Effigies Reverendi ad modum Viri Matthaei Poli, qui huic seculo non minus ●…esiderabilis interyt quam ob scripta sua Critica et casuistica posteris charus futurus est. Flere et meminisfe relictum est. Printed for T. Parkhurst. D. Newman. I. Robinson. B. Aylmer. T. Cockrill. B. Alsop. ANNOTATIONS UPON THE HOLY BIBLE. WHEREIN The Sacred Text is Inserted, and various Readins Annexed, together with the Parallel Scriptures, the more difficult Terms in each Verse are Explained, seeming Contradictions Reconciled, Questions and Doubts Resolved, and the whole Text opened. VOL. I. By the Late Reverend and Learned Divine Mr. MATTHEW POOLE. NEHEM. 8. Verse 8. They Read in the Book in the Law of God distinctly, and gave the sense, and caused them to understand the Reading. ACTS 8. Verse 30, 31. —— Understandest thou what thou Readest? How can I except some man shall Guide me?—— LONDON, Printed by john Richardson, for Thomas Parkhurst, Dorman Newman, jonathan Robinson, Brabazon Ailmer, Thomas Cockeril, and Benjamin Alsop, M. DC. LXXXIII. THE PREFACE WHEREIN The Authors of the ensuing Annotations (supplemental to Mr. Poole) present to the Reader an Historical account of the Translation of the Scriptures into our English Tongue the mighty workings of Divine Providence, conducive to it, and the several Notes or Annotations which have been published, and a particular Account of the Reverend Mr. Pools and their present undertaking with the Reasons of it. THE same Reason which teacheth us to conclude, That there is a first Being, and must be a first Cause and Mover (whom we call God) That it is he who hath made us, and not we ourselves, and that we are his people and the Sheep of his Pasture, will also oblige us To enter into his gates with thanksgiving, and into his Courts with praise, and to be thankful unto him, by fulfilling his will. Which we cannot do, without some Revelation of it, to us. God therefore having ceased to speak to men face to face as to Abraham and Moses, etc. (which he never ordinarily did but to some particular Favourites) we are by reason enforced to conclude that there are some Books in the World in which this Revelation is to be found. The Church of God (the Mother of us all) hath constantly held forth the Books of the Old and New Testament, (which we have in our Bibles) for this sacred Revelation, which hath justly obliged all her children to look upon them, as hung out to them for that use, upon that Noble pillar the Church; looking into them upon the Church's notice (as the child does upon the Mother's telling it That is the Sun) every reasonable man finds them of so venerable Antiquity, and discerneth in them such stamps of Divinity. In the majesty of their stile, the purity of the matter, the sublimeness and spirituality of the propositions contained in them, the self-denial of the Penmen, the heavenliness of the scope, and end of those sacred writings, the harmony of the parts, the seal of miracles, and principally in the mighty power and efficacy of them upon the souls, and consciences of multitudes, both for conviction and for support, and consolation that he easily concludes, This is the voice of God and not of man, and looks back upon his mother the Church (as a child upon his nurse) thanking her for showing him such a treasure and saying as the Samaritans to their Countrywoman John 4. 42. Now we believe these Books are the word of God, not because of thy saying so, but because we have looked into them ourselves, and find them of a different stile, nature, and matter, and to have a different scope, end, power and efficacy upon the souls of men, from what any other Writings in the World have. Though the truth is, that until a man comes to be fully persuaded of the truth of them from the same spirit that dictated them, every soul will be as apt to waver in his faith as to them to be the Word of God, as he in Tully, who only believed the Immortality of the Soul from the reading of Plato's Book, which (if I remember right) the Roman Orator expresseth in words to this sense. I have read over Plato's book again and again: but I know not how it comes to pass, so long as I am reading I agree it, but no sooner is the book out of my hands, but de immortalitate animae dubitare coepi, but I begin to doubt whether the soul be immortal yea or no. But how ever, in one degree or other every Christian makes that the Principle of his Religion That the Holy Scriptures of the Old, and New Testament are the Word of God. Some believe it more faintly and incertainly; some more fixedly and firmly; and accordingly the faith of persons as to them, is more or less operative. This Revelation of the Divine Will was made perfect gradually, (as it pleased God in succeeding times to reveal what was his secret will before, but hid from ages.) So as (if Chronologers compute right) there were more than 1500 years passed betwixt the writing of the first book of Genesis by Moses, and the Revelation (which was the last) by John, and Divines generally judge that he sealed up the Book, by those words Revelations 22. 18, 19 So that as to things to be believed or done, we are to expect no further Revelation. When the mighty God even the Lord had thus spoken, and God had thus shined out of Zion the perfection of beauty, it was but reasonable that his people should come to the knowledge of what he had said that they might answer the end of the Revelation both by believing and obeying. The Old Testament being wrote in the Hebrew Tongue, when great multitudes of them by their captivity in Babylon, had much forgotten, or corrupted their own Language, it was thought reasonable there should be a Chaldaic paraphrase; and the wisdom of Divine Providence provided a Septuagint Version as for the benefit of others, so possibly of the Jews themselves the most of whom before Christ's time were more Grecians then Haebricians, and it is generally thought that all the Books of the New Testament were wrote in the Grecian Language. When it pleased God that the Gospel should be preached to all Nations and the sound of it go to the ends of the Earth, he so also ordered it, that soon after true Religion came into any place some were stirred up to Translate those Holy Books into the Language of that Country, and so far to assist them that though in many lesser things they failed through want of a knowledge of the just propriety of some words in Hebrew or Greek, or the use of particles in those Languages; yet they failed not in any thing whereby the Reader might be led into any pernicious error touching his Salvation, and we shall observe the Penmen of the New Testament giving such a deference to the commonly received Version in their times, that although the Septuagint Version which we have appears to us more dissonant from the Hebrew than any other, yet most of the Quotations of the Old Testament which we have in the new are apparently from that Version which learneth us, that it is not every private Ministers work to make a new Version of the Scripture: but he ought to acquiesce in the Version which God hath provided for the Church wherein he lives, and not ordinarily or upon light grounds to enter into a dissent to it, and if in any thing he sees it necessary to do it yet not to do it (as to a particular text) without great modesty, and a preface of Reverence. This Translation of the Scriptures into a Language understood by all people in that Country into which the Church came was looked upon so reasonable, and necessary, as it was opposed by none, till the Papists had patched up a Religion, for the upholding of which, it was necessary for them to maintain. That Ignorance was the mother of Devotion, after which it was very difficult in any places where these Spiritual Tyrants had a dominion, to get the Scriptures translated into the Language of that Country. Not to instance in other places I shall give some short account of England. Our Records tell us of a Translation of some part of them into the Saxon Language (which was then a great part of ours) within 700 years after Christ, and of the Translation of the whole, into the same Language by Beda within 40 years after. Beda was himself a Papist, but the mystery of iniquity grew up gradually to its height. Soon after, Bibles which the people could understand were very scarce commodities in England, and thus it continued for 600 years. Wickliff who lived in the time of Richard the 2d. and died 1384. being the first we know of afterward who Translated the Scriptures into a Language understood by any who were not skilled in some or other of the three learned Languages. That great man easily understood that without the Scriptures in their own Language the people must take all for the Will of God, that their Priests told them was so, and that the Popish Priests were generally of ignorance, and impudence enough to entitle God to any of their own blasphemies and superstitions. But within thirty years after the death of Wickcliff. Anno viz. 1414. The Council (or Conventicle rather) of Constance Decreed all Wickliffs' Books to the Fire, and though some were spared, yet the battle was so hard, that there were very few that escaped. This was our state till the year 1527 (in all which years the poor people of the Land of our Nativity, were without a teaching Bible (as to the common people) and indeed without a teaching Priest) yea and for sometime after this, as we shall hear. In the year 1527. God put it into the heart of Mr. tindal, to Translate the New Testament into English, as also 1527. the Five Books of Moses (he being then an exile in Germany for his Religion) but he lost all his papers upon a Shipwreck in his passage to Hamborough, and had his work to begin again, which yet; that faithful, and most unwearied servant of God did accomplish, adding some Prefaces to the several Books, and some Notes to the particular chapters, and verses. The publishing of which much nettled the Popish Bishops in England, and all means were then used to suppress it. Amongst others the then Bishop of London, advised with one Packington a Merchant of that City, concerning the most accommodate mean to that design. The Merchant could think of none so probable, as with a sum of money to buy up the whole impression. The Bishop approving it furnished him with a round sum to that purpose, which the Merchant (being more a Friend to Mr. Tindal then the Bishop knew) sent to Mr. tindal, and had the Impression sent him, (some few Copies being (as we must Sculteti annal in anno 1532. imagine) first sold off) with this money Mr. tindal supported himself in his exile, and was also enabled to go on with his Translation of the other part of the Bible, and to prepare a perfect English Bible. In the mean time a passage happened so pleasant, that I shall think it worth the while here to relate it, Sir Thomas More being Lord Chancellor, and having several persons accused for Heresy, and ready for execution, offered to compound with * George Constantine. one of them for his Life upon the easy terms of his discovery to him who they were in London that maintained tindal beyond Sea. After that the poor man had got as good a security for his Life, as the Honour, and Truth of the Chancellor could give him, he told him, It was the Bishop of London maintained him, by sending him a sum of money, to buy up the impression of his Testaments. The Chancellor smiled, saying, that he believed he said true. Thus was this poor Confessors Life saved. But to return to our story. In the year 1536. Mr. tindal was Martyred, at Villefort in Flanders; For Translating into English the New Testament and part of the Old, (saith Sir Richard Baker) but his great adversary Sir Thomas More was the year before gone Baker's Chron. p. 282. to his own place, being executed for Treason. Mr. tindal, and Mr. Coverdale (as Mr. Fox telleth us) before Mr. tindal's death, had translated the whole Bible. But it came out after his death, under the name of Thomas Matthews (with the addition of the Apocrypha Translated by John Rogers) The Lord Cromwell, with Archbishop Cranmer, presented it to the King, and obtained an order from His Majesty for leave for any of his Subjects to read it, but this was not without the great regret of the Bishops. About thirteen years after this (or not so much) the Lord Cromwell, obtained Letters from King Henry 8. for a subject 1540 of his to Reprint at Paris the Bible in English, the King also wrote a Letter to Bonner (at that time his Ambassador in France) to further it. Grafton and Whitchurch undertook the work, upon what seeming encouragement from Bonner may be read in Mr. Fox's 2d. vol. of his Martyrology pr. 1641. p. 515. 516. But how it came to pass I cannot tell (though Bonner's Treachery was suspected in the case) when it was upon the point finished, the Copies were seized, and ordered to be burnt, and the work had wholly ceased, but for the Covetousness of the Officer, who sold four great dry fatts filled with them to an Haberdasher to lay Caps in. By this means having recovered some Copies they came to London, and there made a new impression. But after this my Lord Cromwell being put to death, the Bishops and Popish-party made so great complaint to the King, (whose warmth for the Reformation much abated in the latter part of his Life) That the Sale of the English Bible was again prohibited, and the Printer imprisoned, and although the Bishops promised the King they would make a more correct Translation, yet it was never done during that King's Reign. But in the year of our Lord 1577. which was tha 19th. or 20th. of the Reign of Queen Elizabeth. Some Bishops published a new Translation, but till that time, the Bibles used in Churches, were tindal's and Coverdales', being allowed by the public Authority of King Edward 6. 1551. 1552. And to this day, the Psalms and the Gospels and Epistles in our Service-Book are according to tindal's and Coverdales' Bibles, which should make us wary in our Censures of that Translation, though we see reason in many things to descent from it. Only we having a more correct Translation Established by Authority why (for the avoiding the offence of the less knowing people) we have not made use of that, but retained a Translation not undertaken by any public Authority, and confessed to be more imperfect; is what I cannot, nor count myself obliged, to account for. Possibly God for the honour of his Martyr hath so ordered it. After this, King James coming to the Crown, being a Prince of great Learning and judgement, and observing the different usage of some words in his age, from the usage of them in K. Hen. 8. or in Qu. Elizabeth's time, and also the several mistakes (though of a minute nature) in those more ancient Versions, was pleased to employ divers learned men in making a New Translation, which is that which at this day is generally used. With what Reverence to former Translators, what labour, and care and pains they accomplished their work, the Reader may see at large in their Preface prefixed to those Copies that are Printed in Folio, and in their Epistle to K. James in our Bibles of a lesser form, of which Translation (though it may not be without its more minute Errors) yet I think it may be said, that it is hardly exceeded by that of any other Church. By this History (Reader!) thou mayest understand the mighty workings of Divine Providence, and wonderful goodness of God to this Nation in the plenty we have of Bibles, and that of a very correct Translation (though possibly not in every little thing perfect) Mr. Fox (if we remember right) tells us a story of two Maids in Lincolnshire, that in Qu. Mary's time parted with a considerable part of their estate, for a few leaves of the Bible. How good is God to us, that we for a few shillings can have the whole Revelation of the Divine Will? Considering which, we offer it to the consideration of any thinking English man or Woman, what he or she will answer for his ignorance in the Holy Scriptures, or for the ignorance of his or her Children if (having so much means as we have, to learn to read) any shall neglect the learning of their Children to Read it, or themselves, in case their Parents have neglected them: or being able to Read shall neglect the practice of it. Exercising himself in the Law of the Lord day and night, and living up to the rule of it. The English Bible is come to us at the price of the blood of one Martyr and the unwearied labour of a multitude of Holy and Learned men succeeding one another for more than Sixty years before we had the Translation so perfect as it is now in all hands. Poor Coristians in Popish Countries either have not this Pot of spiritual food, or must cry out Death is in the pot. Our English Translators in their Preface, observe that of late, the Church of Rome, would seem to bear something of a motherly affection to her Children, and allow them the Scripture in the Mother Tongue, but it is indeed a gift not worthy of its name. They must first get a Licence in Writing before they use them, and to get that they must approve themselves to their Confessors, to be such as are if not frozen in the dregs, yet soured with the leaven of their superstition. Yet this seemed too much to Clement the Eighth, who therefore frustrated the grant of Pius the fourth. They will allow none to be read but the Douai Bibles, and the Remish Testaments, (the corruptions of which have been sufficiently manifested by many learned men) nor will they trust their people with these, without the Licence of their own Bishops and Inquisitors. This is the liberty they boast of given to any of their Religion to Read the Scriptures in English. What it is worth let any man judge. In the mean time, those who are not affected with the mercy of God to us in this particular, must declare themselves neither to have any just value for God, in the mighty workings of his Providence to bring this about, nor yet for the blood of Holy Mr. tindal who died in his Testimony to this truth, that no people ought to be deprived of so great a good, nor for the labours and pains of those many Servants of God, who traveled in this great work, and thought no labour in it too much, nor indeed for their own souls, to the Salvation of which, if the Holy Scripture in our own Language doth not highly contribute, we must lay the blame upon ourselves. But although we have the Bible in a Language we understand, yet we may see reason to cry out as Bernard does with reference to the Song of Solomon; Here is an excellent Nut but who shall crack it? Heavenly Bread, but who shall break it? For though the Papists and such as have ill will to the good of souls make too great an improvement of the difficulties in Holy Writ, in making them an argument against the people's having them in a Language which they can understand, (for Augustine said true when he said, there are Fords in them wherein Lambs may wade, as well as depths in which Elephants may swim) and what others observe, is as true, that things necessary to be believed, or done in order to Salvation lie plain and obvious in Holy Writ: yet it is as true that there is much of Holy Writ, of which the generality of people must say as the Eunuch, How can I understand, except some man should guide me. Acts 8. 31. besides the seeming contradictions that are betwixt the Holy Penmen of those Sacred Books, and indeed it is hard to say, what Book of Scripture is so plain that every one who runneth can read it with understanding (such a vast difference there is betwixt the capacities of those who yet have the same honest hearts.) This hath made wise and learned men not only see a need of larger Commentaries but also of shorter Notes, Annotations; and Paraphrases, etc. Nor is this a late discovery. It is upward of three hundred years since Lyra wrote his short Notes upon the whole Bible, what Vatablus, and Erasmus (though all of them Papists) have done since is sufficiently known, to say nothing of many others of that Religion. Amongst the Reformed Churches, there hath been a learned Piscator in Germany, Junius and Tremellius elsewhere who did the same thing, but all these wrote their Notes in Latin, not in the peculiar Language of any Country. The ancientest Notes we have in English were those ordinarily known by the name of the Geneva Notes, after two years labour finished 1560. By those good men who flying from Queen Mary's persecution took Sanctuary there. A work so acceptable to Protestants, in the beginning of our Reformation, that their Bible with those Notes annexed was (as is observed by the Authors of our late English Annotations) Printed above Thirty times over by Qu. Elizabeth's Printers, and their Heirs and Successors. There wanted not one indeed, who Fifty years after, boldly reflected on that excellent work in the most public Pulpit of our University of Oxford, but how grateful his reflections were to the University at that time, may be read in the Preface to the English Annotations, he was in the same Pulpit checked, and confuted by the Doctor of the chair, and suspended by the Governors of the University. The labours of Erasmus in his Paraphrase on the New Testament were so acceptable, that by public order they were to be in every Church, exposed to public view, and use, and (if we mistake not) ought to be so still. After these, were published Diodates' Notes written in Italian since translated into English. About the year 1640. some deliberations were taken for the composing, and Printing other English Notes, (the old Geneva Notes not so well fitting our new and more correct Translation of the Bible) these were at first intended to be so short that they might be printed together with our Bibles in Folio or Quarto. But, those Divines who were engaged in it, found, this would not answer their end, it being not possible by so short Notes, to give people any tolerable light into the whole Text: yet they so contracted their work, that it was all dispatched in one Volume: Which though it were at first greedily bought up, yet we cannot say it gave so general a satisfaction (by reason of the shortness of it) as was desired, and expected. So as upon the Second Edition, it came forth quite a new thing, making two just Volumes. This was so acceptable to the World that within sixteen years, it was ready for a third Edition, with some further enlargements. Before which also were published the Dutch Annotations Translated into our Language. So that at this day (besides the shorter Geneva Notes) we have three sorts of Annotations in our own Language, those of famous Diodate. The Dutch Annotations, and those of our own Divines (Originally so wrote) after which, New Annotations may seem superfluous. It seems therefore reasonable that we should give our Readers some short account of our undertaking. We dare say nothing could be further from the thoughts of our Reverend Brother (now at rest with God) who first began this work, then to reflect any dishonour upon those eminent persons who laboured before in works of this nature, nor is any thing further from our thoughts (they all of them did famously in their generations.) And if it should appear to any of our Readers, that any of us have seen further into any particular Texts than those did who went before us, yet we hope all our Readers will understand there is little honour due to us upon that account, because we had all their shoulders to stand upon. The pains which our Reverend Brother, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) took in his Synopsis Criticorum, is such, as not only will make his name live in the Churches of Christ, but also eminently fitted him for giving the sense of the whole Scripture in Annotations of this Nature, which he undertook and carried on by his own hand to the fifty eighth of Isaiah, designing that two volumes should comprehend the whole, and that the first should determine with his notes upon the Song of Solomon. What occasioned his first thoughts, and undertaking himself tells us, in his paper of Proposals published with reference to that work, in these words. But although there are many excellent Comments upon divers parts of the Scripture, and some entire Comments, or large Annotations, upon the whole in the English Tongue. Yet because of the too much brevity of some, and the unequal composure of others, as being done by divers hands, and the prolixity of those, that have been written upon particular Books, it hath been often and earnestly wished that there were some short and full Comment, wherein all those passages, which need the help of an Interpreter might be sufficiently cleared, etc. As the first Edition of our English Annotations, after which followed the Translation of those of the Learned Diodate, into our Language and then those of the Low-Country Divines of Holland (though all of them deservedly valuable) seemed much too short to satisfy the thirst of many pious Souls after the fuller knowledge of the Scriptures, so the larger Edition of our English Annotations, seems capable of some amendments by which they might be made more serviceable to those that use them, especially in these particulars. 1. The whole Text is not Printed in them, so as those who will use them must make use of a Bible also, for the understanding of them. Our Reverend Brother (with whom also we concur) rightly judged, that it would be of more advantage to have the entire Text in the Readers Eye, while he is seeking the sense of any particular place, and while he reads a Chapter, to have a Commentary under his Eye in which he might find the sense of any part of it, and satisfy himself as to any difficulty occurring in it. Secondly, As some (very eminently learned men,) had been too large in those Annotations (saying almost all that hath been said by any upon the Texts they handled) so others had been as much too short, and that especially in the New Testament (which seems to Christians to need the fullest explication) and others from their variety of learning, had mixed several quotations out of the Fathers, and Critical, and Philological notions possibly not so proper for the end for which such Annotations are designed, which is to give the unlearned Christians the true sense of the Holy Scriptures. That th●…se who can might read and understand the Will of God. That our Reader may not mistake our design or undertaking, we desire that he should know. That we do not pretend (as some have vainly fancied) to translate Mr. Pools Synopsis Criticorum (that would have asked six Volumes in stead of two) and when it had been done would have signified very little, unless for those who (being learned men) needed no such Translation: possibly in a whole leaf of that book six lines would not serve our purpose. Nor have we had any ambition either to say something that none had said before us (we have observed that those who have had such an itch, have for the most part happened to say, what those who came after them would not subscribe) nor yet to say all that we knew was said before us, (that had been to have confounded our Readers, only with a variety of senses) we have only hinted the senses which in our judgement have seemed fairest, and least constrained, and shortly shown the consonancy of them to other Scriptures. We have avoided all Polemical discourses as no way proper to our design, and very rarely hinted those practical conclusions, which have arose from the Text when opened, (the most we have done of that nature is in our discourses upon the Parables.) Our Reverend Brother (designing but two Volumes, and the first to end with the Song of Solomon, though since it hath been determined to conclude it with the Prophet Isaiah, that all which he lived to finish might be comprehended in one Volume) had an hard task to contract his discourses so, as to bring them within that compass, and thereby was necessitated not to give the entire sense of each verse in his notes, but only of those words, or Terms in the verse which he conceived to stand in need of explication, referring by letters in the Text to the parts of the Commentary. This was not necessary in such parts of the Scripture where the entire sense of the whole Text is given. Nor indeed as to some parts, is it possible (such we mean as are opened harmonically.) Of which nature are the three first Evangelists. It is confessed by all, that the Evangelists make up but one entire History, though some of them, have some things which the others have not, and they seldom agree in the phrases and circumstances of any one piece of History. This made it reasonable, that with the Interpretation of one Evangelist should be joined, what the others had with reference to the same piece of History. Which method hath been accordingly pursued (being the same in which the most judicious Mr. Calvin, and others have gone before us) nor indeed could any other course have been taken without a needless writing the same things over again, so as that in our Notes upon Mark, we have only enlarged in the explication of what he hath, which we did not meet with before in Matthew, and in the explication of Luke we have only opened what he hath, which was not in Matthew or Mark, where they all three concurred or but two of them concurred in any story, we have opened what they all or both say in our Notes upon the first of them, and when we have come to it again in one or both the other we have only referred to our former Notes. John (having little which the other Evangelists have) we have considered by himself mostly, yet sometimes taking in something from him, where we found it completory of any thing related by the other Evangelists. In magnis voluisse sat est. We cannot say that we have left no room for others to come after us, and add to or correct what we have said. But this we can say in truth, that we have not willingly baulked any obvious difficulty, and have designed a just satisfaction to all our Readers, and if any knot yet remain untied, we have told our Readers what hath been most probably said for their satisfaction in the untying of it. If it had pleased God to have lent a little longer life to our Reverend Brother the work had very probably been done to greater advantage, and more general satisfaction. We are but entered upon his Harvest, and have wanted his sickle, we cannot pretend to any double portion of his Spirit. His mantle dropped from him before he was Translated (we mean his Synopsis) we have taken that up, out of that great work of his we have taken so much as we judged proper for his design in this work, and made use of a great number of other Authors, some of which he left out or very little considered in his Synopsis upon design to make a further use of them in this English work as thinking their labours more proper for this than his other work. Our design, good Reader, was not to tell thee, how the Fathers interpreted Texts (Aquinas, Justinianus and others have done that, work) nor yet to tell thee any Grammatical niceties, or what learned men have critically noted upon Terms or Phrases (that is done in the Synopsis Criticorum) Nor yet to tell thee what conclusions of Truth may be raised from the verses (that hath been done profitably upon many books of Scripture by Mr. Dickson, Hutchinson, Fergusson, Guild, Durham, and some others, much less to handle the controversies that have risen from any portion of Scripture. Our work hath been only to give thee the plain sense of the Scripture, and to reconcile seeming contradictions where they occurred, and as far as we were able to open Scripture by Scripture which is its own best Interpreter,) comparing things Spiritual with Spiritual, That thy Faith, might not stand in the wisdom of men, but in the wisdom and power of God. If we have reached this end, it is all we aimed at; if thou gettest any good by what we have done, Remember thy Sacrifice is due at another Altar, even his who ministereth seed to the sour, who both watereth the furrows of the field, and blesseth the springing of the Corn, let him have the Praise, and we only thy Prayers, that we may live an useful Life, and die an happy Death, and attain to the Resurrection of the Dead, in which we shall all see, and understand more perfectly than we yet do. Mr. POOL'S English Synopsis OF ANNOTATIONS UPON THE HOLY BIBLE: Collected out of the Latin Synopsis Criticorum, and divers other Learned Interpreters; and Accommodated to the use of Vulgar Capacities. GENESIS. The ARGUMENT. THis Book is called Genesis, i. e. Generation, or Birth, giving an account of passages during 2300 years, and upwards, viz. From the Creation of all things, to the death of Joseph. In which History Moses, by Divine inspiration, treats of the Creation of the World, with all the parts, and uses in it, and of it, but chief of Man, who alone was made after God's Image; where he lays down God's concessions, and prohibitions to him, and Man's Transgressio●…▪ together with the woeful effects, and the remedy of them in the promise of a Saviour. The Original, Progress, and Preser●…ion of the true Church springing from Abel, and carried on by Seth, Enoch, etc. And the ground, and rise of Apostasi●… begun in Cain, and carried on by his posterity▪ separating themselves from the Holy Seed, till by their monstrous provocations they had brought an universal Deluge to destroy all mankind from off the Earth, excepting only Noah, and his Family; out of which, as the Church did again spring forth, so another cursed race carrying on the former enmity to a greater height, not only fell into Idolatry after it had continued a considerable time in Sem's race, but breaking out into all Outrages, and Tyrannical oppressions, it was almost extinct among those numerous Nations, that Noah's Posterity sprang out into. But God calling Abraham into the Land of Promise, who was an Idolater in Chaldea, and giving him Temporal, and Spiritual Promises, and especially that of the Messiah coming out of his Loins, and assuring it by a special Covenant Sealed by Circumcision, the Church began now to take Root, and to be embodied in Jacob's Family under the name of Israel, and here God undertook the protection of his People and Worship, by the visible presence of Christ her Head, that Angel of the Covenant going continually with them, Comforting, and Defending them, till they came into Egypt, where the Church continued until Joseph's Death, where this Book ends. CHAP. I. IN * 〈◊〉 ●…6. 102. 〈◊〉▪ ●…. 146. 6. 〈◊〉 24. Jer. 〈◊〉▪ 51. 15. 〈◊〉 12. 1. Acts 〈◊〉 1●…. 17. 24. 〈◊〉 11. 3. the beginning a To wit, Of Time and Things, in the first place, before things were distinguished and perfected in manner hereafter expressed. Or, the sense is this, The beginning of the World was thus. And this phrase further informeth us, that the World and all things in it had a beginning, and were not from Eternity, as some Philosophers dreamt. God Created b Made out of nothing. the Heaven and the Earth c Either 1. The Heaven and Earth as now they are with their Inhabitants. So this verse is a sum in or brief of what is particularly declared in the rest of this Chapter. Or, 2. The substance and common matter of Heaven and Earth. Which seems more probable by comparing this verse with the next, where the Earth here mentioned is declared to be without form, and the Heavens without Light, as also with Gen. 2. 1. Where the Heavens and the Earth, here only said to be created, are said to be finished or perfected. Yet I conceive the third Heaven to be included under the Title of the Heaven, and to have been created and perfected the first day, together with its blessed Inhabitants the Holy Angels, as may be collected from job 33. 6, 7. But the Scripture being written for men and not for Angels, the Holy Ghost thought it sufficient to comprehend them and their dwelling place under that general term of the Heavens, and proceedeth to give a more particular account of the visible Heavens and Earth, which were created for the use of man. In the Hebrew it is, The Heavens and the Earth. For there are three Heavens mentioned in Scripture, The Aereal; the place of Birds, Clouds, and Meteors, Matth. 26. 64. Rev. 19 17. & 20. 9 The Starry; the Region of the Sun, the Moon, and Stars, Gen. 22. 17. The highest or third Heaven; 2 Cor. 12. 2. the dwelling of the Blessed Angels. . 2. And the Earth e The same confused mass or heap is here called both Earth, from its most solid and substantial part; and the deep, from its vast bulk and depth; and Waters, from its outward face and covering. See Psal. 104. 6. 2 Pet. 3. 5. was without form and void f (i. e.) Without order and beauty, and without furniture and use. , and darkness was upon the face g The surface or uppermost part of it, upon which the light afterward shone. Thus not the Earth only, but also the Heaven above it was without light, as is manifest from the following verses. of the deep: and the Spirit of God h Not the Wind, which was not yet Created, as is manifest, because the Air, the Matter or Subject of it, was not yet produced: But the Third Person of the Glorious Trinity, called the Holy Ghost, to whom the work of Creation is attributed, job 26. 13. as it is ascribed to the Second Person, the Son, joh. 1. 3. Col. 1. 16, 17. Heb. 1. 3. and to the first Person, the Father, every where. moved upon the face of the Waters * (i. e.) Upon the Waters. To cherish quicken, and dispose them to the production of the things after mentioned. It is a Metaphor from Birds hover and fluttering over, and sitting upon their Eggs and young Oaes, to cherish, warm, and quicken them. . 3. And God said i (i. e.) Commanded, not by such a word or speech as we use, which agreeth not with the spiritual nature of God; but either by an act of his powerful will, called the Word of his Power, Heb. 1. 3. Or, by his substantial Word, his Son, by whom he made the Worlds, Heb. 1. 2. Psal. 33. 6. who is called, The Word, partly, if not principally, for this reason, john 1. 1, 2, 3. 10. * 2 Cor. 4. 6. Let there be Light: And there was Light k Which was some bright and lucid Body, peradventure like the fiery Cloud in the Wilderness, giving a small and imperfect Light, successively moving over the several parts of the Earth; and afterwards condensed, increased, perfected, and gathered together in the Sun. . 4. And God saw l (i. e.) Observed with approbation. the Light, that it was good m (i. e.) Pleasant and amiable, agreeable to God's purpose and man's use. : and God divided † Heb. Between the Light and between the Darkness. the Light from the Darkness n Made a distinction or separation between them in place, time, and use, that the one should succeed and shut out the other, and so by their vicissitudes make the day and the night. . 5. And God called the Light Day, and the Darkness he called Night: † Heb▪ and the Evening was, and the Morning was, etc. and the Evening and the Morning o It is acknowledged by all, that the Evening and the Morning are not here to be understood according to our common usage, but are put by a Synecdoche each of them for one whole part of the natural day. But because it may be doubted which part each of them signifies, some understand by Evening, the foregoing day, and by the Morning, the foregoing night. And so the natural day gins with the Morning or the light, as it did with the ancient Chaldeans. Others by Evening understand the first night or darkness which was upon the face of the Earth, ver. 2. which probably continued for the space of about twelve hours, the beginning whereof might fitly be called Evening, and by Morning the succeeding light or day, which may reasonably be supposed to continue the other twelve hours or thereabouts. And this seems the truer opinion. 1. Because the darkness was before the light, as the Evening is put before the Morning, v. 5▪ and 8. and afterwards. 2. Because this best agrees both with the vulgar and with the Scripture use of the terms of Evening and Morning. 3. Because the Jews who had best opportunity of knowing the mind of God in this matter by Moses and other succeeding Prophets, begun both their common and sacred days with the Evening, as is confessed, and may be gathered from Levit. 23. 32. were the first day p Did constitute or make up the first Day, Day being taken largely for the natural Day, consisting of 24 hours: These were the parts of the first Day, and the like is to be understood of the succeeding days. Moreover, God who could have made all things at once, was pleased to divide his work into six days, partly to give us occasion more distinctly and seriously to consider God's works; and principally to lay the Foundation for the weekly Sabbath, as is clearly intimated, Gen. 2. 2, 3. and Exod. 20. 9, 10, 11. . 6. ¶ And God said, * Psal. 136. 6. Jer. 10. 12. & 51. 15. Let there be † Heb. expansion. a Firmament q Or, An Extension, or a Space or place Extended, or stretched out, and spread abroad like a Tent, or Curtain. in the midst of the Waters r i e. Between the Waters, though not exactly in the middle place; as Tyrus is said to sit, or be situated in the midst of the Seas, Ezek. 28. 2. Though it was but a little space within the Sea. But of these things see more in the next verse. , and let it divide the Waters from the Waters. 7. And God made the Firmament s The Firmament here is, Either, 1. The Starry Heaven; so called, not from its solidity, but from its fixed, durable, and in a sort incorruptible, and unchangeable nature. Or, 2. The Air; called here, The expansion, or extension; because it is extended far and wide, even from the Earth to the third Heaven; called also, The Firmament, because it is fixed in its proper place, from whence it cannot be moved, unless by force. , and divided the Waters which were under the Firmament, from the Waters which were above the Firmament t The Waters under the Firmament are Seas, Rivers, Lakes, Fountains and other Waters in the bowels of the Earth. The Waters above the Firmament, or above the Heavens, as they are called, Psal. 148. 4. are either, 1. A Collection or Sea of Waters placed by God above all the visible Heavens, and there reserved for ends known to himself. Or rather, 2. The Waters in the Clouds; for the Clouds are called Waters, Psal. 18. 11. and 104. 3. and are said to be in Heaven, 2 Sam. 21. 10. Matth. 24. 30. and the production thereof is mentioned as an eminent work of God's Creation, job 35. 5. and 36. 29. Psal. 147. 8. Prov. 8. 28. which therefore it is not credible, that Moses in his History of the Creation would omit, which he doth, if they be not here meant; and these are rightly said to be above the Firmament, i. e. The Air, because they are above a considerable part of it. , and it was so u As God commanded and ordered it, so it was done and settled. . 8. And God called the Firmament Heaven: And the Evening and the Morning were the second day. 9 ¶ And God said, * Job 26. 10. & 38. 8. Ps. 33. 7. & 104. 9 136 6. Prov. 8. 29. Jer. 5. 22. Let the Waters under the Heaven x Both the great Abyss, or deep of Water which is shut up in the bowels of the Earth, Gen. 7. 11. Ps. 24. 2. and 33. 7. and 136. 6. as also the Sea and Rivers all which are here said to be gathered together into one place, because of their Communication and mixture one with another. be gathered together unto one place, and let the dry- land appear y For hitherto it was covered with Water, v. 2. 2 Pet. 3. 5. : And it was so. 10. And God called the dry- land Earth, and the gathering together of the Waters he called Seas z Not Sea, but Seas; because of the differing quantity and nature both of several Seas, and of the Rivers and other lesser collections of Waters, all which the Hebrews call Seas. : and God saw that it was good a The separation of the Waters was begun on the Second day, v. 6. etc. but not perfected till this Third day: Therefore God's approbation of that work is not mentioned there, but here only. . 11. And God said, Let the Earth bring forth b The sense is, For the present let it afford matter, out of which I will make grass, (as man's Rib afforded matter, out of which God made Woman:) and for the future let it receive virtue or power of producing it out of that Matter which I have made, and suited to that end. † Heb. tender Grass, Gr. Herb. Grass c That which groweth of itself without Seed, or Manuring, and is the food of Beasts. , the Herb yielding Seed d For the propagation of their several kinds, to wit, mature and perfect Herbs, which alone yield Seed. So afterwards God made man not in the state of Childhood, but of grown and perfect Age. , and the Fruit-tree yielding Fruit after his kind e i e. According to the several kinds of Fruits. , whose Seed is f Now is by my constitution, and shall be for the future. in itself g i e. In some part of itself, either in the root, or branch, or leaf, or bud, or fruit. The sense is, Which is sufficient of itself for the propagation of its kind, without any Conjunction of Male and Female. , upon the Earth: And it was so. 12. And the Earth brought forth Grass, and Herb yielding Seed after his kind: And the Tree yielding Fruit, whose Seed was in itself, after his kind▪ And God saw that it was good h This clause is so often added 〈◊〉 ●…ew that all the disorders, evil and hurtful qualities that 〈◊〉 are in the Creatures, are not to be imputed to God, who made all of them good, but to man's sin which hath corrupted their Nature, and perverted their Use. . 13. And the Evening and the Morning were the third Day. 14. ¶ And God said, Let there be * Deut. 4. 19 Psal 136. 7. Lights i To wit, more glorious Lights than that created the first Day, which probably was now condensed and reduced into these Lights; which are higher for place, more illustrious for Light, and more powerful for influence than that was. Note here, that Herbs and Trees were created before the Sun, whose influence now is necessary for their production, to show that God doth not depend upon the means or upon the help of the Creatures in his operations. in the Firmament of the Heaven, to divide † Heb. between the Day and between the Night. the Day k i e. The artificial day reaching from Sunrising to Sunsetting. from the Night: And let them be for Signs l For the designation and distinction of times, as months, weeks, etc. as also for the signification of the quality of the weather or season by the manner of their rising and setting, Matth. 16. 2. By their Eclipses, Conjunctions, etc. And for the discovery of supernatural and miraculous effects; of which see jos. 10. 13. Esa. 38. 8. Luc. 21. 25, 26. Act. 2. 19, 20. , and for Seasons m By their Motions and Influences to produce and distinguish the four Seasons of the year, mentioned Gen. 8. 22. And to show as well the fit Times and Seasons, for Sowing, Planting, Reaping, Navigation, etc. as for the observation of set and solemn Feasts, or other times for the ordering of Ecclesiastical or Civil Affairs. , and for days n By their diurnal and swift motion to make the days, and by their nearer approaches to us, or further distances from us, to make the days or nights either longer, or shorter, or equal. He speaks here of natural days consisting of 24 hours. , and years o By their annual and slower motion to make years. . 15. And let them be for Lights in the Firmament of the Heaven, to give Light upon the Earth: And it was so. 16. And God made † Heb. the two great, etc. two great Lights * Or, Enlightners, as the word properly signifies. , the greater Light p The Sun, which is really and considerably greater than the Moon, or any of the Stars, or the whole Earth. And the Moon, called here the lesser Light, is greater than any of the Stars not really but in appearance, and in clearness and light, in respect of which it is called great in this place, and both are much greater in efficacy and use, than any of the Stars. † Heb. for the 〈◊〉 of the day, etc. to rule the Day q Either, 1. To influence the Earth and its Fruits with heat or moisture, and to govern men's actions and affairs, which commonly are transacted by day: For the word Day is sometimes put Metonymically for the events of the Day, as Prov. 27. 1. 1 Cor. 3. 13. Or, 2. To regulate and manage the day, by its rise to begin it, by its gradual progress to carry it on, even to the midday, and by its declination and setting, to impair and end it. Which seems most probable, because the Moon is in like manner said to rule the night, which is meant of the time, and not of the actions or events, of the Night. , and the lesser Light to rule the Night: He made the * Job 38. 7. Stars also. 17. And God set them in the Firmament of the Heaven, to give Light upon the Earth: 18. And to * Jer. 31. 35. rule over the day, and over the night, and to divide the Light from the Darkness: And God saw that it was good r This clause was omitted in the first days work, but is added here, because the Light was then but glimmering and imperfect, which now was made more clear and complete. . 19 And the Evening and the Morning were the fourth day. 20. ¶ And God said, Let the Waters bring forth abundantly † Heb. The creeping swimming Creature, a living soul. the moving Creature s Or, Creeping thing. A word which belongs to all those living Creatures, who move with their Bellies close to the Element they move in: Hence it is used both of Birds which fly in the Air, Leu. 11. 20. and of things creeping upon the Earth, as v. 24. of this chapter, and of Fishes that swim in the Sea, as here. that hath Life, and † Heb. Let the Fowl fly. Fowl that may fly t The particle that or which is oft wanting, and to be understood in the Hebrew Language, as Gen. 39 4. job 41. 1. Isa. 6. 6. according to this Translation the Fowl have their matter from the Water as well as the Fishes, which seems most probable as from this, so also from the following verses, in which they are both mentioned together as made of the same materials, and as works of the same day, and both are blessed together, and both are distinguished and separated from the productions of the Earth, which were the works of the sixth day, v. 24, etc. And whereas it is said, Gen. 2. 19 Out of the ground the Lord God form every Beast of the Field, and every Fowl of the Air; It may be answered, that the word ground or earth may be there understood more largely, as it is confessedly in some other places of Scripture, for the lower part of the World consisting of Earth and Water. For it is most reasonable to expound that short and general passage from the foregoing Chapter wherein the original both of Beasts and Fowls are largely and distinctly described. Moreover the Fowl seem to have been made of both these Elements, viz. of soft and moist Earth, possibly taken from the bottom of the Water, in which case they were brought forth by the Water, as is said here, and form out of the ground, as there. As Eve is said to be made of Adam's Bone and Rib, Gen. 2. 21. and of his Flesh, v. 23. Which shows that with the Rib Flesh was taken from Adam, though it be not said so, v. 21. So here the Fowl were made both of Water and Earth, as their temper and constitution shows, though but one of them be here expressed. But these words are by some Translated thus, And let the Fowl fly. But according to that Translation the mention of the Fowl, both here and in the following verse, seems to be very improper and forced. For it is preposterous and contrary to the method constantly used in this whole chapter, to speak of the motion of any living Creature, and the place thereof, before its original and production be mentioned. Besides, either the original of the Fowls is described here, or it is wholly omitted in this chapter, which is not credible. above the Earth, in the † Heb. Face of the Firmament of Heaven. open Firmament of Heaven. 21. And God Created u i e. Produced out of most unfit matter, as if a man should out of a stone make Bread, which requires as great a power as that which is properly called Creation. great * Psal. 104. 26. Whales x Those vast Sea-Monsters known by that Name, though elsewhere this word be applied to great Dragons of the Earth. , and every † Heb. Living Soul. living Creature that ‖ Or, Swimmeth moveth, which the Waters brought forth abundantly after their kind, and every winged Fowl after his kind y ●…n such manner as is declared in the first note upon verse 20. , and God saw that it was good. 22. And God blessed them z Gave them power of procreation, and fruitfulness, which is justly mentioned as a great blessing, Psal. 128. 3, 4. , saying, * Chap. 3. 17. 8▪ 9 1. Be fruitful, and multiply, and fill the Waters in the Seas a And consequently in the Rivers which come from the Sea, and return into it. , and let Fowl multiply in the Earth b Where they shall commonly have their Habitation, though they had their original from the Waters, of which see on v. 2●…. . 23. And the Evening and the Morning were the fifth day. 24. ¶ And God said, Let the Earth bring forth † Heb. Living S●…. the living Creature c i e. Those living Creatures hereafter mentioned, whose original is from the Earth and whose Habitation▪ is in it. after his kind, Cattle d i e. Those tame Beasts, which are most familiar with and useful to men for Food, Clothing, or other service. , and creeping thing e To wit, of the Earth▪ of a differing kind from those creeping things of the Water, v. 20. , and the Beast f i e. The wild Beast, as the Hebrew word commonly signifies▪ and as appears further because they are distinguished from the tame Beasts here called Cattle. of the Earth after his kind: And it was so. 25. And God made the Beast of the Earth after his kind, and Cattle after their kind, and every thing that creepeth upon the Earth after his kind: And God saw that it was good. 26. ¶ And God said g Having prepared all things necessary for man's use and comfort. , * Chap. 5. 1. 8▪ 9 6. 1 Cor. 11. 7. Eph. 4. 24. Col. 3. 10. Let us make man h The plurals us, and our, afford an evident proof of a plurality of persons in the Godhead. It is plain from many other Texts as well as from the Nature and Reason of the thing, that God alone is man's Creator; the Angels rejoiced at the work of Creation, but only God wrought it, job 38. 4, 5, 6, 7. And it is no less plain from this Text, and from divers other places, that man had more Creators than one Person. See job 35. 10. john 1. 2, 3. etc. Heb. 1. 3. And as other Texts assure us that mere is but one God, so this shows that there are more persons in the Godhead: nor can that seeming contradiction of one and more being in the Godhead be otherwise reconciled, than by acknowledging a plurality of persons in the Unity of Essence. It is pretended that God 〈◊〉 speaks after the manner of Princes in the plural number, who 〈◊〉 to say, We Will and Require, or▪ It is our Pleasure. But this is only the invention and practice of latter times, and no way agreeable to the simplicity either of the first ages of the World, or of the Hebrew Style. The Kings of Israel used to speak of themselves in the singular number, 2 Sam. 3. 28. 1 Chron. 21. 17. & 29. 14. 2 Chron. 2. 6. And so did the Eastern Monarches too, yea, even in their Decrees and Orders, which now run in the plural number, as Ezra 6. 8. I (Darius) make a Dicree, Ezra 7. 21. I, even I Artaxerxes the King do make a Decree. Nor do I remember one example in Scripture to the contrary. It is therefore a rash and presumptuous attempt▪ without any warrant to thrust the usages of modern stile into the Sacred Scripture. Besides, the Lord doth generally speak of himself in the singular number, some few places excepted, wherein the plural number is used for the signification of this mystery. Moreover, this device is utterly overthrown by comparing this Text with Gen. 3. 22. The Lord God said, Behold, the man is become as one of us. Therefore there are more persons than one in the Godhead. How many they are, other Texts plainly inform us, as we shall see in their proper places. And whereas he saith not now as he did before, Let the Earth or Waters bring forth, but Let us▪ make, this change of the phrase and manner of expression shows that man was, as the last, so the most perfect, and the chief of the ways and works of God in this lower World. in our Image, after our likeness i Image and likeness are two words noting the same thing, even exact likeness. For both of them are used of Adam, Gen. 5. 3. He legate a Son in his own likeness, after his Image, and they are separately and indifferently used in the same sense, man being said to be made in the likeness of God, Gen. 5. 1. and in the Image of God, Gen. 9 6. Quest. Wherein doth the Image of God in Man consist? Answ. 1. It is in the whole Man, both in the Blessedness of his estate▪ and in his Dominion over the rest of the Creatures. 2. It shines forth even in the Body, in the Majesty of man's countenance, and height of his stature, which is set towards Heaven, when other Creatures by their down looks show the lowness and meanness of their Nature, as even Heathens have observed. 3. It principally consists and most eminently appears in man's Soul, 1. In its Nature and Substance, as it is, like God, Spiritual, Invisible, Immortal, etc. 2. In its Powers and Faculties, Reason or Understanding, and freedom in its choice and actions. 3. In the singular endowments wherewith God hath adorned it, as Knowledge, Righteousness, and true Holiness, in which St. Paul chief placeth this Image, Eph. 4. 24. Col. 3. 10. : and * Psal. 8. 6. let them k The Male and Female, both comprehended in the word, Man, as is expressed v. 27. Together with their Posterity. have dominion over the Fish of the Sea, and over the Fowl of the Air, and over the Cattle l By which he understands either, 1. Both tame and wild Beasts, the same word being used here in a differing sense from what it hath v. 25. as is frequent in Scripture. Or, 2. Tame Beasts, which are particularly mentioned because they are more under man's dominion than the wild Beasts, and more fitted for man's use and benefit, though the other be not excluded, but comprehended under the former, as the more famous kind, as is usual in Scriptures and other Authors. , and over all the Earth m Over all other Creatures and Productions of the Earth, and over the Earth itself, to manage it as they see fit for their own comfort and advantage. , and over every creeping thing that creepeth upon the Earth. 27. So God Created man in his own Image, in the Image of God Created he him. * Malipiero▪ 2. 15. Matth. 19 4. Mar. 10. 5. Male and Female Created he them n Not both together, as some of the Jews have Fabled, but successively, the Woman after and out of the Man, as is more particularly related, Gen. 2. 21. etc. which is here mentioned by anticipation. Albeit the Woman also seems to have been made upon the sixth day, as is here related, and as the following blessings showeth, which is common to both of them, though the particular History of it is brought in afterwards chap. 2. by way of recapitulation or repetition. . 28. And God blessed them o Having blessed them with excellent natures, and heavenly Gifts and Graces, he further blesseth them, with a special and temporal blessing expressed in the following words. , and God said unto them, * Chap. 9 1. Be fruitful and multiply, and replenish the Earth p With inhabitants to be begotten by you. Quest. Whether this be a command obliging all men to Marriage and Procreation? So the Hebrew Doctors think. It may be thus resolved. 1. It is a command obliging all men so far as not to suffer the extinction of mankind: Thus it did absolutely bind Adam and Eve, as also Noah and his Sons and their Wives after the Flood. 2. It doth not oblige every particular person to Marry, as appears both from the example of the Lord Jesus, who lived and died in an unmarried state, and from his commendation of those who made themselves Eunuches for the Kingdom of God, Matth. 19 12. And from St. Paul's approbation of Virginity, 1 Cor. 7. 1, 8, 26, 27, 32, etc. 3. It is here rather a promise or benediction than a command, as appears both from v. 22. where the same words are applied to the brute Beasts, who are not subject to a command; and because if this were a command, it would equally oblige every man to exercise dominion over Fishes and Fowls, etc. which is absurd. It is therefore a permission rather than a command, though it be expressed in the form of a command, as other permissions frequently are, as Gen. 2. 16. Deut. 14. 4. , and subdue it, and have dominion over the Fish of the Sea, and over the Fowl of the Air, and over every living thing that † Heb. creepeth. moveth upon the Earth. 29. ¶ And God said, Behold, I have given you every Herb † Heb. Seeding Seed. bearing seed, which is upon the face of all the Earth, and every Tree in the which is the fruit of a Tree yielding Seed, * Chap. 9 3. to you it shall be for meat q It is neither affirmed nor denied that Flesh also was granted to the first men for food, and therefore we may safely be ignorant of it. It is sufficient for us that it was expressly allowed, Gen. 9 3. . 30. And to every Beast of the Earth, and to every Fowl of the † Heb. Heaven. Air, and to every thing that creepeth upon the Earth, wherein there is † Heb. Living Soul. Life, I have given every green Herb for meat: And it was so. 31. And God saw every thing that he had made: And behold it was very good. And the Evening and the Morning were the sixth day, CHAP. II. 1. THus the Heavens and the Earth were finished, and * Psal. 3. 6. all the Host of them a All the Creatures in Heaven and Earth are called their Hosts, for their multitude, variety, order, power, and subjection to the Lord of Hosts. Particularly the Host of Heaven in Scripture (which is its own best interpreter) signifies both, the Stars, as Deut. 4. 19 & 17. 3. Esa. 34. 4. and the Angels, as 1 Kings 22. 9 2 Chron. 18. 18. Luke 2. 13. Who from these words appear to have been Created within the compass of the first six days, which also is probable from Col. 1. 16, 17. But it is no wonder that the Scripture saith so little concerning Angels, because it was written for the use of men, not of Angels, and God would hereby take us off from curious and impertinent speculations, and teach us to employ our thoughts about necessary and useful things. . 2. * Exod. 20. 11. 31. 17. Deut. 5. 14. Heb. 4. 4. And on the seventh day God ended b Or rather had ended or finished, for so the Hebrew word may be rendered, as all the Learned know, and so it must be rendered, else it doth not agree with the former chapter, which expressly saith, that all these works were done within six days. his work which he had made: And he rested c Not for his own need and refreshment, for he is never weary, Esa. 40. 28. But for our example and instruction, that we might keep that day as a day of Religious rest. on the seventh day from all his work which he had made. 3. And God Blessed the seventh day d By conferring special Honours and Privileges upon it above all other days, that it should be a day of solemn rest and rejoicing and celebration of God and his Works, and a day of Gods bestowing singular, and the best blessings upon his Servants and Worshippers. , and sanctified it e Separated it from common use and worldly employments, and consecrated it to the Worship of God, that it should be accounted an Holy day, and spent in Holy works and solemn exercises of Religion. Some conceive that the Sabbath was not actually blessed and sanctified at and from this time, but only in the days of Moses, which they pretend to be here related by way of anticipation. But this opinion hath no foundation in the Text or context, but rather is confuted from them: for as soon as the sacred Penman had said that God had ended his work and rested, &c, he adds immediately in words of the same tense, that God blessed the seventh day, and sanctified it. And if we compare this place with Exod. 20. we shall find that Moses there speaks of God's blessing and sanctifying of the Sabbath, not as an action than first done, but as that which God had done formerly upon the Creation of the World, to the end that men might celebrate the praises of God for that glorious work, which as it was agreeable to the state of innocency, so was it no less proper and necessary a duty for the first ages of the World after the fall, than it was for the days of Moses and for the succeeding Generations. : because that in it he had rested from all his Work ‖ Because he would have the memory of that glorious work of Creation, from which he then rested, preserved though all Generations. , which God * Heb. Created to make. Josh. 22. 26. Heb. Created and made † Either 1. Created in making, i. e. made by way of Creation. Or rather, 2. Created out of nothing, and afterwards out of that Created matter made or form divers things, as the Beasts out of the Earth, the Fishes out of the Water. He useth these two words, possibly to show that God's Wisdom, Power and Goodness, was manifest not only in that which he brought out of mere nothing, but also in those things which he wrought out of matter altogether unfit for so great works. . 4. ¶ These f i e. These things mentioned in the 1. chap. are the Generations g i e. A true and full relation of their Generations, i. e. Of their Original, or Beginnings. of the Heavens, and of the Earth, when they were Created, in the day h Not strictly so called but largely taken for the time, as it is v. 17. Ruth 4. 5. Luk. 19 42. 2 Cor. 6. 2. that the LORD God made the Earth and the Heavens. 5. And every Plant of the Field, before it was in the Earth i i e. When as yet there were no Plants nor so much as Seeds of them there. , and every Herb of the Field before it grew k To wit, out of the Earth, as afterwards they did by God's appointment. : for the LORD God had not caused it to rain upon the Earth, and there was not a man to till the ground l The two great means of the growth of Plants and Herbs, viz. Rain from Heaven, and the labour of Man, were both lacking, to show that they were now brought forth by God's Almighty power and word. . 6. ‖ Or, a mist which went up from, etc. But there went up n To wit, from time to time by God's appointment. a mist o Or, Vapour, or, Cloud, which going up into the Air, was turned into ●…ain, and fell down again to the Earth from whence it arose. from the Earth, and watered the whole face of the ground p Whereby the Earth was softened and disposed both to the nourishment of those Plants or Trees that were Created, and to the production of new Plants in a natural and ordinary way. But these words may be otherwise understood, the Copulative, and, here rendered but, being put for the Disjunctive, or, as it is Exod. 21. 15, 17. job 6. 22. and 8. 3. and in other places. Or, the Negative particle, not, may be understood out of the foregoing clause as it is usual in the Hebrew Language, as Psal. 1. 5. and 9 17. and 44. 19 and 50. 8. and Isa. 28. 27, 28. And so these words may be joined with the foregoing, and both Translated in this manner, There was no Rain, nor a Man to Till the ground, or, (or, nor, for both come to one thing) so much as a mist which went up from the Earth, and watered (as afterwards was usual and natural) the whole face of the ground. . 7. And the LORD God form man † Heb. dust of the ground. of the * 1 Cor. 15. 47. dust of the ground, and breathed into his nostrils q And by that door into the Head and whole man. This is an emphatical phrase, sufficiently implying that the Soul of Man was of a quite differing Nature and higher extraction and original than the Souls of Beasts, which together with their Bodies are said to be brought forth by the Earth, Genesis 1. 24. the breath of Life r Heb. Of Lives: Either to show the continuance of this breath or soul both in this Life, and in the Life to come; or to note the various degrees or kinds of Life, which this one breath worketh in us, the Life of Plants, in growth and nourishment; the Life of Beasts, in sense and motion; and the Life of a Man, in Reason and Understanding. : and * 1 Cor. 15. 45. Man s Who before this was but a dull lump of Clay, or a comely Statue. became a living Soul t i e. A living Man: The Soul being oft put for the whole Man, as Gen. 12. 5. 13. and 46. 15, 18. 1 Pet. 3. 20. etc. . 8. And the LORD God Planted u Or, had planted, viz. on the third day, when he made the Plants and Trees to grow out of the ground. a Garden x A place of the choicest Plants and Fruits, most beautiful and pleasant. Eastward y From the place where Moses writ and the Israelites afterwards dwelled. in Eden z Eden here is the name of a place, not that Eden near Damascus in Syria, of which see Amos 1. 5. but another Eden in Mesopotamia or Chaldea, of which see Gen. 4. 16. 2 King. 19 12. Esa. 37. 12. Ezek. 27. 23. There are many and tedious disputes about the place of this Paradise: of which he that listeth may see my Latin Synopsis. It may suffice to know that which is evident, that it was in or near to Mesopotamia, in the confluence of Euphrates and Tigris. : And there he put the man whom he had form a To wit, in another place. . 9 And out of the ground made the LORD God to grow every Tree that is pleasant to the sight, and good for Food, the Tree of Life b So called either symbolically, and sacramentally because it was a sign and seal of that Life which man had received from God, and of his continual enjoyment of it upon condition of his Obedience: Or, effectively, because God had planted in it a singular virtue for the support of Nature, prolongation of Life, and the prevention of all Diseases, Infirmities and decays through age. also in the midst of the Garden * Or, within the Garden, as Tyrus is said to be in the midst of the Seas, Ezek. 28. 2. Though it was but just within it. , and the Tree of Knowledge of Good and Evil c So called with respect, either, 1. To God, who thereby would prove and make known man's Good or Evil, his Obedience and Happiness, or his Rebellion and Misery. Or rather, 2. To Man, who by the use of it would know to his cost, how great and good things he did enjoy and might have kept by his Obedience, and how evil and bitter the fruits of his disobedience were to himself and all his posterity. So it seems to be an ironical denomination, you thirsted after more knowledge, which also the Devil promised you, and you have got what you desired, more Knowledge, even dear bought experience. . 10. And a River d Or, Rivers, by a common Enallage. went out of Eden e The Country in which Paradise was; where those Rivers either arose from one spring, or met together in one channel. to water the Garden, and from thence ‖ (i. e.) From the Garden. it was parted, and became into four heads f It was divided into four principal Rivers. Concerning which there are now many disputes. But it is no wonder if the rise and situation of these Rivers be not now certainly known, because of the great changes, which in so long time might happen in this, as well as in other Rivers, partly by Earthquakes, and principally by the general Deluge. And yet Euphrates and Tigris, the chief of these Rivers, whereof the other two are branches, are discovered by some learned men, to have one and the same original or spring, and that in a most pleasant part of Armenia, where they conceive Paradise was. See my Latin Synopsis. . 11. The name of the first is Pison g An eminent branch of the River Tigris, probably that called by others Pasi-tigris, or Piso-tigris. ; that is it which compasseth h i e. With many wind and turn passed through; as this word is used, jos. 15. 3. Mat. 23. 15. the whole Land of Havilah i Either that which is in those parts of Arabia which is towards Mesopotamia, so called from Havilah the issue of Cham, Gen. 10. 7. Or that which is nigh Persia and in the borders of India, so called from another Havilah of the Posterity of Sem, Gen. 10. 29. To either of these the following description agrees well. , where there is Gold. 12. And the Gold of that Land is * 2 Chron. 3. 5. good k i e. Better than ordinary. , there is Bdellium l Which signifies either a precious gum, of which see Numb. 11. 70. or Gems and Pearls. Once for all observe, that many of the Hebrew words or names of Stones, Trees, Birds, and Beasts are even to the Hebrew Doctors and others both ancient and modern Interpreters of uncertain signification, and that without any considerable inconvenience to us who are free from the obligations, which the Jews were formerly under of procuring such stones, and abstaining in their Diet from such Beasts and Birds, as then were sufficiently known to them; and if any were doubtful, they had one safe course, to abstain from them. , and the Onyx stone m A kind of precious stone; of which see Exod. 25. 7. and 28. 9, 20. . 13. And the name of the second River is Gihen n Not that River in the Land of Israel so called, 1 King. 1. 33. 2 Chron. 32. 30. But another of the same name, which in Hebrew signifies, the branch of a greater River: Here it is a branch either of Euphrates, as most think, or of Tigris, as some late Writers conceive. : The same is it that compasseth the whole Land of † C●…sh. Ethiopia o Not that Country in Africa above Egypt, commonly so called, but either Arabia, which in Scripture is frequently called Cush or Ethiopia. Of which see the notes upon 2 King: 19 9 job 28. 19 Ezek. 29. 10. and 30. 8, 9 Hab. 3. 7. or rather a Country adjoining to India, and Persia, with which Cush is joined, Ezek. 38. 5. See also Esa. 11. 11. and Ezek. 27. 10. And about which place the Ethiopians are seated by Herod. l. 7. Homer, He●…iod, and others. Of which see my Latin Synopsis. . 14. And the name of the third River is Hiddekel p (i. e.) Tigris, or an eminent branch of it. See Dan. 10. 4. : That is it which goeth ‖ Or, Eastward to Assyria. toward the East of Assyria. And the fourth River is Euphrates. 15. And the LORD God took ‖ Or, Adam. the Man, and put him q (i. e.) Commanded and inclined him to go. into the Garden of Eden, to ‖ Or, till. See Chap. 3. 23. dress it r (i. e.) To prune, dress, and order the Trees and Herbs of it. , and to keep it s From the annoyance of Beasts, which being unreasonable Creatures, and allowed the use of Herbs, might easily spoil the beauty of it. . 16. And the LORD God commanded the Man t And the Woman too (as appears both from the permission for eating Herbs and Fruits given to her, together with her Husband, Gen. 1. 28, 29. and from Gen. 3. 1, 2, 3. and from Eves punishment) and that either immediately, or by Adam whom God enjoined to inform her thereof. , saying, of every Tree of the Garden † Heb. Eating thou shalt eat. thou mayest freely eat u Without offence to me, or nut to thyself. The words in Hebrew have the form of a command, but are only a permission or indulgence, as 1 Cor. 10. 25, 27. : 17. But of the Tree of the Knowledge of good and evil, thou shalt not eat of it: For in the day in which thou eatest thereof, † Heb. dying thou shalt die. thou shalt surely die x With a threefold death. 1. Spiritual by the guilt and power of sin, at that instant thou shalt be dead in trespasses and sins, Eph. 2. 1. 2. Temporal, or the death of the Body which shall then begin in thee, by decays, infirmities, terrors, dangers, and other harbingers of death. 3. Eternal, which shall immediately succeed the other. . 18. And the LORD God said y Or, Had said, to wit, upon the sixth day, on which the Woman was made, Gen. 1. 27, 28. , It is not good z Not convenient either for my purpose of the increase of mankind, or for man's personal comfort, or for the propagation of his kind. , that the man should be alone: I will make him an help † Heb, as before him, or, as it were comparable to him, Is. 40. 1●…. meet for him a A most emphatical phrase signifying thus much, one correspondent to him, suitable both to his nature and necessity, one altogether like to him in shape and constitution, disposition and affection, a second self; or one to be at hand and near to him, to stand continually before him, familiarly to converse with him, to be always ready to secure, serve, and comfort him; or, one whose eye, respect, and care, as well as desire, (Gen. 3. 16.) should be to him, whose business it shall be to please and help him. . 19 And out of the ground the LORD God form every Beast of the Field, and every Fowl of the Air, and brought them b Either by Winds, or Angels, or by his own secret instinct, by which Storks, and Cranes, and Swallows change their places with the season. unto ‖ Or, the Man. Adam c Partly to own their subjection to him; partly that man, being recreated with their prospect, might adore and praise the Maker of them, and withal be sensible of his want of a meet companion, and so the better prepared to receive God's mercy therein; and partly for the reason here following. , to see d Or, make a discovery, not to God, who knew it already, but to all future Generations, who would hereby understand the deep wisdom and knowledge of their first Parent. what he would call them: And whatsoever Adam called every † Heb. living Soul. living Creature, that was the name thereof e To wit, in the primitive or Hebrew Language. And this was done for the manifestation both of man's Dominion over the Creatures, and of the largeness of his understanding; it being an act of authority to give names, and an effect of vast knowledge to give convenient names to all the Creatures, which supposeth an exact acquaintance with their Natures. . 20. And Adam † Heb. call●…d. gave Names to all Cattle, and to the Fowl of the Air, and to every Beast of the Field, but for Adam there was not found an help meet for him f But though, in giving them names, he considered their several natures and perfections, it was evident to himself, as well as to the Lord, that none of them was an help meet for him. . 21. And the LORD God caused a deep sleep to fall upon Adam g That he, who was without sin, might feel no pain in the taking away of his Rib. And in this sleep some think Adam was in an ecstasy, wherein he saw what was done together with the reason and mystery of it. , and he slept, and he took one of his Ribs h Together with the Flesh upon it, v. 23. Or, one of his sides, for the Hebrew word signifieth a Side as well as a Rib, which may be taken Synecdochically, for a part of one of his sides, viz. a Rib and the Flesh upon it: Or, for one part out of each of his sides; as if two Ribs clothed with▪ Flesh were taken out of the man, because he saith, verse 23, This is Bone of my Bones, not, of my Bone. The Woman was taken out of this part, not out of the higher or lower parts, to show that she is neither to be her husband's Mistress, to usurp authority over him, 1 Tim. 2. 12. Nor yet to be his slave, to be abused, despised, or trampled under his feet, but to be kindly treated, and used like a companion with moderation, respect, and affection. Qu. How could a Rib be taken from Adam, but it must be either superfluous in Adam, while it was in him, or defective afterwards, both which reflect upon the Creator? Answ. 1. It was no superfluity, but a conveniency, if Adam had at first one Rib extraordinary put into him for this purpose. 2. If Adam lost a Rib upon so glorious an occasion▪ it was but a scar or badge of honour, and no disparagement either to him, or to his Creator. 3. Either God created him a new Rib or hardened the Flesh to the Nature and use of a Rib, and so there was no defect in him. , and closed up the Flesh i Together with another Bone or Rib. , in stead thereof k (i. e.) Of that Rib and Flesh which he took away from him, which was easy for God to do. . 22. And the Rib, which the LORD God had taken from Man, † Heb builded. made he a Woman, and brought her l From some place at a little distance, whether he first carried her, that for the decency of the action he might bring her thence. unto the Man m A Bride to a Bridegroom to be married to him, the great God being pleased to act the part of a Father to give his Daughter and workmanship to him, thereby both teaching Parents their duty of providing Marriages for their Children, and Children their duty of expecting their Parents consent in Marriage. 23. And Adam said n Qu. How knew he this? Answ. Either 1. By his own observation: For though it be said that he was asleep till the Rib was taken out and restored, yet he might awake as soon as ever that was done, the reason of his sleep ceasing, and so might see the making of the Woman. Or. 2. By the Revelation of God, who put these words into Adam's mouth, to whom therefore these words of Adam are ascribed, Matth. 19 5. , this is now o Or, For this time the Woman is made of my Bones, etc. but for the time to come the Woman as well as the man shall be produced another way, to wit, by Generation. Bone of my Bones, and Flesh of my Flesh p Made of my Rib and Flesh, i. e. God hath provided me a meet help and Wife, not out of the brute Creatures, but nearer hand, a part of my own Body and of the same nature with myself. : She shall be called Woman, because she was * 2 Cor. 11. 8. taken out of man. 24. * Matth. 19 5. Mar. 10. 7. 1 Cor. 6. 16. Eph. 5. 31. Therefore q These are the words of Moses by divine instinct, or his inference from Adam's words. shall a man leave his Father and his Mother r In regard of Habitation and society, but not as to natural duty and affection. and shall cleave unto his Wife s In Coni●…gal relation and highest affection, even above what they own to their Parents. : And they t Or, they two, as it is in the Samaritan, Syriack, and Arabic translations and Matthew 19 5. shall u (i. e.) Shall be esteemed by themselves and others to be as entirely, and inseparably united and shall have as intimate and universal communion, as if they were. be one Flesh x (i. e.) One Person, one Soul, one Body. And this first institution shows the sinfulness of Divorces, and Polygamy, however God might upon a particular reason for a time dispense with his own institution, or to remit the punishment due to the violaters of it. . 25. And they were both naked, the Man and his Wife; and were not ashamed y To wit, of their nakedness, as having no guilt, nor cause of shame, no filthy or evil inclinations in their Bodies, no sinful Concupiscence, or impure motions in their Souls, but spotless innocency and perfection which must needs exclude shame. . CHAP. III. 1. NOw the Serpent a Or, Rather, this or that Serpent: For here is an emphatical article, of which more by and by. was more subtle than any Beast of the Field b The Serpent's eminent subtlety is noted both in sacred Scripture, Gen. 49. 17. Psal. 58. 5. Mark 10. 16. 2 Cor. 11. 3. and by Heathen Authors▪ whereof these instances are given, that when it is assaulted, it secures its head; that it stops its ear at the charmers voice; and the like. If it be yet said, that some beasts are more subtle, and therefore this is not true, it may be replied. 1. It is no wonder if the Serpent for its instrumentality in man's sin hath lost the greatest part of its original subtlety, even as man's sin was punished with a great decay both of the natural endowments of his Mind, Wisdom, and Knowledge, and of the beauty, and glory of his Body, the instrument of his sin. But this Text may and seems to be understood not of the whole kind of Serpents but of this individual, or particular Serpent; for it is in the Hebrew Haunacha●…h, that Serpent, or this Serpent, to signify that this was not only an ordinary Serpent, but was acted, and assisted by the Devil, who is therefore called that old Serpent, Rev. 12. 9 And this seems most probable, partly from the following discourse which is added, as a proof of that which is here said concerning the Serpent's subtlety, and that s●…rely was not the discourse of a Beast but of a Devil; and partly from 2 Cor. 11. 3. which hath a manifest reference to this place, where the Apostle affirmeth that the Serpent beguiled Eve through his subtlety, not surely through that subtlety which is common to all Serpents, but through that subtlety which was peculiar to this, as it was possessed and acted by the Devil. There seems indeed to be an all ●…sion here to the natural subtlety of all Serpents, and the sense of the sacred Penman may seem to be this, as if he said, the Serpent▪ indeed in itself is a subtle Creature, and thought to be more subtle than any Beast of the Field; but howsoever this be in other Serpents, ●…t is certain that this Serpent was more subtle than any Beast of the Field, as will appear by the following words. If it be said, the particle this, or that, is relative to something going before, whereas there is not a word about it in the foregoing words, it may be replied, that relative particles, are often put without any antecedents, and the antecedents are left to be gathered not only out of the foregoing, but sometimes also out of the following passages, as is apparent from Exod. 14. 29. Numb. 7. 89. and 24. 17. Psal. 87. 1. and 105. 19 and 114. 2. Prov. 7. 8. and 14. 26. So here, that Serpent, that of which I am now to speak, whose discourse with the Woman here followeth. , which the LORD God had made; and he said c Quest. How the Serpent could speak, and what the Woman conceived of his speech, and why she was not affrighted but continued the discourse with it? There be two satisfactory answers may be given to these questions. 1. The Woman knew that there were spirits, and did freely and frequently converse with Spirits or Angels, who also did appear in some visible shape to her, which seems very credible; because in the following Ages not only the Angels but even the blessed God himself did in that manner converse with men. And as they afterwards used to appear in the shape of men, why might not one of them now appear to her, and converse with her in the shape of a beautiful Serpent? And why might she not freely▪ and securely discourse with this which she thought to be one of those good Angels, to whose care and tuition both she and her Husband were committed? For I suppose the fall of the Angels was yet unknown to her, and she thought this to be a good Spirit, otherwise she would have declined all conversation with an Apostate Spirit. 2. A late ingenious and learned Writer represents the matter thus, in which there is nothing absurd or incredible: The Serpent makes his address to the Woman with a short speech, and salutes her as the Empress of the World, etc. She is not affrighted because there was as yet no cause of fear, no sin, and therefore no danger, but wonders and inquires what this meant, and whether he was not a brute Creature, and how he came to have speech, and understanding? The Serpent replies, that he was no better than a brute, and did indeed want both these gifts, but by eating of a certain fruit in this Garden he got both. She asked what Fruit, and Tree that was? Which when he shown her, she replied, this no doubt, is an excellent fruit and likely to make the eater of it wise; but God hath forbidden us this Fruit: To which the Serpent replies, as it here follows in the Text. It is true 〈◊〉 discourse is not in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ewish, and other Expositors, that these words, Yea, hath God said, etc. Are a short and abrupt sentence, and that they were but the close of a foregoing discourse; which might well enough be either this now mentioned, or some other of a like nature. And that expression which follows verse 6. When the Woman saw, i. e. understood, that it was a Tree to be desired to make one wise, may seem to imply both that the Serpent told her, and that she believed, that the speech and understanding of the Serpent was the effect of the eating of that Fruit, and therefore that if it raised him from a brute-Beast to the degree of a reasonable Creature, it would elevate her from the humane to a kind of divine nature or condition. unto the Woman d Who had upon some occasion retired from her Husband for a season; an advantage which the crafty Serpent quickly espieth, and greedily embraceth and assaulteth her when she wanteth the help of her Husband. , † Heb. Yea, because, etc. yea, e Or, Why, or, Is it so, or, indeed, or, of a truth. hath God said f It is scarce credible that God, who is so bountiful, and the sovereign good, and so abhorring from all parsimony, and envy, should forbid you the enjoyment of any part of those provisions, which he hath made for your use and comfort. , ye shall not eat of every g Or, of any; for the word is ambiguou●…, which therefore the cunning adversary useth to hid the snare, which he was laying for her. Tree of the Garden? 2. And the Woman said unto the Serpent, we may eat of the Fruit of the Trees of the Garden: 3. But of the Fruit of the Tree, which is in the midst of the Garden, God hath said, ye shall not eat of it, neither shall ye touch it h To wit, in order to the eating of it: Or, the touch might be simply forbidden, or she might reasonably understand it to be forbidden in and by the prohibition of eating, because it was an occasion of sin, and therefore to be avoided. For it is not probable that the Woman being not yet corrupted should knowingly add to God's Word, or maliciously insinuate the harshness of the precept. , lest ye die i Others, lest peradventure ye die▪ as if she doubted of the truth of the threatening: Which seems not probable the Woman yet continuing in the state of 〈◊〉▪ and such doubting being evidently sinful, and the Hebrew particle Pen, doth not always imply a doubt, as▪ appears from Psal▪ ●…. 12. Isa. 27. 3. and 3●…. 18. compared with 2 King. 18. 3. 4. * 2 Cor. 11. 3▪ 1 Tim. 2. 14. And the Serpent said unto the Woman, ye shall not surely die k It is not so certain as you imagine, that you shall die. God did say so indeed for your terror, and to keep you in awe, or, he had some mystical meaning in those words, but do not entertain such hard and unworthy thoughts of that God who is infinitely kind and gracious, that he will for such a tri●…le, as the eating of a little Fruit undo you, and all your Posterity, and so suddenly destroy the most excellent work of his own hands. . 5. For God doth know l If you would have the whole truth of the matter, and God's design in that Prohibition, it is only this. , that in▪ the day ye ●…at▪ thereof, than your eyes shall be opened m He knoweth that you shall be so far from dying, that ye shall certainly be entered into a new, and more noble kind of Life, and the eyes of your minds, which are now shut as to the knowledge of a World of things shall then be opened, and see things more fully and distinctly. : and ye▪ shall be as Gods n Or, as God, like unto God himself in the largeness of your knowledge. , knowing Good and Evil o As the very name that God hath put upon the Tree may teach you. But this is a privilege, of which, for divers causes best known to himself, some of which your own reason will easily guests at, he would not have you partake of. . 6. And when the Woman saw p By curious and accurate observation, and gazing upon it, or perceiving it by the Serpent's discourse, as was observed on ver. 3. that the Tree was good for Food, and that it was † Heb. a desire. pleasant to the Eyes * To wit▪ in an eminent degree; for otherwise so were all the rest. , and a Tree to be desired to make one Wise q Which she might know by the Serpent's information▪ See the Notes on ver. 1. ; she took of the Fruit thereof, * 1 Tim. 2. 14. and did eat, and gave also unto her Husband r Who by this time was returned to her. with her s (i. e.) Who now was with her, or, that he might ea●… with her and take his part of that Fruit. , and he did eat t By her persuasion, and instigation. See 1 Tim. 2. 14. . 7. And the Eyes of them both u Of their Minds and Consciences, which hitherto had been closed, and blinded by the arts of the Devil. were opened x As the Devil had promised them, though in a far differing, and sadder sense▪ , and they knew ‖ They knew it before, when it was their glory, but now they knew it with grief and shame from a sense both of their guilt for the sin newly passed, and of that sinful Concupiscence, which they now ●…ound working in them. that they were naked, and they fewed y Or, Tied, Twisted or Fastened. Fig-leaves z The lesser branches, or twigs upon which were also the leaves of a Figtree which peradventure was then near them, and which because of its broad leaves was most fit for that use. together, and made themselves ‖ Or, things to gird about. Aprons a To cover their nakedness. . 8. And they heard the voice b Mentioned ver. 9 or rather the sound as the word voice is often taken in Scripture, as Psal. 93. 3. Rev. 10. 3. and 19 6. of the LORD God c Either God the Father, or, rather God the Son, appearing in the shape of a man, as afterwards he frequently did to give a forecast of his incarnation. walking in the Garden in the † Heb. wind. cool of the day d About Evening, the time when men use to walk abroad to recreate themselves, when there was a cool and refreshing Wind, whereby also the voice of the Lord was more speedily and effectually conveyed to Adam, and his Wife. , and Adam and his Wife hid themselves from the presence of the LORD God e Being sensible of God's approach, and filled with shame and Conscience of their own guilt and dread of judgement, instead of flying to God for Mercy, they foolishly attempted to run away from him, whom it was impossible to avoid. , amongst the Trees of the Garden. 9 And the LORD God called f With a loud voice▪ unto Adam, and said unto him, where art thou g Thou whom I have so highly obliged, whither and wherefore dost thou run away from me thy friend and Father, whose presence was lately so sweet and acceptable to thee? In what place, or rather in what condition art thou? What is the cause of this sudden, and wonderful change? This he asks not that he was ignorant of it, but to make way for the following sentence, and to set a pattern for all Judges, that they should examine the offender, and inquire into the offence before they proceed to punishment. ? 10. And he said, I heard thy voice in the Garden: And I was afraid, because I was naked h He confesseth his nakedness, which was evident, but saith nothing of his sin, which if possible, he would have hid. See job 31. 33. And is grieved for the shameful effects of his sin, but not yet sincerely penitent for his sin. , and I hid myself i Out of reverence to thy glorious Majesty. . 11. And he said, who told thee that thou wast naked * Or, that thy nakedness, which lately was thy glory, was now become matter of shame▪ , hast thou eaten of the Tree, whereof I commanded thee k 〈◊〉 which I gave thee so severe a charge upon pain of 〈◊〉▪ , that thou shouldst not eat? 12. And the man said, the Woman l I have eaten, not by my▪ own choice and inclination, but by the persuasion of this Woman▪ whom thou gavest to be with me m As a meet help▪ a faithful friend and constant companion▪ supposing▪ that it was not good for me to ●…e alone, which the event shows would have been much better for me▪ Thus Adam excuseth himself, and chargeth God foolishly with his sin. she gave me of the Tree, and I did eat n Out of complacency to her, not from any evil design against thee. . 13. And the LORD God said unto the Woman, what is this that thou hast done o How heinous a crime hast thou comm●…ted? What a World of mischief hast thou by this one 〈◊〉 brought upon themselves 〈◊〉 〈◊〉 thy posterity? Or, why hast thou done this 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉 motives couldst thou have ●…or so wicked 〈◊〉▪ What 〈◊〉 〈◊〉 thou of meddling with this 〈◊〉 〈◊〉 〈◊〉 it▪ when I had g●…en thee so large, and liberal an allowance▪ ? And the Woman said, the Serpent p A Creature which thou hast made, and that assisted by an higher power, by an evil Angel, for such I now perceive by sad experience there ●…e▪ beguiled me q A 〈◊〉▪ and foolish Woman whose seduction cast for 〈◊〉 〈◊〉 〈◊〉 Anger. ▪ and I did eat r Being surprised, and overperswaded against my own Judgement and Resolution. . 14. And the LORD God said unto the Serpent s Or rather this or that Serpent, which, as was said before on ver. 1. was no ordinary Serpent, but a Serpent acted and assisted by the Devil, and therefore this sentence, or curse is pronounced against both of them; 1. Against the Serpent itself, which though an unreasonable Creature, and therefore not subject to a Law, and consequently not capable of guilt or sin, Rom. 4. 15. Yet, being the instrument of the Devil's malice, is rightly punished, as other Beasts being abused by man's sin did suffer together ●…th him, Exod. 32. 20. Levit. 20. 15, 16. not for their crime, but partly for the punishment, and partly for the benefit of Man, who is their Lord and Owner, Psal. 8. 6. for whose sake seeing they were made, it is not strange if they be punished for his use, that in their punishment man might have a demonstration of God's anger against sin, and a motive to Repentance. 2. Against the Devil, who is here principally intended▪ though, as he lay hid in the body of the Serpent which he possessed, and used, so his curse is here mentioned under the cover of the Serpent's curse, and under the disguise of such terms as properly and literally agree to the Serpent▪ but are also mystically to be understood concerning the Devil▪ With whom the Lord entertaineth no conference, as he did with Adam and Eve, whose sin was less than his, and whom God mean●… to bring to Repentance, but immediately denounceth the curse against him, as one that sinned against much greater Knowledge, and from far worse Principles, not from mistake or misinformation, but from choice and Rebellion, from hatred of God, and from mere envy, and implacable malice against men. , because thou hast done this t Deceived the Woman, and tempted her to this sin. , thou 〈◊〉 u Or, shalt be from▪ henceforth both really and in the opinion of all mankind: Or, Be thou. cursed above all Cattle, and above every Beast of th●… Field x As in other respects, so particularly in that which here follows. ▪ upon thy belly shalt thou go ‖ If the Serpent did so before the fall, what then was natural is now become painful and shameful to it, as nakedness and some other things were to man. But it seems more probable, that this Serpent, before the fall either had feet, or rather did go with its breast erect, as the Basilisk at this day doth, God peradventure so ordering it, as a Testimony that some other Serpents did once go so. And so the sense of the curse being applied to this particular Serpent, and to its kind, may be this, whereas thou hadst a privilege above other kinds of Serpents, whereby thou didst go with erected breast, and didst feed upon the Fruits of Trees and other Plants, now thou shalt be brought down to the same mean and vile estate with them, upon thy belly, (or rather▪ breast, as the word also signifies) shalt thou go, etc. as they do. , and * Isa. 65. 25. dust shalt thou eat y Dust is the food as of Earthworms, Scorpions, and some other Creatures, so also of some Serpents, as appears both from Isai. 65. last, Mic. 7. 17. and from the Testimony of Nicander, Th●…riac. vers. 372. and Philo an Arabic Writer. Or, the dust is the Serpent's sauce rather than his meat, whilst creeping and grovelling upon the Earth, and taking his fo●… from thence, he must necessarily take in dust and filth together with it. These two clauses being applied to the Devil signify his fall from his noble state and place to Earth and Hell, the basene●…s of his nature and of his food, his delight being in the vilest of m●…n and things, it being now his me●…t and drink to dishonour God▪ and destroy mankind, and promote the esteem and love of earthly things. all the days of thy Life. 15. And I will put enmity z Though now you be sworn Friends, leagued together against me: between thee and the Woman a And the Man too, but the Woman alone is mentioned, for the Devils greater confusion. 1. The Woman, whom, as the weaker Vessel, thou didst seduce, shall be the great occasion of thy overthrow. 2. Because the Son of God who conquered this great Dragon and old Serpent, Rev. 12. 9 Who came to destroy the works of the Devil, 1 john 3. 8. was made of a Woman, Gal. 4. 4. without the help of man, Esa. 7. 14. Luk. ●…. 34, 35. and between thy * Matt. 3. 7. and 13. 38 and 23. 3●…. John 8. 44. Acts 13. 10. ●… John 3. 8. Seed b Literally, this Serpent, and for his sake, the whole seed or race of Serpents, which of all Creatures are most loathsome and terrible to mankind, and especially to Women: Mystically, that evil Spirit which seduced her, and with him the whole society of Devils (who are generally hated and dreaded by all men, even by those that serve and obey them, but much more by good men,) and all wicked men who, with regard to this text, are called Devils and the Children or seed of the Devil, john 6. 70. and 8. 44. Acts 13. 10. 1 john 3. 8. and her † Psal. 132. 11. Isi. 7. 14. Mic. 5. 3. Seed c Her offspring, first and principally, the Lord Christ, who with respect to this text and promise is called by way of eminency, the Seed, Gal. 3. 16, 19 whose alone work it is to break the Serpent's head, i. ●…. to destroy the Devil, Heb. 2. 14. Compare john 12. 31. Rom. 16. 20. Secondly, and by way of participation, all the members of Christ, all believers and holy men, who are called the Children of Christ, Heb. 2. 13. and of the Heavenly jerusalem, Gal. 4. 26. All the members whereof are the Seed of this Woman: And all these are the implacable enemies of the Devil, whom also by Christ's merit and strength they do overcome. : It shall ‖ Som. 16. 20. Heb. 2. 14. 1 John 5. 5. Rev. 12. 7, 17. bruise thy head e The principal instrument both of the Serpent's fury and mischief and of his defence, and the principal seat of the Serpent's life, which therefore men chief strike at, and which being upon the ground a man may conveniently tread upon and crush it to pieces. In the Devil this notes his Power and Authority over men, the strength whereof consists in Death, which Christ, the blessed seed of the Woman, overthroweth, by taking away the sting of death which is Sin, 1 Cor. 15. 55, 56. and destroying him that had the power of death, that is, the Devil, Heb. 2. 14. , and thou shalt bruise his heel f The part which is most within the Serpent's reach, and wherewith it was bruised, and thereby provoked to fix his venomous Teeth there: But a part remote from the Head and Heart, and therefore its wounds though painful, are not deadly, nor dangerous, if they be observed in time. If it be applied to the seed of the Woman, Christ, his heel may note, either his humanity, whereby he trod upon the Earth, which indeed the Devil by God's permission, and the hands of wicked men, did bruise and kill: or his Saints and Members upon the Earth, whom the Devil doth in divers manners bruise, and vex and afflict, while he cannot reach their head Christ in Heaven, nor those of his members who are or shall be advanced thither. . 16. Unto the Woman he said, I will greatly g Or, certainly, as the repetition of the same word implies. multiply thy sorrow h In divers pains and infirmities peculiar to thy Sex. (i. e.) Thou shalt have many, and those ofttimes false and fruitless Conceptions and Abortive Births, and whereas thou mightest commonly have had many Children at one Conception, as some few Women yet have, now thou shalt ordinarily undergo all the troubles and pains of Conception, Breeding and Birth for every Child which thou hast. Or, Thy sorrows and thy Conception, by a figure called Hendiaduo, are put for, thy sorrows in Conception, or rather in Childbearing, which the Hebrew word here used signifies, Gen. 16. 4. jud. 13. 3. , and thy conception: In sorrow i Aristotle in his Histor. Animal. 7. 9 observes that Women bring forth young with more pain than any other Creatures. thou shalt bring forth k Or, bear, for the word notes all the pains and troubles which Women have both in the time of Childbearing, and in the act of bringing forth. Children l Heb. Sons: and Daughters too, both being comprehended in that word, as Exod, 22. 24. Psal. 128. 6. : And thy desire m Thy desires shall be referred or submitted to thy husband's will and pleasure to grant or deny them, as he sees fit. Which sense is confirmed from Gen. 4. 7. where the same phrase is used in the same sense. And this punishment was both very proper for her that committed so great an error as the eating of the forbidden Fruit was, in compliance with her own desire without ask her Husbands advise or consent, as in all reason she should have done in so weighty and doubtful a matter: And very grievous to her, because women's Affections use to be vehement, and it is irksome to them to have them restrained or denied. shall be ‖ Or, subject to thy Husband. to thy Husband, and he shall rule * 1 Cor. 14. 34. over thee n Seeing for want of thy Husband's rule and conduct thou wast seduced by the Serpent, and didst abuse that power I gave thee together with thy Husband to draw him to sin, thou shalt now be brought down to a lower degree, for he shall rule thee, not with that sweet and gentle hand, which he formerly used, as a guide, and Counsellor only, but by an higher and harder hand, as a Lord and Governor, to whom I have now given a greater Power and Authority over thee, than he had before, (which through thy pride and corruption will be far more uneasy to thee, than his former Empire was) and who will usurp a further power than I have given him, and will by my permission for thy punishment rule thee many times with Rigour, Tyranny, and Cruelty, which thou wilt groan under, but shalt not be able to deliver thyself from it. See 1 Cor. 14. 34. 1 Tim. 2. 11, 12. 1 Pet. 3. 6. . 17. And unto Adam he said, because thou hast harkened unto the voice of thy Wife o (i. e.) Obeyed the word and counsel, contrary to my express command. , and hast eaten of the Tree of which I commanded thee, saying, Thou shalt not eat of it: * Isa. 24. 5, 6. Rom. 8. 20. cursed is the ground p Which shall now yield both fewer and worse fruits, and those too with more trouble of men's minds and labour of their bodies. for thy sake q (i. e.) Because of thy sin; or to thy use, or, as far as concerns thee. in sorrow r Or, with toil, or, grief. shalt thou eat of it all the days of thy life. 18. Thorns also and Thistles a And other unuseful and hurtful Plants Synecdochically contained under these. , shall it † Heb▪ cause to bud. bring forth b Of its own accord. to thee c Not to thy benefit, but to thy grief and punishment. : And thou shalt * Psal. 104. 14. eat the Herb of the Field d In stead of those generous and delicious Fruits of Paradise, which because thou didst despise thou shalt no more taste of. See Gen. 1. 29. . 19 In the sweat of thy face f (i. e.) Of thy Body: He mentions the Face, because there the sweat appears first and most. Or, with labour of Body or Brain, Eccles. 1. 13. and vexation of mind. shalt thou eat Bread g (i. e.) Get thy food and livelihood: Bread being put for all nourishment, as Gen. 18. 5. and 28. 20. till thou return unto the ground: for out of it wast thou taken; for dust thou art i As to the constitution and original of thy Body. See Gen. 18. 27. job 1. 21. Psal. 103. 14. , and unto dust shalt thou return k Though upon thy obedience I would have preserved thy Body no less than thy Soul from all mortality, yet now having sinned thou shalt return unto dust in thy Body, whilst the immortal Spirit shall return unto God who gave it, Eccles. 12. 7. Thus thy end shall be as base as thy beginning. : 20. And Adam called his Wife's name † Heb. Chav●…. Eve m Which signifies either Living, or, the giver, or preserver of Life. , because she was the Mother of all living n Though for her sin justly sentenced to a present death, yet by God's infinite Mercy, and by virtue of the promised Seed was both continued in Life herself, and was made the Mother of all living Men and Women, that should be after her upon the Earth; who though in and with their Mother they were condemned to speedy Death, yet shall be brought forth into the state and Land of the Living, and into the hopes of a blessed and eternal Life by the Redeemer, whose Mother or progenitor she was. . 21. Unto Adam also, and to his Wife; did the LORD God p Either by his own word; or by the Ministry of Angels. make coats of skins q Of Beasts slain either for Sacrifice to God, or for the use of man, their Lord and owner. and clothed them r Which he did partly to defend them from excessive heats and colds or other injuries of the Air, to which they were now exposed, Partly to mind them of their sin which made their nakedness, which before was Innocent and Honourable▪ now to be an occasion of sin and shame, and therefore to need covering: And partly to show his care even of fallen man, and to encourage his hopes of God's mercy through the blessed Seed, and thereby to invite him to Repentance. . 22. And the LORD God said s Either within himself, or to the other persons of the Godhead. , Behold, the Man is become t (i. e.) Adam and Eve both are become such according to the Devils promise and their own expectation. This is an Holy Irony or Sarcasm, like those, 1 King. 18. 27. Eccles. 11. 9 q. d. Behold! O all ye Angels, and all the future Generations of men, how the first man hath overreached and conquered us, and got the Divinity which he affected, and how happy he hath made himself by his Rebellion! But this bitter scorn God uttereth not to insult over man's misery, but to convince him of his sin, folly, danger and calamity, and to oblige him both to a diligent seeking after and a greedy embracing the remedy of the promised Seed which God offered him, and to a greater watchfulness over himself and respect to all Gods commands for the time to come. , as one of us u i e. As one of the Divine Persons, of infinite Wisdom and Capacity. Here is an evident proof of a plurality of persons in the Godhead, compare Gen. 1. 26. and 11. 7. If it be said, God speaks this of himself and the Angels; besides that as yet not one word hath been spoken concerning the Angels, it is an absurd and unreasonable conceit that the great God should levelly himself with the Angels, and give them a kind of equality with himself, as this expression intimates. , to know Good and Evil x To know all things; both good and evil. , and now lest he put forth his hand y The speech is defective and to be supplied thus or some such way, But now care must be taken, or man must be banished hence▪ lest he, etc. , and take also a i e. As he did take of the Tree of knowledge. of the Tree of Life, and eat and live for ever b (i. e.) And thereby profane that Sacrament of Eternal Life, and fond persuade himself that he shall live for ever. This is another scoff or irony, whereby God upbraideth man's presumption, and those vain hopes wherewith he did still feed himself. : 23. Therefore d For prevention thereof. the LORD God sent him forth e Or, expelled him with shame and violence, and so as never to restore him thither: For it is the same word which is used concerning divorced Wives. from the Garden of Eden, to till f To wit, with toil and sweat, as was threatened, ver. 17. the ground, from whence he was taken g The ground without Paradise: For he was made without Paradise and then put into it, as was noted before. . 24. So he drove out the Man: And he placed, at the East of the Garden h Where the entrance into it was, the other sides of it being enclosed or secured by God to preserve it from the entrance and annoyance of wild Beasts: Or, before the Garden, i. e. Near to the Garden, before any man could come at the Garden any way. of Eden, Cherubims i (i. e.) Angels, so called from their exquisite knowledge, and therefore fitly here used for the punishment of man who sinned by affecting divine knowledge. , and † Heb. The flame of a Sword. a flaming Sword k In the Cherubims hands, as it was upon other occasions, Numb. 22. 23. jos. 5. 13. 1 Chron. 21. 16, 27. And this was either a material Sword bright and being brandished shining and glittering like a flame of fire, or, flaming fire in the shape of a Sword. Or, flaming Swords, because there were divers Cherubims, and each of them had a Sword. The singular number for the plural: Or, a two edged Sword. , which turned every way l Was brandished and nimbly whirled about by the Cherubims, which posture was fittest for the present service. , to keep the way of the Tree of Life m The way that leads to Paradise, and so to the Tree of Life; that man might be deterred and kept from coming thither. . CHAP. IU. 1. AND Adam knew a This modest expression is used both in Scripture and other Authors to signify the Conjugal act or Carnal knowledge. So Gen. 19 8. and 24. 16. Numb. 31. 17. Matth. 1. 25. Luk. 1. 34. Eve his Wife, and she Conceived and bare Cain b Whose name signifies a possession. , and said, I have gotten a Man c A Male Child, as Gen. 7. 2. which was most welcome. from the LORD d Or, By or with the Lord, (i. e.) By virtue of his first blessing, Gen. 1. 28. and special favour. Or, a man the Lord, as the words properly signify, q. d. God-man, or the Messiah, hoping that this was the promised Seed. . 2. And she again bore his Brother † Heb. Hebel. Abel e Signifying vanity, a vain, mortal, miserable man, whereas she thought Cain to be more than an ordinary man: or this name might prophetically design his miserable life, and untimely and unnatural death. : and Abel was † Heb. a feeder. a Keeper of Sheep, but Cain was a tiler of the ground f Which was esteemed a more honourable calling than that of a Shepherd, and therefore either chosen by the Elder Brother, or allotted to him by his Father. . 3. And † Heb▪ at the end of days. Exod▪ 2. 23. Or, of the year. 2 Sam. 15. 26. Neh. 13. 6. Isai. 24. 22. in * Exod. 2. 23. process of time g Either 1. In general at the return of the set time then appointed and used for the solemn service of God. Or, 2. At the end of the year, when there might be now, as there was afterward among the Jews, more solemn Worship and Sacrifices: The word Days, being often put for a year, as Levit. 25. 29, 1 Sam. 1. 3. and 27. 7. Or, 3. More probably, at the end of the days of the week, or, upon the seventh and last day of the week, Saturday, which then was the Sabbath day, which before this time was blessed and sanctified, Gen. 2. 3. it came to pass, that Cain brought h Either to the place appointed for the solemn Worship of God: Or, to his Father, who at that time was both King, and Prophet, and Priest. Or brought i e. offered. of the fruit of the ground, an offering unto the LORD. 4. And Abel, he also brought of the Firstlings i Either. 1. The Firstborn, which God reserved to himself both at this time, and afterwards by an express Law, Exod. 13. 2. Numb. 3. 13. Or, 2. The choicest and most eminent of the Flock: For the best of any kind are oft called Firstborn, as joh 18. 13. jer. 31. 19 Heb. 12. 23. of his † Heb. Sheep or Goats. Flock, and of the fat thereof k Either 1. Properly, the fat being properly now required by God, as afterwards was expressed, Ex. 29. 13, 22. Levit. 3. 3. Or, 2. The best of them, as the word fat is often used, as Gen. 45. 18. and 49. 20. Numb. 18. 12. Nehem. 8. 10. Psal. 147. 14. . And the LORD had * Heb. 11. 4. respect l Or, looked to him with a gracious eye, kindly accepted and owned him and his Sacrifice, and testified this Heb. 11. 4. to Cain and all there present, either by express word, or by some visible sign, probably by consuming his Sacrifice by Fire from Heaven, as the Fathers generally think, whereby also God did afterwards frequently signify his acceptance of Sacrifices, as Levit. 9 24. jud. 6. 21. 1 King. 18. 38. 1 Chron. 21. 26. 2 Chron. 7. 1. unto Abel m Unto Abel's person, who was a truly good Man; and then to his Sacrifice, which was offered with Faith in God's Mercy, and in the promised Mediator, Heb. 11. 4. and to his offering. 5. But unto Cain and to his offering he had not respect: And Cain was very wroth n Partly with God, who had cast so public a disgrace upon him, and given the preference to his younger Brother: And partly with Abel, because he had received more Honour from God, and therefore was likely to have more respect, and privilege from his Parents than himself. , and his countenance fell o Whereas before it was lifted up and cheerful, now it fell down through sense of guilt, disappointment of his hope, shame, and grief, and envy at his Brother. . 6. And the LORD said unto Cain p That he might bring him to Repentance and the knowledge of his sin. , why art thou wroth? and * Job 29. 24. why is thy countenance fallen q The cause of this dejectedness is not from me, but from thyself, ? 7. If thou dost well r Or, for the future shalt do well, (i. e.) repent of thy sin, amend thy Life, offer thy Offerings with a willing and cheerful mind and honest heart in Faith and Love, as Abel did. , shalt thou not ‖ Or, have the excellency. be accepted s Or, pardoned, received into favour? Or, exalted, and either preserved in or restoredunto those rights of the Firstborn, which thou art conscious to thyself, that thou hast forfeited? Or, elevated, in thy looks, i. e. would not, or should not, thy countenance have been upright and pleasant, which now is sad and dejected? ? And if thou dost not well sin lieth at the door t Sin is here taken, either 1. Properly, so the sense is, sin will be growing upon thee, one sin will bring in another, and that mali●… and purpose of revenge against thy Brother, which now lies hid in the secret chamber of thy Mind and Heart, lies at the door ready to break forth into the view of the World in open Murder. Or, 2, For the punishment of sin, as it is taken Gen. 19 15. Levit. 5. 1. and 2●…. 20. Numb. 18. 1. 2 King. 7. 9 Zach. 14. 19 So the sense is, if thou wilt go on in sin, and execute thy wicked purpose which I perceive lies working in thy Heart, be sure thy sin will find thee o●…t, as is said Numb. 32. 23. Thou shalt not long enjoy the Fruits of thy wickedness, but a dreadful judgement shall tread upon the heels of thy sin, and lie like a furious Mastive-dog at the very door of thy house, to seize upon thee, at thy first coming in or going out. For that person or thing which is very near to us▪ or at hand, is said to be at the doors, Matth. 24. 33. jam. 5. 9 : And ‖ Or, subject unto thee. unto thee shall be his desire, and thou shalt rule over him u Those two clauses may relate either 1. To sin, which may be here spoken of as a person; as it is Rom. 7▪ 8, 9▪ 11▪ etc. So the place may be rendered and expounded thus, The desire of sin is to thee, (i. e.) to assault, seduce, conquer and destroy thee: As it is said, Luke 22. 31. Satan hath desired to have you, that he may sift you, etc. Or thus, its desire, objectively, not subjectively taken, (i. e.) Thy desire, intention, or resolution of smning; that evil motion of thy heart against thy Brother, shall be against (as the Hebrew particle el oft signifies) thee, (i. e.) howsoever at present it pleaseth thee, yet it is really not only against him, but against thyself, and will certainly turn to thy own ruin: But (for so the particle and is commonly taken:) If thou be wise, give no place to it▪ but resist it, do thou rule (for the future tense is oft put imperatively, as in the Ten Commandments, and it frequently signifies not what a man can or shall do, but his duty or what he ought to do as is evident from Gen. 20. 9 Mal. 1. 6. Luke 3. 14.) over it, i. e. conquer and subdue it, which is thy duty: or, thou shalt rule over it, (i. e.) by my grace assisting thy endeavours thou shalt be enabled to subdue thy evil concupiscences and passions, and so overrule, prevent or remove those punishments, which otherwise sin will infallibly bring upon thee. Or, 2. To Abel, and so the sense is, And (as for thy Brother Abel, to whose Faith and Piety I have given this public and honourable testimony, which thy naughty heart makes an occasion of envy, and malice, and intention of Murder, that thou mayst not by a mistake be led to the perpetration of so horrid a crime, know▪ that this favour of mine concerns only his spiritual privilege, and the happiness of the Life to come, which thou despisest, but it makes no change in civil rights, nor doth it transfer the domimon from thee, whose it is by Birth, unto him; nor doth he so understand it, for notwithstanding this) unto thee shall be his desire subject, (i. e.) he shall and will nevertheless yield to thee as his Superior, and thou according to thy own hearts desire, shalt rule over him. If it be said, the name of Abel is not here mentioned, it may be answered, that this is sufficiently included in the pronouns his and him, and it is not unusual to put those relative pronouns alone, the antecedent being not expressed, but to be gathered either from the foregoing or following words, of which see my notes on Gen. 3. 1. . 8. And Cain † Heb spoke to, etc. talked with Abel his Brother x Either 1. Familiarly and friendly, as he used to do, thereby to make him secure and careless: Or by way of expostulation and contention. : And it came to pass, when they were in the Field y Into which Abel was led either by his own employment, or by cain's persuasion, this being a fit place for the execution of his wicked purpose. , that Cain risen up against Abel his Brother, and * Matth. 23. 35. 1 John 3. 12. Judas 11. slew him z Possibly with stone or club or with some Iron tool belonging to Husbandry. . 9 And the LORD said unto Cain, where is Abel a Not that God was ignorant where he was, but partly to convince him of his sin and to lead him to Repentance, and partly to instruct Judges to inquire into causes, and hear the accused speak for themselves, before they pass sentence. thy Brother b Whom nature and near relation obliged thee to love and preserve. ? And he said, I know not: Am I my Brother's Keeper c Why dost thou inquire of me concerning him who is of age to look to himself? Is he such a stripling that he needs a Guardian? Or didst thou ever make me his Guardian? ? 10. And he said, what hast thou done d I hear thy words, but what say thy actions? What an hideous crime hast thou committed? In vain dost thou endeavour to hid it or deny it. ? The voice of thy brother's † Heb. bloods. Blood e In the Hebrew it is Bloods, either to aggravate the crime: Or, to show the plenty of the blood spilt: Or, to charge him with the Murder of all those that might naturally have come out of Abel's loins, which was a far greater crime in the nonage of the World, when the World greatly wanted people. * Rev. 6. 10. crieth unto me from the ground f Upon which it was spilt by thy bloody hands. . 11. And now art thou cursed g As the earth was cursed for thy Father's sake, so now art thou cursed in thy own person. from the Earth h Or, In regard of the Earth, which shall grudge thee both its Fruits, and a certain dwelling place. , which hath opened her mouth to receive thy Brother's blood from thy hand i Which had more humanity to thy Brother than thou hadst; for it kindly received and covered that blood which thou didst cruelly and unnaturally shed upon it. . 12. When thou tillest the ground k Or, That ground, which doth or shall fall to thy share, which besides the first and general curse inflicted upon the whole Earth, shall have this peculiar curse added to it. it shall not henceforth yield unto thee her strength l (i. e.) It's virtue, and fruit, in such proportion as it hath hitherto done. . A fugitive and vagabond m Banished from thy own Land and Kindred, and father's house, and from the whole society of the faithful, and wand'ring hither and thither. Others render the words mourning and trembling: or, trembling and wand'ring. These two words note both the unquietness and horror of his Mind and Conscience, and the unsettledness of his habitation and condition, and as some add, the trembling of his Body. shalt thou be in the Earth. 13, And Cain said unto the LORD, ‖ Or, mine iniquity is greater than that it may be forgiven. my punishment n Heb. My Sin: But Sin seems here to be put for punishment, as before ver. 7. and Gen. 19 15. Levit. 5. 1. Psal. 69. 27. Prov. 12. 21. For Cain was not so sensible of his sin, as of the ill effects of it, as himself shows ver. 14. is greater than I can bear. 14. Behold o Consider how severely thou usest me. , thou hast driven me out p With public infamy, as the word signifies. this day from the face of the Earth q Or, This Earth, my native Land. , * and from thy face r (i. e.) Favour and Protection. shall I be hid, and I shall be a fugitive, and a vagabond in the Earth: And it shall come to pass that every one that findeth me shall slay me s As the public Enemy of mankind, and as one devoted by thee to destruction. Quest. Whom did Cain fear, when it appears not that there were any but his Father and Mother? Answ. So ignorant people conceive; but it is a fond conceit to think; that there were no more men than are expressed in this Book, where God never intended to give a catalogue of all men▪ but only of the Church, or those who had some relation to or concern with it. Nay, that there were very many thousands of men now in being, is very credible upon these rational grounds and suppositions. 1. That Adam and Eve did according to God's precept and blessing, Gen. 1. 26. procreate Children presently after the fall, and Gods gracious reconcilement to them; and consequently their Children did so, when they came to competent age. 2. That those first Men and Women were endowed by God with extraordinary fruitfulness, and might have two, three, four or more at a time, (as divers persons long after had) which was then expedient for the replenishing of the World; and the like may be judged of their Children, during the World's infancy. 3. That this Murder was committed but a little before the hundred and thirtieth year of Adam's Age, which appears by comparing Gen. 4. 25. and 5. 3. Before which time how vast and numerous an offspring might have come from Adam, none can be ignorant that can and shall make a rational computation. . 15. And the LORD said unto him, therefore t Or, Assuredly, as the word signifies jer. 2. 32. and 5. 2. Zach. 11. 17. That thou mayst see how I hate murder, and how impartially I shall punish all Murderers, and that thou mayst be unhappily free from this fear, that thou mayst live for an example to mankind, for a terror to thyself and others. whosoever slayeth Cain, vengeance shall be taken on him sevenfold u (i. e.) Abundantly he shall be plagued with many and grievous punishments, as the phrase is used, Levit. 26. 28. Psal. 12. 7. and 79. 12. and in many other places. . And the LORD set a mark upon Cain x What this was, whether a trembling of his Body, or a ghastliness of his countenance, or what other visible token of the divine displeasure, God hath not revealed, nor doth it concern us to know. , lest any finding him should kill him. 16. And Cain went out from the presence of the LORD y (i. e.) Was banished from the place of God's special presence and habitation, from the society of his Father, and of the only Church which God had upon Earth. , and dwelled in the Land of Nod z In the Land which was afterwards called Nod, from cain's unsettled condition, because he continued wand'ring hither and thither in it. , on the East of Eden. 17. And Cain knew his Wife a Of which phrase see on Chap. 4. 1. , and she conceived and bare † Heb. Cha●…och. Enoch, and he built a City b Partly to divert his troubled mind with business and pleasure, and partly for his own security against the Enemies and evils which his guilty Conscience made him fear, notwithstanding the assurance which God had given him. And this he did as soon as he was in capacity for it, either by the increase of his own posterity, or by the accession of other degenerate Sons of Adam to him, who either being banished or having departed from the Church, willingly associated themselves with their brethren in iniquity. , and called the Name of the City after the name of his Son Enoch c Not after his own name, which he knew to be infamous and hateful. . 18. And unto Enoch was born Irad: And Irad begat Mehujael, and Mehujael begat Methusael, and Methusael begat † Heb. Lemech. Lamech. 19 And Lamech d The wicked branch of that cursed root of Cain. took unto him two Wives e Against God's first institution, Gen. 2. 24. Mal. 2. 15. and without God's leave. , the Name of the one was Adah, and the name of the other Zillah. 20. And Adah bore jubal: He was the Father of such as dwell in Tents f He taught Shepherds to dwell in Tents, and to remove them from place to place, for conveniency of Pasture. The first Authors or Inventors of any thing are commonly called its Fathers. , and of such as have Cattle g Heb. And of Cattle, i. e. The Inventor of the art of keeping and managing Cattle. . 21. And his Brother's name was jubal: He was the Father of all such as handle the Harp and Organ h Or, the lovely instrument. But what kind of instrument this was even the Jews do not understand. The meaning is he was the Inventor of Music and musical instruments. . 22. And Zillah she also bare Tubal-Cain i Whom (as the learned conceive, and the agreement of the name and function makes probable) the Heathens Worshipped by the name of Vulcan the God of Smiths, and his Sister Naamah, by the name of Venus. , an † Heb. Wh●…tter. Instructor of every Artificer in Brass, and Iron k Who first taught men how to make arms and other instruments of Iron. : And the Sister of Tubal-Cain was Naamah l So called from her beauty, which her Name signifies. . 23. And Lamech said unto his Wives, Adah, and Zillah m Who, observing his fierceness and cruelty, feared that the vengeance of God or men would fall upon him, and upon them for his sake. , Hear my voice, ye Wives of Lamech, harken unto my speech: For ‖ Or, I would slay a man in my wound, etc. I have slain a man to my wounding, and † Heb. a Child. a young man ‖ Or, in my hurt. to my hurt n (i. e.) Be it so that I have slain a man, and that a young man, why do you concern yourselves in it? It is to my own wounding and hurt, not to yours, I must suffer for it, not you. Some take this to be a sorrowful confession of his bloody crime, q. d. I have murdered a man, to my wounding, etc. (i. e.) to my utter ruin or to the wounding and grief of my Heart and Conscience. But this seems not to agree either with the quality of cain's Family, or with the temper of Lameches Person, or with the scope of the Holy Ghost in this place, which is to describe not the virtues, but the crimes, of that wicked race. According to the Marginal Translation, the sense may be this, fear not for me, for if any man, though in his youth and strength, should assault me and give me the first wound, he should pay dearly for it, and though I were wounded and weakened, the remainders of my strength would be sufficient to give him his death's wound. The words also may be otherwise rendered, the particle chi being taken interrogatively, as it is, Isa. 29. 6. and 36. 19 and elsewhere, Have I slain a man to my wounding, and [or, or] a young man to my hurt? (i. e.) that thereby I should deserve such a mortal wound or hurt to be inflicted upon me by way of retaliation? You have therefore no cause of fear either for my sake, or for your own. . 24. If Cain shall be avenged o If the slaughter of Cain shall be punished in him that shall kill him, whosoever he be. sevenfold, truly Lamech seventy and sevenfold p (i. e.) My death shall be much more certainly and severely revenged by God upon any man that shall murder me. These words may be, either 1. A profane scoff. q. d. Since Cain my Father and pattern in murder was so far from being punished by the hand of God, that he had a special protection from him, that no man should dare to touch him, I (whose murder is not so heinous as his was) shall not far worse than he, and therefore have no reason to fear either God or Men. Or 2. An argument or ground of his security, q. d. I am not only secured by my own puissance, but by God's Providence, which certainly will be more watchful over me, who have not committed any such horrid crime, than over him that killed his own innocent Brother. . 25. And Adam knew his Wife again, and she bore a Son, and called his name † Heb. Sheth. Seth q She gave the name, but not without Adam's consent, Gen. 5. 3. : For God, said she r By divine inspiration. , hath appointed me another seed s Note, that the word Seed is used of one single person, here and Gen. 21. 13. and 38. 8. Which confirms the Apostles argument Gal. 3. 16. in stead of Abel t To succeed his Father Adam, as Abel should have done in the Priesthood, and Administration and care of Holy things in the Church of God. , whom Cain slew. 26. And to Seth, to him also there was born a Son; and he called his name † Heb. Enosh. Enos u Which properly signifies a miserable man, to note the great wickedness and wretchedness of that Generation, which the Hebrew Writers generally observe. , then began men ‖ Or, to call themselves by the name of the Lord. to call upon the Name of the LORD x To pray unto God, to Worship God in a more public and solemn manner: Praying being here put for the whole Worship of God, as Gen. 12. 8. and 26. 25. and in many other places. According to the marginal version the sense is this. Then, when the World was universally corrupt, and had forsaken God and his service, good men grew more valiant and zealous for God, and did more publicly and avowedly own God, and began to distinguish and separate themselves from the ungodly World, and to call themselves and one another by the Name of God, (i. e.) the Sons, Servants, or Worshippers of God, as they are expressly called, and that, as it seems, upon this occasion, Gen. 6. 2. And in this sense this phrase is elsewhere taken, as Isa. 43. 7. and 44. 5. and 65. 1. Some render the place thus, Then began Men to profane the name, (i. e.) the Worship, of the Lord, by Idolatry or Superstition. But this seems neither to agree with the Hebrew phrase, nor to suit with this place, where he speaks of the posterity of Seth, who were the Holy Seed and only Church of God then in the World. . CHAP. V. 1. THis is the * 1 Chron. 1. 1. book a (i. e.) The List or Catalogue, as this word is taken Nehem. 7. 5. Matth. 1. 1. as it is also put for any short writing, as for a bill of Divorce, as Deut. 24. 1, 2. of the Generations of Adam b (i. e.) His posterity begotten by him; the word being passively used. But he doth not here give a complete list of all Adam's Children, but only of his godly Seed, which preserved true Religion and the Worship of God from Adam to the Flood, and from whose Loins Christ came, Luke 3. : In the day that▪ God Created Man c This is here repeated to note the different way of the production of Adam, and of his posterity, his was by creation from God, theirs by Generation from their Parents. , in the likeness of God made he him d See Gen. 26. 27. . 2. Male and Female created he them e See Gen. 1. 26. Math. 19 4. Mark 10. 6. , and blessed them f With power to propagate their kind and with other blessings. See Gen. 1. 28. , and called their Name Adam g Which name is given both to every man, as Gen. 9 6. Psal. 49. 20. and to the first man, as Gen. 2. 23. and to the whole kind▪ both the Man and the Woman, who are called by one name, to show their intimate Union and Communion in all things. , in the day when they were created. 3. And Adam lived an hundred and thirty years h After he was created, in which time he begat other Sons and Daughters, as appears from what was said before. , and begat a Son in his own likeness, after his image i Either 1. In regard of the natural frame of his Body and Soul. But this was so evident of itself, that the mention of it had been frivolous. Nor is there any reason why that should be said of Seth, rather th●…n of Cain, or Abel. Or 2. In regard of his corruption. q. d. a weak, sinful, mortal man like himself: For Adam's image is here plainly opposed to the likeness of God wherein Adam is said to be created, ver. 1. And this is fitly said of Seth, to signify, that although he was a worthy and good man, and Adam excepted, the most eminent person of the whole Church of God, yet he, no less than wicked Cain, was begotten and born in sin, and that all the difference which was between him, and consequently between other good men, and the wicked progeny of Cain, was not from the nature which they received from Adam, but from the grace infused into them by God. , and called his name Seth. 4. * 1 Chron. 1, ●…. etc. And the days of Adam, after he had begotten Seth, were eight hundred years: And he begat Sons and Daughters k Whose names and numbers are here passed over in silence, as not belonging to the Genealogy of Christ, nor to the following History. . 5. And all the days that Adam lived; were nine hundred and thirty years l The long lives of men in ancient times here noted are also mentioned by Heathen Authors: And it was wisely so ordered by God both for the more plentiful increase of mankind in the first age of the world; and for the more effectual propagation of true Religion, and other useful knowledge to the World. And many natural reasons might be given why their lives were then longer than afterwards. , and he died. 6. And Seth lived an hundred and five years, and begat Enos. 7. And Seth lived after he begat Enos, eight hundred and seven years, and begat Sons and Daughters. 8. And all the days of Seth were nine hundred and twelve years, and he died. 9 And Enos lived ninety years, and begat † Heb. Kena●…. Cainan. 10. And Enos lived after he begat Cainan, eight hundred and fifteen years, and begat Sons and Daughters. 11. And all the days of Enos were nine hundred and five years, and he died. 12. And Cainan lived seventy years, and begat † Gr. Maleleel. Mahalaleel. 13. And Cainan lived after he begat Mahalaleel, eight hundred and forty years and begat Sons and Daughters. 14. And all the days of Cainan, were nine hundred and ten years, and he died. 15. And Mahalaleel lived sixty and five years, and begat † Heb. jered. Iared. 16. And Mahalaleel lived after he begat Iared eight hundred and thirty years, and begat Sons and Daughters. 17. And all the days of Mahalaleel, were eight hundred ninety and five years, and he died. 18. And Iared lived an hundred sixty and two years, and he begat Enoch. 19 And Iared lived after he begat Enoch, eight hundred years, and begat Sons and Daughters. 20. And all the days of Iared were nine hundred sixty and two years, and he died. 21. And Enoch lived sixty and five years, and begat † Gr. Mathusala▪ Methuselah m Whose name is thought by some learned men to contain a prophecy of the flood which was to come a thousand years after, for it signifies, He dies, and the dart or Arrow of God's vengeance comes. Or, He dies, and the sending forth of the Waters comes. . 22. And Enoch * Chap. 24. 40. Psal. 16. 8. & 116. 9 walked with God n (i. e.) He lived as one whose eye was continually upon God, whose care and constant course and business it was to please God, and to imitate him, and to maintain acquaintance and communion with him, as one devoted to God's service, and wholly governed by his will, he walked not with the Men of that wicked age, or as they walked, but being a Prophet and Preacher, as may be gathered from jude v. 14, 15. with great zeal and courage he protested and preached against their evil practices, and boldly owned God and his ways in the midst of them. Compare Gen. 6. 6. jer. 12. 3. Mic. 6. 8. , after he begat Methuselah, three hundred years, and begat Sons and Daughters o Hence it is undeniably evident that the state and use of Matrimony doth very well agree with the severest course of Holiness, and with the office of a Prophet or Preacher. . 23. And all the days of Enoch were three hundred sixty and five years. 24. And * Heb. 11. ●…. Enoch walked with God: And he was not p (i. e.) He appeared not any longer upon Earth or amongst mortal Men. The same phrase is in Gen. 42. 36. jer. 31. 15. , for God took him q Out of this sinful and miserable World unto himself and to his heavenly Habitation. See Luke 23. 43. And he took either his Soul, of which alone this phrase is used, Ezek. 24. 16. or rather both Soul and Body, as he took Elias, 2 King. 2. 11. because he so took him that he did not see death, Heb. 11. 5. . 25. And Methuselah lived an hundred eighty and seven years, and begat † Heb. Lemech. Lamech. 26. And Methuselah lived after he begat Lamech, seven hundred eighty and two years, and begat Sons and Daughters. 27. And all the days of Methuselah, were nine hundred sixty and nine years r The longest time that any man lived. But it is observable that neither his nor any of the Patriarches lives reached to a thousand years, which number hath some shadow of perfection. , and he died s But a little before the Flood came, being taken away from the evil to come. . 28. And Lamech t Not that wicked Lamech mentioned Chap. 4. for he was of the Family of Cain, but this was descended from Seth. lived an hundred eighty and two years, and begat a Son. 29. And he called his name † G●…. Noe. Noah u Which signifies rest. , saying x By the Spirit of Prophecy. , this same shall comfort us concerning our work, and toil of our hands y (i. e.) Concerning the hard labour and manifold troubles to which we are sentenced, ch. 3. 19 And this he did either 1. By the invention of instruments of husbandry whereby Tillage was made more easy. Or 2. By removing in some part the curse inflicted upon the Earth, and reconciling God unto mankind. Possibly he might suppose that this was the Messiah or promised Seed, and the Saviour of the undone World: As it was frequent with the ancient Fathers through their earnest desire of the Messiah, to expect him long before he came, and to mistake other persons for him. Or, 3. By preserving a remnant of mankind from that deluge, which he by the spirit foresaw would come, and repeopling the emptied Earth with a new Generation of men, and by restoring and improving the art of Husbandry. See Gen. 9 20. , because of the ground which the LORD hath cursed. 30. And Lamech lived after he begat Noah, five hundred ninety and five years, and begat Sons and Daughters. 31. And all the days of Lamech were seven hundred seventy and seven years, and he died. 32. And Noah was five hundred years old: And Noah begat z (i. e.) He began to beget, God in mercy denying him Children till that time that he might not beget them to the destroyer, that he might have no more than should be saved in the Ark. Or, having before that time begotten others who were now dead, and having the approaching Flood in his view, he began again to beget a seminary for the World. Of these three Sons here following, the eldest seems to be japhet, Gen. 10. 21. The second was Sem, as appears because he was but an hundred years old two years after the Flood, Gen. 11. 11. The youngest Ham, Gen. 9 24. But Sem is first named in order of dignity, as being the progenitor of the Church and of Jesus Christ, and because he and his progeny is the principal subject of this whole History. Shem, Ham, and japheth. CHAP. VI 1. AND it came to pass when men a (i. e.) Wicked men the posterity of Cain, as appears from the following verse: Who are here called men, and the Sons of men, by way of contempt, and of distinction, mere men, such as had only the natures and qualities of corrupt men, without the image of God. began to multiply b To wit more than ordinarily, or more than the Sons of God, because they practised Polygamy after the example of their Predecessor, the ungodly Lamech, Gen. 4. 19 on the face of the Earth, and Daughters were born unto them c So doubtless were Sons also; but their Daughters are here mentioned as one principal occasion of the sin noted in the next verse and of the following deluge. . 2. That the Sons of God d Either 1. Persons of greatest eminency for place and power, for such are called Gods, and Children of the Most High, Psal. 82. 6. Where also they are opposed to Men, ver. 7. i. e. to meaner men. And the most eminent things in their kinds are attributed to God, as Cedars of God, Hill of God, etc. But it is not probable, that the Princes and Nobles should generally take Wives or Women of the meaner rank, nor would the Marriages of such persons be simply condemned, or at least it would not be mentioned as a crying sin, and a great cause of the deluge. Or rather 2. The Children of Seth, and Enos, the professors of the true Religion: For, 1. Such and only such in the common use of Scripture are called the Sons and Children of God, as Deut. 14. 1. and 32. 19 Isa. 1. 2. and 45. 11. Host 11. 1. Luke 17. 27. etc. 2. This title manifestly relates to Gen. 4. 26. where the same persons are said to be called by the name of the Lord, i. e. to be the Sons and Servants of God. 3. They are opposed to the Daughters of Men, the word Men being here taken in an ill sense, for such as had nothing in them but the nature of Men, which is corrupt and abominable, and were not Sons of God, but foreigners and strangers to him, and Apostates from him. 4. These unequal matches with persons of a false Religion are every where condemned in Scripture as sinful and pernicious, as Gen. 26. 35. Exod. 34. 16. 1 King. 11. 2, 3. Esra. 9 10. Nehem. 13. 23, etc. Mal. 2. 11. 1 Cor. 7. 39 2 Cor. 6. 14. and therefore are fitly spoken of here, as one of the sins which brought the Flood upon the ungodly world. saw e (i. e.) Gazed upon and observed curiously and lustfully, as the sequel showeth. the Daughters ‖ Or, of Man. of men f Of that ungodly and accursed race of Cain. , that they were fair g (i. e.) Beautiful, and set off their beauty with all the allurements of Ornaments and carriage, herein using greater liberty than the Sons and Daughters of God did, or durst take, 1 Pet. 3. 3. and therefore were more enticing and prevalent with fleshly minded men▪ , and they took them h Either 1. By force and violence, as the word sometimes signifies. Or rather 2. By consent, for the Sons of God were so few in comparison of the wicked World, that they durst not take away their Daughters by force, which also proves that they did not take them for Harlots, but for Wives. Wives i Possibly more than one for each of them, after the example of those wicked Families into which they were matched. of all which they chose k (i. e) Loved and liked, as the word choosing is taken, Psal. 25. 12. and 119. 173. Isa. 1. 29. and 42. 1. compared with Matth. 12. 28. This is noted as their first error, that they did promiscuously choose Wives, without any regard to their Sobriety and Religion, minding only the pleasing of their own fancies and lusts, not the pleasing and serving of their Lord and Maker, nor the obtaining of a godly Seed, which was God's end in the institution of Marriage, Mal. 2. 15. and therefore should have been theirs too. . 3. And the LORD said l Either 1. To the men of that age by the mouth of Noah. Or, 2. within himself: (See Psal. 14. 1.) he determined. , my spirit shall not always strive with man m Or, Contend, or, Debate in or against men as it hath hitherto done, by inward motions and suggestions in the Minds and Consciences of wicked men, or by the mouths and Ministry of that small remnant of Holy Men, and particularly of Noah, who protested against and contended with the World of the ungodly, and by their doctrines, admonitions, threaten and examples endeavoured to bring them to Repentance, 1 Pet. 3. 19 or, dispute with, or concerning or because of men, i. e. Whether I should destroy or save him as God disputes with or about Ephraim, Host 11. 8. , for that he also n (i. e.) Even the Seed of Seth, or the Sons of God also, no less than the offspring of Cain: The Pronoun being here put for the foregoing Noun, and the singular number put for the plural, he, i. e. they, to wit, the Sons of God: Both which figures are frequent in the use of Scripture. Or, he, i. e. man, all mankind, the Sons of God not excepted. is flesh o Not only fleshly in part, or in some actions, but altogether, in regard of Soul as well as Body, minding nothing but making provision for the flesh to fulfil its Lusts, Rom. 13. 14. Not having the Spirit, jude ver. 19, nor heeding its good motions, but suppressing and ●…sisting them, 〈◊〉 not only in the condition of their nature but in the baseness and corruption of their Hearts and Lives, as the word flesh is commonly used when it is opposed to the Spirit, as john 3. 6. Rom. 7. 18. and 8. 5, 7. Gal. 5. 17. , yet p Though he deserve a speedy destruction,. his days q (i. e.) The time allowed him for Repentance and the prevention of his ruin. shall be an hundred and twenty years r During which time Noah was Preaching, and to assure them of the Truth of his Doctrine, preparing the Ark. See 1 Pet. 3. 20. 2 Pet. 2. 5. Quest. How did God perform this promise when there were but an hundred years between this time, and the Flood, by comparing Gen. 5. 32. with Gen. 7. 11. Answ. 1. The increasing wickedness of mankind might justly hasten ●…ir ruin and forfeit the benefit of this indulgence. 2. This promise though mentioned after that, Gen. 5. 32. yet seems to have been made twenty years before it: For that verse is added there out of its proper place, only to complete the Genealogy, and therefore, after this narration, it is repeated here in its due order, ver. 10. And such Hysteron Proterons are frequently noted in Scripture. . 4. There were Giants s Men so called partly from their high stature, but principally for their great strength and force, whereby they oppressed and tyrannised over others: For this is mentioned as another sin and cause of the Flood, and therefore they seem to be here noted not for the height of their stature, which is no crime, but for their violence, which also is expressed beneath, ver. 11, 13. in the Earth in those days: And also after that t After that time there arose a new Generation or succession of that sort of men. , when the Sons of God came in unto the Daughters of men u Were united and incorporated with them. A modest expression of the Conjugal state and act, as Gen. 16. 2. and 35. 3. jud. 15. 2. , and they bare Children to them, the same became mighty men, which were of old x Which were proper to the first ages of the World: For the succeeding Generations were generally less in stature and strength of Body, and therefore not so famous for personal exploits. Or these words may be thus joined with the following, Which were of old, (i. e.) among the men of that first and wicked World, men of Renown, (i. e.) famous in their Generation, when indeed they should have been infamous for the abuse of their stature and strength to Tyranny and Cruelty. , men of † Heb. Na●…. Renown. 5. And God saw that the wickedness of man was great in the Earth, and that ‖ Or, the whole imagination. The Hebrew word signifieth not only the imagination, but also the purposes and desires. every imagination of the thoughts of his * Chap. 8. 21. Matth. 25. 11. heart y To which the Scripture commonly ascribes all men's actual wickedness, as Psal. 41. 6. Prov. 4. 23. and 6. 14, 18. jer. 17. 9 Matth. 15. 19 Rom. 3. 10. etc. Thereby leading us from acts of sin to the original corruption of nature as the cause and source of them. was only evil † Heb. every day. continually a (i. e.) That man was perpetually either doing or contriving wickedness, that not only his actions were vile, but his principles also, his very soul, yea the noblest part of it, which might seem most free from the contagion, his Mind and Thoughts, were corrupt and abominable, and so there was no hopes of amendment. . 6. And it repent the LORD b Properly God cannot Repent, Numbers 23. 19 1 Samuel 15. 11, 29. because he is unchangeable in his nature and counsels, Mal. 3. 6. jam. 1. 17. and perfectly wise and constantly happy, and therefore not liable to any grief or disappointment: But this is spoken of God after the manner of man by a common figure called Anthropopathia, whereby also eyes, ears, hands, nose, etc. are ascribed to God, and it signifies an alienation of God's Heart and Affections from men for their wickedness, whereby God carries himself towards them like one that is truly penitent and grieved, destroying the work of his own hands. that he had made man on the Earth, and it grieved him at his Heart c Or, at his very Soul, i. e. exceedingly. . 7. And the LORD said, I will destroy man, whom I have created, from the face of the Earth: † Heb. from man unto beast. both Man and Beast d For as the Beasts were made for man's use and service, so they are destroyed for man's punishment, and to discover the malignity of sin, and Gods deep abhorrency thereof, by destroying those innocent Creatures that had been made instrumental to it. , and the creeping thing, and the Fowls of the Air: For it repenteth me that I have made them. 8. But Noah found grace e (i. e.) Obtained Mercy and Favour, which is noted to show that Noah was so far guilty of the common corruption of humane nature that he needed God's Grace and Mercy to pardon and preserve him from the common destruction. in the Eyes of the LORD. 9 These are the Generations of Noah f Either 1. Properly, the posterity of Noah, as the word is commonly used; and as it is explained ver. 10. So the rest of this verse comes in by way of parenthesis, which is frequent▪ Or, 〈◊〉 The events or occurrences which befell Noah and his Family, as the word is taken, Gen. 37. 2. Prov. 27. 1. : * Ezek. 14. 14, 20. 2 Pet. 2. 5. Noah was a just man, and ‖ Or, upright. perfect h These words are to be taken either 1. Jointly, q. d. he was Righteous, not only in appearance, or in part, but perfectly, in all respects, towards God and Men, or sincerely and truly. Or 2. Distinctly, q. d. he was for his state and condition just before God, which was by Faith, Heb. 11. 7. by which every just man lives, Rom. 1. 17. and perfect, i. e. upright and unblameable in the course of his life among the Men of his age, as it follows. in his Generations i This is spoken either 1. Diminutively; he was so comparatively to the men that then lived, who were very bad, though otherwise even Noah had many infirmities, so that he also had not been saved but for God's Grace and Mercy, v. 8. Or, 2. By way of amplification and commendation, He was good in bad times, in spite of all evil Counsels or Examples. He saith Generations in the plural number, to show that as he lived in two Generations, one before the Flood, and another after it, so he continued uncorrupted in both of them. , and Noah walked with God k See on Gen. 5. 24. . 10. And Noah begat three Sons, Shem, Ham, and japheth l See the note on Gen. 5. 32. . 11. The Earth m Which is here put for its inhabitants, as ●… King. 10. 24. Ezek. 14. 13. also was corrupt before God n Or, Before the face of God, q. d. in despite and contempt of God and of his presence and justice. Compare Gen. 10. 9 and 13. 13. q. d. They sinned openly and impudently without shame, boldly and resolutely without any fear of God. , and the Earth o Here put for the place or the inhabited parts of it. So the same word is twice used in a differing sense, in one and the same verse. See the like Matth. 8. 22. was filled with violence p Or, Injustice, Fraud, Rapine, Oppression: For all these this word signifies. Some conceive that these two branches note the universal corruption of mankind in reference to all their duties. 1. Towards God and his Worship which they corrupted by horrible superstition, and by Idolatry, which is called Corruption, Exod. 32. 7. Deut. 32. 5. I●…d. 2. 19 2 Chron. 27. 28. 2. Towards men, in the duties of Righteousness. . 12. And God looked upon the Earth, and behold, it was corrupt: For all Flesh q (i. e.) All men, as the word Fl●…h is taken, Psal. 78. 39 Isa. 40. 5. and oft elsewhere. had corrupted his way r Either 1. God's way, his precepts concerning Religion and Righteousness. Or 2. Their own way, or manner of living. upon the Earth. 13. And God said unto Noah, the end s (i. e.) The time of ruin, as this word is used Ezek. 7. 2, 3, 6. Amos 8. 2. of all Flesh t (i. e.) Men, as v●…r. 12. though the Beasts also were involved in the same destruction. is come u (i e.) Is approaching and at the very door, and shall as certainly come as if it were actually come. before me x (i. e.) In my purpose and decree: Howsoever vain men flatter themselves with hopes of longer impunity. ; for the Earth is filled with violence through them z: And behold, I will destroy them ‖ Or, from the Earth. with the Earth a (i. e.) With the fruits and beauty, though not the substance, of the Earth. Or, From the Earth, as ver. 7. The Hebrew ●…th being oft put for min or me●…th, as Gen. 44. 4. Deut. 34. 1. and 1 King. 8. 43. compared with 2 Chron. 6. 33. . y (i. e.) By their means: So that the Earth even groans under them. 14. Make thee an Ark b A little Ship made in the form of an Ark or Chest, but probably sloping at the bottom for conveniency of Navigation, as it was for another reason sloping at the top. of Gopher▪ c This word is but once used in Scripture, and therefore it is diversely rendered by the Learned, by some Pine, by many Cedar, but by others Cypress, a Tree very proper and usual for Ships, and of a firm and durable substance, and much abounding in those parts, all which appears from ancient Authors. wood: † Heb. Nests. rooms shalt thou make in the Ark, and shalt pitch it within and without with pitch e Or rather, with some kind of Bitum●…, of the same nature and use with pitch, to cement the parts of the Ark together, and to preserve it from the injuries of the Sun, and Water and Worms, but more odoriferous, to correct the unpleasant scent of some of the Creatures. . 15. And this is the fashion which thou shalt make it of f Or, This is the measure, or, the manner according to which thou shalt make it. : The length of the Ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits g A just and regular proportion, the length being six times more than the breadth, and ten times more than the height. There is no need to understand this of Geometrical cubits, which are said to have contained nine ordinary cubits, nor of sacred cubits, which were an hands breadth longer than the ordinary, Ezek. 13. 13. Nor to suppose the stature of men at that time to have been generally larger, and consequently their cubit much longer. For the ordinary cubit consisting of a common foot and an half is sufficient for the containing of all the kinds of living Creatures and their provisions, which was to be put into the Ark, as hath been at large demonstrated by learned men. Nor is there any considerable difficulty in the point but what is made by the ignorance of Infidels, and aggravated by their malice against the Holy Scriptures. Especially if these things be considered; 1. That the differing kinds of Beasts and Birds, which unlearned men fancy to be innumerable, are observed by the Learned, who have particularly searched into them and written of them, to be little above three hundred, whereof the far greatest part are but small, and many of these which now are thought to differ in kind, in their first original were but of one sort, though now they be so greatly altered in their shape and qualities; which might easily arise from the diversity of their Climate, and Food and other circumstances, and from the promiscuous conjunctions of those lawless Creatures. 2. That the brute Creatures when they were enclosed in the Ark, where they were idle, and constantly under a kind of horror and amazement, would be contented with far less provisions, and those of another sort, than they were accustomed to, and such as might lie in less room, as Hay and the Fruits of the Earth. God also who altered their natures, and made the savage Creatures mild and gentle, might by the same powerful Providence moderate their appetites, or if he pleased, have increased their provision whilst they did eat it, as afterwards Christ did by the loaves. So vain and idle are the cavils of wanton wits concerning the incapacity of the Ark for the food of so many Beasts. 3. That supposing the ravenous Creatures did feed upon flesh, here is also space enough, and to spare for a sufficient number of Sheep, for their food for a whole year, as upon computation will easily appear, there being not two thousand Sheep necessary for them, and the Ark containing no less than four hundred and fifty thousand solid cubits in it. But of this matter more may be seen in my Latin Synopsis. . 16. A window h Or a Light: Or Lights or Windows: The singular number being put for the plural, which is most frequent: Or it might be one great light or lantern, by which light might be derived and distributed into several rooms. shalt thou make to the Ark, and in a cubit shalt thou finish it above i I●… (i e.) Either 1. The Window, which was to be a cubit square. Or rather 2. The Ark, as appears 1. From the gender of the Hebrew affix which is feminine, and therefore agrees with the Ark, which in the Hebrew is of the feminine gender, not with the Window, which is Masculine. 2. From the nature of the thing, the Ark requiring a roof and that sloping, that the Rain might slide off from it, and not sink into it: For which end the roof in the middle was to be higher than the Ark by a cubit. And as the other parts of the Ark were made with exquisite contrivance, so doubtless this was not defective therein. , and the door of the Ark shalt thou set in the side thereof: With lower, second and third k Whereof the highest story for Men and Birds; the second for provision for the brute Creatures; the lowest for the Beasts, under which was the sink of the Ark, which most probably was made sloping at the bottom; as all Ships and Boats are, where Serpents and such like Creatures might be put with their proper provisions. stories shalt thou make it. 17. And behold I, even I l Which is thus emphatically repeated, to signify that this Flood did not proceed from natural causes, but from the immediate hand and judgement of God. , do bring m (i. e.) Will assuredly and speedily bring. a Flood of Waters upon the Earth, to destroy all Flesh n (i. e.) All Men, Birds and Beasts. , wherein is the breath of Life, from under Heaven: And every thing that is in the Earth shall die o This limitation is added to show that the Fishes are not included in the threatened destruction, either because they did not live in the same element wherein men lived and sinned: Or because they were not so instrumental in men's sins, as the Beasts might be: Or because man had a greater command over the Beasts than over the Fishes and greater service and benefit from them; and therefore the destruction of the former was a greater and more proper punishment to man than the latter. . 18. But with thee will I establish my Covenant p Either 1. My promise to preserve thee and thine, both till the flood and in it, notwithstanding all the scoffs and threats of the wicked World against thee all the time of thy Preaching and Building of the Ark: The word Covenant being here understood not of a mutual compact or agreement, but of a single and gracious promise, as it is also used, Num. 18. 19 and 25. 12. and in other places. Which promise though only here mentioned, was doubtless made before, as may easily be gathered both from these words and some foregoing passages, and from the need which Noah had of such a support and encouragement, during all the time of his Ministry. Or 2. My Covenant concerning the sending of the promised Seed, and the Redemption of mankind by the Messiah, who shall come out of thy loins, and therefore thou shalt be preserved. : And thou shalt come into the Ark; thou, and thy Sons, and thy Wife, and thy Sons Wives with thee. 19 And of every living thing of all flesh two q (i. e.) Either 1. By couples or Male and Female: But this is mentioned as a distinct thing in the close of the verse. Or ●…ther 2. Two at least of every sort, even of the unclean; but of the clean more, as is noted ch. 7. 2. , of every sort shalt thou bring into the Ark, to keep them alive with thee: They shall be Male and Female. 20. Of Fowls after their kind r (i. e.) According to their several kinds. , and of Cattle after their kind: Of every creeping thing of the Earth after his kind, two of every sort shall come unto thee s Of their own accord, by my impulse, or by the conduct of Angels, as Gen. 2. 19 , to keep them alive. 21. And take thou unto thee of all Food that is eaten t Of which see Gen. 1. 29, 30. , and thou shalt gather it to thee, and it shall be for Food for thee, and for them. 22. * Heb. 11. 7. Thus did Noah, according to all that God commanded him, so did he u Both for the matter and the manner of it, although the work of building the Ark was laborious▪ costly, tedious, dangerous, and seemingly foolish and ridiculous; especially when all things continued in the same posture and safety for so many scores of years together: Whereby Noah without doubt was all that while the Song of the drunkards and the sport of the wits of that age. So that it is not strange that this is mentioned as an heroic act of Faith in Noah, Heb. 11. 7. whereby he surmounted all these difficulties. . CHAP. VII. 1. AND the * Matth. 24. 33. Luke 17. 26. 2 Pet. 2. 5. LORD said a When the Ark was finished and furnished, and the time of God's patience expired, Gen. 6. 3. unto Noah, come b (i. e.) Prepare to enter. thou and all thy House c (i. e.) Thy Family; which consisted only of eight persons, 1 Pet. 3. 20. To wit▪ Noah and his three Sons, and their four Wives, Gen. 6. 18. Whereby it appears that each had but one wife, and consequently it is more than probable that Polygamy as it began in the posterity of wicked Cain, Gen. 4. 19 So it was confined to them, and had not as yet got footing amongst the Sons of God. For if ever Polygamy had been allowable it must have been now▪ for the repeopling of the perishing World. into the Ark, for * Cap. 6. 9 thee have I seen righteous d With the Righteousness of Faith, as it is explained Heb. 11. 7. evidenced by all the fruits of Righteousness and true Holiness. before me e Not only before men and seemingly, but really, and to my allseeing eye. in this Generation f Of which expression see notes on Gen. 6. 9 . 2. Of every clean Beast g Obj. The distinction of clean and unclean Beasts was not before the Law. Answ. Some legal things were prescribed and used before the Law, as abstinence from the eating of Blood, Gen. 9 4. and among other things, Sacrifices, as Learned men have sufficiently proved; and consequently the distinction of Beasts to be Sacrificed was then in some measure understood, which afterwards was expressed, Levit. 1. etc. Nor is this a good argument, This was not written before, therefore it was not commanded and practised before, especially concerning a time when no commands of God were written, but only delivered by tradition. thou shalt take to thee † Heb. seven seven. by seven h Either 1. Seven single, as most think. Or rather 2. Seven couples, as may be gathered 1. From the duplication of the word in Hebrew. If it be said, seven seven signifies only seven of every kind, than it would have been said concerning the unclean Beasts, two two, (i. e.) two of each sort: Whereas now there is an apparent difference, there it is said only by two, but here, by sevens, or seven seven, which difference of the phrase suggests a difference in the things. 2. By the following words, the Male and his Female, which being indifferently applied to the clean and unclean, plainly shows that none of them entered into the Ark single, and therefore there was no odd seventh among them, but all went in by couples, which was most convenient in all for the propagation of their kind, and in the clean for other uses also, as for Sacrifices to God, if not for the sustentation of Men in the Ark, and after they came out of it. Which gives us the reason why God would have more of the clean than of the unclean put into the Ark, because they were more serviceable both to God and Men. , the Male and his Female: and of Beasts that are not clean, by two, the † Heb. the Man and his Wife. Male and his Female. 3. Of Fowls i (i. e.) Of clean Fowls: Which he leaves to be understood out of the foregoing verse. also of the Air by sevens k And of the unclean by two; as before of the beasts. , the Male and the Female, to keep * Isa. 1●…. 6●…. 9▪ Seed l (i. e.) The issue, or breed of them. alive upon the face of all the Earth. 4. For yet seven days m Or, After seven days, the Hebrew Lamed being put for after, a●… it i●… Exod. 16. 1. Psal. 19 3. jer. 41. 4. Or, within seven days, which time God allowed to the World as a further space of Repentance, whereof, therefore it is probable, Noah gave them notice: And it is not unlikely that many of them who slighted the threatening, when it was at 120 years' distance, now hearing a second threatening, and considering the nearness of their danger, might be more affected and brought to true Repentance: Who though destroyed in their bodies by the Flood for their former and long impenitency, which God would not so far pardon, yet might be saved in their Spirits. See 1 Pet. 4. 6. And as some preserved in the Ark were damned, so others drowned in the deluge might be eternally saved. , and I will cause it to Rain upon the Earth forty days and forty nights: And every living substance n All that hath in it the breath of Life, as was said ch. 6. 17. that I have made, will I † Heb. blot out▪ destroy from off the face of the Earth. 5. And Noah did according unto all that the LORD commanded him o Which was said chap. 6. 22. and is here repeated, because this was an eminent instance of his Faith and Obedience. . 6. And Noah was † Heb. so of▪ etc. six hundred years old, when the Flood of Waters was upon the Earth. 7. And Noah went in, and his Sons, and his Wife, and his Sons Wives with him into the Ark, because of p Or, For fear of: For fear is ascribed to and commended in Noah, Heb. 11. 7. Or, from the face of. the Waters of the Flood. 8. Of clean Beasts, and of Beasts that are not clean, and of Fowls, and of every thing that creepeth upon the Earth, 9 There went in q By the secret impulse of their great Creator and Governor. See Gen. 2. 19 and 6. 20. two and two r Of which see above ver. 2. unto Noah into the Ark, the Male and the Female, as God had commanded Noah. 10. And it came to pass ‖ Or, on the seventh day. after seven days, that the Waters of the Flood were upon the Earth. 11. In the six hundredth year of Noah's Life s Either complete: Or rather current or begun; otherwise he had lived three hundred fifty one years after the Flood, not three hundred fifty only, as it is written, Gen. 9 last. , in the second month t Either 1. Of that year of Noah's Life. Or, 2. of the year. Now as the year among the Hebrews was twofold, the one sacred, for the celebration of Feasts, beginning in March, of which see Exod. 12. 2. The other Civil for the better ordering of men's Political or Civil Affairs, which began in September. Accordingly this second month is thought by some to be part of April, and part of May, the most pleasant part of the year, when the Flood was least expected or feared: By others part of October and part of November, a little after Noah had gathered the Fruits of the Earth and laid them up in the Ark. So the Flood came in with Winter, and was by degree●… dried up by the heat of the following Summer: And this opinion seems the more probable, because the most ancient and first beginning of the year was in September, and the other beginning of the year in March, was but a latter institution among the Jews with respect to their Feasts and Sacred Affairs only, which are not at all concerned here. , the seventeenth day of the month, the same day were all the Fountains of the great deep u (i. e.) Of the Sea, called the deep, job 38. 16, 30. and 41. 31. Psal. 106. 9 and also of that great abyss or Sea of Waters, which is contained in the Bowels of the Earth. For that there are vast quantities of Waters there, is implied both here and in other Scriptures, as Psal. 33. 7. 2 Pet. 3. 5. and is affirmed by Plato in his Phaedrus, and by Seneca in his natural questions, 3. 19 and is evident from Springs and Rivers which have their rise from thence, and some of them have no other place into which they issue themselves, as appears from the Caspian Sea, into which divers Rivers do empty themselves, and especially that great River Volga, in such abundance, that it would certainly drown all those parts of the Earth, if there were not a vent for them under ground, for other vent above ground out of that great Lake or Sea they have none. Out of this deep therefore, and out of the Sea, together, it was very easy for God to bring such a quantity of Waters as might overwhelm the Earth, without any production of new Waters, which yet he with one word could have created. So vain are the cavils of Atheistical Antiscripturists in this. broken up x The Fountains are said to be broken up here, also Psal. 74. 15. by a Metonymy, because the Earth and other obstructions were broken up, and so a passage opened for the Fountains: As Bread is said to be bruised, Isa. 28. 28. and Meal to be ground, Isa. 47. 2. Because the Corn, of which the Meal and Bread were made, was bruised and ground. , and the ‖ Or, Floodgates Windows of Heaven y Which some understand of the Waters which, from Gen. 1. 7. they suppose were placed by God above the visible Heavens, and reserved and kept as it were in prison for this very purpose, and now the Prison doors were opened, and they let lose and sent down for the destruction of the World: But others more fitly understand it of the Clouds, which are called the windows of Heaven, Mal. 3. 10. So 2 Kings 7. 2. 19 Psal. 78. 23. Isa. 24. 18. Which then grew thicker and bigger with Waters; nor is there any inconvenience in it, if we say that God created a great quantity of Waters, for this end, which afterwards he annihilated. were opened. 12. And the Rain was upon the Earth forty days and forty nights z God by this gradual proceeding both awakened to Repentance, and gave them space for it. . 13. In the * Job 21. 25. self same day a On which the Flood began by that terrible shower. Heb. In the Body, or Essence, or Strength of the Day, as Gen. 17. 26. Levit. 23. 14. jos. 10. 27. q. d. Not in the dark or twilight, like one ashamed of his action, or afraid of the People, but when it was clear day, or about noon-tide, in the public view of the World. entered Noah, and Shem, and Ham, and japheth, the Sons of Noah, and Noah's Wife, and the three Wives of his Sons with them, into the Ark. 14. They, and every Beast after his kind, and all the Cattle after their kind, and every creeping thing that creepeth upon the Earth after his kind, and every Fowl after his kind, every Bird b The first word signifies the greater, the second the less sort of Birds, as appears from Gen. 15. 9, 10. Levit. 14. 4. Psal.. 104.. 17. of every † Heb. wing. sort c Heb. Of every kind of Wing, whether Feathered, as it is in most Birds, or skinny and grisly as in Bats. . 15. And they went in d See on ver. 9 unto Noah into the Ark, two and two of all Flesh wherein is the breath of Life e (i. e.) All living Creatures. . 16. And they that went in, went in Male and Female of all Flesh, as God had commanded him: And the LORD shut him in f Or, shut the door after him, or upon him, or for him, i. e. his good and safety against the fury either of the Waters, or of the people. This God did in some extraordinary manner. . 17. And the Flood g Or, that Flood of Waters which was poured down in that shower mentioned ver. 12. otherwise the Flood was one hundred and fifty days upon the Earth, ver. 24. was forty days upon the Earth: And the Waters increased i By the accession of more Waters from above and beneath. , and bore up the Ark, and it was lift up above the Earth. 18. And the Waters prevailed, and were increased greatly upon the Earth; k Overthrowing Men, and Houses, and Trees, where possibly they did or thought to secure themselves. and the Ark went upon the face of the Waters. 19 And the Waters prevailed exceedingly upon the Earth, and all the high Hills that were under the whole Heaven were covered m Profane Wi●…s pretend this to be impossible because of the vast height of divers Mountains. But 1. This cannot be thought impossible by any man that believeth a God; to whom it was as easy to bring forth a sufficiency of water for this end as to speak a word. And if we acknowledge a miracle of the Divine Power and Providence here, it is no more than even Heathens have confessed in other cases. 2. Peradventure this Flood might not be simply universal over the whole Earth, but only over all the habitable World where either Men or Beasts lived, which was as much as either the meritorious cause of the Flood, men's sins, o●… the end of it, the destruction of all Men and Beasts, required. And the or that whole Heaven may be understood of that which was over all the habitable parts of it. And whereas our modern Heathens that miscall themselves Christians laugh at the History of this Flood upon this and the like occasions as if it were an idle Romance, they may please to note that their Predecessors the ancient and wiser Heathens have divers of them acknowledged the Truth of it, though they also mixed it with their Fables, which was neither strange, nor unusual for them to do. Lactantius appeals to the Heathens of his age concerning it. Nay there is not only mention of the Flood in general, but also of the Dove sent out of the Ark, in Plutarch, and Berosus, and Abydenus. And the memory of this general Flood is preserved to this day among the poor ignorant Indians, who asked the Christians who invaded their Land, whether they ever heard of such a thing, and whether another Flood was to be expected. And the Chinese Writers relate that but one person, whom they call Pumcu●…s, with his Family were saved in the Flood, and all the rest perished. . 20. Fifteen Cubits upwards did the Waters prevail n Which was sufficient for the destruction of the highest men or other Creatures, though placed upon the highest Mountains. ; and the Mountains were covered. 21. And all Flesh died that moved o (i. e.) Lived, for motion is a sign of Life. upon the Earth, both of Fowl, and of Cattle, and of Beast, and of every creeping thing that creepeth upon the Earth, and every man. 22. All in whose nostrils was † Heb. the breath of the spirit of Life, 2 Sam. 22. 16. the breath of Life p Of which phrase see the note on Gen. 2. 7. , of all that was in the dry Land, died q Whether Men or Beasts, etc. all that breathed the same Air with Man, all that lived in the same Element, which man by his sins had infected: whereby the Fishes are excepted, as living in another Element. . 23. And every living substance was destroyed, which was upon the face of the ground, both Man and Cattle, and the creeping things, and the Fowl of the Heaven, and they were destroyed from the Earth r This is so often repeated that it may be more deeply engrafted into the dull minds and hard hearts of men, to teach men that they ought again and again to consider this dreadful instance, of God's justice against sin and incorrigible sinners. : And * 2 Per. 2. ●…. Noah only remained alive, and they that were with him in the Ark. 24. And the Waters prevailed s (i. e.) Either grew higher and higher, or rather continued to prevail, and did not decrease. upon the Earth an hundred and fifty days t In all, whereof one part was the forty days mentioned, ver. 17. as appears from chap. 8. 4. . CHAP. VIII. 1. AND God remembered Noah a (i. e) He shown by his actions that he minded and cared for him: Or, pitied and succoured him. God is said to remember his people when after some delays or suspensions of his favour, he returns and shows kindness to them, as Gen. 19 29. and 30. 22. Exod. 32. 13. job 14. 13. Psal. 132. 1. , and every † Heb. Beast▪ living thing b As God punished the Beasts for man's sin, so now he favours them for man's sake. , and all the Cattle that was with him in the Ark: And God made a Wind c A drying and burning Wind, like that of Exod. 14. 21. which had a natural power to dry up the Waters, but that was heightened by the assistance of an higher and miraculous operation of God. to pass over the Earth, and the Waters assuaged. 2. The Fountains also of the deep, and the windows of Heaven were stopped, and the Rain from Heaven was restrained. 3. And the Waters returned from off the Earth † Heb. in going and returning. continually: And after the end of the hundred and fifty days the Waters were abated. 4. And the Ark rested in the seventh month d From the beginning not of the Flood, but of the year as appears by comparing ch. 7. 11. and ch. 8. 13, 14. , on the seventeenth day of the month, upon the Mountains of Ararat e (i. e.) Upon one of the Mountains of Ararat, by a frequent Enallage of the number, as jud. 12. 7. Matth. 21. 5. And by Ararat is here commonly and rightly understood Armenia, as appears both by comparing Isa. 37. 38. jer. 51. 27. and by the Testimony of ancient Writers produced by josephus and others to this purpose, and by the great height of those Mountains, and by its nearness to the place where the first men lived, this great Vessel not being fitted for sailing to remote places, but only for the receipt and preservation of Men and other Creatures in it. . 5. And the Waters † Heb. were in going and decreasing. decreased continually until the tenth month: In the tenth month, on the first day of the month, were the tops of the Mountains seen. 6. And it came to pass at the end of forty days, that Noah opened the window of the Ark which he had made. 7. And he sent forth a Raven f A fit messenger for that purpose, because it smells dead Carcases at a great distance, and flies far, and then returneth to its former habitation, with something in its bill. , which went forth † Heb. in going forth and returning. to and fro g Heb. Going and returning. (i. e.) went forth hither and thither, now forward then backward, sometimes going from the Ark, and sometimes returning to the Ark, though never entering into it again. , until the Waters were dried up from off the Earth h Not as if she returned afterwards, but the phrase implies that she never returned. And so the word until is often used as 2 Sam. 6. last. Michal had no Child until the day of her death, i. e. never had a Child, See also Psal. 110. 1. Matth. 1. 25. . 8. Also he sent forth a Dove i Which flies lower and longer than the Raven, and is more sociable and familiar with Man, and more constant to its accustomed dwelling, and more loving and faithful to its mate, and therefore more likely to return with some discovery. from him to see if the waters were abated from off the face of the ground. 9 But the Dove found no rest for the sole of her foot k Because the tops of the Hills which then appeared, were either muddy, and dirty: Or unobserved by the Dove, as not soaring so high: Whence the Doves are emphatically called the Doviss of the Valleys, Ezek. 7. 16. , and she returned unto him into the Ark: For the Waters were on the face of the whole Earth. Then he put forth his hand, and took her l Her former acquaintance with Noah, and her present necessity making her more tractable. , and † Heb. caused her to come. pulled her in unto him into the Ark. 10. And he stayed yet other seven days, and again he sent forth the Dove out of the Ark. 11. And the Dove came in to him in the Evening m As the manner of Doves is, partly for better accommodation both for food and lodging than yet he could meet with abroad; and partly from his Love to his Mate. Quest. Whence was this leaf when Trees had been so generally overthrown and rooted up by the deluge! Answ. 1. Many Trees might be preserved by an advantageous situation, between the Rocks or Hills which broke the force of the Waters. 2. It is probable that God by his powerful providence preserved the Plants and Trees, for future ages, and therefore there is no mention of any of their Roots or Seeds preserved in the Ark. 3. The Olive-tree especially will not only stand, but live and flourish under the Waters, as Pliny l. 13. c. 25. and 16. 20. and 〈◊〉 4. 8. observe. Add, that the word here rendered leaf, signifies also a tender branch. , and lo, in her mouth was an Olive-leaf n plucked off: So Noah knew that the Waters were abated from off the Earth. 12. And he stayed yet other seven days, and sent forth the Dove, which returned not again unto him any more o Finding convenient food and resting place upon the Earth, and preferring her freedom before her mate. Possibly she might lose the sight of the Ark, and forget or mistake the way to it. . 13. And it came to pass in the six hundredth and one year, in the first month, the first day of the month p The words month and day are oft times for brevity sake omitted by the Hebrews as being easily understood. Thus the first of the Feast, Matth. 26. 17. is the first day of the Feast, Mark. 14. 12. the Waters were dried up from off the Earth: And Noah removed the covering of the Ark, and looked, and behold, the face of the ground was dry. 14. And in the second month, on the seven and twentieth day of the month was the Earth dried q Not only from water, as it was ver. 13. but from mud and dirt also. So the Flood continued ten days more than a year, by comparing this with Chap. 7. 11. . 15. And God spoke unto Noah, saying, 16. Go forth of the Ark r As Noah expected the command of God for his going into the Ark, Chap. 7. 1. 9 so for his coming forth of it. , thou, and thy Wife, and Sons, and thy Sons Wives with thee: 17. Bring forth with thee every living thing that is with thee, of all Flesh, both of Fowl, and of Cattle, and of every creeping thing that creepeth upon the Earth, that they may breed abundantly in the Earth, and * Chap. 1. 22. be fruitful and multiply upon the Earth s Quest. How could these Creatures which came out of the Ark in Asia get thence to America, or to Islands remote from the Continent? Answ. 1. As for America, it is thought by divers learned men, that it is either joined to this Continent, or separated from it only by a Narrow Sea, which divers living Creatures could easily swim over. 2. Many living Creatures are and always were transported by men in their vessels, either for their supply, or profit, or diversion, or other ends, and thence might easily be propagated there. 3. The same God who made all these Creatures, and caused them to come first to Adam and afterwards to Noah, could afterwards both incline and empower them to go whether he pleased, without the advice of these vain men, who will believe nothing of God which themselves either do not see or cannot do. : 18. And Noah went forth, and his Sons, and his Wife, and his Sons Wives with him: 19 Every Beast, every creeping thing, and every Fowl, and whatsoever creepeth upon the Earth after their † Heb. families. kinds, went forth out of the Ark. 20. And Noah built an Altar unto the Lord t The first Altar we read of, but not the first which was built: For the Sacrifices which were offered before, Gen. 4. 3. 4. presuppose an Altar. Therefore it is no sufficient evidence, that such things were not done, because they are not said to be done in Scripture. Which will be an useful consideration for the understanding of many passages in Scripture hereafter. , and took of every clean Beast, and of every clean Fowl, and offered Burnt-offerings on the Altar u The first thing Noah doth, is to pay his debt of Justice and Gratitude to that God which had so miraculously preserved him, and restored him to his ancient and proper habitation. God respects to be served in the first place. What Beasts were clean and what unclean, see on chap. 7. 2. Levit. 11. 2. etc. . 21. And the Lord smelled † Heb. a savour of rest. a sweet savour x (i. e.) Graciously accepted the Person and Faith and Praise-offering of Noah, and was as well pleased therewith, as men use to be with a sweet smell. , and the Lord said in his Heart y (i. e.) Determined within himself, and expressed so much to Noah. The Hebrew preposition, el, sometimes signifies in, as Gen. 6. 6. 1▪ Sam. 27. 1. Others, said to his Heart, i. e. spoke to the Heart of Noah, who is mentioned ver. 20. To speak to the Heart, in Scripture use signifies to comfort. , I will not again curse the ground z (i. e.) The whole Earth with this kind of curse, with another deluge. Otherwise God doth not hereby tie his hands, that he may not either destroy a particular Land by a deluge, which hath been done since, or destroy the World by Fire when he sees fit, as he hath declared he will do. any more for man's sake, for the * Chap. 6. 5. Matth. 15. 19 imagination of man's Heart is evil a The reason is this, since all men's Hearts are naturally corrupt, and from that filthy spring wicked actions will be continually flowing forth into the World, and consequently, if I should be severe to punish men according to their sins, I should do nothing but send one deluge after another. Or these words may be joined with the former, and the sense may be this, I will not again destroy the Earth with a deluge for man's sake, or for man's sin, or because the imagination, etc. (i. e.) because his heart is corrupt and his actions are agreeable to it, which was the cause of the last deluge. Or the particle, chi, may be rendered, although, as it is frequently taken, as Exod. 5. 11. and 13. 17. and 34. 9 jos. 17. 13. Psal. 25. 11. and 41. 5. and so the sense is plain, I will not again destroy the Earth, although the imagination, etc. i. e▪ Although I have just cause to do so. from his youth: Neither will I again smite b i e. Kill or destroy, as the word smiting is taken, Exod. 21. 18. Numb. 14. 12. and 35. 16. Deut. 28. 22, 27. Amos 4. 9 any more every thing living as I have done. ‖ Or, From his very childhood and infancy, as the Chaldee and Greek interpreters Translate it. 22. † Heb. as yet all the days of the Earth. While the Earth remaineth c In this estate: For though it seems probable that the substance of the Earth will abide for ever, after the dissolution of the World by fire, yet that will be in another manner, and for other purposes, and then there will be no need of Seedtime, or Harvest, etc. , Seedtime, and Harvest, and Cold, and Heat, and Summer, and Winter, and Day and Night d Which distinction in a manner ceased in the Ark, the Heavens being covered and all its lights eclipsed by such thick and black Clouds as never were before no●… since. shall not cease. CHAP. IX. 1. AND God blessed a (i. e.) Renewed the old blessing and grant made chap. 1. 28. which might seem to be forfeited and made void by man's sin, and by God's Judgement consequent upon it. Noah and his Sons, and said unto them, * Chap. 1. 28. and 8. 17. be fruitful, and multiply, and replenish the Earth. 2. And the fear of you, and the dread of you shall be upon every Beast of the Earth, and upon every Fowl of the Air, upon all that moveth upon the Earth, and upon all the Fishes of the Sea ‖ Before they loved and reverenced you as Lords and Friends, now they shall dread you as Enemies and Tyrants. ; into your hand are they delivered * For your use and service. I restore you in part to that Dominion over them which you for your sins have forfeited. . 3. Every moving thing b Which is wholesome and fit for food, and clean: An exception to be gathered both from the nature of the thing, and from the distinction of clean and unclean Beasts mentioned before and afterwards. , that liveth c This is added to exclude the use of those Creatures which either died of themselves, or were killed by wild Beasts, which is here forbidden implicitly, and afterwards expressly. See Exod. 22. 31. Levit. 22. 8. , shall be meat for you d It is not a command that we must, but a permission that we may, eat of them. A grant possibly given before the Flood, but now expressed, either because the former allowance might seem to be forfeited, or because as men now grew more infirm and needed better nourishment, so the Earth was grown more feeble by the Flood, and its fruits yielded less and worse nourishment. , even as the * Chap. 1. 29. green herb have I given you all things † Understand this with the limitation above mentioned. The green Herbs were given before. chap. 1. 29. . 4. * Levit. 17. 14. Deut. 12. 23. Act. 15. 20. But Flesh with the † Heb. Soul. Life thereof e (i. e.) Whilst it lives, or taken from the Creature before it be quite dead: Which was an ancient practice and an effect either of luxury or cruelty. , which is the blood thereof f (i. e.) Which life or soul hath its seat in, and its support from the blood, and the spirits contained in it. It is certain, Blood is the thing which is here principally minded and forbidden, and so the words may be thus translated and understood, but flesh, (i. e.) the Flesh of living Creatures hereby allowed you with the Life thereof, that is to say, with the blood thereof, wherein its life consists. Or, But Flesh whilst it hath in it its Life or Soul, or, which is all one, its Blood. , shall you not eat g God thought fit to forbid this, partly that by this respect shown to the blood of Beasts it might appear how sacred a thing the blood of man was, and how much God abhorred the sin of Murder; and principally because the Blood was reserved and consecrated to God, as was the means of atonement for man, which reason God himself gives, Levit. 17. 11, 12. and did in a special manner represent the Blood of Christ which was to be shed for the Redemption of mankind. . 5. And * Or, For, as the particle is oft taken: This being the reason of the foregoing prohibition. surely your blood of your † Heb. Souls. Lives h Or, Of your Souls▪ i. e. Of your persons; the word Soul being oft put for Person. Or, your Blood which is for your lives, (i. e.) which by the spirits it generates is the great preserver and instrument of your lives and of all your vital actions, and the great bond which ties your Souls and Bodies together. The sense of the place is, If I am thus careful for the blood of Beasts, be assured I will be much more solicitous for the blood of men, when it shall be shed by unjust and violent hands. will I require i I will make inquisition for the Author of such bloodshed, as I did after Cain, and consequently punish him: For this phrase of requiring implies punishment. See Gen. 42. 22. Deut. 18. 19 compared with Acts 3. 23. Psal. 9 13. If Magistrates neglect this duty I myself will avenge it by my own hand. : At the hand of every Beast will I require it k Not for the punishment of the Beast, which being under no Law, is not 〈◊〉 of sin, nor punishment; but for caution to men, for whose use seeing they were made, it is no abuse of them, if they be destroyed for man's benefit. Compare Exod. 21. 28. Levit. 20, 15. , and at the hand of Man, at the hand of every man's Brother l This is added, either 1. as an aggravation of the crime, because the man slain was the Brother of the Murderer, all men being made of one bl●…od, Act. 17, 26. And having one Father, even God, Mal. 2. 10. and Adam too. Upon which accounts all men are frequently called one another's 〈◊〉, as is manifest from Gen. 26. 31, and 29. 4. Levit. 19 17. and 25. 14. and 26. 37. and from many other places of Scripture. Or 2. As an assurance of the punishment of the Murderer, without any exception of the nearest relation, which though it makes the sin greater▪ yet many times is a security against punishment, the murderer easily finding favour and pardon from his Parents and dear Friends. But the former sense seems the better. will require the † Heb Soul. Life of Man. 6. * Matth. 26. 52. Revel. 13. 10. Whoso sheddeth ‖ Or, the blood of man in man. man's blood m Wilfully and unwarrantably. For there is a double exception to this Law, 1. Of casual Murder, expressed Numb. 35▪ 31. Deut. 19 4. 2. Of death inflicted by the hand of the Magistrate for crimes deserving it, mentioned in the following words, and elsewhere. , by man n (i. e.)▪ By the hand of man, namely the Magistrate, Rom. 13. 4. Who is hereby impowered and required upon pain of my highest displeasure to inflict this punishment. See Exod. 21. 12. Levit. 24. 17. Matth. 26. 57 〈◊〉, For that Man, i. e. For that man's▪ sake, whose blood he hath shed, which cries for vengeance. ▪ shall his blood be shed * Chap. 1. 2●…▪ : For in the image of God made he man o So that Murder is not only an offence against man, but also an injury to God, and a contempt of that image of God which all men are obliged to reverence and maintain, and especially Magistrates, who being my Vice-gerents and Servants, are therefore under a particular obligation to punish those who d●…face and destroy it. . 7. And yet, be ye fruitful, and multiply p (i. e.) As for you, I do not repent of that former blessing I gave to your Parents, Gen. 1. 28. but do hereby renew it, to you and ●…your Seed after you. , bring forth abundantly in the Earth, and multiply therein. 8. And God spoke unto Noah, and to his Sons with him, saying, 9 And I, behold I establish my Covenant q (i. e.) My promise: For the Beasts included in this Covenant ver. 10. are not capable of a Covenant properly so called: And the word Covenant is oft used for a simple promise; as we shall see hereafter. with you, and with your Seed r (i. e.) Your posterity, as that word is frequently taken, as Gen. 12. 7. Exod. 28. 43. etc. after you. 10. And with every † Heb. living soul. living Creature that is with you, of the Fowl, of the Cattle, and of every Beast of the Earth with you, from all that go out of the Ark, to every Beast of the Earth ‖ To wit, which shall hereafter be in the Earth. So they are distinguished from these which were now with them. : 11. And * Isai. 54. 9: I will establish my Covenant with you, neither shall all Flesh be cut off any more by the Waters of a Flood, neither shall there any more be a Flood s (i. e▪) An universal deluge: For particular inundations there have been, whereby Towns and Countries have been overwhelmed with all their inhabitants. , to destroy the Earth. 12. And God said, This is the token of the Covenant t This, (i. e.) The bow mentioned in the next verse, I appoint to you for a sensible sign and evidence to assure you that I shall perform this Covenant or Promise. , which I make between me and you, and every living Creature that is with you, for perpetual Generations. 13. I do set ‖ Heb. I have given, (i. e.) I will from time to time give and place. my Bow u God calleth it his Bow, partly because it was his workmanship, and chief because it was his pledge and the seal of his promise. in the Cloud x A proper seat for it: That they might now fetch an argument of Faith from thence, whence before they had matter of just fear; and that which naturally was and is a sign of Rain, might by this new appointment of God be turned into an assurance that there should be no such overflowing Rain as now had been. , and it shall be for a token of a Covenant between me and the Earth. 14. And it shall come to pass, when I bring a Cloud over the Earth y Not always, but very frequently, which is sufficient for this purpose. , that the Bow shall be seen in the Cloud. 15. And I will remember my Covenant which is between me and you, and every † Heb. every living Soul in all flesh. living Creature of all Flesh: and the Waters shall no more become a Flood to destroy all Flesh. 16. And the Bow shall be in the Cloud, and I will look upon it, that I may remember the Everlasting Covenant z (i. e.) This Covenant made with all succeeding Generations of men and Beasts. This and the like speeches are oft ascribed to God after the manner of Men, who being forgetful need helps for their memory. , between God and every living Creature of all Flesh that is upon the Earth. 17. And God said unto Noah, This is the token of the Covenant a The same thing is so oft repeated for the strengthening of the Faith of all men, and especially of Noah and his Sons, whom the remembrance of that dreadful deluge, which they had experience of, had made exceeding prone to fears of the like for time to come. which I have established between me and all Flesh, that is upon the Earth. 18. And the Sons of Noah that went forth of the Ark, were Shem, and Ham, and japheth: And Ham is the Father of † Heb. Chanaan. Canaan b Which is here mentioned to make way for the following relation. . 19 These are the three Sons of Noah: And of them was the whole Earth overspread c A Truth which the old Heathens were not ignorant of, though they changed the Names, and mixed their Fables with it, for they tell us that Saturn, and his three Sons divided the World among themselves. And it is apparent that their Saturn was no other than our Noah, because they tell us he was the common Parent and Prince of all mankind, also an Husbandman and Vine-dresser, all which Noah was: They say he was born of the Sea, because Noah came out of the Waters: That he devoured all his Children except three, because Noah condemned and foretold the destruction of all the rest of the World. . 20. And Noah began to be an Husbandman d (i. e.) Was an Husbandman, as he had been before. The Verb, to begin, doth oft abound, and is applied to him that continueth or repeateth an action begun before. Thus Christ is said to begin to cast out, Mark 11. 15. and to begin to speak, Luk. 12. 1. For which in the parallel places he is said only to cast out, Matth. 21. 12. and to speak▪ Matth. 16. 6. , and he planted a Vineyard. 21. And he drank of the Wine, and was drunken e Either through ignorance and inexperience of the nature and strength of that Liquor, or through the infirmity of the Flesh, which was tempted by its great and to him new pleasantness, and by the refreshment he found in it, under the weary labours of his Body, and the sad thoughts of his mind for the desolate condition of the World. , and he was uncovered f Either to relieve himself against the heat of the Climate and Season, or from his negligence and carelessness, which might easily happen, because men's garments at that time were lose, as they were in the following ages, when breeches were not in common use, and therefore were peculiarly prescribed to the Priests, Exod. 28. 42. Ezek. 44. 18, 19 within his Tent. 22. And Ham g Whose grown age was a great aggravation of this sin. , the Father of Canaan h This is here added as a reason of Canaan's Curse. ver. 25. saw the nakedness ‖ (i. e.) The secret parts, oft so called, as Levit. 18. and elsewhere. of his Father, and told his two Brethren without * (i. e.) Who were then without the house or room where their Father lay in that posture, whom he invited to that prospect. . 23. And Shem and japheth took a Garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their Father, and their faces were backward, and they saw not their Father's nakedness. 24. And Noah awoke from his Wine † (i. e.) From his drunkenness, or from his sleep, the effect of it. , and knew i Either by the information of his Sons: Or by divine inspiration. what his younger Son k Or, His little Son, either Ham mentioned ver. 22. or Canaan mentioned in the next verse; by comparing of which places it may be gathered, that Canaan first saw it, and told his Father Ham of it, and he told it to his Brethren. The latter seems here principally intended, 1. Because the curse following is appropriated to him. 2. Because of the title of younger or little Son, which seems not to be so properly added if Ham was meant, both because it doth not appear that he was the youngest, for wheresoever these three Brethren are mentioned, he is always put in the middle place, and because that addition seems to be unnecessary and impertinent to the present business, which if Canaan be intended, is proper and pertinent by way of distinction, to show that he spoke of his Grandson, o●… his Sons Son. Object. He calleth him his Son. Answ. grandchildren are frequently called their Grandfather's Sons in Scripture, as Gen. 29. 5. 2 Sam. 19 24. 1 Chron. 1. 17. had done unto him. 25. And he said l Not from the passion of revenge, but by divine inspiration, and the Spirit of Prophecy. , Cursed m (i. e.) Hateful to God, abhorred by men, miserable in his person and posterity. be Canaan n Quest▪ Seeing Ham committed the crime, why is the curse inflicted upon his Son Canaan? Answ. 1. When Canaan is mentioned, Ham is not exempted from the curse, but rather more deeply plunged into it, whilst he is pronounced accursed, not only in his person (which is manifestly supposed by his commission of that sin for which the curse was inflicted) but also in his posterity, which doubtless was a great aggravation of his grief: As on the contrary joseph is said to be blessed, when his Children are blessed, Gen. 48. 15, 16. 2. It seems therefore very probable from these words, and the Hebrew Doctors and others affirm it, that Canaan did partake with his Father in the sin, yea that he was the first discoverer of his Father's shame. 3. Canaan is particularly mentioned by the spirit of Prophes●…e, in regard of the future extirpation of that people, and this is here remembered for the encouragement of the Israelites, who were now in their expedition against them. 4. This may be an ellipsis or defect of the word, Father; for such relative words are ofttimes omitted and understood in Scripture, as Matth. 4. 21. james of Zebedee, for, the Son of Zebedee. joh. 19 25. Marry of Cl●…opas, for, the wife of Cleopas. Act. 7. 16. Emmor of Sychem, for, the Father of Sychem, as our English Translation rightly supplies it from Gen. 33. 19 Thus Goliath is put for Goliahs' Brother, as is evident by comparing 2 Sam. 21. 19 with 1 Chron. 20, 5. So here Canaan may be put for, the Father of Canaan, as the Arabic Translation hath it, that is, Ham, as the seventy here render it. And though Ham had more Sons, yet he may be here described by his relation to Canaan, because in him the Curse was more fixed and dreadful, reaching to his utter extirpation, whilst the rest of Hams posterity in after ages were blessed with the saving knowledge of the Gospel. , a Servant of Servants o (i. e.) The vilest and worst of Servants; as vanity of vanities, is the greatest vanity, Eccles. 1. 2. and great wickedness, Host 10. 15. is in the Hebrew wickedness of wickedness, and King of Kings is put for the chief of Kings. shall he be unto his Brethren. 26. And he said, Blessed be the Lord God of Shem p Quest. What is this to Sem? For it is not Sem, but God, who is here blessed. Answ. 1. Shem also is here blessed, and that in the highest degree, because the Lord hath here declared himself to be Shems God. Now for God to be said to be any man's God is every where mentioned as the height of blessedness. See Gen. 17. 7. Psal. 144. 15. jer. 31. 33. Matth. 22. 32. But the phrase is here justly varied. The curse is fixed upon Ham, because man alone is the Author of his own sin, and the cause of his ruin: But because God is the Author and Fountain of all the good that man either doth or receiveth, therefore the blessing is emphatically given to God; who only doth the work and of right is to receive all the glory, yet so as it redounds to Shem also. And Shem is here peculiarly mentioned, not japheth, both for the comfort of the Israelites, whose Progenitor he was, and because this blessing was first seated and long continued in Shems' Posterity alone, japheths' Posterity being for a long time excluded from it, and because the Lord Christ, who is often called the Lord and God in Scripture did take Flesh from Shem, and so the Incarnation of Christ may be here foretold, and Shem highly honoured and blessed in this, that he should be the Father of Christ according to the Flesh, Rom. 9 5. Answ. 2. This may be a short and abrupt manner of speech, which is frequent in the Hebrew Tongue, and it may signify that Shem should be so eminently blessed, that men beholding it should be wrapped up into admiration, and break forth into the praises of that God who gave such gifts unto men and did so great things for S●…m. Answ. 3. The words may be otherwise rendered, either thus b●…essed▪ O Lord God, let Shem be, i. e. Do thou bless him: So it is only the construct form, Elohe, for the absolute Elohim, which is not unusual in Scripture: or thus, Blessed of the Lord God be Shem, or shall Shem be. So here is only a defect of the Hebrew particle min, which is oft wanting. ; and Canaan shall be † Heb. Servant to them. his Servant. 27. God shall ‖ Or, persuade. enlarge japheth q Or, Enlarge to japheth, understand here his place, as Gen. 26. 22. Psal. 4. 1. or his border: Which was very literally made good to him, because he had a very numerous Posterity, and by them he possessed the largest part of the World, even all Europe, a great part of Asia, and as it is probable America also. Or, God shall persuade japheth, to do what follows, to dwell in Shems' Tents, where God dwelleth, and so to be reunited to his Brother Shem both in affection and in Religion, in both which the Gentiles, the greatest part of whom were japheths' Posterity, were for a long time at an irreconcilable distance from the Jews. , and he shall dwell in the Tents of Shem r (i. e.) Shall be of the same Church with Shem, i. e. of the Church, which is called in Scripture the Tents or Tabernacles of judah, or of jacob, or in general, of the Saints, Zach. 12. 7. Mal 2. 12. Revel. 20. 9 and here, of Shem in whose Posterity the Church was first and longest settled. And to dwell with another, notes friendly association and communion with him, as when God is said to dwell with men: And when the Wolf is said to dwell with the Lamb, Isa. 11. 6. Possibly this may note japheths' Succession into Shems' Tents, or coming into their place and stead, or the calling of the Gentiles together with the rejection of Jews: as the Reubenites are said to dwell in the Tabernacles of the Hagarens whom they subdued and expelled, 1 Chron 5. 10. , and Canaan shall be † Heb. servant to them. his Servant s This was eminently accomplished: For though Shem and japheth in their Posterity did successively conquer and rule one over the other, yet none of Hams Posterity did ever bear rule over japheth, but Ham, though for a time he bore sway in his Son Nimrod, yet that dominion soon expired, and the Assrrians, Chaldeans, Grecians, and Romans ruled the World for a succession of many Ages; and Hams people were constantly their Servants and Subjects. . 28. And Noah lived after the Flood three hundred and fifty years t Which reacheth to the fifty eighth year of Abraham's Age, as the Jews note. And so we have a manifest account of the propagation of Religion from the beginning of the World to this day. Noah received it from his Parents, who had the account of it from their first Father adam's own mouth, and transmitted it to Abraham, and its descent from him to the Jews, and by the Jews to others is sufficiently known▪ Within this time also Noah saw the Building of Babel's Tower, the horrid Wickedness and Idolatry of his Children, and the bloody Wars which even then arose between some of them. . 29. And all the days of Noah were nine hundred and fifty years u Here is an omission of that solemn clause used in all the preceding Generations, and he begat Sons and Daughters, which implies that Noah had no more than these three Sons, which also appears from the 19th. verse of this Chapter. , and he died. CHAP. X. THis Chapter, though it may seem to some unprofitable as consisting almost wholly of Genealogies, yet hath indeed great and manifold uses: 1. To show the true original of the several Nations, about which all other Authors writ idly, fabulously and falsely, and thereby to manifest the Providence of God in the Government of the World and Church, and the Truth and Authority of the Holy Scriptures. 2. To discover and distinguish from all other Nations, that People or Nation in which Gods Church was to be, and from which Christ was to come. 3. That Noah's Prophecy concerning his three Sons might be better understood, and the accomplishment of it made evident. 4. To explain divers prophetical predictions and other passages of Scripture, as will appear in the sequel. For the better understanding of this Chapter, compare with it, 1 Chron. 1 from ver. 4. to 24. And consider these three things. 1. In the search of these Genealogies we must avoid both carelessness for the reasons now mentioned, and excessive curiosity about every particular person here named, and the people sprung from him, which is neither necessary, nor profitable, nor indeed possible now to find out, by reason of the great changes of names through length of time, loss of ancient Records, differences of Languages, extinction of Families, conquest and destruction of Nations, and other causes. It may suffice that divers of them and those the most eminent are evident and discernible at this day, as will appear in the progress, by which we may and aught to presume the Truth of the rest, whose Names are lost in the public confusions of the World in former Ages, of whom I shall therefore be silent, and only speak of the principal persons and that briefly. 2. The same People which were originally seated in one place, did ofttimes thift there places, or at least sent forth Colonies, and that sometimes into places far distant from their▪ Brethren, as appears from the ancient and famous expeditions mentioned in Sacred and Profane story. So you must not wonder if you meet with the same People in divers Countries. 3. In general, the World was divided into three parts, whereof the more Eastern parts were allotted to Shem and his Issue, the more Southern parts to Ham, and the more Northern parts of it to japheth. 1. NOW these are the Generations of the Sons of Noah: Shem, Ham, and japheth: And unto them were Sons born after the Flood. 2. * 1 Chron. 1. 5. The Sons of japheth a Whose portion was at first Asia the less, and afterwards by degrees all Europe and the Northern parts of Asia This is he so much celebrated among the Greeks by the name of japetus. : Gomer b Whose Posterity are reckoned among the Northern People. Ezek. 38. 6. and were seated in the Northern parts of the lesser Asia, and afterwards about 〈◊〉, and from him were called Goma●…i, and by an easy change, Cimbri, or Cimmerii, and Magog c The Father of the S●…ythians, as may be gathered from Ezek. 38. 2, 3, 15. and 39 3▪ 6. , and Madai d Whose Posterity, wheresoever they were first placed, in Macedonia, or elsewhere, afterwards were fixed in M●…dia, and were called Medes, and in the Hebrew by the Name of their Father Madai, as appears from 2 Kings 17. 6. Esa. 13. 17. jer. 13. 17. and 25. 25. Dan. 5. 28. and 6. 8. , and javan e Of whom came the Grecians, who are called by themselves jaones or jones, and in Hebrew jevanim, and their Country, Greece javan. Se●… Esa. 66. 19 Ezek. 27. 13, 19 Dan. 8. 21. and 10. 21. , and Tubal f Of whom came the Iberi, anciently called Tho●…eli, a People of Asia, near the Euxine Sea▪ See Ezek. 27. 13. and 32. 6. and 38. 2, 3. , and Meshech g The Father of the Moschi, i. e. the Muscovites, or rather as others think, the Cappadocians, who were anciently called M●…schini, and Moschi, and their chief City Mara●…a. , and Tiras h The Father of the Thracians: Amongst whom is a River and Haven called Athyras, and who Worshipped their God Mars, under the Name of Th●…ras. . 3. And the Sons of Gomer: Ashkenaz i Whose Seed posse●…ed Pontus and Bythinia and the Neighbouring parts, from whom they to●…k the Names of th●… Lake and Haven called As●…ius, and the Sea called Aren●…s or Euxinus. , and Riphath k called Diphath. 1 Chron. 1. 6. The Letters Daleth and R●…h being oft ●…nterchanged, as we shall see in other instances. His Posterity dwelled in or near Pontus and Bit●…ynia, where Mela and Pliny and Solinus place the Riph●…i, or Riphaces, and the Paphlagonians, who were anciently called Piphataei. , and Togarmah l Whose Posterity are joined with Gomers. See Ezek. 27. 14. and 38. 6. and were, as some think, the Phrygians and Galatians, and of them the Ga●…ls and Germans▪ Or, as others, the Armenians, and of them the Turks. . 4. And the Sons of javan: Elisha m The Father of the Grecians properly so called, who have preserved his Name and remembrance in the Cities, Elis, and Elissus, in a tract of ground called Ellas, and in the Elysia●… Fields. And from these came the Aeolians, a People of the lesser Asia. where many of the Grecian Colonies were seated. , and Tarshish n The Father of the Cilicians, from whom their Chief City Tarsus, in Hebrew Tar●…hish, took its Name. See Ezek. 27. 12. jon. 1. 13. Acts 22. 3. and from whom the whole Mediterranean Sea is called Tarshi●…h, because the Cilicians were in a great degree Masters of that Sea. , Kittim o Or, Chitti●…, The Father of the Macedonians, and Italians too, as may be gathered from hence, because both their Countries are called by the Name of Chittim; Macedonia, 1 Mac●…▪ 1. 1. and 8. 5. and Italy, Num. 24. 24. Dan. 11. 30. See also Isa. 23. 1. jer. 2. 10. Besides that there are other evidences in profane Writers that the Italians came from the Grecians. , and Dodanim p Called also Rhoda●…im, 1 Chron. 1. 6. See Riphath in the former verse. His Posterity is uncertain. Most probably he was seated near his Brethren in some part of Greece. And the 〈◊〉 seem to have Worshipped him under the Name of jupiter Dodon●…eus, whose famous Oracle was in the City Dodona. . 5. By these were the Isles q Not Isles properly so called: For why should they, having their choice, forsake the Continent for Islands and thereby cut off themselves from their Brethren? And where had they Ships to Transport them? But the word Isles here and elsewhere signifies all those Countries that had the Sea between them and judaea, as it doth Isa. 11. 10, 11. and 4●…. 15. jer. 2. 10. and 25. 22. Ezek. 27. 3. Z●…pha. 2. 11. And Isles are here put for the inhabitants, as the words Earth and Land are commonly used. of the Gentiles divided r This division of the World among them being a work of great weight, was doubtless managed with great Care and Consultation, and the advice of their Heads and Governors, and above all by the wise and special Providence of God, which at this time did particularly determine the bounds of their several Habitations, as it is Recorded, Acts 17. 26. in their Lands: Every one after his tongue s (i. e.) According to their several Languages, into which they were divided at Babel. By which it appears that this division, though mentioned before was not executed till after the confusion of Languages at Babel. , after their Families t Here observe the Wise and Gracious Providence of God mixed with this judgement, that God distributed the Languages according to the difference of Families and Nations, that each several Nation and all the Families or branches of that Nation should have one and the same Language, whereby, both union and love were preserved among themselves, and the several Nations were distinguished one from another: Which was very fit and necessary for many reasons; as that the Church of God, which was confined to the Hebrew Nation, might neither be mixed with nor infected by the Idolatrous Nations, and that it might be evident to the World, that the Messiah was Born of the Seed of Abraham according to God's promise, etc. , in their Nations. 6. * 1 Chron. 1. 8. And the Sons of Ham u Whose Posterity were disposed into the parts South from Babel both in Asia, and Africa. See 1 Chron. 4. 40. Psal. 105. 27. : Cush x The Father both of the Aethiopians and the Arabians: Who, as it seems, sent forth a Colony from themselves more Eastward, even near to India. See Gen. 2. 13. 2 Kings 19 9 job 28. 19 jer. 13. 23. and 46. 9 and Mizraim y The Father of the egyptians, who are generally known in Scripture by that Name. , and Phut z Of whom sprung the Librans, among whom is the River Put, and the Moors. See jer. 46. 9 Ezek. 27. 10. and 30. 5. Nahum 3. 9 , and Canaan a The cursed Parent of that accursed race of the Canaanites well known in Scripture, Gen. 10. 25. . 7. And the Sons of Cush: Sheba b Or, Seba, or Saba, whose Seed were the Sabeans in Arabia the Desert; See Psal. 72. 10. Isa. 43. 3. and, as some think, the Abyssines in Africa. , and Havilah c The Father of the Inhabitants of the Land of Havilah, mentioned Gen. 2. 11. a Land in the most Eastern part of Arabia, this being opposed to Sur, a Desert near Egypt, as the two remotest bounds of Arabia, Gen. 23. 18. 1 Sam. 15. 7. , Sabtah d The Father of those People who were seated in the lower part of Arabia the happy, near the Persian Gulf, who also sent forth a Colony into Persia. For in those parts we meet with the Sabateni in josephus, the Stabaei, and Messabathi in Ptolemy and Pliny. , and Raamah e From whom descended another People dwelling in the same Arabia. See Ezek. 27. 22. , and Sabtecha f The Father of another People adjoining to them. . And the Sons of Raamah; Sheba g The Father either of that People which inhabited Aethiopia, who were known by that Name. See 1 Kings 10. 1, 4. Ezek. 27. 22. Matth. 12. 42. Acts 8. 27. Or rather of another People in Arabia: So the several Sons of Cush are conveniently seated one near another. And those Aethiopians in Africa might be a Colony either of these, or rather, of the Posterity of the former Seba. , and Dedan h Of whose Posterity See Ezek. 27. 15. and 38. 13. . 8. And Cush begat Nimrod i Whom he placeth last of all his Sons, because he was to say more of him. : he began to be a mighty one in the Earth. 9 He was a mighty Hunter k First of Beasts, and by that occasion of men. For when men were few and lived dispersedly, and wild Beasts abounded, and most of all in those parts, by Hunting and Destroying of those Beasts, he got much reputation and favour with men, who thereby were secured in their dwellings. In confidence hereof, and having this occasion to gather great Companies of the youngest and strongest men together to himself, by their help he established a Tyranny and Absolute Power over Men, ensnaring, hunting after, and destroying like Beasts, all those men who opposed his dominion. Tyrants and Persecutors are oft in Scripture called Fowlers and Hunters, as Psal. 91. 3. jer. 16. 16. Lament. 3. 52. and 4. 18. before the LORD l An aggravation of his crime, that it was done in God's presence, impudently and in contempt both of God, who had so lately manifested his derestation of this sin by the destruction of the World, amongst other Sins, for this very sin of violence, Gen. 6. 13. and of his great Grandfather Noah then living and Preaching, who probably did admonish him of the wickedness and danger of this practice. Thus he shown that he neither feared God nor reverenced Man, if they withstood him in his usurpation of Dominion. : Wherefore it is said m It became a Proverb, when any man was haughty and cruel and tyrannical and that joined with impudence and obstinacy, That he was another Nimrod. , Even as Nimrod the mighty Hunter before the LORD. 10. And the beginning of his Kingdom n (i. e.) Either his Chief and Royal City: Or the place where his dominion began, and from whence it was extended to other parts. was † Gr. Babylon. Babel o Which being not built till the confusion of Languages, Chap. 11. 4. showeth that this though here mentioned upon occasion of the Genealogy, was not executed till afterward: it being very usual in Scripture to neglect the order of time in historical relations. , and Erech, and Accad, and Calneh p Called Calno, Isa. 10. 9 and Can, Ezek. 27. 23. and as it is here, Caln●…h, Amos 6. 2. Where it is mentioned amongst the eminent Cities. , in the Land of Shinar q (i. e.) In Mesopotamia. This clause belongs to all the Cities here named; and is added for distinction sake, because there is a Babylon in the Land of Egypt, and there might be other Cities of the same Name with the rest in other Countries. . 11. Out of that Land ‖ Or, he went out into Assyria. went forth Asshur r A man so called, either 1. Asshur the Son of Sem, who forsook the Land, either being forced by or weary of Nimrods' Tyranny and Impiety, and erected another Kingdom. But it is not probable either that Moses would here relate an exploit of a man whose birth is not mentioned till ver. 22. or that one single Son of Shem would be here disorderly placed among the Sons of Ham. Or 2. Another Asshur of Hams race. But it seems most likely that Asshur is the Name of a Place or Country, even of Assyria, which in the Hebrew is called Asshur; and that the words should be thus rendered, he, i. e. Nimrod went forth, out of his own Land to Asshur, to War against it and add it to his Empire: For to go forth is commonly ascribed to those that go to War or to Battle, as jud. 2. 15. and 11. 3. 2 Sam. 11. 3. Psal. 60. 12. and the particle to is here understood, as it is 2 Sam. 6. 10. and 10. 2. compared with 1 Chron. 13. 13. and 19 2. , and built Nineveh s A famous and vast City near the River Tigris, but so ruined by time, that the Learned are not agreed about the place where it was situate. , and ‖ Or, The Streets of the City. the City Rehoboth t Of whi●… 〈◊〉 Genesis 36. 37. 1 Chron. 1. 48. , and Calah. 12. And Resen, between Nineveh and Calah: The same u Either 1. Nineveh, which is called a great City, jonah 3. 3. and 4. 11. and indeed was so, being 60 miles in compass. Thus it is a trajection, and the relative is referred to the remoter noun as sometimes is done, though this seems to be a little forced. Or 2. Resen; so the meaning is, though this City be much inferior to Nineveh, yet this also, if compared with most others, is a great City. is a great City. 13. And Mizraim begat * Jer. 46. 9 Ludim x Of this and the following names here and ver. 14. observe two things, 1. They are not the Names of Persons, but of People or Nations; and the word Father is here understood, Ludim, for the Father of the People called Ludim, and so the rest. 2. That they are the several Nations dwelling in Africa, springing from the Egyptians which as they multiplied, went further and further Westward and Southward from Egypt. , and Anamim, and Lehabim and Naphtuhim. 14. And Pathrusim y The Inhabitants of Pathros, of which see Isa. 11. 11. jer. 44. 1, 15. Ezek. 29. 14. , and Casluhim, (out of whom came Philistim z The meaning is, they came out of his Loins or were his oftspring, which might be true, though afterwards we find them seated amongst the offspring of Canaan, having driven out the former Inhabitants, as was usual in those ancient times. Object. The Philistines are elsewhere said to come from Caphtorim. See jer. 47. 4. Answ. Therefore some make a trajection here, which is not unusual, and read the words thus, and Casluhim, and Caphtorim, out of whom came Philistim. But this seems forced, nor is it necessary. For the place may be thus read without any Parenthesis, and Casluhim, out of whom came the Philistim, and Caphtorim, which two latter were Brethren, both the Sons of Casluchim; and so might at first dwell together, whence their Names are promiscuously used, one for another, and the Caphtorims are said to dwell in Azzah, or Gaza, the known seat of the Philistines, Deut. 2. 23. Afterwards they might be divided first in their dwellings, then in their Affections, and War one against another, and the Caphtorims seem to have subdued and enslaved the Philistines and carried them into their Country, whom therefore God is said to bring and deliver from Caphtor, Amos 9 7. and the Caphtorims either then or afterward might be destroyed and extirpated by the hand of God or Men, whence the Philistines in after times are called the remnant of the Country of Caphtor, jer. 27. 4. ) and Caphtorim. 15. And Canaan begat † Heb. Tzidon. Sidon his Firstborn a The Father of the People, and builder of the City of Sidon, jos. 11. 8. and 19 28. , and Heth b Of whom came the Hittites, jos. r. 4. and 9 1, etc. . 16. And the jebusite ‖ Of this and the other People following, see jos. 18. 22, 28. 2 Chron. 13. 4. Isa. 49. 12. Ezek. 27. 8, 11. Amos 6. 2, 14. &c, , and the Amorite, and the Girgasite, 17. And the Hivite, and the Arkite, and the Sinite, 18. And the Arvadite, and the Zemarite, and the Hemathite: And afterward were the Families of the Canaanites spread abroad c Dispersed in the several quarters of the Land, who▪ before they grew so numerous, dwelled together in the same place. . 19 And the Border of the Canaanites was from Sidon d (i. e.) The City and Country of Sidon, on the North-West. , as thou comest to Gerar, unto † Heb. Azz●…h. Gaza e On the South-West. . As thou goest unto Sodom and Gomorrha, and Admah, and Zeboim f On the South and Southeast. , even unto Lasha g On the North-East. . 20. These are the Sons of Ham, after their Families, after their Tongues, in their Countries, and in their Nations. 21. Unto Shem also the Father of all the Children of Eber h (i. e.) Of the Hebrews, the only Church and People of God when Moses wrote, who are called Eber, Numb. 24. 24. as here, the Children of Heber. And he is here called the Father of them peculiarly, though he had other Children, because he was their Father not only by natural Generation, but also in respect of the Promise of God, which was conveyed to them through Shems' hands, and of that Faith and Holiness, wherein he was their Predecessor and eminent pattern: Even as Ham, though he had other Sons, is specially called the Father of Canaan, Gen. 4. 22. Because his Father's curse rested upon him, v. 25. Object. Eber had many other Children here Recorded, and therefore in that sense Shem was not the Father of all the Children of Eber. Answ. Though Eber had other Children, yet none are called in Scripture the Children of Eber, or which is all one, the Hebrews, but Abraham's Posterity; even as though Abraham had divers other Children, yet the Israelites are in many places peculiarly called the Children of Abraham. And the ungodly Jews when they degenerate from God and Godliness, God takes away their name and denyeth them to be jews, Rom. 2. 28. and calls them Sodomites, Esa. 1. 10. And therefore no wonder, if joktan and his Posterity having, as it is probable, forsaken their Father's God, and turned Idolaters, be here disowned as Bastards, and blotted out of the honourable Catalogue of the Children of Heber. See Rom. 9 8. , the ‖ Or, the Elder Brother, etc. Brother of japheth i japheth alone is here mentioned as his Brother, and not Ham, because he was deservedly shut out from Shems' blessing pronounced by Noah, and was accursed of God, whereas japheth was partaker with Shem both in the piety exercised towards their Father, and the blessing thereupon pronounced. The word Brother being often applied to persons alike in condition, disposition, or manners. See Gen. 49. 5. the Elder k Though the words in Hebrew may seem ambiguous, yet other Texts make it probable that japheth was the Elder. For Noah began to beget Children in his five hundredth year, Gen. 5. 32. And Shem was not born till two years after the Flood, Gen. 11. 10. Therefore he was not the Eldest. And Ham is concluded not to be Eldest from Gen. 9 24. Of which see the notes there, if so, japheth must be the Eldest. And Shem is generally named first, not because he was the Firstborn, but because he had the privileges of the Firstborn, and was chief in Dignity and Authority in the Church of God. , even to him were Children born. 22. The * 1 Chro. 1. 17. Children of Shem; Elam l Of whom came the Elamites or Persians. See Gen. 14. 9 Isa. 2. 21. jer. 49. 34. Dan. 8. 2. Acts 2. 9 , and Asshur m The Father of the Assyrians. See ver. 11. , and † Heb. Arpachshad. Arphaxad n Of whom the Chaldeans, as many conceive, or, as others, the Inhabitants of that part of Assyria, from him called Arphaxitis, which Ptolemy corruptly calls Arrapachitis. , and Lud o The Father of the Lydians, a well known People in Asia the less. , and Aram p Of whom the Syrians, known by the Names of Aramites both in Sacred and other Authors. Compare with this Gen. 22. 21. . 23. And the Children of Aram, Uz, and Hul, and Gether, and Mash. 24. And Arphaxad begat † Heb. Sh●…lah. * Chap. 11. 12. Salah; And Salah begat Eber. 25. * 1 Chro. 1. 19 And unto Eber were born two Sons: And the Name of one was Peleg, for in his days q Either 1. In the time of his Birth, whence he was so called. Or 2. Afterwards in the time of his Life: So his Father gave him this Name by the Spirit of Prophecy soreseeing this great event and the time of it: This being no unusual thing in Scripture, as we shall hereafter see, to give Prophetical Names to Children. And thus there is a longer and more convenient space left for the Peopling of the World and ripening of things for the general dispersion and habitation of the Earth. was the Earth divided r First in Language and then in Habitations. , and his Brother's Name was joktan. 26. And joktan begat Almodad s From him and the rest of joktans' Sons here mentioned come, Either 1. The various Nations of jedia, as most think. Or rather 2. The several People that live in the innermost parts of Arabia, who profess themselves the Posterity of I●…tan, and have a City near Micca, called jectan: And the H●…merites, one sort of them, are deduced from him by divers Writers. , and Sheleph, and Hazarmaveth, and jerah, 27. And Hadoram, and Uzal, and Diklah, 28. And Obal, and Abimael, and Sheba t A different person from him ver. 7. and the Father of another People, having only the same name with him. , 29. And Ophir u Either that in India, of which see 1 King. 9 28. and 10. 11. and 22. 49. Or the other in Arabia, of which see Io●… 22 24. and 28. 16. See also Psal. 45. 10. Isa. 13. 12. , and Havilah x A distinct person from him, ver. 7. , and Io●…ab: All these were the Sons of joktan. 30. And their dwelling was from Mesha as thou goest unto Sephar y These places were either 1. In India, where there are places called by Ptolemy and Pli●…y Maesae, and Saparum and Sabara. Or rather 2. In Arabia, where there was a noted Port called Musa and near it and Eastward from it a People called Sapharitae, and a Royal City called Saphar, from whence this famous and long Mountain doth here receive its Name. If it be said, Arabia is not East but South from judaea, it may be answered, 1. That Arabia, as it is East in respect of Egypt, where the Jews long dwelled, and part of it is so to judaea also, so it is not seldom in Scripture reckoned as a part of the East Country, as appears from Gen. 25. 6, 18. judg. 6. 3. 1 King. 4. 30. job 1. 3. Isa. 11. 14. jer. 49. 28. And Tacitus describing judaea, saith, it is bounded on the East by Arabia. 2. That this Mountain is said to be Easterly, not simply, but in respect of the City Mesa, on the East whereof Ptolemy placeth this Mountain, though he call it by another Name Climax; add to this that Moses speaks of these places as known to the Jews, and therefore not so far distant from them as India, a place wholly unknown to them, and wherewith as yet they had no Communication. If it be further objected. That if these People had been so near and well known to the Jews, we should have had more mention of them in Stripture, I answer, there is mention of some of them, and for others, it is no wonder if by the following Wars among Nations, and mixtures and consusions of People, some of them were extirpated, and others lost their Names, though not their Being's, as oft happened. , a Mount of the East. 31. These are the Sons of Shem, after their Families, after their Tongues, in their Lands, after their Nations. 32. These are the Families of the Sons of Noah, after their Generations, in their Nations, and by these were the Nations divided in the Earth after the Flood. CHAP. XI. 1. AND the whole Earth a Earth is oft put for its inhabitants, as Gen. 6. 21. 1 Chron. 16. 23. Psal. 33. 8. was of one † Heb. Lip. Language, and of one † Heb. Words. speech b Which even Heathen Writers acknowledge: And that probably was the Hebrew Tongue. . 2. And it came to pass, as they † (i. e.) Nimr●…d and the rest of his Confederates and of Hams Posterity. journeyed from the East c Not from Arn●…ia, where the Ark rested, which was North from Babel, and is called North in Scripture, as jer. 25. 9, 26. etc. But from Assyria, into which they had before come from the Mountains of Ararat for more convenient habitation. It may be rendered to the East: But that manner of Translation, is neither usual, nor necessary here. , that they found a Plain in the Land of Shinar * Where Babel was▪ Gen. 10. 10. , and they dwelled there. 3. And † Heb. a man said to his Neighbour. they said one to another, go to, let us make brick d For in that low and fat soil they had no quarries of Stones. The Heathen Writers agree that Babylon's Walls were made of Brick. , and † Heb▪ burn them to a burning. burn them throughly. And they had brick for Stone, and slime e A kind of Clay called Bitumen, which, as Pliny testifieth, is liquid and glutinous, and fit to be used in Brick-buildings, as Strabo, Dion, and others note. And that Babylon was built with this, as is here said, we have the joint and express Testimony of Berosus, Ct●…sias, Dion, Curtius, and many others. had they for Mortar. 4. And they said, Go to, let us build us a City, and a Tower whose top may reach unto Heaven f (i. e.) A very high Tower. An usual Hyperbole both in Scripture, as Deut. 1. 28. and 9 1. and in other Authors. This Tower and its vast height is noted by Herodotus, Diodorus, and others. , and let us make us a Name g (i. e.) A great Name, as the phrase is elsewhere used. Compare also 2 Sam. 7. 9 with 1 Chron. 17. 8. See also Isa. 63. 12, 14. Dan. 9 15. They take no care for God's Name, and the defence and propagation of the true Religion, as duty bond them, but merely out of Pride and Vainglory labour to erect an everlasting Monument of their Wit and Wealth, and Magnificence to all Posterity. , lest we be scattered abroad upon the face of the whole Earth h Their design was not to secure themselves against a Flood, which they well knew Brick-buildings were no sense against, nor would they then have built this Tower in a plain, but upon some high Mountain; but rather to prevent a total and irrecoverable dispersion. They sought therefore to bind themselves together in one glorious Empire, and to make this glorious City the Capital Seat of it, and the place of refuge and resort upon any considerable occasion. . 5. And the LORD came down i Not by local descent▪ for he is every where, but by the manifestation of his presence and the effects of his power in that place. to see the City, and the Tower k (i. e.) To know the Truth of the fact, thereby setting a pattern for Judges to examine causes before they pass sentence: Otherwise God saw this in Heaven, but in these expressions he condescends to the capacity of men. which the Children of men l So called emphatically, 1. For distinction of them from the Sons of God, or the race of Shem, who were not guilty of the sin, and therefore did not partake in the curse, the confusion of their Languages, but retained their ancient Tongue uncorrupted for a good while. 2. To note their rashness and folly, who being but weak and silly men, durst oppose themselves to the infinitely Wise and Powerful God, who did (as they might easily gather both from his Words and Works) intent to disperse and separate them, that so by degrees they might possess the whole Earth, which God had made for that purpose. built. 6. And the LORD said ‖ In way of holy scorn and derision. Compare Gen. 3. 22. , behold, the People is one, and they have all one Language, and this they begin to do, and now nothing will be restrained from them, which they have imagined to do. 7. Go to, let us m (i. e.) The blessed Trinity. See Gen. 1. 26. go down, and there confound their Language n By making them forget their former Language, and by putting into their minds several Languages, not a distinct Language into each person, but into each Family or rather into each Nation. , that they may not † Heb. hear. understand one another's speech o And thereby be disenabled from that mutual commerce which was altogether necessary for the carrying on of that work. . 8. So the LORD scattered them abroad from thence upon the face of all the Earth p Thus they brought upon themselves the very thing they seared, and that more speedily and more mischievously to themselves: For now they were not only divided in place but in Language too, and so were unfit for those Confederacies and Correspondencies which they mainly designed, and for the mutual Comfort and Help of one another which otherwise they might in good measure have enjoyed. : And they left off to build the City. 9 Therefore is the Name of it called ‖ That is, confusion. Babel, because the LORD did there confound the Language of all the Earth, and from thence did the LORD scatter them abroad upon the face of all the Earth. 10. * Chap. 10. 32. 1 Chron. 1. 17. These are the Generations of Shem q Not all of them, as appears both from the next verse, and from the former Chapter, but of those who were the seminary of the Church, and the Progenitors of Christ. , Shem was an hundred years old, and begat Arphaxad two years after the Flood. 11. And Shem lived after he begat Arphaxad five hundred years r So that he lived almost all the time of Abraham; which was a singular blessing both to himself who hereby saw his Children of the tenth Generation; and to the Church of God, which by this means enjoyed the Counsel and Conduct of so great a Patriarch. , and begat Sons and Daughters. 12. And Arphaxad lived five and thirty years, and begat Salah. 13. And Arphaxad lived after he begat Salah, four hundred and three years, and begat Sons and Daughters. 14. And Salah lived thirty years, and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years, and begat Sons and Daughters. 16. * 1 Chro. 1. 19 And Eber lived four and thirty years and begat * called Luk. 3. 35. Phalec. Peleg. 17. And Eber lived after he begat Peleg, four hundred and thirty years s So that he was the longest lived of all the Patriarches which were born after the Flood. , and begat Sons and Daughters. 18. And Peleg lived thirty years, and begat Reu. 19 And Peleg lived after he begat Reu, two hundred and nine years, and begat Sons and Daughters. 20. And Reu lived two and thirty years, and begat * Luk 3. 35. Saruch. Serug. 21. And Reu lived after he begat Serug, two hundred and seven years, and begat Sons and Daughters. 22. And Serug lived thirty years, and begat Nahor. 23. And Serug lived after he begat Nahor, two hundred years, and begat Sons and Daughters. 24. And Nahor t The first Patriarch who fell to Idolatry. lived nine and twenty years and begat * Luk. 3. 34. Thara. Terah. 25. And Nahor lived after he begat Terah, an hundred and nineteen years, and begat Sons and Daughters. 26. And Terah lived seventy years, and * Josh. 24. 2. 1 Chro. 1. 26. begat u (i. e.) Began to beget, as Gen. 5. 32, Abram x Who is first named in order of Dignity, for which cause Shem is put before Ham and japheth, and Moses before Aaron, not in order of time, which seems to be this, Haran probably was the eldest, because Nahor married his Daughters; Nahor the second; and Abram certainly was the youngest, because Terah, Abraham's Father lived two hundred and five years, ver. 32. and Abram after his Father's Death, Acts 7. 4. went out of Haran, when he was seventy five years old, Gen. 12. 4, 5. therefore he was not begotten in Terahs' seventieth year, when Terah began to beget his Sons, as here is said, but in his one hundred and thirtieth year, and so there remains seventy five years precisely to Abraham's departure. And Sarai, Harans Daughter was but ten years younger than Abram, Gen. 17. 17. and therefore Haran was Abraham's Elder Brother. , Nahor, and Haran. 27. Now these are the Generations of Terah: Terah begat Abram, Nahor, and Haran: And Haran begat Lot. 28. And Haran died before his Father Terah y (i. e.) In the presence and during the Life of his Father. in the Land of his Nativity, in Ur of the Caldees. 29. And Abram and Nahor took them Wives: The Name of Abraham's Wife was Sarai, and the Name of Nahors Wife, Milcah, the Daughter of Haran z Such Marriages of Uncles and Nieces being permitted then, Exod. 6. 20. (as in the beginning of the World, the Marriages of Brethren and Sisters were) though afterwards, the Church being very much enlarged, they were severely forbidden, Levit. 18. 12, 14. , the Father of Milcah, and the Father of Iscah a Who is either Sarai, as the Jews and many others think, or rather, another person. For 1. Why should Moses express Sarai thus darkly and doubtfully? Had he meant her, he would have added after Iscah, this is Sarai, according to his manner in like cases, Gen. 14. 2, 7. and 35. 6. He elsewhere calleth her, the Daughter, not of his Brother, as he should have done, had she been Iscah, but of his Father by another Mother. . 30. But Sarai was barren, she had no child b See Gen. 16. 1, 2. and 18. 11, 12. . 31. And Terah took Abram his Son c See jos. 24. 2. Nehem. 9 7. 1 Chron. 1. 26. Being informed by his Son of the command of God, he did not despise it, because it came to him by the hands of his inferior, but cheerfully obeyeth it; and therefore he is so honourably mentioned as the▪ Head and Governor of the Action. , and Lot the Son of Haran, his son's son, and Sarai his daughter in law, his Son Abraham's wife, and they went forth with them † (i. e.) Terab and Abram went with Lot and Sar●…i, as their Heads and Guides. from * Neh. 9 7. Act. 7. 4. Ur of the Caldees, to go into the Land of Canaan: and they came unto Haran d Called Charran, Act. 7. 4. and by the Romans Carrae, a place in Mesopotamia, strictly so called in the way to Canaan, and near to it, well known by Crassus his defeat there. See Gen. 24. 10. and 28. 10. and 29. 4. , and dwelled e Or, rested or abode, being detained there for a season; peradventure by Terab's disease, which begun there, for the next verse tells us of his death. there. 32. And the days of Terah were two hundred and five years, and Terah died in Haran. CHAP. XII. 1. † Heb. and the Lord said, etc. NOW the * Act. 7. 3. LORD had said a To wit, in Ur of the Chaldees, by comparing Gen. 11. 31. with Act. 7. 3, 4. or, did say, again, i. e. renewed the command in Haran, whilst Abram might possibly linger there, as afterwards Lot did in Sodom, longer than he should. But the former interpretation is more probable, because Moses speaks here of that command of God which came to Abram before he was gone from his kindred and father's house, and therefore before he came to Haran. And this command was given to Abram either immediately, or by Sem, than the Governor of God's Church. unto Abram, Get thee out of thy country, * Chap. 31. 3. and from thy kindred, and from thy father's house b From the Family of Nachor, which was now become idolatrous, Gen. 31. 30. jos. 24. 2. and consequently, their society was dangerous and pernicious; and therefore God mercifully snatcheth him as a brand out of the Fire. , unto a land that I will show thee c Which as yet he nameth not for the greater trial and exercise of Abraham's faith and patience, Compare Isa. 41. 2. Heb. 11. 8. . 2. And I will † Heb. make thee a great Nation. make of thee a great Nation, and I will bless thee d With all my blessings, spiritual, temporal, and eternal. See Deut. 7, 13. and 28. 2, etc. and Eph. 1. 3. , and make thy name great, and thou shalt be a blessing e (i. e.) Both a pattern and an instrument of blessedness to others, to thy posterity, who shall be blessed for thy sake, to thy Servants and Friends, who shall be blessed by thy instruction and help; and to all the world, as it follows. . 3. And I will bless them that bless thee▪ and curse him that curseth thee f Those that are Friends or Enemies to thee, shall be the same to me. A marvellous condescension and privilege. : * Chap. 18. 18. and 22. 18. Acts 3. 25. Gal. 3. 8. and in thee g (i. e.) In thy seed, as it is explained, Gen. 22. 18. and 26. 4. and 28. 24. (i. e.) in and through Christ, Act. 3. 25. Gal. 3. 9, 16, 28, 29. or for thee, as the Chaldee hath it, i. e. for thy sake; or, by thee, i. e. by thy means: or with thee, by comparing this with Gal. 3. 8, 9 i. e. in the same way and manner in which thou art blessed, that is, by a fruitful Faith. Compare Rom. 4. 11, 12, 16. shall all families h (i. e.) All Nations: which is to be limited to the Believers of all Nations, by the whole current of the Scriptures; All that shall be blessed, shall be blessed by this means, and no other way. of the Earth be blessed ●…. 4. So Abram departed k First from Ur, and after his Father's death, from Haran. as the Lord had spoken unto him, and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. 5. And Abram took Sarai his Wife, and Let his Brother's Son, and all their substance that they had gathered, and the souls l (i. e.) The persons, as the word Souls is oft used, as Gen. 14. 21. and 17. 4. Exod. 12. 15. Levit. 2. 1. Numb. 23. 10. Deut. 24. 7. Mark 3. 4▪ etc. that they had gotten m Heb. made, (i. e.) either 1. begotten: for though Abram had yet no Children, Lot had, and both their servants had Children by their fellow-servants born in their house, which might well be numbered among abram's and Lot's persons, because they had an absolute dominion over them. Or 2. Instructed, (i. e.) turned from Idolatry, and taught in the true Religion, as the Chaldee expounds it: for such were most proper for Abram to take along with him out of his Father's house in this expedition. Or 3. Got, (i. e.) procured, either by conquest or purchase, or any other lawful and usual way. in Haran, and they went forth to go into the Land of Canaan: and into the Land of Canaan they came. 6. And Abram passed through the Land unto the place of Sichem n Heb. Sechem, a place afterwards so called in the Mountains of Ephraim, jos. 21. 21. judg. 8. 31. and here so called by anticipation. , unto the plain of Moreh. And the Canaanite o Properly so called; that cursed, cruel, impious, and idolatrous Nation. See Zach. 14. 21. This is added as an aggravation of Abraham's faith and obedience, that he durst and did profess the true Religion in the midst of such a people; which could not be without great danger both of his Estate and Life. was then in the Land p As a settled inhabitant to continue there for a long time: whereas now in Moses his time, he was forthwith to be expelled out of it. . 7. And the LORD appeared unto▪ Abram q To encourage and comfort him against his wicked neighbours. , and said, * Chap. 13. 15. Unto thy seed will I give this Land r See Ge●…. 13. 15. and 15. 18. and 17. 8. and 24. 7. Deut. 34. 4. ▪ and there built he an * Chap. 13. 4. altar s A place for Sacrifice, and other parts of Divine Worship, erected by him both to keep his Family in the true Religion, and to separate himself and them from that idolatrous neighbourhood. unto the LORD, who appeared unto him. 8. And he removed from thence unto a mountain on the East of Beth-el t A known place, which afterwards was called Beth-el, but now Luz. Gen. 2●…. 19 An usual prolepsis, or anticipation as before, v. 6. , and pitched his tent, having Beth-el on the West u Or, On the Sea: which is all one, because the Sea was on the West part of the Land. See Gen. 13. 14. and 28. 14. Num. 3. 23. Deut. 3. 27. , and Hai x or Ai, as it is called jos. 7. 2. jer. 49. 3. Isa. 10. 28. on the East: and there he built an altar unto the LORD, and called upon the name of the LORD. 9 And Abram journeyed y Removing from place to place, still hoping to meet with better Neighbours, and to free himself from that perpetual vexation which he had in beholding their wickedness. , † Heb. in going and journeying. going on still towards the South z (i. e.) the Southern part of the Land of Canaan, towards Egypt. . 10. And there was a Famine in the Land a Or, In that Land, of Canaan, a Land eminently fruitful, Deut. 8. 7, 8. This was partly to punish that people's sins, Psal. 107. 34. partly to try Abraham's faith. , and Abram went down into Egypt to sojourn there: for the famine was grievous in the Land. 11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his Wife, Behold now, I know that thou art a fair Woman to look upon b Qu. How could she be so fair, when she was above 60 years old. Ans. She was so both comparatively to the Egyptians, and simply in herself, and that might be from divers causes, 1. From the greater vigour of Nature in that Age of the World. 2. Because her beauty was not diminished by Childbearing. 3. From God's singular providence, ordering it thus for Abraham's trial, and for the manifestation of his special providence, watching over him and his. . 12. Therefore it shall come to pass; when the Egyptians ‖ Who were a very lustful people; which made Abram more cautious. shall see thee, that they shall say, This is his Wife: and they will kill me, but they will save thee alive. 13. Say I pray thee, thou art my Sister c So she was, either 1. More generally, as his Niece: for Nephews and Nieces are in Scripture called Brethren and 〈◊〉▪ as Gen. 13. 8, 11. Or rather 2. Properly, (i. e.) by the father's side, Gen. 20. 21. So this expression was true, but ambiguous▪ and intended to deceive the Egyptians, and therefore unwarrantable. And here Abram, the Father of the faithful, elsewhere celebrated for the strength of his faith, betrays his infirmity and distrust of God's providence and promise, and this fact was not without great danger both to himself and Sara. , that it may be well with me for thy sake; and my soul shall live because of thee. 14. And it came to pass, that when Abram was come into Egypt, the Egyptians beheld the Woman, that she was very fair. 15. The Princes d (i. e.) The Officers and Courtiers; whose great design was to gain their Prince's favour by gratifying his lusts. also of Pharaoh e A name common to all the Kings of Egypt, now and for many Ages after. saw her, and commended her before Pharaoh: and the woman was taken f (i. e.) Taken and brought, one word for two. So the word take is used, Gen. 15. 6, 10. Exod. 18. 2. and 27. 20, etc. into Pharaohs house g Not to his bed, but the house of his women, where they were purified and prepared for the King's presence and society, as Est. 2. 8, 9 that in due time she might be his concubine or wife. Thus even the Ceremonies of Courts serve the providence of God, and give opportunity for working her deliverance. . 16. And he entreated Abram well for her sake, and he had * To wit, by Pharaoh's gift over and above his own. Else it had been impertinent to mention it in this place. sheep, and oxen, and he-asses, and man-servants, and maidservants, and she-asses, and camels. 17. And the LORD * Chap. 20. 18. plagued Pharaoh h Most probably with some notable Distemper of his Body, which did both chastise him for, and hinder him in the Execution of his Lust. and his house i (i. e.) His servants: who being, some one way, some another, partners of his sin, are justly made partners in his plagues. And if any were innocent in this matter, they were obnoxious to God for other sins. Besides, as they were punished upon the occasion of Pharaoh's sin, so Pharaoh was punished in their punishments. with great plagues, because of Sarai Abraham's wife k (i. e.) For the act of violence towards her, for the word, taken, v. 15. implies, that it was by constraint, and not with Abraham's and with her consent; which it is not probable that either of them would give in that case. 2. For an intention of uncleanness. For God who is the searcher and judge of men's hearts, may justly, and doth often punish men for their evil purposes. Compare Gen. 20. 3, 4. . 18. And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife l How great an injury hast thou done to me in concealing this from me that she was thy Wife? How knew Pharaoh this? Ans. 1. He guessed it from the quality of his plague; which also awakened his Conscience. 2. Upon a serious enquiry into the cause of this plague, he understood it either by divine instinct, as Gen. 20. 3. or by Sarai's confession, whom doubtless he severely examined about it. And she, being awakened by this warning, durst no longer conceal herself, and thought she might securely make herself known. ? 19 Why saidst thou, she is my sister? so I might have taken her to me to wife m Though he had another before; Polygamy being then commonly practised. : now therefore behold thy wife, take her, and go thy way. 20. And Pharaoh commanded his men concerning him n (i. e.) Gave them a charge concerning him for his safe conduct whither he pleased. : and they sent him away, and his wife, and all that he had. CHAP. XIII. 1. AND Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him into the South a (i. e.) Into the Southern part of Canaan, from whence he came, Gen. 12. 9 and which in Scripture is called simply the South, jos. 10. 40. and 11. 16. Otherwise he went rather into the North: but the Scripture, being written for the jews, doth frequently accommodate the names of the quarters of the world to them. 2. And Abram was very rich in cattle, in silver, and in gold. 3. And he went on his journeys b Or rather, according to his journeys which he took as he came, going in the same road, and resting in the same place, of which he had experience. from the South, even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hai. 4. Unto the * Chap. 12. 7. place of the altar c (i. e.) Where the Altar was: for the Altar itself was either fallen down, as being probably built of Earth, as afterwards. Exod. 20. 24. or overthrown by the wicked Canaanites. which he had made there at the first: and there Abram called on the name of the LORD d (i. e.) Worshipped God by Prayer, and Preaching to his Family, Gen. 18. 19 and offering sacrifices. See Gen. 4. 26. and 12. 8. . 5. And Let also which went with Abram, had flocks, and herds, and tents. 6. And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. 7. And there was a strife between the herdsmen of Abraham's cattle, and the herdsmen of Lot's cattle: and the Canaanite e (i. e.) The Canaanites, as Gen. 12. 6. the singular number for the plural, as Psal. 78. 45. and 105. 33, 40. , and the Perizzite dwelled then in the land f (i. e.) Were the Lords and Owners of it, and therefore Abram and Lot could not take what pastures they pleased, but such as the others left them, which was not sufficient for their conveniency. It may also be added as a reason of Abrams following motion, because that idolatrous people were present, and diligently observed all their contentions and other miscarriages, and would doubtless take occasion thence to disparage the true Religion. And it must be remembered, that these are the words not of Abram, but of Moses; who, knowing that the Canaanites were then speedily to be turned out of the Land, intimates that the case was otherwise in Abraham's days, when the Canaanites were possessed, and were likely to continue the Possessors and Lords of the Land. . 8. And Abram said unto Lot g The elder and wiser and worthier person relinquisheth his own right to his inferior for peace sake, leaving us a noble example for our imitation. , Let there be no strife, I pray thee, between me and thee, and h Or, or, between, etc. and for or, as Exod. 21. 17. and Psal. 8. 5. compared with Mat. 15. 14. Heb. 2. 6. for there was no strife between Abram and Lot; though he feared it might pass from the feet to the head. my herdsmen and thy herdsmen, for we be † Heb. men brethren. See Chap. 11. 27. Exod. 2. 13. Act. 7. 26. Brethren i (i. e.) Both by nature near kinsmen, as the word brother is oft used; and in the Faith and Religion too; amongst whom contentions are very indecent and scandalous. . 9 Is not the whole land before thee k (i. e.) Open to thy view, and free to choose which part thou pleasest, as thou canst agree with the owners. I give thee full power to choose before me. See a like phrase, Gen. 20. 15. and 34. 10, 21. and 47. 6. ? separate thyself, I pray thee, from me: if thou wilt take l This and the following supplement are easily gathered both from the words of this and the 11 verse, and from the nature of the thing. And, the Hebrew Language being a concise or short language, such supplements are frequently necessary and very usual, Compare 2 Chron. 10. 12. with 1 King. 12. 11. and 2 Sam. 23. 8. with 1 Chron. 11. 11. the left hand, than I will go to the right: or if thou depart to the right hand, than I will go to the left. 10. And Let lifted up his eyes, and beheld all the plain of Jordan m A great plain so called, because there the pleasant River jordan divided itself into divers little streams or rivulets, which having no visible outlet into the Sea, by degrees, and in several places insinuated themselves into the Earth, which made it very fruitful and excellent for Lot's purpose. But this lovely plain was afterwards transformed by divine vengeance into a filthy Lake or dead Sea, Gen. 19 , that it was well watered every where, before the LORD destroyed Sodom and Gomorrha, even as the garden of the LORD n (i. e.) Either 1. Like that famous Garden of Eden which God himself planted, Gen. 2. 10. The like comparison we meet with, Isa. 51. 3. Ezek. 28. 13. and 31. 8. Or 2. Like some excellent Garden: for excellent things are thus expressed, as the host of God, 1 Chron. 12. 22. i e. a great host: Cedars of God, Psal. 80. 10. , like the land of Egypt o A Land of eminent fertility by the influence of that great River Nilus: Anciently celebrated as the Granary of other Countries. See Ez●…k. 31. , as thou comest unto Zoar p (i. e.) To Bela, Gen. 14. 2. afterwards called Zoar, Gen. 19 22. and here so called by a Prolepsis. But these words are not to be joined with the words immediately going before, as if Egypt was commended for its fertility in that part of it, from which men go to Zoar, but with the more remote words, and the sense is, as the words of the Text are transplaced and rendered by some, that the plain of jordan was (before the Lord destroyed it and its Cities Sodom and Gomorrha) watered every where, even to Zoar; or, even until thou comest, i. e. till a man come to Zoar. i. e. all the way which leads from the place where Abram then was to Zoar. And such transpositions are not unusual, as we shall see hereafter. . 11. Then Lot chose him all the plain of Jordan: And Let journyed East q Heb. From the East, Or, Eastward, as the Hebrew particle m●…, is sometimes used: See Gen. 2. 8. 2 Sam. 2. 2. compared with 1 Chron. 13. 6. , and they separated themselves the † Heb. a man 〈◊〉 his brother. one from the other. 12. Abram dwelled in the Land of Cannaan, and Let dwelled in the Cities of the plain, and pitched his Tent toward Sodom. 13. But the men of Sodom were * Ezek. 16. 49. wicked, and sinners before the LORD r Eminent, noted and impudent sinners. See Gen. 18, 20. Ezek. 16. 49. which is here added, as a secret reproof to Lot, who was either careless in his enquiry into the dispositions and manners of those among whom he intended to fix his abode; which for many reasons he should have searched ou●…: Or he was willing to expose himself to all the hazards which he might incur by their Neighbourhood and familiarity 〈◊〉 the sweetness and fertility of the Soil. An error which is frequently committed by men in the choice of their Habitations, and which oft costs them dear, as it did Lot in the following story. exceedingly. 14. And the LORD said unto Abram, after that Lot was separated from him s To Comfort him now when he was alone, and in a worse soil than Lot had chosen. , Lift up now thine eyes, and look from the place where thou art, Northward, and southward, and Eastward, and Westward. 15. For all the Land which thou seest t Object. Abram could see but a little part of the Land▪ Answ. 1. He might now possibly be upon a Mountain from whence he might have a large prospect every way. 2. He gave him all that he saw, but not only that, but also the rest of the Land, and therefore he bids him walk through and view the whole Land, ver. 17. : * Chap. 12. 7. and 26. 4. Deut. 34. 4. to thee u Quest. How was the Land given to Abram, when it is expressly said, He i e. God, gave him none inheritance in it, no, not so much as to set his foot on, Acts 7. 5. Ans. 1. God gave Abram the right to it, though not the actual possession of it, until the time that God appointed. ●…. As God gave the right of the Kingdom to David, but not the possession till saul's Death. 2. God explains himself, to thee and to thy Seed, i. e. to thee, that is, to thy Seed, and that for thy sake, the particle and being put oft for, that is, as 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Eph. 1. 3. and in many other places, as we shall see. will I give it, and to thy seed for ever. x Quest. How for ever when after some hundreds of years they were turned out of it? Answ. 1. This promise was made to them upon condition of their Obedience which is oft expressed in other places, as Levit. 18. 26. Deut. 4. 25, 26. Isa. 48. 18, 19 2. The word Olam rendered for ever doth not always signify Eternity, but a long continuance, as is evident from Gen. 17. 13. and 48. 4. Exod. 21. 6. Psal. 132. 14. and many other places of Scripture; and in particular when it is applied to the Jewish Rites and privileges it commonly signifies no more, than during the standing of that Commonwealth, or until the coming of the Messiah, and so it may here be understood. . 16. And I will make thy Seed as the dust of the Earth, so that if a man can number the dust of the Earth, then shall thy Seed also be numbered: 17. Arise, walk through the Land in the length of it, and in the breadth of it; for I will give it unto thee. 18. Then Abram removed his Tent, and came and dwelled in the † Heb. plains Or, oaken ho●…ts. plain of Mamre y An Amorite of great note, from whom the City Hebron was called Mamre, Gen. 23. 19 a Friend and Confederate of Abram, Gen. 14. 13. by whom it is thought he was brought to the knowledge and Worship of the true God. , which is in * Chap. 35. 27. Hebron z Or, ●…ear Hebron: For so the Hebrew B●…th is sometimes taken. , and built there an Altar unto the LORD. CHAP. XIV. 1. AND it came to pass in the days of Amraphel King of Shinar, Arioch King of Ellasar, Chedorlaomer King of Elam, and Tidal King of * ●…osh. 12. 23. Nations a i e. Of a People which came to him out of several Nations, being alured possibly by his Fame or by Promises and Privileges granted to them, and put themselves under his Government. Or Goii●… is the name of a certain place, or Country so called from the confluence of divers People or Nations thither, as Tyrus is called the M●…t of Nations, 〈◊〉▪ 23. 3. upon the same account. . 2. That these made War with Bera King b Once for all observe that the name of Kings is here and elsewhere given by Moses to the Chief Governors of Cities or little Provinces. Compare I●…. 12. of Sodom, and with Birsha King of Gomorrah, Shinab King of Admah, and Shemeber King of Zeboiim, and the King of Bela which is * Chap. 1●…. 〈◊〉. Zoar. 3. All these were joined together in the Vale of Siddim, which is ‖ Which now is, though when this Battle was fought it was not so. the salt Sea. 4. Twelve years they served Chedorlaomer c Who was their Lord either 1. By Inheritance, as the issue of Elam, S●…ms Son, Gen. 10. 22. Or, 2. By Conquest, having subdued those People in a former War, which josephus speaks of. , and in the thirteenth year they rebelled. 5. And in the fourteenth year came Chedorlaomer, and the Kings that were with him d (i. e.) Confederate with him for the recovery of his right, expecting the same assistance from him upon the like occasion. , and smote the Rephaims e A fierce and warlike People of Ca●…an. See G●…n. 15. 20. Or the Giants, as this word is taken, Deut. 2. 11. in Ashtaroth-Karnaim f A place in B●…san called 〈◊〉, Deut. 1. 4. jos. 9 10. and 13. 31. It is surnamed Ca●…aim, q. d. Two hor●…d, like a half Moon, either from the situation and form of the place, or from the Goddess Diana or the Moon, which usually was painted with two horns, whom they Worshipped. , and the Zuzims in Ham, and the Emims g A People in 〈◊〉 of Giantlike stature, Deut. 2 10, 11. , in ‖ Or, the plain of Kiriathaim. Shaveh-Kiriathaim h Kiriathaim is a noted City in Gilead, and Shav●… may be either the ancient name of that City, or the present name of the Country adjoining and belonging to it. . 6. And the Horites i The ancient Inhabitants of Seir, of whom see Gen. 36. 20. and Deut. 2. 12. in the Mount Seir, unto ‖ Or, the plain of Paran. El-paran k El signi●…ies a Plain, and Paran is the name of a known City and Mountain. See N●…. 13. 3. Deut. 33. 2. 1 Sam. 25. 1. etc. , which is by the wilderness. 7. And they returned and came to En-mishpat, which is Kadesh l (i. e.) Which after that time was called Kades●…, of which see Num. 20. 1, 14. etc. , and smote all the Country of the Amalekites m (i. e.) Which afterwards was possessed by the Amalekites, Gen. 26. 12. A known figure called Prolepsis. , and also the Amorites that dwelled in Hazezon-tamar. 8. And there went out the King of Sodom, and the King of Gomorrah, and the King of Admah, and the King of Zeboim, and the King of Bela (the same is Zoar,) and they joined Battle with them in the Vale of Siddim. 9 With Chedorlaomer the King of Elam, and with Tidal King of Nations, and Amr●…phel King of Shinar, and Arioch King of Ellasar; four Kings with five. 10. And the Vale of Siddim † Heb. pits pits. was full of slime-pits n And therefore chosen by those five Kings for the place of Battle, that their Adver●…ries being ignorant of the place might unawares fall into those pits, which they by their knowledge of it, thought to escape. : And the Kings of Sodom and Gomorrah o (i. e.) Their Armies: a figurative speech frequent in Scripture and other Authors: For their persons escaped, see ver. 17. fled and fell p Either 1. Fell into the pits which they designed for others. Or rather 2. Were slain; as this word is oft used, as jos. 8. 24, 25. judg. 8. 10. and 12. 6. and here too, for those that fell are here opposed to those that remained. there: And they that remained, fled to the Mountain. 11. And they took all the goods of Sodom, and Gomorrah, and all their victuals, and went their way. 12 And they took Lot q Who now suffered for his co-habitation with bad Neighbours. , Abraham's brother's Son (who dwelled in Sodom) and his Goods, and departed. 13 And there came one that had escaped, and told Abram the Hebrew r So called, either, 1. From his great and good Predecessor Eber, Gen. 10. 24. and 11. 14. in and by whom the primitive Language and true Religion were preserved, and therefore, though Abram had five other Progenitors between Eber and him, which were persons of less note, he is rightly denominated from Eber, the Hebrew, because he was the first that revived the memory and the work of Eber, that kept up the same Language, and eminently propagated the same true Religion. Or 2. As others think from his passing over the River Euphrates, from beyond which he came into Canaan. , for he dwelled in the Plain of Mamre the Amorite, Brother of Eshcol, and Brother of Aner: And these were confederate with Abram s i e. Had entered into a League for their mutual defence against common Enemies. Whence we learn that it is not simply and universally unlawful to make a League, with persons of a false Religion. . 14 And when Abram heard that his Brother was taken Captive; he ‖ Or, led forth. armed his ‖ Or, instructed. trained t (i. e.) Whom he had disciplined and instructed both in Religion and in the Military Art too, both which were necessary to make them good Soldiers, that they might both fight with skill and courage, and also rely upon God and engage his assistance; which was now especially necessary, when so small a party were to engage against so numerous an Army. Servants born in his own house, three hundred and eighteen, and pursued them unto Dan u This is commonly thought to be a Town then called Leshem, jos. 19 47. or Laish, judg. 18. 7. and afterwards Dan. See judg. 18. 7, 29. So it is an anticipation. But it may be doubted whether this was a City, or if it were, whether it were not another Town called by the same name, which was frequent in those parts. And some think this is not a Town, but the very Fountain of Dan, whence jordan had its Name. . 15 And he divided himself x (i. e.) His forces into several parties, that coming upon them from several quarters he might strike them with greater terror, whilst they thought his Army far more numerous than it was. against them, he and his Servants by night, and smote them, and pursued them unto Hoba, which is on the left hand of Damascus: 16 And he brought back all the goods y Which the victorious Kings had taken from the Princes and People mentioned before in this Chapter. , and also brought again his Brother Lot, and his goods, and the Women also, and the People. 17 And the King of Sodom went out to meet him (after his return from the slaughter of Chedorlaomer, and of the Kings that were with him) at the Valley of Shaveh, which is the * 2 Sam. 18. 18. King's dale z So called either upon this occasion of the meeting of divers Kings here: Or because King Melchizedek either had his Habitation, or was much delighted with it, and conversant in it. See 2 Sam. 18. 18. . 18 And * Heb, 7. 1. Melchizedek a Quest. Who was this? Answ. 1. Sem, as the Jews and many others think, who probably was alive at this time, and, no doubt, a great Prince. But neither is it probable that Sem should be a King among the cursed race of Ham; nor will this agree with the Apostles description of Melchizedek▪ Heb. 7. 3. Without Father and Mother, etc. Whereas Sem's Parents and the beginning and end of his days are as expressly mentioned by Moses as any other. 2, A Canaanitish King by the Divine Providence made both a King over men, and Priest unto the true God, brought in here in this unusual manner, without any mention of his Parent's Birth or Death, for this end, that he might be an illustrious Type of Christ. Of this matter see more upon Heb. 7. 3. King of Salem b (i. e.) Of jerusalem, called elsewhere jebus, and Salem, Psal. 76. 2. brought forth Bread and Wine c Not for Sacrifice to God; for than he had brought forth Beasts to be slain, which were the usual and best Sacrifices: But partly to show the respect which he bore to Abram, and principally to refresh his weary and hungry Army, according to the manner of those times. See Deut. 23. 3, 4. and 25. 18. judg. 8. 5, 6, 15. 1 Sam. 17. 17. . And he was the Priest d Thus in succeeding Ages the same perso●…s were often both Kings and Priests, as the learned note out of Virgil and other Authors. And this clause is here added as the cause and reason, not for his bringing forth or offering Bread and Wine, as some would have it, (for that is ascribed to him as a King, as an act of Royal munificence) but of the following benediction and decimation. of the most High God e For in those times God had his remnant scattered here and there even in the worst Places and Nations. . 19 * Or, Therefore (as the particle is oft taken, (i. e.) because he was a Priest of God) he (i. e.) Melchizedek) blessed him, (Abraham) which was one act of the Priestly Office. See on Heb. 7. 6, 7. And he blessed him, and said, Blessed be f So it is a prayer for him that God would confirm and increase the blessing which he had given him. Or, Blessea is: So it is an acknowledgement of God's blessing conferred upon Abraham both formerly and in this late and great victory. Or, blessed shall be: So it is a prediction concerning his future and further blessedness, whereof this was only an earnest. Abram of the Most High God, possessor of Heaven and Earth. 20 And blessed be the Most High God, which hath delivered thine Enemies into thy hand: And he gave him * Heb. 7. 4. Tithes g Not Melchizedek gave to Abram, as some Jews foolishly understand it; for Abram swears that he would not keep nor take any of the recovered Goods of the Kings of Sodom or his Brethren, ver. 23. But Abram gave to Melchizedek, as appears both from Heb. 4. 7. and from the nature of the thing: For the Tithes confessedly belong to the Priest, such as Melchizedek and not Abram, as is here described to be. of all h Not of all the recovered Goods, but of all the spoils taken from the Enemies. . 21 And the King of Sodom said unto Abram, Give me the † Heb. souls. persons, and take the Goods to thyself. 22 And Abram said to the King of Sodom, I have lift up my hand i (i. e.) Swore; for this was the ancient manner of swearing. See Exod. 6. 8. Numb. 14. 30. Deut. 32. 40. Ezek. 20. 5, 6. unto the LORD, the Most High God, the possessor of Heaven and Earth. 23 That I will not take k Heb. If I shall take. Understand, God do so and so to me, which is expressed 1 Sam. 14. 44. A defective manner of Swearing used amongst the Hebrews, either to maintain the reverence of Oaths and the dread of Perjury, seeing they were afraid so much as to mention the Curse which they meant; or to show that they were willing to submit to any punishment which God should inflict upon them without exception, if they violated their Oaths. from a thread even to a shoe-latchet ‖ (i. e.) Any thing though never so small or mean. , and that I will not take any thing that is thine, lest thou shouldst say, I have made Abram rich l (i. e.) Lest thou shouldst claim a share with God in the honour due to him, to whose blessing alone I do, and I will owe my riches. Or, lest thou shouldst say, Abraham is enriched with my spoils, and however he pretended kindness and charity, yet indeed it was his covetousness that put him upon this work. . 24 Save only that which the young men have eaten, and the portion of the men which went with me m For as Abram had a right to spoils, so had they, whether they joined with him in the Battle, as it is conceived they did, or, only abode by the stuff, 1 Sam. 30. 24. and therefore though he might and did give away his own right, he could not give away other men's. , Aner, Eshcol, and Mamre: Let them take their portion. CHAP. XV. 1 AFter these things the word of the LORD came unto Abram in a Vision a God anciently revealed himself to men two ways, Either 1. When the man was asleep, in a dream: Or 2. In a vision, Num. 12. 6. when he was awake; and this either 1. When he was wrapped into an Ecstasy, wherein his senses are idle, but his mind is active and elevated to the contemplation and understanding of what God reveals. See Numb. 12. 6, 7, 8. and 24. 4. Isa. 1. 1. Act. 10. 10, 11. Or 2. When the thing was manifested by an external representation. So here, God seems to have appeared to Abram in the shape of a man, as he did Gen. 18. as may be gathered from v. 5, 10. , saying, Fear not, Abram b Neither the return of those Enemies whom thou hast smitten and provoked, nor the envy of thy neighbours for this glorious victory, nor for thy own desolate condition. : I am thy * Psal. 3. 3. & 5. 12. & 84. 11. & 91. 4. shield and ‖ Or, thy reward shall be very great. thy exceeding * Psal. 16. 5. great reward c Seeing thou didst trust to my protection, I will be a shield or a protector to thee; and seeing thou didst so honourably and for my sake reject other rewards, taken by thyself, and offered by the King of Sodom, thou shalt be no loser by it, I will abundantly recompense all thy piety to me, and charity to thy afflicted kinsman Lot, and thy liberality towards others, I will bless thee with all sorts of good things, as well as defend thee from all evil: which two things make a man completely happy. . 2 And Abram said, Lord God, what wilt thou give me, † What pleasure can I take in any other gifts, so long as thou dost withhold from me that great and promised gift of that blessed and blessing seed, in the giving of whom, thy honour and the world's happiness is so highly concerned, ch. 12. 3. seeing * I go d Either 1. I pass the time of my life, going on and growing in years, and hastening to my long home. Or 2. I die, i. e. am about to die, or likely to die. Going is oft times put for dying, as 1 Chron. 17. 11. compared with 2 Sam. 7. 12. job. 10. 21. and 14. 20. Mat. 26. 24. childless e What good will the world do me, if I have no Heir to possess it, if God lose the Glory of his Truth in making good his promise, and I lose the comfort of my long-hoped for Child, and that such a Child, the effect of a Divine promise, one out of whose loins he must come, in whom all Nations shall be blessed? and the Steward of my house f Heb. The Son of the care, or government, or management of my house, i. e. he who manageth the affairs of my house. An usual Hebraism, as captives are called children of captivity, Esra. 4. 1. and afflicted persons, children of affliction, Prov. 31. 5. Others read the verse thus, And the Steward of my house, this Eli●…zer of Damascus, understand shall be my Heir; which words may easily be supplied out of the following verse. And such supplements of a word or short sentence out of a member or verse either foregoing or following, are frequent in Scripture, as Numb. 24. 22. Zech. 14. 18. Nehem. 5. 2. Habak. 2. 3. Eph. 2. 1. is this Eliezer of Damascus g This may be the name either of a man, or of a place so called. . 3 And Abram said, Behold, to me thou hast given no seed; and lo, one born in my house h Of such see Gen. 14. 14. and Eccles. 2. 7. And these are opposed to them that are born of a man's body, job 19 17. Prov. 31. 2. jer. 2. 14. is mine heir i Either 1. ●…y ●…ness of relation, being, as some conceive, descended from Aram the eldest Son of Sem. Or 2. For a recompense of his fidelity, compare Prov. 17. 2. Or 3. Because he only had the exact knowledge and absolute power of all his master's estate, Gen. 24. 10. and therefore could easily keep all after his Master's death. All which reasons concurring, might give occasion for this speech. . 4 And behold, the word of the LORD came unto him, saying, This shall not be thine heir: but he that shall come forth out of thine own Bowels k (i. e.) Out of thy own body, see Gen. 35. 11. 2 Sam. 7▪ 12. 2 Chron. 6. 9 shall be thine heir. 5 And he brought him forth abroad; and said, Look now towards Heaven, and tell the Stars l Qu. Seeing the Sun was not yet going down, v. 12. how could he see the Stars? Ans. 1. He might see them by representation in a vision, or by a divine power strengthening his eyes to behold them. 2. It was not necessary he should then actually see them. He bids him make trial when he pleased, if he could number the Stars which were now present to his mind and would shortly be present and visible to his bodily eye. , if thou be able to number them m Which thou art not able to do: for though Astronomers have presumed to give us the number of those stars which are distinctly visible to the eye, wherein yet they vary one from another, yet that there are other stars innumerable appears, confusedly to the eye, and evidently by the help of glasses. : and he said unto him, * 1 Chron. 27. 23. Rom. 4. 18. so shall thy seed be. 6 And he * Rom▪ 4. 3. Gal. 3. 6. Jam▪ 2▪ 2●…. believed in the LORD n (i. e.) He was fully persuaded that God was able to fulfil and would certainly fulfil the promise made to him concerning a Child, and especially concerning the Messiah, who should come out of his loins by that child, and that both himself and all people should be justified and blessed in and through him. , and he counted * Or, reck●…ned, or imputed, as this word is translated, Rim. 4. 10, 22. it to him for righteousness o (i. e.) For a righteous and worthy action, as Psal. 106. 31. and further, in respect of this action and grace of faith, whereby he relied upon God for the promised seed, and upon the promised seed too, he pronounced him a just and righteous person notwithstanding his failings, which even this history acquaints us with; and graciously accepted him as such. Which sense is easily gathered from Saint Paul's explication and accommodation of this passage, Rom. 4. 9 18, 22. . 7 And he said unto him, I am the LORD that brought thee out of Ur of the Caldees, to give thee this land to inherit it. 8 And he said, Lord GOD, whereby shall I know p He asks a sign not out of distrust of God's promise, for he was strong in faith, Rom. 4. 20. but for further assurance and confirmation of it. And such an ask of a sign was not an unusual practice with good men, as jud. 6. 37. 2 King. 20. 8. nor are they reproved for it: but on the contrary, Ahaz was commanded to ask a sign, and reproved for not ask it, Isa. 7. that I shall inherit it? 9 And he said unto him, Take me ‖ Take and offer at my command, and for my service. an heifer of three years old, q At which time it is perfect in stature and strength, and therefore fittest for God's service. and a shee-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon r This and the other Creatures here following, and sacrifices are the same, which afterwards were prescribed in the Levitical Law. . 10 And he s (i. e.) Abram: who by divine instinct and precept did all this which here follows. took unto him all these, and divided them in the midst t Into two equal parts. This was done for two reasons, 1. To represent the torn and distracted condition in which his seed was to lie for a season. 2. To ratify God's covenant with Abram and his seed: for this was a rite used in making covenants, as appears both from Scripture, jer. 34. 18. and other Authors. , and laid each piece one against another u Partly to encourage hope, that God would in his time put those parts together, and unite those dry bones (to which the Israelites are compared, Ezek. 37.) and clothe them with flesh; and partly that the persons entering into covenant, might pass between those parts, and so testify their union and conjunction in one and the same sacrifice. Either because there were two Birds, and the one was laid against the other, which answered to the division of the larger Creatures: or because they belonged not to the Ceremony of the Covenant, but were for the use of sacrifice, wherein they were to be offered whole, as afterwards was prescribed, Levit. 1. 15, 17. : but the birds divided he not x. 11 And when the fowls came down upon the carcases y To devour them: whereby he signifies, either 1. The disturbance and distraction which good men are exposed to in the service of God from evil Spirits and men: or rather 2. The great peril of Abraham's posterity, who were not only, torn in pieces, like these sacrifices, but even the remainder of them were likely to be devoured by the Egyptians, whose King is compared to an Eagle, the chief of the Birds of prey, Ezek. 17. , Abram drove them away z By the blast of his mouth, as the Hebrew word signifies; representing Abraham's conquest over all his Enemies by Faith and Prayer, whereby he engaged God to be the preserver and deliverer of his people. . 12 And when the Sun was going down, a deep sleep fell upon Abram a Partly natural from his labour in killing and sacrificing those creatures: and partly sent upon him from God, to make way for the following representation. and lo, an horror of great darkness fell upon him b (i. e.) He seemed to be covered with a dreadful darkness, which was, either 1. A Token of God's special presence: compare 1 King. 8. 12. Or, 2. A signification of the distressed and doleful condition of Abrams seed: for darkness in Scripture is frequently mentioned as an emblem or sign of great misery, as Psal. 88 6. and 107. 14, etc. . 13. And he said unto Abram, Know of a surety * Act. 7. 6. that thy seed shall be a stranger in a land that is not theirs c (i. e.) In Canaan and Egypt: for though Canaan was theirs by promise, to be fulfilled in after times, yet it was not theirs by actual donation and possession, but they were strangers in it, Gen, 17. 8. Psal. 105. 11, 12. , and shall serve them, and * Exo. 1. 11. they shall afflict them four hundred years d Exactly 405 years, but a small sum is commonly neglected in a great number, both in sacred and profane writers. There were 430 years between the first promise, or between the renewing and confirming of the promise by the gift of Isaac and Israel's going out of Egypt, or God's giving of the Law. Exod. 12. 40. Gal. 3. 17. but part of this time Abraham with his Son Isaac lived in much honour and comfort: but after Isaac grew up, the affliction here mentioned began with Isaac in Canaan, and continued to him and his posterity in Egypt, till this time was expired. . 14. And also that nation whom they shall serve e (i. e.) Egypt, the principal seat of their servitude, and the instrument of their sorest bondage. , will I judge f (i. e.) Punish, as that word is used, Psal. 51. 6. Obad. v. 21. and elsewhere. : and afterward * Exo. 12. 36. Psal. 105. 37. shall they come out with great substance g The accomplishment whereof, see Exod. 3. 22. and 11. 2. and 12. 35, 37. . 15. And thou shalt go to thy Fathers h (i. e.) Either 1. Into Heaven, where thy godly progenitors are gone. Or 2. Into the state of the dead, where all thy Fathers are gone before thee; This may seem more probable, at least in this place, partly because this or the like phrase is indifferently used concerning good and bad men. See Gen. 25. 8. Psal. 49. 19 partly because this phrase is so expounded, Act. 13. 36. He, i. e. David, was laid to his Fathers and (for, that is) saw corruption: partly because some of Abrams Fathers, and particularly Nahor, his grandfather, who lived and died an Idolater, cannot with any warrant from Scripture, be presumed to be gone to the place of blessedness in their Souls. in peace, * Free from those afflictions which shall come upon thy posterity after thy decease. thou shalt be buried in a good old age. 16 But in the fourth generation i In the end of the 400 years mentioned, v. 13. a generation being at that time reckoned at one hundred years, or thereabouts. Or, in the fourth generation, numbered from their going into Egypt, or from their leaving Canaan; which may possibly be employed by these words, they shall come hither. So Caleb was the fourth from judah, and Moses the fourth from Levi, and so doubtless many others. , they shall come hither again: for the iniquity of the Amorite k (i. e.) Of the people inhabiting Canaan. And the Amorites, one of those people, v. 21. are here put for all the rest, as Gen. 48. 22. 1 King 21. 26. 2 King. 21. 2. Amos 2. 10. either because they were the greatest and stoutest of all, Amos 2. 9 or because Abram dwelled among that people, Gen. 13. 18. and 14. 13. is not yet full l All men's sins are kept by God as in a book of remembrance, not one of them is lost: and as God exactly observes the number and measure of men's sins, so he determines within himself, how far, and how long he will bear with sinful Men or Nations, and what shall be the period of his patience, and when that comes, their measure is full, and their destruction infallibly comes. See jer. 51. 13. Mat. 23. 32. 1 Thess. 2. 16. . 17. And it came to pass that when the Sun went down, and it was dark, behold a smoking furnace, and a † Heb. a lamp of fire. burning lamp m By which symbol God designed to represent, either 1. The future state of Abrams seed: the smoking furnace, signifying Israel's misery in the iron furnace of Egypt, as it is called, jer. 11. 4. and the burning Lamp, noting their deliverance, or light shining out of darkness, Or, 2. His own presence: for God is called a consuming fire, Heb. 12. last, and both smoke and fire are elsewhere mentioned as the signs and means of God's appearance. See Exod. 3. 2. and 19 9, 16, 18. and 20. 18. And this sense seems to be favoured by the following words, it being the custom of persons entering into covenant to pass between such pieces, as hath been said: and because God hath no body which could visibly do so, therefore he doth it in this type or shadow. that passed between those pieces. 18. In that same day the LORD † Heb. cut. * Cap. 24. 7. made a covenant with Abram, saying, * Chap. 12. 7. and 13. 15. and 26. 4. Exo. 23. 31. Numb. 34. 3. Deut. 1. 7. and 11. 24. and 34. 4. Josh. 1. 4. 2 Chro. 9 26. Neh. 9 8. Isa. 27. 12. Unto thy seed have I given n (i. e.) Decreed and promised in due time to give, which makes it as sure, as if it were actually given to them. Or, I will give: words of the past time being oft put for the future, especially in Prophecies. this Land, from the river of Egypt o Not Nilus, which elsewhere is so called, but a less River, as is sufficiently employed, because this is opposed to the great River here following, but a River called Sihor, which divides Egypt from Canaan. See Numb. 34. 5. jos. 13. 3. 1 Chron. 13. 5. , unto the great river, the river Euphrates p The accomplishment hereof see 2 Sam. 8. 3. 1 King. 4. 21. and 9 21. . 19 The Kenites q Supposed the same with the Midianites, by comparing Exod. 3. 1. with judg. 1. 16. See also Numb. 24. 21. 1 Sam. 15. 6. , and the Kenizzites r Thought to be the Idumaeans, who sprung from Kenaz of Esau's race. But this seems not to agree with Deut. 2. 5. where God expressly saith to the Israelites concerning the Idumaeans, I will give you none of their land, etc. , and the Kadmonites s (i. e.) The Eastern people, as the word signifies, elsewhere called the Hivites, jos. 9 1. who lived near the Mount Hermon. jos. 11. 3. which was in the East part of Canaan. See Psal. 89. 12. : 20. And the Hittites, and the Perizzites, and the Rephaims: 21. And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. CHAP. XVI. 1. NOW Sarai abram's wife bore him no children, and she had an handmaid, an Egyptian, whose name was * Gal. 4. 24. Hagar. 2. And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing, I pray thee go in unto my maid: it may be that I may † Heb. be builded by her. obtain children by her a She reckons the children of her bondwoman, (as Hagar was, Gal. 4. 22.) would be accounted her children. See Gen. 30. 3. Exod. 21. 4. 2 Sam. 21. 8. Esth. 2. 7. . and Abram harkened to the voice of Sarai b Supposing that God would accomplish his promise of a seed to come out of his loins by this way; and knowing that Sarai was not yet mentioned in the promise, as the person by whom he should have that seed; and not consulting with God, which he should have done. . 3. And Sarai Abraham's wife took Hagar her maid, the Egyptian, after Abram had dwelled ten years in the land of Canaan, and gave her to her husband Abram, to be his wife c (i. e.) His Concubine, or secundary Wife. Polygamy, though it was forbidden by God's first institution, Gen. 2. 24. compared with Mat. 19 5. and brought into the World by wicked Lamech, yet it was sometimes practised by the Patriarches, either by God's permission, who could rightly dispense with his own laws when and where he pleased; or by their mistake about the lawfulness of it. As for the present case, it is most evident this action was not the effect of an inordinate lust, but of an earnest desire of having children, and especially of obtaining the blessed and promised seed. . 4. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes d For barrenness in itself was a reproach, and especially to Sarai, who seemed to be a person rejected by God, as one whom he would not honour with being the mother of that seed: and Hagar being suddenly made Sarai's partner in the privilege of Abrams bed, and superior to her in respect of that great blessing of childbearing, it is no wonder if she grew insolent upon it, especially being advanced so highly from so low a condition. . 5. And Sarai said unto Abram, My wrong be upon thee e (i. e.) The injury done to me by Hagar, who thus wickedly requites my kindness to her, be upon thee; i. e. is to be imputed to thee, thou art the cause of it, because thou dost not maintain my reputation, and repress her arrogancy. : I have given my maid into thy bosom, and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee f (i. e.) give forth a righteous sentence between us, and deal with each of us according to our guilt or innocency in this matter. Compare 1 Sam. 24. 13, 16. . 6. But Abram said unto Sarai, Behold, thy maid is in thine hand g (i. e.) Subject to thy Power and Authority, as the phrase is taken, Gen. 24. 10. and 39 4, 6. 8. Num. 31. 49. For though she be my Concubine, yet she is thy inferior, and therefore if she exalt herself above her measure, I give thee power to exercise thy Authority over her. But whether this was not one of Abrams infirmities to give up his second wife into the hands of the first, may well be questioned. : do to her † Heb. that which is good in thine eyes. as it pleaseth thee h Use whatsoever power God hath given thee over her: for we must not think that Abram gave her power of Life and Death over her, especially now when she was with child. Therefore here, as often elsewhere, the general words must be limited from the nature of the thing, and from other texts of Scripture, which forbidden cruelty even to our servants. 2. Either by imposing labours upon her above her strength, or by grievous stripes which she could not bear. . And when Sarai † Heb. afflicted her. dealt hardly with her i, she fled from her face k Contrary to God's Command, Eccles. 10. 4. and to the laws of justice, because both her person and the fruit of her body were not her own, but Abrams right and possession. . 7. And the Angel of the LORD l The Son of God, who oft appeared in man's shape, before he took man's nature, who is called an Angel or Messenger, because he was the Angel of the Covenant, Mal. 3. 1. and was sent upon divers messages to men in the Old Testament, and at last was to be sent in the flesh as God's great Ambassador, or Messenger of peace and reconciliation. found her by a fountain of water in the wilderness, by the fountain in the way to Shur m A place near Egypt, Gen. 25. 18. 1 Sam. 15. 7. being her native Country, Exod. 15. 22. : 8. And he said, Hagar Sarai's maid n By which Title he admonisheth her, that though she was Abrams wife, yet she was Sarai's maid, to whom she owed subjection and service, from which she could not lawfully withdraw herself. , whence camest thou? And whither wilt thou go o Consider with thyself what thou art doing, what a sad exchange thou art making. Thou forsakest not only an excellent Master and Husband, but also me and my worship, which thou wilt not find in any other Family, and so castest thyself out of the true Church, and art running headlong into a place of all Idolatry and impiety, to thy utter undoing, and this merely through pride and impatience. ? and she said, I flee from the face of my mistress Sarai. 9 And the Angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands. 10. And the Angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11. And the Angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name ‖ That is God shall hear. Ishmael: because the LORD hath heard thy affliction. * Hath heard thy cry in thy affliction. 12. And he will be a wild man p Heb. A wild ass-man, i. e. a man like a wild ass, fierce and untamed, and unsettled in his habitation, or as that creature is, job 39 5, 8. jer. 2. 24. Host 8. 9 living in deserts and mountains, warlike and violent, exercising himself continually in hunting beasts, and oppressing men. See Gen. 21. 20. : his hand will be against every man, and every man's hand against him q He will provoke and injure all that converse with him, and thereby will multiply his enemies: which is to be understood not only of him, but also of his posterity. : * Chap. 25. 18. and he shall dwell in the presence of all his brethren r In the borders of the other sons and kindred of Abram and Isaac, who though they shall be vexed and annoyed with his neighbourhood, yet shall not be able to make him quit his habitation. See Gen. 25. 18. . 13. And she called the name of the LORD that spoke unto her, † Heb. Elroi, thou art a God that seest me. Thou God seest me s Thou hast been pleased to take notice and care of me, and graciously to manifest thyself unto me. : for she said, Have I also here looked after him that seethe me t (i. e.) After that God whose eye is upon me for good? So she chides herself for her neglect of God, and of his providence, and that not only in her master's house, but even here, in the Wilderness, where her desolate and miserable condition should have made her look after, and call upon God for help. Or rather, these are words of admiration, q. d. Have I also here, i. e. in this desolate wilderness, looked after him that seethe me, i. e. seen the face of my gracious God? That God should appear to me in my master's house, where he used to manifest himself, was not strange, but that I should have such a favour, here, that God should not only look upon me, but admit me to look upon him, and vivisibly appear to me after I had run away from him, and from my godly master, this was more than I could hope or expect. Others thus, Have I here seen after him that sees me, i. e. after the vision of him that hath appeared to me. i e. Do I yet see and live after I have seen God? She wonders at it, because it was then the common Opinion, that an appearance of God to any person was a forerunner of Death. See Gen. 32. 30. Exod. 33. 20. jud. 6. 22. and 13. 22. And seeing is here put for living, one function of life for life itself, as Exod. 24. 11. Eccles. 11. 7, 8. But the word seeing, put by its self, as here it is, is neither in those places, nor elsewhere used for living. And had that been her meaning, she would have expressed it plainly, as they do in the places alleged, and not have used so dark and dubious a metaphor, nor would have said, after him that sees me, but rather, after I have seen him. ? 14. Wherefore the well was called * Chap. 24. 62 ‖ That is the well of him that liveth and seethe me. Beer-lahai-roi u This name may have respect either 1. To God, The well of him that liveth, (i. e. of the true and living God) and seethe me, i. e. taketh care of me. Or, 2. To Hagar, The well of her that liveth, (i. e.) who though she gave up herself for dead and lost, yet now is likely to live, both in her person, and in her posterity, and seethe, or did see, namely, God present with her. ; behold it is between Cadesh and bere. 15. And Hagar bore Abram a Son ‖ To wit after her return and submission to her Mistress, which is evident from the following History. and Abram called his son's name, which Hagar bore Ishmael. 16. And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram. CHAP. XVII. 1. AND when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the ‖ Or All-sufficient. Almighty God a Who can do all that I have promised, or shall promise to thee, and whatsoever pleaseth me: and therefore do thou firmly believe all my words. , * Chap. 5. 22. walk before me b As becomes one in the presence of thy Lord, and Judge, and Rewarder, being careful to please and obey me in all things, and depending upon me for thy well-doing, and well-being. See the same phrase, Gen. 48. 15. 1 King. 8. 25. Psal. 116. 9 , and be thou ‖ Or upright or sincere. perfect c (i. e.) sincere, universal, and constant in thy belief of my promises and obedience to my commands. See Gen. 6. 9 . 2. And I will make my covenant between me and thee d I am come to renew, establish, and enlarge that covenant which I formerly made with thee. , and will multiply thee exceedingly. 3. And Abram fell on his face e Partly in self-abasement, and an humble sense of his own undeservedness of such favours; and partly in reverence and worship to God, and a thankful acknowledgement of his marvellous kindess. Compare Levit. 9 24. Ezek. 43. 3. , and God talked with him, saying, 4. As for me, behold my covenant is with thee; and thou shalt be a father of † Heb. multitude of Nations. many nations f Both literally, or after the Flesh, of the Israelites, Ismaelites, Edomites, etc. and spiritually, of all Believers of all Nations, to whom Abram hath in some sort the place of a Father, Rom. 4. 12, 17. Not only as he was the great example and teacher of that faith by which they are all saved (as the instructers of others are called their Fathers, both in Scripture, as Gen. 4. 20, 21. and in profane Authors) but as he was made by God the head of the Covenant, by, or through whom the Covenant-right was conveyed to all his natural seed, and afterwards to the spiritual seed, all Gentile-Believers. . 5. Neither shall thy name any more be called Abram, but thy name shall be Abraham g (i. e.) The Father of a multitude, Ham in the Hebrew being put for Hamon, which signifies a multitude, by a figure called Apocope, which is usual in proper names. : * Rom. 4. 17▪ for a father of many nations have I made thee. 6. And I will make thee exceeding fruitful, and † Heb. I will make thee Nations. I will make * Chap. 35. 11▪ nations of thee, and Kings shall come out of thee h So did the Kings of Israel and judah, of Edom, of the Saracens, and the Messiah, who is King of Kings, and Lord of Lords. . 7 And I will establish my covenant between me and thee, and thy seed after thee in their Generations, for an everlasting covenant, to be a God unto thee i (i. e.) Whatsoever I am or have all that shall be thine and shall be employed for thy protection, consolation and Salvation. This phrase contains in it the confluence of all blessings, Temporal, Spiritual, and Eternal. See Levit. 26. 12. Psal. 33. 12. and 144. 15. jer. 31. 33. , and to thy seed after thee. 8 And * Chap. 12. 7. I will give unto thee, and to thy seed † Unto thee not in thy own person, but in thy Seed. See Gen. 13. 15, 17. after thee, the land † Heb. of thy sojournings. wherein thou art a stranger, all the land of Canaan, for an everlasting possession k Upon condition of their obedience to God, as is oft expressed: Wherein seeing they so notoriously failed, it is no wonder if they possessed it but a little while, as the Prophet complains, Isa. 63. 18. ; and I will be their God. 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou l The agreement is mutual: My part was expressed before, now follows thy part, and the condition to which my promise and blessing is annexed. , and thy Seed after thee in their Generations. 10 This is my covenant m Circumcision is here called the Covenant by an usual Metonymy, because it is the condition, sign and seal, of the Covenant, the pledge of God's promise and man's duty. And upon the same grounds the cup i. e. the Wine, is called the New Testament in Christ's blood, Luke 22. 20. Or, which is all one, Christ's Blood in the New Testament, Matth. 26. 28. which ye shall keep between me and you, and thy Seed after thee: every * Acts 7. 8. manchild n It is evident that Women as well as Men were comprehended in this Covenant, from Gen. 34. 14. Exod. 12. 3, 4. joel 2. 15, 16. Yet Circumcision is given only to the Males, partly because it could not, at least not conveniently, be administered to Females: partly because man is the principal cause of the propagation of Children, and consequently of the propagation of that original corruption which cleaves to them; partly to signify that all persons begotten by man should be polluted by sin, though not all conceived by a Woman, as Christ was: And partly because Man is the Head of the Woman and of the Family, upon whom all their concerns are devolved, and from whom the distinction of Families and People comes. among you shall be circumcised. 11 And ye shall circumcise the flesh of your foreskin o (i. e.) By an usual Hypallage, the foreskin of your flesh: And the word Flesh is here put for the Genital part, as it is Levit. 15. 2, 19 Ezek, 16. 26. and 23, 20. and elsewhere. This part God singled out for this Ordinance, because it is and was a great instrument both in the commission of actual sins and in the propagation of original sin, and therefore it was very proper to apply to it the seal of God's gracious Covenant for the remission of sins past, and the extirpation of sin for the future. ; and it shall be a * Act. 7. 8. Rom. 4. 11. token of the covenant p (i. e.) A sign, evidence and assurance, both of the blessing promised by that God who appointed this Ordinance, and of man's obligation to the duties required, which is signified by his acceptance of and submission to this Ordinance. And here we have the nature and definition of a Sacrament, viz. that it is a figure or token of God's Covenant. betwixt me and you. 12 And † Heb. a son of eight days. he that is eight days old q Not before that time, because of the Child's weakness and imperfection, and impurity too, Exod. 22. 30. Levit. 12. 3. for which reason also Beasts were not to be offered to God before the vl day, Exodus 22. 30. , * Levit. 12. 3. Luke 2. 21. John 7. 22. shall be circumcised among you: every manchild in your generations r Successively until the Messiah come who shall circumcise your hearts, and change this Ordinance for another. , he that is born in the house, or bought with money of any stranger s These were of two sorts, 1. Children, who being entirely his possession, and having not understanding to discern, nor will to choose or refuse, were to be circumcised. 2. Grown persons, who were not to be compelled to be circumcised, but if they refused it, were not to be permitted to dwell in his Family, lest they should infect others, but were to be sold to strangers, as the Hebrew Doctors teach. But as for Abraham's Servants here, they were thoroughly instructed in Religion, Gen. 18. 19 and doubtless did willingly embrace it and submit to this Sacrament. , which is not of thy seed. 13 He that is born in thy house, and he that is bought with thy Money, must needs be Circumcised: And my Covenant shall be in your Flesh, for an Everlasting Covenant t So it was and is properly in regard of the thing signified to all true Beleivers; and for the sign it is so called because it was to endure through all Generations till the coming of the Messiah: The word Olam here and elsewhere rendered everlasting or for ever being oft used to express not only simple eternity, but any long continuance for many ages, yea sometimes for a man's Life. See Exod. 21. 6. Deut. 15. 17. 1 King. 9 3. . 14 And the uncircumcised manchild, * Or, rather, And as for the uncircumcised manchild. So the nominative is put absolutely, as is frequent in the Hebrew Tongue. whose Flesh of his foreskin is not circumcised u Or, Who shall not circumcise the Flesh of his foreskin: For the Hebrew verb may be rendered actively: Which seems best here; because the punishment seems more justly to belong to the Parent, who was guilty of this neglect, than to the Child, who was not capable of this precept, and therefore not guilty of the violation of it. And this may further appear from Exod. 4. 24, 25. where God seeks to kill, not the Child, but the Father, Moses, for this sin. And the Flesh of the Child's Foreskin is rightly called the Flesh of his, i. e. The Parent's Foreskin, because the Child is a part and the possession of his Parent. So that this threatening concerns only grown persons, and of them only such as shall wilfully and unnecessarily neglect this duty: For otherwise it was neglected by the Israelites for forty years together in the Wilderness, jos. 5. 7. without any token of God's displeasure for it. , that soul shall be cut of from his People x This phrase denotes either 1. An exclusion from fellowship with God's People, and from all the promises, privileges and blessings belonging to them either in this Life or that to come. Or rather 2. An untimely and violent death, as may be gathered from Exod. 31. 14. to be inflicted by the Magistrate, to whom God committed the execution of this, as well as other Laws, and in case of his neglect and default, or the secrecy of the fact, by the extraordinary hand of God, who sometimes ascribes this act to himself, as Levit. 17. 10. and 20. 6. : He hath broken my Covenant y That sacred bond which tied him and me together, and by his neglect and contempt of the condition required on his part, he hath forfeited the blessing promised on my part. . 15 And God said unto Abraham, as for Sarai thy Wife, thou shalt not call her Name Sarai, but Sarah z Sarai signifies my Lady or my Princess, which confines her dominion to one Family, but Sarah signifies either a Lady or Princess simply and absolutely without restriction, or, the Princess of a multitude, the Hebrew letter he being taken out of Hamon, and added to her Name, as it was to Abraham's Name. shall her Name be. 16 And I will bless her, and give thee a Son also of her: Yea, I will bless her, and † Heb. she shall become Nations. she shall be a mother of * Chap, 35. 11. Nations: Kings of people shall be of her. 17 Then Abraham fell upon his face, and laughed a Through admiration and holy rejoicing at so great a blessing, not through unbelief, as Sarah did Gen. 18. 12. 13. as appears from Rom. 4. 19, 20. And though the outward act was the same in both, yet God discerned their differing dispositions and intentions therein. and said in his heart, shall a Child be born unto him that is an hundred years old, and shall Sarah that is ninety years old bear? 18 And Abraham said unto God, O that Ishmael might live before thee b Grant, O Lord, that the giving of one Son may not be joined with the taking away of another, that Ishmael may faithfully serve thee, and may have a share in thy favour, and gracious Covenant. For this seems to be the meaning of this phrase of living before God or in God's presence, by comparing a parallel phrase, of walking before God, ver. 1. and elsewhere, and an opposite phrase, from thy face shall I be hid, Gen. 4. 14. ! 19 And God said, * Chap. 18. 10. and 21. 2. Sarah thy Wife shall bear thee a Son indeed, and thou shalt call his name Isaac c Which signifies laughter, not from Sarahs' laughter which as yet had not happened, but from Abraham's past laughter, ver. 17. and future joy in his Son. , and I will establish my Covenant with him, for an Everlasting Covenant, and with his seed after him. 20 And as for Ishmael, I have heard thee ‖ To wit, in part, or so far as is here expressed; and probably, as to the chief blessing of the Covenant, to wit, the forgiveness of his sins and eternal Life, as the Hebrew Doctors and some others collect from Gen. 25. 17. and from other considerations. , behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly: * Chap. 25. 16. twelve princes shall he beget, and I will make him a great nation. 21 But my covenant will I establish with Isaac d The Covenant of the promised Seed to come out of his Loins, and of Life and Salvation to accrue to himself and to his posterity by virtue of that Seed: In comparison whereof God speaks slightly of all the Temporal blessings conferred upon Ishmael, though in themselves they were great and glorious. By which it may sufficiently appear that Abraham's Faith whereby he is said to be justified Rom. 4. Had a farther reach in it than to his own immediate Child, even to the Messiah, whose Day therefore Abraham is said to have seen, joh. 8. 56. whom Sarah shall bear unto thee, at this set time, in the next year. 22 And he left of talking with him, and God went up e To Heaven in a visible manner, as it seems he conversed with him in some visible shape. Compare Gen. 35. 13. judg. 13. 20. from Abraham. 23 And Abraham took Ishmael his Son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's▪ house, and circumcised the flesh of their foreskin f Partly by his own hand, and partly by the help of others, whom he by Divine instinct called to, and directed in that work. in the selfsame day g In which God appeared to him and gave the command. So he made haste and delayed not to execute God's command. And his Servants also yielded a ready and cheerful obedience to this severe and painful precept, being moved thereunto by Abraham's example and sovereign Authority, by God's powerful presence some way or other manifested to them, and by the prospect and hope of God's blessing to accompany and follow his own Ordinance. , as God had said unto him. 24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26 In the selfsame day was Abraham circumcised, and Ishmael his son. 27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. CHAP. XVIII. 1 AND the LORD appeared unto him, in the plains of Mamre, and he sat in the tent door a Waiting for strangers which might pass that way, for whom no public places being provided in those times and places, virtuous persons used to entertain them in their houses. See Heb. 13. 2. , in the heat of the day b The time when Travellers, especially in those hot Countries, used to divert and refresh themselves. . 2 * Heb. 13. 2. And he lift up his eyes, and looked: and lo, three men c As they seemed to be, though indeed they were Angels in men's shape stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground d A respect usually paid to persons of quality, such as these seemed to be. . 3 And said, My LORD, if now I have found favour in thy sight *, pass not away, I pray thee, from thy servant: e He directeth his speech to one who by the Majesty of his countenance and the respect which the other two shown him seemed to be the chief of them. 4 Let a little water, I pray you, be fetched, and wash your feet f A practice usual in those parts, Gen. 10. 2. and 24. 32. 〈◊〉 43. 24. john. 13. 4, 5. 1 Tim. 5. 10. because they used to travel either barefooted, or only with sandals to cover and ●…cure the bottom of their feet. , and rest yourself under the tree. 5 And I will fetch a morsel of bread, and † Heb. 〈◊〉. comfort ye your hearts, after that ye shall pass on: for therefore † Heb▪ 〈◊〉 〈◊〉. are ye come to your servant g Not that he saith or thought that this was their design, but an effect of Divine Providence, the meaning is, therefore hath God directed you this way that I might have an occasion of performing my duty to you, which I cheerfully embrace. . And they said, so do, as thou hast said. 6 And Abraham hastened into the tent unto Sarah, and said, † Heb. 〈◊〉. make ready quickly three measures h Containing each the third part of an Ephah. See E●…od. 1●…. 36. of fine meal, knead it, and make cakes upon the hearth i Upon the Coals, or in the warm cinders, or in an oven. He had doubtless other bread ready, but he would have new bread for them, which he thought most grateful. . 7 And Abraham ran unto the herd and fetched a calf, tender and good, and gave it unto a young man, and he hasted to dress it. 8 And he took butter, and milk, and the calf * To wit, the choicest parts of the calf. which he had dressed, and set it before them, and he stood by them k To wait upon them, as the word standing is used, Nehem. 12. 44. jer. 52. 12. under the tree, and they did eat l Either seemingly, as the Scripture oft speaks of things according to appearance; or really, they received the meat into the bodies which they assumed, where it was consumed by a Divine power. . 9 And they said unto him m (i. e.) One of them, in the name of all, said. Which he did not for his own satisfaction, for he who knew her name, knew also where she was, but to give occasion for the following discourse. , Where is Sarah thy wife? And he said, Behold, in the tent n In her Tent: For Men and Women had then their several Tents or Apartments. . 10 And he said, I will certainly return unto thee o Not in a visible shape, but with my powerful and effectual presence, to fulfil my promise. † Heb. to the living time. according to the time of life p This time may respect, either 1. Abram and Sarah, in the time of Life, i. e. when you shall be both alive and in health. But that it belonged to them, it might seem better to understand it thus, in the time when God shall restore life, (i. e.) vigour and activity, to you; for till then both Abraham's body, and Sarahs' Womb are expressly said to be dead, Rom. 4. 19 to which deadness this Life may be opposite, and the time of restoring this lost power of Generation may well be called a time of Life, it being a kind of life from the dead, and an impowring of him for a vital action from which he was before disenabled, and for the conveying of Life to a Child, and perpetuating his own life in him. Or, 2. to the Child, according to the time of Life, i. e. in the time which is usual for the Conception, Quickening, and Bringing forth of a living Child. Which interpretation recieveth some countenance, from 2 King. 4. 16. where we have the same phrase. Or, 3. To the year, according to the time, or this time of Life, or living time, i. e. when this time or season of the year shall revive, i. e. return or be restored: As Cities and Buildings are said to be revived when they are Repaired or Rebuilt, as 1 Chron. 11 8. Nehem. 4. 2. And this season might more properly be said to revive and be called the time of Life, because it may be gathered from the heat ver. 1. and their refreshing themselves under the shadow of a tree, that it was the Spring time, when Herbs and Plants and Trees, which seem to be dead in the Winter, recover and show forth their Life and Vigour: and so the sense may be this, according to this time which is a time of Life, or reviving, wherein as the beauty and Fruits of the Earth will be renewed and revived, so thou and Sarah shall be revived or receive as it were a new Life in the Son that shall be born to you. This sense seems more probable than either of the former; because he speaks of a certain set or appointed time, v. 14. Rom. 9 9 Gen. 21. 2. and that time was about a year after this, as may appear by comparing Gen. 17 24. and Gen. 21. 5. , and lo, * Chap. 17. 19▪ 21 and 21. ●…. Sarah thy wife shall have a son. And Sarah heard it in the tent door which was behind him q (i. e.) At the back of the Angel that spoke with him. Which is here added to show that he knew her laughter not by the sight of his Eyes, but by his allseeing Knowledge. . 11. Now * Chap. 17. 17. Rom. ●…4. 19 Heb. 11. 11, 12. Abraham and Sarah were old, and well stricken in age, and it ceased to be with Sarah after the manner of women r As to those monthly effluviums peculiar to her Sex, which are necessary to Conception. Compare Gen. 31. 35. . 12 Therefore Sarah laughed s Not from joy and admiration, but from distrust and contempt, as if it were incredible. within herself t Heb. In her heart, i. e. she secretly derided it, though none but herself, as she thought, knew it. , saying, * Luk. ●…. 18. After I am waxed old, shall I have pleasure, u Not so much in the conception, as in the education and fruition, of a Child. my * 1 Pet. 3. 6. Lord being old also? 13. And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, shall I of a surety bear a Child which am old? 14 * Jer. 32. 17. Zech. 8. 6. Luk. 1. 37. Is any thing too hard for the LORD x? † Chap. 17. 21. at the time appointed will I return unto thee, according to the time of life, and Sarah shall have a son. * Heb. Hid from God? So the sense is, though she laughed only in her heart, it is not unknown to me: Or rather too wonderful for God to effect? Which best suits with the following words. 15 Then Sarah denied y From the sense of guilt and the discovery of her shame, and the expectation of a sharp rebuke both from this person and from her husband. , saying, I laughed not, for she was afraid y From the sense of guilt and the discovery of her shame, and the expectation of a sharp rebuke both from this person and from her husband. : and he said, Nay, but thou didst laugh. 16 And the men risen up from thence, and looked towards Sodom: and Abraham went with them * 3 Joh. 6. to bring them on the way z A Civility usual then and afterwards. See Act. 20. 38. and 21. 5. Rom. 15. 24. 1 Cor. 16. 11. . 17 And the LORD said, * Amos 3. 7. shall I hid from Abraham a q. d. I will not, cannot, hid it: It is against the laws of Friendship to conceal my secrets from him. The interrogation here is in effect a negation, as elsewhere. Compare 2 Sam. 7. 5. with 1 Chron. 17. 4. and Matth. 7. 16. with Luke 6. 43. See also Amos 3. 7. that thing which I do. 18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the Earth shall be * Chap. 12. 3. and 22. 18. Acts 3. 25. Gal. 3. 8. blessed in him b (q. d.) Seeing I have done greater things for him, how can I deny him the less? Compare the argument, Rom. 8. 32. God's ways are not like men's ways. Former favours to men are arguments why they should do no more, but to God they are motives for the adding of new ones. . 19 For I know him c I know him to be such an one as I am now describing: Or, I know this concerning him which now follows. Others I love him, and therefore cannot conceal this from him. Words of Knowledge being oft put for Love, as jer. 1. 5. and 24. 5. Host 13. 5. Amos 3. 2. , that he will command d Or, Instruct, as the word is used, Levit. 14. 5. Deut. 20. 18. and 27. 3. It will not be in vain that I tell him this and give him occasion to pray and to taste my goodness in answering prayers, because he will not smother these things in his own breast, but manifest them to others, and teach them how good God is, who so readily complies with the desires and prayers of men, and how terrible he is to incorrigible sinners, and how evil and bitter a thing it is to sin against God. And so I shall get the end I aim at in all my works, which is that they may be known for the good of others, that they may learn by such examples. his children and his household after him e Who will live when he is dead. He will so diligently imprint these things in their minds that they shall never forget them. , and they shall keep the way of the LORD f (i. e) Observe and walk in the way of God's precepts: q. d. He shall not lose his design or labour; for what he teacheth they shall learn and practise. See Psal. 51. 15, etc. , to do justice and judgement g (i. e.) To do all things that are good and right and just both to God and Men. Compare Psal. 119. 121. ; that the LORD may bring upon Abraham, that which he hath spoken of him h (i. e.) That Abraham and his posterity, keeping the conditions of the Covenant required on their part, God may without any blemish to his honour or justice give all those good things which he hath promised to them. . 20 And the LORD said, Because * Chap. 4. 10. and 19 13. Jam. 5. 4. the cry i Sins are said to cry when they are gross and manifest and impudent and such as highly provoke God to anger. of Sodom and Gomorrha k He names only these two, as being the most eminent in state and exemplary in wickedness, but under them he includes the rest, as appears by the story. is great, and because their sin is very grievous: 21 I * Chap. 11. 5. will go down now and see l (i. e.) Inquire into the truth of the thing. God here speaks after the manner of men, and for the example and instruction of Judges to search into causes ere they pass sentence. whether they have † Heb. made a full end. done altogether m Heb. Whether they have made a consummation or accomplishment, i. e. whether they have filled up the measure of their sins. Compare Gen. 15. 16. Matth. 23. 32. james 1. 15. according to the cry of it, which is come unto me: and if not, I will know. 22 And the men n (i. e.) Two of them: For the third stayed with Abraham, as it here follows. turned their faces from thence, and went toward Sodom; but Abraham stood yet before the LORD o The third of these persons whom now he perceived to be the Lord himself who had assumed an humane shape. . 23 And Abraham drew near p (i. e.) Approached unto God to inquire of him, and to pray unto him: For so the phrase of drawing near to God is used, 1 Sam. 14. 36. Psal. 73. 28. Isa. 29. 13. Heb. 10. 22. , and said, wilt thou also destroy the righteous with the wicked? 24 * Jer. 5. 1. Peradventure there be fifty righteous within the City q (i. e.) in the Cities concerned as appears by ver. 20. & 19 25. The singular number for the plural as is frequent, as Gen. 3. 2. 1 Chron. 10. 1. compared with 1 Sam. 31. 1. and oft elsewhere. Or, the City S●…om alone is mentioned but the rest are comprehended under it, either because of its eminency, or because they were subject or subordinate to it, as may seem probable from the History, Gen. 14. , wilt thou also destroy, and not spare the place for the fifty righteous that are therein? 25. That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous shall be as the wicked, that be far from thee: * Job 8. 3. and 34. 17. Rom. 3. 6. shall not the judge of all the Earth r Now he clearly perceiveth that this person was no less than the Creator, Governor and ●…udge of the World, even the second person in the blessed Trinity, to whom that Title and work is ascribed, as john 5. 22, 27. Acts 10. 42. and 17. 31. do right s He speaks not this, as if it were simply unjust for God to involve the righteous in the same temporal destruction with the wicked, for he knew very well and by his own experience, that there was not a just man upon Earth that did good and sinned not, Eccles. 7. 20. and therefore no such just man who did not for his own sin deserve that death and destruction, which is the proper wages of sin, Rom. 6. last. But he speaks not here of strict and rigorous justice, but of that moderate and equitable way which God is pleased to use with the Sons of Men, and of that right to temporal deliverances which by virtue of God's gracious Covenant and Promise did accrue to Pious and Virtuous persons, especially in the times of the Old Testament, when temporal promises were more expressly and particularly made to good men. . 26 And the LORD said, if I find in Sodom fifty righteous within the City, than I will spare all the place for their sakes. 27 And Abraham answered and said, Behold, now I have taken upon me to speak unto the LORD, which am but dust and ashes t In regard of the composition of my body which was taken out of the dust and shall return into it again. See Gen. 3. 19 job 4. 19 Eccles. 12. 7. 1 Cor. 15. 47, 48. : 28 Peradventure, there shall lack five of the fifty righteous, wilt thou destroy all the City for lack of five u Heb. for five, or because of five, to wit, which are lacking or wanting. The same supplement we have also Psal. 109. 24. Lam. 4. 9 ? And he said, If I find there forty and five, I will not destroy it. 29 And he spoke unto him yet again, and said, Peradventure there shall be forty found there: And he said, I will not do it for forties sake. 30 And he said unto him, Oh, let not the LORD be angry, and I will speak: Peradventure there shall thirty be found there: And he said, I will not do it, if I find thirty there. 31 And he said, Behold, now I have taken upon me to speak unto the LORD: Peradventure there shall be twenty found there: And he said, I will not destroy it for twenties sake. 32 And he said, * Judg. 6. 39 Oh, let, not the LORD be angry. and I will speak yet but this once x Abraham in modesty could proceed no further, and being a good man himself he had a charitable opinion of others, and thought there certainly were so many good men in all those Cities, especially including Lot and his Family. No doubt Abraham remembered Lot in his Prayers, but that large and generous soul could not content himself with Lot's preservation but aims at the saving of the whole Cities, which when he saw was doubtful and unlikely, he prayed for his deliverance out of that common destruction, as may be gathered from Gen. 19 29. : Peradventure ten shall be found there: And he said, I will not destroy it for ten sake. 33 And the LORD went his way: assoon as he had left communing with Abraham: and Abraham returned unto his place. CHAP. XIX. 1. AND there came a Even those two which departed from Abraham, Chap. 18. 22. and now were come to Lot, the third yet staying and communing with Abraham. two Angels b So they truly were, though they be called Men, chap. 18. to Sodom at even c Of the same day on which they departed from Abraham. , and Lot sat in the gate of Sodom d Where he sat either to observe the administration or corruption of justice there, for the seats of Judicature were in the gates: Or rather to wait for strangers to whom he might exercise kindness and hospitality. : and Let seeing them, rose up to meet them, and he bowed himself with his face toward the ground. 2 And he said, Behold now my Lords, * Heb. 13. 2. turn in, I pray you, into your servant's house, and tarry all night, and * Chap. 18. 4. wash your feet, and ye shall rise up early, and go on your ways ‖ And so this will be no hindrance to your occasions. . And they said, * See Luk. 24. 28. Nay, but we will abide in the street all night e This was no untruth, but really intended by them in the present state of things, and upon supposition that Lot should press them no further; but they also intended, if Lot was earnest with them, to comply with him. Their first denial was but decent and an act of civility, and in them it was a design to discover Lot's Piety and Hospitality, and to manifest the great difference between him and the barbarous Sodomites, and the reason and justice of Lot's deliverance and their destruction. . 3 And he pressed upon them greatly, and they turned in unto him, and entered into his house: and he made them a feast, and did bake unleavened bread f Because that was sooner prepared, that so they might eat it, and after that go to Bed in due time. , and they did eat. 4 But before they lay down ‖ To sleep, of which this word is used Gen. 28. 13. Levit. 14. 47. and. 26. 6. , the men of the City, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter g Some to exercise villainy, and some to please themselves with the contemplation of it, and some out of curiosity, etc. This is added to show how universally corrupt they were, and that there were not ten righteous men there. . 5 And they called unto Lot, and said unto him, where are the men which came in to thee this night? bring them out unto us, that we may know them h Either know who they are: Or rather abuse them, as Lot's answer explains it, and so that word is used, Gen. 4. 1. N●…b. 31. 17. judg. 19 22. And for the sin here committed see Levit. 18. 22. and 20. 13. Rom. 1. 26, 27. 1 C●…r 6. 9 Iud●… v●…r. ●…. They openly and impudently profess their wicked intention, for which they are branded, Isa. 3. 9 and this intention of theirs is the more probable, because of the great beauty which it is likely was in those bodies which the Angels assumed, whereby their Lust was more inflamed. . 6 And Lot went out at the door unto them, and shut the door after him. 7 And said, I pray you, brethren i So they were by community of nature and habitation, See Gen. 9 5. and 29. 4. and Levit. 19 17. and so he calls them, if possibly he might sweeten and restrain them. , do not so wickedly. 8 * See Judg. 19 24. Behold now, I have two daughters which have not * See Numb. 31. 17, 18. known man k To wit, carnally. See Gen. 24. 16. Numb. 31. 18. judg. 11. 39 ; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes l Whatsoever your purpose or pleasure is. See the same phrase Gen. 20. 15. and 41. 37. Numb. 24. 1, etc. A most impudent and sinfulmotion, whereby he yielded to one sin to prevent another contrary to Romans 3. 8. and exposed his daughter's chastity which he was obliged to preserve, and which indeed he had no power to expose, especially seeing they were betrothed to other men, ver. 14. But it is some extenuation of his sin that it proceeded from his great charity and kindness to strangers and that he was at this time under a great perturbation and discomposure of mind. , only unto these men do nothing: for therefore † That they might be preserved from such outrages. This was the design of the thing, though not of those persons. See the note on Gen. 18. 5. came they under the shadow of my roof m (i. e.) Under the protection of my house. Shadow is oft put for protection or defence, as judg. 9 15. Psal. 36. 7. jer. 48. 45. . 9 And they said, stand back n Or, Go further off, i. e. out of our way, stand not between us and the door: or come hither: That so they might seize him, and proceed in their designed wickedness. . And they said again, This one fellow came in to sojourn o q. d. One man, and he too but a stranger, presumeth to oppose the whole society of the native Citizens. , and he will needs be a judge p Heb. In judging he will judge. This busybody, if not restrained in time, will take Authority to himself to censure, reprove and condemn us from time to time. : now will we deal worse with thee then with them. And they pressed sore upon the man, even Lot, and came near to break the door. 10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 11 And they smote the men * See Acts 13. 11. that were at the door of the house with blindness q Heb. With blindness, i. e. with a blindness both of Body and mind. It was not a total blindness, as if they quite lost the use of their Eyes, for they saw the house though not the door, but it was a great dimness and confusion of their sight, and a disturbance in their common sense, by which they were made unable to distinguish between differing persons or places; as it was also with the Syrians, 2 King. 6. 18. and as it is in some measure with some drunkards, who, though their eyes be open, cannot distinguish between things that differ. And this was very easy for Angels to do by a small alteration either in their sight or in the Air, whereby either the door might appear to them like the solid wall, or the several parts of the wall like so many doors. , both small and great: so that they wearied themselves to find the door. 12 And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the City, bring them out of this place. 13 For we will destroy this place, because the * Chap. 18. 20. cry of them is waxed great before the face of the LORD, and the LORD hath sent us to destroy it. 14 And Lot went out, and spoke unto his sons-in-law, which married r Heb. Took or were taking, or about to take, to wit, either to espouse, or to marry. Compare Gen. 6. 2. and 24. 3. and 28. 6. Deut. 7. 3. Anciently persons were first espoused, and after some time, the Marriage was consummated. his daughters, and said, Up, get ye out of this place, for the LORD will destroy this City: but he seemed as one that mocked unto his sons-in-law. 15. And when the morning arose, than the Angels hastened Lot, saying, Arise, take thy wife, and thy two daughters which † Heb. are found are here s Heb. Which are found, i. e. Which are present with thee, as this word is used, 1 Chron. 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. Whence some gather that he had two other Daughters married to two Sodomitish Men, who, by their Husband's persuasion and example, stayed, and perished in those flames. But this is not necessary: For this phrase may be applied to the Daughters by way of distinction from their Spouses or Husbands. q. d. Tarry no longer in expectation of thy Sons-in-law, who are absent, and must be given up for lost, but take thy Daughters which are found and present with thee, and go thy way. , lest thou be consumed, in the ‖ Or, punishment. iniquity of the City. 16. And while he lingered t Either through loathness to part with all his estate, or to lose his Sons-in-law: Or, through astonishment and distraction of mind, which made him both listless and impotent. , the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the LORD being merciful unto him: and they brought him forth, and set him without the City. 17 And it came to pass when they had brought them forth abroad, that he u Either one of the Angels: Or the third person, the Lord himself, who having parted from Abraham, after some time, came to Lot, as appears both by the change of the number, for before this he speaks of them in the plural number, but from hence in the singular number, as ver. 19, 21, 22. and by the variation of the phrase, for the other two speak with submission, and as servants, ver. 13. The Lord hath sent us, etc. but this speaks with more authority, as is evident from ver. 21, 22. said, Escape for thy life x (i. e.) As thou lovest thy life. See Deut. 4. 15. jos. 23. 11. jer. 17. 21. Or, escape with thy Life, for the Hebrew particle all is sometimes taken for with, as Exod. 35. 23. Levit. 2. 2. and 14. 31. Deut. 22. 6. So the sense is, stand not lingering in hopes to save thy goods, them thou shalt lose as a punishment of thy sin and folly in choosing to dwell with so wicked a people, and be thankful that thou hast thy life given thee for a prey, as it is expressed, jer. 38. 2. , look not behind thee y Like one that grieves either for the loss of thy pleasant habitation or vast estate, or for those cursed miscreants justly devoted to this destruction. And this command though given to Lot alone, yet was directed also to his companions, to whom doubtless he imparted it, as is evident both from all the other commands, which equally concern all, and from the following event. See Matth. 24. 18. Lake 9 62. , neither stay thou in all the plain, escape to the mountain, lest thou be consumed. 18 And Let said unto them * i e. Unto one of them, as is manifest from the following words. , Oh, not so, my LORD. 19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy which thou hast showed unto me in saving my life, and I cannot escape to the mountain z Because of the infirmity of my age, and the fainting of my spirits. Thus he showeth an unworthy and unreasonable distrust of God's Power and Goodness which he had now experienced and acknowledged. , lest some evil take me, and I die. 20 Behold now, this City is near to flee unto, and it is a little one a Therefore as its inhabitants, so its sins, are fewer, and it will not be an eminent example of thy vengeance, as the other places will be. : O let me escape thither: (is it not a little one?) and my soul shall live. 21 And he said unto him, see, I have accepted † Heb. thy face. thee b Heb. I have lift up thy countenance, i. e. granted thy request. The manner of the expression possibly may be taken from the custom of the Eastern parts; where petitioners used not to fall upon their knees, as we do, but to prostrate themselves with their face to the ground, and the person to whom they addressed themselves, in token of his favourable acceptance of their petitions, commanded them to be lifted up. concerning this thing, that I will not overthrow this City for the which thou hast spoken. 22 Haste thee, escape thither: for I cannot do any thing till thou be come thither c Because of God's decree and promise to save thee from the general destruction. : therefore the name of the City was called Zoar. 23 The sun was † Heb. go●… forth▪ risen upon the Earth d This phrase may note, either the time of the day when this was done; or rather the nature and quality of the day, that the Sun appeared and shone forth that morning in great lustre and glory: Which is well noted as a very considerable circumstance of the History, and a great aggravation of their ruin, which came when they least expected it. when Lot entered into Zoar. 24. Then * Deut. 29. 23. Isa. 13. 19 Jer. 50. 40. Ez. 16. 49. Host 11. 8. Amos 4. 11. Luke 17. 29. 2 Pet. 2. 6. Judas 7. the * See Jud. 5. 20. 2 Chron. 7. 1. Ezek. 11. 24. LORD reigned upon Sodom, and upon Gomorrha e And the Neighbouring Cities, Admah and Zeboim, as appears from Deut. 29. 23. jer. 49. 18. Host 11. 8. , brimstone and fire f Brimstone is added to the fire either to convey and carry down the fire which in itself is light and apt to ascend, or to increase it. Isa. 30. 33. or to represent the noisomeness of their lusts. , from the LORD g (i. e.) From himself: The noun put for the pronoun, as Gen. 1. 27. 2 Chron. 7. 2. But here it is emphatically so expressed, Either 1. To signify that it proceeded not from natural causes, but from the immediate hand of God. Or, 2. To note the plurality of persons in the Godhead, God the Son, who now appeared upon the Earth reigned from God his Father in Heaven, both concurring in this act, as indeed all outward actions are common to all the persons of the Trinity. out of Heaven. 25 And he overthrew those Cities, and all the plain h To wit, where these Cities and their Territories lay, called the plain of jordan, Gen. 13. 10. all which then became, and to this day continues to be a filthy▪ Lake, called the Dead-Sea, because no Fish lives in it. , and all the inhabitants of the Cities, and that which grew upon the ground. 26 But his wife looked back i Through curiosity, or unbelief, or desire of what she left, or from all these causes. from behind him k (i. e.) From behind her Husband, whom she followed. Which circumstance seems to be mentioned as the reason of this presumption, because she could do it without her Husband's observation or reproof, to which she had a greater regard than to the allseeing eye of God. , and she ‖ i e. Her body, by a very common Synecdoche. became a * Luke 17. 3●…. pillar of Salt l Either metaphorically, i. e. a perpetual durable pillar, as an Everlasting Covenant is called a pillar of Salt, Numb. 18. 19 or properly, for there is a kind of Metallick Salt: which resists the Rain, and is hard enough for Buildings, as Pliny, Solinus, and others Witness. And that Salt was here mixed with Brimstone may be gathered from Deut. 29. 23. Add to this, that josephus' Antiq. 1. 12. Affirms that this pillar remained in his time. And the like is witnessed by others after him. . 27. And Abraham got up early in the morning, to the place where he * Chap. 18. 22. stood before the LORD. 28. And he looked toward Sodom and Gomorrha, and toward all the Land of the plain, and beheld, and lo, the smoke of the Country went up as the smoke of a furnace. 29 And it came to pass when God destroyed the Cities of the plain, that God remembered Abraham m Either 1. The promise made to Abraham Gen. 12. 3. Or 2. The prayer made by Abraham Gen. 18. who doubtless in his prayers for Sodom would not forget Lot, though his prayer for him be not there mentioned. And hereby it is insinuated, that Lot though he was a righteous man and should be saved eternally, yet deserved to perish temporally with those wicked people to whom he associated himself merely for worldly advantages, and should have done so, if Abraham had not hindered it by his prayers. , and sent Lot out of the midst of the overthrow, when he overthrew the Cities in the which Lot dwelled. 30 And Lot went up out of Zoar, and dwelled in the mountain, and his two daughters with him: for he feared to dwell in Zoar n Lest he should either suffer from them, or with them; perceiving now that though it was a little City, yet there was more wickedness in it, than he imagined. , and he dwelled in a cave, he, and his two daughters. 31 And the firstborn said unto the younger, Our father is old, and there is not a man in the earth o Either 1. In the whole Earth: For they thought the same deluge of Fire which destroyed the four Cities had by this time extended itself to Zoar, and all other places, knowing that the whole World did lie in wickedness, and having possibly heard from their Father, that the World as it was once destroyed by Water, so it should afterwards be consumed by Fire, which they might think was now executed, and that God had secured Abraham from it by taking him to himself. Or 2. In that Land, as the word may be rendered. And her meaning might not be this, that there was no man at all, but not a man with whom they might or durst Marry: For though they knew they left many Men in Zoar, yet the sad experience of the dreadful ruin wherein their Brethren in law were involved made them abhor the thoughts of any Conjunction with them. to come in unto us after the manner of all the Earth p (i. e.) Of all the Inhabitants of the Earth. Compare Gen. 18. 11▪ . 32 Come, let us make our father drink wine q Which they carried with them amongst other necessary provisions either from Sodom or Zoar. , and we will lie with him, that we may preserve seed of our father r Which though an incestuous and abominable action, yet they thought was made lawful by the supposed necessity, as in the beginning of the World the Marriage of Brethren and Sisters was lawful, because necessary, and when it ceased to be necessary, because of the increase of mankind, it became incestuous. . 33 And they made their father drink wine s To wit, in excess, so as to deprive him of the use of his Reason and Grace; which was likely to frustrate their project: This was a great sin, not only in them, but also in Lot himself, not to be excused by ignorance of the virtue of wine, which being known to both the Daughters, certainly their Father could not be ignorant of it. Thus he who kept his integrity in the midst of all the Temptations of Sodom, falls into a grievous sin in a place where he might seem most remote from all Temptations, God permitting this, to teach all following ages, how weak even the best men are, when they are left to themselves, and what absolute need they have of Divine assistance. that night: and the firstborn went in, and lay with her father, and he perceived not when she lay down, nor when she arose t Wherein there is nothing strange, it being usual with drunken men to do many things in that condition, which when they come to themselves, they perfectly forget. And so might Lot, when under the power of Wine, forget that his Wife was turned into a pillar of Salt, and might mistake his Daughter for his Wife. . 34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also, and go thou in, and lie with him, that we may preserve seed of our father. 35 And they made their father drink wine that night also, and the younger arose, and lay with him: and he perceived not when she lay down, nor when she arose. 36 Thus were both the daughters of Lot with child ‖ Which they might possibly imagine to be an evidence of Divine approbation of their fact, whereas indeed it was a design of God to make a lasting Monument of their sin and shame. by their father. 37 And the firstborn bore a son, and called his name Moab u (i. e.) Of my Father, begotten upon me by my Father. So she had learned from her Neighbours to declare her si●… as Sodom, Isa 3. 9 : the same is the father of the Moabites x A mischievous and infamous people, branded, as their brethren also the Ammonites were, with characters of God's displeasure. unto this day. 38 And the younger, she also bare a son, and called his name Ben-ammi y (i. e.) The Son of my People, or Kindred, not of the cursed race of the Sodomites, where I was to be married. This is something more modest than the other, in the name she gives, but both impudently glorying in their sin and shame, of which they should have bitterly repent. : the same is the father of the children of Ammon unto this day. CHAP. XX. 1 AND Abraham journyed from thence a From the plain of Mamre, Chap. 18. 1. where he had long dwelled; and whence he removed either because of its nearness to that filthy Lake which now was in the place of that late fruitful plain: Or for other reasons and conveniences needless to be here enquired or determined. towards the south country b Yet more towards the Southern part of Canaan. , and dwelled between Cadesh and Shur, and sojourned in Gerar. 2 And Abraham said of Sarah his wife, * Chap. 12. 13. she is my sister c Left they should slay him for his beautiful Wife's sake, as himself tells us, ver. 11. For though Sarah was ninety years old, yet she retained her beauty in good measure, partly because she had not been broken by bearing and nursing of Children, partly because in that age of the World Men and Women as they lived longer, so they did not so soon begin to decay, as now they do: and partly because of God's especial blessing upon her. : and Abimelech King of Gerar sent and took Sarah d Not without violence, for it is not to be thought that either Abraham or Sarah would consent to it. . 3 But God * Psal. 105. 14. came to Abimelech in a dream e God then used to manifest his mind in dreams not only to his People, but even to Heathens for their sakes, or in things wherein they were concerned. by night and said to him, Behold, thou art but a dead man * Thou deservest a present and untimely Death, and if thou proceedest in thy intended wickedness, it shall be inflicted upon thee. , for the woman which chou hast taken f Both for thy injustice in taking her away by force, and for thy intentions to abuse her; though not yet executed. : for she is † Heb. married to an Husband▪ a man's wife. 4 But Abimelech had not come near her g (i. e.) Had not yet lain with her. A modest expression like that of knowing a woman, Gen. 4. 1. or going in to her, Gen. 6. 4. or touching her, Prov. 6. 29. 1 Cor. 7. 1. by which we are taught to use modesty in our speeches, and not, with the rude Cynics, to express all things by their proper names. This clause and history was necessary to be added here for Sarahs' vindication, and especially for the demonstration of Isaac's original from Abraham and Sarah, according to God's promise. : and he said, LORD, wilt thou slay also a righteous h (i. e.) Innocent as to this matter, compare 2 Sam. 4. 11. nation i For he knew it was just and usual for God to punish a Nation for their King's sins, and therefore, as became a good Prince, he is solicitous and prays for the safety of his nation: Or else by Nation he may mean his Family, for some of them were not involved in the guilt of this fact. ? 5 Said he not unto me, she is my sister? and she, even she herself said, He is my brother; in the ‖ Or, simplicity, or sincerity, 2 Sam. 15. 11. integrity of my heart, and innocency of my hands k Without any adulterous design in my heart, or outward actions tending to it, being wholly ignorant of what thou now informest me. have I done this. 6 And God said unto him in a dream, Yea I know that thou didst this in the integrity of thy heart l (i. e.) That thou didst not this knowingly and maliciously, but imprudently and inconsiderately, which is indeed an extenuation of thy sin, though not a total excuse▪ Compare 1 King. 9 4. 1 Chron. 29. 1. : for I also withheld thee m Partly by my restraining grace, and partly by my powerful Providence and the plague mentioned, ver. 1●…. from sinning n Which plainly shows that ignorance is not always an excuse for sin. See Luk. 12. 48. * Chap. 39 9 Levit. 6. 2. Psal. 51. 4. against me o Th●…s sin, though directly committed against Abraham and Sarah only is said to be against God as other such sins are, Gen. 39 9 Psal. 51. 4. because it was against Gods command written in men's minds, though not yet published by express Word or Writing, and against God's honour, and that here in a particular manner, because it would have rendered Isaac's original, and thereby God's promi●…e, doubt●…l. , therefore suffered I thee not to touch her. 7 Now therefore restore the man his wife: for he is a prophet p A person very dear to me and familiarly acquainted with me, and therefore the injuries done to him I take as done to myself. See Psal. 105. 15. , and he shall pray for thee * Which is one part of a Prophet's work, jer. 14. 11. and 15. 1. , and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, thou, and all that are thine q Which was not unjust because they all had sins of their own, for which they deserved Death whensoever God thought fit to inflict it, and God might take this occasion to do it, that in punishing them he might also punish the King, whose subjects they were. . 8 Therefore Abimelech risen early in the morning, and called all his servants r His Counsellors and principal Officers, as that word is used, 1 King. 1. 2. and 10, 13. , and told all these things in their ears: and the men were sore afraid. 9 Then Abimelech called Abraham and said unto him, what hast thou done unto us s How great a danger hast thou exposed us to? ? and what have I offended thee, that * Chap. 26. 10. thou hast brought on me, and on my Kingdom a great sin t Even the Heathens who thought Fornication harmless, judge Adultery to be a very great and heinous crime. See Gen. 38. 24. Levit. 20. 10. Deut. 22. 22. Ezek. 16. 38, and 23. 45, 47. Or, A great punishment, as this word is oft used; which seems better to answer to his offending Abraham now mentioned. ? thou hast done deeds unto me that ought not to be done. 10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing t What levity or miscarriage didst thou discern in us which moved thee to deal thus with us? ? 11 And Abraham said, because I thought, surely the fear of God u (i. e.) True Piety or the knowledge of the true God, which is the only effectual restraint from the grossest wickedness. is not in this place: and they will slay me for my wife's sake. 12 And yet indeed she is my sister x My near Kinswoman; even as Lot upon the same account is called Abraham's Brother, Gen. 13. 8. : she is the daughter y (i. e.) The Granddaughter: For grandchildren are commonly called the Sons and Daughters of their Grand-parents, as Gen. 31. 28. Exod. 2. 18. And besides, her Father Haran dying before her Grandfather, she was left more immediately under his Care and Education, and therefore was more peculiarly reputed Terahs' Daughter and Abraham's Sister. See Gen. 11. 29. of my father, but not the daughter of my mother z Because Haran was Abraham's Brother only by the Father's side, Terah who had Haran by another wife. ; and she became my wife a How could Abraham marry one so near of kin to him? Answ. There were larger allowances for Marriages in those times, as it was convenient there should be: Neither had God as yet given those prohibitions, Levit. 18. Besides among all Nations the Mother's side was more regarded than the Fathers in all prohibitions of Marriage. . 13 And it came to pass, when God caused me to wander b This word he useth, because God did not direct him to any certain place, but sent him out he knew not whither Heb. 11. 8. And being to travel and sojourn amongst persons of divers tempers and manners, and all Pagans, he thought this equivocal expression convenient for his security. from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me; at every place whither we shall come, * Chap. 12. 13. say of me, He is my brother. 14 And Abimelech took sheep and oxen, and man-servants, and women-servants, and gave them unto Abraham, and restored him Sarah his wife. 15 And Abimelech said, Behold, my land is before thee c (i. e.) Free for thy view and choice, as Gen. 13. 9 , dwell † Heb. as is good in thine eyes. where it pleaseth thee. 16 And unto Sarah he said, Behold, I have given thy brother d A sharp rebuke and irony, q. d. He whom thou didst miscall thy Brother. a thousand pieces of silver e To wit, shekels, which is commonly understood, when a sum of Silver or Gold is indefinitely mentioned, as Numb. 7. 13. 85. 2 Sam. 18. 12. 2 King. 6. 25. : behold, he is to thee a covering of the eyes f (i. e) A protection to thee from the wanton eyes and attempts of others, whilst they know thee to be the wife of another man, and he such an one whom they reverence and fear, and therefore thou didst take a very wrong course to disown him, whereby thou didst expose thyself to great danger. Or, This is to thee, etc. i. e. This I give to thee to buy thee a veil wherewith thou mayst cover thy face, as it is fit and usual for married persons to do. Compare Gen. 24. 65. 1 Cor. 11. 3, 6, 7, 10. unto all that are with thee g Unto all that here live with thee or near thee: And with all men whomsoever. , and with all other h: thus she was reproved i Or, admonished, to be more circumspect for the future: Or, and be thou admonished: For they may be the words of Abimelech. . 17 So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants, and they bare children. 18 For the LORD had fast closed up all the wombs k This phrase elsewhere notes barrenness, as 1 Sam. 1. 5, 6. and so many understand it here. Against which some learned men object, that that could not so soon be discovered, for all this happened between the Conception and birth of Isaac. Which objection may seem not valid, because the evidences of of women's being with Child go so long before the birth of the Child, and those evidences not appearing in any of their Women, who before that time were generally fruitful and childbearing, they might discern God's hand in it, especially upon God's admonition to their King. But because this history seems to have been done in a far less space of time, it not being probable either that God would suffer Sarah to be long with Abimelech ere he warned him, or that he being warned and so severely threatened and actually punished would delay the execution of God's command, or that upon his obedience to God, the mercy and deliverance promised would be delayed by God. That seems more probable which others think, that this was an indisposition or plague or sore in the secret parts, by which they were hindered from cohabitation, and mutual converse, and consequently, from hopes of conception and Childbearing, upon the removal whereof it is said that they bore Children, where, as ofttimes in Scripture, the last and consummating act is put for all the proceeding acts, q. d. And they were restored to the Conjugal use, and Conception, and, in due time, to Childbearing. of the house of Abimelech, because of Sarah Abraham's wife. CHAP. XXI. 1 AND the LORD visited Sarah a (i. e.) Performed his gracious promise of giving her strength to Conceive and Bear a Child. God's visitation of a person in Scripture use is the manifestation and execution of his purpose or word towards that person, and that either for evil, and so it is an inflicting of evils threatened, as the word visiting is used, Exod. 20. 5. Psal. 59 5. or for good, and so it is used for the actual giving of mercies promised, as here and Gen. 50. 24. Exod. 4. 31. Ruth. 1. 6. , as he had said, and the LORD did unto Sarah * Chap. 17. 19 and 18. 10. as he had spoken. 2 For Sarah * Acts 7. 8. Gal. 4. 22. Heb. 11. 11. conceived, and bare Abraham a son in his old age b Or, For his old age, i. e. for the comfort of his old age. , at the set time, of which God had spoken to him. 3 And Abraham called the name of his Son, that was born unto him, whom Sarah bore to him, * Chap. 17. 19 Isaac. 4 And Abraham circumcised his son Isaac being eight days old, * Chap. 17. 12. as God had commanded him. 5. And * Chap. 17. 17. Abraham was an hundred years old, when his son Isaac was born unto him. 6 And Sarah said, God hath made me to laugh c (i. e.) Before my own distrustful Heart made me to laugh, now God makes me laugh, not through diffidence and irreverence, as before, chap. 18. 12. but through excess of holy joy. , so that all that hear will laugh with me d Or, At me, some through sympathy rejoicing with me and for me, laughter being oft put for joy, as Isa. 54. 1. Gal. 4. 27. etc. others through scorn and derision, as at a thing which well may seem incredible to them, because it did so to me. See Gen. 17. 17. and 18. 12, 13, 15. . 7 And she said, who would have said e (i. e.) What Man or Woman could believe so improbable a thing? Or, who but a God could have foreseen and foretold it? upto Abraham, that Sarah should have given children f She saith Children, though she had but one Child, either by an usual Enallage of the plural number for the singular whereby the word Sons or Daughters is used when there was but one, as Gen. 36. 25. and 46. 23. Numb. 26. 8. or presaging that having received from God a new strength, she might have more Children. suck g By which expression she showeth all Mothers what their duty is, viz, to give their Children suck, when they are able to do it, and that neither greatness of quality, nor multitude of business, nor other difficulties and inconveniences, will be a sufficient excuse to those that neglect it. ? for I have born him a Son in his old age. 8 And the child grew, and was weaned h It doth not appear how old Isaac was, because the time for the weaning of Children is very various according to the differing tempers and necessities of Children; or inclination of Parents; and in those times when men's lives were longer than now they are, proportionably the time was longer ere Children were weaned. : and Abraham made a great feast the same day that Isaac was weaned. 9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking i Signifying either by words or gestures his contempt of Isaac, and his derision of all that magnificence then showed towards his younger Brother: and this carriage proceeding from a most envious and malicious disposition, and being a sufficient indication of further mischief intended to him, if ever he should have opportunity, it is no wonder it is called persecution, Gal. 4. 29. Although the Hebrew word may be rendered beating him, as it is used 2 Sam. 2. 14. : 10 Wherefore she said unto Abraham k Being enraged by this fact and perceiving it was but a beginning and earnest of greater evil designed by him against her beloved Isaac; being also guided by the wise counsel and providence of God, as appears from ver. 12. , * Gal. 4. 30. cast out this bondwoman l Though the fact was done by Ishmael, yet Sarah plainly saw, that this and other like carriages were from his Mother's instigation and encouragement, who being of an imperious and petulant disposition, as appears from Gen. 16. 4, 9 in all probability comforted herself and animated her Son, by that right he had to his Father's inheritance as he was his firstborn, as may be gathered both from the custom of Women in such cases, and from the last words of this verse. Besides if the Mother had been continued, she would easily have prevailed with Abraham to fetch the Child back again. and her son, for the son of this bondwoman shall not be heir with my son, even with Isaac. 11 And the thing was very grievous in Abraham's sight m Because of his tender affection to him, and Gods promise concerning him: See Gen. 17. 18, 20. He, who cheerfully parted with Isaac was hardly brought to part with Ishmael, because the former was done by God's command, which he was obliged to obey; the latter by the passion of an enraged Woman, wherewith he thought not fit to comply; and probably he had denied her desire, if God had not interposed in it, , because of his son n He doth not say because of his wife; from whence may be gathered either that Hagar was not properly his Wife; or that this was another of Abraham's infirmities, that he had not that affection for her which he should have had. Whereby we may also see the excellency of God's institutions, who appointed but one Woman for one man, that each might have the entire interest in the others affections; and the danger of men's inventions, which brought Polygamy into the World, whereby a man's affections are divided into several, and sometimes contrary streams. . 12 And God said unto Abraham, Let it not be grievous in thy sight, because of the lad, and because of thy bondwoman o Thus Abraham had better authority for his divorce from Hagar than he had for his Marriage with her, Chap. 16. 2. : in all that Sarah hath said unto thee hearken unto her voice: for in * Rom. 9 7. Heb. 11. 18. Isaac shall thy seed p To wit, the promised seed, the Heir of thy Estate, Covenant and Promises, the progenitor of my Church and People, and particularly of the Messiah. be called q (i. e.) Reputed and valued both by me and other men. The words may be thus rendered, by Isaac shall thy seed be: For to be called is oft times put for to be as Isa. 1. 26. and 47. 1, 5. Matth. 5. 9, 19 . 13 And also of the son of the bondwoman, will I make a * Chap. 17. 20▪ nation, because he is thy seed. 14 And Abraham risen up early in the morning r He who before doubted and lingered to do it when Sarahs' passion suggested it, when once he understands it to be Gods will, he makes haste to execute it. An excellent example of prudence and piety. , and took bread s By which may be here understood all necessaries, as Mal. 1. 7, 12. Matth. 6. 11. and 14. 15. compared with Mark 6. 36. Luke 14. 1. , and a bottle of water, and gave it unto Hagar (putting it on her shoulder) and the child, and sent her away t Quest. How is it likely that so rich and liberal a person as Abraham would send away such near and dear Relations with so mean accommodations? Answ. 1. This might be done by particular command from God to Abraham, though it be not here expressed, as many things were said by God and done by men, which are not mentioned in Scripture, as is evident from john 20. 30, 31. and 21. 25. and many other places. And God might order it thus, partly to chastise Abraham's irregular Marriage with Hagar; partly to correct and ●…ame the haughty and rugged temper of the Bondwoman and her Son; and to prepare them for the receiving of God's help and mercy; and partly that he might more eminently show his care and kindness to Abraham, in providing for such forlorn and neglected Creatures, because they belonged to him. 2. It cannot be reasonably doubted, that Abraham gave her these Provisions only for the present, and intended to send further and better afterward to a place appointed by him, which also he did. But she miss her way, as well might, in the Wilderness, and thereby came into these straits designed by God for the signification of greater Mysteries, as may be gathered from Gal. 4. : and she departed, and wandered in the wilderness of Beersheba u A place near Gerar, so called here by a Prolepsis. See ver. 31. . 15 And the water was spent in the bottle, and she cast the child x Not as if she carried him in her arms or upon her shoulders, for he was now about eighteen year old, but being weak and faint and no doubt much dejected in spirit upon the prospect of his desolate and distressed condition, she was forced to support and lead him by the hand, but now, despairing of his life, she lays him down under a shrub. under one of the shrubs. 16 And she went, and sat her down over against him, a good way off, as it were a bow-shot: for she said, let me not see the death of the child. And she sat over against him, and lift up her voice and wept y Who wept? Either Hagar, for the verb is of the feminine gender; or the Lad, as the words following seem to intimate. And for the change of Genders, that is not infrequent in Scripture use. . 17 And God heard the voice of the lad z He heard his cries tho' not flowing from true Repentance, but extorted from him by his pressing calamity. , and the angel of God called to Hagar out of heaven, and said unto her, what aileth thee, Hagar? fear not: for God hath heard the voice of the lad where he is a Though he be in a vast and desolate Wilderness, yet my eye is upon him, and I will take care of him. . 18 Arise, lift up the lad, and hold him in thine hand: for I will make him a great nation. b (i. e.) Support or sustain thy languishing child with thy hand; for I will bless him and thy care shall not be in vain. 19 And God opened her eyes c Not that her eyes were shut or blind before, but she saw not the Well before; either because it was at some distance, or because her eyes were full of tears, and her mind distracted and heedless through excessive grief and fear; or because God withheld her eyes that she might not see it without his information. Compare Numb. 22, 31. Luke 24. 16. , and she saw a well of water, and she went, and filled the bottle with water, and gave the lad drink. 20 And God was with the lad, and he grew, and dwelled in the wilderness, and became an Archer d (i. e.) A skilful Hunter of Beasts and Warrior with men too, according to the prediction, Gen. 16. 12. For the bow was a principal instrument in War as well as in Hunting, Gen. 48. 22. & 49. 23, 24. And these two professions oft went together. See Gen. 10. 9 . 21 And he dwelled in th' wilderness of Paran e In the borders of that Wilderness, by comparing Gen. 14. 6. for the innermost parts of it were uninhabitable by Men or Beasts, as ancient Writers note. : and his mother took him a wife f By which we see both the obligation that lies upon Parents, and the right that is invested in them, to dispose of their Children in Marriage in convenient time. Compare Gen. 24. 4. and 28. 2. judg. 14. 2. out of the land of Egypt g Rather than out of Canaan, concerning whose accursed state and future destruction she had been informed in Abraham's house. . 22 And it came to pass at that time, that Abimelech h He of whom see Gen. 20. 2. , and Phicol, the chief captain of his host, spoke unto Abraham, saying, God is with thee in all that thou dost i We plainly see that God blesseth and prospereth thee in all thy undertake. ; 23 Now therefore swear unto me here by God, † Heb. if thou shalt lie unto me. that thou wilt not deal falsely with me k That thou wilt not do me any hurt or injury: Heb. that thou wilt not lie unto me, i. e. As thou hast formerly professed kindness and friendship to me, give me thy Oath to assure me that thou wilt be true and constant to thy own professions. , nor with my son, nor with my son's son, but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. 24 And Abraham said, I will swear l Quest. How could Abraham lawfully swear this, when Canaan was given by God to him and his seed for ever? Answ. Neither Abraham nor his seed had any present and actual right to the possession of the Land, but only the promise of a right in it, and possession of it after some hundreds of years, and therefore he gave away none of his right by this Oath. For this Oath did only oblige Abraham and not his Posterity, and Abimelech extended that obligation no further than to his Sons Son. . 25 And Abraham reproved Abimelech m That the foundation of true Friendship might be firmly laid, and the peace inviolably observed, he removes an impediment to it, an occasion of quarrel and just exception on Abraham's part. , because of a well of water n Which in those hot and dry Countries was of great esteem and necessity. Compare Gen, 26. 19, 20, 21. judg. 1. 15. Besides a Well may be put for Wells, as the Greeks render it, and as may seem probable by comparing this with Gen. 26. 15, 18. It being an ordinary thing to use the singular number for the plural, as hath been showed. See Gen. 3. 2. and 4. 20. which Abimeleches servants had violently taken away. 26 And Abimelech said, I wots not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day o By which he wisely and truly suggests, that Abraham should not have smothered the grudge in his mind so long time, but should instantly have reproved him for it, and endeavoured a speedy redress, which hereby he intimates that he was ready to give. . 27 And Abraham took sheep and oxen, and gave them unto Abimelech p Partly as an acknowledgement to him for his former favour and Friendship; partly as an assurance of his sincere Friendship both present and for the future, of his aquiescence in his answer about the Well; and partly for Sacrifice, and for the usual Rite in making Covenants, which was that the persons Covenanting might pass through the parts of the slain Beasts. See Gen. 15. 18. : and both of them made a covenant. 28 And Abraham set seven ew-lambs of the flock by themselves. 29 And Abimelech said unto Abraham, what mean these seven ew-lambs, which thou hast set by themselves? 30 And he said, For these seven ew-lambs, shalt thou take of my hand, that they may be a witness unto me, that I have digged this well q That this care of abraham's was not superfluous may appear from Gen. 26. 15. . 31 Wherefore he called that place ‖ That is, the well of the Oath. Beer-sheba r Which name was communicated unto a City adjoining: Of which see Gen. 26. 23. jos. 15. 28. 2 Sam. 17. 11. and 24. 2. , because there they swore both of them. 32 Thus they made a covenant at Beer-sheba: then Abimelech risen up, and Phicol the chief captain of his host, and they returned into the land of the Philistines s (i. e.) Into their part of that Land, to wit Gerar, which was not far from this place. It is an usual synecdoche, whereby the whole Land is put for a part of it: Otherwise they were at this time in that Land. . 33 And Abraham planted a ‖ Or, T●…e. Grove t Not so much for shade, which yet was pleasant and necessary in these hot Regions, as for religious use, that he might retire thither from the noise of worldly business, and freely converse with his maker. Which practice of his was afterwards abused to superstition and Idolatry, for which reason Groves were commanded to be cut down. See Deut. 12. 2. and 16. 21. in Beersheba, and called there on the Name of the LORD u Thankfully acknowledging Gods great goodness in giving him the favour and friendship of so great and worthy a Prince and Neighbour. , the everlasting God. 34 And Abraham sojourned in the Philistines land many days. CHAP. XXII. 1 AND it came to pass after these things a After the accomplishment of God's promises made to Abraham, and especially of that promise concerning the blessed seed; when now he seemed to be in a most prosperous and secure condition, he meets with a severe exercise from God. , that * Heb. 11. 17. God did tempt b The word Tempt is ambiguous, and signifies either 1. to entice to sin, in which sense Devils and wicked men are said to tempt others, but God tempts no man, jam. 1. 13. Or 2. To prove or try, and in this sense God is said to tempt men. See Deut. 8. 2. and 13. 3. judg. 2▪ 22. Thus God tempted Abraham, (i. e.) he tried the sincerity and strength of his Faith, the universality and constancy of his obedience, and this for God's great honour and Abraham's great glory and comfort, and for the Church's benefit in all following ages. Abraham, and said unto him, Abraham: And he said, † Heb. behold me. Behold, here I am c An expression signifying a man's attentive hearing what is said to him, and his readiness to execute it, as v. 7. 11. and Gen. 27. 1. and 1 Sam. 3. 4, 6. . 2 And he said, Take now thy son, thine only son Isaac, whom thou lovest d Not a word here but might pierce an heart of stone, much more so tender a Father as Abraham was. Take now without demurring or delay, I allow thee no time for consideration; thy own proper Son, not a Beast, not an Enemy, a Stranger, though that had been very difficult to one so kind to all Strangers, not a dear Servant, not a Friend or Familiar; thine only Son, not by birth for so he had another Ihmael, but this was his only Son by Sarah his first and legitimate Wife, who only had the right of succession both to his Inheritance and to his Covenant and Promises, and this only was now left to him, for Ihmael was abandoned and gone from him, and this must be such a Son as Isaac, once matter of laughter and great joy, now cause of unexpressible sorrow, thy Benoni, a Son of the Promise, of so great hopes, and such pregnant Virtue and Piety as this story shows, whom thou lovest, peculiarly and superlatively, even as thy own Soul; and get thee into the Land of Moriah, a place at a great distance, and to which thou shalt go but leisurely, ver. 4. that thou mayst have thy mind all that while fixed upon that bloody act, which other men's minds can scarce once think of without horror, and so thou mayst offer him in a sort ten thousand times over before thou givest the fatal blow: and offer him there with thine own hands, and cruelly take away the Life which thou hast in some sort given him: For a burnt-offering, wherein by the Law of the burnt-offering then known to Abraham, afterwards published to all Israel, his Throat was to be cat, his body dissected into quarters, his bowels taken out, as if he had been some notorious Traitor and vile Malefactor and Miscreant, and afterwards he was to be burnt to ashes, that if possible there might be nothing left of him: And th●… must be done upon one of the mountains, which I shall tell thee of, not secretly in a corner, as if it were a work of darkness and thou wert ashamed or afraid to own it, but in a public and open place, in the view of Heaven, Earth, God, Angels and Men. Which horrid and stupendious act it may be easily conjectured what reproach and blasphemy it would have occasioned against the Name and Worship of God and the true Religion, and what shame and torment to Abraham, from his own self-accusing mind, from the clamours of his Wife and all his Friends and Allies, and what a dangerous and mischievous example this would have been to all future Generations. That Faith that could surmount these and many more difficulties, and could readily and cheerfully rest upon God in the discharge of such a duty, no wonder it is so honoured by God and celebrated by all men, yea even by the Heathens, who have translated this history into their Fables. , and get thee into the land of Moriah e Which signifies the vision of God, the place where God would be seen and manifested: And so it is here called by way of anticipation, because it was so called afterwards, ver. 14. in regard of God's eminent appearance there for Isaac's deliverance; though it may also have a further respect unto Christ, because in that place God was manifested in the Flesh. : and offer him there for a burnt-offering upon one of the mountains f For there were divers Mountains there, as is evident from Psal. 125. 2. and particularly there were two eminent Hills, or rather tops or parts of the same Mountain, Zion, where David's Palace was, and Moriah, where the Temple was built, and whence the adjoining Country afterwards received its name. which I will tell thee of g By some visible sign or secret admonition which I shall give thee. . 3 And Abraham risen up early in the morning h That he might execute God's command without doubt or delay. , and saddled his ass i For greater expedition, not waiting for his servant to do it. , and took two of his young men with him, and Isaac his son, and clavae the wood for the burnt-offering, and risen up and went unto the place of which God had told him. 4 Then on the third day ‖ Probably on the beginning of the third day. It is true, Moriah was not three days journey from Beer-sheba. But it must be considered that the ass, upon which he rid, is a dull and slow Creature, and that Abraham went no faster than the rest of his Company, who, for aught appears, were on foot; and that the provisions which they carried along with them, both for their own and the ass' subsistence and for sacrifice must needs retard them. Abraham lift up his eyes, and saw the place afar off. 5 And Abraham said unto his young men, abide ye here with the ass k Lest they should hinder him in the execution of his design. , and I and the lad will go yonder and worship, and come again to you l For he knew that God both could and would for his promise sake, either preserve Isaac from being sacrificed, or afterward raise him from the dead, as it is intimated Heb. 11. 19 . 6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son m Who though called a lad, ver. 5. was now a grown man, at least five and twenty years old, and therefore well able to bear that burden, and in this act he was an eminent Type of Christ, who carried that wood upon which he was crucified. , and he took the fire in his hand, and a knife; and they went both of them together. 7 And Isaac spoke unto Abraham his father, and said, my father n A compellation which might both wound Abraham's Heart and admonish him how unbecoming to a Father that action was which he was going about. : and he said, † Heb. behold me Here am I, my son o Which expression shown that he had not put off Fatherly Affection to him, and that his intention did not arise from any unnatural and barbarous disposition, nor from any decay of Love to him, but from an higher cause, even the declared Will of God. . And he said, Behold, the fire and the wood, but where is the lamb for a burnt-offering? 8 And Abraham said, My son, God will provide himself a lamb p Either 1. Literally, though I know not how; for his Wisdom and Power are infinite: Or 2. Mystically, as Christ, whose Type Isaac was, is called a Lamb. Thus Abraham prudently reveals the matter to him by degrees, not all at once. for a burnt-offering; so they went both of them together. 9 And they came to the place which God had told him of, and Abraham built an altar there q Made of Earth slightly put together, as God afterwards prescribed, Exod. 20. 24. , and laid the wood in order, and bound Isaac his son r Partly because Burnt-offerings were to be bound to the Altar; of which see on Psal. 118. 27. Partly to represent Christ who was bound to the cross. And that Isaac might be the more exact Type of Christ he was bound by his own consent, otherwise his age and strength seem sufficient to have made an effectual resistance. It is therefore highly reasonable to think that Abraham, having in the whole Journey prepared Isaac for such a work by general but pertinent discourses did upon the mount particularly instruct him concerning the plain and peremptory command of God; the absolute necessity of complying with it; the glorious reward of his obedience; and the dismal consequences of his disobedience; the power and faithfulness of God either to prevent the fatal blow, or to restore his life lost with infinite advantage. Upon these and such like reasons, doubtless he readily laid himself down at his Father's feet, and yielded up himself to the Divine Will. , and * James 2. 21. laid him on the altar upon the wood. 10 And Abraham stretched forth his hand, and took the knife to slay his son. 11 And the angel of the LORD s (i. e.) Christ the Angel of the Covenant, as appears from ver. 12. 16. called unto him out of heaven, and said, Abraham, Abraham t He repeats his name to prevent Abraham, whom he knew to be most expeditious in God's service, and just ready to give the deadly blow. . And he said, Behold, here am I 12 And he said, lay not thine hand upon the lad, neither do thou any thing unto him; for now I know u God knew the sincerity and resolvedness of Abraham's faith and obedience before and without this evidence, and from eternity foresaw this fact and all its circumstances; and therefore you must not think that God had now made any new discovery. But this is spoken here, as in many other places, of God after the manner of men, who is then said to know a thing, when it is notorious and evident to a man's self and others by some remarkable effect. Thus David prayeth that God would search and know his Heart, and his thoughts, Psal. 139. 23. Though he had before professed that God understood his thought afar off, ver. 2. This therefore is the sense, Now I know, i. e, Now I have what I designed and desired, now I have made thee and others to know: As the Spirit of God and of Christ is said to cry Abba, Father, Gal. 4. 6. when it makes us to cry so, Rom. 8. 15. that thou fearest God, seeing thou hast not withheld thy son, thine only son from me x From my service and Sacrifice: Or for me. i e. for my sake. i e. thou hast preferred mine Authority and Honour before the Life of thy dear Son. By which word it appears that God himself speaks these words. . 13 And Abraham lifted up his eyes and looked, and behold, behind him ‖ Which way he looked either because the voice came that way: Or because he heard the noise made by the motion of the Ram in the thicket. a ram y Which had gone astray from the rest of the Flock, and whose errors were directed hither by God's wise and powerful Providence, and being young, though horned, it might be called either Lamb, as v. 7. or Ram, as it is here. There needs no curious enquiry, how he could offer up that to God which was not his own, both because it was found in a public place, and in all probability utterly lost to his owner, and because he had no doubt a warrant and inspiration for it from the great Lord and supreme owner of all things. caught in a thicket by his horns: and Abraham went, and took the ram, and offered him up for a burnt-offering in the stead of his son. 14. And Abraham called the name of that place ‖ That is, the Lord will see or provide. Jehovah-jireh z The same Hebrew Letters differently pointed make the sense either active, the Lord will see, i. e. provide or take care of those that commit themselves and their affairs to him; or passive, the Lord will be seen, i. e. will appear and show himself in the behalf of all those that love him. , as it is said to this day a Wherein Moses wrote this Book; this is still used as a Proverb. , in the mount b (i. e.) In greatest extremities and distresses, as we say, at the pits brink. of the LORD it shall be seen c Or, the Lord shall be seen or manifested. And although these words are used by way of remembrance of this great deliverance and by way of accommodation, to such like eminent preservations from great dangers; yet they may have a further respect, and may signify, that this was but an earnest of further and greater blessings to be expected in this place, where the Temple was built, and the Lord Christ was manifested in the Flesh. . 15 And the angel of the LORD called unto Abraham out of heaven the second time, 16 And said, * Psal. 105. 9 Luk. 1. 73. Heb. 6. 13. By myself have I sworn d So the Lord swears by his name, jer. 44. 26. By his soul, in the Hebrew text, jer. 51. 14. By his Holiness, Amos 4. 2. Which is the same with by himself, here. Hence also it appears that the Angel who speaks here is Christ and God, because this is God's prerogative to swear by himself, as appears from Heb. 6. 13. , saith the LORD, for because thou hast done this thing e Not that Abraham by this act did properly merit or purchase the following promises, as plainly appears because the same things for substance had been freely promised to Abraham long before this time and action, Gen. 12. 2. and 13. 16. only what before was promised is now confirmed by an Oath as a Testimony of that singular respect which God had to Abraham and to this heroical instance of Faith and Obedience. , and hast not withheld thy son, thine only son; 17 That in blessing, I will bless thee, and in multiplying I will multiply thy seed, as the stars of the heaven, and as the sand which is upon the sea † Heb. lip. shore, and thy seed shall possess the gate f (i. e.) The City, by an usual Synecdoche, as Deut. 12. 15. and 18. 6. all the Cities and consequently the Country adjacent: gate for gates. The sense is, they shall subdue their Enemies. For the gates of Cities were the places both of jurisdiction or judicature, Deut. 21. 19 and 22. 15. Amos 5. 12, 15. Zech. 8. 16. and of fortification and chief strength in War, judg. 5. 8. Psal. 147. 13. Isa. 22. 7. Ezek. 21. 22. And this promise was fulfilled both literally in Israel's conquest of Canaan, in David, Solomon, etc. and spiritually in Christ, Psal. 110. 1, 2, 3. of his enemies: 18 * Chap. 12. 3. and 18. 18. Acts 3. 25. Gal. 3. 8. And in thy seed shall all the nations of the Earth be blessed, because thou hast obeyed my voice. 19 So Abraham returned unto his young men, and they risen up, and went together to Beer-sheba: and Abraham dwelled at Beer-sheba. 20 And it came to pass after these things, that it was told Abraham, saying, Behold, * Chap. 11. 29. Milcah she hath, also born children unto thy brother Nahor g This narration and Genealogy is added for Rebekahs' sake, and to make way for the following relation. . 21 Huz his firstborn, and Buzz h From whom descended, as some conceive, Elihu the Buzite, job 32. 2. his brother, and Kemuel the father of Aram i So called possibly because he dwelled amongst the Syrians, as jacob for the same reason was called a Syrian, Deut. 26. 5. But there was another more ancient Aram, from whom the Syrians descended, Gen. 10. 22. . 22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel. 23 And Bethuel begat * Called Rom. 9 10. Rebecca. Rebekah k Afterwards Isaac's Wife, Chap. 24. : these eight Milcah did bear to Nahor Abraham's brother. 24 And his concubine l Which was an inferior kind of Wife taken according to the common practice of those times, subject to the Authority of the principal Wife, and whose Children had no right of inheritance, but were endowed with gifts. See Gen. 21. 14. and 25. 6. , whose name was Reumah, she bore also Tebah, and Gaham, and Thahash, and Maachah m A name common both to Man, as 2 Sam. 10. 6. and Woman, as 1 King. 15. 13. . CHAP. XXIII. 1. AND Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah a This is the peculiar honour of Sarah the Mother of the faithful, 1 Pet. 3. 6. to have the years of her life numbered in Scripture. . 2 And Sarah died in Kirjath-arba b Or, The City of Arba, so called probably from a giant or great man called Arba, who lived and ruled in those parts. See jos. 14. 15. and 15. 13. , the same is Hebron c It is objected against this Scripture that this City was not called Hebron till Ioshua's time, jos. 14. 15. but this is a mistake, joshua doth not say so, but only that the name of Hebron before, (or in old time,) as this very particle is rendered, Deut. 2. 20. and elsewhere. So the sense is, The most ancient name of it was Kiriath-Arba. Nor doth joshua there give any account or reason of this change of the name at that time or upon that occasion, as the sacred Writers use to do in such cases, but rather supposeth that Hebron was the name of it before he came thither, and how long before that time he doth not express. in the land of Canaan: and Abraham came ‖ Into Sarah's Tent. See Gen▪ 18. 6, 9 to mourn for Sarah, and to weep for her d According to the laudable custom of all ages and nations to manifest their sense of God's hand upon them and of their own loss. See Gen. 50. 3. Deut. 34. 8. etc. . 3 And Abraham stood up from before his dead e To show his moderation in sorrow, and to take care for her burial according to his duty. , and spoke unto the sons of Heth, saying, 4 I am a stranger, and a sojourner with you: give me a possession of a buryingplace f The privilege of burial hath been always sought and prized, by all Nations, whom nature and humanity teacheth to preserve the bodies of men, which have been the Temples of reasonable and immortal souls from contempt and violation, so especially by Christians, as a Testimony and Pledge of their future Resurrection, See Numb. 33. 4. Deut. 21. 23. job 5. 26. For which cause Abraham desires a distinct burying place separated from the Pagan people. with you g In Canaan. There he and after him other Patriarches earnestly desired to be buried, upon this account, that it might confirm their own and their children's Faith in God's Promise, and animate their Children in due time to take possession of the Land. See Gen. 25. 9 and 47. 29, 30. and 50. 13, 25. Exod. 13. 19 Heb. 11. 22. , that I may bury my dead out of my sight h So she that before was the desire of his eyes, Ezek. 24. 16. is now, being dead become their torment. . 5 And the children of Heth answered Abraham, saying unto him. 6 Hear us my LORD i Here is a conjunction of the plural and singular number, because though but one person spoke, yet he spoke in the name of the whole community. , thou art † Heb. a prince of God. a mighty prince k Heb. A Prince of God. Great and excellent persons or things are oft expressed by adding the name of God. See Gen. 13. 10. Or, by Prince of God, they understand a Prince favoured and beloved of God. amongst us, in the choice of our sepulchers l For each Family had a distinct Sepulchre. bury thy dead: none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead. 7 And Abraham stood up, and bowed himself m (i. e.) Shown a civil respect to them in testimony of his thankfulness. Religion allows and requires civility and those gestures which express it. to the people of the Land n To the Governors of the people who managed all public affairs in the people's name and stead and for their good. , even to the children of Heth o So called from Heth the Son of Canaan, Gen. 10. 15. . 8 And he communed with them, saying, if it be your mind p Heb. If it be with, i. e. agreeable to, your soul, that is, your will, or good pleasure: For so the Soul is sometimes taken, as Deut. 23. 24. Psal. 27. 12. and 41. 2. that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar: 9 That he may give me the cave of ‖ Or, double cave. Machpelah q Which seems to be the proper name of the place, ver. 17, 19 so called from its duplicity, because the cave was double, either one for Men, and another for Women: Or the one served only for an entrance into the other, which was the burying place. , which he hath, which is in the end of his field: for † Heb. full money. as much money as it is worth r Heb. For full money, 1 Chron. 21. 22, 24. i. e. for money of full weight answerable to its worth. , he shall give it me, for a possession of a buryingplace amongst you. 10 And Ephron dwelled s Heb. Did sit, to wit, at that time, as one of the chief o●… rulers of the People: 〈◊〉 so the word sitting is oft used, as we shall see hereafter. amongst the children of Heth. And Ephron the Hittite answered Abraham in the * Heb. ●…rs. audience of the children of Heth, even of all that went in at the gates of his City t Either where he was born, or at least where he lived. , saying, 11 Nay my Lord, hear me: the Field give I thee, and the cave that is therein, I give it thee, in the presence of the sons of my people give I it thee: bury thy dead. 12 And Abraham bowed down himself before the people of the land. 13 And he spoke unto Ephron in the audience of the people of the land, saying, But if thou wilt give it u It is a short speech, and something must be supplied: Either if thou wilt give or resign it to me: Or, if thou be the Man of whom I speak: For though Abraham knew his name, he might not know him by face, nor that he was then present. , I pray thee, hear me, I will give thee money for the Field x He prudently chose rather to buy it, then to receive it as a gift, partly because it would be the surer to him and his, ver. 17▪ 20. and partly because he would not have too great obligations to his Pagan Neighbours. : take it of me, and I will bury my dead there. 14 And Ephron answered Abraham, saying unto him, 15 My LORD, harken unto me: the land is worth four hundred * Exod. 30. 15. Ezek. 45. 12. shekels of silver y He speaks of the common shekel, which many value at fifteen pence of English money, but others more probably at two shillings and six pence, rightly as I conceive, supposing that this was of the same weight and value with the Shekel of the Sanctuary, which was so called not as if that were double to the former, but only because all shekels were to be examined by that standard which was kept in the Sanctuary. ; what is that betwixt me and thee z Both Friends and rich men: It is not worth any words o●… trouble between us. ? bury therefore thy dead. 16 And Abraham harkened unto Ephron, and Abraham weighed a For in those time's silver was paid by weight, Gen. 43. 21. jer. 32. 10. to Ephron the silver which he had named, in the audience of the sons of Heth, four hundred shekels of silver, currant money with the merchant b (i. e.) Right for quality as well as weight, in the judgement of Merchants, whose frequent dealing in it makes them more able to judge of it. ▪ 17 And * chap. 25. 9 and 50. 13. the field of Ephron which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure 18 Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gates of his City. 19 And after this Abraham buried Sarah his wife in the cave of the field of Machpelah, before Mamre, the same is Hebron in the land of Canaan. 20 And the field, and the cave that is therein, were made sure unto Abraham for a possession of a buryingplace, by the sons of Heth. CHAP. XXIV. 1 AND Abraham was old a Being one hundred and forty years old, by comparing Gen. 21. 5. with Gen. 25. 20. , and † Heb. gone into days. well stricken in age: and the LORD had blessed Abraham in all things: 2 And Abraham said unto his eldest servant of his house b viz. Eliezer, Gen. 15. 2. , that ruled over all that he had, * chap. 47. 29. Put, I pray thee, thy hand under my thigh c A ceremony used in swearing as now, so anciently in the Eastern parts, as Gen. 47. 29. Either as a testimony of subjection, and promise of faithful service, for this rite was used only by inferiors towards superiors; or, as some think, with respect to the blessed seed, Christ, who was to come out of Abraham's thigh, as the phrase is Gen. 46. 26. because this rite was used only to Believers. : 3 And I will make thee swear by the LORD, the God of heaven, and the God of the Earth, that, * chap. 24. 3. and 27. 46. & 28. 2. Exod. 34. 16. Deut. 7. 3. thou shalt not take a wife unto my son d (i. e.) Not persuade nor engage my Son to take; for Isaac though forty years old, was not only willing to be governed by his Father in this affair, but also to hearken to the counsel of this wise and faithful servant, of whom both his Father and himself had such long and large experience. of the daughters of the Canaanite e For he kn●…w that they were not only gross Idolaters and heinous sinners, for so many others were; but that they were a People under God's peculiar curse, Gen. 9 25. and devoted to extirpation and utter destruction, which was to be inflicted upon them by Abraham's Posterity: And therefore to marry his Son to such persons had been an high degree of self-murder, whereby the holy and blessed Seed had been in danger of great infection from them and utter ruin with them. And Abraham's practice was afterwards justified by God, who hath oft showed his dislike of such unequal matches of his People with those Infidels and Idolaters by severe prohibitions and sharp censures. See Exod. 34. 16. Deut. 7. 3. jos. 23. 12. Esd. 9 1, 2, 3. Nehem. 13. 23, 25. 2 Cor. 6. 14, 15. among whom I dwell. 4 But thou shalt go unto my Country f (i. e.) Mesopotamia, ver. 10. which being largely taken for the Country between those two famous Rivers Euphrates and Tigris, from which situation it hath that name, so Chaldaea, whence Abraham came, Gen. 11. 31. and 12. 1. was a part of it. , and to my kindred g The Family of Nahor, concerning the increase whereof he had received information, Chap. 22. 20, etc. Which he justly preferred before the Canaanites, partly because though they were Idolaters, as appears from Gen. 31. 19, 30, 32, 35. and jos. 24. 2. yet they did Worship the true God together with Idols, a●… may be gathered from ver, 31, 50, of this chapter, and from other places, and therefore there was more hopes of the conversion of one of that Family; and partly because they lived at a great distance from the place where Abraham and his Posterity did and should live, and therefore one of that stock would be more easily disintangled from her Superstition and Idolatry because she was removed from the influences of the evil counsels and examples of her nearest relations; and partly because they were of the race of blessed Shem, and not of cursed Canaan. , and take a wife unto my son Isaac. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land h Note here the prudence and piety of this good man, who before he would take an Oath, doth diligently inquire into the nature and conditions of it, and expressly mentioneth that exception, which might seem to be of course supposed in it. ; must I needs bring thy son again unto the land from whence thou camest. 6 And Abraham said unto him, Beware thou, that thou bring not my son thither again i In case she will not come hither, do not thou engage that he shall go thither. Why so? 1. Because there was more danger of infection from his wife and her kindred because of their friendly and familiar and constant converse with him, than from the Canaanites, who were strangers to him, and lived separately from him, and had but little conversation with him. 2. Because the command of God to Abraham to come out of Chaldaea and into Canaan, did extend to his posterity also, whom God would oblige to dwell there as long as they could, that they might live in constant Faith and expectation of the performance of God's promise in giving this Land unto them. Quest. How could he bring Isaac thither again, where he never was? Answ. 1. Isaac might be said to be there before virtually, or in the Loins of his Father, as Levi is said to pay Tithes to Melchisedek by Abraham in whose Loins he was. 2. This again may be referred to the servant, that when he returned again he would not carry Isaac along with them. 3. He might reasonably suppose that Isaac must go once thither to fetch his Wife, (for her coming so suddenly to him was an unexpected thing) but he would not have him promise, that when he had done so once, he should go thither again to live there with her. . 7 The LORD God of heaven * chap. 12. 1. which took me from my Father's house, and from the land of my kindred, and which spoke unto me, and that swore unto me, saying, * chap. 12. 7. and 13. 15▪ and 15. 18▪ and 26. 4. Unto thy seed will I give this land, he shall send his angel before thee * To direct and succeed thee in this enterprise. Compare Exod. 14. 19 and 23. 20. , and thou shalt take a wife unto my son from thence k I doubt not of the success. He might say so, either by rational conjecture both from the nature of the thing, and from the constant course of God's Providence blessing him in all his concerns; or by particular assurance and inspiration from God. . 8 And if the woman will not be willing to follow thee, than thou shalt be clear from this my oath l From the obligation of this oath, and from the penalties of the violation of it. : only bring not my son thither again. 9 And the servant put his hand under the thigh of Abraham his master, and swore to him concerning that matter. 10 And the servant took ten camels of the camels of his master, and departed, ( ‖ Or, and. for all the goods of his master were in his hand m (i. e.) In his power to take without particular orders what he thought fit and necessary either for his own use, or for the promotion of the present business. ) and he arose, and went to Mesopotamia, unto the * chap. 27. 43. City of Nahor ‖ Which was Haran, by comparing Gen. 28. 10. and 29. 4. . 11 And he made his camels to kneel down without the city, by a well of water, at the time of the evening, even the time † Heb. that women which draw water go forth. that women go out to draw water. 12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and show kindness n Or, Mercy. He makes no mention of himself, nor of the merits of his master, but he ascribes even temporal blessings, and much more eternal Salvation, merely to God's mercy. unto my master Abraham. 13 Behold, * Vers. 43. I stand here by the well of water, and * chap. 29. 9 Exod. 2. 18. the daughters of the men of the city come out to draw water. 14 And let it come to pass o That this was not a rash and vain fancy, but a special expectation and confidence wrought in him by God's spirit appears both by the eminent prudence and godliness of this person, and by the exact correspondency of the event with his prayer, and by parallel examples, as judg. 6, 36. 1 Sam. 6. 7. and 14. 8. that the damsel to whom I shall say, let down thy pitcher, I pray thee, that I may drink, and she shall say, drink, and I will give thy camels drink also, let the same be she that thou hast appointed p Heb. evidently pointed out: or exactly searched out, as a person meet for him. for thy servant Isaac, and thereby shall I know that thou hast showed kindness unto my master. 15 And it came to pass, before he had done speaking, that behold, Rebekah came out, who was born to Bethuel son of * chap. 11. 29. Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder q According to the manner of the first and purest ages of the World, wherein humility and diligence, not, as in this degeneration of the World, Pomp and Idleness, were the Ornaments of that Sex and Age. See Gen. 18. 6. and 29. 9, 19, 20. Exod. 2. 16. Prov. 31. 27. . 16 And the damsel was † Heb. good of countenance. very fair to look upon, a virgin, * Numb. 31. 17. neither had any man known her r (i. e.) She was a Virgin not only in Title and show, but in Truth, for no man had known her, i. e. corrupted her. : and she went down to the well, and filled her pitcher, and came up. 17 And the servant ran to meet her, and said, Let me (I pray thee) drink a little water of thy pitcher. 18 And she said, drink my Lord s For his retinue shown him to be a person of more than ordinary quality. ; and she hasted, and let down her pitcher upon her hand, and gave him drink. 19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. 20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. 21 And the man wondering at her t (i. e.) At the wonderful providence of God and the eminent answer of his prayer. , held his peace, to wit, that he might know whether the LORD had made his journey prosperous, or not. 22 And it came to pass, as the camels had done drinking; that the man took u (i. e.) Gave to her, as that word of taking, or receiving is oft used, as Gen. 12. 19 Exod. 18. 12. and 29. 25. Psal. 68 18. compared with Eph. 4. 8. a golden ‖ Or, jewel for the forehead. ear-ring x So the word signifies, Gen. 35. 4. Exod. 32. 2, 3. Or jewels for the forehead, which hung down from the forehead to the nose, or between the eyes. So the word is used, ver. 47. Ezek. 16. 12. of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold. 23 And said y Or, For he had said: For it is probable he enquired who she was before he gave her those presents. , whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? 24 And she said unto him, I am the daughter of Bethuel, the son of Milcah z So she signifies that she was Nahors Daughter not by his Concubine, but by his lawful and principal Wife. , which she bore unto Nahor: 25 She said moreover unto him, we have both straw and provender enough, and room to lodge in. 26 And the man bowed down his head, and worshipped the LORD a Giving thanks to God for his marvellous assistance hitherto, and begging the continuance of his presence and blessing. . 27 And he said, blessed be the LORD God of my Master Abraham; who hath not left destitute my master of his mercy, and his truth b (i. e.) Who hath showed his mercy in promising all manner of blessings, and his truth in performing his promises at this day. Or it is a figure called Hendyadis, for true mercy, q. d. he hath not only been kind to him in show and in words but in real and considerable effects. : I being in the way, the LORD led me to the house of my master's brethren c (i. e.) Near Kinsmen, as that word is commonly used, as ver. 48. and Gen. 13. 8. Mark 3. 31, 32. . 28 And the damsel ran, and told them of her mother's house d Not, of her Father's house; either because her Father was now dead, and Bethuel, who is hereafter mentioned, was not L●…bans Father, but his Brother so called: Or because the Women had distinct appartiments in the houses, and she went first thither according to her custom. these things. 29 And Rebekah had a brother, and his name was Laban, and Laban ran out unto the man unto the well. 30 And it came to pass, when he saw the ear-ring, and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spoke the man unto me; that he came unto the man, and behold he stood by the camels at the well. 31 And he said, Come in thou blessed of the LORD e (i. e.) Whom God hath so eminently favoured and blessed. , wherefore standest thou without? for I have prepared the house, and room for the camels. 32 And the man came into the house, and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him f Of which custom, see Gen. 18. 4. . 33 And there was set meat before him, to eat: but he said, I will not eat until I have told mine errand. And he said, speak on. 34 And he said, I am Abraham's servant. 35 And the LORD hath blessed my master greatly, and he is become great; and he hath given him flocks, and herds, and silver, and gold, and man-servants, and maidservants, and camels, and asses. 36 And Sarah my master's wife bore a son to my master when she was old, and * Chap. 25. 5. unto him hath he given all that he hath g (i. e.) Hath purposed and promised, and doth by me engage that he will give. Things are oft said to be done, in Scripture language, when they will certainly and shortly be done. . 37 And my master made me swear, saying, thou shalt not take a wife to my son of the daughters of the Canaanites, in whole land I dwell. 38 But thou shalt go unto my Father's house, and to my kindred, and take a wife unto my son. 39 And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, The LORD, * Chap. 17. 1. before whom I walk h In Obedience to all his commands, and in hearty trust in his promises and gracious providence towards me and mine. , will send his angel with thee, and prosper thy way: and thou shalt take a wife for my son of my kindred, and of my father's house. 41 Then shalt thou be clear from this my oath i Heb. from my curse, denounced against thee if thou shouldst violate thine oath. The words oath and curse are ofttimes indifferently used because they commonly go together, and sometimes they are both expressed, as Numb. 5. 21. , when thou comest to my kindred, and if they give not thee one, thou shalt be clear from my oath. 42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go k (i. e.) The design or course in which I am engaged: as the word way is frequently used. . 43 * Vers. 13. Behold, I stand by the well of water, and it shall come to pass, that when the Virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink. 44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman, whom the LORD hath appointed out for my master's son. 45 And before I had done speaking in my heart, behold, Rebekah came forth with her pitcher on her shoulder, and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 47 And I asked her l First he asks who she was, than he gives the gifts to her: Which is the right order and is here observed in the repetition. which was inverted in the first relation, ver. 22, 23. , and said, whose daughter art thou? and she said, the daughter of Bethuel Nahors son, whom Milcah bore unto him: and I put the ear-ring upon her face, and the bracelets upon her hands. 48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in † Heb. the way of 〈◊〉. the right way, to take my master's brother's daughter unto his son. 49 And now if ye will deal kindly and truly m If you will show true kindness and real friendship to him in giving your daughter to his son. with my master, tell me: and if not, tell me, that I may turn to the right hand, or to the left n (i. e.) That I may look out a wife for him elsewhere. It is a proverbial expression, Numb. 20. 17. and 22. 26. Deut. 2. 27. . 50 Then Laban and Bethuel o Laban is put first, either because this Bethuel was not his Father but his younger Brother, as josephus thinks; or because Laban was the chief manager of this business, to whom his Father seems to have committed the care of his Family being himself unfit for it through age or infirmity. answered and said, The thing proceedeth from the LORD p From God's counsel and special providence. Hereby it appears they had the Knowledge and Worship of the true God among them, though they added Idols to him. : we cannot speak unto thee bad or good q We cannot without opposing God speak or act any thing which may hinder thy design or thwart thy desires. Compare Gen. 31. 24, 29. 2 Sam. 13. 22. . 51 Behold, Rebekah is before thee ‖ (i. e.) In thy power and disposal; as this phrase is taken Gen. 20. 15. and elsewhere. , take her, and go, and let her be thy master's sons wife, as the LORD hath spoken. 52 And it came to pass, that when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the Earth. 53 And the servant brought forth † Heb. vessels. jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother, and to her mother precious things r The precious fruits of the Land from which he came. See Deut. 33. 13, etc. or in general, other rare and excellent things. In those day's men gave portions for their wives, as now they have portions with them. . 54 And they did eat and drink, he, and the men that were with him, and tarried all night: and they risen up in the morning, and he said, * Vers. 56. and 59 send me away unto my master. 55 And her brother and her mother said, let the damsel abide with us ‖ Or, a full year, or ten months. a few days, at the least ten s Others thus, a year, or at the least ten months, the word days being put for a year, as elsewhere. But it is very improbable that they would demand or expect such a thing from this man whom they saw bend so much upon expedition. , after that she shall go. 56 And he said unto them, hinder me not, seeing the LORD hath prospered my way: send me away, that I may go to my master. 57 And they said, we will call the damsel, and inquire at her mouth t (i. e.) Understand her mind by her words, not so much concerning the marriage itself, in which she resigned up herself to the disposal of her Parents and Friends, and to which she had given an implicit consent by her acceptance of those presents which were made to her for that end; as concerning the hastiness of her departure. . 58 And they called Rebekah, and said unto her, wilt thou go with this man? And she said, I will go. 59 And they sent away Rebekah their sister, and her nurse u Deborah, by comparing chap. 35. 8. In this corrupt Family the Mother and the Nurse are two distinct persons, but in Abraham's pious Family there was no such principle or practice. See Gen. 21. 7. , and Abraham's servant; and his men. 60 And they blessed Rebekah, and said unto her, Thou art our sister x (i. e.) Our near Kinswoman, distance of place shall not alienate our affections from thee, but we shall still own thee as our sister, and, as far as we can, be ready to perform all the duties of brethren to thee. , be thou the mother of thousands of millions, and * Chap. 22. 17. let thy seed possess the gate of those which hate them. 61 And Rebekah arose, and her damsels, and they road upon the camels, and followed the man: and the servant took Rebekah, and went his way. 62 And Isaac came from the way of the * Chap. 16. 14. and 25. 11. well Lahairoi, for he dwelled in the south-country y In the Southern part of Canaan, as Gen. 12. 9 at Beersheba whither, it seems, Abraham returned after Sarahs' death. 63 And Isaac went out to ‖ Or, to pray. meditate z To converse with God and with himself by pious and profitable thoughts and ejaculations, and fervent prayers, as for other things, so particularly for God's blessing upon this great affair, and so his prayers are eminently answered. in the field a He chooseth a solitary place, wherein he might more freely attend upon God without any interruption or distraction. at the eventide b That as he had begun the day with God, so he might close it with him, and commit himself to his protection. Compare Psal. 55. 17. : and he lift up his eyes, and saw, and behold, the camels were coming. 64 And Rebekah lift up her eyes, and when she saw Isaac, she lighted off the camel c As a testimony of her respect to him whom by the servant she understood to be her Lord and Husband. Compare jos. 15. 18. 1 Sam. 25. 23. . 65 For she had said unto the servant, what man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself d In token of modesty, reverence, and subjection. See Gen. 20. 16. 1 Cor. 11. 10. . 66 And the servant told Isaac all things that he had done. 67 And Isaac brought her into his mother Sarahs' tent e Partly to give her possession of it, and partly to consummate the Marriage. Women than had their tents apart from Men. See Gen. 18. 10. and 24. 67. and 31. 33. , and took Rebekah, and she became his wife, and he loved her, and Isaac was comforted after his mother's death f A sorrowful sense whereof he yet had retained though she died three years before this time. . CHAP. XXV. 1 THen a After Sarahs' death and Isaac's Marriage. again Abraham took b Not from any inordinate lust, which his age and eminent grace may sufficiently evince, but from a desire of more Children and of accomplishing Gods promise concerning the great multiplication of his seed. a wife c A secondary Wife, or a Concubine, as she is called, ver. 6. and 1 Chron. 1. 32. , and her name was Keturah d A distinct person from Hagar, as appears from ver. 6. and 12. and as it seems, of better quality, and younger, for Hagar was now eighty years old, and not likely to be a mother of six Children. . 2 And she bore him e Quest. How could Abraham, being now about one hundred years old, have so many Children, when his body was dead in his hundredth year? Answ. Because that renewed strength which was miraculously conferred upon him did still in a great measure remain in him, being not a temporary action, but a durable habit or power. Zimran, and Jokshan and Medan f These persons were the heads of several people dwelling in Arabia and Syria, where we shall find evident footsteps of their names amongst ancient Geographers, only a little changed, which could not be avoided in their translation into another Language. , and Midian g The Father of those Midianites, of whom we read, Gen. 36. 35. judg. 6. 2. Isa. 10. 26. , and Ishbak, and Shuah h From whom Bildad seems to be descended, job 2. 11. . 3 * 1 Chron. 1. 32. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian, Ephah i Of whom see Isa. 60. 6. , and Epher k From whom some think Africa received its name. , and Hanoch, and Abidah, and Eldaah: all these were the Children of Keturah. 5 And Abraham gave l Which before he purposed and promised to give, Gen. 24. 36. And now actually gave. all that he had m Except that which is excepted in the following verse, and except the use and enjoyment of his estate during his own life. unto Isaac. 6 But unto the sons of the concubines n Hagar and Keturah. Concubines are sometimes called Wives, as Gen. 16. 3. judg. 19 1, 2, 3. 29. but their Children had no right to the inheritance. For though the Children of jacobs' Concubines did equally partake of the inheritance with the other Children, that was done by divine appointment and jacobs' voluntary act, and upon special reason, because of the vast inheritance promised and afterwards given to them, which made it no loss, but a great convenience and advantage to the Children of the chief Wives to have their half-brethrens, the Sons of the Concubines, seated so near to them. which Abraham had, Abraham gave gifts, and sent them away from Isaac his son o Partly that the entire possession of that Land might be reserved to the Children of Isaac; and partly lest nearness of relation joined with cohabitation or neighbourhood should beget a great familiarity between them, whereby Isaac's seed were likely to be infected by their brethren, whose degeneration and Apostasy Abraham might easily foresee from the evil inclinations of their own hearts, and God's exclusion of them from that Covenant of grace and life, which was the only effectual remedy against that powerful and universal corruption , (while he yet lived) eastward unto the east-country p Into Arabia and other parts of Asia the greater, which were situate eastward from the Southern part of Canaan where Abraham now was, whence these people are oft called the Children of the East, as judg. 6. 3. and 7. 12. job 1. 3. . 7 And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. 8 Then Abraham gave up the ghost q His soul was not required of him, as it was of that fool, Luk. 12. 20. not forced from him by sharp and violent diseases, but was quietly, easily, and cheerfully yielded up by him into the hands of his merciful God and Father, as the word intimates. , and died in a good r Good both graciously, his hoary head being found in the way of righteousness, and naturally, free from the manifold infirmities and calamities of old age. Of which see Eccles. 12. 1. etc. old age, an old man, and full of ‖ Or, days. See Chap. 35. 29. years s In the Hebrew it is only, full, or satisfied; but you must understand with days or years, as the phrase is fully expressed Gen. 35. 29. 1 Chron. 23. 1. and 29. 28. job 42. 17. jer. 6. 11. When he had lived as long as he desired, being in some sort weary of life and desirous to be dissolved: or full of all good, as the Chaldee renders it, satisfied, as it is said of Naphtali, Deut. 33. 23. with favour, and full with the blessing of the Lord, upon himself, and upon his Children. , and was gathered to his people t To his godly progenitors, the former Patriarches, to the Congregation of the just in heaven, Heb. 12. 23. in regard of his soul: For it cannot be meant of his body, which was not joined with them in the place of burial, as the phrase is Isa. 14. 20. but buried in a strange Land, where only Sarahs' body lay. And it is observed, that this phrase is used of none but good men, of which the Jews were so fully persuaded, that from this very expression used concerning Ishmael here below, ver. 17. they infer his Repentance and Salvation. See this phrase Gen. 15. 15. and 49. 29. Numb. 20. 24. and 27. 13. judg. 2. 10. . 9 And his sons, Isaac and Ishmael u For Ishmael though banished from his Father's house lived in a place not very far from him, and as no doubt he received many favours from his Father after his departure, which is implied here, ver. 6. though it be not mentioned elsewhere, so it is probable that he had a true respect and affection to his Father, which he here expresseth. buried him in the cave of Machpelah, in the field of Ephron, the son of Zohar the Hittite, which is before Mamre. 10 * Chap. 23. 16. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. 11 And it came to pass after the death of Abraham, that God blessed his son Isaac, and Isaac dwelled by the * Chap. 16. 14. and 24. 62. well Lahairoi. 12 Now these are▪ the generations of Ishmael x Here recorded as an evidence of God's faithfulness in fulfilling his promises made to Abraham, Gen. 16. 10. and 17. 20. Abraham's son, whom Hagar the Egyptian, Sarahs' handmaid, bare unto Abraham. 13 And * 1 Chron. 1. 29. these are the names of the sons of Ishmael by their names, according to their generations, the firstborn of Ishmael, Nebajoth y Of whom see Isa. 60. 7. From whom part of Arabia was called Nabathea. , and Kedar z Of whom see Psal. 120. 5. Isa. 21. 16. jer. 49. 28. the Father of those called Cedraei or Cedareni in Arabia. , and Adbeel, and Mibsam. 14 And Mishma, and Dumah a From him Dumah, Isa. 21. 11. or Dumatha a place in Arabia, seems to have received its name. Others make him the Father of the Idumeans. , and Massa, 15 ‖ Or, Hadad, 1 Chron. 1. 30. Hadar and Tema b He gave his name to the City and Country of Tema or Teman, job 2. 11. and 6. 19 jer. 25. 23. , Jetur c The Father of the Itureans, as may be gathered from 1 Chron. 5. 19 , Naphish, and Kedemah. 16 These are the sons of Ishmael, and these are their names by their towns, and by their castles * Chap. 17. 20. , twelve princes according to their nations. 17 And these are the years of the life of Ishmael: an hundred and thirty and seven years, and he gave up the ghost, and died, and was gathered unto his people. 18 And they dwelled from Havilah unto Shur, that is before Egypt, as thou goest towards Assyria ‖ (i. e.) On that part or side of Egypt which leads to Assyria. : and he * Heb. fell, 2 Sam. 21. 9 died in the presence of all his brethren d His brethren surviving him and being his Neighbours, and therefore as they had conversation with him in the time of his Life, so now they did him honour at his death. But this translation and interpretation may seem improbable. 1. Because his death was related ver. 17. and would not be so presently repeated. 2. Because the foregoing words in this verse speak not of his death, but of his dwelling, to which these words do very well agree: For what we translated and he died, is commonly rendered and he fell, or it fell, and is most commonly used concerning a lot whereby men's portions are designed and divided, as Levit. 16. 9, 10. Numb. 33. 54. jos. 16. 1. and so the sense may be, it fell, i. e. that Country fell to him and his, or, he lay, or was stretched out, or posted himself, as the Hebrew word is used, judg. 7. 12. i e. he dwelled, in the presence of all his brethren; and so indeed his Country lay, between the Children of Keturah on the East, and the Children of Isaac and Israel on the West. . 19 And these are the generations of Isaac, Abraham's son: * Matth. 1. 2. Abraham begat Isaac. 20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram e Either of the Country of Syria, as it is called Host 12. 12. or rather, Padan of Syria, or, as the Septuagint and Chaldee render it, Mesopotamia of Syria: For that Padan is the proper name of a place may be gathered from Gen. 48. 7. and it is so called from its situation between two Rivers, for Padan signifies a pair or two. : the sister to Laban the Syrian. 21 And Isaac entreated the LORD f He prayed, as the Hebrew word signifies, instantly or fervently, frequently and continually, for near twenty years together, for so long it was between their marriage and the first child: He was so much concerned because not only his comfort, but the truth of God's promise, depended upon this mercy: And he knew very well, that God's purpose and promise did not exclude, but require, the use of all convenient means for their accomplishment. for his wife g Or, in the presence of his Wife, signifying, that, besides their more secret devotions, they did ofttimes in a more solemn manner, and with united force pray for this mercy wherein they were both equally concerned. Or, over against his wife, noting that each of them did severally and apart entreat God for this mercy, so that there was a concurrence, if not in place, yet in design and action. , because she was barren h As divers of those holy women that were progenitors of Christ have long been, that it might appear that that sacred stock was propagated more by the virtue of God's grace and promise, then by the power of nature. : and the LORD was entreated of him, and * Rom. 9 10. Rebekah his wife conceived. 22 And the children struggled together within her i In a violent and extraordinary manner, which was likely to cause both pain and fear in her. : and she said, If it be so, why am I thus k The sense may be either 1. If it be thus with me, that there be two Children contending and fight within me, likely to destroy one the other, and both threatening my death, why did I desire and pray for this as a great mercy! Or, why is it thus with me! Why hath God dealt thus with me, to continue my life till it be a burden to me, and to give me conception which is so painful and hazardous. Or rather 2. If God hath granted me my desire in the conception of a Child, what means this disturbance and conflict within me, which threatens me with the loss of the mercy before I enjoy it? For she seems not so much to murmur at it as to wonder and to inquire about it, as it here follows. ? And she went to inquire of the LORD l Either immediately by ardent prayers to God that he would reveal his mind to her herein; or mediately by her Father Abraham, who lived fifteen years after this time, ver. 7. or by some other godly Patriarch yet surviving, by whom God used to manifest his Will and Counsels to others, when he thought fit. . 23 And the LORD said unto her m Either by inward inspiration, in a dream or vision; or by the ministry of an Angel or Prophet. , Two nations n (i. e.) The Roots, Heads, or Parents of two distinct nations, one opposite to the other, the one blessed, the other accursed, namely the Israelites and Edomites. are in thy womb, and two manner of people shall be separated o Not only separated from thee, but one separated or greatly differing from the other in their frame of body, temper of mind, course of life, profession and practice of Religion. from thy bowels: and the one people shall be stronger than the other people: and * Rom. 9 12. the elder p Or, the greater, namely Esau, who was, as older, so of a stronger constitution of Body, and of greater power and dignity in the World than jacob, and Esau's posterity were great Princes for a long time, when jacobs' seed were strangers in Canaan, slaves in Egypt, and poor afflicted wanderers in the Wilderness. But saith he, Esau and his shall not always be stronger and mightier than jacob and his posterity, the tables shall be turned, and the Children of Israel shall be uppermost and subdue the Edomites, which was literally accomplished in David's time, 2 Sam. 8. 14. and afterwards 2 Chron. 25. 11, 12. and after that by the Maccabees, but much more eminently in a spiritual sense under the Gospel, when one of jacobs' Children, even Jesus Christ, shall obtain the dominion, and shall rule the Edomites no less than other Heathen nations with his iron rod, and make them serviceable one way or other to his Glory, and to the felicity of his true Israel. shall serve the younger. 24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. 25 And the first came out red q With red hair upon all the parts of his body. From him the Red Sea is supposed to receive its name, it being so called, as the Heathen writers tell us, from one who reigned in those parts and was called Erythras or Erythrus, which signifies red, the same with Edom or Esau. , * Chap. 27. 11. 16. 23. all over like an hairy garment: and they called his name Esau r (i. e.) Made or perfect, not properly a Child, but rather a man as soon as he was born, having that hair upon him which in others was an evidence of manhood. . 26 And after that came his brother out, and * Hosea 12. 3. his hand took hold on Esau's heel, and his name was called Jacob s (i. e.) Supplanter, or one that taketh hold of or trippeth up his brother's heels. See Gen. 27. 36. : and Isaac was threescore years old when she bore them. 27 And the boys grew, and Esau was a cunning hunter u Of wild beasts, and afterwards an oppressor of men. Compare Gen. 10. 9 This course of Life was most agreeable to his complexion, fierce and violent. , a man of the field x One that delighted more in conversing abroad than at home, whose employment it was to pursue the Beasts through Fields and Woods and Mountains, who therefore chose an habitation fit for his purpose in mount Seir. , and Jacob was † Heb. a perfect, or, sincere. a plain man y A sincere, honest, and plainhearted man. Or a just and perfect man, as the word is used, Gen▪ 6. 9 , dwelling in tents z Quietly minding the management of his own domestic affairs, his Lands and Cattle, and giving no disturbance either to wild beasts or men. . 28 And Isaac loved Esau, because † Heb. venison was in his mouth. he did eat of his venison a Not simply nor chief because he pleased his palate, but because this was an evidence of his sons great respect and affection to him, that he would take such pains and incur such hazards to which that course of Life exposed him that he might please and serve his Father. : but Rebekah loved Jacob b Upon better grounds, both because of his more pious and meek temper, and because of the oracle and promise of God. . 29 And Jacob sod pottage: and Esau came from the field, and he was faint. 30 And Esau said to Jacob, feed me, I pray thee, † Heb. with that red, with that pottage. with that same red c Red by the infusion of Lentiles, or Saffron, or some other things of that colour. The word is doubled in the Hebrew text to show how vehemently he desired it. pottage, for I am faint: therefore was his name called Edom d Which signifies red, as he was at first so called from the colour of his hair, so now that name was confirmed and given to him afresh upon this occasion, q. d. He was rightly called Edom or red, not only historically for his colour, but prophetically for this accident. . 31 And Jacob said, sell me this day e (i. e.) Speedily without delay. So this Hebrew word is used 1 Sam. 2. 16. and 9 13, 27. 2 Chron. 18. 4. thy birthright f The birthright than had divers singular privileges, as 1. Dignity and Authority over his Brethren, Gen. 4. 7. and 27. 29, 37. and 49. 3. 2. A double portion, Deut. 21. 17. 1 Chron. 5. 1. 3. A special blessing from his Father, Gen. 27. 4. 4. The Priesthood and chief Government of the affairs of the Church in his Father's absence or sickness; and after his death, Numb. 8. 16, 17, etc. 5. The firstborn was a special Type both of Christ, who was to be a firstborn, and of the Church, which is called Gods firstborn, as Exod. 4. 22. and of the great privileges of the Church, particularly of Adoption and Eternal Life. See Heb. 12. 23. And therefore he is justly called profane, Heb. 12. 16. for slighting so sacred and glorious a privilege. Quest. 1. Can the birthright be lost? Answ. Yes. See Gen. 4. 7. and 1 Chron. 5. 1. Quest. 2. Did jacob well in this matter? Answ. No, because he tempted his brother to an act of profaneness and folly, and so was guilty of his sin. And though God had designed and promised this privilege to him, yet he should have waited till God had executed his promise in his own way, as David did till God gave him possession of saul's Kingdom, and not have anticipated God and snatched it by an irregular act of his own, as jeroboam did the Kingdom from Rehoboam. . 32 And Esau said, Behold, I am † Heb. going to die. at the point to die g Not with Famine, which could not consist with Isaac's plentiful estate and house, but by the perpetual hazards to which his course of life exposed him in the pursuit of wild Beasts and contending with other men. : and what profit shall this birthright do to me h By which he plainly showeth that his Care and Affections reached no further than the present Life. ? 33 And Jacob said, swear to me this day i jacob acted subtly in this affair, he knew that delays were dangerous, and Esau's consideration or second thoughts might have spoiled his bargain, and therefore herequires haste as in the sale, so in his Oath, wherein he addeth another sin, in hurrying his brother into an Oath by precipitation, which neither his brother should have taken, nor jacob should have advised him to take, without mature advice. , and he swore unto him, and * Heb. 12. 16. he sold his birthright unto Jacob. 34 Then Jacob gave Esau bread and pottage of Lentiles: and he did eat and drink, and risen up, and went his way k Secure and impenitent, without any remorse for his ingratitude to God or the injury which he had done to himself and to all his posterity. Preferring the present and momentany satisfaction of his lust and appetite, before Gods and his Father's blessing, and all the glorious privileges of the Birthright. : thus Esau despised his birthright l. CHAP. XXVI. 1 AND there was a famine in the land, * Chap. 12. 10. besides the first famine that was in the days of Abraham: and Isaac went unto * Chap. 26. 1. Abimelech a Not he mentioned Gen. 20. 2. but most probably his son and successor called by his Father's name. King of the Philistines unto Gerar. 2 And the LORD appeared unto him, and said, Go not down into Egypt b Wither it seems Isaac intended to go, it being a very fruitful place, and being encouraged to do so by his Father's example upon the same occasion. But God saw good reasons to forbid Isaac to go thither, which it is needless to inquire, and not difficult to conjecture. , dwell in the land which I shall tell thee of. 3 Sojourn in this land, and I will be with thee, and will bless thee: for unto thee, and unto thy seed c To thee, to enjoy for thy present comfort, and to them to possess as an inheritance. See the notes on Gen. 13. 15. and 15. 18. * Chap. 13. 1●…. and 15. 1●…. I will give all these countries, and I will perform * Chap. 22. 16. the oath d (i. e.) The promises confirmed by Oath. Gen. 22. 16, etc. which I swore unto Abraham thy father. 4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries, and in thy seed shall all the nations of the earth be * Chap. 12. 3. and 22. 18. blessed. 5 Because that Abraham obeyed my voice e Here was a covenant made between God and Abraham: and as if Abraham had broken the condition of walking before God required on his part, God had been discharged from the promise made on his part; so contrarily, because Abraham performed his condition, God engageth himself to perform his promise to him and to his seed. But as that promise and covenant was made by God of mere grace, as is evident and confessed, so the mercies promised and performed to him and his, are so great and vast that it is an idle thing to think they could be merited, by so mean a compensation as Abraham's obedience, which was a debt that he owed to God, had there been no such covenant or promise made by God, and which also was an effect of God's graces to him and in him. , and kept my charge, my commandments, my statutes, and my Laws. 6 And Isaac dwelled in Gerar. 7 And the men of the place asked him of his wife, and he said, she is my sister: for he feared to say, she is my wife, lest, said he, the men of the place should kill me for Rebekah, because she was fair to look upon. 8 And it came to pass, when he had been there a long time, that Abimelech King of the Philistines looked out of a window, and saw, and behold, Isaac was sporting with Rebekah his wife g Using more free and familiar carriage than became a Brother and Sister, but such as was allowable between Husband and Wife: See Deut. 24. 5. Prov. 5. 18, 19 But that this was not the conjugal act may easily be gathered from the circumstances of the time, and place, which was open to Abimeleches view, and therefore that was not consistent either with Isaac's modesty, or with his prudence, because he would not have her thought to be his Wife. . 9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, she is my sister? and Isaac said unto him, Because I said, lest I die for her. 10 And Abimelech said, what is this thou hast done unto us? one of the people might lightly have lain with thy wife h Because the Heathens esteemed Fornication either no sin or a very little one. , and * Chap. 20. ●…. thou shouldest have brought † Heb. sin. guiltiness upon us i The guilt of Adultery, which was heinous and formidable even amongst the Heathens, and especially here, because it was fresh in memory how forely God had punished Abimelech and all his Family only for an intention of Adultery, Gen. 20. Note here, they take it for granted, that their ignorance had not been a sufficient excuse for their sin. . 11 And Abimelech charged all his people, saying, He that toucheth k (i. e.) Hurteth or injureth. So that word is used ver. 29. and jos. 9 19 Psal. 105. 15. Zech. 2. 8. and being applied to a woman it is used for the defiling or humbling of her, as Gen. 20. 6. Prov. 6. 29. this man, or his wife, shall surely be put to death. 12 Then Isaac sowed in that land l Either in the grounds which he had hired of the right owners; or in some grounds which lay neglected and therefore were free to the first occupier; which was not strange in that age of the World, when the Inhabitants of countries' were not so numerous as afterward. , and † Heb. 〈◊〉. received in the same year an hundred fold m (i. e.) An hundred times as much as he sowed. The same degree of increase is intimated, Mitth. 13. 8. and affirmed sometimes of other places by Heathen Writers, but than it was in a better soil and season then this was; for this was a time of Famine or scarcity. : and the LORD blessed him. 13 And the man waxed great, and † Heb. 〈◊〉 〈◊〉. went forward, and grew until he became very great. 14 For he had possession of slocks, and possession of herds, and great store of ‖ Or, Husbandry. servants n Or rather, of husbandry, as this word is elsewhere used, of Corn fields, Vineyards, etc. for he is describing his Riches, which then consisted in the two things here expressed, Cattle and lands, which he diligently and successfully managed, ver. 12. , and the Philistines envied him. 15 For all the wells * chap. 21. 30. which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. 16 And Abimelech said unto Isaac, Go from us, for * Exod. 1. 9 thou art much mightier than we o Which breeds Envy, and Jealousy, and Fear, among my Subjects, and may occasion greater mischiefs, and therefore it is better that we should part Friends, than by continuing together be turned into Enemies. . 17 And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelled there. 18 And Isaac digged again the wells of water p For though there might be a brook there, probably it was but little and soon dried up. which they had digged in the days of Abraham his father q He digged those rather than new ones, partly to keep up his Father's memory, and partly because he had most right to them, and others less cause of quarrel with him about them. : for the Philistines had stopped them, after the death of Abraham: and he called their names after the names by which his father had called them. 19 And Isaac's servants digged in the valley, and found there a well of † Heb. living. springing water. 20 And the herdsmen of Gerar did strive with Isaac's herdsmen, saying, The water is ours r Because▪ digged in our soil: Which was no good argument, because he digged it by their consent or permission at his own charge and for his own use. : and he called the name of the well ‖ That is, contention. Esek, because they strove with him. 21 And they digged another well, and strove for that also: and he called the name of it ‖ That is, hatred. Sitnah. 22 And he removed from thence, and digged another well; and for that they strove not: and he called the name of it ‖ That is, room. Rehoboth: and he said, For, now the LORD hath made room for us, and we shall be fruitful in the land. 23 And he went up from thence to Beer-sheba s Where he lived before the famine drove him thence. . 24 And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. 25 And he * chap. 12. 7. and 13. 18. built an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well. 26 Then Abimelech went to him from Gerar, and A huzzath one of his friends, and Phicol t This may be either 1. The title of an office; for the word signifies, the mouth of all; or he by whom all the people were to present their addresses to the King, and receive the King's commands. Or 2. The name of a man: and then this might be the Son of him mentioned, G●…. 21. 32. called by his Father's name, as Abimelech also was. the chief captain of his army. 27 And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you? 28 And they said, † Heb. 〈◊〉 we saw. we saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee, 29 † Heb if 〈◊〉 〈◊〉, etc. That thou wilt do us no hurt; as we have not touched thee ‖ To wit, so as to injure or hurt thee, as above ver. 11. , and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD u Or, O thou who art now the blessed of the Lord, whom God hath enriched with great and manifold blessings, which we did not take away from thee, as we could easily have done, but thou dost still enjoy them; and now art, as thou wert amongst us, the blessed of the Lord. Or, Seeing God hath blessed thee, it will not become thee to curse us, or to bear any grudge against us for that little unkindness which we expressed to thee. Or it may be a wish, if thou makest this covenant with us, be thou now the blessed of the Lord, we hearty wish thy blessings and prosperity may increase. . 30 And he made them a feast, and they did eat and drink. 31 And they arose up betimes in the morning x Partly for the dispatch of their journey and business, and partly because then their minds were most vigorous and sober and fit to perform so sacred an action as an oath was. , and swore one to another: and Isaac sent them away, and they departed from him in peace. 32 And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water. 33 And he called it ‖ That is, an oath. Sheba: therefore the name of the City is ‖ That is, the well of the oath. Beer-sheba y This name had been given before either to this or a neighbouring place by Abraham, Gen. 21. 31. But was now buried in oblivion, as his wells were, and the wells being revived, he revives and renews the name, which proved now a lasting name, unto this day, as here follows, which is not added Gen. 21. 31. because then the name though given by Abraham was soon forgotten and neglected by others. unto this day. 34. And Esau was forty years old when he took to wife Judith, the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite z Both Hittites, the worst of the Canaanites, Ezek. 16. 3. Which from his Grandfather Abraham's severe charge, Gen. 24. 3. he must needs know would be highly displeasing both to God and to his Parents. And as Esau had several names, being called also Edom and Seir, so it seems these women and their Parents had, by comparing this with Gen. 36. 2. which was usual in those times and places. Or Esau had more Wives than these. . 35 Which * chap. 27. 46. were † Heb. bitterness of spirit. a grief of mind unto Isaac, and to Rebekah a Because to their Idolatry and other wickedness, they added obstinacy and incorrigibleness, despising their persons and godly counsels whereby they invited them to Repentance. . CHAP. XXVII. 1 AND it came to pass, that when Isaac was old a About one hundred and thirty seven years old. , and his eyes were dim, so that he could not see b Which was ordered by God's wise providence, not only for the exercise of Isaac's patience, but also as a means to transfer Esau's right to jacob. , he called Esau his eldest son, and said unto him, My son. And he said unto him, Behold, here am I 2 And he said, Behold now, I am old, I know not the day of my death. 3 Now therefore, take, I pray thee, thy weapons, thy quiver † Or, As the 〈◊〉 and Hebrew Doctors render it, thy Sword, a weapon no less necessary for an hunter of Beasts than a Bow. , and thy bow, and go out to the field, and † Heb. 〈◊〉. take me some venison. 4 And make me favoury meat, such as I love, and bring it to me, that I may eat c Quest. Why doth he require this before he bless him? Answ. 1. That being refreshed and delighted therewith his Spirit might be more cheerful, and so the fit for the giving of this prophetical benediction; for which reason also the Prophet. Eliha called for a minstrel ere he could utter his Prophecy, 2 Kings 3. 15. 2. By the special direction of Divine providence, that Esau's absence might give jacob the advantage of getting the blessing. , that my soul may bless thee d He speaks not here of a common and customary blessing, which Parents may bestow upon any of their Children as and when they please, but of the last, solemn, extraordinary and prophetical benediction, whereby these holy Patriarches did by God's appointment and with his concurrence constitute one of their son's heir not only of their inheritance, but of Abraham's covenant and all the promises both temporal and spiritual belonging to it. As for the oracle delivered to Rebecca which transferred this blessing upon jacob, chap. 25, 23. either Isaac knew not of it, not being sufficiently informed thereof by Rebecca; or he did not throughly understand it; or he might apprehend that it was to be accomplished not in the persons of Esau and jacob but in their posterity; or at this time it was quite out of his mind, or he was induced to neglect it through his passionate affection to his son Esau. before I die. 5 And Rebekah heard when Isaac spoke to Esau his son: and Esau went to the field to hunt for venison, and to bring it. 6 And Rebekah spoke unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying, 7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD e Solemnly as in God's presence, in his name and by his Authority and with his leave and favour, which I shall hearty pray for thee. So he signifies that this was more than an ordinary blessing which he now intended to give him. , before my death. 8 Now therefore, my son, obey my voice, according to that which I command thee. 9 Go now to the flock, and fetch me from thence, two good Kids of the goats f It is observable, that as jacob deceived his Father by a Kid, so his Sons deceived him by the same Creature, Gen. 37. 31, 32, 33. , and I will make them savoury meat g Out of their most tender and delicate parts: Wherewith it was not difficult to deceive Isaac, partly because of the likeness of the flesh especially being altered by convenient sauce; and partly because the same old age which had dimmed Isaac's sight had also dulled his other senses. for thy Father, such as he loveth: 10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. 11 And Jacob said to Rebekah his mother, Behold, Esau my brother is an hairy man, and I am a smooth man. 12 My father peradventure will feel me, and I shall seem to him as a deceiver g I shall appear to him to be indeed a deceiver, one that abuseth his age and blindness. The particle, as sometimes signifies not the likeness, but the truth of the thing, Io●…n 1. 14. 2 Corthians 3. 18. , and I shall bring a curse upon me h Which is due to every one that deceiveth the blind, Deut. 27. 18. especially his Father, and especially in a religious concern, jer. 48. 10. Mal. 1. 14. such as this was. , and not a blessing. 13 And his mother said unto him, Upon me be thy curse i She saith so, out of an assured confidence in the Divine oracle and promise. , my son, only obey my voice, and go fetch me them. 14 And he went and fetched, and brought them to his mother; and his mother made savoury meat, such as his father loved. 15 And Rebekah took † Heb. 〈◊〉. goodly raiment k Either his sacerdotal garments which the eldest son wore in the administration of that office which belonged to him; or rather some other suit better than ordinary. of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son. 16 And she put the skins of the Kids of the goats upon his hands, and upon the smooth of his neck l Upon the two naked parts of his Body which were most likely to be discovered. As for his face, it is more than probable from his age, which was the same with Esau's, Chap. 26. 34. that nature had given him a covering like Esau's. . 17 And she gave the savoury meat, and the bread, which she had prepared, into the hand of her son Jacob. 18 And he came unto his father, and said, My father, and he said, Here am I: who art thou, my son? 19 And Jacob said unto his father: I am Esau thy firstborn m This cannot be excused, for it was a manifest untruth, and no less is all this following relation, though it pleased God graciously to pardon it, and notwithstanding these failings to confer the blessing promised upon jacob. , I have done according as thou badest me: arise, I pray thee, sit, and eat of my venison, that thy soul may bless me. 20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it † Heb. before me. to me. 21 And Isaac said unto Jacob, Come near I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. 22 And Jacob went near unto Isaac his father: and he felt him, and said, the voice is jacob's voice, but the hands are the ●…ands of Esau. 23 And he discerned him not n Because all his senses were not only dulled with age and infirmity, but also held by divine providence, as theirs Luke 24. 16. for the bringing about his own purpose: So that it is no wonder he was so grossly deceived in the whole business. , because his hands were hairy, as his brother Esau's hands. So he blessed him. 24 And he said, Art thou my very son Esau? and he said, I am. 25 And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee: and he brought it near to him, and he did eat: and he brought him wine, and he drank. 26 And his father Isaac said unto him, come near now, and kiss me o Which he did either that he might more fully satisfy himself concerning the person; or rather as a mark of that special favour and affection wherewith he bestowed the blessing. Compare Gen. 48. 10. , my son. 27 And he came near and kissed him: and he smelled the smell of his raiment, and blessed him, and said, see, the smell of my son is as the smell of a field, which the LORD hath blessed f Which is full of odoriferous Herbs and Flowers and Fruits, and Spices, with some of which Esau's Garments might be perfumed in the chest where they were laid, as the manner now is. These garments smell not of the sheep-cotes and stables, as jacobs do, but of the Fields in which Esau is conversant. . 28 Therefore, * Heb. 1●…. 20. God give * Or, will give. For it is both a prayer and a prophecy. thee of the dew of heaven g He mentions the dew rather than the Rain, because it was of more constant use and necessity in those parts than the Rain, which fell considerably but twice in a year, the first being called the former, and the other the latter rain. And under this and the following blessings, which are but temporal, are comprehended all manner of blessings, both spiritual, temporal, and eternal, according to the usage of that time and state of the Church. , and the fatness of the earth h A fat and fruitful Land, which Canaan was, abounding with all sorts of precious fruits. Compare Deut. 8. 8. and 32. 13, 14. , and plenty of corn and wine. 29 * chap. 9 25. Let people serve thee, and nations bow down to thee: be Lord over thy brethren, and * chap. 49. 8. let thy mother's son bow down to thee i How and when this was fulfilled see Gen. 25. 23. ? * chap. 12. 3. cursed be every one that curseth thee, and blessed be he that blesseth thee. 30 And it came to pass as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his Father, that Esau his Brother came in from his hunting. 31 And he also had made savoury meat, and brought it unto his father k That Esau did not come to his Father till the meat was dressed may be ascribed partly to his own choice that he might▪ come with more acceptance; and partly to Rebekah, who could easily hinder his coming sooner by specious pretences and artifices. , and said unto his father, let my father arise and eat of his son's venison, that thy soul may bless me. 32 And Isaac his father said unto him, Who art thou? and he said, I am thy son, thy firstborn Esau. 33 And Isaac † Heb. trembled with a great trembling greatly. trembled very exceedingly l He was filled with astonishment and horror in consideration of jacobs' fraud, and the sad disappointment and great Misery of his beloved Esau, and his own rashness and folly in suffering his fond affection towards him to carry him headlong into an opposition to the Divine Oracle, Gen. 25. 23. which now came to his remembrance, as appears by his ratification of jacobs' blessing. , and said, Who! where is he m A short speech proceeding from a discomposed mind. that hath † Heb. hunted. taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed n This blessing, though otherwise intended by me, and pronounced upon a mistake of the person, shall and must rest upon the head of jacob, and I neither can nor dare undertake to revoke and contradict God's appointment, which now I more fully discern, and in which both thou and I and all men must fully acquiesce. And now Isaac fixeth the blessing upon jacob by faith, as it is expressed, Heb. 11. 20. which before through misguided Fancy and Affection he intended for Esau. . 34 And when Esau heard the words of his father, * Heb. 12. 17. he cried with a great and exceeding bitter cry o Not for any sense of his former sin in despising his Birthright, but for grief at his great loss therein, because God would not suffer him to be perjured in keeping that Birthright-blessing which he had sold and sworn away. , and said unto his father, Bless me, even me also, O my Father p (i. e.) Thou art my Father no less than his, and therefore as a child, I claim a share in thy blessing. . 35 And he said, Thy brother came with subtlety, and hath taken away thy blessing q Which was thine by the right of nature and custom of Nations and by my hearty desire and intention, as well as by thy own expectation and opinion. . 36 And he said, * chap. 25. 26. Is not he rightly named ‖ That is, a supplanter. Jacob r He puts a perverse construction upon jacobs' name, as if it belonged not to him so properly because of the manner of his Birth, as because of his falseness and deceitfulness, and his tripping up his Brother's heels. ? for he hath supplanted me these two times: * chap. 25. 33. he took away my Birthright s A false Accusation; jacob did not take it deceitfully, but Esau sold it profanely. , and behold, now he hath taken away my blessing: and he said, Hast thou not reserved a blessing for me? 37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants, and with corn and wine have I ‖ Or, supported●… sustained him: and what shall I do now unto thee t The blessing of Abraham is not at my disposal, but Gods, who hath manifested his Mind and Will by my Error; it cannot be divided into several hands, nor imparted to one, who, though my Son, yet hath made himself unworthy of it. , my son. 38 And Esau said unto his father, Hast thou but one blessing, my father u By which words Esau manifests his profane and worldly mind, that he esteemed this Blessing but as one among many others equal to it, and did not apprehend the true and peculiar excellency and absolute necessity of it, and that it was impossible for him or his posterity to be happy without an interest in this covenant and continuance in that Church to which it was appropriated. ? bless me, even me also, O my father. And Esau lift up his Voice, * Heb. 12. 17. and wept. 39 And Isaac his father answered, and said unto him, Behold, * Ver. 28. Heb. 11. 20. thy dwelling shall be ‖ Or, of the fatness. the fatness of the earth, and of the dew of heaven from above x In a country competently fruitful and refreshed with convenient dews and showers. Obj. Thus Esau seems to have the same blessing which was before given to jacob. Ans. 1. Thought it may seem to be the same as to the fertility of the Soil, in which divers other parts of the World did and do equal the land of Canaan, yet there is an observable difference in the manner of Isaac's expression. When he speaks of Esau, he only saith, Thy dwelling shall be the fatness, etc. But when he speaks to jacob, he saith, God give thee, or shall give thee of the fatness, etc. which words being, as it may seem, purposely omitted concerning Esau, and so emphatically expressed concerning jacob seem to intimate, especially if compared with many other Scriptures where that phrase is applied to good men, that Esau's fat soil was rather taken by himself then given by God, or if given by God, to him, it was only by his general providence by which he giveth food to all creatures; whereas jacobs' fat and fruitful Soil was derived to him and his by Gods special gift as a token of his singular kindness and pledge of greater blessings. 2. This is but one branch of the blessing, the other part which concerns Dignity and Sup●…rity is expressly given to jacob, ver. 29. and denied to Esau, ver. 40. . 40 And by thy sword shalt thou live y By violence and rapine, in an unquiet and military posture, troubling others, and forced to defend thyself. But this, as also the following clause, though spoken to Esau, was not fulfilled in him, but in his posterity the Edomites, whose History makes good this prophecy. Thus things spoken and promised to Abraham were fulfilled in his Posterity, as Gen. 12. 3. and 22. 18. , and shalt serve thy brother: and * 2 Sam. 8. 14. 2 King. 8. 20. it shall come to pass, when thou shalt ‖ Or, have mourned, or, been dejected, Ps. 55. 2. have the dominion z When thou shalt grow potent, some render the words thus, When thou shalt have mourned or groaned, as the same word is used, Psal. 55. 2. When thou hast oppressed as long as I think fit. , that thou shalt break his yoke from off thy neck. 41 And Esau hated Jacob b And this hatred was hereditary, extending to their Posterity also. See Ezek. 35. 5. Amos 1. 11. Obad. v. 10. , because of the blessing wherewith his father blessed him, and Esau said in his heart c Within himself. Although he could not contain it there, but declared his intentions to some of his confidents, by which mea●…s it came to Rebekahs' ear. , The days of mourning for my father are at hand; * Obad. 10. then will I slay my brother Jacob. 42 And these words of Esau her elder Son were told to Rebekah, and she sent and called Jacob her younger son; and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee. 43 Now therefore, my son, obey my voice: and arise, flee thou to Laban my brother to Haran. 44 And tarry with him * chap. 29. 20. a few days d So she expected and intended, but was greatly disappointed, for he tarried there twenty years. until thy brother's fury turn away; 45 Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send and fetch thee from thence. Why should I be deprived ‖ Or, even. also of you both in one day e Of thee by Esau's bloody hands; and of Esau, who was likely to suffer death for his murder, either by the Authority of the Magistrate, as God commanded, Gen. 9 6. or, by the hand of God, who ofttimes supplies the Magistrates defects in that particular, and in some extraordinary manner executes this vengeance. See Gen. 4. 11, 16. Acts 28. 4. ? 46 And Rebekah said to Isaac, * chap. 26. 35. I am weary of my life, because of the daughters of Heth † Esau's wives who were Hittites, Gen. 26. 34. ; if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me f Therefore let us, after the Example of Abraham, send him to fetch a wife from his own Kindred. This indeed was one reason, but the other she conceals from Isaac, thus prudently alleging several reasons, one to jacob, and another, as it is probable, to Esau, and each most suitable to the person to whom she speaks. ? CHAP. XXVIII. 1 AND Isaac called Jacob, and blessed him a Confirmed his former blessing, being now thoroughly sensible both of God's purpose, and of his own Duty, wishing him also a prosperous and successful journey; as the word is used, jos. 22. 7. , and charged him; and said unto him, * chap. 24. 3. Thou shalt not take a wife of the daughters of Canaan. 2 * Host 12. 12. Arise, go to Padan-aram, to the house of Bethuel ‖ See Gen. 22. 22, 23. and 25. 20. , thy mother's father, and take thee a wife from thence of the daughters of * chap. 24. 29. Laban thy mother's brother. 3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be † Heb. an assembly of people. a multitude of people: 4 And give thee * chap. 12. 2. the Blessing of Abraham, to thee, and to thy seed with thee, that thou mayest inherit the Land † Heb. of thy sojourning. wherein thou art a stranger, which God gave unto Abraham. 5 And Isaac sent away Jacob, and he went to Padan-aram, unto Laban, son of Bethuel the Syrian b Obj. He was no Syrian but a Mesopotamian. Ans. Syria is sometimes largely taken and so it comprehends Mesopotamia or Chaldea, yea and Assyria, as appears from Isa. 36. 11. Dan. 2. 4. , the brother of Rebekah, jacob's and Esau's mother. 6 When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence, and that as he blessed him, he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan. 7 And that Jacob obeyed his Father, and his mother, and was gone to Padan-aram: 8 And Esau seeing that the daughters of Canaan * Heb. were evil in the eyes, etc. pleased not Isaac his Father: 9 Then went Esau unto Ishmael c Either to his Person; or, rather to his Family called Ishmael by their Father's name, as David is sometimes put for David's posterity: for Ishmael seems to have been dead before this, from Gen. 25. 17. though that may possibly be a Prolepsis, and then this may be Ishmael himself. , and took unto the wives which he had, Mahalath d Called also Bashemath, Gen. 36. 3. He thought by this means to ingratiate himself with his Father, and so to get another and a better blessing: but he takes no care to reconcile himself to God, nor observes his hand in the business. Besides he mends one fault by committing another and taking a third wife when he had one too many before, and her too he unwisely fetcheth out of that stock which was begotten to bondage and was utterly uncapable of the inheritance. ▪ the daughter of Ishmael Abraham's son, the sister of Nebajoth e Ishmaels' eldest son, Gen. 25. 13. who alone is here mentioned, either in the name of all the rest, whose Sister she is by consequence supposed to be; or because peradventure she and Nebajoth were Ishmaels' children by the same Mother, and the rest by another. , to be his wife. 10 And Jacob went f It is not strange that jacob went alone, as it appears that he did from Gen. 32. 10. when his Grandfather's servant was attended with a great retinue, Gen. 24. because attendance was then necessary to procure him Reputation and to obtain the consent of the Virgin and her Parents to so long a journey, but here as it was unnecessary, so it would have been troublesome and prejudicial, exposing him both to the envy and snares of his brother Esau, which by this private departure he did avoid. Besides God in his wise Providence did so order this and some other matters of the like nature, for the greater illustration of his care and kindness towards his Children. Add to this the great simplicity, humility, and innocency of those times if compared with ours, which made many things then usual which now would be ridiculous. * Host 12. 12. out from Beer-sheba, and went toward * called Acts 7. 2. Charran. Haran. 11 And he lighted upon a certain place, and tarried there all night, because the sun was set: and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. 12 And he dreamt, and behold, a ladder set upon the earth, and the top of it reached to heaven: and behold, * Heb. 1. 14. the Angels of God ascending and descending on it g This Ladder may be considered, either 1. Literally, and so it represented to jacob the Providence of God, who though he dwell in heaven extends his care and government to the earth, and particularly makes use of the Angels as ministering Spirits for the good of his People. And these Angels do not appear idle, or standing still, but always in motion, either ascending to God to receive his commands, or descending to Earth for the Execution of them. Which was a most seasonable Vision for jacob in his sad and sorrowful condition, that he might see, that though he was forsaken and persecuted by men, and forced to flee away secretly for fear of his life, yet he neither was nor should be neglected or forsaken by God in this whole Journey. Or 2. Mystically, and so it represents Christ, by whom Heaven and Earth are united, who is called the way to Heaven, which this Ladder was, who, as the head of Angels, is perpetually sending them forth either to God or from God to Minister to the Heirs of Salvation. Heb. 1. 14. And this explication or accommodation of this Vision is warranted by our Saviour himself, joh. 1. 51. . 13 * chap. 35. 1. and 48. 3. And behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land, whereon thou liest, to thee will I give it, and to thy seed. 14 And thy seed shall be as the dust of the earth, and thou shalt † Heb. break forth. spread abroad * Deut. 12. 20. to the west, and to the east, and to the north, and to the south: and in thee, and * chap. 12. 3. and 18. 18. and 22. 18. & 26. 4. in thy seed, shall all the Families h (i. e.) The Nations, as that word is used. of the earth be blessed. 15 And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land: for I will not leave thee until I have done that which I have spoken to thee of i Nor ever after: for so the word until is frequently used, as 2 Sam. 6. 23. Mat. 1. 25. not so as to exclude the time following, but so as to include all the foregoing time, wherein the thing spoken of might be most suspected or feared, as here the worst and most dangerous state in which jacob was or was like to be was this time of his Banishment from his Country and Kindred, against which he is therefore particularly armed and comforted in these words. . 16 And Jacob awaked out of his sleep, and he said: Surely the LORD is in this place k By his special and gracious presence and the manifestation of his Mind and Will to me. , and I knew it not l I little expected to meet with such a Revelation out of my Father's House, much less in this desert and doleful state and place, when I thought myself rejected by God as well as abandoned by men. . 17 And he was afraid, and said, How dreadful m Or, venerable, both for the Majesty of the Person present, and for the glorious manner of his discovery of himself. is this place? this is none other, but the house of God n The Habitation of God and of his Holy Angels. , and this is the gate of heaven. 18 And Jacob risen up early in the morning, and took the stone that he had put for his pillows, and * chap. 31. 45. and 35. 14. set it up for a pillar o As a Monument of God's great kindness and gracious manifestation of himself to him; which might bring this Mercy to his remembrance in his return, Gen. 31. 13. This was an ancient practice among the Patriarches, Gen. 35. 14. but afterwards upon the growing abuse of it among the Heathens, it was forbidden by God, Levit. 26. 1. Deut. 7. 5. and 12. 3. , and poured oil p Which he brought with him either for Food or Medicine or for the anointing of himself, as need required. upon the top of it q As a token of his consecration thereof to this use to be a memorial of God's favour to him. Oil was used in Sacrifices, and in the consecration of Persons and Places, Exod. 30. 25, 26. and 40. 9 . 19 And he called the name of * Judg. 1. 23, 20. Host 4. 15. that place ‖ That is, the house of God. Beth-el: but the name of that City r Either of that City which was nearest to the Field in which jacob lay: or of that City which afterwards was built in or near to this place, and was known by the name of Bethel. was called Luz, at the first. 20 And Jacob vowed a vow s (i. e.) Bound himself by a solemn promise or obligation. Compare Gen. 14. 22. Eccles. 5. 4. , saying, If God will be with me t He speaks not thus as if he doubted of the truth of God's Promises, or would like a mercenary Person make a bargain with God, but rather supposeth that God will do this for him, as he had in effect promised ver. 15. and thereupon obligeth himself to a grateful return to God for this Mercy, If God will be with me, etc. as he hath just now assured me he will: or seeing God will be with me, etc. for the Hebrew in doth not always imply a doubt, but rather a supposition, and is oft rendered seeing that, as Exod. 20. 25. Numb. 36. 4. 1 Sam. 15. 17. Amos 7. 2. And so the Greek particle answering to the Hebrew in is used Mat. 6. 22. Luk. 11. 34. , and will keep me in this way that I go, and will give me * 1 Tim. 6. 8. bread u Food convenient, as it is called Prov. 30. 8. which is oft signified by the name of Bread, See Gen. 3. 19 to eat, and raiment to put on, 21 So that I come again to my father's house in peace: then shall the LORD be my God x I will publicly own him for my God and the Saviour of men, and will establish his solemn Worship, as it follows. . 22 And this stone which I have set for a pillar, shall be God's house y (i. e.) A place where I will offer prayers and Sacrifices to God: such places being commonly called Gods houses, and God is oft sand to dwell in them, in regard of his special presence there. See Exod. 20. 24. Compare ver. 17. of this chapter and Gen. 35. 1, 3, 7. : and of all that thou shalt give me, I will surely give the tenth unto thee z To be laid out in thy service and for sacrifices and for the use and benefit of those who shall attend upon sacred things, as also for the relief of the poor and needy, whom God hath substituted in his room, and to whom part of the Tithes were to be given by a following Law, Deut. 14. 28, 29. . CHAP. XXIX. 1 THen Jacob † Heb. list up his feet. went a Heb. List up his feet: which may note either the gesture of his Body, that he went on foot; or the temper of his mind, that he went not sadly and unwillingly, drawing his legs after him, as we use to say, but readily and cheerfully, being encouraged by God's word. on his journey, and came into the land of the † Heb. Children. people of the east b Which lay Eastward from Canaan, as Mesopotamia did. . 2 And he looked, and behold a well in the field, and lo, there were three flocks of sheep lying by it: for out of that well they watered c The people belonging to that place watered; or the flocks were watered: It is an impersonal Speech. the flocks? and a great Stone was upon the wells mouth d To preserve the water which was scarce in those parts and to keep it pure. . 3 And thither were all the flocks gathered, and they rolled the stone from the wells mouth, and watered the sheep, and put the stone again upon the wells mouth in his place. 4 And Jacob said unto them, My brethren e So he calls them partly in token of respect and affection; and partly because they were of the same nature and employment with himself. , whence be ye? and they said, Of Haran are we. 5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. 6 And he said unto them, † Heb. Is th●… peace to him. Is he well? and they said, He is well: and behold Rachel his daughter cometh with the sheep f According to the manner of those times, Exod. 2. 16. Cant. 1. 7, 8. when Humility, Innocency, Simplicity, and Industry were in fashion, both among Men and Women of great quality. There are some, that quarrel with the Scripture and question the truth of such relations, because they judge of the state of ancient times and things, by the present age, whereby they discover great folly and deep ignorance of the state of former ages. . 7 And he said, Lo, † Heb. yet the day is great. It is yet high day, neither is it time that the cattle should be gathered together g That they should be taken from their pasture and brought to be watered. : water ye the sheep, and go and feed them. 8 And they said, We cannot h Either because of the greatness of the Stone which they could not remove till more help came: or rather because of the Custom, Order and Agreement made amongst themselves about it. We cannot, to wit, rightly, or we may not, as that word is used, Gen, 34, 14. and 43. 32. and 44. 26. , until all the flocks be gathered together, and till they roll the stone from the wells mouth: then we water the sheep. 9 And while he yet spoke with them, Rachel came with her father's sheep: for she kept them i Having probably other Shepherds under her, who did the meaner Offices, whom she was to oversee. ? 10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother; that Jacob went near, and * Exod. 2. 17. rolled the stone from the wells mouth k Either with the assistance of others; or, by himself, he being then strong and lusty and putting forth all his might before Rachel. , and watered the flock of Laban his mother's brother. 11 And Jacob kissed Rachel l As the custom of friends than was both at their first meeting, as ver. 13. and Gen. 33. 4. Exod. 4. 27. and 18. 7. and at their departure, as Ruth 1. 14. 1 Sam. 20. 41. 1 King. 19 20. , and lifted up his voice, and wept m Tears of joy, like those Gen. 33. 4. at the gracious Providence of God to him, which had brought him safe to his desired place and so happily and strangely conducted him to that Person and Family which was so desirable and dear to him. . 12 And Jacob told Rachel, that he was her father's brother * His near Kinsman, as that word is frequently used, as Gen. 13. 8. and 24. 27. , and that he was Rebekah's son: and she ran, and told her father. 13 And it came to pass, when Laban heard the † Heb. hearing▪ tidings of Jacob n The report of his Father's Family, of the cause of his coming in so mean circumstances: of the occurrences in his journey, and of his providential meeting with Rachel at the well. his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house: and he told Laban all these things. 14 And Laban said surely thou art my bone, and my flesh o Of the same bone and flesh with myself, by our common Grandfather Terah, and therefore art justly dear to me, and with me thou shalt be in safety. See the same or like expression, Gen. 2. 23. judg. 9 2. 2 Sam. 19 12, 13. ; and he abode with him the † Heb. a month of days. space of a month. 15 And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? 16 And Laban had two daughters, the name of the elder was Leah, and the name of the younger was Rachel. 17 Leah was tender eyed ‖ Her eyes were soft and moist and therefore unsightly. , but Rachel was beautiful, and well favoured. 18 And Jacob loved Rachel, and said, I will serve thee seven years for Rachel thy younger daughter p It being then the custom for men to buy their Wives. See Gen. 34. 12. Exod. 22. 17. 1 Sam. 18. 25. 2 Sam. 3. 14. Host 3. 2. . 19 And Laban said, It is better that I give her to thee, then that I should give her to another man q An ambiguous and crafty answer, wherein he doth not directly grant his desire, but only insmuates it in such terms as might hid his design, which the event shown. : abide with me. 20 And Jacob * Host 12. 12. served seven years for Rachel: and they seemed unto him but a few days r He speaks not of the time, which in such cases seems long, Prov. 13. 12. but of the service of that time which seemed but little and far below the worth of Rachel. , for the love he had to her. 21 And Jacob said unto Laban, Give me my wife s So she was by Promise and Contract: Persons Betrothed or Espoused being oft called Wives in Scripture, as Matth. 1. 18, 19 Luke 2. 5. (for my days are fulfilled t The seven years of service agreed upon, ver. 18. ,) that I may go in unto her. 22 And Laban gathered together all the men of the place u Kindred and Neighbours, according to the custom. See judg. 14. 10, 11. john 2. 1, 2, etc. He gathered a great number together both that the Marriage might be more solemn and public; and that jacob might be overawed by their presence and Authority, and not dare to disannul the Marriage and reject Leah afterwards, which otherwise he might have done. and made a feast. 23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him, and he went in unto her x The occasion of the deceit was the custom of those times, which was to bring the Bride to her Husband in the dark, and with a veil upon her face. See Gen. 24. 65. And Leah being instructed by her Father, and confederate with him in the deceit, was doubtless careful not to discover herself by speech or any other way to him. . 24 And Laban gave unto his daughter Leah, Zilpah his maid, for an handmaid. 25 And it came to pass, that in the morning, behold it was Leah: and he said unto Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me y Though Laban could not solidly answer the question, yet jacob could do it, and had just cause to reflect upon his own former action of beguiling his Father, for which God had now punished him in the same kind. ? 26 And Laban said, It must not be so done in our † Heb▪ place. country z This seems to be a false pretence; but if it had been true, custom is to give place to justice by which he was obliged to perform his contract with him. , to give the younger before the firstborn. 27 Fulfil her week a The seven days usually devoted to the feast and solemnity of Marriage, as judg. 14. 12, 15, 17. And this he desired that a weeks cohabitation with Leah, might either knit his affections to her, or at lest confirm the Contract and Marriage with her. , and we will give thee this also for the service which thou shalt serve with me yet seven other years. 28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also b It was not so strange that Laban should give, as that jacob should take, not only two Wives, but two Sisters to Wife, which seems to be against the law of Nature, and was expressly forbidden by God afterward, Levit. 18. 18. Though it be also true that God might dispense with his own institution, or permit such things in the Patriarches upon special reasons, which are not to be drawn into example. . 29 And Laban gave to Rachel his daughter Bilhah, his handmaid, to be her maid. 30 And he went in also unto Rachel, and he loved also Rachel more than Leah; and served with him yet seven other years. 31 And when the LORD saw that Leah was hated c Comparatively to Rachel, less loved, slighted. So that word is oft used, as Deut. 21. 15. Matth. 6. 24. and 10. 37. compated with Luke 14. 26. john 12. 25. , he opened her womb: but Rachel was barren d Thus variously doth God distribute his favours, that all may be contented, and none despised. . 32 And Leah conceived, and bore a son, and she called his name ‖ That is, see ●… son. Reuben: for she said, surely the LORD hath looked upon my affliction e With an eye of pity and kindness, as that general phrase is oft understood. : now therefore my husband will love me. 33 And she conceived again, and bore a son: and said, Because the LORD hath heard f (i. e.) Perceived or understood; hearing being oft put for understanding. that I was hated, he hath therefore given me this son also, and she called his name ‖ That is, hearing. Simeon. 34 And she conceived again and bore a son: and said, Now this time will my husband be joined unto me g In more sincere and fervent affection. , because I have born him three sons: therefore was his name called ‖ That is, joined. Levi. 35 And she conceived again, and bore a son, and she said, Now will I praise the LORD e More solemnly and continually: for otherwise she did praise and acknowledge God for the former mercies. : therefore she called his name * Matth. 1. 2. ‖ That is, praise. Judah, and † Heb. stood from bearing. left bearing. CHAP. XXX. 1 AND when Rachel saw that she bore Jacob no children, Rachel envied her sister, and said unto Jacob, Give me children, or else I die a A speech full of impatience and bordering upon blasphemy, and striking at God himself through jacobs' sides. For which therefore she afterwards smarted, dying by that very means whereby she hoped to prevent her death and prolong her life, Gen. 35. 18. ▪ 2 And jacob's anger was kindled against Rachel b For the injury done to himself and especially for the sin against God, in which case anger is not only lawful but necessary. , and he said, am I in God's stead c It is God's prerogative to give Children. See Gen. 16. 2. 1 Sam. 2. 5, 6. Psal. 113. 9 and 127. 3. , who hath withheld from thee the fruit of the womb? 3 And she said, Behold my maid Bilhah: go in unto her, and she shall bear upon my knees d An Ellipsis or short speech, she shall bear a child which may be laid upon my knees or in my lap, which I may adopt and bring up as if it were my own. See Gen. 50. 23. Is●…. 66. 12. , that I may also † Heb. be built by her. have children by her e For as servants, so their work and fruit, were not their own, but their masters. . 4 And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. 5 And Bilhah conceived, and bare Jacob a son. 6 And Rachel said, God hath judged me * Pleaded my cause or given sentence for me, as this phrase is oft taken. , and hath also heard my voice, and hath given me a son; therefore called she his name ‖ That is, judging. Dan. 7 And Bilhah Rachel's maid conceived again, and bare Jacob a second son. 8 And Rachel said, with † Heb. wrestlings of God. great wrestlings f Heb. With wrestlings of God, either with great and hard wrestlings or strive; or by wrestling with God in fervent prayer, and by God's grace and strength. , have I wrestled with my sister, and I have prevailed g Which was not true; for her sister exceeded her both in the number of her Children, and in her propriety in them, being the fruit of her own womb, not of her handmaids, as Rachel's were. Here is an instance how partial Judges most persons are in their own causes and concernments. ; and she called his name ‖ That is, my wrestling. * Called Matt. 4. 13. Nephthalian. Naphtali. 9 When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife. 10 And Zilpah Leahs maid bare Jacob a son. 11 And Leah said, A troop cometh h Or, Good luck cometh, my design hath well succeeded: an happy star hath shone upon me; and such a star in the opinion of Astrologers is that of jupiter, which by the Arabians is called Gad. This may well agree to Leah and her heathenish Education, and the manners of the Chaldaeans who were much given to the study of the stars. : And she called his name ‖ That is, a troop or company. Gad. 12 And Zilpah Leahs maid bare Jacob a second son. 13 And Leah said, † Heb. in my happiness. Happy am I, for the daughters † Of Men, i. e. Women, as Prov. 31. 29. Cant. 6. 9 , will call me blessed: and she called his name ‖ That is, happy. Asher. 14 And Reuben went in the days of wheat harvest, and found Mandrakes i The word is only found here and Cant. 7. 13. whence it appears that it is a Plant or Fruit of pleasant smell, such as the Mandrake is said to be by Dioscorides and Levinus Lemnius, and by St. Austin upon his own experience. If it be said, this was too early for Mandrakes to be ripe, it being now but wheat harvest, it may be replied, that fruits ripen much sooner in those hot Countries, than elsewhere, and that they are not here said to be ripe, but only to be gathered. in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me I pray thee of thy sons Mandrakes k Which she might desire either because they were pleasant to the eye or taste, or because they were thought helpful to conception. ▪ 15 And she said unto her, Is it a small matter that thou hast taken my husband? and wouldst thou take away my sons Mandrakes also? and Rachel said, Therefore he shall lie with thee to night l jacob either did equally divide the times between his two Wives; or rather had more estranged himself from Leah, and cohabited principally with Rachel; which occasioned the foregoing expostulation. , for thy sons Mandrakes. 16 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me: for surely I have hired thee with my sons Mandrakes. And he lay with her that night m He ratified their agreement that he might preserve peace and love amongst them. . 17 And God harkened unto Leah n Notwithstanding her many infirmities. Hence it appears, that she was moved herein not by any inordinate lust but by a desire of Children. , and she conceived, and bare Jacob the fifth son. 18 And Leah said, God hath given me my hire, because I have given my maiden to my husband o Thus she mistakes the answer of her prayers for a recompense of her error. : and she called his name ‖ That is, an hire. Issachar. 19 And Leah conceived again, and bare Jacob the sixth son. 20 And Leah said, God hath endued me with a good dowry: now will my husband dwell with me, because I have born him six sons: and she called his name ‖ That is, dwelling. * called Matt. 4. 13. Zibulon. Zebulun. 21 And afterwards she bore a daughter, and called her name ‖ That is, judgement. Dinah. 22 And God remembered Rachel, and God harkened to her, and opened her womb. 23 And she conceived and bore a son, and said, God hath taken away my reproach p Barrenness was then accounted a great reproach, especially in that race, because it was a kind of curse, whereby such persons were excluded both from the first and general blessing of fructification given to all mankind, Gen. 1. 28. and from the special blessing given to Abraham for the multiplication of his seed; and from all hopes of being the progenitors of the blessed Messiah. : 24 And she called his name ‖ That is, adding. Joseph, and said, The LORD shall add to me another son. 25 And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, send me away, that I may go unto mine own place, and to my country q Canaan, which he calleth his Country in regard both of his former and long habitation in it, and of the right which he had to it by God's promise. See Gen. 28. 13. . 26 Give me my wives and my children, for whom I have served thee, and let me go, for thou knowest my service which I have done thee. 27 And Laban said unto him, I pray thee, if I have * chap. 39 21. found favour in thine eyes, tarry: for I have learned by experience, that the LORD hath blessed me for thy sake. 28 And he said, Appoint me thy wages, and I will give it. 29 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me r How carefully it was managed, and how greatly improved by my care and industry. . 30 For it was little which thou hadst before I came s Comparatively to what now it is. , and it is now † Heb. broken forth. increased unto a multitude; and the LORD hath blessed thee † Heb. at my foot. since my coming t Heb. at my foot, i. e. upon my coming, since my feet entered into thy house, Or, by my foot, i. e. by my ministry and labour, as this phrase is used, Deut. 11. 10. : and now when shall I provide for mine own house also u According to my duty, which also is thy interest. ? 31 And he said, what shall I give thee? and Jacob said, Thou shalt not give me any thing: If thou wilt do this thing for me, I will again feed and keep thy flock. 32 I will pass thorough all thy flock to day, removing from thence all the speckled and spotted cattle x Which may seem to be thus distinguished speckled with little spots, and spotted with greater spots or stains, both of divers colours from the rest of the body. Or, the speckled may be the same with the ringstreaked, by comparing this with ver. 35. : and all the brown y Or black, or dark-coloured, for the Hebrew word signifies also great heat which produceth such a colour. cattle among the sheep, and the spotted and speckled among the goats; and of such shall be my hire z Or, then shall be my hire; and for then, as is frequent in Scripture. The sense is, Then, when the speckled and spotted and brown are separated, and none but white remaining, my hire shall be out of those white ones, and that in such manner as is expressed in the following verse, all the white young ones shall be thine, and the speckled and spotted and brown which shall be brought forth by those white ones shall be mine. . 33 So shall my righteousness answer for me a When the cattle shall contrary to their natural and usual course bring forth young ones of a contrary colour to their own, it will hereby be evident that this is the work of God, who hereby pleads my righteous cause against a cruel and unjust master. Or thus, when thou shalt accuse me of doing thee injury, I shall have this manifest and undeniable evidence of my Righteousness or Innocency, that I have no Cattle but of that colour which is by agreement appropriated to me. † Heb. to morrow. in time to come; when it shall come for my hire, before thy face b When it, i. e. my righteousness, shall come to or upon my reward, i. e. when my righteousness shall appear in the very colour of that Cattle which is allotted to me for my reward or hire, before thy face, i. e. thou being present and diligently observing whether I have any Cattle of another colour. But the Hebrew word Tabo is also of the second person, and so the sense seems to be this, When thou shalt come upon my hire or reward, to wit, to observe and see whether I have any other cattle, than what belongs to me. And so these words come in by way of parenthesis, and the following words, before my face, are to be joined to the former words, thus, so shall my Righteousness answer for me in time to come (when thou shalt come upon my hire) before thy face. This I prefer before the other, because the phrase of coming upon his hire seems more properly to agree to a person, than to his Righteousness. , every one that is not speckled and spotted amongst the goats, and brown amongst the sheep, that shall be counted stolen with me. 34 And Laban said, Behold, I would it might be according to thy word c Laban trusted to the course of nature, whereby cattle usually bring forth their young of their own colour; and jacob re●…ied upon the providence of an Almighty God and his gracious father. . 35 And he removed that day the he-goats that were ring-straked d Which had lines or strakes like bands about them of divers colours from the rest of their body. and spotted, and all the she-goats that were speckled and spotted, and every one that had some e This word is oft understood in other texts of Scripture, and here it is so necessarily; as appears both from the thing itself, as it is related, and from the phrase; for he saith not that was white, but that ●…ad white in it, to wit, mixed with other colours. white in it, and all the brown amongst the Sheep, and gave them into the hand of his sons. 36 And he set three days journey f Understand it of the journeying or travelling of sheep, not of men. betwixt himself and Jacob g Le●…t either jacob should mingle and exchange the sheep, or the sheep by the contemplation of the divers coloured ones should bring forth others like to them. : and Jacob fed the rest of Laban's flocks. 37 And Jacob took him rods h By divine appointment, as will appear in the sequel, which is sufficient for jacobs' justification. of green poplar, and of the hazel, and chesnut-tree i Either because these trees were next at hand; or because he saw these in the divine vision afterwards mentioned, and would exactly follow his pattern. , and peeled white strakes in them, and made the white appear ‖ By pilling off the rind which covered it. which was in the rods. 38 And he set the rods which he had peeled, before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink k When by their refreshment and meeting together they were most likely to generate and conceive. ▪ 39 And the flocks conceived l Heb. were heated, i. e, inflamed or excited and disposed to conceive, and this in a more than ordinary manner by the divine disposal. before the rods, and brought forth cattle ring-straked, speckled, and spotted m This hath some foundation in nature because of the great power of imagination; and there are divers instances in many authors both of Women and of Beasts who either by the strong fancying, or by the actual and frequent contemplation of some certain objects have brought forth young ones exactly ●…f the same colour and complexion, as one did an Ethiopian, etc. But the Providence of God was the principal cause of this effect, without which the productions of that kind would neither have been so many, nor so certain. This policy of jacobs' could scarcely be excused from deceit and injustice, if it were not manifest that it was done by the direction and authority of the sovereign Lord of all estates, Gen. 31. 9, 11, etc. who may take them from one and give them to another, as it pleaseth him, who also observed Laban's injustice, and gave to jacob no more than he abundantly deserved from Laban. . 40 And Jacob did separate the lambs n Such as were ring-straked and brown, from the white, as it here follows. , and set the faces of the flocks toward the ring-straked, and all the brown o He caused them to go foremost, and the white to follow them, that by the continued beholding of them in the time of their conjunction they might have their colour more imprinted upon their fancies and thereby convey it to their young ones. in the flock of Laban: and he put his own flock by themselves; and put them not unto Laban's cattle p Which he did upon the same reason, lest the constant beholding of them should make them bring forth the like, i. e. single coloured ones. . 41 And it came to pass, whensoever the stronger cattle did conceive q It is known that the cattle in those parts did conceive and bring forth twice in a year, at spring and in Autumn; and it is supposed that the stronger here mentioned are such as joined in the spring, and the feeble they that joined in Autumn. , that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. 42 But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger jacob's. 43 And the man increased exceedingly, and had much cattle, and maidservants, and man-servants, and camels, and asses. CHAP. XXXI. 1 AND he heard the words of Laban's sons, saying, Jacob hath taken away all that was our fathers: and of that which was of our fathers, hath he gotten all this glory a These riches, which are called glory, Gen. 45. 13. Psal. 49. 16. Isa. 66. 12. compared with Isa. 60. 6. because their possessors use to glory in them, and by them gain glory and esteem from others. . 2 And Jacob beheld the countenance of Laban, and behold, it was not towards him † Heb. as yesterday and the day before. as before b And this change of his countenance argued a change in his mind and presaged some evil intentions in him towards jacob. . 3 And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred, and I will be with thee. 4 And Jacob sent and called Rachel and Leah c Rachel is first named here, as also Ruth 4. 11. because she was his chief, and, by right, his first and only designed wife. And therefore it is observable, that in the enumeration of jacobs' Wives and Children, Gen. 46. Leah is only mentioned by her name, ver. 15. but Rachel is called jacobs' wife, ver. 19 by way of eminency and in a peculiar manner. to the field d Where they might more freely discourse of their business and without fear or interruption. unto his flocks. 5 And said unto them, I see your father's countenance, that it is not toward me as before: but the God of my father hath been with me e Either 1. Hath blessed me, hath stood constantly by me, when your father hath failed and deceived me. O●…, 2. Hath appeared unto me, as ver. 13. . 6 And ye know that with all my power f Both of my mind and body, as I would have done for myself, as became a faithful servant to do. I have served your father. 7 And your father hath deceived me, and changed my wages * Neh. 4. 12. ten times g (i. e.) Oft-times, as that certain number is commonly used, as Levit. 26. 26. Numb. 14. 22. 1 Sam. 1. 8. job 19 3. etc. : but God suffered him not to hurt me. 8 If he said thus, The speckled shall be thy wages, than all the cattle * All is here, as oft elsewhere, put for the greater or the better part, as appears from chap. 31. 1, 8. Or, for all that jacob desired to be such. bore speckled: and if he said thus, The ring-straked shall be thy hire h Hence it appears that Laban through envy and covetousness did break his agreement made with jacob and altered it as he thought meet, and that jacob patiently yielded to all such changes. , then bare all the cattle ring-straked. 9 Thus God hath taken away the cattle of your father, and given them to me. 10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and behold, the ‖ Or, he-goats. rams which leapt upon the cattle, were ring-straked, speckled, and grizzled i Which were marked with spots like hail in colour and proportion, as the word signifieth. . 11 And the Angel of God spoke unto me in a dream, saying, Jacob; and I said, Here am I 12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ring-straked, speckled, and grizzled: for I have seen all that Laban doth unto thee. 13 I am the God of Bethel, * chap. 28. 18. where thou anointedst the pillar, and where thou vowedst a vow unto me k Of which see Gen. 28. 19, 20. And this God here mentions to show his acceptance of that action of jacobs', his mindfulness even of the past and forgotten services of his people, and his purpose now to fulfil the promise there made to him. ▪ now * chap. 32. 9 arise, get thee out from this land, and return unto the land of thy kindred. 14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house l We can expect no further benefit from him, but deceit and oppression, and injury, and therefore are willing to leave him. This was the fruit of his unnatural and unworthy carriage to them that it did eat out their natural affection to him. ? 15 Are we not counted of him strangers m As if we had no more right to his estate than strangers. ? for he * chap. 29. 15, 27. hath sold us n In stead of a good part of his Estate which by the Law of God and Nature belongs to us, 2 Cor. 12. 14. wherewith he should have endowed us upon our Marriage, he hath made sale of us for this 14 years hard service, seeking only his own, not our advantage. , and hath quite devoured also our money o Hath not only withheld from us, but spent upon himself, that money which he got by thy care and industry, whereof a considerable part was due in equity to us and to our Children. . 16 For all the riches which God hath taken from our Father, that is ours p Not only by Gods special gift, but by the natural right which Children have to a share in his Estate, and upon the account of thy faithful and laborious service. and our children's: Now than whatsoever God hath said unto thee, do. 17 Then Jacob risen up, and set his sons, and his wives upon camels. 18 And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padan-aram, for to go to Isaac his father in the land of Canaan. 19 And Laban went to shear his sheep: and Rachel had stolen the † Heb. Teraphim. images that were her fathers q Quest. 1. What were those Teraphims or images? Ans. They were images made in the shape of men, 1 Sam. 19 13, 16. which the Gentiles worshipped as subordinate Gods, ver. 30, 32. of this chapter, to which they committed the protection of their Families, 1 Sam. 19 1●…. which they used to consult about-secret or future things, and from which they received answers about them, Ezek. 21. 21. Zech. 10. 2. Of these see more judg. 17. 5. and 18. 14, 17. etc. Ho●…. 3. 4. And these Idols Laban worshipped together with the true God. Quest. 2. Why did Rachel steal them? Ans. Partly lest her father by consulting them should discover their flight and the course which they took; and partly because she seemed yet to retain a superstitious conceit of them, as may be gathered from Gen. 35. 2. Others, because they were pretty and precious things, made of Silver and Gold, which she took as a part of what was due to her both as his daughter and for her Husband's service. Others, that she might remove so great an occasion of her Father's Idolatry, and show him the vanity of such Gods as might be stolen away. . 20 And Jacob stole away † Heb. the heart of Laban. unawares to Laban r Heb. Stole away the heart of Laban, to wit, his daughters, his cattle, and his gods, upon which his heart was vehemently set, as M●…s was, judg. 18. 24. But if this had been meant, it had been imputed to Rachel and not to jacob, who knew nothing of the Gods. Or rather, stole away from the heart, etc. the Hebrew eth being put for meeths as Gen. 4. 1. and 49. 25. 1 King. 8. 43. compared with 2 Chron. 6. 33. Mic. 3. 8. i e. without the knowledge and consent of Laban, which sense is confirmed by the words next following, and by ver. 26, 27. and by the like use of the phrase, 2 Sam. 19 3. Thus he fled because he knew Laban's selfish and unrighteous and cruel disposition, that he would always hinder him from departing either by fraudulent pretences, or by open force, nor suffer so great a diminution in that estate, which he thought one time or other he might in good measure recover to himself. the Syrian, in that he told him not that he fled. 21 So he fled with all that he had, and he risen up and passed over the river s Euphrates, which lay between Mesopotamia and Chaldea, Gen. 15. 18. which for its largeness and famousness is oft called the River emphatically, as Exod. 23. 31. jos. 24. 2, 3. etc. , and set his face t (i. e.) Resolutely directed his course. See jer. 50. 5. Luk. 9 51, 53. toward the mount Gilead u A very high and long mountain beyond jordan adjoining to the Mountain of Lebanon, at the foot of which there was a large and fruitful country which from the Mountain received the name of Gilead, Deut. 34. 1. jer. 8. 22. and 22. 6. This Mountain is here called Gilead by anticipation, as appears from ver. 48. . 22 And it was told Laban on the third day x That he heard of it no sooner must be ascribed to the great distance which Laban had put between his and jacob's flocks, Gen. 30. 36. and to the care and art which jacob used to prevent a sooner discovery. , that Jacob was fled. 23 And he took his brethren with him; and pursued after him seven day's journey, and they overtook him in the mount Gilead: 24 And God came to Laban the Syrian * Job 33. 15. in a dream by night, and said unto him, Take heed that thou speak not to Jacob † Heb. from good to bad. either good or bad y Neither persuading him by flattering promises and cunning▪ Artifices, nor compelling him by threaten, to return. For so these general words must be limited, as is evident from God's design in them, and from the following Relation. So this is a Synecdochical expression. . 25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the Mount, and Laban with his brethren pitched in the mount of Gilead. 26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives taken with the sword z By force and violence. A false accusation; for they freely consented, ver. 14, 15, 16. ? 27 Wherefore didst thou flee away secretly, and † Heb. 〈◊〉 ●…len me. steal away from me, and didst not tell me? that I might have sent thee away with mirth, and with songs, with tabret, and with harp, 28 And hast not suffered me to kiss my sons and my daughters a As was usual at the parting of Friends. See the note on Gen. 29. 11. ? thou hast now done foolishly in so doing b But indeed jacob took the wisest course for the security of his Person and Estate, especially having the direction and protection of God in it. . 29 It is in the power of my hand to do you hurt: but the God of your father c Isaac or Abraham, by which he disowns him for his God, and ●…itly reproacheth him with the novelty of his Religion which was first brought in by his father. Compare ver. 53. spoke unto me yesternight, saying, Take thou heed, that thou speak not to Jacob either good or bad. 30 And now though thou wouldst needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my Gods d Laban could not be so senseless as to take those for true Gods which could be stolen away, but he calleth them Gods, because they were the means or representations whereby he worshipped his Gods. . 31 And Jacob answered and said to Laban, because I was afraid: for I said, Peradventure thou wouldst take by force thy daughters from me. 32 With whomsoever thou findest thy Gods, * chap. 44. 9 let him not live e I give my consent that he shall die by the hands of Justice. A rash and inconsiderate sentence. : before our brethren discern thou what is thine with me, and take it to thee: for Jacob knew not that Rachel had stolen them. 33 And Laban went into jacob's tent, and into Leahs tent f The Men and women's Tents were distinct and separate. See Gen. 18. 2. and 24. 67. , and into the two maidservants tents: but he found them not. Then went he out of Leahs tent, and entered into Rachel's tent. 34 Now Rachel had taken the Images, and put them in the camels furniture, and fate upon them: and Laban † Heb: felt. searched all the tent, but found them not. 35 And she said to her father, Let it not displease my Lord, that I cannot rise up before thee g Quest. How could that occasion hinder her from rising up to her Father? Answ. 1. It might be attended in her, as it was and is in some other women, especially in those hot countries, with a greater flux of blood, or with more than ordinary infirmity and sickness; and this Laban might know to be usual with her by former observation or information. 2. She offers this as a reason not why she could not rise up to show a civility to him, but why she could not rise up from his face, or from before him, as the words in the Hebrew sound, i. e. so as to give way to him that he might come and search there for the Images: because menstruous women were anciently esteemed polluted and to pollute the things which they touched or sat upon, as you may see by Levit. 15. 19, 20, 21, 22. Which law though it were not yet given and written, yet that as well as divers other Ceremonial Rites might be enjoined by God and observed by sober Heathens at that time, especially by such as were akin to Abraham, as Laban and his Family were, who by that means might easily come to the knowledge of such matters. Add to this, one of the seven precepts given to the Sons of Noah was that of uncovering nakedness; which both Jewish and Christian writers take to be a very comprehensive expression and to include all such things as have a natural turpitude in them, among which this is confessed to be one. And the words thus understood contain a solid and satisfactory reason why Laban should not now come near her, nor search the things upon which she sat upon, which had been an uncivil and immodest thing. ; for the custom of women is upon me: and he searched, but found not the Images. 36 And Jacob was very wroth, and chode with Laban, and Jacob answered, and said to Laban, What is my Trespass? what is my sin, that thou hast so hotly pursued after me h With so much fury and violence. ? 37 Whereas thou hast † Heb. felt. searched all my stuff, what hast thou found of all thy householdstuff? set it here before my brethren, and thy brethren, that they may judge betwixt us both. 38 This twenty years have I been with thee: thy ewes, and thy she-goats have not cast their young i Which thou owest in a great measure to my care and diligence in ordering them, and principally to God's blessing given to thee for my sake, by thy own confession, Gen. 30. 27. , and the rams of thy flock have I not eaten. 39 That which was torn of beasts I brought not unto thee, I bore the loss of it: of * Exod. 22. 12. my hand didst thou require it k Which was unjust and unreasonable, except where it fell out through the Shepherd's default, See Exod. 22▪ 13. Quest. How could Jacob pay these losses, seeing he came empty from his Father's house, and got nothing by his service for the first 14 years, but his wives? Ans. Either 1. he had some supplies sent from his Father, though it be not mentioned in this History: or 2. he might have some inconsiderable allowances or privileges from Laban, out of which he could easily de●…ray these charges which because of his great care and watchfulness did but seldom happen: or 3. these losses were put to his account, to be satisfied by him as soon as he should be able to do it. , whether stolen by day, or stolen by night. 40 Thus I was in the day, the drought consumed me, and the frost by night, and my sleep departed from mine eyes ‖ Through my extraordinary thoughtfulness and care about thy cattle, especially in cases of danger. . 41 Thus have I been twenty years in thy house: I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times. 42 Except the God of my Father, the God of Abraham, and the fear of Isaac l (i. e.) The God whom my father Isaac worships with reverence and godly fear, as appears by comparing ver. 53. The act is here put for the Object, as it frequently is, and particularly God is called our fear, Isa. 8. 13. And fear is one of God's names amongst the Rabbins. He calls him not isaac's God, but his fear, because Isaac was yet alive and in the state of probation and served God with fear and trembling. See Gen. 27. 33. The Jews observe, that God is not called the God of any particular person, as of Abraham, Isaac and jacob, till after their death. had been with me, surely thou hadst sent me away now empty: God hath seen my affliction m With compassion and intention of good to me for it. God's seeing is oft used for his relieving and helping, as Gen. 16. 13. and 29. ●…2. Exod 3. 7, 9 Or, hath showed or proved it, to wit, that he hath seen, etc. Compare Gen. 20. 16. Either way it is an Ellipsis of the pronoun, which is usual, as appears by comparing 1 King. 10. 7. with 2 Chron. 9 6. and Psal. 41. 9 with Io●…. 13. 18. , and the labour of mine hands, and rebuked thee yesternight. 43 And Laban answered, and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou ●…eest is mine: and what can I do this day unto these my daughters, or unto their children which they have born o He pretends that to be an act of his natural affection and kindness which was indeed the effect of his fear. ? 44 Now therefore come thou, let us make a covenant, I and thou: and let it be for a witness between me and thee p Both to our own consciences of our mutual Obligations, and to God against either of us who shall break it, that he may severely punish us for it. . 45 And Jacob took a stone, and set it up for a pillar q In Testimony of his compliance with Laban's proposal and his entering into this Covenant. See Exod. 24. 4. . 46 And Jacob said unto his brethren, Gather stones: and they took stones, and made an heap, and they did eat r To wit, afterwards, ver. 54. though it be here mentioned by anticipation. there upon the heap s Or rather by or beside the heap, as the Hebrew particle all is oft understood, as Psal. 23. 2. and 81. 7. . 47 And Laban called it ‖ That is, the heap of witness. Jegar-sahadutha: but Jacob called it Galeed t Both names signify the same thing, an heap of witness, only Laban gives the name in the Syrian Language; but jacob, though he had been long conversant in Syria and understood that Language, yet he chose to give it in Hebrew, which was both a secret renouncing of the Syrian Manners and Religion together with their Language, and an implicit profession of his conjunction with the Hebrews as in their Tongue so in their Religion. . 48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed. 49 And ‖ That is, abeacon, or watchtower. Mizpah: for he said, The LORD watch between me and thee, when we are absent one from another. 50 If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters u The curse is here understood, as it commonly is, to maintain a greater reverence for Oaths, and to beget a greater dread of the curse belonging to the violators of it. , no man is with us x (i. e.) Here is now no man with us, who, when we are parted, can witness and judge between us and punish the Transgressor. Or thus, Though now we have many with us, as witnesses of this agreement, yet shortly when we shall be parted, no man will be with us, to observe and report our actions to the other, or to do the injured person right. ; See, God is witness betwixt me and thee. 51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee. 52 This heap be Witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap, and this pillar unto me, for harm. 53 The God of Abraham, and the God of Nahor, the God of their father y He joins Idols with the true God, and secretly chargeth the Religion of jacob and Abraham with novelty, and prefers his own as the most ancient Religion. See jos. 24. 2. whence we may learn, that Antiquity of itself is no certain argument of the true Church or Religion. , judge betwixt us. And Jacob swore by the fear of his father Isaac. 54 Then Jacob ‖ Or, killed beasts. offered sacrifice z Either to give God thanks for the great mercies and deliverances vouchsased to him, or to beg God's blessing upon the present treaty and upon their whole family. But it is not so probable that jacob would choose that time for the offering of Sacrifices when Laban was present, whom he could neither honestly admit to them, nor conveniently exclude from them. And therefore seeing the same Hebrew word signifies killing as well as sacrificing, as appears from Numb. 22. 40. 1 Sam. 28. 24. 1 King. 1. 9 2 Chron. 18. 2. etc. I rather understand it of his kill of beasts in order to a Feast, which he made for his brethren, whom he called, as it here follows, to eat bread, etc. under which phrase all meats are usually comprehended in Scripture, as hath been already noted, and will appear hereafter. And this practice was usual in those times to confirm Covenants by a Feast. See Gen. 26. 30. upon the mount, and called his brethren to eat bread, and they did eat bread, and tarried all night in the mount. 55 And early in the morning, Laban risen up and kissed his sons, and his daughters, and blessed them: and Laban departed, and returned unto his place. CHAP. XXXII. 1 AND Jacob went on his way, and the Angels of God met him a In visible, humane, and glorious shape, as they frequently appeared to the Patriarches. 2 And when Jacob saw them, he said, This is God's host b So the Angels are justly called for their great number, Dan. 7. 10. Luk. 2. 13. excellent order, mighty power, and for their use and service to God, and to his Church, for whose protection they are sent. See 2 King. 6. 17. Psal. 34. 7. : and he called the name of that place ‖ That is, two hosts or camps. Mahanaim c (i. e.) Two hosts, so called, either because the Angels divided themselves into two companies, and placed themselves some before, others behind him, or some on each side of him for his greater comfort and security: or, because the Angels made one host, and his family another. . 3 And Jacob sent messengers before him to Esau his brother, unto the land of Seir d Of which see Gen. 14. 6. and 36. 9, 20, 21. whither Esau had removed his habitation from Canaan, partly out of discontent at his Parents; partly as most convenient for his course of life; and principally by direction of Divine Providence, that Canaan might be left free and clear for jacob and his posterity. , the † Heb. field. country of Edom e So that Seir and Edom either are one and the same place; or rather Seir was a part of Edom. Some say both names are put here for distinction. For they make two lands of Edom, the one Southward from Canaan, the other Eastward, and this latter they understand here alleging that the other or Southern was so remote from mount Gilead, whence jacob was now descending, that jacob need not fear Esau at that distance, nor send to him. But as that distinction seems to be without solid ground, so this reason seems to have but little weight in it, both because though this History immediately follows his descent from Mount Gilead, yet it might be done some competent time after it, and because jacob in his journey to those parts where his father Isaac lived and whither he was going was still drawing nearer and nearer to Esau. . 4 And he commanded them, saying, Thus shall ye speak unto my lord f Which Title being but a civil respect commonly given in Scripture to such persons as have no authority nor superiority over them who use it, as Gen. 23. 6. and 24. 18. jacob doth not hereby renounce his right of Primogeniture which was devolved upon him, nor return it to Esau. Nor if he did hereby acknowledge Esau his Superior for the present, would this have been injurious to that right, because jacob was not yet in actual possession of it, for it was not to commence till his Father's death, and indeed did more belong to his posterity, than to his person, and as to his person, did more respect his spiritual advantages, than his worldly greatness. See Gen. 27. 29. Esau, Thy servant Jacob saith thus; I have sojourned with Laban, and stayed there until now g As a stranger and exile, and so a more proper object for thy pity, then for thy envy. . 5 And I have oxen, and asses, flocks, and Man-servants, and women-servants h Yet in my exile God hath blessed me with a competency of worldly goods, and therefore I am not likely to be either a burden to thee, or a disgrace to our Family. : and I have sent to tell my Lord i To acquaint him with my coming and with the state of my affairs. , that I may find grace in thy sight k That I may obtain pardon for my former errors, and thy favour and friendship for the future. . 6 And the messengers returned to Jacob, saying, We came to thy brother Esau l Who gave them but an imperfect and a doubtful answer as appears from jacobs' fear, ver. 7. , and also * chap. 33. 1. he cometh to meet thee, and four hundred men with him m Which he brought either as his usual guard, he being then a great man in those parts: or in ostentation of his power and greatness in spite of all the injury which his Father or Brother did him: or because at first he designed mischief to jacob, as may seem by his dismissing of his messengers without any testimony of his favour, though afterwards upon jacobs' prayer, God changed his mind. . 7 Then Jacob was greatly afraid n Notwithstanding the renewed promise of God, and the late apparition of Angels; wherein he shown the weakness of his Faith, to which God left him for his Trial and Exercise, and to quicken him to prayer, that so God might have more Glory and he more Comfort in the mercy. , and distressed, and he divided the people that was with him, and the flocks, and herds, and the camels into two bands, 8 And said, If Esau come to the one company, and smite it, than the other company which is left, shall escape o Either by flight, or because he supposed Esau's revenge would be satisfied with the first slaughter. . 9 And Jacob said, O God p It is observable that jacob directs his prayers to God immediately, and not to the Angels, though now if ever he had reason and obligation to do so, from their visible apparition to him for his succour and comfort. of my father Abraham, and God of my father Isaac, the LORD, which saidst unto me, * chap. 31. 13. Return unto thy country, and to thy kindred, and I will deal well with thee: 10 † Heb. I am le●…t then all, etc. I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant q In fulfilling thy promises made to me, and much more am I unworthy of those further mercies which I am now about to beg of thee. : for with my staff r Having nothing with me but my travelling staff for my support. ▪ I passed over this Jordan s ●…, that jordan, either which I now see, as being at this time upon an high hill; or, which my mind is set upon as that river which I am going to repass that I may go to my Father and to that good Land which thou hast given to me and mine for ever. , and now I am become two bands t Or two Troops, or companies: into which he had now divided his people and cattle, ver. 7. ▪ 11 Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come, and smite me, and the mother, † Heb. upon. with the children u A proverbial speech noting a total destruction. Compare Deut. 22. 6. Host 10. 14. . 12 And * chap. 28. 13, 14. thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. 13 And he lodged there that same night, and took of that which came to his hand x Either that which was in his hand and power: or rather that which was nearest at hand and most ready for him, because the approaching night and his own great fear gave him not leave to make so scrupulcus a choice as otherwise he would have made. , a present for Esau his brother: 14 Two hundred she-goats, and twenty he-goats, two hundred ewes, and twenty rams. 15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she-asses, and ten foals. 16 And he delivered them into the hand of his servants, every drove by themselves, and said unto his servants, Pass over before me, and put a space betwixt drove and drove y That his gift might be represented to Esau with most advantage, and his mind might by little and little be sweetened towards him. . 17 And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? 18 Then thou shalt say, They be thy servant jacob's: it is a present sent unto my lord Esau: and behold also, he is behind us z Coming to see thy face and beg thy favour. . 19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall you speak unto Esau, when you find him. 20 And say ye moreover, Behold, thy servant Jacob is behind us: for he said, I will appease him a Heb. appease or allay his anger: for the Hebrew word panim signifies both anger, as Psal. 21. 9 and 34. 16. and face, as every where, because a man's anger, is most discernible in his face or countenance, Prov. 21. 14. with the present that goeth before me, and afterward I will see his face: peradventure he will accept † Heb▪ my face. of me b Heb. will lift up my face or countenance, which now is dejected with the sense of his displeasure. Compare Gen. 4. 6. or, will accept of my person, as this phrase is oft used. . 21 So went the present over before him: and himself lodged that night in the company. 22 And he risen up that night, and took his two wives, and his two women-servants, and his eleven sons c And Di●…h, though she be not here mentioned, as the women are oft omitted in Scripture, as being comprehended under the men. , and passed over the ford Jabbok d Which is here generally related, but the time and manner of it is particularly described in the following verses. Of this ford jabbok see Numb. 21. 24. Deut. 3. 16. . 23 And he took them, and † Heb. caused to pass. sent them over the brook, and sent over that he had. 24 And Jacob was left alone e In some private place, it matters not on which side jabbok, that he might more freely and ardently pour out his soul unto God. : and there wrestled a man f An Angel, yea, the Angel of the Covenant, the Son of God, as it is plain from ver. 28, 30. and Host 12. 3, 4. who did here, as oft elsewhere, assume the shape and body of a man, that he might do this work: For this wrestling was real and corporeal in its nature, though it was also mystical and spiritual in its signification, as we shall see, and it was accompanied with an inward wrestling by ardent prayers joined with tears, Host 12. 4. with him, until the † Heb. as●…nding of the morning. breaking of the day. 25 And when he saw that he prevailed not against him g Not through impotency, but in design, he suffered himself to be conquered, to encourage jacobs' faith and hope against the approaching danger. , he touched * See Mat. 26. 41. 2 Cor. 12. 7. the hollow of his thigh ‖ The joint of his Hipbone, or rather the hollow in which that joint was. : and the hollow of jacob's thigh was out of joint, as he wrestled with him h Which was done that jacob might see that it was not his own strength, but only God's grace, which got him this Victory, and could give him the deliverance which he hoped for. . 26 And he said, Let me go i He saith this partly to show the prevailing power of his prayer with God, and partly to quicken and encourage jacob to persist in his conflict. Compare Exod. 32. 10. Deut. 9 14. ? for the day breaketh k And I am not willing that there should be any spectators or witnesses of these things. ▪ and he said, * Host 12. 4. I will not let thee go, except thou bless me l With the blessings which thou hast promised to Abraham and to me, among which one is protection in this hour of my danger. For jacob now began to think that it was no man, nor ordinary Angel, that was with him, but God himself, as he saith ver. 30. . 27 And he said unto him, What is thy name? and he said, Jacob. 28 And he said, * chap. 35. 10. Thy name shall be called no more Jacob m Not jacob only. See the like manner of expression, 1 Sam. 8. 7. jer. 23. 7. joh. 7. 16. 1 Cor. 1. 17. , but Israel n Which signifies a Prince or 〈◊〉 with God: or a Prince of God, i. e. a great Prince and Conqueror. : for as a Prince hast thou power with God and with men o Thou hast in some sort conquered both God, in this conflict, and men, Laban, Esau, etc. , and hast prevailed p Or, and shalt prevail over Esau of whom thou art afraid. . 29 And Jacob asked him, and said, Tell me, I pray thee, thy name q That I may give thee the honour due to it. Art thou a created Angel, or art thou the ever-blessed God? ; and he said, Wherefore is it that thou dost ask after my name r A question which carries in it both a denial of his request, as judg. 13. 17, 18. and a reproof of his curiosity. ? and he blessed him there s In an eminent and peculiar manner, which was a real answer to jacobs' question, and gave him to understand both his name and nature. . 30 And Jacob called the name of the place † That is, the face of God. Peniel: for I * Exod. 24. 11. and 33. 20. Deut. 5. 24. Isa. 6. 5. have seen God face to face t Not in his Essence, for so no man ever saw God, joh. 1. 18. nor yet in a dream or vision, but in a most evident, sensible, familiar and friendly manifestation of himself. , and my life is preserved u And I am now well assured of my safety from Esau whose approach threatened my life. Or he speaks of it with wonder, as others did, that he should see God, and not be struck dead by the Glory of his presence. Compare Gen. 16 13. Exod. 20. 19 judg. 6. 22, 23. and 13. 22. . 31 And as he passed over Peniel, the sun risen upon him, and he halted upon his thigh. 32 Therefore the children of Israel eat not x Not from any superstitious conceit about it, but only for a memorial of this admirable conflict, the blessed effects whereof even the future generations received. of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the ●…ollow of jacob's thigh, in the sinew that shrank. CHAP. XXXIII. 1 AND Jacob lifted up his eyes, and looked, and behold, * Chap. 32. 6. Esau came, and with him four hundred men: and he divided the children unto Leah, and unto Rachel, and unto the two handmaids. 2 And he put the handmaids, and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost a Placing his best beloved in the last and safest place. . 3 And he passed over before them b Exposing himself to the first and greatest hazard for the security of his Wives and Children. , and bowed himself to the ground seven times, until he came near to his brother. 4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him, and they wept. 5 And he lift up his eyes, and saw the Women, and the Children, and said, Who are those † Heb. to the●…. with thee! and he said, The Children which God hath graciously given thy servant. 6 Then the handmaidens came near, they and their children, and they bowed themselves. 7 And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. 8 And he said, † Heb. What is all this ●…and to thee. what meanest thou by all this drove, which I met? † He knew his meaning before from the servants mouths, but he asks that he might both be more certainly informed of the Truth, and have an occasion for a civil refusal of the gift. And he said, These are to▪ find grace in the sight of my Lord. 9 And Esau said, I have enough, my brother: † Heb. be that to thee that is 〈◊〉. keep that thou hast unto thyself c I neither need it for my use, nor desire it as a compensation for thy former injuries. . 10 And Jacob said, Nay, I pray thee: If now I have found grace in thy sight, then receive my present at my hand: for therefore d Or, For I therefore tender it unto thee, and humbly beg thy acceptance of it, because: for the Hebrew Al-cen is used Numb. 14. 43. and elsewhere. I have seen thy face, as though I had seen the face of God e It is in a manner as pleasant a sight to me as the sight of God himself, because in thy reconciled face I see the face and favour of God thus manifested unto me. : and thou wast pleased with me. 11 Take, I pray thee, my blessing f This gift which as I received from God's blessing, so I hearty give it to thee with my blessing and prayer that God would abundantly bless it to thee. Gifts are oft called blessings, as jos. 15. 19 1 Sam. 25. 27. and 30. 26. that is brought to thee; because God hath dealt graciously with me, and because I have † Heb. all things. enough: and he urged him, and he took it. 12 And he said, Let us take our journey, and let us go, and I will go before thee g Or rather, beside thee, so as to keep thee company, or to keep pace with thee. . 13 And he said unto him, My Lord knoweth, that the children are tender h The eldest of them, Reuben, not being yet fourteen years old. , and the flocks and herds with young are with me i Or, upon me, i. e. committed to my care, to be managed as their necessities require. See Isa. 40. 11. : and if men should overdrive them one day, all the flock will die. 14 Let my Lord, I pray thee, pass over before his servant, and I will lead on softly, according † Heb. according to the foot of the work▪ etc. and according to the foot of the children. as the cattle that goeth before me, and the children be able to endure, until I come unto my Lord unto Seir k We do not read that jacob did according to this promise or insinuation go to Seir, either therefore he changed his first intentions for some weighty reasons or upon warning from God: Or, he used this only as a pretence, which we should not too easily believe of so good a man, especially after such dangers and deliverances: or rather he did perform this promise, though the Scripture be silent of it, as it is of many other historical passages, and as it is here concerning jacobs' visiting of his father Isaac, which is not mentioned till ten years after this time, and yet it is utterly incredible that jacob should be so near to his dear and worthy Father for so long a time together, and not once give him a visit. . 15 And Esau said, Let me now † Heb. set or place. leave with thee some of the folk that are with me: And he said, † Heb. wherefore is this? what needeth it? * Chap. 34. 11. let me find grace in the sight of my Lord. 16 So Esau returned that day, on his way unto Seir. 17 And Jacob journyed to Succoth, and built him an house l Which doubtless was some slight building, because he intended not to stay there. , and made booths for his cattle: therefore the name of the place is called ‖ That is, booths. Succoth. 18 And Jacob came to Shalem m Most take it for the proper name of a place belonging to Shechem, as it here follows, called Salim, john 3. 23. and Sichem or Sychar, john 4. 5. But others take it for an appellative noun, and render the place thus, he came safe, or whole to the City of Shechem: to note either that he was then cured of the lameness which the Angel gave him: Or rather, to note the good providence of God that had brought him safe in his Person, Family, and Estate, through all his dangers; first from Laban, then from Esau till he came to this place, where it seems he intended to make his abode for a good while, had not the following miscarriages obliged him to remove. , a City of ‖ Called Act. 7. 16. Sychem. Shechem, which is in the land of Canaan, when he came from Padan-Aram, and pitched his tent before the City n (i. e.) Near to it, but not in it, for the conveniency of his Cattle. . 19 And * Josh. 24. 32. he bought o For his present possession and use; for the right which he had to it was only in Reversion after the time that God had allotted for it. a parcel of a field where he had spread his tent, at the hand of the children p (i. e.) Subjects, called his Children to note the duty which they owed to him, and the Care and Affection that he owed to them. Compare Numb. 11. 12. of ‖ called Acts 7. 16. Emor. Hamor, Shechems' father, for an hundred ‖ Or, lambs. pieces of money q The word is used only here and jos. 24. 32. job 42. 11. and it may signify either Lambs, given in way of exchange for it, or pieces of money, which seems more probable, both by comparing Act. 7. 16. and because money was come into use in that place and time, Gen. 17. 12, 13. and 23. 16. and 47. 16. which were called Lambs possibly from the figure of a Lamb stamped upon it, as the Athenian money was called an Ox for the like reason, and as we call a piece of Gold a jacobus, because the picture of that King is upon it. . 20 And he erected there an Altar, and called it ‖ That is, God the God of Israel. El-Elohe-Israel r Or, Called upon El-Elohe-Israel, the particle Lo, being redundant, as such pronouns oft are, as Gen. 12. 1. and joshua 20. 2. . CHAP. XXXIV. 1 AND * Chap. 30. 21. Dinah the daughter of Leah, which she bore unto Jacob, went out a From her father's house into the City, out of curiosity, there being then, as josephus reports, a great concourse of people to a Feast. Thus she put herself out of her Father's protection, and merely out of a vain humour, exposed both herself and others to Temptation, which was the worse because it was amongst them that had no fear of God to restrain them from the most enormous crimes. She was now fourteen or fifteen years old. to see the daughters of the land. 2 And when Shechem the son of Hamor the Hivite, Prince of the country saw her, he took her, and lay with her, and † Heb. humbled her. defiled her. 3 And his soul clavae unto Dinah the daughter of Jacob, and he loved the damsel, and spoke † Heb. to the heart of the Damsel. See Isa. 40. 2. Host 2. 14. kindly unto the damsel b Perceiving her to be exceedingly enraged and perplexed at this horrid violence he endeavours to appease and sweeten her and to get her consent to marry him. . 4 And Shechem spoke unto his father Hamor, saying, Get me this damsel to wife c He desires both his father's consent and assistance herein. . 5 And Jacob heard that he had defiled Dinah his daughter (now his sons were with his cattle in the field) and Jacob held his peace until they were come d Being unable to punish the delinquent, and not knowing what to do he waits for his sons coming and advice. . 6 And Hamor the father of Shechem, went out unto Jacob to commune with him. 7 And the sons of Jacob came out of the field, when they heard it, and the men were grieved: and they were very wroth, because he had wrought folly e That is, wickedness, which howsoever vain men many times esteem their wisdom, by the sentence of the alwise God is accounted and commonly in Scripture called folly, as Deut. 22. 21. jos. 7. 15. judg. 19 23. and 20. 6. etc. in Israel f Or, against Israel, either 1. against the person, and in or against the Family of Israel, a person near and dear to God and highly honoured by him and in Covenant with God; who therefore esteems the injuries done to Israel, as if they were done to himself. See Gen. 12. 3. Exod. 23. 22. Zech. 2. 8. Or 2. in or against the Church of God, which then was in a manner confined to that family, and which is oft called by the name of Israel. See Deut. 22. 21. jos. 7. 15. And Moses may here vary the phrase from what was used in jacobs' time to what was usual in his time, the fence being in both the same, and therefore not altered by such a change. , in lying with jacob's daughter, which thing ought not to be done g Heb. shall not be done, i. e. should not, etc. But in the Hebrew language words of the future time oft signify duty and decency, as Mal. 1. 6. and 2. 7. . 8 And Hamor communed with them h With jacobs' sons, to whom jacob committed the business, being himself oppressed with shame and grief and fear for his daughter. , saying, The soul of my son Shechem longeth for your daughter i The daughter of your family: or he thus speaketh to her brothers, because they transacted all in their father's name. : I pray you give her him to wife. 9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you. 10 And ye shall dwell with us, and the land shall be before you k (i. e.) In your power, to dwell where you please, and to have the same rights and privileges in it which we enjoy. See Gen. 20. 15. : dwell and trade you therein, and get you possessions therein l Or, take possession in it, i. e. in any vacant part of it, use it for pasture or tillage, as you think good, and take the benefit to yourselves. . 11 And Shechem said unto her father, and unto her brethren, * chap. 33. 15. Let me find grace in your eyes, and what ye shall say unto me, I will give. 12 Ask me never so much dowry and gift m Dowry to her for her portion, according to the ancient custom of men's buying their wives: of which see Exod. 22. 17. and gift to you either for reparation of the past injury, or in testimony of my respect to you and desire of her, as Gen. 24. 53. , and I will give according as ye shall say unto me: but give me the damsel to wife. 13 And the sons of Jacob answered Shechem, and Hamor his father deceitfully n Pretending and promising marriages with them upon that condition, which they never intended. , and said, (because he had defiled Dinah their sister.) 14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised o There was no such law yet in force, as the Examples of Isaac and jacob show, who married the daughters of uncircumcised persons, and therefore they do not here reject it as simply unlawful, but only as dishonourable and reproachful. : for * Jos. 5. 9 that were a reproach unto us. 15 But in this will we consent unto you: if ye will be, as we be, that every male of you be circumcised: 16 Than will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people. 17 But if ye will not hearken unto us to be circumcised, then will we take our daughter, and we will be gone. 18 And their words pleased Hamor, and Shechem Hamors son. 19 And the young man deferred not to do the thing, because he had delight in jacob's daughter: and he was more honourable than all the house of his father. 20 And Hamor and Shechem his son came unto the gate of their city p The place where all public affairs were debated and concluded. See on Gen. 22. 17. and 23. 10. , and communed with the men of their city, saying, 21 These men are peaceable with us, therefore let them dwell in the land, and trade therein; for the land, behold it is large enough for them: let us take their daughters to us for wives, and let us give them our daughters. 22 Only herein will the men consent unto us, for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. 23 Shall not their cattle, and their substance, and every beast of theirs be ours q Either for our use and benefit in way of commerce and trade: or because they will descend to the issue of our children as well as theirs: or because we being more numerous and potent than they can easily overrule them, and, when we think meet, dispose all things to our own advantage. Thus they cover their private design with the specious show of public good. ? only let us consent unto them and they will dwell with us. 24 And unto Hamor, and unto Shechem his son, harkened r They yielded to circumcision, partly in compliance with their young Prince whom they either loved or feared: and partly for the prospect of their own advantage; for which men are frequently willing to expose themselves to great pains and hazards. all that went out of the gate of his city s All the citizens, that went out of the gate, etc. Or, came in at the gate as they are described, Gen. 23. 10. jer. 17. 20. For when the chief persons had consented they could easily persuade or overrule others to comply with them. , and every male was circumcised, all that went out of the gate of his city. 25 And it came to pass on the third day t When the pain and grief of wounds is the greatest, as Physicians note. , when they were sore u And therefore not well able to defend themselves; for circumcision caused great pain in children, which was the ground of that exclamation, Exod. 4. 25. much more in grown men. See jos. 5. 8. , that two of the sons of Jacob, Simeon and Levi x These two only are mentioned, because they were authors of the counsel, and conductors of the rest in the Execution; but it is probable from ver. 27. that most of their brethren were confederate with them, and that they had a considerable number of their servants with them who would be ready enough to revenge their master's quarrel and to punish so great a Villainy: but all that was done is justly ascribed to them two, as it is common for all writers to say this or that was done by such a Captain or General, when in truth it was done by his Soldiers. , Dinahs' brethren y So they were both by the father and mother; which made them more forward and zealous than the rest. , took each man his sword, and came upon the city boldly and * chap. 49. 6. slew all the males z Such of them as were grown up, by comparing, ver. 29. for these or some of them seem to have been the abettors of the injury against their sister and family. Their sin in this act was manifold; that they did it without sufficient authority; and against their father's mind, as appears from ver. 30. and Gen. 49. 6. which they well knew; and without all bounds, rashly, unjustly and cruelly punished the innocent and the guilty together, and ushered in this fact with horrible deceit and lying, and that under pretence of friendship and show of Religion. . 26 And they slew Hamor, and Shechem his son, with the † Heb. mouth. edge of the sword, and took Dinah out of Shechems' house, and went out. 27 The sons of Jacob came upon the slain, and spoiled the city, because they a (i. e.) One of them, as ofttimes that which is done by one man is imputed to the whole body. See jos. 7. 1, 11, 12. and 22. 20. Mat. 2. 20. Or they impute Shechems' fact to all either invidiously and cunningly to take off from themselves the reproach of this cruel action; or because they made themselves guilty of it either by not discouraging and hindering that filthiness, as far as they might; or by their being instrumental in it; or by their approbation of it, and complacency in it. had defiled their sister. 28 They took their sheep and their Oxen, and their asses, and that which was in the city, and that which was in the field b Thus they add to their cruelty, the●… and robbery: which doubtless jacob disowned when they brought the spoil home, and returned back both the surviving people and their goods, though it be passed over in silence, as many other things are. See on Gen. 33. 14. . 29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house c Either in the prince's house, or in their several houses: or within doors, as the word signifies. . 30 And Jacob said to Simeon and Levi, * chap 49. 6. Ye have troubled me d You have not only discomposed my mind but perplexed my affairs and brought me into such troubles and dangers as I am never likely to escape. * Exod 5. 21. to make me to stink e You have made me odious to them who will impute this perfidious and bloody fact to my contrivance. among the inhabitants of the land, amongst the Canaanites, and the Perizzites: and I being few in number f Heb. men of number, i. e. few, for such can easily be numbered. So this phrase is used, Deut. 4. 27. and 33. 6. opposite to which are men without number, 2 Chron. 12. 3. , they shall gather themselves together against me, and slay me ‖ He could expect no other in humane reason, and they were hindered from so doing only by the hand of the great God smiting ●…hem with terror, Gen. 35. 5. , and I shall be destroyed, I, and my house. 31 And they said, should he deal with our sister as with an harlot g Shall we express no more resentment of this abominable abuse of our sister than if she had been some common harlot whose abuse no man either regardeth or revengeth? Thus they excuse one fault by committing another, and defend themselves by accusing their father of stupidity and insensibleness of so great an indignity and injury. ? CHAP. XXXV. 1 AND God said unto Jacob a This was a word in season to comfort his disquieted mind, and convey him to a safer place. , Arise, go up to Beth-el, and dwell there: and make there an Altar unto God * chap. 28. 13. that appeared unto thee, * chap. 27. 43. when thou fleddest from the face of Esau thy brother b Understand, and pay thy vows there made in the time of thy distress, but not yet paid: whether it was jacobs' error to forget and neglect his former vows and promises: or whether he waited for a fit time or an admonition from God concerning the season of paying them. . 2 Then Jacob said unto his household, and to all that were with him; Put away the * chap. 31. 19, 34. Jos. 24. 2. strange gods c The Idols, which are so called here and Deut. 31. 16. and 32. 12. jos. 24. 20. because they were the Gods of strange and foreign Nations, such as all were accounted who were not Israelites. Quest. How came these to be and to continue so long in jacobs' house? Ans. Either 1. by Rachel's means, who brought them from her father's house, which haply was not discovered till this time. Or 2. by Leah and by jacobs' two concubines who might possibly bring such with them. Or 3. by the means of jacobs' gentile servants who might secretly worship such Gods; or, having taken them from the Sichemites, they might keep them for their precious matter, as gold and silver, though not for religious use. that are among you d Like a good man and a good master of a family he takes care not only for himself but for all his family to keep them from the exercise of a false Religion and to engage them as far as he can in the profession and practice of the true. Compare Gen. 18. 19 jos. 24. 18. , and be clear e Cleanse yourselves by outward and ritual wa●…ing, as Exod. 19 10, 14. which even then was in use; and especially by purging your hearts as well as hands from these Idols, which I perceive to my sorrow some of you have still retained; and from your late detestable cruelty; that you may be fit to approach to that God who hath now summoned me and you to make a solemn appearance before him. , and change your garments f Either by putting on new garments, as 2 Sam. 12. 20. or by washing the old ones, as Exod. 19 10. Levit. 15. 13. And these, as well as other ceremonial institutions and practices were professions of their Repentance, which consists in putting off the old man and putting on the new, Eph. 4. 22. . 3 And let us arise, and go up to Beth-el, and I will make there an Altar unto God, who answered me in the day of my distress g He takes God's gracious promise and the comfortable hope a●… assurance of God's favour to him and care of him impressed by God upon his mind and heart for an answer to his prayers, though he had then seen no success nor accomplishment of God's word to him. , and was with me in the way which I went. 4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears h Either because they had been abused to idolatry and superstition at Sichem or elsewhere, and therefore were to be destroyed according to Gods command now signified to jacob and afterwards delivered to his posterity Deut. 7. 5. and 12. 3. or for fear they should be so abused. For the Scripture seems to insinuate, and other writers expressly affirm, that: divers heathen people did wear earrings for the honour of their idols and with the representations or ensigns of their idols engraven upon them. See judg. 8. 24. , and Jacob hide them i After he had melted or broken them, which seems probable from parallel instances, as Exod. 32. 20. 2 King. 18. 4. under the * Jos. 24. 26. Judg. 9 6. Oak k Under a certain oak, though not known to his family which it was. He chose that place, either as most proper to put monuments of Idolatry under those trees which were so much and so generally abused to Idolatry, as oaks especially were; Isa. 1. 29. or as the safest place, where they were likely to remain longest hid because the heathen had a veneration for Oaks, and therefore would not cut them down, nor dig them up, nor do any thing which had a tendency that way. which was by Shechem. 5 And they journeyed: and * Exod. 15. 16. and 34. 24. Deut. 11. 25. Jos. 5. 1. the terror of God l (i. e.) A great terror sent from God, as Exod. 23. 27. jos. 2. 9, 11. 2 Chron. 14. 14. and 17. 10. So we read of a sleep of God, 1 Sam. 26. 12. Nothing less could have secured jacob considering the great number, power, and rage of his enemies. was upon the cities that were round about them, and they did not pursue after the sons of Jacob. 6 So Jacob came to Luz, which is in the land of Canaan m Properly so called, or where the Canaanites properly so called dwelled: Thus it is distinguished from another Luz judg. 1. 26. (that is Beth-el) he and all the people that were with him. 7 And he built there an Altar, and * chap. 28. 19 called the place ‖ That is, the God of Bethel. El-beth-el n (i. e.) He confirmed the name which he had formerly given to the place. , because there God appeared unto him, when he fled from the face of his brother. 8 But Deborah Rebekahs' nurse o Who came with Rebekah into Canaan, Gen. 24. 59 and probably tarried with her whilst she lived, and after her death, as it seems, and upon jacobs' desire, after his return from Haran; came into his family; where, being a person of great prudence and piety, her presence and advice was very useful in his numerous and divided family. died, and she was buried beneath Beth-el under an oak: and the name of it was called ‖ That is, the oak of weeping. Allon-bachuth p From the great lamentation which they made there for the loss of a person of such singular worth. . 9 And God appeared unto Jacob again, when he came out of Padan-Aram, and blessed him. 10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, * chap. 32. 28. but Israel shall be thy name q I do not repent of the change which I made of thy name, but I do again confirm it, and as than thou didst prevail over thy brother Esau, so now thou shalt prevail over those of whom thou art afraid. , and he called his name Israel. 11 And God said unto him, * chap. 17. 1. I am God Almighty: be fruitful and multiply, * chap. 17. 5, 6, 16. a Nation, and a company of nations r Tribes, for number and power equal to so many nations. shall be of thee: and Kings shall come out of thy join s (i. e.) Shall be begotten by thee, as this phrase is taken also in Gen. 46. 26. 1 King. 8. 19 Act. 2. 30. . 12 And the land * chap. 12. 7. and 26. 3. which I gave Abraham and Isaac, to thee will I give it, and to thy seed after thee will I give this land. 13 And God went up from him t Either locally and visibly, to wit, in that humane shape in which he appeared to him; or by withdrawing the signs of his special presence, as Gen. 17. 22. judg. 13 20. as on the contrary God is said to come down not by change of place, but by some signal manifestation of his presence and favour, as Exod. 3. 8. Numb. 11. 17. in the place where he talked with him. 14 And Jacob set up a pillar u Either he repaired the old pillar, set up by him, Gen. 28. 18. which was ruined by the injury of time or by the neighbouring Idolaters, or rather erected a new one, more stable and durable than he could do in that time, as a monument or witness of God's manifold favours, and of his own gratitude. in the place where he talked with him, even a pillar of stone: and he poured a drink-offering x Of wine, as may be gathered by comparing Exod. 29. 40. Numb. 28. 14. thereon, and he poured oil thereon. 15 And Jacob called the name of the place where God spoke with him, * chap. 28. 19 Beth-el. 16 And they journeyed from Bethel: and there was but * Heb. a little piece of ground. a little way to come to Ephrath: and Rachel travailed, and she had hard labour. 17 And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not: thou shalt have this son also. 18 And it came to pass, as her soul was in departing y Or, in going out, namely out of the body, as Psal. 146. 4. which is an argument of the souls immortality, especially if compared with Eccles. 12. 7. From which places said together we learn the two terms of the journey, whence it goes and whither it goes. , (for she died) that she called his name ‖ That is, the son of my sorrow. Ben-oni: but his father called him † That is the son of my right hand. Benjamin z Either as near and dear and precious to him as his right hand, which is both more useful and more honourable than the left: See Psal. 80. 17. or in stead of his right hand, the staff, stay and comfort of his old age. . 19 And * chap. 48. 7. Rachel died, and was buried in the way to Ephrath a Not in the city though that was near: for in ancient times their Sepulchers were not in the places of resort but in separated places and out of Cities. See Mat. 27. 60. Luk. 7. 12. ; which is Bethlehem. 20 And Jacob set a pillar b As a monument or memorial of her life and death, and as a testimony of her future resurrection. upon her grave: that is the pillar of Rachel's grave unto this day c (i. e.) Unto the time wherein Moses writ this book and long after. See 1 Sam. 10. 2. Ie●…. 31. 15. . 21 And Israel journeyed, and spread his tent beyond the tower of Edar d Or, the tower of the flock, a place where were excellent pastures. See Mich. 4. 8. . 22 And it came to pass, when Israel dwelled in that land, that Reuben went, and * chap. 49. 4. 1 Cor. 5. 1. lay with Bilhah his father's concubine e An horrid incest: for Concubines were a sort of Wives. See Gen. 22. 24. and 25. 1. : and Israel heard it f And doubtless sadly resented it, both in Reuben, as appears from Gen. 49. 4. 1 Chron. 5. 1, 2. and in Bilhah whose Bed without question he forsook upon it, as afterwards David did in the like case. See 2 Sam. 16. 22. and 20. 3. Yet here is no mention of jacobs' reproof of it, nor any censure of Moses added to it: Possibly to teach us that we are not to approve of every fact which is mentioned in Scripture without censure, and that the miscarriages of Professors of Religion are rather to be silently bewailed, then publicly reproached, left Religion should suffer by it. . Now the sons of Jacob were twelve g Which were heads of the twelve Tribes: Therefore his daughter Dinah is not here mentioned, because she was not the head of a Tribe. . 23 The sons of Leah: * chap. 46. 8. Exod. 1. 2. Reuben jacob's firstborn, and Simeon and Levi, and Judah, and Issachar, and Zebulun. 24 The sons of Rachel: Joseph and Benjamin. 25 And the sons of Bilhah, Rachel's handmaid, Dan and Naphtali. 26 And the sons of Zilpah, Leahs handmaid, Gad and Asher. These are the sons of Jacob which were born to him in Padan-Aram h All but Benjamin, who must in all reason be supposed to be excepted here because he is said to be born elsewhere above, ver. 16. But it is an usual Synecdoche, whereby that is ascribed to all in gross, which belongs to the greatest part. See Gen. 15. 13. and 46. 15. Exod. 12. 40. judg. 20. 46. john 20. 24. 1 Cor. 15. 5. . 27 And Jacob came unto Isaac i Either with his Wives and Children and Estate, to dwell with him: or rather in person to visit his sick and dying father: For otherwise jacob having been ten years near his Father, no doubt he had oft visited him and carried his Wives and Children thither, though Scripture be silent in this particular. But they could not live together because of the greatness of their Estates, as it happened with others. See Gen. 13. 6. and 36. 7. his father unto * chap. 13. 18. and 23. 2. Mamre, unto the City of Arbah (which is Hebron) where Abraham and Isaac sojourned. 28 And the days of Isaac were an hundred and fourscore years. 29 And Isaac gave up the ghost, and died, and was * chap. 15. 15. and 25. 8. gathered unto his people k Either to the society of the dead. Or, to the Congregation of the just. See Gen. 15. 15. and 25. 8. , being old and full of days: and his sons Esau and Jacob buried him. CHAP. XXXVI. 1 NOW these are the generations of Esau a They are here mentioned partly to show the effect of his father's blessing, chap. 27. 39 partly that the Israelites might be admonished to treat the Edomites like Brethren, and not to invade their Land. See Deut. 23. 7. , who is Edom. 2 Esau took his wives of the daughters of Canaan: Adah the daughter of Elon the Hittite, and * ver. 25. Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite b If this account be compared with that Gen. 26. 34. We shall find some difficulties, which yet admit of an easy reconciliation, if these things be considered. 1. That it is very usual and confessed by all, that the same persons are oft called by several names. 2. That the names of some persons are in Scripture given to others because of a great resemblance between them. Upon which account the Parents of the Israelites are called Amorites and Hittites, Ezek. 16. 3. and the Governors of jerusalem are called the Rulers of Sodom and Gomorrah, Isa. 1. 10. and john the Baptist is called Elias, Matth. 17. 12. 3. That the same men are ofttimes denominated from several Countries, as Christ is noted to have a threefold Country in Scripture, Bethlehem, by his Birth; Nazareth, by his Education; and Capernaum, by his much Residence and Preaching there. 4. That the same names are sometimes common to Men and Women. That persons are called the Children not only of their immediate Parents, but of their Grand-parents, and of those who adopted them. These things premised, the seeming contradictions objected by Infidels do vanish. She who was properly called judith, chap. 26. is here called Aholibamah, a name which seems to be given her either by Isaac, or by Moses, from her settledness in her idolatr●… c●…urses. And Adah was also called Bashemath; and Mah●…●…aels daughter, was called Bashemath, chap. 26. either beca●… 〈◊〉 her principles and manners she resembled Esau's other Wife so called, or to show that Ishmaels' Marriage to a third Wife was no less opprobrious to him, and displeasing to his Parents then the former; 〈◊〉, a man and the Son of Zibeon, as appears from ver. 24. called here an Hivite, is called Beeri the Hittite, chap. 26. either because those two people were mixed together in habitation and by Marriage or because the one people were larger than the other and comprehended under their name, or because he was an Hivite by birth, an Hittite by habitation or incorporation with them. Hence also we may learn how Aholibamah here comes to be the Daughter both of 〈◊〉, and of Zibeon, the one being either the natural or proper Father, and the other either the Grandfather, or Father by Adoption. . 3 And * chap. 26. 24. Bashemath, Ishmaels' daughter, sister of Nebajoth. 4 And * 1 Chro. 1. 35. Adah bore to Esau, Eliphaz c The progenitor of that Eliphaz, joh 2. 11. : and Bashemath bare Revel d The Father of jethro. See Exod. 2. 18. Numb. 10. 29. . 5 And Aholibamah bore Jeush, and Jaalam, and Korah: these are the sons of Esau e He had also Daughters, ver. 6. though their names be not here mentioned. , which were born unto him in the land of Canaan. 6 And Esau took his wives, and his sons, and his daughters, and all the † Heb. souls. persons of his house, and his cattle, and all his beasts, and all his substance which he had got in the land of Canaan: and went f Quest. 1. Why went he thither? Answ. Partly by his own choice, that Wild and Mountainous Country being very commodious for hunting to which he wholly addicted himself; partly by his Wife's persuasions who were both utterly averse from cohabitation with Isaac or jacob, and strongly inclined to their own Country; but principally from the secret conduct of Divine Providence thus accomplishing his promises. See jos. 24. 4. Ma●…. 1. 3. Quest. 2. When went he thither? Answ. He went thither before this time in discontent at his Parents and dwelled in Seir, before jacobs' return to Canaan, as appears from Gen. 32. 3. and 33. 14, 16. Yet so as he came sometimes to Canaan and to his Father's house, and did not quit his interest in his father's estate. But when his Father was dead and jacob and he agreed about the partition of the estate, he did totally and finally forsake Canaan, partly for the reason here following; partly for the other reasons now alleged; and partly to avoid all occasion both of Communication and Contention with his Brother. into the country g (i. e.) Further up into the Country: Or, into another Country, as the Chaldee renders it, namely into Seir: The word another being supplied. If that seem too bold a supplement, the place may be rendered thus, he went into a Land distant or remote from the face of his brother, which supplement lies hid and is implied in the word Mipne, from the face: Or thus, he went out of the Land: For so the Hebrew preposition El is sometimes used for Min, which signifies off or out of, as appears by comparing 1 King. 8. 30. with 2 Chron. 6. 21. and Isaiah 59 20. Rom. 11. 26. and judg. 17. 2. 2 Chron. 1. 13. and many other places. from the face of his brother Jacob. 7 * chap. 13. 6, 11. For their riches were more than that they might dwell together: and * chap. 17. 8. and 28. 4. the land wherein they were strangers h Which words contain the reason why that Land, which was large and fruitful could not bear them, because they were not entire possessors of it, but only sojourners in it, and therefore must take the owners leave, which were not sufficient for both of them and their numerous Families. , could not bear them, because of their cattle. 8 Thus dwelled Esau in * Josh. 24. 4. mount Seir: Esau is Edom i This seems to be mentioned by the Holy Ghost by way of contempt or reproach, this is he who sold his Birthright for a mess of red pottage and therefore was called Edom or Red. . 9 And these are the generations of Esau, the father of † Heb. Edom. the Edomites in mount Seir. 10 These are the names of Esau's sons: * 1 Chron. 1. 35. etc. Eliphaz the son of Adah the wife of Esau, Revel the son of Bashemath the wife of Esau. 11 And the sons of Eliphaz were Teman, Omar, ‖ Or, Zephi. Zepho, and Gatam, and Kenaz. 12 And Timna was concubine to Eliphaz Esau's son, and she bore to Eliphaz, Amalek: these were the sons of Adah, Esau's wife. 13 And these are the sons of Revel: Nahath, and Zerah, Shammah and Mizzah: these were the sons of Bashemath, Esau's wife. 14 And these were the sons of Aholibamah, the daughter of Anah, the daughter of Zibeon, Esau's wife, and she bore to Esau, Jeush, and Jaalam, and Korah. 15 These were Dukes k Princes or Heads of their several Families and little Principalities, according to the manner of those times, who ruled their Dominions, either severally, each his own, or jointly by common advice, or, it may be, under one chief Prince, their superior either in Title or in power. And in this division Eliphaz, as he was Esau's firstborn so he had more than a double portion, his six sons being made Dukes, as Esau's immediate Sons were. Compare 1 Chron. 5. 1. of the sons of Esau; the sons of Eliphaz, the firstborn son of Esau, Duke Teman, Duke Omar, Duke Zepho, Duke Kenaz, 16 Duke Korah l He is not mentioned among Eliphaz his sons, and therefore is thought to be his Grandson. There is another Korah, ver. 14. and 18. , Duke Gatam, and Duke Amalek. These are the Dukes that came of Eliphaz, in the land of Edom: These were the sons of Adah. 17 And these are the sons of Revel, Esau's son: Duke Nahath, Duke Zerah, Duke Shammah, Duke Mizzah. These are the Dukes that came of Revel, in the land of Edom. These are the sons of Bashemath, Esau's wife. 18 And these are the sons of Aholibamah, Esau's wife: Duke Jeush, Duke Jaalam, Duke Korah: These were the Dukes that came of Aholibamah the daughter of, Anah, Esau's wife. 19 These are the sons of Esau (who is Edom) and these are their Dukes. 20 * 1 Chron. ●…▪ 38. These are the sons of Seir m Who are here mentioned partly because of their alliance with Esau's Family, ver. 2, 20, 22, 24, 25. and partly because the Government was translated from his to Esau's Family. the Horite, who inhabited the land o And ruled there, till Esau and his posterity drove them out, Deut. 2. 12, 22. , Lotan, and Shobal, and Zibeon, and Anah. 21 And Dishon, and Ezer, and Dishan: these are the Dukes of the Horites the children of Seir, in the land of Edom. 22 And the children of Lotan, were Hori, and ‖ Or, Homan 1 Chron. 1. 39 Heman: and Lotans' sister was Timna. 23 And the children of Shobal were these: ‖ Or, Alien 1 Chron. 1. 40. Alvan, and Manahath, and Ebal, ‖ Or, Shephi 1 Chron. 1. 40. Shepho, and Woman. 24 And these are the children of Zibeon, both Ajah, and Anah: this was that Anah that found * Leu. 19 19 the mules p So most understand the word jemim, which is not where else used, and give this sense of it, that he found out the way of the generation of mules by the copulation of an Horse and a Mare. Others render it waters, that he found out some springs of water, which in those hot Countries were rare and precious; or hot waters, some hot and medicinal springs. But the Chaldee renders it Giants, and the Samarit●… version Emims, a sort of Giants mentioned, Deut. 2. 10, 11. who also were Neighbours to the Horites here spoken of, as appears from Gen. 14. 5, 6. and therefore might, according to the manner of those times, make inroads one upon another. So jemim is put for Emim, either by an Apocope of the first letter, or by the change of the Hebrew letter I●…d into Aleph, both which are frequent among the Hebrews. And the sense is, that Anah the Horite found out the Emims, that is he met with them or came upon them suddenly and smot●… them▪ In this sense the word finding is oft used, as judg. 1. 5. 1 Sam. 31. 3. Psal. 21. 8. I●…a. 10. 10. in the wilderness, as he fed the asses of Zibeon his father. 25 And the children q Heb. Sons, though but one Son be mentioned. Either then he had other Sons not here expressed: Or the plural number is put for the singular, as Gen. 21. 7. of Anah were these: Dishon, and Aholibamah the daughter of Anah. 26 And these are the children of Dishon: ‖ Or, Amram. 1 Chron. 1. 41. Hemdan, and Eshban, and Ithran, and Cheran. 27 The children of Ezer are these: Bilhan, and Zaavan, and ‖ Or, Jakan ●… Chron. 1. 42. Akan. 28 The children of Dishan are these: Uz, and Aran. 29 These are the Dukes that came of the Horites: Duke Lotan, Duke Shobal, Duke Zibeon, Duke Anah, 30 Duke Dishon, Duke Ezer, Duke Dishan: these are the Dukes that came of Hori, among their Dukes r Among other Dukes which were in that Country. Or, according to their Dukedoms or Principalities: The word Duke being here put for Dukedom, as the word King is put for Kingdom, Isa. 23. 15. Dan. 7. 17. in the land of Seir. 31 And * 1 Chro. 1. 43. these are the Kings that reigned in the land of Edom s He speaks of the posterity of Esau who after they had subdued the Horites erected a Kingdom there. , before there reigned any King over the children of Israel t Here profane wi●…s triumph. How, say they, could Moses write this, when as yet there was no King in Israel? Answ. 1. The word may be taken for any chief Governor, in which sense the Title of King is given to Moses, Deut. 33. 5. and to the Judges, judg. 17. 6. and to others who were not Kings properly so called, Psal. 119. 46. Luke 22. 25. Acts 9 15. etc. Answ. 2. Moses might well say thus, because he did by the spirit of Prophesieforesee and therefore could foretell that the Israelites would have a King, as appears from Deut. 17. 14, 15. Answ. 3. This, with other clauses of the same nature might be inserted afterwards by some holy and inspired man of God, as it is confessed that part of the last chapter of Deuteronomy was. . 32 And Bela the son of Beor reigned in Edom, and the name of his City u Where he was born or dwelled, and so in the rest. The diversity of their Cities makes it probable, that these Kings had not their power by succession, but either by election, or by usurpation, according to Isaac's prophecy of them, Gen. 27. 40. By thy Sword thou shalt live. was Dinhabah. 33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 34 And Jobab died, and Husham of the land of Temani x Of which land see jer. 49. 7, 20. so called either from the City Teman, or from Teman the son of Eliphaz, ver. 11. Or, of the South Country, as the ancient Translations render it. reigned in his stead. 35 And Husham died, and Hadad the son of Bedad (who smote Midian in the field of Moab) reigned in his stead: and the name of his City was Avith. 36 And Hadad died, and Samlah of Masrekah reigned in his stead. 37 And Samlah died, and Saul of Rehoboth, by the river y Either Euphrates; or a branch of it called Chabras, by which there is even at this day, a City called Rahabath-Melic, i. e. Kings Rahabath, as the learned observe: Or some other River of note in those times and parts. , reigned in his stead. 38 And Saul died, and Baal-hanan the son of Achbor reigned in his stead. 39 And Baal-hanan the son of Achbor died, and ‖ Or, Hadad. Hadar reigned in his stead: and the name of his City was ‖ Or, Pai. 1 Chro. 1. 50. Pau, and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab z Either Matred was the Father and Mezahab the Mother: Or Matred was the Mother and Mezahab the Grandmother. . 40 And these are the names of * 1 Chro. 1. 51. the Dukes † Of their Persons and Generations and Families. The state of Edom between the times of Esa●… and Moses seems to have been this; There were first Dukes, than Kings, and after them Dukes again. But if it be objected, that the time was too short for a succession of so many persons, it may be replied, that what is confessed, concerning the Duke's preceding the Kings, might be true also of these succeeding Duk●…, and that the Edomites either having taken some distaste at 〈◊〉 〈◊〉 Government, or differing about the choice of a new 〈◊〉 ●…vided themselves again into several petty Principalities o●… Dukedoms: and so several of those were Dukes at the same time in divers parts. that came of Esau, according to their families, after their places, by their names: Duke Timnah, Duke ‖ Or, Aliah. Alvah, Duke Jetheth. 41 Duke Aholibamah, Duke Elah, Duke Pinon, 42 Duke Kenaz, Duke Teman, Duke Mibzar, 43 Duke Magdiel, Duke Iram. These be the Dukes of Edom, according to their habitations, in the land of their possession: he is Esau the father of † Heb. Edom. the Edomites. CHAP. XXXVII. 1 AND Jacob dwelled in the land † Heb. of his father's sojournings. wherein his father was a stranger, in the land of Canaan. 2 These are the generations a (i. e.) The events or occurrences which happened to jacob in his Family and issue. So that word is used, Gen. 6. 9 and Numb. 3. 1. Or the word, These, may relate to what is said Gen. 35. 22. etc. The Genealogy of Esau being brought in by way of parenthesis, and that being finished, Moses returns to the Generations of jacob, as his principal business, and proceeds in the History of their concerns. of Jacob: Joseph being seventeen years old, was feeding the flock with his brethren, and the lad was with the sons of Bilhah, and with the sons of Zilpah b jacob placed joseph, with them rather than with the sons of Leah, either to keep joseph humble: Or for josephs' security, because the other sons retained the old grudge of their Mother, and were more like to envy, contemn, hate and abuse him; Or as an observer of their actions whom he most suspected, as the following words may seem to imply. , his father's wives: and Joseph brought unto his father their evil report c Acquainted him with their lewd and wicked courses to the dishonour of God and of their Family, that so his Father might apply such remedies as he thought meet. . 3 Now Israel loved Joseph more than all his children; because he was the son of his old age d Being born when jacob was Ninety one years old. Such Children are commonly best beloved by their Parents, either because such are a singular blessing of God, and a more than common testimony of his favour, and a mercy least expected by them and therefore most prized; or because they have more pleasing conversation with them, and less experience of their misbehaviour, of which the elder oft times are guilty, whereby they alienate their Parents affections from them. The ancient Translations, Chaldee, Persian, Arabic and Samaritan, render the words thus, a wise or prudent son, old age being oft mentioned as a token of prudence, one born old, one wise above his years, one that had a grey head, as we say, upon green shoulders. This may seem the more probable, both because joseph was indeed such a Child, and gave good evidence of it in a prudent observation of his brethren's trespasses, and a discreet choice of the fittest remedy for them; and because the reason here alleged seems proper and peculiar to joseph, whereas in the other sense, it belongs more to Benjamin, who was younger than joseph, and cost his Mother dearer, and therefore might upon that account claim a greater interest in his Father's affections. : and he made him a coat of many ‖ Or, pieces. Judg. 5. 30. 2 Sam. 13. 18. colours e Probably made of threads of divers colours interwoven together. Compare 2 Sam. 13. 18. This he gave him as a token of his special love, and of the rights of the firstborn, which being justly taken from Reuben he conferred upon joseph, 1 Chron. 5. 1. . 4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him f Their hatred was so deep and keen, that they could not smother it, as for their own interest they should have done, but discovered it by their churlish words and carriages to him. . 5 And Joseph dreamt a dream g Which it is probable he did not understand, for than he would never have told it to them, who, as he knew very well, were likely to make an evil construction and use of it. , and he told it his brethren, and they hated him yet the more. 6 And he said unto them, Hear, I pray you, this dream which I have dreamt. 7 For * chap. 42. 6, 9 and 43. 26. and 44. 14. behold, we were binding sheaves in the field h A secret insinuation of the occasion of josephs' advancement, which was from his counsel and care about the Corn of Egypt. , and lo, my sheaf arose, and also stood upright, and behold, your sheaves stood round about i This was a posture of ministry and service, as is manifest both from Scripture and from common usage. , and made obeisance to my sheaf. 8 And his brethren said to him, shalt thou indeed reign over us? or shalt thou indeed have dominion over us? and they hated him yet the more, for his dreams, and for his words ‖ For his relation of his dreams, which they imputed to his arrogancy. . 9 And he dreamt yet another dream k That the repetition of the same thing, in another shape, might teach them, that the thing was both certain and very observable. , and told it his brethren, and said, Behold, I have dreamt a dream more; and behold, * chap. 46. 29. the Sun and the Moon l These were not mentioned in the first dream, because in the event, his brethren only went at first to Egypt and there worshipped him, as afterwards his father went with them. Obj. His father did not worship him in Egypt. Ans. 1. He did worship him mediately by his sons, who in their father's name and stead bowed before him, and by the presents, which he sent as testimonies of that respect which he owed to him. 2. It is probable, that jacob did, before the Egyptians, pay that reverence to his son, which all the rest did, and which was due to the dignity of his place. As the Roman Consul was commended by his Father for requiring him to alight from his horse, as the rest did, when he met him upon the way. , and the eleven stars made obeisance to me. 10 And he told it to his father, and to his brethren; and his father rebuked him m Not through anger at joseph, or contempt of his dream, for it follows, he observed it, but partly lest joseph should be puffed up upon the account of his dreams, and principally, to allay the envy and hatred of his brethren. , and said unto him, What is this dream that thou hast dreamt? shall I, and thy mother ‖ Either 1. Rach●…., who was now dead, and therefore must rise again and worship thee: whence he may seem to infer the idleness of the dream, because the fulfilling it was impossible: or rather 2. Leah, his stepmother, one that filled his mother's place, being now jacobs' only wife, and the mother of the Family. , and thy brethren indeed come to bow down ourselves to thee, to the earth? 11 And his brethren envied him: but his father * D●…. 7. 28. Luk. 2. 19, 51. observed the saying n The words of joseph, or the thing, the dream which he told, well knowing that God did frequently at that time, signify his mind by dreams, and perceiving something singular and extraordinary in this dream, and especially in the doubling of it. . 12 And his brethren went to feed their father's flock in Shechem o In the parts adjoining to Shechem, in the lands which he had purchased there, Gen. 33. 19 Let none think strange that he should send his sheep so far from him, both because that land was his own, and because his sheep being exceeding numerous, and he but a stranger in the land, was likely to be exposed to many such inconveniencies. Compare Gen. 30. 36. One may rather wonder that he durst venture his sons and his cattle there, where that barbarous massacre had been committed, chap. 34. 25. But those pastures being his own, and convenient for his use, he did commit himself and them to that same good Providence, which watched over him then and ever since, and still kept up that terror which then he sent upon them. Besides jacobs' Sons and Servants made a considerable Company, and the men of Shechem being universally slain, others were not very forward to revenge their quarrel, where there was any hazard to themselves in such an enterprise. . 13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? Come, and I will send thee unto them p Having kept him for some time at home, and supposing that length of time had cooled their heats and wor●… out their hatred he now sends him to them. : and he said, Here am I 14 And he said to him, Go, I pray thee, † Heb. see the peace of thy brethren, etc. see whether it be well with thy brethren, and well with the flocks, and bring me word again: so he sent him out of the vale of Hebron, and he came to Shechem. 15 And a certain man found him, and behold he was wand'ring in the field, and the man asked him, saying, What seekest thou? 16 And he said, I seek my brethren, tell me, I pray thee, where they feed their flocks. 17 And the man said, they are departed hence: for I heard them say, Let us go to Dothan q A place not very far from Shechem, where afterwards a City was built. See 2 King. 6. 13. . And Joseph went after his brethren, and found them in Dothan. 18 And when they saw him afar off, even before he came near unto them, they conspired against him, to slay him. 19 And they said one to another, Behold, this † Heb. Master of dreams. dreamer r Heb. this master of dreams, this crafty dreamer, that covers his own ambitious designs and desires with pretences or fictions of dreams. cometh. 20 Come now therefore, and let us slay him, and cast him into some pit s Partly as unworthy of burial; partly to cover their villainous action; and partly that they might quickly put him out of their sight and minds. , and we will say, some evil beast hath devoured him t There being great store of such creatures in those parts. See 1 King. 13. 24. 2 King. 2 24. : and we shall see what will become of his dreams. 21 And * chap. 42. 22. Reuben heard it, and he delivered him u He did so, as to the violent and certain dispatch of his life which was intended: Or the act is here put for the purpose and endeavour of doing it, in which sense Balak is said to fight against Israel, Jos. 24. 9 and Abraham to offer up Isaac, Heb. 11. 17. So here, he delivered him, i. e. used his utmost power to deliver him, that so he might recover his father's favour lost by his incestuous action. out of their hands, and said, Let us not kill him. 22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him, That he might rid him out of their hands, to deliver him to his father again. 23 And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph out of his coat, his coat of many ‖ Or, pieces. colours that was on him. 24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it. 25 And they sat down to eat bread x To refresh themselves, their consciences being stupefied; and their hearts hardened against their brother, notwithstanding all his most passionate entreaties to them, Gen. 42. 21. : and they lift up their eyes and looked, and behold, a company of * See v. 28, 36. Ishmeelites y The Posterity of Ishmael. See Gen. 25. 18. came from Gilead z A famous place for balm and other excellent commodities, and for the confluence of Merchants. See jer. 8. 22. and 22. 6. , with their camels, bearing spicery, and balm a Or rosin, as the ancient and divers other translatours render it. , and myrrh, going to carry it down to Egypt. 26 And Judah said unto his brethren, What profit is it, if we flay our brother b If we suffer him to perish in the pit when we may sell him with advantage. , and conceal his blood c (i. e.) His death, as the word blood is oft used. See Deut. 17. 8. 2 Sam. 1. 16. and 3. 28. ? 27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him: for he is our brother, and our flesh? and his brethren † Heb. harkened: were content. 28 Then there passed by Midianites d This story seems a little involved, and the persons to whom he was sold doubtful. Here seem to be two, if not three, sorts of Merchants mentioned, Ishmaelites, and Midianites here, and Medanites, as it is in the Hebrew ver. 36. which were a distinct people from the Midianites, as descending from Medan, when the Midianites descended from Midian, both Abraham's Sons, Gen. 25. 2. The business may be accommodated divers ways, either 1. the same persons or people are promiscuously called both Ishmaelites and Midianites, as they also are judg. 8. 1, 24, 28. either because they were mixed together in their dwellings, and by marriages: or because they were here joined together and made one Caravan or company of merchants. And the Text may be read thus, And the Midianite merchantmen (either the same who are called Ishmaelites, ver. 27. or others being in the same company with them) passed by, and they (i. e. not the Merchantmen, but josephs' brethren spoken of ver. 27. the relative being referred to the remoter antecedent, as it is frequently in the Scripture) li●…t up joseph and sold him to the Ishmaelites or Midianites, etc. or 2. the persons may be distinguished, and the story may very well be conceived thus, The Ishmaelites are going to Egypt, and are discerned at some distance by josephs' brethren, while they were discoursing about their brother. In the time of their discourse the Midianites, who seem to be coming from Egypt, coming by the pit and hearing josephs' cries there, pull him out of the pit, and sell him to the Ishmaelites, who carry him with them into Egypt. There they sell him to the Medanites, though that, as many other historical passages, be omitted in the sacred story. And the Medanites, or Midianites, if you please, only supposing them to be other persons than those mentioned, ver. 28. which is but a fair and reasonable supposition, sell him to Potiphar. Merchantmen, and they drew and lift up Joseph out of the pit, and * Psal. 105. 17. Wisd. 10. 13. Act. 7. 9 sold Joseph to the Ishmeelites for * See Mat. 27. 9 twenty pieces of silver: and they brought Joseph into Egypt. 29 And Reuben returned unto the pit e That according to his brethren's order, ver. 27. he might take him thence and sell him. , and behold, Joseph was not in the pit: and he rend his clothes f As the manner was upon doleful occurrences. See below ver. 34. Numb. 14. 6. Ezra 9 3. job 1. 20. and 2. 12. . 30 And he returned unto his brethren, and said, The child g So he calls him comparatively to his brethren, though he was 17 years old, ver. 2. is not h (i. e.) Is not in the land of the living, or, is dead, ●…s that phrase is commonly used, as Gen. 42. 13, 36. compared with Gen. 44. 20. job 7. 21. jer. 31. 15. Lam. 5. 7. Mat. 2. 18. , and I, whither shall I go i Either to find the child, or to flee from our father? He is more solicitous than the rest, because he being the eldest brother, his father would require joseph at his hand, and being so highly incensed against him for his former crime, would be the more apt to suspect him, and deal more severely with him. ? 31 And they took joseph's coat, and killed a kid of the goats, and dipped the coat in the blood. 32 And they sent the coat of many colours, and they brought k They brought it by a messenger whom they sent: Men are commonly said to do what they cause others to do. it to their father, and said, This have we found: know now whether it be thy son's coat or no. 33 And he knew it, and said, It is my son's coat, an * chap. 44. 28. evil beast hath devoured him; Joseph is without doubt rend in pieces. 34 And Jacob rend his clothes, and put sackcloth l (i. e.) A course and mournful habit. This is the first example of that kind, but afterwards was in common use upon these occasions. See 2 Sam. 3. 31. 1 King. 20. 31. and 21. 27. etc. upon his loins, and mourned for his son many days. 35 And all his sons, and all his daughters m Dinah, and his daughters in law, and his sons daughters. risen up to comfort him: but he refused to be comforted: and he said, For I will go down into the grave n This Hebrew word Sheol is taken sometimes for hell, as job 11. 8. Prov. 15. 11. but most commonly for the grave. Or the place or state of the dead as Gen. 42. 38. and 44. 29, 31. Psal. 6. 5. and 16. 10. etc. And whether of those it signifies, must be determined by the subject and the circumstances of the place; here it cannot be meant of Hell, for jacob neither could believe that good joseph was there, nor would have resolved to go thither, but the sense is, I will kill myself with grief, or I will never leave mourning till I die. unto my son o Or, For my Son: so the preposition El is oft used for Al, as 1 Sam. 1. 27. and 4. 19, 21, 22, and 2 Sam. 21. 2. mourning: thus his father wept for him. 36 And the Midianites sold him into Egypt unto Potiphar, an † Heb. Eunuch. But the word doth signify not only Eunuches, but also chamberlains, Courtiers and Officers. officer of Pharaohs, and † Heb. chief of the slaughtermen; o●… Executioners. ‖ Or, chief Marshal. captain of the guard p Whose office it was to apprehend and punish criminal persons. See Gen. 40. 3. jer. 39 9 Mark 6. 27. . CHAP. XXXVIII. 1 AND it came to pass at that time a This story is not without difficulty, if we consider how little time is allowed for all the events of this chapters, there being not above twenty three years between judah's marriage, and the birth of Pharez, yea and the birth of his sons too, Esrom and Hamul, who are said to go into Egypt with jacob, Gen. 46. 12. But there are two ways proposed for the resolution of it, as the phrase, at that time, may be understood two ways, either 1. More largely, for the time since jacobs' return from Padan to Canaan, and so the History may be conceived thus; judah was married some years before the selling of joseph, though it be here mentioned after it and so out of its place, as being the foundation of all the following events, which are here placed together because they followed the selling of joseph. judah, and Er, and Onan, and afterward Pharez, are supposed each to marry and have a Child at fourteen years old, which though unusual, wants not examples both in sacred and profane Writers. And they that will quarrel with the Scripture and question its authority for some such uncustomary occurrences which it relates show more of impiety than wisdom in it, and shall do well to consider, that God might so order things by his Providence, and record such things in his word, upon the same account on which he hath put several other difficult passages in Scripture, partly to try and exercise men's Faith, Humility and Modesty; and partly to punish the evil minds of ungodly men, and for their sins to lay an occasion of stumbling and cavilling at the Scriptures before them that greedily seek and gladly catch at all such occasions. Or 2. More strictly, for the time following the sale of joseph, which seems the more probable way, and so the story lies thus; judah was now about twenty years old, when he married, and the three first years he hath three sons, Er, Onan, and Shelah: The two first marry, each when they were about seventeen years old. Three years after both their deaths, and when Shelah had been marriageable a year or two and was not given to Tamar, judah lies with Tamar and begets upon her Pharez. But as for Esrom and Hamul, they are said to go into Egypt with jacob, as also Benjamins ten sons are said to go with him thither, to wit, in their father's loins, because they were begotten by their Father in Egypt, whilst jacob lived there, of which more in its proper place. ; that Judah went down from his brethren b Probably in discontent, upon occasion of quarrels arisen among them about the selling of joseph, whereof judah was a great promoter, if not the first mover. , and turned in to a certain Adullamite c Of the City of Adullam. Of which see jos. 12. 15. and 15. 35. , whose name was Hirah. 2 And Judah saw there a daughter of a certain Canaanite d Whom he married, against the counsel and example of his Parents. But when judah had committed so great a crime as the selling of his Brother, and God had forsaken him, no wonder he adds one sin to another. , whose name was * 1 Chron. 2. 3. Shuah e The name not of the daughter, but of her father, ver. 12. : and he took her, and went in unto her. 3 And she conceived, and bore a son, and he called his name Er. 4 * Num. 26. 19 And she conceived again, and bore a son, and she called his name Onan. 5 And she yet again conceived, and bore a son, and called his name Shelah; and he was at Chezib f A place near Adullam, called also A●…zib, jos 19 29. Mich. 1. 14. , when she bore him. 6 And Judah took a wife for Er his firstborn, whose name was Tamar. 7 And * Num. 26. 19 Er, Judah's firstborn was wicked in the sight of the LORD g (i. e.) notoriously wicked. Compare Gen. 10. 9 and 13. 13. , and the LORD slew him h In some extraordinary and remarkable manner, as ver. 10. . 8 And Judah said unto Onan, Go in unto thy brother's wife, and marry her i This, as also divers other things, was now instituted and observed amongst God's people, and afterwards was expressed in a written law, Deut. 25. 5, 6. See also Numb. 36. 6, 7. Ruth 1. 11. Mat. 22. 24, , and raise up seed to thy brother k Beget a child which may have thy brother's name and inheritance, and may be reputed as his child. So it was with the first child, but the rest were reputed his own. . 9 And Onan knew that the seed should not be his; and it came to pass when he went in unto his brother's wife, that he spilt it on the ground, lest that he should give seed unto his brother l Two things are here noted 1. The sin itself, which is here particularly described by the Holy Ghost, that men might be instructed concerning the nature and the great evil of this sin of self-pollution, which is such, that it brought upon the actor of it the extraordinary vengeance of God, and which is condemned not only by Scripture, but even by the light of Nature and the judgement of heathens who have expressly censured it as a great sin and as a kind of murder. Of which see my Latin Synopsis. Whereby we may sufficiently understand how wicked and abominable a practice this is amongst Christians and in the light of the Gospel which lays greater and stricter obligations upon us to purity, and severely forbids all pollution both of Flesh and Spirit? 2. The cause of this wickedness; which seems to have been either hatred of his brother; or envy at his brother's name and honour, springing from the pride of his own heart. . 10 And the thing which he did, † Heb. was evil i●… the eyes of the Lord. displeased the LORD m An expression noting a more than ordinary offence against God, as 2 Sam. 11. 27. , wherefore he slew him also n This just, but dreadful, severity of God is noted both for the terror of such like transgressors, and to provoke love and thankfulness to God in those whom he useth more indulgently. . 11 Then said Judah to Tamar his daughter in Law, Remain a widow at thy father's house o Wither he sent her from his house, that Shelah might not be ensnared by her presence and conversation. , till Shelah my son be grown p So he dismisseth her with a pretence of kindness, and a tacit promise of marriage to her, which he never intended to keep, as the following words imply. : (for he said q Or rather, but he said: for the Hebrew chi oft signifies but, as Gen. 45. 8. Psal. 37. 20. Eccl. 2. 10. and 6. 2. So here is an opposition between what he said to Tamar, and what he said to himself or in his own heart, as that word said is oft used: He intimated to her, that he would give Shelah to her, but he meant otherwise, and said in himself, I will not do it. , Le●…t peradventure he die also as his brethren did r Imputing the death of his two sons either to her fault, or to her unluckiness, rather than to his own or his sons miscarriages. ) and Tamar went and dwelled in her father's house. 12 And † Heb. the days were multiplied. in process of time s When many days had passed, and Shelah, though grown, was not given to Tamar. the daughter of Shuah Judah's wife died: and Judah was comforted, and went up unto his Sheep-shearers t To feast and rejoice with them at that time, as the manner was then and afterwards. See 1 Sam. 25. 36. to Timnath u A place not far from Adullam: of which see jos. 15. 57 , (he and his friend Hirah the Adullamite. 13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep. 14 And she put her widows garments off from her, and covered her with a vail x As harlots used to do in those modester ages of the World, when they had not learned to outface the Sun, nor to glory in their villainies. , and wrapped herself, and sat in † Heb. the door of eyes, or of Enajim. an open place y Where she might be soon discovered by Passengers. This is noted as the practice of Harlots, Prov. 7. 12. and 9 14. jer. 3. 2. Ezek. 16. 24, 25. , which is by the way to Timnath: for she saw that Shelah was grown, and she was not given unto him to wife. 15 When Judah saw her, he thought her to be an harlot: because she had covered her face z And was doubtless careful not to discover herself by her voice. . 16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee (for he knew not that she was his daughter in law) and she said, What wilt thou give me, that thou mayest come in unto me? 17 And he said, I will send thee † Heb. a kid of the goats. a kid from the flock: and she said, Wilt thou give me a pledge till thou send it? 18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets a Or, handkerchief, or girdle, or any other ornament made of twisted thread which the Hebrew word signifies. , and thy staff that is in thine hand: and he gave it her, and came in unto her, and she conceived by him b God so ordering things by his Providence, that his sin might be discovered. And this and other such horrid crimes committed sometimes by the Patriarches and other eminent persons it hath pleased God for divers wise and holy reasons to leave upon record, partly to discover how great and deep the corruption of man's nature is, and that even in the best; partly to oblige all men to an humble sense of their own infirmity, and to a diligent application of themselves to God for his gracious succours, and to a greater circumspection and watchfulness to prevent those evils in themselves; partly to encourage even the greatest sinners to repentance and the hope of Pardon; and partly for the just punishment and obduration of incorrigible sinners who make such sad example's matter of their delight and imitation. . 19 And she arose and went away, and laid by her vail from her, and put on the garments of her widowhood. 20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand, but he found her not. 21 Then he asked the men of that place, saying, Where is the harlot that was ‖ Or, in Enajim. openly by the way side? And they said, There was no harlot in this place. 22 And he returned to Judah, and said, I cannot find her: and also the men of the place said, That there was no harlot in this place. 23 And Judah said, Let her take it to her, Lest we † Heb. become a contempt. be ashamed b Note that fornication was esteemed sinful and shameful amongst the heathens. : behold, I sent this kid, and thou hast not found her. 24 And it came to pass about three months after, that it was told judah, saying, Tamar thy daughter in law hath played the harlot, and also behold, she is with child by whoredom: and Judah said, Bring her forth c To the Magistrate, from whom she may receive her sentence and deserved punishment. judah had not the power of Life and Death, at least not over her who was a Canaanite, and who was not in his, but in her own father's house. But he being a person of great estate and authority, and as it seems, of obliging conversation, could do very much to persuade those who then had the power of the Sword either to draw it forth at least in a just cause on his behalf, or to sheathe it upon his desire and satisfaction. , and let her be burnt d As guilty of Adultery, which was punished with death by the laws of God, Deut. 22. 23, 24. and of Nations too, jer. 29. 22, 23. He chargeth her with adultery, because she was betrothed to Shelah: See Deut. 22. 23. This eagerness of judah proceeded not from zeal of Justice, for than he would not have endeavoured to destroy the innocent child with the guilty mother, against God's law, Deut. 24. 16. Ezek. 18. 20 but from worldly policy, that he might take her out of the way which he esteemed a burden and a blot to his family. . 25 When she was brought forth, she sent to her father in law, saying, By the man whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff. 26 And Judah acknowledged them e His guilty conscience and the horror of so foul a fact together with his sudden surprisal forced him to an ingenuous confession, whereas he might have used many pretences and evasions, which would easily have prevailed with such partial Judges. , and said, She hath been more righteous than I f She was more unchaste, because she knowingly committed Adultery and Incest, when he designed neither; but he was more unjust, because he was the cause of her sin, both by withholding Shelah from her, who was hers both by right and by judah's promise, and by whom her chastity should have been preserved; and by his solicitation and encouragement of her to the sin. : because that I gave her not to Shelah my son: and he knew her again no more g Showing the sincerity of his confession by his forsaking of the sin confessed. See job 34. 32. And it may be probably concluded that he neither knew her nor any other Woman afterward, because there is no mention of any Child which he had after this time. . 27 And it came to pass in the time of her travail, that behold, twins were in her womb. 28 And it came to pass when she travailed, that the one put out his hand, and the midwife took and bound upon his hand a scarlet thread h In token of his being the firstborn, which she confidently expected he would be. , saying, This came out first. 29 And it came to pass, as he drew back his hand, that behold his brother came out: and she said, ‖ Or, wherefore hast thou made this breach against thee. How hast thou broken forth? this breach be upon thee i Be imputed to thee, as the same phrase is taken Genesis 16. 5. : therefore his name was called ‖ That is, a breach. * 1 Chron. 2. 4. Matth. 1. 3. Pharez. 30 And afterward came out his brother that had the scarlet thread upon his hand, and his name was called Zarah. CHAP. XXXIX. 1 AND Joseph was brought down to Egypt, and * Chap. 37. 36. Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, which had brought him down thither. 2 And * 1 Sam. 16. 18. and 18. 28. A●…t. 7. 9 the LORD was with Joseph a With his gracious presence and blessing, as this phrase is taken here ver. 21. and Gen. 21. 22. and 26. 24. , and he was a prosperous man, and he was in the house b He doth not endeavour to make an escape to his Father, but demeaned himself patiently and faithfully in the station into which Gods Providence had brought him. of his master the Egyptian. 3 And his master saw that the LORD was with him c The Heathens owned a supreme God and his overruling Providence in affairs, though they did not glorify him as God, but worshipped the Creature with and more than the creator, Rom. 1. 25. , and that the LORD made all that he did, to prosper in his hand d (i. e.) Under his ministry as this phrase is used Exod. 4. 13. Levit. 8. 36. Prov. 26. 6. and oft elsewhere. . 4 And Joseph found grace in his sight, and he served him e Not now as a slave, but in an higher degree. , and he made him overseer over his house, and all that he had he put into his hand f (i. e.) Committed to his care and management, as Gen. 16. 6. Object. How could this be, when joseph understood not the Egyptian Tongue? Answ. joseph doubtless when he came thither did, as much as possibly he could, endeavour to get the knowledge of that Language, and being a person of excellent parts would soon obtain it, especially because of the great affinity between that Language and his own. Nor must we think that joseph was thus highly advanced in an instant but by degrees, step by step, and after some considerable time. . 5 And it came to pass from the time that he had made him overseer in his house, and over all that he had, that * Chap. 30. 27. the LORD blessed the Egyptians house for joseph's sake: and the blessing of the LORD was upon all that he had in the house, and in the field. 6 And he left all that he had, in joseph's hand: and he knew not aught he had, save the bread which he did eat g He took care for nothing, but that he might eat and drink and far deliciously. Nor did he indeed take any care for that, it being provided for him by other hands. Others thus, he took care for nothing, but committed all to joseph, except his bread, which he would not have provided by an Hebrew hand, because the Egyptians might not eat bread with the Hebrews, Gen. 43. 32. But that was no impediment, for neither did joseph eat with his master, nor was he the cook to dress it for him. But he might provide food for him, as afterwards he did for all the Egyptians without any scruple on their side. : and Joseph was a goodly person, and well-favoured. 7 And it came to pass after these things, that his master's wife cast her eyes upon Joseph h In a lascivious and unchaste manner. See Io●… 31. 1. Mat. 5. 28. 2 Pet. 2. 14. , and she said, lie with me. 8 But he refused, and said unto his Master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand: 9 There is none greater in this house than I: neither hath he kept back any thing from me, but thee, because thou art his wife: how then can I do this great wickedness, and * Chap. 20. 6. Leu. 6. 2. Psal. 51. 4. sin against God? 10 And it came to pass, as she spoke to Joseph day by day, that he harkened not unto her, to lie by her, or to be with her i He avoided her company and familiar conversation, as evil in itself, the present circumstances considered, and as an occasion of further evil. See Prov. 1. 15. and 5. 8. 1 Cor. 15. 33. 1 Thess. 5. 22. 1 Tim. 5. 14. . 11 And it came to pass about this time k Or, Upon a certain day, which she thought convenient for the reason following. , that Joseph went into the house to do his business l That which belonged to his charge; to cast up his accounts, as the Chaldee renders it, which requiring privacy gave her this opportunity. , and there was none of the men of the house there within * To wit, in that part of the house where joseph was. . 12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand m Which he would not strive to get from her, partly for reverence to his mistress; partly in detestation of her wickedness whereby even his garment might seem to be infected; and partly to put himself and her out of the danger of further temptation. , and fled, and got him out. 13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth; 14 That she called unto the men of her house n To such as were in other parts of the house, whom she called in as witnesses for her husband's satisfaction. , and spoke unto them, saying, see, he o (i. e.) My Husband, whom she would not name, as it were out of disdain and high displeasure for being the occasion of this horrid affront. Thus the pronouns he and they are oft used by way of contempt, as Luk. 14. 24. and 19 27. john 7. 11. and 8. 10. hath brought in an Hebrew p So she calls him to render him hateful and contemptible to the Egyptians. unto us, to mock q To abuse me; or to vitiate and defile me: For that word is oft used in an obscene sense. us r She insinuates, that this was not only an indignity to her, but an injury to all the Family, which therefore they were obliged to revenge. : he came in unto me to lie with me, and I cried with a * Heb. great. loud voice. 15 And it came to pass, when he heard that I lifted up my voice, and cried, that he left his garment with me, and fled, and got him out. 16 And she laid up his garment by her, until her Lord came home. 17 And she spoke unto him according to these words, saying: The Hebrew servant which thou hast brought unto us s So she makes her husband accessary to the crime, that she might provoke him to the sharper revenge. , came in unto me to mock me. 18 And it came to pass, as I lift up my voice, and cried, that he left his garment with me, and fled out t An improbable story, and an evidence that the violence was on her side, otherwise if he had attempted violence upon her person, he would not have forborn violence to the recovery of his garment, which he very well knew might he made a pretence against him. . 19 And it came to pass, when his master heard the words of his wife, which she spoke unto him, saying, After this manner, did thy servant to me, that his wrath was kindled. 20 And joseph's master took him, and put him into the prison u Quest. Why did he not kill him, the crime being capital and he having so undoubted a power in his hand to do it? Answ. 1. It is probable, he was a little moderated by josephs' Apology, which doubtless he made for himself, though it be not here recorded. 2. This is to be ascribed to the good Providence of God, which restrains the waves of the Sea, and the passions of men, and sets them their bounds which they shall not pass, which watched over joseph in a peculiar manner. , a place where the King's prisoners x Traitors or great offenders against the King, whose Prison doubtless was none of the easiest, and therefore it is called a Dungeon, Gen. 40. 15. and 41. 14. and he endured great hardship in it. See Psal. 105. 18. were bound: and he was there in the prison. 21 But the LORD was with Joseph, and † Heb. extended kindness u●…to him. shown him mercy, and * Exod. 3. 21. and 11. 3. and 12. 36. Psal. 106. 46. Prov. 16. 7. Dan. 1. 9 gave him favour in the sight of the keeper of the prison y The Gaoler, who under Potiphar was the Keeper of that particular prison. . 22 And the keeper of the prison committed to joseph's hand all the prisoners that were in the prison, and whatsoever they did there, he was the doer of it z They did nothing but by josephs' command or permission. . 23 The keeper of the prison looked not to any thing that was under his hand, because the LORD was with him: and that which he did, the LORD made it to prosper. CHAP. XL. 1 AND it came to pass after these things, that the Butler of the King of Egypt, and his Baker, had offended their Lord the King of Egypt. 2 And Pharaoh was wroth against two of his Officers, against the chief of the Butlers, and against the chief of the Bakers. 3 And he put them in ward in the house of the Captain of the guard a To wit Potiphar, Gen. 37. 36. who being informed by his underkeeper of josephs' great care and faithfulness began to have a better opinion of him, though for his own quiet and his Wife's reputation he left him still in the prison. , into the prison, where Joseph was bound b Was a Prisoner, as that word is used, Isa, 22. 3. For joseph, being now made Governor of the Prisoners, was doubtless freed from his bonds: Or, had been bound, and that with Irons in a cruel manner, Psal. 105. 18. . 4 And the captain of the guard charged Joseph with them, and he served them, and they continued a season c Heb. Days, i. e. either many days, or a year, as that word sometimes signifies, See Gen. 24. 55. in ward. 5 And they dreamt a dream both of them, each man his dream in one night, each man according to the interpretation of his dream d (i. e.) Not a vain and idle dream, but one that had in it a signification of future things, and needed interpretation, and the several dreams were proper and agreeable to the several events which befell them, and to the several interpretations which joseph put upon them, the dream and interpretation did fitly answer one to the other. , the Butler and the Baker of the King of Egypt, which were bound in the prison. 6 And Joseph came in unto them in the morning, and looked upon them, and behold, they were sad e Perplexed and terrified both because they perceived the dream was extraordinary and sent from God, compare Gen. 41. 8. Dan. 2. 1. Matth. 27. 19 and because they understood not the meaning of it. . 7 And he asked Pharaohs Officers that were with him in the ward of his Lord's house, saying, wherefore † Heb. are your fa●…s ●…il. look ye so sadly to day? 8 And they said unto him, we have dreamt a dream, and there is no interpreter of it f To wit, with us, or to whom we can now resort; for otherwise there were many in Egypt of that profession, chap. 41. 8. . And Joseph said unto them, * See chap. 41. 16. Dan. 2. 11, 28. Do not interpretations belong to God g In vain do you expect such things from your wisemen, for it is only that God who sends these dreams that can interpret them, and to him you should seek for it. ? tell me h Who am the servant of the true God, who useth to communicate his secrets to his people, and who, I doubt not, will he●…r my prayers for this mercy. This he spoke by special direction and instinct from God, who had given this gift to him. them, I pray you. 9 And the chief Butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me. 10 And in the vine were three branches, and it was as though it budded, and her blossoms shot forth, and the clusters thereof brought forth ripe grapes. 11 And Pharaohs cup was in my hand, and I took the grapes, and pressed them into Pharaohs cup, and I gave the cup into Pharaohs hand. 12 And Joseph said unto him. This is the interpretation of it, the three branches are i (i. e.) Signify. So that word is oft used, as ver. 18. and 41. 26, 27. Dan. 2. 38. and 4. 22. Matth. 13. 19, 38▪ and 26. 26, 28. Luk. 8. 11. 1 Cor. 10. 4. And indeed there is no proper Hebrew word which answers to signify. , three days. 13 Yet within three days shall Pharaoh ‖ O●…, 〈◊〉 th●…. lift up thine head k (i. e.) Advance thee to thy former dignity. So that phrase is used 2 King. 25. 27. Psal. 110. 7. Or, r●…kon thy ●…ead, i. e. thy name or thy person, to wi●…, among his servants, which is added ver. 20. According to the custom, which was this; At set times Governors of Families used to take an account of their servants, and to have the names of their servants read to them, and they either lest them in the catalogue or put any of them out, as they saw fit, and in●…licted such further punishments upon any of them as they deserved. This seems the truer interpretation, because it is said that Pharaoh lifted up the head of his Butler, and o●… his Baker, ver. 20. and therefore the phrase must be so expounded as to agree equally to both. , and restore thee unto thy place, and thou shalt deliver Pharaohs cup into his hand, after the former manner when thou wast his Butler. 14 But † Heb. remember me with thee. think on me, when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house l Though he patiently endures his prison, yet he prudently useth all lawful means to get his freedom. . 15 For indeed I was stolen away m Taken away by force and fraud without my own or Father's consent. out of the land of the Hebrews n Out of the land of Canaan, which he might call the Land of Hebrews, either because they now ●…welt in it, or by way of protestation of their right and claim to it by God's gift. Or rather thus, out of that part of Canaan where the Hebrews dwell: For the word Land is not only spoken of whole Countries, as of the whole Land of Canaan, but of any parts or parcels thereof, as Gen. 13. 6. and 22. 2. and 23. 15. and 34. 1. , and here also have I done nothing o Observe, that joseph doth not accuse either his brethren or his mistress, but only asserts his own innocency, which was necessary for his deliverance. , that they should put me into the dungeon. 16 When the chief Baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and behold, I had three ‖ Or, full of 〈◊〉. white p So called from the colour either of the baskets, which were made of peeled and so white twigs, or of the things contained in them as white bread, etc. baskets on my head. 17 And in the uppermost basket there was of all manner of † Heb. meat of Pharaoh the work of a Baker, or Cook. bake-meats for Pharaoh, and the birds did eat them out of the basket upon my head. 18 And Joseph answered, and said, This is the interpretation thereof: the three baskets are three days: 19 Yet within three days shall Pharaoh ‖ Or, reckon thee, and take thy office from thee. lift up thy head from q This clause is industriously added here to the former phrase, to show that it was now meant in another sense, He shall indeed lift up thy head, as well as the chief Bakers, but in another manner, not for thee, but from thee, or so as to take away thy head or thy Life (which eminently consists and appears in the head) from thee. off thee: and shall hang thee on a tree, and the birds shall eat thy flesh from off thee. 20 And it came to pass the third day which was Pharaohs birthday r Which by persons of eminency than was and since hath usually been celebrated with feasting and rejoicing. , that he * Mark 6. 21 made a feast unto all his servants: and he ‖ Or, reckoned. lifted up the head of the chief Butler, and of the chief Baker among his servants. 21 And he restored the chief Butler unto his butlership again, and he gave the cup into Pharaohs hand. 22 But he hanged the chief Baker, as Joseph had interpreted to them. 23 Yet did not the chief Butler remember Joseph, but forgot him s (i. e.) Neglected him and his desire, as men in Scripture are oft said to forget God when they do not remember him so as to love and obey him. as Psal. 106. 13, 21. Host 2. 13. . CHAP. XLI. 1 AND it came to pass at the end of two † Heb. year of days. full years a After the Butler's restitution to his place. Heb. years of days, for full years, as 2 Sam. 14. 28. jer. 28. 3. as a month of days is put for a full month, Gen. 29. 14. which is complete to a day. , that Pharaoh dreamt: and behold, he stood by the river b Nilus, called the River simply, because of its eminency, as Homer or Virgil are called, the Poet. . 2 And behold, there came up out of the river c This suits well with the nature of the thing, for both the fruitfulness and the barrenness of Egypt depended under God upon the increase or diminution of the waters of that River. , seven well-favoured kine d Which when they appeared in dreams did portend, in the opinion of the learned Egyptians, the years or times to come, and them either good or bad according to their quality. , and fat-fleshed, and they fed in a meadow. 3 And behold, seven other kine came up after them out of the river, ill-favoured, and lean-fleshed, and stood by the other kine upon the brink of the river e Which shows how sparingly the river overflowed the Lands. . 4 And the ill-favoured and lean-fleshed kine, did eat up the seven well-favoured and fat kine. So Pharaoh awoke. 5 And he slept, and dreamt the second time: and behold, seven ears of corn f Which are fit and proper resemblances of the thing here intended, both because the fertility of a Land doth mainly consist in the abundance and goodness of these, and because, ears of Corn appearing to any in a dream did, in the judgement of the Egyptian wisemen, signify years, as josephus' notes. came up upon one stalk, † Heb. ●…at. rank and good. 6 And behold, seven thin ears and blasted with the East-wind g A boisterous wind, and in those parts of the World very pernicious to the fruits of the Earth, Ezek. 17. 10. and 19 12. Host 13. 15. , sprang up after them. 7 And the seven thin ears devoured the seven rank and full ears: and Pharaoh awoke, and behold it was a dream h Not a realthing, as Pharaoh in his sleep imagined it to be. Heb. behold the dream. i e. The dream did not vanish, as dreams commonly do, but was fixed in his mind, and he could not shake it off: by which he saw that it was no common or natural, but a divine and significant, dream. . 8 And it came to pass in the morning, that his spirit was troubled i Because he understood not the meaning of it, and dreaded the consequences of it. Compare Gen. 40. 6. Dan. 2. 1, 3. Matth. 27. 19 , and he sent and called for all the Magicians k Whose profession it was to discover secret and future things, which they did either by the observation of the Stars, or by other superstitious practices and the help of evil spirits. See Exod. 7. 11, and 8. 19 Dan. 2. 2, 10. of Egypt, and all the wise men l Who were conversant in the study of nature, and by reason of their great sagacity did ofttimes make happy conjectures. thereof; and Pharaoh told them his dream m He calls them both one dream, either because they seemed to portend the same thing, or because they were the product of one night and were divided only by a very little interruption. : but there was none that could interpret them unto Pharaoh. 9 Then spoke the chief Butler unto Pharaoh, saying, I do remember my faults n Not against joseph by ingratitude, but against the King: by which expression he both acknowledgeth the King's justice in imprisoning him and his clemency in pardoning him. this day. 10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guards house, both me, and the chief baker. 11 And we dreamt a dream in one night, I and he: we dreamt each man according to the interpretation of his dream * Of which phrase see on Gen. 40. 5. . 12 And there was there with us a young man, an Hebrew, servant to the captain of the guard: and we told him, and he * chap. 40. 12. etc. interpreted to us our dreams, to each man according to his dream, he did interpret. 13 And it came to pass, as he interpreted to us, so it was, me he o Either 1. Pharaoh. But then he would have mentioned either his name or title, and not have spoken so slightly and indecently of him. Or rather 2. joseph, of whom he spoke last, and who is here said to restore the one, and to hang the other, because he foretold those events, as jeremy is said to pull down and destroy those Nations, jer. 1. 10. whose destruction he did only foretell. restored unto mine office, and him he hanged. 14 * Psal. 105. 20 The Pharaoh sent and called Joseph, and they † Heb. made him run. brought him hastily out of the dungeon † Or, Prison, by a Synecdoche of the part for the whole. For it is not probable that joseph who was now so much employed and entrusted with all the affairs of the prison and Prisoners, Gen. 39 21, 22, 23. should still be kept in the dungeon properly so called. : and he shaved himself p For till then he suffered his hair to grow, as the manner was for persons in prison or under great sorrow, 2 Sam. 19 24. But to appear in a mournful dress before the King was not convenient, nor usual. Compare Esth. 4. 4. , and changed his raiment, and came in unto Pharaoh. 15 And Pharaoh said unto Joseph, I have dreamt a dream, and there is none that can interpret it: and I have heard say of thee, that ‖ Or, when th●…s hearest a dream, thou canst interpret it. thou canst understand a dream, to interpret it. 16 And Joseph answered Pharaoh, saying, it is not in me q I cannot do this by any power or virtue or art of my own, for I am but a man, as your Magicians are, but only by inspiration from the great God. Thus he gives the honour from himself unto God, and leads Pharaoh to the knowledge of the true God. For the phrase compare Matth. 10. 20. 1 Cor. 15. 10. : God shall give Pharaoh an answer of peace ‖ Or, May God give, etc. It is my desire that God would vouchsa●…e to Pharaoh a comfortable and happy answer. . 17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of a River. 18 And behold, there came up out of the river seven kine, fat-fleshed, and well-favoured, and they said in a meadow. 19 And behold, seven other kine came up after them, poor and very ill-favoured, and lean-fleshed, such as I never saw in all the land of Egypt for badness. 20 And the lean, and the ill-favoured kine, did eat up the first seven fat kine. 21 And when they had † Heb. come to the inward parts of them. eaten them up, it could not be known that they had eaten them r They seemed to be neither fatter in the flesh, nor fuller in their bodies. As many times in Famine men eat much, but are not satisfied, because God withdraws his blessing from it, by which alone it is that meat nourisheth us. , but they were still ill-favoured, as at the beginning: So I awoke. 22 And I saw in my dream, and behold, seven ears came up in one stalk, full and good. 23 And behold, seven ears ‖ Or, small. withered, thin, and blasted with the East-wind, sprung up after them. 24 And the thin ears devoured the seven good ears: and I told this unto the Magicians, but there was none that could declare it to me. 25 And Joseph said unto Pharaoh, The dream of Pharaoh is one s To wit, In its design and signification, both dreams portend the same thing. , God hath showed Pharaoh what he is about to do. 26 The seven good kine are seven years, and the seven good ears are seven years: the dream is one. 27 And the seven thin and ill-favoured kine that came up after them, are seven years: and the seven empty ears blasted with the East-wind, shall be seven years of famine. 28 This is the thing which I have spoken unto Pharaoh: what God is about to do, he showeth unto Pharaoh. 29 Behold, there come seven years of great plenty, throughout all the land of Egypt. 30 And there shall arise after them seven years of famine, and all the plenty shall be forgotten t There shall be no relics of it to keep it in men's minds, which will be so taken up with the contemplation of their present misery and future danger, that they will have neither heart nor leisure to reflect upon their former plenty, the remembrance whereof will but aggravate the present calamity. in the land of Egypt: and the famine shall consume the land. 31 And the plenty shall not be known in the land, by reason of that famine following: for it shall be very † Heb. heavy. grievous. 32 And for that the dream was doubled unto Pharaoh twice, it is because the thing is ‖ Or, prepared of God. established by God: and God will shortly bring it to pass. 33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him appoint ‖ Or, overseers. officers over the land, and take up u Not by force or violence, for joseph would never be the author of such unrighteous Counsels, but by purchase at the common price, which was like to be very low in that case, and therefore might easily be compassed by that rich and mighty Prince. the fifth part x Quest. Why not half, seeing the years of Famine were as many as the years of plenty? Answ. Because 1. Men would and should live more sparingly in times of Famine. 2. It was likely that very many men would lay up great quantities of Corn in those years, partly because they could not spend it all, and partly in expectation of a scarcer and dearer time, when they might either use it themselves or ●…ell it to their advantage. 3. The fifth part of those years of great plenty, might be more than the half, yea equal to the whole crop of ordinary years. of the land of Egypt, in the seven plenteous years. 35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the Cities. 36 And that food shall be for store to the land, against the seven years of famine, which shall be in the land of Egypt, that the land † Heb. be not cut off. perish not through the famine. 37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the spirit of God y Or, of the Gods, in his Heathen Language. One whom God hath endowed with such admirable Knowledge and Wisdom. is? 39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this z i e. Hath given thee this extraordinary gift of foreseeing and foretelling things to come and of giving such sage advice for the future. , there is none so discreet and wise as thou art: 40 * Psal. 105. 21. Mac. 2. 53. Act. 7. 10. Thou shalt be over my house, and according unto thy word a (i. e.) direction and command. Heb. mo●…th, which is oft put for command, as Exod. 17. 1. and 38. 21. Numb. 3. 16, 39, etc. shall all my people be † Heb. armed or kiss. ruled b Or, be fed; they shall receive their provisions from thy hand and according to thy disposal. Others shall kiss, viz. the hand, as inferiors used to do upon their address to or conference with great persons. See Io●… 31. 27. Hosea 13. 2. But it was frivolous for joseph to command them to do that which by the custom of the place they were obliged and wont to do. Some render the words thus, and that agreeable to the Hebrew, at thy mouth shall the people kiss. Which may be understood either properly, as inferiors did sometimes kiss their superiors in token of their homage. See 1 Sam. 10. 1. or rather metaphorically, as the same phrase is used Psal. 2. 12. Prov. 24. 26. receive all thy commands with reverence and submission. : only in the throne c i e. In sovereign power and dignity. will I be greater than thou. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42 And Pharaoh took off his ring d Which was both a token of highest dignity and an instrument of greatest power, by which he had authority to make and ●…ign what decrees he thought fit in the King's name. See Esth. 3. 10. and 8. ●…2. from his hand, and put it upon joseph's hand, and arrayed him in vestures of ‖ Or, silk. fine linen e Wherewith the greatest Potentates were arrayed. See Prov. 31. 22, 24. Ezek. 16. 10. Luk. 16. 19 Rev. 19 8. , and put a gold chain f Another badge of great honour. See Prov. 1. 9 Ezek. 16. 11. Dan. 5. 7, 16, 29. about his neck. 43 And he made him to ride in the second chariot which he had g In the King's second Chariot, that he might be known and owned to be the next person to the King in power and dignity. Compare 2 Chron. 35. 24. Esth. 6. 8. and 10. 3. Dan. 5. 29. : and they cried before him, ‖ Or, tender father: Heb. Abrech. Bow the knee h They commanded all that passed by him or came to him to show their reverend respect to him in this manner. Compare Esth. 3. 2. Others tender father, to signify that he was to be owned as the father of the Country, because by his prudence and care he had provided for them all and saved them from utter ruin. : and he made him ruler over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am Pharaoh i (i. e.) I only am the King, I reserve to myself the sovereign power over thee and over all. As the name of Caesar among the Romans was commonly used for the Emperor, so the name of Pharaoh for the King. Or thus, I have the supreme power, and therefore as I have authority to give thee the following power, so I will make it good to thee and oblige all my people to observe and obey thee. , and without thee shall no man lift up his hand or foot k No man shall do any thing in the public affairs of the Kingdom concerning matters of War or Peace, without thy commission or licence. in all the land of Egypt. 45 And Pharaoh called joseph's name Zaphnath-Paaneah l (i. e.) The revealer of secrets, as the Hebrews generally understand it, and with them most others. , and he gave him to wife Asenath, the daughter of Potipherah m Not that Potiphar, Gen. 39 1. both because he had another Title and dwelled in another place, and because it is not probable joseph would have married the daughter of so unchaste a mother, but another and a greater person. It is the observation of a late ingenious and learned writer, that among the Egyptians there were three words or end of words near akin, but differing in signification, and in the degree of dignity and authority to which those names were annexed, Phar., which belonged to inferior officers, and Pherah, which was given to those of greater dignity and power, and Pharaoh, which was appropriated to the King. , ‖ Or, Prince. Priest n Or Prince as the word signifies, Exod. 18. 1. 2 Sam. 8. 18. and 20. 26. and elsewhere. This sense is the more probable both from josephs' high quality, and from his holy disposition, whereby he hated Idolatry, and would never have married the daughter of an idolatrous Priest. of On o A famous City of Egypt called also Aven, Ezek. 30. 17. and afterwards, as some think, Heliopolis, now Damiata. See jer. 43. 13. ▪ and Joseph went out p Upon his employment and to execute the King's command, and his own counsel. over all the land of Egypt. 46 (And Joseph was thirty years old q Which is here noted to teach us, 1. That josephs' short affliction was recompensed with a much longer prosperity, even for 80 years. 2. That josephs' excellent wisdom did not proceed from his large and long experience, but from the singular gift of God. when he stood r As his chief minister: to stand before another is the posture and designation of a servant, as 1 Sam. 16. 21. Dan. 1. 19 before Pharaoh King of Egypt,) and Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt s To provide places for his stores, and to constitute officers for the management of them. . 47 And in the seven plenteous years the earth brought forth by handfuls t Or, unto handfuls, to wit, growing upon one stalk: or, unto heaps: or, as the ancients render it, for the barns or storehouses, i. e. in such plenty that all their storehouses were filled with heaps of corn. . 48 And he gathered up all the food u That is, either all sorts of grain which was proper for food: or all which he intended to gather, to wit, the fifth part, ver. 34. of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field which was round about every city, laid he up in the same. 49 And Joseph gathered corn as the sand of the Sea, very much, until he left numbering: for it was without number. 50 * chap. 46. 20. and 48. 5. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah, ‖ Or, Prince. Priest of On bare unto him. 51 And Joseph called the name of the firstborn, ‖ That is, forgetting. Manasseh: for God, said he, hath made me forget x (i. e.) Hath expelled all sorrowful remembrance of it by my present comfort and glory. all my toil, and all my father's house y (i. e.) The toil of my father's house, or the toil and misery which for many years I have endured by means of my father's family, and my own brethren who sold me hither. A figure called Hendyadis. . 52 And the name of the second called he ‖ That is, fruitful. Ephraim: for God hath caused me to be fruitful in the land of my affliction z (i. e.) In the land which hitherto hath been to me a land of affliction. . 53 And the seven years of plenteousness that was in the land of Egypt, were ended. 54 * Psal. 105. 15. And the seven years of dearth began to come, according as Joseph had said, and the dearth was in all lands * In all the neighbouring countries, as appears by comparing this with Gen. 42. 1. : but in all the land of Egypt there was bread. 55 And when all the land of Egypt was famished; the people cried to Pharaoh ‖ As to their King and common father. Compare 2 King. 6. 26. for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph: what he saith to you, do. 56 And the famine was over all the face of the earth, and Joseph opened all † Heb. all wherein was. the storehouses and sold unto the Egyptians, and the famine waxed sore in all the land of Egypt. 57 And all countries came into Egypt to Joseph for to buy corn, because that the famine was so sore in all lands. CHAP. XLII. 1 NOW when * Act. 7. 12. Jacob saw a (i. e.) herded, as the word is used, Exod. 20. 18. as seeing is put for smelling, Exod. 5. 21. and for tasting, Psal. 34. 8. and for touching, joh. 20. 29. that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another b Like lazy, careless, and helpless persons, each one expecting relief from the other, but none offering either counsel or help for all our subsistence. ? 2 And he said, Behold I have heard c This word explains the word saw, ver. 1. that there is corn in Egypt: get you down d For Egypt was lower than Canaan; whence on the contrary they are said to go up to Canaan, Gen. 45. 9 thither, and buy for us from thence, that we may * chap. 43. 8. Psal. 118. 17. Isa. 38. 1. live, and not die e An emphatical repetition of the same thing used here to make them more sensible of their danger. . 3 And joseph's ten brethren went down to buy corn in Egypt. 4 But Benjamin joseph's brother, Jacob sent not f Because he was very young, and now his best beloved son. with his brethren: for he said, Lest peradventure mischief befall him. 5 And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan. 6 And Joseph was the governor over the land, and he it was that sold g Either 1. by his Ministers and Commissioners appointed to that end, as men in Scripture and in all Authors are said to do that which others do by their authority and command? Or 2. he himself immediately contracted with the buyers, or at least with such as were foreigners; which he did upon prudential reasons, both because he would not have them to pry into the state of Egypt, ver. 12. and because he would by that opportunity understand the state of other lands and improve that knowledge for his master's service. to all the people of the land: and joseph's brethren came, and bowed down themselves before him h Thus unwittingly fulfilling josephs' dream, Gen. 37. 7. , with their faces to the earth. 7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spoke † Heb. hard things with them. roughly unto them i Partly to bring their sin to remembrance; partly to get the knowledge of the true state of his Father and Family; and partly to further the following design and make way for his and their greater happiness. : and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food. 8 And Joseph knew his brethren, but they knew not him k Because his visage was much altered by his beard and by other things, it being about 20 years since they saw him, and his Egyptian Language and Habit and Carriage together with the great dignity of his place prevented all suspicious concerning their brother. . 9 And Joseph * chap. 37. 5. remembered the dreams which he dreamt of them, and said unto them, Ye are spies l This he saith not because they were so, or he thought them to be so, but that he might search out the truth of their affairs, speaking too much like a Courtier or Politician. : to see the nakedness of the land m (i. e.) The weak parts of it, and where it may be best assaulted or surprised. you are come. 10 And they said unto him, Nay, my Lord, but to buy food are thy servants come. 11 We are all one man's sons n And therefore not spies; for it is not likely either that a father would venture so many of his sons upon so hazardous an employment: or that such a work would have been trusted in the hands of one family, only. ; we are true men o Who honestly and truly mean what we pretend and have no other design in our coming hither. : thy servants are no spies. 12 And he said unto them, Nay, but to see the nakedness of the land you are come. 13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan: and behold, the youngest is this day with our father, and one * jam. 5. 7. is not p (i. e.) Is dead, as that phrase oft signifies both in Scripture, as Gen. 37. 30. and 44. 2●…. I●…r. 31. 15. Mat. 2. 18, 18. and in other Authors, as Homer, E●…ripides, etc. They concluded with great probability that he was dead, chap. 44. 20. because for 20 years together they had heard nothing either of him, or from him; which may seem strange considering the nearness of Egypt and Canaan: but this came to pass partly from his own long imprisonment and afterward from his great and high employments; partly from his loathness to bring so much mischief to his father and brethren as the discovery of his case might have produced; and principally from the overruling Providence of God, which for its own glorious design disposed of josephs' mind and affairs so that he either did not send to his father's house, or that the messages were intercepted, there being not then those conveniencies for mutual correspondencies which now there are. And it is not improbable that joseph might be further acquainted with the mind of God in this matter by dreams, which may seem to have been familiarly afforded to him together with the interpretation of them. See Gen. 40. 8. and 41. 16. . 14 And Joseph said unto them, That is it that I spoke unto you, saying, Ye are spies q This justifies my accusation; for it is not probable, that one man should have so many so●…s all grown up and living together in one Family and that he should expose them all to the perils of such a journey. . 15 Hereby ye shall be proved: * See 1 Sam. 1. 26. & 17. 55. by the life of Pharaoh r As sure as Pharaoh lives. It seems to be the form of an oath in use among the Egi●…tians, as afterwards the Romans used to swear by the Name, Genius, Health and Life of their Emperors. Compare 1 Sam. 1. 26. and 17. 55. 2 King. 2. 2. Ezek. 33. 11. And it is not strange that joseph through humane infirmity was carried by the stream of the general practice of the Court, especially when the law of God was not yet delivered concerning the appropriation of Oaths unto God. , ye shall not go forth hence, except your youngest brother come hither. 16 Send one of you, and let him fetch your brother, and ye shall be † Heb. bound. kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies. 17 And he † Heb. gathered. put them all together into ward seven days. 18 And Joseph said unto them the third day, This do, and live s I will spare your lives, and not punish you with death as spies, and you shall carry provisions that your family also may live. : * Neh. 5. 15. for I fear God t And therefore will not be cruel to you, nor to your brother whom you shall leave with me. This might have raised some suspicion concerning joseph, but that they knew there were divers among the heathens who did own the true God, though they worshipped Idols with him. . 19 If ye be true men, let one of your brethren be bound in the house of your prison * In which you are now imprisoned, and are still like to be so, if you accept not this condition. : go ye, carry corn for the famine of your houses. 20 But * chap. 43. 5. bring your youngest brother unto me, so shall your words be verified, and ye shall not die: and they did so u (i. e.) Resolved and promised to do so. Th●…se things are oft said to be done in Scripture which were sincerely resolved upon, as hath been noted before. . 21 And they said one to another, We are verily guilty x This is the just punishment of that great wickedness, which though we could cover from men, yet we now see and feel was known to God who is now reckoning with us for it. Thus divine Vengeance overtakes them and conscience tortures them for a sin committed above 20 years before, and their affliction brings them to repentance. concerning our brother, in that we saw the anguish of his soul, when he besought us y Compare Gen. 49. 23. Yet this passage is not mentioned in that history, chap. 37. Learn hence, that the silence of the Scripture, is no good argument that such or such a thing was not said or done, except in some special cases. , and we would not hear: therefore is this distress come upon us z He is inexorable to us, as we were to him. . 22 And Reuben answered them, saying, * chap. 37. 21. spoke I not unto you, saying, Do not sin against the child, and ye would not hear? therefore behold also, his blood a The punishment of his blood or death occasioned by us. is required. 23 And they knew not that Joseph understood them: for † Heb. 〈◊〉 was between them. he spoke unto them by an interpreter. 24 And he turned himself about from them, and wept b Tears partly of natural affection and compassion towards his brethren, now in great distress and anguish; and partly of joy to see the happy success of his design and rigorous carriage in bringing them to the sight of their sins. , and returned to them again, and communed with them, and took from them Simeon c Whom he chooseth to punish, partly because next to Reuben, he was the eldest, and, as it may be probably gathered from his bloody disposition, Gen. 34. 25. and 49. 6. the most fierce and forward against Iosep●…, when Reuben was for milder counsels as we see here, ver. 22. and chap. 37. 29. and partly because the detainment of one of so perverse and furious a temper would least afflict his father, and most secure Benia●…in, who was to come with his Brethren. , and bound him before their eyes d That it might make deeper impression upon their hard hearts, and make their repentance more effectual. . 25 Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way, and thus did he unto them. 26 And they laded their asses with the corn, and departed thence. 27 And as one of them e And after him the rest by his example and information, did so, as is affirmed, chap. 43. ver. 21. and it is not denied here. opened his sack, to give his ass provender in the Inn, he espied his money, for behold, it was in his sack's mouth. 28 And he said unto his brethren, My money is restored, and lo, it is even in my sack, and their heart † Heb. went forth. failed them, and they were afraid f Lest this should be a design to entrap and so destroy them. , saying one to another, What is this that God hath done unto us † Whoever were the instruments, they knew that God was the chief author of this occurrent, and wisely reflect upon his providence in it, and their own guilt which provoked him against them. ? 29 And they came unto Jacob their father, unto the land of Canaan, and told him all that befell unto them, saying; 30 The man who is the Lord of the land, spoke † Heb. With us hard things. roughly to us, and took us for spies of the country. 31 And we said unto him, We are true men, we are no spies. 32 We be twelve brethren, sons of our father: one is not, and the youngest is this day with our father in the land of Canaan. 33 And the man the lord of the country, said unto us, Hereby shall I know that ye are true men: leave one of your brethren here with me, and take food for the famine of your households, and be gone. 34 And bring your youngest brother unto me: then shall I know that you are no spies, but that you are true men: so will I deliver you your brother and ye shall traffic in the land. 35 And it came to pass as they emptied their sacks, that behold every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid g (i. e.) Their fear returned upon them with more violence, having now more leisure to consider things, and their wise and experienced father suggesting new matters to them which might more deeply affect them. . 36 And Jacob their father said unto them, Me have ye bereft of my children; Joseph is not, and Simeon is not h He gave him up for lost, as being, as he thought, in the power of a cruel enemy. ▪ and ye will take Benjamin away: all these things are against me i I am the great sufferer in all these things: you carry yourselves as if you were neither concerned nor affected with them. . 37 And Reuben spoke unto his father, saying, Slay my two sons k Two of the four mentioned, Gen. 46. 9 An absurd proposition, neither fit for him to make, nor for jacob to accept. , if I bring him not to thee, deliver him into my hand, and I will bring him to thee again. 38 And he said, My son shall not go down with you; for his brother is dead, and he is left alone l To wit, of his mother, my dear Rachel. : if mischief befall him by the way in the which ye go, then shall ye bring down my gray-hairs with sorrow to the grave. CHAP. XLIII. 1 AND the famine was sore in the land. 2 And it came to pass when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food a He saith, a little, either to show, that he took no thought to satisfy his or their curiosity or luxury, but only their necessity, for which a little would suffice, and that they must all moderate their appetites, especially in a time of such scarcity: or to encourage them to the journey by suggesting to them that they needed not bring great stores but only what was sufficient for that year, and that God would provide better for them hereafter so as they should not need to go so far for corn any more. . 3 And Judah spoke unto him, saying, The man did † Heb. protesting he protested. solemnly protest unto us saying, Ye shall not see my face b See the same expression 2 S●…m. 14. 24, 32. Act. 20. 25, 38. Ye shall not be admitted into my presence, nor to the purchasing of any corn here. except your * chap. 42. 20. and 44. 23. brother be with you. 4 If thou wilt send our brother with us, we will go down and buy thee food. 5 But if thou wilt not send him, we will not go down c Because we shall both lose the end of our journey, viz. the getting of corn, and run the utmost hazard of all our lives. , for the man said unto us, Ye shall not see my face, except your brother be with you. 6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? 7 And they said, The man † Heb. ask he asked us. asked us straight of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the † Heb. mouth. tenor of these words d We gave answers su●…ble to his questions, or such as his words required. ; * Heb. knowing could we know. could we certainly know that he would say, Bring your brother down? 8 And Judah e Who for his age and prudence and penitent carriage for his youthful follies was most beloved and regarded by his father. said unto Israel his father, Send the lad f So he calls him, because he was the youngest of all, though he was now 30 years old, and a father of divers children. See Gen. 30. 22. and 35. 18. and 41. 46. and 46. 21. with me, and we will arise and go, that we may live, and not die, both we and thou, and also our little ones. 9 I will be surety for him: of my hand shalt thou require him: * chap. 44. 3●…▪ If I bring him not unto thee, and set him before thee, then let me bear the blame g Heb. be an offender to thee, Let me bear the guilt and shame and punishment due to so great an offence. for ever. 10 For except we had lingered, surely now we had returned ‖ Or, twice by this. this second time. 11 And their father Israel said unto them, If it must be so now, do this: take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh * Of all which see Gen. 37. 25. , nuts h That kind of nuts which we call pistaches, as some Hebrew and other expositors render the word; for that was both an excellent fruit and peculiar to judea and Syria and well agreeing with the almonds which here follow. and almonds. 12 And take double money i Double to what you carried last, either to procure more corn, which may prevent the frequency of such perilous journeys: or because the continuance and increase of the scarcity had advanced the price. in your hand, and the money that was brought again in the mouth of your sacks: carry it again k For it is their money, not ours, and therefore must be restored. in your hand, peradventure it was an oversight l Either in you, or in the receiver of your money, who through multitude of buyers and haste in his business might easily be mistaken. . 13 Take also your brother, and arise, go again unto the man. 14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin: ‖ Or, and I, as I have been, etc. If I be bereft of my children, I am bereft m An expression whereby he submits himself and children to Gods will and providence, whatever the issue shall be. Compare Esth. 4. 16. Or thus, As I have been already bereft of some of my dearest children, so I shall be bereft of the rest, and I shall be left solitary, and if this be my portion, Gods will be done. . 15 And the men took that present, and they took double money in their hand, and Benjamin, and risen up, and went down to Egypt, and stood before Joseph. 16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and † Heb. 〈◊〉 ●… killing. slay, and make ready: for these men shall † Heb. 〈◊〉. dine with me at noon n The usual time for the more solemn meal in the East Countries, as the evening was the time, and the supper the great meal among the Romans. . 17 And the man did as Joseph bade: and the man brought the men into joseph's house. 18 And the men were afraid, because they were brought into joseph's house, and they said, Because of the money that was returned in our sacks at the first time, are we brought in, that he may * Heb. roll himself upon us. seek occasion against us, and fall upon us, and take us for bondmen o The proper punishment for thiefs. , and our asses. 19 And they came near to the Steward of joseph's house, and they communed with him at the door of the house; 20 And said, O Sir, * chap. 42. 3. † Heb. coming 〈◊〉, we came 〈◊〉. we came indeed down at the first time to buy food. 21 And * chap. 42. 27. it came to pass when we came to the Inn, that we opened our sacks, and behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. 22 And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks. 23 And he said, Peace be to you p No harm shall come to you for that matter. , fear not: your God, and the God of your father q Thus he speaks, because joseph had instructed him, as well as others of his family, in the true Religion. hath given you treasure in your sacks r By his power and providence secretly putting it there. : † Heb. your money came to me. I had your money. And he brought Simeon out unto them. 24 And the man brought the men into joseph's house, and * chap. 18. 4. and 24. 32. gave them water, and they washed their feet, and he gave their ass' provender. 25 And they made ready the present against Joseph came at noon: for they heard that they should eat bread there. 26 And when Joseph came home, they brought him the present which was in their hand, into the house, and bowed themselves to him to the earth. 27 And he asked them of their † Heb. peace. welfare, and said, † Heb. is there peace to your father. Is your father well, the old man * chap. 42. 11, 13. of whom ye spoke? Is he yet alive? 28 And they answered, Thy servant s By which expression delivered in jacobs' name and by his order jacob himself made obeisance to him, as was foretold, Gen. 37. 9 our father is in good health, he is yet alive: and they bowed down their heads, and made obeisance. 29 And he lift up his eyes, and saw t (i. e.) More narrowly observed him, having now more leisure, than he seems to have had when he saw him first, ver. 16. his brother Benjamin, his mother's son, and said, Is this your younger brother, * chap. 42. 13. of whom ye spoke unto me? and he said, God be gracious unto thee my son u So he calls him, not from special affection, which he intended not yet to discover; but because this compellation is commonly used when a man speaks to another who is his inferior in age, or dignity. . 30 And Joseph made haste: for his bowels did yern x His heart and inward parts were vehemently moved, as they commonly are upon occasion of any excessive passion, of love, pity, grief, or joy, etc. upon his brother: and he sought where to weep, and he entered into his chamber, and wept there. 31 And he washed his face, and went out, and refrained himself, and said, Set on bread. 32 And they set on for him by himself y Partly because the dignity of his place and the custom of Princes required this state: and partly for the reason here following. , and for them by themselves, and for the Egyptians which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews, for that is an abomination unto the Egyptians z Not so much from their pride and disdain of other people, as from their superstition and idolatry: partly because they worshipped the creatures, which the Hebrews and others did commonly eat: and partly because of some peculiar rites and customs which they had in the dressing and ordering of their diet. Whence Herodotus affirms, that the Egyptians would not use the pots nor knives of the Grecians about their food. Compare Gen. 46. 34. Exod. 8. 26. . 33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth a Being so placed either by josephs' appointment: or rather by their own choice and according to their custom; by which the elder, though the handmaidens children, took place of the younger, who by that order were taught what veneration they own to the aged, and how great a sin it is, though very customary, in young men to despise those whom they should reverence. : and the men b Not the Egyptians, but the Hebrews, the men last spoken of. marvelled c Either at the matter and manner of the feasts and entertainments of the Egyptians; or rather at the singular honour which joseph did to them above all others, the reason whereof they could not conceive, and therefore marvelled at it. one at another. 34 And he took, and sent messes unto them from before him d It was the ancient custom of Egypt and other countries, in their feasts, that either all the meat, or at least some eminent parts and parcels of it, were not promiscuously set before all the guests, but peculiarly distributed by the master of the feast to the several guests, and that differently according to his respect and affection to them, or to their several qualities. See 1 Sam. 1. 5. and 9 22, 23, 24. : but Benjamins' mess was five times so much as any of theirs e Partly because of his nearer relation and dearer affection to him, and partly to observe whether this would raise that envy in them towards him, which was the occasion of their malicious enterprise against himself, that he might accordingly provide for his security. : and they drunk, and † Heb. they drank largely. were merry f The Hebrew word oft signifies to be drunk, but ofttimes it is only to drink liberally, though not to drunkenness, as may appear from Cant. 5. 1. Hag. 1. 6. joh. 2. 10. with him. CHAP. XLIV. 1 AND he commanded the † Heb. him that was over his house. Steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. 2 And put my cup a It seems to have been a large cup and of great price and much used by joseph. , the silver cup, in the sack's mouth of the youngest b With design to discover their intentions and affections towards Benjamin, whether they did envy him and would desert him in his danger, as they did joseph; or would cleave to him, that hence he might take his measures how to deal with him and them. , and his corn-money: and he did according to the word that Joseph had spoken. 3 As soon as the morning was light, the men were sent away, they, and their asses. 4 And when they were gone out of the city, and not yet far off, Joseph said unto his Steward, Up, follow after the men: and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? 5 Is not this it in which my lord drinketh? and whereby indeed he ‖ Or, maketh trial. divineth c Amongst the several kinds of divination in use among the Egyptians and other Heathens, this was one to do it by a cup or basin, which they filled with water and put in them plates of silver or precious stones in which certain characters were engraven, by which and some words they used they called upon the Devil, who gave them answer. joseph did not use this course nor was a diviner, but the people thought him such an one, and the Steward might represent him as such for the better covering or carrying on his design. But this sense agrees not with the 15th. verse of this chapter, Wots you not, etc. Which words show that he speaks of something which they all might easily know▪ but they did not know that joseph was a Diviner, much less that he divined by that cup, whereas that kind of divination was generally performed by a glass, not by a cup. Others observe, that the Hebrew word ofttimes signifies not to divine, but only to observe and discover a thing, as Gen. 30. 27. 1 Kings 20. 33. and render the place thus, whereby he will certainly observe or discover, to wit, what you are and do. But this also seems not to consist with ver. 15. and the supplement is too large and remote. The true sense than is this, the Hebrew, bo, is not to be rendered, by which, but, concerning which, as the particle b●…th is oft used, and it notes not the instrument whereby, but the object about which, he did divine, and the words must be rendered, concerning which he can or would certainly divine. And this agrees well with ver. 15. q. d. did you think you could deceive my Master! did not you and all others know that he could divine and discover secret things, whence he had both his name and preferment! And this cup being much prized and used by him, you might easily judge that he would use his art to recover it. ? ye have done evil * (i. e.) Very evil, unjustly, unthankfully and foolishly. in so doing. 6 And he overtook them, and he spoke unto them these same words. 7 And they said unto him, wherefore saith my Lord these words? God forbidden that thy servants should do according to this thing. 8 Behold, the money which we found in our sack's mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy Lord's house silver or gold d It is not probable that we who restored that which was in our power to keep and to conceal without any danger should steal that which was likely to be discovered with so much shame and hazard to ourselves. ? 9 With whom soever of thy servants it be found, both * Chap. 31. 32. let him die, and we also will be my Lords bondmen e This overdaring offer proceeded from hence that they were all conscious of their own innocency, and did not suspect any fraud or artifice in the matter. . 10 And he said, Now also let it be according unto your words: he with whom it is found, shall be my servant, and ye shall be blameless f Thus he moderates the conditions which they proposed, exempting the innocent, and exchanging the deserved and offered death of the nocent into slavery. . 11 Then they speedily took down every man his sack to the ground, and opened every man his sack. 12 And he searched, and began at the eldest g To take off all their suspicion of his fraud. and left at the youngest: and the cup h He found doubtless the money there, but he accused them not about that matter, both because they had an answer ready to that charge from his own mouth, chap. 43. 23. and because the greater crime, the stealing of the cup which joseph so much prized and used, might seem to extinguish the less, or at least cause him to neglect it. was found in Benjamins' sack. 13 Then they rend their clothes, and laded every man his ass, and returned to the City i Being afraid and ashamed to go to their father without Benjamin, concerning whom they had received so severe a charge, and made such solemn promises and imprecations. . 14 And Judah and his brethren came to joseph's house: (for he was yet there) and they fell before him on the ground. 15 And Joseph said unto them, What deed is this that ye have done? wots ye not that such a man as I can certainly ‖ Or, make trial. divine? 16 And Judah k Who speaks in the cause, as being one of the eldest, and a person of most gravity and discretion and readiness of speech, and most eminently concerned for his brother. said, What shall we say unto my Lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity l viz. This iniquity, of which it seems some of us are guilty, and God hath discovered it. Or, iniquity may be put for iniquities, whether we are guilty of this fact or not we are certainly guilty of many other sins, for which God is now punishing us, to whose providence we therefore willingly submit. of thy servants: behold, we are my Lords servants, both we, and he also with whom the cup is found. 17 And he said, God forbidden that I should do so: but the man in whose hand the cup is found, he shall be my servant: and as for you, get you up in peace unto your father. 18 Then Judah came near unto him m Made a little nearer approach to him, that he might present his humble petiti●… to him. , and said, O my Lord, let thy servant, I pray thee, speak a word in my Lords ears n In thy hearing: For this phrase doth not necessarily imply that he whispered in his ears, as appears from Numb. 14. 28. Deut. 32. 44. judg. 17. 2. , and let not thy anger burn against thy servant: for thou art even as Pharaoh o As thou representest his person, so thou art invested with his Majesty and Authority, and therefore thy word is a law, thou canst do with us what thou pleasest, either spare or punish us, and therefore we do justly deprecate thine anger and most humbly entreat thy favourable audience and princely compassion to us. . 19 My Lord asked his servants, saying, have ye a father, or a brother? 20 And we said unto ray Lord, we have a father, an old man, and a child of his old age, a little one p So they call him comparatively to themselves who were much elder; and withal to signify the reason why he came not with them because he was young and tender and unfit for such a journey. , and his brother is dead, and he alone is left of his mother, and his father loveth him. 21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him q (i. e.) See him with my own eyes, and thereby be satisfied of the truth of what you say. Compare Gen. 42. 15, 16. Elsewhere this phrase signifies to show favour to a person, as jer. 39 12. and 40. 4. But though that was josephs' intention, as yet he was minded to conceal it from them. . 22 And we said unto my Lord, The lad cannot leave his father: for if he should leave his father, his father would die. 23 And thou saidst unto thy servants, * Chap. 43. 3. except your youngest brother come down with you, you shall see my face no more r Quest. Why would joseph expose his father to the hazard of his life in parting with his dear child! Answ. joseph supposed that to be but a pretence, and might fear lest his brethren had disposed of Benjamin, as they did of him, and therefore could not bring him forth. And as for his father, the experience which he had of his continuance in life and health after the supposed untimely death of joseph gave him good assurance, that his parting with Benjamin for a season and that under the care and charge of his brethren was not likely to make any dangerous impression upon him. . 24 And it came to pass when we came up unto thy servant my father, we told him the words of my Lord. 25 And * Chap. 43. 2. our father said, Go again, and buy us a little food. 26 And we said, we cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. 27 And thy servant my father said unto us, Ye know that my wife s He calleth her so by way of eminency, as Gen. 46. 19 because she only was his wife by design and choice, whereas Leah was put upon him by fraud, and might have been refused by him, if he had so pleased, and the other two were given to him by Rachel and Leah. bore me two sons. 28 And the one went out from me, and I said, * Chap. 37. 33. surely he is torn in pieces: and I saw him not since. 29 And if ye take this also from me and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. 30 Now therefore when I come to thy servant my father, and the lad be not with us; (seeing that his life is bound up in the lads life) t The death of the Child, which upon this occasion he will firmly believe, will unavoidably procure his death also. . 31 It shall come to pass when he seethe that the lad is not with us, that he will die, and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave. 32 For thy servant became surety for the lad unto my father, saying, * Chap. 43. 9 If I bring him not unto thee, than I shall bear the blame to my father for ever. 33 Now therefore, I pray thee, let thy servant abide in stead of the lad u Partly in compassion to our aged father; and partly for thy own advantage; because I can be more serviceable to thee than he because of my greater strength and experience. , a bondman to my Lord, and let the lad go up with his brethren. 34 For how shall I go up to my father, and the lad be not with me, lest peradventure I see the evil that shall † Heb. find my father. come on my father. CHAP. XLV. 1 THen Joseph could not refrain himself before all them that stood by him, and he cried, cause every man to go out from me a Remove all the Egyptians out of my presence and chamber. Which he did partly that he might maintain the honour of his place, and not make himself cheap and contemptible to the Egyptians, by his excessive tears and passions and by his free and familiar and affectionate converse with his brethren; and partly to preserve the reputation of his brethren, by concealing their fault from the Egyptians. : and there stood no man with him, while Joseph made himself known unto his brethren. 2 And he † Heb. gave forth his voice i●… weeping. wept aloud b His tears and voice which had been hitherto kept in by main force, now breaking forth with greater violence. ; and the Egyptians, and the house of Pharaoh heard * Some who were near, with their own ears, and others by report. . 3 And Joseph said unto his brethren, * Act. 7. 13. I am Joseph; Doth my father yet live c He repeats his former question, Gen. 43. 27. either because he questioned the truth of their former relation or would be further satisfied in it, it being usual with men to ask over and over again what they long to know; or because he now desired a more particular relation of his father's condition, and how he did bear up under all his calamities. . And his brethren could not answer him: for they were ‖ Or, terrified. troubled at his presence ‖ From a sudden and deep sense of their horrid guile and their just fear of some dreadful punishment. . 4 And Joseph said unto his brethren, Come near to me d Be not afraid of me, but come nearer to me with cheerfulness and confidence, that you may be assured that I am he, and that we may more freely and privately discourse together so as none others may hear. It is probable that joseph sat in state, and that they hitherto kept a due distance from him. , I pray you: and they came near, and he said, I am Joseph your brother, whom ye sold into Egypt e (i. e.) Sold unto them that brought me into Egypt, and sold me there. See Gen. 37. 28. and 39 1. So they sold him into Egypt occasionally and eventually. . 5 Now therefore be not grieved f To wit, immoderately, and for the injury which you did to me, or for the danger which you have brought upon yourselves. Otherwise he doth not dissuade them from a godly sorrow for their offence against God, for the procurement of which he designed and used that strange and rough carriage towards them. , † Heb. neither 〈◊〉 〈◊〉 be anger it 〈◊〉 eyes. nor angry with yourselves g Neither excessively torment yourselves with the remembrance of the fact, neither break forth into contentions and wrath, and upbraid of one another. , that ye sold me hither: * Chap. 50. 20. Psal. 105. 16, 17. for God did send me h God by his wise, powerful, and gracious Providence overruled your evil intentions to an happy end. before you to preserve life i Not only your lives, for the expression is here indefinite and general, but the lives of all the people in this and the neighbouring Countries. Which though it doth not lessen your sin, yet aught to qualify your sorrow. . 6 For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be ear-ring nor harvest k Neither sowing nor reaping, except in a few places near Nilus, because the people could not spare seed-corn, and would not lose it, understanding from Joseph that their cost and labour would be lost and that the famine would be of long continuance. . 7 And God sent me before you to † Heb. to put for yo●… a remnant. preserve you a posterity l That you and your Children might be sustained and preserved in this time of ●…amine, and afterwards abundantly multiplied, as God hath promised. Or, for a g●…at 〈◊〉, or escaping, (i. e.) that you who are now but an handful, escaping this danger, may grow into a vast mul●…ude: The word ●…on or escaping is here put for the persons that do escape, as it is 2 Chron. 30. 6. Isa. 10. 20. and as captivity is oft put for the Captives, as it is Numb. 21. 1. Deut. 21. 10. And so what was said in the former clause is repeated in this with an emphatical addition. in the earth, and to save your live, by a great deliverance m. 8 So now it was not you that sent me hither, but God n That I came to this place and pitch of honour and power is not to be imputed to your design, which was of another nature, but to God's overruling providence, which ordered the circumstances of your action, so as I should be brought to this place and state. Compare Gen. 50. 20. . and he hath made me a father to Pharaoh o To advise him and to provide for him, as fathers do for their Children, and to have the authority respect and power of a father with him. , and Lord of all his house, and a ruler throughout all the land of Egypt. 9 Haste you, and go up to my father, and say unto him, Thus saith thy son Joseph; God hath made me lord of all Egypt: come down unto me, tarry not. 10 And thou shalt dwell in the land of Goshen p A part of Egypt borde●…ng upon Canaan, well watered and fit for cattle, and theref●…e most prop●… for the Israelites not only for present use, and to keep them at some distance from the inward parts of Egypt and from the Court, but also that they might have Canaan always in their eye and mind and in God's time might with least disadvantage march thither. I●…seph promiseth this place either because it was least inhabited, being in the borders of the Land, or because he justly presumed upon the King's favour, and knew that the growing Famine would give him opportunity to dispose of the people as he pleased. , and thou shalt be near unto me, thou, and thy children, and thy children's c●…ildren, and thy flocks, and thy herds, and all that thou hast. 11 And there will I nourish thee (for yet there are five years of famine) lest thou, and thy household, and all that thou hast, come to poverty. 12 And behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you q Because I speak to you not by an interpreter, as hitherto I have done, but immediately and in the Hebrew Language. . 13 And you shall tell my father of all my glory in Egypt, and of all that you have seen, and ye shall haste, and * Acts 7. 14. bring down my father hither. 14 And he fell upon his brother Benjamins' neck, and wept: and Benjamin wept upon his neck. 15 Moreover, he kissed all his brethren, and wept upon them: and after that his brethren talked with him r To wit, freely and familiarly, being encouraged by his kindness. . 16 And the fame thereof was heard in Pharaohs house, saying, joseph's brethren are come: and it † Heb. was good in 〈◊〉 〈◊〉 of 〈◊〉. pleased Pharaoh well, and his servants s Because they all owed their lives unto joseph and his favour was now fresh and present, and therefore he had more influence upon them, and they more kindness for him. . 17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye, Lad your beasts, and go, get you unto the land of Canaan. 18 And take your father, and your households, and come unto me, and I will give you the good of the land of Egypt, and ye shall eat * chap. 27. 28. the fat of the land t The choicest fruits of the land. Fat oft is put for the best of any sort, as Numb. 18. 12, 29. Deut. 32. 14. Psal. 63. 5. and 147. 14. . 19 Now thou art commanded u Besides that absolute power which I have given thee to dispose of all things as thou pleasest, I do particularly and especially command thee to do this thing. , this do ye; Take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father and come. 20 Also † Heb. let not your eyes spare, etc. regard not your stuff x Heb. Let not your eye pity or spare any part of your stuff, as loath to leave it behind you, or afraid to lose it. Sparing or pitying is an act of the mind, but it is ascribed to the eye here, as also Ezek. 7. 4, 9 and 16. 5. partly because there it discovers itself by tears or otherwise; and partly because the sight of the eye doth oft affect the heart and move pity. : for the good of all the land of Egypt is yours. 21 And the children of Israel did so: and Joseph gave them wagons, according to the † Heb. mouth. commandment of Pharaoh, and gave them provision for the way. 22 To all of them he gave each man changes of raiment y New and handsome garments which upon their coming into Pharaohs presence and on other occasions they might wear in stead of those more old and homely ones which they brought with them from Canaan. Compare judg. 14. 12, 19 2 King. 5. 5. : but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. 23 And to his father he sent after this manner z Heb. according to this. What? Either what went before, changes of raiment, or what follows, ten asses, etc. . ten asses † Heb. carrying. laden with the good things of Egypt, and ten she asses laden with corn, and bread, and meat for his father by the way. 24 So he sent his brethren away, and they departed, and he said unto them, See that ye fall not out a Or, contend, one with another, each vindicating himself and laying the blame upon his brother. by the way. 25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father. 26 And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And † Heb. his. jacob's heart fainted b Or, was weakened, or failed, he fell into a swoon, as it is ordinary, because of the greatness and suddenness of the news and the conflict of contrary and violent passions, raised hereby, grief at the remembrance of his former loss, and excessive joy for josephs' recovery and felicity; hope that this might be true, and fear lest it should be but a fiction of theirs: any one of these passions are able to cause a fainting of the Spirits, but much more when all meet together, especially in an aged person. , for he believed them not c Partly because of the greatness and strangeness and desireableness of the thing, compare Psal. 126. 1. and partly because they were by this very relation convicted of one lie about joseph▪ in saying that he was dead, and therefore might easily be thought guilty of another. . 27 And they told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived. 28 And Israel said, It is enough d I desire no more, no greater happiness in this world, than to see him. Which when I have done, I am willing to die. ; Joseph my son is yet alive: I will go and see him before I die. CHAP. XLVI. 1 AND Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices a Both in thankfulness to God for former favours, and especially for josephs' preservation and happiness; and by way of supplication to God for his direction in this great case, whether he might leave the promised land of Canaan and go into the idolatrous and impious land of Egypt; and for his protection and blessing as well in his journey as in Egypt. unto the God of his father Isaac b Whom Isaac honoured and served, and who had constantly protected and provided for Isaac and confirmed his covenant with him. He mentions Isaac rather than Abraham, partly for Isaac's honour, to show that though Isaac was much inferior to Abraham in gifts and graces, yet God was no less isaac's than Abraham's God, and therefore would be his God also notwithstanding his unworthiness: and partly for his own comfort, because Isaac was jacobs' immediate Parent and had transferred the blessing of the Covenant from Esau to jacob, and the validity of that translation depended upon Isaac's interest in God. . 2 And God spoke unto Israel in the visions of the night c (i. e.) In that way or manner of visions which God affordeth to men by night and in their sleep. See Gen 20. 3. job 33. 15, 16. Mat. 1. 20. and 2. 13, 19 Act. 16 9 and 18. 9, etc. , and said, Jacob, Jacob d He doubles the name both in token of his friendship and familiarity with him and to raise jacobs' attention. Compare Gen. 22, 11. 1 Sam. 3. 10. : And he said, here am I 3 And he said, I am God, the God of thy father, fear not e For here were many causes of fear; lest he should do evil in forsaking the promised and blessed land, and going to a place which had been incommodious to his grandfather, Gen. 12. 15. and forbidden to his father. Gen. 26. 2. lest he should expose his children to manifold perils, as, of being infected with the vices and particularly the Idolatry which reigned there above all other countries, and of being inveagled by the pleasantness and eminent fruitfulness of that soil to give up themselves to all manner of pleasures and to settle themselves there and give over all thoughts of returning to Canaan; and of being brought into that grievous bondage and affliction which was spoken of Gen. 15. 13. and lest some mischief should befall him or his in so long and dangerous a journey. to go down into Egypt: for I will there make of thee a great nation. 4 I will go down with thee into Egypt, and I will also surely bring thee up again f Though not in thy person, yet in thy body, Gen. 47. 29, 30. and 50. 5, 13. and in thy posterity, which are a part of thyself, or thyself multiplied. : and Joseph shall put his hand upon thine eyes g Shall close thy eyes; which office was usually performed by the nearest and dearest relations of the dying party among the jews, Greeks and Romans. Hereby jacob is assured that he should die in peace, and that joseph both now was alive, and should survive his father. . 5 And * Act. 7. 15. Jacob risen up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives in the wagons, which Pharaoh had sent to carry him. 6 And they took their cattle, and their goods which they had gotten in the land of Canaan h And in Mesopotamia. But Canaan only is here mentioned, because here they got the far greatest part of them, which by a Synecdoche is put for the whole. , and came into Egypt, * Josh. 24. 4. Psal. 105. 23. Isa. 52. 4. Jacob, and all his seed with him. 7 His sons, and his sons sons with him, his daughters i Either, his daughter, Dina●…, the plural number for the singular, as ver. 23. Gen. 21. 7. Numb. 26. 8. or Dina●… and her daughters; for grandchilds are commonly called their grandfathers children or sons or daughters: or his daughters in law, his sons wives. , and his sons daughters, and all his seed brought he with him into Egypt. 8 And * Exod. 1. 1. and 6. 14. Numb. 26. 8. & 1 Chro. 5. 1. these are the names of the children of Israel which came into Egypt k This Genealogy is both here and elsewhere described exactly and particularly, as well to show the faithfulness of God in the performance of his promise concerning the vast multiplication of Abraham's seed, and that in so short a time; as to distinguish the tribes; which was of great importance and necessary for the disposal of the Kingdom and Priesthood and above all for the discovery of the true Messiah. Compare this following catalogue with that Numb. 26. and 1 Chron. 6. and 7. and 8, , Jacob and his sons: * Numb. 26. 5. Reuben, jacob's first born. 9 And the sons of Reuben, Hanoch, and Phallu, and Hezron, and Carmi. 10 * Exod. 6. 15. 1 Chron. 4. 24. And the sons of Simeon: ‖ Or, Nemuel. Jemuel, and Jamin, and Ohad l Who is not mentioned in those parallel places, because he was then dead and that without issue. , and ‖ Or, Jarib. Jachin, and ‖ Or, Zerah. Zohar, and Shaul the son of a Canaanitish woman m Which is here mentioned as a brand upon him, and as an intimation that the rest of them, except judah, married to persons of a better race. . 11 And the sons * 1 Chron. 6. ●…, 16. of Levi, ‖ Or, Gershom. Gershon, Kohath, and Merari. 12 And the sons of * 1 Chron. 2. 3. and 4. 21. Chap. 38. 3. Judah: Er, and Onan, and Shelah and Pharez, and Zerah, but Er, and Onan died in the land of Canaan n And therefore are contained in the following number, ver. 15. . And the sons of Pharez were * 1 Chron. 2. 5. Hezron, and Hamul o Who, though they seem to have been born in Egypt, yet are here set down amongst those who came into Egypt, because they came thither in their father's loins, as Levi is said to pay tithes in Abraham, Heb. 7. 9 And the children may as well be said to come thither in their Parents, as their father jacob is said to return from thence, ver. 4. in his children. Obj. If this be the sense, why should these two be mentioned rather than the grandchilds of the other brethren, who came into Egypt in the same manner! Ans. This may be done either, 1. From some special excellency or eminency in them above the rest, as Hezron was eminent for being the progenitor of the Messiah, and Hamul might be so for some other cause though unknown to us. Or 2. Because they were the first grandchildren that were born in Egypt, and it may be all that were born whilst jacob lived there, and therefore are not unfitly named with jacob and allotted to him, as josephs' two eldest sons Ephraim and Manasseh were by jacob appropriated to himself, and reckoned as his immediate sons, when all the rest of josephs' sons were excluded from that privilege, Gen. 48. 5, 6. And the like may be said of the other two Grandchilds mentioned ver. 17. . 13 And * 1 Chron. 7. 1. the sons of Issachar: Tola and ‖ Or Puah,- Jashub. Phuvah, and Job, and Shimron. 14 And the sons of Zebulun: sere, and Elon, and Jahleel. 15 These be the sons of Leah which she bore unto Jacob in Padan-Aram p This is true properly and immediately of the sons, who were indeed born there, but improperly and mediately of the Grandchilds, which are as truly said to be born of Leah in Padan, as to be born of her at all, because they were indeed born of them which were born of her and that in Padan. with his daughter Dinah; all the souls of his sons and his daughters q To wit, which came into Egypt as before; so that Er and Onan are excluded, as dying before this journey into Egypt, ver. 12. Daughters is here put for daughter, as ver. 7. because Dinah was all the Daughters which jacob had. Heb. all the souls, sons and daughters, being reckoned together with their father. , were thirty and three. 16 And the sons of Gad: * Num. 26. 15. etc. Ziphion. Ziphion, and Haggi, Shuni, and ‖ Ozni. Ezbon, Eri, and ‖ Arod. Arodi, and Areli. 17 * 1 Chron. 7. 30. And the sons of Asher: Jimnah, and Jshuah, and Jshui, and Beriah: and Serah their sister: and the sons of Beriah, Heber and Malchiel. 18 * chap. 30. 1●…. These are the sons of Zilpah, * chap. 29. 24. whom Laban gave to Leah his daughter: and these she bore unto Jacob, even sixteen souls. 19 The sons of Rachel, jacob's wife: Joseph and Benjamin. 20 And unto Joseph in the land of Egypt, were born Manasseh and Ephraim, * chap. 41. 50. which Asenath, the daughter of Potipherah; † Or, Prince. Priest of On bare unto him. 21 * 1 Chron. 7. 6. and 8. 1. And the sons of Benjamin were Belah; and Becher, and Ashbel, Gera, and Naaman, * Num. 26. 38, 39 ‖ Ahiram. Ehi, and Rosh, ‖ Shupham. Muppim, and ‖ Hupham. Huppim, and Ard r Whereof part seem to be born before his coming to Egypt, and part in Egypt, Benjamin being now but twenty and four years old. . 22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen. 23 * 1 Chro. 7. 12. And the sons of Dan: ‖ Shuham. Num. 26. 42. Hushim. 24 * 1 Chro. 7. 13. And the sons of Naphtali, Jahzeel, and Guni, and Jezer, and Shillem. 25 * Chap. 30. 5. These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bore these unto Jacob, all the souls were seven. 26 All the * Exod. 1. 5. souls that came with Jacob into Egypt, which came out of his † Heb. thigh. loins s Heb. thigh, which is here put for the secret parts between the thighs, which are called sometimes the feet, as Gen. 49. 10. Deut. 28. 57 Ezek. 16. 25. for the like reason, because they are between the feet. From this Eastern manner of speech came that passage in the Greek fables concerning Ba●…hus being born out of jupiters' Thigh. , besides jacob's sons wives, all these souls were threescore and six t So many they are excluding jacob, as the common Parent, and joseph and his two sons, as being in Egypt before jacobs' coming thither: which four being included they make up 70, as it is ver. 27. . 27 And the sons of Joseph which were born him in Egypt, were two souls: * Deut. 10. 22. See Acts 7. 14. All the souls of the house of Jacob, which came into Egypt u He doth not say, which came with jacob into Egypt, because some of them came thither before him, and others with him, some in their persons, and some in their Parents. As for the difficulty arising from comparing this place with Act. 7. 14. it will be more fit to speak of it when we come to that place. , were threescore and ten. 28 And he sent Judah before him unto Joseph, to direct his face unto Goshen x Heb. to prepare, or to teach him, the way before his face, i. e. before his coming, to Goshen; i. e. to show him where it was, and into what part of it he should come and settle himself; or, to give notice unto joseph of his approach, before his face or coming into Goshen. , and they came into the land of Goshen. 29 And Joseph made ready his chariot, and went up to meet Israel his father to Goshen, and presented himself unto him y And doubtless fell down before him with all that reverence which children own to their Parents, and in this posture jacob falls upon his neck, etc. Of which posture see Gen. 33. 4. and 45. 14. Luk. 15. 20. Act. 20. 37. , and he fell on his neck, and wept on his neck a good while. 30 And Israel said unto Joseph, Now let me die z Now I expect no greater happiness upon earth and therefore am content to die. Compare Luk. 2. 29. , since I have seen thy face, because thou art yet alive. 31 And Joseph said unto his brethren, and unto his father's house, I will go up, and show Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me. 32 And the men are shepherds, for † Heb. they are men of cattle. their trade hath been to feed cattle: and they have brought their flocks and their herds, and all that they have. 33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? 34 That ye shall say, Thy servants trade hath been about cattle from our youth, even until now, both we, and also our fathers: that ye may dwell in the land of Goshen ‖ In which design and choice 〈◊〉 shows both his prudence and piety. He brings them not to Court, where it had been easy for him to have put them all into the best places and offices of the Court; and as he is not ashamed to own himself a brother to shepherds, which were contemptible among the Egyptians, so he seeks not to advance them higher, but continues them in their employment, and placeth them in 〈◊〉: whereby, 1. He kept them together which was very convenient for them in many respects. 2. He secured them both from envy, and as far as he could, from the corruption of their Religion and Manners which was likely to follow their mixture with the Egyptians, and especially their being at the Court, 3. He put them into a capacity of returning to Canaan, when God gave them opportunity. ; for every shepherd is an abomination to the Egyptians † Either▪ 1. Because they did both kill and eat those creatures which the Egyptians adored. Or. 2. Because of the fresh remembrance of the horrid cruelties lately committed there by the Phoenician Shepherds, who as some very ancient writers affirm, were seated in Egypt in great numbers and had arrived to great power, and waged a cruel War with other Egyptians, wherein they wasted divers Cities, and burned their Temples, and barbarously murdered a multitude of people. And therefore it is no wonder if the calling of Shepherds was grown out of use and credit among them. True it is, the Egyptians had some Sheep and other Cattle, G●…n. 47. 6, 17. Exod. 8. 26. and 9 3. which they kept for delight or profit by their milk, wool, &c, or for sale to others, but they did not use them, as other Shepherds generally did, kill and eat them. And it is probable that they committed even the keeping of their Sheep and Cattle to those strangers which were dispersed among them, and looked upon the employment as too vile and mean for any Egyptian. And though Pharaoh offered it to joseph's brethren as a favour to be Rulers over his Cattle, Gen. 47. 6. that might proceed only from hence because he saw them firmly resolved upon that course of life and therefore could not bestow any higher preferment upon them. . CHAP. XLVII. 1 THen Joseph came and told Pharaoh, and said, my father, and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan: and behold, they are in the land of Goshen a Either to abide there: Or to remove thence to any other place which thou shalt appoint for them. . 2 And he took some b Or, part, as this Hebrew word is used Dan. 1. 2. Or, the extremity or end or tail of them, i. e. the meanest of them for person and presence, as the word is taken, 1 King. 12. 31. jest if he had presented the goodliest of them, Pharaoh might have required their attendance upon him, either at court or camp. And for the same reason for which he did industriously represent them to Pharaoh as contemptible in their employment he might also present those to him who were so in their persons. of his brethren, even five men, and presented them unto Pharaoh. 3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds both we, and also our fathers * This employment is not pretended nor taken up by us in design or in contempt of thee or thy people, but was handed to us by our fathers and hath been our business to this day. . 4 They said moreover unto Pharaoh, For to sojourn in the land c Not to d●…raud thy people of their lands and habitations but only to be here for a season as strangers and sojourners till we can conveniently return to our own Land. are we come: for thy servants have no pasture for their flocks, for the famine is ●…ore in the land of Canaan d Which being an higher ground than Egypt, and watered in a manner only by Rain from Heaven, must needs sooner and sorer feel the effects of a drought and scarcity than Egypt which had relief from N●…lus in that 〈◊〉. : now therefore we pray thee, let thy servants dwell in the land of Goshen. 5 And Pharaoh spoke unto Joseph, saying, Thy father and thy brethren are come unto thee. 6 The land of Egypt is before thee e To view it and take thy choice where thou pleasest, it is in thy power. See Gen. 13. 9 , in the best of the land make thy father and thy brethren to dwell, in the land of Goshen let them dwell: and if thou knowest any man of activity f Or, of strength or vigour of body and mind, fit for the employment. By which expression it seems probable that those five presented to Pharaoh were of the meanest sort of them. See on ver. 2. amongst them, then make them rulers over my Cattle. 7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed g Not in an authoritative way, as the greater blesseth the less, 〈◊〉 in a general manner▪ i. e. he saluted him, thanked him for all his favours to him and his and prayed to God to bless and recompense him for it. Thus blessing is put for saluting, 1 Sam. 13. 10. 2 King. 4. 29. for praying, Numb. 6. 23, 24. for thanksgiving, Matth. 26. 26. compare with Luke 22. 19 Pharaoh. 8 And Pharaoh said unto Jacob, † Heb. how many are the days of the years of thy life: how old art thou? 9 And Jacob said unto Pharaoh, * Heb. 11. 9, 13. The days of the years of my pilgrimage i (i. e.) Of my unstable or nasettled life, in which I have been flitting from place to place. See Gen. 17. 8. Psal. 119. 19 Heb. 11. 9, 13. are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers k Though I seem old in comparison of thy people, yet I fall much short of my progenitors, Isaac and Abraham and Terah. , in the days of their pilgrimage. 10 And Jacob blessed Pharaoh, and went out from before Pharaoh. 11 And Joseph placed his father and his brethren, and▪ gave them a possession in the land of Egypt, in the best of the land, in the land of Ramese l A part of the Land of Goshen, possibly that part where afterwards the City Rameses' was built by the Israelites, Exod. 1. 11. and 12. 37. whence it is so called here by anticipation. For the Israelites were not now numerous enough to possess the whole land of Goshen, which was given to them, but contented themselves with a part of it, leaving the rest to the management of the Egyptians, and therefore when they increased greatly they were forced to spread their habitations amongst the Egyptians. See Exod. 12. 7, 23, 35, 37. , as Pharaoh had commanded. 12 And Joseph nourished his father and his brethren, and all his father's household with bread, ‖ Or, as a little child is nourished. † Heb. according to the li●…le ones. according to their families m Or, According to the mouth of the Family: mouth being put for their will or desire, as it is Gen. 24. 57 Isa. 30. 2. as much as every one desired, without any restraint: Or, according to the manner of a little child, he put their meat into their very mouths, it was brought to them without any more care or pains of theirs than an infant takes for its food. . 13 And there was no bread in all the land: for the famine was very sore, so that the land of Egypt, and all the land of Canaan fainted by reason of the famine n Quest. Whence came it that the people in this extremity did not take the corn by force out of the several storehouses! Answ. Besides that singular providence of God which watcheth over Kings and Rulers, and stilleth the tumults of the people, joseph had no doubt foreseen this difficulty and took due care to prevent it, partly by disposing the stores in strong and well guarded places; partly by adding wealth and strength to the King, whereby he might more easily suppress any seditious rise; and principally by not permitting the people to despair or come to the utmost extremity, but giving them relief in all their exigencies. . 14 And Joseph gathered up all the money, that was found in the land of Egypt o Wherein he did no more than any of the Subjects might have done: he bought great store of Corn in the plentiful years with the King's money▪ and kept it till a time of Famine, and sold it at a rate which was agreeable to the season. , and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaohs house. 15 And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die p Why shouldest thou see and suffer us to perish for our want of money, when thou canst relieve us? in thy presence? for the money faileth. 16 And Joseph said, Give your cattle: and I will give for your cattle, if money fail. 17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of their herds, and for the asses, and † Heb. led them. he fed them with bread, for all their cattle, for that year. 18 When that year was ended, they came unto him the second year q Not the second from the beginning of the Famine, but from their great extremity, the second year after that last mentioned, wherein they had sold their Cattle; but this seems to have been the last year of the Famine, because he now gives them Corn for food and for seed too, ver. 23. whereas in the six first years there was no sowing nor reaping, Gen. 45. 6. , and said unto him, We will not hid it from my lord, how that our money is spent, my lord also had our herds of cattle: there is not aught left in the sight of my lord, but our bodies, and our lands. 19 Wherefore shall we die before thine eyes r (i. e.) Whilst thou lookest upon us like an idle spectator, not pitying and relieving us! , both we and our land s The land is said to die improperly, when it is desolate and barren, and when the fruits of it die, or which is equivalent to it, do not live. ? buy us and our land for bread, and we and our land will be servants unto Pharaoh t Pharaoh shall be the sole proprietor and we are content to be his Tenants to manage it for his use. : and give us seed u Because this was the last year of Famine, as joseph informed them, and therefore they tilled and sowed the ground for the following year. that we may live and not die, that the land be not desolate x Without inhabitants, as it will be if thou sufferest us to die for want of bread. . 20 And Joseph bought all the land of Egypt for Pharaoh: for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaohs. 21 And as for the people, he removed them to tities y Under the Cities are here comprehended the Villages and Lands belonging to the Territory and Government of each City, for the seed which he gave them was not to be sown in Cities but in the Country: but the Cities only are here mentioned, because they were sent thither first, either for the conveniency of nourishing them during this Famine out of the public storehouses which were there; or that they might all profess their subjection to the Governments of the several Cities, which was convenient for the management of that numerous and tumultuous people; or that the Cities might be first and most replenished with inhabitants, as being the principal honour and strength and security of a Kingdom, and that Arts and Trades and Merchandise might flourish, without which the commodities of the Country would have been of less price and use. But the Cities being first supplied, the residue, which doubtless was vast, were dispersed in the Country. from one end of the borders of Egypt, even to the other end thereof z Far from their native ●…oil and ancient Patrimonies, that none of them might plead prescription, but that all might be forced to acknowledge that they owed their estates not to their own wit and industry, nor to their Parent's gift, but wholly to the King's favour, and that the remembrance of their patrimonial Lands might be worn out, and therewith the grief which would arise from their resentment of their loss of them, which probably would be matter of tumults and seditions, to which that people were very prone. And it is probable, that he so disposed of this affair, that those who were apt and likely and used to unite together in seditious insurrections, whether kindred or others, should be separated one from another, as far as might be. If any think that joseph dealt hardly with them, and made an ill use of their necessity, he will see how moderately and mercifully he deals with them, ver. 24. . 22 Only the land of the ‖ Or, Princes. Priests a Under this name he understands chief those who administered the Worship of the Gods or Idols of Egypt, and withal those who applied themselves to the study of the arts and virtues, called their wisemen and magicians. Though some understand it of the Princes (as that word sometimes signifies) or Officers of Pharaoh, who were nourished out of the King's Treasures. And possibly the same Hebrew word may here comprehend both, viz. the ministers of the King and of their Idols too, for both enjoyed the same privileges, as Diodorus Siculus relates. And that the Priests are included, if not mainly intended here, will be evident enough to any one that considers the state of Egypt, how mad that people universally were upon their Idols, how numerous their Priests were and in how great honour and veneration both with Prince and People. Besides, reason of State obliged Pharaoh to engage and secure to himself that sort of men which bore so great sway with the old inhabitants of their several places, and were likely to have the same authority with the new inhabitants, to quiet and satisfy them at their first change, which must needs be very ungrateful to them. bought he not b Of this immunity of the Priests that ancient writer, Diodorus Siculus, makes mention. But this is not to be ascribed to josephs' will or choice, for he who abhorred their Idolatry, could not have a kindness for nor would have given encouragement to, the great upholders and promoters of it, but in this he was overruled either by Pharaohs express command, (it being not probable; that so great an interest as that of the Priests should not have friends at Court, or that their friends should not plead for them, or that their pleas and desires should not be granted by an Idolatrous King) or by the Laws of Egypt, or by their customs and usages in things of a like nature, which would have the force of a law among them. : for the Priests had a portion assigned them of Pharaoh. and did eat their portion which Pharaoh gave them: wherefore they sold not their lands. 23 Then Joseph said unto the people, Behold, I have bought you this day, and your land for Pharaoh: Lo, here is seed for you, and ye shall sow the land ‖ For this was the last year of the Famine, as was noted before. . 24 And it shall come to pass in the increase, that you shall give the fifth part unto Pharaoh, and four parts shall be your own c Whereas he might have reserved four parts to Pharaoh and have allowed them only the fifth. Herein he shown both his humanity and kindness in mitigating that hard bargain which themselves had made and were necessitated to make, and his prudence, in composing, sweetening, and winning the hearts of the people to the King, and making them pay their tribute for the future with more cheerfulness. , for seed of the field, and for your food, and for them of your households, and for food for your little ones. 25 And they said, Thou hast saved our lives d Without thy care and Providence we had all been dead men, and therefore if thou hadst kept us to the first bargain, thou hadst done us more kindness than wrong, much more when thou hast used us with so much equity and clemency. : let us find grace in the sight of my Lord e Be thou our friend with Pharaoh in this and upon all other occasions. , and we will be Pharaohs servants * To manage his land for him upon the terms which thou hast proposed. . 26 And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part f That the propriety of the land should be Pharaohs, and that in token thereof the people should pay the fifth part of the products of it to Pharaoh. : except the land of the ‖ Or, Princes. Priests only, which became not Pharaohs. 27 And Israel dwelled in the land of Egypt, in the country of Goshen, and they had possessions g (i. e.) Lands, not for the dominion or propriety of them, for that rested in Pharaoh, but for the use and profit of them for their present subsistence. therein, and grew and multiplied exceedingly. 28 And Jacob lived in the land of Egypt, seventeen years: so † Heb. the days of the years of his life. the whole age of Jacob was an hundred forty and seven years. 29 And the time drew ●…igh that Israel must die, and he called his son Joseph, and said unto him, If now I have found grace in thy sight, * chap. 24. 2. put, I pray thee, thy hand under my thigh h (i. e.) Swear to me, as ver. 31. that thou wilt do what I am now desiring of thee. See the notes on Gen. 24. 2. He requires this, not out of any distrust of josephs' promise, but partly as a more solemn protestation of his right to, and affection for that promised land: partly as a motive to all his children to have their minds and hearts there even when their bodies were in Egypt; and partly to give joseph an argument and excuse to Pharaoh that he might more willingly permit joseph to fulfil his father's desire because of his own oath. , and deal i Or, that thou wilt deal: as the Hebrew Vaughan joined with the future tense is elsewhere used, as Psal. 24. 7. and 35. 24. and 51. 15. kindly and truly k Kindly in promising, and truly in performing thy promise. with me, * See chap. 50▪ 25. bury me not, I pray thee, in Egypt. 30 But I will lie with my fathers l Abraham and Isaac in Canaan. See Gen. 23. 19 and 25. 9 and 35. 29. Which he desired not so much for himself, as knowing that wherever he was buried, he should rise to Glory; as for his children, to show his own, and confirm their faith in God's promise of Canaan, to discover his high valuation of that land not only for itself, but as it was a type and pledge of the heavenly inheritance, to keep his children's minds and hearts lose from Egypt, a place of so much sin and danger, and fixed upon Canaan, that they might be more willing to go thither when God called them, by virtue of that inclination which is in most persons to be buried with their Fathers: and in the mean time to declare his detestation of Idolaters, with whom he would have no communion either in life, as far as he could avoid it, or in the place of burial; and on the contrary to profess his communion with his godly Ancestors by his desire to be joined with them in burial. And for the same reasons joseph desired the translation of his bones thither, Gen. 50. 25. , and thou shalt carry me out of Egypt, and bury me in their buryingplace: and he said, I will do as thou hast said. 31 And he said, Swear unto me: and he swore unto him. And * Heb. 11. 21. Israel bowed himself m Not to joseph, who, being now not upon his throne, nor amongst the Egyptians, but in his father's house, was doubtless more ready to pay that reverence as he did chap. 48. 12. than to receive veneration from him, which he owed to his father; but to God, who is here to be understood, as he is in the same phrase, 1 King. 1. 47. whom with this gesture he worshipped and praised as for the promise of Canaan, and the assurance which he had now received from joseph of his being buried there, so for all his favours to him and to joseph and by him to all his family. upon the bed's head n jacob at this time was bedrid through age and infirmity, but, being now to give God solemn thanks, though the words and manner of it be not here expressed, he raised himself and s●…t upon the head or uppermost part of his bed, as he did also, Gen. 48. 2. that he might express his reverence to God as much as he could, by bowing, when he could not do it as much as he would, being unable to do it kneeling. Others for bed read staff, the discussion whereof I refer unto its proper place, Heb. 11. 21. . CHAP. XLVIII. 1 AND it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons a To obtain his venerable and religious father's blessing for them. , Manasseh and Ephraim. 2 And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself b He got new strength, his spirits being quickened and refreshed by the tidings of josephs' approach, and he put forth all the strength which he had. , and sat upon the bed. 3 And Jacob said unto Joseph, God Almighty appeared unto me at * chap. 28. 13. and 35. 6. Luz in the land of Canaan, and blessed me. 4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will † Heb. make thee a multitude of peoples. make of thee a multitude of people; and will give this land to thy seed after thee, for an everlasting possession. 5 And now thy * chap. 41. 50. and 46. 20. josh. 13. 7. two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine c By Adoption, I shall own them as if they were my immediate children, and each of them shall have equal share both in my present estate and future inheritance of Canaan with the rest of my children. Thus jacob transfers the double portion, which was the right of the firstborn, from which Reuben by his transgression fell, Gen. 49. 4. upon joseph, 1 Chron. 5. 1. : as Reuben and Simeon d Which too he names as the eldest, who, if any, might seem to claim a greater privilege than the rest. they shall be mine. 6 And thy issue which thou begettest after them shall be thine e Shall be reputed as thy children, and my grandchilds, and shall not have any distinct share, in my present or future inheritance, but shall have a part of their brethren's lot in such manner and proportion as thou shalt think fit, or as their succeeding Parents or Governors shall determine. But it doth not appear; nor doth Scripture any where mention, that joseph had any other sons but these, and therefore it is probable he had no more: only jacob speaks this upon supposition, in case he should have any other. , and shall be called after the name of their brethren in their inheritance * Either Ephraimites or Manassites. . 7 And as for me, * Gen. 35. 19 when I came from Padan, Rachel died by me f Or, beside me, near me, before mine eyes, I seeing, but not being able to help her in her extremity: which makes the remembrance of it more grievous to me. This story he here mentions partly because the sight of joseph and his children brought his beloved Rachel to his remembrance: partly to give the reason of this action of his to the rest of his children, which was not only because Rachel was his first rightful wife by designation and contract, and therefore the right of the firstborn was truly joseph's; but because by her early death he was cut off from all hopes of having more children by her, and therefore it was but fit he should supply that defect by adopting josephs' children. in the land of Canaan, in the way when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath g Not out of disrespect to her, whose person was, and memory yet is, precious and honourable to me, but either because dying in childbed they could not keep her till they came to the buryingplace of the Patriarches, at Hebron, Gen. 23. 19 especially when they were tied to the slow motion of the flocks and herds: or because I would not bury her in the common buryingplace with heathens and Idolaters, in the city of Ephrath. By which he tacitly implies, that he would not have joseph joined with the Egyptians in burial. : the same is Bethlehem. 8 And Israel beheld joseph's sons, and said, who are these h For jacobs' eyes were dim through age and i●…rmity, as is observed, ver. 10. and therefore he could not distinctly discern them. ? 9 And Joseph said unto his father, They are my sons, whom God hath given me in this place: and he said, Bring them, I pray thee, unto me, and I will bless them i Or, that I may bless them, not with a common, but with a Paternal and Patriarchal and Prophetical blessing in the name and by the spirit of God, praying for and foretelling those blessings which God will confer upon them. . 10 (Now the eyes of Israel were † Heb. heavy. dim for age, so that he could not see) and he brought them near unto him, and he kissed them, and embraced them: 11 And Israel said unto Joseph, I had not thought to see thy face: and lo, God hath showed me also thy seed. 12 And Joseph brought them out from between his knees k Not his own knees, from which they had been taken before, but jacobs' knees, between which they stood, whilst jacob kissed and embraced them; from which Joseph removed them, partly that they might not be burdensome to their aged and weak grandfather; and principally that he might place them in fit order and reverend posture to receive the blessing for which he longed. , and he bowed himself with his face to the earth l Testifying thereby his reverence to his father, his thankfulness for the favour which he had now showed to him and his, and his humble and earnest request for his blessing upon them. . 13 And Joseph took them both, Ephraim in his right hand, towards Israel's left hand: and Manasseh in his left hand towards Israel's right hand, and brought them near unto him. 14 And Israel stretched out his right hand m Which was more honourable both in Scripture account, and amongst the Gentiles. , and laid it upon Ephraim's head n Which was a rite used often and in divers cases, as in the conferring of offices either sacred or civil, as Numb. 8. 10. Deut. 34. 9 Act. 6. 6. and 13. 3. and among other things, in giving benedictions, as Mat, 19 13. , who was the younger, and his left hand upon Manassehs head, guiding his hands wittingly o This proceeded not from chance or the mistake and weakness of his eyes, but from design and the wisdom of his hands: Heb. he disposed his hands prudently, or, he dealt wisely with his hands. Here was a double wisdom showed, 1. Humane, by which he gathered that Manasseh was the eldest, because joseph placed him towards his right hand. 2. Divine and prophetical, by which he foresaw Ephraim's advantages above Manasseh, and wisely suited the ceremony to the substance, giving the greater sign of honour to him to whom God designed the thing. : for Manasseh was the firstborn. 15 * Heb. 11. 21. And he blessed Joseph p Not now in his person, but in his children, which yet is called here a blessing of joseph, because they were a part of himself. In which sense and upon the same ground the land of Canaan is ofttimes said to be not only promised but given to Abraham, and Isaac, etc. not as if they were in person to possess it, but because it should be given to their children. Thus Cham is said to be cursed when his son is cursed, Gen. 9 25. , and said, God, * chap. 17. 1. and 24. 40. before whom my fathers, Abraham and Isaac did walk, the God which fed me * (i. e.) Protected, sustained and directed me. all my life long unto this day. 16 The Angel q Not surely a created Angel, but Christ Jesus, who is called an Angel, Exod. 23. 20. and the Angel of the covenant, Mal. 3. 1. who was the conductor of the Israelites in the wilderness, as plainly appears by comparing Exod. 23. 20, 21. with 1 Cor. 10. 4, 9 Add hereunto, that this Angel is called jacobs' redeemer, which is the title appropriated by God to himself, Isa. 43. 14. and 47. 4. and that from all evil, and therefore from sin, from which not created Angel can deliver us, but Christ only, Mat. 1. 21. and that jacob worshippeth and prayeth to this Angel no less than to God for the blessing, and that without any note of distinction, the word, bless, being in the singular number, and equally relating to God and to the Angel; and that the Angel to whom he here ascribes his deliverances from all evil must in all reason be the same to whom he prayed for these very deliverances which he here commemorates, and that was no other than the very God of Abraham, as is evident from Gen. 28. 15, 20, 21. and 32. 9, 10, 11. and 35. 3. * chap. 31. 11, 13. which redeemed me from all evil, bless the lads, and let my name be named on them r (i. e) Let them be called my name, owned for my immediate children, and invested with the same privileges with my other children, be the heads of distinct tribes, and as such receive distinct inheritances. And hence they are called the children of jacob or Israel, no less than the children of joseph. For the phrase, see Deut. 28. 10. 2 Chron. 7. 14. Isa. 4. 1. jer. 14. 9 , and the name of my fathers, Abraham, and Isaac s Let them be called their children, let them not only have my blessing, but the blessings of Abraham and Isaac, let all meet together upon their heads, and let that gracious covenant of God made with Abraham, and confirmed with Isaac and me, be ratified and made good unto them. , and let them grow † Heb. as fishes 〈◊〉. See Numb. 26. 34, 37. into a multitude in the midst of the Earth. 17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him t Because of that affection which Parents generally have for their firstborn. See Gen. 21. 11. : and he held up his father's hand, to remove it from Ephraim's head, unto Manassehs head. 18 And Joseph said unto his father, Not so my father: for this is the firstborn, put thy right hand upon his head. 19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he u So the tribe of Ephraim was both in number, Numb. 1. 32, 33, 35. and 2. 19, 21. and Deut. 33. 17. and in power and privileges, for that Tribe was the seat first of the Tabernacle, and afterwards of the Kingdom. Whence the name of Ephraim is sometimes put for all the ten Tribes, as Isa. 7. 2. and sometimes for Joseph himself, as Numb. 1. 32. Rev. 7. 8. which Manasseh never is. , and his seed shall become a † Heb. fullness. multitude of nations x (i. e.) Equal to many nations, in number and strength: Or, from them shall proceed many nations, i. e. Many numerous, potent and flourishing families, whereof each is equivalent to an ordinary nation. For as Nations are sometimes called Families, as Zach. 14. 18. so the Tribes and Families of Israel are called Nations or People, as Ezek. 2. 2. Act. 4. 27. . 20 And he blessed them in that day, saying, In thee y (i. e.) In thy seed, as appears both from the relative, them, here, and from ver. 15. where his blessing of them is called the blessing of joseph, and from the following words, where this is interpreted of Ephraim and Manasseh. And in thee, or in thy seed, i. e. using their names in the form or words of blessing, as eminent examples of blessedness. shall Israel bless, saying, God make thee as Ephraim, and as Manasseh: and he set Ephraim before Manasseh. 21 And Israel said unto Joseph, Behold I die z (i. e.) I am about to die. The present time for that which will shortly and certainly be, as Gen. 19 13. and 20. 3. I●…. 14. 2. : but God shall be with you, and bring you again unto the land of your fathers a (i. e.) Canaan, their Land, 1. By habitation, as Nazareth is called Christ's Country, because he dwelled in it. 2. By the donation of God, who had promised and would in his time give the actual possession of it to them, i. e. to their seed. . 22 Moreover, I have given to thee b (i. e.) I do now give to thee the right, and I do prophetically give, and God will really and actually give unto thy son Ephraim or his posterity who shall possess this part over and above that portion which shall fall to him by lot. This was all the land which jacob had in Canaan, which he here gives to joseph, partly in Testimony of his great affection and obligation to him: Partly as a sign that he did confer the right of the firstborn upon him: And partly for the confirmation of the Faith of joseph and his brethren, and to oblige them to set up their rest no where but in Canaan. one portion c The Hebrew word is Shechem, which word indeed signifies a shoulder, as Gen. 9 23. and is here put for a part of Land which is choice and good, as the shoulder is among the parts of the body: See 1 Sam 9 24. And he useth this word that by allusion he might signify what place he speaks of, even Shechem, as may farther appear by comparing, jos. 24. 32. joh. 4. 5. Yea some would have Shechem here to be the proper name of the place, which might be if the word one were not added to it. above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow d This place is understood, either, 1. Of the future conquest of the Land of the Amorites or Canaanites by his posterity, which he here ascribes to himself, and speaks of it in the past time, as of a thing already done, as the manner of the Prophets is. But jacob would not attribute that to his Sword, which his posterity deny to be done by their Sword, Psal. 43. 4. And it is manifest, that jacob here speaks of that which was his by a special title and which in a peculiar manner, he gave to joseph, Or, 2. Of the City and Territory of Shechem, whose inhabitants were rooted out by Simeon and Levi, and whose Land being void was possessed by jacob. And this is said to be got by jacobs' Sword and Bow, because it was got with the Sword and Bow of his Sons Simeon and Levi, and a great number of his Family who doubtless were associated with them in this expedition. But it is not likely that he would take to himself that which he declares his utter abhorrency of, Gen. 34. 30. and 42. 5, 6. or that he should call that his Sword and his Bow here which he calls instruments of cruelty in Simeons and Levi's hands, Gen. 49. 5. Or. 3. Which seems the truest, of that Land in the Territory of Shechem which jacob bought of Hamor, Gen. 33. 19 which is said to be got by his Sword and Bow, either 1. Properly, because he did by force of Arms expel those Amorites, who upon his retirement from those parts after the slaughter of the Sichemites, had invaded his lands, though this story be not elsewhere recorded; as many things are mentioned by the by in some one place of Scripture, without any particular account of the circumstances of them, either there or elsewhere, as Gen. 36. 24. Deut. 2. 9, 10, 11. jos. 24. 11. And though jacob was a man of peace, yet his Sons were Warriors, and they by his permission might drive out by their Arms those straggling Canaanites which had taken possession of his purchase, jacob being the more willing to recover his right herein, because it was an earnest of his future possession of the whole Land. And the neighbouring Canaanites would not concern themselves in the defence of the invaders, both because they were convinced of the right of jacobs' cause, and because they were overruled by divine Providence, in which jacob trusted, and of which he had ample experience. Or, 2. metaphorically, i. e. by his money, which he calls his Sword and his Bow, not only because money is answerable to the Sword and Bow and all other things, Eccles. 10. 19 and is a defence, Eccles. 7. 12. and therefore may well be so called, even as prayers and tears are called the arms of the Church, because they serve for the same purpose that Arms do against their Enemies. But also and principally by way of opposition to the Sword and Bow of his cruel Sons, So the sense may be this, I have given to thee one portion, or one Shechem, not the City of Shechem, which Simeon and Levi took from the hand of the Amorite with their Sword and their Bow, but a part of the Territory of Shechem which I took or received from the hand of the Amorite by my Sword and my Bow, i. e. by my money, whereby I purchased it. . CHAP. XLIX. 1 AND Jacob called unto his sons, and said, Gather yourselves together that I may tell you that which shall befall you in the last days a Or, In the following times, or latter dares, when you shall enter into and be settled in the land of promise. Hereby he signifies, that he speaks here of things which concern not so much their persons, as their posterity. . 2 Gather yourselves together, and hear ye sons of Jacob, and hearken unto Israel your father. 3 Reuben thou art my firstborn, my might, and the beginning of my strength b The first instance or evidence of my might or strength, or of that masculine vigour, whereby God enabled me to beget a Child. Compare Deut. 21. 17. Psal. 105. 36. Or the first of my Children, which are the strength, the stays and supports, of a Father and of his Family, thence called his Arrows, as Psal. 12●…. 4. and by other authors, the pillars of the house. , the excellency of dignity, and the excellency of power c As firstborn thou hadst the right of precedency before all thy brethren in point of dignity and power or privilege, the double portion, the Priesthood, the Dominion over thy brethren were thine. . 4 Unstable as water d This may concern either, 1. Something past, or Reubens fault; and so he is said to have been unstable or light and vain, as the word is used judg. 9 4. Zeph. 3. 4. like water, moved with every little wind of temptation, and unbounded in thy lust, as water of itself hath no bounds, but will scatter itself every way, if it be not kept within banks or in a vessel or, hasty, violent, impetuous, in thy lust, like water, which either overflows or breaks its banks. Or, 2. Something to come, or R●…ubens punishment, and so the meaning is, thou, i. e. thy posterity, shall be unstable, or unsettled, flitting and vanishing, coming to nothing, or poured forth like water, useless, contemptible and weak. Such indeed was the state of that Tribe, of which we read nothing eminent in Scripture. See judg. 5. 15, 16. This I prefer before the former, 1. Because it is not probable that his fault should be described here in such general and ambiguous and dark terms, which is described so plainly and particularly in the following words. 2. Because this makes the coherence most plain. Here is a description, 1. Of Reubens excellent state to which he was born ver. 3. 2. Of his fall from that state, in these words and the immediately following, thou shalt not excel. 3. Of the reason of this fall, his great sin. 3. Because the similitude of water applied to men in this manner notes rather their impotency and calamity, than their sin, as jos. 7. 5. Psal. 22. 14. † Heb. do not thou excel. thou shalt not excel e Or be the most eminent amongst thy brethren, thou hast lost thy preeminency due to thee by birthright both for thyself and for thy posterity, and it shall be given to others, the Priesthood to Levi, the Dominion to judah, and the double portion to joseph. , because thou * chap. 35. 22. 1 Chro. 5. 1. wentest up to thy father's bed, than defiledst thou it f By committing incest with Bilhah. . ‖ Or, my couch is co●…e. He went up to my couch g He repeats the same thing and that in an emphatical manner turning his speech and face from Reuben to his brethren in a posture of indignation and detestation. Which you must not impute to jacobs' passion, he being now a dying man, and this being forty years after the crime committed, but to the spirit of God guiding his tongue to utter this, not only nor chief for the punishment of Reuben, who, as many think, had repent of his sin, but for terror, instruction, and caution to all others, and to assure them, that sin, though it may be long dissembled and born with, yet it will one time or other be sorely punished. . g But those and the next foregoing words may be thus rendered, Then defiledst thou my bed: He went up to it, or rather, he is gone up, i. e. he is vanished, or perished or lost; for so this word is oft used, as job 5. 26. Isa. 5. 24. jer. 48. 15. And so here is an elegant figure, called Antanaclasis, whereby the same word is repeated in the same verse in a different sense as Ps. 18. 26. Mat. 8. 22. So here: He went up wickedly to his father's bed, to commit a great sin, therefore now he is gone up penally, to receive condign punishment, his excellency is gone up like smoke, which ascendeth and is dispersed in the Air. And this may seem to be the truest Translation and Interpretation, because it keeps close to the Hebrew words and their order, whereas in our Translation, there is both a transplacing of the Hebrew words, and a supplement added unnecessarily. 5 * chap. 29. 33, 34. Simeon and Levi are brethren h Not only by nature, but in iniquity, of like cruel and bloody disposition, confederate in the same wicked design, Gen. 34. 25. So the word Brother is elsewhere used for him that agrees much with another, in his temper, or employment, or designs, as job 30. 29. Prov. 18. 9 etc. , ‖ Or, their swords are weapons of violence. instruments of cruelty are in their habitations i (i. e.) Their bloody Swords are yet in their dwellings, to bear witness against them for their barbarous cruelty. But these words may be and are by some both ancient and later Interpreters rendered otherwise. For the Hebrew word Mecheroth, here rendered habitations, is never so used, nor indeed is found elsewhere in Scripture. Nor doth that signification agree with the Hebrew root from whence this comes, which is mechar and signifies to bargain or sell or exchange. And accordingly this word is by the Samaritan Translator and by other learned Interpreters rendered, their conventions or compacts or civil contracts or agreements. And which is more, the Chaldee Verb, mechar, from whence this word may very well be deduced, signifies to espouse, and the noun mechirah derived from it signifies a spouse. And so the words may be rendered thus, their contracts or agreements (or, their nuptial contracts) were instruments of cruelty. Which Translation seems better than the other, 1. because it keeps closest to the words of the text, and leaves out that particle, in, which is not in the Hebrew Text, but was added by our Translators to complete the sense. 2. Because this best agrees with the history recorded Gen. 34. where we read that they did cover their bloody design with 〈◊〉 pretence of an agreement and nuptial contract with the Sichemites, which was a great aggravation of their villainy, that those things which to others are bonds of love and peace were made by them instruments of cruelty. . 6 O my soul, come not thou into their secret k Or Counsel, or company, as the word is used, Psal. 64. 2. jer. 15 17. i e. do not partake with them in their secret and wicked designs. Hereby he signifies to all posterity, that that bloody enterprise was undertaken without his consent or approbation, and that he could not think of it without detestation, nor let it pass without a severe censure. Or, O my soul, thou wast not in their secret, as the Chald. Syr. and Arab. take it, by a common Enallage of the future tense for the past. : unto their assembly mine honour l Either 1. properly so called. So the sense is, let not my honour or good name be bound up with theirs: They gloried in their wickedness, which I abominate and which indeed is their shame. Or 2. Improperly, so he understands either 1. His Soul, which is indeed the glory of a man: Though I do not remember any place of Scripture where that word must necessarily be so understood. So this is a repetition of the same thing in other words, which is usual in Scripture. Or rather, 2. His tongue, for which the word honour, or glory is commonly put, as Psal. 16. 9 compare with Acts 2. 26. Psal. 30. 12. and 57 8. and 108. 1. because the Tongue or speech is the glory of a man, by which he is distinguished from unreasonable creatures, and, if well used, it brings much honour to God and to the man that speaks with it. So the sense is, as my Soul did not approve of that wicked action, so my Tongue never gave consent to it, nor shall it now by silence seem to own it, but shall publicly witness my abhorrency of it. be not thou united: for in their anger they slew a man m (i. e.) Men, the Sichenites, Gen. 34. 25, 26. the singular number for the plural, as Gen. 3. 2. and 32. 5. 1 Chron. 10. 1. compared with 1 Sam. 31. 1. He saith man rather than men, either with respect unto the Prince, whose slaughter was principally designed; or to show that they slew them all to a man. , and in their self-will n It may note, that this cruelty of theirs was committed. 1. By their own will and choice, not by jacobs' will or consent, which they never asked nor obtained. 2. Without any necessity or sufficient provocation, but merely by their own will and proper motion. 3. Not rashly and hastily, but wilfully and resolvedly after mature deliberation. 4. Not unwillingly, but cheerfully and with delight and good will, as that word commonly signifies. they ‖ Or, houghed Oxen. digged down a wall o Not the walls of the City, but of private houses, it may be only of the Prince's house, who upon the first noise of the tumult, might and probably did retire and secure himself in some strong room of the house, whose wall they broke down that they might come at h●…m. For neither were the walls of houses or Cities so strong then as now many are, nor were Simeon and Levi destitute of fit instruments to break down a wall which doubtless they brought with them, as easily foreseeing that difficulty in their enterprise. But because the Hebrew word is not Shur, a wall, but Schor, an Ox, others translate the words thus, They houghed or killed an Ox, or Bull, meaning Shechem, so called either from his lust, or from his strength and power, from which Princes are oft so called, as Deut. 33. 17. Psal. 22. 12. and 68 30. Or, rather thus, They rooted out, or drove away an Ox, i. e. the Oxen, the singular number for the plural, as before, and under them are comprehended the other cattle of the Sichemites, which they drove away, as we read they did, Gen. 34. 28. For as the words may bear this sense, so it seems more reasonable to understand them of that which certainly was done by them, then of their breaking a wall, of which we do not read any thing in the history. . 7 Cursed be p Or, Cursed was. It was execrable and abominable both before God and Men, such as deserved and brought the curse of God upon themselves, which I, as God's instrument, am now to pronounce against them. their anger, for it was fierce, and their wrath, for it was cruel: I * Josh. 21. 5, 6, 7. will divide them in Jacob, and scatter them in Israel q (i. e.) I do here declare in the name of God that they shall be divided and dispersed in jacob, etc. that is, among the children or Tribes of jacob or Israel. Prophet's are said to do what they foretell that God will do, as jeremy is said to ro●…t out and pull down Kingdoms, jer. 1. 10. and Ezekiel to d●…stroy the city. Ezek. 43. 3. Add Host 6. 5. Note here how suitable their punishment was to their crime. They sinned by conspiracy and consederation in the counsel and action, and they are punished with division or separation not only of the two brethren and their tribes, but of the children and families of the several Tribes, one from another. This was eminently fulfilled in the tribe of Levi, which had no proper portion or inheritance, but was scattered among all the Tribes, jos. 18. 7. though afterwards God turned this curse into a blessing. And for Si●…on, he had no part of his own in the division of the land, but, the portion of judah being too large for that Tribe, he was taken into that lot, and was as an inmate to them, jos. 19 1, 2, 9 and afterwards part of them were forced to seek new seats, and so were divided from the rest of their brethren, 1 Chron. 4. 27, 39, 42. And moreover the Jewish Doctors writ, that that Tribe was so straitened in their habitations and conveniencies, that a very great number of them were forced to scatter themselves amongst the other Tribes to get a subsistence by teaching their children. . 8 Judah, thou art he whom thy brethren shall praise r Or rather, Thou art judah, thy brethren shall praise or celebrate thee. So the expression is like that, 1 Sam. 25. 25. as his name is, so is he: Nabal is his name, and folly is with him, or in him so here the sense is, As thy name signifies praise, Gen. 29. 35. So shalt thou have praise or honour from thy brethren. He alludes to his name and to the occasion of it, but with an elegant variation, Thou art deservedly called judah, not only because thy mother praised God for thee, but also because thy brethren shall praise and bless thee for the reasons here following. But this, as also the other blessings or predictions, do not so much declare the state of judah or the rest in their own persons as in their posterity. : thy hand shall be in the neck s (i. e.) Thou shalt overthrow and subdue them. This was fulfilled in part judg. 1. 1, 2, 4. and 3. 9, 10. but more fully in David, 2 Sam. 8. 1. and Solomon, 1 Chro. 22. 9 and most eminently, though spiritually, in Christ. The phrase is taken either 1. From the practice of warriors, who use to assault their enemies in that part, that they may throw them down at their feet, of which see job 15. 26. and 16. 12. Or, 2. from the custom of conquerors, who are said to put the yokes upon the necks of the conquered: See Gen. 27. 40. Deut. 28. 48. Isa. 10. 27. Jer. 27. 8. and 28. 14. of thine enemies, * 1 Chro. 5. 2. thy father's children t (i. e.) All thy brethren and my posterity: he ●…aith not thy mother's children, for his sons had divers mothers. shall bow down before thee. u (i. e.) Shall own thee as their superior and lord, upon whom ●… have devolved this part of the right of the firstborn. By this and the following words we plainly see that these blessings and predictions were not distributed according to jacob's affections and inclinations (for then Judah should never have been advanced above his worthily beloved Joseph) but by the direction of God's spirit. ▪ 9 Judah is a lion's whelp x (i. e.) Is as a lion's whelp, or, as a young lion, for courage and strength, and terror to his enemies. The particle as is here wanting, as also ver. 14, 17, 21, 22. and in many other places, as Psal. 11. 1. and 12. 6. and 22. 6. etc. And he is rightly compared first to a lion's whelp, then to an old lion, to signify the growth of that Tribe in strength and interest, and that from small beginnings, and a precedency of order only Judg. 1. 1, 2. it should ascend to the height of honour and power and happiness in David, and especially in the Messiah, who should conquer all nations. : from the prey, my son, thou art gone up y Having taken the prey, i. e. conquered thine enemies thou art gone up in triumph; or gone up, i. e. grown greater and higher after thy victories, as the manner is. Or he alludes to the Lions, which usually dwell in mountains, as divers writers observe, and come down to prey in the valleys, and when they have got their prey, they go up to their habitations, and so shall Judah do. : he z A change of the person very frequent in Prophetical writings, as we shall o●…t have occasion to note hereafter. * Num. 23. 24. and 24. 9 stooped down, he couched a When he hath taken the prey, he doth not convey it away to his den with haste and speed for fear the enemy should return and overtake him, but like a lion he stoops down to feed upon his prey, and coucheth or lieth down securely to rest himself after he hath eaten it without the lest fear of any enemy, as it is observed of him, Isa. 31. 4. Judah's conquests shall not be interrupted or followed with ill successes, and defeats or overthrows afterward, as it frequently happens in the course of War, but he shall quietly possess his spoils, and after the bloody Wars to which he will be forced, shall enjoy a sweet peace and tranquillity, which his posterity did, 1 King. 4. 25. as a lion, and as an old lion b Of rather a grown lion, not a decrepit and impotent Lion, but one come to his full strength. : who shall rouse him up c Who shall presume or dare to disturb or provoke him? All shall fear him and seek peace with him. ? 10 The Sceptre d (i. e.) The dominion or government, which is oft 〈◊〉 preded by this word, as Numb. 24. 17. Psal. 45 ●…. Isa. 14. 5. Ezek. 19 11, 14. A●…s 1. 5, 8. Z●…. 10. 11. because it is an ensign of government, E●…th. 4. 11. So it is a figure called a Metonymy of the sign, than which nothing more frequent. The sense is, That superiority or dominion over his brethren, which I said he should obtain, ver. 8. he shall keep, it shall not departed from him. Others the Tribe, as the word 〈◊〉 〈◊〉, 1 Sam. 1●…. 19, 20, 21. 1 King. 11, 32, &c, So the sense is this, Whereas the other Tribes shall be captivated, dispersed and confounded, the Tribe of Judah shall be kept entire and distinct until Christ come. This is a great and important truth, and a singular demonstration of the all-d●…sposing providence of God, and of the truth and divine authority of the Scriptures, but it seems not to be the meaning of this place, 1. because both the foregoing and following words do evidently speak of judah's power and greatness, and particularly this Sheb●…t, or Sc●…pter is explained and restrained by the following 〈◊〉: 2. because this renders the phrase, improper and absurd, for the Tribe had not departed from judah, nor had they ceased to be a Tribe, if the other Tribes had been mixed with them in their land, as indeed they were sometimes, See 2 Chron. 11. 16. 3. because this is not peculiar to the Tribe of Judah, for in this sense the tribe did not departed from L●…vi, nay that tribe was kept more distinct than that of Judah: thus also the tribe did not departed from Benjamin, as appears from Ezra 1. 5. and 10. 9 Nehem. 11. 4. Nay it is questionable whether in this sense, the Tribe departed from any of the other Tribes, not only because there is a distinct mention of the several Tribes, Ezek. 48. which was written after the dispersion and supposed confusion of the other Tribes, and which speaks of the times after the coming of the Messiah, but also because of the great care which the Israelites generally took in distinguishing not only their Tribes, but their several families in exact genealogies, of which we have many proofs and instances, as 1 Chron. 4. 33. and 5, 1, 7, 17. and 7. 7, 9, 40. and 9 1, 22, and Ezra 2. 62. and 8. 1, 3. Nehem. 7. 5, 64. The Jews indeed have another device to avoid the force of this Text. They say, Shebet signifies a rod, to wit, a rod of correction, as the word is taken Prov. 22. 15. And so they say the sense is, The tyrannical Sceptre, or the rod of the oppressor shall not cease or departed from Israel, till the Messiah come who shall save them from all their oppressors and enemies. But this is a vain and frivolous conceit, for 1. the following sentence, which expounds the former, as it is usual in Scripture, plainly shows that this S●…ebet or Rod is such as is proper to the Lawgiver, and therefore is a rod of authority, or a Sceptre, which is called also a rod, Ezek. 19 14. and not a rod of affliction. 2. This is contrary to the whole context, wherein there is nothing prophesied of Judah, but honour, and dominion, and victory and safety. 3. There was no reason why the rod of affliction should be appropriated to Judah, which was common to all the Tribes, and came sooner and fell heavier and abode longer upon the other Tribes than upon Judah. 4. This interpretation is confuted by the event or history, both because the rod of correction did departed from Judah, and from them more than from the other tribes, for many generations before the coming of the Messiah; and because that rod is not removed from them but hath continued longer and more dreadfully upon them since the coming of the Messiah, than ever before; which one consideration hath been the occasion of the conversion of many Jews. 5. Howsoever the modern Jews pervert this word and text out of enmity to Christ and Christians, it is certain that the ancient Jews, the LXX and the Chaldee Paraphrast, with many others take the word as we do, as the learned have proved out of their own writings. See my Latin Synopsis. shall not departed from Judah, nor a * Psal. 60. 7. & 1●…8. 8. Lawgiver e So the Hebrew word signifies, as here, so also Numb. 21. 18. Deut. 33. 21. Psal. 60. 7. and 108. 8. Isa. 33. 22. And the verb, from whence this word comes, signifies to make laws as Prov. 8. 15, etc. and the Hebrew word, chok, which comes from the same root constantly signifies a law or statute. Some render it the Scribe, and that either the civil Scribe, who belongs to the ruler; or the Ecclesiastical Scribe, the interpreter of the law, and so it signifies, that both the civil, and the Ecclesiastical power should continue in Judah till Christ came, and then should be taken away, both which the event did verify. But indeed the Hebrew word for Scribe is So●…er, not Mechokek. which never is so used in Scripture, but always for a lawgiver, as I have showed, and so Kimchi and A●…en Egra, two late and learned Jews with others expound it. from between his feet f From his posterity, or from those that come from between his fe●…t, i. e. that are begotten and born of that Tribe. And thus Kim●…i and the Chaldee Paraphrast and other ancient Jews understand this place. And the truth of this interpretation may appear, by comparing hi●… with other texts of Scripture, as 〈◊〉. 28. 5●…. where the young one is described to be one that cometh from between her (the woman's) 〈◊〉; and Ezek. 16. 25. and with those places where the word feet is used for the secret parts, as 〈◊〉▪ 7. 20. the hair of the feet▪ not properly so called, for hair seldom grows there, and 2 King. ●…8. 27. I●…a. 36. 12▪ where the water which comes from the 〈◊〉 parts is called the water of the feet. And possibly that phrase ●…f covering the feet applied to them that eased their bellies may note so much, because the care of the Jews in that action was not to hid their feet properly so called, but their secret parts, which without due care might be discovered upon that occasion. , * Luk. 1. 32. until Shiloh † (i. e.) The Messiah. Which we need not stand to prove, because it is so expounded by all the three Chaldee Paraphrasts, and by the Jewish Talmud, and by divers of the latter Jews themselves. And the word signifies, either a peacemaker or Sa●…iour, or, as others, her son, or one that came out of the Woman's Womb, or out of that skin, in which the child in the Womb is wrapped, which this word, or one near akin to it signifies. So it notes that the Messiah should be born of a Woman, though without the help of man: Or, as others the sent, he who was oft promised and to be sent. And this signification may seem to be warranted by comparing john 9 7. those places of the New Testament, in which the Messiah is described by that periphrasis of one sent or to be sent, as Io●…. 3. 39 etc. And the phrase here used is remarkable, till the Shiloh come, for the Shiloh or Messiah oft goeth under the name of him that was to come, as Matth. 21. 9 Luke 7. 20, and 13. 35. And hence the Kingdom of the Messiah is called the World or Kingdom to come, i. e. of him who was to come, Heb. 2. 5. and 6. 5. come: and unto him shall the gathering g They shall be gathered together or united both among themselves, and with the Jews under him as their head. Others, the reverence, obedience, or worship: Which comes to the same thing, for they that are gathered to him do also reverence, obey and worship him. The Hebrew word is used only here and Prov. 30. 17. of the people h (i. e.) The Gentiles, as the Jews themselves understand it. And so it is a plain Prophecy of the conversion of the Gentiles by and under the Messiah, signifying, that whereas the Ordinances of God and means of Worship and Salvation were confined to the Jews before Christ's coming, Psal. 1●…7. 19, 20. when the Messiah should come, the pale of the Church should be enlarged, the partition wall between Jews and Gentiles taken down, and the Gentiles should Worship the true God and the Messiah. And this is no more than is foretold and promised in other Prophecies, 〈◊〉 we shall see hereafter. The sum of this verse is, The Scep●…●…r Dominion shall be seated in the Tribe of judah, though ●…e doth not determine when it shall come thither; but when once it shall come, it shall not departed from thence, till the Messiah come, and then judah shall lose his Sceptre and other Privileges, and the Gentiles shall come into the stead of the Jews, and shall embrace that Messiah, whom they shall reject. So now here is an undeniable argument to prove against the Jews that the Messiah is already come, and that the Lord Jesus Christ is he, because he was to come during the time wherein the Sceptre was in the hands of judah, and about that time when Jesus Christ came the Sceptre was taken away from judah and the Jews, and hath now been lost for sixteen hundred years together. The Jews are mightily perplexed and confounded with this argument, one evidence whereof is their various and contradictory Expositions of the place, whilst some of them affirm this Shiloh to be Moses, others, Saul, others, jeroboam, others, Nabuchadnezzar, which neither need, nor deserve confutation; others, David. Which, though some of the acutest of the Jewish Doctors assert, is as contemptible as any of the rest, it being ridiculous to say the Sceptre departed from judah under him by whom it first came into that Tribe, having been till David's time in other Tribes. But the great difficulty is, how this was accomplished, for if the event fully agrees with this Prophecy, the cause of the Jews is lost, and Christ must be owned as the true Messiah. The Sceptre was for a time in other Tribes, as in Moses of the Tribe of Levi, in divers of the Judges, who were of several Tribes, and lastly in the Tribe of Benjamin under Saul, but the Sceptre departed from all these. But this is prophesied as judah's privilege, that when once the Sceptre or Government came into that Tribe, which it did in David's time, it should not departed from it till Christ came, and then it should departed. And thus it came to pass. Concerning the time from David unto the Captivity of Babylon there is no dispute, there being a constant succession of Kings in that Tribe all that time. For the time of the Babylonish Captivity, wherein there may seem to be more difficulty, it is to be considered. 1. That the Sceptre or Government was not lost or departed from judah, but only interrupted, and that but for seventy years at most, which in so long a space of time as above a thousand years is little to be regarded. As none will say, the Kingdom was departed from the house of David, because of those interreigns or interruptions which sometimes fell out in that Family. Add to this, that God had given them an absolute promise and assured hope of the restauration of judah's Sceptre, so that this was rather a sleep then the death of that Government. 2. That within these seventy years there were some remainders and beams of judah's Sovereignty, in I●…hoiachin, 2 King. 25. 27. in Daniel, who was of that Tribe, Dan. 2. 25. and 5. 13. and of the King's seed, Dan. 1. 3. and in the successive Heads or Governors of the exiles, of whom the Jewish Writers say so much, and they affirm that they were always of the house of David, and were more honourable than the Governors of the Jews which were left in the Land of Israel. 3. All that was then left of the Sceptre of the Jews was in the Tribe of judah, nor was the Sceptre departed from judah to any other Tribe; and that is the thing which seems especially to be respected in this Prophecy: For judah is here compared with the rest of the Tribes, and it is here signified, that the Power and Dominion which was in judah, when once it came thither, should not shift from tribe to tribe, as it had done, but, whilst there was any Sceptre or supreme Government among the jews, it should be in that tribe even till the coming of the Messiah. But if there should happen any total but temporary intercision or cessation of the Government among all the Tribes, which now was the case, that was no prejudice to the truth of this promise, nor to the privilege granted to judah above the rest of the Tribes. After the captivity, the state of the jews was very various. Sometimes they had Governors put in by the Persian King, as Zoro●…abel, who was also of the Tribe of judah, and; as it is supposed, Nephew of Ie●…ojachin; and Nehemiah, whom Eusebius affirms to have been of the Tribe of judah. And though he may seem to be numbered among the Priests, Nehem. 10. 8. yet a diligent reader will find that he is even there distinguished from them by his Title the Tirshatha, ver. 1. and the word priests, ver. 8. relateth only to the rest there mentioned besides him, especially if this be compared with chap. 9 38. where the Princes (among whom surely Nehemiah was the chief) are distinguished from the Priests. And sometimes the people chose Governors, or Captains-general, as the Maccabees, and others. But under all their vicissitudes, after their return from Babylon, the chief government was evidently and unquestionably seated in the great council called Sanhedrim or Synedrium, wherein though some of the Tribe of Levi were mixed with those of the Tribe of judah, yet because they together with other members of that Council had their power both from that Tribe, by which they were chosen, and in it, and for it, the Sceptre did truly remain in the Tribe of judah: even as it was rightly called the Roman Empire when Trajan a Spaniard or other foreigners administered it: or as we call it the Kingdom of Poland, when they choose a King of another Nation. How great and venerable the authority of this Council was among the jews may easily be gathered 1. from the divine institution of it, Numb. 11. 16▪ whereby indeed it was at first to consist of persons indifferently chosen out of all the Tribes, but now the other Tribes being banished and dispersed in unknown places, and Benjamin and Levi being as it were accessions to the Tribe of judah, and in a sort incorporated with it, it now becomes as it were appropriated to the Tribe of judah, as acting in its name and by its authority; and the whole land is called Iud●…a, and all the people jews, from the predominancy of that Tribe above the rest. 2. From the great power and privileges anciently granted to it, Deut. 17. 8. etc. 2 Chron. 19 8, 11. Psal. 122. 5. 3. From the testimony of josephus and other jewish writers, which is most considerable in this argument, who largely describe and magnify the power and authority of it, who tell us, that the power of their King was subject to that of this Council; and therefore one of them addressing his speech to that Council, where also the King himself was present, first salutes the Senators, and after them the King. They affirm also that the power of making War or Peace was vested in that Council; and that Herod was tried for his life by it. If it be said, that the power of this Council was in a great measure taken away, which the jews confess, joh. 18. 31. and that the Sceptre of judaea was in the hand of the Romans, and by them given to Herod, who was no jew, but an Idumaean, and this before the coming of the Messiah, which is the only remaining difficulty, to this many things may be said, 1. That this happened but a few years before the coming of Christ, when Christ was even at the doors and about to come, and therefore might well be said to be come, especially in the Prophetical stile, whereby things are oft said to be done, which are near doing. 2. That the jewish Senators did long struggle with Herod about the Government, and did not yield it up to him till his last year, when they took an oath of fealty to him, which was after Christ was born. Nor indeed was the Sceptre quite gone from them then, for that Council still had the power, though not of life and death, yet of Civil and Ecclesiastical matters. See joh. 18. 31. So that if the Sceptre was gone, the Lawgiver remained there still. Nor was their Government and Commonwealth quite destroyed until the destruction of jerusalem by Titus. And therefore some translate the place thus, and that with great probability, The Sceptre shall not departed— until the Shiloh come, and until (which word is repeated out of the former member, as is most usual in the Scripture) the gathering of the people be to him, (i. e.) until the Gentiles be converted and brought in to Christ. And this interpretation receiveth countenance from Mat. 24. 14. The Gospel shall be preached in all the world,— and then shall the end come, not the end of the whole world, as it is evident, but the end of the Commonwealth and Government of the jews, when the Sceptre and Lawgiver should be wholly taken away from that tribe and people. be. 11 Binding his foal unto the vine, and his ass' colt unto the choice vine i He signifies the plenty of vines in judah's portion, that they shall be planted every where, even in the commons and highways where men travel, and where upon occasion they use to tie the beasts on which they ride to any tree which is near them. : he washed his garments in wine k Such shall be the plenty of it, that if it were convenient, men might use wine in stead of water to wash their garments. , and his clothes in the blood of grapes l So the wine is called also in D●…t. 32. 14. 1 Macc. 6. 34. and by Pliny, Hesiod and others. As oil is called the blood of the olive. . 12 His eyes shall be red with wine m Which shows not only the plenty of wine, but also the excellency and strength of it, which, though not drunk in great quantity or to excess, will make the eyes red. See Prov. 23. 29. , and his teeth white with milk. 13 * Deut. 33. 18. Josh. 19 10. Zebulun shall dwell at the haven of the sea n Acknowledge here and adore the divine providence which directed jacob thus exactly to foretell the portion 〈◊〉 Zebulon which fell to them 200 years after this, and that not by choice or any design of men, but merely by lot. His portion was extended from the sea of Galilee, to the great Mediterranean sea, and to such parts of it, where there were convenient havens. , and he shall be for an haven of ships: and his border shall be unto Zidon. o Or, his side or coast, to wit, that which is upon the Mediterranean sea, is near Sidon, understanding not the city but the territory belonging to it, unto which that Tribe reached upon the sea-coast. For though Aher might seem to intercept them, yet he did not reach to the sea. Or, his coast looks towards Sidon, hath it in view, and lies commodiously for commerce with that great City, which then was the mart of the Nations. . 14 Issachar is a strong ass p Heb. an ass of bone, (i. e.) of great bulk and bones, and strength of body, but of little spirit and courage. , couching down between two burdens q Which are laid upon his back, and which he is contented to bear. Or, lying down, i. e. enjoying his ease and rest, between the borders, to wit, of the other Tribes, with which he was encompassed and secured from foreign enemies, which made him more secure and slothful. Or, between the orders or folds of cattle, as a word very near akin to it, and proceeding from the same root signifies, judg. 5. 16. to the feeding and minding whereof he wholly gave himself, neglecting more generous things. . 15 And he saw that rest r Or rather, his resting place, as this very word signifies, Gen. 8. 9 Psal. 116. 7. and 132. 8. Isa. 11. 10. (i. e.) his portion or habitation, as the Chald. and Syr. translate it. So this agrees with the following member, where, after the manner of the Hebrews, the same thing is repeated in other words. And if it be objected against this version, that it is not said his rest, but rest in the general, it may be replied, that so it is in the following branch, the land, though it be apparently meant of his land or portion of land allotted to him. Besides the pronouns are often omitted and to be understood in the Hebrew text as may appear by comparing 1 King. 10. 7. with 2 Chron. 9 6. and Psal. 41. 9 with joh. 13. 18. and Mat. 3. 12. with Luk. 3. 17. was good, and the land that it was pleasant: and bowed his shoulder to bear, and became a servant unto tribute s Willingly paying whatsoever Tributes were imposed upon him either by the neighbouring Tribes or by foreign powers rather than to forfeit his pleasant and fruitful country and his sweet repose. . 16 Dan shall judge t (i. e.) Rule and govern them. Though he be the son of my Concubine, yet he shall not be subject to any other Tribe, but shall have an absolute power within himself. What is said of him, is to be understood of the rest of the sons of the Concubines, and hereby all difference between the sons of the Wives and Concubines is taken away. It is said of Dan, because he is the first-mentioned of that sort. his people, as one of the tribes of Israel u As the rest of the Tribes do, having distinct Governments and Governors amongst them. See Numb. 1. 4, 16. . 17 Dan shall be a serpent by the way, an † Heb. an arrow-snake. adder in the path x Which covereth and hideth itself in the sand or dust of the highway watching for men or beast that pass that way. He notes the subtlety of that Tribe, which should conquer their enemies more by craft and cunning than by strength or force of arms. , that biteth the horse heels, so that his rider shall fall backward. 18 I have waited for thy salvation, O LORD y I do earnestly wait and hope and pray for thy helping hand to save me and my posterity, from the manifold temporal calamities which I foresee will come upon them, and especially from spiritual and eternal mischiefs by that Messiah, which thou hast promised. jacob, in the midst of his great work, doth take a little breathing, and finding himself weakened by his speech to his children, and drawing nearer death, he opens his arms to receive it, as the thing for which he had long waited, as the only effectual remedy and mean of Salvation or deliverance from all his pains and miseries, and particularly from his present horrors upon the contemplation of the future state of his children. And this pathetical exclamation may look either, 1. backward to the state of the tribe of Dan, which he foresaw would be deplorable, both for its great straits and pressures, of which see Io●…. 19 47. judg. 1. 34. and especially for that Idolatry, which that Tribe would introduce, and promote, judg. 18. 30. and 1 King. 12. 29. whereby they would ruin themselves and most of the other tribes with them. Or 2. forward, to the doubtful and miserable condition of Gad. . 19 Gad, troup z (i. e.) 〈◊〉 of enemies shall frequently invade his country, ●…d for 〈◊〉 conquer and spoil it. And so it came to pass, beca●… the inheritance of that tribe lay beyond 〈◊〉, near to the Ammo●… ●…nd Moabites two inveterate enemies of 〈◊〉, and to other hostile nations on the East. shall overcome him: but he shall overcome at the last a Or, afterward. This was fulfilled 1 Chron. 5. 18. etc. He shows that the events of the Wars should be various, but Gad should one time or other spoil his spoilers. See Deut. 33. 20. . 20 Out of Asher b (i. e.) Out of the land of Aher. Or, As for or concerning Aher. , his bread shall be fat c His breadcorn shall be fuller and sweeter and better than ordinary. , and he shall yield royal dainties d Not only oil for Ointments, but also delicious and excellent fruits fit to be presented to a King. See Deut. 33. 24, 25. . 21 Naphtali is a hind let lose e Not pursued by hunters, nor shut up in some little enclosure, but wholly left to its own freedom to seed upon the best pastures; See Deut. 33. 23. Or, free from the yoke, which they, rogether with the other Tribes, did bear in E●…pt, free from its former restraints, which ●…ke it run away m●…e swiftly. So it may note their ●…mbleness and expedition either in encountering enemy▪ or in avoiding dangers. See judg. 4. 6, 1●…. and 5. 1●…. Or like a ●…ame hind, left to its liberty; in which the owner takes delight, as Prov. 5. 19 For he seems to be commended rather for arts of Peace, then War. And this may note that his temper and conversation was civil, obliging, and amiable, which sense the next words favour. : he giveth goodly words f His speeches and discourses with others are fair and friendly and winning. It is not strange, that this Tribe was generally of a sweeter disposition than others, seeing it is commonly observed that there is a great difference in the tempers of people of divers Provinces or cities bordering one upon another. But this verse may be otherwise rendered according to the opinion of a late learned writer, Napthali is a tree (so the Hebrew word signifies, only jod is inserted here, as it is in the same word, Isa. 1. 29. and 61. 3.) shot forth or spread forth, (into many branches: for the Hebrew verb Shalach is oft used concerning trees, and their shooting forth of branches, as Psal. 80. 11. Ezek. 17. 6. and 31. 5.) sending forth goodly branches, the word ●…re, which is by others rendered words, here signifying branches, as either the same word or one coming from the same root and consisting of the same radical Letters is taken Isa. 17. 6, 9 And it is usual in the Hebrew language for two words coming from the same root to exchange their significations. And this interpretation is favoured by the ancient Interpreters, the LXX, and one of the Arabic Manuscripts, which make Napthali here to be compared to a goodly tree bringing forth excellent fruit. . 22 Joseph is a fruitful bough g In regard of those two numerous Tribes which proceeded from his two sons. , even a fruitful bough by a well h Or, fountain, or watercourse, which situation doth much further the growth of trees. See Psal. 1. 3. and Ezek. 19 10. , whose † Heb. daughters. branches run over the wall i (i. e.) Which is planted by a wall, whose heat furthers its growth, no less than the moisture of the water doth. . 23 The archers k (i. e.) His adversaries, as well his own brethren, as his Master and Mistress. have sorely grieved him l With their scoffs and slanders and injuries, which in Scripture are oft compared to Arrows. , and shot at him, and hated him: 24 But * Job 29. 20. his bow l Wherewith he opposed his enemies, which was no military bow, but that which he opposed to all their injuries, to wit, his own virtue, his innocence, his patience, his temperance, his faith and hope in God, whereby he res●…sted and vanquished all the temptations and difficulties, which he met with, so that all his enemy's co●… neither detile, nor destroy, him. abode in strength, and the arms of his hands were made strong, by the hands of the mighty God of Jacob m (i. e.) Of my God, the noun for the pronoun, which is frequent. When men forsook and persecuted him, my God and his God stood by him, He sheweth, that it was not josephs' Wisdom or Courage, but God's gracious assistance, that made him conqueror. : from thence is the Shepherd, the stone of Israel n Either 1. From that great deliverance vouchsafed by God to joseph it is, that Israel or jacob hath a shepherd to feed him, a stone to lay his head upon, as once he did, Gen. 28. 11. or a rock of refuge to fly to in his great distresses, or a foundation stone or corner stone or pillar to sustain and preserve jacobs' house. Or rather 2. from the hands of the mighty God of jacob, last mentioned, or from the God of his father, as it follows the next verse. So the sense is this, Though joseph was a blessed instrument in this wonderful work, yet the God of Jacob was the chief author of it, by whose wise and merciful providence it was so ordered that Joseph should be first sold, and afterward advanced, and all in order to this end, that his Israel, with whom he hath been pleased to make a gracious and everlasting Covenant, should have a shepherd to feed him in the time of Famine, and a stone or rock to support him. . 25 Even by the God of thy father o Here he explains and determines that doubtful expression from thence, by adding, even by (or rather from, as this particle M●…m properly signifies, and was just now used) the God of thy father, i. e. who hath chosen and loved thy father, and made a league with him, and blessed him with all manner of blessings. , who shall help thee, and by the Almighty, who shall bless thee, with blessings of heaven above p (i. e.) The sweet and powerful influences of the heavenly bodies, and the dews and rains which fall from heaven, whereby the fruits of the earth are produced in great plenty. See Levit. 26. 4. Deut. 28. 12. and 33. 14. , blessings of the deep that lieth under q (i. e.) Of that great sea of waters both about the earth and in the earth, whence come those springs and rivers by which the earth is moistened and made fruitful. See Gen. 1. 2. and 7. 11. and Deut. 8. 7. , blessings of the breasts and of the womb r Whereby both men and beasts shall be greatly multiplied and abundantly supplied with all necessaries. This was true. 1. in the extent of the blessings. Ihmael was excluded from Abraham's blessing, and my brother excluded from Isaac's blessing, but both joseph's children are comprehended in jacob's blessing. 2. In the distinctness and clearness of them. For that land of Canaan, which was transmitted to Isaac and to Jacob only in the general, was now in some sort particularly distributed to Joseph and to the rest of his brethren, as afterwards it was by Joshua. 3. in the nearness of the accomplishment. Now there was a more likely prospect of the multiplication of their seed, than there was to Abraham or Isaac, and in not very many years after this they multiplied to astonishment, and drew nearer to the possession of the promised land. . 26 The blessings of thy father have prevailed above the blessings of my progenitors s The blessings which I thy Father have conferred upon thee are much more considerable than those which I received from my father Isaac or from my grandfather Abraham. ; unto the utmost bound of the everlasting hills t These words seem to note the duration of joseph's blessing, that it should continue even to the bounds of the everlasting or lasting or ancient hills, i. e. as long as the most solid and stable mountains shall last, i. e. for ever. Perpetuity is described by the continuance of the Mountains, as Isa. 54. 10. or of the Sun and Moon, as Psal. 72. 5, 7, 17. or of the heavens and earth, as Mat. 5. 18. In the foregoing words of this verse he commends these blessings from their excellency above all former blessings, and here he commends them from their durableness. , they shall be ‖ Or, let them be. For this may be a prayer to God that these blessings may be constant and perpetual. on the head of Joseph, and on the crown of the head of him that was separate from his brethren u So he was, when he was sold into Egypt, and abode there in the court when his brethren were in Goshen, or, the crowned of or among his brethren, i. e. who, though he was once scorned and trampled upon by his brethren, yet now is highly honoured and advanced above them. Others, the Nazarite of or among his brethren, as he may be called either for his purity and sanctity, or for his eminency and dignity. But we must remember that the Nazarites were as yet unknown, being instituted long after this time. . 27 Benjamin shall ravine as a wolf x He notes the warlike and fierce disposition and carriage of that Tribe. Instances whereof we have, Judg. 3. 15. and 19 and 20. 1 Sam. 12. and 14. and 15. : in the morning he shall devour the prey: and at night he shall divide the spoil y This may be understood, either of the same wolf, which in the morning being more hungry and greedy devours his prey alone, but in the evening, being in some measure satisfied, is content that his brethren should share with him. Or rather of several sorts of wolves, whereof some hunt and devour alone, others hunt in couples or troops, and these divide the prey among themselves. He mentions both morning and evening, because these are the two seasons when the Wolves prey, and to note that this would be Benjamins' carriage both in the first and last times of that Tribe, as indeed it was. . 28 All these are the twelve tribes z (i. e.) The Heads and Parents of the Twelve Tribes. A Metonymy of the effect. The Tribes are generally accounted Twelve though they were Thirteen, because the Land was divided only into Twelve parts, Levi having no distinct part of his own. of Israel, and this is it that their father spoke unto them, and blessed them: every one according to his blessing a (i. e.) According to that blessing which God in his purpose had allotted to each of them, which also he manifested unto jacob by his Spirit. Object. There is no blessing here given to Reuben, Simeon and Levi, but rather a curse, how then is he said to bless every one of them! Answ. He blessed them all implicitly and really, though not expressly or in words, because he gave each of them a part in Canaan; and his taking away from Reuben only the right of the firstborn plainly supposeth that he left him his single portion and inheritance. And he might well be said to bless them all, because he left them all an interest in God's Covenant, one article whereof, was the giving of Canaan or part of Canaan to them, and this was an earnest of the other branches or articles of it. Though it is probable he also added some short blessing or prayer to God for his blessing upon them all. he blessed them. 29 And he charged them, and said unto them, I am to be gathered unto my people: * chap. 47. 30. bury me with my Fathers b In Canaan. Whereby he designed to withdraw their minds from Egypt, and fix them upon Canaan. , in the cave that is in the field of Ephron the Hittite. 30 In the cave that is in the field of Machpelah, which is before Mamre c He describes it so particularly, both for their direction, because they had been some years absent thence; and to express how much his heart was set upon this matter; and thereby to oblige them to the more careful performance of his command. , in the land of Canaan, * chap. 23. 10. which Abraham bought with the field of Ephron the Hittite, for a possession of a buryingplace. 31 ( * chap. 23. 19 & 25. 9 There they buried Abraham, and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah.) 32 The purchase of the field, and of the cave that is therein, was from the children of Heth. 33 And when Jacob had made an end of commanding his sons d To wit, concerning the place of his burial. Whilst he was employed in that most solemn and religious work of blessing his children in the name and by the Spirit of God, he used as reverend a posture as his infirm Body would permit, and therefore is supposed to sit upon his bed's side with his feet hanging downwards. And when he had finished that great work, and wearied himself with so long speech delivered with a most raised and affected mind, he composed himself to rest, and waited for the comfortable approach of his death, which speedily followed it. , he gathered up his feet into bed e, and yielded up the ghost, and was gathered unto his people. CHAP. L. 1 AND Joseph fell upon his father's face a And doubtless closed his eyes, as God had promised, Gen. 46. 4. which may be employed in this general phrase. , and wept upon him, and kissed him. 2 And Joseph commanded his servants the Physicians to embalm his father b The dead Corpse of his Father with Spices and Ointments and other things necessary for the preservation of the body from putrefaction as long as might be. This joseph did partly because he would comply as far as he could with the Egyptians, whose custom this was, from whom also the Jews took it, 2 Chron. 16. 14. john 19 39, 40. Partly to do honour and show his affections to his worthy Father; and partly because this was necessary for the keeping of the body so long as the times of mourning and the journey to Canaan required. : and the Physicians imbalmed Israel. 3 And forty days were fulfilled for him c (i. e.) For his embalming; that so the Drugs or Spices which were applied might more effectually reach to all the parts of the dead body, and keep it from corruption. And the effect of their diligence and so long continuance in this work was that bodies have been preserved uncorrupt for some thousands of years. , (for so are fulfilled the days of those which are embalmed) and the Egyptians † Heb. wept. mourned for him threescore and ten days d (i. e.) Thirty days, according to the custom of the Hebrews, Numb. 20. 29. Deut. 34. 8. to which doubtless the Egyptians in this case did accommodate themselves, besides the forty days spent in embalming him, which also was a time of mourning. And thus I suppose, the Egyptians reckoned those seventy two days which Diodorus Siculus saith they spent in mourning for their deceased Kings. . 4 And when the days of his mourning were passed, Joseph spoke unto the house e The Household or Family, namely those of them which were chief in place and favour with the King. of Pharaoh, saying, if now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh f joseph makes use of their intercession, either, 1. Lest he might seem to despise them or to presume too much upon his own single interest. Or, 2. By engaging them in this matter to stop their mouths, who otherwise might have been ready enough to censure this action, which they would have a fair opportunity to do in josephs' absence. Or, 3. Because it was the custom here, as it was elsewhere, Est. 4. 2. that persons in mourning habit might not come into the King's presence, partly because they would not give them any occasion of sadness, and partly because according to their superstitious conceits the sight of such a person was judged ominous. , saying, 5 * chap. 47. 29. My father made me swear g Here is triple obligation upon joseph, 1. His duty to fulfil the will of the dead. 2. The obedience which he owed to his Father's command. 3. The tye of a solemn Oath. All which had weight even with the Heathens, and were so many arguments to Pharaoh and his Courtiers, , saying, Lo, I die: in my grave, which I have digged for me h According to the manner of those ancient and succeeding times. See 2 Chron. 16. 14. Isa. 22. 16. Matth. 27. 60. In that large cave which Abraham bought for a burying place for his Family, jacob had digged a particular and small cell or repository for himself, as others did after him upon the like occasion. And this reason is prudently added, to show that this desire proceeded not from any contempt of Pharaoh or his Land, but from that common and customary desire of persons of all ages and Nations, to be buried in their Father's Sepulchers. , in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again. 6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear h The Heathens by the light of nature discovered the sacredness of an Oath and the wickedness of perjury. . 7 And Joseph went up to bury his father: and with him went up all i (i. e.) A great number of them, as that word is understood, Matth. 3. 5. and oft elsewhere. For many of them were aged and infirm, and many could not be spared from their attendance at Court, or upon their employments, etc. the servants of Pharaoh k Courtiers of an inferior rank. , the Elders of his house l The chief Officers and under him Governors of his Family and Counsels, who used to reside at or near the Court. , and all the Elders of the land m The great Officers Civil and Military, whose places of habitation and command were dispersed in the several parts of the Land. of Egypt. 8 And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds n And such as were necessary to take care of them, which must needs be understood. , they left in the land of Goshen. 9 And there went up with him both chariots and horsemen o For their defence, in case of any opposition. and it was a very great company. 10 And they came to the threshing-floor of Atad p A man so called, or, of thorn, or thorns, as the word signifies, judg. 9 14. Psal. 58. 9 So it might be a place either abounding or encompassed with thorns. which is beyond q Or, on this side: for the word signifies both, and it may be taken either way here, the one in respect of Egypt, the other, in regard of the place in which Moses wrote. It is certain they fetched a great compass, whether for the commodiousness of the way for their charets, and for conveniencies for so great a company, or to prevent all jealousies in the people as if they came thither with ill design, is not material. Jordan, and there r Because there was the entrance into that Country or Territory where he was to be buried. they mourned with a great and very ●…ore lamentation s The Egyptians though they were not much grieved nor concerned for jacobs' death, yet they used bitter cries and lamentations, which possibly were made or aggravated by persons hired and used upon such occasions. See jer. 9 17. : and he made a mourning for his father seven days t According to the custom. see 1 Sam. 31. 13. . 11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called ‖ That is, the mourning of the Egyptians. Abel-Mizraim, which is beyond Jordan. 12 And his sons did unto him according as he commanded them. 13 For * Act. 7. 16. his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham * chap. 23. 16. bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre. 14 And Joseph returned into Egypt, he, and his brethren, and all that went with him to bury his father, after he had buried his father. 15 And when joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. 16 And they † Heb. charged. sent a messenger unto Joseph, saying, Thy father did command before he died u This looks like a lie; for jacob either did not know this fact, or rather, was so well assured of josephs' clemency and goodness, that he never feared his revenge. But guilt doth so awaken fear, that it makes a man never to think himself secure. , saying, 17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin: for they did unto thee evil: And now, we pray thee, forgive the trespass of the servants of the God of thy father x For whose sake pardon those that join with thee in his worship. . And Joseph wept y Partly in Compassion to their fear and trouble: And partly because they still retained a diffidence in his kindness after all his great and real demonstrations of it. when they spoke unto him. 18 And his brethren also, went and fell down before his face, and they said, Behold, we be thy servants z Ready and willing to undergo that servitude, into which we so wickedly sold thee. . 19 And Joseph said unto them, * chap. 45. ●…. Fear not: for am I in the place of God a It is God's prerogative to take vengeance, which I dare not usurp. See Deut. 32. 35. Or, ●…an I do what I please with you, without God's leave? Therefore fear him rather than me, and upon your experience of his wonderful care and kindness to you believe that God will not, and therefore that I neither can nor will, do you any hurt. But it is not unusual to put the Hebrew he for halo, as it is Gen. 27. 36. 1 Sam. 2. 28. 2 Sam. 23. 19 1 Kings 16. 31. etc. and so the words may be very well rendered▪ A●… not I 〈◊〉 God? i. e. Subject to his will, a minister of his Providence? Dare I destroy those whom God so eminently designed to save? Dare I punish those whom God hath pardoned! ? 20 But as for you, ye thought evil against me b Therefore I do not excuse your guilt, though I comfort you against despondency. : but God meant it unto good, to bring to pass, as it is this day, to save much people alive. 21 Now therefore fear ye not: I will nourish you and your little ones c Expect not only a free pardon from me, but all the kindness of a loving brother. : And he comforted them, and spoke † Heb. to their hearts. kindly unto them. 22 And Joseph dwelled in Egypt, he and his father's house: and Joseph lived an hundred and ten years. 23 * Numb. 32. 39 And Joseph saw Ephraim's children, of the third generation d Reckoning from and after Ephraim, i. e. Ephraim's Grandchild's children. So early did Ephraim's privilege above Manasseh appear, and jacobs' blessing, Gen. 48. 19 take place. : the children e Heb. Sons. For though he had but one Son, viz. Giiead by his first wife, yet he married a second Wife, and by her had two other Sons, 1 Chron. 7. 16. which joseph lived long enough to ●…ee. Or under the name of children his grandchilds also might be comprehended. So there is no need of that Enallage of Sons for one Son, which we meet with in other places. also of Machir the son of Manasseh, were † Heb. born. brought up upon joseph's knees f Laid upon josephs' lap or knees, where Parents use ofttimes to take up and repose their Infants, to express their love to them and delight in them. And some observe, that it was an ancient custom, in divers Nations that the Infant as soon as it was born was laid upon the Grandfather's knees. So it is an Ellipsis whereby one word is put for two, or under one Verb. See more of this phrase on Gen. 30. 3. and 48. 12. . 24 And Joseph said unto his brethren, * Heb. 11. 22. Exod. 3. 16. I die: and God will surely visit you g (i. e.) Deliver you out of this place, where I foresee you will be hardly used after my decease; or, fulfil his promised kindness to you, as that word is used, Gen. 21. 1. Exod. 4. 31. There is a double visitation oft mentioned in Scripture, the one of Grace and Mercy, which is here meant, the other of Justice or Anger, as elsewhere. , and bring you out of this land, unto the land * chap. 15. 14. and 26. 3. and 35. 1●…. and 46. 4. which he swore to Abraham, to Isaac, and to Jacob. 25 And Joseph took an oath h For the same reason which moved jacob to require an Oath from him, Gen. 47. 30, 31. of the children of Israel i He saith not, of his brethren, but of Israel's children, under which his Grandchilds are comprehended and seem principally intended here; either because his brethren were most of them dead, or rather because he knew that they were not to go out of Egypt in his brethren's time, but in their second or third Generation. , saying, * Exod. 13. 19 Josh. 24. 32. Acts 7. 16. God will surely visit you, and ye shall carry up my bones k (i. e.) My dead body: but he mentions only his bones, because part of his body was corrupted, and the other part, though preserved from corruption by the embalming, yet was so changed and adulterated with the Spices and other materials which they used, that it looked like another thing: Only his bones remained entire and unchanged. Quest. Why did he not desire to be presently carried thither and buried there as his father did! Answ. 1. Lest he should disoblige the Egyptians, and provoke them against his brethren and children. The removal of his Father thither was necessary and forced from him by an Oath, but the order for the removal of himself would have been voluntary and designed, and therefore could not have escaped the censure of an ungrateful contempt of the Land of Egypt, which as it was thought good enough for him and his to live in, should have been judged so too for his burial. 2. That by these his remains his memory might be the longer and better preserved both with the Egyptians, who for his sake might show kindness to his near Relations, and with the Israelites, to whom this was a visible pledge of their deliverance and an help to their Faith, and an obligation to them to persist in the true Religion. hence. 26 So Joseph died, being an hundred and ten years old l So for about Thirteen years of affliction he enjoyed Eighty years of Honour, and as much Happiness as Earth could afford him. : ●…nd they imbalmed him, and he was put in a coffin in Egypt. ANNOTATIONS ON EXODUS. The ARGUMENT. AFter the Death of Joseph, who had sent for his Father's house into Egypt, the Children of Israel exceedingly multiplied, notwithstanding Pharaoh's cruel oppressing of them; from under which, God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks Exodus, i. e. a going forth, containing an historical account of passages for about one hundred and forty years, with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance, and accordingly after the inflicting ten dreadful Plagues upon Pharaoh, brought them into the Wilderness through the Red Sea, wherein Pharaoh, (his heart being hardened under all these Plagues) and all his host pursuing of them, were drowned, God having first instituted the Passeover as an abiding Sacrament to bring to their remembrance in after times this great deliverance. In their conduct through the Wilderness God gave them the signal mark of his presence in the pillar of a Cloud, and the pillar of fire, who notwithstanding their great, and reiterated murmur gave them food, both bread, and flesh from Heaven, and drink out of the rock; and, when they were come to mount Sinai, he there gave them the Moral Law, beside other both Politic, and Ecclesiastical Ordinances: Afterwards, the breaking of the Tables being occasioned by the Idolatry of the golden Calf, God graciously renewed his Covenant with them: There being also a Tabernacle, and Ark, and other things to be made by God's command, the bounty of the People, in order to the making, and furnishing thereof, is here set down, which being finished, the Tabernacle is anointed, and filled with the glory of God. CHAP. I. 1 NOW these are the names of the * Gen. 46. 8. Exod. 6. 14. children of Israel which came into Egypt a This list is here repeated that by comparing this small root with so vast a company of branches, as grew upon it, we may see the wonderful Providence of God in the fulfilling of his promises. , every man and his household b His Children and Grandchilds, as the word house is taken Ruth 4. 11. 2 Sam. 7. 11. 1 King. 21. 29. came with Jacob. 2 Reuben, Simeon, Levi, and Judah. 3 Issachar, Zebulun, and Benjamin c Who, though the youngest of all, is placed before Dan, Naphtali, etc. because these were the Sons of the handmaidens. . 4 Dan, and Naphtali, Gad, and Asher. 5 And all the souls that came out of the † Heb. thigh. loins of Jacob, were * Gen. 46. 27. seventy souls d Including jacob and joseph and his two Sons. See Gen. 46. 26, 27. and Deut. 10. 22. Or if they were but sixty nine they are called seventy by a round number, of which we shall have many instances. : for Joseph was in Egypt already. 6 And Joseph died, and all his brethren, and all that generation e (i. e.) All that were of the same age with joseph and his brethren. . 7 * Act. 7. 17. And the children of Israel were fruitful, and increased abundantly and multiplied f Here are many words, and some very emphatical, to express their incredible multiplication. , and waxed exceeding mighty g This may relate either to their numbers, which greatly added to their strength, or to their constitution, to note, that their offspring was strong as well as numerous. Atheistical wits cavil at this story and pretend it impossible that out of seventy persons should come above six hundred thousand men within two hundred and fifteen years. Wherein they betray no less ignorance than impiety. For to say nothing of the extraordinary fruitfulness of the Women in Egypt, who oft bring forth four or five Children at one birth, as Aristot. notes Hist. animal. 7. 4. nor of the long lives of the men of that age, nor of the plurality of Wives then much in use, nor of the singular blessing of God upon the Hebrews in giving them Conceptions and Births without Abortion: All which are but very reasonable suppositions, the probability of it may plainly appear thus; suppose there were▪ only 200 years reckoned, and only fifty persons who did beget Children, and these begin not to beget before they be twenty years old, and then each of them beget only three Children. Divide this time now into ten times twenty years. In the first time of 50 come 150. In the second, of 150 come 450. Of them in the third come 1350. Of them in the fourth 4050. Of these in the fifth 12150. Of these in the sixth 36450. Of them in the seventh 109350. Of them in the eighth 328050. Of the●… in the ninth 984150. And of them in the tenth 2952450. It it be objected, that we read nothing of their great multip●…tion, till after josephs' death, which some say was not above 50 years before their going out of Egypt, it may easily be replied. 1. This is a great mistake, for there were above 140 years between josephs' death and their going out of Egypt, as may appear thus: It is granted that the Israelites were in Egypt about 210 or 215 years in all. They came not thither till joseph was near 40 years old, as is evident by comparing Gen. 41. 46. with Gen. 45. 6. So there rests only 70 years of josephs' Life, which are the first part of the time of Israel's dwelling in Egypt, and there remain 145 years, being the other part of the 215 years. 2. That the Israelites did multiply much before josephs' death, though Scripture be silent in it, as it is of many other passages confessedly true, cannot be reasonably doubted. But if there was any defect in the numbers proposed in the first 55 years, it might be abundantly compensated in the 145 years succeeding. And so the computation remains good. , and the land was filled with them. 8 Now there arose up a new King g (i. e.) Another King one of another disposition, or interest, or Family: for the Kingdom of Egypt did oft pass from one Family to another▪ as appears from the History of the Dyna●…es recorded in ancient writers. over Egypt, which knew h Or, acknowledged not, the vast obligations which joseph had laid not only upon the Kingdoms of Egypt, and the King under whom joseph lived, but upon all his Successors, in regard of those vast additions of wealth and power which he had made to that crown. This phrase notes his ungrateful disowning and ill requiting of josephs' favours. For words of knowledge in Scripture commonly include the affections and actions, as men are oft said not to know God, when they do not love nor serve him, and God is said not to know men, when he doth not love them. not Joseph. 9 And he said unto his people, * Psal. 105. 24. Behold, the people of the children of Israel are more and mightier than we i This was not a true, but an invidious, representation and aggravation of the matter, the better to justify the severities which he designed. . 10 Come on, * Act. 7. 19 let us deal wisely with them, lest they multiply, and it come to pass that when there falleth out any war k Which was not unusual in that country. , they join also unto our enemies, and fight against us, and so get them up out of the land l Which they might easily learn from some of the Hebrews that they were in due time to do. And they were- very unwilling to part with them, because of the tribute and service which they did receive and expect from them. . 11 Therefore they did set over them taskmasters m Heb, masters of tribute, who were to exact from them the tribute required, which was both money and labour, that their purses might be exhausted by the one, their strength by the other, and their spirits by both. , * Gen. 15. 13. to afflict n Or, oppress, or humble: to spend their strength by excessive labours, and so disenable them for the procreation of children. them with their burdens: and they built for Pharaoh treasure-cities o Where they laid the King's money, or corn, which is reckoned among treasures, 2 Chro. 17. 12. and 32. 27. and wherein a great part of the riches of Egypt consisted: for they had corn enough not only for themselves, but to sell to other countries: so that Egypt was accounted the granary of the Roman Empire. Or, defenced cities, in which Garrisons were to be placed, which seems best to agree with the place and use of them. For they were in the borders of the land, and among the Israelites, which appears concerning the one from Gen. 47. 11. (where the land in which they were placed is called Ramese, which in Hebrew consists of the same letters, with this Raamses, and seems to be so called then by anticipation from the City of that name now built in it) and may be reasonably presumed concerning the other: and therefore it is most probable that they were built to keep the Israelites in subjection and to hinder them from going out of the land. , Pithom and Raamses. 12 † Heb. and as they afflicted them, so they multiplied, etc. But the more they afflicted them, the more they multiplied p Through God's overruling providence and singular blessing, which God gave them purposely to hasten first their sorer affliction, and next, and by that means their glorious deliverance. , and grew: and they were grieved * Through envy and fear. , because of the children of Israel. 13 And the Egyptians made the children of Israel to serve with rigour q Or, cruelty, or tyranny, with hard words and cruel usage, without mercy or mitigation▪ This God permitted for wise and just reasons. 1. as a punishment of their Idolatry, into which divers of them fell there, jos. 24. 14. Ezek. 20, 5, 7, 8. and 23. 8. 2. to wean them from the land of Egypt, which otherwise was a plentiful and desirable land, and to quicken their desires after Canaan. 3. to prepare the way for God's glorious works and Israel's deliverance. . 14 And they made their lives bitter with hard bondage, * Psal. 81. 6. in mortar, and in brick, and in all manner of service in the field r Which was the basest and most laborious of all their services. : all their service wherein they made them serve, was with rigour. 15 And the king of Egypt spoke to the Hebrew midwives s Such as not only were employed about the Hebrew women, but were Hebrews themselves, not Egyptians, as some suppose, as may appear, 1. because they are expressly called not the midwives of the Hebrews, but the Hebrew midwives. 2. the Egyptian midwives would not willingly employ their time and pains among the meanest and poorest of servants, as these were. And if they were sent in design by the King, he had lost his end, which was to cover his cruelty with cunning, and to persuade the people that their death was not from his intention, but from the chances and dangers of childbearing. 3. the Hebrew women as they had doubtless midwives of their own, so they would never have admitted others. 4. they are said to fear God, ver. 17. 21. , (of which the name of one was Shiphrah, and the name of the other t You are not to think that these were the only midwives to so many thousands of Hebrew women, but they were the most eminent among them, and it may be for their excellency in that profession called to the service of some Egyptian Ladies, and by them known to Pharaoh, who might therefore think by their own interest and by the promise of great rewards or by severe threaten to oblige them to comply with his desires; and if he met with the desired success by them, he meant to proceed further and to engage the rest in like manner. Puah.) 16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools u A seat used by women when ready to be delivered, conveniently framed for the midwives better discharge of her office. , if it be a son, than ye shall kill him x Which it was not difficult for them to do, without much observation. : but if it be a daughter, than she shall live y Either 1. because he feared not them, but the males only; and some add, that he was advised by one of their magicians, that a male-child should be born of the Israelites, who should be a dreadful scourge to the Egyptians: or 2. they reserved them for their lust, or for service, or for the increase of their people and the raising of a fairer breed by them. . 17 But the midwives feared God z More than the King, and therefore chose to obey God rather than the King, their commands being contrary each to other. , and did not as the King of Egypt commanded them, but saved the man-children alive. 18 And the King of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the man-children alive? 19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women, for they are lively a Or, vigorous and active in promoting the birth of their own children: or, like the beasts; which without any help of others bring forth their young. So the Hebrew word signifies, and so there is only a defect of the particle of similitude, which is frequent, as I have noted before. , and are delivered ere the midwives come in unto them b This might be no lie, as many suppose, but a truth concerning many of them, and they do not affirm it to be so with all. And so it might be, either because their daily and excessive labours, joined with the fears of the execution of the King's command, whereof they seem to have gotten notice, did hasten their birth, as the same causes do commonly in other women, or because they, understanding their danger, would not send for the Midwives, but committed themselves to God's providence and the care of some of their neighbours present with them. So here was nothing but truth, though they did not speak the whole truth, which they were not obliged to do. . 20 Therefore c Because they feared God, and spared the children, ver. 17 whereby they exposed themselves to the King's displeasure, because they would not offend God by murdering the children, which they might have done many times secretly, and therefore it was only the fear of God, which restrained them from it. God dealt well with the midwives: and the people multiplied, and waxed very mighty. 21 And it came to pass, because the midwives feared God, that he made them houses d (i. e.) God greatly increased their Families both in children and posterity, and in wealth and other outward blessings. So this phrase is used Gen. 30. 30. Deut. 25. 9 1 Sam. 2. 35. 1 King. 2. 24. and 11. 38. Psal. 127. 1. As houses are commonly put for families, so building is put for procreating of children, Gen. 16. 2. and 30. 3. . 22 And Pharaoh charged all his people, saying, Every son that is born, ye shall cast into the river, and every daughter ye shall save alive. CHAP. II. 1 AND there went a From the place of his abode to another place for the following purpose. * 1 Chron. 23.13. a man of the house of Levi b viz. Amram, Exod. 6. 20. Numb. 26. 58, 59 , and took to wife a daughter of Levi c Namely jochebed, Numb. 26. 59 called a daughter not strictly but more largely, to wit, a grandchild, as the words father and Son are oft used for a grandfather and a grandson, as hath been showed before. And so the word sister, Exod. 6. 20. is to be taken largely, as brother is oft used for a cousin. This seems more probable, than that an Israelite should marry his own sister, which even heathens by the light of nature have condemned, especially now when he had such abundant choice elsewhere. . 2 And the woman conceived and bore a son: and when she saw him that he was a goodly child, she * Act. 7. 20. Heb. 11. 23. hide him three months. 3 And when she could not longer hid him d To wit, with safety to herself, because they now grew more violent in executing that bloody decree, and the child growing up was more likely to be discovered, especially seeing the Egyptians dwelled among them, Exod. 3. 22. , she took for him an ark of bulrushes e That boats were made of such materials in those parts is evident from Isa. 18. 2. and from the testimonies of Herod. Pliny, and others. , and daubed it with slime and with pitch * Slime within, and pitch without. and put the child therein, and she laid it in the flags f Which grew near the river's side, partly that the vessel might not be carried away and overturned by the violence of the winds and water, and partly that the child might be sooner discerned and more easily taken out thence by any kind hand, which she hoped for. by the river's brink. 4 And his sister stood afar off g That she might not be thought to have laid the child there, or to be related to it. , to wit what would be done unto him. 5 And the daughter of Pharaoh came down to wash herself at the river, and her maidens walked along by the river side: and when she saw the ark among the flags, she sent her maid to fetch it. 6 And when she had opened it, she saw the child: and behold the babe wept. And she had compassion on him, and said, This is one of the Hebrews children h This she might very probably guests both from the circumstances in which she found him, and from the singular fairness and beauty of the child, far differing from the Egyptian hue, and she might certainly know it by its circumcision. . 7 Then said his sister to Pharaohs daughter, Shall I go, and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? 8 And Pharaohs daughter said unto her, Go: And the maid went and called the child's mother. 9 And Pharaohs daughter said unto her▪ Take this child away and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 10 And the child grew, and she brought him unto Pharaohs daughter, and he became her son i By adoption, Heb. 11. 24. For as Philo. reports, she, though long married, had no child of her own; and therefore treated him as her own and gave him royal education and instruction: see Act. 7. 21. . And she called his name ‖ That is, drawn out. Moses k It matters not whether this be an Egyptian name, or an Hebrew name answering to it in signification, seeing the meaning of it is here explained. : and she said, Because I drew him out of the water. 11 And it came to pass in those days l Whilst Moses lived at court, and was owned as the son of Pharaohs daughter, and, as some writ, designed to succeed Pharaoh in the Throne. , when Moses was grown m To maturity, being 40 years old, Act. 7. 23. , that he went out unto his brethren n Partly by natural affection and inclination, that he might learn the state of his brethren, and help them, as occasion should offer itself; and partly by divine instigation, and in design, that he might give some manifestation to them that he was raised and sent of God to deliver them, as may be gathered from Act. 7. 25. , and looked on their burdens, and he spied an Egyptian smiting an Hebrew, one of his brethren. 12 And he looked this way and that way o Not from conscience of guilt in what he intended, but from humane and warrantable prudence. , and when he saw that there was no man, he slew the Egyptian p This action of Moses was extraordinary, and is not to be justified by the common right of defending the oppressed, which belongs not to private persons, Rom. 12. 19 but only by his divine and special vocation to be the ruler and deliverer of Israel. Which call of his, howsoever manifested, whether by his father, as josephus saith, or immediately to himself, was evident to his own conscience, and he gave this as a signal to make it evident to the people. , and hide him in the sand. 13 And when he went out the second day q The next day after that achievement, he returns to execute the office in which God had set him, as a Judge, whose work it is both to destroy enemies and to reconcile brethren. , behold, two men of the Hebrews strove together: And he said to him that did the wrong, Wherefore smitest thou thy fellow? 14 And he said, Who made thee † Heb. a man, a Prince. a Prince and a judge over us? intendest thou to kill me, as thou killed'st the Egyptian? and Moses feared r Through the weakness of his faith, which afterwards growing stronger, he feared not, that which now he did fear, the wrath of the King, Heb. 11. 27. Distinguish the times, and Scriptures agree which seemed to clash together. , and said, Surely this thing is known. 15 Now when Pharaoh heard this thing, he sought to slay Moses s Not out of zeal to punish a murderer, but to secure himself from so dangerous a person, probably supposing, that this was the man foretold to be the scourge of Egypt and the deliverer of Israel. . But Moses fled from the face of Pharaoh, and dwelled in the land of Midian: and he sat down by a well. 16 Now the ‖ Or, Prince. Priest t Not of Idols, for then Moses would not have married into his family, but of the true God, for some such were in those ancient times, here and there, as appears by Melchisedeck, though his manner of worshipping God might be superstitious and corrupt: Or the Hebrew Cohen may here signify a Prince, or a Potent●…te, as Gen. 41. 45. Nor doth the employment of his daughters contradict that translation, both because principalities were then many of them very small and mean, and because this employment than was esteemed noble and worthy of great men's daughters, as appears from Gen. 24. 15. and 29. 6. etc. of Midian had seven daughters, and they came and drew water, and filled the troughs to water their father's flock. 17 And the shepherds came and drove them away u That they might enjoy the fruit of their labours, and make use of the water which they had drawn for their own cattle. : but Moses stood up and helped them x Either by persuading them with fair words, or by force, for Moses was strong and full of courage and resolution, wherewith the Shepherds were easily daunted. , and watered their flock. 18 And when they came to Revel their father x Either 1. Strictly, and then he is the same who elsewhere is called jethro, Exod. 3. 1. and 18. ofttimes, and, as some think, Hobab, judg. 4. 11. Or 2. largely, i. e. their grandfather, for such are oft called fathers, as Gen. 31. 43. 2 King. 14. 3. etc. and 16. 2. and 18. 3. so he was the father of jethro, or Hobab, Numb. 10. 29. , he said, How is it that you are come so soon to day? 19 And they said, An Egyptian y So they guessed him to be by his habit and speech, or he told them that he came from thence. delivered us out of the hand of the shepherds, and also drew water enough z Heb. in drawing dr●…w, which notes that he drew it very diligently and readily, which caused their quick return. for us, and watered the flock. 20 And he said unto his daughters, And where is he? why is it that ye have left a Heb. have left thus, or now, at this time of the day, when it is so late, and he a stranger and traveller. the man? Call him, that he may eat bread. 21 And Moses was content b Or, consented to his desire or offer. And so his present and temporary repose there is turned into a settled habitation. to dwell with the man, and he gave Moses Zipporah his daughter c Whom Moses married not instantly, but after some years of acquaintance with the family, as may probably be gathered from the youngness and uncircumcisedness of one of his sons 40 years after this, Exod. 4. 25. In which time as Moses would not fail to instruct them in the knowledge of the true God, which he was able excellently to do, so it is likely he had succeeded therein in some measure, and therefore married Zipporah. . 22 And she bore him a son, and he called his name * chap. 18. 3. Gershom: for he said, I have been * Heb. 11. 13, 14. a stranger in a strange land. 23 And it came to pass in process of time d Heb. in those many days, viz. in which he lived or abode there, i. e. after them. In is put for after here, as it is Numb. 28. 26. Isa. 20. 1. Mark 13. 24. compared with Mat. 24. 29. Luk. 9 36. After 40 years, as appears by comparing Exod. 7. 7. with Act. 7. 30. , that the King of Egypt e And after him one or two more of his sons or Successors, and the rest who sought for Moses his life, Exod. 4. 19 died, and the children of Israel * Num. 20. 16. sighed † Because though their great oppressor was dead, yet they found no relief, as they hoped to do. by reason of the bondage, and they cried, and their cry came up unto God, by reason of the bondage. 24 And God heard their groaning, and God remembered his * Gen. 15. 14. and 46. 4. Covenant with Abraham, with Isaac, and with Jacob. 25 And God looked upon the children of Israel, and God † Heb. knew. * chap. 3. 7. had respect unto them f Heb. knew them, so as to pity and help them, as words of knowledge are oft used, as Psal. 1. 6. and 31. 7. he, who seeme●… to have rejected them, now owned them for his people, and came for their rescue. . CHAP. III. 1 NOW Moses kept the flock of Jethro a Either the same with Revel, or his son, who upon his father's death, succeeded into his office. See Exod. 2. 18. his father in law, the Priest of Midian: and he led the flock to the backside of the desert b To its innermost parts which were behind Iethroes habitation and the former pastures, whither he went for fresh pastures. , and came to the mountain of God c So called, either as an high or eminent mountain: or, from the vision of God here following: See Act. 7. 30. or by anticipation, from God's glorious appearance there and giving the law from thence. Exod. 18. 5. and 19 3. See also 1 King. 19 8. , even to Horeb d Called also Sinai, Exod. 19 1. Act. 7. 30. Or Horeb was the name of the whole tract or row of mountains, and Sinai the name of that particular mountain where this vision happened and the law was delivered: Or Horeb and Sinai were two several tops of the same mountain. . 2 And the Angel of the LORD e Not a created Angel, but the Angel of the covenant, Christ Jesus, who then and ever was God, and was to be man and to be sent into the world in our Flesh as a messenger from God. And these temporary apparitions of his were presages or forerunners of his more solemn mission and coming, and therefore he is fitly called an Angel. That this Angel was no creature plainly appears by the whole context, and specially by his saying, I am the Lord, etc. The Angels never speak that language in Scripture, but, I am sent from God, and I am thy fellow-servant, etc. And it is a vain pretence to say that the Angel as God's Ambassador speaks in God's name and person. For what Ambassador of any King in the world did ever speak thus, I am the King, & c.? Ministers are Gods Ambassadors, but if any of them should say, I am the Lord, they would be guilty of blasphemy, and so would any created Angel be too, for the same reason. appeared unto him in a * Deut. 33. 16. flame of fire f Whereby was fitly represented Gods Majesty and purity and power. but of the midst of a bush, and he looked, and behold, the bush burned with fire, and the bush was not consumed g Which doubtless represented the condition of the Church and people of Israel, who were now in the fire of affliction, yet so as that God was present with them, and that they should not be consumed in it, whereof this vision was a pledge. . 3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4 And when the LORD saw that he turned aside to see, God called unto him * Deut. 33. 16. out of the midst of the bush, and said, Moses, Moses h He doubles the name, partly to show kindness and familiarity, and principally to make Moses more attentive to the business before him. ; and he said, Here am I 5 And he said, Draw not nigh hither i Keep thy distance; whereby he checks his curiosity and forwardness, and works him to the greater reverence and humility. Compare Exod. 19 12, 21. jos. 5. 15. , * Act. 7. 33. put off thy shoes from off thy feet k This he requires as an act and token, 1. of his reverence to the divine Majesty then and there eminently present. 2. of his humiliation for his sins whereby he was unfit and unworthy to appear before God: for this was a posture of humiliation, 2 Sam. 15. 30. Isa. 20. 2, 4. Ezek. 24. 17, 23. 3. of purification, from the filth of his feet or ways or conversation, that he might be more fit to approach to God. See joh. 13. 10. Heb. 10. 22. 4. of his submission and readiness to ob●… God's will, for which reason slaves used to be barefooted▪ , for the place whereon thou standest, is holy ground l With a relative holiness at this time, because of my special presence in it. . 6 Moreover, he said, * Mat. 22. 32. Act. 7. 32. I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob m The God engaged to them by covenant or promise, which I am now come to perform. . And Moses hide his face: for he was afraid to look upon God n As other excellent servants of God have been through the sense of their own meanness and sinfulness, and of God's Majesty and holiness. See Gen. 16. 13. and 17. 3. 1 King. 19 13. Isa. 6. 2, 5. etc. . 7 And the LORD said, I have surely seen o Heb. In seeing I have seen, (i. e) I have seen and observed it diligently, accurately, and certainly for so much the doubling of the verb signifies. the affliction of my people which are in Egypt, and * chap. 2. 23. have heard their cry, by reason of their taskmasters: for I know their sorrows, 8 And I am come down p This word notes God's manifestation of himself and his favour, and giving help from heaven. See Gen. 18. 21. to deliver them out of the hand of the Egyptians, and to bring them up out of that land, unto a good land and a large q So it was not only comparatively to Goshen, where they now dwelled, and to the number of the Israelites at that time, but absolutely, if you take the land of promise according to its true and first and ancient bounds of it, as you have them described, Gen. 15. 18. Deut. 1. 7. and 11. 24. and not according to those narrow limits to which they were afterwards confined for their unbelief, sloth, cowardice and impiety. , unto a land flowing with milk and honey r (i. e) Abounding with the choicest fruits both for necessity and for delight. The excellency, and singular fruitfulness of this land, howsoever denied or disputed by some ill minded persons is sufficiently evident, 1. from express testimony not only of Moses, Deut. 8. 7, 8, 9 but also of the spies who were sent to view it, and, though prejudiced against it, yet acknowledged it, Numb. 13. 27. and of the holy Prophets that lived long in it, as David, Psal. 106. 24. joel chap. 2. 3. and Ezekiel, who calls it the glory of all lands, Ezek. 20. 15. Which if it had not been true, it is ridiculous to think that they durst have said and writ so, when the people with whom they contested, and thousands of other persons there and then living, were able to confute them. After them josephus, and St. Hierom, and others since who lived long in that land, have highly commended it. And whereas Strabo speaks of the barrenness of the so●…l about jerusalem, that is true, but by himself it is limited to the compass of 60 furlongs from jerusalem. And if at this day the land be now grown barren in a great measure, it is not strange considering both the great neglect and sloth of the people as to the improvement of it, and the great wickedness of its inhabitants, for which God hath threatened to turn a fruitful land into barren●…, Psal. 107. 34. , unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites s These people are divers●…y numbered, there are ten sorts reckoned, Gen. 15. 19, 20, 21. and seven, Deut. 7. 1. and here but six, because some of them were either destroyed or driven out of their land by others; or d●…d by choice and design remove to some other place, as many in those times did, though it be not mentioned in Scripture: or by cohabitation and marriages with some of the other people did make a coalition and were incorporated with them and so their name was swallowed up in the other; or because the names of some of these people, as particularly the C●…ites, and the Amorites, were used sometimes more strictly, and sometimes more largely, so as to comprehend under them the other people, as the Girgashites, etc. whence it comes to pass that all the rest go under the names of the Ca●…ites, Gen. 13. 7. and of the Amorites in some places of Scripture, as hath been showed. . 9 Now therefore behold the cry * Either in prayer; or rather forced by their oppressions, as the next clause explains it. of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. 11 And Moses said unto God, * See Isa. 6. 5. jer. 1. 6. Who am I t What a mean, inconsiderable person am I, how unworthy and unfit for that employment. He was more forward in the work 40 years ago, by reason of the servours of his youth, his inexperience in affairs, the advantage of his power and interest in the Court, by which he thought he could and should procure their deliverance. But now age had made him cool and considerate, the remembrance of his brethren's rejection of him, when he was a great man at Court, took away all probability of prevailing with them to follow him, much more of prevailing with Pharaoh to let them go. Thus Moses falls into that distemper to which most men are prone, of measuring God by himself, and by the probabilities or improbabilities of second causes. , that I should go unto Pharaoh; and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee; and this shall be a token unto thee u Either 1. this vision, or 2. the fulfilling of this promise that I will be with thee by signs and wonders and a strong hand; or rather 3. this which here follows, that he and Israel should serve God there. Signs indeed are commonly given from things past or present, but sometimes from things to come, as here and 1 Sam. 2. 34. Isa. 7. 13. 14. and 9 6. etc. Quest. How could Moses be confirmed in his present calling and work by a thing yet to come? A●…s. Such signs if they were single and the only evidences of a man's calling might leave some ground for suspicion; but when they are accompanied with other signs, as it is here and in the other places produced, they are of great use for the corroboration of a man's faith. Moses was otherwise assured of the presence and power and faithfulness of that God who spoke to him and was to expect more assurances that God would be with him to help him in and carry him through his work. And as an evidence that this work of bringing Israel out of Egypt should be completed, he gives him a promise that he should serve God in that place: which promise coming from God, he knew to be as infallibly certain, as if it were already come to pass, and therefore this was an apt mean to strengthen his faith in his present undertaking. , that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is his Name a Since I must go to them in thy name, and thou hast variety of names and glorious titles, and some of them are ascribed to Idols, not only by the Egyptians, but by too many of th●… own people; what name shall I use, whereby both thou mayst be distinguished from false Gods, and thy people may be encouraged to expect deliverance from thee? ? what shall I say unto them? 14 And God said unto Moses, I AM THAT I AM y A most comprehensive and significant name▪ and most proper for the present occasion. It notes 1. the reality of his being: whereas Idols ar●… nothings, 1 Cor. 8. 4. all their di●…inity is only in the fancies and opinions of men. 2. the necessariness, eternity, and unchangeableness of his being: whereas all other beings once were not, and, if he please, they shall be no more, and all their being was derived from him, and wholly depends upon him; and he only is by and from himself. 3. the constancy and certainty of his nature and will and word: The sense is, I am the same that ever I was, the same who made the promises to Abraham, etc. and am now come to perform them, who as I can do what I please, so I will do what I have said. Heb. I ●…hall b●… what I shall be. He useth the future tense, either, 1. because that tense in the use of the Hebrew tongue comprehends all times, past, present, and to come, to signify that all times are alike to God, and all are present to him and therefore what is here I shall be is rendered I am by Christ, Io●…. 8. 58. See Psal. 90. 4. 2 Pet. 3. 8. or 2. to intimate, though darkly, according to that state and age of the Church, the mystery of Christ's incarnation, I shall be what I shall 〈◊〉, i. e. God-man, and I who now come in an invisible, though glorious▪ manner to deliver you from this temporal bondage, shall in d●…e time come▪ visibly and by incarnation to save you and all my people from a far worse slavery and misery, 〈◊〉 from your sins, and from wrath to come. Of this name of God see Rev. 1. 4, 8. and 16. 5. : And he said, Thus shalt thou say unto the children of Israel, I AM † Heb. 〈◊〉, a word of the same root and signification with I am▪ See Exod. 6. 3. This he adds because God was best known to the 〈◊〉 by that name, and to show that though he had given himself a new name, yet he was the same God. hath sent me unto * chap 6. 3. 2 Cor. 1. 20. Heb. 13. 8. Rev. ●…. ●…. you. 15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac; and the God of Jacob, hath sent me unto you: this is my Name for ever, and this is my memorial z By which I will be remembered, owned, and served by my people, and distinguished from all others. See Psal. 〈◊〉. 12. and 105. 13. unto all generations. 16 Go and * chap. 4. 29. gather the Elders a Either by age, or rather by Office and authority. For though they were all s●…ayes to the Egyptians, yet among themselves they retained some order and government, and, ha●… doubtless some whom they owned as their Teachers and rulers, as heads of Tribes and ●…milies, etc. of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt. 17 And I have said, I will bring you up out of the affliction of Egypt, unto the land of the Canaanites, and the Hittites and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. 18 And * chap. 4. 31. they shall hearken to thy voice, and thou shalt come, thou and the elders of Israel unto the King of Egypt, and you shall say unto him, The LORD * chap. 5. 3▪ God of the Hebrews hath met with us b Hath appeared to us, expressing his displeasure for our neglect of him, and his will that we should do what follows. ; and now let us go, (we beseech thee) three days journey c To Sinai, which, going the nearest way, was no further from Egypt: for here God had declared he would be served, ver. 12. Quest. Was not this deceitfully and unius●…ly spoken, when they intended to go quite away from him? A●…. No: for, 1. Pharaoh had no just right and title to them to keep them in bondage, seeing they came thither only to sojourn for a time, and by joseph had abundantly paid for their habitation there, and therefore they might have demanded a total dismission. 2. Moses doth not say any thing which is false, but only conceals a part of the truth, and he was not obliged to discover the whole truth to so cruel a T●…rant and so imp●…cable an ●…nemy. 3. Moses cannot be blamed, both 〈◊〉▪ he was none of 〈◊〉 〈◊〉▪ and 〈◊〉 herein he 〈◊〉 the direction and command of his 〈◊〉 that 〈◊〉 him. And God surely was not obliged to acquaint 〈◊〉 with all his mind, but only so far as ●…e pleased. And ●…t 〈◊〉 him for vi●…e and just reasons ●…o propose 〈◊〉 〈◊〉 〈◊〉▪ that his denial o●… so 〈◊〉 a request 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 make his Tyranny more manifest, and God's vengeance upon him more just and remarkable. into the wilderness that we may sacrifice to the LORD our God d Which they could not do freely and safely in Egypt, Exod. 8. 2●…. 19 And I am sure e I know it infallibly before hand. that the King of Egypt will not let you go, ‖ Or, but by strong hand. no not by a mighty hand f Though he see and feel the miraculous and dreadful works of a strong, yea almighty hand, yet he will not consent to your going: Which the History makes good. Nor did he let them go till he could hold them no longer, till the fear of his own Life and the clamours of his people forced him to give way to it. And yet, after that he reputes of his permission, and laboured to bring them back again. Others but or except by a strong hand, i. e. except by my almighty power he be forced to it. Both Translations come to the same sense. . 20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof; and after that he will let you go. 21 And I will give this people favour in the sight of the Egyptians g So that they shall readily grant what the Israelites desire. See Exod. 12. 36. , and it shall come to pass, that when ye go, ye shall not go empty: 22 * chap. 11. 2. Gen. 15. 14. But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of Gold, and raiment: and ye shall put them upon your sons, and upon your daughters, and ye shall spoil ‖ Or, Egypt. the Egyptians h Whether this was just or no, see on Exod. 12. 3●…. . CHAP. IU. 1 AND Moses answered and said, But behold, they will not believe me a Which he conjectured both from reason, because the greatness and strangeness of the deliverance made it seem incredible, and their minds were so oppressed with cares and labours, that it was not likely they could raise them up to any such expectation; and from the experience which he had of them forty years before, when their deliverance by his means and interest at Court seemed much more credible, then now it did. , nor hearken unto my voice: for they will say, the LORD hath not appeared unto thee. 2 And the LORD said unto him, What is that in thine hand? And he said, a Rod. 3 And he said, cast it on the ground. And he cast it on the ground, and it became a Serpent b (i. e.) Was really changed into a Serpent: whereby it was intimated what and how pernicious his Rod should be to the Egyptians. : And Moses fled from before it. 4 And the LORD said unto Moses, put forth thine hand, and take it by the tail c The dangerous part: whereby God would try Moses his Faith, and prepare him for the approaching difficulties. : And he put forth his hand and caught it, and it became a Rod in his hand: 5 That they may believe d An imperfect sentence, to be thus completed, This thou shalt do before them that they may believe. See the like in 2 Sam. 5. 8. compared with 1 Chron. 11. 6. and Mark 14. 49. compared with Matth. 26. 56. that the LORD God of their fathers, the God of Abraham, the God of Isaac and the God of Jacob hath appeared unto thee. 6 And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold his hand was leprous * 2 King. 5. 27. as snow e For whiteness. See Numb. 12. 10. Hereby God would suggest to them, how soon he could weaken and destroy the hard and strong hand by which the Egyptians Tyrannised over them. It might also be done to keep Moses humble and depending upon God, and to teach him and Israel to ascribe all the future Miracles not to the hand of Moses, which was weak and liable to many distempers, but wholly to the divine power and goodness. . 7 And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again, and plucked it out of his bosom, and behold, it was turned again as his other flesh. 8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign f To the voice or word of God delivered and confirmed by the first sign. For Moses did not make dumb shows before them, but acquainted them with the mind of God therein. Or he saith the voice, to note that God's works have a voice to speak to us which we must diligently observe. See Mic. 6. 9 , that they will believe the voice of the latter sign. 9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river g Nilus, well known to Moses and called so by way of eminency, as Euphrates also is. , and pour it upon the dry land: and the water which thou takest out of the river, † Heb. shall 〈◊〉 and shall 〈◊〉. shall become h Heb. shall be, even shall be, i. e. it shall assuredly be so. blood upon the dry land. 10 And Moses said unto the LORD, O my Lord, I am not † Heb. a man of words. eloquent i Not able to deliver thy message acceptably and decently either to Pharaoh or to the Israelites. , neither † Heb. since yesterday, nor since the third day. heretofore, nor since thou hast spoken unto thy servant k Since thy appearance to me thou hast made some change in my hand, but none in my tongue, but still I am, as I was, most unfit for so high an employment. But indeed he was therefore fit for it, as the unlearned Apostles, were for the Preaching of the Gospel, that the honour of their glorious works might be entirely given to God, and not to the instruments which he used. : but * chap. 6. 12. I am slow of speech, and of a slow tongue. 11 And the LORD, said unto him, * Psal. 94. 9 Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? 12 Now therefore go, and I will be * Mar. 13. 11. Luk. 12. 11. with thy mouth l By my spirit to direct and assist thee what and how to speak. Whence Moses though he still seems to have remained slow in speech, yet was in truth mighty in words as well as deeds, Acts 7. 22. Compare Matth. 10. 19, 20. , and teach thee what thou shalt say. 13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou ‖ Or, should●…. wilt send m By one who is fit for the work than I am. Heb. send by the hand of him whom thou wilt send, i. e. shouldest send. For the future tense oft signifies what one should do. See Gen. 20. 9 and 34. 7. Mal. 1. 6. and 2. 7. Thou usest according to thy wisdom to choose fit instruments, and to use none but whom thou dost either find or make fit for their employment, which I am not. Others, Send by the hand of Messiah, whom thou wilt certainly send, and canst not send at a fit time nor for better work. Moses and the Prophets knew that Christ would come, but the particular time of his coming was unknown to them. See 1 Pet. 1. 11. . 14 And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also behold, he cometh forth to meet thee n By my instigation and direction: which, because I see thou art still diffident, I give thee for a new sign to strengthen thy belief that I will carry thee through this hard work. : and when he seethe thee, he will be glad in his heart. 15 And thou shalt speak unto him, and put words in his mouth o (i. e.) Instruct him what to speak, and command him freely and faithfully to express it. See Isa. 51. 16. and 59 21. , and I will be with thy mouth, and with his mouth, and I will teach you what ye shall do. 16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee in stead of a mouth, and thou shalt be to him in stead of God p To teach and to command him. See Exod. 7. 1. . 17 And thou shalt take this rod in thy hand, wherewith thou shalt do signs q Both those which I have already made thee to do, and others as I shall direct and enable thee. . 18 And Moses went and returned to Jethro his father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive r He pretends only a visit, and so indeed it was, and that no very long one neither: He knew that he should certainly return to this place, and there meet with his Father-in-law. So that he did not deceive him nor intended to do so, though he thought fit to conceal from him the errand, upon which God sent him, lest his Father or Wife should attempt to hinder or discourage him from so difficult and dangerous an enterprise. Moses shows here a rare example as well of modesty and humility, that such glorious and familiar converse with God and the high calling to which God had advanced him did neither make him forget the civility and duty which he owed to his Father, nor make him break forth into public and vainglorious boasting of such a privilege; as also of his piety and prudence, that he avoided all occasions and temptations to disobedience to God's command. . And Jethro said to Moses, Go in peace. 19 And the LORD said unto Moses in Midian s This seems to have been a second vision, whereby God calls him forth to the present and speedy execution of that command which before was more generally delivered. , Go, return into Egypt, for * chap. 2. 15, 23. all the men are dead which sought thy life t To wit, to take it away. See the like expression, 1 Sam. 22. 23. 1 King. 19 14. Matth. 2. 20. God knew very well that one great cause of Moses his unwillingness to this undertaking was his carnal fear, though he was ashamed to profess it, and therefore gives him this cordial. . 20 And Moses took his wife, and his sons u Gershom, Exod. 2. 22. and Eliezer, Exod. 18. 4. Whom he intended to carry with him, but afterwards observing that they were like to be impediments to him in his great business, and being well assured that it would not be long ere he returned to them, he sent them back to jethro, as may seem from Exod. 18. 5. , and set them upon an Ass x One Ass might be sufficient for her and her two Children, because one of them was but little, ver. 25. Or, Ass may be put for Asses, which changes of the numbers is very frequent in Scripture. , and he returned to the land of Egypt. And Moses took the rod of God y His Shepherd's rod so called, partly because it was appropriated to God's special service, to be the instrument in all his glorious works; and partly to show that whatsoever was done by that rod was not done by any virtue in the rod or in Moses his hand, but merely by the power of God, who was pleased for the greater confusion of his Enemies to use so mean an instrument. in his hand. 21 And the LORD said unto Moses, when thou goest to return into Egypt see that thou do all those wonders before Pharaoh, which I have put in thine hand z (i. e.) In thy power of commission, to be done by thy hand and the rod in it. : but * chap. ●…. 3. and 9 12. and 10. 1. and 14. 8. Deut. 2. 30. Isa. 63. 17. John 12. 40. Rom. 9 17. I will harden his heart a That he shall be unmerciful to all the groans and pressures of the Israelites, inexorable to the requests of Moses unmoveable and incorrigible by all my words and works. But God doth not properly and positively make men's hearts hard, but only privatively, either by denying to them or withdrawing from them that grace, which alone, can make men soft and flexible and pliable to the Divine will, as the Sun hardens the Clay by drawing out of it that moisture which made it soft; or by exposing them to those Temptations of the World or the Devil which meeting with a corrupt heart are apt to harden it. that he shall not let the people go. 22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, * Jer. 31. 9 Jam. 1. 18. even my firstborn b By my choice and adoption. They are most dear to me and reserved by me out of all Nations to be my peculiar people; and therefore I will no longer suffer thee to invade my right, nor them to live in the neglect of my service. . 23 And I say unto thee c I command thee: For saying is put for commanding, Lu●…. 4. 3. and 9 54. and in 1 Chron. 21. 19 compared with 2 Sam. 24. 19 , Let my son go, that he may serve me: and if thou refuse to let him go, behold, * chap. 11. 5. and 12. 29. I will slay thy son, even thy firstborn d By which Plague coming after the rest thou wilt be enforced to do what I advise thee now to do upon cheaper terms. . 24 And it came to pass by the way in the Inn, that the LORD * Num. 22. 22. met him e (i. e.) Appeared to him in some visible shape. ; and sought to kill him f Whom? Moses, spoken of and to before. He offered and endeavoured to kill him, either by inflicting some sudden and dangerous disease or stroke upon him, or by showing himself in some threatening posture, possibly as the Angel did to Balaam and afterwards to David with a drawn Sword in his hand, ready to give him a deadly blow. The reason of this severity was not Moses his distrust of God, nor delay in his journey, nor the bringing of his Wife and Children along with him, (which it was convenient for him to carry with him, both that his father might not think he intended to desert them, and for the greater assurance and encouragement of the Israelites, when they saw that he exposed his dearest relations to the same hazards with them all) but the neglect of circumcising his Child, which also the Lord some way or other signified to Moses and Zipporah, as plainly appears, 1. From Zipporahs' following fact upon that occasion. 2. From the Lord's dismission of Moses upon the circumcision of the Child. 3. From the threatening of Death or cutting of for this sin, Gen. 17. 14. which, because there was now no Magistrate to do it, God himself offers to execute it, as he sometimes saith he would do in that case. And this was a greater sin in Moses than in another man, and at this time than it had been before, because he understood the Will and Law of God about it better than any man, and God had lately minded him of that Covenant of his with Abraham, etc. whereof circumcision was a seal; the blessings and benefits of which Covenant Moses was now going to procure for himself and for his people, whilst he remained under the guilt of gro●…ly neglecting the condition of it. Besides, what could be more absurd than that he should come to be a Lawgiver who lived in a manifest violation of God's Law, or that he should be the chief Ruler and Instructor of the Israelites, whose duty it was to acquaint them with their duty of circumcising their Children, and, as far as he could, to punish the wilful neglect of it, and yet at the same time be guilty of the same sin; or that he should undertake to govern the Church of God that could not well rule his own house, 1 Tim. 3. 5? And this was not only a great sin in itself, but a great scandal to the Israelites, who might by this great example easily be led into the same miscarriage; and moreover might not without colour of probability suspect the call of such a person, and conclude that God would not honour that man who should continue in such a visible contempt of his Law. And therefore it is no wonder that God was so angry at Moses for this sin. Quest. How came Moses to neglect this evident duty? Answ. From Zipporahs' averseness to and dread of that painful, and, as she thought, dangerous Ordinance of God, which she herself evidently discovers in this place; and the rather because of the experience which she had of it in her eldest Son. And as she seems to have been a Woman of an eager and passionate temper, so Moses was eminently meek and pliable and in this matter too indulgent to his Wife, especially in her Father's house, and therefore he put it off till a more convenient season, when he might either persuade or overrule her therein. Which was a great fault, for God had obliged all the Children of Abraham not only to the thing, but to the time also, to do it upon the eighth day, which season Moses had grossly and for some considerable time slipped, and so had preferred the pleasing of his Wife before his Obedience to God. . 25 Then Zipporah g Perceiving the danger of her Husband, and the cause of it, and her Husband being disenabled from performing that work, whether by some stroke or sickness, or by the terror of so dismal and unexpected an apparition to him, and delays being highly dangerous, she thought it better to do it herself as well as she could, rather than put it off a moment longer; whether because the administration of that Sacrament was not confined to any kind or order of persons, or because, if it was so, she did not apprehend it to be so, or because she thought this was the least of two evils, and that it was safer to commit a circumstantial error, then to continue in a substantial fault. took a sharp ‖ Or, knife. stone h Which she took as next at hand in that stony Country, let none think this strange, for not only this work, but the cutting off of that part, which some used to do 〈◊〉 commonly performed with a flint or a sharp stone, as is expressly affirmed by Hrodotus l. 2. Plin. 35. 12. See also juvenal satire 6. and M●…tial. Epigram. 3. 18. But the word may be rendered. a sh●…p knife. See jos. 5. 2, 3. , and cut off the foreskin of her son, and † Heb. made it touch. cast it at his feet i The words are very short and therefore ambiguous, and may be rendered, either thus, she cast herself at his feet, either 1. At the f●…et of the Angel, as a suppliant for her Husband's Life. But it is most probable that she directs this action and her following speech to the same person. Or 2. The feet of her husband, to make request to him that she and her children might departed from him and return to her Father, which also he granted. But neither was she of so humble a temper, nor at this time in so mild a frame, as to put herself into such a lowly posture to her Husband, nor was she likely to present her humble supplication to him to whom at the same time she shown such scorn and indignation. Or rather thus she cast it at his, i. e. her Husband's feet: it, either the Child. But that being tender and now in great pain, she would not use it so roughly: Or rather the foreskin cut off, or at least the blood which came from it: Which she did in spite and anger against her Husband, as the cause of so much pain to the child and grief to herself. , and said, surely a bloody husband art thou to me k This some think she spoke to the Child, whom she calls her Spouse, as some late Rabbins affirm the Infant used to be called, when it was circumcised; though they bring no competent proof for this usage; or her Son, as the Hebrew word chathan signifies. But indeed that signifies only a Son-in-law, as 1 Sam. 18. 18. which is not true nor proper here. Yet some make these to be the form or solemn words used in circumcision, thou art a spouse or a Son of bloods to me, i. e. made so to me by the blood of Circumcision. But it doth not appear that this was the usual form. Nor was it likely that she being a Midianitish, not an Hebrew Woman, and doing this suddenly and in a rage, should be so expert to know and so punctual to use the right form of words, when she did not use a fit and decent carriage in the action, as appears by her casting it at his feet. It is therefore more probable she spoke thus to her Husband. And because she durst not accuse God, the author of this work, she falls foul upon her Husband as the occasion of it, and as a costly and bloody Husband to her, whose endangered Life she was forced to redeem with blood, even the blood of her little Child, by which as he received a new Life after a sort, so she did anew and the second time espouse him; whence she calls him chatban which properly signifies a spouse, not an husband. . 26 So he let him go l Or. He, i. e. God or the destroying Angel sent from God, departed from him, i. e. from Moses, and removed the tokens of God's indignation, the sickness or stroke laid upon him. : then she said, A bloody husband thou art, because of the circumcision m She both repeats and amplifies her former censure, and reproacheth not only her Husband but also God's Ordinance. Which perverse and obstinate spirit her Husband observing in her, and wisely forecasting how much disturbance she might give him in his great and difficult work in Egypt, he thought fit to send her and her Children back to her Father, as appears from Exodus 18. 1, 2, 3. In the Hebrew it is because of the circumcisions, to wit, of her two Sons, who possibly were both circumcised at this time, though it be not so expressed, but one being mentioned for an example, we are left to suppose the like concerning the other: Or, the circumcision of this Child brings the other to her remembrance, and so she upbraids him with both. Only this doth more provoke her then it seems the other did, because she was forced to do this speedily, and with her own hands, and that to a tender Infant, whereas the elder peradventure was circumcised when he was more grown and strong and able to bear the pain. Let none think it strange that Zipporah should quarrel so much at circumcision, because the Midianites were descended from Abraham, and therefore were circumcised. For if they were so, it was done when they were grown up, about the 13th. year of their age, from the example of Ihmael, who was circumcised at that age. But indeed it is more likely that those people, being cast out of God's Covenant as to the benefit of it, would and did in a little time throw off the sign of it, as having much more of pain and danger in it then of use and privilege. . 27 And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went and met him in * chap. 3. 1. the mount of God, and kissed him. 28 And Moses told Aaron all the words of the LORD, who had sent him, and all the signs which he had commanded him. 29 And Moses and Aaron went, and gathered together all the Elders of the Children of Israel n All of them whom they could easily and quickly bring together: Or all that were in those parts. Of those Elders, see Exod. 3. 16. and 24. 1, 9 and Numb. 11. 16. . 30 And Aaron spoke o Thus beginning to execute the Office which God had put upon him, which was to be Moses his mouth or spokesman. all the words which the LORD had spoken unto Moses, and did p (i. e.) Aaron did them, as Moses his Minister, or by the command and direction of Moses. the signs in the sight of the people. 31 And the people believed: and when they heard that the LORD had visited q (i. e.) Taken cognizance of their cause and condition and resolved to deliver them. the children of Israel, and that he had looked upon their affliction, than * chap. 12. 27. they bowed their heads and worshipped r Acknowledging and adoring the kindness and faithfulness of God therein. . CHAP. V. 1 AND afterward Moses and Aaron a And with them some of the Elders of Israel, as may seem from Exod. 3. 18. though here only the two chiefs be mentioned. Or, because Moses did not seem to be satisfied with the assistance of the Elders before offered him, Exod. 3. 18 God was pleased to give him a more acceptable assistant in their stead even Aaron his brother, Exod. 4. 14. went in, and told Pharaoh b Either both successively told him: Or Aaron did it immediately and with his tongue, Moses by his interpreter, and by his command. : Thus saith the LORD God of Israel, Let my people go, that they may hold a feast c Or, offer a sacrifice, as they express it, ver. 3. and chap. 10. 9 For both went together and a good part of many sacrifices was spent in feasting before the Lord and unto the honour of the Lord. See Deut. 12. 6, 7, 11, 12. unto me in the wilderness. 2 And Pharaoh said, * Job 21. 1●… Who is the LORD, that I should obey his voice d I am the sovereign Lord of Egypt and I own no superior here. , to let Israel go? I know not the LORD, neither will I let Israel go. 3 And they said, The God of the Hebrews hath met with us e (i. e.) Hath appeared to us lately and laid this command upon us. Others, is called upon us, i e. his name is called upon us, or we are called by his name. But why should Moses so solemnly tell that to Pharaoh which all the people knew, to wit, that the Hebrews did Worship the God of the Hebrews? And our Translation is confirmed by comparing this with Exod. 3. 18. where this very message is prescribed. , let us go, we pray thee, three days journey into the desert, and sacrifice unto the LORD our God, lest he fall upon us f Lest he punish either us if we disobey his command, or thee, if thou hinderest us from obeying it: But this latter they only imply, as being easily gathered from the former. with pestilence, or with the sword. 4 And the King of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? Get you unto your burdens g Either 1. Ye, the Elders of Israel, who are here come with Moses and Aaron: se●… ver. 1. Or, 2. Y●… Moses and Aaron. So far am I from granting the liberty which you desire for the people, that as a just punishment upon you for your seditious attempt, I command you also to go with the rest, and to take your share in their burdens, and to perform the task which shall be required of you. And that so cruel a Tyrant did not proceed further against them, must be ascribed to the mighty power of God who governs the spirits and restrains the hands of the greatest Kings, when he pleaseth. . 5 And Pharaoh said, Behold, the people of the land now are many h The Israelites in this Land are very numerous, and therefore it were a madness in me to permit them all to meet and go together, as you desire, which may tend to the ruin of my whole Kingdom, and probably it is designed by you to that purpose. Or, Therefore your injury to me is the greater in attempting to rob me of the benefit of their labours. This I prefer, because it suits best with the following words. , and you make them rest from their burdens. 6 And Pharaoh commanded the same day the taskmasters of the people, and their officers * The Taskmasters were Egyptians, and the Officers were Israelites under-officers to them, ver. 14, 15, 19 , saying, 7 Ye shall no more give the people straw to make brick i The straw was used either to mingle with the clay, that it might not be too brittle: or to cover the Clay when it was form into Bricks, that the heat of the Sun might not dry them too much, which might easily be done in that hot Country: Or for fuel either wholly or in part to burn their bricks with, straw being abundant there and much used for that purpose. as heretofore: let them go and gather straw for themselves. 8 And the tale of the bricks which they did make heretofore, you shall lay upon them: you shall not diminish aught thereof: for they be idle, therefore they cry, saying, Let us go and sacrifice to our God. 9 † Heb. l●…t the work be heavy upon the men. Let there more work be laid upon the men, that they may labour therein, and let them not regard vain words k The words of Moses and Aaron which are vain, or false, i. e. which they falsely pretend to come from God, when it is only an ill design of their own to advance themselves by raising sedition. . 10 And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus saith Pharaoh, I will not give you straw. 11 Go ye, get you straw where you can find it: yet not aught of your work shall be diminished. 12 So the people were scattered abroad throughout all the land of Egypt * (i. e.) All that part of it: which is a very usual Synecdoche. , to gather stubble in stead of straw. 13 And the taskmasters hasted them, saying, Fulfil your works, your † Heb. a matter of a day in his day. daily tasks, as when there was straw. 14 And the officers of the children of Israel, which Pharaohs tasks-masters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick, both yesterday, and to day, as heretofore? 15 Then the officers of the children of Israel came and cried unto Pharaoh, saying, wherefore dealest thou thus with thy servants? 16 There is no straw given unto thy servants, and they say to us, Make brick: and behold, thy servants are beaten; but the fault is in thine own people l (i. e.) The Egyptian taskmasters, who by sending us abroad to gather straw hinder us from doing the work which they require: And so they are both unjust and unreasonable. They charge the taskmasters, not the King, either in civility and duty casting his fault upon the instruments: or because they did not know or at best not believe that this was the King's act. Others. Thy people, i. e. the Egyptians, make themselves guilty, and will bring the vengeance of God upon them for their cruelty. . 17 But he said, ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD. 18 Go therefore now and work, for there shall no straw be given you: yet shall ye deliver the tale of bricks. 19 And the officers of the children of Israel did see that they were in evil case m Or, looked upon them with sadness or with an evil eye, i. e. with a sorrowful and angry countenance, as those that could obtain no relaxation for themselves or for their brethren. , after it was said, ye shall not minish aught from your bricks of your daily task. 20 And they met Moses and Aaron, who stood in the way, as they ‖ The Officers who went to pour out their complaints to Pharaoh, ver. 15. came forth from Pharaoh: 21 And they said unto them, The LORD look upon you, and judge, because you have made our favour † Heb. to sti●…k. Gen. 34. 30. to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us n To give them, what they have long sought and thirsted after, to wit, an occasion to destroy and root us out. . 22 And Moses returned unto the LORD o To expostulate with him and pray to him. To the people he saith nothing, but me●…kly pa●…eth by their severe censures, as forced from them by intolerable oppression, and because their minds being now imbittered and exasperated they were uncapable of admonition. , and said, Lord, wherefore hast thou so evil entreated this people p By giving occasion to their greater bondage. He expostulates the matter with God not from pride and arrogance, as one that would censure and condemn his actions, but from zeal for God's glory and his people's happiness, as one that would prevail with God to relieve them. Though it must be confessed that Moses exceeded his bounds being transported with grief and passion, which the gracious God was pleased to pass by. ? why is it that thou hast sent me? 23 For since I came to Pharaoh to speak in thy Name q Not of my own head, but by thy command and commission. , he hath done evil to this people, neither haste thou † Heb. delivering th●… 〈◊〉 not delivered. delivered thy people at all r According to thy promise and mine and thy people's just expectation. . CHAP. VI 1 THen the LORD said unto Moses, Now shalt thou see what I will do unto Pharaoh: for with * chap. 3. 19 a strong hand a Being compelled to do so by my powerful and terrible works. shall he let them go, and with a strong hand * chap. 12. 33, shall he drive them out of his land. 2 And God spoke unto Moses, and said unto him, I am the LORD. 3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of * Gen. 17. 1. and 48. 3. God Almighty, but by my Name * chap. 3. 14. JEHOVAH was I not known to them * Quest. How is this true, when God was known to them and called by the name jehovah, Gen. 15. 7. and 26. 24. etc. Ans. 1. He speaks not of the letters or syllables, but of the thing signified by that name. For that denotes all his perfections, and, amongst others, the eternity, constancy and immutability of his nature and will, and the infallible certainty of his word and promises. And this, saith he, though it was believed by Abraham, Isaac, and jacob, yet it was not experimentally known to them: for they only saw the promises afar off, Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively, as many others are, as Gen. 32. 29. Mat. 9 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly, which will now be made known more clearly and fully. . 4 And I have also established my covenant with them, * Gen. 17. 8. and 28. 4. to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. 5 And * chap. 2. 24. I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage, and I have remembered my Covenant. 6 Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm b (i. e.) My almighty power. A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow. , and with great judgements c (i. e.) Punishments justly inflicted upon them, as the word judging and judgements is oft used, as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19 29. . 7 And I will take you to me for a people d (i. e.) For my people: you shall no longer be the people and slaves of the King of Egypt, but my people and servants, whom I will bless and preserve. , and I will be to you a God e To judge and deliver you. : and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. 8 And I will bring you in unto the land concerning the which I did † Heb. list up my hand. See Gen. 14. 22. Deut. 32. 40. swear * Gen. 15. 14. & 26. 3. & 35. 12. to give it to Abraham, to Isaac, and to Jacob, and I will give it you for an heritage. I am the LORD f And therefore have authority and power to dispose of lands and kingdoms: as I please; and faithful to give you what I have promised. . 9 And Moses spoke so unto the children of Israel: but they harkened not unto Moses, for † Heb. shortness or straitness. anguish of spirit g Their minds were so oppressed with their present burdens and future expectations, that they could not believe nor hope for any deliverance, but deemed it impossible, and having been once deceived in their hopes they now quite despaired, and thought their entertainment of new hopes or use of further endeavours would make their condition worse; as it had done. and for cruel bondage. 10 And the LORD spoke unto Moses, saying, 11 Go in, speak unto Pharaoh King of Egypt, that he let the children of Israel go out of his land. 12 And Moses spoke before the LORD, saying, Behold the children of Israel have not harkened unto me, how then shall Pharaoh hear me, * chap. 4. 10. who am of uncircumcised lips h (i. e.) Of polluted lips. Uncircumcision, being a great defect and blemish, whereby men were rendered profane, contemptible, and unfit for many services and privileges, may note any defect, whether moral and of the spirit, or natural and of the body. So here it notes Moses his inability to clothe God's commands in such words as might prevail with Pharaoh. But this was a great weakness of faith, as if God could not effect his purpose, because the instrument was unfit. : 13 And the LORD spoke unto Moses, and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt. 14 These be the heads of their father's houses i This genealogy he describes here to show the lineage of Moses and Aaron, by whom this great work was to be effected. Only he premiseth in brief the genealogy of his two elder brethren, Reuben and Simeon, to make way for the third, which he intended more largely to insist upon. And he mentions them rather than any other, either to advance the favour of God in preferring that tribe before the descendants of their elder brethren: or to show that, although the parents were sharply censured and rather cursed then blessed by jacob, Gen. 49. yet their posterity was not rejected by God, but received to mercy, and admitted to the same privilege with their brethren. : * Gen. 46. 9 1 Chron. 5. 3. The sons of Reuben, the firstborn of Israel, Hanoch and Pallu, Hezron and Carmi: these be the families of Reuben. 15 * 1 Chro. 4. 24. And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. 16 And these are the names of the * Numb. 3. 17. 1 Chron. 6. 1. sons of Levi, according to their generations k From each of which proceeded a distinct generation or family called by their father's name. : Gershon and Kohath, and Merari; and the years of the life of Levi were an hundred thirty and seven years. 17 The * 1 Chro. 6. 17. and 23. 7. sons of Gershon, Libni and Shimi, according to their families. 18 And * Numb. 26. 57 1 Chron. 6. 2. the sons of Kohath: Amram, and Izhar, and Hebron; and Uzziel. And the years of the life of Kohath were an hundred thirty and three years. 19 And the sons of Merari: Mahali, and Mushi: these are the families of Levi, according to their generations. 20 And * chap. 2. 1. Numb. 26. 59 Amram took him Jochebed his father's sister l Or rather, kinswoman or co●…sin, or niece: for so this Hebrew word is sometimes used, as appears from jer. 32. 8, 9, 12. Obj. She is called the daughter of Levi, Exod. 2. 1. Ans. Even Nieces are oft called daughters, as we have showed. See Luk. 1. 5. and the notes on Exod. 2. 1. to wife, and she bore him Aaron and Moses: and the years of the life of Amram were an hundred, and thirty and seven years. 21 And * 1 Chro. 6. 37, 38. the sons of Izhar: Korah, and Nepheg, and Zichri. 22 And * Levit. 10. 4. Num. 3. 30. the sons of Uzziel: Mishael, and Elzaphan, and Zithri. 23 And Aaron took him Elishe●…a daughter * Ruth. 4. 19, 20. 1 Chro. 2. 10 of Aminadab m A Prince of the Tribe of 〈◊〉, Numb. 1. 7. and ●…. 3. Marriages were not yet confined to their own Tribes, and when they were, the Levites seem to have had this privilege, th●… they might marry a daughter of any other tribe, because indeed the reason of that law did not concern them, there being no danger of confusion or loss of inheritance on their part. And especially there were many marriages made between the Tribes of judah and Levi, to signify that both were united in Christ, who was to be both King and Priest. It is observable that Moses is here silent in his own progeny, but gives a particular account of his brothers, not only from his great humility and modesty, which shines forth in many other passages, but because it was of more concernment, and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed, and therefore it was necessary they should be exactly known, whereas Moses his honour and government was only personal, and did not pass to his children. , Sister of Naashon to wife, and she bore him * Num. 3. 2. & 26. 60. 1 Chron. 6. 3. and 24. 1. Nadab and Abihu, Eleazar, and Ithamar. 24 And the sons of Korah: Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. 25 And Eleazar Aaron's son took him one of the daughters of Putiel to wife, and * Numb. 25. 11. she bore him Phinehas: these are the heads of the fathers of the Levites, according to their families. 26 These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt, according to their armies n (i. e.) According to their numerous families, which were equal to great Armies, and which went out of Egypt, like several Armies in military order and with great power. See Exod. 12. 41, 51. and 13. 18. and 14. 8. . 27 These are they which spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: These are that Aaron and Moses. 28 And it came to pass, on the day when the LORD spoke unto Moses in the land of Egypt, 29 That the LORD spoke unto Moses, saying, I am the LORD, speak thou unto Pharaoh King of Egypt, all that I say unto thee. 30 And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me? CHAP. VII. 1 AND the LORD said unto Moses, See I have made thee a god to Pharaoh a To represent my person, to act like God, by requiring his obedience to thy commands, and by punishing his disobedience with such punishments as none but God can inflict, to which end thou shalt have my omnipotent assistance. , and Aaron thy brother shall be thy Prophet b (i. e.) Thy Interpreter, or spokesman, as chap. 4. 16. to deliver thy commands to Pharaoh. . 2 Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, that he send c Heb. and he will send or dismiss, to wit, at last, being forced to it. Success shall attend your endeavours. the children out of his land. 3 And I will harden Pharaohs heart, and multiply my signs, and my wonders in the land of Egypt. 4 But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel out of the land of Egypt, * chap. 6. ●…. by great judgements. 5 And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. 6 And Moses and Aaron did as the LORD commanded them, so did they d An emphatical repetition to show their courage in attempting to say and do such things to so great a Monarch in his own dominions, and their fidelity in the execution of all God's commands. . 7 And Moses was fourscore years old, and Aaron fourscore and three years old, when they spoke unto Pharaoh e The ages of Moses and Aaron here, as of Levi and Kohath chap. 6. 16, 18. and before them of jacob and joseph, are so exactly set down, that thence we may understand the accomplishment of God's prediction, Gen. 15. 13. and the time of Israel's being in Egypt. . 8 And the LORD spoke unto Moses, and unto Aaron, saying, 9 When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron f By whose hands this and other miracles were to be done, and not by Moses immediately, partly to take off the suspicion that these miracles were wrought by some magical artifice of Moses; and partly for the greater honour of Moses, that he might be, what God had said, ver. 1. a God to Pharaoh, who not only could work wonders himself, but also give power to others to do so. , * chap. 4. 2, 17. Take thy rod g The same rod is called the rod of God, and of Moses, and of Aaron, here and ver. 12. because it was appointed and as it were consecrated by God, and used both by Moses and Aaron in their great works. And this rod Moses ordinarily held in his hand, and delivered it to Aaron upon occasion, for the execution of his commands. , and cast it before Pharaoh, and it shall become a serpent h Heb. A dragon, which is a great serpent: Others, a Crocodile, to whose jaws he had exposed the Israelitish Infants. . 10 And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. 11 Then Pharaoh also called the wisemen * Under which general title he seems to comprehend all who were most eminent in any sort of wisdom either natural, or civil, or divine who were all called to give their opinion and advice in these matters. , and the sorcerers: now the Magicians i The same now called sorcerers, who acted by the power of the Devil, whom by certain rites and ceremonies they engaged to their assistance. Of these the two chief were jannes' and jambres, 2 Tim. 3. 8. of Egypt, they also did in like manner k In show and appearance, which was not difficult for the devil to do either by altering the air and the spectators sight, and by causing their rods both to look and move like serpents: or by a sudden and secret conveyance of real serpents thither, and removing the rods. Nor is it strange that God permitted those delusions, partly because it was a just punishment upon the Egyptians for their horrid and manifold Idolatry, and barbarous cruelty towards the Israelites, and their other wickedness; and partly because there was a sufficient difference made between their impostures, and the real miracles wrought by Moses and Aaron, as appears from the next verse and from chap. 8. 18. and from other passages. And this is a great evidence of the truth of Scripture-story, and that it was not written by fiction and design. For if Moses had written these books to deceive the world and to advance his own reputation, (as some have impudently said) it is ridiculous to think that he would have put in this and many other passages, which might seem so much to eclipse his honour and the glory of his works. with their enchantments. 12 For they cast down every man his rod, and they became serpents l Either 1. in appearance. For the Scripture oft speaks of things otherwise then they are, because they seem to be so. And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel, so may these rods upon the same account be called Serpents, because through Diabolical illusion they seemed to be so. Or 2. really, in manner expressed, ver. 11. : but Aaron's rod swallowed up their rods m By which it was evident, either that Aaron's rod was turned into a real serpent, because it had the real properties and effects of a serpent, viz. to devour; or, at least, that the God of Israel was infinitely more powerful than the Egyptian Idols or Devils. . 13 And he † The Lord, to whom this act of hardening is frequently ascribed both in this book and elsewhere. hardened Pharaohs heart that he harkened not unto them, * chap. 4. 21. as the LORD had said. 14 And the LORD said unto Moses, * chap. 8. 15. & 〈◊〉. 1, 20, 27. Pharaohs heart is hardened n Is obstinate and resolved in his way, so as neither my word nor works can make any impression upon him. : he refuseth to let the people go. 15 Get thee unto Pharaoh in the morning, lo he goeth out unto the water o (i. e.) Nilus, whither he went at that time, either for his recreation: or to pay his morning-worship to that river, which the Egyptians had in great veneration, as Plutarch testifies. , and thou shalt stand by the river's brink, against he come: and the rod which was turned to a serpent, shalt thou take into thine hand. 16 And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, * chap. 3. 12, 18. & 5. 1, 3. that they may serve me in the wilderness: and behold, hitherto thou wouldst not hear. 17 Thus saith the LORD, In this thou shalt know that I am the LORD p Because th●… saidst, 〈◊〉 is the Lord? and, I know not the lord, chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost. : * chap. 4. 9 behold, I will smite q viz. by Aaron's hand, who shall do it by my command and direction. Thus Pilate is said to give Christ's body to joseph, Mark 15. 45. because he commanded it to be delivered by others to him. The same action is ascribed to the principal and instrumental cause. with the rod that is in my hand, upon the waters which are in the river r Nilus, which was one of their principal Gods; and therefore it was inexcusable in them, that they would not renounce those ●…eeble Gods which were unable to help not only their worshippers, but even themselves, nor embrace the service and commands of that God whose almighty power they saw and felt. , and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them; both because it was an eternal dishonour to their Religion, and because from hence they had both their drink, Deut. 11. 10, 11. jer. 2. 18. and their meat, Numb. 11. 5. for greater and lesser cattle they would not eat, Exod. 8. 26. And it was a very proper punishment for them, who had made that river an instrument for the execution of their bloody design against the Israelitish infants, Exod. 1. 22. . 18 And the fish that is in the river shall die, and the river shall stink, and the Egyptians t Therefore the Israelites were free from this plague, and those branches of Nilus which they used were uncorrupted, when all others were turned into blood. shall loathe u Or, shall weary themselves, in running hither and thither in hopes of finding water in some parts or branches of the river. to drink of the water of the river. 19 And the LORD spoke unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their † Heb. gathering of their waters. pools of water x Not that he was to go to every pool to use this ceremony there, but he stretched his hand and rod over some of them in the name of all the rest, which he might signify either by his words, or by the various motions of his rod several ways. , that they may become blood, and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. 20 And Moses and Aaron did so, as the LORD commanded: and he * chap. 17. 5. lift up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants: and all the * Psal. ●…8. 44. and 105. 29. waters that were in the river, were turned to blood. 21 And the fish that was in the river died: and the river stunk, and the Egyptians could not drink of the water of the river, and there was blood throughout all the land of Egypt. 22 * Wisd. 17. ●…. And the Magicians of Egypt did so with their enchantments y It was not difficult for the Devil to convey blood speedily and unperceivably and that in great quantity: which might suffice to infect with a bloody colour those small parcels of water which were left for them to show their art in. Qu. Whence could they have water, when all their waters were turned into blood? Ans. 1. It might be had, either 1. by rain, which at that time God was pleased to send down either for this purpose, or to mitigate the extremity of the plague, or for other reasons known to him though not to us. For that rain sometimes falls in Egypt, though not much, nor often, is affirmed by ancient writers, and late travellers. Or 2. from Goshen, which was not far from the Court, or from some houses of the Israelites, who dwelled amongst the Egyptians, as appears from many places of this history, and who were free from these Plagues. See Exod. 8. 22. and 9 26. and 10. 23. and 12. 13. etc. Or 3. from the pits which they digged. ver. 24. Or 4. from some branch of Nilus, or some vessels in their houses, whose waters were not yet changed: For this change might be wrought not suddenly (which is not affirmed in this relation) but by degrees, which God might so order for this very end, that the Magicians might have matter for the trial of their experiment. : and Pharaohs heart was hardened: neither did he hearken unto them, as the LORD had said. 23 And Pharaoh turned, and went into his house, neither did he set his heart to this z He did not seriously consider it, nor the causes or cure of this plague, and was not much affected with it, because he saw this fact exceeded not the power of his Magicians. also. 24 And all the Egyptians digged round about the river for water to drink ‖ It is not much material to us, whether they lost their labour, and found only blood there, as josephus affirms; or whether they succeeded and found water there, which seems more probable, because these come not within the compass of Moses his commission, ver. 17, 19, 20. or whether they found the water something purified and less bloody, though mixed with blood. But it is observable, that though the Devil could do something which might increase the plague, or imitate it, yet he could do nothing to remove it. : for they could not drink of the water of the river. 25 And seven days were fulfilled † Ere all the waters of Egypt were perfectly free from this infection. Quest. How could the Egyptians subsist so long without water! Ans. 1. Philo tells us, that many of them died of this plague. 2. As the plague might come on, so it might go off by degrees, and so the water, though mixed with blood, might give them some relief. 3. The juices of herbs, and other liquors, which were untouched with this plague, might refresh them. 4. They might have some water, either from their pits, or by rain from heaven, as was said before; or from Goshen: for though it be said, that the blood was in all their vessels, ver. 19 yet it is not said, that all that should afterwards be put into them, should be turned into blood. after that the LORD had smitten the river. CHAP. VIII. 1 AND the LORD spoke unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, let my people go, that they may serve me. 2 And if thou refuse to let them go, behold, I will smite all thy borders a All thy land, which is within thy borders. A Synecdoche, so that word is used also, Exod. 10. 14, 19 1 King. 1. 3. Psal. 147. 14. jer. 15. 13. So the gate and the wall are put for the city to which they belong, Gen. 22. 17. Amos 1. 7, 10, 14. with * Rev. 16. 13. frogs. 3 And the river b Under which are comprehended all other rivers, streams and ponds, as appears from ver. 5. But the river Nilus is mentioned, because God would make that an instrument of their misery, in which they most gloried, Ezek. 29. 3. and to which they gave divine honours, and which was the instrument of their cruelty against the Israelites, chap. 1. 22. shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bed chamber c Either because God made the doors and windows to fly open, which it is easy to believe concerning God, seeing this hath been many times done by evil Angels; or because whensoever men entered into any house or any room of their house, which their occasions would oft force them to do, the frogs, being always at their heels in great numbers, would go in with them. This plague was worse than the former, because it was more constant and more general; for the former was only in the waters, and did only molest them when they went to drink or use the water, but this infected all liquors and all places, and at all times, and annoyed all their senses with their filthy substance and shape and noise and stink, and mingled themselves with their meats and ●…auces and drinks, and crawling into their bed●… made them restless. And many of them probably were of a more ugly shape and infectious nature than ordinary. , and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy ‖ Or, dough. kneading-troughs. 4 And the frogs shall come up both on thee, and upon thy people d Not upon the Israelites, whom he hereby exempts from the number of Pharaohs people and subjects, and owns them for his peculiar people. The frogs did not only invade their houses, but assault their persons, which is not strange, considering that they were armed with a divine commission and power. , and upon all thy servants. 5 And the LORD spoke unto Moses e By inward instinct or suggestion to his mind; for he was now in the King's presence. , Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. 6 And Aaron stretched out his hand over the waters of Egypt, and * Psal. 78. 4●…. and 105. 30. the frogs came up, and covered the land of Egypt. 7 * Wisd. 1●…. ●…▪ And the Magicians did so with their enchantments f Nor was it hard for the Devil to produce them out of their own spawn and the slime of the river. , and brought up frogs upon the land of Egypt. 8 Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people: and I will let the people go, that they may do sacrifice unto the LORD. 9 And Moses said unto Pharaoh, ‖ Or, have this honour over 〈◊〉. Glory over me g As I have gloried over thee in laying first my commands, and then my plagues upon thee, so now lay thy commands upon me for the time of my praying, and if I do not what thou requirest, I am content thou shouldest insult over me, and punish me. Or Glory, or boast thyself of, or concerning me, as one that by God's power can do that for thee which all thy Magicians cannot, of whom therefore thou now seest thou canst not glory nor boast as thou hast hitherto done. : * Or, against when. When shall I entreat for thee, h Appoint me what time thou pleasest. Hereby he knew that the hand and glory of God would be more conspicuous in it. And this was no presumption in Moses, because he had a large Commission, chap. 7. 1. and also had particular direction from God in all that he said or did in these matters. , and for thy servants, and for thy people, to † Heb. to ●…ut 〈◊〉. destroy the frogs from thee and thy houses, that they may remain in the river only? 10 And he said, ‖ Or, against to morrow. To morrow i Why not presently? Ans. 1. Because he hoped ere that time they might be removed either by natural causes or by chance, and so he should not need the favour of Moses or his God. 2. Because he thought it an hard and long work to remove so vast a number of frogs, and that Moses might use divers Ceremonies, as the Magicians did, in his addresses to God, which would require some considerable time. . And he said, Be it according to thy word, that thou mayest know that there is none like unto the LORD our God. 11 And the frogs shall departed from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. 12 And Moses and Aaron went out from Pharaoh, and Moses cried unto the LORD k Though he was assured that the frogs would departed at his word, yet he would use the means appointed by God for the accomplishment of it. , because of the frogs which he had brought against Pharaoh l Or, as the place is fitly rendered by others, because of the word or matter of or about the frogs which he had given or propounded to Pharaoh. Because he had given his word both for the thing and the time of it, he prayed more earnestly, lest God should be dishonoured and Pharaoh have occasion of triumph. The Hebrew verbs to put and to give are frequently exchanged, as appears by comparing 1 King. 10. 9 with 2 Chron. 9 8. and Isa. 42. 1. with Mat. 12. 18. . 13 And the LORD did according to the word of Moses: and the frogs died out of the houses m A short speech for, they died and were removed out of, etc. as appears from the next verse. It being frequent in the Hebrew tongue under one verb expressed to understand another agreeable to it. See Examples in the Hebrew, Gen. 43. 33, 34. Exod. 18. 12. and 25. 2. Prov. 25. 22. , out of the villages, and out of the fields. 14 And they gathered them together upon heaps n Which doubtless they cast into their rivers, or pits, etc. though that be not here mentioned. God would not instantly and wholly take them away, both to convince them of the truth of the miracle, and to make them more sensible of this judgement and more fearful of bringing another upon themselves. , and the land stank. 15 But when Pharaoh saw that there was respite, * chap. 7. 14. he hardened his heart, and harkened not unto them, as the LORD had said. 16 And the LORD said unto Moses, Say unto Aaron o God, it seems, gave him no warning, because he shown himself in the very last plague to be both per●…idious and incorrigible. Others think, he was forewarned, though that be not here expressed. , Stretch out thy rod, and smite the dust of the land, that it may become louse p So the Hebrew word is rendered by all the jewish and most other Interpreters. But it is probable, that what is said of the locusts, Exod. 10. 14. was true of these, that they were much more loathsome and troublesome then ordinary. throughout all the land of Egypt. 17 And they did so▪ for Aaron stretched out his hand with his ro●… and smote the dust q Which was not fit matter to produce lice, and therefore shows this work to be divine and miraculous. of the earth, and it 〈◊〉 〈◊〉, in man and in beast: all the dust of the ●…d * i e. A great part of it, the word all being commonly so understood in Scripture. 〈◊〉 became lice, throughout all the land of Egypt. 18 And the Magicians did so r (i. e.) Endeavoured to do so. Thus to enter, Mat. 7. 13. is put for striving to enter, Luk. 13. 24. Thus men are said to deliver, Gen. 37. 21. to fight, jos. 24. 9 to return, jos. 10. 15. when they only attempted or endeavoured to do so. And therefore when it is said in any of the plagues that the Magicians did so, it is not to be understood, that they really did the same thing, but that they endeavoured to do so, and that they did something which looked like it. with their enchantments to bring forth louse, but they could not s It was as easy for them to produce louse as frogs, but God hindered them, partly to confound them and their devilish arts, and to show that what they did before was only by his permission, and partly to convince Pharaoh and the Egyptians of their vanity in trusting to such impotent Magicians, and in opposing that God who could control and confound them, when he pleased. : so there were lice upon man and upon beast. 19 Then the Magicians said unto Pharaoh, This is * 1 Sam. 6. 9 the finger t Which is either Synecdochically for the hand, as it is Exod. 31. 18. Psal. 8. 3. and 144. 1. or metaphorically for the power or virtue, as Luk. 11. 20. compared with Mat. 12. 28. of God u Of that supreme God, whom both the Egyptians and other heathen idolaters, acknowledged as superior to all men and Idols and Devils. This they said, lest they should be thought inferior to Moses and Aaron in magical art. But hereby they own the sovereign God to be on Israel's side, and yet, like the Devils, they proceed to fight against him. . And Pharaohs heart was hardened, and he harkened not unto them x Either to his Magicians, of whom he last spoke: or rather to Moses and Aaron, as the following words show. For relatives oft belong to the remoter antecedents, as Gen. 19 13. 1 Sam. 7. 17. Mark 2. 13. , as the LORD had said. 20 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, lo, he cometh forth to the water, and say unto him, Thus saith the LORD, let my people go, that they may serve me. 21 Else, if thou wilt not let my people go, behold, I will send ‖ Or, a 〈◊〉 of noisome beasts, etc. swarms of flies y Heb. a mixture, of infects or flies, as appears from Psal. 78. 45. which were of various kinds, as bees, wasps, gnats, hornets, etc. infinite in their numbers, and doubtless larger and more venomous and pernicious than the common ones were. upon thee, and upon thy servants, and upon thy people, and into thine houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. 22 And * chap. 9 4, 26. and 10. 23. and 12. 13. I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there, to the end that thou mayest know that I am the LORD in the midst of the earth z Either 1. of the w●…e earth, and consequently of Egypt, that I am not o●…ly the Lord of Israel, but of thee and thy dominions too. God is here spoken of after the manner of earthly Princes, who use to reside in the midst of their Kingdoms that they may more conveniently rule and influence them. Or rather 2. of Goshen, the words being properly thus rendered, that I the Lord am in the midst of that land, to wit, the land of Goshen now spoken of, to defend and preserve it. For God is said to be in the midst of them whom he protects, Deut. 7. 21. and 23. 14. jos. 3. 10. Psal. 46. 5. and not to be in the midst of others whom he forsakes and designs or threatens to destroy, Num. 14. 42. Deut. 1. 42. and 31. 17. Compare Exod. 33. 3. with 34. 9 . 23 And I will put † Heb. a redemption. a division a Heb. a redemption or deliverance, i. e. a token or mean of deliverance, by a Metonymy; a wall of partition, by which I will preserve the Israelites whilst I destroy the Egyptians. between my people, and thy people: ‖ Or, by to morrow. to morrow shall this sign be b This he ●…aith, ●…y t●… gain the more belief to himself in what he now 〈◊〉 should further speak in God's name to them; and par●…●…o warn them of their danger, and make their disobedience more inexcusable. . 24 And the LORD did so c Immediately by his own word, and not by M●…ses his rod, le●…t the Egyptians should think it was a Magician's wand, and that all Moses his works were done by the power of the Devil. : and * Wisd. 16. 9 Psal. 105. 31. there came a grievous swarm of flies d Heb. an heav●… mixture of flies▪ heavy, i. e. either great, as this Hebrew word is used, Gen. 41. 31. Isa. 32. 2. or mischievous and troubles●…me: or rather, numerous, as it is taken, Gen. 50. 9 Numb. 11. 14. 1 King. 3. 9 compared with 2 Chron. 1. 10. into the house of Pharaoh, and into his servants houses, and into all the land of Egypt: the land e (i. e.) Either the fruits and products of the land: or rather the inhabitants of the land, as the word land is taken, Gen. 41. 36. 1 Sam. 27. 9 many of the people were poisoned or stung to death by them, as appears from Psal. 78. 45. See also the book of Wisdom, chap. 16. 9 was ‖ Or, destroyed. corrupted by reason of the swarm of flies. 25 And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. 26 And Moses said, It is not meet f Heb. Not right, neither in God's eyes, who hath appointed us the place, as well as the thing: nor in the Egyptians eyes, as it follows. so to do: for we shall sacrifice the * Gen. 43. 32. and 46. 34. abomination of the Egyptians g That which the Egyptians abhor to kill or to see killed; as not only Scripture, but profane Authors, as Diodorus, and Tully, and juvenal, witness, because they worshipped them as Gods, as is notoriously known. to the LORD our God: Lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us h It was a just fear. For when once a Roman had but killed a cat, though imprudently, the people tumultuously met together and beset his house and killed him in spite of the King and his Princes, who used their utmost power and diligence to prevent it. ? 27 We will go * chap. 3. 12. three day's journey into the wilderness, and sacrifice to the LORD our God, as * chap. 3. 18. he shall command us i For we know not what kind or number of sacrifices to offer to him, till we come thither. . 28 And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness: only you shall not go very far away: entreat for me. 29 And Moses said, Behold, I go out from thee, and I will entreat the Lord, that the swarms of flies may departed from Pharaoh, from his servants, and from his people to morrow: but let not Pharaoh deal deceitfully any more, in not letting the people go to sacrifice unto the LORD. 30 And Moses went out from Pharaoh, and entreated the LORD. 31 And the LORD did according to the word of Moses: and he removed the swarms of flies from Pharaoh, from his servants, and from his people: there remained not one. 32 And Pharaoh hardened his heart at this time also, neither would he let the people go. CHAP. IX. 1 THAN the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 2 For if thou refuse to let them go, and wilt hold them still, 3 Behold the hand of the LORD a In an immediate manner, not by my rod, that thou mayest know, it is not I, but the Lord, which doth all these things to thee. is upon thy cattle b Which they kept for their wool or milk, or manifold uses and services, though not for food and sacrifice. , which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. 4 And * chap. 8. 22. the LORD shall sever between the cattle of Israel and the cattle of Egypt, and there shall nothing die of all that is the children's of Israel. 5 And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. 6 And the LORD did that thing on the morrow, and * Psal. 78. 48. all c Either of all sorts; or a very great number of them, as the word all is frequently used; or rather, all that were in the field, as it is expressly limited, ver. 3. but not all absolutely, as appears from ver. 9 19, 25. and chap. 14. 23. the cattle of Egypt died, but of the cattle of the children of Israel died not one. 7 And Pharaoh sent, and behold, there was not one of the cattle of the Israelites dead. And * chap. 7. 14. the heart of Pharaoh was hardened, and he did not let the people go. 8 And the Lord said unto Moses, and unto Aaron, Take to you handfuls of ashes of the furnace d To mind them of their cruel usage of the Israelites in their furnace, of which see Deut. 4. 20. jer. 11. 4. , and let Moses e Both were to take them up, but M●…ses only to sprinkle them, as at other times Aaron only did the work, to show that they were but instruments, which God could use as he pleased, and God was the principal Author of it. sprinkle it towards the heaven, in the sight of Pharaoh. 9 And it shall become small dust in all the land of Egypt, and shall be a * Rev. 16. 2. boil breaking forth with blains f A burning scab, which quickly raised blains and blisters: whereby they were both vehemently inclined to scratch themselves, and yet utterly disenabled from it by its great soreness. , upon man, and upon beast, throughout all the land of Egypt. 10 And they took ashes of the furnace, and stood before Pharaoh, and Moses sprinkled it up toward heaven: and it became a * Deut. 28. 27. boil g God multiplying that dust and heating it and then dispersing it over all the land and causing it to fall and rest upon the bodies of the Egyptians. breaking forth with blains, upon man, and upon beast. 11 And the Magicians could not stand before Moses h As they hitherto had done, both as spies and as adversaries, for though their understandings were convinced of God's hand and infinite power, yet their hearts were not changed, but for their worldly interest they persisted to rebel against their light, and therefore are justly plagued. It was no favour to Pharaoh, that the plague was not upon him, but only a reservation to a greater mischief, as it follows. , because of the boiles: for the boil was upon the Magicians, and upon all the Egyptians. 12 And the LORD hardened the heart of Pharaoh, and he harkened not unto them, * chap. 4. 21. as the LORD had spoken unto Moses. 13 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go that they may serve me. 14 For I will at this time, send all my plagues upon thine heart i Or, into thy heart: Thou hast hitherto not felt my plagues upon thy own person, or thy body, but I shall shortly reach and wound it, and that not only in the skin; as the magicians and others are now smitten▪ but even to thy heart, such as shall make thy heart sick, Mic. 6. 13. such as shall give thee a mortal and irrecoverable wound. Some understand it of inward and spiritual judgements upon Pharaohs heart, such as hardness of heart. But that plague had been inflicted upon him, and is recorded before this time. And Pharaohs heart being here opposed to his servants and people seems rather to denote his person, the heart or soul being often put Synecdochically for the whole man. , and upon thy servants, and upon thy people: that thou mayest know that there is none like me in all the earth. 15 For now I will stretch out mine hand, that I may smite thee and thy people with pestilence k (i. e.) Not properly so called, but largely, as the word is used, Host 13. 14. with an utter and irrecoverable destruction. This relates partly to the kill of the firstborn, which plague did more immediately and nearly concern both him and his people, and principally to their destruction in the Red Sea. , and thou shalt be cut off from the earth. 16 And in very deed, for this cause have I † Heb. made thee stand. raised thee up l So the Hebrew word is translated; Rom. 9 17. I have raised thee up out of thy first nothing into thy being and life and kingdom, and upheld thy being and reign even in the midst of thy tyranny. Heb. I have made thee to stand, i. e. to remain alive and untouched, when thy Magicians could not 〈◊〉 〈◊〉 ●…1. I have preserved thee in life, not for want of power to destroy thee, as thou mayst fancy, nor for want of provocation from thee, but for my own glory. , for to show in thee my power m In those mighty works which have been occasioned by thy rebellion, and obstinacy. , and that my Name n My being and providence, and my manifold perfections, my patience in bearing thee so long, my justice in punishing thee, my power in conquering thee, my wisdom in overruling thy pride and tyranny and cruelty to thy own destruction and the redemption of my oppressed people, and my faithfulness in making good my promises to them, and my threaten to thee. may be declared throughout all the earth. 17 As yet exaltest thou thyself against my people o (i. e.) Against me acting for my people. The gracious God takes what is done to or against his people, as done to or against himself. See Zech. 2. 8. Matth. 25. 40, 45. Act. 9 4, 5. , that thou wilt not let them go? 18 Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof p Since they were a Kingdom or a Nation. , even until now. 19 Send therefore now, and gather thy cattle q This forewarning God gives, partly to mitigate the severity of the judgement; partly that a considerable number of Horses might be reserved for Pharaohs expedition chap. 14. partly to show the Justice of God in punishing so wicked and obstinare people, as would take no warning neither from God's words, nor from his former works; and partly to make a difference between the penitent and the incorrigible Egyptians. , and all that thou hast in the field: for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. 20 He that feared the word of the LORD amongst the servants of Pharaoh made his servants and his cattle flee into the houses. 21 And he that † Heb. set not 〈◊〉 heart unto. regarded not the word of the LORD, left his servants and his cattle in the field. 22 And the LORD said unto Moses, stretch forth thine hand toward heaven, that there may be * Rev. 16. 21. hail in all the land of Egypt upon man r (i. e.) Upon those men that presumed to continue in the field after this admonition. , and upon beast, and upon every herb of the field, throughout all the land of Egypt. 23 And Moses stretched forth his hand toward heaven, and the LORD sent thunder and hail, and the fire ran along upon the ground s Devouring both Herbs and Cattle which were upon it, Ps. 78. 47, 48. and 105. 32, 33. , and the LORD reigned hail upon the land of Egypt. 24 So there was hail, and fire mingled with the hail t Which strange mixture much increased the miracle. , very grievous, such as there was none like it, in all the land of Egypt, since it became a Nation u For that Hail and Rain did sometimes, though but seldom, fall in Egypt, is attested by divers eye witnesses. . 25 And the hail smote throughout all the land of Egypt, all that was in the field, both man and beast, and the hail smote every herb of the field, and broke every tree of the field x (i. e.) Most of them or Herbs and Trees of all sorts, as appears from chap. 10. 12, 15. See before ver. 6. . 26 * chap. 8. 22. and 11. 7. Only, in the land of Goshen y It seems the Egyptians that dwelled there were spared for the sake of their Neighbours the Israelites: Which great obligation probably made them more willing to lend their jewels to them, chap. 12▪ 35. , where the children of Israel were, was there no hail. 27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time y I now plainly see and freely acknowledge my sin in striving with God. He seems not to deny that he had sinned before, for even the light of nature would discover his sin in breaking his Faith and the word of a King given to Moses for Israel's dismission. : the LORD is righteous, and I and my people are wicked. 28 Entreat the LORD, (for it is enough) that there be no more z Or, and let it be enough, (let God content himself that he hath punished me so long, and that I have confessed my sin and promised amendment) that there may be hereafter no more. † Heb. 〈◊〉 of God. mighty thunderings and hail, and I will let you go, and ye shall stay no longer. 29 And Moses said unto him, Assoon as I am gone out of the City, I will spread abroad my hands unto the LORD, and the thunder shall cease, neither shall there be any more hail: that thou mayest know how that the * 〈◊〉. 24. 1. earth is the LORDS a Or, that this land is the Lords, even his whom thou deniedst to have any jurisdiction in it, or over thee, Exod. 5. 2. Or the Earth is put for the World, the Heaven and the Earth, q. d. That thou mayst see that he can either cause the Heavens to send forth such Thunders and Hails, or restrain them, as he pleaseth. . 30 But as for thee and thy servants, I know that ye will not yet fear the LORD God. 31 And the flax and the barley b Which were not so necessary for humane life as the Wheat and Rye. Thus God still sends smaller judgements to usher in the greater. was smitten: for the barley was in the ear, and the flax was bolled. 32 But the wheat and the rye were not smitten: for they were † Heb. hidden or dark. not grown up c The Hebrew word may be rendered either dark or hid, to wit, under the ground, whereby it was secured from this stroke: or late, as divers of the Hebrews and other Interpreters render it. This kind of Corn coming later up, was now tender and hidden either in the ground, or in the Herb: whereby it was in some measure secured both from the fire by its greenness and moisture, and from the hail by its pliableness and yielding to it, whereas the stalks of Barley were more dry and stiff, and therefore more liable to the Hail and Fire. . 33 And Moses went out of the City d That being solitary he might pour forth his heart in servant prayers. from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the Earth. 34 And when Pharaoh saw that the rain, and the hail, and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. 35 And the heart of Pharaoh was hardened; neither would he let the children of Israel go, as the LORD had spoken † Heb. by the hand of Moses. by Moses. CHAP. X. 1 AND the LORD said unto Moses, Go in unto Pharaoh: for * chap. 4. 21. and 7. 14. I have hardened his heart, and the heart of his servants, that I might show these my signs before him. 2 And that * Psal. 78. 5. thou mayst tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done amongst them: that ye may know how that I am the LORD. 3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? Let my people go, that they may serve me. 4 Else, if thou refuse to let my people go, behold, to morrow will I bring the * Wisd. 16. 9 locusts into thy coasts. 5 And they shall cover the † Heb. eye. face of the Earth, that one cannot be able to see the Earth, and * Joel 1. 4. they shall eat the residue of that which is escaped a The Wheat and the Rye, the staff of their lives. , which remaineth unto you from the hail, and shall eat every tree b The fruits and leaves of every tree. which groweth for you out of the field. 6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians, which neither thy fathers, nor thy father's fathers have seen c Such for number, or shape, or mischievous effects, as were never seen before. , since the day that they were upon the Earth unto this day. And he turned himself, and went out from Pharaoh. 7 And Pharaohs servants said unto him, How long shall this man be a snare d An occasion of sin and destruction. See Exod. 23. 33. jos. 23. 1●…. unto us? let the men go, that they may serve the LORD their God: knowest thou not yet, that Egypt is destroyed? 8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go serve the LORD your God: but † Heb. who and who, etc. who are they that shall go? 9 And Moses said, We will go with our young, and with our old, with our sons, and with our daughters, with our flocks, and with our herds will we go, for we must bold a feast unto the LORD e A feast upon a sacrifice, wherein all are concerned, and therefore all must be present and ready to do what God requires us. . 10 And he said unto them, Let the LORD be so with you, as I will let you go f I wish God may be no more ready and willing to be with you and to do you good than I am willing to let you go. , and your little ones. Look to it, for evil is before you g Either 1. Evil of sin. You have some ill design against me, either to stir up Sedition or War against me, or utterly to departed out of my Kingdom. Or rather 2. Evil of calamity or mischief. 1. Because it is here said to be before their faces, whereas evil designs are in men's hearts, and the fair pretences wherewith they cover them are said to be before their faces. 2. The word of caution he gives to them, look to it or take ●…eed, seems to imply that he speaks not of the evil they designed against Pharaoh, but of that which they would unavoidably bring upon themselves from so potent a King, by the refusal of such fair offers and continuing in such insolent and unreasonable demands. . 11 Not so: go now ye that are men and serve the LORD, for that ye did desire † Which was not true, but only was gathered by him out of their declared intention of going to sacrifice, wherein he thought the presence of the Women and Children wholly unnecessary. : and they were driven out from Pharaohs presence. 12 And the LORD said unto Moses, stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land b This is no unusual Plague in Africa and Arabia, where, when the harvest is ripe, they frequently come in vast numbers and eat up all their Corn, and what they do not eat they infect with their touch and the moisture coming from them, and afterwards dying in great numbers they poison the Air and cause a pestilence. So that it is no wonder that Pharaoh and his Servants were so concerned for this Plague, so well known to them, especially considering, that this was like to be far worse than all of the same kind which they had either seen or heard of. , even all that the hail hath left. 13 And Moses stretched forth his rod over the land i Over divers parts of the Land, shaking his rod towards the several quarters of it. of Egypt, and the LORD brought an East-wind k Which in those parts is a most violent and pernicious wind, Exod. 14. 21. Numb. 11. 31. and a dry wind, and therefore fit for the engendering of those Creatures. This wind brought them from Arabia, where they are in great numbers, as we have seen ver. 12. though God miraculously increased their numbers and their power of doing mischief. upon the land, all that day, and all that night, and when it was morning, the East-wind brought the locusts. 14 And * Psal. 78. 46. and 105. 34. the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they: before them there were no such locusts as they, neither after them shall be such † Quest. How can this be true, when the same words are used of the locusts in Ioe●…s time? Answ. It might be true of both in divers respects, of these for number and quality, of them for long continuance, for they lasted three or four years, when these were but for a little time; of these for Egypt, of them for Iud●…a, where they were fixed. . 15 For they covered the face of the whole earth, so that the land was darkened l Either by their flying in vast numbers and so darkening the air, as they have oft times done: or by covering the green and lightsome herbs and productions of the earth with their dark and direful bodies. , and they did eat every herb of the land, and all the fruit of the trees, which the hail had left m How could this be, when the hail had smitten every herb, and broken every tree, chap. 9 25. Ans. 1. There seems to have been some distance of time between these two plagues, in which space, new productions might be sprouting forth both out of the ground and from the trees. 2. The words all and every are commonly understood of the greatest part. , and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. 16 Then Pharaoh † Heb. hastened to call. called for Moses and Aaron in haste n Because this kind of plague in itself was most pernicious, whereby whole countries had been wasted and grievous famines and pestilences caused, and was mightily aggravated by the vengeance of God and by the peculiar quality of these Locusts, which did not only fall upon their herbs and fruits, as they use to do, but invade their very houses, ver. 6. infect their meats, fill their beds, poison them with their stink and with their venomous bitings, whereby they killed many men, as it is written in the book of Wisdom, chap. 16. ver. 19 : and he said, I have sinned against the LORD your God, and against you o By contempt of your great and terrible works, by breach of my promise made to you, and by my denial of your just desires and commands given to me in his name whom I now find and feel to be the almighty and sovereign God. . 17 Now therefore forgive, I pray thee, my sin only this once p I desire no further favour, I will no more offend nor need your pardon. , and entreat the LORD your God, that he may take away from me this death q This deadly plague, compare 2 King. 4. 40. and 2 Cor. 11. 23. Besides it did destroy the life of herbs and trees, yea of beasts and men, either directly, or at least by consequence in depriving them of the necessary supports of life. only. 18 And he went out from Pharaoh, and entreated the LORD. 19 And the LORD turned a mighty strong West-wind r Heb. a wind of the Sea, i. e. coming from the Sea, called there the great Sea, and the Mediterranean Sea, from whence came the Northwest wind, which did blow the locusts directly into the Red-sea. , which took away the locusts, and † Heb. fastened. cast them s Cast them, as the Hebrew word signifies, with a great noise, and with great force, so as they should never rise again to molest them. * Joel. 2. 20. into the Red-sea t Heb. the sea of bulrushes, so called from the great number of bulrushes near its shore, Or, the sea of bounds or limits, q. d. the narrow sea, whereas they could see no bounds nor shore beyond the Mediterranean Sea. It was called the Arabian gulf, and by others the Red-sea, either from its red sand; or rather from Esau, called also Edom, which signifies red, Gen. 25. 30. from whom as the adjoining country was called Edom, or red, so this was called the Red-sea. : there remained not one locust in all the coasts of Egypt. 20 But the LORD * chap. 4. 21. hardened Pharaohs heart, so that he would not let the children of Israel go. 21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, † Heb. that one may feel darkness even darkness which may be felt u It is an hyperbolical expression, such being very frequent both in Scripture and in all authors. For darkness being only a privation cannot be properly felt, yet it might be felt in its cause, to wit, those thick and gross vapours which filled and infected the Air. But the place may be rendered thus, that there may be darkness— after that (so the Hebrew Va●… is sometimes used, as Micb. 7. 13.) the darkness (i. e. the darkness of the night, or the common and daily darkness) is departed or removed, and the time of the day come: for so the root, from whence this word may be derived, signifies, Exod. 13. 22. And to this purpose the words are rendered by the Chaldee and Syriack, and some others, and the sense is, that the darkness may continue in the daytime as well as in the night. . 22 And Moses stretched forth his hand toward heaven: and there was a * Psal. 105. 28. thick darkness in all the land of Egypt three days. 23 They saw not one another x Because these gross and moist fogs and vapours did not only quite shut out the light of the heavenly bodies, but also put out their candles or other artificial lights, or at least so darken them that men could have no benefit by them. , neither risen any from his place y Place here may be taken, either▪ 1. more strictly and particularly: so the sense is, the horror of that darkness was so great that they durst not remove at all, but stood or sat where the darkness found them, like men astonished or affrighted, and therefore unmoveable, having their minds disturbed, being terrified with their guilty Consciences, which most affect men in the dark, and with the dreadful noises which they heard, Wisd. 17. 5. and with the apparitions of evil Angels, as may seem from Psal. 78. 49. where the plague of evil Angels is put instead of this plague of darkness, which therefore is omitted in that place where all the rest are reckoned up. Or rather 2. more largely, for their own houses or dwellings, for so the Hebrew word is certainly used, Exod. 16. 29. So the sense is, they did not stir abroad out of their houses upon their most necessary occasions. Obj. He saith not that they could not go, but that they could not rise from their place, which may seem to limit this expression to their particular places. Ans. The word, to rise, is commonly put for going about any business, and here it is a pregnant word, as they call it, and implies going in it, none arose, viz. to go or remove, from his place. And rising cannot be properly taken here for that particular posture, unless we will suppose that this darkness found all men sitting, which is absurd to imagine. for three days: * Wisd. 18. 1. chap. 8. 22. but all the children of Israel had light in their dwellings z Whereby they might have conveyed themselves and families and goods away, as afterwards they did in haste: but they waited for Moses his orders, and he for God's command, and God intended to bring them forth not by stealth, but in a more honourable and public manner, in spite of all opposition. . 24 And a Or, Therefore: or Then, to wit, after the darkness was either wholly or in part removed. Pharaoh called unto Moses, and said, Go ye, serve the LORD: only let your flocks and your herds be stayed b Either as a pledge of your return after your sacrifice is ended: or as a recompense for the cattle which I have lost by your means. : let your little ones c And consequently the women, whose help and service was necessary for their little ones in divers regards. also go with you. 25 And Moses said, Thou must give † Heb. into our hands. us * i e. Suffer us to take of our own stock. also sacrifices, and burnt-offerings, that we may sacrifice unto the LORD our God. 26 Our cattle also shall go with us, there shall not an hoof be left behind, for thereof must we take to serve the LORD our God: and we know not with what we must serve the LORD until we come thither d Which was not a pretence, but a real truth. For this being a solemn and extraordinary sacrifice by the express and particular appointment of God, they knew not either of what kinds, or in what number or manner their sacrifices must be offered. And for all these things they did not receive particular directions till they came to mount Sinai. . 27 But the LORD * chap. 14. 4, 8. hardened Pharaohs heart, and he would not let them go. 28 And Pharaoh said unto him, Get thee from me, take heed to thyself: see my face no more: for in that day thou seest my face, thou shalt die. 29 And Moses said, thou hast spoken well e Heb. right, not morally, for so it was very ill said; but logically, that which agrees though not with thy duty, yet with the event and truth of the thing: for as thou hast warned me to see thee no more, so I in the name of God assure thee, that thou shalt see me no more, to beg my prayers, or to be helped out of thy troubles by my means. And therefore that discourse of Moses to Pharaoh, which follows chap. 11. 4, etc. though it be put there out of its order and proper place, as many other passages are, yet was delivered at this time and upon occasion of these words. , I will see thy face again no more. CHAP. XI. 1 AND the LORD said unto Moses a Either 1. Whilst Moses was not yet gone out of Pharaohs presence: So God might suggest this to his mind, as he did other things to Michaiah, when he was before Ahab and jehosaphat, 1 King. 22. or rather 2. before his last coming to Pharaoh, and the words may be rendered thus, Now the Lord had said unto Moses. And this is here added, as the reason why Moses spoke so boldly to Pharaoh, because God had assured him of a good issue. , Yet will I bring one plague more upon Pharaoh, and upon Egypt, afterwards he will let you go hence, * chap. 12▪ 31, 33, 39 when he shall let you go, he shall surely thrust you out hence altogether b Men and women and children and cattle, and all that they had, which he would never do before. . 2 Speak now in the ears of the people, and let every man borrow of his neighbour c The Israelites who at first lived distinctly by themselves when they were greatly multiplied, and Pharaoh began to cast a jealous eye upon them and to take cruel counsels against them, were more mixed with the Egyptians, as appears from chap. 12. 12, 13. and many other places, either by their own choice, that they might receive protection and sustenance from them; or rather by Pharaohs design, who planted many of his own people among them, to watch and chastise them, Exod. 1. 11. and, it may be, removed some of them from Goshen to the parts adjoining to it which were inhabited by his people. , and every woman of her neighbour, * chap. 3. 22. and 12. 35. jewels d Or, vessels, as the Hebrew word properly signifies; for they might more plausibly ask, and the Egyptians would with less suspicion lend them vessels, which might be proper and useful both for their sacrifices and feasts, than Jewels for which they had no present need or use. of silver, and jewels of gold. 3 And the LORD gave the people favour in the sight of the Egyptians; Moreover, the man * Eccl. 45. 1. Moses was very great in the land of Egypt, in the sight of Pharaohs servants, and in the sight of the people e Therefore they complied with their request not only out of love to the people, but out of fear of Moses, lest he should punish them severely in case of refusal. . 4 And Moses said f To Pharaoh, before his departure, as appears by comparing ver. 8. with chap. 10. 29. And therefore the three first verses of this chapter come in by way of parenthesis, and now he returns to the story, and sets down the last words which Moses spoke to Pharaoh for a final parting. , Thus saith the LORD, About Midnight will I go out g God is said to go out or go forth, or come down, etc. by way of condescension to the custom and capacity of men, when he doth any eminent act of power either in way of Justice or mercy. into the midst of Egypt. 5 And all the firstborn of the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne h Either now actually, ruling with his father, as Solomon did even whilst David lived, 1 King. 1. 34. or more probably, he that is to sit, the present time for the future, he whose right this is by the custom of Egypt, and by the law of Nations. , even unto the firstborn of the maid-servant that is behind the mill i The poor captive slave that was in the prison, as it is, chap. 12. 29. and there did grind at the Mill. In those times and places they had divers Mills, which were not turned about by wind or water, as ours are, but by the hands of their servants, who for that purpose stood behind the mill and so with hard labour turned it about. See judg. 16. 21. Isa. 47. 1, 2. Lam. 5. 13. , and all the firstborn of beasts. 6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. 7 * chap. 8. 22. But against any of the children of Israel shall not a dog move his tongue k In stead of those loud cries of the Egyptian families, there shall be so great a tranquillity among the Israelites, that even the dogs, which are sensible of and awaked and provoked by the least noise, shall not be stirred up by them. , against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel. 8 And * ch. 12. 31, 33. all these thy servants l Thy Courtiers and great Officers, who now are so insolent and obstinate. shall come down unto me ‖ Both by their own inclination and necessity, and in thy name and by thy command. , and bow down themselves unto me, saying, Get thee out, and all the people that † Heb. that is at thy feet. follow thee m That are under thy conduct and command, as this or the like expression is used Iud●…. 4. 1●…. 1 King. 20. 1●…. 2 King. 3. 9 Isa. 41. 2. ; and after that I will go out: and he went out from Pharaoh in † Heb. heat of anger. a great anger n Not so much for the affront offered to himself, as for his incurable rebellion against God. Compare Mark 3. 5. . 9 And * chap. 3. 19 the LORD said unto Moses, Pharaoh shall not hearken unto you, that * chap. 7. 3. my wonders may be multiplied in the land of Egypt. 10 And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaohs heart, so that he would not let the children of Israel go out of his land. CHAP. XII. 1 AND the LORD spoke a Had spoken, before the three days darkness, as may appear by comparing ver. 3. and 6. of this chapter with chap. 11. 4. And the mention of it was put off by him till this place, aswell that he might not interrupt the history of all the plagues, as that he might give the whole institution of the Passeover together. unto Moses and Aaron, in the land of Egypt, saying: 2 This month b The first month after the vernal Equinox, called Abib, Exod. 13. 4. and 23. 1●…. Deut. 16. 1. and Nisan▪ Neh. 2. 1. Esth. 3. 7. containing part of our March, and part of April. shall be unto you the beginning c Heb. the head: which, I conceive, notes not so much the order, which is more plainly mentioned in the following words, as the eminency of it, that it shall be accounted the chief and principal of all months, as the Sabbath hath been called by some, the queen of days. And justly must they prefer this month before the rest, whether they looked backward to their prodigious deliverance from Egypt therein, or forward to their spiritual redemption by Christ, and to the acceptable year of the Lord, Luk. 4. 19 for in this very month our Lord Jesus suffered, joh. 18. 28. of months: it shall be the first month of the year unto you d Heretofore your first month for all affairs hath been Tisri, which in part answers to our September, and is the first month after the Autumnal Equinox; and so it shall be to you still as to civil affairs, as it appears from Exod. 23. 16. and 34. 22. and Levit. 25. 8, 9, 10. but as to Sacred and Ecclesiastical matters this shall henceforth be your first month. . 3 Speak ye unto all the Congregation of Israel, saying, in the tenth day e Partly that they might have the lamb ready for the Sacrifice, and might not be distracted about procuring it when they should be going to use it; partly that by the frequent contemplation of the lamb, as a sign appointed by God, they might have their saith strengthened as to their approaching deliverance, and afterwards might have their minds quickened to the more serious consideration of that great deliverance out of Egypt, and of that more glorious deliverance from Hell by Christ the true Passeover, which should be offered for them; partly to teach the Church in all ages, how necessary a thing preparation is to the solemn duties and exercises of Religion; and partly to signify, that Christ should be first set apart and separated to the Ministry, which was done 3 or 4 Prophetical days, i. e. years, before his death, and afterwards offered: Most of which reasons being perpetual, it may seem this usage was so too, and not for the first passover only. of this month, they shall take to them f Into their houses, where the jews tell us he was tied to the bed's post. every man a lamb g Or, Kid, ver. 5. for the same word signifies both, though a lamb was commonly used, and a kid only in case of the want of a lamb: and the Chaldee and LXX do almost constantly translate the Hebrew word lamb. And Christ is seldom or never typified by a kid, but generally by a lamb, as he is called joh. 1. 29. partly for his innocency, meekness, patience, etc. but principally with respect to this 〈◊〉 lamb▪ in stead whereof he was in due time to be offered, whence he is called our Passeover, 1 Cor. 5. 7. , according to the house of their fathers * Or, kid. , a † A ●…amb was to be disposed of to every house or family, according to its quantity or the numbers of persons in it, as the next verse explains it. The several families are called the houses of their fathers, because they consist of those persons which come from one father or grandfather. The people were divided into Tribes, the Tribes were subdivided into Families, and the Families again into Houses, which were like sprigs taken from the greater branches and planted apart, and each of these had their several fathers, from whom they were denominated, as here they are. lamb for an house. 4 And if the household be too little for the lamb h (i. e) For the eating of the whole lamb at one meal, according to the rule, ver. 8, 10. If the persons be so few that they cannot eat it up without gluttony. , let him and his neighbour next unto his house, take it i Or rather thus, word for word, And, or Then he (the master of that Family) shall take also his neighbour next unto his house, he shall take him and his family into society with himself, they shall join together. according to the number of the souls k Or, persons, i. e. as the two families shall consist of more or fewer persons. I suppose, the meaning is, that if his next neighbour's family were of itself sufficient for the eating of the whole lamb, that he should pass over that to the next small family, which being joined with his might make up a fit number, which, as the Hebrew Doctors tell us, was ten, besides women and children. : every man according to his eating † (i. e) According to the proportion which he can or commonly doth eat. The meaning is this, The whole lamb being to be eaten at once, and a sufficient number being necessary to that end, and there being great variety in men's stomaches and meals, they were to give allowance for that, and to take either more or fewer persons, as their stomaches were better or worse. , shall make your count for the lamb. 5 Your lamb shall be without blemish l Without any deformity or distemper of body. Heb. perfect. Of which see Levit. 22. 22, etc. Deut. 15. 21. and 17. 1. And this the very light of nature taught the heathens to observe in their Sacrifices. This property was required, both to typify Christ, a lamb without spot or blemish, Heb. 9 14. 1 Pet. 1. 19 and to instruct us, that all our services to God must be as perfect as possibly may be. , a male m Partly because that was better and more perfect than the female, whence a male is opposed to a corrupt thing, Mal. 1. 14. and partly to typify the man Christ Jesus. † Heb. Son of ●… year. of the first year n (i. e.) A year old, when it is in its vigour and perfection and the fittest type of Christ. Most explain it thus, that it was not to be more than a year old, but it might be much less, seeing it might be offered to God any time after it was 8 days old, Exod. 22. 30. Levit. 22. 27. But though it was then fit to be offered to God, it was not very fit to be eaten by men. And the Hebrew phrase the son of a year seems to require a years age, as S●…ul is called the son of one year, 1 Sam. 13. 1. when he had reigned one whole year. And it is remarkable, that he doth not say the son of this or that year, which might agree to one brought forth that year, though it was much younger than a year, but the son of a year, without any restrictive article. : ye shall take it out from the sheep, or from the goats n Heb. and from the goats: If you want a lamb, you shall take a kid of or from the goats. But the particle and is here well rendered or as it is used, Gen. 13. 8. Exod. 21. 17. compared with Mat. 15. 4. Psal. 8. 4. ●…pared with Heb. 2. 6. . 6 And ye shall keep it up o Separate it from the rest of the flock, and keep it in a safe place: the reasons of which see ver. 3. until the fourteenth day of the same month: and * Leu. 23. 5. Num. 9 3. and 28. 16. Deut. 16. 1. the whole assembly p Or rather, every assembly, to wit, every such society as meet together for the eating of the lamb. And the assembly is said to kill it, because one person did it in their name and by their appointment, in which manner and upon which reason the whole congregation is said to stone a man, Levit. 24. 14, 16. Numb. 15. 35. Deut. 22. 21. It is probable it was killed by the master of the family, who was a Priest in his own Family, etc. of the Congregation of Israel shall kill it † Heb. between the two evenings in the evening q Heb. between the evenings or the two evenings, i. e. between the beginning and end of the evening. The evening is one third part of the day, and one of the appointed and usual times of devotion, as appears from Psal. 55. 17. Dan. 6. 10. and it begun at their ninth, or our third, hour, as may be gathered from Act. 3. 1. For then the Sun began more sensibly to decline, whence that time is fitly called by the jews the first evening, and that was the time of the evening Sacrifice; the second evening was when the Sun was setting or set. Between these it was to be killed. This had a respect both to the time of the World's age when Christ came, which was its evening, or declining time, or end, Heb. 1. 2. and 9 26. 1 Pet. 1. 20. and the time of the day in which Christ our Passeover was killed, Mat. 27. 46. 50. Mark 15. 25, 33, 34. . 7 And they shall take of the blood r This was afterwards restrained to the Priests, but at this time it was allowed to the masters of families, as their present circumstances required. , and strike it s With a bunch of hyssop, ver. 22. on the two side-posts, and on the upper door-post of the houses wherein they shall eat it t As a badge of distinction between their houses and the Egyptians, not to direct the destroying Angel where they were, who could as well discern the houses as the blood in the night, but to direct their thoughts to Christ, whose blood was hereby evidently typified, by whose merits and mediation they obtained this preservation and deliverance from Egypt, as well as that great deliverance from Hell. . 8 And they shall eat the ●…lesh in that night u (i. e.) The night following the fourteenth, and beginning the fifteenth, day. The lamb was killed upon the 14th. day, in the evening or close thereof, but it was eaten upon the 15th. day, to wit in the beginning of it: whence the Passeover is said to be offered sometimes upon the 14th. and sometimes upon the 15th. day, which may serve for▪ the reconciliation of some seemingly contrary Scriptures. , roast with fire x Partly for expedition, ver. 11. and principally to be a type of the lamb of God Christ and of the sharp and dreadful pains which he suffered not only from men, but from God too, and from the fire of his sore displeasure against sinners, whose place and person Christ sustained in his sufferings. , and unleavened bread y Partly as a Monument of their speedy departure out of Egypt, which gave them not time to leaven their bread, ver. 34. which is the reason alleged for it, Deut. 16. 3. partly to teach us how men should be qualified that come to the Sacrament, they should be purged from error, and pride, and malice, and hypocrisy, which are called and compared to leaven, Mat. 16. 6, 11. Luk. 12. 1. 1 Cor. 5. 8. and partly to signify the singular purity of Christ from all kinds of spiritual leaven▪ , and with bitter herbs z Both to remind them of their hard service and bitter usage in Egypt, Exod. 1. 14. from which God delivered them, Deut. 16. 3. and to prefigure the further crosses and troubles which they were to expect between their going out of Egypt and coming to Canaan. Or, with bitternesses, i. e. with great bitterness, or with grief of heart, that together with faith in God and in Christ and hope and joy for their approaching deliverance they might exercise bitter and hearty repentance for their Idolatries and other sinful practices whereof they were guilty in Egypt. And this instructs us as well as them of the absolute necessity of true and bitter repentance in all those that would profitably ●…eed upon Christ our passover. they shall eat it. 9 Eat not of it raw a (i. e.) Not throughly roasted, for such we also say is raw, and so the Hebrew word na is understood by the jewish and other Doctors. It signified, that Christ should suffer, as well as save, to the uttermost, all that was due for our sins. , nor sodden at all with water, but roast with fire: his head, with his legs, and with the purtenance b Heb. the inwards, which were to be taken and washed, and then to be roasted together with the rest. Some do here except the fat and cawl and kidneys, which were reserved by God for himself, 2 Chron. 3●…. 12, 14. But that exception was not made till after this time, and it seems not certain that that exception extended to the Paschal lamb. These and the head and legs are here mentioned not to exclude other parts but because they are not commonly roasted, but God would have the whole lamb roasted and eaten, to signify, that we must have either nothing of Christ or the whole Christ, and all his benefits, his spirit to sanctify and rule us as well as his blood to save us. thereof. 10 * chap. 23. 18. and 34. 25. And ye shall let nothing of it remain until the morning: and that which remaineth of ‖ Which either was not usually eaten, or was more than all of you could conveniently eat. it until the morning, ye shall burn with fire c To prevent either 1. the superstitious use of the relics of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brazen serpent, which upon that account they worshipped: or 2. the profane abuse of that which had been consecrated to God's service. Compare Exod. 29▪ 34. . 11 And thus shall ye eat it d To wit, for this time, because their circumstances required it, that they being suddenly to take a great journey, might be in a traveller's habit. But that these, and some other circumstances now enjoined and used, were only temporary, and not perpetual, nor obligatory, sufficiently appears from the practice not only of the jews in following ages, but also of Christ and of his Apostles. And in like manner there are some institutions in the New-Testament which did only oblige that age and not all that follow them, as Act. 15. 28, 29. : with your loins girded e Like Travellers, and persons undertaking some difficult service; for such used to gird up their garments, which in those parts were long and troublesome. See 2 King. 4. 29. and 9 1. Luk. 12. 35. , your shoes on your feet f A badge, 1. of their readiness for their journey, Isa. 5. 27. Act. 12. 8. 2. Of their freedom▪ for slaves, such as the Israelites now were in Egypt, used to go barefooted. 3. Of joy, as on the contrary going barefoot was a badge of mourning, 2 Sam. 15. 30. , and your staff in your hand g Like persons upon the point of departing, which was a very comfortable circumstance. : and ye shall eat it in haste h For so the word signifies, Deut. 16. 3. Isa. 52. 12. : it is the LORDS Passeover i This lamb, or your eating of it, is the Lords Passeover, i. e. it is a sign of Gods passing over you and your houses, when he comes to destroy the Egyptians on every side of you, ver. 13. 23. It is a Metonymy usual in Sacramental speeches, as Gen. 17. 10. Mat. 26. 26, 27, 28. . 12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast, and * Num. 33. 4. against all the ‖ Or, Princes. gods of Egypt I will execute judgement k Either 1. by exposing them to shame and contempt, as vain and impotent Gods that could not save their worshippers. But that appeared before. Or 2. by destroying those beasts which they worshipped, and it is not unlikely, but those particular beasts, which were their chief Idols, as Ap●…s, Mnevis, etc. were firstborn and therefore perished in this plague. Or 3. by overthrowing their Idols, as he afterwards did Dagon. And so some Hebrew writers tell us, that this very night all their Idols were broken and thrown down. And there are some footsteps hereof even in heathen Authors: Of whom some tell us, that most of the Temples of Egypt at one time fell down by an earthquake▪ and others affirm that the Egyptian Gods for fear of one Typho (by whom it is apparent they meant Moses) did hid themselves for a season, etc. : I am the LORD. 13 And the blood shall be to you for a token l Both to you, as he now said, a sign and a pledge to confirm your faith in the expectation of the promised deliverance; and to the Angel, that he may know and pass over your houses, as the following words intimate. See on ver. 7. upon the houses where you are: and when I see the blood m This is spoken of God after the manner of men; the sense is, If I find, that you keep the condition which I require, you may expect the privilege which I have promised you; otherwise not. , I will pass over you, and the plague shall not be upon you † Heb. for a destruction. to destroy you, when I smite the land of Egypt. 14 And this day shall be unto you for a memorial n Or, Monument, both of this deliverance from Egypt, and moreover of your redemption by Christ, of which that is a Type, as even the ancient jews understood it, who also noted that Israel was to be redeemed in the days of the Messiah upon the same day on which they were delivered from Egypt, to wit, upon the fifteenth day of the month of Nisan. Upon which day our blessed Lord was crucified for the redemption of his people. : and you shall keep it a feast * You shall observe it for a solemn feast or festival time. to the LORD throughout your generations: you shall keep it a feast by an ordinance for ever o (i. e.) So long as your state and Church continues, or till the coming of the Messiah. This word doth not always signify eternity, but any long time, as Prov. 29. 14. Dan. 3. 9 and oft elsewhere. . 15 * chap. 13. ●…. and 23. 15. and 34. 18. Seven days p Besides and after the day of eating the Passeover, which was a distinct feast and no part of the feast of unleavened bread. shall ye eat unleavened bread q To remind them of their departure out of Egypt, which was so sudden, that they had not leisure to leaven their dough. See more on ver. 8. even the first day ye shall put away leaven out of your houses: For whosoever eateth leavened bread from the first day until the seventh day, * Gen. 17▪ 14▪ that soul shall be cut off from Israel r Either by excommunication, or by death to be inflicted by the Magistrate, and, in case of his neglect, by God himself. Nor let any one think that this was too severe a punishment for what may seem no great offence. For this was indeed a very great crime, being a manifest contempt of God and a rebellion against God's authority and express command, which surely deserves as severe a punishment as is inflicted upon Rebels against their Prince, especially considering that the Israelites were the people and subjects of God in a peculiar manner. It was also a tacit renunciation of their Religion, and of the covenant of God with them, and of their interest both in that past deliverance out of Egypt, and in the future deliverance by the Messiah. See more on Gen. 17. 14. . 16 And in the first day there shall be an holy convocation s A solemn day for the people to assemble together and to attend upon the public Worship and service of God in hearing his Word, Prayers, Praises, and Sacrifices. : and in the seventh day t Because than Pharaoh and his host were drowned in the Sea; as on the first day the firstborn were killed. So their deliverance was begun on the first and completed on the seventh day, and therefore those days deserved a special character of honour. And indeed that there were seven days between those two miracles the Jews unanimously affirm and it seems probable from the account of their journeys. there shall be an holy convocation to you: no manner of work u (i. e.) Of servile work, Leu. 23. 7. shall be done in them, save that which every † Heb. soul. man must eat x Herein, as many think, these days were inferior to the Sabbath, in which that was forbidden. But of this see my notes on Exod. 16. 23. and 35. 3. , that only may be done of you. 17 And ye shall observe the feast of unleavened bread: for in this selfsame day have I brought your armies y So called not from their Military force or courage, but from their numbers and the order and manner in which they came forth. See chap. 13. 18. out of the land of Egypt: therefore shall ye observe this day in your generations, by an ordinance for ever. 18 * Levit. 23. 5. Numb. 28. 16. In the first month, on the fourteenth day of the month, at even ye shall eat unleavened bread until the one and twentieth day z Inclusively. For otherwise they were obliged to eat unleavened bread eight days, viz. on the day of the Passe-over, ver. 8. and seven days after, which is strictly and properly called the Feast of unleavened Bread, because in them they were tied to that ceremony only, except the two days of an Holy Convocation. of the month at even. 19 Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the Congregation of Israel, whether he be a stranger a To wit, a Profelite: for strangers unconverted to the Jewish Religion were not obliged nor admitted to the celebration of the Passe-over or Feast of unleavened Bread. Though I see no inconvenience, if all Strangers though Heathens, were forbidden to have or use any unleavened Bread at that time, lest the Jews who conversed with them might be tempted to desire or partake of it with them. , or born in the land † To wit of Canaan which I have promised to you and to which I am now leading you, which was so well known to all of them that it was needless to express it in this place. . 20 Ye shall eat nothing leavened: in all your habitations shall ye eat unleavened bread. 21 Then Moses called for all the elders of Israel, and said unto them, draw out and take you a ‖ Or, kid. lamb according to your families, and kill the Passe-over. 22 * Heb. 11. 28. And ye shall take a bunch of hyssop b So the Hebrew word is rightly rendered, as appears▪ from Heb. 9 19 , and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin: and none of you shall go out at the door of his house c (i. e.) Of the house wherein he did eat the Passe-over, which ofttimes was his Neighbour's house: See ver. 4. until the morning d Till the beginning of the morning after midnight and after the slaughter of the Egyptians firstborn: which may reconcile those Scriptures, that seem to contradict one another, while some affirm they went out of Egypt by night, and others by day, for they went out in the morning very early when it was yet dark, as it is expressed in a like case, john 20. 1. . 23 For the LORD will pass through to smite the Egyptians: and when he seethe the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and * Ezek. 9 6. Rev. 7. 3. and 9 4. will not suffer e Heb. not give him licence or commission. the destroyer f (i. e.) The destroying Angel, which whether it were a good or bad Angel is not agreed, nor is it necessary to determine. to come in unto your houses to smite you. 24 And ye shall observe this thing g viz. The substance of the thing, the Passeover and Feast of unleavened Bread, though not all the Rites and Ceremonies, whereof divers were peculiar to the first time. for an ordinance to thee, and to thy sons for ever. 25 And it shall come to pass when ye be come to the land h Viz, of Canaan, as ver. 19 For in the Wilderness they kept this Feast but once, and that by God's particular direction, Numb. 9 2. , which the LORD will give you according as he hath promised, that ye shall keep my service. 26 * Jos. 4. 6. And it shall come to pass, when your children shall say unto you, what mean you by this service i Or, part of Divine Worship. God expects this even from the Jewish Children, and much more from Christian men, that they should inquire and understand what is said or done in the public Worship or service of God, and therefore not to rest in dumb signs whereof they neither inquire nor know the meaning, or in the service of God in a language which they understand not. ? 27 That ye shall say, It is the sacrifice of the LORDS Passe-over k The Passeover was both a Sacrifice, as it was offered to God, as it appears from Exod. 23. 18. and 34. 25. Numb. 9 7, 13. Deut. 16. 2, 5. and because there was in it the shedding and sprinkling of blood, wherein the essence of a Sacrifice consists, 2 Chron. 30. 16. and 35. 11, 13. and also a Sacrament, as it was received and eaten by men. , who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians. And the people * chap. 4. 31. bowed the head l In token of their thankful acknowledgement of God's favours, and of their cheerful submission to God's command and ordinance. See 2 Chron. 29. 30. , and worshipped. 28 And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they m They killed and did eat the Paschal Lamb in such manner as God prescribed. . 29 * chap. 11. 4. And it came to pass, that at midnight n A great aggravation of the Plague: For then darkness itself strikes men with horror and makes any calamity more terrible, than they were asleep and secure and least expected such a stroke. * Numb. 8. 17. and 33. 4. Psal. 78. 51. and 105. 36. and 135. 8. & 136. 10. the LORD smote all the firstborn o Both of man and beast, whether Male or Female. Some extend it to all that were firstborn, and so many persons might be killed in one house, as both Father and Mother, and several Sons, which might be the firstborn by several Mothers, and Sons sons or Daughters, etc. Others confine it to the firstborn Child in the Family. I conceive the heads of the Family are not included, for these though they might be the firstborn Children of their Parents Families, yet were not nor ever are called or accounted the firstborn of their own Families, but the heads and roots of them: But for all the rest I conceive they are all included, because all such were really firstborn and did first open their mother's Womb, and all such were to be set apart unto the Lord, instead of these firstborn of the Egyptians now slain, chap. 13. 12, 15. and therefore are in both places to be understood in the same latitude. in the land of Egypt, * Wisd. 18. 11. chap. 4. 23. from the firstborn of Pharaoh that sat on his throne, unto the firstborn of the captive that was in the † Heb. house of the pit. dungeon, and all the firstborn of cattle. 30 And Pharaoh risen up in the night, he and all his servants, and all the Egyptians, and there was a great cry in Egypt: for there was not an house p To wit, of those houses which had any firstborn in them, for in divers families there might be no firstborn. And such restrictions of the universal particles are frequently understood. where there was not one dead. 31 And he called for Moses and Aaron q (i. e.) He sent this message to them, for they came no more to him, chap. 10. 29. by night, and said, Rise up, and get you forth from amongst my people, * chap. 10. 5. both you, and the children of Israel, and go, serve the LORD, as ye have said. 32 * chap. 10. 26. Also take your flocks and your herds, as ye have said, and be gone, and bless me also r Pray to God for me, that I may not perish by this or any other plague. . 33 And the Egyptians were urgent s Not by force, which they durst not now use, but by earnest and importunate entreaties, Exod. 11. 8. This was the ground of that fable of the heathens mentioned in Tacitus, that the jews were driven out of Egypt for their Scabs: so they falsely and maliciously ascribed their own ulcers and scabs sent upon them by God to the Israelites. upon the people, that they might send them out of the land in haste: for they said, We be all dead men. 34 And the people took their dough before it was leavened, their ‖ Or, dough. kneading-troughs t Or, as others rightly render it, their dough-lumps, or food, or lumps of paste unleavened. being bound up in their clothes upon their shoulders. 35 And the children of Israel did according to the word of Moses: and they borrowed of the Egyptians u Either before this time as they had opportunity, when their hearts were mollified by the foregoing plagues: or even at this time, when the Israelites might well take confidence to borrow, and the Egyptians would be willing to lend them, partly that they might gain their affections and prayers, and partly that they might more readily departed from them. * chap. 3. 22. jewels x Wherewith they used to adorn themselves in the worship of their Idols, and therefore supposed the Israelites might use them in the worship of their God. Or, vessels; of which see on chap. 11. 2. of silver, and jewels of gold, and raiment. 36 And the LORD gave the people favour in the sight of the Egyptians y (i. e.) Inclined their hearts to do it willingly, and not only out of fear. , so that they lent unto them such things as they required z Heb. and they lent them, to wit, the jewels or vessels mentioned ver. 35. : and they * Gen. 15. 14. chap. 3. 22. Psal. 105. 37. spoiled the Egyptians a To wit, of their ornaments, Quest. Was not this unjustly done of the Israelites to borrow these jewels which they never paid again? Ans. No, 1. because they did nothing in this matter but by God's appointment, chap. 11. 1, 2. so that if there be any injustice▪ it must be in God, in whom there neither can be in any thing, nor is in this thing, the least blot or shadow of injustice, as well because he hath an unquestionable right in and power to dispose of all persons and things, as being the maker and giver and lord of all; as because there was great and evident reason both why the Israelites should be recompensed for all their hard labours and sufferings, and why the Egyptians should be spoiled, for their Idolatry, luxury, and cruelty to the Israelites, and the great benefits which they had received from joseph and from the service of the Israelites. 2. because the supreme Lord of all forbade them to restore what they borrowed, and gave them the entire right and sole propriety therein. 3. because though there was a form and appearance of borrowing and lending, yet indeed the Israelites did not so much borrow as desire, as the Hebrew word rendered borrow, ver. 35. signifies, and the Egyptians did not reckon these things as lent, and to be restored, but as given and never to be expected again; even as Pharaoh and his people rightly judged, that if the Israelites were once permitted to go out of the land with their whole families and estates, they would never return again, chap. 14. 5. And in truth the Egyptians did and might esteem it a good bargain to give these things to redeem their lives, and to engage the Israelites to a speedy departure, knowing that otherwise both their persons and all their estates were in extreme hazard. 4. because, if these jewels were properly borrowed, yet the Egyptians by their causeless and hostile pursuit after the Israelites with intent to destroy them did fully discharge them from all obligations to restitution, and give them a right not only to keep these goods, but to take any other which they could from the Egyptians, according to the known and approved laws of War. . 37 * Num. 33. 3. And the children of Israel journeyed from * Gen. 49. 11. Ramese to Succoth b A place so called either because there the Israelites first lodged in booths or rents▪ whereas before they dwelled in houses: or because there God first spread his cloud of sire over them, for a covering, Psal. 105. 39 , about * chap. 38. 26. Numb. 1. 46. and 11. 21. Six hundred thousand c To wit, grown and strong men and fit for War, among whom there was none seeble or sick, Psal. 105. 37. Thus the Heathen writer Ch●…remon, mentioned by josephus, speaking of this matter, reckons up first 250 thousand, and then 380 thousand more. on foot, that were men d The Hebrew word properly signifies strong and able men, fit to go on foot in battle array: so decrepit or weak old men are not comprehended in this number. , beside children e And women, whose presence and assistance is necessary to them. See Exod. 10. 24. Some say the Hebrew word taph signifies their households or families, which consist principally of women and children. . 38 And a † Heb. a great mixture. Num. 11. 4. mixed multitude f Consisting of Egyptians or other people, who went with them either because they were their servants, or that by this means they might free themselves from the servitude which they endured under hard masters in Egypt; or because the glorious works which they had seen had raised their esteem of God and of his people, and made them expect a share in the great felicities which they presumed would be conferred upon a people so highly honoured and beloved of such an almighty and alsufficient God. And because their hearts were not sincere nor their ends right they soon repent of their choice, Numb. 11. 4. Compare Zech. 8. 23. went up also with them, and flocks, and herds even very much cattle. 39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened g Both because leaven was forbidden to them at that time, and because the great haste required gave them not time for leavening it. : because * chap. 6. 1. and 11. 1. they were thrust out of Egypt h Not by force, but by importunate requests, as was observed on ver. 33. Thus men are said to be driven to worship the sun, moon, etc. when they are persuaded to it, Deut. 4. 19 , and could not tarry, neither had they prepared for themselves any victuals. 40 Now the sojourning of the children of Israel, who dwelled in Egypt, was * Gen. 15. 13. Act. 7. 6. Gal. 3. 17. four hundred and thirty years i It is plain that those years are to be computed from the first promise made to Abraham, Gen. 12. 1, 2. to the giving of the law, from Gal. 3. 17. where this is affirmed. And although it doth not plainly appear when that promise was made, because the Scripture mentions not Abraham's age, neither when it was made, nor when Abram came to Haran with his father: Gen. 11. 31. but only when he went out of Haran being 75 years old, Gen. 12. 4. yet a good while after it was made, and, as it may seem more than probable, 30 years afterward, it is manifest there were only 400 years of this time to come, Gen. 15. 13. And many more years passed ere there was such a man as Israel or jacob, and more ere there were any children of Israel, or of jacob, and yet more ere they came into Egypt. How then can this be true which is here said? Ans. 1. Some affirm that they were in Egypt 430 years, which is sooner said than proved. 2. Some ancient Hebrew copies are said to have had more words than ours now have; for the LXX, and Samaritan Interpreters▪ after the words in Egypt, read, and, in the land of Canaan. And some other copies after the word, who, add, together with their fathers, or, and their fathers. And so the difficulty vanisheth. And if it should be granted, that there were some few such errors in our present copies in matters purely historical or chronological, which God might permit to be there for many wise and holy reasons, yet this is no prejudice to our faith, or to God's providence, which hath been pleased to have so special a care of those Texts which concern the essentials of Faith and a good life, that all copies are agreed in them. 3. These 430. years are not by the Text confined to Egypt, but may be extended to any place, where they were sojourners, and the Hebrew word, asher, is not to be rendered, which, as relating to the time of their sojourning, but who, as belonging to the persons sojourning, as our translation well renders it, and the sense is, that they were sojourners, or, which is all one, strangers or dwellers in a land that was not theirs, as it is said Gen. 15. 13. for 430 years. And the emphasis lies in the Hebrew word moshab, which is here fitly rendered sojourning, as toshab, coming from the same root, is commonly used for a sojourner, or one that lives in a place or land which is not his, as Levit. 22. 10. and 25. 35, 40. Numb. 35. 15. Psal. 30. 12. There is now but one difficulty remains, how the children of Israel can be said to be sojourners so long, seeing much of this time passed before they were born? Ans. As Levi is said to pay tithes in Abraham, Heb. 7. 9 because he was in the ●…ns of Abraham when Abraham paid tithes, with much more reason might the children of Israel be said to solourn so long, because they sojourned a great part of it in their own persons, and the rest in the loins of their parents. And as oft times when the parents only are mentioned, the children are included or intended, as Gen. 12. 3. in 〈◊〉, i. e. in thy seed: and Gen. 13. 17. I will give it (the land) unto t●…, i. e. to thy seed: and jacob is said to be ●…rought to again out of Egypt, Gen. 46. 〈◊〉. to wit●… hi●… posterity▪ and David is oft put for his posterity, as 1 King. 12. 16. Ezek. 34. 23. and 37. 24, 25. why may not parents also be understood sometimes, when the children only are mentioned? But we need not make suppositions, seeing we have examples, the persecution in Egy●…t and deliverance out of it, which happened to the parents only, being attributed to their posterity, who neither felt the one, nor saw the other, Deut. 26. 5. etc. Compare Psal. 66. 6. judg. 10. 11, 12. And the souls of the house of jacob (i e. of the children of Israel, for by house it is evident he means only children) which came with jacob into Egypt are said to be threescore and ten souls, Gen. 46. 26, 27. In which number and title jacob himself is confessedly included. And therefore upon the very same ground, under this title of the children of Israel we must understand Israel himself, who being the chief author and subject of this sojourning in Egypt, it were unreasonable to exclude him from the number of these sojourners. And this phrase being once extended to their immediate parent, may by a parity of reason be extended to their great grandfather Abraham as being the first Author of that famous peregrination or sojourning which being begun in Canaan ended in Egypt. Add to this, that the word Israel, as it is put for the people or children of Israel, is elsewhere used for the whole Church of God, as Rom. 9 6. and therefore may well include Abraham as the father, and▪ under God, the founder of it. And the title of the children of Israel might well be given to all that people and to the family from which they descended, because they were now known by that name. And that this indeed was Moses his meaning, which is here produced▪ may be further gathered from hence, that otherwise Moses had contradicted himself: for by the years of the lives of jacob and Levi and Kohath and Abram and Moses himself, which he precisely sets down, it appears that the sojourning of the children of Israel strictly so called in Egypt was not above 215 years. And it is absurd to think that so wise and learned a man as all acknowledge Moses to have been should commit so gross an error, especially seeing that generation could easily have confuted him. 41 And it came to pass at the end of the four hundred and thirty years ‖ If this be the right translation, the 430 years mentioned Gal. 3. 17. are to be taken in a latitude, for about or near so many years, as is very frequent in Scripture and other Authors, else there wants one year of it, because the law was not given till about a year after their coming out of Egypt. Nor was it of any concernment to the Apostles argument there whether it wanted a year of that number or no, as here it is. But the words may be rendered here, as Gen. 7. 12. in the body or strength of the day, i. e. when the daylight was full and clear and strong, when it was broad daylight, the Egyptians seeing, and not being able to hinder them. If it be said, they went out by night, Deut. 16. 1. that is true, in regard of their resolution and preparation and the beginning of their journey, but their actual marching forth was by daylight or in the morning, nor could it be done sooner from the nature of the thing and the time necessarily required for so great a work. , even the selfsame day k This circumstance is noted to set forth the accurateness and infallibility of God's foreknowledge and the efficacy of his providence in accomplishing all his own counsels in his own appointed time. it came to pass, that all the hosts of the LORD went out from the land of Egypt. 42 It is * See Deut. 16. 6. a † Heb. a night of observations. night to be much observed unto the LORD for bringing them out from the land of Egypt: This is that night of the LORD to be observed of all the children of Israel in their generations. 43 And the LORD said unto Moses and Aaron, This is the Ordinance of the Passeover l This which here followeth is the law or appointment of God concerning the celebration of the Passeover. : there shall no stranger m Or, foreigner, who is so both by Nation and Religion: for, if he were circumcised, he might eat of it▪ ver. 44, 48. cat thereof. 44 But every manservant that is bought for money, when thou hast circumcised him n For the master had a power to circumcise such persons, Gen. 17. 12. And though it is probable, that by their interest in them and a diligent instruction of them, they made them willing to receive circumcision, yet it seems they had a power to compel them to it, but then Circumcision was not to them a seal of God's covenant, nor of their Religion, for that must be matter of choice, but only a civil badge, or a note of that family or people into which they were politically incorporated. , then shall he eat thereof. 45 A foreigner▪ and an hired servant shall not eat thereof o Except he submit to circumcision, as ver. 43. See Numb. 9 14. . 46 * Numb. 9 1●…. In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house p Partly because they were all obliged not to go out of the house till the morning, ver. 22. and to leave none of it till that time, ver. 10. partly, lest it should be either superstitiously or profanely abused; and partly to signify, that Christ and Salvation are not to be had out of God's house or Church. , neither shall ye break a bone thereof q To take out and eat the marrow of it. This was required partly to mind them of their hasty departure out of Egypt, wherein they had no leisure to break and empty the bones, and principally, that it might be an evident type of the Lord Jesus, in whom this was literally fulfilled, job. 19 36. The bones were burnt with the other remainders of the Lamb. . 47 All the Congregation of Israel shall † Heb. do it. keep it. 48 And * Numb. 9 14. when a stranger shall sojourn with thee, and will keep the Passover to the LORD, let all his males be circumcised, and then let him come near, and keep it: and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. 49 One law shall be to him that is home-born, and unto the stranger that sojourneth among you. 50 Thus did all the children of Israel: as the LORD commanded Moses and Aaron, so did they. 51 And it came to past the selfsame day, that the LORD did bring ●…e children of Israel out of the land of Egypt * chap. 6. 26. by their armies. CHAP. XIII. 1 AND the LORD spoke unto Moses, saying, 2 * chap. 22. 29. & 34. 19 Leu. 27. 26. Num. 3. 13. and 8. 16. Luk. 2. 23. Sanctify unto me a To my use and service, in manner as I shall hereafter explain. And Sanctify, i. e. command all the people to sanctify as Moses did, ver. 12. all the firstborn b viz. if they be males, as it is limited ver. 12. , whatsoever openeth the womb c Every child which is the firstborn of his mother: So that if a man had many wives either together or successively, his first child by every one of these was a firstborn. among the children of Israel, both of man and of beast d Whether clean or unclean, though in different manner, whereof see Numb. 18. 13, 15, 17. : it is mine e By special right and title, as being by my singular care and favour preserved ●…om the common destruction, and therefore I challenge a peculiar interest in them, and do hereby require that they be devoted to me. . 3 And Moses said unto the people, Remember this day, in which ●…e came out from Egypt, out of the house of † Heb. servants. bondage: for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. 4 This day came ye out, * chap. 23. 15. Deut. 16. 1. in the month Abib f See Exod. 12. 2. in the spring time, the most proper season for a long journey. . 5 And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites and the Amorites, and the Hivites, and the Jebusites: which he swore unto thy fathers to give thee, a land flowing with milk and honey, * ch. 12. 25, 26. that thou shalt keep this service g Which is spoken of before, and in the following verses. From this place it is evident, the Israelites were not obliged to this service in the wilderness without a particular command from God. See Deut. 12. 1, 9 in this month. 6 * ch▪ 12. 15, 16. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD. 7 Unleavened bread shall be eaten seven days: and there shall no leavened bread be seen with thee: neither shall there be leaven seen with thee in all thy quarters. 8 And thou shalt show thy son in that day, saying, This is done because of that which the LORD did unto me, when I came forth out of Egypt. 9 And it shall be for * See Verse 16. Numb. 15. 38. Deut. 11. 18. Prov. 1. 9 Mat. 23. 5. a sign unto thee upon thine hand h The celebration of this feast shall be to thee instead of a mark which a man makes, or a ring or any thing else which he puts, upon his hand or arm, to bring any thing to his remembrance. For such things his eye is most frequently fixed upon. Compare Cant. 8. 6. Isa. 49. 16. jer. 22. 24. Hag. 2. 23. , and for a memorial between thine eyes i In stead of any monument or memorial, which is placed between, and therefore directly before, a man's eyes, which he can scarcely overlook, and therefore must needs bring to remembrance the thing which he would not forget. Such proverbial phrases are usual in Scripture, as Deut. 6. 8. Prov. 3. 3. and 6. 21. and 7. 3. and are not to be understood literally as the superstitious jews understood them, who hence derive their custom of wearing scrowls of parchment upon their foreheads and arms and garments, which they call Phylacteries, wherein they wrote certain portions of Scripture. But they might aswell have added parcels of God's law to be kept in their mouths, because it follows, that the Lords law may be in thy mouth: from whence we may better infer, that neither mouth nor hand nor eyes are to be properly understood, for than it had been an improper method to fasten a parchment between their eyes that it might be in their mouths, but figuratively, as they are commonly understood in Scripture. , that the LORDS Law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt. 10 Thou shalt therefore keep this Ordinance in his season from year to year k Heb. from days to days. But days in the Hebrew tongue are oft put for a complete year: of which see Gen. 4. 3. Leu. 25. 29. Amos 4. 4. . 11 And it shall be when the LORD shall bring thee into the land of the Canaanites l Under which general name all the other nations are contained, as being all the children of Canaan. , as he swore unto thee, and to thy fathers, and shall give it thee: 12 * chap. 22. 29. & 34. 19 Deut. 15. 19 Ezek. 44. 30. That thou shalt † Heb. cause to 〈◊〉 over. set apart m (i. e.) Separate it from the rest; resign thy right in it to God: Heb. cause it to pass, not through the fire, a●… that verb is used Deut. 18. 10. 2 King. 16. 3. but under the rod, as it is used, and more fully expressed, Leu. 27. 32. which was the rite when any thing was separated and consecrated to God. unto the LORD all that openeth the matrix, and every firstling that cometh of a beast, which thou hast, the males shall be the LORDS n Devoted to him, either to be sacrificed, if it was clean, or to be otherwise destroyed, if it was unclean, as it here follows. . 13 And every firstling of an ass o An unclean creature, and therefore this rule was to be observed in all other unclean creatures, as appears, 1. because the reason of this law is common to all such. 2. by comparing this place with Numb. 18. 15. 3. because the firstborn of all beasts were appropriated to God, and because many of them were unclean and so could not be sacrificed, there was no other way of offering them to God but by redemption or a price paid for them. And the single exception of the price of a dog in this case, Deut. 23. 18. doth sufficiently intimate, that the price of all other unclean creatures was allowed and required. The ass alone is here named for all the rest, because this creature was most common and most useful, and yet was not to be spared: whence it was easy to infer, that this course was much rather to be observed in other creatures which were of less use. thou shalt redeem with a † Or, kid. lamb: and if thou wilt not redeem it, than thou shalt break his neck p Or, cut off his neck or head, as the word is used Deut. 21. 4. Isa. 66. 3. because being consecrated to God it was not to be applied to any profane or common use. , and all the firstborn of man amongst thy children shalt thou redeem. 14 And it shall be when thy son asketh thee † Heb. to mor●…. in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage q Which is added to teach Parents in all succeeding ages that it is their duty to instruct their children in the word and works of God, and in the nature and reasons of every particular kind or part of God's worship and service. See Deut. 15. 5. Psal. 66. 4. Host 12. 4. . 15 And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast; therefore I sacrifice to the LORD all that openeth the matrix, being males: but all the firstborn of my children I redeem. 16 And it shall be for a token upon thine hand, and for frontlets r In stead of frontlets. The sense is, This practice shall make your deliverance from Egypt as fresh and evident to you and to your children as any thing which you see hanged or written upon one another's foreheads. See Ezek. 9 4. It seems strange to me, that they that understand the sign on the hand, and the memorial between the eyes, ver. 9 metaphorically should understand the frontlets between the eyes in this place properly, seeing the phrase is perfectly the same; only here is a more particular allusion to the custom of the Egyptians, which used to wear some devices upon their foreheads, which probably, they called totaphot●…, which were memorials of their Idols, or of something relating to them. And therefore it seems unlikely that he would here prescribe the use of the same things to the jews, and the more probable meaning of the phrase is only this, that this practice would be as effectual and useful a remembrancer of this mighty and glorious work of God in bringing them out of Egypt as those contrivances were to the Egyptians of their Idols. between thine eyes: For by strength of hand the LORD brought us forth out of Egypt. 17 And it came to pass when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines s A fierce and warlike people, whereof they had sad and late experience, 1 Chron. 7. 21. , although that was near t There being this way but 〈◊〉 few days journey between Egypt and Canaan. : For God said, Lest peradventure u God speaks after the manner of men, for nothing was unknown nor uncertain to him. Though the Hebrew particle, pen doth not always imply doubting, but ofttimes only signifies, lest, as Gen. 3. 3. and 38. 23. Numb. 20. 18. the people repent them when they see war x Which they were likely to do, because the war would probably be long and hot, and their bodies were much weakened, and their spirits and courage broken, by a tedious and grievous bondage. And therefore it was fit that before they were called to such sharp conflicts, they should be hardened by the labours of a long and troublesome journey, and their faith should be strengthened by further experience of God's power and faithfulness and goodness, and by the glorious appearance of God at mount Sinai, and those commands, promises and encouragements there given them. But though this which is here mentioned was one, yet it was not the only, reason of this counsel, but there were other causes for it, the Egyptians were to be drowned in the sea, the Israelites to be further tried, Deut. 8. 2. and full measure to be allowed to the iniquity of the Amorites. , and they return to Egypt y As afterwards they attempted to do Numb. 14. upon a like occasion. . 18 But God * chap. 14. 2. led the people about through the way of the wilderness of the red Sea, and the children of Israel went up ‖ Or, by five in a rank. harnessed z Or, armed, or girt with swords and belts about the fifth rib, as the Hebrew word may imply. But it doth not appear how or whence they should get their arms, nor how the Egyptians would permit so numerous a people to have and to keep arms, especially when they had a long time oppressed and exasperated them, and made them desperate. It is true, some few of them might procure arms, but this word is here used concerning the whole body of them. Others render it, by five, five and five in a rank, that is, by an usual Synecdoche, in military order, not doubtfully and fearfully but confidently and courageously, not confusedly, as men that steal or run away, but in good order, so as one might not hinder another. Which interpretation is strengthened by comparing jos. 1. 14. It may be rendered, girt, to wit, about the fifth rib, as the word implies, the place where men used to gird their garments, this being the usual posture for travellers: He implies that they went out resolved upon and prepared for their journey. out of the land of Egypt. 19 And Moses took the bones of Joseph a And the other Patriarches, as appears from Act. 7. 16. with him: for he had straight sworn the children of Israel b The Oath was taken only by the Parents, but because the matter of it was not personal and of particular concernment to them, but common to them and to their children, therefore it obliged both the Parents and their Children, as Moses here signifieth. , saying; * Gen. 50. 25. Josh. 24. 32. God will surely visit you, and ye shall carry up my bones away hence with you. 20 And * Numb. 33. 6. they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. 21 And * chap. 40. 3●…. Numb. 14. 14. Deut. 1. 33. Psal. 78. 14. and 99 7. 1 Cor. 10. 1. the LORD c The Son of God, whose presence and conduct the Israelites had in the Wilderness, as appears from 1 Cor. 10. 4, 9 Compare Heb. 11. 26. who is sometimes called the Angel of the Lord, chap. 14. 19 because he was and was to be his Father's Angel or Messenger sent by God unto men to ratify his Covenant with them, whence he is called the Angel of the Covenant, Mal. 3. 1. as he is upon another account called the Angel of his presence, Isa. 63. 9 went before them d Not by local motion, but by his gracious and powerful operations for and about them. by day in a pillar of a cloud e It was but one pillar, Numb. 9 15, 16. having two different appearances and uses, of a Cloud by day to defend them from the heat, Psal. 105. 39 which in those parts was excessive, and of a fire by Night to illuminate them. It was a Cloud erected towards Heaven like a pillar upwards, but downwards flat and broad, spread over the body of the people, and afterwards more eminently over the Tabernacle. to lead them the way f Which was altogether necessary in those vast and pathless Deserts, Numb. 10. 33. Deut. 1. 33. , and by night in a pillar of fire, to give them light to go by day and night. 22 He took not away the pillar of the Cloud by day, * Neh. 9 19 nor the pillar of fire by night from before the people g Whilst they continued in the Wilderness, and had need of such direction. . CHAP. XIV. 1 AND the LORD spoke a Or rather, had spoken, to wit, before they came to Succoth, chap. 12. 37. For what was there briefly and generally expressed is here more largely and particularly declared, together with the occasion of it, which was God's command. unto Moses, saying, 2 Speak unto the children of Israel, * chap. 13. 18. that they turn and encamp before * Numb. 33. 7. Pihahiroth b Heb. the mouth of Hiroth, i. e. the entrance or straits of Hiroth, two great Mountains, between which they marched and were enclosed on both sides. , between Migdol c A City in Egypt, jer. 44. 1. wherein it is thought there was a garrison. and the Sea, over against Baalzephon d Another place of note, situated in an high place, and having a fair and large prospect, and possibly a garrison too. : before it shall ye encamp by the Sea. 3 For Pharaoh will say of the children of Israel, They are entangled in the land, the Wilderness hath shut them in e They are enclosed with Mountains, and Garrisons, and Deserts. . 4 And * chap. 4. 21. I will harden Pharaohs heart, that he shall follow after them, and I will be honoured f By the manifestation of my Power and Justice. upon Pharaoh, and upon all his host, that the Egyptians may know that I am the LORD. And they did so. 5 And it was told the King of Egypt, that the people fled g Did not only departed for three days to sacrifice at Horeb, as Moses pretended, but designed an escape and flight, as appeared by their speedy march and other circumstances. : * Psal. 105. 25. and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this h They who never truly repent of their sins, now hearty repent of their only good action. , that we have let Israel go from serving us? 6 And he made ready his chariot, and took his people with him. 7 And he took six hundred chosen charets i Quest. How could he use or carry his Chariots, when all his Horses were killed by that Plague, Exod. 9 6. Answ. That Plague slew only the Horses which were in the Field, chap. 9 3. not those kept in Houses, as the Chariot-Horses generally were and now are. and all k i e. A great number, all that could be got together in haste, which the present service required. the charets of Egypt, and captains over every one of them l Over the men that fought out of every Chariot. Or, over all of them, the command of all these Chariots being distributed to several Captains or Commanders. . 8 And the LORD hardened the heart of Pharaoh King of Egypt, and he pursued after * Numb. 33. 3. the children of Israel: and the children of Israel went out with an high hand m Either 1. Of God, with a Divine hand or power, by comparing Exod. 13. 16. Or, 2. Their own, not with hands hanging down, a posture betraying weakness and fainting, fear, and shame, Heb. 12. 12. but with hands lifted up, with courage and confidence, not like fugitives, but like valiant and victorious Soldiers, openly, boldly, resolvedly; as men are said to sin with an high hand, Numb. 15. 30. that sin in such a manner. . 9 But the * Josh. 24. 6. 1 Mac. 4. 9 Egyptians pursued after them (all the horses and chariots of Pharaoh, and his horsemen, and his army) and overtook them encamping by the sea, beside Pihahiroth before Baalzephon. 10 And when Pharaoh drew nigh, the children of Israel lift up their eyes, and behold, the Egyptians marched after them, and they were fore afraid n Which is not strange: these being now a people of low spirits depressed by long and grievous servitude, being also generally unarmed, wearied with their journey, and their fears aggravated by the presence and out-cries of their Wives and Children. But they should have supported themselves by the consideration of the mighty power of God, of which they had late and great experience. : and the children of Israel cried out o Partly by petition, and partly by complaint and expostulation. unto the LORD. 11 And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? 12 * chap. 5. 21. and 6. 9 Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians, for it had been better for us to serve the Egyptians, then that we should die in the wilderness. 13 And Moses said unto the people: * 2 Chron. 2●… 15, 17. Fear ye not, stand still p Heb. make yourselves to stand, let not your hearts fail and sink or stagger through unbelief, but with quiet minds look up to God. It notes the frame of their minds, not the posture of their bodies. , and see the Salvation of the LORD, which he will show to you to day, ‖ Or, for w●… as you have●… the Egyptians 〈◊〉 day, etc. for the Egyptians whom ye have seen q Or. as ye have seen them, to wit alive and armed, and ready to devour you: for otherwise they did see them dead and disarmed, ver. 30. to day, ye shall see them again no more for ever. 14 The LORD shall fight for you, and ye shall hold your peace r (i. e.) Ye shall contribute nothing to the victory, neither by your words, nor by your deeds: for this Hebrew word signifies a cessation not only from speech, but from action too, as 2 Sam. 19 11▪ Psal. 83. 1. Isa. 42. 14, 15. Or, rather do you hold your peace, the future tense for the imperative, as it is very frequent, cease your murmuring against the Lord and me. . 15 And the LORD said unto Moses, Wherefore criest thou unto me s By fervent, though secret Prayer: For which he doth not reprove him, but only bids him turn his Prayer into action. Compare jos. 7. 10, 13. ? Speak unto the children of Israel, that they go forward. 16 But lift thou up thy rod, and stretch out thine hand over the Sea, and divide it t (i. e.) Do thou command it in my name to divide itself hither and thither, and I will divide it. : and the children of Israel shall go on dry ground through the midst of the sea. 17 And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 18 And the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen. 19 And the Angel of God * chap. 13. 21. which went before the camp of Israel removed and went behind them u Not changing his place, for he was the omnipresent God, ver. 15. but his operation, from leading the Israelites forward in their way to the protecting of them from their pursuers. , and the pillar of the cloud went from before their face, and stood behind them. 20 And it came between the camp of the Egyptians, and the camp of Israel, and * See Isa. 8. 14. 1 Cor. 10. 1. it was a cloud and darkness to them x viz. The Egyptians, to whom it brought their former horrible darkness to mind, and did both exceedingly affright them, and altogether hinder them from motion or action, as that also did for three days. , but it gave light by night to these ‖ To the Israelites, as the opposition showeth. : so that the one came not near the other all the night. 21 And Moses stretched out his hand over the Sea, and the LORD caused the Sea to go back by a strong East-wind y A proper instrument both to divide that Sea, which lay North and South, and to dry and harden the mud at the bottom of the Sea, that the Israelites might walk upon it. See Gen. 8. 13. Exod. 15. 8. Yet the Wind could never have done so great a work, especially not so speedily, if there had not been an higher, even a divine, hand to manage and improve it. all that night, and made the sea dry land, and the waters were * Josh. 3. 16. & 4. 23. Nehem. 9 11. Psal. 106. 9 and 114. 3. divided z So largely that a great number of the Israelites might march in one rank, and the whole number might go a good way in it in the time here mentioned. . 22 And * Num. 33. 8. Psal. 78. 13. 1 Cor. 10. 1. Heb. 11. 29. the children of Israel went a About midnight, as may be gathered from ver. 24. into the midst of the sea upon the dry ground, and the waters were a wall b Both for height, and for their defence. unto them on their right hand and on their left. 23 And the Egyptians pursued, and went in after them, to the midst of the sea, even all Pharaohs horses, his chariots, and his horsemen. 24 And it came to pass, that in the morning-watch c The night was anciently divided not by hours, as now it is, but by watches, which sometimes were accounted four, and sometimes but three. Howsoever the last of them was called the morning-watch. Then when they hoped for most advantage in the pursuit, they met with their greatest disaster. the LORD d Called the Angel of God, ver. 19 By which promiscuous use of these Titles it sufficiently appears, that this was no ordinary Angel, but the Son of God. looked e With an eye of indignation and vengeance, as that phrase is used, job 40. 12. See also Amos 9 4. unto the host of the Egyptians, through the pillar of fire, and of the cloud, and troubled f With most terrible and prodigious Winds and Rains, and Lightnings, and both claps and bolts of Thunder, as may be gathered from Exod. 15. 10. Psal. 77. 18, 19 and as some ancient Historians relate; with terrors also in their minds, etc. the host of the Egyptians. 25 And took off their chariot-wheels g Either burning them with Lightning, or tearing them in pieces with Thunderbolts, or loosening them and making them to fall off. , ‖ Or, made them to go heavily. that they drove them heavily h Heb. and he made him, or them, the singular number for the plural, i. e. The Egyptians or their Chariots, to go heavily, hardly and slowly, either for want of wheels or for breaches in them, or because the▪ Rain had softened the bottom of the Sea, or because the lightnings and Thunders affrighted and dispirited their Horses. : so that the Egyptians said, let us flee from the face of Israel: for the LORD fighteth for them, against the Egyptians i Prodigious stupidity! They did not understand nor consider this, though it was notorious, to them especially, by many great and fresh instances, till it was too late to prevent it, therein being a Type of most sinners, who will not be convinced nor repent, till they be passed all benefit by it. . 26 And the LORD said unto Moses, stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27 And Moses stretched forth his hand over the sea, and the sea returned to his strength k To its natural and ordinary course, and motion, which is swift and strong, from which it had been hitherto restrained by a stronger hand, and rendered in a manner impotent and wea●…. But now Sampson-like, when its bonds are broken, it puts forth its former and natural strength. But indeed this word may belong to the morning, and so a learned man translates the place, and that very agreeably to the use and order of the Hebrew words, the Sea returned, to wit, to its course, when the morning appeared according to or in his strength, i. e. when it was full and clear▪ morning, as we oft read of the strength of the day. See Gen. 7. 13. job 21. 23. So the strength of the morning is here opposed to the morning-watch. when the morning appeared: and the Egyptians fled against it l Against the Sea, for which way soever they fled, the waters met them and fought against them. : and the LORD † Heb. shook off. Deut. 11. 4. overthrew the Egyptians in the midst of the sea. 28 And the * Hab. 3. 8, 10. waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them m (i. e.) After the Children of Israel. Note here, the relative is put without an antecedent before it, the antecedent being to be understood and gathered out of the following verse, or out of the course of the story. An observation which is very useful for the understanding of many Scriptures. See the note on Gen. 3. 1. ▪ there remained not so much as * Psal. 106. 11. one of them. 29 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand and on their left. 30 Thus the LORD saved Israel that day out of the hand of the Egyptians: and Israel saw the Egyptians dead upon the seashore n Which was done either 1. By the natural power of the Sea, which casteth up its dead bodies, after a certain time, till which time God caused the Israelites to abide near the Sea, that they might see this for their comfort. Or. 2. By the mighty power of God, which brought them, and their arms too, as many probably conceive, to shore, before the usual time. Quest. How could the Israelites, both they and their Cattle, in so little time get over that great Sea? Answ. 1. The Hebrew and some other interpreters deny, that they went over, and tell us, that they only went into the Sea, and fetched a compass in it, that they might allure the Egyptians to follow them, and then by Moses his conduct returned to the Egyptian shore again. The principal ground of which opinion is this, that as they went into the Sea out of the Wilderness of Etham, Exod. 13. 20. So they came again out of the Sea into the Wilderness of Etham, Numb. 33. 8. But the sameness of the name doth not prove that it is the same place, nothing being more frequent in Scripture than for divers places to be called by one and the same name. And the Israelites might possibly give the name of Etham to this Desert on the Arabian side of the Red-sea either for its great resemblance to that Desert so called on the Egyptian side, or to intimate that God by dividing the Sea, had made that and this to be one continued Desert. Or the name of Etham might be common to all that Desert at the end of the Red-Sea and on both sides of it. Answ. 2. They might all conveniently pass over the Sea to the Arabian shore in the time allowed for it either by the mighty power of God which could easily make both men and beasts to do it in much less than ordinary time, or even by the ccurse of nature. For that part of the Sea was not above eight or nine miles over, as Geographers and others affirm. And the time allotted for their passage seems to me to be much more than Interpreters have assigned for it. For the Egyptians and Israelites were divided one from another by the cloudy pillar all the night, ver. 20. and a strong East wind blew all that night, ver. 21. The next morning, as I apprehend it, the Cloud still keeping between them, and possibly covering the Egyptians with gross and horrible darkness which hindered their march, the whole body of the Israelites, and their Cattle too are drawn by Moses his direction near the shore, and, it may be, the Cattle were put into the Sea, all which might well take up most of that day, then towards the evening they enter into the Sea and so proceed, and the Cloud withdrawing further from the Egyptians and following the Israelites, the Egyptians pursue after them, and as it is very probable from the nature and reason of the thing, stand debating some considerable time, when they came to the shore, whether they should venture to follow them into the Sea or no. At last, the worst Counsel prevails, as it general happens, when a people are under a divine infatuation, and into the Sea they go, and by the beginning of the morning watch they draw near the Israelites, when God seasonably appears for Israel's succour, and puts a stop to the march of the Egyptians. So the morning-watch mentioned ver. 24. I take to be, not the morning watch of that night mentioned ver. 20. 21. (for all that night, and therefore the morning watch of that night, which was a third, or at least, a fourth part of it, was now past and gone) but the next morning-watch after that night and the succeeding day: which seems much more reasonable, then to shrink up the march first of the Israelites, and then of the Egyptians, into about three hours' time, which is the time between the midnight and the morning watch. Nor is there any thing in the text which in the least contradicts this opinion, but only that this day's interval and work is not mentioned in this story, whereas such omissions are frequent in Scripture-relations, in which the substance only is mentioned and many circumstances omitted, whereof we have seen some instances already, and shall meet with many more hereafter. 31 And Israel saw that great † Heb. hand. work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. CHAP. XV. 1 THen sang * Moses and the children of Israel 〈◊〉 1. 20. a Moses composed the Song, and he together with the Israelites sung it. this song unto the LORD b Unto the honour and praise of God. , and spoke, saying, I will sing unto the LORD: for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea. 2 The LORD is my strength and * Deu●…▪ 〈◊〉. 21. Psal. 〈◊〉. 2. & 〈◊〉. ●…. and 109. 1. and 118. 14. Isa. 12. 2. song ‖ The matter or subject of the present song of praise. , and he is become my Salvation: he is my God, and I will prepare him an habitation c A place for his service and worship, where he will dwell by his special presence. , my father's God, and I will exalt him. 3 The LORD is a man of war d An eminent Warrior, as the phrase is used 1 Sam. 17. 33. Thus an eloquent man is called a man of words, Exod. 4. 10. and a mighty man, a man of arm, job 22. 8. : the LORD is his Name. 4 Pharaohs chariots and his host hath he cast e With great force like an Arrow out of a Bow, as the Hebrew word signifies. into the sea: his chosen captains also are drowned in the red sea. 5 The depths have covered them, * Neh. 9 11. they sank into the bottom as a stone. 6 Thy right hand, O LORD, is become glorious in power, thy right hand, O LORD, hath dashed in pieces the enemy. 7 And in the greatness of thine excellency * By thy great and glorious power. thou hast overthrown them that risen up against thee: thou sentest forth thy wrath, which consumed them * Isa. 5. 24. & 47. 14. as stubble † As easily and as speedily and as irrecoverably. . 8 * chap. 14. 21. job 4. 9 2 Thes. 2. 8. And with the blast of thy nostrils ‖ Or, of thine anger, to wit, that vehement East-wind, ver. 10. and chap. 14. 21. which was raised by thine anger in order to the ruin of thine Enemies. the waters were gathered together: the floods f Heb. the streams, or the flowing waters, whose nature it is to be constantly in motion. stood upright as an heap: and the depths were congealed g (i. e.) Hardened, stood still as if they had been frozen, and so they were a wall on both hands, chap. 14. 22. in the heart h (i. e.) The midst, as that word is used, Psal. 18. 16. and 46. 2. Ezek. 28. 2. of the sea. 9 * Judg. 5. 30. The Enemy said, I will pursue, I will overtake, I will divide the spoil: my lust i The lust of covetousness and revenge too. shall be satisfied upon them: I will draw my sword, mine hand shall ‖ Or, repossess. destroy k Or, take possession of them and theirs, see of this word, Numb. 14. 12, 24. them. 10 Thou didst blow with thy wind, the sea covered them, * ver. 5. they sank as lead in the mighty l Heb. Magnificent, or honourable, made so by being the instrument of thy glorious work. waters. 11 * 2 Sam. 7. 22. 1 King. 8. 23. Psal. 86. 8. Jer. 10. 6. Who is like unto thee, O LORD, amongst the ‖ Or, mighty ones. Gods m So called and esteemed: or Princes or Potentates, as Psal. 29. 1. Ezek. 32. 21. ? Who is like thee, glorious in holiness n Or, Righteousness; thy power is great and glorious, but thou dost not abuse it to unrighteous and unworthy purposes, but to holy and honourable designs, to the punishment of wicked Tyrants, and to the vindication of thine oppressed and holy people. , fearful in praises o In praiseworthy actions, the act being put for the object, as fear is put for a thing to be feared, as Psal. 14. 5. 1 Pet. 3. 14. Or, to be feared or had in reverence when thou art praised, to be both loved and feared at the same time. , doing wonders? 12 Thou stretchest out thy right hand, the earth p Either 1. The Globe consisting of Earth and Water, which is here called Earth, as it is called the deep and the waters, Gen. 1. 2. Or, 2. The Earth is here put for the Sea, the other part of the same Globe, as the Soul is put for the body or the dead carcase, the other part of the man, Levit. 19 28. and 21. 1. Numb. 6. 6, 9, 11. Or, 3. The Earth properly, either because many of them sunk into the mud at the bottom of the Sea, and were buried in it: Or because after they were cast up upon the shore, they were buried by the Israelites in the Earth. swallowed them. 13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation q (i. e.) Canaan, the place where not only t●… shall dwell, but thou in and with them, See Psal. 78. 52, etc. . 14 * Num. 14. 14▪ Deut. 2. 25. Josh. 2. 9 The people shall hear, and be afraid: forrow shall take hold on the inhabitants of Palestina. 15 Then the Dukes of Edom shall be amazed: * Num. 22. 3. Hab. 3. 6. the mighty men of Moab trembling shall take hold upon them: * Josh. 5. 1. all the inhabitants of Canaan shall melt away. 16 * Deut. 2. 25. Josh. 2. 9 Fear and dread shall fall upon them, by the greatness of thine arm they shall be as still r Or, be as silent, they shall be so struck with amazement, that they shall be impotent both for speech and motion. as a stone, till thy people pass over, O LORD, till the people pass over * chap 19 5. Deut. 32. 9 2 Sam. 7. 23. Tit. 2. 14. 1 Pet. 2. 9 which thou hast purchased. 17 Thou shalt bring them in, and * Psal. 44. 2. and 80. 8. plant them in the mountain s Either 1. In the Country of Canaan, which is a mountainous Country, full of Hills and Valleys, Deut. 11. 11. not like Egypt, a plain and low Country. Or 2. in and about the Mount of Moriah, where the Temple was to be built, which is here put for the whole Land, it being the most eminent part of it, round about which the people were planted, and to which they were frequently to resort. of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O LORD, which thy hands have established t Will certainly build and establish, i. e. cause to be built and established. The past tense for the future to note the certainty of it, according to the style of the Prophets. . 18 * Psal. 146. 10. Isa. 57 15. The LORD shall reign for ever and ever. 19 For the horse of Pharaoh went in with his chariots, and with his horsemen into the Sea, and the LORD brought again the waters of the sea upon them: but the children of Israel went on dry land in the midst of the sea. 20 And Miriam the Prophetess u So called either in a general sense because she was an instructor of other Women in the praise and service of God: Or in a more special sense, because she had the spirit of Prophecy. See Numb. 12. 2. and Mic. 6. 4. , the sister of Aaron x Quest. Why not of Moses also? Answ. 1. She might be Moses his sister only by one Patent, Aaron's by both. 2. She was best known to the people by her relation to Aaron, with whom she had lived for many years, when Moses was banished. took a timbrel in her hand, and all the women went out after her, * Psal. 68 25. with timbrels and with dances y According to their ancient custom in public solemnities. See judg. 11. 34. and 21. 21. 1 Sam. 18. 6. 2 Sam. 6. 14, 21. jer. 31. 4, 13. . 21 And Miriam answered them z Either 1. The Women, last spoken of, and then it is an Enallage of the Gender. Or 2. The men, spoken of before. They sung by turns or by parts, either the same words, being repeated, or some other words of a like nature added. See 1 Chron. 16. 41. 2 Chron. 5. 13. Esra. 3. 11. , sing ye to the LORD: for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. 22 So Moses brought Israel from the red sea, and they went out into the wilderness of Shur a So usually called, Gen. 16. 7. and by the Israelites Etham, as may be gathered by comparing this place with Numb. 33. 8. for both there and here it is said they went three days in this Wilderness. : and they went three days in the wilderness, and found no water. 23 And when they came to Marah, they could not drink of the waters of * Numb. 33. 8. Marah, for they were bitter: therefore the name of it was called † That is, bitterness. Marah. 24 And the people murmured against Moses, saying, What shall we drink? 25 And he cried unto the LORD: and the LORD shown him a * Eccles. 38. 5. tree, which when he had cast into the waters, the waters were made sweet b Not so much by any virtue in that tree, as by the power of God who used this rather as a sign to the Israelites, than as an instrument to himself in this work. : there he made for them a statute and an ordinance c God or Moses in God's name and by his order constituted and published to them a statute. Which seems to be understood not of any particular Statute or Law, as that concerning the Sabbath, or their duty to their Parents, or the like, for the specifying of their duties is reserved to another time and place, but of a general Law or Rule formerly given and now solemnly renewed by Moses at God's command, like that given to Abraham their Father, Gen. 17. 1. Walk before me and be perfect. God having thus far performed his part of that Covenant made with Abraham and his seed, to bring them out of Egypt towards Canaan, tells them that he expects and requires of them their observance of the condition of that covenant, and gives them this indefinite and universal Law or Precept, that they should obey and fulfil all the commands which God had already laid upon them or their Parents, and which he should hereafter reveal to them. This sense may be gathered out of the following verse, wherein he explains what he meant by this Statute, even all God's Statutes or Commandments, which if they would keep, he engageth himself to preserve and deliver them. So it is only a change of the number, the singular, Statute, being put for the plural, Statutes, which is a figure very frequently used both in Scripture and in other Authors. God having now eased them of the hard and iron yoke of the Egyptians, puts his sweet and easy yoke upon them, and having undertaken to be their King and Protector and Captain, he claims their subjection to himself and to his Laws or Statutes. , and there * chap. 16. 4. he proved them * Or, tried them, i. e. the Israelites. There he tried both their Faith by the difficulty now mentioned, viz. their want of water, and their future obedience by this general command which he is about to branch forth into divers particulars. . 26 And said, if thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his Commandments, and keep all his Statutes: * Deut. 7. 15. I will put none of these diseases upon thee d Nor other evils or plagues: But on the contrary, I will bless thee with all manner of blessings. Under one branch or part of the blessings of God's covenant he includes all the rest, by a very common Synecdoche. , which I have brought upon the Egyptians: for I am the LORD * that healeth thee e Or, Thy Physician, for all thy maladies, both of Soul and Body. . ▪ chap. 23. 25. Psal. 103. 3. & 〈◊〉. 3. 27 * Numb. 33. 9 And they came to Elim: where were twelve wells of water, and threescore and ten palm-trees f Which were both pleasant for their shade and refreshing for their sweet fruit. Thus the Israelites are obliged and encouraged to the obedience commanded by being put into better circumstances than they were under in their last station. , and they encamped there by the waters. CHAP. XVI. 1 AND they took their journey from Elim, and all the congregation of the children of Israel came a Though not immediately: for there is another stage of theirs by the Red-sea mentioned Numb. 33. 10. (in which chapter Moses designed exactly to set down all their stations) but omitted here, because nothing remarkable happened in it, and Moses in this place designed to record only the memorable passages. unto the wilderness of Sin b A great Wilderness between the Red-sea and Mount Sinai, but differing from that Sin mentioned Numb. 20. 1. , which is between Elim and Sinai, on the fifteenth day of the second month, after their departing out of the land of Egypt. 2 And the whole Congregation of the children of Israel murmured c For want of meat, as appears from the following verse, their provisions brought out of Egypt being now spent. against Moses and Aaron in the Wilderness. 3 And the children of Israel said unto them, Would to God we had died by the hand of the LORD d By any of those Plagues wherewith God destroyed the Egyptians. in the land of Egypt, * Numb. 11. 4, 5. when we sat by the fleshpots, and when we did eat bread to the full e Which is not probable: but they amplify their former mercies that they might aggravate their present calamity, as the manner of impatient and ungoldly men is. : for ye have brought us forth into this wilderness, to kill this whole assembly with hunger f Quest. What danger was there of dying with hunger, seeing they had their flocks and their herds which they brought out of Egypt? Answ. 1. There was no great danger of it, but they use aggravating expressions, as discontented persons use to do. 2. Their flocks and herds were not so numerous as to suffice them for above a month's provision, if they had all been slain and eaten, as it is employed, Numb. 11. 21, 22. So there was some danger of it, though neither immediate, nor great. 3. They were it seems resolved to spare these, partly for increase and for their future subsistence, and partly for sacrifice, as not knowing how many of them they should be required to offer. See Exod. 10. 26. . 4 Then said the LORD unto Moses, Behold, I will rain * Psal. ●…8. 24, 25. and 105. 40. Joh 6. 31, 32. 1 Cor. 10. 3. bread g (i. e.) Manna, which shall serve them instead of bread, Numb. 11. 8. and was a more delicate and pleasant kind of bread, called therefore, The bread of Angels, Psal. 78. 24, 25. from heaven ‖ The air, oft called Heaven, in which Manna i●… produced. for you: and the people shall go out, and gather † Heb. the portion of a day in his day. Prov. 30. 8. Matth. 6. 11. a certain rate every day h Heb. The thing (i. e.) the provision, of a day in his day, i. e. every day as much as was sufficient for a man's sustenance that day. , that I may * chap. 15. 25. Deut. 8. 2, 16. prove them i Either 1. whether by my giving them such miraculous and excellent provision they will be won to love and obey me. Or, 2. Whether by raining it down upon them for several days together they will learn to trust me for the following days, and therefore gather no more than that day required. , whether they will walk in my Law or no. 5 And it shall come to pass, that on the sixth day they shall prepare k Lay up, grind, bake or seethe. See ver. 23. and Numb. 11. 8. that which they bring in, and it shall be * See Leu. 25▪ 21. twice as much as they gather daily. 6 And Moses and Aaron said unto all the children of Israel, at even, than ye shall know that the LORD hath brought you l And not we by our own Authority or Counsel, as you suggest, ver. 3. out from the land of Egypt. 7 And in the morning, than ye shall see the glory of the LORD m Either this glorious work of God in giving Manna: Or rather the glorious appearance of God in the Cloud, as is evident from ver. 10. , for that he heareth your murmur against the LORD: And what are we that ye murmur against us? 8 And Moses said, This shall be when the LORD shall give you in the everning flesh to eat, and in the morning bread to the full: for that the LORD heareth your murmur, which ye murmur against him, and what are we? your murmur are not against us, but * See Luk. 10. 16. Rom. 13. 2. against the LORD. 9 And Moses spoke unto Aaron, say unto all the Congregation of the children of Israel, come near before the LORD n Either before the cloudy pillar, where God was especially present: or in the place of God's Worship. For though the great Tabernacle was not yet built, yet it seems from Exod. 33. 7. there was a little Tabernacle. For as the solemn and public and Sabbath worship was among them before the Tabernacle was built. So it was necessary there should be some place where they did assemble together and perform that worship which was proper to those times, and there God was supposed to be present in a peculiar manner. : for he hath heard your murmur. 10 And it came to pass as Aaron spoke unto the whole Congregation of the children of Israel, that they looked toward the wilderness, and behold, the glory of the LORD o An extraordinary brightness suddenly appearing in the pillar of Cloud. See Levit. 9 6, 23. * chap. 13. 21. appeared in the cloud. 11 And the LORD spoke p Or had spoken, to wit, before, by comparing this with verse 7. unto Moses, saying, 12 I have heard the murmur of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread q God chooseth the proper time for each kind of provision, the evening for the quails, which being brought from remote parts by their days flight about evening came thither; and the morning for Manna, which usually falls at that time. : and ye shall know that I am the LORD your God. 13 And it came to pass, that at even * Num. 11. 31. Psal. 105. 40. the quails came up, and covered the camp: and in the morning the dew lay r Heb. there was a bed of dew, wherewith the Manna was covered, ver. 14. To this the hidden manna, Revel. 2. 17. alludes. round about the host. 14 And when * Num. 11. 7. Psal. 78. 24. and 105. 40. Wisd. 16. 20. the dew that lay was gone up s To wit, into the Air, or, was vanished, as the word ascend is used, jer. 48. 15. behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost upon the ground. 15 And when the children of Israel saw it, they said one to another, ‖ Or, what is this, or it is a portion. it is Manna t Or, what is this? which best suits with the following reason, for they wis●… not what it was. Man signifies what in the Egyptian Tongue; and it is not strange that the Israelites use one of their words being newly come out of their Land. Hence this is called Manna, but it is of a different nature from the ordinary Manna which now we use only as physic for purging, whereas this Manna was food and nourishing, being prepared by the great God for this use. : for they witted not what it was. And Moses said unto them, * ●…oh. 6. 31. 1 Cor. 10. 3. This is the bread which the LORD hath given you to eat. 16 This is the thing which the LORD hath commanded: gather of it every man according to his eating u (i. e.) As much as is sufficient for his eating. : an Omer x Which contains the tenth part of an Ephah, and therefore was a very liberal allowance and such as might abundantly suffice a man of greatest strength and stomach. It might seem too much, but it must be remembered that it was a very light meat and easy of digestion: nor was every one obliged to eat up his whole portion, as we shall see. † Heb. by the poll or head. for every man, according to the number of your † Heb. souls. persons take ye every man for them which are in his tents. 17 And the children of Israel did so, and gathered some more, some less y Either 1. According as their Families were more or less numerous. Or rather 2. As the gatherers were more or less strong and active in gathering it. . 18 And when they did meet it with an Omer, he that gathered much, had nothing over, and he that gathered little, had no lack z All that was gathered by the members of one Family was put into an heap, and then distributed to each person an Omer, neither more nor less: To which St. Paul alludes 2 Cor. 8. 13, etc. : they gathered every man according to his eating. 19 And Moses said, Let no man leave of it till the morning a viz. For the provision of the next day, as distrusting God's care and goodness in giving them more. Not that every one was bound to eat all of it, which certainly many of their stomaches could not bear, but that they were to dissolve it, or burn it as they did the remains of some sacrifices, Exod. 12. 10. and 29. 34. or consume it some other way. . 20 Notwithstanding, they harkened not unto Moses, but some of them left of it b Either distrusting God's providence for their future provisions: Or, out of curiosity to learn the nature of this Manna, and what they might do when occasion required. until the morning, and it bred worms and stank c Not so much from its own nature, which was pure and durable, as from God's judgement. : and Moses was worth with them. 21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted d To wit, as much of it as was left upon the ground. This was not from its own nature, which was so solid that it could endure the fire and was bruised by a pestle, but from God's wise providence, partly that it might not be corrupted or trodden under foot or otherwise abused and so despised, partly that it might not remain there to tempt any of them, to gather more of it than they should; and partly that all their stock of provision being wasted, they might be obliged to the more entire dependence upon God. And this is here mentioned as a reason why they gathered it in the morning. . 22 And it came to pass, that on the sixth day they gathered twice as much bread e Considering Gods present providence in causing it to fall in double proportion, and remembering that the next day was the Sabbath day which God had blessed and sanctified to his own immediate service, Gen. 2. 3. and therefore was not to be employed in servile works, such as the gathering of Manna was, they rightly concluded, that Gods commands delivered ver. 16. 19 reached only to ordinary days, and must in all reason give place to the more ancient and necessary Law of the Sabbath. , two Omers for one man: and all the rulers of the Congregation came and told Moses f Either to acquaint him with this increase of the miracle, or to take his direction for their practice, because they found two commands seemingly clashing together, and therefore needed and desired his advice. . 23 And he said unto them, This is that which the LORD hath said g Either to Moses by inspiration: or to the former Patriarches upon like occasions; this practice is agreeable to the former word and law of God, concerning the Sabbath, as it follows. , to morrow is the rest of the holy Sabbath unto the LORD: bake h The Manna was dressed these two ways, Numb. 11. 8. that which you will bake, to day i These words, to day, are not in the original, and possibly are better left out than taken in, or, if they be taken in, they do not seem to me, as they do to many others, to prove, that they were commanded to bake or seethe on the sixth day all that they were to eat both that day and upon the following Sabbath, or that they were forbidden to bake or seethe it upon the Sabbath day; for there is not a word here to that purpose, and it is apparent from the whole context, that the rest of the Sabbath is not opposed to their baking or seething of it, but to their going out into the field to gather it. Nay the contrary is here employed, because after they had baken and sodden what they intended to bake or seethe, part of the Manna did, as is here expressly added, remain over and was reserved for the Sabbath days provision, and that unbaken and unsodden, otherwise it would not have been noted as a miraculous thing, that it did not stink nor breed worms, ver. 24. , and seethe k that ye will seethe, and that which remaineth over, lay up for you to be kept until the morning ‖ What you do not eat this day keep for the next days provision. . 24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein k As there was before, ver. 20. So great a difference there is between the doing of a thing upon God's command and with his blessing, and the doing of the same thing, against his will and with his curse. . 25 And Moses said, Eat that to day l These words were spoken upon the morning of the Sabbath day, as appears from the foregoing verse. , for to day is a Sabbath unto the LORD m (i. e.) Wholly consecrated to his service, and therefore not to be employed in servile works. : to day ye shall not find it in the field. 26 Six days ye shall gather it, but on the seventh day which is the Sabbath, in it there shall be none. 27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. 28 And the LORD said unto Moses n That he might speak it to the people. , How long o He signifies that this was an old disease in them, to disobey God's precepts, and to pollute his Sabbaths. refuse ye to keep my Commandments, and my laws? 29 See, for that the LORD hath given you the Sabbath p Hath given to you and to your fathers that great command and privilege of the Sabbath. , therefore he giveth you on the sixth day the bread of two days: abide ye every man in his place: let no man go out of his place q Out of his house or tent into the field to gather Manna, as appears from the occasion and reason of the law here before mentioned. For otherwise they might and ought to go out of their houses to the public assemblies, as appears from Leu. 23. 3. Act. 15. 21. and to lead their cattle to watering, Luk. 13. 15. or to help them out of a pit, Mat. 12. 11. And a Sabbath-days journey was permitted, Act. 1. 12. , on the seventh day. 30 So the people rested r Or ceased, to wit, from gathering Manna, by comparing this with ver. 27. and consequently from all works of that nature. on the seventh day. 31 And the house of Israel called the name thereof Manna: and * Numb. 11. 7. it was like Coriander seed s In shape and figure, but not in colour, for that is dark-coloured, but this white, as it follows here, like Bdellium, etc. Numb. 11. 7. , white: and the taste of it t When it was raw: but when it was dressed, it was like fresh oil, Numb. 11. 8. was like wafers made with honey. 32 And Moses said, This is the thing which the LORD commandeth; Fill an Omer of it to be kept for your generations, that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt. 33 And Moses said unto Aaron, * 1 King. 8. 9 Heb. 9 4. Take a pot, and put an Omer full of Manna therein, and lay it up before the LORD u In the tabernacle and by the ark, when they shall be built, and at present in the place where you meet for the solemn worship of God. , to be kept for your generations. 34 As the LORD commanded Moses, so Aaron laid it up before the Testimony x (i. e.) Before the ark, which is called, the ark of the testimony, Exod. 25. 16. and here, by way of abbreviation, the testimony or witness, because in it were the tables of the covenant, or the law of God, which was a testimony of God's authority and will, and of man's subjection and duty, or of the covenant made between God and man. See Deut. 10. 5. and 31. 26. Quest. How could this be laid up before the Ark when the Ark was not yet built? Ans. This text only tells us that Aaron did lay it up, but it doth not determine the time nor affirm that it was done at this instant, but rather intimates the contrary and that it was done afterwards when the testimony, i. e. the ark, was built. As the next verse also speaks of what was done in ' the following forty years. , to be kept. 35 And the children of Israel did eat Manna forty years, * Josh. 5. 12. Neh. 9 15. until they came to a land inhabited: they did eat Manna, until they came to the borders of the land of Canaan y This Moses might well write: for though he did not go in to Canaan, yet he came to the borders of Canaan. And though he did not see the cessation of the Manna, yet he sufficiently knew both from the nature of the thing, and by revelation from God, that it would forthwith cease upon their entrance into Canaan. 〈◊〉 . 36 Now an Omer is the tenth part of an Ephah. CHAP. XVII. 1 AND all the Congregation of the children of Israel journeyed from the wilderness of Sin after their journeys a By divers stations, recorded Numb. 33. 12, 13. etc. but here omitted, because there was nothing extraordinary happened in them. , according to the Commandment of the LORD b Expressed either by word of mouth, or by the motion or rest of the cloudy pillar, Exod. 13. 21. , and pitched in Rephidim: and there was no water for the people to drink. 2 Wherefore the * Numb. 20. 4. people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide you with me? Wherefore do ye * Psal. 78. 41. 1 Cor. 10. 9 tempt the LORD c By distrusting God's power and providence, and faithfulness and goodness, upon such a small occasion, by refusing to submit to Gods will, and to wait upon him by humble and servant prayers for relief, and in stead thereof quarrelling with me as if it were my fault, and murmuring against God under my name. ? 3 And the people thirsted there for water, and the people murmured against Moses, and said, Wherefore is this, that thou hast brought us up out of Egypt, to kill us and our children, and our cattle with thirst? 4 And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. 5 And the LORD said unto Moses, Go on before the people, and take with thee of the Elders of Israel d That they may be eye-witnesses of this glorious work, and may report it to the people. : and thy rod wherewith * chap. 7. 20. thou smotest the river e Either the Red-sea; for an arm of the Sea is sometimes called a river: or, the river Nilas. , take in thine hand, and go. 6 * Numb. 20. ●…. Psal. 78. 1●…. & 105. 41. Wisd. 11. ●…▪ Behold, I will stand before thee there f In my cloudy pillar, which shall stand over that place. , upon the rock in Horeb g Horeb and Sinai are sometimes spoken of as the same place, and sometimes as two differing places, as here compared with Exod. 19 2. The learned write, that this was one long mountain, whereof there were two eminent parts or tops, the one at a considerable distance from the other, and Horeb was the first part of it, and near Rephidim, and Sinai, the more remote, to which they came afterwards. , and thou shalt smite the rock, and there shall water come out of it. And Moses did so h (i. e.) Smote the rock and the waters flowed out plentifully and continually, making a river, which God caused to follow them to their several Stations. See 1 Cor. 10. 4. , in the sight of the Elders of Israel. 7 And he called the name of the place ‖ That is, tentation. Massah, and ‖ That is, chiding or strife. Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD amongst us i Viz. To protect and provide for us according to his word given to us. Will God be as good as his word, or will he not? for it is to us very doubtful. , or not? 8 * Deut. 25. 17. 1 Sam. 15. 2. Wisd. 11. 4. Then k When they were upon their march from Rephidim to Horeb, Deut. 25. 17, 18. came Amalek, and fought with Israel l The ground of the quarrel was the prosecution of the old hatred of Esau against jacob, and the revenging of themselves and their father upon the posterity of jacob: for which they thought this the fittest season, they being now a great and potent people, Numb. 24. 20. and Israel now weak and unarmed and dispirited with long servitude. in Rephidim. 9 And Moses said unto * Called jesus, Act. 7. 45. Joshua, Choose us out men, and go m Out of the camp, to meet the enemy. out, fight with Amalek: to morrow, I will stand on the top of the hill n Both to observe thy carriage, and success or defeat, that I may govern myself accordingly, and that I may in that retirement pour out my soul ●…to the Lord of hosts that he may give thee victory. , with * chap. 4. 20. the rod of God o 〈◊〉 〈◊〉 having done so great exploits formerly, doubt no●… of the same▪ divine assistance to accompany it and make thee victorious. in mine hand. 10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur p A person of eminency both for wisdom and experience and for place and authority, supposed to be the husband of Miriam. See Exod. 24. 14. went up to the top of the hill. 11 And it came to pass when Moses held up his hand q With the rod of God in it. This gesture, though fervent prayer was doubtless joined with it, seems not to have been the gesture of one praying, which is the lifting up of both hands, but of an Ensign-bearer, or of one ready to smite his enemies. Howsoever this was only a sign whereby Moses strengthened his faith and quickened his prayers and heightened the courage of the Soldiers below, and protested that he expected victory not from the skill and prowess of his Army, but from the assistance of God. , that Israel prevailed: and when he let down his hand Amalek prevailed r God so dispensing his favour, that the honour of the day and victory might be wholly ascribed to the rod and power of God, not to Israel. . 12 But Moses hands were heavy, and they took a stone, and put it under him, and he sat thereon: and Aaron and Hur stayed up his hands s Not that both hands were erected and joined together, which was not a fit posture for one holding a rod in his hand, but that Moses shifted the rod out of one hand into the other when the former was weary, and that Aaron and Hur did each of them with both hands hold up that hand which was next to them successively, that they also might relieve one the other. , the one on the one side, and the other on the other side, and his hands were steady until the going down of the Sun. 13 And Joshua discomfited Amalek, and his people t Either 1. The King of the Amalekites, and his people: or 2. the people of the Amalekites, and those other people who were leagued with them. , with the edge of the sword. 14 And the LORD said unto Moses, Writ this for a memorial in a book n Even in this book, which Moses was to write by God's inspiration and appointment. See Exod. 34. 27. Deut. 31. 9, 22. and rehearse it in the ears of Joshua x Thy successor and the captain of my people, that he and all succeeding governor's may watch all occasions to execute this command. : for * Num. 24. 2●…▪ 1 Sam. 15. 3▪ ●…▪ and 30. 1, 17. 2 Sam. 8. 12. Esth. 9 14. I will utterly put out the remembrance of Amalek y (i. e.) I will utterly destroy them: for a person or people dead or destroyed are soon forgotten. Psal. 31. 12. and the grave is called the land of forgetfulness, Psal. 88 12. Or thus, though they are now a numerous and flourishing people and in great repute, I will make them few and inglorious, for such are little minded or remembered: for this is not to be understood absolutely of a speedy and utter extinction of them, for he supposeth their being from generation to generation v. 16. but comparatively. from under heaven z From the face of the whole earth. . 15 And Moses built an Altar a Both for the offering of sacrifices of praise unto God, and to be a monument of this victory and of the Author of it. and called the name of it b viz. Of the Altar, which he so calls metonymically, because it was the sign and monument of jehovah Nissi; even as circumcision is called God's covenant. Gen. 17. 13. and the lamb the passover, Exod. 12. 11. and the cup, the new Testament, Luk. 22. 20. because they were the signs of them. Or the word, altar, is to be repeated out of the former member, which is frequent, and the place to be read thus, he called the name of it, the altar of jehovah nissi. Or the name given to it signifies only the inscription engraven upon it, which was not the single name of God, but an entire sentence, the lord is my banner. By which words he takes all the praise of the victory from the Israelites, and gives it to God. ‖ That is, the LORD my 〈◊〉 ne'er. JEHOVAH-nissi. 16 For c Or, And, as the Hebrew particle properly signifies: for these words are not a reason of the passage next preceding, but an additional sentence. he said, ‖ Or, because●… hand of 〈◊〉 is against the throne of the LORD, there●… etc. Because d Or, surely, as that particle is oft used, as job 8. 6. and 20. 20. Psal. 10. 14. and 44. 22, etc. 〈◊〉 Heb. the hand upon the throne of the Lord, for the hand of the Lord upon his throne, which is perfectly the same thing, only the order of the words is a little varied after the manner of the Hebrew tongue. These words than are a paraphrastical description of a solemn oath, by the usual posture of it, viz. the listing up the hand, which is usually put for swearing, and in that sense is ascribed both to men, as Gen. 14. 22. and to God, as Deut. 32. 40. And this hand of God lifted up upon his throne, where his Majesty doth peculiarly and gloriously dwell, signifies that God swears by himself, as is said, Heb. 6. 13. And thus the Chaldee and Arabic Interpreters understand it. Others render the place thus, Because the hand (or, his hand, the pronoun being here understood, as it frequently is in the Hebrew language, of which several instances have been given before, i. e. the hand of Amalek, which may easily be understood out of the following clause in which Amalek is named) was against the throne of the Lord; i. e. was stretched out against God himself; for so God esteems it because it was done against that people among whom God had placed his throne or seat or dwelling, according to his covenant made with them; which also was well known to the Amalekites by the relation of their progenitors, who in all probability had acquainted them with their own rights, and with jacobs' arts whereby he rob Esau, the father of Amalek, Gen. 36. 15, 16. of his birthright and blessing and consequently of the land of Canaan, to which now God was bringing them, that he might plant them there and set up his throne among them. And the Amalekites doubtless heard, as the other neighbours also did, in what a miraculous manner God had brought them out of Egypt and over the Red-sea. And they knew better than others, by tradition from their Parents that God had promised Canaan to them, and now they saw that he was conducting them thither. And therefore to prevent this they now commence a War against them and against God or his throne, whose presence with and conduct over them was most manifest: which was a great aggravation of their sin. And this latter translation and interpretation seems most probable, 1. because it exactly agrees with the Hebrew words and the order in which they are placed. 2. It makes the coherence more clear than our translation doth, the former part of the verse containing a reason of the latter, to wit, of that severe curse and everlasting war denounced against Amalek, because they attempted by force to overthrow God's throne and people, and that with so many aggravating circumstances, of which see Deut. 25. 17, 18. † Heb. the 〈◊〉 upon th●…t 〈◊〉 of the LORD▪ the LORD hath sworn that the LORD will have war with Amalek from generation to generation. CHAP. XVIII. 1 WHen * chap. 2. 16. Jethro the Priest of Midian, Moses father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt: 2 Then Jethro Moses father in law took Zipporah Moses wife, after he had sent her back a From the way to Egypt, upon the occasion mentioned, Exod. 4. 24, 25. and because he found by experience that she was likely to hinder him from or discourage him in the discharge of his great and dangerous office, and to give an ill example to the Israelites. . 3 And her two sons, of which the * chap. 2. 22. name of the one was ‖ That is, a stranger there. Gershom: for he said, I have been an allen in a strange land. 4 And the name of the other was ‖ That is, My God is 〈◊〉 help. Eliezer, for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh. 5 And Jethro Moses father in law came b Not at this time, but after the delivery of the law at mount Sinai, as may appear 1. because he finds them encamped, as it here follows, at the mount of God, i. e. Sinai, whither they came not till Exod. 19 2. 2. because the laws of Sacrifices were given before his coming, as appears from ver. 12. 3. because the execution of this counsel here given about the choice of Magistrates, ver. 19 is related after the Israelites departure from Sinai, Deut. 1. 7, etc. And therefore here is a transposal in this history, which is also frequent in other places of holy Scripture. with his sons, and his wife unto Moses into the wilderness, where he encamped at * chap. 3. 1. the mount of God. 6 And he said c Not by word of mouth, as the next verse showeth, but either by a letter, or by a messenger, as that word is used, Mat. 8. 6, 8. compared with Luk. 7. 3, 6. unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her. 7 And Moses went out to meet his father in law, and did obeisance, and kissed him: and they asked each other of their † Heb. p●…ace. welfare d Heb. of their peace, i. e. prosperity and all happiness, which also they wished one to the other, as this phrase implies. See 1 Sam. 10. 4. & Psal. 122. 6. , and they came into the tent. 8 And Moses told his father in law all that the LORD had done unto Pharaoh, and to the Egyptians for Israel's sake e Or, concerning Israel's business. , and all the travel that had † Heb. found out. come upon them by the way, and how the LORD delivered them. 9 And Jethro rejoiced for all the goodness which the LORD had done to Israel: whom he had delivered out of the hand of the Egyptians. 10 And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. 11 Now I know f viz. More clearly and by certain experience, as that phrase signifies, Gen. 22. 12. 1 King. 17. 18, 24. For otherwise it is more than probable, that jethro had the knowledge of the true God before this time, not only because he was the great grandchild of Abraham, but also because of his long conversation with a person of so great knowledge and wisdom and piety as Moses was. that the LORD is greater than all gods: * chap. 1. 10, ●…6, 22. and 5. 〈◊〉. & 14. 18. for in the thing wherein they g Either 1. their false Gods, who wrought strange things in and by their servants the Magicians, who contended with Moses, and proudly boasted of their skill as not a whit inferior to that of Moses, but at last were forced to yield up the cause, Exod. 8. 19 or rather 2. the Egyptians, spoken of ver. 10. who dealt proudly and scornfully and tyrannically with the Israelites, but God shown himself to be above them and above their King, though Pharaoh would not own him for his Superior, Exod. 5. 2. but lift up his horn against God and against his people: but the Lord brought that proud Prince upon his knees, and forced him oft to confess his faults and to become suppliant to Moses for deliverance from the plagues, and at last, when he continued incorrigible, he drowned him in the Sea. dealt proudly, he was above them. 12 And Jethro Moses father in law took h (i. e.) Gave or offered, as that verb is used Psal. 68 18. compared with Eph. 4. 8. also Exod. 25. 2. Which he did that he might publicly testify both his embracing of the true Religion, ●…nd his thankfulness to God for the great deliverance given to his people, wherein also himself and family were concerned. And he took or offered these not immediately or by himself, (which would have seemed a presumptuous and unwarrantable action for a stranger to undertake in the Church of Israel) but by those who were appointed to do it, in which sense David is said to have sacrificed 2 Sam. 24. 25. and Solomon, 1 King. 8. 63. and all those who brought their offerings to the Priests to offer for them. a burnt-offering and sacrifices i To wit, of thanksgiving, as is expressed Exod. 24. 5. for part of these the offerers with others did eat, Levit. 7. 15. whereas no man might eat of the burnt-offerings, Leu. 1. 9 for God: and Aaron came, and the Elders of Israel to eat bread k (i. e.) to feast together of the remainders of the sacrifices. with Moses father in law before God l Either before the cloudy pillar: or rather, before the altar, and in the place of public worship: for some such place undoubtedly they had, though the Tabernacle was not yet built: and that was the place appointed for such feasts. See Deut. 12. 7. and 27. 7. 1 Chron. 29. 21. Psal. 116. 17. . 13 And it came to pass on the morrow, that Moses sat to judge the people m As a civil Magistrate by hearing and determining causes and controversies arising among the people. : and the people stood by Moses from the morning unto the evening. 14 And when Moses father in law saw all that he did to the people, he said, What is this thing that thou dost unto the people? Why fittest thou thyself alone, and all the people stand by thee from morning unto Even? 15 And Moses said unto his father in law, Because * Leu. 24. 12. Num. 15. 34. the people come unto me to inquire of God n (i. e.) Of the mind and will of God both as to his worship and service, and as to their mutual duties to one another. See 1 Sam. 9 9 . 16 When they have a matter, they come unto me, and I judge between † Heb. a man and his fellow. one and another, and I do make them know o (i. e.) Do interpret and apply them to their several cases and circumstances. the Statutes of God, and his Laws. 17 And Moses father in law said unto him; The thing that thou dost, is not good p Not convenient either for thyself or for the people. . 18 † Heb. fading thou wilt fade. Thou wilt surely wear away q Waste and destroy thy health and strength by excessive labour of mind and body. , both thou, and this people r By tedious attendance and expectation ere their turn comes for the decision of their matters. that is with thee: for this thing is too heavy for thee: * Num. 11. 14▪ Deut. 1. 9 thou art not able to perform it thyself alone. 19 Harken now unto my voice; I will give thee counsel, and God shall be with thee s (i. e.) I doubt not, God will assist and bless thee as well in the course which I propose to thee, as in that which thou now dost use, because God is a God of order and love's order, and he is a God of mercy, and would not have thee destroy thyself in his work. Or it may be taken for a prayer, and God be with thee, i. ●…. bless and assist thee therein. : Be thou for the people to God-ward t Heb. before God, i ●…. in hard and weighty causes which the inferior Judges cannot determine, as it is explained, ver. 22. where they need and seek direction from God, there thou shalt be as a mediator between God and them, to bring their matters to God, as it here follows, and to receive directions and commands from him▪ See Numb. 15. 33▪ 34. and 27. 5, 6. , that thou mayst bring the causes unto God: 20 And thou shalt teach them Ordinances and Laws u Thou alone shalt deliver and explain God's laws to them, which they may apply to their particular causes and occasions and so end their differences among themselves without giving thee any trouble. , and shalt show them the way wherein they must walk, and the work that they must do. 21 Moreover thou shalt provide out of all the people * Deut. 1. 16. and 16. 18. ●… Chro. 19 7, 9 able men x Heb. men of might, not for strength of body, but for greatness, resolution, courage, and constancy of mind, which is the best preservative against partiality and corruption in judgement, to which men of little minds or narrow souls are easily swayed by fears or hopes or gifts. , such as fear God y Which will restrain them from all injustice, even when they have ability and opportunity to do wrong so cunningly or powerfully, that they may escape the observation and censure of men. ; men of truth z Or, of faith, or faithful, such as love the truth, and diligently labour to find it out in all causes, and then pass a true and righteous sentence, not at all respecting persons, but only the truth and right of their causes, such as hate lies and slanders, and will severely rebuke and punish them. , hating covetousness a This, though included in the former, is particularly expressed, because gifts and bribes are the great corrupters of Judges and judgements. , and place such over them to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of ten. 22 And let them judge the people at all seasons: and it shall be that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. 23 If thou shalt do this thing, and God command thee so b If God approve of the course which I suggest, to whose wisdom I submit my opinion. For jethro might well think, that Moses neither would nor might make so great an alteration in the government without consulting God about it and expecting his answer. Others render the place thus, both God will give thee his commands, i. e. thou wilt have leisure to ask and take his counsel in all emergencies, which now thou hast not, and thou wilt be able to endure. , than thou shalt be able to endure, and all this people shall also go to their place c To their several habitations, which are called men's places, judg. 7. 7. and 9 55. and 19 28, 29. where their calling and business lies, from which they are now diverted and detained by fruitless and wearisome attendances. in peace d Orderly and quietly having their minds much eased by this course and their contentions soon ended. . 24 So Moses harkened to the voice of his father in law e This is one evidence of that meekness for which Moses is justly magnified, that he disdained not to receive advice from one so much his inferior in Wisdom and Learning and knowledge of the things of God. And God would have this wise Counsel to come from jethro, not from Moses himself, to show how variously he distributes his gifts, and to teach all men not to think too highly of themselves nor to despise the counsels even of their inferiors. , and did all that he had said f Not immediately, but after he had received God's approbation, Numb. 11. 16. and the people's consent, Deut. 1. 14. . 25 And Moses chose g Not solely, but together with the people, as appears from Deut. 1. 13. able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties and rulers of ten. 26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 27 And Moses let his father in law departed h (i. e.) Dismissed him honourably. See Numb. 10. 29. , and he went his way into his own land. CHAP. XIX. 1 IN the third month a Heb. Third new moon, called Sivan, including the latter part of May, and the former part of june. when the children of Israel were gone forth out of the land of Egypt, the same day b Heb. in that day, to wit, when the month or new-moon began, and when they departed from Rephidim, to note, that there was no Station between these two. This is set down thus accurately, because it gives an account of the original of the feast of Pentecost, because the giving of the Law, which was 3 or 4 days after this time, was 50 days after the Passeover, whereof 46 or 47 were passed at their first coming to Sinai, reckoning from the 15th. day of the first month, when they came out of Egypt, to this time. * Num. 33. 15. came they into the wilderness of Sinai. 2 For they were departed from Rephidim, and were come to the desert of Sinai c (i. e.) To that part of the desert which adjoined to mount Sinai, as Rephidim, from whence they came, was in that part of the wilderness adjoining to Horeb, which was another part of the same mountain. See Exod. 17. 6. So they seem to have fetched a large compass and to have come from one side of the mountain to the other. , and had pitched in the wilderness, and there Israel camped before the mount. 3 And * Act. 7. 38. Moses went up to God d Into the mount of God, to the place where God had now fixed his cloudy pillar, and where he was about to manifest himself in a glorious manner. So it is an anticipation. : and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: 4 * Deut. 29. 2. Ye have seen what I did unto the Egyptians, and how I bore you on eagle's wings e (i. e.) safely, out of the reach of danger, and strongly, against all opposition. Compare Deut. 32. 11. Isa. 63. 9 Rev. 12. 14. , and brought you unto myself f Into my presence and favour and fellowship, to be my peculiar people, to serve and worship me as your only Lord and King. . 5 Now * Deut. 5. 2. therefore if ye will obey my voice indeed g Heb. obeying ye will obey, i. e. if ye will obey me sincerely, diligently, and constantly. and keep my Covenant, than * Deut. 4. 20. 7. 6. an●… 14. 2. & 26. 〈◊〉 & 3●…. 8, 9 Psa●…. 135. 4. Can●…▪ ●…▪ 12. Isa. 43. 1. Jer. 10. 16. Mal. 3. 17. T●…. 2. 14. ye shall be a peculiar treasure unto me h Highly prized and loved and carefully kept by me, as men's treasures generally are. above all people: for * Deut. 10. 1●… Psal. 24. 1. all the earth is mine i For all people upon earth are mine by creation and dominion, and I can dispose of them all as I please, and either choose or refuse any of them as I think ●…t, and therefore though I might refuse you, as well as any others, yet it is my pleasure to single you out of all the world, upon whom to confer my chiefest and peculiar blessings. Or, though all the earth be 〈◊〉, by general right, yet you only are mine by special title 〈◊〉 privilege. . 6 And ye shall be unto me a * 1 Pet. 2. 9 Rev. 1. 6. & ●… 10. & 20. 6. kingdom of Priests k So they are called in regard, 1. of their exemption and separation from all the people of the world, as Priests are taken out of the multitude of men. 2. of their consecration to the worship and service of God, every subject of this Kingdom being in some sort a Priest to offer up some kind of sacrifices to God. 3. of their privileges, because God conferred upon them singular honour, safety and immunity, and liberty of coming near to him, as Priests among all nations have been esteemed privileged persons. , and an holy nation l Purged from the Idolatry and other abominations of the heathen world, and separated from them by a wall of partition, allied to me by an holy covenant, and consecrated to my use and service. . These are the words which thou shalt speak unto the children of Israel. 7 And Moses came and called for the Elders of the people, and laid before their faces all these words which the LORD commanded him. 8 And * chap. 24. 3●…▪ Deut. 5. 27. and 26. 17. all the people answered together, and said, All that the LORD hath spoken, we will do. And Moses returned the words of the people unto the LORD m Not for God's information, but for the people's greater obligation, and to learn what answer he should return from God to them. . 9 And the LORD said unto Moses, ●…o, I come unto thee n As to the mediator between me and them and the interpreter of my mind to them. in a thick cloud o See ver. 16. and compare 1 King. 8. 12. 2 Chron. 6. 1. , that the people may hear when I speak with thee, and * chap. 14. 3●…▪ believe thee for ever: and Moses told the words of the people p Those mentioned ver. 8. This is here repeated, because God's answer to them now follows. unto the LORD. 10 And the LORD said unto Moses, Go unto the people, and Sanctify them q (i. e.) Command them to sanctify and cleanse themselves from all filthiness of flesh and spirit, and to prepare their hearts for the right receiving of my laws and solemn entering into covenant with me. Compare Leu. 11. 45. jos. 3. 5. and 7. 13. to day; and to morrow, and let them * Gen. 35. 2. wash their clothes r By which external washing, which was agreeable to that state of the Church, they were taught to cleanse their inward man. . 11 And be ready against the third day: for the third day s From this time, and the fiftieth day from the Passeover, as was noted before. the LORD * chap. 34. 5. Deut. 33. 2. will come down t In a visible and glorious manifestation of his presence. in the sight of all the people, upon mount Sinai. 12 And thou shalt set bounds to the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: * Heb. 12. 22. whosoever toucheth the mount, shall be surely put to death u By this symbolical injunction God designed. 1. to restrain men's curious and bold inquiries into the things of God. 2. to possess the Israelites then present and all succeeding generations with the dread and reverence of the Divine Majesty, and of his holy law. 3. to prepare and inure the people to the obedience of God's commands, even when they discern not the reasons of them. 4. to make them sensible of their own impurity and infirmity, and of their absolute need of a Mediator through whom they might have access to God. See Gal. 3. 19 . 13 There shall not a hand touch it x (i. e.) The mountain. But 1. This seems to be a gross tautology, for it was twice forbidden in the words next foregoing. 2. So the word hand would seem to be ascribed both to man and beast. Others therefore render it, touch him, i. e. they shall look upon such an impudent transgressor of my express command as an abominable person, whom they cannot touch without defilement, and therefore he shall be put to death in such a manner as may be performed without touching him. , but he shall surely be stoned or shot through, whether it be beast y For though the beasts are not capable of a law, yet they might be threatened for man's caution, and punished for the fault of their owners in not keeping them at a distance from the mount. or man, it shall not live: when the ‖ Or, 〈◊〉. trumpet soundeth long z (i. e.) With one continued, equal and gentle sound, as is usual in the end of the Musick-song, which is opposed to a rough and loud and unequal sound. There was no real trumpet here, but an Angel made a sound like that of a trumpet. , they shall come up to the mount a Obj. This was forbidden to them ver. 12. Ans. 1. They were forbidden to come up to the mount whilst God was delivering his laws, but allowed it afterwards when that action ceased, which was signified by the long sound of the trumpet. 2. They might not come into the mount or towards the top of it, but they might come to the bottom or lower parts of it, where the bounds were set, or at lest towards or near it, as the Hebrew preposition, beth, is sometimes used. So the mount may be understood more strictly, ver. 12. for an eminent part or top of it, where the thick cloud appeared, and where Moses was, and here more largely for the whole mountain. . 14 And Moses went down from the mount unto the people, and sanctified the people b By commanding them to sanctify themselves, and directing them how to do it. , and they washed their clothes. 15 And he said unto the people, Be ready against the third day, * 1 Sam. 21. 4, 5. Zech. 7. 3. 1 Cor. 7. 5. come not at your wives c Abstain from the use of the marriagebed; partly because your wives may haply have their uncleanness upon them though unknown to themselves at lest to you, whereby you may be legally defiled; See Leu. 15. 18. and partly that your minds may be abstracted from all sensual delights and wholly employed about this great and holy work and service. There is a like command 1 Cor. 7. 5. but both this and that do indifferently concern both ministers and people and are limited to a certain time, and therefore are very impertinently alleged for the perpetual celibacy of Ministers. See also 1 Sam. 21. 5. . 16 And it came to pass on the third day in the morning, that there were * Heb. 12. 18. thunders and lightnings d Sent partly as evidences and tokens both of God's glorious presence, and of the anger of God and the dreadful punishments due to the transgressors of the law now to be delivered, and partly as means to humble and awaken and convince and terrify proud and secure sinners that they might more reverently attend to the words and commands of God▪ more willingly yield obedience to them, and be more afraid of the violation of them. , and a thick cloud e Which was both a▪ fit mean for the production and reception of the thunders and lightnings, and a signification as well of the invisible and unconceivable nature of God, as of the obscurity of the legal dispensation in regard of its types and shadows, etc. 2 Cor. 3. 13, 18. and 4. 6. upon the mount, and the voice of the trumpet f A fit instrument both for the promulgation of God's law, and for the signification of that war that is between God and sinners. exceeding loud, so that all the people g Moses himself not excepted, as appears from Heb. 12. 21. that was in the camp, trembled. 17 And * Deut. 4. 10. Moses brought forth the people out of the camp to meet with God, and they stood at the nether part of the mount h Therefore one part of the mount they might come to, though not to another, to wit, the higher: which may clear the difficulty and seeming contradiction betwixt ver. 12. and 13. . 18 And * Deut. 4. 11. and 33. 2. Judg. 5. 4. Hab▪ 3. 3. mount Sinai was altogether on a smoke, because the LORD descended upon it in fire i For further terror to obstinate sinners. Hence this law is called a fiery law. Deut. 33. 2. , and the smoke thereof ascended as the smoke of a furnace, and * Heb. 12. 26. the whole mount quaked greatly k By an earthquake, as appears from Psal. 60. 2. and 104. 32. . 19 And when the voice of the trumpet sounded long, and waxed louder and louder l Heb. went on or increased and grew very strong or vehement or loud. This is opposed to the s●…unding long, ver. 13. , Moses spoke, and * Neh. 9 13▪ God answered him by a voice m (i. e.) By plain, distinct and audible words, as Psal. 81. 7. joh. 12. 29. so as the people also might hear, as appears from ver. 9 See Deut. 5. 24. 1 King. 19▪ 12, 13. Heb. 12. 19 . 20 And the LORD came down upon mount Sinai, on the top of the mount n So here are three parts of the mount manifestly distinguished, the top, where the cloud was, the middle part, where Moses now stood, and about which the bounds seem to have been put, and the nether or lower part, where the people were. : and the LORD called Moses up to the top of the mount, and Moses went up. 21 And the LORD said unto Moses, Go down, † Heb. contest. charge the people, le●…t they break through unto the LORD to gaze o Through curiosity to know in what form or manner I appear to thee. , and many of them perish. 22 And let the Priests p For though the Aaronical Priesthood was not yet appointed, it is certain, that as there were sacrifices before, so there were Priests to offer them, which were either the first born who were consecrated ●…o God and did execute the office of Priests, as may be gathered from Exod. 13. 2. and 24. 5. Numb. 3. 12. and 8. 26. or some other persons appointed by God for doing that work till the office was settled in Aaron's family. also which come near to the LORD q Not at this time, for both Priests and people are now kept at equal distance, ver. 22. but usually, q. d. whose duty and privilege it is to approach unto God and to present the people's prayers and sacrifices to him and therefore are here particularly admonished, because they above all others are obliged to this care, and because they might seem to claim this privilege by their function. sanctify themselves, lest the LORD break forth upon them. 23 And Moses said unto the LORD, The people cannot come up r The people are sufficiently admonished in that particular, because as thou didst command this same thing before ver. 12. so I have informed and warned them of it, so that it may seem superfluous for me to go down again to acquaint them herewith. But God who better knew the dulness and the hardness of their hearts than Moses did, saw it necessary to repeat the same command again and again. Some read the words interrogatively, Lo for halo; as it is 2 Sam. 13. 26. 2 King. 5. 26. job 2. 10. Mal. 2. 15. May not the people (i. e. some of the people, the priests at least, which, as thou hast now said, may come near to the Lord) go up? Is this an universal prohibition? To this answer is given by a distinction in the next verse, that he and Aaron might come up, but no other. to mount Sinai, for thou chargedst us, saying, Set bounds about the mount, and sanctify it. 24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the Priests and the people break through, to come up unto the LORD, lest he break forth upon them. 25 So Moses went down unto the people, and spoke unto them. CHAP. XX. 1 AND a Or, T●…en▪ to wit, when Moses was returned into the mount. God spoke b Immediately, and not by an Angel. For though an Ambassador or Messenger may act in the name of his master, yet it is against the use of all ages and places for such to call themselves by his name. As well might an Ambassador of France say, I am the King of France, which all men would account absurd, arrogant, and ridiculous, as an Angel might say, I am the Lord. all these words c (i. e.) Commands, for so word is used Deut. 17. 19 Esth. 1. 12. saying, 2. * Deut. 5. 6. Psal. 81. 10. Host 13. 4. I am the LORD thy God d The only true God, and thy God by special title, having entered into covenant with thee, and chosen the for my peculiar people to protect, and rule, and bless thee above all others. God's authority and right over them is fitly put in the front as the foundation of all God's commands and their duties. , which have brought thee out of the land of Egypt e And so by right of redemption thou art mine. , * chap. 13. 3. out of the house f (i. e.) The place: for so the word house, is sometimes used as judg. 16. 21. of † Heb. servants. bondage: 3 Thou shalt have no other Gods g Heb. There shall not be to thee another God or other Gods, to wit, Idols, which others have, esteem and worship as Gods, and therefore Scripture so calls them by way of supposition, Deut. 32. 21. 1 Sam. 12. 21. 1 Cor. 8. 4, 5. but thou shalt not have them in any sueh reputation or veneration, but shalt forsake and abhor them and cleave unto me alone. before me h (i. e.) In my presence, in my House or Church, which you are, where I am especially present, and therefore for you to worship any other God is most impudent Idolatry, even as when a Woman commits Adultery before her husband's face. He may also intimate, that all the Idolatry which any of them shall hereafter commit, though never so cunningly and secretly managed, is manifest to his eyes, Psal. 44. 20, 21. Others Translate it with me, or besides me, as it is rendered Matth. 12. 30. He forbids the worship of all others not only in opposition to him, but also in conjunction with him, or subordination to him. See 2 King. 17. 33. Exod. 32. Act. 7. 41. Revel. 19 10. and 22. 8, 9 . 4 * Leu. 26. 1. Psal. 97. 7. Thou shalt not make i Either in thy mind, or with thy hand, Act. 17. 29. or by thy command. unto thee k (i. e.) For thy use, or for thee to worship: for otherwise they were not absolutely forbidden to make any images, but only to make them for worship, as may appear by comparing this place with Levit. 19▪ 4. Deut. 4. 15. and Amos 5. 26. with Acts 7. 43. and from Levit. 26. 1. where the setting up of a pillar or stone is as absolutely forbidden as the making of an Image. And therefore as the former is not forbidden to be done simply and universally, as appears from jos. 24. 20. 1 Sam. 7. 12. but only to be done in order to worship, so also is the latte●…. Moreover there were Cherubims and other images in the Temple, and afterwards the brazen Serpent, which, because they were not made to be worshipped, neither were indeed, nor were ever esteemed to be, any contradictions to this Law. any graven image l Or, molten, or any other, image, as is most evident from the nature and reason of the precept. Nor is any thing more common than such synecdochical expressions, wherein under one kind named all other things of the like nature are contained. But for more abundant cautio●… and to put all out of doubt, he adds a more general word, nor any likeness. , or any likeness of any thing that is in heaven m As of God, Deut. 4. 15. Esa. 44. 9, 20. Angels, Sun, Moon or Stars, which the Heathens worshipped, Deut. 4. 19 and 17. 3. above, or that is in the earth n As of Men and Beasts and creeping things, which the Egyptians and other Gentiles worshipped as Gods. See Deut. 4. 16, 17. Isa. 44. 13. Ezek. 23. 14. beneath, or that is in the water o As of Fishes, such as Dagon was, or Serpents, Crocodiles, and such other▪ Egyptian Deities. under the earth p This is emphatically added, to note the singular care of Divine Providence in bringing the waters under the earth which naturally are lighter and higher than it, and therefore might easily overwhelm it. Compare Psal. 104. 6. . 5 Thou shalt not bow down thyself q Not only inward reverence is forbidden, but also all outward gestures that naturally or customarily express reverence, whether bowing down the body, as here, or bending the knee, as 1 King. 19 18. or kissing the Idol, or one's hand towards it, as job 31. 27. Host 13. 2. one gesture being by a Synecdoche named for all. to them r Nor before them: for to bow to them and to bow before them are expressions in Scripture of the same extent and use, as appears by comparing this place with Levit. 26. 1. 2 Chron. 25. 14. and 2 Sam. 7. 22. with 1 Chron. 17. 25. and Matth. 4. 9 with Luke 4. 7. , nor serve them s Or, Worship him either inwardly in thy mind, or outwardly by any sensible, mean or sign of worship given to them, as incense or sacrifice, vowing to them or swearing by them, or the like. : for I the LORD thy God am a * chap. 34. 14. Deut. 6. 15. Josh. 24. 19 Nah. 1. 2. jealous t (i. e.) Impatient of any partner in thy love and worship, and full of wrath against them that give my glory to images, Isa. 42. 8. as jealousy is the rage of a man, Prov. 6. 34. against the defiler of his marriage bed. God is pleased to call and account himself the husband of his Church and people, jer. 2. 2. Host 2. 19 and therefore Idolatry is called Adultery, Deut. 31. 16. jer. 3. 3, 10. and God's anger against Idolaters jealousy. God u The word, el, properly signifies the strong God, and shows God's ability to avenge himself, as the word, jealous, notes his readiness and resolution to do it. * chap. 34. 7. Num. 14. 18. 1 King. 21. 29. Job 5. 4. and 21. 19 Isa. 14 20, 21. and 65. 6, 7. Jer. 2. 9 and 32. 18. visiting x (i. e.) remembering; enquiring into, or punishing, as that word is commonly used, as hath been noted before. the iniquity of the fathers upon the children y Quest. How can this be just? Answ. 1. All are born sinners and are children of wrath, and therefore justly punishable for their own sins. Answ. 2. He speaks not here of eternal damnation, but of temporal punishments, in which there is no shadow of injustice, as appears, 1. because the sins of parents are oft punished in their children even in humane Courts, as is manifest in Traitors, which practice being acknowledged to be just, it cannot with any sense be accounted unjust in God. 2. Because such external punishments have more good than evil in them, and are in many, and may be so in others, if th●…selves do not hinder it, instruments of the greatest good, exercises of their virtues and graces, and means of their eternal happiness. 3. Because children are a part and the possession of their Parents and therefore it is not unjust if they suffer with them and for them. Answ. 3. This is to be understood with an exception of Repentance and penitent children, as appears from Ezek. 18. And if any such be temporally punished for their father's sins, God will abundantly recompense it to them some other way. But if children tread in their father's sinful steps, it is but just that they should partake of their plagues. , unto the third and fourth generation z And further too, as appears in the Ten Tribes, and afterwards in the two Tribes, upon whom the iniquity of their Fathers hath been visited now for many generations. But he mentions them in particular, partly because a parent may live so long and see the dreadful effects of his sin in his children's children, partly because so far the memory of a father may extend and be matter of imitation to his children, and partly to show the difference between his exercise of justice and mercy, as appears by comparing the next verse. of them that hate me a This word is opposed to the conceit that Idolaters, at lest many of them, have of themselves, that they love God, more than others do, because they love and honour, and worship the Creatures for his sake, and for those excellencies that he hath wrought in them. But this will no more excuse their Idolatry, than it will excuse him that commits Adultery with his friend's wife, that he did it for his friend's sake, and from the love he had to his friend and for his Relations. : 6 And * Deut. 7. 9 Psal. 89. 34. showing mercy unto thousands b To wit, of their generations, i. e. for ever: whereas his punishment extended only to three or four of them. So far is God's mercy exalted above his justice, Compare Psal. 103. 17. of them that love me, and keep my commandments c This conjunction is very observable both against those that falsely and foolishly pretend or insinuate, that the inward affection of love to God is not absolutely and always necessary to Salvation, and also against them who pretending inward love to God, live in the customary breach of Gods known commands. . 7 * Leu. 19 12. Deut. 5. 11. Math. ●…. 33. Thou shalt not take ‖ Or, not carry, or not take or lift up, to wit, in or into thy mouth, as the phrase is more fully expressed, job 4. 2. Psal. 16. 4. and 50. 16. So men are said to take up a proverb or a lamentation, Isa. 14. 4. Ezek. 26. 17. the name of the LORD d Not only the proper name of the Lord, but any of his Attributes, Ordinances, and Works, by which God hath made himself known. thy God in vain e Or, unto vanity, or, vainly. Either 1. Falsely, or in a false Oath: thou shalt not swear falsely by the name of the Lord, or, not lift up the name of God into thy mouth in an Oath to the confirmation of a lie. Or. 2. In vain, as we render it, and as the word Schave, is frequently used, as job 7. 3. and 15. 31. Psal. 60. 11. and 89. 47. Isa. 1. 13. and You shall not use the name of God either in Oaths or in common discourse, lightly, rashly, irreverently, or unnecessarily, or without weighty or sufficient cause. Which being a duty enjoined not only in many places of Sacred Scripture, but also in the Apocryphal Ecclesiasticus, 23. 15, 16, 17. and even by Heathen authors, as Plato in his book of Laws, and it being evident by the light of nature to man's reason, it were strange if it were not here understood, especially considering, that it is most reasonable to take these short Laws in the most comprehensive sense, such as this, not the former, is, for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely, but this latter doth not include the former. Besides the former exposition restrains the words to swearing, whereas the w●…s are now general and speak of any taking God's name into their mouths either by Oaths or any other way. And it becomes not us to set limits to God's words where God hath set none. It is also here to be observed, as well as in the other commands, that when this sin is forbidden, the contrary duty is commanded, to wit, to use the name of God both in swearing and otherwise holily, cautiously and reverently. : for the LORD will not hold him guiltless f Or, Innocent, (i. e.) free from guilt and the punishment of it: the meaning is, the Lord will look upon him as a guilty person and will severely punish him. And so this or the like phrase is used, 1 King. 2. 9 And it is a common figure, called M●…iosis, where more is understood than is expressed, as 1 Sam. 12. 21. Psal. 25. 3. Prov. 10. 2. And this reason is here added, because sinners of this sort are usually held innocent by men, either because they cannot discover their fault, when they forswear themselves, or because they take no care to punish the abusers of God's name by vain and customary Oaths, Curses, or Blasphemies, q. d. Though men spare them, I will assuredly punish them. , that taketh his name in vain. 8 Re●…ber g This word is here very emphatical, and 1. It reminds us of a former delivery of the substance of this command, to wit, Gen. 2. 3. 2. It insinuates the great necessity of consideration and preparation of the Sabbath before it comes. 3. It shows the singular importance of this command, which is therefore placed in the heart and centre of the rest, to show that the religious observation of this is the best way to secure our obedience to all the rest, and that the neglect of this will bring in the violation of all the other, as common experience shows. the Sabbath day, to keep it holy † (i. e.) To use it holily, by a careful abstinence from servile works or worldly business, and by a diligent employing of the day holy in thoughts, words and exercises, in the worship of God in public and private and the celebration of his works, and the furthering of our own and others sanctification and Salvation. See Isa. 58. 13. . 9 * chap. 23. 12. and 31. 14. Levit. 23. 3. Ezek. 20. 12. Luk. 13. 14. Six days shalt thou labour h This may be either 1. A command to employ those days in our worldly occasions, yet so as God and Religion be not neglected on those days, as many Scriptures teach us. Or. 2. A permission to do so; which I prefer, 1. Because so it is a proper argument to enforce the observation of the Sabbath, q. d. Grudge not me one day, when I allow you six for it. 2. Because the command of diligence in our callings would seem improperly placed here, as being of a quite differing nature, and belonging to the second table, and being provided for in a distinct command, as we shall see. , and do all thy work: 10 But the seventh day is the Sabbath of the LORD i Or, To the Lord, (i. e.) Consecrated to his use, honour, and service. Hence God calls them my Sabhaths Levit. 26. 2. Isa. 56. 4. because they are commended by his example and enjoined by his command. thy God: in it thou shalt not do any work k (i. e.) Any servile, laborious, common or worldly work, tending to thy own profit or pleasure. See Exod. 34. 21. Levit. 23. 7. Numb. 28. 18. Isa. 58. 13. , thou, nor thy son, nor thy daughter, thy manservant, nor thy maid servant l This clause is added, not as if children or servants were not immediately obliged by this command, or were excused by God for the breach of this ●…aw at their master's commands, which were to obey God rather than men, contrary to St. Peter's command and practice, Act. 5. 29. and which were to limit the foregoing word thou and the law of the Sabbath only to those that have children and servants, which is an idle senseless and absurd as well as profane opinion, but to restrain hardhearted and covetous or ungodly persons, that they should neither command nor suffer their children or servants to profane the fabbath, so far as they can hinder it. Which how far it concerns thousands of governor's of families at this day, they shall do well seriously and in time to consider. , nor thy cattle m Partly to teach us to exercise mer●…; towards the br●…te creatures: compare Deut. 5. 14. partly because the use of cattle must have drawn along with it the attendance or employment of men, and partly that by observing the rest of the cattle they might be more minded and quickened to the observation of this sacred rest. , nor thy stranger n (i. e.) The Gentile that sojourneth with thee: lest their example should provoke the Israelites to imitate them; and lest the Gentiles should have opportunity of gaining at that time when, and by that thing whereby, the Israelites were losers, even by the religious observation of the Sabbath. that is within thy gates o (i. e.) that dwells within thy cities which have walls and gates, or within thy villages or territories. So the word, gates, is oft taken, as Gen. 22. 17. and 24. 60. and 2 Sam. 10. 8. compared with 1 Chron. 19 9 : 11 For * Gen. 2. 2●… in six days p And neither in more nor less time, as he could have done. the LORD made heaven and earth, the Sea▪ and all that in them is, and rested q (i. e.) Ceased from his creating works: otherwise he worketh still, joh. 5. 17. by his providence and grace, and neither is idle, nor weary, Isa. 40. 28. but this rest is ascribed to him for our admonition and imitation. the seventh day: wherefore the LORD blessed r (i. e.) Made it a day of blessing as well of receiving blessings and praises from men as of conferring his blessings and favours upon those that religiously observe it. The day is said to be blessed when men are blessed by it and in it, by a common Metonymy, as a man's field, Gen. 27. 27. and basket and store, Deut. 28. 5. and the work of his hands, job 1. 10. are said to be blessed, when a man is blessed in them. the Sabbath day s It is remarkable the blessing and sanctification are not appropriated to the seventh day, but to the sabbath day, whether it should be the seventh day, as to the jews it than was, or the first day, as to us Christians now it is, which change seems hereby to be insinuated. , and hallowed it t (i. e.) Separated it from the rest of the days and from all common employments, and consecrated it to his own holy service and man's holy use. . 12 * Levit. 19 3. Deut. 5. 16. Eph. 6. 2. Honour u Which word doth not only note the reverence, love, and obedience we own them, but also support and maintenance, as appears from Mat. 15. 4, 5, 6. and from the like signification of that word 1 Tim. 5. 3, 17. which is so natural and necessary a duty, that the jews say, a man is bound even to beg, or to work with his hands that he may relieve his parents. thy father and thy mother x The father is put first here, and the mother, Leu. 19 3. to show that we own this duty promiscuously and indifferently to both of them. Compare Exod. 21. 15, 17. Deut. 21. 18. and 27. 16. Prov. 20. 20. and 30. 17. And, because these laws are brief and yet comprehensive, under these are contained all our Superiors and Governors. : that thy days may be long y Heb. that they, i. e. thy Parents, may prolong thy days, or, the days of thy life, to wit, instrumentally, by their prayers made to God for thee, and by their blessing in my name conferred upon thee: though the active verb is commonly taken impersonally, as job 7. 3. Prov. 9 11. Luk. 12. 10. and so it may be here, they prolong, for, be prolonged. upon the land, which the LORD thy God giveth thee. 13 * Rom. 13. 9▪ Thou shalt not kill z To wit, any man or woman, without authority and without just cause: which exception must necessarily be understood, because many other Scriptures command the Magistrate to kill great offenders. And this prohibition, being delivered by God who made and searcheth and commands men's hearts must be extended not only to the external act of killing, but to all motions of the heart or tongue which tend that way, as anger, hatred, envy, malice, strife, blows, and the challenges of Duelists, which is clearly manifest by comparing this with other Scriptures, as Mat. 5. 21. 1 joh. 3. 15. etc. And here, as in the rest, is commanded the contrary duty of preserving the lives of our neighbours, as much as lies in our power. . 14 Thou shalt not commit adultery a Here is mentioned one kind of uncleanness, as being eminently sinful and unjust and pernicious to humane society. But under this are comprehended and forbidden all other kinds of filthiness, as beastiality, Sodomy, whoredom, fornication, etc. and all means, occasions and appearances of them, as it ●…ears 1. from other Scriptures that forbidden those things, which ●…her belong to this command, or to none of the ten, which is very improbable. 2. from the large extent of the other commands, noted before 3. from our saviours explication Mat. 5. 27. And contrariwise, all chastity and sobriety in thoughts, affections, words, habits and gestures is here prescribed. See 1 Thes. 4. 3, 4. Heb. 13. 4. . 15 Thou shalt not steal b (i. e.) Either by deceit or violence, or without his knowledge and consent, take away another man's goods, Eph. 4. 28. but on the contrary shalt preserve and increase them, as need requires and occasion is offered. . 16 * Deut. 19 16. Thou shalt not bear false witness c Heb. not answer, viz. when thou art asked in judgement, Leu. 5. 1. 19 16. or, not speak a false testimony, or, as a false witness. Which doth not only forbid perjury in judgement, but also all unjust censure, slander, backbiting, scorning, false accusation, and the like, and also requires a just and candid judgement of him and of his words and actions, speaking well of him, as far as truth and justice will permit, and defending his good name against the calumnies and detractions of others. against thy neighbour d No nor for thy neighbour, but he saith against, both because such perjuries, slanders, etc. are most commonly designed against them, and because this is a great aggravation of the sin, when a man not only speaks evil and f●…lshood, but doth this from malice and ill will. But under this kind are contained other sins of a like, though less sinful, nature, as in the other commands. . d A man's neighbour here is not only the Israelite, as some would have it, but any man, as plainly appears, 1. because that word is frequently used in that sense not only in the New, as all agree, but also in the Old Testament, as Gen. 11. 3. Leu. 20. 10. Esth. 1. 19 Prov. 18. 17. 2. because it is so explained Luk. 10. 29, 36. Rom. 13. 9 compared with Mat. 22. 39 3. from the reason of the thing, which is common to all: unless a man will be so hardy to say, that he may bear false witness against a stranger, though not against an Israelite, and, in like manner, that when God forbids a man to commit adultery with his neighbour's wife, Leu. 20. 10. he may do it with a stranger's wife; and that though a man be commanded to speak the truth to his neighbour, Zech. 8. 16. he may tell lies to a stranger. 4. because the great law of love and charity, which is the life and soul of this and all the commands, and binds us to all, binds us, and bound the Israelites, to strangers, as appears from Exod. 23. 4. and Leu. 19 33, 34. 17 * Acts 20. 33. Rom. 7. 7. Thou shalt not covet e The coveting here forbidden is, either, 1. the inward and deliberate purpose and desire of a deceitful or violent taking away of another man's goods. But this is forbidden in the eighth commandment. And it is hard to conceive, that St. Paul should think, that this command did not forbid such a practice, Rom. 7. 7. which even the better sort of heathens esteemed a sin, whose words are, that they who are withheld from incest or whoredom or theft, only from a principle of fear are guilty of those crimes, especially seeing the Old Testament Scriptures, which doubtless he diligently studied, do so plainly condemn evil purposes of the heart, as Leu. 19 17. Deut. 9 4, 5. and 15. 7, 9 etc. or 2. the greedy desire of that which is another man's, though it be without injury to him. Thus Ahab sinned in desiring Naboths vineyard, though he offered him money for it, 1 King. 21. 2. or rather 3. those inward motions of the heart, which from the fountain of original corruption do spring up in the heart and tickle it with some secret delight, though they do not obtain the deliberate consent of the will. For seeing this law of God is spiritual and holy, Rom. 7. 12, 14. and reacheth the thoughts, intents and all the actual motions of the heart, as is apparent from the nature of God and of his law, and seeing such motions are both the fruits of a sinful nature and the common causes of sinful actions, and are not agreeable either to man's first and uncorrupted nature, or to God's law, they must needs be a swerving from it, and therefore sin. And this is the reason why this command is added as distinct from all the rest. thy neighbour's house, thou shalt not * Job 31. 9 covet thy neighbour's wife, nor his manservant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours. 18 And * Heb. 12. 18. all the people saw the thunderings f (i. e.) Herd them. One sense is oft put for another, as se●…ing Gen. 42. 1. for hearing, Act. 7. 12. and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed g From the bottom of the mountain, where it seems they stood. , and stood afar off. 19 And they said unto Moses, * Deut. 5. 24. & 18. 16. Heb. 12. 19 Speak thou with us, and we will hear: but let not God speak with us, lest we die h This they speak from a sense of their own guilt, and of the greatness and holiness of the Divine Majesty, to whom they durst not approach but by a Mediator. See Deut. 5. 28. and 18. 16. Gal. 3. 19 . 20 And Moses said unto the people, Fear not: for God is come to prove you i Or try or search you, whether you are innocent, and such as delight in my presence, or conscious of your guilt, and therefore afraid of my appearance; whether you have such a righteousness as can abide the trial of a severe Judge, or whether you are such as have cause to fear my wrath and to flee to my grace and mercy; which of you are sincere and upright, and which are hypocrites and ungodly persons, or, to try, whether this terrible appearance will produce in you, that reverence, fear and obedience which I call for: or, to give you a law, by which you will be proved whether you do indeed love and fear me, as you pretend you do, or whether you do not. , and that his fear may be before your faces k God's fear is properly in men's hearts, but here the sense seems to be this, That his fear, i. e. this dreadful manifestation of his Majesty and justice (the act being here put for the object) may be now and ever before your eyes and in your memories, as an effectual preservative from sin. , that ye Sin not. 21 And the people stood afar off, and Moses drew▪ near unto * chap. 19 1●…▪ 1 King. 8. 12. the thick darkness, where God was. 22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen l (i. e.) Herd, as ver. 18. He may use the word, seen, here to intimate, that this was all they could see of God, to wit, his voice and speech, and that they saw no Image of him, as is expressed in a parallel place, and therefore should make no resemblances of him as it here follows that I have talked with you * Deut. 4. 36. from heaven m (i. e.) From the lower heaven, to wit, the air or the clouds, which were over the top of mount Sinai, Deut. 4. 36. Neh. 9 13. and so the word heaven is oft understood, as Gen. 1. 20. job 35. 11. Psal. 79. 2. And so this place may be reconciled with Heb. 12. 25. where this is said to be spoken upon earth. . 23 Ye shall not make * 1 Sam. 5. 4, ●…▪ 2 King. 17. 3●…▪ Ezek. 20. 39 〈◊〉 43. 8. 2 Co●… 14, 15, 16. with me n (i. e.) To worship together with me. I will allow no companion: or, to me, as it follows, unto you; and ver. 24. unto me: and the particle, eth, is sometimes used for el, or lamed, as 1 Sam. 22. 14. 2 King. 22. 14. or, for me, either to represent my person, by comparing this with the parallel place, Deut. 4. 15, 16. or to worship me by, as it is apparent that the Israelites afterwards did intent to worship Jehovah in the golden Calf, and therefore Aaron calls the feast of the Calf a feast to jehovah, Exod. 32. 5. and that with the approbation of the people, whom he then complied with and durst not resist. gods o (i. e.) Idols or images, to whom you may give the name and worship of Gods. of silver p And consequently not of any other materials, as wood or stone: It is a Synecdoche. , neither shall ye make unto you gods of gold. 24 An Altar of earth thou shalt make unto me q For thy present use, or whilst thou art in the wilderness: This he commanded partly that they might easily and readily erect an altar upon all occasions, which it might be hard for them to do there of better materials; partly to mind them how much more God regarded the inward holiness, than the outward pomp of their devotions; partly because God would make a conspicuous difference between them and idolaters who used much cost and curiosity about their Altars; partly that the Altars might, after they left them, fall down and moulder away, and not remain as lasting monuments, which might be afterward abused to Idolatry by any persons that came thither; partly because they were uncertain of their stay any where, except at Sinai, and therefore must raise such Altars as they could suddenly do. But this command only concerned their wilderness-state: for there were better and more durable Altars, in the Tabernacle and Temple. , and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, * Leu. 1. 2. thy sheep, and thine oxen: in all places r Therefore there is no need of building any stately Altar in a certain place, as if my presence were fixed there, and not to be enjoyed elsewhere. where I record my Name s Or, cause my name to be remembered by you: i. e. Not in every place which you shall invent, but in all such places as I shall appoint, for the remembrance or celebration of my name or for the service of my Majesty, whether it be in the wilderness, and in divers parts thereof, or in the Tabernacle and Temple. , I will come unto thee, and I will bless thee. 25 And * Deut. 27. ●… Josh. 8. 31. if thou wilt make me an Altar of stone t Which in those rocky parts might be as easy for them to make as one of earth. , thou shalt not † Heb. build ●…em with hew●…ng. build it of hewn stone u Which would require both time and cost and art. The reasons of this precept are in part the same with the former, ver. 24. : for if thou lift up thy tool upon it, thou hast polluted it x By thy disobedience to my express command now given: and howsoever they think to gratify me by this curiosity, I shall not look upon it as a sacred thing, by which the sacrifices offered on it shall be sanctified, but as a profane thing which will defile them. So little doth God value or approve the inventions of men in his worship, how colourable soever they be. . 26 Neither shalt thou go up by steps y He seems to mean the steps of Ladders or others of the same nature, which could suddenly be made and were proper for their present condition, where there was danger of the following inconvenience. For afterwards God appointed an Altar ten cubits high, 2. Chron. 4. 1. Though some conceive they we●…t not up to that by steps, but by an insensible ascent upon the ground raised by degrees for that purpose. But if the Priests did go up to it by steps, God provided against the indecency here mentioned by prescribing linen breeches to them in that service. unto mine Altar, that thy nakedness be not discovered thereon z For these linen breeches were not yet appointed, and the manner then and there was for men to wear long coats or gowns like women. God would remove all appearance or occasion of immodesty, especially in sacred persons and things; and the rather, to show his detestation of that impudence and filthiness which was very usual in some of the solemnities and worships of the heathen. . CHAP. XXI. 1 NOW these are the Judgements a 〈◊〉, the judicial Laws, by which thou and the Judges before mentioned shall govern thyself and the people in civil and criminal causes. , which thou shalt * chap. 24. 3, 4. set before them. 2 * Deut. 15. 12. If thou buy an Hebrew servant b Of which practice see jer. 34. 14. This was allowed in two cases: 1. when a man for his crimes was condemned by the Judges to be sold. Of which see Exod. 22. 3. 2 King. 4. 1. Mat. 18. 25. 2. when a man pressed by great poverty, sold himself or his children: Of which see Leu. 25. 39, 40. , six years he shall serve: and in the seventh year c Which is to be numbered, either 1. from the last Sabbatical year or year of release, which came every seventh year: and then the sense of the place is, not that he shall always serve six full years, but that he shall never serve longer, and that his service shall last only till that year comes. Or rather 2. from the beginning of his service; for 1. it were a very improper speech to say be shall serve six years, of one who possibly entered into his service but a month before the year of release. 2. In the law of the Sabbatical year there is no mention of the release of servants, as there is of other things, Leu. 25. Deut. 15. and in the year of jubilee, when servants are to be released, it is expressed so, as Leu. 25. 54, 55. he shall go out free for nothing. 3 If he came in † Heb. with his ●…dy. by himself d (i. e.) With his own person only, not with a wife, as the opposite branch showeth. , he shall go out by himself: if he were married, than his wife shall go out with him. 4 If his master have given him a wife, and she have born him sons or daughters: the wife and her children shall be her masters e That being a true rule and approved both by Scripture and by heathen Authors, that the birth follows the belly, Gen. 21. 10. Gal. 4. 24, 25. and he that owns the tree hath right to all its fruit. , and he shall go out by himself f Quest. How was this separation of man and wife agreeable with the first institution of marriage, by which that bond is made indissoluble? Ans. 1. That bond was not necessarily dissolved by this law, both because the separation was at the man's choice, who might have stayed there, if he so pleased; and because the distinction of their habitations might consist with the right and use of matrimony, which the master also would probably permit for his own advantage. Ans. 2. God might here, as well as in the case of divorces, dispense with his own laws and institutions, especially in this case, where he might design this for a punishment to the man for marrying a stranger; which was not pleasing to God, as appears from Deut. 21. 11. Ezra 10. 2. Neh. 13. 23. And that this woman was a stranger and not an Hebrewess is manifest because then she also must have gone out free, ver. 7, 8, 9 and Deut. 15. 12. . 5 And if the servant † Heb. saying shall say. shall plainly say, I love my master, my wife, and my children, I will not go out free: 6 Then his master shall bring him unto the Judges g Partly that it may appear he chooseth this freely and is not overawed nor overreached by his master and partly that the agreement being so publicly and solemnly confirmed might be irrevocable. , he shall also bring him to the door h To wit, of his master's house, as it is expressed, Deut. 15. 17. A token that he was fixed there and never to go a freeman out of these doors. , or unto the door-post, and his master shall boar his ear through with an awl i As a note of a servant, as it continued to be long after this in Syria and Arabia, as juvenal and Petronius Arbiter affirm: And it did fitly represent his settled and perpetual obligation to abide in that house, and there to hear and obey his master's commands. See Psal. 40. 6. , and he shall serve him for ever k (i. e.) Not only for six years more, but without any limitation of time, as long as he lives, until the jubilee, which is an exception made by God to this law, Leu. 25. 40. Deut. 15. 17. The Hebrew word, olam, here used oft signifies not eternity, but only a long time. See Exod. 12. 14. . 7 And if a man l (i. e.) An Hebrew, as appears by the opposition of one of a strange nation, ver. 8. sell his daughter to be a maid-servant m Which was allowed in case of extreme necessity, because of the hardness of their hearts. , she shall not go out as the man-servants do n But upon better terms, as being one of the weaker and more helpless Sex. Quest. How doth this agree with Deut. 15. 17. also unto thy maid-servant thou shalt do likewise? Answ. 1. Distinguish persons. She Deut. 15. was sold by herself and that to mere servitude: this here was sold by her father, not only for service, but in order to her marriage, as the following verses sufficiently imply. 2. Distinguish things. The likeness between man-servants and maid-servants was only in the rites used in case she consented to perpetual servitude: the difference here is in case they both were made free in which case she had some privileges, which here follow. . 8 If she † Heb. be evil in the eyes of, etc. please not her master who hath betrothed her to himself o For a con●…ubine or secondary wife. Not that masters did always take maidservants upon these terms, as some conceive, but that some did so, and of them this place speaks. Though here is a differing reading, and as the margin hath lo the pronoun signifying, to him, so the text hath lo the adverb signifying not, and so the text may be translated thus, so that he doth not betrothe her, to wit, to himself, or to his son, as he gave her hopes he intended. Either reading or sense is proper and probable. , then shall he let her be redeemed p Either by herself or friends or any other person that will redeem her. Quest. How could he part with her and sell her, when she was betrothed to him? Ans. 1. This might be one of those many indulgences given to them for the hardness of their hearts: and there is no doubt God could dispense with his own positive laws. 2. The latter reading avoids this difficulty. : to sell her unto a strange nation he shall have no power q This was in general prohibited for all Hebrew servants; but it is particularly mentioned here, because there was special reason for it, both because there was more danger of her corruption in chastity and religion in regard of her Sex, and because the master in that case was under a greater temptation of selling her to a foreigner, because no Israelite would buy her or give so much money for her as an heathen would who would and might keep her for a perpetual servant which the Israelites might not do. , seeing he hath dealt deceitfully with her r viz. In breaking his promise of marriage made to her, or blasting the hopes he encouraged her to have of it. The Hebrew words are exactly rendered thus, in dealing deceitfully or falsely with her or against her, and they may be added as an aggravation of that sin of selling her to a strange nation, wherein there was a double false-dealing, the one towards God who by his law forbade this, the other towards her, whom he hired upon other terms and not with a power to dispose of her contrary to the law and manner of the Israelites. . 9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters s (i. e.) Give her a convenient portion, as he doth to his own daughters, chap. 22. 16. . 10 If he take him another wife, her food, he●…aiment▪ and her duty of marriage t Called due benevolence, 1 Cor. 7. 3. Or, her dwelling, as the word is oft used. So here are the three great conveniencies of fife, food and raiment and habitation, all which he is to provide for her: or, her cohabitation, or, her time, the convenient and appointed times for conjugal converse with her: for some times were disallowed for it, Leu. 15. and when there were plurality of wives, they had their vicissitudes, Gen. 30. 15▪ 16. shall he not diminish u Or rather, not withdraw, or deny it, as the word signifies, and as the LXX. Chaldee, Samaritan, Vulgar, and others render it. . 11 And if he do not these three unto her, then shall she go out free x And with gifts also by virtue of the law Deut. 15. 14. The sum is this, The master was either 1. willing to part with her, and then he was to let her be redeemed by herself or any of her friends, but not by an heathen, ver. 8. or 2. willing to keep her, and then as he had betrothed her, he was to perform all the duties of an husband to her, although he had another wife besides her, ver. 10. if he would keep her and yet deny those duties to her, then as his fault was aggravated, so was his punishment, for now he cannot sell her, but must let her go freely, in this verse. without money. 12 * Gen. 9 6. Leu. 24. 17. He that smiteth a man y Knowingly and wilfully, as appears by the next verse. so that he die, shall be surely put to death z Neither the friends of the party stain, nor the Magistrate shall give him a pardon or accept a ransom for him, Numb. 35. 31. . 13 And if a man lie not in wait a If it appear, that the manslayer did not intent nor desire it, but only it fell out by his heedlessness, or by some casualty. , but God deliver him into his hand b By some special unexpected providence: or, God and not man, God without the man's contrivance or design: for otherwise in a general sense and way God delivered Christ into the hands of judas and the jews who did advisedly and maliciously kill him. , than * Deut. 19 3. Josh. 20. 2. I will appoint thee a place whither he shall flee c (i. e.) A city or place of refuge, Numb. 35. 11. Deut. 19 5. : 14 But if a man come presumptuously d (i. e.) Do this proudly, boldly, purposely and maliciously; for so the word signifies. upon his neighbour to slay him with guile, * 1 Kin. 2. 28. thou shalt take him from mine Altar e Which not only in the wilderness, but afterward, seems to have been esteemed a place of refuge, 1 King. 1. 50. as it also was among the Heathens: But God so far abhors murder, that he will rather venture the pollution of his own Altar than the escape of the murderer. See 2 King. 11. 15. , that he may die. 15 And he that smiteth e Either 1. So as is before mentioned, ver. 12. so as they die. And to smite sometimes signifies to kill, as Gen. 4. 15. 2 King. 14. 5. compared with 2 Chron. 25. 3. And this may be here added by way of distinction, q. d. That killing of another man which is punished with death must be done presumptuously, but the kill of parents, though not done presumptuously, is a capital crime. Or 2. the mere smiting of them, to wit, wilfully, and dangerously. Nor will any think this law too severe that considers that this is an act full of horrid impiety against God, who hath so expressly and emphatically commanded children to honour their Parents, of highest and most unnatural ingratitude, and utterly destructive to humane Society. his father, or his mother, shall be surely put to death. 16 And he that stealeth a man, and selleth him, or if he be found in his hand f (i. e.) In the man-stealers hand: q. d. though he keep him in his own hands for his own use: for still it is a theft, and he is made that man's slave, and it is in his power to sell him to another when he pleaseth, and therefore deserves death. , he shall surely be put to death. 17 And * Leu. 20. 9 Prov. 20. 20. Mat. 15. 4. Mar. 7. 10. he that † Or, revileth. curseth ‖ Or, revileth, to wit, wilfully, maliciously, obstinately against all admonition, by comparing Deut. 21. 18. his father or his mother, shall surely be put to death. 18 And if men strive together, and one smite † Or, his neighbour. another with a stone g Or any other instrument fit for such a mischievous purpose. An usual Synecdoche. , or with his fist, and he die not, but keep his bed: 19 If he arise again, and walk abroad upon his staff, then shall he that smote him, be quit: only he shall pay for † Heb. ceasing. the loss of his time h (i. e.) Of the profit which he could or commonly did make of his time in the way of his calling. , and shall cause him to be throughly healed i (i. e.) Pay the charges of the cure. . 20 And if a man smite his servant k Namely a stranger: for an Israelite was to be better used: See Leu. 25. 39, 40. etc. or his maid, with a rod l A fit and usual instrument for correction whereby it is employed, that if he killed him with a sword or any such weapon, he was to die for it. , and he die under his hand m (i. e.) Whilst the master is correcting him. , he shall be surely † Heb. avenged. punished n Not with death, for than it would have been said so, as it is before and after, but as the Magistrate or Judge shall think fit, according to the diversity of circumstances; and therefore no particular punishment is set down. : 21 Notwithstanding, if he continue a day or two, he shall not be punished, for he is his money o (i. e.) His possession bought with his money; and therefore, 1. had a power to chastise him according to his demerit, which might be very great. 2. is sufficiently punished with his own loss: 3. may be presumed not to have done this purposely and maliciously. . 22 If men strive and hurt a woman with child p To wit, the wife of the other person, who interposed herself to secure her husband. , so that her fruit departed from her, and yet no mischief follow q Neither to the woman, nor child: for it is generally expressed so as to reach both, in case the abortive had life in it. , he shall be surely punished, according as the woman's husband will lay upon him, and he shall pay as the Judges determine r The husband shall impose the fine, and, if it be unreasonable, the Judges shall have a power to moderate it. . 23 And if any mischief s Either to the mother or to the child, whether it be death, or any maim or mischief. follow, than ‖ Who? Ans. Not the private person, which would have introduced infinite mischiefs and confusions, but the Magistrate: for these laws are given to Moses, and the execution of these things was committed to Moses, and others under him. thou shalt give life for life, 24 * Leu. 24. 2●…. Deut. 19 21. Mat. ●…. 38. Eye for eye t This is called the law of retaliation, and from hence the heathen Lawgivers took it and put it into their laws. But though this might sometimes be practised in the letter, yet it was not necessarily to be understood and executed so, as may appear, 1. by the impossibility of the just execution of it in many cases, as when a man that had but one eye or hand was to lose the other, which to him was a far greater mischief than what he did to his neighbour, whom he deprived but of one of his eyes or hands: And this is a sure and righteous rule, Punishments may be less, but never should be greater, than the fault. And how could a wound be made neither bigger nor less than that which he inflicted? 2. by comparing this with other laws, wherein a compensation is allowed in like cases, as ver. 18, 30. And when it is enjoined, that no satisfaction shall be taken for the life of a wilful murderer, Numb. 35. 31. it seems therein employed, that satisfaction may be taken for lesser injuries. And indeed the payment of such a price, as the loss of an eye or hand or foot required, though it might not so much satisfy the revenge of the party so injured, yet it was really more to his benefit. This Law therefore was only minatory, but so as it was literally to be inflicted, except the injuring party would give such satisfaction as the injured person accepted or the Judges determined. , tooth for tooth, hand for hand, foot for foot, 25 Burning for burning, wound for wound, stripe for stripe. 26 And if a man smite the eye of his servant u Which some confine to the Israelitish servants, but the text doth not so limit it, and the reason of the law seems to reach to Gentile-servants, this being a just punishment to unmerciful masters, (who ought to be merciful to their beasts much more to such servants) and a fit recompense to a servant for such a loss. And this law reacheth the loss of any other member, these two being instanced in, the one as the chief, and the other as the meanest, to intimate that other parts of a like or middle nature are included. , or the eye of his maid, that it perish, he shall let them go free for his eyes sake. 27 And if he smite out his man-servants tooth, or his maidservants tooth, he shall let him go free for his teeth sake. 28 If an ox x Under which you are to understand any other creatures of like nature which hurt a man in such a dangerous manner, whether with their horns or teeth or feet, but he mentions only the ox or bull and his goring with his horn, because this is most frequently done. gore a man or a woman that they die, than * Gen. 9 5. the ox shall be surely stoned y Partly to prevent future mischiefs from that creature: partly to punish its master for his negligence in not keeping it in: and principally, for man's admonition, for whom seeing the beasts were made, it is not strange nor unjust if it be destroyed for man's good, God would hereby show, that he would not, and men should not, spare a wilful murderer. , and his flesh shall not be eaten ‖ Both because it was forbidden food, its blood being not let out, and for the punishment of the owner who was hereby hindered from the sale of it, to beget in all the greater detestation of murderers, when they observe the poor beast upon this account accursed and therefore not to be touched or tasted. : but the owner of the ox shall be quit. 29 But if the ox were wont to push with his horn in time past, and it hath been testified z Which the jews say was to be done thrice, and before the Magistrate. to his owner, and he hath not kept him in, but that he hath killed a man or a woman a To wit, an Israelite, or a stranger who is free, by comparing this with ver. 32. , the ox shall be stoned, and his owner also shall be put to death. 30 If there be laid on him b Either by the avenger of blood, the next akin to the party slain, who is willing to exchange the punishment; or by the Judge, who may discern some circumstances, which may much lessen the crime, as if an ox had broken his cords wherewith he was tied, or broke forth through the carelessness or wickedness of his servant to whose care he was committed. a sum of money, than he shall give for * Num. 35. 31. the ransom of his life, whatsoever is laid upon him. 31 Whether he have gored a son c Names signifying their tender age, in respect of the man or woman, ver. 29. And this is added, lest the foregoing sense should be restrained to their parents, whose lives were more precious, and therefore their loss greater. , or have gored a daughter c Names signifying their tender age, in respect of the man or woman, ver. 29. And this is added, lest the foregoing sense should be restrained to their parents, whose lives were more precious, and therefore their loss greater. , according to this judgement shall it be done unto him. 32 If the ox shall push a manservant, or a maid-servant, he shall give unto their master * See Phil. 2. 7. thirty shekels d The half of the freeman's price. See on Mat. 26. 15. , and the ox shall be stoned. 33 And if a man shall open a pit, or if a man shall dig a pit e If a man shall either open an old pit, which hath been covered with earth, or dig a new pit, to wit, in a public way, as the reason of the law shows; for if it were done in a man's own house or ground, there was no danger of such an accident, except the beast transgressed his bounds, and then the man was not culpable. , and not cover it, and an ox or an ass fall therein: 34 The owner of the pit ‖ (i. e.) He by whose hand or command it was made. shall make it good, and give money f Equal to the worth of the dead beast, in the opinion of the ●…udge. unto the owner of them, and the dead beast shall be his. 35 And if one man's ox hurt another, that he die, than they shall sell the live ox, and divide the money of it g Not equally, for so the owner of the mischievous ox might be gainer by the mischief, his ox being much worse than that which was killed, but in such proportions as the Judges shall think fit considering the worth of the cattle, and the circumstances of the action. , and the dead ox also they shall divide. 36 Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in, he shall surely pay ox for ox h An ox of equal value with that slain ox, or the price and worth of it. , and the dead shall be his own. CHAP. XXII. 1 IF a man shall steal an ox, or a † Or, goat. sheep a Or, an ass, which is added ver. 4. and consequently any other living creature, to be valued according to its worth and use to man, proportionably to the rule here laid down. Only these are instanced in, for their usefulness in the service both of God and of men. , and kill it, or sell it b Which was an aggravation of the crime, and a token of greater boldness, resolvedness, and expertness in the trade of thieving, than was in him who kept it at home, ver. 4. , he shall restore five oxen for an ox, and * 2 Sam. 12. 6. Luk. 19 8. See Prov. 6. 31. four sheep for a sheep c Quest. 1. Why so much, seeing the stealer of other things was tied to restore but double? Ans. 1. For terror, because these beasts being kept in the fields might more easily be stolen. 2. Because the loss of these was greater than of other things: for they did not only lose what the cattle might be sold for, but all the service, increase, and other benefits, which a man might receive from them. Quest. 2. Why more for oxen, than for sheep? Ans. 1. Because it argued greater boldness and customariness in the thief to steal that which might more easily be discovered. 2. Because besides the intrinsical worth of the ox, the labour of the ox was very considerable to his owner, Prov. 14. 4. and therefore the loss greater. . 2 If a thief be found breaking up d To wit, an house, which the Chaldee here adds, and by night, as appears from the next verse. , and be smitten that he die, there shall no blood be shed for him e (i. e.) For the thief, though he be killed by a man in his own defence. Because in that case, the thief might be presumed to have a worse design, and the owner of the house could neither expect or have the help of others to secure him from the intended violence, nor guide his blows with that discretion and moderation, which in the daytime he might use. . 3 If the Sun be risen upon him, there shall be blood shed for him f He that kills him shalt be put to death, because he punished him more than his crime deserved, and might have been otherwise either secured or righted, and in that case, it is probable the thief designed not murder, but theft only. But if it were evident, that the house-breaker designed murder, he might doubtless kill him in his own defence. : for he should make full restitution: if he have nothing, than he shall be sold g Either so long till his service was worth the thing stolen, or rather for the ordinary time of six years, because this was not a simple thief, but an house-breaker, which was much worse. Quest. How can he be sold, who is supposed to be killed? Ans. The Hebrew word may be better rendered, should be sold, as the foregoing word, of the same future time, is rendered, should make restitution, to wit, if he were not killed; and therefore the killer of him being sufficiently secured against this injury was more culpable in killing him without necessity. for his theft. 4 If the theft be certainly found in his hand alive h Not killed, nor sold, as ver. 1. , whether it be ox, or ass, or sheep, he shall restore double i Not more, 1. because in that case it was presumed, either that he intended to restore it, or at lest that he was but raw and unexercised in the trade of stealing, and so should be more gently punished: 2. because the right owner recovered his goods with less charge and trouble. or 3. because it was but a single crime, whereas the other ver. 1. was an aggravated and complicated crime, where one sin and injury was added to another. Obj. It is said, he shall restore sevensold▪ Prov. 6. 31. Ans. 1. Sevensold is put for abundantly, as that word is oft used as Gen. 4. 24. Ps. 12. 6 & 79. 12. and a learned man observes it is never used for that definite number. Ans. 2. This sevensold or seventimes may relate not to the proportion of his restitution, but to the number of his Thefts, or rather of his detections, and the sense is this, Though he be found guilty of theft seven times, all his punishment is, that he shall restore, as the law prescribes. Whereas adultery, of which he there speaks in the following verses, is a crime of that nature, that if a man be once found guilty of it, restitution cannot be made nor will it serve his turn, but he falls into all the mischiefs there reckoned up. . 5 If a man shall cause a field or vineyard k Or, Orchard, or other things of like nature, which is generally to be observed in Laws. to be eaten, and shall put in his beast, and shall feed in another man's field: of the best of his own field, and of the best of his own vineyard shall he make restitution. 6 If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field be consumed therewith; he that kindled the fire l Whether wilfully for such a purpose, or carelessly in such a time or place as was dangerous. , shall surely make restitution m Which if he were not able to do, it is probable he was to be sold for it, as in like cases was provided. . 7 If a man shall deliver unto his neighbour money or stuff n Heb. Vessels, garments, utensils, or any kind of household stuff. to keep, and it be stolen out of the man's house; if the thief be found, let him pay double. 8 If the thief be not found, than the master of the house shall be brought unto the Judges to see o That they may examine all circumstances, and use all means to find out the truth, by offering him his Oath, or otherwise. whether he have put his hand unto his neighbour's goods p Either to take and reserve them for his own use, or to dispose of them to another for his own advantage. . 9 For all manner of trespass q To wit, about matters deposited upon trust, and lost, of which alone this place speaks. , whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his r Or, when or concerning which he shall say, this is it, viz, the thing that I have lost: Or rather, this is he, to whom I committed it, and whom I suspect and charge as guilty. : the cause of both parties shall come unto the Judges, and whom the Judges shall condemn s Whether the person with whom the things were deposited, if they judged him guilty of Theft, or the depositor, if he were convicted of a false-accusation. , he shall pay double unto his neighbour. 10 If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast to keep t As his servant, not freely, but for wages. , and it die, or be hurt, or driven away, no man seeing it; 11 Then shall an Oath of the LORD u So called here as also 1 Kings 1. 43. because it is taken by his authority and appointment, and for his honour, and in his name alone, God being made both witness and judge and avenger thereby. be between them both x (i. e.) Shall ●…nd the difference between them both the one shall give his Oath, and the other shall accept of it: Or be taken by them both, by the one that he did deliver them to him upon agreement and for hire, by the other, that he put not his hand to them. , that he hath not put his hand unto his neighbour's goods: and the owner of it shall accept thereof, and he shall not make it good. 12 And if it be stolen from him y Heb. from with him, which is an emphatical expression, and notes that this was taken away, either 1. From those things which were with him, or which were his, i. e. from the midst of his own goods, which supposeth fraud in him: Or 2. From under his eye, when he either did know of it, or with common care and diligence might have been known and prevented, and this argues gross neglect in him. And this is one reason, why this man is bound to make restitution, when the other ver, 7. is not; another reason of the difference is, because those things verse 7. were only or principally dead things and such things as required no great care, or, if they did, for in that case also were included, Oxen▪ Asses, etc. v. 9 yet he with whom they were left received no recompense for them and therefore was not obliged to any singular care about them; but here the things were such as needed great care and diligence, which also this man was obliged to perform by the hire which he received upon that account, which was jacobs' case, Gen. 31. 39 , he shall make restitution unto the owner thereof. 13 If it be torn in pieces, then let him bring it for witness z It (i e.) Some part of the torn Creature, which the wild Beast haply had lest, Amos 3. 11, 12. Quest. What if the whole creature were carried away, as a sheep or Lamb is sometimes by the wolf! Answ. 1. I suppose this was not frequent, and that those ravenous creatures did speedily fall to their meal, and that something was left, not far from the place, which the Shepherd might easily procure. 2. The words may be otherwise rendered, he shall bring a witness, as the Chaldee and Samar. render it, or a Testimony (i. e.) Some evidence whereby the judge might be satisfied, as for instance, that some Wolf or Lion, etc. was seen in those parts, etc. or some witness of his diligence and faithfulness in all other things, which therefore might well be presumed in this. , and he shall not make good that which was torn. 14 And if a man borrow aught a (i. e.) Any living thing, which may be hurt or die, as it follows. of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good b This may seem hard, but all things considered, is reasonable; because in doubtful cases, wherein it is not evident whether the borrower was faulty or not, as it is here, it ought to be interpreted in favour of the lender, rather than of the borrower, partly to oblige the borrower to the greater fidelity and care in such things, which being not his own men are commonly more careless about; partly because the benefit being wholly the borrowers, the loss also in all reason ought to be his, and the lender ought not to suffe●… 〈◊〉 kindness, lest he should be discouraged from such 〈◊〉 the future. . 15 But if the owner thereof be with it c In which case, the Law reasonably presumes, both that the borrower would not abuse it in the ●…ight of its owner, and that the lender might and would take due care about it. , he shall not make it good d Except there be some manifest fault in the 〈◊〉▪ as if he should kill or wound the beast in the leaders presence: 〈◊〉 exception is easily to be understood from divers other Laws of God. : if it be an hired thing, it came for his hire e (i. e.) The benefit was the lender's, and not the borrowers, and therefore the former reason ceaseth, and whether the master were present or absent, he that receives the gain or hire shall bear the loss, except when it came through the borrowers gross and wilful default. . 16 And * Deut. 〈◊〉 if a man entice a maid f By persuasions, promise of Marriage, allurements, or rewards. that is not betrothed g But if she were betrothed, it was punished with death, Deut. 22. 23. , and lie with her, he shall surely endow her to be his wife. 17 If her father utterly refuse h Which shows the necessity of Parents consent in Marriage. to give her unto him, he shall † Heb. 〈◊〉 pay money according to the dowry of Virgins i (i. e.) In such proportion as the Virgin's quality requires, for there was no certain and equal dowry appointed for all Women. See 1 Sam. 18. 25. Quest. Why is there no punishment for the Woman? Answ. 1. She had no distinct estate, being yet in her Father's house. 2. The loss of her Virginity was a sufficient punishment, especially in Israel, where it was a great reproach and prejudice. 3. She was not so culpable as the man, both because she was of the weaker sex, and because she was drawn to the sin by the man's persuasion. . 18 * Leu. 19 〈◊〉 31. Thou shalt not suffer a witch k (i. e.) Any person that is in league with the Devil, and by his help either doth any mischief, or discover and practices things above the reach of other men or women▪ ●…f which see Exod. 7. 11. Levit. 20. 27. Deut. 18. 10. 1 Sam. 28. 9 The word is of the feminine gender, partly because Women are most prone to these Devilish arts, and most frequently guilty of them; and partly to intimate that no pity should be showed to such offenders, though they were of the weaker sex. to live. 19 Whosoever lieth with a beast, shall surely be put to death. 20 * Deut. 13. 〈◊〉 14, 15. 1 Mac. 2. 〈◊〉 He that sacrificeth l Or otherwise worshippeth, as appears from Deut. 17. 2, 3, 4, 5. and many other places. One act of worship put for all by a very familiar Synecdoche. unto any God save unto the LORD only he shall be utterly destroyed m Heb. anathematised, i. e. esteemed execrable, and as such destroyed without mercy. See Deut. 13. 15. etc. and 18. 20. . 21 * chap. 23. 9 Leu. 19 33. and 25. 35. Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. 22 * Deut. 10. 18. and 24. 17. and 27. 19 Isa. 1. 17. Zech. 7. 10. Jam. 1. 27. Ye shall not afflict any widow, or fatherless child. 23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry. 24 And my wrath shall wax hot, and I will kill you with the sword: and your wives shall be widows, and your children fatherless. 25 * Leu. 25. 37. Deut. 23. 19 Psal. 15. 5. Neh. 5. 7. Ezek. 18. 8, 17. If thou lend money to any of my people n (i. e.) Any Israelite: for it was permitted to take usury of the Gentiles, Deut. 23. 20. that is poor o This seems to be added not by way of apposition, as if God's people and the poor were all one, because such are commonly poor, but by way of restriction; for God had promised greatly to bless and enrich the generality of his people, if they by their wickedness did not hinder it, and that there should be few poor among them, yet some such there should be for the trial and exercise of their charity. See Leu. 19 10. Deut. 15. 4, 7, 11. by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury p The Hebrew word signifies biting: so usury is called not by way of distinction as if moderate usury were allowed in this case, which is manifestly false, because the borrower is here supposed to be poor, to whom not the use only, but ofttimes even the principal, is to be remitted, Luk. 6. 34, 35. but by way of explication, because all usury is of a biting or eating nature, which commonly consumes the person that pays it. . 26 * Job 24. 3, 9 Prov. 20. 16. and 22. 27. Amos 2. 8. If thou at all take thy neighbour's q To wit, that is poor, as appears by comparing this with the next verse, where he is supposed to have but one garment, and with Deut. 24. 12, 13. raiment to pledge, thou shalt deliver it unto him by that the Sun goeth down r Because he speaks of such raiment or covering, wherein he used to sleep, ver. 27. But you are not to think that the creditor would every morning take and every night redeliver his pledge; and therefore this is rather a prohibition to take any such thing for a pledge as a man hath great and daily need of by this argument that if he did take it he could not keep it. Compare Deut. 24. 6. . 27 For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he cryeth unto me, that I will hear: for I am gracious. 28 Thou shalt not revile the ‖ Or, judges. gods s Not Gods falsely so called, as some would have it, as appears by 1 King. 18. 27. jer. 10. 11. but Magistrates and governor's, whether Civil or Ecclesiastical, as it is evident both from Act. 23. 3, 4, 5. and from the following words which explain the former, according to the common use of Scripture, and from the title of Gods commonly given to such, as Exod. 7. 1. Psal. 82. 6. joh. 10. 34, 35. , nor curse the ruler of thy people t Compare Eccl. 10. 20. jude ver. 8. . 29 Thou shalt not delay u Beyond the times appointed, lest this delay grow to a total neglect. And delay may here be put for neglect, as that word is used, Deut. 7. 10. and 23. 21. Hab. 2. 3. which may seem to be favoured by the following clause, which commands the giving or offering of the firstborn without any mention of the hastening or delaying of it. to offer the † Heb. thy fullness. first of thy ripe fruits x Heb. thy fullness; and whereas this word is sometimes applied to seed or corn, as Numb. 18. 27. and sometimes to the vintage, as Deut. 22. 9 the circumstances must determine, as it doth in like cases, how it must be taken; which here seem to restrain it to dry fruits, as corn, etc. because it is opposed to liquors; and so all sorts of fruits are comprehended here. Unless you will make this an usual figure called Hendyadis, as judgement and justice, Deut. 16. 18. is put for judgement of justice, or just judgement, so here thy fullness and liquors, for the fullness of thy liquors; and so this may be one kind mentioned for all the rest, than which nothing more frequent. ; and of thy † Heb. tear. liquors: * chap. 13. 2, 12. and 34. 19 Deut. 15. 19 the firstborn of thy sons shalt thou give unto me y Not in kind, but by a price of redemption to be paid to me in their stead. . 30 Likewise z (i. e.) Ye shall offer their firstborn. shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam, on the eighth day a Not sooner, because it was till then tender and imperfect and therefore not fit to be offered to God: but it was not ●…yed to that day, for it might be offered afterwards, as appears from Leu. 22. 27. eve●… till it was a year old. thou shalt give it me. 31 And ye shall be holy b (i. e.) Separated from all filthiness both moral and ceremonial. men unto me: neither shall ye eat any flesh that is torn of Beasts c Partly because the blood was not taken out of i●…, partly because the clean beast was ceremonially defiled by the touch of the unclean, and partly to beget in them a detestation of cruelty, even in the beasts, and much more in men. in the field: ye shall cast it to the dogs. CHAP. XXIII. 1 THou * Psal. 15. 3. shalt not † Or, receive. raise a Heb. not take up, to wit, into thy mouth, as Exod. 20. 7. either by the first raising, or further spreading, of it: or, not bear, or endure, as that word oft signifies; not hear it patiently, delightfully, readily, approvingly, as persons are very apt to do, but rather shalt discourage and reprove the spreader of it, according to Prov. 25. 23. Possibly the holy Ghost might choose a word of such general signification to show that all these things were forbidden. a false report: put not thine hand b (i. e.) Not conspire or agree with them, which is signified by joining hands, Prov. 11. 21. not give them an helping hand in it, not encourage them to it by gifts or promises, not assist them by counsel or interest. Others not swear with them. But swearing is not noted by putting the hand, but by lifting it up. with the wicked to be an unrighteous witness. 2 * Leu. 19 15. Deut. 1. 17. Thou shalt not follow a multitude c Either their counsel or example. But the Hebrew rabbim both here and in the following clause is by some rendered great men, men in power and authority, whom we are commanded not to follow. And as the word is thus used, job 32. 9 jer. 41. 1. so this sense may seem most probable: 1. because in the last clause he speaks of causes or controversies, as the Hebrew rib signifies and matters of judgement, which were not determined by the multitude, but by great men. 2. because these are opposed to the poor in the next verse. 3. because the examples of such men are most prevalent. to do evil d Either in general, or particularly, to work mischief, to oppress or crush another. : neither 〈◊〉 thou † Heb. answer. speak e Heb. answer, when thou art summoned as a witness in any cause. in a cause, to decline after many, to wrest judgement f Or, to turn aside right, or, to pervert thyself, the verb being taken reciprocally, as Hiphil is oft put for Hithpahel, or, which is all one, to do perversely, i. e. unrighteously. . 3 Neither shalt thou countenance g Heb. Honour, i. e. respect, or prefer, his cause, when the richer man's cause is more just: The meaning of this and the former verse is, there shall be no respect of persons, whether rich or poor, but an impartial consideration of the cause. See Levit. 19 15. Psal. 72. 1, 2. a poor man in his cause. 4 * Deut. 22. 1. Job 24. 3. Prov. 24. 17. & 25. 21. Mat. 5. 44. Rom. 12. 20. If thou meet thine enemy's ox h So far shalt thou be from revenging his injuries, that thou shalt render good to him for them, whereby if thou dost not reconcile him, thou wilt procure peace to thyself, and honour to Religion. or his ass going astray, thou shalt surely bring it back to him again. 5 * Deut. 22. 4. If thou see the ass of him that hateth thee, lying under his burden, ‖ Or, wilt thou cease to help him? and wouldst▪ cease to leave thy business for him: thou shalt surely leave it to join with him. and wouldst forbear to help him; thou shalt surely help with him i This translation depends upon this supposition, that the Hebrew verb azab, which is thrice used in this verse, signifies not only to leave, but also to help, or erect, or li●…t up or strengthen or restore: which signification of the verb may be proved, 1. from that use of it Nehem▪ 3. 8. and 4. 2. 2. from the parallel place, Deut. 22. 4. where instead of this verb, azab▪ is hakim which is properly to 〈◊〉 or li●…t up. But if the verb did signify only to leave, it may be thus rendered according to the Hebrew words, then or therefore, or surely, (for all these ways the Hebrew particle Van is used) thou shalt forbear to leave it, to wit, the ass groaning under his burden, or the lifting up of the ass and burden, to him alone: but if thou wilt be leaving, I will appoint thee a better object for it, thou shalt surely leave or lay aside what thou hast against him, i. e. whatsoever controversy thou hast with him, that shall not hinder thee from succouring him or his in any distress. The Hebrew preposition, i●…, doth oft signify against, as Gen. 26. 20. Psal. 85. 4. and 94. 16. Host 9 8. And it is a concise or short way of speaking, which is very common in the Hebrew language, against him for, what thou hast against him. Or thus, and wouldst forbear to leave, to wit, thy business which thou art going about, for him, i. e. for the sake of him who is thine enemy, as the Hebrew preposition, lamed, is oft used, as Exod. 14. 25. Numb. 25. 13. jos. 10. 14. etc. thou shalt repress those malicious desires, and thou shalt surely leave it to be or to tarry or to help with him to lift up the ass. So there is only an Ellipsis of the verb, which is most common in the Hebrew tongue. . 6 Thou shalt not wrest the judgement of thy poor k (i. e.) Of the poor which is among thee, not of the poor jews only, as some peradventure may conceive, for common right must be done even to the Gentiles. Compare Deut. 27. 19 in his cause. 7 Keep thee far l (i. e.) Abstain from all occasions, degrees, or appearances of it. Compare job 22. 23. Prov. 4. 14, 15. from a false matter m (i. e.) An unrighteous judgement: for he is speaking to the Judges, as appears both by the foregoing and following verses. : and the innocent and righteous slay thou not n Condemn not to death, nor to any other unjust penalty, for the same reason. : for * chap. 34. ●…. I will not justify the wicked o And therefore not condemn the innocent, one contrary being here understood from the other, as is frequent in the book of the Proverbs, and what I do not, thou who actest in my name and stead shouldest not do. Or rather thus, Know O Judge, for to such he speaks, if thou dost pronounce such a wicked sentence, I will not justify thee, or hold thee guiltless, i. e. I will severely punish thee, as Exod. 20. 7. . 8 And * Eccl. 20. 28. thou shalt▪ take no gift p Namely from such whose causes are depending before thee, because if thou dost not sell Justice for it, yet thou wilt both seem to do so and be tempted to do so. Compare Deut. 16. 19 1 Sam. 8. 3▪ Prov. 17. 8, 23. and 19 6. : for the gift blindeth † Heb. the seeing. the w of q Or, the open eyed, the quicksighted, who in this case cannot see, partly because they will not see, and partly because interest and affection do exceedingly corrupt the judgement, and render it very partial. , and perverteth the words of the righteous r (i. e.) The judgement of the righteous Judges, i. e. of them who before were such and are inclined to be so, and probably would be so, were they not tempted with bribes, or, of them who by their place should be righteous. So they are called righteous to admonish them of their duty to be so, and to aggravate their sin when they are unrighteous, and consequently to aggravate the mischief of gifts, which make those unrighteous whose office obligeth them to be righteous. Or thus, the matters or causes of the righteous, which may be understood not of the Judges, but of the parties pleading, whose righteous cause is by this means perverted by the Judge, and a wrong sentence given. . 9 Also * chap. 22. 21. thou shalt not oppress a stranger: for ye know the † Heb. soul. heart of a stranger s (i. e.) The disposition, dejection, and distress of his heart, which makes him an object of pity, not of malice or mischief. : seeing ye were strangers in the land of Egypt. 10 And * Leu. 25. 3. six years thou shalt sow thy land, and shalt gather in the fruits thereof. 11 But the seventh year thou shalt let it rest, and lie still t (i. e.) From manuring, ploughing, tilling and sowing, and reaping also, by comparing Levit. 25. 3, 4, 5. And this God ordained not only for the reason here mentioned, the more comfortable provision for the poor, and for the cattle, but for other weighty reasons, as 1. that the heart and strength of the land might not be eaten out by continual tillage. 2. that he might both try and exercise and also secure the obedience of the Israelites. 3. that he might keep them in dependence upon himself, and give to them and to all their neighbours a manifest proof of his singular and gracious providence over his people. 4. that by this kind of quitrent they might be admonished that God alone was the Lord and proprietary of the land, and they were only Tenants at his will. 5. that being freed from their great labours about the land they might have the more leisure to meditate upon God's works and to attend upon the law, which was to be solemnly read at this time; Deut. 31. 10, etc. : that the poor of thy people may eat u Quest. What had the poor to eat? Ans. Not only the fruits of the vines and olives and other fruit-trees, but also all that grew of its own accord, Levit. 25. 5. from those seeds which in the last reaping time were scattered here and there, which were much more numerous now than in other years, because God gave a special blessing to the sixth year, whereby it did bring forth the fruit of 3 years, Leu. 25. 21. and in years of so great plenty men are generally more negligent in their reaping, and therefore the relics are more. : and what they leave, the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy ‖ Or, olive trees. olive-yard x (i. e.) Thou shalt not prune nor dress them, nor gather and appropriate to thy own use what they shall produce, but shalt leave them to the poor. . 12 * chap. 20. 8, 9▪ Deut. 5. 13. Luk. 13. 14. Six days thou shalt do thy work, and on the seventh day thou shalt rest y This command is here repeated, lest any should think the weekly rest might cease when the whole year was consecrated to rest. There were three sorts of Sabbaths to the Jews, 1. of days. 2. of years, to wit, the seventh year. 3. of weeks of years, to wit the Jubilee, and all these are types of the eternal rest in heaven. : that thine ox and thy ass may rest, and the son of thine handmaid, and the stranger may be refreshed. 13 And in all things that I have said unto you, be circumspect: and * Deut. 12. 3. make no mention of the names of other gods z To wit, with honour or delight or without detestation; as fornication is not to be named among Saints, Eph. 5. 3. Or, not mention them in your worship, or in oaths, or, in common discourse, and without special occasion, lest the frequent mention of them might keep up their memory or introduce their worship. Hence the names of Idols and Idolatrous places were ofttimes changed by the Israelites. See Numb. 32. 38. jos. 23. 7. Compare Psal. 16. 4. Host 2. 17. Zech. 13. ●…. , neither let it be heard out of thy mouth. 14 * chap. 24. 2●…. Deut. 16. 16. Three times thou shalt keep a feast unto me in the year. 15 * chap. 13. 3. & 34. 18. Thou shalt keep the feast of unleavened bread: thou shalt eat unleavened bread as I have commanded thee, in the time appointed of the month Abib: for in it thou camest out from Egypt: * Deut. 16. 16. Eccl. 35. 4. and none shall appear before me empty a This may be either 1. a precept, as it is generally understood, that none should ever come at those times without some offering or other, for the support of the Levites and of the worship of God: but the determination of this or what they would give was left to their choice. Or 2. a promise to encourage them to come so oft from their remotest habitations to jerusalem, because they should never appear before God in vain, i. e. to no purpose, or without some benefit, for so the word, rekam, oft signifies. So it may be parallel to Isa. 45. 19 I said not unto the seed of jacob, seek ye me in vain: But the former sense is more probable by comparing this with its parallel place, Deut. 16. 16, 17. : 16 And the feast of harvest b (i. e.) Of wheat-harvest: for barley-harvest was before this time. This feast was otherwise called Pentecost. the first-fruits of thy labours c How were these the first-fruits, when a sheaf was offered to God in the feast of the Passeover? Ans. That sheaf was generally of barley, which was less considerable than their wheat, but this was the first-fruits of their wheat, which was their principal grain, and they had no bread before this time from the growth of that year. , which thou hast sown in the field: and the feast of in-gathering d To wit, of all the rest of the fruits of earth, as of the vines and olives. This was called also the feast of booths, and of Tabernacles. See Levit. 23. 34. Numb. 29. 12. Deut. 16. 13. All their three feasts had a respect to the harvest, which began in the Passeover, was carried on at Pentecost, and was fully completed and ended in this feast. which is in the end of the year e Of the common or civil year which began in September, as the sacred year began in March. , when thou hast gathered in thy labours out of the field. 17 Three times in the year all thy males f To wit, such as are of competent years and health and strength, and such as were at their own dispose: for that servants were not bound to this may seem probable, because none of these concerned were to appear before the Lord empty or without an offering, but the generality of servants had not any thing to offer. And the care and management of their domestic affairs did require the presence and care of many of their males. shall appear before the LORD God g (i. e.) In that place where God shall record his name, Exod. 20. 24. as the Tabernacle or Temple. . 18 * Leu. 2. 11. Deut. 16. 3. Thou shalt not offer the blood of my sacrifice with leavened bread h This and the following clause most understand of the Passeover, by comparing this place with its parallel. Exod. 34. 25. where the Passeover is mentioned. But the words being here universal, by the laws of interpretation they ought to be universally understood, if they can bear that sense, which here they may: for both these clauses agree to other sacrifices. For as every sacrifice had a Minchah or a meat-offering of flour attending upon it and offered with it, so it was expressly cautioned, that no leaven should be in that Minchah, Leu. 2. 11. And the fat of every sacrifice was consecrated to God, Leu. 3. 16. 2 Chron. 35. 14, etc. and was presently to be burnt upon the Altar, Leu. 7. 2, 3. And for Exod. 34. 25. what hinders but what is here more generally prescribed, may be there particularly applied to the Passeover? and that seems more reasonable, than to make that an idle repetition of the same thing. And my sacrifice may be here put for my sacrifices, by the common Enallage. Moreover the two principal things which were offered to God in every sacrifice were blood and fat, ●…v. 17. 6, 11, etc. , neither shall the fat of my † Or, feast. sacrifice remain until the morning i This if understood of the Passeover may seem superfluous, because nothing of it, neither fat nor lean, was to remain until the morning, Exod. 12. 10. but all of it was to be eaten even the purtenance thereof, ver. 9 and that, for aught I see, without any exception of the fat, as there was in other sacrifices, Leu. 3. 16. And therefore in that parallel place, Exod. 34. 25. where the Passeover is mentioned, there is not a word of the fat, but only it is said in the general, neither shall the sacrifice of the feast of the Passeover beleft until the morning. And in that 2 Chron. 35. 14. where there is mention of the fat, it is manifestly restrained to the burnt-offerings, which are there distinguished from the Passeover, ver. 11, 12. . 19 The first of the first-fruits k This seems to be a general rule extending to all the fruits which the earth first produced in every kind of which the very first are here enjoined to be offered unto God, before they should presume to eat any of them. It may seem to be repeated here where the year of rest is mentioned, to teach them the first-fruits were to be given to God of all that the earth produced, not only by their labour and seed, as might be thought from ver. 16. but also of its own accord, as is here employed. of thy land, thou shalt bring into the house of the LORD thy God. * Deut. 14. 21. Thou shalt not seethe a kid in his mother's milk l He names one kind, under which he understands a lamb or a calf, etc. according to the use of Scripture-stile. This law many understand literally, and that it is forbidden to them, because the Idolaters had such a custom; whereof yet there seems to be no sufficient proof: nor, if there were, doth it seem to be a rite of that importance or probability to entice the Israelites to imitate it, that there needed a particular law against this more than against an hundred such ridiculous usages which were among the heathen, and are not taken notice of in the book of God's laws. The words may be rendered thus, Thou shalt not seethe or roast (for the word bashal signifies to roast as well as to boil, as it is evident from Deut. 16. 7. a kid being or whilst it is (which is to be understood, there being nothing more common than an Ellipsis of the verb substantive) in his mother's milk: which it may be said to be, either 1. whilst it sucks its mother's milk, and so it may admit of a twofold interpretation, 1. that this is to be understood of the Passeover, of which most conceive he had now spoken, v. 18. in which they used either a lamb or a kid, Exod. 12. 5. and then the word bashal must be rendered roast, 2. that this speaks not of sacrifice to God, wherein sucking creatures were allowed, Exod. 22. 30. Levit. 22. 27. 1 Sam. 7. 9 but of man's use, and so God ordained this partly because this was unwholesome food, and principally to restrain cruelty, even towards brute-creatures, and luxury in the use of them. Or rather 2. whilst it is very tender and young, rather of a milky than of a fleshy substance, like that young kid of which juvenal thus speaks, Qui plus lactis habit quàm sanguinis, i. e. which hath more milk than blood in it. And it may be said to be in its mother's milk, by an usual Hypallage, when its mother's milk is in it, i. e. whilst the milk it sucks as it were remains in it undigested and unconverted into flesh, even as a man is oft said to be in the spirit, when indeed the spirit is in him. And what is here indefinitely prohibited, is elsewhere particularly explained and the time defined, to wit, that it be not offered to God before it was eight days old. And this interpretation may receive light and strength from hence, that the law of the first-fruits, which both here and Exod. 34. 26. goes immediately before this law, doth in Exod. 22. 30. immediately go before that law of not offering them before the eighth day, which implies, that both of them speak concerning the same thing, to wit, the first-fruits or firstborn of the cattle, which were not to be offered to God, while they were in their mother's milk, saith this place, or till they were 8 days old, saith that place. And consequently, if they might not be offered to God, they might not be used by men for food. . 20 * chap. 33. 2, 14. Num. 20. 16. Behold, I send an Angel m To wit, Christ, the Angel of the covenant, as may be gathered both from the following words, because pardon of sin, which is God's prerogative, Mark 2. 7. is here ascribed to him, and God's name is in him, and by comparing other Scriptures, as Exod. 32. 34. Acts 7. 38, 39 1 Cor. 10. 9 See Exod. 13. 21. and 14. ●…9. before thee, to keep thee in the way, and to bring thee into the place which I have prepared. 21 Beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions n (i. e.) He will severely punish you for them, by a common Meiosis, as Exod. 20. 7. Understand, if you continue obstinate in your sins. : for my Name is in him o Heb. Is in his inward parts, i. e. is intimately united to him, according to joh. 10. 38. I am in the father and the father in me. It not only signifies, that he acts in his name, and by his power and authority, which even the Apostles did, and other Ministers of the Gospel do, and therefore it is unreasonable to think no more is ascribed to this Angel, but that his divine nature or essence is in him, whence he is called the Lord our righteousness, jer. 23. 6. and God who will not give his glory to another, Isa. 42. 8. hath given it to Christ, that all men should honour the son even as they honour the father, joh. 5. 23. which never was nor can be said of any Angel without blasphemy. Add to this, that the word name is oft put for the thing or being, whether it be humane or divine, as is manifest from Deut. 28. 58. Psal. 20. 1. and 115. 1. Isa. 30. 27. Act. 1. 15. Revel. 3. 4. and 11. 13. And so it must be here, because this name is not said to be given to him, as it would be, if it were properly taken, but to be in him, or, in his inwards, which agrees well to the Divine nature or essence, but not to the mere name. . 22 But if thou shalt indeed obey his voice, and do all that I speak p All that I have already commanded, and shall further prescribe by him unto Moses. , * Gen. 12. 3. Deut. 30. 7. Jer. 30. 20. than I will be an enemy unto thine enemies, and † Or, I will afflict them that afflict thee. an adversary unto thine adversaries. 23 * Ver. 20. For mine Angel shall go before thee, and * chap. 33. 2. bring thee in unto the Amorites, and the Hittites, * Josh. 24. 11. and the Perizzites, and the Canaanites, and the Hivites, and the Jebusites: and I will cut them off. 24 Thou shalt not bow down to their gods, nor serve them q (i. e.) Give them neither outward worship with thy body, nor inward with thy mind. , * Leu. 18. 3. Deut. 12. 31. Nor do after their works r (i. e.) Nor follow their example in the worship of Idols. : * chap. 34. 13. Num. 33. 52. Deut. 7. 5, 35. & 12. 3. but thou shalt utterly overthrow them s (i. e.) The people, lest thou be ensnared by their counsel or example. , and quite break down their images t Or, statues, or pillars, or any thing else erected in honour to their false Gods. See Gen. 28. 18. and 35. 20. . 25 And ye shall serve the LORD your God; and * Deut. 28. 5, 8. he shall bless thy bread, and thy water u (i. e.) Thy meat and thy drink, that they shall be able to nourish thee and gi●…e thee comfort which without my blessing they will never be able to do. : and * chap. 15. 26. Deut. 7. 15. I will take sickness away from the midst of thee. 26 * Deut. 7. 14. There shall nothing cast their young, nor be barren x Here was a double mercy. God gave them strength both to conceive, and to retain the conception, till the natural and proper time of bringing forth came. in thy land: the number of thy days I will fulfil y I will preserve thee so as thou shalt live as long as the course of nature and temper of thy body will permit, when evil men shall not live out half their days. Psal. 55. 23. . 27 I will send my fear z (i. e.) A great terror, or a terror wrought by me. See Exod. 33. 2. josh. 24. 12. before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their † Heb. necks. backs unto thee. 28 And I will send Hornets a Properly so called, as may be gathered from jos. 24. 12. Deut. 7. 20. Hornets are of themselves very troublesome and mischievous, but these it is very probable were like those Egyptian flies, Exod. 8. 21. of an extraordinary highness' and perniciousness. Nor is it strange that such creatures did drive many of these people from their habitations, for many heathen writers give us instances of some people driven from their seats by frogs, others by mice, others by bees and wasps: of which see Herodotus, Diodorus, Plin. Aelian, justin, etc. before thee, which shall drive out the Hivite, the Canaanite, and the Hittite b He names these three people, either for all the rest, because they were the most potent about the time of Israel's first entrance into Canaan, and gave them most trouble, or because these three were more infested with Hornets than the other Nations, as being more numerous and dangerous. from before thee. 29 * Deut. 7. 22. I will not drive them out from before thee in one year; lest the land become desolate c Void of inhabitants in a great measure, because thy present number is not sufficient to occupy and manage their whole land. , and the beast of the field multiply against thee. 30 By little and little I will drive them out from before thee, until thou be increased and inherit the land. 31 And * Josh. 1. 4. I will set thy bounds d Compare this place with Gen. 15. 18. Numb. 34. 3. from the Red-sea, even unto the sea of the Philistines e (i. e.) The Mediterranean or Midland sea, upon whose coast the land of the Philistines lay. , and from the desert f Of Egypt or Arabia: whereof see Gen. 16. 7. Exod. 15. 22. unto the river g To wit, Euphrates, as it is expressed, Deut. 1. 7. and 11. 24. which is oft called the river by way of eminency. All within these bounds were given them by God, but upon conditions, which they manifestly broke, and therefore were for the most part confined to a much narrower compass. : for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee. 32 * chap. 34. 15. Deut. 7. 2. Thou shalt make no covenant with them nor with their gods h To worship them; as they made a covenant with jehovah to worship him. The sense is, Thou shalt not engage thyself either to the people or to their Gods, but shalt root out both. : 33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve i Or, for thou wilt serve: this will be the fruit of thy cohabitation with them, thou wilt thereby be drawn to Idolatry. their gods, * chap. 34. 12. Deut. 7. 16. Josh. 23. 13. Judg. 2. 3. 1 Sam. 18. 21. Psal. 106. 36. it will surely k Or, and assuredly this will. be a snare l An occasion of further sin and utter ruin. unto thee. CHAP. XXIV. 1 AND he said unto Moses, Come up a After thou hast gone down and acquainted the people with my will, and received their answer, then come up again. This sense is gathered from the repetition of this command after that was done, ver. 12. unto the LORD, thou and Aaron, Nadab and Abihu b Aaron and his two eldest sons, whom by this special honour and favour he prepared for that office to which they were to be called, chap. 28. , and seventy of the Elders of Israel c Not the seventy governor's which were chosen after this time, as appears from Num. 11. 24. compared with Numb. 33. 16. but seventy persons selected by Moses out of those rulers chosen and mentioned Exod. 18. 25. and possibly these were the chief heads of those several families which went with jacob into Egypt, which were about 70. See Gen. 46. 26, 27. : and worship ye afar off d Though they may come up into the mount further than the people, yet do thou, and let them especially, keep their distance; and what worship either thou or they shall offer to me, shall be performed afar off from the top of the mountain whither thou only shalt be admitted and that not to pray to me but only to receive laws and oracles from me. See ver. 2. . 2 And Moses alone e (i. e.) Without the persons now mentioned, though not without joshua his minister, as some conceive from ver. 13. though even there Moses seems to ascend into the mount without joshua. shall come near the LORD: but they shall not come nigh, neither shall the people go up with him f To any part of the mount, as Aaron, and Nadab, etc. did, but they shall tarry at the bottom. See Exod. 19 12. . 3 And Moses came g Down from the mount to the people, after he had received the laws from God. and told the people all the words of the LORD, and all the judgements: and all the people answered with one voice, and said, * chap. 19 8. Ver. 7. Deut. 5. 27. All the words, which the LORD hath said, will we do h This they so readily and rashly promise, because they were not sensible of their own weakness, and because they did not understand the comprehensiveness and spirituality and strictness of God's law, but thought it consisted only in the external performances and abstinences expressed. . 4 And Moses wrote i To wit, in a book, Heb. 9 19 And the ten commandments God himself wrote also in tables of stone, Exod. 31. 18. all the words of the LORD, and risen up early in the morning, and builded an altar k Representing God in Christ, as one party in the covenant. under the hill, and twelve pillars l Representing the people of Israel, the other party. So here are the outward signs and symbols of a covenant made between God and the Israelites. , according to the twelve tribes of Israel. 5 And he sent young men m It matters not whether they were the firstborn, or others: it is sufficient that they were persons appointed and authorized for the present service, not without God's direction. of the children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen n One kind, as the principal, is named for all: for there were offered also goats, as appears both from Heb. 9 19 and from hence, that burnt-offerings were usually made of the goats, Leu. 1. 10. Numb. 7. 28. unto the LORD. 6 And Moses took half of the blood o Of the beasts killed, which for conveniency of sprinkling was mixed with a little water, Heb. 9 19 whereby also Christ was most fitly represented, who came by water and blood, 1 joh. 5. 6. , and put it in basons; and half of the blood he sprinkled on the altar ‖ To signify, as well that God was appeased and atoned by this blood as it represented the blood of Christ, as also that Christ was sanctified with his own blood, Heb. 9 12. . 7 And he took the book of the covenant p Wherein Moses had written the conditions of this covenant, to wit, the words and laws of God, above ver. 4. , and read in the audience of the people q (i. e.) In the hearing of a great number of them, or of some in the name of all the people, by whom it was read or otherwise published to all the people successively. , and they said * Verse 3. All that the LORD hath said, will we do, and be obedient. 8 And Moses took the blood r The other half of the blood, which was put in the basons for this end, ver. 6. , and sprinkled it on the people s Either upon the 12 pillars representing the people: or upon the people's representatives, to wit, the Elders mentioned ver. 1. as when the people are commanded to lay on their hands, the Elders do it in their name and stead, Leu. 4. 15. Deut. 21. 2. or upon those of the people which were nearest him, which was imputed to all the rest, and was to be taken by them as if it had reached unto them all. Now this sprinkling of the blood upon the people did signify, 1. their ratification of the covenant on their parts, and their secret wishing of the effusion of their own blood if they did not keep it. 2. the sprinkling of their consciences with the blood of Christ, and their obtaining redemption, justification, and access to God through it alone. See Heb. 9 20, 22. and 13. 20. , and said, Behold * 1 Pet. 1. 2. , the blood of the covenant t Whereby the covenant is made and confirmed, as was usual both in Scripture, Mat. 26. 28. Luk. 22. 20. and among heathens. , which the LORD hath made with you, concerning all these words. 9 Then went up u In obedience to that command of God given ver. 1. Moses and Aaron, Nadab and Abihu, and seventy of the Elders of Israel. 10 And they saw the God of Israel x Not any visible resemblance of the Divine nature which is expressly denied, Deut. 4. 15. 1 Tim. 6. 16. and was refused to Moses when he desired it; Exod. 33. 18, 20. and therefore surely would never be granted to the Elders of Israel, but some glorious appearance or token of God's special presence, or rather, the second person in the Trinity, who now shown himself to them in an humane and glorious shape, as an essay and testimony of his future incarnation. This may seem probable, 1. because here is mention of his feet, 2. because this way of Christ's appearance was not unusual. See Gen. 18. etc. 3. because the person who delivered the law in Sinai was Christ, as appears from Act. 7. 38. though he be there called an Angel, a name oft given to Christ, as hath been sormerly showed. and there was under his feet, as it were a paved work * Ezek. 1. 26. and 10. 1. of a Saphire stone y Which is of a clear skye-colour, mixed with golden spots, like stars in the sky. , and, as it were the body of heaven in his clearness z Or, for clearness. A clear sky in Prophetical style signifies God's favour, as a cloudy sky notes his anger. . 11 And upon the nobles a Or separated or select ones, i. e. the persons who were singled out to go up with Moses ver. 1. 9 the same of whom it is said here and ver. 10. that they saw God. of the children of Israel he laid not his hand b (i. e.) Did not hurt or destroy them, as they might expect according to the vulgar opinion, Gen. 16. 13. and 32. 20. etc. and the conscience of their own guilt, as being now before their Lord and Judge. And so the phrase of putting or stretching forth the hand is most frequently used, as Gen. 37. 22. 1 Sam. 26. 11, 23. Esth. 2. 21. job 1. 11, 12. Psal. 138. 7, etc. : also they saw God, and did eat and drink c So far were they from being destroyed, that they were not affrighted at this glorious appearance of God, but were refreshed and comforted by it, and did joyfully eat and drink together in God's presence, celebrating the sacred feast made of the remnant of the peace-offerings, according to the manner. Thus God gave them a taste of his grace and mercy in this covenant, and an assurance that he would not deal with them according to the rigours of the law, but for the sake of the blood of Christ typically represented here would graciously pardon and accept all those that sincerely, though imperfectly, obey him. . 12 And the LORD said unto Moses, Come up to me into the mount, and be d (i. e.) Abide, as that verb is used 1 Tim. 4. 15. and elsewhere. there: and I will give thee * chap. 31. 18. and 32. 16. tables of stone e He chose that material, partly as very durable, yet so that it was capable of being broken, which God, foreseeing their wickedness, intended to do, and partly for signification, to note the hardness of their hearts, upon which no impression could be made, but by the finger of God. , and a law and commandments f Or, the law, and because that is ambiguous to the moral and ceremonial and judicial, he adds, even the commandment or commandments, to wit, the ten commandments, so called by way of eminency, for these only were written by God upon the stony tables, as appears by Exod. 34. 28. the rest were written only by Moses in a book, above ver. 4. , which I have written; that thou mayest teach them. 13 And Moses risen up, and his minister Joshua g Who did not go up with Moses to the top of the mount, as is sufficiently employed both here and above ver. 1, 2. but abode in some lower place, waiting for Moses his return, as appears from Exod. 32. 17. And there joshua abode 40 days, not fasting all the while, but having, as the rest had, Manna for his meat, and, for his drink, water out of the brook that descended out of the mount, as we read Deut. 9 21. : and Moses went up into the mount of God. 14 And he said unto the elders, Tarry ye here for us h (i. e.) For me and joshua, and here, i. e. in the camp, where he was when he spoke these words; for it was where not only Aaron and Hur, but the people might come, as it here follows, and therefore not upon the mount. , until we come again unto you: and behold, Aaron and Hur i Whom Moses had made joint-commissioners to determine hard causes which were brought to them from the Elders, according to the order, Exod. 18. 22. Some make Aaron the Ecclesiastical head, and Hur the civil head. But Aaron was not authorized for Ecclesiastical matters till chap. 28. are with you: if any man have any matters to do, let him come unto them. 15 And Moses went up into the mount, and a cloud covered the mount. 16 And * Num. 14. 10. the glory of the LORD k (i. e.) The tokens of his glorious presence in the fire, ver. 17. Deut. 4. 36. abode upon mount Sinai, and the cloud covered l From the eyes of the people. it six days: and the seventh day m So long God made Moses wait, either to exercise his humility, devotion, and dependence upon God: Or to prepare him by degrees for so great a work: Or because this was the Sabbath day, called therefore the seventh with an emphatical article: And God might choose that day, for the beginning of that glorious work to put the greater honour upon it and oblige the people to a stricter observance of it. So it was upon a Lord's Day that St. john had his Revelation delivered to him, Rev. 1. 10. he called unto Moses out of the midst of the cloud. 17 And the sight of the glory of the LORD was like * Deut. 4. 36. devouring fire n He saith like it, for it was not devouring fire, as appears by Moses his long abode in it. Note here, whatsoever the Elders of Israel saw before, the people saw no similitude of God, as Moses observes Deut. 4. 15. on the top of the mount, in the eyes of the children of Israel. 18 And Moses went up into the midst of the cloud o The God that called him enabling him to enter and abide there, whereas, when he was left to himself, he could not enter into the Tabernacle, Exod. 40. 35. , and got him up into the mount: and Moses was in the mount forty days and forty nights p In which he did neither eat nor drink, Exod. 34. 28. Deut. 9 9, 18. whereby it seems most probable the six days mentioned ver. 16. were a part of these 40 days, because Moses being in perpetual expectation of Gods call seems not to have had leisure for eating and drinking, nor provision neither. Besides he is not said to be in the midst of the cloud so long, but only in the mount, where he was those six days, ver. 15, 16. . CHAP. XXV. 1 AND the LORD spoke a Having delivered the Moral and Judicial Laws, he now comes to the Ceremonial Law, wherein he sets down all things very minutely and particularly, whereas in the other Laws he was content to lay down general rules, and leaveth many other things to be by analogy deduced from them. The reason of the difference seems to be this, That the light of reason implanted in all men gives him greater help in the discovery of Moral and Judicial things, then in Ceremonial matters, or in the external way and manner of God's Worship; which is a thing depending wholly upon God's institution, and not left to man's invention, which is a very incompetent Judge of those things, as appears from hence, because the wittiest men destitute of God's revelation have been guilty of most foolery in their devices of God's Worship. unto Moses, saying, 2 Speak unto the children of Israel, that they † Heb. take for me. bring me an ‖ Or. heave▪ offering. offering: * chap. 35. 5. of every man that giveth it willingly with his heart, ye shall take my offering. 3 And this is the offering which ye shall take of them; gold, and silver, and brass. 4 And blue b Or, Sky-coloured, But here you must not understand the mere colours, which could not be offered, but some materials proper for the work and of the colours here mentioned, to wit, Wool, or Threads, or some such like things, as appears, from Heb. 9 19 and from the testimony of the Jews. , and purple, and scarlet, and fine † Or, silk. linen c Which was of great esteem in ancient times, and used by Priests and great Officers of state. See Gen. 41. 42. Rev. 19 8, 14. , and goats hair d Heb. Goats. But that their hair is understood is apparent from the nature of the thing, and from the use of the word in that sense, in other places. . 5 And rams skins died red, and badgers skins, and Shittim-wood e A kind of Wood growing in Egypt and the Deserts of Arabia, very durable and precious. See Exod. 35. 24. Numb. 33. 49. Esa. 41. 19 joel 3. 18. , 6 * chap 27. 20. Oil for the light f For the Lamps or Candlesticks, ver. 〈◊〉. , * chap. 30. 23▪ Spices for anointing oil g Wherewith the Priests, and the Tabernacle, and the 〈◊〉 thereof, were to be anointed. , and for * chap. 30. 3●…▪ sweet incense h Heb. Incense of Spices or Sweet-odors: So called to distinguish it from the incense of the fat of Sacrifices, which was burnt upon the Altar. , 7 Onyx-stones i Or, Sardonyx-stones. Note, that the signification of the Hebrew Names of the several stones are not agreed upon by the Jews at this day, and much more may we safely be ignorant of them, the religious use of them being now abolished. , and stones to be set k Stones of fullness, or filling, or perfecting stones, so called either because they did perfect and adorn the Ephod, or because they filled up the ouches or the hollow places, which were left vacant for this purpose. in the * chap. 28. 4. Ephod, and in the * chap. 28. 15. breastplate l What the Ephod and Breastplate were. See Exod. 28. . 8 And let them make me a sanctuary m A place of public and solemn Worship. , that * chap. 29. 45. 1 King. 6. 13. 2 Cor. 6. 16. Heb. 3. 6. Rev. 21. 3. I may dwell amongst them n Not by my essence, which is every where, but by my grace and glorious operations. . 9 According to all that I snew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it. 10 * chap. 37. 1. And they shall make an ark o Or, Little chest or coffer, for the uses after mentioned. , of Shittim-wood: two cubits p Understand it of the common cubit, which is generally conceived to contain a foot and half of our measure. See Gen. 6. 15. and an half shall be the length thereof, and a cubit and an half the breadth thereof, and a cubit and a half the height thereof. 11 And thou shalt overly it with pure gold, within and without shalt thou overly it, and shalt make upon it a crown q Or, A border, raised up above the rest of the Ark as a Crown is above that which it is applied to, only a crown is round, and this was square. This was both for ornament, and for the fastening of the covering of the Ark to it. of gold round about. 12 And thou shalt cast four rings of gold for it, and put them in the four corners r In the middle of each corner for conveniency of carriage. See 1 King. 7. 30. thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 13 And thou shalt make staves of Shittim wood, and overly them with gold. 14 And thou shalt put the staves into the rings, by the sides of the ark, that the ark may be born with them. 15 The staves shall be in the rings of the ark: they shall not be taken from it. 16 And thou shalt put into the ark, * Deut. 10. 2▪ 1 King. 8. 9 the Testimony s To wit, The two Tables of stone, wherein the Decalogue was written called, the Testimony here, and Exod. 30. 6. Levit. 16. 33. and more fully the Tables of the Testimony, Exod. 31. 18. Numb. 1. ●…0. because they were witnesses of that Covenant made between God and his people, whence they are called the Tables of the Covenant, Deut. 9 9 and the Ark, the Ark of the Covenant, Numb. 10. 33. This being as a public Record both of God's Mercy promised to them, and of the duty and conditions required of them. See Exod. 16. 34. , which I shall give thee. 17 And thou shalt make a mercy-seat t Or, Propitiatory: Which seems from the sameness of dimensions, to be nothing else but the covering of the Ark, upon which God is said to sit, whence the Ark is called God's footstool. This covering is a manifest Type of Christ, who is therefore called the propitiation, or propitiatory, Rom. 3. 25. 1 john 2. 2. and 4. 10. because he interposeth himself between God our Judge, and the Law by which we all stand condemned and accursed, Gal. 3. 10, 13. that God may not deal rigorously with us according to that Law, but mercifully for his sake who hath fulfilled the Law and therefore boldly presents himself to his Father on our behalf. of pure gold two cubits and an half shall be the length thereof, and a cubit and a half the breadth thereof. 18 And thou shalt make two cherubims u Figures of humane shape, in which alone the Angels used to appear: But they had wings to signify their expedition in God's work and messages. And between these Angels God is said to sit and dwell. So this place was a representation of Heaven, where God sitteth and dwelleth among the Cherubims and other glorious Angels. of gold: of beaten work x Not made of several parcels joined together, as images commonly are, nor yet melted and cast in a frame of mould, but beaten by the hammer out of one continued piece of Gold, possibly to note the exact unity or indivisibility and the simplicity of the Angelical Nature. shalt thou make them in the two ends of the mercy-seat. 19 And make one cherub on the one end, and the other cherub on the other end: even ‖ Or, of the matter of the mercy-seat. of the mercy-seat y (i. e.) Of one and the same piece of massy Gold out of which the Cherubims were made. shall ye make the cherubims on the two ends thereof. 20 And the cherubims shall stretch forth their * 1 King. 8. 7. 1 Chro. 28. 18. Heb. 9 5. wings on high, covering the mercy-seat with their wings, and their faces shall look one to another: toward the mercy-seat z Towards God, who is supposed to sit there, whose face the Angels in Heaven always behold, and upon whom their eyes are fixed to observe and receive his commands; and towards Christ, the true propitiatory, which mystery they desire to look into, 1 Pet. 1. 12. not envying mankind their near and happy relation to him, but taking pleasure in the contemplation of it. shall the faces of the cherubims be. 21 And thou shalt put the mercy-seat above upon the ark, and in the ark thou shalt put a Or, After thou shalt have put in the Ark: For the Ark was not to be opened after the covering was put upon it. The Hebrew particle Vau oft signifies after that, as jer. 43. 13. and 51. 60. the testimony that I shall give thee. 22 And there I will meet with thee b There I will be in a special and gracious manner present with thee. , and I will commune with thee, from above the mercy-seat from * chap. 29. 42. and 30. 36. Leu. 16. 2. Num. 7. 89. between the two cherubims c Which spreading forth their wings form a kind of seat, which the Divine Majesty was pleased to possess. which are upon the ark of the Testimony, of all things which I will give thee in commandment unto the children of Israel. 23 * chap. 37. 10. 1 King. 7. 48. 2 Chro. 4. 8. Thou shalt also make a table of Shittim-wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. 24 And thou shalt overly it with pure gold, and make thereto a Crown d A square-border at the top of it, as ver. 11. partly for Ornament, and principally to keep what was put upon it from falling off. of gold round about. 25 And thou shalt make unto it a border e Which encompassed and kept together the feet of the Table, and seems to have been towards the bottom of it. of an hand-breadth round about, and thou shalt make a golden crown f Not the same mentioned before, ver. 24. but another for further Ornament to the Table. to the border thereof round about. 26 And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. 27 Over against the border g As much below the top, as the border was above the bottom, of the feet of the Table, which was a convenient place for the carriage. Others, near the border, in that part of the feet which is next to it. shall the rings be for places of the staves to bear the table. 28 And thou shalt make the staves of Shittim-wood, and overly them with gold, that the table may be born with them. 29 And thou shalt make the dishes h In which the bread and Frankincense upon it were put, Levit. 24. 7. Of this sort there were twelve one for every loaf. thereof, and spoons i In which incense was put, as appears from Numb. 7. 14. and by which incense was either put into the dishes, or taken out of them, as occasion required. thereof, and covers k So the Hebrew word is used Exod. 37. 16. Numb. 4. 7. Herewith either the Bread or Incense or both. thereof, and bowls thereof, † Or, to pour out withal. to cover withal l To cover the same things. So this and the former were two several sorts of covers, the one deeper than the other, one to cover the bread, another, the incense. Or, Bowls thereof, to pour out withal, to wit, liquid things, as Wine and Oil, when they were offered. See Gen. 35. 14. Or these last words may relate not only to the bowls, but the other things, here mentioned, and may be thus rendered, wherewith it, to wit, the Table, shall be covered, as indeed it was in a manner quite covered with these vessels. : of pure gold shalt thou make them. 30 And thou shalt set upon the table * Leu. 24. 5. shewbread m Heb. Bread of faces, or of the presence, so called because it was constantly placed in God's presence. This bread was divided into twelve loaves, one for every Tribe, and they were in their name presented to God in the nature of an offering, as the Frankincense shows, as a public acknowledgement, that they received all their bread or food both corporal and spiritual from God's hand, and were to use it as in God's presence. before me always. 31 * chap. 37. 17. 1 King. 7. 49. Zech. 4. 2. Rev. 1. 12. and 4. 5. And thou shalt make n Either by thyself, or by some other person whom thou shalt cause to make it. a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft o The trunk or main body of it. , and his branches, his bowls, his knops p Or, Apples, made in form of a Pemegranate. , and his flowers shall be of the same q To wit, beaten out of the same piece by the hammer. Compare ver. 36. . 32 And six branches shall come out of the sides of it r In every one of which was a Lamp, and there was a seventh Lamp in the chief stem of it, as appears from ver. 37. And all these together represent the seven Spirits of God, Revel. 1. 4. and 4. 5. and 5. 6. Or the spirit of God, the great enlightner of the Church, with his sevenfold or various gifts and operations. : three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side. 33 Three bowls made like unto almonds with a knop and a flower in one branch: and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick. 34 And in the candlestick s (i. e.) In the shaft or trunk of the Candlestick, which is here distinguished from its branches. shall be four bowls t Whereas there were but three in each of the branches. , made like unto almonds, with their knops and their flowers. 35 And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches u And, to complete the number of four mentioned in the foregoing verse, we must understand, that there was another knop and bowl and flower in the upper part of the shaft, above all the branches, as the rules of proportion and common use in making such things will easily evince. that proceed out of the candlestick. 36 Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold. 37 And thou shalt make the seven lamps thereof: and * chap. 27. 20. and 3●…. 8. Leu. 24. 3, 4. they x Whom I shall appoint for that work. shall † Or, cause to ascend. light the lamps thereof, that they may give light over against ‖ Heb. the face of it. it y (i. e.) Either 1. The table of Shewbread. Or rather 2. The Candlestick, as it is expressed, Numb. 8. 2. where by the Candlestick you are to understand, as here verse 33. 34. the stem or main body of it, and the sense is, that the lamps shall be so placed, that they and their light may look towards that stem: unless you will suppose that the seven lamps were distinct and separated from the candlestick and fastened to the sides of the Tabernacle, in several places, and all giving light to or over against the great candlestick which was in the midst, as the candlestick did over against them, which is also now usual among us. . 38 And the tongs thereof, and the snuff-dishes thereof shall be of pure gold. 39 Of a talon z Which contains three thousand shekels, Exod. 33. 25. or 125 pound. of pure gold shall he make it, with all these vessels. 40 And * Num. 8. 4. 1 Chr. 28. 19 Act. 7. 44. Heb. 8. 5. look that thou make them after their pattern, † Heb. which thou wast caused to 〈◊〉. which was showed thee in the mount. CHAP. XXVI. 1 MOreover, * chap. 36. 8. thou shalt make the tabernacle a Or, Tent, a little house, wherein the Ark, Table, and Candlestick were to be placed. with ten curtains of fine twined linen, and blue, and purple, and scarlet b (i. e.) With materials of these colours, to wit, Wool, as may be gathered from hence, that it is opposed to Linen. Compare Exod. 25. 4. : with cherubims † Heb 〈◊〉 work of ●… 〈◊〉 workman or embroiderer. of cunning work c Either woven, or rather wrought with needle, wherein is more skill and curiosity. , shalt thou make them. 2 The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. 3 The five curtains shall be coupled together † Heb. 〈◊〉 man to 〈◊〉 sister. one to another, and other five curtains shall be coupled one to another. 4 And thou shalt make loops d Which together with the taches were for the joining the curtains together, as appears from verse 11. which way of conjunction was most convenient for the often taking them down and setting them up. of blue upon the edge of the one curtain, from the selvedge e Or from or in the extremity, or end, or edge. Heb. lip. in the coupling f (i. e.) In the place where the two curtains are coupled together. : and likewise g The second curtain is to be made exactly like the first. shalt thou make in the uttermost edge of another curtain, in the coupling of the second. 5 Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. 6 And thou shalt make fifty taches of gold, and couple the curtains together with the taches h Or hooks, or buttons, which were put into the loops to unite and fasten the curtains. : and it shall be one Tabernacle. 7 And thou shalt make curtains of goat's hair i Spun, Exod. 35. 26. and woven into a stuff, like our camlet. to be a covering k To be put next above the curtains. upon the tabernacle: eleven curtains shalt thou make. 8 The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure. 9 And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain l For the better security of the inward covering. in the forefront of the tabernacle. 10 And thou shalt make fifty loops on the edge of the one curtain that is out-most in the coupling, and fifty loops in the edge of the curtain which coupleth the second. 11 And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the ‖ Or, covering. tent together, that it may be one. 12 And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth shall hang over the side of the tabernacle. 13 And a cubit on the one side, and a cubit on the other side † Heb. in the remainder or surphisage. of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side, and on that side to cover it. 14 And thou shalt make a covering for the tent of rams skins died red, and a covering above of badgers skins m To preserve the rest from the injury of the weather. . 15 And thou shalt make boards for the tabernacle of shittim-wood standing up. 16 Ten cubits shall be the length of a board, and a cubit and an half shall be the breadth of one board. 17 Two † Heb. hands. tenons n Heb. hands▪ (i. e.) parts of the boards so cut and framed that like hands they may take hold of and be fastened into the sockets, ver. 19 shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle. 18 And thou shalt make the boards for the tabernacle, twenty boards on the southside southward. 19 And thou shalt make forty sockets o Or bases, or pedestals, or feet, upon which the boards stood, and to which they were fastened. of silver under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons. 20 And for the second side of the tabernacle, on the north-side there shall be twenty boards. 21 And their forty sockets of silver: two sockets under one board, and two sockets under another board. 22 And for the sides of the tabernacle westward, thou shalt make six boards. 23 And two boards p Which were of another fashion than the former, as may be gathered both from the distinct nomination and use of them, and from the laws of building. And whereas the rest were but single boards, these were double for greater strength and conveniency of joining them together. shalt thou make for the corners of the tabernacle in the two sides. 24 And they shall be † Heb. twinned. coupled together q Heb. as twins, i. e. equal and equally joined together, and exactly answering one to the other. beneath, and they shall be coupled together above the head of it unto one ring r Which ring was exactly in the corner, and with the help of the bars kept the corner-boards, and with them the other boards of the Tabernacle close together. But you must note, that here were two rings in each corner, the one in the upper, the other in the lower, parts. : thus shall it be for them both, they shall be for the two corners. 25 And they shall be eight boards, and their sockets of silver sixteen sockets: two sockets under▪ one board, and two sockets under another board. 26 And thou shalt make bars s By bars you may understand either 1. Several rows or orders of bars, one bar beginning at the end of the other, and each containing 4 cubits in length, and all together 20 cubits, which was the length of the Tabernacle: or 2. single bars, which seems truer, 1. because the word signifies bars, not rows of 〈◊〉: And why should we go from the proper signification of the word without cause. 2. if bars be put for rows of bars, there must be 5 rows of bars on a side, there being so many bars said to be on a side. But the abettors of that opinion allow only 4 rows of bars on a side, and it is apparent the middle bar, which is one of the five, is but one single bar, ver. 28. and therefore it may be presumed the rest were so too. 3. the name of the middle bar implies, that of the other 4 bars two were above it and two below it. Obj. But if they were each single bars, reaching the whole length of the building, why is it said peculiarly of the middle bar, that it should reach from end to end or from extremity to extremity, ver. 28. Ans. This may be peculiarly said of this, either because the other four might want something of the just length of the building, or because the middle bar might stand out beyond the two ends of it, for conveniency of carriage of the building. of shittim-wood: five for the boards of the one side of the tabernacle. 27 And five bars for the boards of the other side of the tabernacle; and five bars for the boards of the side of the tabernacle for the two sides westward t There was but one side westward. Either therefore here is a transposition of the Hebrew words, which is usual, and the words are thus to be placed and rendered, westward looking to both sides, or, westward, according to both the other sides, now mentioned, to note that the number and length of bars in the west end should be equal to those on either of the other sides: or here is an Enallage of the number, the dual or plural for the singular, of which there are many examples, and so the words are to be rendered, for the side looking westward. . 28 And the middle bar in the midst of the boards u Not within the thickness of the boards, as the jews conceive, but in the length of them, as appears, 1. because this bar, as well as the rest, was guilded, ver. 29. which was frivolous if it were never seen. 2. because all the bars had rings made to receive and hold them up, ver. 29. , shall reach from end to end. 29 And thou shalt overly the boards with gold, and make their rings of gold, for places for the bars: and thou shalt overly the bars with gold. 30 And thou shalt rear up the tabernacle, * chap. 25. ●…▪ 40. Act. 7. 44▪ Heb. 8. 5. according to the fashion thereof, which was showed thee x Either by visible representation to his eye, or rather by mental vision or impression of it upon his imagination. in the mount. 31 And thou shalt make * 2 Chro. 3. 1. Matth. 27. 5▪ a vail y Which was thick and strong that none could see through it, called the second vail, Heb. 9 3. whereby the Holy of Holies, which represented the highest heaven, was divided from the Holy place, where the Church militant, or its representatives met and served God, ver. 33. For the signification of this vail see Luk. 23. 45. Heb. 9 8, 24. and 10. 19, 20. of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made. 32 And thou shalt hang it upon four pillars of shittim- wood, overlaid with gold: their hooks z Which were fastened to the tops of the pillars, as the vail was fastened to them. shall be of gold, upon the four sockets of silver. 33 And thou shalt hang up the vail under the taches † Or, in the place (as the Hebrew tacheth oft signifies) of the taches, to wit, where the two curtains are joined together by taches, ver. 6. , that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you, between the * Heb. 9 〈◊〉▪ holy place, and the most holy. 34 And thou shalt put the mercy-seat upon this ark of the testimony, in the most holy place. 35 And * Heb. 9 2. thou shalt set the table without the vail, and the candlestick over against the table, on the side of the tabernacle, toward the south: and thou shalt put the table on the north-side. 36 And thou shalt make an hanging for the door of the tent ‖ (i. e.) Of the Holy-place, where it was divided from the court of the people. of blue, and purple, and scarlet, and fine twined linen, wrought with needlework. 37 And thou shalt make for the hanging five pillars of shittim- wood, and * chap. 〈◊〉. ●…▪ over-lay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them. CHAP. XXVII. 1 AND thou shalt make * chap. 38. 1. an altar of shittim-wood, five cubits long, and five cubits broad: the altar shall be foursquare: and the height thereof shall be three cubits. a Not that for Incense, but another for sacrifices. 2 And thou shalt make the horns of it b Which were elevated above the body of the Altar, in form either of pyramids or spires, or rather of horns, as the word signifies: nor is there any necessity of departing from the proper signification. These were not only for ornament, but for use also, either to keep things put upon it from falling, or that beasts to be offered might be bound to them. See Psal. 118. 27. upon the four corners thereof: his horns shall be of the same c Of the same piece with the altar, for its use required strength. : and * See Num. 16. 38. thou shalt overly it with brass d With plates of brass of competent thickness, both above the wood and under it, that the fire might not take hold of the wood. . 3 And thou shalt make his pans to receive his ashes, and his shovels, and his ‖ Or, bowls. Gr. Vials. ●… Chron. 4. 8. basins e To receive the blood of the sacrifices, which they were to sprinkle. , and his fleshhooks f Wherewith they took flesh out of the pot in which it was seethed, as 1 Sam. 2. 14. But this seems not proper here, because the flesh was never boiled upon the Altar, but in other places appointed for that use. And the Hebrew word is general and may signify either tongs, or fireforks. , and his fire-pans g In which they carried li●…e coals from this Altar to that of Incense, as occasion required. : all the vessels thereof thou shalt make of brass. 4 And thou shalt make for it a grate of network h Which was competently strong and thick, this being as it were the hearth of the Altar upon which they laid both the wood and the sacrifices, and it was full of holes, through which the blood and ashes might fall down into the place appointed for them. of brass, and upon the net i Or rather at or beside, or under, the net, for so the rings were placed, as their use shows, and the Hebrew preposition, all, is oft so used. shalt thou make four brazen rings k Which were either 1. peculiar to the grate, which by these was carried apart from the Altar, having the perpetual fire kept in it: for had it been carried with the Altar, the cloth wherewith the Altar was covered Numb. 4. 13. would have been endangered by the fire. Or 2. common to the Altar, to which these were fixed on the outside, as on the inside to the grate, that by them the grate might be both kept even and upright, and also carried together with the Altar, and that with such caution that the fire included might not hurt the covering-cloth, which was not difficult to do. in the four corners thereof. 5 And thou shalt put it under the compass l (i. e.) Within the square and hollow space of the Altar. of the altar beneath, that the net may be even to the midst of the Altar m Or, and the net shall be at (the Hebrew, ad, being here used for i'll, as Host 14. 2, joel 2. 12. Amos 4. 6, 8.) the midst of the altar. And these words seem added to explain the word, beneath, to show that as it was not to be at the top, so neither at the bottom of the Altar, but in the midst of it. . 6 And thou shalt make staves for the altar, staves of shittim-wood, and over-lay them with gold. 7 And the staves shall be put into the rings n Which seem to be the s●…me both to the Altar and the grate, though some allege that place for the contrary. , and the staves shall be upon the two sides of the altar to bear it. 8 Hollow with boards o (i. e.) Not one entire piece of wood, but consisting of four several sides, hollow within, for easiness and conveniency of carriage in their wilderness; state. shalt thou make it: * chap. 25. 40. and 26. 30. as † Heb. he h●…red. it was showed thee in the mount, so shall they make it. 9 And thou shalt make the court of the tabernacle p A court encompassing the tabernacle, Exod. 40. 33. in the midst whereof the Altar of Sacrifices was placed, upon which the offerings were burnt in the open air, which was most convenient. for the southside southward there shall be hang for the court q Whereby the court was distinguished and enclosed. , of fine twined linen of an hundred cubits long, for one side. 10 And the twenty pillars r On which the hang were fastened, by the hooks here mentioned. thereof, and their twenty sockets s Or, bases, upon which the pillars stood. shall be of brass: the hooks of the pillars, and their fillets t Or hoops, which encompassed the pillars at the top, being placed there, as it seems, for ornament only. shall be of silver. 11 And likewise for the north-side in length, there shall be hang of an hundred cubits long, and his twenty pillars, and their twenty sockets of brass: the hooks of the pillars and their fillets of silver. 12 And for the breadth of the court on the westside, shall be hang of fifty cubits: their pillars ten, and their sockets ten. 13 And the breadth of the court on the east-side eastward, shall be fifty cubits. 14 The hang of one side of the gate shall be fifteen cubits u Which with the 15 cubits ver. 15. and the 20 cubits ver. 16. make up the 50 cubits mentioned ver. 13. : their pillars three, and their sockets three. 15 And on the other side shall be hang fifteen cubits: their pillars three, and their sockets three. 16 And for the gate of the court shall be an hanging of twenty cubits of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four. 17 All the pillars round about the court shall be filleted with silver: their hooks shall be of silver x All silver, not only covered with silver, as some unduly infer from Exod. 38. 17. , and their sockets of brass. 18 The length of the court shall be an hundred cubits, and the breadth † Heb. fifty by fifty. fifty every where, and the height five cubits, of fine twined linen, and their sockets of brass. 19 All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins y Wherewith the Tabernacle and curtains thereof were fastened to the ground, as tents usually are with wooden pins. of the court shall be of brass. 20 And thou shalt command the children of Israel, that they bring thee pure oil-olive beaten for the light, to cause the lamp † Heb. to ascend up. to burn always a (i. e.) At all the times appointed, daily, though not continually, as the lamb offered only every morning and every evening is called a continual burnt-offering, Exod. 29. 42. For that these were lighted only at the evening may seem probable from the next verse, and from Exod. 27. 21. and 30. 8. Leu. 24. 3. 1 Sam. 3. 3. 2 Chron. 13. 11. But because josephus and Philo, who were eye-witnesses of the Temple-service, and had no temptation to lie in this matter, expressly affirm, that some lights did burn in the daytime, and it may seem indecent and improbable, that God should dwell and the Priests minister in darkness, and there were no windows to give light to the Tabernacle by day, it may be granted, that some few burnt in the day, and all in the night, and that the latter is only mentioned in the places alleged, as being the more solemn time when all are lighted. . z Beaten out of the olives with a pestle, which is freer from dregs than that which is squeezed out with a press. 21 In the tabernacle † Heb. of meeting. See chap. 25. 22. and 29. 42. of the congregation b So called because there the people used to meet not only one with another, but with God also. See Exod. 25. 22. Numb. 17. 4. Others render it, in the tabernacle of witness, because there God declared his mind and will and man's duty. * chap. 26. 31, 33. without the vail c To wit, the second vail, in the holy place. , which is before the testimony d A short speech for, before the Ark of the Testimony, as it is elsewhere more largely called, compare Exod. 25. 16. , Aaron and his sons shall order it e To wit, the lamp, or the lights, taking care that there be a constant supply of them, and that they burn well. from evening to morning before the LORD: it shall be a statute for ever unto their generations, on the behalf of the children of Israel. CHAP. XXVIII. 1 AND take thou unto thee a Cause them to come near unto thee, that thou mayst before them and before the people declare the will of God herein, and solemnly set them apart for this office. * Heb. 5. 1, 4. Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar, and Ithamar, Aaron's sons. 2 And * chap. 39 2. thou shalt make † Gr. an holy stole. Rev. 7. 9 holy garments b Garments to be used only in holy ministrations. for Aaron thy brother, for glory and for beauty c (i. e.) Such as are glorious and beautiful, partly to mind the people of the dignity and excellency of their office and employment, and principally to represent the glorious robes wherewith Christ is both clothed himself and clotheth all his people, who are made Priests unto God. . 3 And * chap. 36. 1. thou shalt speak unto all that are wisehearted d (i. e.) Skilful artists. The Hebrews make the heart, not the brain, the seat of wisdom. See job 9 4. , * chap. 31. 2. and 35. 30. whom I have filled e Either 1. by my ordinary providence and assistance, giving them both ability and opportunity to learn the arts: or rather 2. by extraordinary inspiration, which was necessary for the Israelites, whose base and laborious drudgery took off their minds and hands from all ingenious studies and arts. with the spirit of wisdom, that they make Aaron's garments to consecrate him f (i. e.) To be an outward sign of my calling and consecration of him to my holy service. A metonymical expression. , that he may minister unto me in the priest's office. 4 And these are the garments which they shall make; a breastplate, and an ephod g This was a short upper garment, made without sleeves, which was girt about the body. And it was twofold, the one made of fine linen, which was common not only to all the Priests, as 1 Sam. 2. 18. and 22. 18. but to some others also upon solemn and sacred occasions, as 2 Sam. 6. 14. the other made of divers stuffs and colours, peculiar to the Highpriest, the parts whereof were not sewed, but tied together. , and a robe h An upper garment, like a surpliss. , and a broidered coat i An under coat curiously wrought with circular works like eyes, as the word notes, and richly adorned with gems and other things. , a mitre k A kind of bonnet or cap for the covering of the head, supposed to be something like a Turkish Turban for the form of it. , and a girdle l To enclose and fasten all the other garments, which were lose in themselves, that he might be more expeditious in his work. : and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office. 5 And they shall take gold, and blue, and purple, and scarlet, and fine linen. 6 And they shall make the ephod of gold m Beaten out into plates and cut into wires. , of blue, and of purple, of scarlet, and fine twined linen, with cunning work. 7 It shall have the two shoulder-pieces n Which were two parts of the Ephod going up from the body of▪ the Ephod, the one before, the other behind, which when the Priest had put over his head, were tied together and covered the Priest's shoulders and part of his back and breast. thereof joined at the two edges thereof; and so it shall be joined together. 8 And the ‖ Or, embroidered. curious girdle of the ephod o Which was for the closer fastening and girding of it. which is upon it p This is added to distinguish it from the other girdle ver. 4. which was to gird all the garments, and was tied in a lower place. ; shall be of the same q Either 1. of the same piece: or rather 2. of the same kind of materials and workmanship, as the following words explain it. , according to the work thereof, even of gold, of blue, and purple, and scarlet, and fine twined linen. 9 And thou shalt take two onyx stones, and grave on them the names of the children of Israel: 10 Six of their names on one stone, and the other six r Levi seems to be omitted here, as being sufficiently represented by the Highpriest himself. names of the rest on the other stone, according to their birth: 11 * Wisd. 18▪ With the work of an engraver in stone, like the engravings of a signet shalt thou engrave the two stones, with the names of the children of Israel: thou shalt make them to be set in ouches s Hollow places, such as are made in golden rings to receive and hold the precious stones, which are put into them. of gold. 12 And thou shalt put the two stones upon the shoulders of the ephod t (i. e.) In the place where the two shoulder-pieces were joined together. , for stones of memorial unto the children of Israel. And Aaron shall bear their names before the LORD u Into the holy of holies. An evident type of Christ's entering into heaven with the names and in the stead of his people, the true Israel, upon his shoulders, and presenting them to his father with acceptance. , upon his two shoulders for a memorial x Not so much to the Highpriest, that he should not forget to pray for them, as to God, that he, beholding their names there according to his order, might graciously remember them and show mercy unto them. Such a memorial to God was the rainbow, Gen. 9 13. Such things are spoken of God after the manner of men. . 13 And thou shalt make ouches y Not for the stones, ver. 12. who had other ouches, ver. 11. but for the chains, ver. 14. of gold: 14 And two chains of pure gold at the ends z Or, with ends, (i. e.) not like chains that are fastened about one's neck or arm, which seem to have no end, but two distinct chains with two several ends, both hanging downward. Compare ver. 22. The Syriack render it double, others equal, or of equal length. : of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches. 15 And thou shalt make the breastplate of judgement a This was a square and curiously wrought piece put over the Ephod upon ones breast, called of judgement, because from thence the Israelites were to expect and receive their judgement and the mind of God in all those weighty matters of war or peace, wherein they consulted God for direction. with cunning work, after the work of the ephod thou shalt make it: of gold, of blue, and of purple, and of scarlet, and of fine twined linen shalt thou make it. 16 Four square it shall be, being doubled b For greater strength that it might better support and secure the precious stones which were put into it, and that it might receive the Urim and Thummim, Leu. 8. 8. : a span shall be the length thereof, and a span shall be the breadth thereof. 17 And thou shalt † Heb. fill in i●… fillings of stone. set in it settings of stones, even four rows of stone c It is needless to trouble the reader with the explication of these stones, which the jewish Doctors themselves are, not agreed in, seeing this use of them is now abolished. It may suffice to know that they were precious stones severally allotted to the names of the several tribes according to God's good pleasure, possibly with respect to some disposition or concernment of each tribe, which at this distance we cannot learn. : the first row shall be a ‖ Or, ruby. sardius, a topaz, and a carbuncle: this shall be the first row. 18 And the second row shall be an emeraud, a saphir, and a diamond. 19 And the third row, a ligure, an agate, and an amethyst. 20 And the fourth row, a beryl, and an onyx, and a jasper: they shall be set in gold in their † Heb. fillings. enclosings. 21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet: every one with his name shall they be according to the twelve tribes d (i. e.) According to the order of their birth, the first stone to the eldest, the second to the next, etc. . 22 And thou shalt make upon the breastplate chains at the ends e Some think these are the same with those mentioned, v. 14. But it seems improbable and without example, that God should in this short description, and that within a few verses, give a new and second command concerning the same thing. It may rather seem that these are other chains fastened to the breastplate, as it follows, whereas those chains ver. 14. seem to have been fastened to the ephod, to those ouches made in it for that purpose, ver. 13. And whereas these chains also are fastened in the said ouches ver. 25. two several chains may well enough be fastened in divers parts of each of the ouches, and there seems to be this difference between the chains, those chains mentioned ver. 14. are said to be fastened only at one end, even to the ouches of the Ephod, whence they might hang down loosely, whereas these are manifestly fastened at both ends, ver. 24, 25. , of wreathen work of pure gold. 23 And thou shalt make upon the breastplate two rings of gold; and shalt put the two rings on the two ends of the breastplate. 24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate. 25 And the other two ends of the two wreathen chains, thou shalt fasten in the two ouches, and put them on the shoulder-pieces of the ephod before it f (i. e.) In the forepart of the Ephod: or before him, i. e. the Highpriest, in his forepart, upon his breast. . 26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends g To wit, upon the lower ends, for there were other rings put upon the upper ends, ver. 23, 24, 25. of the breastplate, in the border thereof, which is in the side of the ephod inward h (i. e.) In the inner side of the Ephod, under which these rings were hid: for the Ephod was double, ver. 16. . 27 And two other rings i To answer the two rings in the breastplate, that by all these the breastplate might be the better fastened to the Ephod. of gold thou shalt make, and shalt put them on the two sides of the ephod underneath k In the lower part of the ephod, or in that part of it which is under the lowest part of the breastplate. , towards the forepart thereof l Towards the breast. , over against the other coupling thereof m (i. e.) Over against the ouches on the shoulder-pieces, where the upper part of the breastplate was fastened to the Ephod. , above the curious girdle of the ephod. 28 And they shall bind the breastplate by the rings thereof, unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. 29 And Aaron shall bear the names of the children of Israel, in the breastplate of judgement, upon his heart n Partly to admonish the Highpriest of that dear affection he should have to his people, and with what ardency he should pray for them, and principally to represent the tender compassions of Christ, the great highpriest, towards his people, and how mindful he is of them and of all their concerns, even when he is in the holy of holies, that is, in heaven, where he remembers them still and uncessantly intercedes for them. , when he goeth in unto the holy place o (i. e.) Into the most holy place, the positive degree being put for the superlative. , for a memorial before the LORD continually. 30 And * Deut. 33. 8. Ezra 2. 63. Neh. 7. 65. thou shalt put in the breastplate of judgement, the Urim and the Thummim p The words confessedly signify light or illuminations and perfections which may be understood either of two differing things, the one noting the knowledge, the other the perfection, to wit, of virtues and graces, which were required in the Highpriest▪ and which were in Christ in an eminent degree, and from him alone communicated to his people, or of one and the same thing, noting perfect light or illumination, by a figure called Hendyadis, oft used in Scripture, as Dear. 16. 18. Mat. 4. 16. compared with job 10. 20. joh. 3. 5. Act. 17. 25. compared with Gen. 2. 7. Which may seem probable, 1. because the great use of this instrument was to give light and direction in dubious and difficult cases, and not to confer any other perfection upon any person. 2. because sometimes both these words or things are expressed only by one of them, and that is by Urim, Numb. 27. 21. 1 Sam. 28. 6. which signifies lights. And the name seems to be given from the effect, because hence the Israelites had clear light and perfect or certain direction in dark and doubtful matters. But the great question is, What this Urim and Thummim was, and in what manner God answered by it. Which God having on purpose concealed from us, and not set down the matter or form of it, as he hath done of all the other particulars, it may seem curiosity and presumption for men solicitously to inquire and positively to determine. Many conceive it was nothing else but the twelve precious stones, wherein the names of the 12 Tribes were engraven, and that the answer of God was composed out of those letters which either show more brightly, or thrust themselves further outward than the rest did. Which seems a frivolous and ungrounded conjecture, both because all the letters of the Alphabet were not there, and so all answers could not be given by them, and because it was shut up within the duplicature of the breastplate, and therefore could not be seen by the Highpriest, and there is not a word to signify that he was to take it out thence and look upon it, but rather the contrary is evident. And that this Urim and Thummim are not the same thing with those 12 stones may be easily proved. 1 because the stones were set and engraven in the breastplate, ver. 17, 21. this was only put into it, which is a word of quite different and more lose and large signification, and therefore probably doth not design the same thing. 2. It is not likely, that in such a brief account of the sacred utensils, the same command would be repeated again, especially in more dark and general words than it was mentioned before. And how could Moses now put it in, when the workmen had fastened it there before? Or why should he be required to put it in the breastplate, when it was fastened to it already, and could not without violence be taken from it. 3. because the stones were put in by the workmen, Exod. 39 10. the Urim and Thummim by Moses himself, Leu. 8. 8. It is objected, that where the stones are mentioned, there is no mention of Urim and Thummim, as Exod. 39 and that where the Urim and Thummim are mentioned, there is no mention of the stones, as Leu. 8. 8. which shows they were one and the same thing. But that is not necessary▪ and there is an evident reason of both those omissions; of the former Exod. 39 because he mentions only those things which were made by the workmen, whereas the Urim and Thummim seems to have been made immediately by God, or by Moses with God's direction: of the latter Leu. 8. because the stones are employed in the breastplate as a part of it and being fastened to it, whereas there he only mentions what was put in by Moses himself. There are other conjectures, as that it was the name Jehovah, or some visible representations, etc. But such conjectures are easily denied as affirmed. It is therefore more modest and reasonable to be silent where God is silent, than to indulge ourselves in boundless and groundless fancies. It may suffice us to know that this was a singular piece of Divine Workmanship, which the Highpriest was obliged to wear upon solemn occasions, as one of the conditions upon which God engaged to give him answers. Which answers God might give to him either by inward suggestion to his mind, or by a vocal expression to his ear. But which of those ways, or whether by any other way, it is needless now to search, and impossible certainly to discover. , and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgement of the children of Israel q A short speech. As the testimony is oft put for the ark of the testimony, so is the judgement here for the breastplate of judgement, i. e. that breastplate which declared the judgement or oracle or mind of God to the Israelites in those cases which they brought to the Lord. upon his heart, before the LORD continually r (i. e.) At all times when he shall appear before the Lord in the holy-place. . 31 And thou shalt make the robe of the ephod s Not the Ephod itself, for that was prescribed before ver. 6. but a long and lose robe called the robe of the Ephod, because it was worn next under it, and was girded about the High-priests body with the curious girdle of the Ephod. all of blue. 32 And there shall be an hole in the top of it in the midst thereof: it shall have a binding of woven work, round about the hole of it, as it were the hole of an habergeon, that it be not rend. 33 And beneath upon the ‖ Or, Skirts. hem of it thou shalt make pomegranates t The figures of Pomegranates, but flat and embroidered. of blue, and of purple, and of scarlet, round about the hem thereof, and bells u By the sound whereof the people might be admonished of the work which the Priest was employed in, and thereby be provoked to join their affections and devotions with his. These pomegranates and bells might note either 1. the qualifications of the Priest, who was both to declare or give forth the sound of pure and wholesome doctrine, and to adorn his doctrine with the fragrancy and fruitfulness of a good conversation. Or 2. The glorious achievements of Christ, who caused the sound of his doctrine to be heard by all men, and offered up himself as a sacrifice to God for a sweet-smelling savour, Eph. 5. 2. of gold between them round about. 34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 35 * Ecclesiastic. 45. 9 And it shall be upon Aaron to Minister, and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not u For his disobedience or carelessness. For though the matter might seem small in itself yet it was an error in God's worship, wherein God is more severe than in other things, and it was an error of the Highpriest, who had more knowledge of God's mind herein, and was obliged to more care and diligence, not only for himself, but for the influence of his bad example upon the people. . 36 And thou shalt make a plate x Like an half coronet, reaching, as the jews say, from ear to ear. of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD y To mind the Priest of his special consecration to God, and of that singular ●…oliress which was required of him as at all times so especially in his approaches to God. It might also represent Christ who is called the holy one of God, and who is a crowned Priest, or both King and Priest. . 37 And thou shalt put it on a blue lace z The words may be rendered, thou shalt put it on, or, bind it, as the vulgar renders it, with a blue lace, to wit, upon the mitre, as it follows. , that it may be upon the mitre, upon the forefront of the mitre it shall be. 38 And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things a Either, 1. that he, being consecrated to God for this end, that he should take care as far as he could that both persons and things presented to God should be holy or agreeable to the mind of God, might bear the punishment for any miscarriage committed therein, which he could have prevented. Or rather, 2. that he being an holy person and appointed by God to make a typical reconciliation for the 〈◊〉 of the people, and to intercede for them might take away, or obtain from God the pardon of their iniquity wherewith even their holy things are defiled, if God should severely mark what is amiss in them. Which sense the last words of the verse favour. And the Highpriest was herein eminently a Type of Christ, who properly and truly bare and took away the iniquity of his people's holy things, by his sacrifice and intercession. , which the children of Israel shall hollow in all their holy gifts b (i. e.) Shall separate or consecrate unto God in all their offerings or gifts. If there be any thing amiss either in the thing offered or in the manner of offering, God upon the Priest's intercession will pardon it. : and it shall be always c (i. e.) At all times of his solemn appearance before God. upon his forehead, that they may be accepted before the LORD. 39 And thou shalt embroider the coat d This was a lose and large garment made with sleeves, worn under the Ephod, reaching down to the feet, which was girt with a girdle, Leu. 8. 7. of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework. 40 And for Aaron's sons thou shalt make coats e Not of woollen, Ezek. 44. 17. but of linen, Exod. 39 27. These were Ephods, 1 Sam. 22. 18. , and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. 41 And thou shalt put them upon Aaron thy brother, and his sons with him: and * chap. 29. ●…. and 30. 30. shalt anoint them, and † Heb. fill their hand. consecrate them f Heb. fill their hands, i. e. present them to God with part of the sacrifice in their hands, as we find, Exod. 29. 24. by that right putting them into their office. , and sanctify them, that they may minister unto me in the priest's office. 42 And thou shalt make them linen breeches to cover † Heb. flesh ●… their nakedness. their nakedness, from the loins even unto the thighs g Including both. Compare Exod. 20. 26. they shall † Heb. ●…e. reach. 43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar, to minister in the holy place: that they bear not iniquity, and die. It shall be a statute for ever, unto him, and his seed after him. CHAP. XXIX. 1 AND this is the thing that thou shalt do unto them to hollow them, to minister unto me in the priest's office. * Leu. 8. 1, ●… Take one young bullock, and two rams without blemish a See Exod. 12. 5. Mal. 1. 13, 14. ; 2 And * Leu. 6. 20. unleavened b To show that the Priests should be, and that Christ really was, free from all malice and hypocrisy, both which are compared to leaven, Luk. 12. 1. 1 Cor. 5. 8. and that all the services offered to God by the Priests were to be pure and unmixed. bread, and cakes unleavened, tempered with oil, and wafers unleavened, anointed with oil: of wheaten flower shalt thou make them. 3 And thou shalt put them into one basket, and bring them c To the door of the Tabernacle, as it follows ver. 4. in the basket with the bullock and the two rams. 4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water d Taken out of that laver, Exod. 30. 18. This signified the universal pollution of all men, and the absolute need they have of washing, especially when they are to draw nigh to God. And this outward washing was only typical of their spiritual washing by the blood and spirit of Christ in order to their acceptance with God. . 5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with * chap. 28. the curious girdle of the ephod e Not about the loins, but about the paps, or breast, as Christ and his ministers are represented, Rev. 1. 13. The linen breeches are here omitted, because they were put on privately before they came to the door of the Tabernacle, where the other things were put on. . 6 And thou shalt put the mitre upon his head, and put the holy crown f (i. e.) The plate of gold, chap. 28. 36. as appears by comparing Leu. 8. 9 upon the mitre. 7 Then shalt thou take the anointing * chap. 〈◊〉▪ oil, and pour it upon his head, and anoint him g Which signified the gifts and graces of the holy ghost, wherewith Christ was, and the Priests ought to be, replenished. See Isa. 61. 1. 1 joh. 2. 27. But here ariseth a difficulty; for this anointing is sometimes spoken of, as peculiar to the Highpriest, as Leu. 21. 10. sometimes as common to all the Priests, Exod. 30. 30. and 40. 14, 15. which may be thus reconciled, The oil was sprinkled upon all the Priests and their right ears, thumbs and toes and their garments, ver. 20, 21. Leu. 8. 30. but it was poured out upon the head only of the Highpriest, Psa. 133. 2. who herein was a type of Christ who was anointed above his fellows, Psal. 45. 7. Heb. 1. 9 . 8 And thou shalt bring his sons, and put coats upon them: 9 And thou shalt gird them with girdles (Aaron and his sons) and † Heb. bind. put the bonnets on them: and the priests office shall be theirs, for a perpetual statute h So long as the jewish Pedagogy and Policy lasts. : and thou shalt † Heb. fill the hand of. * chap. 28. 41. consecrate Aaron and his sons. 10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and * Leu. 1. 4. Aaron and his sons shall put their hands upon the head of the bullock i To signify that they offered it for themselves and for their own sins, which the offerer performing this rite was to confess, Leu. 16. 21. that they acknowledged themselves to deserve that death which was inflicted upon this innocent creature for their sakes, and to testify their faith in the future sacrifice of Christ, upon whom their sins were to be laid, and by whose blood they were expiated, and that they humbly begged God's mercy in pardoning their sins and accepting them to and in their holy office. . 11 And thou k Moses, who though no Priest yet for this time and occasion was called by God to this work. shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation. 12 And thou shalt take of the blood of the bullock, and put it upon * chap. 27. 2. and 30. 2. the horns of the altar l Not of incense, as some would have it, but of the burnt-offerings, as may appear, 1. because it was that altar at the bottom whereof the blood was to be poured, as it is here expressed: but that was not done at the altar of Incense, as is evident and confessed. Compare Leu. 16. 18, etc. 2. it was that altar, upon which the parts of the sacrifices were burnt, as it here follows ver. 13. for there is no distinction here between the two altars. It is true, in the following sin-offerings of the Priests the blood was put upon the horns of the altar of incense, Leu. 4. 7. But it must be considered, 1. that the blood was not poured out at the bottom of that altar. 2. because Aaron and his sons were not yet complete Priests, but private persons, and therefore did this at the same altar which the people used in their sin offerings, Leu. 4. 25, 30. with thy finger, and pour all the blood beside the bottom of the altar. 13 And thou shalt take all the fat that covereth the inwards, and ‖ It seemeth by anatomy, and the Hebrew Doctors to be the midriff. the cawl that is above the liver, and the two kidneys, and the fat that is upon them m The parts which in all sacrifices were burned unto God, Leu. 3. 3. and 4. 10. to signify either the mortification of their inward and most beloved lusts, or the dedication of the best of all sacrifices, and of their inward and best parts to God and his service. , and burn them upon the altar. 14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin-offering n To wit, for the highpriest, as is plain from the whole context and therefore aught to be burnt, by that law, Leu. 4. There was indeed a law, that that sin-offering, whose blood was not carried into the Tabernacle, which was the case here, should not be burnt, but eaten, Leu. 6. 30. and 10. 18. But that concerned the people, not the priests, who did not eat, but burn, their own sin-offerings, Leviticus 4. 3, 12. . 15 Thou shalt also take one ram, and Aaron and his sons shall put their hands upon the head of the ram. 16 And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar o Which signifies, that not only our persons, but our very Altars and Sacrifices and best services need the sprinkling of Christ's blood upon them to render them acceptable to God. . 17 And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and ‖ Or, upon. unto his head. 18 And thou shalt burn the whole ram upon the altar: it is a burnt-offering unto the LORD: it is a sweet savour p Heb. A savour of rest, wherewith God will be well-pleased, and for which, as representing Christ who offered up himself, he will graciously accept of the offerings of the priests for themselves and for the people. , an offering made by fire unto the LORD. 19 And thou shalt take the other ram q For a peace-offering. So here were all the three sorts of sacrifices, which were afterwards to be offered by them for the people. : and Aaron and his sons shall put their hands upon the head of the ram. 20 Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear r These parts are conscerated in the name and stead of all the rest, the ear, as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation; the hand and foot, as the instruments of action and execution of that which they hear and understand to be the mind of God. And the right parts are chosen, rather than the left, as being usually more vigorous and expeditious. And all these parts are sprinkled with this blood, to show the absolute necessity of Christ's blood to qualify them for an acceptable and successful discharge of their office. of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand r These parts are conscerated in the name and stead of all the rest, the ear, as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation; the hand and foot, as the instruments of action and execution of that which they hear and understand to be the mind of God. And the right parts are chosen, rather than the left, as being usually more vigorous and expeditious. And all these parts are sprinkled with this blood, to show the absolute necessity of Christ's blood to qualify them for an acceptable and successful discharge of their office. , and upon the great toe r These parts are consecrated in the name and stead of all the rest, the ear, as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation; the hand and foot, as the instruments of action and execution of that which they hear and understand to be the mind of God. And the right parts are chosen, rather than the left, as being usually more vigorous and expeditious. And all these parts are sprinkled with this blood, to show the absolute necessity of Christ's blood to qualify them for an acceptable and successful discharge of their office. of their right foot, and sprinkle the blood upon the altar round about. 21 And thou shalt take of the blood that is upon the altar, and of * chap. 30. 25. the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and * Heb. 9 22. he shall be hallowed, and his garments, and his sons, and his sons garments with him. 22 Also thou shalt take of the ram the fat, and the rump, and the fat that covereth the inwards, and the cawl of the liver, and the two kidneys, and the fat that is upon them, and the right shoulder: for it is a ram of consecration: s Of the Priests in their office. Therefore the right shoulder was burnt, which in other sacrifices was given to the Priest. 23 And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread, that is before the LORD. 24 And thou shalt put all in the hands of Aaron, and in the hands of his sons, and shalt ‖ Or, Shake to and fro. wave them t Either toss them from one hand to another, as giving all from themselves to God; or shake them to and fro, towards the several parts of the world, to note God's dominion over all places and people, and the extent of that true and great sacrifice, represented in these types, to all. for a wave-offering before the LORD. 25 And thou shalt receive them of their hands, and burn them upon the altar for a burnt-offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD. 26 And thou shalt take * Leu. 8. 29 the breast of the ram of Aaron's consecrations, and wave it for a wave-offering before the LORD, and it shall be thy part u To wit, the breast alone, whereas both shoulder and breast were given to Aaron afterwards: the reason whereof might be, either because Moses was not a proper and complete Priest, as Aaron afterward was, but only appointed by God for this time to do that work: Or because now there were in a manner two Priests, the one consecrating, to wit, Moses, the other consecrated, to wit, Araon, and therefore these parts were divided, the breast given to the former to be eaten, the shoulder offered unto God for the latter, verse 22. he being not yet a perfect Priest and therefore not in a capacity of eating it. 27 And thou shalt sanctify * Leu. 7. 34. Num. 18. 18. Deu. 18. 3. the breast of the wave-offering, and the shoulder of the heave-offering, which is waved, and which is heaved up x This was done by throwing the parts upward and catching them again. of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons y The words may be rendered thus, of which, breast and shoulder of the ram, shall be Aaron's portion, and of which shall be the portion of his sons: So there is only an Ellipsis of the verb substantive, which is most common, and the Hebrew prefix Lamed designs a thing belonging to the person to whom that is prefixed, as it is in other like cases, as Gen. 40. 8. D●…t. 1. 17. Psal. 47. 9 28 And it shall be Aaron's and his sons, by a statute for ever, from the children of Israel: for it is an heave-offering z Under which is comprehended also the wave-offering, as plainly appears both from the context, and from the parity of reason, these offerings being of the same nature and designed for the same purpose. : and it shall be an heave-offering from the children of Israel, of the sacrifice of their peace-offerings, even their heave-offering unto the LORD. 29 And the holy garments of Aaron shall be his sons a (i. e.) His eldest sons successively. after him, to be anointed therein, and to be consecrated b By some other Priest, there being no other higher person who could do it, and therefore the necessity of it made it warrantable. in them. 30 And † Heb. he of his sons. * Num. 20. 2●…. that son that is priest in his stead, shall put them on seven days c For so long the solemnity of the consecration lasted, ver. 35. when he cometh into the tabernacle of the congregation, to minister in the holy place d Both that strictly so called, and in the most holy place: for as none could go into the most holy place except the Highpriest, so there were some things to be done in the holy place, which none but he could do. See Levit. 4. 7, 8. . 31 And thou shalt take the ram of the consecration, and seethe his flesh in the holy place e In the Court-yard at the door of the Tabernacle, where it was both boiled and eaten, as appears from this and the next verse, and from Levit. 8. 31. And part of this was eaten by the person or persons that brought the offering, though they were of the people, who were not admitted into any other Holy place but this. . 32 And Aaron and his sons shall eat the flesh of the ram, and the * Leu. 8. 31. Matth. 12. 4. bread that is in the basket, by the door of the tabernacle of the congregation. 33 And they shall eat those things f (i. e.) The remainders of the oblations mentioned verse 32. wherewith the atonement was made to consecrate, and to sanctify them: but a stranger g (i. e.) One who is not of the Priestly race, whereas in other peace-offerings the offerer did eat a part. shall not eat thereof, because they are holy. 34 And if aught of the flesh of the consecrations, or of the bread remain unto the morning, than thou shalt burn the remainder h According to the Law of all Peace-offerings, except those which were vows or voluntary offerings, Levit. 7. 16, 17. which these were not, compare Exod. 12. 10. with fire: it shall not be eaten, because it is holy. 35 And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them. 36 And thou shalt offer every day a bullock for a sin- offering for atonement i As well for the Priests, as for the Altar, both which as they were or might be polluted, so they needed the sprinkling of this blood to sanctify them, to show that all persons and things were fitted for God's service and accepted by him only for and through the blood of Christ. : and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. 36 Seven days thou shalt make an atonement, for the altar, and sanctify it: * chap. 40. 1●…. and it shall be an altar most holy k As appears from the following reason, because it was not only holy in itself, but by its touch communicated a legal Holiness to other things. : ‖ Or, 〈◊〉▪ Leu. 6. 18. * chap. 30. 29. whatsoever toucheth the altar shall be holy l This may be understood either 1. Of persons, as a caution that none should touch the Altar but holy and consecrated persons. Or rather 2. Of things, yet not of all things, for polluted things were not made holy by the touch of holy things, which is affirmed Hagga. 2. 12. but of things belonging to the Altar of offerings which by God's appointment were to be offered, which were sanctified by being laid upon this Altar, and therefore the Altar was greater and more holy than the gift, as our blessed Saviour notes, Matth. 23. 19 . 38 Now this is that which thou shalt offer m This is the chief end and use of this Altar, though it served also for other sacrifices. upon the altar, * Numb. 28. 〈◊〉 two lambs of the first year * Dan. 12. 〈◊〉 day by day continually n To show partly, that men do daily contract new defilement, and daily need new pardons; and partly that God is not only to be Worshipped upon sabbath-days and other set and solemn times, but every day. , 39 The one lamb thou shalt offer in the mornning o Which two seasons were selected, as most commodious, that men might both begin and end their worldly actions and businesses with God, and might see their need of God's assistance and blessing in all their concerns and the justness of giving him the praise and glory of all. , and the other lamb thou shalt offer † Heb. 〈◊〉 the two eve●… at even o Which two seasons were selected, as most commodious, that men might both begin and end their worldly actions and businesses with God, and might see their need of God's assistance and blessing in all their concerns and the justness of giving him the praise and glory of all. . 40 And with the one lamb a tenth-deal p The tenth part of an Ephah, as is evident from Numb. 28. 5. which is an Omer, Exod. 16. 36. of flour, mingled with the fourth part of an hin of beaten oil, and the fourth part of a hin q An Hin was a measure for liquid things, as the Ephah was for dry things, containing six pints of our measure. of wine, for a drink-offering. 41 And the other lamb thou shalt offer at even, and shalt do thereto according to the meat-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD. 42 This shall be a continual burnt-offering throughout your generations, at the door of the tabernacle † Heb. of 〈◊〉ing. of the congregation before the LORD where r Either 1. At which door, for there the Lord stood and talked with Moses, Exod. 33. 9, 10. Or rather 2. In which Tabernacle, to wit in the innermost part of it, because that was the principal place where God did ordinarily reside and meet with his people, Exod. 30. 6. Levit 16. 2. whereas God met but once at the door of the Tabernacle, and that with Moses only, not with the people, with whom he is said to meet in this place, verse 43. Add to this, that the place where God meets them is the same place which is sanctified by his glory, and that was the Tabernacle, verse 43. as it is expressed in our Translation, and sufficiently employed in the Hebrew, by a common Ellipsis of the pronoun it, i. e. that place where I meet with you, to wit, the Tabernacle, shall be, etc. I will meet you, to speak there unto you. 43 And there I will meet with the children of Israel: and ‖ Or, Isra●…. the tabernacle shall be sanctified by my glory s (i. e.) By my glorious presence and appearance, of which see Exod. 40. 34. 35. Levit. 9 24. . 44 And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons to minister to me in the Priest's office. 45 And * chap. 25. ●…. Leu. 26. 1●…. 2 Cor. 6. 1●…▪ I will dwell t By my special grace, and favour, and blessing, for by his essence he fills all places. amongst the children of Israel, and will be their God. 46 And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell amongst them: I am the LORD their God. CHAP. XXX. 1 AND thou shalt make * chap. 37. 25. an altar to burn incense upon a Incense signifies the prayers of God's people, Psal. 141. 2. Revel. 8. 3. which are not acceptable to God, except they be offered upon the true Altar, Christ. This incense also was useful to correct the bad smell of the sacrifices, which were offerred on another Altar, not far from it. Yea some sacrifices were offered upon this Altar, as appears from verse 10. Levit. 4. 7. But here only the principal and constant use of it is noted. : of shittim-wood shalt thou make it. 2 A cubit shall be the length thereof, and a cubit the breadth thereof (foursquare shall it be) and two cubits shall be the height thereof, the horns thereof b See Exod. 27. 2. Though these horns as they were for another use, so they seem to be here of another form, and for ornament more than for service. shall be of the same. 3 And thou shalt overly it with pure gold, the † Heb. roof. top thereof c This was made hollow like a grate that the ashes might fall through it. , and the † Heb. wall. sides thereof round about, and the horns thereof: and thou shalt make unto it a crown d A border which encompassed the Altar, that the things laid on it might not fall of. of gold round about. 4 And two golden rings shalt thou make to it, under the crown of it, by the two † Heb. ribs. corners thereof, upon the two sides of it shalt thou make it▪ and they shall be for places for the staves to bear it withal. 5 And thou shalt make the staves of shittim-wood, and overly them with gold. 6 And thou shalt put it before the vail e Before the second vail, in the holy place, and near to the holy of holies, and consequently to the Ark and Mercy-seat. , that is by the ark of the testimony, before the mercy-seat, that is over the testimony, where I will meet with thee. 7 And Aaron shall burn thereon † Heb. i●…cense of spic●…s. sweet incense f Aaron was to do this for the first time, but afterwards any Priest might do it, as appears from Luke 1. 9 This not being done in the Holy of Holies, which was the High-Priests peculiar. every morning: when * chap. 27. 20. he dresseth the lamps g (i. e.) Cleansed them, and prepared them for the receiving of the new lights. he shall burn incense upon it. 8 And when Aaron ‖ Or, sett●…th up. † Heb. 〈◊〉 〈◊〉 ascend. lighteth the lamps † Heb. between the two 〈◊〉. at even h The time when all the lamps were to be lighted, 1 Sam. 3. 3. Sceva Exod. 27. 20, 21. he shall burn incense upon it, a perpetual incense before the LORD, throughout your generations. 9 Ye shall offer no strange incense i (i. e.) Of any other ●…ort than what I shall here appoint, verse 34, etc. thereon, nor burnt-sacrifice, nor meat-offering, neither shall ye pour drink-offering thereon. 10 And * ●…ev. 16. 14. 〈◊〉 23. 27. Aaron shall make an atonement upon the horns of it once in a year k On the day of expiation, Levit. 16. 19 Numb. 29. 7. : with the blood of the sin-offering of atonements l To note, that the prayers of the Saints are acceptable to God no otherwise, but through the blood of Christ who was offered for the expiation of our 〈◊〉. , once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD. 11 And the LORD spoke unto Moses, saying, 12 * chap. 38. 25. Numb. 1. 2, 5. and 25. 2. When thou takest the sum of the children of Israel after † Heb. them that are to be numbered. See Numb. 31. 50. their number, then shall they give every man a ransom for his soul m A certain price for the redemption of their lives: whereby they acknowledged the right and power which God had over their lives, and that they had forfeited them by their sins, and that it was God's mercy to continue their lives to them. unto the LORD, when thou numbrest them n To wit, upon any just occasion, either now in the Wilderness, or afterward: It may seem that this payment was neither to be made at this time only, as some would have it, nor yet every year, as josephus and others affirm, because it is not said to be a perpetual statute, as other things of constant observance are, but upon any eminent occasions, when the service of the Tabernacle (which is the end and use of this collection) or Temple required it, as may be gathered from 2 King. 12. 4. compared with 2 Chron. 24. 6. Compare Neh. 10. 32. Matth. 17. 24. And as now it was employed in the building of the Tabernacle, so afterwards it might be laid out upon the repairs or other services of it. , that there be no plague amongst them, when thou numbrest them. 13 This they shall give, every one that passeth among them that are numbered * Matth. 17. 24. half a shekel, after the shekel of the sanctuary o Which though it hath been commonly conceived to be double to the common shekel, yet divers late learned men seem more truly to judge that it was no more than the common shekel consisting of half a crown of English-money, which is called the shekel of the Sanctuary because the standard by which all shekels were to be examined was kept in the Sanctuary, as afterwards the just weights and measures were kept in Christian Temples or other public places. See Levit. 27. 25. Numb. 3. 47. Ezek. 45. 10, 11, 12. add to this, that it was a part of the Priest's office to look to the weights and measures, as plainly appears from 1 Chron. 23. 29. , (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD p Not less, lest it should be contemptible, nor more, lest it should be too burdensome for the poor. . 14 Every one that passeth among them that are numbered, from twenty years old and above q The time when they began to be fit for employment and capable of getting and paying money. Women and Children are not included here, because they are reckoned in their fathers or husbands. , shall give an offering unto the LORD. 15 The rich shall not † Heb. multipl●…. give more, and the poor shall not ‖ Heb. diminish. give less r This was partly to teach them, that all souls are of equal worth in themselves and price with God, that there is no respect of persons with God and in God's Worship and Service, but Gospel-graces, Ordinances and Privileges are common and equal to all, Exod. 12. and 16. 18. Gal. 3. 28. Col. 3. 11. that all persons are alike obnoxious to divine justice, and are redeemed by one and the same price; partly to check the arrogance and vanity of the rich, who are very apt to despise the poor; and partly that by this means the number of the people might be exactly known when occasion required it. than half a shekel when they give an offering unto the LORD, to make an atonement for your souls. 16 And thou shalt take the atonement-money of the children of Israel, and * chap. 38. 25. shalt appoint it for the service of the tabernacle s For the building and furniture of it, and the maintenance of God's worship in it. of the congregation, that it may be a memorial t Either to the people who hereby profess God to be their Lord and owner, and themselves his subjects and tributaries; or to God, who hereby takes occasion to remember them and to own them for his people. unto the children of Israel before the LORD, to make an atonement for your souls. 17 And the LORD spoke unto Moses u The frequent repetition of this phrase, and the shortness of these discourses in comparison of the length of the forty days, show that God did not deliver all these Laws and Prescriptions at one time, but successively at several times, possibly upon the sabbath-days. , saying, 18 Thou shalt also make a laver of brass x See the accomplishment Exod. 38. 8. , and his foot also of brass, to wash withal y Both the Priests and the parts of the sacrifices. , and thou shalt put it between the tabernacle of the congregation and the altar z To wit, of burnt-offerings. , and thou shalt put water therein. 19 For Aaron and his sons * Psal. 26. 6. Isa. 52. 11. Heb. 10. 22. wash their hands and their feet a To signify their natural impurity and unworthiness either to handle holy things or to come into the holy place, and their need of washing with the blood and spirit of Christ, which was typified by this washing. thereat. 20 When they go into the tabernacle of the congregation, they shall wash with water, that they die not b For though the fault might seem small, yet the command was evident and easy, and therefore the disobedience was worse arguing presumption, rebellion, and contempt. And God is more severe in the matters of his Worship than in other cases. : or when they come near to the altar to minister, to burn an offering made by fire unto the LORD. 21 So they shall wash their hands and their feet that they die not: and it shall be a statute for ever to them, even to him, and to his seed throughout their generations. 22 Moreover, the LORD spoke unto Moses, saying, 23 Take thou also unto thee c The words are very emphatical, and the Jews from hence do rightly infer, that this ointment was but once made, and that by Moses his own hands. principal spices d See Cant. 4. 14. Ezek. 27. 22. and compare Psal. 45. 8. Amos 6. 6. , of pure myrrh e Heb. myrrh of liberty, either, 1. Free from adulteration or mixture, or rather 2. Freely dropping from the Tree, which is esteemed better than that which is forced out of it. five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus f A sweet reed, of which see Isa. 43. 24. jer. 6. 20. two hundred and fifty shekels. 23 And of cassia g Not the common kind of Cassia, which we use in purging, but another kind of it, there being seven several kinds of it, as the learned note. five hundred shekels, after the shekel of the sanctuary, and of oil olive an * chap. 29. 40. hin. 25 And thou shalt make it an oil of holy ointment, an ointment compound after the art of the ‖ Or, per●…umer. Apothecary: it shall be an holy anointing oil. 26 And thou shalt anoint h This was only an outward ceremony signifying the separation and sanctification of these things for the service of God, as the anointing of Kings and Priests noted their designation to their Offices. the tabernacle of the congregation therewith, and the ark of the testimony. 27 And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 28 And the altar of burnt-offering with all his vessels, and the laver, and his foot. 29 And thou shalt sanctify them, that they may be most holy; whatsoever toucheth them shall be holy. 30 And thou shalt anoint Aaron and his sons i Not all of them, but only those who succeed him in the High-Priests Office, as appears from Exod. 40. 15. Levit. 4. 3, 5, 16. and 16. 32. and 21. 10. This anointing of them signified both God's election or calling them to this office, and the inward qualifications requisite for it, to wit, the gifts and graces of the Holy Ghost, which are oft designed by this word of anointing, as Isa. 61. 1. Dan. 9 24. 1. john 2. 27. and the solemn setting a part of Christ, the true Highpriest, for the mediatorial office. , and consecrate them, that they may minister unto me in the priest's office. 31 And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me k (i. e.) Reserved for my service alone, not employed to any profane or civil use, as it follows. throughout your generations. 32 Upon man's flesh shall it not be poured l Except those whom God himself, the author of this Law, excepts, to wit, the High-priests, of which see verse 30. and some of the Kings, of which see 1 King. 1. 39 Psal. 89. 20. though others think the Kings were only anointed with common oil. , neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you m As it is unto me, verse 31. you shall account it holy, as I do. 33 Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger n The word stranger is commonly used to note the Gentiles, or such as were not of Israel's race, but sometimes it notes those that are not of the Priestly race, as Exod. 29. 33. Levit. 22. 12, 13. And so it seems to be here. And if any of the Kings were anointed with this oil, it was done by God's special appointment, who may dispense with his own Laws. , * Gen. 17. 1●… shall even be cut off from his people. 34 And the LORD said unto Moses, take unto thee sweet spices, stacte, and onycha, and Galbanum o The Jews themselves are not agreed what these were, and it concerns not Christians much to know, the use of them being abolished. It is evident they were each of them sweet spices, and therefore this Galbanum was not of the common kind, which gives a very bad sent. : these sweet spices, with pure frankincense, of each shall there be a like weight p Heb. Alone shall be with alone, i. e. Each of these alone shall be with another alone, to wit, in equal quantity. Or it may note, that each of these was to be taken and beaten a part, and then mixed together. Or, it shall be alone alone, i. e. absolutely and certainly alone, the doubling of the word increasing the signification, and thus it doth not belong to all the ingredients, because the Hebrew verb is here of the singular number, but only to the Frankincense, and the sense may be, that whereas the other things shall be tempered together, the Frankincense should be alone, which may seem most agreeable both to the common use of Frankincense, and to its differing nature from the other things mentioned, two of them at least being confessedly liquid things. . 35 And thou shalt make it a perfume, a confection after the art of the apothecary, † Heb. sal●… tempered together q Heb. Salted, either 1. properly, for salt was to be offered with all offerings. Levit. 2. 13. And the Hebrew Doctors tell us that six eggshells full of salt were used, or, 2. Metaphorically, well mixed together, as salt was with things either offered to God or eaten by man. pure r Of the best of each kind of drugs, the most perfect and uncorrupted. and holy. 36 And thou shalt beat some of it s So much as is sufficient for the daily incense. very small, and put of it before the testimony in the tabernacle † Heb. of 〈◊〉ing. of the congregation, * chap. 29. ●… Leu. 16. 2. where I will meet with thee: it shall be unto you most holy. 37 And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. 38 Whosoever shall make like unto that to smell thereto, shall even be cut off from his people. CHAP. XXXI. 1 AND the LORD spoke unto Moses, saying, 2 See I have called by name Bezaleel the son of Uri, the son of Hur a He seems to be the same mentioned 1 Chron. 2. 20. of the tribe of Judah. 3 And I have filled him with the spirit of God b Which was now necessary, because the Israelites in Egypt wanted ingenuous education to learn these things, and therefore needed inspiration. , in c Or, with, the following clauses being explicatory of the former, showing what gifts of the spirit God had filled him with, to wit, Wisdom, etc. wisdom, and in understanding, and in knowledge, and in all manner of workmanship. 4 To devise cunning works, to work in gold, and in silver, and in brass. 5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. 6 And I, behold, I have given with him, Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wisehearted d That have wisdom and skill sufficient to do these things under the inspection and direction of Bezaleel and Aholiab, the principal workmen. I have put wisdom, that they may make all that I have commanded thee: 7 The tabernacle of the congregation, and the ark of the testimony, and the mercy-seat that is thereupon, and all the † Heb. vessel. furniture of the tabernacle: 8 And the table, and his furniture, and the pure candlestick, with all his furniture, and the altar of incense: e So called by way of eminency, not only because it was made of pure gold, and was not defiled with blood, for so some other things were, but especially to mind the Priests of their duty in keeping it neat and clean, it being more subject to defilement than other things. 9 And the altar of burnt-offering, with all his furniture, and the laver and his foot: 10 And * ●…h. 39 1. etc. the clothes of service f Wherein the Ark and other sacred utensils were wrapped up when they were to be removed. See Exod. 35. 19 and Numb. 4. , and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office: 11 And the anointing oil, and † Heb. incense of 〈◊〉. sweet incense for the holy place: according to all that I have commanded thee shall they do. 12 And the LORD spoke unto Moses, saying, 13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep g This precept is here repeated, either 1. to show the chief use of the Tabernacle and all this cost and trouble about it, to wit, that they might there acceptably serve God, as in some measure upon every day, so especially upon the Sabbath day. Or rather 2. to restrain the time for the doing of the forementioned works, q. d. Though the work of the Tabernacle and utensils be holy and for an holy use, yet I will not have it done upon my holy day. The sabbath was not made for them, but they for it, and therefore they shall give place to it. : for it is a sign between me and you h The sabbath is a fivefold sign, 1. Commemorative, of God's creation of and Dominion over them and all other things, to whom they do hereby profess their subjection. 2. Indicative, showing that they were made to be holy, and that their sanctification can be had from none but from God, as it here follows, and from the observation of God's days and appointments. 3. Distinctive, whereby they owned themselves to be the Lords peculiar people by a religious keeping of those Sabbaths, which the rest of the World grossly neglected and profanely scossed a●…. 4. Pr●…figurative of that rest which Christ should purchase for them, to wit, a rest from the burden of the ceremonial, and from the cur●…s and rigours of the moral, Law, as also from s●…n and the wrath of God for ever. See Heb. 4. 5. Confirmative, both assuring them of God's good will to them, and that as he blessed the Sabbath for their sakes so he would bless them in the holy use of it with temporal, spiritual and everlasting blessings, as he declares in many places of Scripture, and assuring God of their standing to that covenant made between God and them. So that this was a mutual stipulation or ratification of the covenant of grace on both sides. , throughout your generations, that ye may know that I am the LORD that doth sanctify you i That selecteth you out of all people and consecrate you to myself and to my service and worship, a great part whereof is the observation of the Sabbath. Or, that sanctifieth you by my Word and Ordinances, which are in more eminent and solemn manner dispensed upon the Sabbath day, by the observation whereof you declare that you own me as your only sanctifier. And so we may observe, the sabbath owns the Lord as our Creator and as our Redeemer and as our Sanctifier, and therefore it is no wonder God so severely enjoins the sanctification of the Sabbath and punisheth the neglect of it, it being a tacit renouncing or disowning of God the Father, the Son, and the holy Ghost. ? 14 * chap. 20. 8. Deut. 5. 12. Ezek. 20. 12. Ye shall keep the sabbath therefore: for it is holy unto you: every one that defileth it, shall surely be put to death k Of which see an example Numb. 15. 32. etc. : for * Num. 15. 35. whosoever doth any work l (i. e.) Servile work, as it is explained, Leu. 23. 7. etc. therein, that soul shall be cut off from amongst his people. 15 Six days † Heb. shall be done. may work be done, but in the seventh is the sabbath of rest m Heb. the sabbath of sabbaths, or of sabbaths, i. e. the great and chief sabbath, as the song of songs is the most excellent song, the holy of holies is the most holy, etc. The jews had many sabbaths or days of rest, but this is here preferred before them all by this emphatical repetition of the same word, and by this argument the foregoing duty is pressed upon them. : † Heb. holiness. holy to the LORD: whosoever doth any work in the sabbath day, he shall surely be put to death. 16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath n Or, shall keep the sabbath by observing or celebrating the sabbath, i. e. by observing or celebrating it, the antecedent being put for the relative, as is frequently done. So here is another most emphatical repetition to oblige us to the greater caution and diligence in this great duty, and to show what stress God lays upon it, who hath therefore placed this in the midst of the commands of the Decalogue, as the heart which gives life and vigour to all the rest. Or it may be rendered thus, shall observe the day of rest to celebrate the sabbath, and so the phrase is like that, in the 4th. Command, Remember the sabbath day to keep it holy. So here, Observe the sabbath, i. e. watch its coming and approach, consider attentively the nature and use of it, and that not as a matter of idle speculation, but of serious practice, or so that you may do or celebrate the Sabbath, i. e. perform all the duties of it. Or thus, shall observe the sabbath, to make it a sabbath, or day of rest, and that no idle or carnal rest, but a rest, holy to the Lord, as it is called in the foregoing verse. throughout their generations for a perpetual covenant o Or, by a perpetual covenant: or, it is a perpetual covenant, i. e. condition or part of that agreement made between me and them, they have solemnly covenanted or promised that they will do all that I commanded them, Exod. 24. 7, 8, among which this is a chief branch, and I have covenanted to bless and sanctify them in so doing. And this word perpetual, as also the word for ever being added to it in the next verse, may intimate that this hath a longer perpetuity than the c●…remonies, to which this phrase is sometimes ascribed, the rather because the reason of this perpetuity given in the next verse is such as hath its force not only till Christ, but even till the end of the World, and it is fit and just that men should retain this monument or memorial of the World's Creation even till its dissolution. . 17 It is a sign p A sign of the covenant between us, that I will be their God and they will be my people, both which depends upon this, amongst other, duties, and upon this in an eminent degree. between me and the children of Israel for ever: for * Gen. 2. 2. in six days the LORD made heaven, and earth, and on the seventh day he rested, and was refreshed q Not as if he had been weary with working, which surely he could not be with speaking a few words, nor can God be weary with any thing, Isa. 40. 28. but it notes the pleasure or delight God took in reflecting upon his works, beholding that every thing he had made was very good, Gen. 1. 31. . 18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, * chap. 32. 16. Deut. 9 10. 2 Cor. 3. 3. two tables of testimony r (i. e.) The tables of the law, which was the witness of Gods will and Israel's duty. See Exod. 16. 34. , tables of stone s Whereby was signified both the durable and perpetual obligation of the moral law, whereas the ceremonial law was to end with the jewish policy at Christ's coming, and the stoniness of men's hearts by nature, in which the law of God could not be written but by a divine and omnipotent h●…d. , written with the finger of God t (i. e.) With the power or spirit of God, by comparing Mat. 12. 18. not by any art of man, but immediately by a divine hand. . CHAP. XXXII. 1 AND when the people saw that Moses delayed to come down out of the mount a Where he had now been for near 40 days. , the people b (i. e.) Most or some of the people, as it is expressed, 1 Cor. 10. 7. gathered themselves together unto Aaron c As the chief person in Moses his absence. , and said unto him, * Act. 7. 4. Up, make us gods d (i. e.) Images or representations of God, whom, after the manner of Idolaters, they call by God's name. For it is ridiculous to think that the body of the Israelites, who were now lately instructed by the Mouth and words and miraculous works of the eternal God, should be so senseless as to think that was the true God, which themselves made, and that out of their own earrings, much more, that that was the God that brought them out of Egypt, as they say, ver. 4. which shall go before us e To guide us through this vast wilderness to the land of promise, where they longed to be, For as the cloud, which hitherto had guided them that seemed now to be fixed upon the mount, and they thought both that and Moses had deserted them. The jewish Doctors note, that he doth not say, Make us Gods whom we may worship, but, which shall go before us, which, as they truly say, shows that they wanted not a God, whom they knew by infallible evidences they had, but a visible guide, who might supply the want of Moses, as the next words show. : for as for this Moses f An expression of contempt towards their great deliverer. , the man that brought us up out of the land of Egypt, we wots not what is become of him g Whether he be not consumed by the fire in the cloud, or taken up to heaven, or conveyed away by God to some other place. . 2 And Aaron said unto them, Break off the golden earrings h Which were of good value and common use among the Eastern people who seem to have used them superstitiously, Gen. 35. 4. judg. 8. 24. and therefore Aaron demands these partly that he might take away one vice or occasion of vice, whilst the people were intent upon another, and partly that the proposed loss of their precious earrings might cool their idolatrous desires, which are in the ears of your wives i Whom he thought most fond of their jewels and most unlikely to part with them. , of your sons, and of your daughters, and bring them unto me. 3 And all the people broke off the golden earrings k Whereby they show both their madness upon their Idols, and their base ingratitude to their God, who had transferred these jewels from the Egyptians to them, Exod. 12. 35, 36. which therefore God upbraids them with, Ezek. 16. 11, etc. which were in their ears l (i. e.) The men's ears, for the affix is of the masculine gender: whereby it seems the men were more set upon Idolatry than the women, parting with their earrings for it, which the women would not do. , and brought them unto Aaron. 4 * 1 King. 12. 28. Ps. 1●…6. 19 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf m The meaning of this Translation is, That Aaron, to wit, by Artificers did first melt the gold, into one mass, and then by the graving tool form it into the shape of a calf and polish it; or as others render the words, he form it in a type or mould, made in the shape of a calf, into which he cast the molten gold, and▪ so made it a molten calf. But the words may be translated thus, he put it or them into a purse, for so the Hebrew verb and noun both are used 2 King. 5. 23. and in like manner Gideon disposed the earrings given him for like use, judg. 8. 24. and afterwards he made of them a molten calf. Now the people desired and Aaron in compliance with them made this in the form of a calf or an ox (for the word signifies both) in imitation of the Egyptians, as Philo the jew expressly affirms, and the learned generally agree, and it may thus appear, 1. the great idols of the Egyptians, Apis, Serapis and Isis were oxen and cows, as is confessed. 2. the Egyptians besides those creatures which they adored as Gods did also make and keep and worship their images, as even the heathen writers, Mela and Strabo, affirm. 3. the Israelites whilst they were in Egypt, were many of them infected with the Egyptian Idolatry, as it appears from jos. 24. 14. Ezik. 20. 7, 8. and 23. 3. Act. 7. 39 And it is not unlikely divers of them hankered no less after the Idols than after the garlic and onions of Egypt. And, being now, as they thought, forsaken by Moses, they might think of returning to Egypt, as afterwards they did, and therefore chose a God of the Egyptian mode, that they might more willingly receive them again. , and they said, These be thy gods n (i. e.) This is thy God, the plural number being put for the singular as it is usual in this case. The meaning is, this is the sign or symbol or image of thy God: for such expressions are very frequent: thus this image of a calf is called a calf frequently, and the images of the temple of Diana are called shrines or little temples, Act. 19 So they intended to worship the true God by this image, as afterwards jeroboam did by the same image, as we shall plainly see when we come to that place of Scripture. And it is absolutely incredible that the generality of the Israelites should be so void of all sense and reason as to think that this newmade calf did bring them out of Egypt before its own creation, and that this was the same Jehovah, who had even now spoken to them from heaven with an audible voice, saying, I am the Lord thy God who brought thee out of the land of Egypt. , O Israel, which brought thee up out of the land of Egypt. 5 And when Aaron saw o (i. e.) Observed with what applause they received it and with what fury and resolution they prosecuted their former desire, he was born down with the stream, and, as it is probable, by the people's instigation built an altar to it. it he built an altar before it, and Aaron made proclamation, and said, To morrow is a feast to the LORD p Heb. to jehovah. Which title being peculiar to the true God, and being here given by Aaron to the calf with the approbation of the people, makes it more than probable that the people designed to worship the true God in this calf, which they made only as a visible token of God's presence with them, and an image by which they might convey their worship to God. . 6 And they risen up early on the morrow, and offered burnt-offerings, and brought peace-offerings q But no sin-offerings, which they most needed. : and the * 1 Cor. 10. ●…▪ people sat down to eat and to drink r For the sacrifices were accompanied with feasting both among the worshippers of the true God and among Idolaters. See Exod. 18. 12. and 24. 11. and rose up to play s By shouting and singing and dancing, as it appears from ver. 17, 18. 19 . 7 And the LORD said unto Moses, * Deut. 9 1●…. Go, get thee down: for thy people t No longer my people, as God had called them hitherto, Exod. 3. 7. and 5. 1, etc. they have forsaken me, and I do hereby renounce them. which thou broughtest out of the land of Egypt, have corrupted themselves. 8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, * 1 Kin. 12. 2●…▪ These be thy gods, O Israel, which have brought thee up out of the land of Egypt. 9 And the LORD said unto Moses, * chap. 33. 3▪ Deut. 9 13. Isa. 48. 4. I have seen this people, and behold, it is a stiffnecked people u Untractable, wilful and stubborn, incorrigible by my judgements, ungovernable by mine or by any laws. A metaphor from those beasts that will not bend their necks to receive the yoke or bridle. . 10 Now therefore let me alone x Do not hinder me by thy prayers, which I see thou art now about to make on their behalf. , that my wrath may wax hot against them, and that I may consume them: and * Num. 14. 1●…▪ I will make of thee y To come out of thy loins. a great nation. 11 * Deut. 9 18. Ps. 106. 23. And Moses besought † Heb. th●… 〈◊〉 of the Lord. the LORD his God z Emphatically so called, q. d. Moses had not lost his interest in God, though Israel had. , and said, LORD, why doth thy wrath wax hot a So hot as to consume them utterly. For though he saw reason enough why God should be angry with them, yet he humbly expostulates with God whether it would be for his honour utterly to destroy them. Or this is a petition delivered in form of an interrogation or expostulation, as Mat. 8. 29. compare with Luk. 8. 28. against thy people b An ingenious retortion, q. d. They are not my people, as thou called'st them, ver. 7. but thy people, which he proves in the following words. , which thou hast brought forth out of the land of Egypt, with great power and with a mighty hand? 12 * Num. 14. 13. Deut. 9 28. and 32. 27. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains c (i. e.) In or at mount Sinai, the plural number for the singular: or, in this mountainous desert. , and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. 13 Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thy own self, and saidst unto them, * Gen. 12. 7. & 13. 15. & 15. 18. & 26. 4. & 28. 13 & 48. 16. I will multiply your seed as the stars of heaven, and all this land that I have spoken of, will I give unto your seed, and they shall inherit it for ever. 14 And the LORD repent d (i. e.) Changed his sentence. See on Gen. 6. 6. of the evil which he thought to do unto his people. 15 And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides e Not in the inside and outside, which is unusual and unnecessary, but in the inside only, some of the ten Commands being written on the right hand, and others on the left, not for any mystery, but only for conveniency of writing. : on the one side, and on the other side were they written. 16 And the * chap. 31. 18. tables were the work of God, and the writing was the writing of God, graven upon the tables. 17 And when Joshua f Who had waited all this while upon the middle of the hill for Moses his return, and so neither knew what the people had done, nor heard what God had said to Moses. heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. 18 And he said, It is not the voice of them that shout for mastery g Heb. of a cry of strength, i. e. of strong men or of the stronger and victorious party, who use to express themselves with triumphant shouts. , neither is it the voice of them that cry for † Heb. weaknes●…. being overcome h Heb. of a cry of weakness, i. e. of weak and wounded and vanquished men who use to break forth into doleful cries. : but the noise of them that sing do I hear. 19 And it came to pass assoon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses anger waxed hot, and he cast the tables out of his hands, and broke them i Not through rash anger, but by Divine instinct, partly to punish their Idolatry with so great a loss, and partly to show that the covenant made between God and them so much to their advantage, which was contained in those tables, was by their sin broken and now of none effect, and not to be renewed but by bitter repentance. beneath the mount. 20 * Deut. 9 21. And he took the calf which they had made, and burned it in the fire, and ground it to powder k Melted it either into one great mass, or rather into divers little fragments, which afterwards by a file or other instruments he by the help of many others might soon ground to powder or dust of gold. , and strawed it upon the water l Upon the brook which came out of the rock Horeb, Exod. 17. 6. , and made the children of Israel m Not all, which would require long time, but some in the name of the rest, and most probably either the chief promoters of this idolatrous design, or the chief rulers of the people who should by their power and authority have restrained the people from this wickedness. to drink of it n Of the water into which that dust was cast, partly to make them ashamed of their madness in worshipping a God which now must be drunk and cast out into the draught, and partly to fill them with terror and dreadful expectation of some ill effect or curse of God to come upon them either by this draught or by other means. . 21 And Moses said unto Aaron, What did this people unto thee o What injury or mischief had they done to thee which thou didst so severely revenge! , that thou hast brought so great a sin upon them p The sin of the people is charged upon Aaron, both because he did not resist and suppress their wicked suggestion ver. 1. by his counsel and by the authority which Moses had left in his hand, which he should have done even with the hazard of his life, as the Rabbins say that Hur did, whom they report to have been slain by the people whilst he dissuaded them from their attempt, and because he did not. promote and direct and manage their enterprise, ver. 4, 5. ? 22 And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief q Heb. are in evil, i. e. are altogether wicked, addicted to or bend upon wickedness, so that it was impossible for me to stop or divert their course. . 23 For they said unto me, Make us gods which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wots not what is become of him. 24 And I said unto them, Whosoever hath any gold, let them break it off: so they gave it me: then I cast it into the fire, and there came out this calf r Not that he meant, or thought to persuade Moses, that the melted gold came out of the fire in the form of a calf by accident without any art or industry of his, which was a ridiculous conceit and easily confuted, but only he conceals his own sin in the forming and graving of it, and lays the whole blame upon the people. . 25 And when Moses saw that the people were naked s (i. e.) That they were stripped both of their ornament, which was not so much the jewels of their ears, as the innocency of their minds and lives, and of their defence, to wit, of the favor●… and protection of God, by which alone they were secured from the Egyptians, and were to be defended against those many and mighty enemies towards whom they were about to march, and that being thus disarmed and helpless they would be a prey to every enemy; when Moses considered this, he took the following course to cover their nakedness, to expiate their sins, to regain the favour of God, and by punishing the most eminent and incorrigible offenders to bring the rest to repentance. (for Aaron had made them naked t As Ahaz is said to have made judah naked, 2 Chron. 28. 19 unto their shame amongst † their enemies u Quest. How were they made naked or ashamed amongst their enemies when at this time they were in their own camp, remote from all their enemies? Ans. He speaks not only of their present shame, but of their everlasting reproach, especially among their and God's enemies, who being constant to their idols would justly scorn the Israelites for their levity in forsaking their God so quickly and easily. See jer. 2. 11. But the Hebrew word may be and is by some translated thus, amongst those that do or shall rise up or be born of them, i. e. that shall succeed them, for so the word rising is used Exod. 1. 8. Mat. 11. 11. And so the Chaldee here renders it, amongst their generations, and the other Chaldee interpreter and the Syriack, in their latter days, or in after times. So the sense is, That Aaron had put a note of perpetual infamy upon them even to all after ages. ) * Heb. those that risen up against them. 26 Then Moses stood in the gate of the camp x He chose that place, 1. as the usual place of judicature. 2. that he might withdraw himself from the company of Idolaters as far as he might. 3. as a fit place of concourse and resort for those that were on God's side: 4. to prevent the escape of the greatest delinquents, the rest of the camp being probably surrounded with some trench, or such like thing, else gates had been superfluous and unprofitable. and said, Who is on the LORDS side y Who will take God's part and plead his cause against Idolatry and Idolaters? ? let him come unto me. And all the sons of Levi z (i. e.) The most of that tribe, as that universal particle is o●…t understood, for some of them were destroyed as guilty. gathered themselves together unto him. 27 And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother a The meaning, Slay every principal offender, whom you meet with without any indulgence or exception for brother or companion or neighbour. There was no fear of killing the innocent in this case, because, 1. the people were generally guilty. 2. Moses had called to himself all that were on God's side, who thereby were separated from the guilty: 3. the nocent might easily be discerned from the transgressors, either by the personal knowledge which the Levites or others had of the most forward Idolaters, or by their abiding in their tents as ashamed and grieving for their sin whilst the transgressors were impudently walking about in the camp, as trusting to their numbers, or by the direction of God's providence, if not by some visible token. , and every man his companion, and every man his neighbour. 28 And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men b And no more, for it is probable they slew only those whom they knew to have been the ringleaders to others in this mischief. . 29 ‖ Or, and Moses said, consecrate yourselves to day to the LORD, because every man hath been against his son. and against his brother, etc. For Moses had said, † Heb. fill your hands. Consecrate yourselves to day to the LORD c Offer up yourselves to the honour and service of the Lord in this work, which because it was joined with the hazard of their lives he calls it a consecration or oblation of themselves, as Abraham for the like reason is said to have offered up Isaac. Heb. ●…ill your hands, etc. i. e. offer a sacrifice, for so that phrase is oft used, as Exod. 28. 41. judg. 17. 5, 12. That work of justice which they were going to execute might seem an inhuman and barbarous act, but he tells them it was an acceptable Sacrifice to God, as the destruction of God's enemies is called a sacrifice, 〈◊〉. 34. 6. Ezek. 39 17. Or he hereby intimates, that this Tribe was designed by God for his immediate service, and therefore recommends this work to them as an excellent initiation into their office, and as a demonstration that they were in some sort worthy of that great trust. , even every man upon his son, and upon his brother, that he may bestow upon you a blessing this day. 30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD, * 2 Sam. 16. 12. Amos. 5. 15. peradventure d He speaks doubtfully, partly because he was uncertain how far God would pardon them, and partly to quicken them to the more serious practice of repentance. I shall make an atonement for your sin. 31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. 32 Yet now, if thou wilt forgive their sin e Understand here, forgive it, or, it is well, or, I and others shall praise thy name. His great passion for his people stops his words and makes his speech imperfect. : and if not, blot me, I pray thee, out of thy book f (i. e.) Out of the book of Life, as appears by comparing this with other places, as Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Phil. 4. 3. Rev. 3. 5. and 13. 8. and 20. 12. or, out of the Catalogue or number of those that shall be saved. I suppose Moses doth not in this case wish his eternal damnation, because that slate implies both wickedness in himself and the dishonour of God, but his annihilation, or the utter loss of this life and of that to come and of all the happiness of both of them. Nor doth Moses simply desire this, but only comparatively expresseth his singular zeal for God's glory, and charity to his people, signifying that the very thoughts of the destruction of God's people and of the reproach and blasphemy which would be cast upon God by means thereof were so grievous and intolerable to him, that he rather wisheth, if it were possible, that God would accept of him as a sacrifice in their stead, and by his utter destruction prevent so great a mischief. And it is to be considered, that Moses speaks this, as also many other things, as the Mediator between God and Israel, and as the type of the true Mediator, Jesus Christ, who was in effect to suffer this which Moses was content to suffer. , which thou hast wrttien. 33 And the LORD said unto Moses, * Ezek. 18. 4. Whosoever hath sinned ‖ Or, doth sin, to wit, presumptuously, obstinately, and impenitently. against me, him will I blot out of my book g Him will I cut off out of the land of the living, and eternally deprive of my favour and glory, and not thee who art innocent and righteous. . 34 Therefore now go lead the people unto the place of which I have spoken unto thee. * chap. 33. ●…. Behold mine angel h No●… Christ, the Angel of the covenant, who had hitherto gone before them. but a created Angel, as appears by comparing this with Exod. 33. 2, 3, 12. Though Moses obtained the revocation of this threatening, Exod. 33. 14, 17. shall go before thee. Nevertheless * Deut. 32. 35. in the day when I visit, I will visit their sin upon them i When I shall punish them for their other sins, which I foresee, they will commit, I will remember and punish this also. . 35 And the LORD plagued the people k This relates either to the destruction of 3000 of them by the Levites, or rather to the future plagues, in which God also reckoned with them for this sin. , because they made the calf which Aaron made l They made it, because they urged Aaron to make it, as Iud●…s is said to purchasethe field, Act. 1. 18. which was purchased by his money, and Aaron made it, by giving command to make it. The Chaldee, Syriack, Arabic and Samaritan render the words thus, they worshipped or sacrificed to the calf which Aaron made. And the word which signifies to make is oft used for worshipping or sacrificing, as Exod. 10. 25. judg. 13. 15 1 King. 18. 26. . CHAP. XXXIII. 1 AND the LORD said unto Moses, Depart, and go up hence, thou and the people, which thou hast brought up out of the land of Egypt, unto the land which I swore unto Abraham, to Isaac, and to Jacob, saying, * Gen. 12. ●…. Unto thy seed will I give it. 2 * chap. 32. 3▪ Deut. 7. 22. Josh. 24. 11▪ And I will send an Angel before thee, and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite. 3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee a By my own special and gracious presence, as hitherto I have done, but I will departed from thee. In pursuance hereof God removes his tabernacle without the camp, ver. 7. I will only make good my promise to thy fathers, and send an Angel to accomplish it, but I will show no peculiar and further kindness to thee. : for thou art a * chap. 32. Deut. 9 13. stiffnecked people, lest I consume thee in the way b Lest thy sins should be aggravated by my presence, and favour and thereby I should be provoked utterly to destroy thee. So he shows that their perverseness makes this severity necessary for them, and that God even in his judgement remembers mercy to them. . 4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments c Their precious garments, or jewels, which the women reserved, as we saw ver. 3. This was a visible sign and profession of their inward humiliation and repentance for their sin and of their deep sense of God's displeasure. . 5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee d To wit, in anger; not in favour, ver. 3. where the words are the same, but the sense differing. in a moment, and consume thee e Obj. But God had promised he would not do so, ver. 14. Ans. That was signified to Moses, not to the people, to whom the threatening was most proper and profitable; and this threatening hath a condition implied, to wit, except they repent, as the next words plainly show. : therefore now put off thy ornaments from thee, that I may know what to do unto thee f That I may either inflict my judgements or suspend them, as thou art penitent or impenitent. . 6 And the children of Israel stripped themselves of their ornaments by the mount Horeb. 7 And Moses took the tabernacle g A tent set up by Moses for the people to meet in for sacrifice and seeking of God and other parts of God's Worship, until the great Tabernacle should be finished: for such a place was necessary or highly expedient for that use, and therefore it is not probable they would be without it for a years space. , and pitched it without the camp, afar off from the camp h In testimony of God's alienation from them and displeasure against them, this being a kind of e●…communication, and all was too little to bring them to a thorough repentance. , and called it the tabernacle of the congregation i It was so before, but he called it so now, to show that God had not wholly forsaken them, and that, if they truly repent, he still permitted them to come into his presence and to seek the Lord. : and it came to pass, that every one which sought the LORD k Either for his favour, or for counsel and direction: See Exod. 18. 1●…, 19, 20. , went out unto the tabernacle of the congregation, which was without the camp. 8 And it came to pass, when Moses went out unto the tabernacle that all the people risen up, and stood every man at his tent door and looked after Moses l Testifying their grief for God's departure, their respect to Moses whom they had lately despised, their earnest desire of his intercession for them, their longing for God's favour, and their humble expectation of a gracious return from God by the hands of Moses. until he was gone into the tabernacle. 9 And it came to pass as Moses entered into the tabernacle, the cloudy pillar descended m Whereby God testified his approbation of Moses and of that which Moses had done, which might seem to some severe and cruel. , and stood at the door of the tabernacle, and the LORD talked with Moses. 10 And all the people saw the cloudy pillar stand at the tabernacle door and all the people risen up and worshipped, every man in his tent door. 11 And * Gen. 32. 30. ●…umb. 12. 8. the LORD spoke unto Moses face to face n Or, mouth to mouth, as Numb. 12. 8. Not that God hath face or mouth, or that Moses could behold it, which is denied, verse 20. but the sense is, he spoke with him freely and familiarly, and immediately, not by an Angel in a dream or vision, as he did to other Prophets. See Deut. 34. 10. , as a man speaketh to his friend. And he turned again into the camp, but his servant Joshua the son of Nun, a young man, departed not out of the tabernacle o Who abode there either to keep it from injury or inconvenience, for as it was set up by man's help, so it needed man's care to preserve it; or to assist and direct those who resorted thither to seek God in Moses his absence. And joshua seems to be appointed for this work rather than Aaron or any other of the Elders, because they had one way or other been guilty of the late Idolatry, and God would hereby punish them with a temporary suspension from his service and their office. . 12 And Moses said unto the LORD, see, thou sayest unto me, bring up this people, and thou hast not let me know whom thou wilt send with me p (i. e.) What Angel it is, whether it be a created Angel, for than I profess I am unsatisfied with him, verse 15. or the same increated Angel Christ, who hath hitherto accompanied us, and then I am content. But I am at a great loss by thy withdrawing thy cloudy pillar from the people to whom it is to be a guide. . Yet thou hast said, I know thee by name q (i. e.) Distinctly and familiarly, as one whom I have much converse with and great kindness for: thy name is written in my book. Compare Exod. 32. 32, 33. Psal. 87. 5, 6. Phil. 4. 3. And knowing here notes approbation and affection, as Psal. 1. 6. Matth. 7. 23. compare jer. 1. 5. , and thou hast also found grace in my sight. 13 Now therefore I pray thee, If I have found grace in thy sight, show me now thy way r The course and manner of thy deal with men, and particularly thy purpose and will concerning me and thy people, and the method which thou wilt choose for the fulfilling of thy promise, and the course which thou wouldst have me take, and the way by which I shall conduct thy people to the promised Land. , that I may know thee s (i. e.) Thy mind herein: men are said to know God when they know his mind and will: or, that I may experimentally know thee to be what thou hast promised thou wilt be to me and to thy people: Or rather, that I may thereby know the●…, namely that I shall find grace in thy sight, as it follows, that I may be assured that thou wilt be reconciled to and present with me and thy people. , that I may find grace in thy sight, and consider that this nation is thy people t Both by thy own choice and purpose and promise to their parents, and by their recognition of thee for their God, and their returning to thee again. 14 And he said * ●… Sam. 17. 11. my presence u Heb. My face, i. e. I myself, by comparing this with 2 Sam. 17. 11. The Angel of ●…y presence. Isa. 63. 9 the pledge of my presence, the clou●…y pillar, and I will not turn thee over to an Angel, as I threa●…ed, ver. 2. See Deut. 4. 34. shall go with thee, and I will give thee rest x Not only rest from thy present anguish and perplexity of mind for thy people, but in du●… time I will bring them to their restingplace and settled habitation: for it is evident from verse 15, 15. that Moses his care and prayer was more for the people than for himself. . 15 And he said unto him, if thy presence go not with me, carry us not up hence y Let us rather live and die in the Wilderness with thy presence and favour, than go into Canaan without it: for even that promise of rest I value not without thy presence. So he echoes back God's words to himself, and turns God's promise into a prayer. . 16 For wherein shall it be known here z By what other token shall other nations and after ages know. , that I and thy people have found grace in thy sight? is it not in that thou goest with us? so * chap. 34. 10. shall we be separated, I, and thy people, from all the people a (i. e.) Distinguished by thy peculiar kindness and privileges afforded to us. Or, be made wonderful or eminent or glorious above all other people. that are upon the face of the earth. 17 And the LORD said unto Moses, I will do this thing also that thou hast spoken: for tho●… hast found grace in my sight, and I know thee by name. 18 And he said, I beseech thee show me thy glory. b (i. e.) Thy glorious Majesty, the brightness of thy countenance, some such manifestation of thyself as becomes thy excellency, and such as shall be seen in the other life, or that glorious shape which together with an humane voice thou hast now assumed. But for the essence of God, as that was and is and ever will be invisible to bodily eyes, 1 Tim. 6. 16. so a man of such great reason and deep knowledge in divine things and universal Learning could not be ignorant of it, and therefore would not desire it. . 19 And he said, I will make all my goodness c Or, My beauty, for so that Hebrew word is sometimes used, Gen. 6. 2. 1 Sam. 9 2. or, my excellency, or my glory, as appears from verse 22. which was the thing Moses desired to see: And the difference between his request and God's answer doth not lie in glory and goodness, but in showing his glory so as Moses might gaze upon it, and making it only, as it follows, to pass before him, to wit, in a sudden and very transitory vision. Though it may be understood properly of God's goodness and kindness to men, of which the following words speak, and that was the great, if not the only, thing ascribed to God, chap. 34. 6, 7. pass before thee, and I will proclaim the Name of the LORD d (i. e.) My name: The noun for the pronoun, as is very frequent. I will give thee notice when I come that thou mayst attend, I will not surprise thee, nor steal by thee. Or, will proclaim or publish of the name of the Lord, or, of my name, i. e. some part of it, especially my goodness which may seem to be here principally intended, 1. by comparing this with chap. 34. 6, 7. 2. By the following words, which seem a limitation of this general expression. q. d. I will proclaim, manifest, and impart my goodness, but with a difference, not to all men, but to whom I please. 3. By other places, where the name of the Lord is principally, if not solely, understood of his goodness, as Isa. 50. 10. and in many places of the Psalms. before thee: * Rom. 9 15. and will be gracious to whom I will be gracious e This may seem to be added with reference to the people for whom Moses is interceding, lest Moses should misunderstand or misapply what is said here and chap. 34. 6, 7. The sense is, I will show this peculiar favour to thee, I will also be gracious towards the people thou pleadest for, but not promiscuously. Some of them I will severely and eternally punish for this and their other sins, and some of them I will pardon and save, not because they are righteous or innocent or less sinners than the rest, but merely out of my own good pleasure and most free grace, whereby I will show mercy to some when I will not show mercy to others. Thus this place is interpreted by the Apostle, Rom. 9 16, etc. , and will show mercy on whom I will show mercy. 20 And he said, Thou canst not see my face f Either 1. My essence. But that no man can see, neither in this life, nor in the next. Or rather 2. My glorious presence. : for * Gen. 32. 30▪ Deut. 5. 24. Jud. 13. 22. Rev. 1. 16, 17▪ there shall no man see me, and live g This may note either 1. God's purpose that that blissful vision of God in glory shall be given to no man here, but is reserved for the future life. Or rather 2. The impossibility of the thing from man's weakness, which is such that if God should display all the beams of his glory to him, it would certainly astonish, overwhelm, and destroy him. . 21 And the LORD said, Behold, there is a place by me h In this mountain where my residence and glorious presence now is, and in that part of it whence my voice now cometh to thine ears. and thou shalt stand upon a rock▪ 22 And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand i That thou mayst not be undone by thy own desires, nor swallowed up with the sight of my glory. while I pass by. 23 And I will take away mine hand, and thou shalt see my back parts k (i. e.) Imperfectly and in part, as when we see only a man's backparts and not his face. Thou shalt see a shadow or obscure delineation of my glory, as much as thou canst bear, though not as much as thou dost desire. : but my face shall not be seen. CHAP. XXXIV. 1 AND the LORD said unto Moses, * Deut. 10. 1. Hue thee two tables of stone a The first Tables were made immediately by God, who of his own mere grace and good pleasure, and without man's merit or contrivance entered into Covenant with Abraham and his Seed, these Tables must be made by Moses, partly in token of God's displcasure for their sin, and partly to signify, that though the Covenant of grace was first made without man's care and counsel, yet it should not be renewed but by man's repentance. And as the Tables of stone signified the hardness of their hearts, so the having of them by Moses might signify the circumcision and ploughing up of their hearts that they might be fit for the receiving of God's mercies and the performance of their duties. , like unto the first: and I will write upon these tables the words that were in the first tables b To show God's reception of Israel ●…nto his favour and their former state, and that the Law and Covenant of God was neither abolished nor changed by their sin. which thou brakest. 2 And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me * chap. 19 20. in the top of the mount. 3 And no man shall * chap. 19 12. come up with thee, neither let any man be seen throughout all the mount, neither let the flocks nor herds feed before that mount c This is said not for the beasts, which are not capable of a Law, but to restrain the presumption and curiosity of the people by this argument, that even the beasts that come too near shall be destroyed, and much more man, whose knowledge aggravates his sin and punishment. . 4 And he hewed two tables of stone like unto the first, and Moses risen up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone. 5 And the LORD descended in the cloud d In the cloudy pillar, which ordinarily stood up in the air above the Mount, but came down to the top of it, when God spoke with Moses. See Exod. 33. 9 Numb. 11. 17, 25. , and stood with him there e To wit, in the Mount, v. 2, 4. and the cleft of a rock, chap. 33. 22. which was in the Mount, and near the top of it, as appears by comparing these places together. , and proclaimed the Name of the LORD. 6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God f This title shows his glorious being, power and authority, the following titles note his goodness to men. , merciful, and gracious, long-suffering, and abundant in goodness and truth g In fulfilling all his gracious promises made to Abraham and to his seed and to all his people, wherein he is said to be abundant, because he generally is better than his word and gives more than he promised. There is a truth in divine threaten, but here the situation of this word in the midst of the Attributes of divine Goodness plainly shows that it is to be restrained to the promises, this being usual and reasonable, that general words have their signification limited by the context. And indeed here seems to be a Hendyadis, goodness and truth, for true, sincere and hearty goodness, as mercy and truth, are oft put for true and real mercy. See Psal. 25. 10. and 57 3. etc. . 7 Keeping mercy for thousands h The Chaldee and some others render it, for a thousand generations. , forgiving iniquity, and transgression and sin i Sins of all sorts and sizes, secret or open, infirmities or presumptions, against God or men, as the heap of various words here put together signifies. , and * Deut. ●…. ●…. Jer. 32. 1●…. that will by no means clear the guilty k This is commonly esteemed a title of Justice or Vengeance, which is here added by way of correction, least men should mistake or abuse God's mercy. God is most gracious indeed, but so as he is also just and will not pity nor spare impudent and impenitent transgressors, but will severely punish them. And the Jewish Doctors hereupon observe, that the mercy of God doth far exceed his justice, here being as they number them, thirteen Attributes of Mercy, and but one of Justice. But this translation and interpretation is rejected by some late Learned interpreters, who make this an attribute of God's goodness or Clemency, and render the words thus, in destroying he will not utterly destroy, though visiting, etc. q. d. He is so gracious that though he will severely punish the iniquity of the fathers, and especially their Idolatry, upon themselves, and upon their Children, etc. as he hath said Exod. 20. 5. yet in judgement he will remember mercy, and will not utterly destroy his people for their sins. There are many things which favour this interpretation. 1. This suits most with Moses his solicitude and prayer for the people of Israel, which was, that God would not utterly destroy them, as he threatened to do. 2. This sense best agrees with God's promise. chap. 33. 19 I will make all my goodness to pass before thee, which general promise is particularly explained and performed in these 2. verses. 3. This place doth not speak of God's disposition and carriage towards his enemies, against whom he proceeds with great severity and commands the Israelites to do so in the verses here following, but towards his people, whose cause Moses is all along pleading with God. See chap. 32. 11, 12, 13, 31, 32. and 33. 13, 15. and 34. 9 4. The Hebrew verb here used frequently signifies to make empty or desolate, to empty men of their goods, or places of men. See Isa. 3. 26. Amos 4. 6. So here he will not utterly empty or destroy. Though he will leave the marks of his vengeance for this sin upon thy people even to their third and fourth generation, or, it may be further, yet he will not utterly root them out, which is the great thing thou fearest and labourest to prevent. And this very phrase here used we have in jer. 30. 11. and repeated, jer. 46. 28. where though interpreters generally render it, I will not leave thee altogether unpunished, which may make a good sense, yet it seems much better to be rendered, I will not utterly destroy thee, 1. Because hereby these words exactly answer to the foregoing clause, yet will I not make a full end of thee, and so the something is elegantly repeated in other words, which is very frequent in Scripture. 2. Because here is an opposition between the severity God useth to other people, and the kindness he useth to his own people, which is manifest in the former member of the verse, and therefore most probable and agreeable in this. 5. This is much confirmed from Numb. 14. 18. where Moses, pleading with God for the pardon of his people's sin, useth this very phrase and argument, as taken out of God's mouth, which in this sense is very proper and prevalent, Thou hast said, that even when thou dost visit iniquity, etc. thou wilt not utterly destroy them. And God answers him, verse 20. I have pardoned, according to thy word, i. e. so as not utterly to destroy them. But truly as I live, etc. verse 21, 22, 23. i e. But I will severely punish them. But if this had been the meaning, Lord thou hast said,— thou wilt by no means clear the guilty, as we render it, it was a most improper argument and put a sword into the Lord's hand to slay them even by virtue of this consideration. , * chap. 33. 21. Josh●…▪ Job 10. ●…4▪ Nah. 1. 3. visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. 8 And Moses made haste, and bowed his head toward the earth, and worshipped. 9 And he said, If now I have found grace in thy sight, O LORD, let my LORD, I pray thee, go amongst us, (for it is a stiffnecked people l And therefore need thy glorious and powerful presence to rule them. Or rather, though it be a stiffnecked people, as thou sayest, yet forsake them not. The Hebrew particle, chi, oft signifies though, as Exod. 5. 11. Isa. 54. 6. ,) and pardon our iniquity, and our sin, and take us for thine inheritance m (i. e.) Deal with us as men do with their inheritances, dwell among us, protect us, improve us. . 10 And he said, Behold, * Deut. 5●… I make a covenant n (i. e.) I do hereby renew my Covenant with thy people which they had violated and voided by their sin. But the shortness of the phrase, there being no mention here of any with whom this covenant is made or renewed, and the following words, make it more probable, that this covenant is nothing but a solemn promise or engagement that God will do the thing which here follows. And the word covenant is oft used fo●… a mere promise, as Gen. 9 9 etc. Levit. 24. 8. Numb. 18. 19 and 25. 12. : before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people amongst which thou art, shall see the work of the LORD: for it is a terrible thing that I will do with thee o Either 1. By thy Ministry, as that phrase is sometimes used, as 1 Cor. 15. 10. Or 2. In the midst of thee, i. e. of thy people, as ver. 11. before thee, i. e. before thy people. This I prefer, because the next verse explains this of such things as were not done by Moses his ministry, nor in his time, but afterwards. . 11 Observe thou that which I command thee this day. Behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. 12 * chap. 23. 32. Deut. 7. 2. Take heed to thyself, lest thou make a covenant with the inhabitants of the land, whither thou goest, lest it be for a snare in the midst of thee. 13 But ye shall destroy their altars, and * chap. 23. 24. Deut. 12. 3. break their † Heb. statues. images, and * Judg. 6. 25. 2 King. 18. 4. and 23. 14. cut down their groves p Which at first were used by, good men for their devotion, as Gen. 21. 33. but afterwards being horribly abused to superstition and Idolatry were by God's command to be destroyed. . 14 For thou shalt worship no other God: for the LORD, whose name is jealous q Who hath made himself known by and glories in that name, the jealous God, who cannot endure any competitor or corrival; whereas the false and puny Gods of the Heathens were contented with multitudes of partners. So this is properly said to be the name of God, whereby he is known and distinguished from all other Gods. is a * chap. 20. 5. jealous God. 15 Lest thou make a covenant r For cohabitation, or to suffer them quietly to live among you whom you should drive out. with the inhabitants of the land, and they go a whoring s (i. e.) Commit Idolatry, which is oft called and compared to spiritual whoredom. See jer. 2. and 3. and Ezek. 16. after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice t To wit, of the parts or remainders of his sacrifices, whereby thou wilt partake with him in an idolatrous worship, because such feasts were a part of the Worship offered to the Idol, and were accompanied with solemn benedictions and thanksgivings to the Idol. See Numb. 25. 2. Psal. 106. 28. Ezek. 18. 6. and 22. 9 1 Cor. 10. 20. Rev. 2. 20. . 16 And thou take of * 1 King. 11. 2. their daughters unto thy sons, and their daughters * Num. 25. 1, 2. go a whoring after their gods, and make thy sons go a whoring after their gods. 17 Thou shalt make thee not molten gods u Nor graven, nor any other, as it plainly appears both from the nature of the things, and from many parallel Scriptures: But he mentions melted, because their late Idol was of that kind. . 18 The feast of * chap. 12. 15. etc. 23. 15. unleavened bread shalt thou keep: seven days shalt thou eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the * chap. 13. 4. month Abib thou camest out from Egypt. 19 * chap. 22. 29. Ezek. 44. 30. Luk. 2. 23. All that openeth the matrix, is mine: and every firstling amongst thy cattle, whether ox or sheep, that is male x Heb. And (for, That is, as the particle, and, is oft used the words following here and verse 20. being a particular explication of the general sentence in the beginning of this verse) all thy cattle which (a particle oft understood) shall be born male, (as it is also explained Exod. 13. 12.) the opening or whatsoever (to wit, of the male-kind) openeth the matrix (which word is fitly understood cut of the former member, which is very usual) of Ox or (and put for or, as it is oft done) Sheep. . 20 But the * chap. 13. 13. firstling of an ass thou shait redeem with a ‖ O●…▪ ●…id. lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem: and none shall appear before me * chap. 23. 15. 1 Sam. 9 7, 8. 2 Sam. 24. 24. empty y Either without a gift to me, so it is a precept; or without benefit to himself; so it is a promise. See Exod. 23. 15. . 21 * chap. 23. 1●…. Deut. 5. 12. Luk. 13. 14. Six days thou shalt work, but on the seventh day thou shalt rest: in earing-time, and in harvest thou shalt rest z Which times are expressed, because the great profit and seeming necessity of working at that time was likely to be a powerful temptation to make men break the Sabbath. . 22 * chap. 23. 16. And thou shalt observe the feast of weeks a (i. e.) Which is numbered by weeks, being just seven weeks after the Passe-over, whence it is called Pentecost, i. e. the fiftieth day, to wit, after the passe-over. See Levit. 23. 15. and 25. 8. : of the first-fruits of wheat-harvest b So this is a designation of the time and business of the feast of weeks. , and the feast of in-gathering c To wit, of the fruits of the Earth. at the † Heb. revolution of the year. years end d So it was in regard of the jubilee and civil contracts. . 23 * chap. 23. 14, 17. Deut. 16. 16. Thrice in the year shall all your man-children appear before the LORD God, the God of Israel. 24 For I will cast out the nations e So thou shalt have no intestine enemy to do thee or thine mischief. This God promised to do, but upon condition of Israel's discharge of their duty in following God in this work of driving them out, which they neglecting, it was not fully done. before thee, and enlarge thy borders: * Gen. 35. 5. Act. 18. 10. neither shall any man desire thy land f I will not only tie their hands, that they shall make no invasion upon you, but I will take off their thoughts and affections from such an enterprise, which it was very easy for God to effect many ways. , when thou shalt go up to appear before the LORD thy God, thrice in the year. 25 * chap. 23. 18▪ Thou shalt not offer the blood of my sacrifice with leaven, neither shall the sacrifice of the feast of passover be left unto the morning. 26 * Deut. 26. 2. The first of the first-fruits of thy land g Thou shalt not delay to do this but shalt bring the very first of them. Or, the first-fruits, even the first-fruits of thy land. Which limitation seems here conveniently added, because they were not bound to bring thither all their first-fruits, to wit, those of their own bodies, their children. thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a * chap. 23. 19 Deut. 14. 21. kid in his mother's milk. 27 And the LORD said unto Moses, Writ thou these words h Object. God saith I will write, verse. 1. Answ, 1. Moses was to write the ritual precepts mentioned here above, God wrote the Moral Law. 2. Moses wrote what he wrote in a book. See Exod. 24. 7. but what was written upon the Tables of stone was written by God himself, not by Moses who had no graving instruments with him in the Mount, and could not without them writeupon the stone. : for after the tenor of these words I have made a covenant with thee, and with Israel. 28 And he was there with the LORD forty days and forty nights i As he had been before, being now to renew the broken covenant. This forty days fast of his is mentioned four times, Exod. 24. 18. and here, and Deut. 9 18. and 10. 10. but it is evident it was performed but twice, as the occasion of it happened only twice. : he did neither eat bread nor drink water: and he * chap. 31. 18. and 34. 1. Deut. 4. 13. wrote k Not Moses, but the Lord, as appears from verse 1. and from Deut. 10 the relative pronoun being here referred to the remoter antecedent, of which there are many instances, as Gen. 10. 12. 1 Sam. 21. 14. and 27. 8. Psal. 99 6. upon the tables the words of the covenants the Ten † Heb. words. Commandments. 29 And it came to pass, when Moses came down from mount Sinai, (with the two tables of testimony in Moses hand, when he came down from the mount) that Moses witted not that the skin of his face shone l Quest. Why now, and not when he came down from God before?. Ans. 1. Because now he obtained, what he did not before, to wit, a glimpse of the Divine glory, which though but very transient, left its print upon his ●…ace. 2. Now it was more necessary than before, to procure the greater honour to Moses and to the law, 2 Cor. 3. ●…, 8, 11. because of the late horrid violation and contempt of them which the Israelites had fallen into. , while he talked with him. 30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come nigh him. 31 And Moses called unto them: and Aaron, and all the rulers of the congregation returned unto him m To the Tabernacle which was still at a distance from the camp, though afterwards, God being reconciled, it was set up in the camp, Exod. 40. 34. , and Moses talked with them. 32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai. 33 † Heb. and Moses ceased from speaking with them, and put a vail on his face. And till Moses had done speaking with them, he put * 2 Cor. 3. 13. a vail on his face n In condescension to their weakness. . 34 But when Moses went in before the LORD to speak with him, he took the vail off, until he came out: and he came out and spoke unto the children of Israel, that which he was commanded. 35 And the children of Israel saw the face of Moses, that the skin of Moses face shone: and Moses put the vail upon his face again, until he went in to speak with him. CHAP. XXXV. 1 AND Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them. 2 * chap. 20. 9 Leu. 23. 3. Deut. 5. 12. Luk. 13. 14. Six days shall work be done, but on the seventh day there shall be to you an † Heb. Holiness. holy day, a sabbath of rest to the LORD a This command of the sabbath is repeated here, as also Exod. 31. 13. together with the instructions for the building of the Tabernacle and its utensils, to show that they were made for no other use than the service of God, which was to be performed as every day, so in an eminent and peculiar manner upon the sabbath day, and to teach them the absolute necessity of minding that precept in and above all their ceremonial observations. : whosoever doth work therein shall be put to death. 3 Ye shall kindle no fire b This command seems to be only temporary and extraordinary during the present season and condition, and not extending to succeeding generations. For 1. There are instances of temporary precepts both in the Old and New Testament, which yet are not in their places said to be so. Such were some of the precepts concerning the Passeover. Exod. 12. 11. as is confessed. And such was▪ that law of abstaining from things strangled and blood, Act. 15. 2. This precept is nakedly proposed, and not called a perpetual statute, nor enjoined to be observed in their generations, as other precepts are, to whom those or some like clauses are frequently added. 3. The sabbath is rather a feast-day than a fastday. And the jews did make feasts and invited guests upon the sabbath-day, which could not probably be without kindling a fire. And, which is more considerable, Christ himself, who fulfilled all righteousness and therefore would not have joined in the violation of the sabbath, went to one of those feasts Luk. 14. And the Corinthians as they received the Lords Supper upon that day, which none question, so they had their feasts, as is confessed, and apparent from 1 Cor. 11. 21, 22, etc. 4. The kindling of a fire was no greater hindrance to the religious observation of the Sabbath than other things which were allowed upon that day, such as the washing and dressing of themselves, eating and drinking, etc. 5. This prohibition doth not seem to concern the dressing of meat, as many understand it by comparing this with Exod. 16. 23. (which place I humbly conceive is misunderstood, as I have there intimated, for that was lawful to be done upon their most solemn days, Exod. 12. 16.) but the service of the Tabernacle, which is the subject of this chapter and the occasion of these words, and the sense seems to be this, You shall kindle no fire for any handiwork throughout your habitation, no not for the service of this Tabernacle, for the heating of any tools, or the melting of any metals, or other things belonging to it, which being to be made for God's service, and deserving and requiring all expedition, they might probably conceive that such work might be done upon that ●…y. And here also, as oft elsewhere, under one kind all the rest are comprehended and forbidden. throughout your habitations upon the sabbath day. 4 And Moses spoke unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying, 5 Take ye from amongst you an offering unto the LORD: * chap. 25. ●…. whosoever is of a willing heart c For God values not forced or grudged services, 2 Cor. 9 7. , let him bring it, an offering of the LORD, gold, and silver, and brass, 6 And blue, and purple, and scarlet, and fine linen, and goats hair. 7 And rams skins died red, and badgers skins, and shittim-wood, 8 And oil for the light, and spices for anointing oil, and for the sweet incense: 9 And onyx stones, and stones to be set for the ephod, and for the breastplate. 10 And * chap. 31. ●…. every wisehearted d (i. e.) Skilful artist: for though God had prescribed the things yet it required Wisdom and skill to execute what God commanded. among you, shall come, and make all that the LORD hath commanded. 11 * ch. 26. 1, ●…. The tabernacle e (i. e.) The boards or structure of the Tabernacle, as it appears because it is distinguished here from its tent and curtains, whereas elsewhere, the Tabernacle is put for all together. , his tent f The inward and finer curtains which covered the boards of it. , and his covering g The outward and courser cover. , his taches, and his boards, his bars, his pillars, and his sockets: 12 The ark, and the staves thereof, with the mercy-seat, and the vail of the covering h (i. e.) Which was hanged before the Ark and Mercy-seat. . 13 The table, and his staves, and all his vessels, and the shewbread i But neither did God prescribe the making of the shewbread amongst the other utensils, Exod. 25. nor was this made by the workmen here spoken of, but by others. How then comes this to be mentioned here? Ans. 1. The shewbread may be here put for the vessels for the receiving of the shewbread, by an usual Metonymy of the adjunct, the thing contained put for the thing containing, as treasures are put for the place where the treasures are put, Psal. 135. 7. Mat. 2. 11. and 12. 35. and the gifts or offerings of God for the treasury where they were put, Luk. 21. 4. Hence Tremellius renders this place, and the vessels of the shewbread. Obj. All the vessels of the Table are mentioned before, of which this was one. Ans. It is not unusual after a general expression comprehending all distinctly to name one eminent member of that kind, such as this unquestionably was, the table being made principally for this use. Thus Mark 16. 7. Tell my disciples and Peter. Like examples are in 2 Sam. 2. 30. 1 King. 11. 1. Psal. 18. the Title. Act. 1. 14. and in other Authors. And for the particle Vau, and, which may seem to imply that these were things of another kind, and not any vessels of the Table, that is oft put for especially, as jos. 2. 1. Mark. 16. 7. and so only notes an eminent thing of the same kind, as hath been said. Ans. 2. Though God did not prescribe the making of the shewbread, yet he mentions it, together with the table, Exod. 25. 30. and therefore it is conveniently mentioned with the table in this place also, where Moses to show his exactness and fidelity, doth punctually repeat the same things to the people which he had received in command from God. In like manner the oil, which fed the light of the lamps, is mentioned here in the next verse, because the lighting of the lamps was prescribed, Exod. 25. 37. : 14 The candlestick also for the light, and his furniture, and his lamps, with the oil for the light. 15 * 〈…〉 And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door, at the entering in of the Tabernacle: 16 * chap. 27. 1. The altar of burnt-offering, with his brazen grate, his staves, and all his vessels, the laver and his foot: 17 The hang of the court, his pillars, and their sockets, and the hanging for the door of the court: 18 The pins of the tabernacle, and the pins of the court, and their cords: 19 The clothes of service, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons to minister in the priest's office. 20 And all the congregation of the children of Israel departed from the presence of Moses. 21 And they came every one whose heart stirred him up k (i. e.) Whose heart being desirous and ready to serve God engaged his hand to offer what he had to his service. , and every one whom his spirit made willing, and they brought the LORDS offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. 22 And they came both men and women, as many as were willing-hearted, and brought bracelets, and earrings l Obj. Aaron had go●… these from them for the making of the calf, Exod. 32. Ans. Though the generality of the people did then part with their earrings, yet there was a considerable number who did not, as being unsatisfied with that Idolatrous design, and it may seem that the women would not part with theirs being more fond of their ornaments than of their Idols. See the notes on Exod. 32. 3. , and rings, and tablets, all jewels of gold, and every man that offered, offered an offering of gold unto the LORD. 23 And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats hair, and red skins of rams, and badgers skins, brought them. 24 Every one that did offer an offering of silver and brass, brought the LORDS offering: and every man with whom was found shittim-wood for any work of the service, brought it. 25 And all the women that were wisehearted, did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. 26 And all the women whose heart stirred them up in wisdom m This word seems better to agree with the following than with the foregoing word, they sp●… with wisdom, i. e. with skill and art. , spun goats hair. 27 And the rulers brought onyx-stones, and stones to be set for the ephod, and for the breastplate. 28 And * chap. 30. 23. spice, and oil for the light, and for the anointing oil, and for the sweet incense. 29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made, by the hand of Moses. 30 And Moses said unto the children of Israel, See, * chap. 31. 2. the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah. 31 And he hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship. 32 And to devise curious works, to work in gold, and in silver, and in brass; 33 And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work. 34 And he hath put in his heart, that he may teach n To wit, others to work under him: for the work required many hands: and it is a peculiar gift of God to be apt to teach, which every skilful man hath not. both he, and Aholiab the son of Ahisamach of the tribe of Dan. 35 Them hath he filled with wisdom of heart, to work all manner of work of the ingraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work. CHAP. XXXVI. 1 THen wrought Bezaleel and Aholiab, and every wisehearted man, in whom the LORD put wisdom and understanding, to know how to work all manner of work, for the service of the sanctuary a Or, of the holy place, to wit, of the Tabernacle, so called by a Prolepsis, and Synecdoche. , according to all that the LORD had commanded. 2 And Moses called b God had qualified them before, but that is not sufficient without a call. Bezaleel and Aholiab, and every wisehearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up, to come unto the work to do it. 3 And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free-offerings every morning c Which time they chose as the first and best part of the day, and therefore fittest for God's service. . 4 And all the wisemen that wrought all the work of the sanctuary, came every man from his work which they made. 5 And they spoke unto Moses, saying, The people bring much more than enough, for the service of the work which the LORD hath commanded to make. 6 And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman d For the women did part of this work as well as the men-See Exod. 35. 25. make any more work, for the offering of the sanctuary: so the people were restrained from bringing. 7 For the stuff they had was sufficient for all the work to make it, and too much. 8 And every wisehearted man among them that wrought the work of the tabernacle, * chap. 26. 3, 4. made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them. 9 The length of oen curtain was twenty and eight cubits, and the breadth of one curtain four cubits: the curtains were all of one size. 10 And he coupled the five curtains one unto another: and the other five curtains he coupled one unto another. 11 And he made loops of blue on the edge of one curtain, from the s●…lvedge in the coupling: likewise he made in the uttermost side of another curtain in the coupling of the second. 12 * chap. 26. 10. Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one to another. 13 And he made fifty taches of gold▪ and coupled the curtains one unto another with the taches. So it became one tabernacle. 14 And he made curtains of goat's hair, for the tent over the tabernacle e (i. e.) For the outward covering of the Tabernacle. See Exod. 35. 11. : eleven curtains he made them. 15 The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size. 16 And he coupled five curtains by themselves, and six curtains by themselves. 17 And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second. 18 And he made fifty taches of brass, to couple the tent together that it might be one. 19 And he made a covering for the tent, of rams skins died red, and a covering of badgers skins above that. 20 And he made boards for the tabernacle, of shittim-wood, standing up. 21 The length of a board was ten cubits, and the breadth of a board one cubit and an half. 22 One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle. 23 And he made boards for the tabernacle: twenty boards for the southside, southward. 24 And forty sockets of silver he made under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons. 25 And for the other side of the tabernacle, which is toward the north corner, he made twenty boards. 26 And their forty sockets of silver: two sockets under one board and two sockets under another board. 27 And for the sides of the tabernacle westward, he made six boards. 28 And two boards made he for the corners of the tabernacle in the two sides. 29 And they were * Heb. twinned. coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners. 30 And there were eight boards, and their sockets were sixteen sockets of silver: † Heb. two sockets, two sockets under one board. under every board two sockets. 31 And he made * chap. 25. 28. and 30. 5. bars of shittim-wood: five for the boards of the one side of the tabernacle, 32 And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward. 33 And he made the middle bar to shoot through the boards from the one end to the other. 34 And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold. 35 And he made * chap. 26. 31. a vail f To wit, the second vail, which separated between the Holy place, and the Holy of holies, because the first vail is described, ver. 37. of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work. 36 And he made thereunto four pillars of shittim- wood, and overlaid them with gold: their hooks were of gold: and he cast for them four sockets of silver. 37 And he made an * chap. 26. 36. hanging for the tabernacle door g Which divided the Holy place from the Court. of blue, and purple, and scarlet, and fine twined linen † Heb. the work of a needle-worker or 〈◊〉. of needlework. 38 And the five pillars of it with their hooks: and he overlaid their chapiters, and their fillets with gold h Whereas the pillars are said to be overlaid with gold, Exod. 26. 37. that hence appears to be a Synecdochical expression, in regard the tops and knobs of the pillars were wholly overlaid with gold, and the rest of the pillars, adorned with divers golden girdles or hoops: for that place is in all reason to be explained by this as coming after it, and containing the execution of that prescript, and that more particularly than is there expressed. , but their five sockets were of brass. CHAP. XXXVII. 1 AND Bezaleel made the ark of shittim-wood: * chap. 25. 1●…. two cubits and an half was the length of it, and a cubit and an half the breadth of it: and a cubit and an half the height of it. 2 And he overlaid it with pure gold within and without, and made a crown of gold to it round about. 3 And he cast for it four rings of gold, to be set by the four corners of it: even two rings upon the one side of it, and two rings upon the other side of it. 4 And he made staves of shittim-wood, and overlaid them with gold. 5 And he put the staves into the rings, by the sides of the ark, to bear the ark. 6 And he made the * chap. 25. ●…. mercy-seat of pure gold: two cubits and an half was the length thereof, and one cubit and an half the breadth thereof. 7 And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy-seat. 8 One cherub ‖ Or, out of, etc. on the end a Or, made out of the end: for they were to be of the same piece with the mercy-seat, Exod. 25. 19 on this side, and another cherub ‖ Or, out of, etc. on the other end on that side: out of the mercy-seat made he the cherubims on the two ends thereof. 9 And the cherubims spread out their wings on high, and covered with their wings over the mercy-seat, with their faces one to another: even to the mercy-seat-ward were the faces of the cherubims. 10 And he made * chap. 25. 23. the table of shittim-wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and an half the height thereof. 11 And he overlaid it with pure gold, and made thereunto a crown of gold round about. 12 Also he made thereunto a border of an hand-breadth round about: and made a crown of gold for the border thereof round about. 13 And he cast for it four rings of gold, and put the rings upon the four corners that were in the four feet thereof. 14 Over against the border were the rings, the places for the staves to bear the table. 15 And he made the staves of shittim-wood, and overlaid them with gold, to bear the table. 16 And he made the vessels which were upon the table, his * chap. 25. 29. dishes, and his spoons, and his bowls, and his covers ‖ Or, to pour 〈◊〉 withal. to cover withal, of pure gold. 17 And he made the * chap. 25. 31. candlestick of pure gold, of beaten work made he the candlestick, his shaft, and his branch, his bowls, his knops, and his flowers were of the same. 18 And six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof. 19 Three bowls made after the fashion of almonds in one branch, a knop and a flower: and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick. 20 And in the candlestick were four bowls made like almonds, his knops, and his flowers; 21 And a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches going out of it. 22 Their knops and their branches were of the same: all of it was one beaten work of pure gold. 23 And he made his seven lamps, and his snuffers, and his snuff-dishes of pure gold. 24 Of a talon of pure gold made he it, and all the vessels thereof. 25 * chap. 30. 1. And he made the incense-altar of shittim-wood: the length of it was a cubit, and the breadth of it a cubit: (it was foursquare) and two cubits was the height of it: the horns thereof were of the same. 26 And he overlaid it with pure gold, both the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about. 27 And he made two rings of gold for it, under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal. 28 And he made the staves of shittim-wood, and overlaid them with gold. 29 And he made * chap. 30. 25, 35. the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary. CHAP. XXXVIII. 1 AND * chap. 27. 1. he made the altar of burnt-offering of shittim-wood: five cubits was the length thereof: and five cubits the breadth thereof: (it was foursquare) and three cubits the height thereof. 2 And he made the horns thereof on the four corners of it: the horns thereof were of the same, and he overlaid it with brass. 3 And he made all the vessels of the altar, the pots, and the shovels, and the basins, and the fleshhooks, and the fire-pans, all the vessels thereof made he of brass. 4 And he made for the altar a brazen grate of network, under the compass thereof, beneath unto the midst thereof. 5 And he cast four rings for the four ends of the grate of brass, to be places for the staves. 6 And he made the staves of shittim-wood, and overlaid them with brass. 7 And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards. 8 And he made the * chap. 30. 18. laver of brass, and the foot of it of brass, of the ‖ Or, brazen glasses. looking glasses a Which as now they are sometimes made of polished steel, so anticntly were made of polished brass, as appears both from sacred and from profane writers. See job 37. 18. Plin. 33. 9 etc. of the women † Heb. assembling by ●…oops. as 1 Sam. 2. 22. assembling, which assembled at the door of the tabernacle of the congregation b It seems to note a company of religious women who in a more peculiar manner devoted themselves to the service of God in or about his Tabernacle, by fasting, prayer, etc. See 1 Sam. 2. 22. and Luk. 2. 37. And whereas some object, that the Tabernacle was not yet built, it may be replied, either that this is to be understood of the tabernacle, spoken of Exod. 33. 7. which might serve for that purpose till this was built, or that here is a prolepsis or anticipation, and that he speaks not of what the women now did, but of what they did after the Tabernacle was built, which was before Moses writ these words. . 9 And he made * chap. 27. 9 the court: on the southside southward, the hang of the court were of fine twined linen an hundred cubits. 10 Their pillars were twenty, and their brazen sockets twenty: the hooks c Upon which they hanged the beasts to be sacrificed, as the jews affirm. of the pillars, and their sillets were of silver. 11 And for the north-side, the hang were an hundred cubits, their pillars were twenty, and their sockets of brass twenty: the hooks of the pillars, and their fillets of silver. 12 And for the westside were hang of fifty cubits, their pillars ten, and their sockets ten: the hooks of the pillars, and their fillets of silver. 13 And for the east-side eastward fifty cubits. 14 The hang of the one side of the gate were fifteen cubits, their pillars three, and their sockets three. 15 And for the other side of the ourt-gate on this hand, and that hand, were hang of fifteen cubits, their pillars three, and their sockets three. 16 All the hang of the court round about were of fine twined linen. 17 And the sockets for the pillars were of brass, the hooks of the pillars, and their fillets of silver, and their overlaying of the chapiters of silver, and all the pillars of the court were filletted with silver. 18 And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth d The height relates to its standing or hanging upright, and the breadth relates to the hanging itself, and the height of the hanging was taken in the breadth. was five cubits answerable to the hang of the court. 19 And their pillars were four, and their sockets of brass four, their hooks of silver, and the overlaying of their chapiters, and their fillets of silver. 20 And all the * chap. 27. 19 pins of the tabernacle, and of the court round about were of brass. 21 This is the sum of the tabernacle e This doth not belong to the following account of Gold and Silver, but to the foregoing particulars of holy things relating to the Tabernacle, for these only were committed to the care of the Levites, as it here follows, but this Gold and Silver was put into other hands. , even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites f (i. e.) For those holy uses and services which the Levites administered. , by the hand of Ithamar son to Aaron the priest. 22 And Bezaleel the son of Uri, the son of Hur, of the Tribe of Judah, made all that the LORD commanded Moses. 23 And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen. 24 All the gold that was occupied for the work, in all the work of the holy place, even the gold of the offering, was twenty and nine talents g Every talon contained three thousand shekels See Gen. 23. 15. Exod. 30. 13. It is not said, that all this Gold and following Silver were used about the building of the Tabernacle, for the people brought much more than enough, Exod. 36. 5. And these remains, it is probable, were put into the sacred treasury to be used as occasion should require. , and seven hundred and thirty shekels, after the shekel of the sanctuary. 25 And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels after the shekel of the sanctuary. 26 A * chap. 30. 〈◊〉. Bekah for † Heb. a po●…▪ every man, that is, half a shekel, after the sekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for * Num. 1. 46. six hundred thousand, and three thousand and five hundred and fifty men. 27 And of the hundred talents of silver were cast the * chap. 26. 19, 21, 25, 32. sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talon for a socket. 28 And of the thousand seven hundred seventy and five shekels, he made hooks for the pillars, and overlaid their chapiters, and filletted them. 29 And the brass of the offering was seventy talents, and two thousand and four hundred shekels. 30 And therewith he made the sockets to the door of the tabernacle of the congregation, and the brazen altar, and the brazen grate for it, and all the vessels of the altar. 31 And the sockets of the court round about, and the sockets of the ourt-gate, and all the pins of the tabernacle, and all the pins of the court round about. CHAP. XXXIX. 1 AND of the blue, and purple, and scarlet they made clothes of service, to do service in the holy place, and * chap. 31. 10. and 35. 19 made the holy garments for Aaron, as the LORD commanded Moses. 2 And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen. 3 And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen with cunning work. 4 They made shoulder pieces for it, to couple it together: by the two edges was it coupled together. 5 And the curious girdle of his ephod that was upon it was of the same, according to the work thereof, of gold, blue, and purple, and scarlet, and fine twined linen, as the LORD commanded Moses. 6 * chap. 28. 9 And they wrought onyx-stones enclosed in ouches of gold, graven as signets are graven, with the names of the children of Israel. 7 And he put them on the shoulders of the Ephod, that they should be stones for a * chap. 28. 12. memorial to the children of Israel, as the LORD commanded Moses. 8 And he made the breastplate of cunning work like the work of the ephod, of gold, blue, and purple, and scarlet and fine twined linen. 9 It was foursquare, they made the breastplate double: a span was the length thereof, and a span the breadth thereof being doubled. 10 And they set in it four rows of stones: the first row was a ‖ Or, Ruby. Sardius, a Topaz, and a Carbuncle: this was the first row. 11 And the second row an Emeraud, a Saphir, and a Diamond. 12 And the third row a Ligure, an Agate, and an Amethyst. 13 And the fourth row a Beryl, an onyx, and a Jasper: they were enclosed in ouches of gold in their enclosings. 14 And the stones were according to the names of the children of Israel, twelve according to their names, like the engravings of a signet, every one with his name according to the twelve Tribes. 15 And they made upon the Breastplate chains at the ends, of wreathen work of pure gold. 16 And they made two ouches of gold, and two gold rings: and put the two rings in the two ends of a breastplate. 17 And they put the two wreathen chains of gold in the two rings on the ends of the breastplate. 18 And the two ends of the two wreathen chains they fastened in the two ouches, and put them on the shoulder-pieces of the Ephod before it. 19 And they made two rings of gold, and put them on the two ends of the breastplate upon the border of it, which was on the side of the Ephod inward. 20 And they made two other golden rings, and put them on the two sides of the Ephod underneath, toward the forepart of it, over-against the other coupling thereof, above the curious girdle of the Ephod. 21 And they did bind the breastplate by his rings unto the rings of the Ephod with a lace of blue, that it might be above the curious girdle of the Ephod, and that the breastplate might not be loosed from the Ephod, as the LORD commanded Moses. 22 And he made the robe of the Ephod of woven work, all of blue. 23 And there was a hole in the midst of the robe, as the hole of an habergeon, with a band round about the hole, that it should not rend. 24 And they made upon the hems of the robe, pomegranates of blue, and purple, and scarlet, and twined linen. 25 And they made * chap. 28. 〈◊〉▪ bells of pure gold, and put the bells between the pomegranates, upon the hem of the robe, round about between the pomegranates. 26 A bell and a pomegranate, a bell and a pomegranate round about the hem of the robe to minister in, as the LORD commanded Moses. 27 And they made coats of fine linen of woven work, for Aaron and for his sons, 28 And a mitre of fine linen, and goodly bonnets of fine linen, and * chap. 28. 〈◊〉 linen breeches of fine twined linen, 29 And a girdle of fine twined linen, and blue, and purple, and scarlet of needlework; as the LORD commanded Moses. 30 And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, * chap. 28. 〈◊〉 HOLINESS TO THE LORD. 31 And they tied unto it a lace of blue, to fasten it on high upon the mitre; as the LORD commanded Moses. 32 Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they. 33 And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets. 34 And the covering of rams skins died red, and the covering of badgers skins, and the vail of the covering. 35 The ark of the testimony, and the staves thereof, and the mercy-seat, 36 The table and all the vessels thereof, and the shewbread, 37 The pure candlestick, with the lamps thereof, even with the lamps, to be set in order, and all the vessels thereof, and the oil for light, 38 And the golden altar, and the anointing oil, and † Heb. the incense of sweet spices. the sweet incense, and the hanging for the tabernacle-door. 39 The brazen altar, and his grate of brass, his staves, and all his vessels, the laver, and his feet, 40 The hang of the court, his pillars, and his sockets, and the hanging for the ourt-gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation, 41 The clothes of service to do service in the holy place, and the holy garments for Aaron the priest, and his sons garments to minister in the priest's office. 42 According to all that the LORD commanded Moses, so the children of Israel made all the work. 43 And Moses did look upon all the work, and behold, they had done it as the LORD had commanded, even so had they done it: and Moses blessed them a (i. e.) Both the people for their liberal contribution, and the workmen for their great care and industry. . CHAP. XL. 1 AND the LORD spoke unto Moses, saying, 2 On the first day of the first month a To wit, Of the second year after their coming out of Egypt, as is evident. shalt thou set up the tabernacle of the ●…nt of the congregation. 3 And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4 And * chap. 26. 35. thou shalt bring in the table, and set in order † Heb. the order ●…hereof. the things that are to be set in order upon it b The vessels belonging to it, and the shewbread, E●…od. 25. 29, 30. , and thou shalt bring in the candlestick, and light the lamps thereof. 5 And thou shalt set the altar of gold for the incease before the ark of the testimony, and put the hanging of the door to the tabernacle. 6 And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent c (i. e.) The Tabernacle which is covered with a Tent. See Exod. 35. 11. Though elsewhere the words, Tabernacle and Tent are promiscuously used. of the congregation. 7 And * chap. 30. 18. thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. 8 And thou shalt set up the court round about, and hang up the hanging at the ourt-gate. 9 And thou shalt take the anointing oil, and * chap. 30. 26. anoint the tabernacle, and all that is therein, and shalt hollow it, and all the vessels thereof: and it shall be holy. 10 And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and * chap. 29. 37. it shall be an altar † Heb. holiness of holinesses. most holy. 11 And thou shalt anoint the laver and his foot, and sanctify it. 12 And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water. 13 And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him, that he may minister unto me in the priestsoffice. 14 And thou shalt bring his sons, and clothe them with coats. 15 And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood d (i. e.) A sign or seal that their Priesthood shall continue as long as their policy lasts, till the coming of the Messiah. He signifies that this unction should be sufficient for all succeeding Priests, they should not need to be anointed again, except the successive High-priests. See Exod. 29. 7, 29. Levit. 4. 3. and 16. 32. and 21. 10. , throughout their generations. 16 Thus did Moses: according to all that the LORD commanded him, so did he. 17 And it came to pass in the first month, in the second year c After their coming out of Egypt▪ Numb. 7. 1. , on the first day of the month, that the tabernacle was reared up. 18 And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars. 19 And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it, as the LORD commanded Moses. 20 And he took and put * chap. 25. 16. the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark. 21 And he brought the ark into the tabernacle, and * chap. 35. 1●…▪ set up the ●…ail of the covering, and covered the a●…k of the 〈◊〉▪ as the LORD commanded Moses. 22 And he put the table in the tent of the congregation upon the side of the tabernacle, northward without the vail. 23 And he set the bread in order upon it before the LORD: as the LORD had commanded Moses. 24 And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. 25 And he lighted the lamps before the LORD; as the LORD commanded Moses. 26 And he put the golden altar in the tent of the congregation before the vail. 27 And he burned sweet incense thereon; as the LORD commanded Moses f This is wisely and seasonably added, because this was a work peculiar to the Priest, and not to be done by Moses without God's express command. . 28 And he set up the hanging at the door of the tabernacle. 29 And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt-offering, and the meat-offering g For the consecration of the Altar, this being the first sacrifice. ; as the LORD commanded Moses. 30 And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal. 31 And Moses, and Aaron and his sons, washed their hands and their feet thereat. 32 When they went in to the tent of the congregation, and when they came near unto the altar, they washed; as the LORD commanded Moses. 33 And he reared up the court round about the tabernacle, and the altar, and set up the hanging of the ourt-gate, so Moses finished the work. 34 * ●…ev. 16. 2. Numb. 9 15. 1 King. 8. 10. Isa. 6. 4. Rev. 15. 8. Then a cloud covered the tent of the congregation, and the glory of the LORD h (i. e.) The glorious presence of God, which having been forfeited and lost, was now returned to them and took its habitation among them. filled the tabernacle. 35 And Moses was not able to enter into the tent i Partly because of the extraordinary thickness and brightness of the Cloud, which both dazzled his eyes and struck him with horror, as 1 King. 8. 11. and partly because of his great reverence and dread of that eminent and glorious appearance of God, and partly because he was not called to it, as he was not able to go up into the mount till he was called, Exod. 24. 16. of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle. 36 And when the cloud was taken up from over the tabernacle, the children of Israel † Heb. journeyed. went onward in all their journeys. 37 But if the cloud were not taken up, than they journeyed not, till the day that it was taken up. 38 For the cloud of the LORD was upon the tabernacle by day, and fire k The same pillar which in the day time was like a cloud in the night time had the appearance of fire. See Exod. 13. 21. was on it by night, in the sight of all the house of Israel, throughout all their journeys. ANNOTATIONS ON LEVITICUS. The ARGUMENT. THis Book, containing the actions of about one months' space, acquainteth us with the Levitical Ceremonies used after the tabernacle was erected, and anointed in the wilderness, and is therefore called Leviticus: It treats of laws concerning persons, and things unclean, and clean, by infirmity, or accident, as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of Divers laws Chap. 19 together with certain feasts, of 7 years' rest, of the jubilee, and the redemption of things consecrated to God, etc. but especially of such Ceremonies, as were used about offerings, and sacrifices, which were both expiatory, for trespasses, wittingly or unwittingly committed, whether by the people or the priests; and also Eucharistical, in the owning of God's blessings, here are declared also laws for the regulating of these, and prescribing the lawful time for marriages; here is set down how several abominable sins are punishable by the Magistrate, and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgement particularly inflicted on Nadab; and Abihu for an Example; here are also promises, and threaten, to the observers, or breakers of this law. CHAP. I. 1 AND the LORD called unto Moses a Who stood without, Exod. 40. 35. waiting for Gods call. , and spoke unto him out of the tabernacle of the congregation b From the mercy-seat in the Tabernacle. , saying, 2 Speak unto the children of Israel, and say unto them, * chap. 22. 18. If any man of you bring an offering c There are divers kinds of sacrifices here prescribed, some by way of acknowledgement to God for mercies either desired or received: others by way of satisfaction to God for men's sins: others were mere exercises of piety and devotion. And the reason why there are so many kinds of them was partly respect to the childish estate of the jews, who by the custom of nations and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full employment of that kind in God's service and thereby be kept from temptations to Idolatry; and partly to represent as well the several perfections of Christ the true sacrifice and the various benefits of his death, as the several duties which men own to their creator and redeemer, all which could not be so well expressed by one sort of sacrifices. unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock d Or, of the sheep: though the Hebrew word contains both sheep and goats, as appears both from the use of the word, Gen. 12. 16. and 2●…. 9 and 38. 17. and from ver. 10. and other places of Scripture. Now God chose these kinds of creatures for his sacrifices either 1. in opposition to the Egyptian Idolatry, to which divers of the Israelites had been used and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly Deities into contempt. Or 2. because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patiented, and most useful to men. Or 3. as the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with when God requires us to do so. Or 4. as things most common and obvious, that men might never want a sacrifice when they needed or God required it. . 3 If his offering be a burnt sacrifice e Strictly so called, such as was to be all burnt, the skin excepted, Levit. 7. 8. See Gen. 8. 20. and 1 King. 3. 15. For otherwise every sacrifice was burnt, more or less. These sacrifices did partly signify, that the whole man, in whose stead the sacrifice was offered, was to be entirely and unreservedly offered or devoted to God's service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart without self-ends, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part nor benefit. of the herd, let him offer a male f As being more perfect than the female, Mal. 1. 14. and more truly representing Christ. without blemish g Of which see Exod. 29. 1. Levit. 22. 22, etc. To signify, 1. that God should be served with the best of every kind. 2. that man, represented by these sacrifices, should aim at all purity and perfection of heart and life, and that Christians should one day attain to it, Eph. 5. 27. 3. the spotless and complete holiness of Christ, Heb. 9 13, 14. 1 Pet. 1. 18, 19 and 2. 22. : he shall offer it ‖ Or, to be ●…ted for him. Isa. 56. 7. & 58. 5. & 6●… Jer. 6. 20. of his own voluntary will h According to this translation, the place speaks only of freewill offerings, or such as were not prescribed by God to be offered in course, but were offered at the pleasure and by the voluntary devotion of any person either by way of supplication for any mercy which he needed or desired, or by way of thanksgiving for any favour or blessing received. But it may seem improper to restrain the rules here given to freewill offerings, which were to be observed in other offerings also. And the Hebrew word is by the 〈◊〉 Chaldee, Syr. and Arab. and others rendered to this purpose, for his acceptation, or that he may be accepted with God, or that God may be atoned, as it is ver. 4. And so this phrase is used, Levit. 23. 11. , at the door of the Tabernacle of the Congregation i In the Court near to the door, where the Altar stood, ver. 5. For here it was to be sacrificed, and here also the people might behold the oblation of it. And this further signified, that men could have no entrance neither into the earthly tabernacle, the Church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, Io●…. 10. 7, 9 by whom alone we have access to God. before the LORD. 4 * 〈◊〉. 29. 1●…, 15. And he shall put his hand k (i. e.) Both his hands, Levit. 8. 14, 18. and 16. 21. A common Enallage. upon the head of the burnt-offering l Whereby he signified, 1. that he willingly gave it to the Lord. 2. that he did legally unite himself with it, and judged himself worthy of that death which it suffered in his stead, and that he laid his sins upon it in a ceremonial way, and had an eye to him upon whom God would lay the iniquity of us all, Isa. 53. 6. and that together with it he did freely offer up himself too God. , and it shall be accepted from him to make atonement for him m To wit, ceremonially and sacramentally, as directing his faith and thoughts, to that true propitiatory sacrifice which in time was to be offered up for him. See Rom. 3. 25. Heb. 9 15, 25, 26. And although burnt-offerings were commonly offered by way of thanksgiving, Gen. 8. 20▪ Psal. 51. 16, 17. yet they were sometimes offered by way of atonement for sin, to wit, for sins in general, as appears from Io●… 1. 5. but for particular sins there were special sacrifices, as we shall see. . 5 And he n Either 1. the offerer, who is said to do it, to wit, by the Priest: for men are commonly said to do what they cause others to do, as joh. 4. 1, 2. Or 2. the Priest, as it follows, or the Levite, whose office this was. See Exod. 29. 11. Levit. 8. 15. Numb. 8. 19 1 Chron. 23. 28, 31. 2 Chron. 30. 16. and 35▪ 11. shall kill the bullock before the LORD: and the Priests, Aaron's sons shall bring the blood, and sprinkle the blood round about upon the Altar o Which was done in a considerable quantity, as may be gathered from Zech. 9 15. and whereby was signified, 1. that the offerer deserved to have his blood spilt in that manner. 2. that the blood of Christ should be poured forth for sinners, and that that was the only mean of their reconciliation to God and acceptance with him. that is by the door of the Tabernacle of the Congregation. 6 And he shall slay the burnt-offering p Partly for decency, because the sacrifices being as it were God's food and feast, it was incongruous to offer to God that which men refused to eat; and partly to signify that the great thing which God required and regarded in men was not their outward appearance, but their inside, and that as he doth see all men's insides, Heb. 4. 13. so he will one day make them visible to others. , and cut it into his pieces q To wit, the head, and ●…at, and inwards and legs, ver. 8, 9 . 7 And the sons of Aaron the Priest shall put fire r Or dispose the fire, i. e. blow it up, and put it together so as it might be fit for the present work. For the fire there used and allowed came down from heaven, Levit. 9 24. and was to be carefully preserved there, and all other fire was forbidden, Levit. 10. 1, etc. upon the altar, and lay the wood in order upon the fire. 8 And the Priests Aaron's sons shall lay the parts, the head and the fat s All the fat, which was to be separated from the Flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more quickly. Others translate it, the trunk of the body, as distinguished from the head and joints and inward parts. in order upon the wood that is in the fire which is upon the Altar. 9 But the inwards and his legs, shall he wash t To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. in water, and the Priest shall burn all u Not only the parts, now mentioned, but all the rest, the trunk of the body and the shoulders, as is apparent from the practice or execution of these precepts. on the Altar, to be a burnt-sacrifice, an offering made by fire of a sweet savour x Not in itself▪ for so it rather caused a stink, but as it represented Christ's offering up himself, to God as a sweet smelling savour, Eph. 5. 2. and to admonish us of the excellent virtue of Divine institution, without which God values no worship, though never so glorious, and by which even the meanest things are precious and acceptable to God. unto the LORD. 10 And if his offering be of the flocks, namely, of the sheep, or of the goats for a burnt-sacrifice, he shall bring it a male, without blemish. 11 And he shall kill it on the side of the Altar Northward y Here this and other kinds of sacrifices were killed▪ 〈◊〉. 6. 25▪ and 7. 2. because here seem●… to have been the large●… and most convenient place for that work, the Altar being probably near the middle of the east end of the building, and the entrance being on the southside: so the Northside was the only vacant place. Be●…des this might design the place of Christ's death both more generally; to wit, in 〈◊〉, which was in the sides of the north, Psal. 4●…. 2. and more specially, to wit, on mount Calvary, which was on the North and West side of jerusalem. , before the LORD: and the Priests Aaron's sons shall sprinkle his blood round about upon the Altar. 12 And he shall cut it into his pieces with his head and his fat: and the Priest shall lay them in order on the wood that is on the fire which is upon the altar: 13 But he shall wash the inwards, and the legs with water, and the Priest shall bring i●… all, and burn it upon the altar: it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD. 14 And if the burnt-sacrifice for his offering to the LORD be of fowls, than he shall bring his offering of * chap. 5. ●…. turtle doves, or of young pigeons z These birds were appointed for the relief of the poor who could not bring better. And these birds are preferred before others, partly because they were easily gotten, and partly because they are fit representations of Christ's chastity and meekness or gentleness, for which these birds are remarkable. The pigeons must be young, because than they are best, but the turtle-dove●… are better when they are more grown up, and therefore the●… are not confined to that age. . 15 And the Priest shall bring it unto the altar: and ‖ Or, 〈◊〉 off the head with the 〈◊〉. wring off a To wit, from the rest of the body, as sufficiently appears because this was to be burnt by itself, as it here follows, and the body afterwards, ver. 17. And whereas it is said Levit. 5. 8. he shall— ●…ing his 〈◊〉 from his neck, but shall not divide it 〈◊〉, that is spoken not of the burnt-offering, as here, out of the sin-offering, in which there might be a differing 〈◊〉. his head, and burn it on the altar: and the blood thereof shall be wrung out † Heb. 〈◊〉 w●…ll. at the side of the altar. 16 And he shall pluck away his crop with ‖ Or, 〈◊〉 〈◊〉 〈◊〉. his feathers b Or, with its dung or filth, to wit contained in the crop and in the guts. , and cast it beside the altar on the East-part c To wit, of the Tabernacle. Here the filth was cast▪ because this was the remotest place from the Holy of Holies, which was in the West-end, to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence. ; by the place of the ashes d The place where the ashes fell down and lay, whence they were afterwards removed without the camp. See Levit. 4. 12. and 6. 10, 11. and 8. 17. . 17 And he shall cleave it with the wings thereof, but shall not divide it asunder e Shall cleave the bird through the whole length, yet so as not to separate the one side from the other, and so as there may be a wing left on each side. See Gen. 15. 10. : and the Priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD. CHAP. II. 1 AND when † Heb. 〈◊〉. any will offer a meat-offering a This was of two kinds, the one joined with other offerings, Numb. 15. 4, 7▪ 10. which was prescribed together with the measure of proportion of it: the other, of wh●…h this pla●… speaks, was a distinct and separate offering, and ●…as 〈◊〉 ●…o the offerers good will both for the thing, and for the 〈◊〉 And the matter of this offering wa●… 〈◊〉 without 〈◊〉 〈◊〉▪ corn, cakes, etc. Now this sort of sacrifices were appointed, 1. because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them and owned and praised as the giver of them. 2. in condescension to the poor, that they might not want an offering for God, and to show that God would accept even the meanest services when offered to him with a sincere mind. 3. these were necessary provisions for the feast which was here to be represented to God, and for the use of the Priests▪ who were to attend upon these holy ministrations. unto the LORD, his offering shall be of fine flour b Searched or sifted, and purged from all bran▪ it being fit that the best things should be offered to the best being. : and he shall pour oil upon it c Which may note the graces of the Holy Ghost, which are compared to oil and anointing with it, Psal. 45. 7. 1 joh. 2. 20. and which are necessary to make any offering acceptable to God. , and put frankincense thereon d Which manifestly designed Christ's satisfaction and intercession, which is compared to a sweet odour, Eph. 5. 2. and to incense, Rev. 8. 3. . 2 And he shall bring it to Aaron's sons the Priests: and he e (i. e.) That Priest to whom he brought it and who is appointed to offer it. shall take thereout his handful of the flour thereof, and of the oil thereof with all the frankincense thereof, * chap. 5. 12. & 6. 15. and the Priest shall burn the memorial of it f That part thus selected and offered, which is called a memorial, either 1. to the offerer, who by offering this part is minded, that the whole of that he brought and of all which he hath of that kind is Gods, to whom this part was paid as a quitrent or acknowledgement. Or 2. to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour and acceptance of the offerer and his offering. See Exod. 30. 16. Levit. 6. 15. Numb. 5. 26. , upon the altar, to be an offering made by fire of a sweet savour unto the LORD. 3 And * chap. 7. 6. Eccl. 7. ●…1. the remnant of the meat-offering shall be Aaron's and his sons ‖ To be eaten by them, Levit. 6. 16. : it is a * Num. 18. 9 thing most holy g (i. e.) Most holy, or such as were to be eaten only by the Priests, and that only in the holy place near the Altar. See Levit. 6. 26. and 7. 6, 9 and 21. 22. of the offerings of the LORD made by fire. 4 And if thou bring an oblation of a meat-offering baken in the oven h Made in the Sanctuary for that use, as may seem from 1 Chron. 23. 28, 29. Ezek. 46. 20. , it shall be an unleavened cake of fine flour mingled with oil, or unleavened wafers anointed with oil. 5 And if thy oblation be a meat-offering baken ‖ Or, on a flat plate or slice. in a pan, it shall be of fine flour unleavened, mingled with oil. 6 Thou shalt part it in pieces i Because part of it was offered to God, and part given to the Priest. , and pour oil thereon: it is a meat-offering. 7 And if thy oblation be a meat-offering baken in the frying pan, it shall be made of fine flour with oil. 8 And thou shalt bring the meat-offering that is made of these things unto the LORD, and when it is ‖ Or, offered. presented unto the Priest, he shall bring it unto the altar, 9 And the Priest shall take from the meat-offering * Verse 2. a memorial thereof, and shall burn it upon the altar: it is an * Exod 29. 18. offering made by fire of a sweet savour unto the LORD. 10 And that which is left of the meat-offering, shall be Aaron's and his sons: It is a thing most holy, of the offerings of the LORD made by fire. 11 No meat-offering k To wit▪ which is offered of free will, for in other offerings it might be used▪ Levit. 7. 13. and 〈◊〉. 17. which he shall bring unto the LORD, shall be made with leaven l This was forbidden, partly to mind them of their deliverance out of Egypt, when they were forced through haste to bring away their meal or dough (which was the matter of this oblation) unleavened; partly to signify what Christ would be, and what they should be, pure and free from all error in the faith and worship of God, and from all hypocrisy and malice or wickedness, all which are signified by leaven. Mat. 16. 12. Mark 8. 15 Luk. 12. 1. 1 Cor. 5. 8. Gal. 5. 9 : for ye shall burn no leaven, nor any honey m Either 1. because it hath the same effect with leaven in paste or dough making it sour and swelling. Or 2. in opposition to the sacrifices of the Gentiles, in which the use of honey was most frequent or 3. to teach us, that God's worship is not to be governed by men's fancies and appetites, to which honey might have been grateful, but by Gods will. The jews conceive that under the name of h●…ny all sweet fruits, as figs, dates, etc. are contained and forbidden. in any offering of the LORD made by fire. 12 As for the oblation ‖ Or▪ of 〈◊〉 〈◊〉▪ of the first fruits, ye shall offer them n Or, The offering or For the offering of the first-fruits you shall or may offer them, or either of them, to wit, leaven or honey, which were offered and accepted in that case▪ Levit. 23. 17. 2 Chron. 31. 5. unto the LORD, but they shall not † Heb. 〈◊〉 Exod. 2●…▪ be burnt o But reserved for the Priests, Numb. 18. 13. Deut. 18. 4. on the altar for a sweet savour. 13 And every oblation of thy meat-offering * 〈…〉 shalt thou season with salt p Either 1. for the decency and conveniency of the feast, which God would have here represented. Or 2. for the signification of that incorruption of mind and sincerity of grace, which in Scripture is signified by salt, Mark 9 49. Col. 4. 6. and which is necessary in all them that would offer an acceptable offering to God. Or 3. in testimony of that communion which they had with God in these exercises of his worship: salt being the great symbol of friendship in all nations and ages. , neither shalt thou suffer the salt of the covenant of thy God q So salt is called, either 1. because it fitly represented the durableness and perpetuity of God's covenant with them, which is designed by salt, Numb. 18. 19 2 Chron. 13. 5. Or 2. because it was so particularly and rigorously required as a condition of their covenant with God, this being made absolutely necessary in all their offerings, as it follows, and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices. to be lacking from thy meat-offering: with all thine offerings r Not these only, but all other, as appears from Eccl. 43. 24. Mark 9 49. thou shalt offer salt. 14 And if thou offer a meat-offering of thy first-fruits s To wit, of thine own freewill: for there were other first-fruits, and that of several sorts, which were prescribed and the time, quality and proportion of them appointed by God. See Levit. 23. 10. unto the LORD, thou shalt offer for the meat-offering of thy first-fruits, green ears of corn dried by the fire, even corn beaten out of full ears. 15 And thou shalt put oil upon it, and lay frankincense thereon, it is a meat-offering. 16 And the Priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD. CHAP. III. 1 AND if his oblation be a sacrifice of peace-offering a Which was an offering for peace and prosperity and the favour and blessing of God, either 1. obtained, and so this was a thank-offering, as Levit. 7. 12, 16. or 2. desired▪ and so it was a kind of supplication to God▪ as judg. 20. 26. 1 Chron. 21. 26. , if he offer it of the herd, whether it be a male or female b Which were allowed here▪ though not in burnt-offerings, because those principally respected the honour of God, who is to be served with the best▪ but the peace-offerings did primarily respect the benefit of the offerer, and therefore the choice was left to himself. , he shall offer it without blemish, before the LORD. 2 And * Exod. 〈◊〉▪ he shall lay his hand upon the head of his offering, and kill it at the door of the Tabernacle of the Congregation c Not on the North-side of the Altar▪ where the burnt-offering was killed, Levit. 1. 11. a●… also the 〈◊〉- offering and the trespass-offering▪ Levit. 6. 25. and 7. 2. but in the very entrance of the court, where the brazen altar stood, which place was not so holy as the other, as appears both because it was more remote from the Holy of holies, and because the ashes of the sacrifices were to be laid here. And the reason of this difference is not obscure, both because part of this sacrifice was to be waved by the hands of the offerer, Levit. 7. 30. who might not come into the Court; and because this offering was not so holy as the other, which were to be eaten only by the Priest, when part of these were eaten by the offeret. : and Aaron's sons the Priests shall sprinkle the blood upon the altar round about. 3 And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD, * Exod. 29. 13, 22. the ‖ Or, fuet. fat that covereth the inwards, and all the fat that is upon the inwards. 4 And the two kidneys, and the fat that is on them, which is by the flanks: and the ‖ Or, midriff over the liver, and over the kidneys. cawl above the liver, with the kidneys, it shall he take away. 5 And Aaron's sons shall burn it on the altar upon the burnt sacrifice d Either 1. upon the remainders of it, which yet were burning or rather 2. after it: for the daily burnt-offering was first to be offered, both as more eminently respecting God's honour, which ought to be preferred before all things, and as the most solemn and stated sacrifice, which should take place of all voluntary and occasional oblations, and as a sacrifice of an higher nature and use, being for expiation and atonement, without which no peace could be obtained, nor peace-offering offered with acceptance. , which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD. 6 And if his offering for a sacrifice of peace-offering unto the LORD, be of the flock, male or female, he shall offer it without blemish. 7 If he offer a lamb for his offering, then shall he offer it before the LORD. 8 And he shall lay his hand upon the head of his offering, and kill it before the Tabernacle of the Congregation: and Aaron's sons shall sprinkle the blood thereof, round about upon the altar. 9 And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD: the fat thereof and the whole rump e Which in sheep is fat and sweet, and in these parts was very much larger and better than ours, as is agreed both by ancient and modern writers, and therefore was fitly offered to God. , it shall he take off hard by the backbone: and the fat that covereth the inwards, and all the fat that is upon the inwards. 10 And the two kidneys, and the fat that is upon them, which is by the flanks, and the cawl above the liver with the kidneys, it shall he take away. 11 And the Priest shall burn f (i. e.) The parts now mentioned, and for the rest, they fell to the Priest, Levit. 7. 31. it upon the altar: it is † Heb. the bread, 〈◊〉. 16. & chap. 21. 6. the food g (i. e.) The fuel of the fire, or the matter of the offering. It is called food, Heb. bread, to note God's acceptance of it and delight in it, as men delight in their food. of the offering made by fire unto the LORD. 12 And if his offering be a goat, than he shall offer it before the LORD. 13 And he shall lay his hand upon the head of it, and kill it before the Tabernacle of the Congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. 14 And he shall offer thereof his offering, even an offering made by fire unto the LORD, the fat that covereth the inwards, and all the fat that is upon the inwards. 15 And the two kidneys and the fat that is upon them, which is by the flanks, and the cawl above the liver, with the kidneys, it shall he take away. 16 And the Priest shall burn them g The parts mentioned, among which the tail is not one, as it was in the sheep, because that in goats is a refuse part. upon the altar: it is the † Heb. bread. food of the offering made by fire for a sweet savour. All the fat h This is to be limited, 1. to those beasts, which were offered or might be offered in sacrifice, as it is explained and restrained, Levit. 7. 23, 25. 2. to that kind of fat which is here above mentioned and required to be offered, which was separated, or easily separable from the flesh: for the fat which was here and there mixed with the flesh they might eat, Deut. 32. 14. Neh. 8. 10. is the LORDS. 17 It shall be a perpetual statute for your generations, throughout all your dwellings i Not only at or near the Tabernacle, nor only of those beasts which you actually sacrifice, but also in your several dwellings, and of all that kind of beasts. , that ye eat neither fat k This was forbidden, 1 To preserve the reverence of the holy rites, and sacrifices. 2. That they might be taught hereby to acknowledge God as their Lord and the Lord of all the creatures, who might reserve what he pleased to himself. 3. To exercise them in obedience to God and self-denial and mortification of their appetites, even in those things which probably many of them would much desire. , nor * Gen. 9 4. chap. 7. 23, 26. & 17. 10, 14. Deut. 12. 16. 1 Sam. 14. 33. Ezek. 44. 7. blood l This was forbidden partly to maintain reverence to God and his worship; partly out of opposition to Idolaters, who used to drink the blood of their sacrifices; partly with respect unto Christ's blood, thereby manifestly signified; and partly for moral admonition about avoiding cruelty, etc. . CHAP. IU. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children of Israel, saying, * Num. 15. 24▪ If a soul shall sin a This must necessarily be understood of more than common sins and daily infirmities, for if every such sin had required an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacrifices, or for the Priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, Levit. 16. 30. through ignorance b Or, error, either not knowing his fact to be sinful, as appears by comparing, ver. 13▪ 14. or not considering it, but rashly and unadvisedly falling into sin through the power of some sudden passion or temptation, as the Hebrew word signifies, Psal. 119. 67. Compare. job 19 4. Psal. 19 13. The words may be thus rendered, in or about every or any of the commandments of the Lord which should not be done, or, which concern things that should not be done, to wit, in any negative commands. And there is great reason why a sacrifice should be more necessary for these than for other sins, because affirmative precepts do not so strictly and constantly bind men as the negative do, and if a man through ignorance have neglected them, he may yet recover his error, and fulfil them. against any of the commandments of the LORD (concerning things which † Heb. shall not be done. ought not to be done) c and shall do against any of them d Then he shall offer according to his quality, which is here to be understood, out of the following verses. : 3 If the Priest that is anointed e (i. e.) The Highpriest, who only was anointed after the first time. See Exod. 29. 7. and 30. 30. and 40. 15. Leu. 10. 7. Numb. 3. 3. His anointing is mentioned, because he was not complete Highpriest till he was anointed. , do sin f Either in doctrine or practice, which it is here supposed he may do. And this is noted as a blot and character of imperfection in the Priesthood of the law, whereby the Israelites were directed to expect another and better Highpriest, even one who is holy, harmless and separate from sinners, Heb. 7. 26. according to the sin of the people g In the same manner as any of the people do: which implies that God expected more circumspection and care from him than from the people. But the words may be rendered, to the sin or guilt of the people, which may be mentioned as a reason of the law, and an aggravation of his sin, that by it he commonly brings sin and guilt and punishment upon the people, who are infected or scandalised by his example. , then let him bring for his sin which he hath sinned, * chap. 9 2. a young bullock h The same sacrifice, which was offered for all the people, to show how much his sin was aggravated by his quality. without blemish, unto the LORD for a sin-offering i Heb. sin, Which word is oft taken in that sense, as Exod. 29. 14. . 4 And he shall bring the bullock unto the door of the Tabernacle of the Congregation before the LORD, and shall lay his hand upon the bullock's head k To testify both his acknowledgement of his sin, and his faith in God's promise for the expiation of his sins, through Christ, whom that sacrifice typified. , and kill the bullock l To wit, by one of the Priests, whom he shall cause to do it, for this Priest is distinguished from the anointed Priest, ver. 5. , before the LORD 5 And the Priest that is anointed shall take of the bullock's blood, and bring it to the Tabernacle of the congregation n. m Into the tabernacle: which was not required nor allowed in any other sacrifice, possibly to show the greatness of the Fligh-priests sin, which needed more than ordinary diligence in him and favour from God to expiate it. 6 And the Priest shall dip his finger in the blood, and sprinkle of the blood seven times n before the LORD, before the vail o To wit, the second vail, dividing between the Holy of holies, which is generally called by the name here used, as Exod. 26. 31, etc. and 35. 12. and 40. 3, 21. Numb. 4. 5. of the sanctuary. m A number much used in Scripture, as a number of perfection; and here prescribed, either to show that his sins needed more than ordinary purgation, and more frequent and manifest exercises of his faith and repentance, both which graces he was obliged to join with that ceremonial rite. 7 And the Priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which n Which altar▪ for the altar of burnt-ofterings was without the Tabernacle. is in the Tabernacle of the Congregation, and shall pour all the blood o So also below ver. 18, 30, 34. to wit, all the rest, as it is expressed Leu. 5. 9 for part was disposed elsewhere. of the bullock at the bottom of the altar of the burnt-offering, which is at the door of the tabernacle of the congregation. 8 And he shall take off from it all the fat of the bullock for the sin-offering: the fat that covereth the inwards, and all the fat that is upon the inwards, 9 And the two kidneys, and the fat that is upon them, which is by the flanks, and the cawl above the liver, with the kidneys, it shall he take away, 10 * chap. 3. 3. As it was taken off from the bullock of the sacrifice of peace-offerings: and the Priest shall burn them upon the altar of the burnt-offering. 11 * Exod. 22. 14. Numb. 19 5. And the skin of the bullock, and all his flesh, with his head and with his legs, and his inwards and his dung, 12 Even the whole bullock p So no part of this was to be eaten by the Priests, as it was in other sin-offerings, Levit. 6. 26. The reason is plain, because the offerer might not eat of his own sin-offering, and the Priest was the offerer in this case, as also in the sin-offering for the whole congregation below ver. 21. of which the priest himself was a member. shall he carry forth q Not himself, which would have defiled him, but by another whom he shall appoint for that work, as may be gathered from Levit. 16. 27, 28. † Heb. to without the camp. without the camp r To signify, either 1. the horrible and abominable nature of sin, especially in high and holy persons, or when it overspreads a whole people. or 2. the removing of the guilt and punishment of that sin from the people, and their duty of keeping such wickedness out of the camp for time to come. or 3. that Christ should suffer without the camp or gate, as he did. See Heb. 13. 11, 12. , unto a clean place, where the ashes are poured out s For the ashes, though at first they were thrown down near the Altar, Levit. 1. 16. yet afterwards they, together with the filth of the sacrifices, were carried into a certain place without the camp, See Leu. 6. 10, 11. , and burn him on the wood with fire: † Heb. at the pouring out of the ashes. where the ashes are poured out, shall he be burnt. 13 And if the whole Congregation of Israel t sin through ignorance, * chap. 5. 2, 3, 4. and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD, concerning things which should not be done, and are guilty: * The body of the people, or the greater part of them, their rulers concurring with them. 14 When the sin which they have sinned against it † Against any one of the said commandments. is known, than the Congregation shall offer a young bullock u But if the sin of the congregation was only the omission of some ceremonial duty, a kid of the goats was to be offered, Numb. 15. 24. for the sin, and bring him before the tabernacle of the congregation. 15 And the Elders of the Congregation x (i. e.) The Rulers of the people, of whom see Exod. 3. 16. and 24. 1. who here acted in the name of all the people, who could not possibly perform this act in their own persons. shall lay their hands upon the head of the bullock, before the LORD: and the bullock shall be killed before the LORD. 16 And the Priest that is anointed, shall bring of the bullock's blood to the Tabernacle of the congregation. 17 And the Priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail. 18 And he shall put some of the blood upon the horns of the altar, which is before the LORD y That is, before the Holy of holies, where the Lord was in a more special manner present, namely, the altar of incense, as before ver. 7. , that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of burnt-offering, which is at the door of the tabernacle of the congregation. 19 And he shall take all his fat from him, and burn it upon the altar. 20 And he shall do with the bullock as he did * Ver. 3. with the bullock for a sin-offering z To wit, for the Priest's sin-offering, called the first bullock, ver. 21. , so shall he do with this: and the Priest shall make an atonement for them, and it shall be forgiven them. 21 And he shall carry forth the bullock, without the camp, and burn him as he burned the first bullock: it is a sin-offering for the congregation. 22 When a Ruler a To wit, of the people, or a civil Magistrate. hath sinned, and done somewhat through ignorance b Either not knowing it to be sin, or not observing and considering it, till it be done. See before on ver. 2. against any of the commandments of the LORD his God, concerning things which should not be done, and is guilty: 23 * Or, 〈◊〉. Or c The disjunctive, or, is here put for the copulative, and, as it is, 1 Cor. 12. 13. and 13. 8. and 15. 11. For it is evident, that he speaks of the same person, and of the same sin. if his sin wherein he hath sinned, come to his knowledge: he shall bring his offering, a kid of the goats, a male without blemish. 24 And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt-offering d So called by way of eminency, to wit, the daily burnt-offering, of which Exod. 29. 38. of which place see Leu. 1. 11. before the LORD: it is a sin-offering e And therefore to be killed where the burnt-offering is killed, as is expressed, Leu. 6. 25. and 7. 2. Whereby it is distinguished from the peace-offerings, which were killed elsewhere, Leu. 3. 2. . 25 And the Priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out his blood at the bottom of the altar of burnt-offering. 26 And he shall burn all his fat upon the altar, as * chap. 3. 5. the fat of the sacrifice of peace-offerings: and the Priest shall make an atonement for him, as concerning his sin, and it shall be forgiven him f Both ceremonially and judicially, as to all ecclesiastical censures or civil punishments, and really, upon condition of their repentance and faith in the Messiah to come. . 27 And * Num. 15. 27. if † Heb. any soul. any one of the ‖ Or, people of 〈◊〉 〈◊〉. common people g Whether Israelites, or strangers embodied with them and proselytes, for both were under one and the same law, Exod. 12. 49. Numb. 15. 16. sin through ignorance, while he doth somewhat against any one of the commandments of the LORD, concerning things which ought not to be done, and be guilty: 28 * Or, And. Or if his sin which he hath sinned come to his knowledge: then he shall bring his offering, a kid of the goats, a female h Which here was sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was required, ver. 21. without blemish, for his sin which he hath sinned. 29 And he shall lay his hand upon the head of the sin-offering, and slay the sin-offering in the place of the burnt-offering. 30 And the Priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar. 31 And * Leu. 3. 14. he shall take away all the fat thereof, * chap. 3. 3. as the fat is taken away from off the sacrifice of peace-offerings: and the Priest shall burn it upon the altar, for a * Exod. 29. 18. sweet savour unto the LORD; and the Priest shall make an atonement for him, and it shall be forgiven him. 32 And if he bring a lamb for a sin-offering, he shall bring it a female without blemish. 33 And he i To wit, the offerer. shall lay his hand upon 〈◊〉 〈◊〉 of the sin-offering, and slay k Not by himself but by the hands of the Priest. it for a sin offering in the place where they kill the burnt-offering. 34 And the Priest shall take of the blood of the sin-offering with his finger: and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar. 35 And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace-offerings: and the Priest shall burn them l (i. e.) The fat, but he useth the plural number, because the fat was of several kinds, as we saw ver. 8, 9 Heb. upon them, together with them, or after them, because the burnt-offerings were to have the first place. See on chap. 3. 5. upon the altar, according to the offerings made by fire m unto the LORD; and the Priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him. CHAP. V. 1 AND if a soul sin, and a And, for that is, as that particle is oft used, as Gen. 13. 15. 1 Chron. 〈◊〉. 12. compared with 2 Sam. 24. 13. For this declares in particular what the sin was. hear the voice of ‖ O●…, adjuration. swearing b Either 1. of adjuration upon oath, when the Judge adjures a witness to speak the whole truth; of which see Mat. 26. 63. But this seems too much to narrow the sense, and this and the other laws both before and after it speak of private sins committed through ignorance. Or 2. of false swearing before a Judge. But that is expressly forbidden Leu. 6. 3. Or rather 3. of cursing or blasphemy or execration, as the word commonly signifies, and that either 1. against ones neighbour, as 2 Sam. 16. 7. or 2. against God, as Levit. 24. 10, 11. which may seem to be principally intended here, because the crime here spoken of is of so high a nature, that he who heard it was obliged to reveal it and prosecute the guilty. And though God be not here mentioned, yet the general word is here to be understood of the most famous particular, as it is frequently in all authors, of which there are many instances. , and is a witness, whether he hath * Being present, when it it was said. seen or known c By sufficient information from others. of it; if he do not utter it, than he shall bear his iniquity d (i. e.) The punishment of it, as that word is oft used, as Gen. 19 15. Numb. 18. 1. See of this phrase Levit. 17. 16. and 20. 20. Isa. 53. 11. . 2 Or * chap. 11. 2●…▪ 28, 31, 39 if a soul touch any unclean thing e To wit, ceremonially. Of which see more fully, chap. 11. etc. and Deut. 14. , whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him f If he do it unwittingly, yet that would not excuse him, because he should have been more diligent and circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against and repentance for their unknown or unobserved sins. See Psal. 19 12. 1 joh. 3. 20. ; he also shall be unclean, and guilty g Not morally, for the conscience was not directly polluted by these things, Mat. 15. 11, 18. but ceremonially. : 3 Or if he touch the * chap. 12. and 13. and 15. uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal: and it be hid from him, when he knoweth of it h As soon as he knowethit, he must not delay to make his peace with God. And though it was sin before, though not known, yet the knowledge of it made it worse, and therefore required the more speedy repentance. , than he shall be guilty i Not only ceremonially by that touch, but morally for his violation and contempt of God's authority and command. . 4 Or if a soul swear k To wit, rashly, without consideration either of God's law or his own power or right, as David did, 1 Sam. 25. 22. , pronouncing with his lips to do evil l Either 1. to himself, to wit, to punish himself, either in his body, or estate or something else which is dear to him. Or rather 2. to his neighbour, as 1 Sam. 25. 22. Act. 23. 12. , or * Psal. 49. 18. to do good m To wit, to his neighbour, as Mark 6. 23. when a man either may not or cannot do it, which may frequently happen. , whatsoever it be that a man shall pronounce with an oath, and it be hid from him n (i. e.) He did not know or not consider that what he swore to do was or would be impossible or unlawful. ; when he knoweth of it o When he discovers it to be so either by his own consideration or by information from others. then he shall be guilty in one of these p Either in the good or evil which he swore to do. . 5 And it shall be when he shall be guilty in one of these things q In one of the three forementioned cases, either by sinful silence and compliance with others in their sin, ver. 1. or by an unclean touch, as ver. 2, 3. or by rash swearing, ver. 4. that he shall confess r Before the Lord in the place of public worship. And this confession is not to be restrained to the present case, but by a parity of reason and comparing of other Scriptures to be extended to other sacrifices for sin, to which this was a constant companion, and as it was signified by the guilty persons laying his hand upon his offering, so it is probable it was expressed in words. See Numb. 5. 6, 7. that he hath sinned in that thing. 6 And he shall bring his trespass-offering ‖ Quest. How comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from Levit. 11. and Numb. 19? Ans. This place speaks of him that being so unclean did come into the Tabernacle, as may be gathered by comparing this place with Numb. 19 13. which if any man did knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here ver. 2. he was upon discovery of it to offer this sacrifice. Interpreters dispute much what the difference is between sins and trespasses, and between si●…-offerings and trespass-offerings. Some make the one for omissions the other for commissions the one for greater, the other for lesser sins, the one for known sins, the other for sins of ignorance. In all which there seems to be more curiosity than solidity. Either they seem to be the same▪ as may be gathered from 〈◊〉. 6. where those two words, asham, and chata, which they so carefully and critically distinguish, are both used concerning the trespass-offerings, and from 〈◊〉. 9 or the difference may be this, that sin-offerings were more indefinite or general, being for any particular sin, and trespass-offerings more restrained and particular for such sins as were more scandalous and injurious either to God by blasphemy, as ver. 1. or to his Sanctuary, by approaching to it in one's uncieanness, ver. 2, 3. as hath been now said; or to one's neighbour by swearing to do to them either the good which we afterwards cannot or do not, or the evil which we should not; or to the Priests and holy things of God, ver. 15. unto the LORD for his sin which he hath sinned, a female s Because those sins were less than others, as being committed ignorantly or unwittingly▪ and therefore God would accept a meaner sacrifice for them. from the flock, a lamb or a kid of the goats, for a sin-offering: and the Priest shall make an atonement for him concerning his sin. 7 And * chap. 14. 21. if † Heb. his hand cannot reach to the sufficiency of ●…lamb. he be not able t Through poverty, as ver. 11. and 25. 26. And this exception was allowed also in other sin-offerings. to bring a lamb, than he shall bring for his trespass which he hath committed, two turtle doves, or two young pigeons u Of which see Levit. 1. 14. unto the LORD; one for a sin-offering x Which was for that particular sin, and therefore is offered first before the burnt-offering, which was for sins in general, to teach us not to rest in general confessions and repentances for sin, as Hypocrites commonly do, but distinctly and particularly, as far as we can, to search out and confess and loathe and leave our particular sins, without which God will not accept our other religious services. Note that the burnt-offering was for the expiation of sin, as well as the sin-offering, Leu. 1. 4. only that was for sin in general, and this for particular sins. , and the other for a burnt offering. 8 And he shall bring them unto the Priest, who shall offer that which is for the sin-offering first, and * chap. 1. 15. wring off his head from his neck, but shall not divide it asunder. 9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar, and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin-offering y This is added as the reason why its blood was so sprinkled and spilt. See Leu. 4. 7, 18, 30, 34. . 10 And he shall offer the second for a burnt-offering, according to the ‖ Or, ordinance. * chap. 1. 14. manner z Or order appointed by God. : and the Priest shall make an atonement for him a Either declaratively, he shall pronounce him to be pardoned: or typically, with respect to Christ. for his sin which he had sinned, and it shall be forgiven him. 11 But if he be not able to bring two turtle doves, or two young pigeons, than he that sinned shall bring for his offering the tenth part of an Ephan b About a pottle of our measure. See Exod. 16. 36. of fine flour for a sin-offering: he shall put no oil upon it, neither shall he put any frankincense thereon c Either to distinguish ●…hese from the meat-offerings, Leu. 2. 1. or as a fit expression of their true sorrow for their sins, in the sense whereof they were to abstain from things pleasant and delightful: See Numb. 5. 15. or to signify that by his sins he deserved to be utterly deprived both of the oil of gladness, the gifts, graces and comforts of the holy ghost, and of God's gracious acceptance of his prayers and sacrifices, which is signified by incense, Psal. 141. 2. or to teach▪ them how evil a thing sin was, how hateful to God, and how uncomfortable to themselves. : for it is a sin-offering. 12 Then shall he bring it to the Priest, and the Priest shall take his handful of it, * chap. 2. 2. even a memorial thereof, and burn it on the altar, * chap. 4. 35 according to the offerings made by fire unto the LORD: it is a sin-offering. 13 And the Priest shall make an atonement for him as touching his sin, that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priests, as a meat-offering d As it was in the meat-offering, where all except one handful fell to the share of the Priests. See Leu. 2. 3. and 7. 9 And is this the rather mentioned here, because in the foregoing sacrifices, Levit. 4. 3, etc. 13, etc. the Priest had no part reserved for him. . 14 And the LORD spoke unto Moses, saying, 15 If a soul commit a trespass e Against the Lord and his Priests. , and sin through ignorance f For if a man did it knowingly, he was to be cut off, Numb. 15. 30. in the holy things of the LORD g In things consecrated to God and to holy uses, of which see Leu. 22. 2. such as tithes and first-fruits, or any things due or devoted or offered to God, which possibly a man might either withhold or employ to some common use. See Exod. 34. 26. Deut. 12. 17, 18. and 15. 19 jer. 2. 3. : then he shall bring for his trespass unto the LORD, a ram h A more chargeable sacrifice than the former, as the sin of sacrilege was greater. without blemish out of the flocks, with thy estimation i As thou shalt esteem or rate it, thou O Priest, as appears from ver. 16, 18. and Levit. 6. 6. See also Leu. 22. 14. and 27. 2, 3. and at present, thou O Moses, Leu. 27. 3. for he as yet performed the Priest's part. And this either 1. may be referred to the ram, which was to be of such a price and worth as the Priest should appoint. Or rather 2. is an additional charge and punishment to him, which besides the ram he was to pay for the holy thing which he had withheld or abused, so many shekels of silver as the Priest should esteem proportionable to it: which was as it were another part or branch of his trespass-offering. by shekels of silver, after the * Exod. 30. 13. shekel of the sanctuary * Of which see on Gen. 23. 15. for † Heb. a tr●…▪ a trespass-offering. 16 And he shall make amends for the harm that he hath done in the holy thing: and shall * chap. 22. ●… & 27. 13, 1●…, 27. Num. 5. ●…. add the fifth part k So much they were to add to holy things redeemed, Leu. 27, 13, 15, 19 thereto, and give it unto the Priest: and the Priest shall make an atonement for him with the ram of the trespass-offering, and it shall be forgiven him. 17 And if a * chap. 4. 2▪ Numb. 5. 6. soul sin and commit any of these things l To wit, concerning holy things, of which he is yet speaking, though with some difference and addition as it may seem. The former law concerns the alienation of holy things from the sacred to a common use, and this may concern other miscarriages about holy things and holy duties, as may be gathered from ver. 19 where this is said to be a trespass against the lord, not in a general sense, for so every sin was, but in a proper and peculiar sense. which are forbidden to be done by the commandments of the LORD, though he witted it not m For if he did it knowingly he must die, Num. 15. 30. , yet is he guilty, and shall bear his iniquity. 18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass-offering unto the Priest: and the Priest shall make an atonement for him, concerning his ignorance wherein he erred, and witted it not; and it shall be forgiven him. 19 It is a trespass-offering: he hath certainly trespassed against the LORD. CHAP. VI 1 AND the LORD spoke unto Moses, saying, 2 If a soul sin and commit a trespass against the LORD a This sin, though directly committed against man only, is here emphatically said to be done against the lord, not only in general, for so every sin against man is also against the Lord, whose image in man is thereby injured, and whose law, which obligeth us to love and fidelity and justice to other men, is thereby violated; but in a more special sense, because this was a violation of humane society, whereof God is the author and precedent and defender; See Numb. 5. 6. and because it was a secret sin, of which God alone was the witness and judge; see Act. 5. 4. and because God's name was abused in it by perjury, ver. 3. , and lie unto his neighbour in that which was delivered him to keep b To wit, in trust, , or in ‖ Or, in 〈◊〉▪ † Heb. putti●… of the hand. fellowship c Heb. or in putting of the hand. Which may be either 1. another expression of the same thing immediately going before, which is very frequent in Scripture; and so the sense is, when one man puts any thing into another man's hand to keep for him, and, when he requires it, to restore it to him. Or 2. a distinct branch, which seems more probable, and so it belongs to commerce or fellowship in trading, which is very usual, when one man puts any thing into another's hand not to keep it, as in the foregoing word or member, but to use and improve it for the common benefit of them both in which cases of partnership it is ●…e for one to deceive the other, and therefore provision is here made against it. And this is called a putting of the hand, because such agreements and associations used to be confirmed by giving or joining their hands together, jer. 50. 15. Gal. 2. 9 Compare Exod. 23. 1. , or in a thing taken away by violence d To wit, secretly; for he seems to speak here of such sins as could not be proved by witness. , or hath deceived his neighbour e Get any thing from him by calumny or fraud, or circumvention; for so the word signifies. : 3 Or have found that which was lost, and lieth concerning it, and * Numb. 5. 6. sweareth falsely f His oath being required, seeing there was no other way of discovery left. : in any of all these that a man doth, sinning therein: 4 Than it shall be, because he hath sinned, and is guilty g This guilt of his being manifested either by his refusing to swear when called to it, as in some of the cases alleged: or by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part, whereas if he were convicted of his fault, he was to pay double, Exod. 22. 9 , that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found: 5 Or all that about which he hath sworn falsely: he shall even * chap. 5. 16. restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, ‖ Or, in the day 〈◊〉 ●…ing sound 〈◊〉▪ † 〈…〉▪ in the day of his trespass- offering h It must not be delaved, but restitution to man must accompany repentance towards God. Compare Mat. 5. 23. . 6 And he shall bring his trespass-offering unto the LORD, a ram without blemish out of the * chap. 5. 15. flock, with thy estimation, for a trespass-offering unto the priest. 7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him, for any thing of all that he hath done, in trespassing therein. 8 And the LORD spoke unto Moses, saying, 9 Command Aaron and his sons i Hitherto he hath prescribed the sacrifices themselves, now he comes to the manner of them , saying, This is the Law of the burnt-offering k To wit, of the daily one, of which Exod▪ 29. 38. Numb. 28. 3. as the following words show. : (it is the burnt-offering, ‖ Or, for the ●…ing. because of the burning upon the altar all night, unto the morning l The meaning is the evening-burnt-offering was to be so managed and laid on piece after piece that the fire might be constantly maintained by it. It is to be understood, that the offerings were to be kept burning all the day from morning to night also but he mentions not that, because there was so great a 〈◊〉 and such a constant succession of sacrifices in the day time that there needed 〈◊〉 Law for seeding and keeping in the fire then, the only danger was for the night, when other sacrifices were not ●…red, but only the evening-burnt-offering, which if it had been consumed quickly, as the morning burnt-offering was, there had been danger of the going out of that fire, which they were commanded diligently and constantly to keep in and maintain, here below, ver. 13. , and the fire of the altar shall be burning in it.) 10 And the Priest shall put on his linen garment m (i. e.) His li●…n co●…: O●… which see Exod. 28. 39, 40. , and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed n The ashes are said to be consumed improperly, when the wood is consumed into ashes, as 〈◊〉 is said to be ground, Esa. 47. 2. when the 〈◊〉 is ground into m●…l; and the naked to be stripped of their 〈◊〉, Io●… 22. 6. when by being stripped they are made naked. with the burnt-offering on the altar, and he shall put them besides the altar. 11 And he shall put off his garments, and put on other garments o Because this was no sacred, but a common work. , and carry forth the ashes without the camp, unto a clean place p Where no dung or filth was ●…aid, See Levit. 4. 12. and compare Levit. 14. 40, 41. . 12 And the fire upon the altar shall be burning in it: it shall not be put out q The fire coming down from Heaven, Levit. ●…. 24. was to be perpetually preserved, and not suffered to go out, ●…artly that there might be no occasion nor temptation to offer strange fire, nor to mingle their inventions with God's appointments; and partly to teach them whence they were to expect the acceptance of all their sacrifices, even from the divine mercy and grace, signified by the fire which came down from Heaven which was an usual token of God's favourable acceptance. See the notes on Gen. 4▪ 4, 5. ; and the priest shall burn wood on it every morning r Though the evening also be doubtless intended as it appears from ●…. 9 and from the nature of the thing, yet the morning only is mentioned, because then the altar was cleansed and the ashes taken away, and a new fire made. , and lay the burnt-offering in order upon it, and he shall burn thereon s (i. e.) Upon the burnt-offering, which thereby would be sooner consumed, that so way might be made for other sacrifices, which were many. * chap. 3. 〈◊〉 14. the fat of the peace-offerings. 13 The fire shall ever be burning upon the altar, it shall never go out. 14 * chap. 2. ●…. Numb. 1●…. ●…. And this is the law of the meat offering t To wit, of that which was offered alone, and that by any of the people not by the Priest for then it must have been all burnt. This law delivered, Levit. 2. is here repeated for the sake of some additions here made to it as it is a common practice of Law makers▪ when they make additional Laws to recite such laws to which such additions belong. : the sons of Aaron shall offer it before the LORD, before the altar. 15 And he shall take of it his handful of the flour of the meat-offering, and of the oil thereof, and all the frankincense which is upon the meat-offering, and shall burn it upon the altar, for a sweet favour, even the * chap. 2. 29. memorial of it unto the LORD. 16 And the * chap. 2. 3. remainder thereof shall Aaron and his sons u The males only might eat these because they were most holy things, whereas the daughters of Aaron might eat other holy things, Numb. 18. 11. eat: † Heb. It shall be eaten unleavened, chap. 10. 12. with unleavened bread x Or rather, 〈◊〉, for with is not in the Hebrew, and it disturbs the sense: For since the meat-offering itself was fine flour, Levit. 2. 1. It is not likely that they eat it with 〈◊〉 bread. shall it be eaten in the holy place: * chap. 10. 12. in the court of the tabernacle of the congregation y In some special room appointed for that purpose. See Levit. 8. 31. 1 Sam 3. 3. Ezek. 42. 13. and 46. 19, 24▪ The reason why this was to be eaten only by holy persons ●…nd that in an holy place is given for 17. because it is most holy, and therefore to be treated with greater reverence. they shall eat it. 17 It z That part which remains to the Priest: for the part here offered to God seems not to have been bake at all. shall not be baken with leaven: * Num. 18. 9, 1●…. I have given it unto them for their portion of my offerings made by fire: it is * chap. 2. 3. most holy, as is the sin-offering, and as the trespass-offering. 18 All the males among the children of Aaron shall eat of it: it shall be a statute for ever in your generations, concerning the offerings of the LORD made by fire: * chap. 22. 4, 5, 6. every one that toucheth them shall be holy a It may be understood either 1. Of persons that none should touch, or eat them but consecrated persons, to wit, Priests. Or this may be an additional caution, that they w●…o eat them should be not only Priests or their made-childrens, but also 〈◊〉, i. e. having no uncleanness upon them, 〈◊〉 in that case even the Priests themselves might not touch them Or 〈◊〉 2. O●… things, as may be gathered by compari●… 〈◊〉 with ver. 2●…. 28. Whatsoever toucheth them, as 〈◊〉 the 〈◊〉 that receives them, the knife, or spoon, etc. which is used about them, those shall be taken for holy, and not employed ●…or common uses. See Exod. 29. 37. . 19 And the LORD spoke unto Moses, saying, 20 This is the offering of Aaron, and of his sons, which they shall offer unto the LORD, in the day when he is anointed b When any of them are anointed for Highpriest, for he only of all the Priests was to be anointed in future ages. This Law of his consecration was delivered before Exod. 29. 2, 24, 25. and is here repeared because of some additions made to it. : the tenth part of an * Exod. 16. 36▪ Ephah of fine flour for a meat-offering perpetual c To wit, whensoever any of them shall be so anointed. , half of it in the morning, and half thereof at night d Or, In the evening: the one to be annexed to the morning sacrifice, the other to the evening sacrifice, over and besides that meat-offering which every day was to be added to the daily morning and evening sacrifices▪ Exod. 29. 40. . 21 In a pan it shall be made with oil, and when it is baken e Or, Fried▪ so that it swells and bubbles up. , thou f Who art so anointed and consecrated, verse 22. shalt bring it in: and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD. 22 And the Priest of his sons * chap. 4. 3. that is anointed in his stead shall offer it: it is a statute for ever unto the LORD, * Exod. 29. 25. it shall be wholly burnt. 23 For every meat-offering for the priest shall be wholly burnt: it shall not be eaten f No part of it shall be eaten by the Priest, as it was when the offering was for the people. The reason of the difference is, partly because when he offered it for the people, he was to have some recompense for his pains, which he could not expect when he offered it for himself; partly to signify the imperfection of the Levitical Priests, who could not bear their own iniquity; for the Priests eating part of the people's sacrifices did signify his typical bearing of the people's iniquity, as appears from Levit. 10. 17. and partly to teach the Priests and Ministers of God, that it is their duty to serve God with singleness of heart, and to be content with God's honour, though they have no present advantage by it. . 24 And the LORD spoke unto Moses, saying, 25 Speak unto Aaron and to his sons, saying, This is the law of the sin-offering: * chap. 1. 3, 5, 11, and 4. 24, 29, 33. in the place where the burnt-offering is killed, shall the sin-offering be killed before the LORD: it is most holy. 26 * chap. 21. 22. The priest that offereth it for sin g For the sins of the rulers, or of the people, or any of them, but not for the sins of the Priests; for than its blood was brought into the Tabernacle, and therefore it might not be eaten. , shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. 27 ‖ Or, whosoever. ver. 18. Whatsoever shall touch the flesh thereof, shall be holy: * Of which see the note on verse 18. and when there is sprinkled of the blood thereof upon any garment h Upon the Priest's garment, for it was he only that sprinkled it, and in so doing he might easily sprinkle his garments. ▪ thou shalt wash that whereon it was sprinkled in the holy place i Partly out of reverence to the blood of sacrifices, which hereby was kept from a profane or common touch: and partly that such garments might be decent and fit for sacred administrations. . 28 But the earthen vessel wherein it is sodden, * chap. 11. 33. shall be broken k Because being full of pores, the liquor in which it was sodden might castly sink into it▪ whereby it was ceremonially holy and therefore was broken▪ lest afterwards it should be abused to profane or common uses. : and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water l And not broken▪ as being of considerable value which therefore God would not have unnecessarily wasted. And this being of a more solid substance than an earthen vessel was not so apt to drink in the humour. . 29 All the males among the Priests shall eat thereof: it is most holy. 30 * Heb. 13. 1●…. And no sin-offering m Such were the sacrifices offered for the Highpriest, or for the whole assembly, either severally, Levit. 4. 7, 18. or jointly for both in the yearly atonement, Levit. 16. 27, 33. whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place shall be eaten, it shall be burnt in the fire. CHAP. VII. 1 LIkewise * chap. 5. & ●…. this is the law of the trespass-offering: * chap. 21. ●… it is most holy. 2 In * chap. 1. 3. ●… 11. and 4. 2▪ 29. 33. the place where they kill the burnt-offering, shall they kill the trespass offering, and the blood thereof shall he sprinkle round about upon the altar. 3 And he shall offer of it * Exod. 29. 1●… chap. 3. 4. 1●… & 4. 8, 9 all the fat thereof, the rump, and the fat that covereth the inwards, 4 And the two kidneys, and the fat that is on them which is a Or, and that which is, etc. So this is another fat, as may seem probable from the mention of the several parts, the kidneys, and the flanks. For it seems preposterous after a plain and exact description of the very particular place of the fat, the kidneys, to add another more dark and doubtful description of it from the flanks. And the Hebrew writers, whose common practice of these things makes them the best interpreters of it, make these divers kinds or parts of fat. And so there is only an Ellipsis of the conjunction copulative, which is Psal. 133. 3. and in many other places, as hath been already showed. by the flanks, and the cawl that is above the liver, with the kidneys, it shall he take away. 5 And the Priest shall burn them upon the altar, for an offering made by fire unto the LORD: it is a trespass- offering. 6 * Num. 18. ●… 10. Every male b Supposing him not to have any uncleanness upon him, verse 20. or other impediment. among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy. 7 As the sin offering is, so is * chap. 6. ●… the trespass-offering c To wit, in the matter here following, for in other things they differed. : there is one law for them: the priest that maketh atonement therewith shall have it d (i. e.) By a Synecdoche that part of it, which was by God allowed to the Priest. See Levit. 6. 26. . 8 And the priest that offereth any man's burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered. 9 And all * chap. 2. 3▪ ●… the meat-offering e Except the part reserved by God, Levit. 2. 2, 9 that is baken in the oven, and all that is dressed in the frying-pan, and ‖ Or, on 〈◊〉 plate, or 〈◊〉. in the pan, shall be the priests that offereth it f Because these were ready dressed and hot, and to be presently eaten, and because the priest who offered it was in reason to expect, and have something more than his brethren who laboured not about it, and that he had only in this offering, for the other were equally distributed. . 10 And every meat-offering mingled with oil, and dry g Without oil, or drink-offering, as those Levit. 5. 11. Numb. 5. 15. shall all the sons of Aaron have, one as much as another h The sense may be either 1. That every priest shall have equal right to this, when the course of his ministration comes. But then there was no reason to make so great an alteration of the phrase, nor to make any distinction of the differing kinds of meat-offerings, if in both they were to be the Priest that offered them, as is expressed verse 9 and here, as they say, intended. Or rather 2. That these were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former, and being raw might more easily and commodiously be divided and reserved for the several priests to dress it in that way which each of them best liked. . 11 And * chap. 3. 1. 22. 18. ●…. this is the law of the sacrifice of peace offerings which he shall offer unto the LORD. 12 If he offer it for a thanksgiving i For mercies received. See Levit. 22. ●…▪ 2 〈◊〉. ●…. 31. and 33. 16. , than he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour fried. 13 Besides the cakes he shall offer for his offering, leavened bread k Partly because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for God's blessings, among which leavened bread was one; partly to show that leaven was not so strictly forbidden in other sacrifices as if it were evil in itself, but to teach us wholly to rest in the will of God in all his appointments without too scrupulous an enquiry into the particular reasons of them. Obj. Leaven was universally forbidden, Leu. 2. 11. Ans. 1. That prohibition concerned only things offered and burnt upon the Altar, which this bread was not, but it was offered only towards the Priest's food. 2. That was another kind of sacrifice, and therefore it is no wonder if it had other Rites. 3. That leaven was not universally forbidden appears from Levit. 23. 17. with the sacrifice of thanksgiving of his peace-offerings l Or, With to●… sacrifice of thanksgiving for his peace or prosperity. . 14 And of it m Of it, (i. e.) Either of the loaves of leavened bread mentioned verse 13. or of the offering, one of each part of the whole oblation, as it follows, it being most probable and agreeable to the rules and laws laid down before and afterward, that the Priest should have a share in the unleavened cakes and wafers as well as in the leavened bread. Concerning the heave-offerings. See Exod. 29. 24, 28. he shall offer one out of the whole oblation for an heave-offering n unto the LORD, and it shall be the priests that sprinkleth the blood of the peace-offerings. 15 And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten n By the Priests and offerers, Levit. 22. 30. the same day that it is offered: he shall not leave any of it until the morning. 16 But * chap. 19 5, 6. if the sacrifice of his peace-offering be a vow o Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it, , or a voluntary offering p Which a man freely offered to God, in testimony of his Faith and Love to God, without any particular injunction from God, or design of his own special advantage thereby. See Levit. 22. 23. Ezek. 46. 12. , it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten q Which was not allowed for the thank-offering. The reason of which difference is to be fetched only from God's good pleasure and will, to which he expects our obedience, though we discern not the reason of his appointments. . 17 But the remainder of the flesh of the sacrifice, on the third day, shall be burnt with fire r That it might neither putrefy, and thereby be exposed to contempt; nor yet be reserved either for superstitious abuse, or for the Priests domestic use, which would savour of covetousness and of distrust of God's care for their future provisions. . 18 * chap. 19 8. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him s For an acceptable service to God. that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 19 And the flesh t To wit, of the holy offerings, of which he is here treating, and therefore the general word is to be so limited; for other flesh one might eat in this case, Deut. 12. 15, 22. , that toucheth any unclean thing u After its oblation: which might easily happen, as it was conveyed from the Altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests together with the offerers, who might not come thither. , shall not be eaten: it shall be burnt with fire, and as for the flesh x i e. The other flesh, that which shall not be polluted by any unclean touch. , all that be clean y Whether priests or offerers, or guests invited to the feast. See 1 Sam. 9 12. and 20. 26. Both the flesh and the eaters of it must be clean. shall eat thereof. 20 But the soul that eateth z Knowingly: for if it were done ignorantly, a sacrifice was accepted for it, Levit. 5. 2. of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, * chap. 15. 3. having his uncleanness upon him a (i. e.) Not being cleansed from his uncleanness according to the appointment, Levit. 11. 24, etc. This verse speaks of uncleanness from an internal cause, us by an issue, etc. for what was from an external cause is spoken of in the next verse. , even that soul * Gen. 17. 14. shall be cut off from his people. 21 Moreover, the soul that shall touch any unclean thing, as * chap. 12. and 13. and 15. the uncleanness of man b Or, Of woman, for the word signifies both, and that there were such things coming from Men or Women, the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere. Others make it an Hypallage, ●…anness 〈◊〉 〈◊〉, for a man of uncleanness, or, 〈◊〉 〈◊〉 man. But that seems not necessary here. , or any * chap. 11. 24, 28. unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace-offerings, which pertain unto the LORD: even that soul shall be cut off from his people. 22 And the LORD spoke unto Moses, saying, 23 Speak unto the children of Israel, saying, ye shall eat no manner fat of ox, or of sheep, or of goat c The general prohibition of eating sat, Leu. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God. . 24 And the fat of the † Heb. 〈◊〉. beast that dieth of itself, and the fat of that which is torn with beasts d He speaketh still of the same kinds of beasts, and showeth that this prohibition reacheth not only to the fat of those beasts which were offered to God, but also of those that died or were killed at home. And if this seems a superfluous prohibition concerning the fat, since the lean as well as the fat of such beasts was forbidden, Levit. 22. 8. it must be noted that that prohibition reached only to the priests, verse 4. , may be used in any other use: but ye shall in no wise eat of it. 25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it, shall be cut off from his people. 26 * Gen. 9 4. chap. 3. 1●…. and 1●…. 14. Moreover, ye shall eat no manner of blood, whether it be of fowl or of beast in any of your dwellings. 27 Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people. 28 And the LORD spoke unto Moses, saying, 29 Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offerings, unto the LORD, shall bring e Not by another, but by himself, as it is explained ver. 30. his oblation f (i. e.) Those parts of the peace-offering▪ which are in a special manner offered to God, to wit, the fat, and breast and shoulder, as it follows. unto the LORD g (i. e.) To the Tabernacle, where the Lord was present in a special manner. He shows, that though part of such offerings might be eaten in any clean place, Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose. , of the sacrifice of his peace-offerings. 30 * chap. 3, 3, 4, 19, 14. His own hands shall bring h After the beast was killed and the parts of it divided, the Priest was to put the parts mentioned into the hands of the offerer. See Exod. 29. 22▪ 23, 24. the offerings of the LORD made by fire i So called not strictly, as burnt-offerings are because some parts of these were left for the Priest, ver. 31. but more largely, because even these peace-offerings were in part, though not wholly, burnt. , the fat with the breast, it shall he bring, that the breast may be waved k To and fro, by his hands, which were supported and directed by the hands of the Priest. for a wave-offering before the LORD. 31 And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons l (i. e.) The portion of every succeeding Highpriest and his family, compare Exod. 29. 26. . 32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings. 33 He among the sons of Aaron that offereth the blood of the peace-offerings, and the fat, shall have the right shoulder for his part. 34 For * Exod. 29. 28. chap. 10. 14. Numb. 18. 18. Deut. 18. 3. the wave-breast and heave-shoulder m The breast or heart is the ●…eat of Wisdom, and the shoulder of strength for action, and these two may denote that Wisdom and Virtue or Power which was in Christ our Highpriest, 1 Cor. 1. 24. and which ought to be in every priest. have I taken of the children of Israel, from off the sacrifices of their peace-offerings, and have given them unto Aaron the priest, and unto his sons, by a statute for ever, from among the children of Israel. 35 This is the portion of the anointing n (i. e.) Of the Priesthood, the sign put for the thing signified, and the anointing by a like figure is put for the right, or part, of the sacrifices belonging to the Priest by virtue of his anointing, as plainly appears from the words here following, out of the offerings, etc. of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day o This was their portion appointed them by God in that day, and therefore to be given to them in after ages. Or, from the day, etc. and thence forward, the Hebrew preposition beth being put for min, as it is frequently. when he presented them, to minister unto the LORD in the priest's office. 36 Which the LORD commanded to be given them of the children of Israel, * Exod. 40. 13, 15. chap. 8. 12, 30. in the day that he anointed them, by a statute for ever throughout their generations. 37 This is the law of the burnt-offering, of the meat-offering, and of the sin- offering, and of the trespass- offering, and of the consecrations p (i. e.) Of the sacrifice offered at the consecration of the Priests. , and of the sacrifice of the peace-offerings: 38 Which the LORD commanded Moses in mount Sinai in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai. CHAP. VIII. 1 AND the LORD spoke unto Moses a This is here premised, to show that Moses did not confer the Priesthood upon Aaron by virtue of his relation or affection to him, but by God's appointment, which also appears from the following story. , saying, 2 * Exod. 29. 1. Take Aaron and his sons with him, and the * Exod. 28. 2. 4. garments, and * Exod. 30. 24. the anointing oil, and a bullock for the sin- offering, and two rams, and a basket of unleavened bread. 3 And gather thou all the congregation b The elders which represented all, and as many of the people, as would and could get thither, that all might be witnesses both of Aaron's commission from God, and of his work and business▪ together, unto the door of the tabernacle of the congregation. 4 And Moses did as the LORD commanded him, and the assembly was gathered together unto the door of the tabernacle of the congregation, 5 And Moses said unto the congregation, * Exod. 29. 4. This is the thing which the LORD commanded to be done. 6 And Moses brought Aaron and his sons, and washed them with water. 7 And he put upon him the coat c The linen breeches prescribed Exod. 28. 42. are not here mentioned, because they were not to be put on at his consecration, but afterwards in the execution of his office. and girded him with the girdle, and clothed him with the robe, and put the Ephod upon him, and he girded him with the curious girdle of the Ephod, and bound it unto him therewith. 8 And he put the breastplate upon him: also * Exod. 28. 〈◊〉 he put in the breastplate the Urim and the Thummim. 9 And he put the mitre upon his head: also upon the mitre, even upon his forefront did he put the golden plate, the holy Crown * Of which see Exod. 29. 6. , as the LORD * Exod. 28. 3●… etc. commanded Moses. 10 * Exod. 30. 〈◊〉 And Moses took the anointing oil, and anointed the tabernacle, and all that was therein, and sanctified them. 11 And he sprinkled thereof upon the altar seven times d To signify the singular use and holiness of it, which it was not only to have in itself, but also to communicate to all the sacrifices laid upon it. , and anointed the altar, and all his vessels, both the laver e Where the Priests washed themselves and the sacrifices and vessels or instruments of the holy ministration. See Levit. 6. 28. , and his foot, to sanctify them. 12 And he * Exod. 29▪ Ecclus. 45. ●… poured f In a plentiful manner, as appears from Psal. 133. 2. whereas other persons and things were only anointed or sprinkled with it. of the anointing oil upon Aaron's head, and anointed him, to sanctify him. 13 * Exod. 29. ●… And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and † Heb. 〈◊〉 put bonnets upon them, as the LORD commanded Moses. 14 * Exod. 29. ●… 10. And he brought the bullock g There were indeed seven bullocks to be offered at his consecration, one every day, Exod. 29. 35, 36. but here he mentions only one, either by a common Enallage of number, or because he here describes only the work of the first day, and leaves the rest to be gathered from it: of which see ver. 33. for the sin- offering, and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering. 15 And he flew it, and Moses took the blood, and put it upon the horns of the altar round about, with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. 16 And he took all the fat that was upon the inwards, and the call above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar. 17 But the bullock, and his hide h Which in the offerings for the people was not burnt, but given to the Priest. , his flesh, and his dung, he burned with fire without the camp, as the LORD * Exod. 29. 〈◊〉 commanded Moses. 18 * Exod. 29. 1●…. And he brought the ram for the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram. 19 And he i Either Moses, as in the following clause, the pronoun being put for the noun; or some other person by Moses his appointment, which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the Priest, and more essential to the sacrifice, as the learned have observed. killed it, and Moses sprinkled the blood upon the altar round about. 20 And he cut the ram into pieces, and Moses burned the head, and the pieces, and the fat. 21 And he washed the inwards and the legs in water, and Moses burned the whole ram upon the altar: It was a burnt-sacrifice for a sweet favour, and an offering made by fire unto the LORD, * Exod. 29. 18. as the LORD commanded Moses. 22 And * Exod. 2●…. 1●…. he brought the other ram, the ram of † Heb. fillings. consecration, and Aaron and his sons laid their hands upon the head of the ram. 23 And he slew it, and Moses took of the blood of it, and put it upon the tip k The lowest and softest part of the ear called the tip or lap of the ear. See Exod. 29. 20. of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. 24 And ●…e brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about. 25 And he took the fat, and the rump, and all the fat that was upon the inwards, and the cavi above the liver, and the two kidneys and their fat, and the right shoulder. 26 And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them upon the fat, and upon the right shoulder. 27 And he put all * Exod. 29. 24. etc. upon Aaron's hands, and upon his sons hands, and waved them for a wave-offering before the LORD. 28 And Moses took them from off their hands, and burned them on the altar, upon the burnt-offering: they were † Heb. fillings. consecrations for a sweet savour: it is an offering made by fire unto the LORD. 29 And Moses took the breast, and waved it for a wave-offering before the LORD: For of the ram of consecration it was Moses * Exod. 29. 26. part l Who at this time administering the Priest's office was to receive the Priest's wages; it being most just and reasonable that the work and wages should go together. , as the LORD commanded Moses. 30 * Exod. 30. 30. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments and upon his sons, and upon his sons garments with him: and sanctified Aaron, and his garments, and his sons, and his sons garments with him. 31 And Moses said unto Aaron, and to his sons, Boil the flesh m That which was left of the ram, and particularly the breast, which was said to be Moses his part, ver. 29. and by him was given to Aaron, that he and his sons might eat of it in token that they and only they should have the right to do so for the future. at the door of the tabernacle of the congregation: and there * Exod. 29. 32. eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it. 32 And that which remaineth of the flesh, and of the bread, shall ye burn with fire. 33 And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for * Exod. 29. 30, 35. seven days n In which the same ceremonies were to be repeated, as the next verse implies▪ and other rites to be performed. shall he o Either God; or 〈◊〉, for the words may be spoken by Moses either in God's name or in his own▪ Moses speaking of himself in the third person, which is very common in Scripture. consecrate you. 34 As he hath done this day, so the LORD hath commanded to do, to make an atonement for you. 35 Therefore shall ye abide at the door of the congregation day and night seven days, and keep the charge of the LORD p What God hath commanded you concerning your consecration. , that ye die not q If the threatening seem too severe for the fault, it must be considered both that it is the usual practice of Lawgivers most severely to punish the first offences for the terror and caution of others and for the maintenance of their own authority; and that this transgression was aggravated by many circumstances, being committed by sacred and eminent persons and that in the presence of the people▪ which made it a public scandal, and in God's worship, where he is very tender and jealous, and against a plain and easy command of God, and at a time when they were receiving high favours and privileges from God. Nor is sin to be esteemed or measured by the idle fancies of men of corrupt minds and lives, whose interests and lusts easily blind their minds, but by the Authority, Majesty, and Will of the great, and wise, and just Lawgiver. , for so I am commanded. 36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses. CHAP. IX. 1 AND it came to pass on the eighth day a To wit, from the first day of his consecration, or when the seven days of his consecration were ended, chap. 8. 33, 35. as appears from Exod. 29. 30. etc. Ezek. 43. 27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Levit, 12. 2, 3. and 14. 8, 9, 10. and 15. 13, 14. and 22. 27. , that Moses called Aaron and his sons, and the elders of Israel b All the congregation were called to be witnesses of Aaron's instalment into his office, to prevent their murmur and contempt, which being done, the Elders were now sufficient to be witnesses of Aaron's first execution of his office. . 2 And he said unto Aaron, * Exod. 29. 1. Take thee a young calf c Heb. A calf, the son of a Bull or Cow: Which may seem to be added purposely to intimate that it was not a young calf properly so called, but a young bullock, for that was the sacrifice enjoined for the High-priests sin-offering, Levit. 4. 3. Though it be not material, if this be a young calf and that a young bull, because the grounds and ends of these several sacrifices differ, that Levit. ●…. being for his particular sin; and this for his own and families: ●…ns in general, and therefore no wonder if the sacrifices also differ. for a sin- offering d For himself and his own sins, which was an evidence of the imperfection of that Priesthood, and of the necessity of another and a better. , and a ram for a burnt-offering without blemish, and offer them before the LORD. 3 And unto the children of Israel thou shalt speak, saying, * chap. 4. 23. Ezra 6. 17. Take ye a kid of the goats for a sin- offering e For the people, as it is expressed here ver. 15. for whose sin a young bullock was required, Levit. 4. 15. but that was for some particular sin, but this was more general and indefinite for all their sins. Besides there being an eye here had to the Priest's consecration and entrance into his office, it is no wonder if there be some difference in these sacrifices from those before prescribed. and a calf, and a lamb, both of the first year without blemish for a burnt-offering. 4 Also a bullock, and a ram, for peace-offerings to sacrifice before the LORD, and a meat-offering mingled with oil: for * ver. 23. to day the LORD will appear f See the fulfilling of this promise ver. 24. Heb. Hath appeared: He speaks of the thing to come as if it were passed, which is frequent in Scripture, to give them the more assurance of the thing. unto you. 5 And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the LORD g Before the Tabernacle where God dwelled. . 6 And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD h The glorious manifestation of God's powerful and gracious presence, ver. 24. Compare Exod. 24. 16▪ 17. ●…nd 40. 34▪ 35. Ezek. 43. 2. shall appear unto you. 7 And Moses said unto Aaron, Go unto the altar and * Heb. 5. 3. offer i Moses had hitherto sacrificed, but now he resigneth his work to Aaron and actually gives him that commission which from God he had received for him. thy sin- offering and thy burnt-offering, and make an atonement for thyself, and for the people k The order is very observable, first for thyself, otherwise thou art unfit to do it for the people. Hereby God would teach us, both the deficiency of this Priesthood and the absolute necessity of an higher and better Priest, Heb. 7. 26, 27. and how important and needful it is that God's Ministers should be in the grace and favour of God themselves, that their ministrations may be acceptable to God and profitable to the people. : and offer the offering of the people, and make an atonement for them, as the LORD commanded. 8 Aaron therefore went unto the altar, and slew the calf of the sin- offering which was for himself. 9 And the sons of Aaron brought the blood unto him, and he dipped his finger in the blood, and put it upon the horns of the altar l To wit, of burnt-offerings of which alone he speaks both in the foregoing and following words, and the blood was poured out at the bottom of this altar only, not of the altar of incense, as appears from Leu. 4. 7. where indeed there is mention of putting some of the blood upon the horns of the altar of incense, in this case of the Priests sacrificing for his own sins. But there seems to be a double difference, 1. that sacrifice was offered for some particular sin, this for his sins indefinitely. 2. there he is supposed to be complete in his office, and here he is but entering into his office, and therefore must prepare and sanctify himself by this offering upon the brazen Altar in the court before he can be admitted into the holy place where the Altar of incense was. And the like is to be said for the difference between the sin-offering for the people here, and Leu. 4. 17, 18. , and poure●… out the blood at the bottom of the altar. 10 But the fat and the kidneys, and the cawl above the liver of the sin- offering he burned m Either 1. disposed it for the burning, (i. e.) laid it upon the altar where it was to be burnt by the heavenly fire, ver. 24. Thus Interpreters generally understand the word here as also ver. 13, 17, 20. by an anticipation: or, the consequent is put for the antecedent, of which there are examples in Scripture. Or 2. properly burnt by ordinary fire, which was used and allowed until the fire came down from heaven ver. 24. though afterwards it was forbidden. And if it had not been allowed otherwise, yet this being done by Aaron at the command of Moses and consequently with God's approbation, it was unquestionably lawful. And therefore there seems to be no necessity of departing from the proper sense of the word. Add to this, that there is nothing said to be consumed by that heavenly fire but the burnt-offering, with the fat belonging to it, namely that burnt-offering mentioned ver. 16. which therefore is not there said to be burnt, as it is said of the other burnt-offering, ver. 13. and of the rest of the sacrifices, in their places. upon the altar, * chap. 4. 8. as the LORD commanded Moses. 11 And * chap. 4. 11. the flesh and the hid he burnt with fire, without the camp. 12 And he slew the burnt-offering, and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar. 13 And they presented the burnt-offering unto him, with the pieces thereof and the head: and he burnt them upon the altar. 14 And he did wash the inwards and the legs, and burned them upon the burnt-offering on the altar. 15 And he brought the people's offering n Which was to be offered for the people, as the former was for himself, ver, 7. , and took the goat which was the sin- offering for the people, and slew it, and offered it for sin, as the first o To wit, in like manner as he did that for the Priest, ver. 8. and consequently burnt this as he did the other, ver. 11. for which Moses reproves him, Leu. 10. 17. . 16 And he brought the burnt-offering p Which also was offered for the people, as the last mentioned sin-offering was. , and offered it * chap. 1. 3, 10. according to the ‖ Or, ordinance. manner. 17 And he brought the * chap. 2. 1, 2. meat-offering q Which was always to be added to the burnt-offering. See Levit. 6. , and † Heb. filled his band out of it. took an handful thereof, and burned it upon the altar * Exod. 29. 38. besides the burnt-sacrifice of the morning r Which was to be first offered every morning: for God will not have his ordinary and stated service swallowed up by extraordinary. 18 He slew also the bullock and the ram, for * chap. 3. 1. a sacrifice of peace-offerings, which was for the people: and Aaron's sons presented unto him the blood (which he sprinkled upon the altar round about.) 19 And the fat of the bullock and of the ram, the rump, and that which covereth the inwards s The fat which covereth the inwards or the guts. Which words are here understood, as appears by comparing this place with Levit. 3. 3, 9 and 4. 8. and 7. 3. where they are expressed. , and the kidneys, and the cawl above the liver, 20 And they put the fat upon the breasts t Which were reserved for the Priest out of the peace-offerings, which were offered for the people. See Levit. 7. 30, 31, 34. , and he burned the fat upon the altar. 21 And the breasts, and the right shoulder, Aaron waved for a * Exod. 29▪ 24, 28. wave-offering before the LORD, as Moses commanded. 22 And Aaron lift up his hand u His right hand, which the jews say was lifted up highest: or his hands, according to the other reading, which was the usual rite of blessing. See Luk. 24. 50. By this posture he signified both whence he expected the blessing, and his hearty desire of it for them. towards the people, and blessed them x In some such manner, as is related, Numb. 6. 24, etc. though not in the same form, as some suppose, for it is not probable that he used it before God delivered it. And this blessing was an act of his Priestly office no less than sacrificing. See Gen. 14. 18, 19 Numb. 6. 23. Deut. 10. 8. and 21. 5. Luk. 24. 50. , and came down y To wit, from the altar, whence he is said to come down, either 1. because the Altar stood upon raised ground to which they went up by an insensible ascent. Compare Exod. 20. 26. Or 2. because it was nearer the Holy place and the Holy of holies, which was the upper end. from offering of the sin- offering and the burnt-offering, and peace-offerings. 23 And Moses z Who went in with Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shewbread, and of the altar of Incense, upon which part of the blood of the sacrifices now offered was to be sprinkled according to the law, Levit. 4. 7, 16, 17. and Aaron went into the tabernacle of the congregation, and came out, and blessed the people a (i. e.) Prayed to God for his blessing upon the people, as this phrase is explained, Numb. 6. 23, etc. and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token, which accordingly happened. : and the glory of the LORD b Either a miraculous brightness shining from the cloudy pillar, as Exod. 16. 10. Numb. 14. 10. Or a glorious and visible discovery of God's gracious presence and acceptance of the present Ministry and service, as it follows. appeared unto all the people. 24 And * Gen. 4. 4. 1 King. 18. 38. 2 Chron. 7. 1. there came a fire c In token of God's acceptation and approbation of the Priesthood now instituted and the sacrifices now offered and consequently of others of the like nature. See the like instances judg. 6. 21. and 13. 19, 20. 1 Chron. 21. 26. And this fire now given was to be carefully kept and not suffered to go out, Levit. 6. 13. and therefore was carried in a particular vessel in their journeys in the wilderness. out from before the LORD d Or, from the face or presence of the Lord, i. e. from the place where God was in a special manner present, either 1. from heaven, as 1 King. 18. 38. 2 Chron. 7. 1. which is oft called God's dwelling-place, as Deut. 26. 15. Isa. 63. 15. Or 2. from the Holy of holies, where also God is said to dwell, 2 King. 19 15. 2 Chron. 6. 2. Psal. 80. 1. And what is done before the Ark is said to be done before God, as 1 Chron. 13. 8, 10. & 16. 1. etc. And this may seem more probable by comparing this with Levit. 10. 2. , and consumed upon the altar, the burnt-offering, and the fat: which when all the people saw they shouted e As wondering at, rejoicing in, and blessing God for, this wonderful and gracious discovery of himself and of his favour to them therein. , and fell on their faces. CHAP. X. 1 AND * Numb. 3. 4. and 26. 61. 1 Chron. 24. 2. Nadab and Abihu the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire a So called, as not appointed for, nor belonging to, the present work, fire not taken from the Altar as it ought, but from some common fire. before the LORD b Upon the Altar of incense. , which he commanded them not c For seeing Moses himself neither did nor might do any thing in God's worship without God's command, which is oft noted of him, for these to do it was a more unpardonable and inexcusable presumption. Besides, not commanding may be here put for forbidding, as it is jer. 32. 35. Now as this was forbidden implicitly, Leu. 6. 12. especially when God himself, made a comment upon that text and by sending fire from heaven declared of what fire he there spoke, so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be. . 2 And there went out fire from the LORD d From heaven, or rather from the Sanctuary. See chap. 9 24. , and devoured them e Destroyed their lives: for their bodies and garments were not consumed, as it appears from v. 4, 5. Thus the sword is said to devour 2 Sam. 2. 26. Thus lightning many times kills persons, without any hurt to their bodies or garments. , and they died before the LORD. 3 Then Moses said unto Aaron, This is it that the LORD spoke f Though the express words be not recorded in Scripture, where only the heads of Sermons and Discourses are contained, yet it is probable they were uttered by Moses in God's name. Howsoever, the sense and substance of them is in many places. See Exod. 19 22. and 29. 43. Levit. 8. 35. , saying, I will be sanctified g This may note, either 1. their duty to sanctify God, i. e. to demean themselves with such care and reverence and watchfulness as becomes the holiness of the God whom they serve, and of the worship in which they are engaged: whence he leaves them to gather the justice of the present judgement for their gross neglect herein. Or 2. God's purpose to sanctify himself, i. e. to declare and manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors how near soever they are to him. in them that come nigh me h (i. e.) Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the Priests. See Exod. 19 22. Levit. 21. 17. Ezek. 42. 13, 14. , and before all the people I will be glorified i As they have sinned publicly and scandalously so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my sovereignty and holiness by an exact conformity to my laws. : and Aaron held his peace k Partly through excessive grief, which is sometimes signified by silence, as Isa. 47. 5. Lam. 2. 10. and principally in acknowledgement of God's justice and submission to it. Compare Psal. 39 10. Ezek. 24. 17. He murmured not, nor replied against God, nor against Moses, wisely considering that their sin was directly against God, and in that which is most dear and honourable in God's account, to wit, in his worship; and that God's honour ought to be dearer to him than his sons; and that this being the first violation of the law newly given, and committed by those who should have been the strictest observers and assertors of it, did deserve a very severe punishment. . 4 And Moses called Mishael and Elzaphan l For Aaron and his sons had scarce finished their consecration-work, and were employed in their holy ministrations, from which they were not to be called for funeral solemnities. See Leu. ●…1. 1, etc. the sons of Uzziel, the uncle of Aaron * See Exod. 6. 18. Numb. 3. 19 , and said unto them, Come near, carry your brethren m (i. e.) Kinsmen, as that word is oft used, as Gen. 13. 8. and 24. 27. from before the Sanctuary, out of the camp n Where the burying places of the jews were, that the living might neither be annoyed by the unwholesome sent of the dead, nor defiled by the touch of their graves. . 5 So they went near, and carried them in their coats o In the holy garments wherein they ministered, which might be done either 1. as a testimony of a respect due to them notwithstanding their present failure, and that God in judgement remembered mercy, and when he took away their lives, spared their souls. Or 2. because being polluted both by their sin and by the touch of their dead bodies, God would not have them any more used in his service. out of the camp, as Moses had said. 6 And Moses said unto Aaron, and unto Eleazar, and unto Ithamar his sons, * Num. 6. ●…. Uncover not your heads p Either 1. by putting off your Mitres and Bonnets, or Ornaments, and going bareheaded, as mourners sometimes did. See Leu. 13. 45. Ezek. 24. 17, 23. Or 2. by shaving off the hair of your heads and beards, as mourners did. See job 1. 20. jer. 7. 29. and 41. 5. Ezek. 4●…. 20. Mich. 1. 16. This latter may seem to be principally intended, 1. because this ceremony of uncovering the head being used by the people as well as by the Priests in case of mourning, as the places now alleged show, and the other ceremony here joined with it of rending the clothes, being also common to the people, seems to imply that he speaks not of that uncovering the head which was peculiar to the Priests, but to that which was common both to Priests and people, especially seeing that which is here forbidden to these Priests is in the following words allowed to the people, to bewail their death, which as at other times it was, so now probably might be performed by these same ceremonies. 2. because the Highpriest is forbidden to uncover his head in way of mourning for the dead▪ not only at that time when he was in actual ministration, but at all times, even when he had neither his mitre nor any of the holy garments upon him, Leu. 21. 10. , neither rend your clothes q Give no signification of your sorrow, mourn not for them, partly lest you should seem to justify and approve of your brethren and tacitly reflect upon God as too severe in his proceed with them; and partly lest thereby you should be diverted from or disturbed in your present service, which God expects should be done cheerfully. , lest you die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel bewail the burning which the LORD hath kindled r Not so much in compassion to them against whom I have showed such great and just indignation, as in sorrow for the tokens of Divine displeasure. . 7 And ye shall not go out from the door of the tabernacle of the congregation s Where at this time they were, either because this happened within the 7 days of their consecration: See Leu. 8. 35. or because they were longer detained there about some other holy ministrations. Though the former may seem more probable, because the meat-offering here mentioned, ver. 12. and the sin-offering, ver. 16. were part of the consecration-offerings. , lest you die: for the anointing oil of the LORD is upon you t You are persons consecrated peculiarly to God's service, which therefore it is just and reasonable you should prefer before all funeral solemnities. : and they did according to the word of Moses. 8 And the LORD spoke unto Aaron, saying, 9 * Ezek. 44. 21. 1 Tim. 3. 3. Do not drink wine nor strong drink u This is here added, either because Nadab and Abihu had been led to their error by drinking too much, which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment; or at least because others might thereby be drawn to commit the same miscarriages, which they might now commit from other causes. Drunkenness is so odious a sin in itself, especially in a Minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the Devil, who is God's ape in his prescriptions for his worship, required this abstinence from his Priests in their Idolatrous services. ; thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: It shall be a statute for ever throughout your generations: 10 And that ye may * Jer. 15. 19 Ezek. 22. 26. and 44. 23. put difference between holy and unholy x Persons and things, which Nadab and Abihu did not, mistaking unholy or common fire for that which was sacred and appointed by God for their use. , and between unclean and clean. 11 And that ye may teach y Be apt to teach aright▪ which dr●…nken persons are very unfit to do. the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses. 25 And whosoever beareth b Or, taketh away, out of the place where haply it may lie, by which others may be either offended, or polluted. aught of the carcase of them, shall wash his clothes, and be unclean until the even. 26 The carcases c Which word is easily to be understood out of ver. 24. and 25. where it is expressed. of every beast which divideth the hoof, and is not cloven footed, nor cheweth the cud, are unclean unto you: every one that toucheth them, shall be unclean. 27 And whatsoever goeth upon his paws d Heb. upon his hands; i e. which hath feet divided into several parts like fingers, as dogs, cats, apes, bears, etc. , among all manner of beasts, that go on all four, those are unclean unto you: whoso toucheth their carcase, shall be unclean until the even. 28 And he that beareth the carcase of them, shall wash his clothes, and be unclean until the even: they are unclean unto you. 29 These also shall be unclean unto you, among the creeping things that creep upon the earth; the Weasel, and the * Isa. 66. 17. Mouse, and the Tortoise after his kind, 30 And the Ferret, and the Chameleon, and the Lizard, and the Snail, and the Mole. 31 These are unclean to you among all that creep: whosoever doth touch them when they be dead, shall be unclean until the even. 32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean, whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even: so it shall be cleansed. 33 And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean, and * chap. 6. 28. ye shall break it. 34 Of all meat which may be eaten, that on which such water cometh e The meaning is, that flesh or herbs or other food which is dressed in water, to wit, in a vessel so polluted, shall be unclean, not so, if it be food which is eaten dry, as bread, fruits, etc. the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed. , shall be unclean: And all drink that may be drunk in every such vessel, shall be unclean. 35 And every thing whereupon any part of their carcase falleth, shall be unclean, whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you. 36 Nevertheless, a fountain, or pit, † Heb. a gathering together of 〈◊〉. wherein there is plenty of water f Of which no solid reason can be given, whilst such unclean things remained in them, but only the will of the lawgiver and his merciful condescension to men's necessities, water being scarce in those countries, and for the same reason God would have the ceremonial law of sacrifices to be offered to God give place to the moral law of mercy towards men. , shall be clean: but ‖ Or, ●…e that 〈◊〉. that which toucheth their carcase shall be unclean. 37 And if any part of their carcase fall upon any sowing seed which is to be sown g Partly because this was necessary provision for man; and partly because such seed would not be used for man's food till it had received many alterations in the earth, whereby such pollution was taken away. See joh. 12. 24. 1 Cor. 15. 36. , it shall be clean. 38 But if any water be put upon the seed h The reason of the difference is, partly because wet seed doth sooner receive and longer retain any pollution; and partly because such seed was not fit to be sown presently, and therefore that necessity which justified the use of the dry seed which was speedily to be sown could not be pretended in this case. , and any part of their carcase fall thereof, it shall be unclean unto you. 39 And if any beast of which ye may eat, die i Either of itself, or being killed by some wild beast, in which cases the blood was not poured forth, as it was when they were killed by men either for food or sacrifice. , he that toucheth the carcase thereof, shall be unclean until the even. 40 And * chap. 1●…. 1●…. & 22. 8. Ezek. 4. 14. & 44. 31. he that eateth of the carcase of it k To wit, unwittingly, for if he did it knowingly, it was a presumptuous sin against an express law, Deut. 14. 21. and therefore punished with cutting off, Numb. 15. 30. , shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it, shall wash his clothes, and be unclean until the even. 41 And every creeping thing l Except those before expressly excepted above, ver. 29, 30. that creepeth upon the earth, shall be an abomination: it shall not be eaten. 42 Whatsoever goeth upon the belly m As worms and snakes. , and whatsoever goeth upon all four n As ●…oads and divers serpents. , or whatsoever † Heb. doth ●…tiply feet. hath more feet o To wit, more than four, as caterpillars, etc. , among all creeping things that creep upon the earth, them ye shall not eat, for they are an abomination. 43 * chap. 20. 〈◊〉 Ye shall not make your † Heb. soui●…. selves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. 44 For I am the LORD your God: ye shall therefore sanctify yourselves, and * chap. 19 2. and 20. 7. 〈◊〉 1. 15, 16. ye shall be holy p By which he gives them to understand, that all these cautions and prohibitions about the eating or touching of these creatures was not for any real uncleanness in them, all being Gods good creatures, but only that by the diligent observation of these rules they might learn with greater care to avoid all moral pollutions, and to keep themselves from all filthiness of flesh and spirit, and particularly from all familiar and intimate converse with notorious sinners. for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. 45 For I am the LORD that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy. 46 This is the law of the beasts, and of the fowl, and of every living creature that † Heb. 〈◊〉 〈◊〉. moveth in the waters, and of every creature that creepeth upon the earth. 47 To make a difference between the unclean and the clean, and between the beast that may be eaten, and the beast that may not be eaten. CHAP. XII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children of Israel, saying, If a * chap. 15. 〈◊〉 woman have † Heb. 〈◊〉 conceived seed, and born a manchild, than * Luk. 2. 〈◊〉 she shall be unclean a Not for any filthiness which was either in the conception or in bringing forth, but to signify the universal and deep pollution of man's nature even from the birth and from the conception. seven days b For so long or thereabouts nature is employed in the purgation of most women: : according to the days of the separation for her infirmity c (i. e.) For her monthly infirmity. And it may note an agreement therewith not only in the time, Levit. 15. 19 but in the degree of uncleanness, which was such that she defiled every thing she touched, etc. shall she be unclean. From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which ariseth from ourselves. 3 And in the * Gen. 17. 12. Luk. 1. 59 and 2. 21. Joh. 7. 22. eighth day, the flesh of his foreskin shall be circumcised d Which law is here repeated, because the woman's uncleanness lasting for 7 days was one though not the only reason why the child's circumcision was put off till the eighth day. . 4 And she shall then continue e Heb. sit, i. e. abide, as that word is oft used, as Gen. 22. 5. and 34. 10. or tarry at home, not go into the Sanctuary, in the blood of her purifying f In her polluted and separated estate: for the word blood or bloods signifies both guilt, as Gen. 4. 10. and uncleanness, as here and elsewhere. See Ezek. 16. 6. And it is called the blood of her purifying, because by the expulsion or purgation of that blood, which is done by degrees, she is purified. three and thirty days: she shall touch no hallowed thing g She shall not eat any part of the peace-offerings which she or her husband offered, which otherwise she might have done: and, if she be a Priest's wife, she shall not eat any of the ●…ithes or first-fruits, or part of the hallowed meats, which at other times she together with her husband might eat. , nor come into the sanctuary, until the days of her purifying be fulfilled. 5 But if she bear a maid-child, than she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days h The time in both particulars is double to the former, not so much from natural causes, because the purifications in female births are longer and flower, which if it were true, yet doth not extend to any such time as here is mentioned, as for moral reasons; either to be as a blot upon that sex for being the first in man's transgression, 1 Tim. 2. 14. or to put an honour upon the Sacrament of Circumcision, which being administered to the Males did put an end to that pollution sooner than otherwise had been: or to show the privilege of the man above the woman, and that the women were to be purified sanctified and saved by one of the other sex, even by the man Christ Jesus without whom they should have still continued in their impurity. . 6 And when the days of his purifying are fulfilled, for a son, or for a daughter i For the birth of a son, or of a daughter: but the purification was for herself, as appears from the following verses. , she shall bring a lamb of the † Heb. son of his year. first year for a burnt-offering, and a young pigeon, or a turtle-dove for a sin- offering k Either because of her ceremonial uncleanness which required a ceremonial expiation; or for those particular sins relating to the time and state of childbearing, of which she is justly presumed to be guilty, which might be many ways. , unto the door of the tabernacle of the congregation unto the Priest: 7 Who shall offer it before the LORD, and make an atonement for her, and she shall be cleansed from the issue of her blood. This is the Law for her that hath born a male or a female l For though there was a difference in the time of her uncleanness for the one and for the other, yet both were to be purified one and the same way, to note that though all sins and sinners were not equal, yet all were to be cleansed by the same means, to wit by Christ and by faith. See 1 Cor. 7. 14. Gal. 3. 28. . 8 * Luk. 2. 24. And if † Heb. her hand find not sufficiency of. she be not able to bring a lamb, than she shall bring two turtles, or two young pigeons, the one for the burnt-offering, and the other for a sin- offering, and the priest shall make an atonement for her, and she shall be clean. CHAP. XIII. 1 AND the LORD spoke unto Moses and Aaron, saying, 2 When a man shall have in the skin a For there was the seat of the Leprosy. of his flesh a ‖ Or, swilling. rising, a scab, or▪ bright spot b Shining like the s●…ale of ●… fish, as it is in the beginning of a Leprosy. , and it be in the skin of his flesh like the plague of leprosy c A distemper most frequent in Egypt, and Syria, etc. known also among the Greeks, who note that it was not so properly a disease a●… a defilement or distemper in the skin, whence Christ is not said to heal, but to clearse the Lepers that came to him. And this distemper is here provided against, not because it was worse than others, but because it was externally and visibly filthy, and because of its infectious nature, that hereby we might be instructed to avoid converse with such vicious persons who were likely to infect us. , * Deut. 17. 8. and 24. 8. than he shall be brought unto Aaron the priest d Not to the Physician, because, as was now said, it needed not so much healing, as cleansing, and was rather a ceremonial pollution than a disease, and because it belonged to the Priest to cleanse him, and therefore to search and discover whether he was defiled and needed cleansing. The Priest also was ●…o admit to, or exclude from, the Sanctuary, and therefore to examine who were to be excluded. And the discovery of this distemper was not so difficult that it required the Physician's art, but the Priest by experience and the observation of those rules might easily make it. , or unto one of his sons the priests. 3 And the priest shall look on the plague e (i. e.) The sign or appearance of the plague of leprosy. And it is observable, that the same signs of it are given by Moses here and by the learned Physicians in their works. in the skin of the flesh, and when the hair in the plague is turned white f And when the Leprosy came to its height, not the hair only, but also the skin was turned white, as Exod. 4. 6. Numb. 12. 10. And this change of colour was an evidence both of the abundance of excrementitious humours and of the weakness of nature, as we see in old and sick persons. , and the plague in sight is deeper than the skin of his flesh g For the Leprosy did consume both the skin and the flesh, as appears from 2 King. 5. 14. , it is a plague of leprosy: and the priest shall look on him, and † Heb. pollu●… him. pronounce him unclean h Heb. make him unclean, i. e. ministerially and declaratively, in which sense ministers are said to remit si●…s, Mat. 16. 19 and to destroy nations, jer. 1. 10. . 4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white, than the priest shall shut up him that hath the plague i For greater assurance: to teach Ministers not to be rash nor hasty in their judgements and censures, but diligently to search and examine all things beforehand. The plague is here put for the man that hath the plague, as pride is put for a proud man, jer. 50. 31. and dreamers, jer. 27. 9 , seven days. 5 And the priest shall look on him the seventh day: and behold, if the plague in his sight be at a stay k This translation is justified by the following clause which is added to explain it. Otherwise the words are and may be rendered thus, stand or abide in its own colour, the Hebrew word being used for colour as well as for sight. , and the plague spread not in the skin, than the priest shall shut him up seven days more. 6 And the priest shall look on him again the seventh day: and behold, if the plague be somewhat dark l Which is opposed to the white colour of the leprosy. But the word may be rendered, have contracted itself, or, be restrained or consigned to its former place and bigness, and thus the opposition seems to be most clear to the spreading of its self mentioned both in the foregoing verse, and in the following clause. , and the plague spread not somewhat in the skin, the priest shall † Heb. cleanse him. pronounce him clean: it is but a scab: and he shall wash his clothes m Though it was no Leprosy, but a scab only: to teach us, that no sin was so small which did not need to be washed by the blood of Christ, which was the thing designed by all these washings. , and be clean. 7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again. 8 And if the priest see, that behold the scab spreadeth in the skin, than the priest shall † Heb. pollute him. pronounce him unclean: it is a leprosy. 9 When the plague of leprosy is in a man, than he shall be brought unto the priest; 10 And the priest shall see him, and behold, if the rising be white n To wit, with a preternatural and extraordinary whiteness, as N●…. 12. 14. in the skin, and it have turned the hair white, and o Or rather, o●… the ●…opulative put for the dis-junctive, as hath been noted before: for either of these were signs of a Leprosy, and one of these may seem inconsistent with the other, the former sign of white hair supposing the skin in which the hair was to remain, and the latter of live flesh supposing the skin to be consumed by the Leprosy, there be † Heb the quickening of living f●…h. quick raw flesh p Which shown that this was not a superficial Leprosy, but one of a deeper and more malignant nature that had eaten into the very flesh, for which cause it is in the next verse called an old or invet●…rate or grown leprosy. in the rising: 11 It is an old leprosy in the skin of his flesh, and the Priest shall pronounce him unclean, and shall not shut him up for he is unclean. 12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague, from his head even to his foot, wheresoever the priest looketh: 13 Then the priest shall consider, and behold, if the leprosy q (i. e) The sign or appearance of the leprosy: or the scab is called a leprosy, because at first view it seemed to be so to the Priest and to other beholders. have covered all his flesh r When it appeared in some one part it discovered the ill humour which lurked within, and withal the inability of nature to expel it, but when it overspread all, it manifested the strength of nature conquering the distemper and purging out the ill humours into the outward parts. , he shall pronounce him clean that hath the plague: it is all turned white: he is clean: 14 But when the raw flesh appeareth in him r Or rather, in it, i. e. in the place where the sign or appearance of leprosy was, when the flesh was partly changed into a whiter colour, and partly kept its natural colour, this variety of colours was an evidence of the leprosy, as one and the same colour continuing was a sign of soundness. , he shall be unclean. 15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean s This is repeated again and again, because raw or living flesh might rather seem a sign of soundness, and the Priest might easily be deceived by it, and therefore he was more narrowly to look into it and to observe the place and manner and other circumstances in which it appeared. : it is a leprosy. 16 Or if the raw flesh turn again, and be changed unto white t As it is usual with sores, when they begin to be healed, the skin, which is white, coming upon the flesh. he shall come unto the priest: 17 And the priest shall see him: and behold, if the plague be turned into white, than the priest shall pronounce him clean that hath the plague: he is clean. 18 The flesh also, in which, even in the skin thereof was a bile, and is healed: 19 And in the place of the bile there be a white rising, or a bright spot white, and somewhat reddish u (i. e.) White mixed with red, as when blood and milk are mixed together. A late learned writer renders the words thus, white and very bright or light, which indeed is the true colour of leprosy, to wit, when it is in its perfection, as Exod. 4. 6. etc. But here it was only beginning and arising out of a bile, in which together with the white, which was the colour of the leprosy, there might be some mixture of redness arising from the bile, o●… that part of it which was not yet turned into the nature and colour of leprosy. , and it be showed to the priest: 20 And if when the priest seethe it, behold, it be in sight lower than the skin, and the hair thereof be turned white, the priest shall pronounce him unclean: it is a plague of leprosy broken out of the bile. 21 But if the priest look on it and behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark ‖ Or, and be contracted▪ of which see ver. 6. , than the priest shall shut him up seven days. 22 And if it spread much abroad in the skin, than the priest shall pronounce him unclean; it is a plague x Or, the plague, to wit, of Leprosy, of which he is speaking. . 23 But if the bright spot stay in his p●…e, and spread not, it is a burning bile, and the priest shall pronounce him clean. 24 Or if there be any flesh in the skin, whereof there is a † Heb. a 〈◊〉ing of fire. hot burning y Heb. a burning of fire, by the touch of any hot iron, or burning coals, which doth naturally and usually make an ulcer or sore in which the following spot is. , and the quick flesh that burneth have a white bright spot, somewhat reddish or white z (i. e.) Or, only white, without any mixture of red in it. This clause seems to overthrow that exposition of the Hebrew word adamdam which is given by a learned man, ver. 19 because this colour which is here said to be only white is distinguished from that which is here called adamdam, which therefore must be some other colour than that of snow, which though very light or bright, yet is only white. ; 25 Then the priest shall look upon it: and behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin, it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy. 26 But if the priest look on it, and behold, there be no bright hair in the bright spot, and it be no lower than the other skin, but be somewhat dark a Or, contracted, i. e. not spreading. See on ver. 6. , than the priest shall shut him up seven days. 27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, than the priest shall pronounce him unclean, it is the plague of leprosy. 28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark, it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning b (i. e.) arising from the burning mentioned, ver. 24. . 29 If a man or woman hath a plague upon the head or the beard, 30 Then the priest shall see the plague, and behold, if it be in sight deeper than the skin, and there be in it a yellow thin hair c The leprosy in the body turned the hair white, in the head or beard it turned it yellow. And if a man's hair was yellow before, this might easily be distinguished from the rest, either by the thinness or smallness of it, which is here noted, or by its peculiar kind of yellow, for there are divers kinds or degrees of the same colour manifestly differing one from another, as in green colours, etc. , than the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head, or beard. 31 And if the priest look on the plague of the scall, and behold, it be not in fight deeper than the skin, and that there is no black hair in it d For had that appeared, it had ended the doubt, the black hair being a sign of soundness and strength of nature, ver. 37. as the yellow hair was a sign of unsoundness. : then the priest shall shut up him that hath the plague of the scall, seven days. 32 And in the seventh day the priest shall look on the plague: and behold if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin, 33 He shall be shaved e For the more certain discovery of the growth or stay of the plague. : but the scall shall he not shave: and the priest shall shut up him that hath the scall, seven days more. 34 And in the seventh day the priest shall look on the scall: and behold, if the scall be not spread in the skin, nor be in sight deeper than the skin, than the priest shall pronounce him clean: and he shall wash his clothes, and be clean. 35 But if the scall spread much in the skin after his cleansing, 36 Then the priest shall look on him, and behold, if the scall be spread in the skin, the priest shall not seek for yellow hair f He need not search for the hair or any other sign, the spreading or running of it being a sure sign of leprosy, without any other evidence. : he is unclean. 37 But if the scall be in his sight at a stay: and that there is black hair grown up therein; the scall is healed, he is clean, and the priest shall pronounce him clean g The truth of the thing, and not the sentence of the priest, made him clean, and if the priest had partially pronounced one clean who was not clean his sentence had been null. And therefore it is a fond and dangerous conceit to think that the Absolution given to any sinner by a priest will stand him in any stead if he do not truly repent. . 38 If a man also, or a woman, have in the skin of their flesh bright spots, even white bright spots, 39 Then the priest shall look: and behold, if the bright spots in the skin of their flesh be darkish white d Or, contracted, or consigned to the place where they are, and white. , it is a freckled spot that groweth in the skin: he is clean. 40 And the man whose † Heb. head is ●…illed. hair is fallen of his head, he is bald, yet is he clean. 41 And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean. 42 And if there be in the bald head, or bald forehead, a white reddish sore, it is a leprosy i It is a sign that such baldness came not from age, or any accident, but from the leprosy. sprung up in his bald head, or his bald forehead. 43 Then the priest shall look upon it: and behold, if the rising of the sore be white radish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh, 44 He is a leprous man, he is unclean, the priest shall pronounce him utterly unclean: his plague is in his head. 45 And the leper in whom the plague is, his clothes shall be rend k To wit, in the upper and former parts, which were most visible. This was done partly as a token of sorrow, Ezra 9 3, 5. job 2. 12. because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his Ordinances; partly as a warning to others to keep at a due distance from him wheresoever he came; and partly, as some add, that it might conduce to his cure by giving the freer vent to the ill humours. But the exposing of the affected part to the cold would rather hinder than further evaporation. , and his head bare l Another sign of mourning, as appears from Levit. 10. 6. God would have men though not overwhelmed with, yet deeply sensible of, his judgements. , and he shall put a covering upon his upper lip m Partly as another badge of his sorrow and shame, as Ezek. 24. 17, 22. Mic. 3. 7. and partly for the preservation of others from his infectious breath or touch▪ , and shall cry, Unclean, unclean n As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him to keep at a distance from him. . 46 All the days wherein the plague shall be in him, he shall be defiled, he is unclean, he shall dwell alone, o Partly for his humiliation; partly to prevent the infection of others; and partly to show the danger of converse with spiritual lepers, or notorious sinners. This rule excludes the society of sound persons, but not of lepers. See 2 King. 15. 5. 2 Chron. 26. 21. * Numb. 5. 2. and 12. 14. without the camp p So Numb. 12. 14. and afterward without Cities and Places of great concourse, whereof we have examples, 2 King. 7. 3. Luk. 17. 12. shall his habitation be. 47 The garment also that the plague of leprosy is in q Leprosy in garments and houses is unknown in these times and places, which is not strange, there being some diseases or distempers peculiar to some ages and countries, as the learned have noted. And that such a thing was among the Jews cannot reasonably be doubted, for, if Moses had been a deceiver, as some have impudently affirmed, a man of his wisdom would not have exposed himself to the disbelief and contempt of his people by giving laws about that which their experience shown to be but a fiction. , whether it be a woollen garment, or a linen garment r These two sorts are put by a Synecdoche for any other garments. . 48 Whether it be in the warp, or woof s A learned man renders it, in the outside, or in the inside of it. If the signification of those words be doubtful or unknown now, as some of those of the living creatures and precious stones are confessed to be, it is not material to us, this law being abolished: it sufficeth that the Jews understood these things by frequent experience. of linen or of woollen, whether in a skin, or in any † Heb. work of. thing made of skin: 49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any † Heb. 〈◊〉 〈◊〉 〈◊〉. thing of skin, it is a plague of leprosy, and shall be showed unto the priest. 50 And the priest shall look upon the plague and shut up it that hath the plague, seven days. 51 And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work, that is made of skin, the plague is a fretting leprosy, it is unclean. 52 He shall therefore burn that garment, whether warp, or woof, in woollen, or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy, it shall be burnt in the fire. 53 And if the priest shall look, and behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin: 54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more. 55 And the priest shall look on the plague after that it is washed: and behold, if the plague have not changed his colour t If washing doth not take away that vicious colour and restore it to its own native colour. , and the plague be not spread, it is unclean, thou shalt burn it in the fire, it is fret inward, whether it be † 〈…〉. bare within, or without u In the outside of the garment, which is here called the forehead or foreside, as being most visible, or in the inside of it. Some of the Jewish Doctors understood it thus, whether the garment was made threadbare by the leprosy, or by former wearing of it. . 56 And if the priest look, and behold, the plague be somewhat dark after the washing of it, than he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof. 57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin, it is a spreading plague, thou shalt burn that wherein the plague is, with fire. 58 And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, than it shall be washed the second time, and shall be clean. 59 This is the law of the plague of leprosy, in a garment of woollen, or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean. CHAP. XIV. 1 AND the LORD spoke unto Moses, saying▪ 2 This shall be the law of the leper, in the day of his cleansing: he * Mat. 8. 24. Mar. 1. 40, 4. Luk. 5. 12, 14. and 17. 14. shall be brought unto the priest a Not into the Priest's house, but to some place without the camp or City, Levit. 13. 46. which the Priest should appoint. . 3 And the priest shall go forth out of the camp, and the priest shall look, and behold, if the plague of leprosy be healed b To wit, by God. For God alone did heal or cleanse him really, the Priest only ministerially and declaratively, as Ministers are said to remit sins, though it be granted that none can truly and properly forgive sins but God, Mark 2. 7. in the leper, 4 Then shall the priest command to take for him that is to be cleansed, two ‖ Or, sparrows. birds c The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification. alive, and clean d Allowed for food and for sacrifice. , and * Numb. 19 6. Psal. 51. 7. Cedar-wood e A stick of Cedar to which the hyssop and one of the Birds was tied by the scarlet thread. Cedar seems to be chosen to note that the leper was now freed from that putrefaction or corruption, which his leprosy had brought upon him, that kind of wood being in a manner incorruptible. , and scarlet f A thread of wool of a scarlet colour, Heb. 9 19 to represent both the lepers sinfulness, Isa. 1. 18. and the blood of Christ, and the happy change of the lepers colour and complexion, which before was wan and loathsome, now sprightly and beautiful. , and hyssop g Chosen partly for its fragrant smell, which signified the cure of the lepers ill sent, and partly for conveniency in the use of sprinkling. See Exod. 12. 22. , 5 And the priest shall command that one of the birds be killed h To wit, by some other man. The Priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined; and if it had been a sacrifice, that might be killed by another, so long as the sprinkling of the blood of it, which was the most proper and essential act in the sacrifice, was done by the Priest. in an earthen vessel, over † Heb. living water. Gen. 6. 29. running water i It seems to be a Metathesis or transplacing of words for, overrunning water put in an earthen vessel. Thus the blood of the bird and the water were mixed together, partly for the conveniency of sprinkling, and partly to signify Christ who came by water and blood, 1 john 5. 6. The running water, i. e. spring or river water by its liveliness and motion did fitly signify the restoring of liveliness to the leper who was in a manner dead with his leprosy, as was noted before. . 6 As for the living bird he shall take it, and the Cedar-wood, and the scarlet, and the hyssop, and shall dip them, and the living bird in the blood of the bird that was killed over the running water. 7 And he shall sprinkle upon him that is to be cleansed from the leprosy, seven times k To signify his perfect cleansing and restoration to all his former privileges. Compare Levit. 4. 17. and 7. 15, 16. 10. 14, 19 , and shall pronounce him clean, and shall let the living bird lose † Heb. upon the face of the field. into the open field l The place of its former abode, signifying the taking off that restraint which was laid upon the leper and the liberty which the leper now had to return to his former habitation and conversation with other men. . 8 And he that is to be cleansed, shall wash his clothes, and shave off all his hair m Partly to discover his perfect soundness, partly to preserve him from relapse through any seeds or relics of it which might remain in his hair or in his clothes; and partly to teach him to put off his old lusts and to become a new man. , and wash himself in water, that he may be clean: And after that he shall come into the camp, and shall * Numb. 12. 15. tarry abroad out of his tent n Out of his former habitation, in some separate place, lest some of his leprosy yet lurking in him should break forth to the infection of his family. seven days. 9 But it shall be on the seventh day, that he shall shave all his hair o Which began to grow again since it was first shaved, and now for more caution is shaved again. off his head, and his beard, and his eyebrows, even all his hair he shall shave off: And he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean. 10 And on the eighth day, he shall take two he-lambs without blemish, and one ewe lamb of † Heb. 〈◊〉 of her year. the first year without blemish, and three tenth deals of fine flour for * chap. 2. 1. a meat-offering mingled with oil p Oil is added here as a fit sign of God's grace and mercy, and of the lepers healing. , and one log q A measure for liquid things containing six eggshells full. of oil. 11 And the priest that maketh him clean r The healing is ascribed to God, ver. 13. but the ceremonial cleansing or making of him clean and fit for society was an act of the Priest using the rites which God had prescribed, whereby the sinner was cleansed. , shall present the man that is to be made clean, and those things before the LORD, at the door of the tabernacle of the congregation: 12 And the priest shall take one he-lamb, and offer him for a trespass- offering s To teach them, that sin was the cause of leprosy and of all diseases, and that these ceremonial observations had a further meaning, even to make them sensible of their spiritual diseases, their sins, and to fly to God in Christ for the cure of them. , and the log of oil, and * Exod. 29. 〈◊〉 wave them for a wave-offering, before the LORD. 13 And he shall slay the lamb in * Exod. 29. 11▪ chap. 3. 8. 〈◊〉 4. 4, 24. the place where he shall kill the sin- offering, and the burnt-offering, in the holy place t To wit, in the Court of the Tabernacle. See Levit. 1. 11. and 7. 7. : for * chap. 7. ●…. as the sin- offering is the priests, so is the trespass- offering: it is * chap. 2. 3. and 21. 22. most holy u Both of them are equally holy, and therefore to be offered in the same place. . 14 And the priest shall take some of the blood, of the trespass- offering, and the priest shall put it upon * Exod. 29. 〈◊〉 chap. 8. 23. the tip of the right ear x To signify, that he was now free to hear God's word in the appointed places, from which he was before excluded, and to touch any person or thing without defiling it, and to go whither he pleased. hand, and upon the great toe of his right foot x To signify, that he was now free to hear God's word in the appointed places, from which he was before excluded, and to touch any person or thing without defiling it, and to go whither he pleased. . 15 And the priest shall take some of the log of oil z As the blood signified Christ's blood by which men obtain remission of sins, so the oil noted the graces of the spirit by which they are regenerated and renewed. , and pour it into the palm of his own left hand. 16 And the priest shall dip his right-finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD a (i. e.) Before the second vail which covered the Holy of Holies, where God is oft said to dwell and to be present in a peculiar manner. . 17 And of the rest of the oil that is in his hand, shall the priest put upon the tip of the right ear of him that is to be cleansed and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass- offering b (i. e.) Upon the place of that blood, as it is expressed, verse 28. or where that blood was put, ver. 14. Or, over and besides the blood, etc. i. e. As the blood was put in those places, so shall the oil be. . 18 And the remnant of the oil that is in the priest's hand, he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD. 19 And the priest shall offer * chap. 5. 1. the sin- offering, and make an atonement for him that is to be cleansed from his uncleanness, and afterward he shall kill the burnt-offering. 20 And the priest shall offer the burnt-offering and the meat-offering, upon the altar: and the priest shall make an atonement for him, and he shall be clean. 21 And * chap. 5. 7. if he be poor, and † Heb. his hand reap not. cannot get so much, than he shall take one lamb for a trespass-offering † Heb. for waving. to be waved, to make an atonement for him, and one tenth-deal of fine flour mingled with oil, for a meat-offering, and a log of oil, 23 And two turtle doves, or two young pigeons, such as he is able to get: and the one shall be a sin- offering, and the other a burnt-offering. 23 And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation before the LORD. 24 And the priest shall take the lamb of the trespass- offering, and the log of oil, and the priest shall wave them for a wave-offering before the LORD. 25 And he shall kill the lamb of the trespass- offering, and the priest shall take some of the blood of the trespass- offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. 26 And the priest shall pour of the oil into the palm of his own left hand. 27 And the priest shall sprinkle with his right finger some of the oil that is in his left hand, seven times before the LORD. 28 And the priest shall put of the oil that is in his hand, upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass- offering. 29 And the rest of the oil that is in the priest's hand, he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD. 30 And he shall offer the one of the turtle doves, or of the young pigeons, such as he can get: 31 Even such as he is able to get, the one for a sin- offering and the other for a burnt-offering, with the meat-offering. And the priest shall make an atonement for him that is to be cleansed, before the LORD. 32 This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing. 33 And the LORD spoke unto Moses, and unto Aaron saying, 34 When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession: 35 And he that oweth the house shall come and tell the priest, saying, It seemeth to me, there is as it were a plague in the house. 36 Then the priest shall command that they c (i. e.) The possessors of the house. ‖ Or, prepare. empty the house, before the priest go into it, to see the plague, that all that is in the house be not made unclean d It is observable here, that neither the people nor the household stuff were polluted till the leprosy was discovered and declared by the Priest, to show what great difference God makes between sins of ignorance and sins against knowledge and conscience. : and afterward the priest shall go in to see the house. 37 And he shall look on the plague: and behold if the plague be in the walls of the house e This was an extraordinary judgement of God peculiar to this people, either as a punishment of their sins, which were much more sinful and inexcusable than the sins of other nations, or as a special mean and help to Repentance, which God afforded to them above other people; or as a document of the mischievous nature of sin, typified by leprosy, which did not only destroy persons, but their habitations also: see Zech. 5. 4. , with hollow strikes f Such as were in the bodies of leprous persons, Levit. 13. 3. , greenish or reddish, which in sight are lower than the wall: 38 Then the priest shall go out of the house to the door of the house, and shut up the house seven days. 39 And the priest shall come again the seventh day, and shall look: and behold, if the plague be spread in the walls of the house: 40 Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place g Where they used to cast dirt and filthy things. without the city. 41 And he shall cause the house to be scraped within round about, and they shall pour out the dust h The mortar or other rubbish. that they scrape off, without the city into an unclean place. 42 And they shall take other stones, and put them in the place of those stones, and he shall take other mortar, and shall plaster the house. 43 And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plastered: 44 Then the priest shall come and look, and behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean. 45 And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house: and he shall carry them forth out of the city into an unclean place. 46 Moreover, he that goeth into the house, all the while that it is shut up, shall be unclean until the even. 47 And he that lieth in the house, shall wash his clothes: and he that eateth in the house, shall wash his clothes. 48 And if the priest † Heb▪ in coming in shall come in, etc. shall come in, and look upon it, and behold, the plague hath not spread in the house, after the house was plastered: then the priest shall pronounce the house clean, because the plague is healed. 49 And he shall take to cleanse the house, two birds, and cedar-wood, and scarlet, and hyssop, 50 And he shall kill the one of the birds in an earthen vessel, over running water. 51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times. 52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet. 53 But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean. 54 This is the law for all manner of plague of leprosy and * chap. 13. 30▪ scall. 55 And for the leprosy of a garment, and of an house. 56 And for a rising, and for a scab, and for a bright spot. 57 To teach i To direct the Priest when to pronounce a person or house clean or unclean. So it was not left to the Priest's power or will, but they were tied to plain rules, such as the people might discern no less than the Priest. † Heb in the day of the unclean, and in the day of the clean: when it is unclean, and when it is clean: this is the law of leprosy. CHAP. XV. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, * Num. 5. 2. when any man hath a † Or, running of the reins. running issue out of his flesh a His secret parts, called flesh, Levit. 6. 10. and 12. 3. Ezek. 16. 26. and 23. 20. , because of his issue he is unclean. 3 And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue b Or if it have run, and been stopped in great measure, either by the grossness of the humour, or by some obstruction in parts that it cannot run freely, as it did, but only droppeth. , it is his uncleanness. 4 Every bed whereon he lieth, that hath the issue, is unclean: and every † Heb. vessel. thing c Heb. vessel, by which the Hebrews understand all sorts of householdstuff. whereon he sitteth, shall be unclean. 5 And whosoever toucheth his bed, shall wash his clothes, and bathe himself in water, and be unclean until the even. 6 And he that sitteth on any thing, whereon he sat that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even. 7 And he that toucheth the flesh d That is, any part of his body: the word flesh being taken otherwise here than, v. 2. As the same word is frequently used in Scripture in differing significations in the same chapter, and sometimes in the same verse, as Matth. 8. 22. of him that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even. 8 And if he that hath the issue spit upon him that is clean, than he shall wash his clothes, and bathe himself in water, and be unclean until the even. 9 And what saddle soever he rideth upon, that hath the issue, shall be unclean. 10 And whosoever toucheth any thing that was under him, shall be unclean until the even: and he that beareth any of those things, shall wash his clothes, and bathe himself in water, and be unclean until the even. 11 And whomsoever he toucheth that hath the issue, (and hath not rinsed his hands in water) e This may be understood, either, 1. Of the person touching, if he that hath an issue toucheth another with unwashen hands. Thus most take it. But why then should it be limited to his hands? for if he had touched him by any other part, as suppose by kissing him, he had defiled him, though his hands had been washed. Or rather 2. Of the person touched, to whom the washing of his hands is prescribed as an easier way of cleansing himself, if speedily used, but if that was neglected or delayed, a more laborious course was enjoined him. And thus the Syriack interpreter understands it. , he shall wash his clothes, and bathe himself in water, and be unclean until the even. 12 And the * chap. 6. 28. and 11. 32, 33. vessel of earth that he toucheth, which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water. 13 And when he that hath an issue is cleansed of his issue f When his issue is not only stopped in part or for a season, but hath wholly ceased. , than * chap. 14. 10. he shall number to himself seven days for his cleansing g To wit, for the use of the ceremonies prescribed in such cases. See Numb. 19 11, 12. , and wash his clothes, and bathe his flesh in running water, and shall be clean h i e. Admitted to converse with men and with God in public ordinances. . 14 And on the eighth day he shall take to him * chap. 14. 2●… two turtle doves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest. 15 And the priest shall offer them, the one for a sin- offering, and the other for a burnt-offering, and the priests shall make an atonement for him i Not as if this was in itself a sin, but only a punishment of sin, though ofttimes it was sinful as being a fruit of a man's intemperance, and immoderate lust. See Levit. 14. 12. before the LORD, for his issue. 16 And if * Deut. 23. 〈◊〉 any man's seed of copulation go out from him k Not through weakness of the parts, as that ver. 3. but in his sleep, which is called nightly pollution, which though involuntary, might arise from some lustful dream or imagination. But if it was voluntary and by a man's own procurement when awake, it was esteemed abominable and a degree of murder. See Gen. 38. 9 , than he shall wash all his flesh in water, and be unclean until the even. 17 And every garment, and every skin whereon is the seed of copulation, shall be washed with water, and be unclean until the even. 18 The woman also with whom man l Or, The man, to wit, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the Worship of God, men were to forbear the use of the marriagebed, as Exod. 19 15. and 1 Sam. 21. 4. yet to affirm that the use of it in other cases did generally defile the persons and made them unclean till even is contrary to the whole current of Scripture, which affirm, the marriagebed to be undefiled, Heb. 13. 4. to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason. shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even. 19 And * chap. 12. ●…. if a woman have an issue, and her issue in her flesh be blood m Heb. And a woman when she shall have an issue of blood, (and because that might be at her nose or other parts, he adds) and her issue shall be in her flesh, i. e. in her secret parts, as the word flesh, is taken ver. 2. So it notes her monthly disease. , she shall be † Heb. in her separation. put apart n Not out of the camp, as the lepers and some others, but from converse with her▪ husband and others, and from access to the house of God. seven days o For sometimes it continues so long, and it was but decent to allow some time for purification after the ceasing of her issue. : and whosoever p To wit, of grown persons. For the infant, to whom in that case she might give suck, was exempted from this pollution by the greater law of necessity, and by that antecedent law which required women to give suck to their own children. toucheth her, shall be unclean until the even. 20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean. 21 And whosoever toucheth her bed, shall wash his clothes, and bathe himself in water, and be unclean until the even. 22 And whosoever toucheth any thing that she sat upon, shall wash his clothes, and bathe himself in water, and be unclean until the even. 23 And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. 24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days q If he did this unwittingly; but if the Man and Woman did this knowingly, this was a gross sin, Ezek. 18. 6. and they being accused and convicted were punished with death, Levit. 20. 18. for as there was a turpitude in the action, so it was very prejudicial to the children then begotten, who were commonly weak, or leprous or otherwise disordered, which was also an injury to the Commonwealth of Israel, and redounded to the dishonour of God and of the true Religion, that the professors thereof gave such public evidence of their intemperance. : and all the bed whereon he lieth shall be unclean. 25 And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation r To wit, the seven days mentioned, Levit. 12. 2. as suppose she had the Emerods', etc. ; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean. 26 Every bed whereon she lieth all the days of her issue, shall be unto her as the bed of her separation: and whatsoever she sitteth upon, shall be unclean, as the uncleanness of her separation. 27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. 28 But if she be cleansed of her issue, than she shall number to herself seven days s From the stopping of her issue, as it is apparent. And this was for trial, whether it was only a temporary obstruction, or a real cessation. , and after that she shall be clean. 29 And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation. 30 And the priest shall offer the one for a sin-offering, and the other for a burnt-offering, and the priest shall make an atonement for her before the LORD, for the issue of her uncleanness. 31 Thus shall ye separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile my tabernacle t Which they did both ceremonially, by coming into it in their uncleanness, and morally by the gross neglect and contempt of Gods express and positive command to cleanse themselves. , that is among them. 32 This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith; 33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her which is unclean. CHAP. XVI. 1 AND the LORD spoke unto Moses, after * chap. 10. 2. the death of the two sons of Aaron, when they offered before the LORD and died. 2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he * Exod. 30. 10. Heb. 9 7. come not at all times a Not whensoever he pleaseth, but only when I shall appoint him, to wit, to take down the parts and furniture of it upon every removal, and to minister unto me once in the year, Exod. 30. 10. into the holy place ‖ i e. Into the Most Holy, or the Holy of Holies, as the following words demonstrate, which is sometimes called only the holy place, as Heb. 9 2, 3▪ the positive degree put for the comparative, which is not unusual in Scripture. within the vail b To wit, the second vail. See Levit. 4. 6. , before the mercy-seat, which is upon the ark that he die not c For his irreverence and presumption. : for * Exod. 40. 35. 1 King. 8. 12. I will appear d Visibly and gloriously: That is as it were my presence-chamber, whither the Priest shall not dare to come but when I call him. in the cloud e Either in that dark place, for there was no light came into it, and clouds and darkness go together and one may be put for the other: or in a bright and glorious cloud, which used to be over the mercy-seat, or rather in the cloud of incense mentioned afterward, ver. 13. by the mercy-seat. 3 Thus f In this manner or upon these terms. shall Aaron come into the holy place, with * a young bullock g (i. e.) with the blood of it, as it is explained ver. 14. So it is a Synecdoche, the whole put for the part. For as for the body of it, that was to be killed and offered without upon the Altar of burnt▪ offerings. for a sin- offering h For his own and families sins, for a goat was offered for the sins of the people. , and chap. 4. 3. a ram for a burnt-offering. 4 He shall put on the * Exod. 28. 39, 4●…. holy linen coat i It is observable that the Highpriest did not now use his peculiar and glorious robes, but only his linen garments, which were common to him with the ordinary priests. The reason whereof was either because this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments, Exod. 33. 5. Some conceive, that under the linen garments here named are comprehended his more glorious robes also by a Synecdoche. But that doth not appear neither from hence, nor from other places alleged. Had only his holy garments been mentioned in general, all might have been understood, but when only the linen apparel is mentioned here and after ver. 23. and when that is so particularly expressed in four several parts of it, and not a word of the other either here or in the rest of the chapter, it seems presumptuous to add them here without any ground or evidence. Or because it was fit he should not exalt but abase himself, when he was to appear before the divine Majesty, and therefore he was to come in the meanest of his Priestly habits: Or that it might be an evidence of the imperfection of this Priesthood, and of the great difference between the Levitical, and the true, Highpriest Christ Jesus, whose prerogative alone it is to go into the true Holy of Holies with his glorious robes, when this must carry thither the characters of his meanness. , and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired. These are holy garments k Because appropriated to an holy and religious use, for which reason other things are called holy. See Exod. 29. 31. and 30. 25. and 2 Chron. 5. 5. : therefore * Exod▪ 30▪ ●…0. shall he wash his flesh in water, and so put them on. 5 And he shall take of the congregation of the children of Israel, two kids of the goats for a sin-offering, and one ram for a burnt-offering. 6 And Aaron shall offer his bullock of the sin-offering, which is for himself, and make * Heb. 9 7. an atonement for himself, and for his house l (i. e.) His family, as Gen. 7. 1. to wit, the Priests and Levites. See Numb. 1. 49. . 7 And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. 8 And Aaron shall cast lots upon the two goats: one lot for the LORD m For the Lords use and service by way of sacrifice. Both this and the other Goat typified Christ, this in his death and passion for us, that in his Resurrection for our deliverance. , and the other lot for the † Heb. Azazel. scape-goat. 9 And Aaron shall bring the goat upon which the LORDS lot † Heb. went up. fell n So the lot is said to fall, jonah 1. 7. Act. 1. ●…6. Heb. went up, to wit, out of the vessel, into which the lots were put, and out of which they were brought up. , and offer him fo●… a sin-offering. 10 But the goat on which the lot fell to be the scape-goat, shall be presented alive before the LORD, to make an atonement with him o In manner hereafter expressed, ver. 21. 22. , and to let him go for a scape-goat into the wilderness. 11 And Aaron shall bring the bullock p Mentioned in general ver. 6. The ceremonies whereof are here particularly described. This was a differing bullock or heifer from that Numb. 19 as appears by comparing the places. of the sin- offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin- offering which is for himself. 12 And he shall take a censer full of burning coals of fire from off the altar q To wit, of burnt-offering, where the fire was always burning, and whence fire was taken for such uses as these. before the LORD, and his hands full of sweet incense r Of which see Exod. 30. 34, 35, 38. beaten small, and bring it within the vail s (i. e.) Into the Holy of holie●…, ver. 2. . 13 And he shall put the incense upon the fire t Which was in the censer, ver. 12. before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not u For so gross an error committed in the highest acts of worship, and that by an Highpriest, whose knowledge and function was a great aggravation to his sin. . 14 And * Heb. 9 13. and 10. 4. he shall take of the blood of the bullock, and * chap. 4. 6. sprinkle it with his finger upon the mercy-seat x To teach us, that God is merciful to sinners only through and for the blood of Christ. eastward y (i. e.) With his face eastward, or upon the eastern part of it, towards the people, who were in the court which lay eastward from the Holy of holies, which was the most western part of the Tabernacle. This signified that the Highpriest in this act represented the people, and that God accepted it on their behalf. : and before the mercy-seat z On the ground. shall he sprinkle of the blood with his finger seven times. 15 Then shall he kill a Either this was done before he entered into the Holy of holies, though it be mentioned after, such transplacings of passages being not unusual: or rather he went out of the Holy of holies, and killed it, and then returned thither again with its blood, and this agrees best with the text, nor are transpositions to be allowed without necessity. And whereas the Highpriest is said to be allowed to enter into that place but once in▪ a year, that is to be understood, but one day in a year, though there seems to have been occasion of going in and coming out more than once upon that day. the goat of the sin-offering that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat. 16 And he shall make an atonement for the holy place b Of which see below ver. 19, 20. and Exod. 29. 36. Leu. 8. 15. Heb. 9 13. , because of the uncleannesses of the children of Israel c For though the people did not enter into that place, yet their sins entered thither, and would hinder the effects of the High-priests mediation on their behalf, if God was not reconciled to them. , and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation that † Heb. dwelleth. remaineth among them, in the midst of their uncleannesses d Encompassed with their sins▪ being in the midst of a sinful people who defile not themselves only, but also God's Sanctuary, as God complains, Ezek. 23. 38, 39 . 17 * Luk. 1. 10. And there shall be no man in the tabernacle † Heb. of meeting Exod. 29. 42. of the congregation e (i. e.) In the holy place, where the Priests and Levites were at other times. This was commanded for the greater reverence to the Divine Majesty then in a more special manner appearing, and that none of them might cast an eye into the Holy of holies, as the Highpriest went in or came out. , when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18 And he shall go out unto the altar f To wit, the altar of incense, where the blood of sacrifices was to be put, Levit. 4. 4. and particularly the blood of the sin-offerings offered upon this day of atonement, Exod. 30. 10. and which is most truly and properly said to be before the Lord, i. e▪ before the place where God in special manner dwelled, to wit, the Holy of holies. Some understand it of the altar of burnt-offerings, because he is said to go out to it. But that going out relates not to the Tabernacle, but to the Holy of holie●… into which he was said to go in, ver. 17. Add to this, that this 〈◊〉 which is atoned by the Highpriest seems to be in that place where he only might now come, and therefore in the Holy place, called here the Tabernacle, from which all other priests were for this day excluded, whereas the altar of burnt-offerings was without the Holy place or Tabernacle, to wit at the door of it and in the court of the Priests. that is before the LORD, and make an atonement for it, and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19 And he shall sprinkle of the blood upon it with his finger seven times g To signify its perfect cleansing, seven being a number of perfection, and our perfect reconciliation by the blood of Christ here represented. , and cleanse it, and hollow it from the uncleannesses of the children of Israel. 20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: 21 And Aaron shall lay both his hands h See on Exod. 29. 10. and Leu. 1. 4. upon the head of the live goat, and confess over him i Confession of sin being a duty to accompany the sacrifice offered for it, as we see Leu. 5. 5. Numb. 5. 7. all the iniquities of the children of Israel, and all their transgressions in all their sins k Or, with or according to all their sins: for so the Hebrew particle is oft used. He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a very free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ's death here represented. , putting them upon the head l Charging all their sins and the punishment due to them upon the goat, which though only a ceremony, yet being done according to God's appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid Isa. 53. 5, 6. it was available for this end. And hence the heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins and to prevent their ruin. of the goat, and shall send him away by the hand of † Heb. a 〈◊〉 opportunity. a fit man m One that knows the wilderness, and the way to it, and what places in it are most convenient for that use. Heb. a man of time, i. e. of years and discretion, who may be trusted with this work. into the wilderness n Which signified the removal of their sins far away both from the people, and out of God's sight or from the place of his presence. And here the goat being neglected by all men, and exposed to many hardships and hazards from wild beasts, which were numerous there, might further signify Christ's being forsaken both by God and by men▪ even by his own disciples, and the many dangers and sufferings he underwent. The jews writ, that this goat was carried to the mountain called Azazel, whence the goat is so called, ver. 10. and that there he was cast down headlong, and that the red string by which he was led turned white, when God was pleased with the Israelites, otherwise it remained red: and then they mourned all that year. And the ancient Hebrews writ that 40 years before the destruction of the Temple, which was about the time of Christ's death, this red string turned no more white. . 22 And the goat shall bear upon him all their iniquities unto a land † Heb. of separation. not inhabited: and he shall let go the goat in the wilderness. 23 And Aaron shall come o Forthwith, not expecting the return of the man who carried the goat away, but securely committing that to God's providence he shall go on in his work. into the tabernacle of the congregation, and shall put off the linen garments which he put on, when he went into the holy place, and shall leave them there. 24 And he shall wash his flesh with water in the holy place p Either in the laver appointed for that purpose. Or, in some other vessel within the holy place, because after he had washed in it he is said to come forth. , and put on his garments q Not his ordinary Priestly linen garments, for he was to leave them in the Tabernacle, ver. 23. but the High-priestly garments, called his garments properly and peculiarly, and by way of distinction from the former garments, which are called holy garments, ver. 4. and the linen garments, ver. 23. but never his garments, as these are. And this change of his garments was not without cause. For the common Priestly garments were more proper and fit for him in the former part of his ministration, both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the people's sins, and therefore his humblest and meanest attire was most fit▪ and because he was to lay his hands upon that goat on which all their sins were put, by which touch both he and his garments would be in some sort defiled, and therefore as we read here that he washed himself or his flesh▪ so we may well presume his linen garments were laid by for the washing, as the cloaths ●…f him who carried away the scape-goat were washed for. 26. And the High-priestly garments were most proper for the latter part of his work, which was of another nature. , and come forth, and offer his burnt-offering, and the burnt-offering of the people, and make an atonement for himself, and for the people. 25 And the * fat of the sin- offering shall he burn chap. 4. 10. upon the altar. 26 And he that let go the goat for a scape-goat, shall wash r Because he had contracted some degree of ceremonial uncleanness by the touch of the goat. his clothes, and bathe his flesh in water, and afterward come into the camp. 27 * And the bullock † for the sin- offering, and chap. 4. 12▪ the goat ‖ for the sin- offering, whose blood was 〈◊〉 and 6. 30. brought in to make atonement▪ in the holy place, 〈◊〉▪ 13. 11. Heb. of▪ Heb. of. shall one carry forth without the camp, and they shall burn in the fire their skins, and their flesh, and their dung 28 And he that burneth them, shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. 29 And this shall be a statute for ever s See on Exod. 12. 14. unto you: that * in the seventh month t Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leisure for God's service: This time God chose for this and other feasts, herein graciously condescending to men's necessities and conveniencies, being contented with that time which men could best spare. , on the tenth chap. 23. 27. 〈◊〉 29. 7. day u Obj. It was on the ninth day, Leu. 23. 32. Ans. It began in the evening of the ninth day and continued till the evening of the tenth day, as is there sufficiently employed. of the month, ye shall afflict your souls x i e. yourselves, as the word soul is frequently used, both your bodies by abstinence from food and other delights, and your minds by anguish and grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said not to be afflicted, but to afflict themselves, or to be active in the work. , and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you. 30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31 It shall be a sabbath of rest y Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon God's worship and service. unto you, and ye shall afflict your souls by a statute for ever. 32 * And the priest whom he shall anoint z He●… i. e. either God, who commanded him to be anointed, as men are oft said to do what others do by their command, or the Highpriest, who was to anoint his successor. Or, the third person is here put indefinitely or impersonally, for, who shall be anointed. , chap. 4. 3, 5, 6. and whom he shall † consecrate to minister in Heb. fill his ●…d. the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments. 33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar: and he shall make an atonement for the priests, and for all the people of the congregation. 34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins * once a year. And he Exod▪ 30▪ 10. ●…b. 9 7. did as the LORD commanded Moses. CHAP. XVII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them, This is the thing which the LORD hath commanded, saying, 3 What man soever there be of the house of Israel, that killeth a Not for common use or eating, for such beasts might be killed by any person or in any place, but for sacrifice, as manifestly appears both from ver. 4. where that is expressed, and from the reason of this law, which is peculiar to sacrifices, ver. 5. and from Deut. 12. 5, 15. 21. an ox, or lamb, or goat in the camp b In Canaan the city answered to the camp, and so it forbids any man's doing this either in the city or in the country. , or that killeth it, out of the camp b In Canaan the city answered to the camp, and so it forbids any man's doing this either in the city or in the country. , 4 And bringeth it not unto the door of the tabernacle c This was appointed, partly in opposition to the heathens, who sacrificed in all places; partly to cut off occasions of Idolatry; partly to prevent the people's usurpation of the Priest's office; and partly to signify, that God would accept of no sacrifices but through Christ and in the Church; (of both which the Tabernacle was a type. See Heb. 9 11.) and according to his own prescript. But though men were tied to this law, God was free to dispense with his own law, which he did sometimes to the Prophets, as 1 Sam. 7. 9 and 11. 15. etc. and afterwards more fully and generally in the days of the Messiah, Mal. 1. 11. joh. 4. 21, 24. of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD, blood shall be imputed unto that man d He shall be esteemed and punished as a murderer both by God and by men, See Isa. 66. 3. The reason is, because he sned that blood which though not man's blood, yet was as precious, being sacred and appropriated to God, and typically the price by which men's lives were ransomed. : he hath shed blood, and that man shall be cut off from among his people e By death, either by the hand of God, in case men do not know it or neglect to punish it, or by men, if the fact was public and evident. : 5 To the end that the children of Israel may bring their sacrifices, which they f Either 1. the Egyptians and other idolatrous nations, which commonly sacrificed to Idols or Devils in fields or any places: who are not here named but may be designed by the particle they, in way of contempt, as if they were not worthy to be named, as that particle is used, Luk. 14. 24. and 19 27. joh. 7. 11. and 8. 10. Or rather, 2. the Israelites now mentioned, and plainly understood in the following they, who before the building of the Tabernacle, took the same liberty herein which the Gentiles did▪ from which they are now restrained. offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation unto the priest, and offer them for peace-offerings g He nameth these not exclusively to others, as appears from the reason of the law, and from ver. 8, 9 but especially, because in these the temptation was more common in regard of their frequency, and more powerful, because part of these belonged to the offerer, and the pretence was more plausible, because their sanctity was something of a lower degree than others, these being only called holy, and allowed in part to the people, when the other are called most holy, and were wholly appropriated either to God, or to the Priests. unto the LORD. 6 And the priests shall sprinkle the blood h This verse contains a reason of the foregoing law, because of God's propriety in the blood and fat, wherewith also God was well pleased, and the people reconciled. And these two parts only are mentioned, as the most eminent, and peculiar, though other parts also were reserved for God. upon the altar of the LORD, at the door of the tabernacle of the congregation, and burn the fat for a * Exod. 29. 18. chap. 4. 31. sweet savour unto the LORD. 7 And they shall no more offer their sacrifices unto devils i So they did not directly or intentionally, but by construction and consequence, because the Devil is the author of idolatry, and is eminently served, pleased and honoured by it. And as the Egyptians were notorious for their Idolatry, as appears by the testimony of Scripture, and of all ancient writers, so the Israelites were infected with their leaven, jos. 24. 14. Ezek. 20. 7. and 23. 2, 3. And the name of Devils is commonly given in Scripture to Idols, yea even to those which seemed most innocent▪ as to jeroboams Calves, 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God, as is manifest from the nature of the thing, and from many places of Scripture, and the worshippers of Idols are esteemed and called worshippers of Devils. See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9 20. The Hebrew word rendered Devils signifies goats, either because goats were eminently worshipped by the Egyptians, as Herodotus, Strabo, and others note, and divers of the Idols of the Heathens were of that or a like form, or because the Devil did oft appear to the Heathens in that shape, as their own authors note. , after whom they have gone a whoring k For Idolatry, especially in God's people, is commonly called 〈◊〉▪ as Ezek. 16. 16, 26. & 23. 8, 19, 21, etc. and that justly, because it is a violation of that covenant by which they were peculiarly betrothed or married to God. See Host 2. 19, 18, 19 : This shall be a statute for ever unto them throughout their generations. 8 And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt-offering, or sacrifice, 9 And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD, even that man shall be cut off from among his people. 10 * Gen. 9 4. chap. 7. 26. & 19 26. Deut. 12. 16▪ & 15. 23. 1 Sam. 14. 33. Ezek. 44. 7. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood, * Jer. 44. 11. I will even set my face against that soul l (i. e.) I will be an enemy to him, and execute vengeance upon him immediately, because such persons probably would do this in private so as the Magistrate could not know nor punish it. See this or the like phrase, Leu. 20. 3. and 26. 17. jer. 3. 12. Ezek. 14. 8. that eateth blood, and will cut him off from among his people. 11 For the † Heb. soul. life of the flesh m (i. e.) Of living creatures. is in the blood n (i. e.) It depends upon the blood, is preserved and nourished by it, and is extinguished when the blood is gone. And this law was given to the jews, an hardhearted people, as they are oft said to be, that by this restraint from the blood of brute creatures they might be wrought to the greater abhorrency of taking away the life of a man. , and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul o Typically, and in respect of the blood of Christ which it represented, by which the atonement is really made, Heb. 9 12. So the reason is double; 1 because this was the eating up of the price or ransom of their own lives, which in construction was the destroying of themselves. 2 because this was ingratitude and irreverence towards that sacred blood of Christ which they ought to have in continual venerution. ▪ 12 Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, † Heb. that hunteth any hunting. which * chap. 7. 26. hunteth and catcheth any beast p He instanceth in this kind, either because persons much given to that exercise are commonly too licentious, and being in haste might easily transgress, or because some might think the former prohibition did reach only to the blood of such creatures as were offered to God in sacrifice. or fowl that may be eaten, he shall even pour out the blood thereof, and cover it with dust q Partly to beget an honourable respect unto the blood even of beasts, and much more of men; partly lest the beasts should lick it up, and by tasting the sweetness of it be made more fierce and cruel to devour and destroy others; and partly as a licence from God upon this condition giving them a right to kill and eat such creatures, without any fear of the blood being imputed to them; for as the not▪ covering of the blood portends the punishment which the sin of bloodshedding calls for, job 16. 18. Ezek. 24. ●…, 8. so covering it notes impunity. , 14 * Gen. 9 4. For it is the † Heb. soul. life of all flesh, the blood of it is for the † Heb. soul. life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the † Heb. soul. life of all flesh is the blood thereof: whosoever eateth it, shall be cut off. 15 * Exod. 22. 3●… Ezek. 44. 31. And every soul that eateth r To wit, through ignorance or inadverrency, as appears by the sleightness of the punishment, for if it was done knowingly, it was a presumptuous sin against an express law here and Deut. 14. 21. and therefore more severely punished. † Heb. a 〈◊〉▪ * chap. 22. 8. that which died of itself, or that which was torn with beasts, (whether it be one of your own country, or a stranger s Understand of the Proselytes, either of the Proselytes of the gate, who were obliged to observe the precepts of Noah, whereof this was one, or of the Proselytes of righteousness, or converts to the Jewish Religion: for other strangers were allowed to eat such things, Deut. 14. 21. ) he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean. 16 But if he wash them not, nor bathe his flesh, than he shall bear his iniquity t (i. e.) The punishment of it, and therefore must offer a sacrifice for it. See Levit. 5. 1, 2, etc. and 7. 18. . CHAP. XVIII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, I am the LORD your God a Your Sovereign, and Lawgiver, This is oft repeated here, because the things here forbidden were practised and allowed by the Gentiles, to whose custom he here opposeth Divine authority and their obligation to obey his commands. . 3 After the do of the land of Egypt b These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he includes all other nations, as he elsewhere expresseth it. , wherein ye dwelled, shall ye not do; and after the do of the land of Canaan b These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he includes all other nations, as he elsewhere expresseth it. , whither I bring you, shall ye not do: neither shall ye walk in their ordinances c Or statutes, either because their laws did indeed allow such things, or because prevailing customs have the force of laws, . 4 Ye shall do my judgements d Mine universally, Deut. 27. 26. Gal. 3. 10. for though the words be indefinite, the matter is necessary, and mine solely, Deut. 6. 13. compared with Mat. 4. 10. and therefore those that here follow, though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the nations. , and keep mine ordinances d Mine universally, Deut. 27. 26. Gal. 3. 10. for though the words be indefinite, the matter is necessary, and mine solely, Deut. 6. 13. compared with Mat. 4. 10. and therefore those that here follow, though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the nations. , to walk therein: I am the LORD your God. 5 Ye shall therefore keep my statutes, and my judgements: * Ezek. 20▪ 11, 13. Luk. 10▪ 2●…. Rom. 10. 5. Gal. 3. 12. which if a man do, he shall live in them e Not only happily here, but also eternally hereafter, as it is expounded, Mat. 19 17. Rom. 10. 5. This is added as a powerful argument why they should follow God's commands rather than men's examples, because their life and happiness depends upon the one▪ not the other. And though in strictness and according to the law or covenant of works they could not challenge life ●…or doing, except their obedience was universal, perfect, constant and perpetual, and therefore no man since the fall could be justified by the law, as the Apostle affirms and proves, Rom. 4. and Gal. 3. yet by the covenant of grace this life is promised to all that obey Gods commands sincerely, though not perfectly, 1 Tim. 4. 8. : I am the LORD. 6 None f Heb. No man. For though the women also be bound by this law, yet the men alone are mentioned▪ both because they are most active in the choice of their Yoke-fellows▪ and therefore most likely to transgress these laws, and because they having authority over the women could have the greater influence upon them by their power, counsel, or example to oblige them either to the observation or violation, of them. of you shall approach g This word signifies the conjugal act here, as it doth Gen. 20. 4. Isa. 8. 3. but because it is ambiguous in itself it is so limited and explained in the end of the verse. ▪ to any that is † Heb. 〈◊〉▪ der of his 〈◊〉. near of kin to him h This is the general rule, which is particularly expounded and applied in the following instances. And these laws are so just and reasonable, that although the barbarous nations did allow of such incestuous marriages, yet wiser and civil heathens by the mere light of nature condemned them, as may be seen in Suetonius, Tacitus, Catullus▪ and others. , to uncover their nakedness i (i. e.) Their secret parts, so called to put us in mind of the fall of our first Parents, whose first sense and shame of their nakedness had its rise from thence. This phrase notes the same thing with knowing, Gen. 4. 1. and with discovering one's skirt, Deut. 22. 30. and 27. 20. : I am the LORD. 7 The nakedness of thy father or k Heb and, put for that is, or to wit, as it is oft used. Here it notes, that the nakedness of the father, and the nakedness of the mother are one and the same thing, because they two are one flesh, and therefore her nakedness is his also. Which further appears because the mother only is mentioned in the following words, which contain the reason of the law. the nakedness of thy mother, shalt thou not uncover: she is thy mother l And therefore even nature teacheth thee to abhor such incest. Yet the Persians used to marry their mother, therein worse than the very Camels, whom no force will drive to that act with their dams. , thou shalt not uncover her nakedness. 8 * chap. ●…. 11. Deut. 22. 30. and 27. 20. Amos 2. ●…. The nakedness of thy father's wife m (i. e.) Thy Stepmother. Examples of this are Gen. 35. 22. and 49. 4. 1 Cor. 5. 1. shalt thou not uncover: it is thy father's nakedness n By interest and relation, that which he only may uncover. . 9 * chap. 20. 17. 2 Sam. 13. 12. Ezek. 22. 11. The nakedness of thy sister o By both parents. , the daughter of thy father p Thy sister by either of thy parents. , or daughter of thy mother p Thy sister by either of thy parents. , whether she be born at home q To wit of thy father by another wife, whom he hath taken into his house. , or born abroad r Either of thy mother, by another, whether a former, or a second, husband in another house and family: or, of thy father by some strange woman: for there might be some doubt in these cases. , even their nakedness thou shalt not uncover. 10 The nakedness of thy son's daughter, or of thy daughter's daughter s And consequently of all thy children and children's children and all downwards. , even their nakedness thou shalt not uncover: for theirs is thine own nakedness t They are a part of thyself as coming out of thy loins, and out of thy wife, whose nakedness is thine own. . 11 The nakedness of thy father's wives daughter, begotten of thy father u Or, being akin to thy father. He seems to speak of the daughter of the father's brother by his wife, whom the father here spoken of, being brother to the deceased person, married by virtue of that law, Deut. 25. 5. by which marriage there was a near kindred contracted between the two families, so that the son of the one could not marry the daughter of the other. Thus this law is differing from that ver. 9 And that seems more probable, than that in so brief a table of laws the same thing should be forbidden both there and here. Obj. The word being the same here and ver. 9 must be understood in the same sense, and therefore here must be rendered begotten or born, as it is there. Ans. It may be rendered there as well as here, akin, as some render the words there, of domestic, or of another, a foreign, kindred: and if the word had been participially put for begotten or born, it is likely the preposition Man or Lamed would have been prefixed to the Hebrew word, abicha, as is common in those cases. , (she is thy sister) thou shalt not uncover her nakedness. 12 * chap. 20. 19 Thou shalt not uncover the nakedness of thy father's sister x Thy Aunt by the father's side, as the next verse speaks of the Aunt by the mother's side. If Amrams' example be alleged to the contrary, see on Exod. 6. 20. : she is thy father's † Heb. flesh. Gen. 37. 27. near kinswoman y Heb. thy father's flesh, a member and product of the same flesh from which thy father came. z (i. e.) of his wife, as the next words explain it. And as a man may not marry his aunt, so neither may a woman marry her Uncle, there being altogether the same distance in kindred, and the selfsame reason of the law. And for the examples of Abraham, Amram, Othoniel, etc. to the contrary, they were before the publication of this law, by which it pleased God to restrain the liberty allowed formerly when the holy seed was in a narrower compass, and fewer persons, which altered the case. For in that regard there was a time when God allowed brethren and sisters to marry, to wit, when there were no other in the World, which was the case of Adam's immediate children. We learn from hence, that the same degrees are forbidden in consanguinity or kindred by blood, and in affinity or kindred by marriage. . 13 Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's † Heb. flesh. near kinswoman. 14 * ●…hap▪ ●…▪ 〈◊〉▪ Thou shalt not uncover the nakedness of thy father's brother z Some infer from hence, that it is unlawful for cousin-germans, or the children of brethren and sisters to marry. But there is not the same reason, nor the same degree of distance, for my uncle or aunt are nearer akin to me th●…▪ ●… their children are. Yet because it seems doubtful to many, and may hereafter prove occasion of grievous perplexities of mind, especially to tender and scrupulous consciences, Christian prudence directs us to choose the safest way, there being so great a latitude of unquestionable persons. , thou shalt not approach to his wife: she is thine aunt. 15 * chap. 2●…. 12. Ezek. 22. 11. Thou shalt not uncover the nakedness of thy daughter in law: she is thy son's wife, thou shalt not uncover her nakedness. 16 * chap. 20. 21. Matth. 14. 4. Thou shalt not uncover the nakedness of thy brother's wife a Neither in his life time, nor after his death, and therefore a woman might not marry her husband's brother, nor might a man marry his wife's sister, either before or after his wife's death, for so all the prohibitions are to be understood: which will give light to ver. 18. But God, who can undoubtedly dispense with his own laws, did afterwards make one exception to this rule, of which see Deut. 25. 5. : it is thy brother's nakedness. 17 * chap. 20. 14. Thou shalt not uncover the nakedness of a woman and her daughter b To wit, her step-daughter, and so her step-sons daughter, etc. , neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness: For they are her near kins-women: it is wickedness c Because they are very near to thy wife by consanguinity, as coming directly from her, and therefore they are as near to thee by affinity, which binds as much as consanguinity, the wife, who is only related by affinity▪ being nearer to a man than any other by consanguinity, they two being made one flesh, and therefore the same distance is to be observed in both of them. . 18 Neither shalt thou take ‖ Or, one wife to another. a wife to her sister d The word sister is here understood either 1. properly, so some: whence others infer, that it is lawful to marry one's wives sister after the wife's death. Or 2. improperly for any other woman, as not only persons, but things, of the same kind are oft called, Gsters and brethren, of which see plain examples, Exod. 32. 27, 29. Ezek. 16. 45, 48, 49. So the sense is, thou shalt not take one woman to another. And this sense may seem more probable, 1. because else here were a tautology, the marriage of a man with his wife's sister being sufficiently forbidden ver. 16. where marriage with his brother's wife is forbidden, as also ver. 9 and 11. where he forbids the marriage of ones own sister, and consequently the marriage of ones wife's sister, it being manifest and confessed that affinity and consanguinity are of the same consideration and obligation in these matters. Nor can this be added for explication, for then the comment would be darker than the text, nay it would destroy the Text, for than what was simply and absolutely and universally forbidden before, is here forbidden doubtfully and restrainedly, and might at least seem to be allowed after the wife's death; which is rejected by those who own the former interpretation. 2. Because the reason of this prohibition, which is least he should vex her thereby, is much more proper and effectual against marrying any other woman than against marrying the wife's sister, so near and dear a relation being most commonly and probably a means to induce them rather to love and please and serve, than to vex, one another in such a relation. And therefore to take her natural sister to vex her would seem a course unsuitable to his end or design. 3. Some add another reason, that Polygamy, which Christ condemns Mat. 19 5. is either forbidden here or no where in the law. But this may admit of great dispute. And it is observable that Christ confutes Polygamy and divorces nor by any of Moses his laws (which probably he would not have omitted, if they had been to his purpose) but by the first institution of marriage, Gen. 2. 2●…. whence also 〈◊〉 seems to fetch his argument chap. 2. 14, 15. And that law Deut. 21. 15, 16. may seem to intimate that God did then, in consideration of the hardheartedness of the Iewi●…h Nation, dispense with that first and primitive law▪ especially if we consider the practice of divers holy men amongst the jews, not only before the law, as Abraham and jacob, but also after it, as Ella●…, and David, who would never have lived in the violation of a known law, or, if they had, would have been blamed for it, whereas on the contrary God mentions it as one of his favours vouch●…▪ ed to David, that he 〈◊〉 him his 〈◊〉 〈◊〉 into his 〈◊〉, 2 Sam. 12. 8. and a●…rms, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 matter of Ur●…ah, 1 King. 1●…. ●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserve some consideration which a learned ●…n in part suggests, that this Text doth not simply forbid the taking of one wife to another, but the doing of it in such a manner or for such an end, that he may vex or punish or revenge himself of the former, which probably was a common motive amongst that hardhearted people to do so, and therefore the forbidding hereof might give a great check to the practice of Polygamy amongst them. , to vex her, to uncover her nakedness besides the other, in her life time e This clause is added to signify God's allowance to Marry one Wife after another, when she is dead, and thereby to intimate how the word Sister is to be understood. . 19 * chap. 20. 18. Ezek. 22. 11. Also thou shalt not approach unto a woman f No not to thy own Wife. See chap. 12. 2. and 15. 24, 25▪ This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, Ezek. 18. 6. There is also a natural turpitude in this action. And therefore it is now unlawful under the Gospel. to uncover her nakedness, as long as she is put apart for her uncleanness. 20 Moreover * Exod. 20. 14. chap. 20. 10. , thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her. 21 And thou shalt not let any of thy seed, * chap. 20. 2. 2 King. 2●…▪ 10▪ pass through the fire g This was done two ways, either 1. By burning them in the fire, of which see 2 King. 3. 27. 2 Chron. 28. 3. Psal. 106. 37, 38. Esa. 57 1. Or 2. By making them pass between two great fires, which was a kind of lustration or consecration of them to that God. Which latter seems to be here meant. See on Deut. 18. 10. where the word fire, here understood, is expressed. to * called Act. 7. 43. Moloch. Molech h Or, Moloch, called also Milcom, an Idol chief of the Ammonites, as appears from 1 King. 11. 7. 2 King. 23. 13. jer. 49. 1, 3. This seems to be the Saturn of the Heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this Idolatry, and therefore they are particularly cautioned against it, though under this one instance all other Idols and acts or kinds of Idolatry are manifestly comprehended and forbidden. , neither ●…halt thou profane the name of thy God i Either by joining him with, or by forsaking him for, such a base and bloody Idol, whereby the name, honour, and service of God would be horribly defiled, and exposed to the scorn of the Heathen, as if he were but one of the same kind with their mungrel-deities. . I am the LORD. 22 * 1 Cor. 6. 9 1 Tim. 1. 10. Thou shalt not lie with mankind k See L●…vit. 20. 13. 1 King. 14. 24. , as with womankind: it is abomination. 23 * chap. 20. 15. and 22. 19 Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto, it is confusion l An horrible confusion of the natures which God hath distinguished, and of the order which God hath appointed, and an overthrow of all bounds of Religion, Honesty, Sobriety and Modesty. . 24 Defile not ye yourselves in any of these things: for in all these m To wit, above mentioned sins. Whence it is apparent, that the several incests here prohibited are not only against the positive and particular Law given by God to the Jews, but also against the general Law and Light of nature. And therefore the Law about these things was one of the seven Precepts of Noah. And the sober Heathens condemned such incestuous Marriages. The Roman Historians observe, that when Claudius the Emperor had married his Niece, (which is one of the lowest kinds of incest here mentioned) and the Senate in complaisance with him had made it lawful for any to do so, yet there was but one, and he too an obscure person, that followed his example. the nations are defiled, which I cast out before you. 25 And the land is defiled: therefore I do visit m I am now visiting, or about to visit▪ i. e. to punish. See Es●…. 2●…. 21. the iniquity thereof upon it, and the land itself vomiteth out her inhabitants n As no less burdens to the Earth than corrupted ●…ood is to the stomach. See jer. 9 19 Mich. 2. 10. . 26 * chap. 20. 22. Ye shall therefore keep my statutes and my judgements, and shall not commit any of these abominations, neither and of your own nation, nor any stranger o In Nation or Religion, of what kind soever. For though they might not force them to submit to their Religion, yet they might restrain them from the public contempt of the Jewish Laws, and from the violation of natural Laws, which, besides the offence against God and nature, were matters of evil example and consequence to the Israelites themselves. that sojourneth among you: 27 (For all these abominations have the men of the land done, which were before you, and the land is defiled.) 28 That * Jer. 9 19 Ezek. 36. 13, 17. the land spew not you out also, when ye defile it, as it spewed out the nations that were before you. 29 For whosoever shall commit any of these abominations, even the souls that commit them, shall be cut off p To wit, by death to be inflicted by the Magistrates, as it is apparent in case of Idolatry with Moloch or other false Gods; and, in case of the Magistrates neglect, by God himself. This phrase therefore of cutting off, is to be understood variously, as many other phrases are, either of Ecclesiastical, or Civil and Corporal punishment, according to the differing natures of the offences for which it is inflicted. , from among their people. 30 Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the LORD your God. CHAP. XIX. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto all the congregation of the children of Israel, and say unto them, * chap. 11. 4●…. and 20. 7. 1 Pet. 1. 16. ye shall be holy a Separated from all the forementioned defilements, and entirely consecrated to God and obedient to all his Laws and Statutes. : for I the LORD your God am holy b Both in my essence, and in all my Laws, which are holy and ●…ust and good, and in all my actions: Whereas the Gods of the Heathens are unholy both in their Laws and Institutions, whereby they allow and require filthy and abominable actions, and in their practices, some of them having given wicked examples to their Worshippers. . 3 * Exod. 20. 1●…▪ Ye shall fear every man his mother, and his father c The mother is put first, partly because the practice of this duty gins there, mothers, by perpetual converse being more and sooner known to their children then their fathers, and partly because this duty is most commonly neglected to the mother, upon whom children have not so much dependence as they have upon their Father. And this fear includes the two great duties of reverence and obedience. , and * Exod. 20. 8. and 31. 13. keep my sabbaths d This is here added, to show, that, whereas it is enjoined to Parents that they should take care that the Sabbath be observed both by themselves and by their children, it is the duty of children to fear and obey their Parents in this matter, and moreover, that, if Parents should neglect their duty herein, or by their command, counsel, or example draw them to pollute the Sabbath, yet the Children in that ca●…e must keep the Sabbath, and in all such cases prefer the command of God before the commands of their Parents or Superiors. : I am the LORD your God. 4 * Exod. 20. ●…▪ Turn ye not e Turn not your hearts and faces from me, whom alone you pretend to respect, unto them. He intimates, that their turning to Idols is a turning from God, and that they could not serve both God and Idols. unto Idols f The word signifies such as are no Gods, or nothings, as they are called 1 Cor. 8. 4. many Idols having no being, but only in the fancy of their Worshippers, and all of them having no virtue or power to do good or evil, Esa. 41. 23. , nor make to yourselves * Exod. 34. ●…▪ Deut. 27. 15. molten gods g Nor graven Gods neither, as appears from Exod. 20. whereby we learn, that such expressions are generally to be understood Synecdochically. : I am the LORD your God. 5 And if he offer a sacrifice of peace-offerings unto the LORD, ye shall offer it at your own will h Or, according to your own good pleasure, what you think fit: For though this in the general was required, yet it was left to their choice to determine the particulars. See Levit. 7. 16. Or rather, to your acceptation, i. e. in such manner as it may be accepted by God on your behalf, which is explained in the next verse, and not in such manner as to lose the end you aim at▪ to wit, God's acceptance: for if ve do otherwise than God hath prescribed, it shall not be accepted, as he adds ver. 7. but on the contrary severely punished, ver. 8. . 6 It shall be eaten the same day ye offer it, and on the morrow i By which clause it appears that he speaks here only of that sort of peace-offerings, which were offered either by vow or freely for the obtaining of some mercy desired; for the other sort, which was by way of gratitude for mercies received were to be eaten the same day. Levit. 7. 15. : and if ought remain until the third day, it shall be burnt in the fire. 7 And if it be eaten at all on the third day: it is abominable, it shall not be accepted. 8 Therefore every one that eateth it, shall bear his iniquity k (i. e.) The punishment of his iniquity, instead of acceptation he shall receive punishment. , because he hath profaned the hallowed thing of the LORD, and that soul shall be cut off from among his people. 9 And * chap. 23. 22. Deut. 24. 19 Ruth 2. 15, 16. when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the glean of thy harvest. 10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard: thou shalt leave them for the poor and stranger: I am the LORD your God l Who gave you all these things with a reservation of my authority over you and right in them, and with a charge of giving part of them to the poor. . 11 * Exod. 20. 15▪ & 22. 1, 7, 10. chap. 6. 2. Ye shall not steal, neither deal falsely, neither lie one to another m Or, one against another to the defrauding of him of any of his goods, to which kind of lying the words foregoing and following seem here to restrain it, though it be true, that all sorts of lying are unlawful. . 12 And ye shall not * Exod. 20. 7. ch●…. 6. 3. Deut. 5. 11. Matth 5. 34. Jam. 5. 12. swear by my name falsely n This is here added, to show, how one sin draws on another, and that when men will lie for their own advantage they will easily be induced to perjury. , neither shalt thou profane the name of thy God o By any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsely or rashly. Or this may be a reason of the former prohibition, because in so doing thou wilt profane the name of thy God. : I am the LORD. 13 * Deut. 24. 14, 15. Mal. 3. 5. James 5. 4. Thou shalt not defraud thy neighbour, neither rob him: the wages p Heb. The work, put for the wages, as Deut. 24. 15. job 7. 2. jer. 22. 13. of him that is hired shall not abide with thee all night q Because his urgent necessities require it for present subsistence. , until the morning. 14 Thou shalt not curse the deaf, * Deut. 27. 18. nor put a stumbling block before the blind r To make them fall. Under these two particulars are manifestly and especially forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves. , but shalt fear thy God s Who both discerns the injuries you do them and can avenge them, though the blind and deaf cannot. : I am the LORD. 15 Ye shall do no unrighteousness in judgement: thou shalt not * Exod. 23. 3. Deut. 1. 17. and 16. 19 Prov. 24. 23. Jam. 2. 9 respect the person of the poor t So as through pity to him to give an unrighteous sentence. Compare Deut. 1. 17. and 10. 17. Prov. 24. 23. , nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. 16 * Exod. 23. 1. Thou shalt not go up and down as a tale-bearer u Who makes it his business to go up and down from one to another, and divulge evil and false reports concerning others, which though many times it proceeds only from levity and talkativeness, yet apparently tends to the great injury of our neighbour. See Prov. 11. 13. jer. 6. 28. and 9 4. among thy people: neither shalt thou stand x To wit, in judgement as a false accuser or false witness: For accusers and witness use to stand, whilst the Judges sat, in Courts of Judicature. against the blood of thy neighbour: I am the LORD. 17 * 1 Joh. 2. 11. Thou shalt not hate y To prevent murder, last spoken of, he forbids hatred, which is the common cause, and a degree, of murder, 1 job. 3. 15. thy brother z The same with neighbour, as it follows, i. e. every man, Matth. 5. 44. for it is manifest, that God's Law commanded them to love strangers no less than Israelites. in thine heart: * Mat. 18. 15. thou shalt in any wise rebuke thy neighbour a If thy brother hath done thee or others any injury, thou shalt neither divulge it to others as a tale-bearer, nor hate him, and smother that hatred by sullen silence, as 2 Sam 13. 22 nor justify and flatter and encourage him therein, but shalt freely and in love not with hatred tell him of his fault. , ‖ Or, that thou be●…r not sin for him. and not suffer sin upon him b (i. e.) Not suffer him to lie under the guilt of any sin, which thou by rebuking of him, and the●…by bringing him to true Repentance couldst in some sort free him from. But the phrase of suffering sin upon him seems imperfect and unusual in Scripture, and I doubt whether the Hebrew verb Nasa be ever used for permitting or suffering. The words may be rendered thus, And (or so) thou shalt not bear sin for him. or for his sake, thou shalt not make thyself guilty of his sin, as thou wilt assuredly do, if thou dost not perform thy duty of rebuking him for his sin, which is a likely way, and a course appointed by God to remove the gu●…lt of his sin from him, and consequently, as it was his fault that he sinned and contracted guilt, so it is thy fault, that his guilt continues upon him. Many things favour this sense. 1. This is the proper and usual signification of the word, Nasa, 2. The same words are used in this sense, Levit. 22. 9 Numb. 18. 32. 3. The preposition all is oft used thus, as Gen. 37. 8, 34. judg. 9 ●…. 1 Kin●… 16. 7. 4. This phrase of bearing sin or iniquity is constantly used in this book for being guilty and liable to punishment. And so the sense is here full and complete, and a very weighty reason here given to enforce the foregoing precept. . 18 Thou shalt not avenge, nor bear any grudge c Heb. nor keep, either 1, The injury here supposed, in thy memory: So it is opposed to those who say they will forgive, but not forget, an injury. Or 2. Anger or ha●…ed, in thy heart. So this verb is used, jer. 3. 12. Na●…. 1. 2. against the children of thy people, * Mat. 5. 43. and 22. 39 Rom. 13. 9 Gal. 5. 14. Jam. 2. 8. but thou shalt love thy neighbour d By which he understands not the Israelites only, as some would persuade us, but every other man with whom we converse, as plainly appears 1. By comparing this place with verse 34. where this very law is applied to strangers. 2. Because the word neighbour is explained by another man, Levit. 20. 10. Rom. 13. 8. See more on Exod. 20. 18. , as thyself e Either 1. My Laws. So this is fitly promised, because otherwise some of the following commands might seem tri●…ing and obedience to them unnecessary: Or 2. My Ordinances, to wit, of nature, or the order which I have appointed in creatures, as the word is used job 26. 10. and 38. 33. Psal. 148. 6. Prov. 8. 29. and therefore they shall not confound those things that I have distinguished, which were in some sort to reproach and correct my works, and which may seem to be done in some of the following instances. : I am the LORD. 19 Ye shall keep my statutes f. Thou shalt not let thy cattle gender with a divers kind g This was prohibited, partly to restrain the curiosity and boldness of men, who might attempt to amend or change the works of God: Partly that by the restraints here laid even upon brute-creatures men might be taught to abhor all unnatural and unlawful lusts: Partly to teach the Israelites to avoid mixtures with other Nations either in Marriage or in Religion: Which also may be signified by the following prohibitions. : thou shalt not sow thy field with mingled seed h See of this and the next Deut. 22. 9, 10, 11. : neither shall a garment mingled of linen and woollen come upon thee. 20 And whosoever lieth carnally with a woman that is a bondmaid ‖ Or, abused by a●…y. † Heb. reproachedly, or, for man. betrothed to an husband † Or, reproached or despised, and therefore forsaken, of her husband. For as his continuance with her in his and her master's family and service is mentioned as an evidence that he loved her, Exod. 21. 5, 6. So on the contrary his forsaking of her was a reproach to her and a sign of contempt. and not at all redeemed, nor freedom given her, ‖ Or. th●…. † Heb. there shall be a 〈◊〉. she shall be scourged i Heb. There shall be a scourging, which may belong, either 1. To her alone, as the Jews understand it, for the man's punishment follows, ver. 21, 22. Or, 2. To both of them, for 1. Both were guilty. 2. It follows, they shall not be punished with death, which may seem to imply that they were to be punished by some other common and considerable punishment, which scourging indeed was, but the paying of a ram was a small penalty and very unsuitable to the greatness of the offence. And the offering of the ram as a trespass-offering for the sin against God is not inconsistent with making satisfaction other ways for the injury done to men, as we may see Livit. 6. 4, 5, 6. but only added here as a further punishment to the man, either because he only could do this, and not the Woman, who being a bondwoman had nothing of her own to offer: Or because his Sex and his freedom aggravated his sin. : they shall not be put to death k Which they should have been, had she been free, Deut. 22. 23, 24. , because she was not ●…ree l The reason of this difference is not from any respect which God leaves to persons, for bond and free are alike to him, but because bondwomen were scarce Wives, and their Marriages were scarce true marriages, being neither made by their choice, but by their master's authority, nor continued beyond the year of release, but at her Masters or Husband's pleasure: Of which see Exod. 21. 4, etc. : 21 And * chap. 5. 15. he shall bring his trespass- offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass-offering. 22 And the priest shall make an atonement for him with the ram of the trespass- offering before the LORD, for his sin which he hath done: and the sin which he hath done shall be forgiven him. 23 And when ye shall come into the land, and shall have planted all manner of trees for food; than ye shall count the fruit thereof as uncircumcised m (i. e.) As unclean, not to be eaten but cast away, and counted abominable, as the foreskins are. : three years n This precept was serviceable, 1. To the trees themselves, which grew the better and faster being early stripped of those fruits, which otherwise would have derived to themselves and drawn away much more of the strength from the root and tree. 2. To men, both because the fruit than was waterish, indigested and unwholesome, and because hereby men were taught to bridle their appetites, a lesson of great use and absolute necessity in a godly life. 3. To God, who required and deserved the first-fruits, which must be also of the best, and so they could not be in this time. shall it be as uncircumcised unto you: it shall not be eaten of. 24 But in the fourth year all the fruit thereof shall be † Heb. holiness of praise to the LORD. chap. 23. 20. Numb. 5. 8. Josh. 6. 19 holy o Consecrated to the Lord, as the first-fruits and tithes were, and therefore given to the Priests and Levites, Numb. 18. 12, 13. Deut. 18. 4. yet so that part of them were communicated to the poor Widows and Fatherless and Strangers. See Deut. 14. 28. to praise the LORD withal p To bless the Lord by whose power and goodness the trees bring forth fruit to perfection. . 25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof q That God may be pleased to give his blessing, which alone can make them fruitful. : I am the LORD your God. 26 * chap. 17. 10. etc. Ye shall not eat any thing with the blood r (i. e.) Any flesh out of which the blood is not first poured. See 1 Sam. 14. 32. The Jews write, that the Egyptians and other Nations, when they offered sacrifices to the Devils, did eat part of the sacrifices beside the blood which was kept in basins for that end, which also they believed to be as it were the special food of the Devils. , neither shall ye use enchantment, nor observe times s To wit, superstitiously, by the observation of the clouds, or stars, or otherwise, by esteeming some days lucky, others unlucky. See Deut. 18. 10, 11. Esth. 3. 7. . 27 * chap. 21. 5. Ye shall not round the corners of your heads t (i. e.) Your Temples: Ye shall not cut off the hair of your heads round about your Temples. This the Gentiles did, either for the worship of the Devils or Idols, to whom young men used to consecrate their hair being cut off from their heads, as Homer, Plutarch, and many others writ; or in funerals or immoderate mournings, as appears from Isa. 15. 2. jer. 48. 37. And the like is to be thought concerning the beard or the hair in the corner, (i. e.) corners, of the beard. The reason then of this prohibition is because God would not have his people agree with Idolaters neither in their Idolatries nor in their excessive sorrowing, no nor so much as in the appearances and outward significations or expressions thereof. , neither shalt thou mar the corners of thy beard. 28 Ye shall not * Deut. 14. 1. make any cutting in your flesh u Which the Gentiles commonly did both in the worship of their Idols, and in their solemn mournings, jer. 16. 6. for the dead x Heb. for a soul, i. e. either 1 improperly, for a dead body, as that word is sometimes used, as Leu. 19 28. and 21. 1. Numb. 6. 6●… or 2. properly, for the soul, ye shall not cut your flesh or your bodies, for your souls, or upon pretence of doing your souls any good, either in way of mortification, or in the worship of God, as they did 1 King. 18. 28. in like manner as others were willing to give to God the fruit of their body for the sin of their soul Mic. 6. 7. , nor print any mark upon you: I am the LORD. 29 Do not † Heb▪ 〈◊〉 prostitute thy daughter, to cause her to be a whore y As the Gentiles frequently did for the honour of some of their Idols, to whom divers women were consecrated and publicly prostituted. lest the land fall to whoredom, and the land become full of wickedness. 30 * chap. 26. 2. Ye shall keep my sabbaths, and reverence my sanctuary z Not presuming to approach it with irreverence, or with any kind of uncleanness upon you. : I am the LORD. 31 * Isa. 8. 19 Acts 16. 16. Regard not them that have familiar spirits a That have entered into covenant with the Devil, by whose help they foretell many things to come, and acquaint men with secret things. See Lev▪ 20. 27. Deut. 18. 11. 1 Sam. 28. 3, 7, 9 2 King. 21. 6. , neither seek after wizards b Another name expressing the same thing for substance, to wit, persons in league with the Devil, with some difference only in the manner of their operation. : I am the LORD your God. 32 Thou shalt rise up c To do them reverence when they pass by, for which end they were obliged, as the jews say, presently to sit down again when they were passed, that it might be manifest they arose out of respect to them. before the hoary head, and honour the face of the old man, and fear thy God d A reason of the former precept, both because old men in some respect do most resemble God, who is styled the ancient of days, Dan. 7. 9, 22. and because this respect is due to 〈◊〉 〈◊〉 for themselves, who may be unworthy or contemptible▪ yet for God's sake who requires this reverence, and whose singular 〈◊〉 old age is. : I am the LORD. 33 And * Exod. 22. 21. and 23. 9 〈◊〉 〈◊〉 sojourn with thee in your land, ye 〈◊〉 not ‖ Or, oppress. vex him e Either with opprobrious expressions, or grievous exactions. . 34 * Exod. 12. 49. But the stranger that dwelleth with you, shall be unto you as one born amongst you f Either 1, as to the matters of common right, as it here follows: so it reacheth to all strangers. Or 2. as to Church-priviledges: so it concerns only those who were proselytes of righteousness. , and * Deut. 10. 19 thou shalt love him as thyself: for ye were strangers g And therefore are sensible of the fears, distresses, and miseries of such, which call for your pity, and you ought to do to them, as you would that others should do to you when you were such. in the land of Egypt: I am the LORD your God. 35 Ye shall do no unrighteousness in judgement, in mete-yard h In the measuring of lands, or any dry and continued things, as cloth, ribbon. etc. , in weight, or in measure i In the measuring of liquid or such dry things as are not continued or contiguous, as of corn or wine, etc. Or, the former may note greater, the latter less, measures. . 36 * Deut. 2●…. 1●…. Prov. 11. 1. and 16. 11. and 2●…. 1●…. Just balances, just † Heb. 〈◊〉 weights, a just ephah, and a just hin i These two measures are named as most common, the former for dry, the latter for moist things: but under them he manifestly comprehends all other measures. shall ye have: I am the LORD your God which brought you out of the land of Egypt. 37 Therefore k Because my blessings and deliverances are not indulgences to sin, but greater obligations to all duties to God and men. So that if religion and righteousness were utterly lost in the world, they ought in all reason to be found among you as my peculiar people and freed men. ▪ shall ye observe all my statutes, and all my judgements, and do them: I am the LORD. CHAP. XX. 1 AND the LORD spoke unto Moses, saying, 2 * chap. 18. 21. Again, thou shalt say to the children of Israel a Here follow the punishments of the crimes forbidden in the former chapters. , * Deut. 18. 10. 2 Kin. 17. 17. and 23. 10. Jer. 32. 35. ▪ Whosoever he be of the children of Israel, or of the strangers b Not only such as were Proselytes, but all others, these being gross immoralities▪ and such as the precepts of Noah reached to, and such as the laws of nature and nations obliged them to. And therefore the toleration of such actions was not only against reason of state and the interest of the commonwealth of Israel, and dangerous to the infection and destruction of the Israelites by the imitation of such examples, but also against the light of nature and laws of humanity. that sojourn in Israel, that giveth any of his seed unto Molech c Or to any other Idol, for the reason of the law equally concerns all. See Levit. 18. 21. , he shall surely be put to death: the people of the land shall stone him with stones. 3 And I will set my face against that man d (i. e.) Deal with him as an enemy, and make him a monument of my justice▪ either by punishing him immediately and eminently, when the Magistrate cannot or will not do it, or by adding to his corporal punishments my curse upon his soul and name. See Leu. 17. 10. , and will cut him off from among his people e From the number of his people, of what nation or kindred soever he was, or, from the land of the living. : because he hath given of his seed unto Molech, to defile my sanctuary f Which was done by this wickedness, either because such persons did, for the cover of their Idolatry, come into God's Sanctuary, as the rest did: See Leu. 15. 31. or because the Sanctuary was and was said to be defiled by gross abominations committed in that city or land where God's Sanctuary was: or because by these actions they did pronounce and declare to all men that they esteemed the sanctuary and service of God abominable and vile, by preferring such odious and pernicious Idolatry before it. , and to profane my holy Name g Partly by despising it themselves, and partly by disgracing it to others and giving them occasion to blaspheme it, and to abhor the true religion, because they saw it deserted and condemned by those that best knew it and once embraced it. . 4 And if the people of the land do any ways hid their eyes from the man h (i. e.) Wink at his fault, and forbear to accuse and punish him. Compare Act. 17. 30. , when he giveth of his seed unto Molech, and kill him not 〈◊〉 5 Then I will set my face against that man, and * Exod. 20. 5. against his family i (i. e.) Either 1. his posterity, whom God threatened to punish for their father's Idolatry, Exod. 20. Or 2. his people, as that word is used, jer. 8. 3. Mic. 2. 3. to wit, the people of that land, who by their connivance make themselves guilty of his sin, ver. 4. Or 3. his disciples and followers, who are oft called the sons or children of their masters. And so it may be seem to be explained in the following words, all that go a whoring after him, as the first clause which concerns the head or chief person himself, I will set my face against that man, is explained by these words, I will cut him off. , and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people. 6 And * chap. 19 31. . the soul that turneth after such as have familiar spirits and after wizards, to go a whoring after them k To seek knowledge or counsel or help from them. , I will even set my face against that soul, and will cut him off from among his people. 7 * chap. 11. 44. & 19 2. 1 Pet, 1. 16. Sanctify yourselves therefore, and be ye holy: for I am LORD your God. 8 And ye shall keep my statutes, and do them: I am the LORD which sanctify you l (i. e.) Who separated you from all nations and from their impurities and Idolatries to be a peculiar people to myself, and therefore I will not suffer you to follow their examples. Or, who really sanctify you, and give you my grace to do what I require, i. e. to keep my statutes. Or the argument is this, Those idols and Idolatries will defile you and make you worse, but I only and my service will sanctify you and make you better. . 9 * Exod. 21. 1●…. Deut. 2●…. 16. Prov. 20. 20. Mat. 15. 4, For m Or, surely, as that praticle, chi, is oft used, as job 8. 6. and 20. 20. So there needs no dispute about the connexion, or what this is a reason of. every one that curseth n Which is not meant of every perverse expression, but of bitter reproaches or imprecations. his father, or o Heb. and put for or, as hath been noted before. his mother, shall be surely put to death: he hath cursed his father, or his mother, his blood shall be upon him p He is guilty of his own death: he deserves to die for so unnatural a crime. . 10 And * Deut. 22. 22. Joh. 8. 4▪ 5. the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death. 11 * chap. 18. 8. And the man that lieth with his father's wife, hath uncovered his father's nakedness: both of them shall surely be put to death, their blood shall be upon them. 12 * chap. 18. 15. Deut. 27. 23. And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion q By perverting the order which God hath appointed, and mixing the blood which God would have separated, and making the same offspring both his own immediate child and his grandchild. , their blood shall be upon them. 13 * chap. 18. 22. If a man lie also with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death r Except the one party was forced by the other. See Deut. 22. 25. ; their blood shall be upon them. 14 And * chap. 18. 17; if a man take a wife, and her mother, it is wickedness s (i. e.) Abominable and extraordinary wickedness, as the singularity of the punishment showeth. : they shall be burnt with fire, both he and they t Either, or both or all of them, if they consented to it. , that there be no wickedness among you. 15 * chap. 18. 23. Deut. 27. 21. And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast u Partly for the prevention of monstrous Births, partly to blot out the memory of so loathsome a crime, and partly that by so severe a punishment of that creature which was only a passive instrument to man's sin, men might be assured that a more dreadful punishment than corporal death was reserved for them, if they repent not. . 16 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman and the beast: they shall surely be put to death; their blood shall be upon them. 17 * chap. 18. 9; Deut. 27. 23. And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness x Seeing is here understood, either 1. properly, and so God would cut off the occasions of further filthiness. Or rather 2. improperly for touching her or lying with her; for 1. the sense of seeing is o●…t put for other senses, as for hearing, Gerard▪ 42. 1. compared with Act. 7. 12. Exod. 2●…. 18. Rev. 1. 12. and for touching, as joh. 2●…. 25, 29. 2. that act is expressed by words parallel to this of seeing, as by 〈◊〉 or discovering, and by knowing, Gen. 4. 1. 3. so it is directly explained▪ in the following words, 〈◊〉 〈◊〉 uncovered 〈◊〉 〈◊〉 〈◊〉▪ which manifestly signifies lying with her. ●…. it is not probable that an equal punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dost sight, and to the highest act of filthiness. 5. nor seems there to be any reason why this crime should be restrained to this rather than to any other relations, when it was as great yea a greater crime in some other relations. , and she see his nakedness, it is a wicked thing, and they shall be cut off in the sight of their people y (i. e.) Publicly, for the terror and caution of others. : he hath uncovered his sister's nakedness, he shall bear his iniquity. 18 * chap. 18. 19 See ch. 15. 24. And if a man shall lie with a woman z Wittingly and willingly. See on Leu. 15. 24. and 18. 19 having her sickness a (i. e.) her monthly infirmity. , and shall uncover her nakedness: he hath † Heb. made naked. discovered her fountain b Or her issue. Thus the fountain of blood in Mark 5. 29. is the issue of blood, Luk. 8. 44. the fountain put for the stream, the cause for the effect, which is common. , and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. 19 * ch. 18. 12, 13. And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity. 20 * chap. 18. 14. And i●… a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin, they shall die childless c (i. e.) Either shall be speedily cut off ere they can have a child by that incestuous conjunction, that the remembrance of the fact may be blotted out: or, if this seem a less crime than most of the former incestuous mixtures, because the relation is more remote, and therefore the Magistrate shall forbear to punish it with death, yet they shall either have no children from such an unlawful bed, or their children shall die before them, Host 9 11, 12. or shall not be reputed their genuine children, but bastards, and therefore excluded from the congregation of the Lord, Deut. 23. 2. . 21 * chap. 18. 16. And if a man shall take his brother's wife d Except in the case allowed by God, Deut. 25. 5. ; it is † Heb. a separation. an unclean thing e An abominable thing, like the uncleanness of a menstruous woman, which is oft expressed by this word: Heb▪ a separation, or removing, i. e. a thing deserving separation or exclusion from society with others, or a thing to be removed out of sight or out of the world. : he hath uncovered his brother's nakedness, they shall be childless. 22 Ye shall therefore keep all my † chap. 18. 26. statutes, and all my judgements, and do them: that the land whither I bring you to dwell therein, * chap. 18. 25. spew you not out. 23 And ye shall not walk in the manners of the nation which I cast out before you: for they committed all these things, and * Deut. 9 5. therefore I abhorred them. 24 But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk, and honey: I am the LORD your God, which have separated you from other people f By my special grace and favour vouchsafed to you above all people in glorious and miraculous works wrought for you and among you, and in ordinances and other singular privileges and blessings imparted to you, all which calls for your special love and service. . 25 * chap. 11. 2. Deut. 14. 4. Ye shall therefore put difference between clean beasts, and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that ‖ Or, moveth. creepeth on the ground, which I have separated from you as unclean g (i. e.) As things which by my sentence I have made unclean, and which you must avoid as such. . 26 And ye shall be holy unto me: * Verse 7. chap. 19 2. Pe●…▪ 1. 1●…. 1 for I the LORD am holy, and have severed you from other people, that ye should be mine. 27 * Deut. 1●…. 10, 11. 1 Sam▪ 28. 7▪ 8. A man also, or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them. CHAP. XXI. 1 AND the LORD said unto Moses, Speak unto the priests, the sons of Aaron, and say unto them, * Ezek. 44. 25. There shall none be defiled for the dead a To wit, by touching of the dead body, or abiding in the same house with it, or assisting at his funerals, or eating of the funeral feast. The reason of this law is evident, because by such pollution they were excluded from converse with men to whom by their function they were to be serviceable upon all occasions, and from the handling of holy things, Num. 6. 6. and 19 11, 14, 16. Deut. 26. 14. Host 9 4. And God would hereby teach them, and in them all successive Ministers of holy things, that they ought so entirely to give themselves to the service of God that they ought to renounce all expressions of natural affections, and all worldly employments so far as they are impediments to the discharge of their holy services. See Leu. 10. 3, 7. Deut. 33. 9 Mat. 8. 22. Hereby also God would beget in the people a greater reverence to the Priestly function, and oblige the Priests to a greater degree of strictness and purity than other men. among his people: 2 But for his kin that is near unto him b Under which general expression his wife seems to be comprehended, though she be not expressed in the following instances, because from the mention of others more remote it was easy to gather that so near a relation was not excluded. And hence it is noted as a peculiar and extraordinary case, that Ezekiel, who was a Priest, was forbidden to mourn for his wife, Ezek. 24. 16. etc. These exceptions God here makes in condescension to humane infirmity, because in such cases it was very hard to restrain the affections. But this allowance concerns only the inferior Priest, not the Highpriest, as we shall see. , that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother c Obj. Eleazar and Ithamar are forbidden to mourn for their brethren, Nadab and Abihu. Ans. 1. That case was singular, both because such a mourning might seem to be a censure of God's severity upon them, and because they were then in the actual execution of their office and in their initiation to it, and they were the only persons, besides Aaron, that could perform that work, and therefore their attendance upon it was more necessary than it would be in after times and other cases. 2. The latter law can either limit or enlarge the former at the pleasure of the lawgiver. And this law may seem to be added lest that prohibition Leu. 10. should be taken for a general rule. , 3 And for his sister d Either by father, or mother. a virgin, that is nigh unto him e (i. e.) By nearness not of relation, (for that might seem a needless addition) but of habitation, i. e. one not yet cut off from the family, as it follows. , which hath had no husband f For if she was married, she was now of another family, and under her husband's special care in those matters. : for her may he be defiled. 4 But ‖ Or, being ●… husband among his people he shall not defile himself for his wife, etc. he shall not defile himself, being a chief man among his people g Or, seeing he is a chief man, etc. or ruler, etc. for such not only the Highpriest▪ but others also of the inferior Priests were. And therefore though he might defile himself for the persons now named, yet he, above all others, must take heed so to do it that he do not profane himself by doing as follows. Or, for a chief man, etc. the preposition Lamed being easily understood from the former verse, where it is oft used, such supplements being not unusual in the Hebrew tongue. So the sense is, He shall not defile himself for any other person whatsoever who is not thus near of kin to him, no not for a prince or chief ruler among his people, who might seem to challenge this duty from him, to join with all others in their res●…ntment of the public loss, much less shall he defile himself for any other. And so the last word, to profane himself, may be added as a reason why he should not defile himself for the prince or any other, except the persons named, because such defilement for the dead did profane him or make him as a common person and unclean, and consequently unfit to manage his sacred employment, which was an impediment to the service of God, and a public inconvenience to the people whose concerns with God he negotiated. And it was not meet such great and important affairs should give place to the ceremonies of a funeral, for a stranger. , to profane himself. 5 * chap. 19 2●…▪ 28. Ezek. 44. 20. They shall not make baldness upon their head h To wit, in funerals, as the heathens did: q. d. Though I allow them to defile themselves for some of the dead, yet in no case shall they use these superstitious and heathenish rites, which also the people are forbidden to do Leu. 19 27. Deut. 14. 1. but the Priests in a more peculiar manner, because they are by word and example to teach the people their duty not to sorrow for the dead as persons without hope. , neither shall they shave off the corner of their beard, nor make any cutting in their flesh. 6 They shall be holy unto their God i Devoted to God's service and always prepared and fit for it, and therefore shall keep themselves, as far as they can from all defilement, which makes them unmeet for their master's use. , and not profane the Name of their God k Which they especially bear: they shall not disparage the service of God by making it give place to such sleight occasions. : for the offerings of the LORD made by fire, and the bread of their God l (i. e.) the shewbread: or rather, all the other offerings, besides burnt-offerings: which are called bread, either because bread is commonly put for all food, as below ver. 17, 21. or, because God is satisfied and refreshed with these offerings, as a man is with his bread: or rather, because they or part of them are the bread or food of the Priests, and are here called bread of their God, either objectively because they were offered to God, or efficiently, because they were given by God to the Priests. And these are called bread in opposition to the burnt-offerings, which being wholly consumed gave no food to the Priests. Or, the offerings made by fire are here put Synecdochically for all the rest▪ the most eminent kind for all, which are here called bread, because devoured by fire to the honour of God. For the particle and is not in the Hebrew, and may be omitted. they do offer: therefore they shall be † Heb. holiness. holy. 7 * Ezek. 44. 22. They shall not take a wife that is a whore, or profane m Or, defiled, or deflowered, though it were done secretly, or by accident, or by force: because the Priest must take care that all the members of his family be free not only from gross wickedness, but from all suspicions of evil and occasions of reproach or contempt, because this would reflect upon himself and upon his God and religion also. The word may note one deflowered by any person, though it were by her husband, or a widow, because not only the Highpriest was obliged to marry a virgin, ver. 13. but also the inferior Priests, as appears from Ezek. 44. 22. and that is either signified by this word or by none other here. It is true, a widow, and a profane person are distinguished, ver. 14. but the same word may be and oft is taken in differing senses, both more largely and more strictly, in the same chapter. And there was some reason why it should be more expressly and distinctly set down there, a widow, or one profane or deflowered otherwise, because there was the more need of caution in the Highpriest, and therefore the widow is particularly mentioned, which in the former case might be sufficiently comprehended under a general title. , neither shall they take a woman put away from her husband n Though not for adultery but for light causes and by the husband's fault, because though the woman might be wholly innocent and free, yet it would leave some blemish upon her. : for he is holy unto his God. 8 Thou shalt sanctify him o Thou, O Moses, and whosoever shall succeed in thy place, to whom it belongs to see those and other of my laws observed shall take care that the Priest be holy and do not defile himself by any of these forbidden marriages, though he would do it. therefore, for he offereth the bread of thy God: he shall be holy unto thee p Either, 1. in thy esteem, and therefore shall not give thee cause to think meanly and irreverently of him by his defiling or debasing of himself with irregular mixtures: or, 2. to thy use or service, in whose name he is to act with God, and therefore shall preserve himself in a state of holiness and acceptation with God. : for I the LORD which sanctify you am holy q And therefore my Ministers must be such also. . 9 And the daughter r And by analogy his son also, and his wife, because the reason of the law here added concerns all. And nothing is more common than to name one kind for the rest of the same nature, as also is done Levit. 18. of any priest, if she profane herself by playing the whore, she profaneth her father s (i. e.) Exposeth his person and office and consequently religion, one of whose prime ministers he is, to contempt. , she shall be burnt with fire t Which was the severest of all the kinds of punishments among the jews. Whereby God would show, both the greatness of their sins who stand in nearer relation to God than others, and how far God is from allowing sin in those who are nearest to him. . 10 And he that is the high priest among his brethren, upon whose head * Exod. 3●…. 30. the anointing oil was poured u Levit. 8. 11. Which was only sprinkled upon inferior Priests, blood also being mixed with it, Leu. 8. 30. , and * Exod. 28. 2. chap. 16. 32. that is consecrated to put on the garments x To wit, those holy garments, which were peculiar to him as well as those common to others. , shall * chap. 10. 6. not uncover his head y This being then the posture of mourners, Leu. 10. 6. though afterwards the custom was changed and mourners covered their heads, 2 Sam. 15. 30. E●…. 6. 12. Or i●… this custom was now in use, the meaning may be he shall not put off the Priestly covering or mitre, which was necessary for him to do if he had put on the mourners covering upon his head, otherwise the holy covering had been defiled, but he shall continue in the exercise of his office, which is signified by keeping on his Priestly garments. , nor rend his clothes z. 11 Neither shall he go in a To wit, into the chamber or house where they lie. This and divers other rites here prescribed were from hence translated by the Heathens into their use, whose Priests were put under the same obligations. to any dead body, nor defile himself for his father b Because upon his father's death he was actually Highpriest, having been consecrated to this office in his Father's life-time. or for his mother. 12 Neither shall he go out of the sanctuary c To wit, to attend the funerals of any person: for upon other occasions he might and did commonly go out. , nor profane the sanctuary d Either by making the service thereof give place to the discharge of his passions or the performance of a civility, or by entering into the Sanctuary before the seven days allotted for his cleansing, Numb. 19 11. were expired. of his God: for * Exod. 28. 36. the ‖ Or, consecration, or separation, Numb. 6. 7. crown of the anointing oil e (i. e.) The anointing oil, which to him was in stead of a crown, by which he was advanced not only above the rest of his brethren, but even above all the people, whose chief Governor he was in the things of God, though subject and accountable to the civil Magistrate, by which also he was made an eminent type of Christ who was to be King and Priest. Or, the crown, to wit, the golden plate, which is called the holy crown, Exod. 29. 6. and the anointing oil of his God are upon him. So there is only an Ellipsis of the conjunction, and, which is frequent, as Psal. 33. 2. and 144. 9 Isa. 63. 11. Hab. 3. 11. etc. And these two things, being most eminent, are put for the rest, and the sign is put for the thing signified, q. d. for he is God's Highpriest. Or, the consecration (for so n●…zer signifies) of the anointing oil, which by an Hypallage may be put for the anointing oil of the consecration, i. e. whereby he is consecrated, is upon him, i. e. though that action be past, yet the virtue of it remains still upon him, he is a sacred person in the highest degree and therefore not to defile himself in any kind. of his God is upon him: I am the LORD. 13 And he shall take a wife in her virginity f Or, a Virgin, partly for the decency of the type, because as he was a type of Christ, so his wife was a type of the Church, which is compared to a Virgin, 2 Cor. 11. 2. Rev. 14. 4. and partly for greater caution and assurance that his wife was not a defiled or deflowered person. This and the following rule belong not to all the Priests, for then this were a gross tautology, these same things or most of them being expressly forbidden to them ver. 7. but only to the Highpriest, to show that he also and he especially is obliged to the same cautions. . 14 A widow g Except she were the widow of his predecessor, which some gather from Ezek. 44. 22. But that place speaks only of the common Priest, not of the Highpriest. , or a divorced woman, or profane, or an harlot, these shall he not take, but he shall take a virgin of his own people h (i. e.) Either 1. of his own tribe, which is confuted by the examples of holy men. See 2 Chron. 22. 11. Or 2. of the seed of Israel, as it is explained Ezek. 44. 22. to wife. 15 Neither shall he profane his seed i By mixing it with forbidden kinds, whereby the children would be disparaged and rendered unfit for their Priestly function. among his people: for ●… the LORD do sanctify him k (i. e.) have separated him from all other sorts of men for my especial and immediate service, and therefore will not have that race corrupted. . 16 And the LORD spoke unto Moses, saying, 17 Speak unto Aaron, saying, Whosoever he be of thy seed l Whether the Highpriest, or the inferior ones. in their generations m In all successive ages, as long as your Priesthood and policy endures. , that hath any blemish n i e. Any defect or excess of parts, any notorious deformity or imperfection in his body. The reason hereof is partly typical, that he might more fully represent Christ, the great Highpriest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral to teach all Christians, and especially Ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation render a man unfit for the Ministry of the Gospel, and partly prudential, because such blemishes were apt to breed contempt of the person, and consequently, of his function, and of the holy things wherein he ministered. For which reason, some conceive, that still such persons as have notorious defects or deformities which render them contemptible are not fit for the Ministry. Which may be true in the general, except where there are eminent gifts and graces, which are sufficient to vindicate a man from the contemptibleness of his bodily presence. The particular defects here mentioned, I shall not enlarge upon, because some of the Hebrew words are diversely interpreted, and because the use of these things being abolished, the knowledge of them is not very necessary. , let him not approach to offer the ‖ Or▪ 〈◊〉 bread o Either the shewbread, one eminent part being named for the whole: or the food, i. e. all the oblations. See before on ver. 8. of his God. 18 For whatsoever man he be that hath a blemish, he shall not approach p Unto God, or to serve him in his sanctuary. : a blind man, or a lame, or he that hath a flat nose q Most restrain this word to the nose, and to some great deformity relating to it, either the want of it wholly or in part, or the shortness, flatness, or crookedness of it. But according to others, it signifies more generally, a person that wants some member or members, because the next word, to which it is opposed, signifies one that hath more members than he should. , or any thing * chap. 22. 23. superfluous, 19 Or a man that is broken footed, or broken handed, 20 Or crook-backt, or a ‖ Or, too sle●…der. dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken. 21 No man that hath a blemish r Any notorious blemish whereby he is disfigured, though not here mentioned. , of the seed of Aaron the priest, shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish, he shall not come nigh to offer the bread of his God. 22 He shall eat the bread of his God, both of the most holy, and of the holy s Which a Priest having any uncleanness upon him might not do. Whereby God would show the great difference between natural infirmities sent upon a man by God, and moral defilements which a man brought upon himself. What was holy, and what most holy was declared before. See Levit. 2. 3. and 6. 17. and 7. 1. and 14. 13. and 22. 10. . 23 Only he shall not go in unto the vail t (i. e.) To the second vail which was between the Holy and the most Holy place, Exod. 26. 13, 36. to burn incense, to order the shewbread, and to dress the lamps, which were nigh unto that vail though without. , nor come nigh unto the altar u (i. e.) The altar of burnt-offering, which was without the sanctuary. The sense is, He shall not execute the priest's office, which was to be done in those two places. , because he hath a blemish, that he profane not my sanctuary x Heb. my sanctuaries, in the plural number, as it is also, Levit. 26. 31. jer. 51. 51. Ezek. 28. 18. For though the Sanctuary was but one, yet there were divers parts, to wit, the Court, the Holy place, and the most holy, each of which was in a large sense a Sanctuary, or an holy place set apart for God's Worship. : for I the LORD do sanctify them y (i. e.) Do set them apart for high and holy uses, to manifest my presence and grace and to receive my Worship and service in them. And therefore I will not have them polluted or disparaged by the admission of defiled or deformed priests to Minister therein. . 24 And Moses told it unto Aaron, and to his sons, and to all the children of Israel. CHAP. XXII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto Aaron, and to his sons, that they separate themselves a To wit, when any uncleanness is upon them, as it appears from ver. 3, 4. from the holy things b (i. e.) from eating of those parts of the offerings, which belong to them. Only of the tithes they might eat in that case. of the children of Israel, and that they profane not my holy name in those things which they c Either the children of Israel, or the Priests: For both of them did in their kinds hollow, consecrate or offer them to God. But the former seems more probable, both because they are mentioned here, and ver. 3. where they are said to hollow, etc. and because this makes the argument stronger, it ill became the Priests to profane or pollute what the people did hollow. hollow unto me: I am the LORD. 3 Say unto them, whosoever he be of all your seed among your generations that goeth unto the holy things d To eat them, or to touch them, for if the touch of one of the people having his uncleanness upon him defiled the thing he touched, much more was it so in the Priest. , which the children of Israel hollow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence e Either, from the place of my presence and from my ordinances by excommunication: He shall be excluded both from the administration and from the participation of them. Or, from the people among whom I am present, which commonly is expressed by cutting off from his people. Or, from the land of the living. : I am the LORD. 4 What man f (i. e.) Or woman, of Aaron's seed: for they were under the same law. soever of the seed of Aaron is a leper, or hath * chap. 15. 2. a † Heb. 〈◊〉 of the reins. running issue, he shall not eat of the holy things until he * chap. 14. 2. and 15. 13. be clean. And * Num. 19 11. whoso toucheth any thing that is unclean by the dead, or * chap. 15. 1●… a man whose seed goeth from him. 5 Or * chap. 11. 〈◊〉 whosoever toucheth any creeping thing, whereby he may be made unclean, or * chap. 15. 〈◊〉 19 a man of whom he may take uncleanness, whatsoever uncleanness he hath: 6 The soul which hath touched any such, shall be unclean until the even, and shall not eat of the holy things, unless he wash his flesh with water. 7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things, because it is his food g (i. e.) His portion, the means of his subsistence. This may be added, to signify why there was no greater nor longer a penalty put upon the Priests than upon the people in the same case, Levit. 11. and. 15. because his necessity craved some mitigation: Though otherwise the Priests being more sacred persons, and obliged to greater care and exemplariness deserved a greater punishment. . 8 * Exod. 22. 31. chap. 17. 1●…. Ezek. 44. 31. That which dieth of itself, or is torn with beasts, he shall not eat, to defile himself therewith: I am the LORD. 9 They shall therefore keep mine ordinance h Either this ordinance here treated of concerning abstaining from holy things when they are unclean: Or more generally, that great ordinance whereby I have made them the Guardians of holy places and things to keep them from all defilement by themselves or others. Heb. my watch, (i. e.) the watch or guard which I have commanded them to keep. , lest they bear sin i (i. e.) Incur guilt and punishment. for it k (i. e.) For the neglect or violation of it. , and die therefore, if they profane it l (i. e.) Their charge, or God's ordinance about it. : I the LORD do sanctify them. 10 * See I S●… 21. 6. There shall no stranger m (i. e.) Of a strange family, who is not a priest, as ver. 12. compare Matth. 12. 4. But there is an exception to this rule ver. 11. eat of the holy thing; a sojourner n One that comes to his house and abides there for a season, and eats at his table. of the priests, or an hired servant shall not eat of the holy thing o Of these parts of the offerings, which fell to the priests share, as the breast and shoulder. . 11 But if the priest buy any soul † Heb. with the 〈◊〉 of his 〈◊〉. with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat p Because they were wholly his, and as such they were circumcised, Gen. 17. Exod. 12. . 12 If the priest's daughter also be married unto † Heb. a man a stranger. a stranger q (i. e.) To one of another family, who is no priest. Yet the priests wife, though of another family, might eat. The reason of which difference is, because the wife passeth into the name, state and privileges of her husband, from whom the family is denominated and esteemed. , she may not eat of an offering of the holy things. 13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, * chap. 10. 14. as in her youth, she shall eat of her father's meat, but there shall no stranger eat thereof. 14 And if a man eat of the holy thing unwittingly, than he shall put the fifth part thereof unto it r Over and above the principal, and besides the ram to be offered to God, Levit. 5. 15. , and shall give it unto the priest, with the holy thing s Or, and shall give unto the Priest the holy thing, i. e. the worth of it, which the Priest was either to take to himself or to offer to God, as the nature of the thing was. . 15 And they t Either 1. The people shall not profane them, by eating them: Or 2. The Priests shall not profane them, i. e. suffer the people to profane them, without censure and punishment. Both come to the same thing: The people shall not do it, nor the Priests suffer it. shall not profane the holy things of the children of Israel, which they offer unto the LORD. 16 Or ‖ Or, lad themselves with the iniquity of trespass in their eating. suffer them to bear the iniquity of trespass u (i. e.) T●…ey i. e. the Priests, shall not (the negative particle being understood out of the foregoing clause, as Psal. 1. 5. and 9 18.) suffer them, i. e. the people, to bear the iniquity of trespass, i. e. the punishment of their sin, which they might expect from God, and for the prevention whereof the priest was to see restitution made, etc. The words may be rendered thus, But (so the Hebrew vau is oft translated) they i. e. the Priests, shall make them, i. e. the people, to bear the iniquity, or punishment of their trespass or sin, i. e. they shall require from them reparations in manner here expressed. , when they eat their holy things: for I the LORD do sanctify them. 17 And the LORD spoke unto Moses, saying, 18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, * chap. 1. 2, 3. 10. whosoever he be of the house of Israel, or of the strangers x Such as were Proselytes. in Israel, that will offer his oblation for all his vows y See on Levit. 7. 16. and for all his free-will-offerings, which they will offer unto the LORD for a burnt-offering: 19 Ye shall offer at your own will a male z For a burnt-offering, which was always of that kind: but the females were accepted in peace-offerings, Levit. 3. 1. and sin-offerings, Levit. 4. 32. and 5. 6. without blemish of the beefs, of the sheep, or of the goats. 20 * Deut. 15. 21. and 17. 1. Mal. 1. 8. But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. 21 And * chap. 3. 1. whosoever offereth a sacrifice of peace-offerings unto the LORD, to accomplish his vow, or a free-will-offering in beefs or ‖ Or, goats. sheep, it shall be perfect, to be accepted: there shall be no blemish a To wit, none of the blemishes mentioned ver. 22, 24. for some blemishes did not hinder the acceptance of a free-will-offering, but only of a vow, ver. 23. therein. 22 * verse 20. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD; nor make an offering by fire of them upon the altar unto the LORD. 23 Either a bullock, or a ‖ Or, kid. lamb that hath any thing * chap. 21. 18. superfluous or lacking in his parts, that mayest thou offer b Either 1. To the Priest, who might, according to the rules given by God, either convert it to his own use, or sell it, and lay out the price of it upon the Temple or Sacrifices. But in this sense any of the other kinds, as blind, or broken, etc. might be offered, which yet are forbidden to be offered, ver. 22. or rather 2. To the Lord, as is expressed, ver. 22. and 24. this being put down by way of opposition to those defects ver. 22. and by way of exception from the general rule, ver. 21. for a free-will-offering: but for a vow it shall not be accepted. 24 Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut, neither shall ye make any offering thereof in your land. 25 Neither from a stranger's hand c To wit, from Proselytes, from whom less might seem to be expected, and in whom God might bear with some things, which he would not bear with in his own people: Yet even from those such should not be accepted, much less from the Israelites. , shall ye offer the bread d (i. e.) The sacrifices. See on Levit. 21. 8. of your God of any of these e (i. e.) So corrupted or defective. Which clause limits the sense and kinds of offerings, and cuts off another more general interpretation received by many, to wit, that he forbids the receiving of any offering, whether blemished or perfect, from the hands of a stranger remaining in Heathenism. ; because their corruption is in them f (i. e.) They are corrupt, vicious and unlawful sacrifices. , and blemishes be in them: they shall not be accepted for you g Or, from you, O Priest, to whom it belongs to offer. You shall bear the blame of it, for the strangers might do so through ignorance of Gods Law. . 26 And the LORD said unto Moses, saying, 27 * Exod. 34. 26. Deut. 14. 21. When a bullock, or a sheep, or a goat is brought forth, than it shall be seven days under the dam, and from the eighth day h See on Exod. 22. 30. and 23. 19 and thenceforth, it shall be accepted for an offering made by fire unto the LORD. 28 And whether it be cow, or ‖ Or, she-goat. ewe, ye shall not kill it * Deut. 12. 6. and her young both in one day i Because it savoured of cruelty. See on Deut. 22. 6. . 29 And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will k (i. e.) What and when you please, so the rules be observed: Or, for your acceptance, as Levit. 1. 3. i e. in such manner that God may accept it, i. e. regularly, cheerfully, etc. . 30 On the same day it shall be eaten up, ye shall leave * chap. 7. 15. none of it until the morrow: I am the LORD. 31 Therefore shall ye keep my commandments, and do them: I am the LORD. 32 Neither shall ye profane my holy name l Either by despising me and my commands yourselves, or by giving others occasion to profane it. , but * chap. 10. 3. I will be hallowed m Or, sanctified, either by you in keeping my holy commands, or upon you in executing my holy and righteous judgements, Levit. 10. 3. Isa. 26. 15. I will manifest myself to be an holy God that will not bear the transgression of my laws. among the children of Israel: I am the LORD which hollow you n By separating you from all the world unto myself and service, by giving you holy laws, and my holy spirit to enable and in●…line ●…ou to keep them, and therefore you have the more reason to hollow me and keep my commands, and are the more inexcusable if you transgress them. , 33 That brought you out of the land of Egypt, to be your God: I am the LORD. CHAP. XXIII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, concerning the feasts of the LORD, which ye shall proclaim a (i. e.) 'Cause to be proclaimed, by the Priests. See Numb. 10. 8, 9, 10. to be holy convocations b Days for your assembling together to my worship and service in a special manner. even these are my feasts c Which I have appointed, and the right observation whereof I will accept. . 3 * Exod. 20. 9 and 23. 12. and 31. 13. and 34. 21. chap. 19 3. Deut. 5. 13. Luk. 13. 14. Six days shall work be done, but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work d So it runs in the general for the sabbath day, and for the day of expiation, ver. 28. excluding all works about earthly occasions or employments whether of profit or of pleasure; but upon other feast days he forbids only servile works, as ver. 7, 21, 36. for surely this manifest difference in the expressions used by the wise God must needs imply a difference in the things. therein: it is the sabbath of the LORD in all your dwellings e This is added to distinguish the sabbath from other feasts, which were to be kept before the Lord in jerusalem only, whither all the males were to come for that end, but the Sabbath was to be kept in all places where they were, both in Synagogues, which were erected for that end, and in their private houses. . 4 These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons f In their appointed and proper times, as the word is used, Gen. 1. 14. Psal. 104. 19 . 5 * Exod. 12. 18. and 13. 3. and 23. 15. and 34. 18. Numb. 9 2. and 28. 16. Deut. 16. 1. In the fourteenth day of the first month at even, is the LORDS passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. 7 In the first day ye shall have an holy convocation: ye shall do no servile work therein. 8 But ye shall offer an offering made by fire unto the LORD seven days g The matter and manner whereof see Numb. 28. 18, etc. : in the seventh day is an holy convocation, ye shall do no servile work therein. 9 And the LORD spoke unto Moses, saying, 10 Speak unto the children of Israel, and say unto them, * Exod. 23. 16. Num. 28. 26. When ye be come into the land h Therefore this obliged them not in the desert, where they reaped no harvest, etc. which I give unto you, and shall reap i (i. e.) begin to reap, as it is expounded Deut. 16. 9 So he beg●…t, i. e. began to beget, Gen. 5. 32. and 11. 26. and he built, 1 King. 6. 1. i e. he began to build, as it is explained, 2 Chro●…. 3. 1. the harvest thereof k To wit, barley harvest, which was before wheat harvest. See Exod. 9 31, 32. and 34. 22. Ruth 2. 23. ▪ then ye shall bring a ‖ Or, handful. † Heb. an Omer. sheaf l Heb. An omer, which is the tenth part of an Ephah. It seems here to note the measure of corn which was to be o●…ered. For it is to be considered, that they did not offer this Corn in the ear or by a sheaf or handful, but, as josephus 3. 10. affirms, and may be gathered from Levit. 2. 14, 15, 16. purged from the chaff, and dried, and beaten out, and, some add, ground into meal and sifted into fine flour; though this may be doubted of, because the meat-offering attending upon this was of fine flour, ver. 13. and because this offering is said to be of green ears of Cor●… dried, etc. Levit. 2. 14. of the first-fruits of your harvest unto the priest: 11 And he shall wave the sheaf before the LORD, to be accepted for you m That God may accept of you and bless you in the rest of your harvest. . on the morrow after the sabbath n (i. e.) After the first day of the feast of unleavened bread, which was a Sabbath or day of rest as appears from ver. 7. or upon the sixteenth day of the month. And this was the first of those fifty days, in the close whereof was the feast of Pentecost or Whitsuntide. the priest shall wave it. 12 And ye shall offer that day, when ye wave the sheaf, an he-lamb o Besides the daily morning and evening sacrifice, which it was needless to mention here, and besides one of those sacrifices to be offered every day of the seven, ver. 8. without blemish of the first year, for a burnt-offering unto the LORD. 13 And the meat-offering thereof shall be two tenth-deals p Or, parts, to wit, of an Ephah, i. e. two Omers, whereas in other sacrifices of Lambs there was but one tenth deal prescribed. Numb. 15. 4. The reason of which disproportion may be this, that one of the tenth deals was a necessary attendant upon the Lamb, and the other was peculiar to this feast and occasion, and was an attendant upon that of the sheaf or Corn, and was offered with it in thanksgiving to God for the fruits of the Earth. of fine flour mingled with oil, an offering made by fire unto the LORD, for a sweet savour: and the drink-offering thereof q Drink-offerings▪ were added to all burnt-offerings, as we may see Numb. 15. 5. shall be of wine, the fourth part of an hin r The measure appointed for every Lamb, Numb. 15. 5. This also probably would have been doubled, for the reason now mentioned, had this been a thank-offering for the vintage as it was for the Harvest. . 14 And ye shall eat neither bread s Made of new wheat, as the nature and reason of the Law showeth. , nor parched corn, nor green ears t Which were usual not only for offerings to God, as Levit. 2. 14. but also for man's food. See josh. 5. 11. Ruth 2. 14. 1 Sam. 17. 17. Matth. 12. 1. , until the selfsame day u Good reason God should be first served and owned as the supreme Landlord. that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations, in all your dwellings. 15 And * Deut. 16. 9 ye shall count unto you from the morrow after the sabbath x (i. e.) From the sixteenth day of the month, and the second day of the feast of unleavened bread inclusively. See on ver. 11. , from the day that ye brought the sheaf of the wave-offering, † Or, seven w●… seven sabbaths y (i. e.) weeks, which are so called, by a Synecdoche, from the chief day of it, both here and Luk. 18. 12. Acts 20. 7. 1 Cor. 16. 2. shall be complete. 16 Even unto the morrow after the seventh sabbath z (i. e.) After seven weeks or forty nine days, the morrow after which was the fiftieth day, called also Pe●…ecost. shall ye number fifty days, and ye shall offer a new meat-offering a To wit, of new Corn made into loaves, as it follows. unto the LORD. 17 Ye shall bring out of your habitations b (i. e.) Out of the Corn of your own land, for which and for the fruits of it you are now to offer praises unto God. And this also, as well as the former sacrifice, was brought out of the common charge, and in the name of the whole nation, whence it is said to be brought out of their habitations in the plural number. Some conceive two several loaves were brought from every family, or, as others, from every City or Town. But this is easily con●…uted from ver. 18. where we read that with the br●…ad, to wit, the two loaves, were to be offered seven Lambs, one bullock, etc. which doubtless was a common oblation and in the name of all. two wave-loaves of two tenth-deals c In double proportion, as before ver. 13. : they shall be of fine flour, they shall be baken with leaven d Because these were not offered to God, but wholly given to the Priests for food. See on Levit. 2. 11. and 7. 13. , they are the * Exod. 23. 16, 19 and 34. 26. Num. 15. 20. and 28. 26. Deut. 26. 2. first-fruits unto the LORD. 18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams e In N●…b. 28. 11, 19 it is two young bullocks and one ram. Either therefore it was left to their liberty to choose which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast-day, and the other were attendants upon the two loaves, which were the principal and most proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the addition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice. : they shall be for a burnt-offering unto the LORD, with their meat-offering, and their drink-offerings, even an offering made by fire of sweet savour unto the LORD. 19 Then ye shall sacrifice * chap. 4. 23. 28. one kid f In Levit. 4. 14. the sin-offering for the sin of the people is a bullock, but here a kid, etc. the reason of the difference may be this, because that was for some particular sin of the people, but this only in general for all their sins. If it be said, than this should have been the better sacrifice, as being for far more and possibly greater offences, it may be replied, that this is not the only instance wherein the greater sins are expiated by smaller sacrifices, and the smaller sins by greater sacrifices, which was to instruct us, that sins were not expiated by the sacrifices for any worth in them, but only in respect of Christ, and that, though all sins are not equal, yet they are all expiated by one and the same price, even by the blood of Christ. of the goats for a sin- offering f In Levit. 4. 14. the sin-offering for the sin of the people is a bullock, but here a kid, etc. the reason of the difference may be this, because that was for some particular sin of the people, but this only in general for all their sins. If it be said, than this should have been the better sacrifice, as being for far more and possibly greater offences, it may be replied, that this is not the only instance wherein the greater sins are expiated by smaller sacrifices, and the smaller sins by greater sacrifices, which was to instruct us, that sins were not expiated by the sacrifices for any worth in them, but only in respect of Christ, and that, though all sins are not equal, yet they are all expiated by one and the same price, even by the blood of Christ. , and two lambs of the first year for a sacrifice of * chap. 3. 1. peace-offerings. 20 And the priest shall wave them g (i. e.) Some part of them in the name of the whole, and so for the two lambs, otherwise they had been too big and too heavy to be waved. So it is a synecdochical expression. with the bread of the first-fruits for a wave-offering before the LORD, with the two lambs: * Num. 18. 12 Deut. 18. 4. they shall be holy to the LORD, † Heb. ●…o. for the priests h Who had to themselves not only the breast and shoulder, as in others, which belonged to the Priest; but also the rest which belonged to the offerer, because the whole Congregation being the offerer here, it could neither be distributed to them all, nor given to some without offence or injury to the rest. . 21 And ye shall proclaim on the selfsame day, that it may be an holy convocation i A Sabbath or day of rest, called Pentecost, which was instituted, partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God, or Si●…i, as God had promised, and of that admirable blessing of giving the Law to them at that time, and forming them into a Commonwealth under his own immediate Government, and partly in gratitude for the further progress of their harvest, as in the Passeover they offered a thank-offering to God for the beginning of their harvest. unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings, throughout your generations. 22 And * chap. 19 9 when ye reap the harvest of your land thou k From the plural, ye, he comes to the singular, thou, because he would press this duty upon every person who hath an harvest to reap, that none might plead exemption from it. And it is observable, that though the present business is only concerning the Worship of God, yet he makes a kind of excursion to repeat a former Law of providing for the poor, to show that our piety and devotion to God is little esteemed by him if it be not accompanied with acts of Charity to men. shalt not make clean riddance of the corners of thy field, when thou reapest, * Deut. 24. 19 etc. neither shalt thou gather any glean of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God. 23 And the LORD spoke unto Moses, saying, 24 Speak unto the children of Israel, saying, in the * Numb. 29. 1. seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets l (i. e.) Solemnised with the blowing of trumpets by the Priests, not in a common way, as they did every first day of every month, Numb. 10. 10. but in an extraordinary manner, not only in jerusalem, but in all the Cities of Israel. This seems to have been instituted, 1. To solemnize the beginning of the new year, whereof as to civil matters, and particularly as to the Jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for God's blessings in the last year, and to direct them in the management of their civil affairs. 2. To put a special honour upon this month. For as the seventh day was the Sabbath, and the seventh year was a Sabbatical year, so God would have the seventh month to be a kind of Sabbatical month, for the many Sabbaths and solemn feasts which were observed in this more than in any other month. And by this sounding of the trumpets in its beginning God would quicken and prepare them for the following Sabbaths, as well that of atonement and humiliation for their sins, as those of thanksgiving for God's mercies. , an holy convocation. 25 Ye shall do no servile work therein: but ye shall offer an offering m What that was see Numb. 29. 2, etc. made by fire unto the LORD. 26 And the LORD spoke unto Moses, saying. 27 * chap. 16. 30. Num. 29. 7. Also on the tenth day of this seventh month, there shall be a day of atonement, it shall be an holy convocation unto you, and ye shall afflict your souls n With fasting, and bitter repentance for all, especially their national sins, among which no doubt▪ God would have them remember their sin of the golden Calf. For as God had threatened to remember it in after times to punish them for it, Exod. 32. 34. so there was great reason why they should remember it to humble themselves for it. , and offer an offering made by fire unto the LORD. 28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you, before the LORD your God. 29 For whatsoever soul it be o Either of the Jewish Nation or Religion. Hereby God would signify the absolute necessity which every man had of Repentance and Forgiveness of sin, and the desperate condition of all impenitent persons. that shall not be afflicted in that same day, * Gen. 17. 1●…. he shall be cut off from among his people. 30 And whatsoever soul it be that doth any work in that same day, the same soul will I destroy from among his people. 31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations, in all your dwellings. 32 It shall be unto you a sabbath of rest, and ye shall afflict your souls in the ninth day of the month at even, from even unto even shall ye † Heb. rest. celebrate your sabbath p This clause seems to be added to answer an objection, how this day of atonement could be both on the tenth day, ver. 27. and on the ninth day here. The answer is, it began at the evening or close of the ninth day, and continued till the evening or close of the tenth day, and so both were true, especially if you consider, that the Jews did take in some part of the sixth days evening by way of preparation for the Sabbath, and therefore would much more take in a part of the ninth day to prepare and begin the great and solemn work of their yearly atonement. And this clause may be understood either, 1. Of this particular Sabbath called here your Sabbath in the singular number, possibly to note the difference between this and other Sabbaths: for the weekly Sabbath is oft called the Sabbath of the Lord, because that was in a special manner appointed for the praising, honouring and serving of God and celebrating his glorious works, as also the other Sabbaths here mentioned were, whereas this was principally ordained for their need and for their good, even to seek and obtain the pardon of their sins. Or 2. Of all their Sabbaths, and consequently of this. The Jews are supposed to begin every day, and consequently their Sabbaths, at the evening, in remembrance of the creation, Gen. 1. 5. as Christians generally begin their days and Sabbaths with the morning in memory of Christ's Resurrection. . 33 And the LORD spoke unto Moses, saying, 34 Speak unto the children of Israel, saying, * Num. 29. 12. The fifteenth day of the seventh month shall be the feast of tabernacles q (i. e.) Of Tents or Booths or Arbours. This feast was appointed principally to remind them of that time when they had no other dwellings in the Wilderness, as it is expressed, ver. 43. and to stir them up to bless God aswell for the gracious conduct and protection than afforded them, as for their more commodio●… and secure habitations now given them; and secondarily to excite them to gratitude for all the fruits of the year newly ended, which were now completely brought in, as may be gathered from ●…. 39 & E●…od. 23. 16. Deut. 16. 13, 14. See ●…n ins●…nce of this f●…st, 〈◊〉. 8. 1●…. for seven days unto the LORD. 35 On the first day shall be an holy convocation: ye shall do no servile work therein. 36 Seven days ye shall offer an offering r A several offering each day, which is particularly described Numb. 29. 13, etc. made by fire unto the LORD; * joh. 7. 37. & 2 chron. 7. 9 on the eighth day s Which though it was not one of the days of this feast strictly taken, nor is it here affirmed to be so, but on the contrary is expressly said to consist of seven days, ver. 34, 39 nor did they dwell longer in Tabernacles, yet in a larger sense it belonged to this feast, and is called the great day of the feast, Io●…. 7. 37. And so indeed it was, as for other reasons, so because, by their removal from their Tabernacles into more fixed and comfortable habitations, it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their introduction into and settlement in the land of Canaan, which it was most fit and just they should acknowledge with such a solemn day of thanksgiving as this was. shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the LORD: it is a † Heb. day of restraint. solemn assembly t Heb. a day of conclusion, because it was the end of the feast, joh. 7: 37. or, of restraint, because they were restrained from servile work, and obliged to attendance upon God's worship; or, of detention, because they were yet detained before the Lord, and kept together for his service, and not suffered to return to their tents, till this was over. , and ye shall do no servile work therein. 37 These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt-offering, and a meat-offering, a sacrifice u (i. e.) Another sacrifice, to wit, for a sin-offering, as we shall find it, Numb. 29. 16, 19, 22, etc. called by the general name, a sacrifice, because it was designed for that which was the principal end of all sacrifices, to wit, for the expiation of sin. , and drink-offerings, every thing upon his day: 38 Beside the sabbaths x (i. e.) The offerings of the weekly sabbaths, by a Metonymy, as the day is sometimes put for the actions done in it, as Prov. 27. 1. 1 Cor. 3. 13. God will not have any sabbath sacrifice diminished because of the addition of others proper to any other feast. And it is here to be noted that though other festival days are sometimes called sabbaths, as here ver. 39 yet these are here called the sabbaths of the Lord, in way of contradistinction to other days of rest to show that this was more eminently such than other feast-days, which also sufficiently appears from the fourth Commandment. of the LORD and beside your gifts y Which, being here distinguished from free-will-offerings made to the Lord, may seem to note what they freely gave to the Priests over and above their first-fruits and tithes or other things which they were enjoined to give. , and beside all your vows, and beside all your free-will-offerings, which ye give unto the LORD. 39 Also z Or, rather surely, as this particle is oft used: For this is no addition of a new, but only a repetition of the former, injunction, with a more particular explication both of the manner and reason of the feast. , in the fifteenth day of the seventh month, when ye have gathered in the fruit a Not the corn, which was gathered long before, but of their trees, as vines, olives, and other fruit-trees: which completed the harvest, whence this is called the feast of in-gathering, Exod. 23. 16. of the land, ye shall keep a feast unto the LORD seven days. On the first day shall be a sabbath, and on the eighth day shall be a sabbath. 40 And ye shall take you on the first day the † Heb▪ fruit. boughs b Heb. the fruit, i. e. fruitbearing boughs or branches with the fruit on them, as the word fruit seems to be taken, 2 King. 19 30. Ezek. 19 12. of goodly trees c To wit, the olive, myrtle and pine, as they are mentioned Nehem. 8. 15, 16. which were most plentiful there, and which would best preserve their greenness or freshness. , branches of palm-trees, and the boughs of thick trees d Fit for shade and shelter. , and willows of the brook e Which might do well to mix with the other, and in some sort to bind them together. And as they made their booths of these materials, as is apparent from Nehem. 8. so it seems they did also carry some of these boughs in their hands, as is affirmed by jewish and other ancient writers. , and ye shall rejoice f Which joy they testified by feasting, thanksgiving, etc. before the LORD your God seven days. 41 And ye shall keep it a feast unto the LORD seven days in the year, it shall be a statute for ever in your generations, ye shall celebrate it in the seventh month. 42 Ye shall dwell in booths g Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses Nehem. 8. 16. which were made flat, and therefore were proper and fit for that use. seven days: all that are Israelites born shall dwell in booths; 43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. 44 And Moses declared unto the children of Israel the feasts of the LORD. CHAP. XXIV. 1 AND the LORD spoke unto Moses, saying, 2 Command the children of Israel, that they bring a At their common charge, because it was for their common good and service. This command was given before, Exod. 27. 20. unto thee pure oil-olive, beaten, for the lights, † Heb. to 〈◊〉 to ascend. to cause the lamps to burn continually. 3 Without the vail of the testimony b (i. e.) Which was before the Ark of the Testimony. , in the tabernacle of the congregation shall Aaron c Either by himself, or by his sons, Exod. 25. 37. order it from the evening unto the morning, before the LORD continually: it shall be a statute for ever in your generations. 4 He shall order the lamps upon * Exod. 31▪ the pure d So called, partly because it was made of pure gold, partly because it was to be oft dressed and always kept clean. candlestick before the LORD continually. 5 And thou e By the Priests or Levites, whose work it was to prepare them, 1 Chron. 9 32. shalt take fine flour, and bake twelve * Exod. 〈◊〉▪ cakes f Representing the twelve tribes. thereof: two tenth-deals g (i. e.) Two Omers. See Levit. 23. 13. shall be in one cake. 6 And thou shalt set them in two rows h Not one above another, but one besides another, as the frankincense put upon each ver. 7. shows. , six on a row, upon the pure table i So called because it was covered with pure Gold, Exod. 25. 24. and because it was always to be kept very pure and clean by the care of the Priests. before the LORD. 7 And thou shalt put pure frankincense k Unmixed and uncorrupted, or of the best sort. upon each row, that it may be on the bread l Or, to the bread, or for the bread, to wit, to be burnt before the Lord instead of the bread which could not conveniently be offered to God in that manner. And this was done every time that the bread was changed. for a memorial m For that part which properly belonged to God, whereas the rest belonged to the Priests. See on Levit. 2. 2. , even an offering made by fire unto the LORD. 8 Every sabbath he shall set it in order before the LORD n When it was called the shewbread, Heb. the bread of faces or of presence, i. e. the bread which was put upon the Table in the Lord's presence. continually, being taken o Such supplements are not unusual. Thus in the floor, 1 King. 22. 10. is put for sitting in the floor, 2 Chron. 18. 9 and burdens, 2 Chron. 2. 18. for carrying burdens, 1 King. 5. 15. And these cakes are said to be received from or offered by the children of Israel, because they were bought with the money which they contributed, as may be seen Nehem. 10. 32, 33. as judas is said to purchase the field, Act. 1. 18. which was purchased by his money, Ma●…. 27. 7. from the children of Israel by an everlasting covenant p By virtue of that compact made between me and them, by which they are obliged to keep this amongst other commands, and, they so doing, I am obliged to be their God and to bless them. And this may be here called an everlasting covenant, not only because it was to endure as long as the jewish religion and policy stood, but also because this was to stand there everlastingly, or continually as is here said, and therefore the new cake; were first brought before the old were taken away. 9 And * Exod. 29. 33. chap. 8. 31. 1 Sam. 21. 6. Mat. 12. 4. it q (i. e.) The old bread now to be taken away. shall be Aaron's and his sons, and they shall eat it in the holy place: for it is most holy unto him, of the offerings r Or, as one or being one of the offerings, etc. in regard of the incense which was offered by fire, and that for or in stead of the bread, as was said on ver. 7. and therefore the bread was reputed as if it had been so offered. of the LORD made by fire, by a perpetual statute. 10 And the son of an Israelitish woman, whose father was an Egyptian s This circumstance seems noted, partly to show the danger of marriages with persons of wicked principles or practices, wherein the children, as one wittily and truly observes, like the conclusion, do commonly follow the worse part, and are more easily taught by word or example to do ten things agreeable to their corrupt natures, than one thing contrary to it; and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to show that God would not have this sin to go unpunished amongst his people, whatsoever he was that committed it. , went out t To wit, out of Egypt, being one of that mixed multitude, which came out with the Israelites, Exod. 12. 38. It is probable, this was done when the Israelites were near Sinai. among the children of Israel: and this son of the Israelitish woman, and a man of Israel strove together u This is added to show, that provocation to sin is no justification of sin. in the camp. 11 And the Israelitish woman's son † Or, named. Numb. 1. 17 blasphemed the Name of the LORD x The words of the Lord, or of jehovah, are here conveniently supplied out of v. 16. where they are expressed, but here they are omitted for the aggravation of his crime, he blasphemed the name so called by way of eminency, that name which is above every name, that name which a man should in some sort tremble to mention, which is not to be named without cause and without reverence. For which reason the godly jews did many times rather understand than express the name of God, as Mark 14. 62. the right hand of power, for of the power of God, as it is Luk. 22. 69▪ and the blessed for the blessed God, Mat. 26. 63. Mark 14. 61. , and cursed y Not the Israelite only, but his God also, as appears from ver. 15, 16. , and they z Either the people who heard him, or the inferior Magistrate, to whom he was first brought. brought him unto Moses a According to the order settled by Iethroes advice, Exod. 18. 26. , (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan.) 12 And they * Numb. 15. 34. put him in ward, † Heb. to ex●…und unto them according to the ●…uth of the LORD. that the mind of the LORD might be showed them b For God had only said in general, that he would not hold such guiltless, i. e. he would punish them, but had not declared how he would have them punished by men. . 13 And the LORD spoke unto Moses, saying, 14 Bring forth him that hath cursed, without the camp, and let all that heard him, * Deut. 13. 9 ●…nd 17. 7. lay their hands upon his head c Whereby they gave public testimony that they heard this person speak such words, and did in their own and in all the people's names desire and demand justice to be executed upon him, that by this sacrifice God might be appeased and his judgements turned away from the people, upon whom they would certainly fall if he were unpunished. , and let all the congregation stone him d The same punishment which was before appointed for those who cursed their parents, whereas it deserved a far more grievous death. Thus God in this life mixeth mercy with judgement and punisheth men less than their iniquities deserve. . 15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth e (i. e.) Speaketh of him reproachfully and with contempt. They therefore are greatly mistaken that understand this of the heathen Gods, whom their worshippers are forbidden to reproach or curse. But Moses is not here giving laws to Heathens, but to the Israelites, nor would he concern himself so much to vindicate the honour of Idols, nor doth this agree either with the design of the holy Scriptures, which is to beget a contempt and detestation of all Idols and Idolatry; or with the practice of the holy Prophets, who used oft to vilify them. See 1 ●…ing. 18. 27. jer. 10. 11. his God, shall bear his sin f (i. e.) The punishment of it▪ shall not go unpunished. Some say he was to be beaten with stripes: other say, with death, which is described ver. 16. 16 And † Or. ●…e that 〈◊〉. he that blasphemeth the Name of the LORD g This some make a distinct sin from 〈◊〉 his God mentioned ver. 15. but the difference they make seems arbitrary and without evidence from reason or the use of the words. And therefore this may be a repetition of the same sin in other words, which is common. And as this law is laid down in more general terms ver. 15. so both the sin and the punishment are more particularly expressed ver. 16. Or the first part of ver. 16. may be an application of the former rule to the present case. And as for him that blasphemeth, etc. or, is blaspheming, etc. in the present tense, which is fitly used concerning words just now uttered and scarce yet out of their ears, he shall, etc. And so the following words, as well the stranger, etc. may be a repetition and amplificatio●… of the former law. , he shall surely be put to death, and all the congregation h To show their zeal for God, and to beget in them the greater dread and abhorrency of blasphemy. shall certainly stone him: as well the stranger, as he that is born in the land, when he † Or, 〈◊〉. blasphemeth the name of the LORD, shall be put to death. 17 * Exod. 21. 12. Num. 35. 31. Deut. 10. 21. And he that † Heb. 〈◊〉 〈◊〉 of a 〈◊〉. killeth any man i This law is repeated here, either to justify this sentence of putting blasphemers to death, from the same severity executed for a less crime: or, to prevent the mischievous effects of men's striving or contending together, which as here it caused blasphemy, so it might in others lead to murder. , shall surely be put to death. 18 And he that killeth a beast, shall make it good, † Heb. s●…l for s●…l. beast for beast. 19 And if a man cause a blemish in his neighbour; as * Exod. 21. 24. Deut. 19 21. Mat. 5. 38. he hath done, so shall it be done unto him. 20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. 21 * Exod. 21. 33, 34. And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. 22 Ye shall have * Exod. 12. 49. one manner of law k To wit, in matters of common right, but not as to Church privileges. , as well for the stranger, as for one of your own country: for I am the LORD your God. 23 And Moses spoke unto the children of Israel, that they should bring forth him that had cursed, out of the camp, and stone him with stones: and the children of Israel did as the LORD commanded Moses. CHAP. XXV. 1 AND the LORD spoke unto Moses in mount Sinai a (i. e.) Near mount Sinai. So the Hebrew particle beth is sometimes used, as Gen. 37. 13. jos. 5. 13. judg. 8. 5. 2 Chron. 33. 20. compared with 2 King. 21. 18. So there is no need to disturb the order of the I●…story in this place. , saying, 2 Speak unto the children of Israel, and say unto them, When ye come into the land b So as to be settled in it, for the time of the wars was not to be accounted, nor the time before Ioshua's distribution of the land among them, jos. 14. 7, 10. which I give you, then shall the land † Heb. rest. keep * Exod. 23. 11. See ch. 26. 34. a sabbath c (i. e.) Enjoy rest and freedom from ploughing, tilling, etc. unto the LORD d (i. e.) In obedience and unto the honour of God. This was instituted partly for the assertion of God's sovereign right to the land, in which the Israelites were but tenants at Gods will, partly for the trial and exercise of their obedience, partly for the demonstration of his providence aswell in the general towards men, as more especially towards his own people, of which see below ver. 20, 21, 22. partly to wean them from inordinate love and pursuit of or trust to worldly advantages and to inure them to depend upon God alone and upon God's blessing for their subsistence, partly to put them in mind of that blessed and eternal rest provided for all good men wherein they should be perfectly freed from all worldly labours and troubles and wholly devoted to the service and enjoyment of God. See on Exod. 23. 11. and lastly, that by their own straits in that year they might learn more compassion to the poor who were under the same straits every year. 3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof. 4 But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. 5 * ●… King. 19 29. That which groweth of its own accord e From the grains that fell out of the ears the last reaping time. of thy harvest thou shalt not reap f (i. e.) As thy own peculiarly, but only so as others may reap it with thee, for present food. , neither gather the grapes † Heb. of thy separation. of thy vine undressed g Heb. the grapes of thy separation, i. e. The Grapes which thou hast separated or set apart to the honour of God and to the ends and uses appointed by God or, the grapes of that year, which are in this like the Nazarites hair, not cut off by thee, but suffered to grow to the use of the poor. : for it is a year of rest unto the land▪ 6 And the sabbath h (i. e.) The growth of the Sabbath, or that fruit which groweth in the Sabbatical year. See on Levit▪ 23. 38. where the word, Sabbath, is taken in the like sense. of the land shall be meat for you, for thee, and for thy servant i For all promiscuously, to take food from thence as they need it. , and for thy maid and for thy hired servant, and for the stranger that sojourneth with thee. 7 And for thy cattle, and for the beast, that are in thy land, shall all the increase thereof be meat. 8 And thou shalt number seven † Or, weeks. sabbaths of years unto thee, seven times seven years, and the space of the seven sabbaths of years shall be unto thee forty and nine years. 9 Then shalt thou cause the trumpet † Heb. loud of sound. of the jubilee k Which signified the true liberty from our spiritual debts and slaveries to be purchased by Christ and to be published to the World by the sound of the Gospel. to sound on the tenth day of the seventh month l Which was the first month of the year for civil and worldly affairs, which were mainly concerned in the Jubilee. And therefore it began in that month, and, as it seems, upon this very tenth day, when the trumpet sounded, as other feasts generally began when the trumpet sounded. , * chap. 23. 27. in the day of atonement m A very fit time, that when they fasted and prayed for God's mercy to them in the pardon of their sins, than they might exercise their Charity and kindness to men in forgiving their debts, which is the true fast, as is noted, Isa. 58. 6. and to teach us, that the foundation of all solid comfort and joy must be laid in bitter Repentance and atonement for our sins through Christ. shall ye make the trumpet sound throughout all your land. 10 And ye shall hollow the fiftieth year n By which it seems most probable, that the year of Jubilee was not the forty and ninth year, as some learned men think, but precisely the fiftieth year. Which may appear, 1. Because the Jews account it so, which is confessed by the adversaries of this opinion, who say, that the jews err in the computation of the jubilee, as they do in Christ, the great end and antitype of the jubilee. But it is not probable that the Jews should universally err in a matter of constant practice among themselves, especially when there was nothing of interest or prejudice in the case, as there was in reference to Christ. 2. Because it is expressly called the fiftieth year here, and ver. 11. that fiftieth year, which was not true, if it was but the nine and fortieth year. It is said, it is called so popularly, and it was so, if you take in the foregoing Jubilee. But it must be remembered, that there was not yet any foregoing Jubilee, but the very first of the kind is expressly called the fiftieth year, which in truth it was not, if the Jubilee was ended ere the fiftieth year began. 3. From the common course of computation. The old weekly Sabbath is called the seventh day, because it truly was so being next after the six days of the week and distinct from them all: and the year of release is called the seventh year, ver. 4. as immediately following the six years, ver. 3. and distinct from them all. And therefore in like manner the Jubilee must needs be called the fiftieth year, because it comes next after seven times seven or forty nine years, ver. 8. and is distinct from them all. From ver. 11, 12. where it is said, ye shall not sow, nor reap, etc. For it is the jubilee, etc. which looks like a vain and useless repetition, if this year were but one of the seven years, for this very command was given concerning every seventh year, ver. 4. but if this year of Jubilee was, as indeed it was, a year distinct from and coming after the seven sevens of years, than this repetition and application of that command to it was highly necessary, because otherwise it might seem hard and unreasonable that they should forbear sowing and reaping two years together, which hereby they are commanded to do. Two things are objected against this 1. That the Jubilee was only a revolution of forty nine years. But that seems a great mistake, for it is most expressly distinguished from them all, and by way of distinction called the fiftieth year, therefore surely none of the forty nine. 2. The difficulty propounded v. 20. concerns only the 7th. year, whereas it had been a greater difficulty, if it had been extended to the Jubilee, and the Jubilee had been another vacant year coming next after the seventh year. But though the difficulty was greater for the Jubilee, yet it was more frequent for the seventh year: and the resolution of the one made the way plain for the satisfaction of the other. For as God promised so to bless every sixth year, that it should bring forth fruit for three years, ver. 21. so when the case was extraordinary, as in the Jubilee, it was but reasonable to expect an extraordinary blessing from God upon that sixth year which went next before the last of the seventh years or the forty ninth year that it should then bring forth fruit for four years. , and proclaim liberty throughout all the land, unto all the inhabitants thereof o Understand such as were Israelites; principally to all servants, even to such as would not and did not go out at the seventh year, and to the poor, who now were acquitted from all their debts, and restored to their possessions. : it shall be a jubilee p So called either from the Hebrew word jobel which signifies first a ram, and then a rams horn, by the sound whereof it was proclaimed; or from jubal, the inventour of Musical instruments, Gen. 4. 21. because it was celebrated with Music and all expressions of joy. unto you, and ye shall return every man unto his possession q Which had been sold or otherwise alienated from him. This Law was not at all unjust because all buyers and sellers had an eye to this condition in their bargains, but it was necessary and expedient in many regards, as 1. To mind them that God alone was the Lord and owner and proprietor both of them and of their lands, and they only his Tenants and Farmers, a point which they were very apt to forget: 2. That hereby Inheritances, Families, and Tribes, might be kept entire and clear until the coming of the Messiah, who was to be known as by other things, so by the Tribe and Family out of which he was to come. And this accordingly was done by the singular providence of God until the Lord Jesus did come. Since which time those characters are miserably confounded: Which is no small argument that the Messiah is come. 3. To set bounds both to the insatiable avarice of some, and the foolish prodigality of others, that the former might not wholly and finally swallow up the inheritances of their brethren, and the latter might not be able to undo themselves and their posterity for ever, which was a singular privilege of this Law and People. , and ye shall return every man unto his family r From whom he was gone being sold to some other Family either by himself or by his Father. . 11 A jubilee shall that fiftieth year be unto you: ye shall not sow s Though it come immediately after a seventh year, wherein also this was forbidden to you. , neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. 12 For it is the jubilee, it shall be holy unto you t So it was, because it was sequestered in great part from worldly employments and dedicated to God, and to the exercise of holy joy and thankfulness; and because it was a type of that holy and happy Jubilee which they were to expect and enjoy by and under the Messiah. , ye shall eat the increase thereof u Such things as it produced of itself: For the year before nothing was sowed. out of the field x Whence they in common with others might take it as they needed it; but must not put it into barns. See ver. 5. and Exod. 23. 11. . 13 In the year of this jubilee ye shall return every man unto his possession. 14 And if thou sell aught unto thy neighbour, or buyest aught of thy neighbour's hand, ye shall not oppress one another y Neither the seller by requiring more, nor the buyer by taking the advantage from his brother's necessities to give him less than the worth of it. . 15 According to the number of years after the jubilee, thou shalt buy of thy neighbour, and according unto the number of years of the fruits z Or, Of years of fruits, or, of fruitful years; for there were some unfruitful years, to wit, such wherein they were not allowed to sow or reap, etc. he shall sell unto thee. 16 According to the multitude of years thou shalt increase the price thereof: and according to the fewness of years, thou shalt diminish the price of it: For according to the number of the years of the fruits a Or, For the number of the fruits. The meaning is, he selleth not the land, but only the fruits thereof, and that for a certain time. doth he sell unto thee. 17 Ye shall not therefore oppress one another, but thou shalt fear thy God: for I am the LORD your God. 18 Wherefore ye shall do my statutes, and keep my judgements, and do them, and ye shall dwell in the land in safety. 19 And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. 20 And if ye shall say, What shall we eat b A like objection. See Exod. 34. 23, 24. the seventh year? behold, we shall not sow, nor gather in our increase. 21 Then I will command † (i. e.) Give. Commanding is oft used in Scripture either for the performance of promised blessings, as Deut. 28. 8. Psal. 111. 9 and 133. 3. or for the execution of threatened judgements, as Isa. 5. 6. Amos. 9 4. both being acts of Gods providential will as the command is of his legislative will. my blessing upon you in the sixth year, and it shall bring forth fruit for three years c Not completely, but in great part, to wit, for that part of the sixth year which was between the beginning of harvest and the beginning of the seventh year, for the whole seventh year, and for that part of the eighth year which was before the harvest, which reached almost until the beginning of the ninth year. And by this expression we may understand the meaning of that eminent passage of Christ's being three days and three nights in the grave, to wit, one whole day and part of two days: Of which more, if God please, in its proper place. This is added to show the equity of this command. As God would hereby try their Faith and exercise Obedience, so he gave them an eminent proof of his own exact providence and tender care over them in making provisions suitable to their necessities. Albeit it be also probable, that divers of them, especially such as were more solicitous or distrustful of God's providence, did lay up something of the fruits of former years against this time. . 22 And ye shall sow the eighth year, and eat yet of old fruit d Of the sixth year principally, if not solely. until the ninth year: until her fruits e (i. e.) The fruits of the eighth year. come in, ye shall eat of the old store. 23 The land shall not be sold ‖ Or, to be quite cut off. † Heb. for cutting off. for ever f Or, absolutely and properly, so as to become the propriety of the buyer: Or to the extermination or utter cutting off, to wit, of the seller from all hopes and possibility of Redemption. : for the land is mine g Procured for you by my power, given to you by my mere grace and bounty, and the right of propriety reserved by me and to be disposed of by you only to such persons and in such manner as I shall have ordained. for ye are * Psal. 119. 19 1 Pet. 2. 11. strangers and sojourners with me h (i. e.) In my land or houses thus he is said to sojourn with another that dwells in his house. Thus the poor decayed Israelites and the strangers are said to live with them i e. with the other Israelites, to wit, in the land or houses, here ver. 35, 36, 40, 45. Or, before me, in my sight, or in my account. Howsoever in your own or other men's opinions you pass for Lords and Proprietors, yet in truth, according to which my judgement always is, you are but strangers, and sojourners not to possess the land for ever but only for a season, and to leave it to such as I have appointed for it. . 24 And in all the land of your possession, ye shall grant a redemption i (i. e.) A right of redemption in the time and manner following. for the land. 25 If thy brother be waxen poor, and hath sold away some of his possession k To wit, in the fields, but not in cities, ver. 29. , and if any of his kin come to redeem it l Or, If the redeemer come being near akin to him, to whom the right of Redemption belonged, Ruth 3. 2, 9, 12. jer. 32. 7. who in this act was an eminent Type of Christ, who was made near akin to us by taking our flesh that he might perform the work of Redemption for us. , then shall he redeem that which his brother sold. 26 And if the man have none to redeem it, † Heb. his 〈◊〉 hath attained and found sufficiency. and himself be able to redeem it: 27 Then let him count the years of the sale thereof m (i. e.) From the time of the sale to the Jubilee. See above ver. 15, 16. , and restore the overplus n (i. e.) A convenient price for the years from this Redemption to the Jubilee. unto the man to whom he sold it, that he may return unto his possession. 28 But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it, until the year of jubilee: and in the jubilee it shall go out, and he shall return▪ unto his possession. o (i. e.) Out of the buyers hand, without any Redemption money. 29 And if a man sell a dwelling house in a walled city, than he may redeem it within a whole year after it is sold, within † Heb. days. 1 Sam. 1. 3 and 27. 7. a full year may he redeem it. 30 And if it be not redeemed within the space of a full year, than the house that is in the walled city shall be established for ever to him that bought it, throughout his generations: it shall not go out in the jubilee p The reason is from the great difference between such houses and lands. The reasons before alleged for lands do not hold in such Houses, there was no danger of confusion in Tribes or Families by the alienation of Houses. The seller also had a greater propriety in Houses than in Lands, as not coming to him by God's mere gift, but being commonly built by the owner's cost and diligence, and therefore had a fuller power to dispose of them. Besides, God would hereby encourage persons to buy and possess Houses in such places which frequency and fullness of Inhabitants in Cities was a great strength, honour and advantage to the whole Land. . 31 But the houses of the villages q Because they belonged to and were necessary or very convenient for the management of the lands. which have no wall round about them, shall be counted as the fields of the country: † Heb. 〈◊〉 belongeth unto it. they may be redeemed, and they shall go out in the jubilee. 32 Notwithstanding the cities of the Levites, and the houses of the cities of their possession may the Levites redeem at any time. 33 And if ‖ Or, one of the Levites redeem them. a man purchase of the Levites, than the house that was sold, and the city of his possession shall go out r Or thus, But he that shall redeem it shall be or must be of the Levites, i. e. No person of another Tribe, though by Marriage near akin to the selling Levite, shall redeem it, but Levites only, and any of them shall have the same power to redeem it, which in other Tribes only the nearest kindred have: and, in case none of them redeem it, yet the house that was sold, and the City of his possession, i. e. his share or interest in the City of his possession, shall go out and return to the Levites without any redemption. in the year of jubilee: for the houses of the cities of the Levites are their possession among the children of Israel. 34 But the field of the suburbs of their cities s Of which see on Numb. 35. 5. may not be sold t Not sold at all, partly, because it was of absolute necessity for them for the keeping of their Cattle, and partly because these were no enclosures, but common fields, in which all the Levites that lived in such a City had an interest, and therefore no particular Levite could dispose of his part in it. Some conceive, that this Law was altered in ensuing ages, which they gather from jer. 32. 7, 8. etc. and Act. ●…. 36, 37. But those examples do not prove it. That sale of jeremiahs' was made by a particular dispensation and command of God, and that in a time when the Levites, as well as the people, were to be destroyed or dispersed and carried into captivity, and therefore could receive no considerable injury by it: and besides this sale was only made formally and for signification, as it is explained, ver. 14, 15. And for the land sold by Barnabas a Levite Act. 4. as it was at a time when the Jewish Church was dissolved, and their state upon the brinks of utter ruin, so it is not evident that it was such Suburb land, which would have yielded but a small price, but it might be other land, either such as he might have in right of his wife, or such as he might have purchased. For though the Levites in general had no other share of land beside this, allotted them by God, yet it is conceived that particular Levites might purchase lands to themselves. , for it is their perpetual possession. 35 And if thy brother be waxen poor, and † Heb. 〈◊〉 〈◊〉 〈◊〉. fallen in decay u Heb. his hand 〈◊〉 or faileth or is decayed, so that he hath not power to get or keep wealth, as the phrase is, Deut. 8. 18. as on the contrary, when a man is able, his hand is said to attain and find sufficiency, as here above, ver. 26. with thee, than thou shalt † Heb. 〈◊〉▪ relieve him x Heb. strengthen him, comfort his Heart, and strengthen his Hand. , yea though he be a stranger, or a sojourner y Understand it of Proselytes only, for of other strangers they were permitted to take usury, Deut. 23. 20. , that he may live with thee. 36 * Exod. 22. 25. Deut. 23. 19 Prov. 28. 8. Ezek. 18. 8. and 22. 12. Take thou no usury of him z (i. e.) Of thy brother, whether he be Israelite, or Proselyte. , or increase a This some conceive relates to the fruits of the earth, food, etc. as 〈◊〉 doth to money. But here may rather seem to be two words expressing the same thing, to meet with the subtle evasions of crafty and covetous men who make gain of their poor brethren (for of such only he speaks here, as is evident from ver. 36.) by the lending of money or other things, and that they may quiet their consciences, and palliate their sin they disguise it under other names, and to show that all kinds of usury are in this case forbidden, whether of money, or of victuals, or of anything that is commonly lent by one man to another upon usury, or upon condition of receiving the thing lent with advantage and overplus, as it is said Deut. 23. 19 , but * Nehem. 5. 9 fear thy God, that thy brother may live with thee. 37 Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. 38 I am the LORD your God which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God. 39 And * Exod. 21. 2. Deut. 15. 12. Jer. 34. 14. if thy brother that dwelleth by thee be waxen poor, and be sold unto thee, thou shalt not † Heb. 〈◊〉 〈◊〉 〈◊〉 of him with the service, etc. compel him to serve as a bond-servant b Neither for the time for ever, nor for the manner, with the hardest and vilest kinds of service rigorously and severely exacted from him. . 40 But as an hired servant, and as a sojourner he shall be with thee, and shall serve thee unto the year of jubilee. 41 And then shall he departed from thee c Thou shalt not suffer him or his to abide longer in thy service, as thou mightest do in the year of release, Exod. 21. 2, 6. , both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. 42 For they are my servants d They, no less than you are members of my Church and People, such as I have chosen out of all the world to serve me here, and to enjoy me hereafter, and therefore are not to be oppressed or abused, neither are you absolute Lords over them to deal with them as you please. , which I brought forth out of the land of Egypt: they shall not be sold † Heb. with the sale of a bondman. as bondmen. 43 * Eph. 6. 9 Col. 4. 1. Thou shalt not rule over him with rigour, but shalt fear thy God e Though thou dost not fear them who are in thy power and unable to right themselves, yet fear that God who hath commanded thee to use them kindly, and who can and will avenge their cause, if thou dost oppress them. . 44 Both thy bondmen, and thy bond-maids which thou shalt have shall be of the heathen that are round about you: of them shall ye buy bondmen and bond-maids. 45 Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land; and they shall be your possession. 46 And ye shall take them as an inheritance for your children after you, to inherit them for a possession; † Heb. 〈◊〉 〈◊〉 your 〈◊〉 of 〈◊〉. they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour. 47 And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock f Heb. root, i. e. one of the root or stock. So the word ro●…t is elsewhere used for the branch or progeny growing from it, as Numb. 13. 28. 2 Chron. 22. 10. He seems to note one of a foreign race and country transplanted into the land of Israel, and there having taken root amongst the people of God, yet even such an one though he hath some privilege by it, yet he shall not have power to keep an Hebrew servant from the benefit of Redemption. , of the stranger's family: 48 After that he is sold, he may be redeemed again, one of his brethren may redeem him. 49 Either his uncle, or his uncle's son may redeem him, or any that is nigh of kin unto him of his family, may redeem him: or, if he be able, he may redeem himself. 50 And he shall reckon with him that bought him, from the year that he was sold to him, unto the year of jubilee, and the price of his sale shall be according unto the number of years, according to the time of an hired servant g Allowance shall be made for the time wherein he hath served proportionable to that which is given to an hired servant for so long service, because his condition is in this like theirs, that it is not properly his person, but his work and labour that was sold. shall it be with him. 51 If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for. 52 And if there remain but few years unto the year of jubilee, than he shall count with him, and according unto his years shall he give him again the price of his redemption. 53 And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight h Thou shalt not suffer this to be done, but whether thou art a Magistrate, or a private person, thou shalt take care according to thy capacity to get it remedied. . 54 And if he be not redeemed ‖ Or, by 〈◊〉 means. in these years, than he shall go out in the year of jubilee, both he and his children with him. 55 For unto me the children of Israel are servants, they are my servants, whom I brought forth out of the land of Egypt: I am the LORD your God. CHAP. XXVI. 1 YE shall make you * Exod. 20. 4. Deut. 5. 8. and 16. 12. and 27. 15. Psal. 77. 7. no idols, nor graven image, neither rear you up a ‖ Or, pillar. standing image a Or, pillar, to wit, to worship it, or bow down to it, as it follows. Otherwise this was not simply prohibited being practised by holy men both before and after this Law. Compare Exod. 23. 24. Deut. 16. 22. So Exod. 20. 4. They are forbidden to make images, not simply or for any use, but for worship. , neither shall ye set up any ‖ Or fig●… stone. † Heb. 〈◊〉 〈◊〉 of picture. image of stone in your land, to bow down unto it: for I am the LORD your God. 2 * chap. 19 3●…. Ye shall keep my sabbaths, and reverence my sanctuary b By purging and preserving it from all uncleanness, by approaching to it and managing all the services of it with reverence and in such manner only as God hath appointed. : I am the LORD. 3 * Deut. 23. 1▪ If ye walk in my statutes, and keep my commandments, and do them; 4 Then I will give you rain c Therefore God placed them not in a land where there were such rivers as Nilus, to water it and make it fruitful, but in a land which depended wholly upon the rain of heaven, the key whereof God kept in his own hand, that so he might the more effectually oblige them to obedience, in which their happiness consisted. in due season, and the land shall yield her increase, and the t●…es of the field shall yield their fruit. 5 And * Amos. 9 13. your threshing shall reach unto the vintage d (i. e.) You shall have so plentiful an harvest, that you shall not be able to thresh out your corn in a little time, but that work will last till the vintage. , and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and * Job 11. 18. dwell in your land safely. 6 And I will give peace in the land, and * Job. 11. 19 Isa. 35. 9 Ezek. 34. 25. ye shall lie down and none shall make you afraid: and I will † Heb. cause to 〈◊〉. rid evil beasts out of the land, neither shall the sword e (i. e.) War, as the sword is oft taken, as Numb. 14. 3. 2 Sam. 12. 10. Otherwise there is the sword of justice. go through your land f (i. e.) It shall not enter into it nor have passage through it, much less shall your land be made the seat of war. . 7 And ye shall chase your enemies, and they shall fall before you by the sword. 8 And * Deut. 32. 30. Josh. 23. 10. five g (i. e.) A small number, a certain number for an uncertain. of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. 9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. h (i. e.) Actually perform all that I have promised you in my covenant made with you. 10 And ye shall eat old store, and bring forth i Or, cast out, throw them away as having no occasion to spend them, or give them to the poor, or even to your cattle, that you may make way for the new corn, which also is so plentiful, that of itself it will fill up your ●…arns. the old, because of the new. 11 * Ezek. 37. 26. And I will set k As I have placed it, so I will continue it among you, and not remove it from you, as once I did upon your miscarriage, Exod. 33. 7. my tabernacle amongst you: and my soul shall not abhor you. 12 * 2 Cor. 6. 16. And I will walk among you l As I have hitherto done both by my pillar of cloud and fire and by my Tabernacle, which have walked or gone along with you in all your journeys, and stayed among you in all your stations, to protect, conduct, instruct and comfort you. , and will be your God, and ye shall be my people m I will own you for that peculiar people which I have singled out of the mass of mankind to bless you here and to save you hereafter. . 13 I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen, and I have broken the bands of your yoke, and made you go upright n With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence and glory. See Exod. 14. 8. Numb. 33. 3. . 14 * Deut. 28. 15. Mal. 2. 2. But if ye will not hearken unto me, and will not do all these commandments. 15 And if ye shall despise my statutes, or if your soul abhor my judgements, so that ye will not do all my commandments, but that ye break my covenant o (i. e.) Break your part or conditions of that covenant made between me and you, and thereby discharge me from the blessings promised on my part. . 16 I also will do this unto you, I will even appoint † Heb. upon you. over you p I will give them power over you that you shall not be able to avoid or resist them. terror, consumption, and the burning ague, that shall consume the eyes q By the decay of spirits and affluence of ill humours. ▪ and cause sorrow of heart: and * ●…ob 31. 8. Jer. ●…. 1●…. and 12. 1●…. ye shall sow your seed in vain, for your enemies shall eat it. 17 And * chap. 17. 1●…. I will set my face against you, and ye shall be slain before your enemies: they that hate you, shall reign over you, and * Psal. ●…3. ●…. Prov. 28. 1. ye shall flee when none pursueth you. 18 And if ye will not yet for all this hearken unto me, than I will punish you seven times more for your sins: 19 And I will break the pride of your power q (i. e.) Your strength of which you are proud, your numerous and united forces, your kingdom, yea your Ark and Sanctuary. , and I will make your heaven as iron, and your earth as brass r The heavens shall yield you no rain, nor the earth fruits. : 20 And your strength s Spent in ploughing and sowing and tilling the ground. shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. 21 And if ye walk ‖ Or, ●…t all advent●…s with 〈◊〉▪ and so v. 24. contrary unto me t Or, carelessly or heedlessly with me or before me, i. e. so as to be careless and unconcerned whether you please me or offend me. This is opposed to exact and circumspect walking with God, as Abraham did, Gen. 17. 1. and all are to do, Eph●…. 5. 15. , and will not hearken unto me, I will bring seven times more plagues upon you, according to your sins. 22 * Deut. 32. 24. Ezek. 5. 17. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number, and * Judg. 5. 6. 2 Chro. 15. 5. Isa. 33. 8. Lam. 1. 4. your high ways shall be desolate u By reason of the fewness of Travellers and people and the terror of wild beasts growing more numerous thereby. . 23 And if ye will not be reform by these things, but will walk contrary unto me: 24 * 2 Sam. 22. 27. Psal. 18. 26. Than will I also walk contrary unto you x Or, carelessly with you or towards you, i. e. I will put you out of my care and protection. , and will punish you yet seven times for your sins. 25 And I will bring a sword upon you, that shall avenge the quarrel of my covenant y (i. e.) My quarrel with you for your breach of your saith and covenant made with me. : and when ye are gathered together within your cities, I will send the pestilence among you, and ye shall be delivered into the hand of the enemy z Because those few that shall be left of the pestilence will be unable to defend you in your cities or strong-holds. . 26 * Isa. 3. 1. Ezek. 5. 16. and 14. 13. And when I have broken the staff of your bread a Either 1. by taking away that power and virtue of nourishing which I have put into bread or food, which when I withdraw, it will be unable to nourish. Or rather 2. by sending a famine or scarcity of bread, which is the staff and support of man's present life, Psal. 104. 15. for so this phrase is commonly used and elsewhere explained, as Psal. 105. 16. Ezek. 4. 16. and so the following words expound it here. , ten women b (i. e.) Ten or many families, for the women took care for the bread and food of all the family. shall bake your bread in one oven, and they shall deliver you your bread again by weight c This is a sign and consequence both of a famine, and of the baking of the bread of several families together in one oven, wherein each family took care to weigh their bread and to receive the same proportion which they put in. Compare Ezek. 4. 1●…. : and * Micah 6. 14. H●…g. 1. 6. ye shall eat, and not be satisfied. 27 And if ye will not for all this hearken unto me, but walk contrary unto me: 28 Then I will walk contrary unto you also in fury d Or, in fury of rashness or carelessness with you or among you, like a raging lion breaking into a multitude of people and destroying all he meets with promiscuously or without any distinction, both righteous and wicked together, as is threatened, Ezek. 21. 3. Or, in fury of contrariety or meeting with you or against you, like a man that meets his enemy in the fury of battle. , and I, even I will chastise you seven times for your sins. 29 * Deut. 28. 53. Ezek. 5. 10. And ye shall eat the flesh of your sons e Through extreme hunger. See Lam. 4. 10. , and the flesh of your daughters shall ye eat. 30 And I will destroy your high places f In which you will sacrifice after the manner of the Heathens. See Levit. 19 26. Numb. 33. 52. , and * 2 Chro. 34. 7. Ezek. 6. 4, 5, 13. cut down your images g Or, Your images of the Sun, made for the honour and worshipping of the sun, and having some resemblance to it. See 2 Chron. 34. 7. Under this one kind of Idolatry famous and frequent in those times and places he contains all the rest. , and cast your carcases upon the carcases of your idols h So he calls them, either to signify that their Idols how specious soever or glorious in their eyes were in truth but lifeless and contemptible carcases, having eyes but see not, etc. Psal. 115. 5. or to show that their Idols should be so far from helping them that they should be thrown down and broken with them and both should lie together in a forlorn and loathsome state. , and my soul shall abhor you. 31 And I will make your cities waste, and * Lam. 1. 10. Ezek. 9 6. and 21. 7. bring your sanctuaries i Either 1. God's Sanctuary, called Sanctuaries here, as also Psal. 73. 17. and 74. 7. jer. 51. 51. Ezek. 28. 18. because there were divers appartiments in it, each of which was a Sanctuary or, which is all one, an holy place, as they are severally called. And your emphatically, not mine, for I disown and abhor it and all the services you do in it, because you have defiled it. Or 2. The Temples built by you to Idols, therefore called their Sanctuaries, in opposition to Gods. Or 3. Your Synagogues. But the first is most probable, because he speaks of the place where they used to offer their sweet odours here following. unto desolation, and I will not smell k (i. e.) Not own or accept them. See Gen. 8. 21. Isa. 1. 11, etc. the savour of your sweet odours l Either of the incense, or of your other sacrifices, which, when offered with faith and obedience are very sweet and acceptable to me. . 32 And I will bring the land into desolation: and your enemies which dwell therein m Having driven you out and possessed your places. , shall be astonished at it n See Lam. 5. 12. . 33 And * Deut. 4. 27. and 28. 62, 64. I will scatter you among the heathen, and will draw out a sword after you o The sword shall follow you into strange lands, and you shall have no rest there. : and your land shall be desolate, and your cities waste. 34 * 2 Chron. 36. 21. Then shall the land ‖ Or, accomplish. See Job. 14. 6. enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemy's land, even than shall the land rest, and enjoy her sabbaths p Either 1. because it shall be rid of you who were the unprofitable and heavy burdens thereof, under whom it in a manner groaned. Or rather 2. because it shall now enjoy those Sabbatical years of rest from tillage, which you through covetousness ofttimes would not give it, as the next verse informs us, though God commanded it, Levit. 25. 4. . 35 As long as it lieth desolate, it shall rest: because it did not rest in your sabbaths, when ye dwelled upon it. 36 And upon them that are left alive of you, I will send a faintness q The word notes a tenderness and softness of mind whereby they are disenabled from bearing the present miseries and are in continual dread of further and sorer miseries. into their hearts, in the lands of their enemies, and * Prov. 28. 1. the sound of a † Heb. driven. shaken leaf shall chase them, and they shall flee, as fleeing from a sword: and they shall fall, when none pursueth. 37 And * Isa. 10. 4. they shall fall one upon another r As soldiers use to do when their ranks are broken and they forced to flee away hastily from their pursuers. , as it were before a sword, when none pursueth s Your guilt and fear causing you to imagine that they do pursue you when indeed they do not. : and ye shall have no power to stand before your enemies. 38 And ye shall perish among the heathen, and the land of your enemies shall eat you up. 39 And they that are left of you, * Ezek. 4. 17. & 6. 9 & 20. 44. & 24. 23. & 33. 10. & 36. 31. Host 5. 15. shall pine away t Be consumed and melt away by degrees through diseases, oppressions, griefs and manifold miseries. in their iniquity in your enemy's lands, and also in the iniquities of their fathers shall they pine away with them. 40 If they shall confess u Heb. And they shall confess, where our translation and many others understand the particle if, which is also wanting and understood. Exod. 4. 23. Mal. 1. 2. and 3. 8. So here, And if they shall confess, etc. But there seems no necessity of any such supplement, but these and the following words may be taken as they lie in their plain and proper signification, to this purpose, ver. 40. And through the heaviness and extraordinariness of their affliction their consciences will force them to confess their iniquity, and the iniquity of their fathers, with their trespass which they have trespassed against me, i. e. with their prevarication with me and defection from me to Idolatry, which by way of eminency he calls their trespass: and that also they have walked contrary to me, v. 41. and that I also have walked contrary unto them, and have brought them into the land of their enemies: i. e. that they are not come into these calamities by chance, nor by the misfortune of war, but by my just judgement upon them. All which confession is no more than Pharaoh made in his distresses, and than hypocrites in their affliction use to make. And therefore he adds, if then their uncircumcised, i. e. impure, carnal, profane, and impenitent, hearts be humbled, i. e. subdued, purged, reform: if to this confession they add sincere humiliation and reformation, I will do what follows. their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me, 41 And that I also have walked contrary unto them, and have brought them into the land of their enemies: if then their * Jer. 6. 10. Rom. 2. 29. Col. 2. 11. uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity x The Hebrew word avon commonly signifies iniquity, but it is oft used for the punishment of iniquity, as here and 1 Sam. 28. 10. Psal. 31. 10. Isa. 53. 6, 11. The meaning is, if they sincerely acknowledge the righteousness of God and their own wickedness, and patiently submit to his correcting hand, and would rather be in their present suffering condition, than in their former sinful, though prosperous, estate; if with David, they are ready to say, it is good for them that they are afflicted, that they may learn God's statutes, and obedience to them for the future, which is a good evidence of true repentance. . 42 Then will I remember my covenant y To wit, so as to perform it and make good all that I have promised in it. For words of knowledge or remembrance in Scripture do most commonly connote affection and kindness: of which there are many instances some given before, and more hereafter. with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember, and I will remember the land z Which now seems to be forgotten and neglected and despised, as if I had never chosen it to be the peculiar place of my presence and blessing. . 43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgements, and because their soul abhorred my statutes. 44 And yet for all that, when they be in the land of their enemies, * Deut. 4. 31. Rom. 11. 26. I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God † Neither the desperateness of their condition, nor the greatness of their sins shall make me wholly make void my covenant with them and their ancestors, but I will in due time remember them for good, and for my covenants sake return to them in mercy. From this place the jews take great comfort and assure themselves of deliverance out of their present servitude and misery. And from this and such other places St. Paul concludes, that the Israelitish nation, though then rejected and ruined, should be gathered again and restored. . 45 But I will for their sakes ‖ Or rather, to or for them, i. e. for their good or benefit, for surely, if one considers what is said before concerning the wickedness of this people, he cannot say this deliverance was given them for their sakes, but must rather say with the Prophet, Ezek. 36. 22, 32. not for your sake, O house of Israel, etc. remember the covenant of their ancestors, whom I brought forth out of the land of Egypt, in the sight of the heathen, that I might be their God: I am the LORD. 46 These are the statutes, and judgements, and laws which the LORD made between him and the children of Israel, in mount Sinai, by the hand of Moses. CHAP. XXVII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children, and say unto them; When a man shall make a singular vow a Or, an eminent or hard or wonderful vow, not concerning things, which was not strange, but customary, but concerning persons as it here follows which he vowed or by vow devoted unto the Lord, which indeed was unusual and difficult: yet there want not instances of such vows, and of persons which devoted either themselves or their children to the service of God, and that either more strictly and particularly, as the Nazarites, and the Levites, 1 Sam. 1. 11. and for these there was no redemption admitted but they were in person to perform the service to which they were devoted: or more largely and generally, as some who were not Levites nor intended themselves or their children should be Nazarites, might yet through zeal to God and his service, or to obtain God's help in giving them some mercy which they wanted and desired or in freeing them from some evil felt or feared, devoted themselves or their children to the service of God and of the Sanctuary, though not in such a way as the Levites, which they were forbidden to do, yet in some kind of subserviency to them. And because there might be too great a number of persons thus dedicated, which might be burdensome and chargeable to the Sanctuary, therefore an exchange is allowed, and the Priests are directed to impose and require a tax for their redemption. , the persons shall be for the LORD b (i. e.) Dedicated to the Lord, and consequently to the Priest. , by thy estimation c By whose estimation? Ans. Either 1. thine, O Priest, to whom the valuation of things belonged, and here is ascribed, ver. 12. Or rather 2. thine, O man that vowest, as appears from ver. 8. where his estimation is opposed to the Priest's valuation. Nor was there any fear of his partiality in his own cause, for the price is particularly limited. But where the price is undetermined, there, to avoid that inconvenience the Priest is to value it, as ver. 8, 12. . 3 And thy estimation shall be, of the male from twenty years old, even unto sixty years old d Which is the best time for strength and service, and therefore is prized at the highest rate. , even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary. 4 And if it be a female, than thy estimation shall be thirty shekels e Less than the man's price, because she is inferior to him both in strength and serviceableness. . 5 And if it be from five years old f At what age they might be vowed by their parents, as appears from 1 Sam. 1. though not by themselves; and the children were obliged by their parents vow, which is not strange considering the parent's power and right to dispose of their children so far as is not contrary to the mind of God. , even unto twenty years old, than thy estimation shall be of the male twenty shekels, and for the female ten shekels. 6 And if it be from a month old, even unto five years old, than thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver. 7 And if it be from sixty years old, and above, if it be a male, than thy estimation shall be fifteen shekels, and for the female ten shekels. 8 But if he be poorer than thy estimation g If after his vow he be decayed and impoverished and not able to pay the price which thou, according to the rules here given, requirest of him. , than he shall present himself before the priest, and the Priest shall value him: according to his ability h Which God also considered in other cases, as Levit, 12. 8. Compare 2 Cor. 8. 12. that vowed, shall the priest value him. 9 And if it be a beast whereof men bring i To wit, usually and according to God's appointment. an offering unto the LORD, all that any man giveth k (i. e.) Voweth to give. of such unto the LORD, shall be holy l (i. e.) Consecrated to God, either to be sacrificed, or to be given to the Priest according to the manner of the vow, and the intention of him that voweth. . 10 He shall not alter it, nor change it m Two words expressing the same thing more emphatically, q. d. He shall in no wise change it, neither for one of the same, nor of another, kind. , a good for a bad, or a bad for a good n Partly because God would preserve the sanctity and reverence of consecrated things and therefore would not have them alienated, and partly to prevent abuses of them who on this pretence might exchange it for the worse, as reserving the judgement to himself. : and if he shall at all change beast for beast, than it, and the exchange thereof o (i. e.) both the thing first vowed and thing offered or given in exchange. This was inflicted upon him as a just penalty for his rashness and levity in such weighty matters. shall be holy. 11 And if it be any unclean p Either for the kind or for the quality of it, if it were such an one as might not be offered. The dog only may seem to be excepted, for his price might not be offered. See Deut. 23. 18. beast of which they do not offer a sacrifice unto the LORD, than he shall present the beast before the priest. 12 And the priest shall value it, whether it be good or bad: † Heb. according to thy estimation, O Priest, etc. as thou valuest it, who art the Priest, so shall it be. 13 But if he will at all redeem it, than he shall add a fifth part thereof unto thy estimation. 14 And when a man shall sanctify q To wit, by a vow, for of that way and manner of sanctification he speaks in this whole chapter. his house to be holy unto the LORD r In which case the benefit of it redounded either to the Priests for their maintenance, Num. 18. 14. or to the Sanctuary for its reparations or expenses. , than the priest shall estimate it, whether it be good▪ or bad: as the priest shall estimate it, so shall it stand s Supposing that the Priest's estimation doth not notoriously swerve from the rules of valuation prescribed by God. For if the Priest determined most unrighteously & unreasonably, as suppose an hundred times more than the true value of it, I presume no man is so void of sense as to say they were all bound to stand to the Priest's determination in that case. Even as in case a man's leprosy was notorious and unquestionable, if a Priest should through partiality pronounce him clean, this did not make him clean. And therefore all those passages of Scripture which leave things to▪ and command men to acqu●…esce in, the determination of the Priest or Priests, are to be understood with this exception, that their determinations be not evidently contrary to the revealed will of God to whom Priests are subject and accountable. Otherwise if the Priests had commanded men to pro●…ane the sabbath this would have acquitted them from the obligation of God's command of keeping it holy, which is impiou●… and absurd to affirm. And this consideration will give light to many Scriptures. . 15 And if he that sanctified it, will redeem his house, than he shall add the fifth part t Which he might the better do, because the Priests did usually put a moderate rare upon it. of the money of thy estimation unto it, and it shall be his. 16 And i●… a man shall sanctify unto the LORD some part of a field of his possession u (i. e.) Which is his by inheritance, because particular direction is given about purchased lands, ver. 22 And he saith part of it, because it was unlawful to vow away all his possessions, because thereby he had disenabled himself from the performance of divers duties by way of sacrifice, almsgiving, etc. and made himself burdensome to his brethren. , than thy estimation shall be according to the seed thereof x (i. e.) According to the quantity and quality of the land, which is known by the quantity of seed which it can receive and return. ▪ ‖ Or, the land of an homer, etc. an homer of barley seed shall be valued at fifty shekels of silver. y Not to be paid yearly, till the year of Jubilee, as some would have it, but once for all, as is most probable, 1. because here is no mention of any yearly payment, but only of one payment, and we must not add to the text. 2. because it is most probable that lands and all things were favourably and moderately valued, so that men might be rather encouraged to make such vows upon just occasions than to be deterred from them by excessive impositions. But if this were yearly rend, it was an excessive rate and much more than the land ordinarily yielded. For an Omer is but the tenth part of an Ephah, Exod. 16. 36. and therefore not above a pottle of our measure, which quantity of seed would not extend very far, and in some lands would yield but an inconsiderable crop, especially in barley, which was cheaper than wheat, and which for that reason, among others, may seem to be here mentioned rather than wheat. . 17 If he sanctify his field from the year of Jubilee, z (i. e.) Immediately after the year of Jubilee is past. , according to thy estimation a Now mentioned, to wit, of 50 shekels for an homer of barley seed. it shall stand. b (i. e.) That price shall be paid without diminution. . 18 But if he sanctify his field after the Jubilee c (i. e.) Some considerable time after the Jubilee, as appears from the following words. , than the priest shall reckon unto him the money, according to the years that remain, even unto the year of the Jubilee d The defalcation from the full price of fifty shekels being to be more or less as the years are more or fewer. See Levit. 25. 15, 16, 17. , and it shall be abated from thy estimation. 19 And if he that sanctified the field, will in any wise redeem it, than he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him. 20 And if he will not redeem the field e To wit, when the Priest shall set a price upon it, and offer it to him in the first place to redeem it. , or if he have sold the field f He, who? Either 1. the man that vowed it, if he, after such a vow made shall neglect to pay his vow, and shall sacrilegiously sell the same land to another man: or, if he sell it, i. e. suffer it to be sold to another, and will not prevent that by redeeming it to himself. Or rather 2. the Priest, or some in his name, who though not expressed is sufficiently understood out of the foregoing clause, If he will not redeem or buy again the field, to wit, of the Priest, who is now the seller of it, or, or rather and, for this seems to be added by way of accumulation, if he, i. e. the Priest, of whom he might have redeemed it, upon his refusal, offers it to sale, and have sold the field to another man. Add to this, that none but the Priest could sell this land, after it was once vowed and declared to be so, and offered by the Priest to him again to redeem it, which is apparently the present case. , to another man, it shall not be redeemed any more g (i. e) He shall for ever lose the benefit of redemption. . 21 But the field when it goeth out h (i. e.) Out of the possession of the other man to whom the Priest sold it. in the Jubilee, shall be holy unto the LORD, as a field devoted: the possession thereof shall be the priests i For their maintenance. Nor is this repugnant to that law, that the Priests should have no inheritance in the land, Numb. 18. 20. for that is only spoken of them and the whole Tribe of Levi in general and in reference to the first division of the land, wherein the Levites were not to have a distinct part of land, as other tribes had, but this doth not hinder but some particular lands might be vowed and given to the Priests either for their own benefit or for the service of the Sanctuary. . 22 And if a man sanctify unto the LORD a field which he hath bought, which is not of the fields of his possession k Which is not his patrimony or inheritance. ; 23 Then the priest shall reckon unto him the worth of thy estimation l (i. e.) The price or sum at which thou, O Priest, shalt reckon it. So it is only a change of the person, which is frequent: or, the price which thou, O Moses, by my direction hast set in such cases. , even unto the year of the Jubilee m (i. e.) As much as it is worth, for that space of time between the making of the vow and the year of Jubilee: for he had no right to it for any longer time, as the next verse tells us. , and he shall give thine estimation n Without the addition of the fifth part, which he was to pay for his lands of inheritance, ver. 19 as being of a better and more durable tenure than purchased lands which were his only till the Jubilee. in that day, as a holy thing o As that which is to be consecrated to God in stead of the land redeemed by it. unto the LORD. 24 In the year of the jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong p By original right, which no other person by vow or otherwise could give away from him. . 25 And all thy estimation shall be according to the shekel of the sanctuary: * Exod. 30. 13. Numb. 3. 4▪ Ezek. 45. 1●…. twenty gerahs shall be the shekel. 26 Only the † Heb. first▪ 〈◊〉 etc. * Exod. 13. ●… 12. firstling of the beast, which should be the LORDS firstling, no man shall sanctify it q To wit, by vow; because it is not his own, but the Lords already, and therefore to vow such a thing to God is a tacit derogation from, and an usurpation of the Lords right, and a mocking of God by pretending to give him what we cannot withhold from him. , whether it be ox or sheep r Under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed but were to be sacrificed, whereas the firstlings of men were to be redeemed and therefore were capable of being vowed, as we see 1 Sam. 1. 11. : it is the LORDS. 27 And if it be of an unclean beast r (i. e.) If it be the firstborn of an unclean beast, as appears from ver. 26. which could not be vowed, because it was a firstborn, nor offered, because it was unclean, and therefore is here commanded to be redeemed or sold. Others understand it of all unclean beasts in general, and not of the firstborn of them, because the firstborn of such were to be redeemed by a sheep, Exod. 13. 13. without the addition of any such fifth part as is here enjoined. Which is true of the first redemption of them, but then as after they were redeemed they might be again vowed unto God, so when the owners would redeem them a second time, it was but reasonable they should pay a better price for them. And if this were meant of unclean beasts in general, this were the very same law which is mentioned before ver. 11, 12, 13. which, it is not probable, would after a few verses be unnecessarily repeated again like a distinct law. , than he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, than it shall be sold s And the price thereof was given to the Priests, or brought into the Lord's treasury. according to thy estimation. 28 * Josh▪ 6. 1●… Notwithstanding, no devoted thing t (i. e.) Nothing which is absolutely devoted to God with a curse upon themselves or others if they disposed not of it according to their vow; as the Hebrew word implies. that a man shall devote unto the LORD, of all that he hath u To wit, in his power or possession. , both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD x (i. e.) Only to be touched or employed by the Priests, and by no other persons, no not by their own families, for that was the state of the most holy things. . 29 None devoted, which shall be devoted of men y Not by men, as some would elude it, but of men, for it i●… manifest both from this and the foregoing verses that men here are not the persons devoting, but devoted. Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death? Ans. This was unquestionably lawful and a duty in some cases, when persons have been devoted to destruction either by God's sentence, as Idolaters Exod. 22. 20. Deut. 23. 15. the Canaanites, Deut. 20. 1●…. the Amalekites, Deut. 25. 19 & 1 Sam. 15. 3, 26. Benhadad, 1 King. 20. 42. or by men, in pursuance of such a sentence of God, as Numb. 21. 2, 3. and 31. 17. or for any crime of an high nature, as judg. 21. 5. jos. 7. 15. But this is not to be generally understood, as some have taken it, as if a jew might by virtue of this Text devote his child or his servant to the Lord, and thereby oblige himself to put them to death, which peradventure was Iepthe's error. For this is expressly limited to all that a man hath, or which is his, i. e. which he hath a power over. But the jews had no power over the lives of their children or servants, but were directly forbidden to take them away by that great command, thou shalt do no murder. And seeing he that killed his servant casually by a blow with a rod was surely to be punished, as is said Exod. 21. 20. it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this. But for the Canaanites, Amalekites, etc. God the undoubted Lord of all men's lives, gave to the Israelites a power over their persons and lives, and a command to put them to death. And this verse may have a special respect to them or such as them. And although the general subject of this and the former verse be one and the same, yet there are two remarkable differences to this purpose. The verb is active ver. 28. and the agent there expressed, that a man shall devote, but it is passive ver. 29, and the agent undetermined, which shall be devoted, to wit, by God, or men in conformity to Gods revealed will. 2. The devoured person or thing is only to be sold or redeemed, and said to be most holy, ver. 28. but here it is to be put to death, and this belongs only to men, and those such as either were or should be devoted in manner now expressed. , shall be redeemed: but shall surely be put to death. 30 And * Gen. 28. 22. Num. 18. 21, 24. Mal. 3. 8. 10. all the tithe of the land z There are divers sorts of Tithes, but this seems to be understood only of the ordinary and yearly tithes belonging to the Levites, etc. as the very expression intimates, and the addition of the fifth part in case of redemption thereof implies. , whether of the seed of the land or of the fruit of the tree, is the LORDS: it is holy unto the LORD. 31 And if a man will at all redeem aught of his tithes, he shall add thereto the fifth part thereof. 32 And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod ‖ Either 1. the tithers rod, it being the manner of the jews in tithing to cause all their cattle to pass through some gate or narrow passage, where the tenth was marked by a person appointed for that purpose and reserved for the Priest. Or 2. the shepherds rod, under which the herds and flocks passed, and by which they were governed and numbered. See jer. 33. 13. Ezek. 20. 37. , the tenth shall be holy unto the LORD. 33 He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it, and the change thereof shall be holy, it shall not be redeemed. 34 These are the commandments which the LORD commanded Moses for the children of Israel in Mount Sinai. ANNOTATIONS ON NUMBERS. The ARGUMENT. THis Book giveth us an History of almost forty years' travel of the children of Israel through the Wilderness, where we have an account of their journeys, and what happened to them therein, with their Government, and how they were managed thereby; Called Numbers by reason of the several numberings of the people, as at the offerings of the Princes, and at their several journeys, etc. But especially two, One, Chap. 1. Out of which the Priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt in the first month whereof the Passeover was instituted; with the order about the Tabernacle both of the Levites, and People, and their several marches, encamp and manner of pitching their Tents, the Priest's maintenance and establishment, by the miraculous budding of Aaron's rod with the several impediments in their marches both among themselves by several murmur, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory and afterwards murmuring, they were stung with fiery Serpents, and cured by the brazen one; Amorites, whose Kings, Sihon and Og, they overcame, and slew; and Moabites, where by the allurements of Balaam who was hired by Balak to curse Israel, they joined themselves to Baal-peor, and are plagued for it; that openly opposed them. The other chief numbering is in Chap. 26. where they are found almost as many as the first, though among them were none of the first numbering, according to what God had threatened Chap. 14. save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report of ten of those twelve that Moses sent to spy out the Land; whereupon they were forced to wander above 38 years in the wilderness, where he gave them several Laws, Civil, Ecclesiastical and Military, as also particular directions about woman's inheriting, occasioned by the case of Zelophehad's daughters, and concerning vows; And then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the Land of Canaan was to be divided among the Tribes, and what portion the Levites were to have among them, together with six cities of Refuge set apart for the manslayer: At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of Death, doth, by God's appointment, deliver up the people unto the charge and conduct of Joshua. CHAP. I. 1 AND the LORD spoke unto Moses in the wilderness of Sinai a Where now they had been a full year or near it, as may be gathered by comparing this place with Exod. 19 1. and 40. 17. and other places. , in the tabernacle b From the mercy-seat. of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, 2 * Exod. 30. 12. Take ye the sum c This is not the same muster with that Exod. 38. 26. as plainly appears because that was before the building of the Tabernacle, which was built and setup on the first day of the first month, Exod. 40. 2. but this was after it, to wit, on the first day of the second month, as is said ver. 1. And they were for differing ends, that was to tax them for the charges of the Tabernacle, but this was for other ends, partly that the great number of the people might be known to the praise of God's faithfulness in making good his promises of multiplying them, and to their own comfort and encouragement, partly for the better ordering of their camp and march, for they were now beginning their journey, and partly that this account might be compared with the other in the close of the book, where we read that not one of all this vast number, except Caleb and joshua, were left alive, which was an evident discovery of the mischievous nature of sin, by which so vast a company were destroyed, and a fair warning to all future generations to take heed of rebelling against the Lord for which their ancestors had been so dreadfully plagued even to extirpation. It is true the sums and numbers agree in this and that computation, which is not strange, because there was not much time between the two numberings and no eminent sin among the people in that interval, whereby God was provoked to diminish their numbers. Some conceive, that in that number, Exod. 30. and 38. the Levites were included, which are here excepted ver. 47. and that in that interval of time there were grown up as many more men of those years as there were Levites of the same age. of all the congregation of the children of Israel d So the strangers mixed with them were not numbered. , after their families, by the house of their fathers, e The people were divided into twelve Tribes, the Tribes into great Families Num. 26. 5. these great Families into lesser Families called the houses of their fathers, because they were distinguished one from another by their fathers. , with the number of their names, every male by their poll: 3 From twenty years old and upward † Heb. 〈◊〉 that goeth 〈◊〉▪ all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. 4 And with you there shall be a man of every tribe f To inspect the work, that it might be faithfully and impartially done. ▪ every one head of the house of his fathers. 5 And these are the names of the men that shall stand with you g To wit, with Moses and Aaron, who were the chief managers of the work. : of the tribe of Reuben h The Tribes are here numbered according to the order or quality of their birth, first the children of Leah, then of Rachel, and then of the handmaids. ; Elizur the son of Shedeur. 6 Of Simeon; Shelumiel the son of Zurishaddai. 7 Of Judah; Nahshon the son of Amminadab. 8 Of Issachar; Nethaneel the son of Zuar. 9 Of Zebulun; Eliab the son of Helon. 10 Of the children of Joseph: of Ephraim; Elishama the son of Ammihud: of Manasseh; Gamaliel the son of Pedahzur. 11 Of Benjamin; Abidan the son of Gideoni. 12 Of Dan; Ahiezer the son of Ammishaddai. 13 Of Asher; Pagiel the son of Ocran. 14 Of Gad; Eliasaph the son of Devel i Called Revel, Numb. 2. 14. the Hebrew letters Daleth and Resh being very like and oft changed. . 15 Of Naphtali; Ahira the son of Enan. 16 These were the renowned k Heb. the named or called, to wit, by Moses and by God's appointment, to manage this affair and others as there was occasion. Compare Numb. 16. 2. and 26. 9 of the congregation, princes of the tribes of their fathers, heads of thousands l See Exod. 18. 21. Numb. 10. 4. in Israel. 17 And Moses and Aaron took these men which are expressed by their names. 18 And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their poll. 19 As the LORD commanded Moses, so he numbered them in the wilderness of Sinai. 20 And the children of Reuben, Israel's eldest son, by their generations m Heb. to wit, their generations, i. e. the persons begotten of Reubens immediate Children, who are here subdivided into families, and they into houses, and they into particular persons. , after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war. 21 Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred. 22 Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war: 23 Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred. 24 Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 25 Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty. 26 Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 27 Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred n Far more than any other tribe, in accomplishing of jacobs' prophecy, Gen. 49. . 28 Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 29 Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred. 30 Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 31 Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred. 32 Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old, and upward, all that were able to go forth to war: 33 Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred o Above 8000 more than Manasseh, towards the accomplishment of that promise Gen. 48. 20. which the Devil in vam attempted to defeat by stirring up the men of Gath against them, i Chron. 7. 21, 22. . 34 Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 35 Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred. 36 Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 37 Those that were numbered of them, even of the tribe of Benjamin, were thirty and five thousand and four hundred p The smallest number except one, though Benjamin had more immediate children than any of his brethren, Gen. 46. 21. whereas Dan had but one immediate son, Gen. 46. 23. yet now his number is the biggest but one of all the Tribes, and is almost double to that of Benjamin. Such great and strange changes God easily can, and frequently doth, make in families, 1 Sam 2. 5. And therefore let none boast or please themselves too much in their numerous offspring. . 38 Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 39 Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred. 40 Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 41 Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred. 42 Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war: 43 Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred. 44 These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers. 45 So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel: 46 Even all they that were numbered, were * Exod. 38▪ 26. See Exod. 12. 37. chap. 26. ●…1▪ six hundred thousand and three thousand, and five hundred and fifty. 47 But the Levites after the tribe of their fathers, were not numbered among them. 48 For the LORD had spoken unto Moses, saying, 49 Only thou shalt not number the tribe of Levi q Because they were not generally to go out to war, which was the thing principally eyed in this muster, ver. 3, 20, 45. but were to attend upon the service of the Tabernacle, and therefore are reserved to another distinct muster, Numb. 3. 15. and 4. 2. etc. And lest this should be thought to be designed and done through Moses his ambition to give his own Tribe the preeminence, he assures them it was done by God's express command. , neither take the sum of them among the children of Israel. 50 But thou shalt appoint the Levites over the tabernacle of testimony r So called here and Exod. 38. 21. because it was made chief for the sake of the Ark of the Testimony, 2 Sam. 7. 2. which is oft called the Testimony, as hath been observed before. , and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof, and they shall minister unto it, and shall encamp round about the tabernacle. 51 And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger s The stranger elsewhere is one of another Nation, here one of another Tribe, one no Levite. that cometh nigh t So as to do the offices mentioned ver. 50. , shall be put to death. 52 And the children of Israel shall pitch their tents every man by his own camp, and every man by his own standard, throughout their hosts. 53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath u To wit, from God, who is very tender of his worship, and will not suffer the profaners of it to go unpunished, whose wrath is called simply Wrath by way of eminency, as the most terrible kind of wrath. upon the congregation of the children of Israel: and the Levites shall keep the charge x (i. e.) Shall suffer no stranger to approach through curiosity or any other motive. of the tabernacle of testimony. 54 And the children of Israel did according to all that the LORD commanded Moses, so did they. CHAP. II. 1 AND the LORD spoke unto Moses, and unto Aaron, saying, 2 Every man of the children of Israel shall pitch by his own standard a Or, ensign, by that to which he is allotted by the following order. It is manifest that there were four great Standards or Ensigns, which here follow, distinguished by their colours or figures or otherwise; also that there were other particular Ensigns belonging to each of their Father's Houses or Families, as is here said. , with the ensign of their father's house: † Heb. over against. far off b Partly out of reverence to God and his Worship and the portion allotted to it, and partly for caution, lest their vicinity to it might tempt them to make too near approaches to it. It is supposed they were at 2000 cubit's distance from it, which was the space between the people and the Ark, jos. 3. 4. and it is not improbable, because the Levites encamped round about it, between them and the Tabernacle. about the tabernacle of the congregation shall they pitch. 3 And on the east-side toward the rising of the Sun, shall they of the standard of the camp of Judah pitch, throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah. 4 And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred. 5 And those that do pitch next unto him, shall be the tribe of Issachar c He and Zebulun were Leah's two youngest sons, and therefore would more contentedly submit to judah. : and Nethaneel the son of Zuar shall be captain of the children of Issachar. 6 And his host, and those that were numbered thereof, were fifty and four thousand and four hundred. 7 Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun. 8 And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred. 9 All that were numbered in the camp of Judah, were an hundred thousand and fourscore thousand and six thousand and four hundred d This was the most numerous camp, because they marched first, as being placed on the East and going towards the East, and because they guarded the Sanctuary. , throughout their armies: these shall first set forth. 10 On the southside shall be the standard of the camp of Reuben e Who being the firstborn was the leader of the second camp. , according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur. 11 And his host, and those that were numbered thereof were forty and six thousand and five hundred. 12 And those which pitch by him, shall be the tribe of Simeon, and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai. 13 And his host, and those that were numbered of them were fifty and nine thousand and three hundred. 14 Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Revel f Called Devel, Numb. 1. 14. the Hebrew letters Daleth and Resh being very like and oft changed, as appears by comparing Gen. 10. 3. with 1 Chron. 1. 6. and Gen. 36. 26, 38. with 1 Chron. 1. 41, 50. . 15 And his host, and those that were numbered of them, were forty and five thousand and six hundred and fifty. 16 All that were numbered in the camp of Reuben, were an hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies: and they shall set forth in the second rank. 17 Then the tabernacle of the congregation shall set forward with the camp of the Levites, in the midst of the camp g Which is not to be understood strictly or exactly, but largely; for in their march they were divided, and part of that Tribe marched next after judah, Numb. 10. 17. and the other part exactly in the midst of the camp. : as they encamp, so shall they set forward, every man in his place by their standards. 18 On the westside shall be the standard of the camp of Ephraim h Who is here preferred before his brother, according to the prophecy, Gen. 48. 19, 20. , according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud. 19 And his host, and those that were numbered of them, were forty thousand and five hundred. 20 And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur. 21 And his host, and those that were numbered of them, were thirty and two thousand and two hundred. 22 Then the Tribe of Benjamin and the captain of the sons of Benjamin, shall be Abidan the son of Gideoni. 23 And his host, and those that were numbered of them, were thirty and five thousand and four hundred. 24 All that were numbered of the camp of Ephraim, were an hundred thousand and eight thousand and an hundred, throughout their armies: and they shall go forward in the third rank. 25 The standard of the camp of Dan shall be on the north-side by their armies: and the captain of the children of Dan shall be Abiezer the son of Ammishaddai. 26 And his host, and those that were numbered of them, were threescore and two thousand and seven hundred. 27 And those that encamp by him, shall be the tribe of Asher: and the captain of the children of Asher, shall be Pagiel the son of Ocran. 28 And his host, and those that were numbered of them, were forty and one thousand and five hundred. 29 Then the tribe of Naphtali: and the captain of the children of Naphtali, shall be Ahira the son of Enan. 30 And his host, and those that were numbered of them, were fifty and three thousand and four hundred. 31 All they that were numbered in the camp of Dan, were an hundred thousand and fifty and seven thousand and six hundred i The strongest camp next after judah, and therefore he comes in the rear, as judah marched in the front, that the Tabernacle might be best guarded where there was most danger. : they shall go hindmost with their standards. 32 These are those which were numbered of the children of Israel, by the house of their fathers; all those that were numbered of the camps throughout their hosts, were six hundred thousand and three thousand and five hundred and fifty. 33 But the Levites were not numbered k Because their warfare was of another kind. among the children of Israel, as the LORD commanded Moses. 34 And the children of Israel did according to all that the LORD commanded Moses: so they pitched by their standards l (i. e.) Each of them under his principal standard. , and so they set forward, every one after their families, according to the house of their fathers. CHAP. III. 1 THese a Which follow in this chapter. also are the generations b (i. e.) Either 1. The things done by them, as the word generation is sometimes used, as Gen. 6. 9 and 25. 19 and 37. 2. Or rather 2. The Kindred or Family, for that is the subject of this chapter, and not their events or actions. Obj. Aaron's Family indeed is here mentioned, but not Moses his Family. Answ. Moses his Family and Children are here included under the general name of the Amramite, ver. 27. which includes all the Children and Grand-chilfiren of Amram, the persons only of Aaron and Moses being excepted. And the generations of Moses are thus obscurely mentioned, because they were but common Levites, the Priesthood being given solely to Aaron's posterity, whence Aaron is here put before Moses, who elsewhere is commonly named after him. of Aaron and Moses, in the day that the LORD spoke with Moses in mount Sinai c This seems to be added, because Nadab and Abihu mentioned ver. 2. were then alive, though dead at the time of taking this account. . 2 And these are the names of the sons of Aaron; Nadab the * Exod. 6. 23. firstborn, and Ablhu, Eleazar, and Ithamar. 3 These are the names of the sons of Aaron, the priests which were anointed, † Heb. whose hand ●…e filled. whom he consecrated to minister in the priest's office. 4 * Leu. 10. 1. chap. 26. 61. 1 Chron. 24. 2. And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron d In the time of Aaron's life, as this phrase is taken N●…ab. ●…. 4. See also Psal. 72. 5, 17. and under their father's inspection and direction, and as their father's servants or ministers, in the Priests-office, for servants are oft described by this phrase of being or standing or 〈◊〉 in the sight or 〈◊〉 of their master. their father. 5 And the LORD spoke unto Moses, saying, 6 Bring the tribe of Levi near, and present them e Offer them to the Lord for his special service. This was promised to them before and now actually conferred upon them. , before Aaron the priest, that they may minister unto him. 7 And they shall keep his charge f (i. e.) Aaron's charge, or those things which are committed principally to Aaron's care and oversight, and under him and his direction to the Levites. , and the charge of the whole congregation g (i. e.) Of all the sacrifices and services which were due to the Lord from all the people, and because all the people could not and might not perform them, or at least divers of them, in their own persons, therefore they were to be performed by some particular persons in their name and stead, formerly by the firstborn, Numb. 8. 16. and now by the Levites. See Numb. 1. 53. and 16. 9 before the tabernacle h Emphatically, not within the Tabernacle, for the care of these things within the holy place was appropriated to the Priests, as the care of the most holy place was peculiar to the Highpriest. of the congregation, to do the service of the tabernacle. 8 And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of, though not in their persons, yet by others in their stead. , to do the service of the tabernacle. 9 And * chap. 8. 19 thou shalt give the Levites unto Aaron and to his sons: they are † Heb. 〈◊〉 give●…. wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned. out of the children of Israel. 10 And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office l In their own persons, not by the Levites. : and the stranger m (i. e.) Every one who is of another family than Aaron's, yea though he be a Levite. See Numb. 1. 53. and 16. 40. that cometh nigh n To wit, to execute any part of the Priest office. shall be put to death. 11 And the LORD spoke unto Moses, saying, 12 And I, behold, * chap. 8. 16, and 18. 6. I have taken the Levites from among the children of Israel, instead of all the firstborn n Who were God's propriety by right of Redemption, Exod. 13. 12. and to whom the administration of holy things was formerly committed, which now was taken away from them, either because they had forfeited this privilege by joining with the rest of their brethren in the idolatrous worship of the calf, or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess, and therefore could not be at leisure to attend upon the service of the Sanctua●…y: Which made it fit that this work should be committed to other hands. And God would not commit it to some other persons in each Tribe, which might be an occasion of Idolatry, confusion, division, and contempt of sacred things, but to one distinct Tribe, which might be entirely devoted to that service, and particularly to the Tribe of Levi, partly out of his respect to Moses and Aaron, branches of this Tribe; partly as a recompense of their zeal for God and against Idolaters. See Exod. 32. 25, 29. Deut. 33. 9 and partly because it was the smallest of the Tribes, and therefore most likely to find both employment in and maintenance for the work. that openeth the matrix among the children of Israel: therefore the Levites shall be mine. 13 Because * Exod. 13. 2. Leu. 27. 26. chap. 8. 16. Luk. 2. 23. all the firstborn are mine, * Exod. 13. 12, 15. for on the day that I smote all the firstborn in the land of Egypt, I hallowed unto me all the firstborn in Israel, both man and beast, mine they shall be: I am the LORD o Who may appoint whom I please for my service. 14 And the LORD spoke unto Moses in the wilderness of Sinai, saying, 15 Number the children of Levi, after the house of their fathers, by their families: every male from a month old p Because at that time the firstborn, in whose stead the Levites came, Numb. 8. 16. were offered to God, Luk. 2. 22. and to be redeemed, Numb. 18. 16. And from that time the Levites were consecrated to God and were, as soon as they were capable, to be instructed in their work. Elsewhere they are numbered from twenty five years old, when they were entered as novices to part of their work, Numb. 8. 24. and from thirty years old, when they were completely admitted to their whole office. and upward, shalt thou number them. 16 And Moses numbered them according to the † Heb. mouth. word of the LORD, as he was commanded. 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57 1 Chron. 6. 1, 2. and 23. 6. And these were the sons of Levi, by their names: Gershon, and Kohath, and Merari. 18 And these are the names of the sons of Gershon, by their families; Libni, and Shimei. 19 And the sons of Kohath by their families; Amram, and Izhar, Hebron, and Uzziel. 20 And the sons of Merari by their families; Mahli and Mushi: these are the families of the Levites, according to the house of their fathers. 21 Of Gershon was the family of the Libnite, and the family of the Shimite: these are the families of the Gershonite. 22 Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them, were seven thousand and five hundred. 23 The families of the Gershonite shall pitch behind the tabernacle westward. 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael. 25 And the charge of the sons of Gershon, in the tabernacle of the congregation, shall be the * Exod. 25. 9 tabernacle q Not the boards which belonged to Merari ver. 36. but the ten curtains mentioned Exod. 26. 1. , and the * Exod. 26. 1. tent r To wit, the curtains of goat's hair. , * Exod. 26. 7. 14. the covering thereof s (i. e.) The cover, of rams-skins and badgers-skins. See Numb. 4. 25. , and the * Exod. 26. 36. hanging for the door of the tabernacle of the congregation: 26 And the * Exod. 27. 9 hang of the court, and the * Exod. 27. 16. curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it t By which the Tabernacle was fastened to the pins, and stretched out, Exod. 35. 18. , for all the service thereof. 27 And of Kohath u This Family had many privileges above the others: Of that were Moses and Aaron, and all the Priests: They had the chief place about the Tabernacle, and the care of the most holy things, here below ver. 31. and in the Land of Canaan they had twenty three Citie●…▪ which were almost as many as both their brethren received. See jos. 21. was the family of the Amramite, and the family of the Izharite, and the family of the Hebronite, and the family of the Uzzielite: these are the families of the Kohathite. 28 In the number of all the males, from a month old and upward were eight thousand and six hundred, keeping x Or, keepers, etc. i. e. appointed for that work, as soon as they were capable of it. the charge of the sanctuary y (i. e.) Of those holy things contained in or nearly belonging to the sanctuary, expressed, verse 31. . 29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward. 30 And the chief of the house of the father of the families of the Kohathite, shall be Elizaphan the son of Uzziel. 31 And their charge shall be the * Exod. 25. 1●…. ark, and the * Exod. 25. 2●…. table, and the * Exod. 25. 3●…. candlestick, and * Exod. 27. 1. and 30. 1. the altars, and the vessels of the sanctuary wherewith they minister, and * Exod. 26. 3●…. the hanging z Which covered the most holy place, for all other hang belonging to the Gershonites. , and all the service thereof a (i. e.) All the other furniture belonging to it, of which see Numb. 4. 7, 9, 14. . 32 And Eleazar the son of Aaron the Priest shall be chief b Next under the Highpriest, whence he is called the second Priest, 2 King. 25. 18. and in case of the High-Priests absence by sickness or other necessary occasions, he was to perform his work, 1 King. 4. 4. and he had a superiority over all the rest of the Priests and Levites. over the chief of the Levites c (i. e.) Over those three persons, who were each the chief of their several families, of whom see here, ver. 24, 31, 35. : and have the oversight of them that keep the charge of the sanctuary. 33 Of Merari was the family of the Mahlite, and the family of the Mushite: these are the families of Merari. 34 And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred. 35 And the chief of the house of the father of the families of Merari, was Zuriel the son of Abihail: these shall pitch on the side of the tabernacle northward. 36 And † Heb. 〈◊〉 〈◊〉 of the 〈◊〉. under the custody and charge of the sons of Merari, shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto: 37 And the pillars of the court round about, and their sockets, and their pins, and their cords d Therefore these were for another use than those mentioned, verse 26. . 38 But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward; shall be Moses and Aaron, and his sons, keeping the charge of the sanctuary for the charge of the children of Israel e Either in their stead, that charge which they were obliged to keep either by themselves or by others appointed by them, if God had not committed it to those: or for their good and service and benefit, for their preservation, as the word may be rendered. : and the stranger that cometh nigh shall be put to death. 39 * See chap▪ 62. All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males, from a month old and upward, were twenty and two thousand f Obj. But if the partial numbers, mentioned ver. 22, 28, 34. be put together, they make exactly 22300. Answ. The odd 300 are omitted here, either according to the use of the Holy Scripture, where in so great numbers small sums are commonly neglected, or, because they were the firstborn of the Levites and therefore belonged to God already, and so could not be given to him again instead of the other firstborn. See Levit. 27. 29. If this number of firstborn seem very small to come from 22000 Levites, it must be considered, That only such firstborn are here named as were males, and such as continued in their parents Families, not such as had erected new families of their own. Add to this, that God so ordered things by his wi●…e providence for divers weighty reasons, that this Tribe should be much the least of all the Tribes, as is evident by comparing the numbers of the other Tribes, from twenty years old, Numb. 1. with the number of this from a month old; and therefore it is not strange if the number of their firstborn be less than in other Tribes. Although if the other Tribes had been computed from a month old, as this was, their number of 600000, had probably been double or triple to that, and consequently the number of their firstborn being 22273 verse 43. would have been as unproportionable to their whole sum, as this of 300 firstborn Levites seems to their whole number. And some add, that only those firstborn are numbered both in this and in the other Tribes, which were born since they came out of Egypt, when God challenged all the firstborn to be his. . 40 And the LORD said unto Moses, number all the firstborn of the males of the children of Israel g That they may be compared with the number of the Levites for the reason here following. , from a month old and upward, and take the number of their names. 41 And thou shalt take the Levites for me (I am the LORD) in stead of all the firstborn among the children of Israel h To wit, such as are now alive of them, but those which should be born of them hereafter are otherwise disposed. , and the cattle of the Levites i Not that they were to be taken from the Levites or to be sacrificed to God, any more than the Levites themselves were, but that they together with the Levites were to be presented before the Lord by way of acknowledgement, that the Levites might be set apart for God's service, and their cattle for themselves as God's ministers and for their support in God's work. in stead of all the firstlings among the cattle of the children of Israel. 42 And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel. 43 And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen. 44 And the LORD spoke unto Moses, saying, 45 Take the Levites k To wit, the 22000 reckoned up, ver. 39 of which see the notes there. in stead of all the firstborn among the children of Israel, and the cattle of the Levites in stead of their cattle, and the Levites shall be mine, I am the LORD. 46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; 47 Thou shalt even take five shekels a piece l Which was the price to be paid for the redemption of a firstborn a month old, Numb. 18. 15, 16. but this money though paid for these 273 persons was probably paid out of the common stock of all, except lots were cast who should pay, which is not probable in so small a concern accompanied with so much trouble. by the poll, after the shekel of the sanctuary shalt thou take them: * ●…xod. 30. 13. 〈◊〉. 27. 25. 〈◊〉. 18. 16. 〈◊〉. 45. 12. the shekel is twenty gerahs. 48 And thou shalt give the number wherewith the odd number of them is to be redeemed unto Aaron and to his sons m To whom all the Levites were given, and therefore the money which came in their stead. . 49 And Moses took the redemption money, of them that were over and above them that were redeemed by the Levites. 50 Of the firstborn of the children of Israel took he the money, a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary. 51 And Moses gave the money of them that were redeemed, unto Aaron and to his sons, according to the word of the LORD, as the LORD commanded Moses. CHAP. IU. 1 AND the LORD spoke unto Moses, and unto Aaron, saying, 2 Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers: 3 From thirty years old a This age was prescribed, as the age of full strength of body, and therefore most proper for their present laborious work of carrying the parts and vessels of the Tabernacle, and of maturity of judgement, which is necessary for the right management of holy services. Whence even john and Christ entered not upon their Ministry till that age. And it may still seem to be the fittest season for men's undertaking the Ministry of the Gospel, except in case of extraordinary abilities or the Churches pressing necessity. Object. They might enter upon this work at their 25th. year, Numb. 8. 24. and in David's time and afterward at their twentieth year. Answ. 1. Their first entrance upon their work was at their five and twentieth year, when they began as learners and acted only under the inspection and direction of their brethren, but in their thirtieth year they were completely admitted to a full discharge of their whole office. 2. David, being a Prophet, and particularly directed by God in the affairs of the Temple, might and did make a change in this matter, which he might the better do, both because it was but a change in a circumstance, and because the magnificence of the Temple, and the great multitude of sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary. and upward, even until fifty years old b When they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the Tabernacle, Numb. 8. 26. , all that enter c (i. e.) That do and may enter, having no defect, Levit. 21. 17. nor other impediment. into the host d The society of sacred Ministers he calls an host, because of that excellent order which was among them as to persons, place, time, the matter and manner, of their services. , to do the work of the tabernacle of the congregation. 4 This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things e Hereafter mentioned, as the Ark, Table, Altar, etc. Compare Numb. 3. 31. . 5 And when the camp setteth forward, Aaron shall come, and his sons, and they f For upon this necessary occasion the inferior Priests are allowed to come into the Holy of Holies, which otherwise was peculiar to the Highpriest, Heb. 9 7. shall take down the covering vail g The second vail, of which see Exod. 26. 31, etc. Levit. 4. 6. Heb. 9 3. wherewith the Ark was covered while the Tabernacle stood, Exod. 40. 3. , and cover the ark h Because the Levites, who were to carry the Ark, might neither see nor immediately touch it. of testimony with it: 6 And shall put thereon the covering of badgers-skins i Whereby the Ark was secured from the injuries of the weather. , and shall spread over it a cloth wholly of blue, and shall put in the staves thereof k Object. How could these staves be put in, when they were never to be taken out, Exod. 25. 15. compared with 1 King. 8. 8. 1. Answ. These places may speak of the staves while the Ark and Tabernacle stood, but when they were to be removed the posture of all things was altered. 2. The Hebrew verb doth not signify putting in, but barely putting or placing or disposing, and may be understood not of putting the staves into the rings, wherein they constantly remained, but of the putting of them either upon their shoulders to try and fit them for carriage, or into the holes or receptacles which probably were made in these cover for the receiving and covering of these guilded staves to keep them both from the touch of the Levites and from the inconveniences of bad weather. . 7 And upon the * Exod. 2●…. 3●…. table of show- bread l Heb. Of faces or presence, for of the bread of faces or presence. i e. of the bread which was continually standing in the presence of the Lord. they shall spread a cloth of blue, and put thereon the dishes m Upon which the shewbread was put. , and the spoons, and the bowls and covers to ‖ Or. pour out withal. cover withal: and the continual bread n (i. e.) Shewbread so called because it was continually to be there, even in the wilderness, where though they had only Manna for themselves, yet they reserved corn for the weekly making of these loaves, which they might with no great difficulty procure from some of the people bordering upon the wilderness in the innermost parts whereof they were. shall be thereon. 8 And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers-skins, and shall put in the staves thereof. 9 And they shall take a cloth of blue, and cover the * Exod. 25. 31. candlestick of the light, * Exod. 25. 37, 38. and his lamps, and his tongs, and his snuff-dishes, and all the oil-vessels thereof, wherewith they minister unto it. 10 And they shall put it, and all the vessels thereof within a covering of badgers-skins: and shall put it upon a bar n So contrived that this cloth containing the candlestick, etc. might be either laid upon it, or some other way fastened to it. . 11 And upon the golden o All covered with plates of gold. altar they shall spread a cloth of blue, and cover it with a covering of badgers-skins, and shall put to the staves thereof. 12 And they shall take all the instruments of ministry p The sacred garments used by the priests in their holy ministrations. See Exod. 31. 10. , wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers-skins, and shall put them on a bar. 13 And they shall take away the ashes from the altar q Of burnt-offerings. Whereby it may seem probable, though it be denied by most, that they did offer some sacrifices in the Wilderness, though it may be not so frequently nor orderly as afterwards they did. Whence else were these ashes? And there are some undeniable instances of their sacrificing there, as Exod. 18. 12. and 24. 4. Numb. 7. etc. from which it seems rational to conclude that they did offer sacrifices at other times, though not so constantly and diligently, as they did in Canaan. And for the argument against it from Amos 5. 25. that may be easily dissolved, as we shall there see, if the Lord please. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which as it came down from Heaven, Levit. 9 So it was by God's command to be continually fed and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar and put within this covering, or carried by some person appointed thereunto. , and spread a purple cloth thereon: 14 And they shall put upon it all the vessels thereof r Amongst all these vessels here and abovenamed there is no mention of the brazen laver, though that be elsewhere reckoned among the holy things, as Exod. 35. 16. and 38. 8. and 39 39 and 40. 30. whereof possibly the reason may be because it was not covered, as not being capable of much hurt by the weather. Though some ancient translations of the Bible do here add these words. They shall take a purple covering, and cover the laver, etc. wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the ‖ Or, bowls. basins, all the vessels of the altar; and they shall spread upon it a covering of badgers-skins, and put to the staves of it. 15 And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that the sons of Kohath shall come to bear it s To wit, upon their shoulders, not upon carts or wagons, as appears from Numb. 7. 9 the neglect of which order did provoke the Lord, 2 Sam. 6. 6, 7. 1 Chron. 13. 7. and 15. 12, etc. Afterward the Priests themselves, being multiplied, carried these things, as appears from Deut. 31. 9▪ jos. 3. 6. and 8. 33. 1 Sam. 4. 4. though the Levites also were not excluded, 2 Chron. 5. 5. : but they shall not touch any holy thing t Immediately, or before they be covered. lest they die u As some did for that sin. See 1 Sam. 6. 19 2 Sam. 6. 6, 7. . * chap. 3. 31. These things are the burden of the sons of Kohath, in the tabernacle of the congregation. 16 And to the office of Eleazar the son of Aaron the priest, pertaineth x (i. e.) He himself is to carry these things, and not to commit them to the sons of Kohath. * Exod. 25. 6. the oil for the light, and the * Exod. 30. 3●… sweet incense, and the daily meat-offering y Of fine flour, which was to be offered every morning and evening with the daily burnt-offering. See Exod. 29. 38, 39 , and the * Exod. 30. 29 anointing oil, and the oversight of all the tabernacle z (i. e.) The care that all the things abovementioned be carried by the persons and in the manner expressed. , and of all that therein is, in the sanctuary, and in the vessels thereof. 17 And the LORD spoke unto Moses, and unto Aaron, saying, 18 Cut ye not off a (i. e.) Do not by your neglect provoke God to cut them off for touching the holy things. the tribe of the families of the Kohathite from among the Levites. 19 But thus do unto them, that they may live and not die, when they approach unto the most holy things, Aaron and his sons shall go in and appoint them every one to his service b To that which is peculiarly allotted to him, the services and burdens being equally distributed among them. , and to his burden. 20 But they shall not go in to see when the holy things are covered, lest they die. 21 And the LORD spoke unto Moses, saying, 22 Take also the sum of the sons of Gershon throughout the houses of their fathers by their families: 23 From thirty years old and upward, until fifty years old shalt thou number them: all that enter in † Heb. to 〈◊〉 the 〈◊〉. to perform the service, to do the work in the tabernacle of the congregation. 24 This is the service of the families of the Gershonites, to serve, and for ‖ Or, carrie●…. burdens. 25 And * chap. 3. 〈◊〉 they shall bear the curtains of the tabernacle c (i. e.) The curtains or covering of goatshair. , and the tabernacle of the congregation d (i. e.) The ten curious curtains which covered the boards of the Tabernacle, for the boards themselves were carried by the Merarites. , his covering e (i. e.) The covering of rams-skins which was put next over those ten curtains. , and the covering of the badgers-skins that is above upon it, and the hanging for the door of the tabernacle of the congregation. 26 And the hang of the court, and the hanging for the door of the gate of the court, which is by the tabernacle, and by the altar f (i. e.) Which court compassed both the Tabernacle and the Altar, Exod. 27. 16. round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve. 27 At the † Heb. 〈◊〉 appointment of Aaron and his sons, shall be all the service of the sons of the Gershonite, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens. 28 This is the service of the families of the sons of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand g Under his conduct and direction. Thus the hand of Hige, Es●…h. 2. 3. is his care and custody. of Ithamar the son of Aaron the priest. 29 As for the sons of Merari, thou shalt number them after their families by the house of their fathers. 30 From thirty years old and upward, even unto fifty years old shalt thou number them, every one that entereth into the † Heb. warfare. service, to do the work of the tabernacle of the congregation. 31 And * chap. 3. 36. this is the charge of their burden, according to all their service in the tabernacle of the congregation, * Exod. 26. 15. the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof h Which were as the feet upon which the pillars stood, of which see Exod. 38. 27. , 32 And the pillars of the court round about, and their sockets, and their pins, and their cords with all their instruments, and with all their service: and by name i Every part and parcel therefore shall be put in an inventory: which is required here rather than in the foregoing particulars, partly because these were much more numerous than the former, partly because being meaner things and such as might easily be supplied, they might otherwise have been neglected, and partly to teach us, that God esteems nothing small in his worship and service, and that he expects his will should be observed in the minurest circumstances. ye shall reckon the instruments of the charge of their burden. 33 This is the service of the families of the sons of Merari, according to all their service in the tabernacle of the congregation under the hand of Ithamar the son of Aaron the priest. 34 And Moses and Aaron, and the chief of the congregation numbered the sons of the Kohathite, after their families, and after the house of their fathers, 35 From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation. 36 And those that were numbered of them by their families, were two thousand seven hundred and fifty. 37 These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number, according to the commandment of the LORD by the hand of Moses. 38 And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers, 39 From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation: 40 Even those that were numbered of them: throughout their families, by the house of their fathers, were two thousand and six hundred and thirty. 41 These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number, according to the commandment of the LORD. 42 And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers: 43 From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation, 44 Even those that were numbered of them after their families, were three thousand and two hundred k Here appears the wisdom of Divine providence, that whereas in the Kohathites and Gershonites, whose burdens were fewer and easier, there were but about a third part of them which were fit for service, the Merarites, whose burdens were more and heavier, had above one half of them fit for this work. ▪ 45 These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered, according to the word of the LORD by the hand of Moses. 46 All those that were numbered of the Levites, whom Moses, and Aaron, and the chief of Israel numbered, after their families, and after the house of their fathers: 47 From thirty years old and upward, even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation: 48 Even those that were numbered of them, were eight thousand and five hundred and fourscore l Which number was much inferior to any other Tribe, for the reasons mentioned on Numb. 3. 39 . 49 According to the commandment of the LORD they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses. CHAP. V. 1 AND the LORD spoke unto Moses, saying, 2 Command the children of Israel, that they put out of the camp a In which the people dwel●…, as afterward cut of the cities and towns, that they might not converse with others and infect them. every * Leu. 13. 3, 46. leper, and every one that hath ●…n * Leu. 15. 2. issue b To wit, of genital seed in men, or of blood in women in their seasons. , and whosoever is defiled by the * chap. 9 6, 10. and 19 11. and 31. 19 dead c (i. e.) By the touch of the dead. See Levit. 21. 1. Numb. 6. 6. . 3 Both male and female shall ye put out, without the camp shall ye put them, that they defile not their camps d By which caution God would intimate the possibility and danger of men's being made guilty by other men's sins, and the necessary duty of avoiding intimate converse with wicked men. , in the midst whereof I dwell e By my special and gracious presence, and therefore the permission of such impurities is the greater injury and provocation to me, as being done in my sight, and reflecting dishonour upon my Name. . 4 And the children of Israel did so, and put them out without the camp, as the LORD spoke unto Moses, so did the children of Israel. 5 And the LORD spoke unto Moses, saying, 6 Speak unto the children of Israel, * Leu. 6. 3. when a man or a woman shall commit any sin that men commit f Heb. any sins of men, i. e. either 1. of common infirmity, or such sins as men commit through humane frailty, for if this were done knowingly and willingly, a greater punishment was appointed. See Leu. 6. 5, 6. Or rather 2. sins against men, or belonging to men, to wit, deceits or wrongs, whereby other men are injured, of which he manifestly speaks, as appears from ver. 7, 8. so this is a Genitive case of the object, as Mat. 12. 31. blasphemy of the spirit, (for so it is in the Greek) is blasphemy against the holy Ghost, as it is called Mark 3. 28. Luk. 12. 10. and power of all flesh, joh. 17. 2. is power ●…ver all flesh, and power of spirit, Mat. 10. 1. is power over or against spirits, Luk. 9 1. and prayer of God, Luk. 6. 12. is prayer directed unto God: and the spoil of the poor, Isa. 3. 14. is the spoil taken from the poor: and violence of the children of judah, joel 3. 19 is violence against them, as we translate it. , to do a trespass against the LORD g Which words may be added, either 1. to express a new sin, of prevaricating or dealing falsely with God, either by a false oath, which is a special injury to God, or by a lie or simple denial that he hath taken any thing of his neighbours, which also God takes as a sin especially concerning himself, who in such cases is the c●…ely judge of what is 〈◊〉 said or sworn. See Act. 5. 3, 4. Or 2. to aggravate the former sin and to show that such injuries done to men are also sins against God who hath commanded justice to men as well as religion to himself. But the former is more probable, both because here is a ram of atonement to be offered to God for the special injury done to him, as well as satisfaction is to be made to the man whom he injured, and especially by comparing this with the parallel place, Levit. 6. 2, etc. , and that person be guilty h (i. e.) Shall be sensible of his guilt, or be convicted in his conscience of his sin, for otherwise this might seem a mere tautology, if it were only meant of being really guilty of sin, which was expressed before in those words when one shall commit any sin, i. e. be guilty of any sin. : 7 Then they shall confess their sin i They shall not continue in the denial of the fact, as such persons oft do, but shall give glory to God, and take shame to themselves by acknowledging their sin, with grief and remorse. See Leu. 5. 5. and 6. 4. which they have done, and he shall recompense his trespass * Leu. 6. 5. with the principal thereof k (i. e.) The thing he took away, or what is equivalent to it. , and add unto it the fifth part thereof l Which is added both as a compensation to the injured person for the want of his goods so long and for his trouble for the supposed utter loss of them, and as a penalty upon the injurious dealer to discourage others from such attempts. Qu. How doth this agree with that law Exod. 22. 1? Ans. That, law was made against notorious and obstinate thiefs, who were legally convicted of their crime, and this against more modest thiefs, whose necessities might induce them to steal, and whose consciences are affected with their sin. , and give it unto him against whom he hath trespassed. 8 But if the man have no kinsman m Which might be the case commonly with Proselytes, if not with Israelites. This also supposeth the person injured to be dead or gone away into some unknown place, and the person injured to be known to the injurer, , to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest n Whom God appointed as his deputy to receive his deuce and take them to his own use, that so he might more cheerfully and entirely devote himself to the ministration of holy things. This is an additional explication to that law Leu. 6. 2. and for the sake thereof it seems here to be repeated. : beside the * Leu. 6. 6. and 7. 8. ram of the atonement, whereby an atonement shall be made for him. 9 And every ‖ Or, heave-offering. * Leu. 6. 18, 26. and 7. 6, 32. chap. 18. 8. Deut. 18. 3. offering o Heb. every heave-offering, the heave-offering being here taken largely so as to comprehend also the wave-offering, for both these were Aaron's portion. See Exod. 29. 26, 27, 28. of all the holy things of the children of Israel, which they bring unto the priests p To wit, to offer unto the Lord by his hands. shall be his q (i. e.) the Priests. See Levit. 6. 16. . 10 And every man's hallowed things r Understand this not of the sacrifices, no not of such of them as were voluntary or vowed, as most understand it, because these were not the Priests peculiar, but a good part of them was offered to God, and the remainder was eaten by the offerer as well as by the Priest, as is manifest, but of such other things as were devoted to God and were such as could not be offered in sacrifice, as suppose a man consecrated an house or rend of it to the Lord, this was to be the Priests. And this restriction may be easily collected from the nature of the thing because he speaketh in this and the other branches here of such things as were appropriated to the Priests, as his portion, which none of the sacrifices were. shall be his: whatsoever any man giveth the priest, it shall be * Leu. 10. 13. his. 11 And the LORD spoke unto Moses, saying, 12 Speak unto the children of Israel, and say unto them, If any man's wife s This law was given partly to deter wives from adulterous practices, and partly to secure wives against the rage of their hardhearted husbands who otherwise might upon mere suspicions destroy them, or at least put them away. Quest. Why was there not the same law for the trial of the husband, when the wife was jealous of him? Ans. This might be either 1. because the woman's sin is greater, because there is not only filthiness and falseness in it, which is also in the man's sin, but also peculiar unrighteousness in dishonouring his name and family, and transferring his estate to strangers and other men's children: or 2. because there was not like fear of inconveniencies to the husband from the jealousy of the wife who had not that authority and power and opportunity for the putting away or killing of the husband as the husband had over the wife. Or 3. because being the inferior and the weaker sex and more subject to jealousies and groundless suspicions it was not thought expedient to trust them with such a power or privilege. go aside t From the way of religion and justice, or from her faith given to her husband, or to the by-paths of falsehood and filthiness, and that either in truth or in appearance and in her husband's opinion. , and commit a trespass against him, 13 And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close u She utterly denying it, Prov. 30. 20. and none being able and willing to discover it. , and she be defiled, and there be no witness against her x For if it was witnessed, she was to die for it, Leu. 20. 10. Deut. 22. 22. , neither she be taken with the manner. 14 And the spirit of jealousy y (i. e.) A strong opinion or suggestion or inward motion of that kind, whether from a good or evil spirit. Thus we read of the spirit of wisdom, Isa. 11. 2. of perverseness, Isa. 19 14. of fornica●…ion, Host 4. 12. of fear, 2 Tim. 1. 7. of slumber, Rom. 11. 8. come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: 15 Then z She persisting in her denial, and her husband requiring her submission to this way of trial. shall the man bring his wife unto the priest, and he shall bring her offering a Which was partly because none were to appear before God empty, Exod. 23. 15. partly by way of solemn appeal to God, whom hereby she desired to judge between her and her husband, and partly by way of atonement to appease God, who had for her sins stirred up her husband against her and sent an evil spirit between them. See 1 Sam. 26. 19 for her, the tenth part of an Ephah of barley meal, he shall pour no oil upon it, nor put frankincense thereon b Both because it was a kind of sin-offering, from which these were excluded, Levit. 5. 11. and to testify her sorrowful sense of the hand of God and of her husband's displeasure, and because she came thither as a delinquent or one suspected of delinquency and under an ill fame and unpleasing both to God and men, as one that wanted that grace and amiableness and joy which oil signified, and that acceptance with God which frankincense designed, Psal. 141. 2. ; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance c Both to God before whom she appeared as a sinner, and to her own conscience, if she were guilty, and, if she were not guilty of this, yet it reminded her of her other sins, for which this might be a punishment. : 16 And the priest shall bring her d (i. e.) The woman: But of her he speaks ver. 18. or it, i. e. the offering, which is last spoken of, so the feminine gender is put for the masculine or the neuter, of both which we have instances. near and set her before the LORD e (i. e.) Before the Sanctuary where the Ark was. . 17 And the priest shall take holy water f Either water out of the holy la●…er, Exod. 30. 18. or rather the water of purification appointed for such kind of uses, Numb. 19 9 This was used, that if she were guilty, she might be afraid to add profaneness and the pollution of holy things to her other crime. in an earthen vessel g Either to signify that frailty and vileness of which she stood accused, or express her sorrowful and shameful condition, or because, after this use, it was to be broken in pieces, that the remembrance of it might be blotted out as far as was possible. Compare Leu. 6. 28. and 11. 33. and 15. 12. , and of the dust h An emblem of vileness and misery, as appears from job 2. 12. Psal. 22. 15. Lam. 3. 29. and the serpent's food, Gen. 3. 14. very proper for her who had been seduced to folly by the serpent's instigation. that is in the floor of the tabernacle i Which made it holy dust and struck the greater terror into the woman, if she were guilty. the priest shall take, and put it into the water k To make it more unpleasant and bitter, which was suitable to one in that sorrowful state. : 18 And the priest shall set the woman before the LORD l Before the Tabernacle with her face towards the Ark. , and uncover the woman's head m Partly that she might be made sensible how manifest she and all her ways were to God, and that she might be more visible to the congregation, that her shame might be greater if she were guilty; partly in token of her sorrow either for her sin, or at least for any cause of suspicion which she had given; partly as a sign that she was after a sort deprived of the help and protection of her husband, which the covering of the woman's head signified, 1 Cor. 11. 5, 6, 7, 10. and that she was neither virgin nor loyal wife, for the heads of both these used to be covered. , and put the offering of memorial in her hands n That she herself might offer it, and therefore call God to be witness of her innocency. which is the jealousie-offering: and the priest shall have in his hand the bitter o So called either from the bitter razed which the dust gave it. or from the bitter effects of it upon her, if she were guilty. Compare Exod. 32. 20. water that causeth the curse p Not by any natural power, but by a supernatural efficacy ordained and wrought by God for her punishment, and for the terror and caution of others. . 19 And the priest shall charge her by an oath q To answer truly to his question, or to declare by oath whether she be guilty or no, and after such oath shall say as follows. , and say unto the woman, If no man r To wit, except thy husband, as is manifest from the whole context, or no other man, the word another being understood here, as it is thought to be also Gen. 14. 1. and 36. 6 Exod. 22. 20. have lain with thee, and if thou hast not gone aside to uncleanness ‖ Or, being in the power of thy husband. † Heb. under thy husband. with another s Or, with him, i. e. the man now mentioned. So it is an Ellipsis easily supplied out of the Text. instead of thy husband, be thou free from this bitter water that causeth the curse. 20 But if thou hast gone aside to another in stead of thy husband, and if thou be defiled; and some man have lain with thee beside thine husband; 21 Then the priest shall charge the woman with an Oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse, and an oath t (i. e.) A form of cursing or imprecatory oaths, that when they would curse a person, they may wish that they may be as cursed and miserable as thou wast upon this occasion. See the like phrase Isa. 65. 15. jer. 29. 22. and compare Gen. 48. 20. Ruth. 4. 11, 12. among thy people when the LORD doth make thy thigh u A modest signification of the genital parts, used both in Scripture, as Gen. 46. 26. Exod. 1. 5. and other authors, that the sin might be evident in the punishment. to † Heb. to ●…all. rot x Heb. to fall, i. e. to die or waste away, as the word is used 1 Chro●…. 21. 14. compared with 2 Sam. 24. 15. and thy belly to swell y Suddenly and violently till it burst, which the jews note was frequent in this and like cases, as Exod. 32. 20. And it was a clear evidence of the truth of their religion. . 22 And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: and the woman shall say, Amen, amen z (i. e.) So let it be if I be guilty. The word is doubled by her as an evidence of her innocency, and ardent desire that God would deal with her according to her desert. . 23 And the priest shall write these curses a Wherewith she cursed herself, to which peradventure her name was added. in a book b (i. e.) In a scroll of parchment, which the Hebrews commonly call a book, as Deut. 24. 1. 2 Sam. 11. 14. Isa. 39 1. , and he shall blot them out with the bitter water c Or, race or serape them out and cast them into the bitter water. Whereby it was signified, that if she was innocent, the curses should be blotted out and come to nothing, and, if she were guilty, she should find in her the effects of this water which she drunk, after the words of this curse had been scraped and put in. . 24 And he shall cause the woman to drink d To wit, after the jealousie-offering was offered, as is affirmed ver. 26. the bitter water, that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter. 25 Then the priest shall take the jealousie-offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar. 26 And the priest shall take an handful of the offering, even the memorial thereof e Of which see Leu. 2. 2. , and burn it upon the altar, and afterward shall cause the woman to drink the water. 27 And when he hath made her to drink the water than it shall come to pass, that if she be defiled, and have done trespass against her husband, that the water that causeth the curse, shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be * Deut. 28. 37. Psal. 83. 9 11. Jer. 24. 9 and 29. 18, 22. and 42. 18. Zech. 8. 13. a curse among her people. 28 And if the woman be not defiled, but be clean, than she shall be free f To wit, from these bitter curses and miseries. , and shall conceive seed g (i. e.) Shall bring forth children, as the jews say, in case of her innocency, infallibly she did, yea though she was barren before: or shall be as capable of bearing children, as other women. . 29 This is the law of jealousies, when a wife goeth aside to another in stead of her husband, and is defiled. 30 Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law. 31 Then shall the man be guiltless from iniquity h Which he should not have been, if he had either dissembled or indulged her in so great a wickedness and not endeavoured to bring her either to repentance or punishment: See Mat. 1. 19 or cherished suspicions in his breast, and thereupon proceeded to hate her or cast her off. Whereas now, whatsoever the consequent is, the husband shall not be blamed or censured either for bringing such curses and mischiefs upon her, or for defaming her, if she appear to be innocent. , and this woman shall bear her iniquity i (i. e) the punishment of her iniquity, whether she was false to her husband, or by any light and foolish carriage gave him occasion to suspect her to be so. . CHAP. VI 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children of Israel and say unto them, When either man or woman a For both sexes might make this vow, if they were free and at their own dispose, for otherwise their parents or husbands could disannul the vow, Numb. 30. 4. and in that case they sinned in taking God's name in vain and vowing what they could not perform. shall ‖ Or, make themselves Nazarites. separate themselves to vow a vow of a Nazarite b Whereby they did sequester themselves in a great part from worldly employments and enjoyments, that they might entirely con●…ecrate themselves to God's service, and this either for their whole life time, of which see jude. 13. 5. and 16. 17. 1 Sam. 1. 11. Luk. 1. 15. or for a less and limited space of time, of which in this chapter. , to separate themselves unto the LORD: 3 He shall separate himself from wine and strong drink c Which was forbidden him for greater caution to keep him at the further distance from wine. , and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried c Which was forbidden him for greater caution to keep him at the further distance from wine. . b Lest they should either inflame or dispose him to luxury, and consequently to the breaking of his vow: or cloud his reason and thereby occasion some mistake or miscarriage in the rules to which he had bound himself. Compare Leu. 10. 9 4 All the days of his ‖ Or, Nazariteship. separation d Which were sometimes more, sometimes fewer, as he thought fit to appoint. shall he eat nothing that is made of the † Heb. of the vine of the wine. vinetree, from the kernels even to the husk. 5 All the days of the vow of his separation, there shall no * Judg. 13. 5. 1 Sam. 1. 11. razor e Nor scissors, or other instrument to cut off any part of his hair. This was appointed, partly as a sign of his mortification to worldly delights and vain affectation of outward beauty, which is promoted by the polling or cutting off the hair; partly as a testimony of that purity which hereby he professed, because the cutting off the hair was a sign of uncleanness, as appears from ver. 9 and Levit. 14. 8, 9 partly that by the notorious length of his hair he might be constantly minded of his vow and the exquisite holiness it required, and that others might thereby be admonished and stirred up to the imitation of his holy example; and partly that he might reserve his hair entirely for God to whom it was to be offered, ver. 18. come upon his head, until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy f (i. e.) Wholly consecrated to God and his service, whereby he shows that inward and substantial holiness was the great thing which God required and valued in these, and consequently in other rites and ceremonies. ; and shall let the locks of the hair of his head grow. 6 All the days that he separateth himself unto the LORD, he shall come at no † Or, dead soul. dead body. 7 He shall not make himself unclean for his father, or for his mother g Wherein he was equal to the Highpriest, Leu. 21. 11. being, in some sort, as sacred a person, and as eminent a type of Christ, Heb. 7. 26. and therefore justly required to prefer the service of God to which he had so fully and peculiarly given himself before the expressions of his affections to his dearest and nearest relations. , for his brother, or for his sister, when they die: because the † Heb. separation. consecration h (i. e.) The token of his consecration, to wit, his long hair. of his God i (i. e.) Whereby he hath devoted himself to his God in an eminent manner. The Genitive case of the object. is upon his head. 8 All the days of his separation he is holy unto the LORD. 9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head k Because his whole body, and especially his hair was defiled by such an accident, which he ought to impute either to his own heedlessness, or at least to God's providence so ordering the matter possibly for the punishment of his other sins, or for the quickening of him to more caution and purity and detestation of all dead works whereby he would be defiled, in the day of his cleansing, on the seventh day l To be reckoned from the time of his pollution, for uncleanness contracted by the dead continued for seven days, and the seventh day was the day of cleansing for it, Levit. 15. 13. Numb. 19 11, 12. shall he shave it. 10 And on the * Leu. 5. 7. and 24. 22. eighth day he shall bring two turtles, or two young pigeons m As in the case of him that had a running issue, Leu. 15. 14. to the priest, to the door of the tabernacle of the congregation. 11 And the priest shall offer n Heb. make: which is oft put for sacrificing or offering, as Exod. 29. 36. 1 Chron. 21. 23. compared with 2 Sam. 24. 22. the one for a sin-offering o Because such a pollution was though not his sin, yet the chastisement of his sin, and had an appearance of sin, to wit, of negligence in not standing sufficiently upon his guard, which in such persons was in a manner equivalent to a sin. , and the other for a burnt-offering, and make an atonement for him, for that he sinned p (i. e.) Contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, though through ignorance and inadvertency, as many other sins were. by the dead, and shall hollow q Begin again to hollow or consecrate it. his head that sameday. 12 And he shall consecrate unto the LORD the days of his separation r As many days as he had before separated or vowed unto God. , and shall bring a lamb of the first year * Leu. 5. 6. for a trespass- offering: but the days that were before shall † Heb. fall. be lost s (i. e.) Not reckoned or imputed to him. Heb. fall, to wit, to the ground, i. e. be void or of none effect. , because his separation was defiled: 13 And this is the law of the Nazarite: when the days of his separation are fulfilled, he shall be brought t By the Priest's appointment and direction. unto the door of the tabernacle of the congregation. 14 And he shall offer his offering unto the LORD, one he-lamb of the first year, without blemish, for a burnt-offering, and one ew-lamb of the first year, without blemish, for * Leu. 4. 2, 〈◊〉▪ 32. a sin- offering u Whereby he confessed and bewailed his frailties and miscarriages notwithstanding the strictness of his vow and all the diligence and care which he could use, and consequently acknowledged his need of the grace of God in Christ Jesus the true Nazarite. , and one ram without blemish, for * Leu. 3. 6. peace-offerings x For thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness and profess his obligation to observe the will of God in all things. : 15 And a basket of unleavened bread, * Leu. 2. 〈◊〉. cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat-offering, and their drink-offerings y Such as did generally accompany the sacrifices, of which see Leu. 2. 1. and Numb. 28. . 16 And the priest shall bring them before the LORD, and shall offer his sin- offering, and his burnt-offering. 17 And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat-offering, and his drink-offering. 18 * Act. 21. 〈◊〉▪ And the Nazarite shall shave the head of his separation z Or, of his Nazariteship, i. e. in which the chief of his Nazarite-ship or separation to God consisted. , at the door of the Tabernacle of the congregation a Publicly, that it might be known that his vow was ended, and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have been scandalised at his use of his liberty. See Act. 21. 26. , and shall take the hair of the head of his separation, and put it in the fire b Either 1. the fire of the Altar. But why then is this restrained to the peace-offerings, seeing it was common to the burnt-offerings, and to the sin-offerings? or rather 2. to the fire of the kitchen, upon which the flesh of the peace-offerings was boiled. , which is under the sacrifice of the peace-offerings. 19 And the priest shall take the sodden shoulder c The left shoulder, as it appears from ver. 20. where this is joined with the heave-shoulder, which was the right-shoulder, and which was the Priests due in all sacrifices, Leu. 7. 32. and in this also. But here the other shoulder was added to it, as a special token of thankfulness from the Nazarites for God's singular favours vouchsafed unto them. of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite d That he may give them to the Priest, as his peculiar gift. , after the hair of his separation is shaved. 20 And the priest shall wave them * Exod. 〈◊〉 23. for a wave-offering e Of the wave-offering and heave-offering. See Leu. 7. 30. before the LORD: this is holy for the priest with the wave-breast, and heave-shoulder: and after that the Nazarite may drink wine f And return to his former freedom and manner of living, he is discharged from his vow. . 21 This is the Law of the Nazarite, who hath vowed, and of his offering unto the LORD for his separation, besides that that his hand shall get g (i. e.) Besides what he shall voluntarily promise and give according to his ability. : according to the vow which he vowed, so he must do, after the law of his separation. 22 And the LORD spoke unto Moses, saying, 23 Speak unto Aaron, and unto his sons, saying, On this wise h Heb. Thus, in this manner, or in these words: yet so as that they were not tied to these very words, because after this we have examples of Moses and David and Solomon and others blessing the people in other words. ye shall bless the children of Israel i To wit, in the public assembly. , saying unto them, 24 The LORD bless thee k (i. e.) Bestow upon you all manner of blessings, temporal and spiritual. Compare Gen. 12. 2. , and keep thee l (i. e.) Continue his blessings to thee, and preserve thee in and to the use of them, keep thee from sin and its bitter effects. : 25 The LORD make his face shine upon thee m, and be gracious unto thee: l (i. e.) Smile upon thee.: this is opposed to the hiding of his face, and to the covering himself or his face with a cloud; and it is explained by the following words, be gracious unto thee. Others expound it of illumination or direction and the revelation of himself and of his will to them. 26 The LORD lift up his countenance upon thee n (i. e.) Look upon thee with a cheerful and pleasant countenance, as one that is reconciled to thee and well pleased with thee and thy offering and services. See of this phrase Psal. 4. 6. Prov. 16. 15. To this is opposed the falling and the casting down of the countenance, of which see Gen. 4. 5, 6. job 29. 24. Or, Regard, Protect, and help thee. Compare Psal. 33. 18. , and give thee peace o Peace with God and with thy own conscience and with all men, and all prosperity, which is comprehended under this word. , 27 And they shall put my Name upon the children of Israel p (i. e.) Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such: which is a powerful argument to prevail with God for them, and therefore hath been oft used by the Prophets interceding for them, as jer. 14. 9 Dan. 9 18, 19 Compare 1 Sam. 12. 22. , and I will bless them q I will ratify their blessings, and give those blessings to the people which the Priests pray for. . CHAP. VII. 1 AND it came to pass on the day a Either 1. precisely, and so this history, as many others is put out of its proper place, and this chapter and the 8th. and 9th. and 10th. and 11th. should follow next after Exod. 40. and this day is the same on which the Tabernacle was erected, which was the first day of the first month of the 2 year, Exod. 40. 17, 18. Or 2. largely, day being put for time, and on the day, for about the time, or, a little after the time. And thus it seems to be taken here, because all the princes did not offer these things upon one and the same day, but on several days, as here it follows. And so there is no disorder in the history, and this chapter comes in its proper place, and those things were done in the second month of the second year after the Tabernacle and Altar and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the Tabernacle and appointed to their several works, as is manifest from ver. 5, 6, 7, 8, 9 which was done about a month after the Tabernacle was erected, etc. and after the numbering of the people Numb. 1. when the Princes here employed in the offerings were first constituted; and after the disposal of the Tribes about the Tabernacle, the order of which is here observed in the time of their offerings. that Moses had fully * Exod. 40. 18. Leu. 8. 10. set up the tabernacle, and had anointed it b, and sanctified it, and all the instruments thereof, both the altar, and all the vessels thereof, and had anointed them, and sanctified them; 2 That * chap. 1. 4. the princes of Israel, heads of the house of their fathers (who were the princes of the tribes, † Heb. who stood. and were over them that were numbered) offered c To wit, in the manner and days hereafter mentioned. : 3 And they brought their offering before the LORD, six covered wagons d For the more convenient and safe carriage of such things as were most cumbersome. , and twelve oxen: a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle. 4 And the LORD spoke unto Moses, saying, 5 Take it of them, that they may be to do the service of the tabernacle of the congregation, and thou shalt give them unto the Levites: to every man according to his service e (i. e.) More or fewer of them, as the nature of their service and of the things to be carried required. . 6 And Moses took the wagons, and the oxen, and gave them unto the Levites. 7 Two wagons and four oxen he gave unto the sons of Gershon, according to their service: 8 And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar f (i. e.) Under his care and inspection. See Gen. 39 22. And it must be noted that these words belong both to the Merarites here, and to the Gershonites, ver. 7. because both of them were under his hands, as is affirmed, Numb. 4. 28, 33. the son of Aaron the priest. 9 But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them, was that they should bear upon their shoulders g Because of the greater worth and holiness of the things which they carried. See Numb. 4. 6, 8, 10, 12, 14. 2 Sam. 6. 6, 13. . 10 And the princes offered for dedicating of the altar h To wit, of burnt-offerings, and incense too, as appears from the matter of their offerings. The singular number for the plural. Not for the first dedication of them, for it is apparent they were dedicated or consecrated before this time by Moses and Aaron for divers days together, Numb. 8. and 9 but for a further dedication of them, these being the first offerings that were made for any particular persons or tribes. , in the day i (i. e.) About the time, as soon as it was anointed. See on ver. 1. that it was anointed, even the princes offered their offering before the altar. 11 And the LORD said unto Moses, They shall offer their offering each prince on his day k As well for the greater solemnity and splendour of the work, as for the prevention of confusion. And in this offering they follow the order of their camp, and not of their birth. , for the dedicating of the altar. 12 And he that offered his offering the first day, was Nahshon the son of Amminadab, of the tribe of Judah l In whose name and behalf, this offering was made, and so in the rest. . 13 And his offering was one silver charger m A large dish or platter, of which see Exod. 25. 29. to be employed about the altar of burnt-offering or in the court not in the Sanctuary, for all its 〈◊〉 were of gold. , the weight thereof was an hundred and thirty shekels, one silver † Or, Vial. bowl of seventy shekels, after * Exod. 30. 13. the shekel of the sanctuary, both of them were full of fine flour mingled with oil, for a * Leu. 2. 1. meat-offering. 14 One spoon of ten shekels of gold o And therefore belonging to the altar of incense. full of incense: 15 * Leu. 1. 2. One young bullock, one ram, one lamb of the first year, for a burnt-offering: 16 One kid of the goats for a * Leu. 4. 23. sin- offering: 17 And for a * Leu. 3. 1. sacrifice of peace-offerings p Which are more numerous, because the Princes and Priest●…, and some of the people, did make a feast before the Lord out of them, and celebrated it with great re●…oycing. two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon the son of Amminadab. 18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: 19 He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering. 20 One spoon of gold of ten shekels, full of incense: 21 One young bullock, one ram, one lamb of the first year for a burnt-offering: 22 One kid of the goats for a sin-offering: 23 And for a sacrifice of peace-offerings: five oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethaneel the son of Zuar. 24 On the third day Eliab the son of Helon, prince of the children of Zebulun did offer: 25 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: 26 One golden spoon of ten shekels, full of incense: 27 One young bullock, one ram, one lamb of the first year for a burnt-offering: 28 One kid of the goats for a sin- offering: 29 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliab the son of Helon. 30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer: 31 His offering was one silver charger of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering. 32 One golden spoon of ten shekels full of incense: 33 One young bullock, one ram, one lamb of the first year for a burnt-offering: 34 One kid of the goats for a sin- offering: 35 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur the son of Shedeur. 36 On the fifth day, Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer: 37 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil for a meat-offering. 38 One golden spoon of ten shekels, full of incense: 39 One young bullock, one ram, one lamb of the first year for a burnt-offering: 40 One kid of the goats for a sin- offering: 41 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel the son of Zurishaddai. 42 On the sixth day Eliasaph the son of Devel, prince of the children of Gad, offered. 43 His offering was one silver charger, of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat offering: 44 One golden spoon of ten shekels full of incense: 45 One young bullock, one ram, one lamb of the first year for a burnt-offering: 46 One kid of the goats for a sin- offering: 47 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs. This was the offering of Eliasaph the son of Devel. 48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered. 49 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: 50 One golden spoon of ten shekels, full of incense: 51 One young bullock, one ram, one lamb of the first year for a burnt-offering: 52 One kid of the goats for a sin- offering: 53 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elishama the son of Ammihud. 54 On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh. 55 His offering was one silver charger, of an hundred and thirty shekels one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: 56 One golden spoon of ten shekels, full of incense: 57 One young bullock, one ram, one lamb of the first year for a burnt-Offering: 58 One kid of the goats for a sin- offering. 59 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel the son of Pedahzur. 60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered. 61 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, a silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: 62 One golden spoon of ten shekels, full of incense: 63 One young bullock, one ram, one lamb of the first year for a burnt-offering. 64 One kid of the goats for a sin- offering: 65 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan the son of Gideoni. 66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered. 67 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: 68 One golden spoon of ten shekels, full of incense: 69 One bullock, one ram, one lamb of the first year for a burnt-offering: 70 One kid of the goats for a sin- offering: 71 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahiezer, the son of Ammishaddai. 72 On the eleventh day, Pagiel the son of Ocran, prince of the children of Asher, offered. 73 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: 74 One golden spoon of ten shekels, full of incense: 75 One young bullock, one ram, one lamb of the first year for a burnt-offering: 76 One kid of the goats for a sin- offering. 77 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Pagiel the son of Ocran. 78 On the twelfth day, Ahira the son of Enan, prince of the children of Naphtali, offered. 79 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: 80 One golden spoon of ten shekels full of incense: 81 One young bullock, one ram, one lamb of the first year for a burnt-offering: 82 One kid of the goats for a sin- offering. 83 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahira the son of Enan. 84 This was the dedication of the altar, (in the day when it was anointed q This is again repeated, to show why it is called the dedication of the Altar, because it was the first offering made by any particular persons or Tribes. ) by the princes of Israel: twelve chargers of silver, twelve silver † Or, vials. bowls, twelve spoons of gold: 85 Each charger of silver weighing an hundred and thirty shekels, each bowl, seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary: 86 The golden spoons were twelve, full of incense, weighing ten shekels a piece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels. 87 All the oxen for the burnt-offering, were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat-offering r Which was not mentioned before, because it was sufficiently understood from the Law which required it, Numb. 15. 3, 4, 5. but for greater assurance is here expressed. : and the kids of the goats for sin- offering twelve. 88 And all the oxen for the sacrifice of the peace-offerings, were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed s Which words are very conveniently added to explain in what sense he had so oft said that this was done in the day when it was anointed, to wit, not exactly, but in a latitude, to wit, a little after that it was anointed, as is here said. . 89 And when Moses was gone into the tabernacle of the congregation t Into which Moses, though no Priest, was permitted to enter by God's special licence. , to speak with ‖ That is, God. him u (i. e.) To consult God upon occasion. , than he heard the voice of one speaking unto him from off the mercy-seat x Which Moses standing without the vail could easily hear. And this seems to be added in this place, to sh●…w that when men had done their part in the dedication of the Tabernacle, Altars, etc. God was not wanting in the performance of his part, and promise made, Exod. 25. 22. , that was upon the ark of testimony, from between the two cherubims: and he spoke unto him. CHAP. VIII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto Aaron, and say unto him, When thou * Exod. 25. 37. and 40. 25. lightest the lamps, the seven lamps shall give light over against the candlestick a (i. e.) Either 1. On every side of the candlestick. So the candlestick is here put for the bulk or shaft of the candlestick, as Exod. 25. 34, 35. and the lamps, when they were lighted were put into the branches of the candlestick, and taken out upon occasion. Thus the meaning is, that all the lamps were to be lighted on that part which was towards the middle, looking that way whence they had their light; for the middle lamp was lighted with the fire of the altar, and from that the other lamps received light. But against this sense it is objected, that the lamps could not be other wise ordered, but that they must give light round about the candlestick, and therefore that sense seems to make this direction idle and frivolous. Or 2. On that part which is before the candlestick, Heb. over against the face of the candlestick, i. e. in that place towards which the candlestick looked or where the candlestick stood in full view, i. e. upon the Northside, where the Table of Shewbread stood, as appears from hence, because the candlestick stood close to the boards of the Sanctuary on the southside, Exod. 26. 35. And thus the lights were on both▪ sides of the Sanctuary, which was fit and necessary, because it was wholly dark in itself, and had no window in it. . 3 And Aaron did so: he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses. 4 * Exod. 25. 31. And this work of the candlestick was of beaten gold b Not hollow, but solid and massy gold, beaten out of one piece, and not of several pieces joined or sodered together. See Exod. 25. 18, 31. and 37. 17. , unto the shaft thereof, unto the flowers thereof was * Exod. 25. 18. beaten work: according unto the * Exod 25. 40. pattern which the LORD had showed Moses, so he made the candlestick. 5 And the LORD spoke unto Moses, saying, 6 Take the Levites from among the children of Israel, and cleanse c Or, wash or 〈◊〉 them▪ which 〈◊〉 also done with the Priests and others when they were to 〈◊〉 oach to God and his service. See Exod. 19 10, 15. Levit. 14. ●…. them. 7 And thus shalt thou do unto them, to cleanse them: sprinkle water † Heb. of sin. chap. 19 9 of purifying d Heb. Of sin, (i e.) for the expiation of sin. This water was mixed with the ashes of a red hei●…er, Numb. 19 9 which therefore may seem to have been prescribed before, though it be mentioned after, such kind of transplacing of passages being frequent in Scripture. upon them, and † Heb. let them cause a razor to pass over, etc. let them shave all their flesh e Which external rite signified the cutting off their inordinate concupiscences of earthly things, and that singular purity of heart and life which is required in the Ministers of God. See Isa. 52. 11. 2 Tim. 2. 21. , and let them wash their clothes, and so make themselves clean. 8 Then let them take a young bullock with his * Leu. 2. 2. meat-offering, even fine flour mingled with oil, and another young bullock e The same sacrifice which was offered for a sin-offering for the whole congregation, Levit. 4. because the Levites came in the stead of all the firstborn; which did in a manner represent the whole congregation. shalt thou take for a sin- offering. 9 And thou shalt bring the Levites before the tabernacle of the congregation, and thou shalt gather the whole assembly of the children of Israel together. 10 And thou shalt bring the Levites before the LORD, and the children of Israel f Not all of them, which was impossible, but some in the name and stead and by the appointment of all, to wit, either the firstborn, or rather the Princes or Chiefs of each Tribe, who used to transact things in the name of their Tribes. Whereby they signified their transferring of that right of Ministering to God from the firstborn in whose hands it formerly was, unto the Levites, and their renouncing of their interest in the Levites, from whom they might otherwise have expected help by their persons or purses, as they di●… from other Tribes, in their common concernments, and 〈◊〉 entire resignation and dedication of them to God, service; as the person offering by laying his hand upon the head of his 〈◊〉, Levit. 1. 4. signified his translation of his guilt upon the beast and his dedication of it unto God. shall put their hands upon the Levites g. 11 And Aaron shall † 〈◊〉 offer the Levites before the LORD for an ‖ 〈◊〉 〈◊〉. offering h Heb. For a wave-offering. Of which see Exod. 29. 24. Not that Aaron did so wave them, which he could not do, but that he caused or commanded them to imitate that motion and to wave themselves towards the several parts of the world: whereby they might signify their readiness to serve God according to their capacity wheresoever they should be. Though the word may be taken more generally for any offering made to God, as Exod. 35. 22. of the children of Israel, that † Heb. 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉▪ etc. they may execute the service of the LORD. 23 And the Levites shall lay their hands upon the heads of the bullocks i To signify, that they were offered by them and for them. See Exod. 29. 16, 19 Levit. 1. 4. and 3. 2. and 4. 4. : and thou shalt offer the one for a sin- offering, and the other for a burnt-offering unto the LORD, to make an atonement for the Levites. 13 And thou shalt set the Levites before Aaron and before his sons k (i. e.) Put them into the power of Aaron and his sons, to employ them in holy ministrations: for so that phrase is sometimes used, as Gen. 13. 9 the land is before thee, i. e. in thy power, to use or enjoy it. Or, setting the Levites before them, did signify the giving the Levites to them or to their service. and offer them for an offering unto the LORD l For to him they were first properly offered, and by him given to the Priests in order to his service. . 14 Thus shalt thou separate the Levites from among the children of Israel, and the Levites shall be * chap. 3. 45. mine. 15 And after that shall the Levites go in m To wit, into the Court, where they were to wait upon the Priests at the Altar of burnt-offering; and, at present, into the Tabernacle, to take it down and set it up. , to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. 16 For they are wholly given unto me n By the people's consent, as well as taken (as it follows) by my choice and command. See Numb. 3. 9 from among the children of Israel: in stead of such as open every womb, * chap. 3. 13. Exod. 13. 2. Luk. 2. 23. even in stead of the firstborn of all the children of Israel have I taken them unto me. 17 * Exod. 13. 2, 12, 15. chap. 3. 13. Luk. 2. 23. For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt, I sanctified them for myself. 18 And I have taken the Levites for all the firstborn of the children of Israel. 19 And * chap. 3. 9 I have given the Levites as a † Heb. given. gift to Aaron, and to his sons, from among the children of Israel, to do the service of the children of Israel o (i. e.) To serve God in their stead and behalf, to do what otherwise they had been obliged to do in their own persons. , in the tabernacle p How in it, see on ver. 15. of the congregation, and * chap. 1. 53. to make an atonement for the children of Israel q Not by offering sacrifices, which the Priests alone might do, but by assisting the Priests in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people. : that there be no plague r This is added as a reason why God appointed them to serve in or about the Tabernacle, that they might watch and guard it, and not suffer any of the people to come near it, or meddle with holy things, which if they did, it would certainly bring a plague upon them. , among the children of Israel, when the children of Israel come high unto the sanctuary. 20 And Moses and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the LORD commanded Moses concerning the Levites, so did the children of Israel unto them. 21 And the Levites were purified s Which was done by washing and sprinkling and sacrifices. See Levit. 15. 13, 14, 15. Numb. 19 11, etc. , and they washed their clothes: and Aaron offered them as an offering before the LORD, and Aaron made an atonement for them, to cleanse them. 22 And after that went the Levites in, to do their service in the tabernacle of the congregation, before Aaron, and before his sons t In their presence, and by their direction and appointment. : as the LORD had commanded Moses concerning the Levites, so did they unto them. 23 And the LORD spoke unto Moses, saying, 24 This is it that belongeth unto the Levites: from * 1 Chron. 23. 24. Num. 1. 3. twenty and five years old u See on Numb. 4. 3. and upward, they shall go in † Heb. to w●… the warfar●… of, etc. to wait upon the service of the tabernacle of the congregation. 25 And from the age of fifty years they shall † Heb. 〈◊〉 from the 〈◊〉 of the service. cease waiting upon the service thereof x (i. e.) Upon the difficult and cumbersome part of their work. , and shall serve no more: 26 But shall minister with their brethren y By way of advice, and assistance in lesser and easier works. in the tabernacle of the congregation to keep the charge, and shall do no service: thus shalt thou do unto the Levites, touching their charge. CHAP. IX. 1 AND the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year a And therefore before the numbering of the people, which was not till the second month, Numb. 1. 1, 2. But it is placed after it, because of a special case relating to the Passe-over, which happened after it, and which is here related, upon occasion whereof he mentions the command of God for the keeping of the Passe-over in the Wilderness, which was done but once, and without this command they had not been obliged to keep it at all till they came to the land of Canaan. See Exod. 12. 25. , after they were come out of the land of Egypt, saying, 2 Let the children of Israel also keep * Exod. 12. ●…. etc. Leu. 23. 〈◊〉 chap. 28. 16. Deut. 16. 〈◊〉. the passover at its appointed season. 3 In the fourteenth day of this month † Heb. 〈◊〉 the two ●…ings. at even, ye shall keep it in its appointed season: according to all the rites of b So far as concerned the Lamb and the unleavened bread, etc. for there were some things peculiar to the first Passe-over in Egypt, as that they were to eat it in 〈◊〉, with their loins grided, their shoes on their feet, and their staff in their hand, which were not properly Rites or Ceremonies of the Passe-over, but circumstances of their present condition, being then Travellers and ready to departed, &c, Qu. Whence had they meal to make unleavened bread? Answ. They were not now in haste, and so had time enough to procure it out of the land of Midian by the help of Moses his Father-in-law who lived there, which land was not far from Hor●…b or Sinai, as appears from Exod. 3. 1. it, and according to all the ceremonies thereof shall ye keep it. 4 And Moses spoke unto the children of Israel that they should keep the passe-over. 5 And they kept the passover on the fourteenth day of the first month at even, in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel. 6 And there were certain men who were * chap. 5. 3. defiled by † Or, the 〈◊〉 a 〈◊〉, ch. 6. 〈◊〉. the dead body of a man c By the touch of a dead body, or something belonging to it. See Numb. 19 11. , that they could not keep the passover d Because unclean persons were prohibited to eat of holy things. See Levit. 7. 20. and 22. 3. on that day: and they came before Moses e For resolution of their difficulty. , and before Aaron on that day. 7 And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer f Which if we neglect, we must be cut off, and if we keep it in these circumstances, we must also be cut off. What shall we do? an offering of the LORD g (i. e.) The Passeover, so called, because it was both killed and eaten in obedience to God's command, and to God's honour, and as a thank-offering to God for his great mercies. in its appointed season, among the children of Israel? 8 And Moses said unto them, stand still, and I will hear what the LORD will command concerning you h God having promised to answer and direct him upon his address to him in difficult cases. . 9 And the LORD spoke unto Moses, saying, 10 to Speak unto the children of Israel, saying, If any man of you, or of your posterity, shall be unclean by reason of a dead body, or be in a journey i Under these two instances the Hebrews think that other hindrances of like nature are comprehended, as if one be hindered by a disease, or by any other such kind of uncleanness, which may seem probable both from the nature of the thing, and the reason of the Law which is the same in other cases, and from the application of this rule to other cases, 2 Chron. 30. afar off k In some remote country, whence he cannot return sooner. , yet ye shall keep the passover unto the LORD. 11 The * 2 Chron. 30. 2, 15. fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs. 12 * Exod. 12. 10. They shall leave none of it unto the morning l But either eat or burn it before that time. , * Exod. 12. 46. Joh. 19 36. nor break any bone of it: according to all the ordinances of the passover, they shall keep it. 13 But the man that is clean, and is not in a journey, and forbeareth to keep the passover m Through contempt or neglect, without these or any other just impediments, as before. : even the same soul shall be cut off from his people, because he brought not the offering of the LORD in its appointed season: that man shall bear his sin. 14 And if a stranger n To wit, a Proselyte. shall sojourn among you, and will keep the passover unto the LORD, according to the ordinance of the passover, and according to the manner thereof, so shall he do: * Exod. 12. 49. ye shall have one ordinance, both for the stranger, and for him that was born in the land. 15 And * Exod. 40. 34. on the day that the tabernacle was reared up, the cloud o Of which see Exod. 13. 12. covered the tabernacle, namely, the tent of the testimony p Or, The Tabernacle towards or above the tent of the Testimony, i. e. that part of the Tabernacle in which was the Testimony, or the ark of the Testimony; for there the cloudy pillar stood, Levit. 16. 2. This was an evident token of God's special presence with and providence over them. See Exod. 14. 20, 24. Psal. 105. 39 And this cloud was easily distinguished from other clouds both by its peculiar figure and by its constant residence in that place. : and at * Exod. 13. 21. and 40. 38. even there was upon the tabernacle, as it were the appearance of fire q That they might better discern it and direct themselves and their journeys or stations by it. , until the morning. 16 So it was always: the cloud covered it by day, and the appearance of fire by night. 17. And when the cloud was taken up r Or, Ascended on high, above its ordinary place, by which it became more visible to all the camp. from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. 18 At the commandment of the LORD s The motion or stay of the cloud is fitly called the command of God, because it was a signification of Gods will and their duty, which a command properly is. the children of Israel journeyed; and at the commandment of the LORD they pitched, * 1 Cor. 〈◊〉. 1. as long as the cloud abode upon the tabernacle, they rested in the tents. 19 And when the cloud † Heb. prolonged. tarried long upon the tabernacle many days, than the children of Israel kept the charge of the LORD t (i. e.) The command of God mentioned before, that 〈◊〉 should stay as long as the cloud stayed, as the same phrase is manifestly taken below, ver. 23. And this, saith he, they did, though it were long in one place, which was tedious to them, who desired to change places and to make haste to Canaan, yet they obeyed God herein against their own inclinations. Which because it was remarkable in so obstinate a people, it is so largely and particularly mentioned here, as an instance of their obedience, and as an aggravation of the many following instances of their Apostasy and Disobedience. , and journeyed not. 20 And so it was when the cloud was a few days upon the tabernacle, according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed. 21 And so it was when the cloud † Heb. was chap. 11. 3●…. abode from even unto the morning, and that the cloud was taken up in the morning, than they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed. 22 Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel * Exod. 40. 36, 37. abode in their tents, and journeyed not: but when it was taken up, they journeyed. 23 At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD by the hand of Moses. CHAP. X. 1 AND the LORD spoke unto Moses, saying, 2 Make thee two trumpets a For Aaron's two Sons: though afterwards the number of the trumpets was much increased, as the number of the Priests also was. See 2 Chron. 5. 12. These trumpets were ordained, both for signification of the great duty of Ministers, to wit, to preach the word; and for use, as here follows. of silver b A metal pure and precious, and giving a clear sound. : of an whole piece c See Exod. 25. 31. Numb. 8. 4. shalt thou make them, that thou mayest use them for the calling of the assembly: and for the journeying of the camps. 3 And when * Joel 2. 15. they d (i. e.) The Priests by comparing this with ver. 8. shall blow with them e (i. e.) With both of them, by comparing this with the next verse. , all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. 4 And if they blow but with one trumpet, than the princes which are heads of the thousands of Israel, shall gather themselves unto thee. 5 When ye blow an alarm e To wit▪ once, as appears from ver. 6. , than the camps that lie on the east-part, shall go forward. 6 When ye blow an alarm the second time, than the camps that lie on the southside, shall take their journey: they shall blow an alarm for their journeys f As a sign for them to march forward, and consequently for the rest to follow them, which is easily understood out of these words. . 7 But when the congregation is to be gathered together, ye shall blow: but ye shall not sound an alarm. 8 And the sons of Aaron, the priests, shall blow with the trumpets g To oblige them to the greater regard and observance, as if God himself had called them. : and they shall be to you for an ordinance for ever throughout your generations. 9 And if ye go to war in your land against the enemy that oppresseth you, than ye shall blow an alarm with the trumpets h Which was practised accordingly. See Numb. 31. 6. 2 Chron. 13. 12. , and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies i If you use this ordinance of God with trust and dependence upon God for help, which condition is necessarily to be understood from divers other Scriptures, where it is expressed. . 10 Also * chap. 29. 1. 1 Chro. 15. 24. 2 Chron. 5. 12. and 7. 6. and 29. 26. Ezra 3. 10. Neh. 12. 35. in the days of your gladness k (i. e.) Days appointed for rejoicing and thanksgiving to God, either for former mercies, or for succeeding deliverances, as Esth. 9 18. etc. Compare Host 2. 11. , and in your solemn days l Your stated and constant festivals. , and in the beginnings of your months m Of which see Psal. 81. 3. , ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings, that they may be to you for a memorial before your God n That God may remember you for good to accept and bless you, as that phrase oft signifies. : I am the LORD your God. 11 And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. 12 And the children of Israel took * chap. 2. 9, 16, 24, 31. their journeys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran o From which they traveled to other places, and then returned into it again, Numb. 12. 16. : 13 And they first took their journey, according to the commandment of the LORD by the hand of Moses. 14 * chap. 2. 3. In the first place went the standard of the camp of the children of judah, according to their armies: and over his host was * chap. 1. 4. Nahshon the son of Amminadab. 15 And over the host of the tribe of the children of Issachar, was Nethaneel the son of Zuar. 16 And over the host of the tribe of the children of Zebulun, was Eliab the son of Helon. 17 And * chap. 1. 51. the tabernacle was taken down, and the sons of Gershon, and the sons of Merari set forward, * ch. 4. 24▪ 31. bearing the tabernacle. 18 And the * chap. 2. 10. standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur. 19 And over the host of the tribe of the children of Simeon, was Shelumiel the son of Zurishaddai. 20 And over the host of the tribe of the children of Gad, was Eliasaph the son of Devel. 21 And the Kohathite set forward, bearing the * chap. 4. 4. sanctuary, and ‖ That is, the Gershonites, and the Merarites. See ver. 17. the other p (i. e.) The Gershonites, and Merarites, as is evident both from their work and office, which was to take down and set up the Tabernacle, Numb. 3. 25.- 26. and 4. 22.— 33. and from ver. 17. who therefore marched after the first camp, a good distance from and before the Kohathites, that they might prepare the Tabernacle for the reception of its utensils, which the Kohathites brought some time after them. did set up the tabernacle against they came. 22 And * chap. 2. 1●… the standard of the camp of the children of Ephraim set forward according to their armies: and over his host was Elishama the son of Ammihud. 23 And over the host of the tribe of the children of Manasseh, was Gamaliel the son of Pedahzur. 24 And over the host of the tribe of the children of Benjamin, was Abidan the son of Gideoni. 25 And * chap. 2. 2●… the standard of the camp of the children of Dan set forward which was the rearward of all the camps throughout their hosts, and over his host was Ahiezer the son of Ammishaddai. 26 And over the host of the tribe of the children of Asher, was Pagiel the son of Ocran. 27 And over the host of the tribe of the children of Naphtali, was Ahira the son of Enan. 28 † Heb. Tui Thus were the journeyings q (i. e.) In this manner and order they marched. of the children of Israel, according to their armies when they set forward. 29 And Moses said unto Hobab, the son of Raguel r Called also Revel, Exod. 2. 18. who seems to be the same who is called jethro, Exod. 3. 1. it being usual in Scripture for one person to have two or three names. And therefore this Hobab not jethro, but his son, which may seem more probable, because jethro was old and unfit for travel and desirous, as may well be thought, to die in his own Country, whether he returned, Exod. 18. 27. but Hobab was young and fit for these journeys, and therefore entreated by Moses to stay and bear them company. the Midianite, Moses father in law s Which words are ambiguous, but seem to belong to Raguel, or Revel, not to Hobab, though others are of another mind. , We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and * Judg. ●…. 〈◊〉 we will do thee good: for the LORD hath spoken good concerning Israel. 30 And he said unto him, I will not go t So he might truly and sincerely say, though after this speech he was overcome by the entreaties and persuasions of Moses. Or, he did go and settle his affairs and afterwards return: for we find his posterity settled among the Israelites. See judg. 1. 16. and 4. 11, 18. etc. , but I will departed to mine own land, and to my kindred. 31 And he said, Leave us not, I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us in stead of eyes u To direct and guide us: for though the cloud determined them to a general place, yet many particulars might be uncertain and unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him, as concerning the conveniences of water for their Cattle, concerning the safety or danger of the several parts by reason of Serpents or Wild-beasts or Enemies in the parts adjoining to them, that so they might guard themselves better against them. Or, this is to be understood of his directing them not so much in their way, as about great and difficult matters, wherein the counsel he had from God did not exclude the advice of men, as we see in Hobabs' father jethro. Exod. 18. And it is probable, this was the wise son of a wise Father. . 32 And it shall be if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee. 33 And they departed from the mount of the LORD three days journey x With continued journeys, only it seems most probable, that the cloud made little pauses that they might have time for sleep and necessary refreshments, which their natures required. And thus all writers, when they relate the continued journeys of persons for many days together, are to be understood with this exception. : and the ark of the covenant of the LORD went before them y Not so much in place, say some, for so it went in the midst, or at least after the first camp, as may seem from ver. 21. as in office and authority, as a general who is said to go before or lead his Army, though he do not go in the very first place. But others more probably think, that the Ark, which indeed is not mentioned ver. 21. albeit in their stations it was in the middle, where also the cloud was, yet in their marches it went before them, as also the cloud did, and so the cloud was constantly over the Ark whether it stood or went, and therefore the Ark is said to go before and direct them, not as if the Ark could be seen of all the camps, which being carried only upon men's shoulders was impossible, but because the cloud, which always attended upon the Ark, and did together with the Ark constitute in a manner one sign of God's presence, did lead and direct them. in the three day's journey: to * Deut. 1. 33. Jer. 31. 2. Ezek. 20. 6. search out a resting place z Where they might safely and commodiously rest. But this is a metaphorical expression, for discovering to them, for otherwise the Ark could not search, and God, who knew all places and things, needed not to search. for them. 34 And the cloud of the LORD was upon them by day † And by night too, as was expressed before. So we must learn to compare places of Scripture, and to supply the defects of one out of another, as we do in all authors. , when they went out of the camp. 35 And it came to pass when the ark set forward, that Moses said, * Psal. 68 1, 2. Rise up, LORD, and let thine enemies be scattered, and let them that hate thee flee before thee. 36 And when it rested, he said, Return ‖ Or, give rest, i. e. a safe and quiet place, free from enemies and dangers. , O LORD, unto the † Heb. ten thousand thousands. many thousands of Israel. CHAP. XI. 1 AND when the people ‖ Or, were as it were complainers complained a Or, murmured, the occasion whereof seems to be their last three day's journey in a vast howling wilderness, without any benefit, and thereupon the remembrance of their long abode in the wilderness and the prospect and fear of many other tedious and fruitless and dangerous journeys, whereby they were like to be long delayed from coming to that rest that land of milk and honey which God had promised them, and which they thirsted after. , † Heb. it was evil in the ●…ars of, etc. it displeased the LORD, and the LORD heard it, and his anger was kindled, and the fire of the LORD b (i. e.) A fire sent from God in an extraordinary manner, possibly from the pillar of cloud and fire, or from heaven, as 2 King. 1. 12. burnt * Psal. 78. 21. among them, and consumed them that were in the uttermost parts of the camp c Either because the sin began there among the mixed multitude, who probably had their place there, or amongst those who were feeble and weary with their last journey and therefore hindmost in the march: or in mercy to the people, whom he would rather awaken to repentance than utterly destroy, and therefore he sent it into the skirts not the heart and midst of the camp. . 2 And the people d The murmurers being penitent, or others for fear. cried unto Moses e Whom they knew to be very prevalent with God. : and when Moses prayed unto the LORD, the fire † Heb. s●…k. was quenched. 3 And he called the name of the place ‖ Taberah That is, a ●…ing. f From this fire, as it was called Kibroth-hattaavah from another occasion▪ ver. 34, 35. and Numb. 33. 16. As it is no new thing in Scripture for persons and places to have two names. Both these names were imposed as monuments of the people's sin and of God's just judgement. See Deut. 9 7, 22, 24. : because the fire of the LORD burnt among them. 4 And the * mixed multitude g Consisting of Egyptians or other people, which being affected with God's miraculous works in Egypt, and thereupon believing the promise of God to carry them to a land of milk and honey for their own advantage joined themselves to the Israelites, Exod. 12. 38. and now finding themselves sadly disappointed they discover their evil minds. that was among Exod. 12. 38. them, † Heb. lusted a lust. fell a lusting, and the children of Israel h Whose special relation and obligation to God should have restrained them from such carriages. also † Heb. returned and wept. wept again i This word relates either to their former murmuring upon this occasion a twelvemonth before, Exod. 16. 2. or rather to their complaining mentioned▪ ver. 1. to note the aggravation of their sin, that having just now sinned in the same kind and sorely smarted for their sin, and being but newly delivered from their fears and dangers caused thereby, they forthwith return to their vomit and murmur again, and that more passionately than before, expressing themselves in tears and bitter words. , and said, * 1 Cor. 10. 6. Psal. 78. 18. and 106. 14. Who shall give us flesh k This word is here taken generally so as to include fish, as the next words show, and as it is used, 1 Cor. 15. 39 They had indeed flesh and cattle which they brought with them out of Egypt, but these were reserved for breed to be carried into Canaan, and were so few that they would scarce have served them for a month, as may be gathered from Numb. 11. 20, 21, 22. to eat? 5 * Exod. 16. ●…. We remember the fish which we did eat in Egypt freely l Either without price, for fish was very plentiful and fishing was there free, or with a very small price; for nothing is sometimes put for a little, as joh. 18. 20. Act. 27. 33. and none for few, as jer. 8. 6. 1 Cor. 2. 8. And this is the more probable because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for Gods, and therefore the Israelites, who speak these words, might have them there upon cheaper terms. : the cucumbers, and the melons, and the leeks, and the onions, and the garlic. 6 But now our soul m Either 1. our life, as the soul signifies, Gen. 9 5. Psal. 33. 19 job 36. 14. or 2. our body, which is oft signified by the soul, as Psal. 16. 10. and 35. 12. and 105▪ 18. So Levit. 19 28. and 21. 1. Numb. 5. 2. is dried away n Is withered and pines away, which possibly might be true through envy and discontent and inordinate appetite, as 2 Sam. 13. 4. Prov. 14. 30. , there is nothing at all besides this Manna, before our eyes o Heb. Our eyes see or look to nothing but this Manna. They speak as it the Manna were only useful to please their eyes, with its fine colour and shape, but not to satisfy their appetites or sustain their natures. . 7 And * Exod. 16. 14, 31. the manna was as coriander-seed p Not for colour, for that is black, but for shape and figure. , and the † Heb. eye of it as the eye of. colour thereof as the colour of bdellium q Which is either 1. the gum of a tree, of a white and bright colour, or rather 2. a gem or precious stone, as the Hebrew doctors take it, and particularly a pea●…l, as some render it, wherewith the Manna doth manifestly agree both in its colour, which is white, Exod. 16. 14. and in its figure which is round. See more on Gen. 2. 12. . 8 And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil r Or, of the most excellent oil; or, of the flour of orl: or, as others, of cakes or past made with the best oil, the word cakes being easily supplied out of the foregoing member of the verse: or, which is not much differing, like wasers made with honey, as it is said Exod. 16. 31. The nature and use of Manna is here thus particularly described to show the greatness of their sin in despising such excellent food, as this was. . 9 And when the dew fell upon the camp in the night, the manna fell upon it s And then the dew fell again upon it and covered it, as we see Exod. 16. 13, 14. ●…o the Manna lay hid as it were between two beds of dew. Hence the phrase of hidden Manna, Rev. 2. 17. . 10 Then Moses heard the people weep throughout their families, every man in the door of his tent t To note, that they were not ashamed of their sin. , and * Psal. the anger of the LORD was kindled greatly, Moses also was displeased u Partly for their great unthankfulness, partly foreseeing the dreadful judgements coming upon them, and partly for his own burden expressed in the following verses. . 11 And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight x Why didst thou not hear my prayer, when I desired thou wouldst excuse me and commit the care and government of this unruly people to some other person. See Exod. 3. 11. and 4. 10. , that thou layest the burden of all this people upon me? 12 Have I conceived all this people? have I ‖ Or, born them. So Gr. begotten them y Are they my children, that I should be obliged to provide food and all things for their necessity and desire? , that thou shouldest say unto me, Carry them in thy bosom (as a nursing father beareth the sucking-child z Which expression shows the tender care and affection that governor's by the command of God ought to have towards their people. ) unto the land which thou swarest unto their fathers? 13 Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh that me may eat. 14 I am not able to bear all this people a (i. e.) The burden of providing for and satisfying of them. alone b Obj. How was he alone, when there were others added to help him, Exod. 18. 21, 24? Ans. Those were only assistant to him in civil causes and smaller matters, but the harder and greater affairs, such as this unquestionably was, were brought to Moses and determined by him alone, Exod. 18. 22. , because it is too heavy for me. 15 And if thou deal thus with me, * See 1 King. 19 4. Jon. 4. 3. kill me, I pray thee, out of hand, if I have found favour in thy sight, and let me not see my wretchedness c Heb. my evil, i. e. my intolerable anguish and torment, arising from the insuperable difficulty of my office and work of ruling this people, and from the dread of their utter extirpation which they will bring upon themselves, and the dishonour which thence will accrue to God and to religion, as if not I only but God also were an impostor. Seeing is here put for feeling, as to see death, Psal. 89. 48. Luk. 2. 26. is to suffer it, and to see the salvation of God, Psal. 50. 23. & 91. 16. is to enjoy it. . 16 And the LORD said unto Moses, Gather unto me * See Exod. 4. 29. seventy men of the elders of Israel d Of whom see Exod. 3. 16. and 5. 6. Levit. 4. 15. Deut. 16. 18. , whom thou knowest to be the elders e Whom thou by experience discernest to be Elders not only in years and name and place, but also in wisdom and gravity and authority with the people. of the people, and officers over them: and bring them unto the tabernacle of the congregation, that they may stand there with thee. 17 And I will come down f Not by local motion, but by my powerful presence and operation. See Gen. 11. 5. and Exod. 34. 5. , and talk with thee there, and I * Neh. 9 20. will take of the spirit which is upon thee, and will put it upon them g (i. e.) I will give the same spirit to them which I have given to thee. But as the spirit was not conveyed to them from or through Moses, but immediately from God, so the spirit or its gifts were not by this means impaired in Moses. The spirit is here put for the gifts of the spirit as it is Num. 27. 18. joel 2. 28. Io●…. 7. 39 Act. 19 2, 6. 1 Cor. 14. 12, 32. and particularly for the spirit of prophecy, v. 25. whereby they were enabled, as Moses had been and still was, to discern hidden and future things and resolve doubtful and difficult cases, which made them fit for government. It is observable, that God would not, and therefore men should not, call any persons to any office for which they were not sufficiently fit and qualified. , and they shall bear the burden of the people with thee, that thou bear it not thyself alone. 18 And say thou unto the people, Sanctify yourselves h (i. e.) Prepare yourselves, either to receive the miraculous blessings of God, the flesh you desire: or rather, prepare to meet thy God, O Israel, in the way of his judgements, and to receive the punishment which God will inflict upon you, for it is evident from ver. 20. that God answered them with a curse in stead of a blessing. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, whilst your bodies are destroyed by the flesh you desire and eat, ver. 33, 34. your souls may be saved from the wrath of God. Sanctifying is oft used for preparing, as jer. 6. 4. and 12. 3. and 51. 28. against to morrow, and ye shall eat flesh: (for ye have wept in the ears of the LORD i Not secretly in your closerts, but openly and impudently in the doors of your tents, ver. 10. calling heaven and earth to witness your cries and complaints. , saying, Who shall give us flesh to eat? for it was well with us in Egypt) therefore the LORD will give you flesh, and ye shall eat. 19 Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days: 20 But even a † Heb. 〈◊〉 days. whole month, until it come out at your nostrils k Which meat loathed and violently vomited up frequently doth. , and it be loathsome unto you l Being glutted with the abundance of it. Thus God destroys them by granting their desires, and turns even their blessings into curses: whilst he deals much more favourably with Moses, though he also fell into the same sin with the people, i. e. impatience and murmuring. But God will make a great difference between persons and persons, and between Moses his sins of infirmity and the people's presumptuous and oft repeated provocations. , because ye have despised the LORD m (i. e.) You have lightly esteemed his bounty and manifold blessings in Manna and other things, and have preferred the leeks, onions, etc. of Egypt before them all: you have slighted and disinherited his promises and providence after so long and large experience of it. , which is among you n Who is present and resident with you to observe all your carriages and to punish your offences. This is added as a great aggravation of the crime, to sin in the presence of the Judge. , and have wept before him, saying, Why came we forth out of Egypt o Why did God do us such an injury? why did we so foolishly follow and obey him in coming forth? ? 21 And Moses said, * Exod. 3●…. 〈◊〉 chap. 1. 45. The people amongst whom I am, are six hundred thousand footmen p Fit for war, Exod. 12. 37. besides women, children, etc. That Moses speaks this as doubting or distrusting Gods words is evident enough from ver. 22, 23. And that Moses was not remarkably punished for this as he was afterward for the same sin Numb. 20. next to God's good pleasure may be imputed to the different circumstances of this and that sin: this was the first great offence of this kind, and therefore more easily passed by, that was after warning and against more light and experience. This seems to have been spoken secretly in Moses his breast: that openly and publicly before the people, and to their scandal, and therefore it was fit to be openly and severely punished to prevent the contagion of that example. , and thou hast said, I will give them flesh that they may eat a whole month. 22 Shall the flocks and the herds be slain for them, to suffice them q Will they be sufficient for them? or where shall they have more? ? or shall all the fish of the sea be gathered together for them to suffice them? 23 And the LORD said unto Moses, * Isa. 50. 2. and 59 1. Is the LORDS hand waxed short r (i. e.) Less able to work such great and glorious miracles as I have done. ? thou shalt see now whether my word shall come to pass unto thee, or not. 24 And Moses went out s Out of the tabernacle, into which he entered to receive God's answers from the Mercy-seat, Numb. 7. 89. and told the people the words of the LORD, and gathered the seventy men t Either they are called seventy from the stated number, though two of them were lacking, ver. 26. as the Apostles are called the twelve, Mat. 26. 20. when one of that number was absent: or, he is said to have gathered them, when he gave command to gather them. of the elders of the people, and set them round about the tabernacle u Partly that the awe of God might be imprinted upon their hearts that they might more seriously undertake and more faithfully manage their high employment, partly to gain them the more authority and respect from the people, and principally, because that was the place where God manifested himself and gave his blessings, and therefore there he would bestow his spirit upon them. . 25 And the LORD came down in a cloud, and spoke unto him, and took of the spirit that was upon him, and gave it unto the seventy elders, and it came to pass, that when the spirit rested upon them x (i. e.) Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was not temporary but perpetual. , they prophesied y (i. e.) Discoursed of the word and works of God in a singular and marvellous manner, as the Prophets did. So this word is used 1 Sam. 10. 5, 6. joel 2. 28. Act. 2. 17. 1 Cor. 14. 3. Yet were they not hereby constituted Prophets or teachers, but civil Magistrates and Rulers, who together with the spirit of government, which is here sufficiently implied, received also the spirit of Prophecy, as a sign and seal both to themselves and to the people that God had called them to that employment and would be with them in it, as it was with Saul upon the same occasion, 1 Sam. 10. 10. , and † Gr. added, or ●…ded no 〈◊〉. did not cease ‖ Either for that day, they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1 Sam. 19 24. or, afterwards also, to note that this was a continued gift conferred upon them to enable them the better to discharge their Magistracy; which was more expedient for them then for the Rulers of other people, because the jews were under a Theocracy or the government of God, and even their civil controversies were decided out of that word of God which the Prophets expounded, and in their wilderness condition they had frequent occasions of seeking counsel from God, which was the work of Prophets, and they were to determine all things agreeably to the mind and will of God, which therefore they were obliged to study. Others translate the words, and they added not: so the sense is, They prophesied only this day for an assurance of vocation to and due qualification for their work, but afterwards they prophesied no more, the gift of prophecy ceased in them, and only the spirit of government rested upon them. . 26 But there remained two of the men in the camp z Not going to the Tabernacle, as the rest did, either modestly declining that high employment from an humble sense of their own insufficiency, as Saul did, 1 Sam. 10. 22. or not having sufficient or seasonable notice to repair thither: or, being detained in the camp and in their dwellings whether by uncleanness, or sickness, or some urgent occasion, not without God's special providence, that so the Miracle might be more evident, and their call and authority more unquestionable to all the people. , the name of the one was Eldad, and the name of the other, Medad: and the spirit rested upon them (and they were of them that were written a To wit in a book or paper by Moses, who by God's direction nominated the fittest and worthiest persons. , but went not out unto the tabernacle) and they prophesied in the camp. 27 And there ran a young man, and told Moses b Fearing lest his authority should be diminished by their prophesying and thereby, as by the signal given at this time, taking authority to themselves without his knowledge and consent. , and said, Eldad and Medad do prophecy in the camp. 28 And Joshua the son of Nun the servant of Moses, one of his young men c Or, one of his choice ministers, a chosen or excellent person: which may be emphatically added, to note that even great and good men may mistake and mis-judge about the works of God. Or, from his youth, as the words will bear, and the Chaldee, Syr. etc. render it. So it may be added as a reason why joshua above others was concerned for Moses his honour and authority. answered, and said, * See Luk. 9 49. My lord Moses, forbidden them d He seared either schism, or sedition, or that by their usurpation of authority independently upon Moses and separately from him, his power and esteem might be lessened, as the next words show. . 29 And Moses said unto him, Enviest thou for my sake e Art thou grieved because the gifts and graces of God are imparted to others besides me? Compare joh. 3. 26. ? would God that all the LORDS people were prophets f He saith Prophets, not rulers, for that he knew was absurd and impossible. , and that the LORD would put his spirit upon them. 30 And Moses got him into the camp g Among the people, to exercise the gifts and authority now or formerly received. , he and the elders of Israel. 31 And there went forth a * Exod. 16. 1●…. Psal. 78. 26. and 105. 40. wind from the LORD h (i. e.) An extraordinary and miracuious wind both for its vehemency and for its effects. , and brought quails i A delicious and very nourishing food, which, considering their greedy appetite, and the newness and plenty of it, disposed them to surfeits and other distempers of body, and prepared the way for the following plague. God gave them quails once before Exod. 16. 13. but neither in the same quantity, nor with the same design and effect as now. from the sea k Principally from the Red sea, and both sides of it; where, by the report of ancient heathen writers, they were then in great numbers, and, no doubt, were wonderfully increased by God's special providence for this very occasion. , and let them fall by the camp, † Heb. as it were we●… the way of a 〈◊〉. as it were a days journey on this side, and as it were a day's journey on the other side round about the camp, and as it were two cubits high upon the face of the earth l Not as if the quails did cover all the ground two cubits high for a days journey on each side of the camp, for then there had been no place left where they could spread them all abroad round about the camp, as it is said they did, ver. 32. but the meaning is, that the quails came and fell down round about the camp for a whole days journey on each side of it, and that in all that space they lay here and there in great heaps, which were ofttimes two cubirs high. . 32 And the people stood up m Or rather risen up, which word is oft used for attempting or beginning to do any business. all that day, and all that night n Some at one time, and some at the other, and some, through greediness or diffidence, at both times. , and all the next day, and they gathered the quails: he that gathered least, gathered ten homers o (i. e.) Ten ass loads. Which if it seem incredible, you must consider, 1. that the gatherers here were not all the people, which could not be without great confusion and other inconveniencies, but some on the behalf of all, possibly one for each family, or the like, while the rest were exercised about other necessary things. So the meaning is not, that every Israelite had so much for his share, but that every collector gathered so much for the family or others by whom he was entrusted. 2. that the people did not gather for their present use only, but for a good while to come as we shall see, and being greedy and distrustful of God's goodness, it is not strange if they gathered much more than they needed. 3. that the word, rendered homers, may signify heaps, as it doth Exod. 8. 14. judg. 15. 16. Hab. 3. 15. and ten is oft put for many, and so the sense is, that every one gathered several heaps. If yet the number seems incredible, it must be further known. 4. that heathen and other authors affirm that in those eastern and southern country's quails are innumerable, so that in one part of Italy within the compass of five miles there were taken about an hundred thousand of them every day for a month together; and that sometimes they fly so thick over the sea, that being weary they fall into ships, sometimes in such numbers that they sink them with their weight, as Varro and Solinus affirm. And Athenaeus relates that in Egypt, a country prodigiou●…ly populous, as all agree, they were in such plenty, that all those vast numbers of people could not consume them but were forced to salt them and keep them for their future use. So that there is no need at all that God should create innumerable quails for this purpose: which yet if it were affirmed he did▪ Atheists and Antiscripturists have no occasion of triumph, since they must either own the creation of the world, which is a far greater miracle, or ascribe the production of the world to a casual jumble of Atoms, which is more senseless and ridiculous than all the fables of the Poets. : and they spread them all abroad for themselves p That so they might dry them, and salt them, and preserve them for their future use, according to what they had seen and learned in Egypt. round about the camp. 33 And while the * Psal. ●…8. 3●…▪ 31. flesh was yet between their teeth, ere it was chewed q Heb. cut off, to wit, from their mout●…, which is here understood, and expressed I●…t 1. 5. i e. ere it was taken away, as the flocks are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉. ●…. 1●…. when they are lost and perished. The sense is▪ before they had done eating their quails, which lasted for a month, as appears from ver. 20. , the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague r Whether it was lea●…ness sent into them. Psal. 106. 15. whereby the food was deprived of its nourishing power which it hath only from God's blessing▪ or 〈◊〉, ●… punishment most suitable to their sin, and most likely to follow their intemperate desire and use of this food; or the pestilence, it is not much material: but a great and sore plague unquestionably it was. Quest. Why did God so sorely punish the people's murmuring and complaining for lack of flesh here, when he spared them after the same sin, Exod. 16? Ans. Because this sin was a far greater sin than that and aggravated with worse circumstances; as proceeding not from necessity, as that did, when as yet they had no food, but from mere lust and wantonness, when they had Manna constantly given them; as committed after large experience of God's care and kindness, after God had pardoned their former sins, and after God had in a solemn and terrible manner made known his laws and their duty to them. . 34 And he called the name of that place ‖ That is, the graves of lust. Kibroth-hattaavah s Heb. the graves of lust, i. e. of the men that lusted, as it here follows. The abstract for the concrete, which is frequent, as poverty, 2 King. 24. 14. pride, Psal. 36. 11. deceit, sins, Prov. 13. 6, etc. dreams, jer. 27. 9 are put for men who are poor, or proud, or deceitful, or sinful, or dreamers. And it notes, that this plague did not seize upon all that did eat of the quails, for then all had been destroyed, but only upon those who were inordinate both in the desire and use of them. , because there they buried the people that lusted. 35 And the people journeyed from Kibroth-hattaavah unto Hazeroth t Of which place see on Numb. 33. 17. and Deut. 1. 1. : and † Heb. they were in, etc. abode at Hazeroth. CHAP. XII. 1 AND Miriam and Aaron a Whom God permitted to murmur against their brother partly to exercise and discover the admirable meekness and patience for the instruction of after ages: and partly that by this shaking Moses his authority might take the deeper root, and the people might be deterred from all sedition and rebellion against him, by this example. Miriam seems to be first named, because she was the chief instigatour or first mover of the sedition, wherefore she also is more eminently punished. spoke against Moses, because of the ‖ Or, Cushite. Ethiopian woman b Which was either 1. Zipporah, who is here called an Ethiopian, in the Hebrew a Cushite, because she was a Midianite: the word Cush being generally used in scripture, not for Ethiopia properly so called below Egypt, but for Arabia, as some late learned men have evidently proved from 2 King. 19 9 2 Chron. 21. 16. Ezek. 29. 10. and 30. 8, 9 Hab. 3. 7. and other places. If she be meant, as it is commonly conceived, I suppose they did not quarrel with him for marrying her, because that was done long since, but for indulging her too much, and being swayed by her and her relations, by whom they might think he was persuaded to make this innovation and to choose seventy Rulers, as he had been formerly, Exod. 18. by which copartnership in government they thought their authority and reputation much diminished, especially when no notice was taken nor use made of them in the choice, but all was done by the direction of Moses and for his assistance in the government. And because they durst not accuse God, who was the chief agent in it, they charge Moses, his instrument, as the manner of men is. or 2. some other woman, though not named in Scripture, whom he married either whilst Zipporah lived, or rather because she was now dead, though that, as many other things; be not recorded. For, as the quarrel seems to be about his marrying a stranger, so it is probable it was a late and fresh occasion about which they contended, and not a thing done 40 years ago. And it was lawful for him aswell as any other to marry an Ethiopian or Arabian woman, provided she were, as doubtless this woman was, a sincere proselyte, which were by the law of God admitted to the same privileges with the Israelites, Exod. 12. 48. so there might be many reasons why Moses might choose to marry such a person rather than an Israelite, or why God so ordered it by his providence, either because she was a person of eminent worth and virtue, or because God intended that the government should not be continued in the hands of Moses his children, and therefore would have some political blemish to be upon the family, as being strangers by one parent. And this they here urge as a blemish to Moses also. , whom he had married, for * Exod. 2. 21. he had † Heb. taken. married an Ethiopian woman. 2 And they said, Hath the LORD indeed spoken only by Moses? * Mic. 6. 4. hath he not spoken also by us c Are not we Prophets as well as he? so Aaron was made, Exod. 4. 15, 16. and so Miriam is called, Exod. 15. 20. See also Mic. 6. 4. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself and rule and make rulers as he pleaseth without consulting us in the case? ? And the LORD heard it d (i. e.) Observed their words and carriage to Moses. . 3 (Now the man Moses was very meek e This is added as the reason why Moses took no notice of their reproach, but was as one that heard it not, and why God did so speedily and severely plead Moses his cause, because he did not avenge himself. Quest. 1. Did it become Moses thus to commend himself? Answ. 1. The holy penmen of Scripture are not to be measured or censured by other profane Writers, because they are guided by special instinct, in every thing they writ; and as they ofttimes publish their own and their near relations greatest faults, where it may be useful to the honour of God, and the edification of the Church in after ages, so it is not strange if for the same reasons sometimes they commend themselves, especially when they are forced to it by the insolence and contempt of their adversaries, which was Moses his case here, in which case St. Paul also commends himself, 2 Cor. 11. 5, etc. and 12. 11, 12. Which they might the better do, because all their writings and carriage made it evident to all men that they did not this out of vain glory, and that they were exalted above the affectation of men's praises and the dread of men's reproaches. 2. This might be added, as some other clauses were, by some succeeding Prophet, which was no disparagement to the authority of the holy Scriptures, seeing it is all written by one hand, though ●…ers pens be used by it. Quest. 2. How was Moses so meek, when we ofttimes read of his anger, as Exod. 11. 8. and 16. 20. and 32. 19 Levit. 10. 16. Numb. 16. 15. and 20. 10, 11. compared with Psal. 106. 32, 33. Answ. 1. The meekest men upon earth are provoked sometimes, yea oftener than Moses was. 2. True meekness doth not exclude all anger, but only such as is unjust or immoderate or implacable. Moses was and ought to be angry where God was offended and dishonoured, as he was in almost all the places alleged. , above all the men which were upon the face of the earth.) 4 And the LORD spoke suddenly f Partly to show his great respect unto Moses, and unto the grace of meekness; and partly to stifle the beginnings of the sedition, that this example might not spread amongst the people, who had too much of that leaven among them. unto Moses, and unto Aaron, and unto Miriam, Come out g To wit, out of your private dwellings, and from amongst the people, both that you may not infect them by such scandalous words, and partly that you may know my pleasure and your own doom. ye three unto the tabernacle of the congregation, and they three came out, 5 And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle h Where they stood wit hout, not being admitted into the Tabernacle, as Aaron used to be: which is noted as a sign of God's displeasure. , and called Aaron and Miriam, and they both came forth. 6 And he said, Hear now my words: if there be a prophet among you i If you be Prophets, as you pretend, yet know there is a difference among Prophets, nor do I put the equal authority and honour upon all of them. , I the LORD will make myself known unto him in a vision k Whereby God represents things to the mind of a Prophet when he is awake, as Gen. 15. 1. and 46. 2. Dan. 8. 18. and 10. 8. , and will speak unto him in a dream l By which God manifests his mind to them in a dream, as Gen. 20. 3. and 28. 12. : 7 My servant Moses is not so, * Heb. 3. 2. who is faithful in all mine house m (i. e.) Whom I have set over all my house, i. e. my Church and people, and therefore over you, and who hath discharged his office faithfully, and not partially and self-seekingly, as you falsely accuse him. . 8 With him will I speak * Exod. 33. 11. mouth to mouth n (i. e.) Distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. This is called speaking face to face, 2 Epist. of john ver. 12. and 3 Epist. ver. 14. , even apparently o Plainly and certainly. , and not in dark speeches p Not in parables, similitudes, riddles, dark resemblances, as by showing a boiling pot, an Almond Tree, etc. to jeremy, a chariot with wheels, etc. to Ezekiel. , and the similitude of the LORD q Not the face or essence of God, which no man can see and live, Exod. 33. 20. it being invisible, Col. 1. 15. and never seen by man, john 1. 18 but some singular manifestation of his glorious presence, as Exod. 33. 11, 20, etc. and 34. 5, etc. Deut. 34. 10. Yea the Son of God appeared to him in an humane shape, which he took up for a time, that he might give him a forecast of his future incarnation. shall he behold: wherefore then were ye not afraid to speak against my servant r Who is so in such an eminent and extraordinary manner. Moses? 9 And the anger of the LORD was kindled against them, and he departed s From the door of the Tabernacle, in token of his great displeasure, not waiting for their answer, and judging them unworthy of any further discourse. . 10 And the cloud departed from off the tabernacle t Not from the whole Tabernacle, for than they must have removed, but from that part of the Tabernacle, whither it was come, to that part which was directly over the Mercy-seat, where it constantly abode. , and * Deut. 24. 9 behold, Miriam became leprous u She, and not Aaron, either because she was first or chief in the transgression; or because God would not have his worship either interrupted or dishonoured, which it must have been if Aaron had been leprous. , white as snow x This kind of leprosy was the most virulent and incurable of all. See Exod. 4. 6. 2 King. 5. 27. It is true, when the leprosy began in a particular part, and thence spread itself over all the flesh by degrees, and at last made it all white, that was an evidence of the cure of the leprosy, Levit. 13. 12, 13. but it was otherwise when one was suddenly and extraordinarily smitten with this universal whiteness, which shown the great corruption of the whole mass of blood, as it was here. : and Aaron looked upon Miriam, and behold, she was leprous. 11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us y Let not the guilt and punishment of this sin rest upon us, upon her in this kind, upon me in any other kind, but pray to God for the pardon and removal of it. wherein we have done foolishly, and wherein we have sinned. 12 Let her not be as one dead z Either naturally, because part of her flesh was putrefied and dead, and not to be restored but by the mighty power of God: Or morally, because she was cut off from all converse with others, Levit. 13. 46. , of whom the flesh is half consumed, when he cometh out of his mother's womb a Like an untimely birth without due shape and proportion, or like a still born child, that hath been for some time dead in the womb, which when it comes forth, is white and putrefied and part of it consumed. . 13 And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee. 14 And the LORD said unto Moses, * See Heb. 12. 9 If her father had but spit in her face b (i. e.) Expressed some eminent token of indignation and contempt, which this was, job 30. 10. Isa. 50. 6. , should she not be ashamed c And withdraw herself, from her father's presence, as jonathan did upon a like occasion, 1 Sam. 20. 34. So though God healed her according to Moses his request, yet he would have her publicly bear the shame of her sin, and be a warning to others to keep them from the same transgression. seven days? let her be * Leu. 13. 46. shut out from the camp seven days d The time appointed for cleansing the unclean. See Numb. 6. 9 and 31. 19 , and after that let her be received in again. 15 And Miriam was shut out from the camp seven days: and the people journeyed not, till Miriam was brought in again e Which was a testimony of respect to her both from God and from the people, God so ordering it, partly lest she should be overwhelmed by such a public rebuke from God, and partly lest, she being a Prophetess, together with her person the gift of Prophecy should come into contempt. . 16 And afterward the people removed from Hazeroth f Where they abode, as is said, Numb. 11. 35. for Miriams' sake. , and pitched in the wilderness of Paran g (i. e.) In another part of the same wilderness, as may be gathered from Numb. 10. 12. See also Deut. 33. 2. It is possible they might have removed out of one part of that wilderness into another wilderness, and then returned again into another part of it, as we know the Israelites had many strange wind and turn in their Wilderness travels. And this part was more especially called Rithmah Numb. 33. 18. and Kadesh-barnea, Numb. 13. 26. Deut. 1. 19 which were two noted places in that part, both which seem to be comprehended within their camp or near adjoining to it. . CHAP. XIII. 1 AND the LORD spoke unto Moses a In answer to the people's petition about it, as is evident from Deut. 1. 22. And it is probable from the following story, that the people desired it out of diffidence of God's promise, and providence, though Moses liked of it as a prudent course to learn where or how to make the first invasion. And God granted their desire for their trial and punishment, as well knowing from what root it came. , saying, 2 * chap. 32. 8. Deut. 1. 22. Send thou men b Do as the people press thee to do. , that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers c (i. e.) Which comes from their several parents or Patriarches. shall ye send a man, every one a ruler d A person of wisdom and authority which might make his witness more considerable with the people. among them. 3 And Moses, by the commandment of the LORD, sent them from the wilderness of Paran: all those men were heads of the children of Israel. 4 And these were their names: Of the tribe of Reuben, Shammua the son of Zaccur. 5 Of the tribe of Simeon, Shaphat the son of Hori. 6 Of the tribe of Judah, Caleb the son of Jephunneh. 7 Of the tribe of Issachar, Igal the son of Joseph. 8 Of the tribe of Ephraim, Oshea e Called also joshua, ver. 16. the son of Nun. 9 Of the tribe of Benjamin, Palto the son of Raph●…. 10 Of the tribe of Zebulun, Gaddiel the son of Sodi. 11 Of the tribe of Joseph, namely, of the tribe of Manasseh f (i. e.) Of that part of the tribe of joseph, which is peculiarly called the tribe of Manasseh, 〈◊〉 the other part of it was called the tribe of Ephraim, ver. 8. The name of joseph is elsewhere appropriated to Ephraim, as Ezek. 37. 16, 19 Rev. 7. 8. here to Manesseh, possibly to aggravate the sin of the ruler of this tribe, who did so basely degenerate from his noble ancestor, joseph. , Gaddi the son of Susi. 12 Of the tribe of Dan, Ammiel the son of Gemalli. 13 Of the tribe of Asher, Shether the son of Michael. 14 Of the tribe of Naphtali, Nahbi the son of Vophsi. 15 Of the tribe of Gad, Gevel the son of Machi. 16 These are the names of the men which Moses sent to spy out the land: and Moses called Oshea the son of Nun, Jehoshua g Oshea notes a desire of Salvation, signifying, Save we pray thee, but jehoshua, or joshua includes a promise of Salvation, that he should save, or that God by his hands should save the people. So this was a prophecy of his succession to Moses in the government and of the success of his arms. . 17 And Moses sent them to spy out the land of Canaan, and said unto them, Get ye up this way southward h (i. e.) Into the Southern part of Canaan, which was the nearest part, and the worst too, being dry and desert, jos. 15. 1, 3. judg. 1. 15. Psal. 126. 4. and therefore fittest for them to enter and pass through with less observation. , and go up into the mountain i (i. e.) Into the mountainous country, and thence into the valleys, and so take an exact survey of the whole land. : 18 And see the land what it is k Both for largeness, and for nature and quality as is more particularly expressed ver. 19, 20. , and the people that dwelleth therein, whether they be strong or weak, few or many: 19 And what the land is that they dwell in, whether it be good or bad l Healthful, or unwholesome, fruitful or barren. , and what cities they be that they dwell in, whether in tents m As the Arabians did, or in unwalled Villages, which, like tents, are exposed to an enemy. or in strong holds: 20 And what the land is, whether it be fat n Rich and fertile. or lean, whether there be wood therein, or not. And be ye of good courage o Doubt not but God will preserve you in this dangerous journey, and be not dismayed nor discouraged if you find the people numerous and potent and well fortified. , and bring of the fruit of the land, (now the time was the time of the first ripe grapes.) 21 So they went up, and searched the land, from the wilderness of Zin p In the south of Canaan, Numb. 34. 3. Jos. 15. 3. differing from the wilderness of Sin, which was nigh unto Egypt, Exod. 16. 1. , unto Rehob, as men come to Hamath q (i. e.) From the South they passed through the whole land even to the Northern parts of it, Rehob, a city in the Northwest part, jos. 19 28. judg. 1. 31. and Hemath, a city in the North-east part, jos. 19 35. Ezek. 47. 17. And that they might more expeditiously and securely perform this office it is probable, that they divided themselves into several small parties, and informed themselves not only by their eye, but also by their ear and the information of persons of whom they enquired about the nature and condition of their land. . 22 And they ascended by the south r Here Moses having generally described their progress and course from South to North, now returns more particularly to relate some memorable places and passages, as that having entered the land in the southern parts, they traveled then till they came to Hebron. , and came s Heb. He came, to wit, Caleb, as appears from jos. 14. 9, 12, 14. For, as was now intimated, the spies distributed their work among them, and went either severally, or by pairs, and, it seems, the survey of this part was left to Caleb. unto Hebron: where * Josh. 15. 14. Judg. 1. 10. Ahiman, Sheshai, and Talmai, the children of Anak t A famous giant so called, whose children these are called, either more generally, as all giants sometimes were, or rather more specially, because Arbah, from whom Hebron was called Kiriath-arbah, was the father of Anak, jos. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil, because the giants chose it for their habitation. were: (now Hebron was built seven years before Zoan in Egypt t A famous giant so called, whose children these are called, either more generally, as all giants sometimes were, or rather more specially, because Arbah, from whom Hebron was called Kiriath-arbah, was the father of Anak, jos. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil, because the giants chose it for their habitation. ) u This seems to be noted to confront the Egyptians who vainly boasted of the antiquity of their city Zoan above all places. 23 * Deut. 1. 24. And they came unto the ‖ Or, Valley. brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bore it between two upon a staff x Either for the weight of it, considering the length of the way they were to carry it, or for the preservation of it whole and entire. In those Eastern and Southern countries there are vines and grapes of an extraordinary bigness as Strabo and Pliny affirm. , and they brought of the pomegranates, and of the figs. 24 The place was called the ‖ Or, Valley. brook ‖ That is, a cluster of grapes. Eshcol, because of the cluster of grapes which the children of Israel cut down from thence. 25 And they returned from searching of the land after forty days. 26 And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh y So called by way of abbreviation, which is frequent in Hebrew names, for Kadesh-barnea, Deut. 1. 19 which some rashly confound with Kadesh in the wilderness of Sin, Numb. 20. 1. and 27. 14. and 33. 16. into which they came not till the 40th. year after their coming out of Egypt, as appears from Numb. 33. 37, 38. whereas they were in this Kadesh in the second year and before they received the sentence of their forty years' abode in the wilderness. , and brought back word unto them, and unto all the congregation, and shown them the fruit of the land. 27 And they told him z In the audience of the people, as appears from ver. 30. , and said, We came unto the land whither thou sentest us, and surely it floweth with * Exod. 33. 〈◊〉▪ milk and honey a They craftily begin their relation with commendations that their following slanders might be more easily believed. , and this is the fruit of it. 28 Nevertheless, the * Deut. 2. 1●… 21. people, be strong b Potent both for the strength of their body and the valour of their minds. that dwell in the land, and the cities are * Deut. 1. 〈◊〉▪ walled, and very great: and moreover, we saw the children of Anak there. 29 The Amalekite dwelleth in the land of the south c Where we are to enter the land, and they who were so eager and fierce against us that they came into the wilderness to fight with us, will without doubt oppose us when we come close by their land and are about to settle in their neighbourhood, the rather, to revenge themselves for their former loss and shame received by us. Therefore they mention them, though they were no Canaanites. : and the Hittite, and the Jebusite, and the Amorite dwelleth in the mountains d (i. e.) In the mountainous country in the Southeast part of the land, so that you cannot enter there without great difficulty both because of the noted strength and valour of those people, and because of the advantage they have from the mountains. : and the Canaanite dwelleth by the sea e Not the midland Sea, which is commonly understood by that expression, but the salt or dead sea, as appears, 1. because it is that sea which is next to jordan, as here follows: 2. because the Canaanites dwelled principally in those parts and not near the midland sea. So these guard the entrance on the east-side, as the others do on the South. , and by the coast of Jordan. 30 And Caleb f Together with joshua, as is manifest from Numb. 14. 6, 7, 30. but Caleb alone is here mentioned, possibly because he spoke first and most, which he might better do, because he might be presumed to be more impartial than joshua, who being Moses his Minister might be thought to speak only what he knew his master would like. stilled the people g Which implies either that they had began to murmur, or that by their looks and carriages they discovered that grief and anger which boiled in their breasts. before Moses h Or, towards Moses, against whom they were incensed, as the man who had brought them into such sad circumstances. , and said, Let us go up at once, and possess it, for we are well able to overcome it i Partly in moral probability, because we are one people united under one head, whereas they are divided into several nations and governments of differing counsels and interests and inclinations, and principally because of the assistance of the almighty God. . 31 But the men that went up with him k All of them, joshua excepted. , said, We be not able to go up against the people, for they are stronger than we l Both in stature of body and numbers of people. Thus they wickedly question the power and truth and goodness of God, of all which they had such ample testimonies. . 32 And they brought up m Heb. brought forth, to wit, out of their mouths: they uttered a reproach or reproachful words. an evil report of the land n (i. e.) Against, or, concerning the land. It is the genitive case of the object, as Mat. 10. 1. and 14. 1. , which they had searched, unto the children of Israel, saying, The land through which we have gone to search it, is a land * Leu. 2●…▪ 〈◊〉▪ that eateth up the inhabitants thereof o Not so much by civil wars, as most think, for that was likely to make their conquest more easy; nor by the barrenness of the soil, which consumed the people with the excessive pains it required to make it fruitful, as others think, for they confessed the excellency of the land, ver. 27. but rather by the unwholesomeness of the air and place which they guesse●… from the many funerals, which, as some Hebrew Writers not without probability affirm, they observed in their travels through it: though that came to pass from another cause, even from the singular providence of God, which, to facilitate the Israelites conquest, cut off vast numbers of the Canaanites either by a plague, or by the hornet sent before them, as is expressed, jos. 24. 12. or some other way. : and * Amos 2●…▪ 〈◊〉▪ all the people that we saw in it, are † Heb. 〈◊〉 statures. men of a great stature. 33 And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers p (i. e.) Small and contemptible. , and so we were in their sight. CHAP. XIV. 1 AND all the congregation a Except Caleb and joshua and some few others. A Synecdochical expression, the whole for the greatest part. lifted up their voice, and cried, and the people wept that night. 2 And all the children of Israel murmured against Moses, and against Aaron b As the instruments and occasions of their present calamity. , and the whole congregation said unto them, * See v. 28, 29. Would God that we had died in the land of Egypt, or would God that we had died in this wilderness c It was not long before they had their desire and did die in the wilderness. . 3 And wherefore hath the LORD d From the instruments they rise higher and strike at God the chief cause and author of their journey: by which we see the prodigious growth and progress of sin when it is not resisted. brought us unto this land, to fall by the sword, that our wives, and our children should be a prey e To the Canaanites whose land we were made to believe we should possess. ? were it not better for us to return into Egypt? 4 And they said one to another, Let us make a captain f Instead of Moses, one who will be more faithful to our interest than he. , and let us return into Egypt g This was but a purpose or a desire, and yet it is imputed to them as if they had done it, Nehem. 9 16, 17. they appointed a captain, etc. even as Abraham's purpose to offer up Isaac is reckoned for the deed, Heb. 11. 17. . g Stupendious madness! whence should they have protection against the many hazards, and provision against all the wants of the wilderness? could they expect eit●…er God's cloud to cover and guide them, or Manna from heaven to feed them? who should conduct them over the Red Sea? or, if they went another way, who should defend them against those nations by whose borders they were to pass? what entertainment could they expect from the Egyptians, whom they had deserted and brought to so much ruin? 5 Then Moses and Aaron fell on their faces h As humble and earnest suppliants, either, to the people, to entreat them to desist from their wicked and pernicious enterprise: or rather, to God, by comparing this with Numb. 16. 4. and 20. 6. the only re●…uge to which Moses resorted in all such straits, and who alone was able to still and govern this tumultuous and stiffnecked people. before all the assembly i That they might be awakened to apprehend their sin and danger, when they saw Mos●…s at his prayers, whom God never used to deny and never failed to defend even with the destruction of his enemies. of the congregation of the children of Israel. 6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rend their clothes k To testify their hearty grief for t●…e people's blasphemy against God and sedition against Moses, and that dreadful judgement which they easily foresaw this must bring upon the 〈◊〉 and people of God. . 7 And they spoke unto all the company of the children of Israel, saying, The land which we passed through to search it, is an exceeding good land. 8 If the LORD delight in us l If by our rebellion and ingratitude we do not provoke God to loath and forsake us. , than he will bring us into this land, and give it us, a land which floweth with milk and honey. 9 Only rebel ye not against the LORD, neither fear ye the people of the land, for they are bread for us m We shall destroy them as easily as we do our bread or common food. Compare Numbers 24. 8. Psal. 14. 4. : their † Heb. shadow. defence n (i. e.) Their counsel, conduct, and courage, and especially, God, who was pleased to afford them his protection till their iniquities were full, Gen. 15. 16. is utterly departed from them and hath given them up as a prey to us. is departed from them, and the LORD is with us o By his special grace and almighty power to save us from them and from all our enemies. : fear them not. 10 But all the congregation bade stone them with stones: and the glory of the LORD appeared p Now in extremity of danger to rescue his faithful servants, and to stop the rage of the people. in the tabernacle q (i. e.) Upon or above the tabernacle, where the cloud usually resided, in which the glory of God did appear upon occasion, and now in a more illustrious manner, as the state of things required of the congregation, before all the children of Israel. 11 And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? 12 I will smite them with the pestilence, and disinherit them r This was not an absolute determination, as the event shown, but only a commination, like that of Ninevehs destruction within 40 days, with a condition employed, except there be speedy repentance, or powerful intercession. , * Exod. 32. 1●…, and will make of thee a greater nation and mightier than they. 13 And * Exod. 32. 12. Deut. 32. 27. Moses said unto LORD, Then s (i. e.) In case thou dost utterly destroy them. the Egyptians shall hear it (for thou broughtest up this people in thy might from among them t Whereby thou didst get great honour to thyself, which now thou wilt certainly lose. .) 14 And they will tell it to the inhabitants of this land u For there was much entercouse between these two nations. : * Exod. 15. 14. Josh. 2. 9 and 5. 1. for they have heard that thou, LORD, art among this people, that thou, LORD, art seen face to face, and that * Exod. 13. 21. thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillan of fire by night. 15 Now if thou shalt kill all this people, as one man x (i. e.) Altogether or to a man, and suddenly as it were by one blow as if all had but one neck. , than the nations which have heard the fame of thee will speak, saying, 16 Because the LORD was not * Deut. 9 28▪ able to bring this people into the land which he swore unto them y His power was quite spent in bringing them out of Egypt, and could not finish the work he had begun and had sworn to do. , therefore he hath slain them in the wilderness. 17 And now, I beseech thee, let the power of my LORD be great z (i. e.) Appear to be great, discover its greatness. A real verb put for a declarative, or the thing for the manifestation of the thing. And this may be understood either 1. of God's power in preserving the people and carrying them on into Canaan, which sense may seem to be favoured by the foregoing verse, where the Egyptians deny that God had power to do so. And according to that sense he adds the following words, not as an explication of this power, but 〈◊〉 an argument to move him to show forth his power f●…r his people notwithstanding their 〈◊〉, according ●…s, or rather 〈◊〉 (as the Hebrew word is oft rendered) he had spoken sa●…ing, etc. and so he should maintain the honour and the truth of his own name or of those titles which he had ascribed to himself. Or 2. the power of his grace and mercy, or the greatness of his mercy, as he calls it, ver. 19 in pardoning of this and their other sins: for to this the following words manifestly restrain it, according as thou hast spoken, etc. where the pardon of their sins is the only instance of▪ this power both described in God titles, ver. 18. and prayed for by Moses, ver. 19 pardon, I beseech thee, etc. and granted by God in answer to him, ver. 20. I have pardoned, etc. Nor is it strange that the pardon of sin, especially of such great sins, be spoken of as an act of power in God, because undoubtedly it is an act of omnipotent, and infinite goodness; whence despairing sinners sometimes cry out that, their sins are greater than God can pardon, as some translate cain's words, Gen. 4. 13. And since power is applied to God's wrath in punishing sin, Rom. 9 22. why may it not as well be attributed to God's mercy in forgiving it? Especially if it be considered that even in men revenge is an act of impotency, and consequently it must needs be an act of power to conquer their passions and inclinations to revenge and to pardon those enemies whom they could destroy. , according as thou hast spoken, saying, 18 The LORD is * Exod. 34. 6. Psal. 103. 8. long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, * Exod. 20. 5. and 34. 7. visiting the iniquity of the fathers upon the children, unto the third and fourth generation a These words may seem to be very improperly mentioned, as being a powerful argument to move God to destroy this wicked people, and not to pardon then. It may be answered, that Moses useth these words together with the rest partly because he would not sever what God had put together, and partly to show that he did not desire a full and absolute pardon, but was willing that God should execute his vengeance upon the principal authors of this rebellion, and leave some character of his displeasure upon all the people, as God did, but only that God would not disinherit them, ver. 12. nor kill all the people as one man, ver. 15. nor destroy them both root and branch, because he had promised not to extend his wrath against them in punishing their sins beyond the third and fourth generation. But the truer answer seems to be, that these words are to be translated otherwise and in destroying he will not utterly destroy, though he visit the iniquity of the fathers upon the children, unto the third and fourth generation. Of which see the notes on Exod. 34. 7. where all this verse is explained. . 19 Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt, even ‖ Or, hitherto. until now b After many and great provocations: show thyself still to be the same sin-pardoning God. . 20 And the LORD said, I have pardoned, according to thy word c So far, as not utterly to destroy them, as I threatened ver. 12. and thou didst fear and beg the prevention of it, ver. 15. . 21 But truly as I live, * Psal. 72. 19 all the earth shall be filled with the glory of the LORD d (i. e.) With the report of the glorious and righteous acts of God in punishing this rebellious people in manner following. That this is the true sense, appears both from the particle of opposition, and the solemn introduction of them, But truly as I live, and from the following verses, because all these men, etc. which come in without any note of opposition, and have a manifest relation to and connexion with this verse. . 22 Because all those men which have seen my glory c (i. e.) My glorious appearances in the cloud, and in the Tabernacle. , and my miracles which I did in Egypt, and in the wilderness, and have tempted me now these ten times f (i. e.) Many times. A certain number for an uncertain, as Gen. 31. 7. Levit. 26. 8. job 19 3. Though some reckon ten times precisely wherein they did eminently provoke God. , and have not harkened to my voice. 23 * Deut. 1. 35. Psal. 95. 11. and 106. 26. Heb. 3. 17. † Heb. if t●…ey see the land. Surely they shall not see the land which I swore unto their fathers, neither shall any of them that provoked me, see it: 24 But my servant * Josh. 14. 6, 8, 9 Caleb g joshua is not here named, because he was not now among the people, but a constant attendant upon Moses, nor was he to be reckoned as one of them, any more than Moses and Aaron were, because he was to be their chief commander. , because he had another spirit with him h (i. e.) Was a man of another temper, and carriage, faithful and courageous, not acted by that evil spirit of cowardice, unbelief, unthankfulness, disobedience; which ruled in his brethren, but by the spirit of God. , and hath followed me fully i (i. e.) Universally and constantly, in and through difficulties and dangers, which made his partners halt. , him will I bring into the land, whereinto he went k In general Canaan, and particularly Hebron and the adjacent parts, jos. 14. 9 , and his seed shall possess it l Or, shall expel it, i. e. its inhabitants, the land being oft put for the people of it. Compare jos. 8. 7. and 14. 12. . 25 (Now the Amalekites, and the Canaanites dwelled in the valley m Beyond the mountain at the foot whereof they now were, ver. 40. And this clause is added, either 1. as an aggravation of Israel's misery and punishment, that being now ready to enter and take possession of the land they are forced to go back into the wilderness: or, 2. as an argument to oblige them more willingly to obey the following command of returning into the wilderness, because their enemies were very near them, and severed from them only by that Idum●…an mountain, and, if they did not speedily departed, their enemies would hear of them and fall upon them, and so the evil which before they causelessly feared would come upon them, they, their wives and their children would become a prey to the Amalekites and Canaanites; because God had forsaken them and would not assist nor defend them. The verse may be rendered thus, And or But, for the present, the Amalekite, and the Canaanite dwell in the valley: therefore (which particle is here understood, as it is in other places) to morrow turn ye, etc. Though some knit these words to the former, and read the place thus, Caleb— and his seed shall possess it, to wit, the land near Hebron, and also, the land of the Amalekites and of the Canaanites that dwell in the valley. Quest. But how are the Canaanites. said to dwell in the valley, here, when they dwelled in the hill, ver. 45. and by the seacoasts, Numb. 21. 1? Ans. 1. Part of them dwelled in one place, and part in other places. 2. The word, Canaanite, may here be understood more generally of all the inhabitants of Canaan. ) to morrow turn ye, and get ye into the wilderness, by the way of the Red-sea n (i. e.) That leadeth to the Red-sea, and to Egypt, the place whither you desired to return, ver. 3, 4. 26 And the LORD spoke unto Moses, and unto Aaron, saying, 27 How long shall I bear with o Or, pardon, as ver. 19, 20. or spare: which words are necessarily and easily understood. It is a short and imperfect speech, which is frequent in case of anger, as Exod. 32. 32. Psal. 6. 3. and 90. 13. this evil congregation which murmur against me? I have heard the murmur of the children of Israel, which they murmur against me▪ 28 Say unto them, * chap. 〈◊〉▪ and 32. 〈◊〉 Deut. 1. 〈◊〉 As truly as I live, saith the LORD, as * See Ve●…▪ ye have spoken p When you wickedly wished you might have died in the wilderness, ver. 2. in mine ears, so will I do to you q I will bring your imprecations upon your heads. : 29 Your carcases shall fall in this wilderness, and all that were numbered of you, according to your whole number, from twenty years old and upward which have murmured against me. 30 Doubtless ye shall not come into the land concerning which I † Heb. 〈◊〉 my hand. swore to make you r (i. e.) Your Nation, for God did not swear to do so to these particular persons. dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. 31 But your little ones which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. 32 But as for you, your carcases they shall fall in this wilderness. 33 And your children shall ‖ Or, 〈◊〉. wander s Like sheep feeding in the deserts: or, shall be shepherds, i. e. shall live like the shepherds of Arabia, in tents and removing from place to place, having no certain dwelling. in the wilderness forty years t (i. e.) So long as to make up the time of your dwelling in the wilderness forty years, as appears from Numb. 33. 8. D●…t. 1. 3. and 2. 14. Compare Amos 5. 25. It is manifest, that one whole year and part of another were passed before this sin or judgement. , and bear your whoredoms u (i. e.) The punishment of your whoredoms, to wit, of your Apostasy from and perfidiousness against your Lord, who was your husband and had married you to himself. See jer. 3. 14. Whence Idolatry is called whoredom. until your carcases be wasted in the wilderness. 34 * chap. 13. 25. After the number of the days in which ye searched the land, even * Psal. 95. 10. Ezek. 4. 6. forty days (each day for a year x So there should have been 40 years to come, but God was pleased mercifully to accept of the time past as a part of that time. ) shall ye bear your iniquities, even forty years, and ye shall know ‖ Or, altering of my 〈◊〉. my breach of promise y That as you have first broken the covenant between you and me by breaking the terms or conditions of it, so I will make it void on my part, by denying you the blessings promised in that covenant and to be given to you in case of your obedience. So you shall see that the breach of promise wherewith you charged me, ver. 3. lies at your door and was forced from me by your perfidiousness. Or, my breach, either passively, i. e. your breaking off from me, as such pronouns are oft used, as Gen. 50. 4. Isa. 53. 11. and 56. 7. or actively, i. e. my breaking of or departing from you, and stopping the current of my blessings towards you: you shall feel by experience, how sad your condition is when I withdraw my grace and favour from you. . 35 I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me; in this wilderness they shall be consumed, and there they shall die. 36 And the men whom Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land: 37 Even those men that did bring up the evil report upon the land, * 1 Cor. 10. 10. Heb. 3. 17. Judas 5. died by the plague z Either by the pestilence, threatened ver. 12. or by some other sudden and extraordinary judgement. before the LORD a (i. e.) Sent from the cloud in which God dwelled and from whence he spoke to Moses, and wherein his glory at this time appeared before all the people, ver. 10. who therefore were all, and these spies among the rest, before the Lord. . 38 But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. 39 And Moses told these say unto all the children of Israel, and the people mourned greatly. 40 And they risen up early in the morning, and got them up b (i. e.) Designed or attempted or prepared themselves to go up: for that they were not yet actually gone up plainly appears from ver. 42. 44. and from Deut. 1. 41. Things designed or endeavoured in Scripture-phrase are oft said to be done. See on Gen. 37. 21, 22. Exod. 8. 18. into the top of the mountain, saying, Lo, we * Deut. 1. 41. be here, and will go up unto the place which the LORD hath promised: for we have sinned. 41 And Moses said, Wherefore now do ye transgress the commandment of the LORD c Either that command, Go not up, etc. which, though in this place mentioned after, yet may seem to have gone before their transgression, by comparing this place with Deut. 1. 42, 43. or that command above ver. 25. turn ye and get ye into the wilderness, etc. which was a course directly contrary to that which they took. ? but it shall not prosper. 42 Go not up, for the LORD is not among you, that ye be not smitten before your enemies. 43 For the Amalekite, and the Canaanite are there before you, and ye shall fall by the sword: because ye are turned away from the LORD, therefore the LORD will not be with you. 44 But they presumed d Guilty both of rashness and rebellion, thus running from one extreme to another. to go up unto the hill top: nevertheless the ark of the covenant of the LORD, and Moses departed not out of the camp. 45 Then the Amalekite came down, and the Canaanite e Largely so called, but strictly the Amorite, as appears from Deut. 1. 44. which dwelled f So they were a part and branch of those that dwelled in the valley ver. 25. Or, sat, i. e. placed themselves, lay in ambush, expecting your coming. in that hill, and smote them, * Deut. 1. 44. and discomfited them, even unto * chap. 21. ●…. Hormah g A place so called afterwards, Numb. 21. 3. from the great slaughter or destruction of the Israelites at this time. . CHAP. XV. 1 AND the LORD spoke unto Moses, saying, 2 * Leu. 23. 1●…. Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give a (i. e.) Will certainly give you, notwithstanding this great provocation and my unchangeable commination. And for their better assurance hereof he repeats and amplifies the laws of sacrifices, whereby through Christ he was or would be reconciled to them and theirs upon their repentance. unto you, 3 And will make an offering by fire unto the LORD, a burnt-offering, or a sacrifice b (i. e.) A peace-offering, as appears 1. because that word put by itself is oft so taken, as Exod. 18. 12. Levit. 17. 5, 8. and 23. 37. Deut. 12. 2●…. 2. because the offerings for sins and trespasses had no meat-offerings and drink-offerings attending upon them, excepting only the case of the Lepers cleansing, Levit. 14. 10. 3. because this is explained by and called peace-offerings, ver. 8. 4. from the words here following, because peace-offerings were commonly offered either in performance of a vow, or freely, or by God's command in their solemn feasts, all which are here expressed. * Leu. 17. 16. & 22. 21. in † Heb. separating. performing a vow, or in a free-will-offering, or * Leu. 13. 8, 12, 36. chap. 28. 16, 27. & 29. 2, 8, 13. Deut. 16. 10. in your solemn feasts, to make a * Exod. 29. 18. sweet savour unto the LORD, of the herd or of the flock: 4 Then * Leu. 2. 1. shall he that offereth his offering unto the LORD, bring a * Exod. 29. 40. Leu. 23. 13. meat-offering of a tenth-deal c Or, tenth part, to wit, of an Ephah, i. e. an Omer, Exod 16. 36. of flour, mingled with the fourth part of an hin of oil d Wherein it seems to differ from such meat-offerings as were solitary, and not accessories to other sacrifices. . 5 And the fourth part of an hin of wine for a drink-offering shalt thou prepare, with the burnt-offering, or sacrifice, for one lamb. 6 Or for a ram, thou shalt prepare for a meat-offering two tenth-deals e Because this belonged to a better sacrifice than the former; and therefore in the next sacrifice of a bullock, there are three tenth deals. So the accessary sacrifice grows proportionably with the principal. of flour mingled with the third part of an hin of oil. 7 And for a drink-offering, thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD. 8 And when thou preparest a bullock for a burnt-offering, or for a sacrifice in performing a vow, or * Leu. ●…. 〈◊〉▪ peace-offerings f (i. e.) Or any other peace-offerings, to wit, such as were offered either freely or by command, which may be called peace-offerings or thank-offerings, by way of eminency, because such are offered purely by way of gratitude to God, and with single respect to his command and honour, whereas the peace-offerings made in performance of a vow were made and offered by way of contract and with design of getting some advantage by them. unto the LORD: 9 Then shall he bring with a bullock a meat-offering of three tenth deals of flour, mingled with half an hin of oil. 10 And thou shalt bring for a drink-offering half an hin of wine, for an offering made by fire of a sweet savour unto the LORD. 11 Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid. 12 According to the number that ye shall prepare, so shall ye do to every one according to their number g (i. e.) As many cattle as ye sacrifice, so many meat and drink-offerings ye shall offer. ▪ 13 All that are born of the country shall do these things after this manner, in offering an offering made by fire of a sweet savour unto the LORD. 14 And if a stranger h To wit, Proselyte: for such offerings were not accepted from others. sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire of a sweet savour unto the LORD: as ye do, so he shall do. 15 * exod. 12. 49. chap. 9 14. One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD i (i. e.) As to the worship of God: his sacrifices shall be offered in the same manner and accepted by God upon the same terms, as yours: which was a presage of the future calling of the Gentiles. And this is added by way of caution and distinction, to show that strangers were not upon this pretence to partake of their civil privileges. ▪ 16 One law, and one manner shall be for you, and for the stranger that sojourneth with you. 17 And the LORD spoke unto Moses, saying, 18 Speak unto the children of Israel, and say unto them, When ye come unto the land whither I bring you, 19 Then it shall be, that when ye eat k (i. e.) When ye are about to eat it: for before they did eat it, they were to offer this offering to God. of the bread l (i. e.) The breadcorn, as that word is used, job 28. 5. Psal. 104. 14. Isa. 28. 28. of the land, ye shall offer up an heave-offering unto the LORD m (i. e.) To the Priest of the Lord, as appears from Ezek. 44. 30. . 20 Ye shall offer up a cake of the first of your dough for an heave-offering as ye do * Leu. 2. 14. & 23. 10, 16. the heave-offering of the threshing▪ floor n (i. e.) Of the corn in the threshing-floor, as Deut. 16. 13. when you▪ have gathered in your corn. , so shall ye heave it o (i. e.) You shall offer this in the same proportion, to the same persons, i. e. the Priests, and with the same rites. . 21 Of the first of your dough ye shall give unto the LORD an heave-offering in your generations. 22 And * Leu. 4. 2. if ye have erred, and not observed all these commandments p To wit, those now spoken of, those which concern the outward worship and service of God, or the rites or ceremonies belonging to it. And herein principally this law may seem to differ from that Leu. 4. 13. which speaks of some positive miscarriage or doing that which ought not to have been done about the holy things of God, whereas this speaks only of an omission of something which ought to have been done about holy ceremonies. But besides this, that law Levit. 4. 13. concerns the whole congregation of Israel as it is there expressed, but this concerns only the congregation, or a congregation, as it is here expressed ver. 24. i. e. any particular congregation of Israelites, whether of a whole tribe meeting together by their representatives, or a lesser congregation, such as there were to be many in Canaan, and the words rendered, all the congregation, may be, and are by some here, rendered, every congregation. And by virtue of this law, as some suppose, the Israelites newly after their return from the captivity offered 12 bullocks, one for each tribe, Ezra 8. 35. which the LORD hath spoken unto Moses; 23 Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations: 24 Then it shall be, if ought be committed by ignorance, † Heb▪ from the without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt-offering r In Leu. 4. the bullock is for a sin-offering, here it is for a burnt-offering, either because they are different laws, as hath been said; or, because here is added a new penalty, to breed the greater caution and diligence in the Israelites, who had given many instances, and now a fresh and eminent instance, of their heedlessness in observing the commands of God: and so, besides that bullock for a sin-offering, which he leaves to be gathered out of Levit. 4. 14. he now requires another bullock for a burnt-offering. , for a sweet savour unto the LORD, with his meat-offering, and his drink-offering, according to the ‖ Or, Ordi●… manner, and one kid of the goats for a sin- offering. 25 And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them, for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin- offering before the LORD, for their ignorance. 26 And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them, seeing all the people were in ignorance. 27 * Leu. 4. 〈◊〉▪ And if any soul sin through ignorance, than he shall bring a she-goat of the first year for a sin- offering. 28 And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him, and it shall be forgiven him. 29 Ye shall have one law for him that † Heb. d●…▪ sinneth through ignorance, both for him that is born amongst the children of Israel, and for the stranger that sojourneth among them. 30 But the soul that doth aught s Understand such things as ought not to be done, and things relating to the worship of God. † Heb. 〈◊〉 high hand. presumptuously t Heb. with an high or lifted up hand, i. e. knowingly, wilfully, boldly, resolvedly, deliberately, designedly. So this phrase is elsewhere used. See Exod. 14. 8. Leu. 26. 21. Numb. 33. 3. job 15. 26. Psal. 19 13. , (whether he be born in the land, or a stranger) the same reproacheth the LORD u (i. e.) He sets God at defiance, and exposeth him to contempt, as if he were unworthy of any regard, and unable to punish transgressors. ; and that soul shall be cut off from among his people. 31 Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off: his iniquity shall be upon him x (i. e.) The punishment shall be confined to himself, and not fall upon the congregation, as it will do, if they neglect to cut him off. ▪ 32 And while the children of Israel were in the wilderness, they found a man that gathered sticks on the sabbath day y This seems to be added as an example of a presumptuous sin: for as the law of the sabbath was plain and positive, so this transgression of it must needs be a known and wilful sin. . 33 And they that found him gathering sticks, brought him unto Moses and Aaron, and unto all the congregation z (i. e.) To the Rulers of the congregation, who as they represented and governed the congregation are called by the name of the congregation. . 34 And they a (i. e.) Moses and Aaron, and the 70 Rulers last mentioned. put him * Leu. 24. 〈◊〉▪ in ward, because it was not declared what should be done unto him b (i. e.) In what manner he was to be cut off, or by what kind of death he was to die, which therefore God here particularly determines: otherwise it was known in general that sabbath-breakers were to be put to death from Exod. 31. 14. and 35. 2. . 35 And the LORD said unto Moses, * Exod. 31▪ 〈◊〉▪ The man shall be surely put to death: all the congregation shall stone him with stones without the camp. 36 And all the congregation brought him without the camp, and stoned him with stones, as the LORD commanded Moses. 37 And the LORD spoke unto Moses, saying, 38 Speak unto the children of Israel, and bid * Deut. 22. 12. Mat. 23. 5. them that they make them fringes b These were certain threads or ends of their garments, standing out a little further than the rest of their garments, left there for this use. in the † Heb. wings. borders c (i. e.) in the four borders or quarters, as it is Deut. 22. 12. Heb. wings, which is oft used for borders or ends, as Ruth 3. 9 1 Sam. 15. 27. and 24. 5, etc. of their garments d (i. e.) Of their upper garment, or that wherewith they covered themselves, as is expressed Deut. 22. 12. This was practised by the Pharisees in Christ's time, who are noted for making their borders larger than ordinary, Mat. 23. 5. and by Christ himself, as may be gathered from Luk. 8. 44. , throughout their generations, and that they put upon the fringe of the borders a ribbon e To make it more obvious to the sight and consequently more serviceable to the use here mentioned. Or, of a purple colour, as the jewish writers agree, whose opinion is the more considerable, because it was matter of constant practice among them. of blue f. 39 And it shall be unto you for a fringe g It (i e.) the ribbon, shall be unto you, i. e. shall serve you for the fringe, to wit, to render it more visible and notorious by its certain and remarkable and distinct colour, whereas the fringe without this was of the same piece and colour with the garment and therefore less observable. Or, it, (i. e.) the ribbon, shall be in your fringes, or, put to your fringes, fastened to them. , that ye may look upon it, and remember h That by looking upon it you may remember, that your eye may affect your mind and heart. all the commandments of the LORD, and do them: and that ye seek not i Or, inquire not for other rules or ways of serving me than I have prescribed you. after your own heart, and your own eyes k (i. e.) Neither after the devices and inventions of your own minds or hearts, as Nadab and Abihu did when they offered strange fire, and as you now did when you pretended to serve and please me by going up the hill and towards Canaan without and against my command; nor after the examples or inventions of others which your eyes see, as you did when you were set upon worshipping a calf after the manner of Egypt. , after which ye use to go a whoring l (i. e.) To departed from me, and to prefer your o●…n fancies before my commands, and to live only by present sight or sense, and not at all by faith in my promises. : 40 That ye may remember, and do all my commandments, and be holy unto your God. 41 I am the LORD your God, which brought you out of the land of Egypt, to be your God: I am the LORD your God m Though I am justly displeased with you for your frequent and horrid rebellions, for which also I will keep you 40 years in the wilderness, yet I will not utterly cast you off, but will continue to be your God, to preserve and provide for you there, and after that time to bring you into Canaan. . CHAP. XVI. 1 NOW * chap. 27. 3. Judas 11. Korah a The first and chief author of this rebellion, ver. 21. jude ver. 11. the son of Izhar b Amrams' brother, Exod. 6. 18. therefore Moses and he were cousin germane. Moreover, Izhar was the second son of Kohath, whereas Elizaphan, whom Moses had preferred before him and made prince or ruler of the Kohathites, Numb. 3. 30. was the son of Uzziel, the fourth son of Kohath. This, the jewish writers say, made him malcontent, which at last broke forth into sedition. , the son of Kohath the son of Levi, and Dathan, and Abiram, the sons of Eliab, and On the son of Peleth, sons of Reuben c These are drawn into confederacy with Korah, partly because they were his next neighbours, both being encamped on the southside, and therefore could easily communicate counsels, partly in hopes to recover their rights of primogeniture, in which the Priesthood was comprehended, which was given away from their father. , took men d To wit, those 250 mentioned ver. 2. In the Hebrew there is nothing but took, and the Hebrew words are placed and may well be rendered thus, Now Korah—— took both Dathan and Abiram, etc. or, took Dathan, etc. the particle Vaughan being here superfluous, as it is Gen. 8. 6. and elsewhere. : 2 And they e (i. e.) Korah, Dathan and Abiram, last mentioned. risen up f (i. e.) Conspired together and put their seditious design in execution. before Moses g Not privily and obscurely, but openly and boldly, not fearing nor regarding the presence of Moses, who was an eye-witness of their conspiracy. , with certain of the children of Israel, two hundred and fifty princes of the assembly, * chap. 26. 9 Ruth 4. 11. 14. famous h For place and birth. in the congregation, men of renown. 3 And * Psal. 106. 16. they i (i. e.) Either, Korah and the 250 Princes, which may seem probable by comparing this with ver. 12, 25, 27. where we find Dathan and Abiram in another place, even in their tents, whither it is likely they were gone by consent to form and strengthen their party there, while Korah and the rest went to Moses. Or, Korah, Dathan and Abiram and the rest, who were all together when Moses spoke those words ver. 5, 6, 7. but after that Dathan and Abiram retired to their tents, and then Moses sent for Korah and the Levites, who had more special and more colourable pretences to the Priesthood and treats with them apart, and speaks what is mentioned ver. 8, 9, 10, 11. and then having dispatched them he sends for Dathan and Abiram ver. 12. that he might reason the case with them also apart. gathered themselves together against Moses, and against Aaron k Against Aaron, to whom the Priesthood was confined, and against Moses, both because this was done by his order, and because before Aaron's consecration Moses appropriated it to himself. For whatever they intended, they seem not now directly to strike at Moses for his supreme civil government, but only for his interest and influence in the disposal of the Priesthood, as may appear by the whole context, and particularly by ver. 5, 10, 15, etc. , and said unto them, † Heb. it is much for you. ye take too much upon you l By perpetuating the Priesthood in yourselves and family, with the exclusion of all others from it. , seeing all the congregation are holy m A kingdom of Priests, an holy nation, as they are called, Exod. 19 6. a people separated to the service of God, and therefore no less fit to present themselves before God, and to offer sacrifice and incense for themselves than you are. , every one of them, and the LORD is among them n By his Tabernacle and cloud, the tokens of his special and gracious presence, and therefore ready to receive all their sacrifices and services from their own hands. : wherefore then lift ye up yourselves o Thou Moses by prescribing what laws thou pleasest about the Priesthood and confining it to thy brother and thou Aaron by usurping it as thy peculiar privilege. above the congregation of the LORD? 4 And when Moses heard it, he fell upon his 〈◊〉 p Humbly begging that God would direct him and defend and vindicate him from this false and odious imputation. See Numb. 14. 5. Accordingly God answers his prayers, and inspires him with this following answer to Korah, and strengthens him with new courage and confidence of good success. . 5 And he spoke unto Korah, and unto all his company, saying, Even to morrow q Heb. In the morning, the time appointed by men for administering justice, Psal. 101. 8. jer. 21. 12. and chosen by God for that work, Psal. 73. 14. Isa. 47. 11. Zeph. 3. 5. Some time is allowed, partly that Korah and his company might prepare themselves and their censers; and partly to give them space for consideration and repentance. the LORD will show who are his, and who is holy, and will cause him r Or, and whom he will cause. to come near unto him s (i. e.) To serve him in the Priesthood. . even him whom he hath chosen, will he cause to come near unto him t (i. e.) He will by some evident and miraculous token declare his approbation of him and his ministry. . 6 This do; take ye censers u Since ye will be Priests, take your censers, and act as Priests, at your peril. , Korah, and all his company: 7 And put fire therein, and put incense in them before the LORD to morrow: and it shall be that the man whom the LORD doth choose x (i. e.) Declare his choice and appointment of them for that work. , he shall be holy: ye take too much upon you, ye sons of Levi. 8 And Moses said unto Korah, Hear, I pray you, ye sons of Levi y Consider what I say before it be too late, and repent of your great wickedness. . 9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself z Nearer than the other Tribes though not so near as the Priests. , to do the service of the tabernacle of the LORD, and to stand before the congregation, to minister unto them a (i. e.) In their stead and for their good. So they were the servants both of God and of the Church, which was an high dignity, though not sufficient for their ambitious minds. ? 10 And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also b There being at this time but very few Priests, and the profits and privileges belonging to them being many and great, they thought it but fit and reasonable that they, or some of the chief of them, should be admitted to a share in their work and advantages. ? 11 For which cause both thou and all thy company are gathered together against the LORD c Whose minister and chosen servant Aaron is. You strike at God through Aaron's sides. Compare 1 Sam. 8. 7. Luk. 10. 16. joh. 13. 20. and what is Aaron that ye murmur against him? 12 And Moses sent to call Dathan and Abiram d To treat with them and give them, as he had done Korah and his company, a timely admonition. the sons of Eliab: which said e Unto the messengers sent to them by Moses. , We will not come up f To Moses his Tabernacle, whither the people used to go up for judgement. Men are said in Scripture phrase to go up to places of judgement, See Deut. 25. 7. Ruth. 4. 1. Ezra 10. 7, 8. But because they would not now go up, therefore they went down quick into the pit, ver. 33. . 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey g (i. e.) Out of Egypt, a place indeed of great plenty, b●… to them, a place of torment and intolerable slavery. They invidiously and scoffingly use the same words wherewith God by Moses commended the land of Canaan. , to kill us in the wilderness, 〈◊〉 make thyself altogether a prince over us? 14 Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards, wilt thou † Heb. ●…re out. put out the eyes of these men h (i. e.) Of those who are confederate with us and of all the people, who are of our mind. Whilst thou make them blind, or persuade them that they are blind, and that they do not see what is visible to all that have eyes, to wit, that thou hast deceived them, and broken thy faith and promise given to them? or wilt thou lead them about like blind men whither thou pleasest, one time towards Canaan, another time toward Egypt again? ? we will not come up i We will not obey thy summons, nor own thy authority. . 15 And Moses was very wroth k Not so much for his own sake, for he had learned to bear indignities, Numb. 12. as for God's sake, who was highly dishonoured, blasphemed and provoked, by these speeches and carriages, in which case he ought to be angry, as Christ was, Mark 3. 5. , and said unto the LORD, * Gen. 4. 4, 5. Respect not thou their offering l (i. e.) Accept not their incense which they are now going to offer, but show some eminent dislike of it. He calls it their offering, though it was offered by Korah and his companions, because it was offered in the name and by the consent of all the conspirators, for the decision of the present controversy between them and Moses. : I * Acts 20. 33. have not taken one ass m (i. e.) Not any thing of the smallest value, as an ass was. See 1 Sam. 12. 3. from them, neither have I hurt one of them n I have never injured them, nor used my power to defraud or oppress them, as I might have done, but, which is here implied, I have done them many good offices, but no hurt: therefore their crime is inexcusable, because without any cause or provocation on my part. . 16 And Moses said unto Korah, Be thou and all thy company before the LORD o Not in the Tabernacle, which was not capable of so many person; severally offering incense, but at the door of the Tabernacle; ver. 18. which place is oft said to be before the Lord, as Exod. 29. 42. Levit. 1. 11. etc. where they might now lawfully offer it by Moses his direction upon this extraordinary occasion and necessity, because this work could not be done in that place, which alone was allowed for the offering up of incense, not only for its smallness, but also because none but Priests might enter to do this work. Here also the people, who were to be instructed by this experiment, might see the proof and success of it. , thou, and they, and Aaron to morrow. 17 And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers: thou also and Aaron, each of you his censer. 18 And they took every man his censer p Which they could easily make in a sleight manner, which would suffice for the present purpose. , and put fire in them q Taken from the Altar which stood in that place, Levit. 1. 3, 5. for Aaron might not use other fire, Levit. 10. 1. And it is likely the remembrance of the death of Nadab and Abihu deterred them from offering any strange fire. , and laid incense thereon, and stood in the door of the tabernacle of the congregation, with Moses and Aaron. 19 And Korah gathered all the congregation r That they might be witnesses of the event, and, upon their success, which they doubted not of, might fall upon Moses and Aaron with popular rage and destroy them. And it seems by this that the people were generally incensed against Moses, and inclined to Korahs' side. against them, unto the door of the tabernacle of the congregation: and the glory of the LORD appeared s In the cloud, which then shone with greater brightness and Majesty, as a token of God's approach and presence. See Exod. 16. 7, 10. Levit. 9 6, 23. Numb. 20. 6. unto all the congregation. 20 And the LORD spoke unto Moses, and unto Aaron, saying, 21 * Gen. 19 1●… 22. Jer. ●…▪ ●… Rev. 18. ●… Separate yourselves from among this congregation ‖ To wit, Korah, and his 250 men, and the people whom he ●…athered against Moses and Aaron, ver. 19 , that I may consume them in a moment. 22 And they fell upon their faces, and said, O God, * chap. 2●…▪ ●…▪ Job 12. 2●…▪ Eccl. 12. ●…▪ Isa. 57 1●…▪ Zach. 12. ●…▪ Heb. 12. ●… the God of the spirits t (i. e.) Of souls, as the word spirit in Scripture is oft used, as Psal. 31. 5. and 77. 3. Prov. 17. 22. Eccl. 12. 7. Luk. 23. 46. Act. 7. 59 And this is no empty title here, but very emphatical and argumentative, thus, Thou art the maker of spirits, Zach. 12. 1. destroy not thy own workmanship, Isa. 64. 8. O thou who art the preserver of men, and of their spirits: the Lord of spirits, job 12. 10. who as thou mayst justly destroy this people, so thou canst preserve whom thou pleasest: the father of spirits, Heb. 12. 9 O deal mercifully with thy own children: the searcher of spirits, thou canst distinguish between those who have maliciously raised this tumult, and those whose ignorance and simple credulity hath made them a prey to crafty seducers. of all flesh u (i. e.) Of all mankind: the word flesh is oft put for men, as Gen. 6. 13. job 12. 10. Isa. 40. 5, 6. Ezek. 20. 48. and 21. 4, 5. , shall one man x To wit, Korah, the ringleader of this sedition. sin, and wilt thou be wroth with all the congregation? 23 And the LORD spoke unto Moses, saying, 24 Speak unto the congregation y Whom for your sakes I will spare upon the condition here following. , saying, Get ye up from about the tabernacle of Korah, Dathan, and Abiram z And On too, who is mentioned ver. 1. though some think he desisted and repent and therefore is not now mentioned. . 25 And Moses risen up, and went unto Dathan and Abiram a Because they refused to come to him, he goes to them, to their cost. : and the elders of Israel b The 70 rulers, whom he carried with him for the greater solemnity of the action, and for his own better vindication, because he lay under such calumnies, and to encourage them in their work, notwithstanding the obstinate and intractable nature of the people they were to govern. followed him. 26 And he spoke unto the congregation, saying, Depart, I pray you, from the tents of these wicked men c Show your dislike of them and their wicked ways by a speedy removal of your persons, and tents from about them. , and touch nothing of theirs d Because they and all that was theirs was under a curse, and therefore not to be touched. See Deut. 13. 16, 17. , lest ye be consumed in all their sins e Lest being guilty of their sins you perish together with them. . 27 So they got up from the tabernacle of Korah, Dathan, and Abiram f Whose tents were not far asunder, being both on the southside of the Tabernacle, as appears from Numb. 2. 10. and 3. 29. , on every side: and Dathan and Abiram came out, and stood in the door of their tents g An argument of their foolish confidence, pride and impudence, obstinacy and impenitency, whereby they declared that they neither feared God, nor reverenced man; and made themselves ripe for the approaching judgement. , and their wives, and their sons, and their little children. 28 And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works h To wit, which I have done, and for which I am traduced by these and such like wicked men, as the bringing of the people out of Egypt; the conducting of them through and the keeping of them so long in the wilderness; the exercising of power and authority among and over them; giving of laws to them, as about other things, so concerning the Priesthood, which is the ground of the present quarrel; and, that which vexeth them most, that when they were upon the borders of Canaan and ready to enter in, I should cause them to go back into this vast howling wilderness and fix them there for forty years. , for I have not done them † Gr. of myself. chap. 24. 13. Josh. 5. 19, 30. and 8. 28. and 12. 49. of mine own mind i By pretending or usurping an authority which God gave me not, by feigning words or messages from God to establish my own inventions, and to comply with my own will or lust or interest, as I am now accused to have done. For this phrase see Numb. 24. 13. Ezek. 13. 2. . 29 If these men die † Heb. at every 〈◊〉 〈◊〉. the common death of all men k (i. e.) By a natural death. , or if they be visited after the visitation of all men l (i. e.) By plague, or sword, or some usual judgement. , than the LORD hath not sent me m (i. e.) I am content that you take me for an impostor, falsely pretending to be sent of God. This he might well say because he was inspired by God to say this, and infallibly assured by God that this should be done. . 30 But if the LORD † Heb. 〈◊〉 a 〈◊〉. make a new thing n (i. e.) Do such a work as was never heard before. , and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick † Heb. into ●…ll. into the pit o (i. e.) Into the grave which God thereby makes. The Hebrew word Sch●…ol sometimes signifies hell, and sometimes the grave, as Gen. 37. 35. Psal 55. 15. : than ye shall understand that these men have provoked the LORD p By making his words and works to be nothing but my devices and artifices. . 31 * chap. 26. 10. ●…d 27. 3. ●…eut. 11. 6. ●…al. 106. 17. And it came to pass as he had made an end of speaking all these words, that the ground clavae asunder that was under them: 32 And the earth opened her mouth, and swallowed them up, and their houses, and * See ver. 17. & ●…ap. 26. 11. all the men that appertained unto Korah q (i. e.) All his family which were there, women, children, and servants: but his sons, who were spared Numb. 26. 11, 58. 1 Chron. 6. 22, 37. were absent either upon some service of the Tabernacle, or upon some other occasion, God so ordering it by his providence, either because they disliked their father's act, or upon Moses his intercession for them, or for some other reason. This expression may seem to intimate, that Korah himself was not here, but that he continued with his 250 men before the Lord, ver. 18, 19 where they were waiting for God's decision of the controvers●…e, nor is it probable, that their chief captain would desert them, and leave them standing there without an head, especially, when Aaron, his great adversary, abode there still, and did not go with Moses to Dathan, etc. ver. 25. And Korah may seem to have been consumed with those 250. ver. 35. though he be not mentioned there, but is easily understood both by comparing that verse with ver. 16, 17, 18. and from the nature of the thing itself, there being no cause of doubt but that destruction which be●…el the accessaries did much more involve the principal. And so much is intimated ver. 40. that no stranger come near to offer incense before the Lord, that he be not as Korah, and as his company, i. e. destroyed, as they were, by fire from the Lord. And when the Psalmist relates this history, Psal. 106. the earth's swallowing them up is confined to Dathan and Abiram ver. 17. and for all the rest of that conspiracy, it is added ver. 18. And a fire was kindled in their company, the flame burned up the wicked. As for Num. 26. 10. which seems to oppose this opinion, we shall see more on that place, if God permit. , and all their goods. 33 They, and all that appertained to them, went down alive into † Heb. H●…ll. the pit r (i. e.) Into the earth, which first opened itself to receive them, and then shut itself to destroy them and transmit them to further punishments. , and the earth closed upon them; and they perished from among the congregation. 34 And all Israel that were round about them, fled at the cry of them: for they said, Lest the earth swallow up us also. 35 And there came out a fire from the LORD s (i. e.) From the cloud, wherein the glory of the Lord appeared ver. 19 to give sentence in this cause. , and consumed the two hundred and fifty men that offered incense. 36 And the LORD spoke▪ unto Moses, saying, 37 Speak unto Eleazar t Rather than to Aaron, partly because the troublesome part of the work was more proper for him, and partly lest Aaron should be polluted by going amongst those dead carcases; for it is probable this fire consumed them, as lightning sometimes doth others, by taking away their lives, and leaving their bodies dead upon the place. the son of Aaron the priest, that he take up the censers out of the burning u (i. e.) From among the dead bodies of those men who were burnt. Burning put for those who are burnt, as captivity for the captives, Numb 21. 1. and poverty for the poor, 2 King. 24. 14. , and scatter thou the fire x (i. e.) The cinders or ashes which are left in or near their censers. yonder y (i. e.) Far from the altar and sanctuary into an unclean place, where the ashes were wont to be ●…ast: by which God shows his rejection of their services. , for they are hallowed z Either 1. by God's appointment, because they were presented before the Lord by his express order, ver. 16, 17. Or 2. by Go●…▪ j●…st judgement, because they together with the persons that used them were accursed and devoted by God, and therefore were the Lords and to be employed in any profane or common use, as appears from Leu. 27. 28. But the first reason is the chief and is rendered by God himself, ver. 38. . 38 The censers of these sinners against their own souls a (i. e.) Their own lives: who were the authors of their own death and destruction, Compare 1 King. 2. 23. Prov. 20. 2. This he saith for the vindication of God's justice and his own ministry in this severe dispensation. , let them make them broad plates for a covering of the altar b To wit, of burnt-offerings, which was made of wood, but covered with brass before this time, Exod. 27. 1, 2. to which this other covering was added for further ornament and security against the fire which was continually burning upon it. : for they offered them before the LORD, therefore they are hallowed, and they shall be a sign c A monument or warning to all strangers to take heed of invading the Priesthood, as it follows, ver. 40. unto the children of Israel. 39 And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered, and they were made broad plates for a covering of the altar: 40 To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the LORD that he be not as Korah, and as his company d (i. e.) That he do not imitate them in their sin▪ and therefore bring upon himself the same plague. : as the LORD said to him e (i. e.) To Eleazar. These words belong to ver. 38. the meaning is, that Eleazar did as God bade him. by the hand of Moses. 41 But on the morrow f Prodigious wickedness and madness so soon to forget such a terrible instance of divine vengeance. all the congregation of the children of Israel murmured against Moses and against Aaron, saying, ye have killed g You, who should have preserved them and interceded for them, have pulled down God's wrath upon them, for the maintenance of your own authority and interest. the people of the LORD h So they call those wicked wretches, and rebels against God: which shows the power of passion and prejudice to corrupt men's judgements. . 42 And it came to pass, when the congregation was gathered against Moses, and against Aaron, that they i (i. e.) Moses and Aaron, who in all their distresses made God their refuge. looked toward the tabernacle of the congregation: and behold, the cloud covered it, and the glory of the LORD appeared. 43 And Moses and Aaron came before the tabernacle of the congregation k To hear what God, who now appeared, would say to him. . 44 And the LORD spoke unto Moses, saying, 45 Get ye up from among this congregation, that I may consume them as in a moment: and they fell upon their faces l To beg pardon and mercy for the people, as they oft did; thus rendering good to them for evil, which the people required with evil for their kindness. . 46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense m Which was a sign of intercession, Psal. 141. 2. and was to be accompanied with it, Luk. 1. 9, 10. , and go quickly unto the congregation n With the incense, to stir up the people to repentance and prayer to prevent their utter ruin. This he might do upon this extraordinary occasion having Gods command for his warrant, though ordinarily incense was to be offered only in the Tabernacle. , and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun o In cutting off the people by a sudden and miraculous stroke. . 47 And Aaron took as Moses commanded, and ran into the midst of the congregation p Hazarding his own life to obey God and to do this wicked people good. : and behold, the plague was begun amongst the people: and he put on incense, and made an atonement for the people. 48 And he stood between the dead and the living q Whereby it may seem that this plague like that fire, Numb. 11. 1. began in the uttermost parts of the congregation, and so proceeded destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself, as a Mediator to God on their behalf. , and the plague was stayed. 49 Now they that died in the plague, were fourteen thousand and seven hundred, beside them that died about the matter of Korah. 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed. CHAP. XVII. 1 AND the LORD spoke unto Moses, saying, 2 Speak unto the children of Israel a That I may fully and finally satisfy all their scruples and take away all pretence and cause of murmuring , and take of every one of them b Not of every person, but of every Tribe, as it follows. a rod c Either an ordinary walking staff: or rather, that staff or rod, which the Princes carried in their hands as tokens of their dignity and authority, as may be gathered from Numb. 21. 18. compared with Psal. 110. 2. jer. 48. 16, 17. , according to the house of their fathers d (i. e.) According to each family proceeding from the Patriarch or father of that tribe. of all their princes according to the house of their fathers, twelve rods: writ thou every man's e (i. e.) Every princes: for they being the firstborn and the chief of their tribes might above all others pretend to the Priesthood, if it was communicable to any of their tribes, and besides each Prince represented and acted for all his tribe: so that this was a full decision of the whole question. And this place seems to confirm, what was before observed, that not only Korah and the Levites, but also those of other Tribes contested with Moses and Aaron about the Priesthood, as that which belonged to all the congregation, they being all holy, as they said, Numb. 16. 3. name upon his rod. 3 And thou shalt write Aaron's name f Rather than Levi's name, for that would have left the controversy undecided between Aaron and the other Levites, whereas this would justify the appropriation of the Priesthood to Aaron's family. upon the rod of Levi, for one rod shall be for the head of the house of their fathers g (i. e.) There shall be in this, as there is in all the other Tribes, only one rod, and that for the head of their Tribe, who is Aaron in this Tribe: whereas it might have been expected that there should have been two rods, one for Aaron, and another for his competitors of the same Tribe. But Aaron's name was sufficient to determine both the Tribe, and that branch or family of the Tribe, to whom this dignity should be affixed. . 4 And thou shalt lay them up in the tabernacle of the congregation, before the testimony h (i. e.) Before the Ark of the testimony, either mediately, close by the vail behind which the Ark stood: or rather immediately, within the vail in the most holy place, close by the Ark, as may be gathered by comparing this place with ver. 10. and with Heb. 9 4. , * Exod. ●…. ●… where I will meet with you i And manifest my mind to you for the ending of this dispute. . 5 And it shall come to pass, that the man's rod whom I shall choose, shall blossom: and I will make to cease from me the murmur of the children of Israel, whereby they murmur against you. 6 And Moses spoke unto the children of Israel, and every one of their princes gave him † Heb. 〈◊〉 one pri●…, 〈◊〉 for one 〈◊〉 a rod apiece, for each prince one, according to their father's houses, even twelve rods: and the rod of Aaron was among their rods h (i. e.) Was laid up with the rest, being either one of the twelve, as the Hebrews affirm, or the thirteenth, as others think. . 7 And Moses laid up the rods before the LORD in the tabernacle of witness. 8 And it came to pass, that on the morrow Moses went into the tabernacle of witness l Into the most holy place, which he might safely do under the protection of God's command, though otherwise none but the Highpriest might enter there, and that once in a year. , and behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds m This being, as josephus with great probability affirms, a staff of an almond tree, as the rest also were. . 9 And Moses brought out all the rods from before the LORD, unto all the children of Israel: and they looked, and took every man his rod. 10 And the LORD said unto Moses, * Heb. 9 ●…. Bring Aaron's rod again before the testimony, to be kept for a token against the † Heb. 〈◊〉 of rebelies. rebels, and thou shalt quite take away their murmur from me, that they die not n For if after all these warnings and prohibitions, back●… with such miracles and judgements they shall usurp the Priesthood, they shall assuredly die for it. . 11 And Moses did so: as the LORD commanded him, so did he. 12 And the children of Israel spoke unto Moses, saying, Behold, we die, we perish, we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgements, partly from the threatening of death upon any succeeding murmur, partly from the sense of their own guilt and weakness which made them fear lest they should relapse into the same miscarriages, and thereby bring the vengeance of God upon themselves. . 13 Whosoever cometh any thing near p (i. e.) Nearer than he should do, an error which we may easily commit. unto the tabernacle of the LORD, shall die: shall we be consumed with dying q Will God proceed with us in these severe courses, according to his strict justice? will he show us no mercy nor pity, till all the people be cut off and destroyed with dying one after another? ? CHAP. XVIII. 1 AND the LORD said unto Aaron, Thou, and thy sons, and thy father's house with thee, shall bear * Leu. 18. 25. the iniquity of the sanctuary a (i. e.) Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people, because you have authority and power from me to keep them all within their bounds, and I expect you use it to that end. Thus the people are in good measure secured against their fears expressed Numb. 17. 12, 13. Also they are informed that Aaron's high dignity was attended with great burdens, having not only his own but the people's sins to answer for, and therefore, they had no such reason to envy him, as they might think, if the benefits and encumbrances and dangers were equally considered. : and thou and thy sons with thee, shall bear the iniquity of your priesthood b (i. e.) Of all the errors committed by yourselves or by you permitted in others in things belonging to your Priesthood. . 2 And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be * See Gen. 29. 34. joined unto thee, and minister unto thee c About sacrifices and offerings and other things, according to the rules and limits I have prescribed them. The Levites are said to minister to Aaron here, to the Church, Numb. 16. 9 and to God, Deut. 10. 8. They shall not contend with thee for superiority, as they have done, but they shall be subordinate and servants to thee. , but thou and thy sons with thee shall minister d Or, both to thee and to thy sons with thee: which translation may seem to be favoured by the following words, before the tabernacle, which was the proper place where the Levites ministered, whereas the Priests did minister to God both before and in the Tabernacle. Besides both the foregoing words and the two following verses do entirely speak of the ministry of the Levites, and the ministry of the Priests is distinctly spoken of ver. 5. before the tabernacle of witness. 3 And they shall keep thy charge e (i. e.) That which thou shalt command them and commit unto them. , and the charge of all the tabernacle f (i. e.) Of the boards and hang and utensils of the Tabernacle, to take them down and carry them and set them up again. : only they shall not come nigh the vessels of the sanctuary, and the altar g Which therefore were to be covered by the Priests before the Levites might meddle with them. , that neither they, nor ye h They for presuming to touch them, and you for your negligence in not covering them well, or not looking to them. also die. 4 And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. 5 And ye shall keep the charge of the sanctuary i (i. e.) Of the holy, and of the most holy, place. , and the charge of the altar, that there be no wrath any more upon the children of Israel k For coming too near the holy place or for usurping any part of your sacred function, or for any other miscarriage which they may be guilty of through your carelessness or remissness, in which case they shall perish for their error▪ but their blood will I require at your hands, who should have advised them better or overruled them. . 6 And I, behold, I have * chap. 3. 12, ●…5. taken your brethren the Levites from among the children of Israel: to * chap. 3. 9 you they are given as a gift for the LORD l (i. e.) For the service of the Lord, to assist you therein, in the servile and troublesome parts of it. , to do the service of the tabernacle of the congregation. 7 Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar m To wit, of burnt-offering, as appears from the following words. , and within the vail n This phrase elsewhere signifies the inward or second vail, but here it signifies either the outward vail only, or rather both the vails, the singular number being put for the plural, as when the altar is put for both the altars, as hath been noted; and so this phrase comprehends both the holy and the most holy place. , and ye shall serve: I have given your priest's office unto you, as a service of gift o As a gift which I have freely conferred upon you and upon you alone; and therefore let no man henceforth dare either to charge you with arrogance and usurpation in appropriating this to yourselves, or to invade your office. : and the stranger that cometh nigh shall be put to death. 8 And the LORD spoke unto Aaron, Rehold, I also nave given thee the charge of mine heave●… offerings, of all the hallowed things of the children of Israel, unto thee have I given them p Not only the charge of them, but the use of them for thyself and family, in such manner as I have elsewhere expressed. by reason of the anointing q To wit, to the Priestly office, i. e. because thou art Priest, and art to devote thyself wholly to my service, which that thou mayst perform more diligently and cheerfully, I give thee this recompense. , and to thy sons by an ordinance for ever. 9 This shall be thine of the most holy things r Such as were to be eaten only by the Priests, and that in the Sanctuary. How these di●…fer from the 〈◊〉▪ things, see on Levit. 6. 17. , reserved from the fire s (i. e.) Such sacrifices or such parts of sacrifices as were not burnt in the fire. : every oblation t Which may be understood either 1. of the wave-loaves, Levit. 23. 17. and the shewbread, which were most holy things, Leu. 23. 20. and 24. ●…. and which did belong to the Priest, nor was there any 〈◊〉 such oblation, besides what is here particularly expressed: 〈◊〉 the peace-offerings were not most holy, and the burnt-offerings were not the Priests. Or. 2. of oblations in general; and so the following particulars are mentioned by way of explication and restriction of that general word, to show what oblations are here meant, and to exclude peace-offerings and burnt-offerings. of theirs, every * Leu. 2. 2, 3. meat-offering of theirs, and every * Leu. 4. 22, 27. & 6. 25. sin- offering of theirs, and every * Leu. 5. 6. & 7. 7. & 14. 13. trespass- offering of theirs, which they shall render unto me u By way of compensation for a trespass committed against me, in which case a ram was to be offered, Leu. 6. 2. 6. which was a most holy thing, and may be particularly designed here. , shall be most holy for thee, and for thy sons x Thou shalt esteem it as a most holy thing, and shalt use it accordingly, in manner following. Or, these are most holy, and therefore shall be for thee and for thy sons, to wit exclusively, none else may eat them. . 10 In the most holy place y To wit, in the court of the Priests, where there were places for this use. See Leu. 6. 16, 17, 26. and 7. 6. and 8. 31. and 14. 13. Neh. 13. 5, 9 Ezek. 42. 13. which is called the most holy place, not simply and absolutely, as the place within the vail was, but in respect of the thing he speaks of, because this was the most holy of all the places appointed for eating of holy things, whereof some might be eaten in any clean place in the camp, Leu. 10. 14. or in their own houses. And as the most holy place is sometimes called simply Holy so it is not strange if an holy place be called most holy, especially this place which was near to the altar of burnt-offerings, which is called most holy, and made all that touched it holy, Exod. 20. 3●…. And God would have these things eaten by them in an holy place, as in God's presence, that they might be obliged to the greater caution, and not to abuse Gods good creatures, and especially holy things, to intemperance, and that they might learn to eat this and their other food with thankfulness to God the giver of it, and with respect to his service and glory, which was afterward prescribed to Christians, 1 Cor. 1●…. ●…1. 1 Tim. 4. 3. shalt thou eat it, every male z And they only, whereas of peace-offerings the female▪ might eat their share, Deut. 1●…. 1●…. shall eat it: it shall be holy unto thee. 11 And this is thine: the heave-offering a (i. e.) The right-shoulder, which was the Priests. of their gift b To wit, of their peace-offerings, as may appear because here is an enumeration of all that belonged to the Priest in the several oblations, and therefore it is not likely that he would omit the peace-of-ferings, wherein the Priest had a share, and the very share here spoken of and called an heave-offering, which was the right shoulder, Leu. 7. 32. which also might be eaten by the daughters, Leu. 7. 34. and 10. 14. as is here said. See Numb. 6. 17, etc. , with all the wave-offerings c To wit, the breasts of the peace-offerings, which were waved, Leu. 7. 30, 31, 34. of the children of Israel: I have given them unto * Leu. 10. 14. Deut. 18. 3. thee, and to thy sons, and to thy daughters with thee d (i. e.) Who are with thee in thy house, for if they were married to strangers, they might not eat of them, Leu. 22. 12, 13. , by a statute for ever: * Leu. 22. 2. every one that is clean in thy house e shall eat of it. d To wit, as fixed members of thy house, though they be bondslaves: for strangers and hired servants were excepted, Leu. 22. 10, 11. 12 * Deut. 18. 4. All the † Heb. fat. best f Heb. the fat for the best: the fat of wheat is the best of it, Deut. 32. 14. Psal. 81. 16. and 147. 14. of the oil, and all the best of the wine, and of the wheat, the first fruits of them g As well those which were offered in the name and behalf of the body of the people at the solemn feasts, Leu. 23, 10. 17. as those which were required of particular persons, Exod. 22. 29. and 23. 19 whereof the precise quantity is not determined but left free to the giver, as an exercise for his piety and charity, only they are enjoined to give the first and the best of them. which they shall offer unto the LORD, them have I given thee. 13 And whatsoever is first ripe h (i. e.) Not only the first-fruits of the oil and wine and wheat now mentioned, but all other first-fruits of all other grains, and all fruit-trees, etc. in the land, * Exod. 22. 29. & 23. 19 & 34. 26. Leu. 2. 14. chap. 15. 20. Deut. 26. 2. which they shall bring unto the LORD, shall be thine: every one that is clean i And none else, because these were first offered to God, and by consequent given to the Priests, but for those which were directly and immediately given to the Priests, the clean and unclean might eat of them. in thine house, shall eat of it. 14 * Leu. 27. 28. Every thing devoted k Dedicated to God by vow or otherwise, provided it be such a thing as might be eaten or consumed by use: for the vessels or treasures of gold and silver which were devoted or dedicated by joshua, David, or others, were not the Priests, but were appropriated to the uses of the Temple. in Israel, shall be thine. 15 Every thing that openeth * Exod. 13. 21 & 22. 29. Leu. 27. 26. chap. 3. 13. the matrix in all flesh, which they bring unto the LORD, whether it be of men l Which were offered to God in his Temple, Exod. 13. 12. Luk. 2. 22. and to his service and disposal. or beasts, shall be thine: nevertheless, the * Exod. 34. 20. firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. 16 And those that are to be redeemed m To wit, of men only, not of unclean beasts last mentioned, as is manifest from the time and price of redemption here mentioned, both which agree to men, the time, Numb. 18. 16. the price Numb. 3. 46, 47. but neither agree to unclean beasts, which were to be redeemed with a sheep Exod. 13. 13. and that after it was 8 days old. , from a month old shalt thou redeem, according to thine estimation n This belongs, either 1. to the foregoing clause, to this purpose, that whereas women newly delivered of a child continued in their uncleanness either a longer or a shorter time, according to the quality of the birth as it was male or female, Levit. 12. 4, 5. and the temper of the mother, the Priest was to take that time when he judged the mother to be clean, that so the mother might be purified, and the child redeemed at the same time. Or rather 2. to the following clause, to wit, the price which was to be paid, as appears by comparing this place with Leu. 27. 2, 3. And both there and here it is said to be done according to the Priest's estimation, though a certain rule be added to guide his estimation and a certain price set, because the Priest was to apply that general rule to each person, and to put that price upon him. , for the money of five shekels, after the shekel of the sanctuary, * Exod. 30. 13. Leu. 27. 25. chap. 3. 47. Ezek. 45. 12. which is twenty gerahs. 17 But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem, they are holy o To wit, in a peculiar manner, and higher degree than other beasts, consecrated to an holy use, even to be sacrificed unto God, and not to be redeemed, nor alienated to any other use. Compare Deut. 15. 19 : thou shalt sprinkle their blood upon the altar; and shalt burn their fat for an offering made by fire, for a sweet favour unto the LORD. 18 And the flesh p All the flesh of them, and not only some parts, as in other sacrifices. of them shall be thine: as the * Exod. 29. 〈◊〉, 28. wave-breast, and as the right shoulder are thine. 19 All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons, and thy daughters with thee, by a statute for ever: it is a covenant of salt q (i. e.) A durable and perpetual covenant, so called here and 2 Chron. 13. 5. either, because salt is a sign of incorruption, as being of singular use to preserve things from corruption: or, because it is confirmed and ratified on their part by salt, which is therefore called the salt of the covenant, for which the Priests were obliged to take care, that it should never be lacking from any meat-offering, Levit. 2. 13. And this promise or privilege conferred upon the Priests is called a covenant because it is given them conditionally, upon condition of their service, and care about the worship of God, and sacrifices, which were commonly accompanied with meat-offerings, and therefore with salt. for ever, before the LORD, unto thee, and to thy seed with thee. 20 And the LORD spoke unto Aaron, Thou shalt have no inheritance in their land r (i. e.) In the land of the children of Israel, mentioned ver. 19 You shall not have a distinct and separate portion of land, as the other tribes shall. The reason of this law was, partly because God would have them wholly devoted to and employed in his service, and therefore free from worldly encumbrances and businesses; partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts; partly because God would have their worldly comfort and happiness depend singly upon him and his service, and so would oblige them to use more zeal and diligence in the advancement of piety, even for their own interest, which was either better or worse as true religion flourished or decayed. See judg. 17. 9, 10. and 19 18. 2 Chron. 13. 9 and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites, who as they performed religious services for the people so they received their subsistence from them; and partly that by this means being dispersed among the several tribes, they might have the better opportunity for teaching and watching over the people, which was their duty, Deut. 33. 10. 2 Chron. 30, 22. Mal. 2. 4, 5, 6, 7. , neither shalt thou have any part among them: * Deut. 1●…. ●…. & 12. 12. & 〈◊〉. 2. Josh. 13. 14, 33. Ezek▪ 〈◊〉. 28. I am thy part s (i. e.) I have appointed thee a liberal maintenance out of my oblations. , and thine inheritance among the children of Israel. 21 And behold, * Leu. 27. 32. I have given the children of Levi all the tenth t For the tithes were all given to the Levites, and out of their tithes the tenth was given to the Priests, here ver. 26, etc. and Neh. 10. 37, 38. in Israel, for an inheritance, for their service which they serve, eve●… the service of the tabernacle of the congregation. 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation u (i. e.) So nigh as to do any act proper to the Priests or Levites. , lest they bear sin, † Heb. to 〈◊〉. and die. 23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity x (i. e.) The punishment due not only for their own, but also for the peoples, miscarriage, if it be committed through their connivance or negligence. And this was the reason why the Priests withstood their King Uzzia●…▪ when he would have burnt incense to the Lord, 2 〈◊〉. 26. 17, 18. : it shall be a statute for ever throughout their generations, that among the children of Israel they have no inheritance. 24 But the tithes of the children of Israel, which they offer as an heave-offering unto the LORD y (i. e.) As a rent-charge or an acknowledgement that they have and hold all their lands and the fruits of it from God's bounty. Note that the word heave-offering, which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord, is here used for any offering in general, as before, ver. 8. , I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. 25 And the LORD spoke unto Moses, saying, 26 Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes, which I have given you from them for your inheritance: than ye shall offer up an heave-offering of it for the LORD, even a tenth part of the tithe. 27 And this your heave-offering shall be reckoned unto you, as though it were the corn of the threshing-floor z It shall be accepted of you as much as if you offered it out of your own lands and labours. , and as the fullness of the wine-press. 28 Thus ye also shall offer an heave-offering unto the LORD, of all your tithes which ye receive of the children of Israel, and ye shall give thereof the LORDS heave-offering to Aaron the priest a And to his children, which were one with him, and were all to have their share herein. . 29 Out of all your gifts b Not only out of your tithes, but out of the other gifts which you receive from the people, and out of those fields which shall belong to your cities. ye shall offer c To wit, to the Priest. every heave-offering d (i. e.) As many gifts so many heave-offerings, you shall reserve a part out of each of them for the Priest. of the LORD, of all the † Heb. ●…at. best thereof, even the hallowed part thereof e This may describe either 1 the nature and proportion of this offering, and so peradventure he means the tenth part, which was the part or proportion that God hallowed or sanctified to himself as his proper portion, both here and elsewhere: or 2. the reason or ground of this offering, because it is a thing hallowed or appropriated by God to himself and given by him to the Priest, and because the payment of this due doth hollow all the rest, so as they may use it with comfort and good conscience, as it follows ver. 31, 32. out of it. 30 Therefore thou shalt say unto them, When ye have heaved the best thereof from it, than it shall be counted unto the Levites, as the increase of the threshing floor, and as the increase of the wine-press. 31 And ye shall eat it in every place f (i. e.) In every clean place, and not in the holy place only. ye, and your households: for * 1 Tim. 5. 18. it is your reward for your service in the tabernacle of the congregation. 32 And ye shall bear no sin by reason of it, when ye have heaved from it the best of it g Implying, that if they neglected this duty, they sinned in the use of such unhallowed food. : * Leu. 22. 15, 16. neither shall ye pollute the holy things of the children of Israel h As you will do, if you abuse their holy offerings, by reserving that entirely to yourselves which they offer to God to be disposed as he hath appointed, to wit, part to you, and part to the Priests. , lest ye die. CHAP. XIX. 1 AND the LORD spoke unto Moses, and unto Aaron, saying, 2 This is the ordinance of the law a Or, The constitution of the Law, i. e. that which God hath ordained or established by Law. which the LORD hath commanded, saying, speak unto the children of Israel, that they bring thee b At their common charge, because it was for the common good. a red c A fit colour to shadow forth both the bloody nature and complexion of sin, Isa. 1. 8. and the humane nature, and especially the Blood of Christ, from which this water and all other Rites had their purifying virtue. heifer without spot, wherein is no blemish d A fit Type of Christ, who was such, Heb. 7. 26. 1 P●…t. 1. 19 ▪ and upon which never came yoke e Whereby may be signified either that Christ in himself was free from all the yoke or obligation of God's Command, till for our sakes he took up our yoke, and put himself under the Law; or that Christ was not drawn or forced to undertake our burden and cross, but that he did voluntarily choose it. See john 1●…. 17, 18. . 3 And ye shall give her unto Eleazar the priest f Who was the second Priest, and, in some cases, the Vicegerent or Deputy of the Highpriest. To him, not to 〈◊〉, because this service made him unclean for a season, v●…r. 7. and consequently unfit for 〈◊〉 Ministrations, whereas the Highpriest was, as far as 〈◊〉 he could to be preserved from all sorts of defilement, and constantly fit for his high and holy work. , that he may bring her * Heb. 13. 1●…. forth without the camp g Partly because it was rep●…ted an unclean and accursed thing, being ceremoniously laden with the sins of all the people, and partly to signify that Christ should suffer without the Camp, as he did, Heb. 13. 12. in the place where malefactors suffered, Levit. 24. 14 , and one h A person appointed by Eleazar for this work. shall slay her before his face. 4 And Eleazar the priest shall take of her blood with his singer, and * Heb. 9 13. sprinkle of her blood directly before the tabernacle i Or, Towards or over against the Tabernacle. either 1. Near to it, and so we must suppose that he took some of the blood in a basin and carried it from without the camp to the Tabernacle, and then returned to this place again: Which might be done though it be not here expressed. And this seems to agree best with other places, where this sprinkling seven times was performed in or near the Tabernacle, as Leu. 4. 17. Or 2. Standing at a good distance from it, even without the camp, yet turning and looking towards it. For here is no intimation that he went into the camp before this work was done, but rather the contrary is employed, ver. 7. And because being defiled by this work he could not come near to the Tabernacle, it was sufficient for him to turn and look towards it. Either way this posture signified his presenting of this blood before the Lord by way of atonement and satisfaction for his and the people's sins, and his expectation 〈◊〉 acceptance and pardon only from God and from his mercy-seat in the Tabernacle. of the congregation seven times. 5 And one shall burn the heifer k To signify the sharp and grievous sufferings of Christ for our sins. in his sight: * Exod. 29. 14. Leu. 4. 11, 12. her skin, and her flesh, and her blood l All of it, but what was spent in sprinkling. , with her dung, shall he burn. 7 And the priest shall take cedar-wood, and hyssop, and scarlet m All which are here burnt and as it were offered to God, that they might be sanctified to this holy use for the future, for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled, Levit. 14. 4. , and cast it into the midst of the burning of the heifer. 7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even n Partly to teach us the imperfection of the Levitical Priesthood, in which the Priest himself was defiled by some parts of his work, and the absolute necessity of a better and hosier Priesthood; and partly to show that Christ himself, though he had no sin of his own, yet was reputed by men and judged by God, as an unclean and sinful person, by reason of our sins which were laid upon him, 〈◊〉. 53. 12. 2 Cor. 5. 21. . 8 And he that burneth her, shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. 9 And a man that is clean, shall gather up * Heb. 9 13. the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel o (i. e.) For their use, and therefore in a fit place or places, whence any of them might easily procure it. , for a water p Or, To the water, i. e. to be put to the water, or mixed with it. of separation q i e. Appointed for the cleansing of them that are in a state of separation, who for their uncleanness are separated from the congregation. : it r Either the Heifer this managed, or the water thus made and sprinkled. is a purification for sin s Heb. A sin. i e. a kind of an offering for sin, or rather a mean for the expiation or cleansing of sin. The name of sin is sometimes given to the punishment of sin, and sometimes to sacrifice or offering for sin. . 10 And he that gathereth the ashes of the heifer, shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them t To wit, a Proselyte, not any stranger, as some understand it. For since it is confessed all the other ceremonial Laws do not oblige them, and that where the name of stranger is put as here it is, it generally speaks of a Proselyte, it is more reasonable to take it so here, than without any reason or evidence to make this a particular exception from the general rule. for a statute for ever. 11 * Leu. 21. 1. chap. 5. 2. Lam. 4. 14. Hag. 2. 13. He that toucheth the dead body of any † Heb. soul. man, shall be unclean seven days u Whereas the touch of a dead beast made a man unclean only till even, Levit. 11. 24. . 12 * chap. 31. 19 He shall purify himself with it x (i. e.) With the water of separation. on the third day y To Typify Christ's resurrection on that day, by which we are cleansed or sanctified. , and on the seventh day he shall be clean z To teach us, that our purification in this life is gradual, and not perfect till we come to that eternal Sabbath which the seventh day respected. : but if he purify not himself the third day, than the seventh day he shall not be clean a But was first to purify himself and four days after that to be clean. . 13 Whosoever toucheth b To wit, if this transgression be done presumptuously, for if it was done ignorantly, he was only to offer sacrifice, Levit. 5. 3, 6, 17. the dead body of any man that is dead, and purifieth not himself b To wit, if this transgression be done presumptuously, for if it was done ignorantly, he was only to offer sacrifice, Levit. 5. 3, 6, 17. , defileth the tabernacle of the LORD c By approaching to it in his uncleanness: for Holy things or places were ceremonially defiled with the touch of any unclean person or thing. See Levit. 15. 31. and 16. 16. Hagg. 2. 13. , and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him: he shall be unclean, his uncleanness is yet upon him d He continues in his guilt and filth, not now to be washed away by this water, but to be punished by cutting off. . 14 This is the law, when a man dieth in a tent, all that come into the tent, and all that is in the tent, shall be unclean seven days. 15 And every * chap. 31. 20. open vessel e Because it receives the air of the tent, by which it is ceremonially polluted. Compare Levit. 11. 32, 33. , which hath no covering bound upon it, is unclean. 16 And whosoever toucheth one that is slain with a sword f Or by any other violent way. in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. 17 And for an unclean person, they shall take of the † Heb. dust. ashes of † Heb. the burning. the burnt heifer of purification for sin, and † Heb. living water shall be given. running water g (i. e.) Waters flowing from a spring or River, which are the purest. These manifestly signify God's Spirit, which is oft compared to water, joh. 7. 38, 39 and by which alone true purification is obtained. shall be put thereto in a vessel h Where they were to be mixed, and then the water was to be strained out and kept for this use. . 18 And a clean person i To wit, a Priest; for to such the work of cleansing was appropriated. See Levit. 13. shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels k Even those who were in part purified by the fire. See Numb. 31. 23. , and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave. 19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day, he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even. 20 But the man that shall be unclean, and shall not purify himself k (i. e.) Shall contemptuously refuse to submit to this way of purification. , that soul shall be cut off from among the congregation: because he hath defiled the sanctuary of the LORD, the water of separation hath not been sprinkled upon him, he is unclean. 21 And it shall be a perpetual statute unto them that he that sprinkleth the water of separation shall wash his clothes l Because he is unclean, as it here follows. It is strange, that the same water should cleanse one person, and defile another, but God would have it so, partly to teach us that it did not cleanse by any virtue in it or in the work done, but only by virtue of God's appointment: partly to mind the Jews of the imperfection of their Priesthood and their ritual purifications and expiations, and consequently of the necessity of a better Priest and sacrifice and way of purifying, which these outward Rites did point at: and partly to show that the efficacy of God's ordinances doth not depend upon the person or quality of his Ministers, because the same person who was polluted himself could and did cleanse others. : and he that toucheth the water of separation m Either by sprinkling of it, or by being sprinkled with it, for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day, as is said here and above, ver. 19 , shall be unclean until even. 22 And whatsoever the unclean person n Not he who is so only by touching the water of separation, ver. 21. but he who is so by the greater sort of uncleanness, which lasted seven days, of which ver. 11, 16. and which was not removed without the use of this water of purification, as is manifest from the context and other places of Scripture, and from the nature of the thing: For the lesser sort of uncleanness, mentioned in the foregoing verse, lasted only till even, and was cleansed by the sole washing of his clothes and flesh in water, ver. 7. without any use of this water of purification, which, if it had been necessary, must have been used on the third, and on the seventh day, according to the rule, ver. 12, 19 and so the uncleanness of one day had been made an uncleanness of seven days, which is a contradiction. Besides it is unreasonable, that he who immediately touched the defiling thing should be no more and longer unclean, than he who touched that person only; and it is contrary to other rules in like cases, as Levit. 15. where the Man or Woman having an issue are thereby made unclean for seven days, ver. 13, 28. but he who toucheth them is made unclean only till even, ver. 7, 27. And therefore this cannot be meant of him who was unclean by touching this water, who himself was unclean only till even, ver. 21. as also he who toucheth him is in this place. toucheth, shall be unclean: and the soul that toucheth it, shall be unclean o To signify to us, the very infectious nature of sin and of sinful company. until even p Because as his defilement was less, so it was fit the duration of it should be shorter. . CHAP. XX. 1 THen a To wit, after many other stations and long journeys here omitted, but particularly described, Numb. 33. came the children of Israel even the whole congregation into the desert of Zin b A place near the land of Edom, distinct and distant from that Sin, Exod. 15. 1. , in the first month c To wit, of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, ver. 22, 23, etc. who died in the fifth month of the fortieth year, Numb. 33. 38. Moses doth not give us an exact journal of all their occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth, year. , and the people abode in Kadesh d Whether the same place called Kadeh-barnea, where they were long 〈◊〉 Numb. 13. 26. and to which they now return after 38 years tedious travels and wander in the desert, Deut. 2. 14. or another place, more southerly, it is not material. ; and Miriam died there e Four months before Aaron and but a few more before Moses. , and was buried there. 2 And there was no water for the congregation f Which having followed them through all their former journeys began now to fail them here, and because they were now come near Canaan and other countries, where waters might be had by ordinary means, and therefore God would not use extraordinary, lest he should seem to prostitute the honour of miracles. This story, though like that Exod. 17. is different from it, as appears by divers circumstances. : and they gathered themselves together against Moses, and against Aaron. 3 And the people * Exod. 17. 2. chode with Moses, and spoke, saying, Would God that we had died * chap. 11. 1, 33. & 14. 37. & 15. 32, 35, 45. when our brothers died before the LORD g (i. e.) Suddenly, rather than to die such a lingering and painful death. Their sin was much greater than their parents in like case, because they should have taken warning by their miscarriages, and by the terrible effects of them which there eyes had seen. . 4 And * Exod. 17. 3. why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there? 5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or vines, or of pomegranates, neither is there any water to drink. 6 And Moses and Aaron went from the presence of the assembly h Partly to avoid the growing rage of the people, for God's singular protection of them did not exclude the use of ordinary means: and partly to go to God for relief and redress. , unto the door of the tabernacle of the congregation, and * chap. 14. 5. & 15. 4. they fell upon their faces: and * chap. 14. 10. the glory of the LORD appeared unto them. 7 And the LORD spoke unto Moses, saying, 8 * Exod. 17. 5. Take the rod i That rod which was laid up before the Lord in the tabernacle, as appears from ver. 9 But whether it was Aaron's rod, which was undoubtedly laid up there, Numb. 17. 10. or Moses his rod by which he wrought so many miracles, it is not considerable; or whether it was not one and the same rod, which was commonly called Moses his rod, as here ver. 11. and elsewhere, and sometimes Aaron's rod, as Exod. 7. 12. which may seem most probable. For it is likely, though not related elsewhere in Scripture, that wonder-working rod, called the rod of God, Exod. 4. 20. was laid up in some part of the tabernacle, though not in or near the Ark, where Aaron's blossoming rod for a particular reason was put. , and gather thou the assembly together, thou and Aaron thy brother, and speak ye unto the rock k Which will sooner hear and obey my commands than these sottish and stubborn people. , before their eyes, and it shall give forth his water, and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their beasts drink. 9 And Moses took the rod from before the LORD l (i. e.) Out of the Tabernacle. , as he commanded him. 10 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels, must we fetch you water out of this rock? 11 And Moses lift up his hand, and with his rod, he smote the rock twice: and the * Exod. 17. 6. water came out abundantly, and the congregation drank, and their beasts also m To the men it was a sacrament, 1 Cor. 10. 3, 4. but to the beasts it was no holy but a common thing. So that the elements in the Sacraments have no inherent and inseparable holiness, but only a relative holiness with respect to their use, out of which they are unholy and common. . 12 And the LORD spoke unto Moses, and Aaron, Because * chap. 27. 14. Deut. 1. 37. & 3. 26. & 32. 51. ye believed † Heb. not in 〈◊〉. me not n But shown your infidelity: which they did, either by their looks and gestures, or rather by the matter and manner of their expressions, and actions, either 1. by smiting the rock, and that twice, which is emphatically noted, as if he doubted whether once smiting would have done it, whereas he was not commanded to smite so much as once, but only to speak to it: or 2. by the doubtfulness of these words, ver. 10. Must we fetch water out of the rock? which implies a suspicion of it, as the like words do, Gen. 18. 13. whereas they should have spoken positively and confidently to the rock to give forth waters. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this further miracle after so many of the like kind. And besides the words themselves, it is considerable, both with what mind they were spoken, which God saw to be distrustful, and in what manner they were delivered, which the people might discern to come from disbelief or doubt. And there might be divers other unbelieving words used by them at this time and place, though they be not here recorded, it being usual in Scripture to give only the sum or principal heads of discourses or events, leaving the rest to be gathered out of them. See Psal. 106. 32, 33. , to sanctify me o (i. e.) To give me glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise so to do, and of my goodness in doing it notwithstanding the people's perverseness. in the eyes of the children of Israel p This made their sin scandalous, to the Israelites, who of themselves were too prone to infidelity and little needed such an ill example, to prevent the contagion whereof God leaves a monument of his great displeasure upon them, and inflicts a punishment as public and manifest as their sin was. , therefore ye shall not bring this congregation into the land: which I have given them. 13 * Deut. 33. 8. Psal. 95. 8. & 106. 32, etc. This is the water of ‖ That is, strife. Meribah q Called Meribah Kadesh, to distinguish it from another Mebah, Exod. 17. 7. , because the children of Israel strove with the LORD, and he was sanctified in them r Or, among them, to wit, the children of Israel last mentioned, by the demonstration of his omnipotency, veracity, and clemency towards the Israelites, and of his impartial holiness and severity against sin even in his greatest friends and favourites, as Moses was. . 14 And Moses sent messengers▪ s By God's direction, Deut. 2. 1, 2, 3. from Kadesh, unto the king of Edom, Thus saith thy brother t For was not Esau (who is Edom, Gen. 36. 1.) jacobs' brother? Mal. 1. 2. Israel, Thou knowest all the travel that hath † Heb. found us. befallen us u All the wander and afflictions of our parents and of us their children, which doubtless have come to thine ears. . 15 How our fathers went down into Egypt, and we have dwelled in Egypt a long time: and the Egyptians vexed us and our fathers. 16 And * Exod. 3. 7. when we cried unto the LORD, he heard our voice, and sent an angel x To wit, the Angel of the covenant, Christ Jesus, who first appeared to Moses in the bush, Exod. 3. 2. and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt and through the wilderness, as appears from Exod. 14. 19 and 23. 20. and 33. 14. 1 Cor. 10. 4. For though Moses may be called an Angel, or messenger, a title given to Phinehas, judg. 2. 1. and to the Prophets, 2 Chr●…n. 36. 16. and to Haggai, Hag. 1. 13. yet it is not probable, that he is meant, partly because Moses was the person that sent this message; partly because there was no reason why he should express himself by such a dark and doubtful title to them; and partly because another angel besides and above Moses did conduct them, and the mention hereof to the Edomites was likely to give more authority and efficacy to their present message. , and hath brought us forth out of Egypt: and behold, we are in Kadesh y (i. e.) Near the city Kad●…sh, the particle in being oft so used, as we have showed. , a city in the uttermost of thy border. 17 Let us pass, I pray thee, through thy co●…ntrey: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells z Or, pits, which any of you have digged for your private use, to wit, without paying for it, ver. 19 Deut. 2. 6. but only of the waters of common rivers, which are free to all passengers, and will not be prejudicial to thee. : we will go by the king's highway, we will not turn to the right hand, nor to the left, until we have passed thy borders. 18 And Edom said unto him, Thou shalt not pass by me a (i. e.) Through my country, as thou desirest: I will not suffer thee to do so: which was an act of common policy to secure themselves from so numerous an host. , lest I come out against thee with the sword. 19 And the children of Israel said unto him b (i. e.) Their messengers replied unto them what here follows. , We will go by the highway: and if I and my cattle drink of thy water, than I will pay for it c For water was a scarce commodity in those parts. : I will only (without doing any thing else) go through on my feet. 20 And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. 21 Thus Edom refused to give Israel passage through his border d But permitted them to go by their border, Deut. 2. 4, 8. judg. 11. 18. and furnished them with victuals for their money, Deut. 2. 29. : wherefore Israel turned away from him e According to God's command, Deut. 2. 5. . 22 And the children of Israel, even the whole congregation, journeyed from * chap. 33. 37. Kadesh, and came unto mount Hor f Whose inhabitants were thence called Horims, Deut. 2. 12. and Esau the Horite, Gen. 36. 20. . 23 And the LORD spoke unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, 24 Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my † Heb. mouth. word g This was one but not the only, reason. God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical Priesthood to make them perfectly happy, and the necessity of a better, and so to keep the Israelites from resting in them so as to be taken off from their expectation of Christ, and from the entertainment of him when he should come. at the water of Meribah. 25 * chap. 33. 38. Deut. 32. 50. Take Aaron and Eleazar his son, and bring them up unto mount Hor; 26 And strip Aaron of his garments h To wit of his Priestly garments, Exod. 28. 2. Levit. 8. 7, 8, 9 in token of his resignation of his office. See the like Isa. 22. 15, 19, 20, 21. , and put them upon Eleazar his son i By way of admission and inauguration of him to his office. , and Aaron shall be gathered unto his people, and shall die there. 27 And Moses did as the LORD commanded: and they went up into mount Hor, in the sight of all the congregation k That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the Priesthood from Aaron to Eleazar, and therefore might give him the honour due to him. . 28 And Moses stripped Aaron of his garments, and put them upon Eleazar his son, and * Deut. 10. 6. & 32. 50. Aaron died there l To wit, in mount Hor. Obj. He died in Mosera, Deut. 10. 6. Ans. Mosera was the general name of the place where that station was, and mount Hor is a particular place in it, where he died, and was buried also, Deut. 10. 6. in the top of the mount: and Moses and Eleazar came down from the mount. 29 And when all the congregation saw m (i. e.) Understood by the relation of Moses and Eleazar, and by other signs. So seeing is used, Gen. 42. 1. Act. 7. 12. that Aaron was dead, they mourned for Aaron thirty days n The time of public and solemn mourning for great persons. See Deut. 34. 8. even all the house of Israel. CHAP. XXI. 1 AND when * chap. 33. 40. † Heb. the Canaanite king of Arad Josh. 12. 14. Judg. 1. 16. King Arad the Canaanite a Or rather, the Canaanite King of Arad: for Arad is not the name of a man, but of a city or territory, as may seem from jos. 12. 14. judg. 1. 16. if at least this was the same place with that. And he seems to be called a Canaanite in a general sense, as the Amorites and others sometimes are. , which dwelled in the south b To wit, of Canaan, as appears from Numb. 33. 40. towards the east, and near the dead Sea. , heard tell that Israel came by the way of the spies c Not of those spies which Moses sent to spy the land, Numb. 13. 17. for that was done 38 years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went, but of the spies which he himself sent out to observe the marches and motions of the Israelites. But the words may be otherwise rendered, either thus, in the manner of spies, so the sense is, when he heard that divers of the Israelites came into or towards his country in the nature of spies to prepare the way for the rest: or thus, by the way of Atharim, a place so called, as the seventy Interpreters here take it, and it seems not improbable. , than he fought against Israel, and took some of them prisoners d Which God permitted for Israel's humiliation and punishment, and to teach them not to expect the conquest of that land from their own wisdom or valour, but wholly from God's favour and assistance. See Deut. 9 4. Psal. 44. 3, 4. . 2 And Israel vowed a vow unto the LORD e Being sensible of their own weakness, they endeavour to engage, God to help them in the war, which they intended to renew. , and said, If thou wilt indeed deliver this people into my hand, than I will utterly destroy their cities f I will reserve no person nor thing for my own use, but devote them all to total destruction, which was the consequent of such vows. See Leu. 27. 29. Deut. 13. 15. . 3 And the LORD harkened to the voice of Israel, and delivered up the Canaanite: and they † Gr. anat●…tized them. 〈◊〉 Heb. utterly destroyed them g When? Ans. Either 1. Some time after this, under joshua, who subdued, among others, the King of Arad, jos. 12. 14. And so this is mentioned here by anticipation, that, the vow being now made and mentioned, the effect or performance of it might be recorded, though out of its place; and so this verse must be supposed to be added by some of the prophets, and inserted into Moses his history, as some other passages seem to be. Or 2. at this time: and so this is not the same Arad with that, jos. 12. 14. nor this the same Hormah with that there mentioned, but another of the same name, which is most frequent in persons and places in Scripture. And this is the more probable, because that Arad and Hormah, jos. 12. 14. are two distinct places, and had divers kings, whereas here the same place is called both Arad and Hormah; and because that Arad seems to be at some good distance from this and more within the country, and more northward, as may be gathered from the other places joined with it, jos. 12. whereas this Arad was near Edom, ver. 4. and in the south, ver. 1. Quest. 1. How could this be now done in the land of Canaan, when Moses neither entered himself nor lead the people into that land? Ans. Neither Moses nor the whole body of the people did this exploit, but a select number sent out for this purpose to punish that king and people who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness, and these when they had done this work returned to their brethren into the Wilderness. Quest. 2. Why did they not all now go into Canaan, when some of them had once entered it, and pursue this victory? Ans. Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be further humbled and tried and purged, Moses must die, and then they shall enter and that in a more glorious manner, even over jordan, which shall be miraculously dried up and give them passage. , and their cities, and he called the name of the place ‖ That is, 〈◊〉 destruction. Hormah. 4 And they * chap. 33. ●…. journeyed from mount Hor by the way of the Red-sea h (●…. e.) Which leadeth to the Red-sea, as they must needs do to compass the land of Edom. to compass the land of Edom: and the soul of the people was much ‖ Or, 〈◊〉. † Heb▪ 〈◊〉 discouraged because of the way i By reason of this journey, which was long, and troublesome, and preposterous, for they were now going towards Egypt, and unexpected, either because they doubted not, but their brethren the Edomites would grant them their reasonable request of passing through their land which disappointment made it worse; Or, because the successful entrance and victorious progress which some of them had, made in the borders of Canaan made them think they might have speedily gone in and taken possession of it, and so have saved their tedious travels and further difficulties into which Moses had again brought them. . 5 And the people spoke against God k Against Christ, their chief conductor, whom they tempted. 1 Cor. 10. 9 , and against Moses, Wherefore have ye brought us up out of Egypt, to die in the wilderness? for there is no bread, neither is there any water, and * chap. 11. 6. our soul loatheth this light bread l (i. e.) Of small substance and virtue. Thus contemptuously do they speak of Manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journeys. . 6 And * 1 Cor. 10. 9 the LORD sent fiery serpents m Such there were many in this wilderness, Deut. 8. 15. which, having been hitherto restrained by God, are now let lose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat and burning and thirst in the bodies of the Israelites, which was aggravated with this circumstance of the place that here was no water, ver. 5. among the people, and they bitten the people, and much people of Israel died. 7 Therefore the people came to Moses, and said, We have sinned: for we have spoken against the LORD, and against thee: pray unto the LORD that he take away the serpents from us: and Moses prayed for the people. 8 And the LORD said unto Moses, Make thee a fiery serpent n (i. e.) The figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgement, because he saw they were not thoroughly humbled. , and set it upon a pole o That the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large. : and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live p This method of cure was prescribed, partly that it might appear to be Gods own work, and not the effect of nature or art: and partly that it might be an eminent type of our salvation by Christ. See joh. 3. 14, 15. The serpent signified Christ, who was in the likeness of sinful flesh. Rom. 8. 13. though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Christ was lift up for our salvation: and looking up to it designed our believing in Christ. . 9 And * 2 King. 18. 4. Joh. 3. 14. Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived q He was delivered from death and cured of his disease. . 10 And the children of Israel set forward, and * chap. 33. 43. pitched in Oboth r Not immediately, but after two other stations mentioned, Numb. 33. . 11 And they journeyed from Oboth, and * chap. 33. 44. pitched at † Or, ●…eaps of Abarim. Ije-Abarim, in the wilderness which is before Moab s Called the wilderness of Moab, Deut. 2. 8. toward the sunrising. 12 From thence they removed, and pitched in the valley of Zared t Or rather by the torrent or brook of Zared, as we render it, Deut. 2. 13. which ran into the dead sea, and from which the valley also might be so called. . 13 From thence they removed, and pitched on the other side of Arnon u Or rather▪ on this side of Arnon, for so it now was to the Israelites, who had not yet passed over it, as appears from Deut. 2. 24. But the same words judg. 11. 18. are to be rendered, on the other side of Arnon, for so it was to jephthah: and the same preposition signifieth on this side, or beyond, according to the circumstances of the place. , which is in the wilderness that cometh out of the coasts of the Amorite: for Arnon is the border of Moab, between Moab and the Amorite x (i. e.) Though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon, ver. 26, 28. This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the Moabites, Deut. 2. 9 the other that of going over Arnon and taking possession of the land beyond it, Deut. 2. 24. because saith he, it is not now the land of the Moabites, but of the Amorites. . 14 Wherefore it is said in the book of the wars of the LORD y This seems to have been some Poem or narration of the wars and victories of the Lord either by, or relating to the Israelites: which may be asserted without any prejudice to the integrity of the Holy Scripture▪ because this book doth not appear to have been written by a Prophet or to be designed for a part of the Canon, but by some other ingenious person who intended only to write an historical relation of these matters, which yet Moses might quote, as St. Paul doth some of the heathen Poets. And as St. Luk. a●…sures us, that many did write an history of the things done and said by Christ, Luk. 1. 1. whose writings were never received as Canonical, the like may be justly conceived concerning this and some few other books mentioned in the old Testament. Though the words may be thus rendered, Wherefore it shall be said in the relation or narration (for so the Hebrew Sepher is confessed to signify) of the wars of the Lord. , ‖ Or, Vaheb in Suphah. what he did in the Red-sea z Or, At Vaheb in Suphah, or in the land of Suph. Vaheb seems to be the name not of a man, but of a city or place, and Suphah the name of the country where it was; and the Hebrew particle eth is oft rendered at. And whereas the sense seems to be imperfect, it must be noted, that he quotes only a fragment or piece of the book, and that principally to prove the situation of Arnon, which he had asserted ver. 13. for which end the passage quoted is sufficient. And the sense is easily to be understood, for it is plain enough that this Poet or writer is describing the wars and works of God by the several places where they were done, and having begun the sentence before and mentioned, other places, he comes to these here mentioned, At Vaheb in Suphah, and at the brooks of Arnon, etc. And it seems probable that the war here designed was that of Sihon against the Moabites mentioned below, ver. 26. which is fitly ascribed to the Lord, because it was undertaken and perfected by the singular direction and assistance of God, and that for the sake of the Israelites, that by this means that country might be invaded and possessed by them, without taking it away from the Moabites, which they were forbidden to meddle with or to disturb, Deut. 2. 9 and so their title to it might be more just and unquestionable. See judg. 11. 12, 13. 27. , and in the brooks a (i. e.) The brook, the plural number for the singular, as the plural number rivers is used concerning jordan, Psal. 74. 15. and concerning Tigris, Nah. 2. 6. and concerning Euphrates, Psal. 137. 1. and concerning Thermodoon in Virgil, all which may be so called because of the several little streams into which they were divided. of Arnon; 15 And at the stream of the brooks that goeth down to the dwelling of Are b A chief city in Moab as appears from Isa. 15. 1. of which v. 28. , and † Heb. leaneth▪ lieth upon the border of Moab. 16 And from thence they went to Beer c This place and Mattanah, Nahaliel, and Bamoth named here, ver. 19 are not mentioned among those places where they pitched or encamped, Numb. 33. Either therefore they did not pitch or encamp in these places, but only pass by or through them, nor indeed is it here said they pitched or encamped in these places, which is said of those places Numb. 33. but only that they went to them, ver. 18. or, these are stations omitted there, and to be supplied from hence, for though it be there said they went from such a place and pitched in such a place, yet it is not said they went immediately from the one place to the other, and therefore they might take these places in their way. : that is the well whereof the LORD spoke unto Moses, Gather the people together, and I will give them water d To wit, in a miraculous manner. . 17 Then Israel sang this song e To praise God for giving them such a seasonable blessing before they asked it or complained for the want of it. , † Heb. ascend. Spring up f Give forth thy waters that we may drink. Heb. ascend, i. e. let thy waters, which now lie hid below in the earth ascend for our use. It is either a prediction that it should spring up, or a prayer that it might, or a command in the name of God directed to the well, by an usual Prosopopaeia, as when God bids the heavens hear and the earth give ear, Isa. 1. 2. Any of these ways it shows their faith. , O well, ‖ Or, answer. Sing ye unto it ‖ Or, sing ye of it, or, answer to it or concerning it; it being the manner of the jewish singers, that one should answer to another, of which see Exod. 15. 21. 1 Sam. 18. 7. . 18 The princes digged g Either by themselves, or by others whom they commanded to do it. the well, the nobles of the people digged it, by the direction of the lawgiver h Or, with the lawgiver, i. e. Moses, they together with Moses, or they by Moses his direction, and appointment, which is signified ver. 16. , with their staves i Which are here mentioned, either 1. as the ensigns of their authority, judg. 5. 14. by which they gave this command of digging: or 2. as the instruments of their work, not that they did formally and effectually dig the Well or receptacle for the water, for which spades were more proper than staves, but that as Moses smote the rock with his rod, so they struck the earth with their staves making only some small impression, only for form sake or as a sign that God would cause the water to flow forth out of the earth where they smote it, as he did before out of the rock. . And from the wilderness they went to Mattanah: 19 And from Mattanah to Nahaliel, and from Nahaliel to Bamoth k See the notes on ver. 16. : 20 And from Bamoth in the valley l Or, the valley, which might be called Bamoth, not because it was a place naturally high, but from divers other reasons which may be easily guessed. Or, to the valley, or to that valley, that famous or rather infamous valley, to wit of Abelshittim, Numb. 33. 49. where they committed those foul abominations recorded Numb. 25. , that is in the † Heb field. country of Moab, to the top of ‖ Or, the hill. Pisgah m This was the top of those high hills of Abarim; of which see Deut. 3. 17, 27. & 32. 49. & 34. 1, 6. , which looketh toward ‖ Or, the wilderness. Jeshimon. 21 And Israel sent messengers n By God's allowance, that so Sihons' malice might be the more evident and inexcusable and that their title to his country more clear in the judgements of all men as being gotten by a just war into which they were forced for their own defence. unto Sihon the king of the Amorite, saying, 22 * Deut. 2. 27. Judg. 11. 19 Let me pass through thy land, we will not turn into the fields, or into the vineyards, we will not drink of the waters of the well: but we will go along by the king's highway, until we be passed thy borders o They spoke what they seriously intended and would have done, if he had given them quiet passage: but withal they knew that Sihon would not do it, and that he would withstand them, and that they should subdue him and take his land, as God had told them before they sent this message, as appears from Deut. 2. 24, 26, 27. and accordingly God hardened his spirit, and made his heart obstinate, for this end, that he might deliver him into Israel's hand there ver. 30. And no wonder, for he and his people were Amorites, and therefore devoted to destruction, as all that people were. : 23 * Deut. 29. 7. And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz p A city, of which see Deut. 2. 32. jer. 48. 21. , and fought against Israel. 24 And * Deut. 2. 32. & 29. 7. Israel smote him with the edge of the sword, and possessed his land from Arnon q Or, which reached from Arnon, etc. such supplements being very usual, and so here is contained a description or limitation of Sihons' conquest and kingdom, that it extended only from Arnon▪— unto the children of Ammon, and then the following words, for the border of the children of Ammon was strong, come in very fitly, not as a reason why the Israelites did not or could not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deut. 3. 8. but as a reason why Sihon could not enlarge his conquest and empire to the Ammonites, as he had done to the Moabites. unto * Josh. 12. 2. & 24. 8. Psal. 135. 10, 11. & 136. 19 Amos 2. 9 Jabbok r A river by which the countries of Ammon and Moab were in part bounded and divided. , even unto the children of Ammon, for the border of the children of Ammon was strong s Either by the advantage of the river, or by their strong holds in their frontiers. . 25 And Israel took all these cities; and Israel dwelled in all the cities of the Amorite t Having destroyed the ancient inhabitants, Deut. 2. 34. : in Heshbon, and in all the † Heb. dax●…ters. villages thereof. 26 For Heshbon was the city of Sihon u This is added as a reason why Israel took possession of this land, notwithstanding God's prohibition of meddling with them or their land, Deut. 2. 9 because it was not now the land of the Moabites, but had been some time since taken from them and in the possession of the Amorites. the King of the Amorite, who had fought against the former king of Moab x (i. e.) the predecessor of Balak, who was the present King. , and taken all his land out of his hand, even unto Arnon. 27 Wherefore they that speak in proverbs y The poets or other ingenious persons, to wit, of the Amorites or Canaanites, who made this following song of triumph over the vanquished Moabites: which is here brought in partly as a proof that this was now Sihons' land, and partly as an evidence of the just judgement of God in spoiling the spoilers and subduing those who insulted over their conquered enemies. , say, Come into Heshbon z These are the words either of Sihon speaking thus to his people, or of the people exhorting one another, to come and possess and repair the city which they had taken. : let the city of Sihon a That which once was the royal city of the King of Moab, but now is the city of Sihon. be built and prepared. 28 For there is a * Jer. 48. 4●…▪ fire a (i. e.) The fury of war, which is oft and fitly compared to fire here, as Isa. 47. 14. Amos 1. 7, 10, 12, 14. and 2. 2, 5. gone out of Heshbon b That city which before was a refuge and defence to all the country now is turned into a great annoyance and a public mischief. , a flame from the city of Sihon: it hath consumed Are of Moab c Quest. How can this be, since Are was yet in the hands of the Moabites, Deut. 2. 9, 18, 29? Ans. 1. This may be understood not of the city of Are, but of the people or the country subject or belonging to that great and royal city, as the Chaldee understands it. 2. Possibly Are was taken by Sihon of the Moabites, but afterwards was either recovered by the Moabites, or upon the Israelites approach quitted by Sihon gathering all his forces together that he might fight with the Israelites, and so repossessed by the Moabites. 3. This place may be thus rendered, it shall consume Are of Moab, the past tense being put for the future, as is usual in prophetical passages, and so this may be the Amorites prediction or presage that having taken Heshbon, and its territories, they should now extend their victories to Are of Moab, though they fell short of that hope, as ordinarily men do. , and the lords of the high places d Either 1. the princes or governor's of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river of Arnon, and having taken some of these they promised to themselves that they should take all the rest, and so proceed further and further till they had taken Are itself. Or rather 2. the priests and people that worship their God in their high places: which may seem more probable, 1. because as the Israelites worshipped God, so the heathens worshipped Baal, in high-places, Numb. 22. 41. and particularly the Moabites are noted for so doing, jer. 48. 35. 2. because amongst the eminent places of Moab there is mention of Bamoth-baal, or; of the high-places of Baal, jos. 13. 17. of Arnon. 29 Woe to thee, Moab e Alas poor Moab, thou couldst not save thyself from Sihons' sword. , thou art undone, O people of * 1 Kin. 11. ●… 33. Chemosh f (i. e.) The worshippers of Chemosh: so the God of the Moabites was called, 1 King. 11. 7, 33. 2 King. 23. 13. jer. 48. 46. : he hath given his sons that escaped, and his daughters into captivity g He, (i. e.) their God, hath delivered up his own people to his and their enemies, he could not defend them, but suffered many of them to be killed, nor could he secure even those that had escaped the sword, but suffered them to fall into their enemy's hands and by them to be carried into captivity. , unto Sihon king of the Amorite h Now the words of this and the following verse seem to be not a part of that triumphant song or poem made, as I suppose, by some Amoritish bard or poet, which seems to be concluded ver. 28. but of the Israelites making their observation upon it. And here they scoff at the impotency not only of the Moabites, but of their God also, who could not save his people from the sword of Sihon and the Amorites. . 30 We have shot at them i Though you feeble Moabites, and your God too, could not resist Sihon, we, Israelites by the help of our God have shot, to wit, with success and victory, as the following words show, at them, to wit, at Sihon and his Amorites, which is easily and plainly understood both from the foregoing and following words. : Heshbon is perished, even unto Dibon k Heshbon the Royal City of Sihon and by him lately repaired, is perished, is taken away from Sihon, and so is all his Territory or Country even as far as Dibon, which, as some think, is called Dibon-gad, Numb. 33. 45. , and we have laid them waste even unto Nophah, which reached unto Medebah l (i. e.) Whose Territory extendeth to Medeba. Or, yea, even to Medeba: for the Hebrew word asher, is sometimes used for yea, or moreover, as 1 Sam. 15. 20. Psal. 10. 6. and 95. 11. The sense is the whole Country of Sihon, taken by him from the Moabites, is wasted and perished. . 31 Thus Israel dwelled in the land of the Amorite: 32 And Moses sent to spy out Jaazer m One of the Cities of Moab formerly taken from them by Sihon, and now taken from him by the Israelites, Numb. 32. 1, 3, 35. and, after the decay or destruction of the Kingdom of the Ten Tribes repossessed by the Moabites, jer. 48. 32. , and they took the villages thereof, and drove out the Amorite that was there. 33 * Deut. 3. 1. and 29. 7. And they turned, and went up by the way of Bashan: and Og n Who also was a King of the Amorites, of whom see Deut. 3. 1, 11. And it may seem that Sihon and Og, were the leaders or Captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places. the King of Bashan o A rich Country famous for its pastures and breed of cattle, Deut. 32. 14. Psal. 22. 12. jer. 50. 19 and for its Oaks, Ezek. 27. 6. went out against them, he, and all his people, to the battle at Edrei. 34 And the LORD said unto Moses, Fear him not p A necessary caution, for he was a great Giant, Deut. 3. 11. likely to strike them with terror. : for I have delivered him into thy hand, and all his people, and his land, and * Psal. 135. 10, 11. & 136. 20. thou shalt do to him, as thou didst unto Sihon King of the Amorites, which dwelled at Heshbon. 35 So they smote him, and his sons, and all his people, until there was none left him alive, and they possessed his land. CHAP. XXII. 1 AND * the children of Israel set forward, chap. 33. 48. and pitched in the plains of Moab a Which still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites. , on this side Jordan by Jericho b (i. e.) Over against jericho. Or, near the passage over jordan to jericho, or its territories. . 2 And Balak the son of Zippor c The son or successor of him whom Sihon had spoiled of part of his Kingdom, Numb. 21. 26. Of him see Indg. 11. 25. Mich. 6. 5. saw all that Israel had done to the Amorite. 3 And Moab was sore afraid d As it was foretold both in general of all Nations, Deut. 2. 25. and particularly concerning Moab, Exod. 15. 15. of the people, because they were many and Moab was distressed because of the children of Israel. 4 And Moab said unto the elders of Midian e Called the Kings of Midian, Numb. 31. 8. and Princes of Midian, jos. 13. 21, who though divided in their Kingdoms, yet were now united upon the approach of the Israelites their common enemy, and, being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exod. 2. and 3. which seem to have been a part or colony of this people that went out to seek new quarters, as the manner of those times was, b●…t the body of that people were seated in those parts, as is evident from many Scriptures. : Now shall this company lick up f (i. e.) Consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1 King. 18. 38. The meaning is, we can expect no mercy from them, they will utterly root us out as they did the Amorites, if we do not make a stout and timely opposition. all that are round about us g (i. e.) All our people, who lived in the Country and Territory adjoining to each City, where the Princes resided. , as the ox licketh up the grass of the field. And Balak the son of Zippor was King of the Moabites at that time. 5 * Josh. 24. 9 Neh. 13. 1, 2. Mic. 6. 5. 2 Pet. 2. 15. Judas 11. Rev. 2. 14. He sent messengers therefore unto Balaam h Who is called a Prophet, 2 Pet. 2. 16. because God was pleased to inspire and direct him to speak the following prophecy, as he did inspire Caiaphas to speak those words, john 11. 51, 52. and as sometimes he did for a time inspire other wicked men, but in truth he was a soothsayer, as he is called, jos. 13. 22. See Numb 24. 1. the son of Beor i Or, Bosor, 2 Pet. 2. 15. for he had two names, as many others had. to Pethor k A City in Mesopotamia or Aram, see Numb. 23. 7. Deut. 23. 4. , which is by the river of the land of the children of his people l (i. e.) By Euphrates, which is oft called the River by way of eminency, as Gen. 15. 18. jos. 24. 2, 15. and here the River of Balaams' land, or Country, to wit, of Mesopotamia or Aram, Numb. 23. 7. , to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the † Heb. eye. face of the earth, and they abide over against me m They are encamped in my neighbourhood, ready to invade my Kingdom. . 6 Come now therefore, I pray thee, curse me n (i. e.) Curse them for my sake and benefit, use thy utmost power which thou hast with thy Gods or infernal spirits to blast and ruin them. this people, for they are too mighty for me: peradventure I shall prevail, that we may smite them o Thou by thy magical imprecations, and I by my sword joined with them. , and that I may drive them out of the land: for I wots that he whom thou blessest, is blessed, and he whom thou cursest, is cursed p He had some experience of, or, at least, a great confidence in Balaams' skill and power in these matters. . 7 And the elders of Moab, and the elders of Midian departed, with the rewards of divination q Heb. with divinations, by which he understands not the instruments of divination, which it was needless and absurd to bring to so eminent a diviner, who doubtless was throughly furnished for his own trade; but the rewards of it, as it is explained 2 Pet. 2. 15. and as in the Hebrew 2 Sam. 4. 10. good tidings is put for the reward of good tidings. Nor is it probable, they would go to or could expect to prevail with such a person especially being noted for his covetousness, as appears from the story, without that powerful engine. in their hands and they came unto Balaam, and spoke unto him the words of Balak. 8 And he said unto them, Lodge here this night r The night was the time when God used to reveal his mind by dreams. Here is the first discovery of his wickedness, that he takes time to consider, and doth his endeavour to effect, that wicked motion of cursing the Israelites, which he should have rejected and abhorred at the first mention of it. , and I will bring you word again, as the LORD s Heb. jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, as other soothsayers did, but with the supreme God, or rather because this was Israel's God, and the only possible way of ruining them was by engaging their God against them, as the known way of the Romans and other Heathens when they went to besiege any City, they used enchantments to call forth that God under whose peculiar protection they were. shall speak unto me: and the princes of Moab t And of Midian too, as is manifest from ver. 7. which was needless to repeat here. abode with Balaam. 9 And God came unto Balaam u Not to gratify his covetous desire, but to advance his own honour and service even by the counsels of his enemies. , and said, what men are these with thee x He asketh not this for his own information, but partly that Balaam by repeating the thing in God's presence might be convinced and ashamed of his sin and folly in offering his service in such a cursed business▪ and partly for a foundation to the following answer. ? 10 And Balaam said unto God, Balak the son of Zippor, King of Moab, hath sent unto me, saying, 11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them, peradventure † Heb. I shall prevail in fight against him. I shall be able to overcome them, and drive them out. 12 And God said unto Balaam y To whom God revealeth his mind not for any love to him, but for the sake of his people concerned in it, as he did to Pharaoh, Gen. 41. 25. and to 〈◊〉, Dan. 2. 45. , Thou shalt not go with them, thou shalt not curse the people, for they are blessed z By my irrevocable decree and sentence, and therefore it is in vain for men to curse them. . 13 And Balaam risen up in the morning, and said unto the princes of Balak, Get ye into your land: for the LORD refuseth to give me leave to go with you a He conceals the principal thing, to wit, the reason of God's prohibition, which might have given a stop to their further course and counsels in this matter, and secretly intimates his own good will and readiness to comply with them, if God had not hindered him. . 14 And the princes of Moab risen up, and they went unto Balak, and said; Balaam refuseth to come with us b Thus they lay the blame upon Balaam, which he imputed to God. . 15 And Balak sent yet again princes, more, and more honourable than they. 16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, † Heb. be not thou letted from, etc. let nothing c No counsel nor suggestion either of God or Man. , I pray thee, hinder thee from coming unto me. 17 For I will promote thee unto very great honour d Before he wrought upon his covetousness, now upon his ambition. , and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. 18 And Balaam answered and said unto the servants of Balak, * chap. 24. 13. if Balak would give me his house full of silver and gold, I cannot e You desire and expect that from me which is out of my power, to resist the will of the great God. He slily insinuates, that he wanted not will, but power only. go beyond the word of the LORD my God f So he calls him, partly to magnify himself as the servant of the great 〈◊〉; partly that by professing this respect unto God he might the sooner induce him to grant his desire; and partly because he worshipped the true God together with Idols, as many in those times and places did. , to do less or more. 19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more g Possibly he may change his mind or yield to my renewed suit. Thus he sought to make God and his conscience stoop to the service of his pride and covetousness, which was abominable. . 20 And God came unto Balaam at night, and said unto him, if the men come to call thee, rise up and go with them h Since this is thy great desire, and purpose, as far as thou canst, take thy course, I will, according to thy wish, withdraw my restraint, and leave thee to thyself and thy own choice. Compare Psal. 81. 11, 12. : but yet the word which I shall say unto thee, that shalt thou do i These words signify not so much his duty, as the event and his disappointment, Thou shalt not do what thou desirest, to wit. curse my people and so enrich and advance thyself, but I will so overrule thy mind and bridle thy tongue that thou shalt speak nothing but what is contrary to thy desire and interest, and therefore though I permit thee to go, thou shalt lose thy design in it. . 21 And Balaam risen up in the morning, and saddled his ass, and went with the princes of Moab. 22 And God's anger was kindled because he went k Either 1. Because he went of his own accord, with the Princes of Moab, and did not wait till thy came to call him, i. e. urged him to go, which was the sign and condition of God's permission, ver. 20. but rather himself risen and called them, as it may seem from ver. 21. Or 2. Because those words ver. 20. did contain no approbation nor licence, but a bare permission, and that in anger, as Balaam might easily have understood, if he had considered his own heart, or the circumstances of his concession. This was no more an approbation than that passage of Christ to judas, 〈◊〉 13. 27. That thou dost, do quickly. Or 3. Because he went with ill design and desire to do contrary to what God had charged him, to wit, to curse the people, as plainly appears from the following story, and from Deut. 23. 5. For God hath been oft and justly angry with those who have done what God bade them, when they did it in evil manner, or for evil ends, as appears from Isa. 10. 6, 7. and many other place. : and the angel of the LORD stood in the way † Heb. 〈◊〉. 〈◊〉. for an adversary against him l (i. e.) To oppose and terrify, if not to kill him. : now he was riding upon his ass, and his two servants were with him m The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants. . 23 And * 2 Pet. 2. 〈◊〉 Jud. 11. the ass saw the Angel n Which Balaam sa●… not, because God withheld his eyes as he did the eyes of Danie●…s companions, Dan. 10. 7. It is a truth, which mere Philosophers own, that when God withdraws his concourse or help from any of his creatures, they cannot perform their natural acts and offices, the eye cannot see, as Gen. 19 nor the ear hear, nor the fire burn, as Dan. 3. of the LORD standing in the way, and his sword drawn in his hand, and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 24 But the angel of the LORD stood in a path of the vineyards: a wall being on this side, and a wall on that side: 25 And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaams' foot against the wall: and he smote her again. 26 And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 27 And when the ass saw the angel of the LORD, she fell down under Balaam, and Balaams' anger was kindled, and he smote the ass with a staff. 28 And the LORD opened the mouth of the ass o (i. e.) Conferred upon her the power of speech and reasoning for that time. Impudent are those Heathens that disbelieve and scoff at the Scripture for this and some such relations contained in it, when there are examples of the same kind of prodigies, to wit, of Oxen and other brute-creatures speaking some few words, in the greatest and most approved writers of the Roman History, as Plutarch, Polybius, Livy, and others. See the particulars in my Latin Synopsis on this place. , and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 29 And Balaam said unto the ass p Balaam was not much terrified with the Asses speaking, because he was much accustomed to converse with evil spirits which oft appeared to him and discoursed with him in the shape of such creatures. , because thou hast mocked me; I would there were a sword in mine hand, for now would I kill thee. 30 And the ass said unto Balaam, Am not I. thine ass, † Heb. 〈◊〉 〈◊〉 〈◊〉 upon which thou hast ridden ‖ Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 ever since I was thine, unto this day? was I ever wont to do so unto thee? and he said, nay. 31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and ‖ Or, bowed himself. fell flat on his face q In token of reverence and submission. . 32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out † Heb. le-satan, that is to be an advirsary to that. to withstand thee, because thy way is perverse before me r Howsoever thou mayst deceive thyself or others, I see the perverseness of thy heart and way, the wickedness of thy design and desires in this journey, which thou hast undertaken not to please me but to gratify Balak and, if it be possible, to curse my people. . 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive s I had slain thee alone, and not her, and therefore her turning aside and falling down was wholly for thy sake and benefit, not for her own, and thy anger against her was unjust and unreasonable. . 34 And Balaam said unto the angel of the LORD, I have sinned, for I knew not that thou stoodst in the way against me: now therefore, if it † Heb. be evil i●… 〈◊〉 eyes. displease thee t A frivolous supposition, for it was apparently displeasing to God, who had now said that his way was perverse and had therefore opposed him and sought to slay him: but hereby he shows how loath he was to go back and lose the hopes he had conceived, and besides he speaks of desisting from the outward action, but shows no sense of the plague of his heart, his vile affections, which were the root of this ill designed journey. , I will get me back again. 35 And the angel of the LORD said unto Balaam, Go with the men u This may be either 1. A mere permission, since neither the convictions of thy own conscience, nor the experience of thy danger have weaned thee from thy base designs and inclinations, I shall no further restrain thee, my Angel shall give thee no more disturbance, go on and prosper. Or 2. a concession, I allow thee to go, upon the following terms. For the words here are more absolute and unconditional than those ver. 20. : but only the word that I shall speak unto thee, that thou shalt speak x These words may express either 1. The event Or, 2. His duty. See above on ver. 20. : so Balaam went with the princes of Balak. 36 And when Balak heard that Balaam was come, he went out to meet him y That by this great honour he might give him a taste and earnest of those great rewards he designed him, and thereby oblige him to use utmost skill and interest for him. , unto a city of Moab, which is in the border of Arnon, which is in the utmost coast z Not far from the camp of the Israelites whom he desired him to curse. . 37 And Balak said unto Balaam, Did I not earnestly send unto thee, to call thee? wherefore camest thou not unto me? Am I not able indeed to promote thee to honour? 38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing a To wit, agreeable to thy expectation or my own inclination. the word that God putteth in my mouth, that shall I speak b I am forced to do so by his superior power, and therefore be not offended with me, if I speak things unpleasing to thee. . 39 And Balaam went with Balak, and they came unto ‖ Or, a city of 〈◊〉. Kirjath-huzoth. 40 And Balak offered c Or, killed, either for sacrifice: or rather for a feast: for the sacrifices were offered after this, Numb. 23. 1, 2. oxen and sheep, and sent to Balaam d To invite him to the feast, , and to the princes that were with him e Whom the King had left to accompany him and attend upon him. . 41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal f (i. e.) Consecrated to the Worship of Baal. i e. of Baal Peor, who was their Baal or God, Numb. 25. 2, 2. or of C●…emosh. , that thence he might see the utmost part of the people g (i. e.) All that people, even to the utmost and remo test of them, as appears by comparing this with Numb. 23. 13. He hoped that the sight of such a numerous host ready to break in upon his Country would stir up his passion and further his charms. . CHAP. XXIII. 1 AND Balaam said upto Balak, Build me here seven altars a Either 1. To Baal, in whose high places this was done, and to whom alone Balak used to sacrifice. Or rather 2. To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he doth ver. 4. And though Balak was averse from God and his Worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. And therefore when Balaam lost his design this way, he tried it another way with greater success, but still used the same method, in provoking their own God to destroy the Israelites. Numb. 25. But though he direct his sacrifices to a right object, he chooseth a wrong place, and, to comply with Balaks desire, makes use of the high places of Ba●…l for this end, and mingles his own superstitions with the Worship of God, in erecting divers Altars, according to the manner of Heathens and Idolaters, 2 King. 18. 22. Isa. 17. 8. I●…r. 11. 13. Host 8. 11. and 10. 1. and 12. 11. whereas God appointed and holy men used but one Altar, though many sacrifices were to be offered upon it, Gen. 8. 20. Exod. 17. 15. and 24. 4. , and prepare me here seven oxen, and seven rams b This being the solemn and usual number in sacrifices, 1 Chron. 15. 26. 2 Chron. 29. 21. job 42. 8. . 2 And Balak did as Balaam had spoken, and Balak and Balaam c Balak by procuring them, and Balaam by offering them: though in ancient times Kings were Priests also, and so might perform a Priestly work, as this was. offered on every altar a bullock and a ram. 3 And Balaam said unto Balak, stand by thy burnt-offering d As in God's presence, as one that offers thyself as well as thy sacrifices to obtain his favour. , and I will go e To some solitary and convenient place, where I may by my enchantments prevail with God to appear to me and to answer thy and my desires in cursing this people. : peradventure the LORD will come to meet me: and whatsoever he showeth me f (i. e.) Reveals to me either by word or sign. , I will tell thee. And ‖ Or, he went solitary. he went to an high place g Or, into the plain, as that word properly signifies, for he was now in an high place, Numb. 22. 41. But this is not material, it was doubtless some solitary place, where he might use some gestures and ceremonies which he would not have others see, and where he might more reasonably expect to meet with God, for both good and evil spirits most commonly appeared to persons in such places. . 4 And God met Balaam h Not to comply with Balaams' charms, nor to gratify, but to oppose, his wicked desires, and to force him against his own inclination and interest to utter the following words. ; and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram i Which I pray thee accept, and give me leave to curse thy people, as their abundant wickedness deserves. . 5 And the LORD put a word in Balaams' mouth k He suggested what he should say, even those words, ver. 8. 9, 10. , and said, Return unto Balak, and thus thou shalt speak, 6 And he returned unto him, and lo, he stood by his burnt-sacrifice, he, and all the princes of Moab. 7 And he took up l To wit. into his mouth, he expressed or spoke. his parable m (i. e.) His oracular and prophetical speech, which he calls a parable, because of the weightiness of the matter, and the majesty and smartness of the expressions, which is usual in parables. , and said, Balak the King of Moab hath brought me from Aram n From Aram Naharaim, or Mesopotania, Deut. 23. 4. See Gen. 10. 22. , out of the Mountains of the east o In which quarter Aram lay. The East was infamous for charmers or soothsayers, Isa. 2. 6. , saying, Come, curse me Jacob p The posterity of jacob, i. e. Israel, as it here follows. , and come, defy Israel. 8 How shall I curse whom God hath not † Heb. cursed him. cursed q God hath not cursed but blessed Israel, and therefore it is a vain and ridiculous attempt for me to curse them in spite of God. ? or how shall I defy, whom the LORD hath not defied? 9 For from the top of the rocks r Upon which I now stand. I see him s I see the people according to thy desire, chap. 22. 41. but cannot improve that sight to the end for which thou didst design it, to wit, to curse them. , and from the hills I behold him: lo; * Deut. 33 28. the people shall dwell alone, and shall not be reckoned among the nations t This people are of a distinct kind from others, God's peculiar people, separated from all other nations as in Religion and Laws, so also in divine protection, and therefore my enchantments cannot have that power against them which they have against other persons and people. See Exod. 19 5. Levit. 20. 24, 26. . 10 Who can count the dust of Jacob u (i. e.) The numberless people of jacob or Israel, who according to God's promise, Gen. 13. 16. and 28. 14. are now become as the dust of the Earth. , and the number of the fourth part of Israel x (i. e.) Of one of the camps of Israel, for they were divided into four camps, Numb. 2. which Balaam from this height could easily discover, much less can any man number all their host. : Let † Heb. my soul or my life. me die * Psal. 116. 15. the death of the righteous y (i. e.) Of this righteous and holy people, the Israelites called jesurun, Deut. 32. 15. which word signifies upright or righteous. The sense is, they are not only happy above other Nations in this life, as I have said, and therefore in vain should I curse them, but they have this peculiar privilege, that they are happy after death, their happiness gins where the happiness of other people's ends, and therefore I hearty wish that my soul may have its portion with theirs when I die. But it was a vain wish, for as he would not live as God's people did, so he died by the sword, as others of God's enemies did, Numb. 31. 8. jos. 13. 22. , and let my last end z (i. e.) My death, as the word is used. Or, My posterity, as this Hebrew word signifies, Psal. 109. 13. Dan. 11. 4. Amos 4. 2. And as the covenant and blessing of God given to Abraham did reach to his posterity, so this might not be unknown to Balaam, which might give him occasion for this wish. Or, my reward, as the word is taken, Prov. 23. 18. and 24. 20. But the first sense seems the most true, because it agrees best with the usage of Scripture to repeat the same thing in other words, and this includes the third sense, to wit, the reward, which is here supposed to follow death, and for posterity, it doth not appear that he had any, or, if he had, that he was so very solicitous for them; or that he knew the tenor of God's covenant with Abraham and his posterity. Nay he rather seems to have had some hope of ruining Abraham's posterity, which he attempted both here and afterwards. be like his. 11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and behold, thou hast blessed them altogether. 12 And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth a I speak not these words by my own choice, but by the constraint of an higher power which I cannot resist. ? 13 And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all b He thought the sight of the people necessary both to excite Balaams' passions, and to strengthen and direct his conjurations, but he would now have him see but a part of the people and not all, because the sight of all of them might dismay and discourage him, and, as it did before, raise his fancy to an admiration of the multitude and of the felicity of the people, ver. 9, 10. : and curse me them from thence. 14 And he brought him into the field of Zophim c A place so called from the spies and watches which were kept there. to the top of ‖ Or, the hill▪ Pisgah d An high Hill in the land of Moab so called, Deut. 3. 27. and 34. 1. and built seven altars, and offered a bullock and a ram on every altar. 15 And he said unto Balak, stand here by thy burnt-offering, while I meet the LORD e To consult him, and to receive an answer from him, if peradventure those renewed sacrifices will melt him into some compliance with our desires. yonder. 16 And the LORD met Balaam f See above on verse 4. and Numb. 22. 35. and * chap. 22. ●…. put a word in his mouth, and said, go again to Balak, and say thus. 17 And when he came to him, behold, he stood by his burnt-offering, and the princes of Moab with him. And Balak, said unto him, What hath the LORD spoken? 18 And he took up his parable, and said, Rise up g This word implies, either 1. The reverence wherewith he should hear and receive God's message, as Ehud did, judg. 3. 20. which might have been probable, if Balak had been now sitting, as Ehud there was: but he was standing, ver. 15. or rather 2. The diligent attention required, rouse up thyself and carefully mind what I say. , Balak, and hearken unto me, thou son of Zippor: 19 * 1 Sam. 15. 2●…. Mal. 3. 6. Rom. 11. 2●…. Jam. 1. 17. God is not a man that he should lie h (i. e.) Break his Faith and Promises made to his people for their preservation and benediction. , neither the son of man, that he should repent i (i. e.) Change his counsels or purposes, which men do, either because they are not able to execute them, or because they are better informed and their minds changed by some unexpected occurrent, or by their lusts and passions, none of which have place in God. And therefore I plainly see that all our endeavours and repeated sacrifices are to no purpose and can make no impression in God nor induce him to curse those whom he hath purposed and solemnly and frequently promised to bless. : hath he said, and shall he not do it k Is he like a man that oft speaks and promises what he either never intends, or cannot or will not perform? ? or hath he spoken, and shall he not make it good? 20 Behold, I have received commandment to bless l Or, I have received a blessing, to wit, a sentence of blessing, which God hath put into my mind and mouth, and which I cannot forbear to utter. Heb. I have received to bless. The infinitive put for the noun, as is frequent. : and he hath blessed, and I cannot reverse it. 21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel m He▪ (i. e.) God, understood v. 20. and expressed v. 19 hath not or doth not behold or see iniquity or perverseness, i. e. any sin, in jacob or Israel, which cannot be meant of a simple seeing or knowing of him, for so God did see and observe, yea and chastise their sins, as is manifest Exod. 32. 9 Deut. 9 13. but of such a sight of their sins as should provoke God urterly to forsake and curse and destroy them, which was Balaks desire and Balaams hope and design. For as Balaam knew that none but Israel's God could curse or destroy Israel, so he knew, that nothing but their sin could move him so to do, and therefore he took a right though wicked course afterwards, to tempt them to sin, and thereby to expose them to ruin, Numb. 25. And Balaam had now hoped that God was incensed against Israel for their sins, and therefore would be prevailed with to give them up to the curse and spoil. But, saith he, I was mistaken, I see God hath a singular favour to this people, and though he sees and punisheth sin in other persons and people with utter destruction, as he hath now done in Sihon and Og and the Amorites, yet he will not do so with Israel, he winks at their sins, forgets and forgives them, and will not punish them as their iniquities deserve. In this sense God is said not to see sin, as elsewhere he is said to forget them, Isa. 43. 25. jer. 31. 34. and, to cover them, Psal. 32. 1. which keeps them out of sight and so out of mind, and to blot them out, Psal. 51. 1, 9 and to cast them behind his back, Is●…. 3●…. 17. or, into the depth of the sea, Mi●…. 7. 19 in which cases they cannot be seen nor read. And men are oft said not to know or see those sins in their children or others which they do not take notice of so as to punish them. And this sense best agrees with the context, God hath decreed and promised to bless this people, and he hath blessed them, and I cannot reverse it, ver. 20. and he will not reverse it, though provoked to do so by their sins, which he will take no notice of. Others thus, He hath not beheld, as hitherto he hath not, so for the future he will not behold, i. e. so as to approve it, as that word is oft used, as Gen. 7. 1. Isa. 66. 2. Hab. 1. 13. or so as to suffer it, injury against jacob, etc. For av●…n here rendered iniquity, is oft used in that sense, as job 5. 6, 7. Prov. 12. 21. & 22. 8. And the other word amal rendered perverseness oft notes vexation and trouble, as job 5. 6, 7. Psal. 25. 17. and 36. 4. and the particle b●…th rendered in is oft used for against, as Exod. 14. 25 and 20. 16. Numb. 12. 1. So the sense is, God will not see them wronged or ruined by any of their adversaries, whereof the following words may be a good reason, for God is with him, etc. : the LORD his God is with him n (i. e.) He hath a favour for this people and will defend and save them. So the phrase of Gods being with a person or people signifies, as judg. 6. 13. Psal. 46. 7. Isa. 8. 10. , and the shout of a King is among them o (i. e.) Such joyful and triumphant shouts as those wherewith a people congratulate the approach and presence of their King when he appears among them upon some solemn occasion, or when he returns from battle with victory and spoils. The expression implies Gods being their king and ruler, and their abundant security and just confidence in him as such. And here is an allusion to the silver trumpets which were made by God's command and used upon great solemnities, in which God their king was present in a special manner, Numb. 10. 9 jos. 6. 16, 20. 1 Sam. 4. 5. 2 Chron. 13. 12. . 22 * chap. 24. 8. God brought them out of Egypt p To wit, by a strong hand and in spite of all their enemies, and therefore it is in vain to seek or hope to overcome them. : he q Either 1. God, last mentioned. But so the comparison is mean and unbecoming. Or rather 2. Israel, whom God brought out of Egypt, such change of numbers being very common in the Hebrew language. The sense is, Israel is not now, what he was in Egypt, a poor, weak, dispirited, unarmed people, but high and strong and invincible. hath as it were the strength of an unicorn r Whose great strength and fierceness is celebrated in Scripture, Numb. 24. 8. Deut. 33. 17. job 39 9 Psal. 22. 21. and 92. 10. But whether it be an Unicorn, or a Rhinoceros, or a strong and fierce kind of wild goat, which is here called reem, it is not needful here to determine. . 23 Surely there is no enchantment ‖ Or, in. against Jacob s I find by experience and serious consideration that all mine and thine endeavours to enchant Israel are in vain, being frustrated by their omnipotent God. I can do thee no service by my art against them. , neither is there any divination against Israel: according to this time t Not only in succeeding times and ages, of which he speaks chap. 24. 17, etc. but even now, in this time and age, and so forward. it shall be said of Jacob, and of Israel, What hath God wrought u (i. e.) How wonderful and glorious are those works which God is now about to do for Israel, by drying up jordan, by subduing the Canaanites, etc. These things will be matter of discourse and admiration to all ages. ? 24 Behold, the people shall rise up x As a lion rouseth up himself to fight or to go out to the prey, so shall Israel stir up themselves to warlike attempts against all their enemies, as occasion shall offer itself. as * Gen. 49. 9 a great lion, and lift up himself as a young lion: he shall not lie down y (i. e.) Not rest or cease from fight and pursuing. , until he eat of the prey and drink the blood of the slain. 25 And Balak said unto Balaam, Neither curse them at all, nor bless them at all. 26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do? 27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place: peradventure it will please God, that thou mayest curse me them from thence. 28 And Balak brought Balaam unto the top of Peor, z An high place called Beth-peor, Deut. 3. 29. i e. the house or temple of Peor, because there they worshipped Baal-peor. , that looketh toward Jeshimon. 29 And Balaam said unto Balak, Build me here seven altars and prepare me here seven bullocks and seven rams. 30 And Balak did as Balaam had said, and offered a bullock and a ram on every altar. CHAP. XXIV. 1 AND when Balaam saw that it pleased the LORD to bless Israel, he went not as at * chap. 23. 3▪ 1●…. other times, † Heb. to the meeting of enchantments. to seek for enchantments a (i. e.) To use enchantments, which he is said to have done, either because when he consulted and sacrificed to God. he did also use enchantments and consult with the Devil, that if one would not, the other might help him; or, because he consulted God in a magical and superstitious way, by using such postures or instruments or forms of words as enchanters used. ; but he set his face toward the wilderness b Where Israel lay encamped, either with intent to curse Israel without God's leave: or rather, expecting what God of his own accord would suggest to him concerning this matter. . 2 And Balaam lift up his eyes, and he saw Israel abiding in his tents, according to their tribes c In the order appointed Numb. 2. : and the spirit of God came upon him d (i. e.) Inspired him to speak the following words, and so constrained him again to bless those whom he desired to curse. . 3 * chap. 23. 7, 18. And he took up his parable, and said, Balaam the son of Beor hath said, and the man † Heb. who had his eyes shut, but now open. whose eyes are open e The eyes, either 1. of his body, as in the following verse: or 2. of his mind, which God had opened in a peculiar and Prophetical manner, whence Prophets are called Seers, 1 Sam. 9 9 He implies that before he was blind and stupid, having eyes, but not seeing nor understanding Some render the words, having his eyes shut, as the Hebrew verb Satham signifies, the letters Schin and Samech being frequently exchanged, and so the meaning is, that he received this revelation either in a dream, when men's eyes are simply shut; or in an ecstasy or trance, when men's eyes, though open, are in a manner shut, to wit, as to the use and exercise of them. , hath said; 4 He hath said, which heard the words of God, which saw the vision f So called either strictly and properly, because he was awake when this was revealed to him: or largely and improperly, for any extraordinary discovery of God's mind to him, whether sleeping or waking. of the Almighty falling into a trance g Or, ecstasy, fainting and falling upon the ground, as the Prophets used to do. See 1 Sam. 19 24. Ezek. 1. 28. and 3. 23. and 43. 3. Dan. 8. 17, 18. and 10. 16. Rev. 1. 17. Others, falling suddenly into a sleep, as the Prophets sometimes did, as Gen. 15. 12. Dan. 8. 18. , but having his eyes open: 5 How goodly are thy tents, O Jacob, and thy tabernacles, O Israel? 6 As the valleys h Which ofttimes from a small beginning are spread forth far and wide. Others, as the brooks, or rivers, as the word signifies, which stretch out and disperse their waters into several channels, and sometimes further. are they i (i. e.) The Israelites last mentioned. spread forth, as gardens by the river's side k Pleasant and fruitful and secured by a fence. , as the trees of lignaloes l An Arabian and Indian tree of a sweet smell yielding good shade and shelter both to man and beast, such is Israel, famous among the nations, and not only safe themselves, but yielding shelter to all that join themselves to them. which the LORD hath planted m Which are the best of the kind, such as not man but God might seem to have planted, as the best of all sorts are ascribed to God, as the trees, hills, cities, of God, etc. Compare Psal. 104. 16. , and as cedar-trees n Which are famous for growth and height and strength and durableness, whence S●…lomons Temple was built of this wood, 1 King. 6. 9, 10. beside the waters o Where trees thrive best. . 7 He shall pour the water out of his buckets p He (i. e.) God, will abundantly water, the valleys, gardens, and trees, which represent the Israelites, ver. 6. i. e. he will wonderfully bless his people not only with all outward blessings of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are oft signified by watets, Io●…. 3. 5. & 4. 10. & 7. 38, 35. and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. Others thus, God shall make his posterity numerous: for the procreation of Children is oft signified by waters, fountains, cisterns, etc. as Psal. 68 26. Prov. 5. 15, 18. & 9 17. Isa. 48. 1. But there is no necessity of flying to Metaphors here, and therefore the other being the literal and proper sense, is by the laws of good interpretation to be preferred before it. , and his seed shall be in many * Deut. 8. ●…. waters q This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase, Isa. 32. 20. Others thus, His seed shall be so numerous that it shall branch forth into many people, the several tribes being reckoned and sometimes called several people. Or, his seed shall rule over many people or nations, which are sometimes signified by many waters. as Psal. 144. 7. Isa. 57 20. jer. 47. 2. Rev. 17. 15. But here also the literal sense seems best. , and his king r (i. e.) The King of Israel, either God, who was in a peculiar manner their King or Ruler, Numb. 23. 21. judg. 6. 23. 1 Sam. 8. 7. Isa. 33. 22. or their chief governor or governor's, whether King or others: for Moses is called their king, Deut. 33. 5. and the Judges were in a m●…ner Kings. shall be higher than Agag s (i. e.) Than the king of the Amalekites, which ●…ing and people were famous and potent in that age, ver. 20. as may be guessed by their bold attempt upon so numerous a people as Israel was. And it is probably thought by the Iewi●…h and other Interpreters, that Agag was the common name of the Amalekiti●…h kings, as Ahimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Ro●…s. But though this king only be instanced in, yet other kings, to wit, such as did or should border upon the Israelites, are doubtless to be understood, above whom the kings and people of Israel sometimes were advanced, and oftener should have been, if they had not been their own hindrance by their sins. Some make this a prophecy of saul's conquering Agag and his people, 1 Sam. 15. 7, 8. But the words seem to be more general and to signify a greater honour and advantage to Israel than that was. , and his kingdom shall be exalted. 8 * chap. 23. 22. God brought him forth out of Egypt, he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break s Or, ●…nbone, or, take out, i. e. shall eat the flesh to the very bones, and then break them also. their bones, and pierce them through with his arrows. 9 * Gen. 49. 9 He couched, he lay down t Having conquered his enemies the Canaanites, and the●… land he shall quietly and securely rest and settle himself there. as a lion, and as a great lion: who shall stir him up u (i. e.) Awake or provoke him. ? * Gen. 12. 3. and 27. 29. Blessed is he that blesseth thee, and cursed is he that curseth thee. 10 And Balaks anger was kindled against Balaam, and he smote his hands together x A sign of great anger, Ezek. 21. 17. and 22. 13. : and Balak said unto Balaam, I called thee to curse mine enemies, and behold, thou hast altogether blessed them these three times. 11 Therefore now, flee thou to thy place y Whence I sent for thee, Numb. 22. 5. : I thought to promote thee unto great honour, but lo, the LORD z Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompense from him, and not from me. hath kept thee back from honour. 12 And Balaam said unto Balak, Spoke I not also to thy messengers which thou sentest unto me, saying, 13 * chap. 22. 18. If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad † Gr. of myself. chap. 16. 28. of mine own mind: but what the LORD saith that will I speak. 14 And now behold, I go unto my people: come therefore, and * Mie. 6. 5. I will advertise thee a Or, inform thee, to wit, concerning future things, as it here follows, for this word seems inseparably joined with the following. Others, give thee counsel, and tell thee what this people, etc. So it is a short and defective speech, such as we have Exod. 4. 5. and 13. 8. And by counsel they understand that which is related, Numb. 25. 1, 2. which was done by Balaams' counsel, Numb. 31. 16. Revel. 2. 14. But the former sense is more unforced and agreeable to the following words, as they lie. , what this people shall do to thy people in the latter days b Not in thy time, therefore thou hast no reason to fear, but in succeeding ages, as 2 Sam. 8. 2. etc. . 15 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes were open, hath said: 16 He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 17 I shall c Or, I have seen, or do see, for the future is oft put for other times or tenses: he speaks of a prophetical sight, like that of Abraham's, who saw Christ's day, joh. 8. 56. see him d To wit▪ the star, and sceptre, as it here follows, i. e. a great and eminent prince, which was to come out of Israel's loins, either 1. David, who first did the things here spoken of, 2 Sam. 8. 2. Psal. 60. 8. and 108. 9 and some of the kings of judah and Israel after him, for it is not necessarily understood of one particular person: or 2. the Messiah, as both jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of God's Church, who are here described under the names of the nearest and fiercest enemies of Israel, which he doth partly by himself, by his word and spirit, and spiritual plagues; and partly by his ministers, those princes whom he makes nursing-fathers' to his Church, and scourges to his enemies. And to him alone agrees the foregoing verb properly, I shall see him, to wit, in my own person, or with the eyes of my own body, as every eye shall see him, Rev. 1. 7. when he comes to judgement. Nor can it seem strange that Balaam should speak of such high and remote things, seeing he foresaw and foretold these things by the revelation of the spirit of God, by which also he foresaw the great felicity of good men, and the miserable state of bad men after death and judgement, Numb. 23. 10. but not now e Not yet, but after many ages. : I shall behold him, but not nigh: there shall come a * Mat. 2. 2. star f A title oft given to princes and eminent and illustrious persons, and particularly to the Messiah, Rev. 2. 28. and 22. 16. out of Jacob, and a * Psal. 110. ●…. Sceptre g (i. e.) A scepter-bearer, a king or ruler, even that sceptre mentioned Gen. 49. 10. shall rise out of Israel, and shall ‖ Or, 〈◊〉 through th●… princes of 〈◊〉▪ smite the corners h Either 1. literally, the borders, which by a Synecdoche, are oft used in Scripture, for the whole country to which they belong, as Exod. 8. 2. Psal. 74. 17. and 147. 14. jer. 15. 13. and 17. 3. Or 2. metaphorically, to wit, Princes and rulers, who eaten sometimes compared to corners, as Zach. 10. 4. and Christ himself is called a corner stone, because he unites and supports the building. But I prefer the former sense. of Moab, and destroy all the children of Sheth i Which seems to be the name of some then eminent, though now unknown, place or prince in Moab, where there were many princes, as appears from Numb▪ 23. 6. Amos 2. 3. there being innumerable instances of such places or persons sometimes famous, but now utterly lost as to all monuments and remembrances of them. . 18 And * 2 Sam. 8. 〈◊〉 Psal. 60. 8, ●…▪ Edom shall be a possession d Which was also foretold Gen. 25. 23. and in part fulfilled, 2 Sam. 8. 14. 1 Chron. 18. 13. but more fully by Christ, Amos 9 12. Obad. ver. 18. who shall subdue and possess all his enemies here signified by the name of Edom, as jacob or Israel, his brother, signifies all his Church and people. , Seir e A part and mountain of Edom, Gen. 36. 8. which may be here mentioned as the strongest part of Edom, to show that not only the rest of Edom, which is more accessible, but even the rocks and best munitions of it, shall be taken. also shall be a possession for his enemies f The Israelites. , and Israel shall do valiantly g Or, gain power, or riches, or victory, all which are comprehended in this phrase. : 19 Out of Jacob h Out of jacobs' loins. shall come he that shall have dominion i David, and especially Christ. , and shall destroy him that remaineth of the city k Or, from or out of the city, i. e. the cities, the singular number for the plural, which hath been oft noted before. The sense is, He shall not only subdue those Moabit●…s and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities, and shall pull them out thence. Possibly he may note some eminent city in which they confided most, their Metropolis or royal city as may be guessed from Psal. 60. 9 . 20 And when he looked l From the top of Pisgah, which was exceeding high, and gave him the prospect of the parts of all these kingdoms. on Amalek, he took up his parable, and said, Amalek was ‖ The first 〈◊〉 nations 〈◊〉 warred 〈◊〉 Israel, Exo▪ the first m Heb. the first fruits; so called either 1. because they were the first of all the neighbouring nations which were embodied together in one government: or 2. because they were the most powerful and eminent of them, as is employed above, ver. 7. the best things in each kind being oft signified by the name of first-fruits. Or 3. because he was the first who fought against Israel and was vanquished by them, in that famous battle Exod. 17. which victory was an earnest and first-fruits of that large harvest of victories which the Israelites should in due time get over all their enemies, and among others, over Am●…k himself, 1 Sam. 15. 3. of the nations, but his latter end ‖ Or, 〈◊〉 even to 〈◊〉 o●…. shall be that he perish for ever n He began with God and with Israel, but God will end with him, and the firm purpose and will of God is, that he shall be utterly destroyed, Exod. 17. 14. so that Saul lost his kingdom for not executing this decree and Gods command pursuant thereunto, 1 Sam. 15. . 21 And he looked on * 1 Sam. 15. 6. the Kenite o The posterity or kindred of jethro, not that part of them which dwelled among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. See Exod. 3. 1. judg. 1. 16. and 4. 11. 1 Sam. 15. 6. , and took up his parable, and said, strong is thy dwelling-place, and thou puttest thy nest p (i. e.) Thy dwelling-place, so called, either because it was in an high place, as nests commonly are: or from their security and confidence of continuing long and safe in it: See job 29. 18. or in allusion to their name, for ken in Hebrew signifies a nest. in a rock: 22 Nevertheless † Heb. Kain. the Kenite q Heb. Kain, i. e. the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue: or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons famous in their generations mentioned in ancient heathen writers. shall be wasted▪ ‖ Or, how long shall it be ere Ashur carry thee away captive? until Ashur shall carry thee away captive r (i. e.) Shall be by degrees diminished and wasted by the incursions of divers enemies, till at last the Assyrian comes to complete the work and carries them into captivity. For the Kenites lived partly among the ten tribes, jos. 19 33. compared with judg. 4. 11. and partly with the two tribes, judg. 1. 16. and 4. 16, 17. and were carried captive with them, part by Salmaneser, the king of Assyria, 2 King. 17. 6. and part by Nabuchadnezzar, who also is called an Assyrian, Ezra. 6. 22. Isa. 52. 4. The words may be rendered thus, shall be wasted. How long? to wit, shall they be thus wasted? (these particles being oft used abruptly and pathetically in the same manner, Psal. 6. 3. and 90. 13. Isa. 6. 11.) till Ashur comes, Ashur shall carry thee away captive. . 23 And he took up his parable, and said, Alas? who shall live s How calamitous and miserable will the state of the World be when the Assyrian and after him the Chaldean shall overrun and overturn all these parts of the World? who will be able to live and keep his heart from fainting under such grievous pressures? how few will then escape the destroying sword? when God doth this? 24 And ships shall come from the coast of Chittim t A place or people so called from Chittim the son of javan, Gen. 10. 4. whose posterity were very numerous and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, and afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as appears from 1 Macc. 1. 1. and 1 Macc. 8. 5. and sometimes Italy, as is manifest, from Dan. 11. 29, 30. and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God's work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions and calamities of that people came from two hands, both beyond the sea and brought to them by ships, as is here expressed, first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called and after many bloody wars made them a colony. , and shall afflict Ashur, and shall afflict Eber u (i. e.) The posterity of 〈◊〉 Gen. 10. 24. the Hebrews, who were the chief and flower of Ebers children, and therefore are here designed by that general name, such general expressions being oft used concerning one particular and the most eminent of ●…ts kind. And it pleased God to express it thus darkly here, because though he would foretell this for the comfort and instruction of his people in after ages, yet he would not have Balak nor Balaam neither, understand or utter any thing which might seem to thwart that happy estate of Israel, which Balaam clearly saw and openly applauded. , and he also x Not the Hebrews, as some understand, for his affliction was now mentioned before, and other Scriptures tell us they shall have a better end, and that all Israel shall be saved, and therefore not perish for ever, but the ●…er or scourge of A●…hur and Eber, to wit, the Grecian and 〈◊〉 Empire. shall perish for ever. 25 And Balaam risen up, and went, and returned to his place y (i. e.) To Mesopotamia. Obj. He went only to 〈◊〉. where he was slain, Numb. 31. 8. A●…s. 1. He is said to return home, because he intended and began to do so, though he 〈◊〉 diverted by the Midianites: for men in Scripture are 〈◊〉 〈◊〉 to do what they design or attempt to do▪ as E●…d. 8. 〈◊〉. Numb. 14. 40. Ans. 2. He did go home first▪ though ●…wards he returned to the Midianites, either because the●… 〈◊〉 for him, or to recover his lost credit, and to do that 〈◊〉 〈◊〉 which he could not do by charms▪ to which purpose he 〈◊〉 them that devilish counsel which was put in 〈◊〉, 〈◊〉 〈◊〉 and that by his advice, Numb. 31. 16. Rev. 2. 14. : and Balak also went his way. CHAP. XXV. 1 AND Israel abode in * 〈◊〉 33. 〈◊〉. Shittim a A place called more largely, Abel-Shittim, Numb. 33. 49. it being usual with the Hebrews to abbreviate long proper names, as Hermon is put for Baal-hermon, judg. 3. 3. 〈◊〉 for ●…lad, jos. 19 4. Nimrim, Isa. 15. 6. for B●…-nimrim, Numb. 32. 36. And this was their last station, from whence they passed immediately into Canaan. So this is here noted as a great aggravation of their sin, that they committed it, when God wa●… going to put them into the possession of their long-expected and much-desired land. , and the people b Not all, but many, of them, as appears from Deut. 4. 3. 4. 1 Cor. 10. 8. began to commit whoredom c Both corporally and spiritually, either because they prostituted themselves to them upon condition of worshipping their God: or because their ●…thy God was worshipped by such filthy acts, as Priapus and ●…nus were. with the daughters of Moab d And of Midian t●…o, as is evident from ver. 6, 1●…▪ 18. and Numb. 31. 16. for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, possibly, the relations or courtier●… of Balak king of Moab. . 2 And * Josh. 22. 〈◊〉. Psal. 106. 28. Host 9 10. they called e This may be noted, either 1. as the consequent of their whoredom, an invitation to further society in their sacr●…d feasts: or rather 2. as the cause or occasion of their whoredom, the Hebrew vau here signifying for, as it oft doth. The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design against Israel by war and witchcraft, they now fell another way to work, by contracting familiarity with them, and, perceiving their evil and lustful inclinations, they, i. e. their daughters, last mentioned, invited them to their feasts. the people unto the sacrifices e (i. e.) Unto the feasts which were made of their parts of their sacrifices, after the manner of the jews and Gentiles too, the participation whereof, was reckoned a participation in the worship of that God to whom the sacrifices were offered, 1 Cor. 10. 8. and therefore was forbidden to the Israelites when such feasts and sacrifices belonged to a false God, Exod. 34. 15. Yet this was a less and more modest kind of Idolatry, and therefore is fitly used to usher in what was more gross and impious. of their gods f (i. e.) Of their God, Baal-p●…r, the plural Elohim being here used, as commonly it is, for one God. : and the people did eat, and bowed down g Which properly notes the outward act of worship, which here consisting in or being accompanied with filthy actions, may either signify or connote them. to their gods h Before their Gods, or, to the honour and worship of their Gods. : 3 And Israel joined himself i The word implies a forsaking of God to whom they were and should have been joined, and a turning to, embracing of strict conjunction with, and fervent affection, after this false God. Campare Host 9 10. and 2 Cor. 6. 14. unto Baal-peor k Called Baal, by the name common to many false Gods, and especially to those that represented any of the heavenly bodies, and Peor, either from the hill Peor, where he was worshipped, Numb. 23. 28. or rather from a verb signifying to open and uncover, either because of the obscene posture in which possibly the Idol was s●…t. a●… Priapus was: or because of the filthiness which was exercised in his worship. ▪ and the anger of the LORD was kindled l (i. e.) Discovered itself in a dreadful plague, Psal. 106. 29. against Israel. 4 And the LORD said unto Moses, * Deut. 4. 3. Jos 22. 〈◊〉. Take all the heads of the people, and hang them up m The sense is, either ●…. T●…ke, to wit, to thyself and thy assistance, all 〈◊〉 〈◊〉▪ i. ●…. the judges, as they are called ver. 5 Or Rulers, of the People, and in their presence and by their help, ●…ang 〈◊〉, i. e. the people, now mentioned, to wit, such of them as were guilty, as was said ver. 2. And this sense seems to be favoured by the next verse, where the execution of this command is mentioned 〈◊〉 said unto the judges of Israel, whom he had taken ●…o himself and called together, Slay ye every one his man, i. e. Each of you execute this command of God and hang up the delinquents under your several jurisdictions. Or 2. Take i. e. apprehend, all the heads, i. e. the chief, of the people, such as were chief, either in this transgression, or rather in place and power, who are singled out to this exemplary punishment either for their neglect in not preventing, restraining or punishing the offenders according to their power and duty, or for their concurrence with others in this wickedness, which was more odious and mischievous in them than in others. And then this must be necessarily limited to such heads as were guilty, which is evident from the nature of the thing, and from the words of the verse. And so these heads of the people differ as in name and title so in place and dignity from the judges of the people ver. 5. which may seem to note the superior Magistrates, even the 70 Elders, which, being persons of great worth and piety, chosen by God and endowed with his spirit, most probably kept themselves from this contagion, and therefore were fit to punish others, and the heads of the People, seem to be the inferior Magistrates, the rulers of ten or hundreds, or the like, who as they did many of them, partake with the people in other rebellions, so probably were involved in this guilt. Now these are to be hanged up, as other malefactors and condemned persons were, Deut. 21. 23. 2 Sam. 21. 6. before the LORD n To the vindication of God's honour and justice. against the sun o (i. e.) Publicly, as their sin was public and scandalous, and speedily before the Sun go down. But withal this phrase may signify, that these also must be taken down about sunsetting, as other malefactors were, Deut. 21. 23. , that the fierce anger of the LORD may be turned away from Israel. 5 And Moses said unto the judges of Israel, * Exod. 32. 27. slay ye every one his men p (i. e.) Those under his charge: for as these 70 were chosen to assist Moses in the government so doubtless the care and management of the people was distributed among them by just and equal proportions. , that were joined unto Baal-Peor. 6 And behold q This was done, either 1. Before God's command to Moses and by him to the Judges, ver. 4, 5. such transpositions and disorders being not unusual in sacred story. Or rather 2. In the order it is related, to wit, when Moses had given the charge to the Judges, and, as it may seem, before the execution of it, otherwise it is probable he would not have been so bold and foolish to have run upon present and certain ruin, when the examples were fresh and frequent before his eyes. one of the children of Israel came, and brought unto his brethren r (i. e.) Into the camp of the Israelites, or to his Friends and Relations in his tent, whither he carried her, ver. 8. for his or their fleshly satisfaction. , a Midianitish woman, in the sight of Moses s An argument of intolerable impudence and contempt of God and of Moses. , and in the sight of all the congregation t (i. e.) The rulers of the congregation with divers of the people. of the children of Israel who were weeping u Bewailing the abominable wickedness of the people and the dreadful judgements of God and imploring God's mercy and favour. before the door of the tabernacle of the congregation. 7 And * Psal. 106. 30. when Phinehas the * Exod 6. 25. son of Eleazar, the son of Aaron the priest, saw it, he risen up from amongst the congregation, and took a javelin in his hand. 8 And he went after the man of Israel into the ‖ Or, brothel. tent x Or, Brothel-house: For since they gave way to such lewd practices, no doubt they singled out convenient places for their wickedness. , and thrust both of them through y Which is no warrant for private persons to take upon them the execution of justice upon any, though the greatest, malefactors, because Phinehas was himself a man in great authority and power, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt, by the consent, of Moses himself and also by the special instinct and direction of God's spirit. , the man of Israel and the woman through her belly z Or in her brothel-house, for the word is the same before used and translated tent, and it may be called hers, because she chose or used that place for her wicked purposes, as the rest doubtless did other places of like nature. : so the plague a Either the pestilence or some other sudden and grievous mortality. was stayed from the children of Israel. 9 And * 1 Cor. 10. 8. those that died in the plague, were twenty and four thousand b Object. They were but 23000. 1 Cor. 10. 8. Answ. The odd thousand here added were slain by the Judges according to the order of Moses, the rest by the immediate hand of God, but both sorts died of the plague, the word being used, as oft it is, for the sword or hand or stroke of God. . 10 And the LORD spoke unto Moses, saying, 11 * Psal. 106. ●…. Phinehas the son of Eleazar, the son of Aaron the priest hath turned my wrath away from the children of Israel, (while he was zealous c Fervent and resolute and valiant. for my sake d For my satisfaction and vindication. among them) that I consumed not the children of Israel in my jealousy. 12 Wherefore say, Behold, I give unto him my covenant of peace e (i. e.) The covenant of an everlasting priesthood, as it is expounded v. 13. which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his whereby he made peace between God and his people, and partly with regard to the principal end and use of the Priestly office, which was constantly to do that which Phinehas now did, even to mediate between God and Men, to obtain and preserve his own and Israel's peace and reconciliation with God by offering up sacrifices and incense and prayers to God on their behalf, Numb. 16. 47, 48. as also by turning them away from iniquity, which is the only peace-breaker, and by teaching and pressing the observation of that Law, which is the only bond of their peace, Mal. 2. 5, 6, 7. . 13 And he shall have it, and his seed after him f Quest. What advantage had he by this promise, seeing the thing here promised was due to him by birth? Answ. 1. The same blessing may be ofttimes promised, as the Kingdom was to David; and the renewing of this promise might seem convenient here, to signify that bloodshed was so far from polluting him and thereby casting him out of the Priesthood, that it was a mean to confirm him in it. 2. This promise secured him and his against divers contingences, which otherwise have been befallen him or them, as that he should live longer than his father, else he could not have been the Highpriest; that he should be preserved from those blemishes which might have rendered him uncapable of the Priesthood, which were many; that he should have a seed and they such as were fit for that office. , even the covenant of an everlasting priesthood g (i. e.) To continue as long as the Law and Commonwealth of the Jews did. Quest. How was this verified, seeing the Priesthood went from Eleazar's to Ithamars' line in Eli and three or four of his Successors? Answ. 1. This promise, as others of the like nature, was conditional, and therefore might be made void and of none effect by the miscarriages of Phinehas his sons, as it seems it was, and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord, to wit, in the office of Highpriest, for ever, which also for his and their sins was made void, 1 Sam. 2. 30. Answ. 2. That was but a short interruption, and not considerable in so long a succession, for the Priesthood returned to Phinehas his line in the time of Solomon, 1 King. 2. 26, 27, 34. 1 Chron. 24. 3. and continued in that line till the captivity of Babylon, as is evident, and afterward too, 1 Chron. 6. 4. Ezra 7. 1, 5. even until Christ's time, for any thing which appears to the contrary. , because he was zealous for his God, and made an atonement for the children of Israel. 14 Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri the son of Salu, a prince h This is added as a proof of Phinehas his zeal that he durst venture upon so great a person, who was likely to have many avengers of his blood. of † Heb. 〈◊〉 father. a chief house i Heb. Of the house of his Father. Every Tribe was divided into great Households called the houses of their Fathers, Numb. 1. 2. and he was the Prince or chief of one of these, though not of the whole Tribe. Of the Tribe of Simeon, which seems to have been too much influenced by his and other such examples, so that for 59300. which were numbered, Numb. 1. 22, 23. there were now only 22200. Numb. 26. 14. among the Simeonites k. 15 And the name of the Midianitish woman that was slain, was Cozbi the daughter of Zur l One of the Kings or Princes of Midian, Numb. 31. 8. jos. 13. 21. , he was head over a people, and of a chief house m Or, and over her father's house. in Midian. 16 And the LORD spoke unto Moses, saying, 17 * Vex the Midianites n And why not the Moabites, who were as guilty, ver. 1. Answ. 1. Because God will reserve to himself a liberty of punishing or sparing, according to his own good pleasure. 2. God had a kindness for the Moabites for Lot's sake, Deut. 2. 9 3. God punished the Moabites in another manner, partly by his own immediate hand, whereby it is probable he cut off those Moabitish women that were guilty of this fact, partly by a particular and dreadful kind of excommunication, Deut. 23. 3. and partly by impunity, which in its consequences is commonly worse and more pernicious than any or all temporal punishments, which none that believes the Bible can deny. 4. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, as may be gathered from Numb. 22. 4, 7. So in the reception of Balaam after Balak had dismissed him▪ Numb. 31. 8. and in further consultation with him, and in contriving the means for the executing of this wicked plot. and smite them o (i. e.) Kill them: in which words as there is a command to war against them, so there is a promise of success. . chap. 31. 2. 18 For they vex you with their wiles p For under pretence of Kindred and Friendship and Leagues, yea and Marriages, which they offered to them, instead of that War which the Israelites expected from them, they sought only an opportunity to insinuate themselves into their familiarity and execute their hellish plot of bringing that curse upon the Israelites, which they had in vain attempted to bring another way. , wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi q By drawing you both to spiritual and corporal whoredom. , the daughter of a prince of Midian, their sister, r In a large sense, to wit, their Country woman. , which was slain in the day of the plague for Peors sake. CHAP. XXVI. 1 AND it came to pass after the plague a Last mentioned, chap. 25. 8, 9 that the LORD spoke unto Moses, and unto Eleazar b Who, his father being dead, was Highpriest. the son of Aaron the priest, saying, 2 Take the sum c They were numbered twice before, Exod. 30. 11, 12. and Numb. 1. 1, 2. Now they are numbered a third time, partly to demonstrate the faithfulness of God, both in cutting all those off whom he had threatened to cut off, Numb. 14. 29. and in a stupendious increase and multiplication of the people according to his promise notwithstanding all their sins and the sweeping judgements inflicted upon them; and partly to prepare the way for the equal division of the Land which they were now going to possess. of all the congregation of the children of Israel * from twenty years old and chap. 1. 3. upward, throughout their father's house, all that are able to go to war in Israel. 3 And Moses and Eleazar the priest spoke with them in the plains of Moab d See Numb. 22. 1. and 33. 48. , by Jordan near Jericho e See Numb. 22. 1. saying, 4 Take the sum of the people f Which words are easily supplied and necessarily to be understood from ver. 2. , from twenty chap. 1. 1. years old and upward as the LORD * commanded Moses, and the children of Israel which went forth out of the land of Egypt. 5 * Gen. 46. 8. Exod. 6. 14. ●… Chro. 5. 1. Reuben the eldest son of Israel: the children of Reuben; Hanock, of whom cometh the family of the Hanochite: of Pallu, the family of the Palluite: 6 Of Hesron, the family of the Hesronite: of Carmi, the family of the Carmite. 7 These are the families g (i. e.) The chief houses, which were subdivided into divers lesser families. of the Reubenite: and they that were numbered of them, were forty and three thousand and seven hundred and thirty h Whereas in their last numbering they were 46500, Numb. 1. 21. for Korahs' conspiracy, as well as other provocations of theirs had cut off many of them. . 8 And the sons i For, son, of which change of the number. See Gen. 21. 7. and 46. 7. of Pallu; Eliab. 9 And the sons of Eliab; Nemuel, and Dathan, and Abiram: this is that Dathan, and Abiram, which were * chap. 16. 2. famous in the congregation, who strove against Moses, and against Aaron in the company of Korah, when they strove against the LORD. 10 And the earth opened her mouth, and swallowed them up together with Korah k According to this translation Korah was not consumed by fire with his 250 men, Numb. 16. but swallowed up by the Earth. But others rather think he was devoured by the fire, of which see on Numb. 16. 32, 35. and render these words, and the things of Korah, or belonging to Korah, to wit, his tent and goods and family, children excepted as here follows. Which interpretation receives strength by comparing this place with Numb. 16. 32. And the earth opened her mouth, and swallowed them (to wit, Dathan and Abiram, as is manifest from ver. 24, 25, 27.) up and their houses, and all the men that appertained unto Korah, which variation of the phrase plainly shows that Korah himself was not swallowed up with them, but only his men and his tabernacle, which is mentioned there together with the tabernacles of Dathan and Abiram, ver. 24, 27. but his person is not there mentioned with their persons. Nor is it unusual both in sacred and profane authors, by the name of a man who is the head and master to understand only his house and family, though himself be not included. But this difficulty may be cleared another way. The Hebrew particle eth may be here the note of a Nominative case, as it is 2 Kings 6. 5. Neh. 9 19 jer. 38. 16. Ezek. 39 14. and 43. 7. and there may be a defect of a verb, which is most frequent, and so the place may be rendered thus, and the earth opened her mouth, and swallowed them up, to wit, Dathan and Abiram, ver. 9 and Korah, or, and as for Korah he died (which verb is easily understood out of the following noun, of which Ellipsis there are many instances in Scripture, some whereof have been given before, and more will follow in their places) in the death of that company, or when that company died, what time the fire devoured the two hundred and fifty men. And so this place and Numb. 16. 35. explain one another, and whereas there is mention only of 250 men consumed by that fire, Korah is here added to the number. , when that company died, what time the fire devoured two hundred and fifty men: and they became a sign l (i. e.) God made them a monument or example, to warn others not to rebel against God nor against Magistracy, nor to usurp the Priestly Office. : 11 Notwithstanding the children of Korah died not m God being pleased to spare them either because they disowned their father's fact, and thereupon separated themselves both from his tent and company or because Moses interceded for them, or because God would glorify his own free mercy in sparing some, while he punished others, according to his declaration in a like case, Exod. 33. 19 Hence the sons of Korah are mentioned 1 Chron. 6. 22, 38. and oft in the book of Psalms. . 12 The sons of Simeon after their families: of Nemuel n Called jemuel, Gen. 46. 10. Exod. 6. 15. , the family of the Nemuelite: of Jamin, the family of the Jaminite: of Jachin o Called also jarib, 1 Chron. 4. 24. And such names might be either added or changed upon some special occasion not recorded in Scripture. , the family of the Jachinite: 13 Of Zerah o Called also Zohar, Gen. 46. 10. Exod. 6. 15. There is another of his sons, Ohad, mentioned Gen. 46. 10. not here, possibly because his family was extinct before this time. , the family of the Zarhite: of Shaul, the family of the Shaulite. 14 These are the families of the Simeonite: twenty and two thousand and two hundred p Whereas there were 35400 in Numb. 1. 23. It is thought the example of Zimri, one of their princes, Numb. 25. and some others among them, did infect the generality of the Tribe, and so caused this great diminution, in their numbers. . 15 The children of Gad q Who is placed next, because he was joined with Reuben and Si●… in the same camp and quarters, Numb. 2. 10, 14. after their families: of Zephon r Called Z 〈◊〉, Gen. 46. 16. , the family of the Zephonite; of Haggi, the family of the Haggite: of Shuni, the family of the Shunite. 16 Of Ozni s Called E●…on, Gen. 46. 16. , the family of the Oznites: of Eri, the family of the Erites: 17 Of Arod t Called Arodi, Gen. 46. 16. , the family of the Arodites: of Areli, the family of the Arelites. 18 These are the families of the children of Gad, according to those that were numbered of them, forty thousand and five hundred u Fewer by above 5000 than there were in their last numbering, Numb. 2. 15. . 19 * Gen. 38. 2. etc. and 46. 12. The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan. 20 And the sons of Judah after their families * 1 Chro. 2. 3. were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites. 21 And the sons of Pharez x Which though judah's Grandchilds, are here mentioned among his sons, because they are put in the stead of Er and Onan, which died before. were; of Hesron, the family of the Hesronites: of Hamul, the family of the Hamulites. 22 These are the families of Judah, according to those that were numbered of them, threescore and sixteen thousand and five hundred y About 2000 more than they were Numb. 1. 27. whereas the foregoing Tribes were all diminished, this Tribe was now increased, and the blessing promised to that Tribe above the rest Gen. 49. 8. doth herein begin to show itself. . 23 * Of the sons of Issachar after their families: 〈◊〉. 7. 1. of Tola, the family of the Tolaites: of Pua z Called also Phavah, Gen. 46. 13▪ as his brother jashub ver. 24. is called job, Gen. 46. 13. , the family of the Punites. 24 Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites. 25 These are the families of Issachar, according to those that were numbered of them, threescore and four thousand and three hundred a A great increase. Compare Numb. 2. 6. . 26 Of * Gen. 46 14. the sons of Zebulun, after their families of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites. 27 These are the families of the Zebulunites, according to those that were numbered of them, threescore thousand and five hundred b Whereas before they were but 57400 in Numb. 1. 31. and 2. 8. So that judah's camp was much increased, as Reubens was much diminished. . 28 * Gen. 46. 20. The sons of Joseph, after their families, were Manasseh and Ephraim. 29 Of the sons of Manasseh: of * Josh. 17. 1. Machir, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites c Gilead is here mentioned as Machirs only son, and therefore some conceive that the family of the Machirites, and of the Gileadites, are one and the same family, only called by two names, first Machirites, but afterwards Gileadites. Others make them distinct families, because Machir had other children, Gen. 50. 23▪ 1 Chron. 7. 14, 15, 16. which are called by their father's name, Machirites, whereas the children of his eldest son Gilead are called by his name, Gileadites. But though Machir had other children it seems they and their posterity were extinct at this time, and that Machir alone was left and his posterity, as may be gathered by comparing this and the following verses with jos. 17. 1, 2, 3. and 1 Chron. 7. 14, 15, 16, 17, 18, 19 . 30 These are the sons of Gilead, of Jeezer d Called also Abiezer, jos. 17. 2. judg. 6. 11, 34. 1 Chron. 7. 18. , the family of the Jeezerites: of Helek, the family of the Helekites: 31 And of Asriel, the family of the Asrielites: and of Sechem, the family of the Sechemites: 32 And of Shemida, the family of Shemidaites: and of Hepher, the family of the Hepherites. 33 And * chap. 〈◊〉. & 36. 11. Zelophehad the son of Hepher had no sons but daughters: and the names of the daughters of Zelophehad, were Mahlah, and Noah, Hoglah, Milcah, and Tirzah. 34 These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred e Whereas they were but 32200. in Numb. 1. 35. So they are now increased above 20000. according to that prophecy Gen. 49. 22. . 35 These are the sons of Ephraim, after their families: of Shuthelah, the family of the Shuthalhites: of Becher f Called also bere, 1 Chron. 7. 20. , the family of the Bachrites: of Tahan, the family of the Tahanites. 36 And these are the sons of Shuthelah: of Eran g Called Edan or Hadan 1 Chron. 7. 26. the letters Daleth and Resh being alike in the Hebrew tongue, and therefore oft changed, as is evident from Scripture-instances. , the family of the Eranites. 37 These are the families of the sons of Ephraim, according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph after their families. 38 * 1 Chro. 〈◊〉 The sons of Benjamin h Who were ten, Gen. 46. 21. whereof only five are here mentioned, the rest probably together with their families being extinct ere this time. after their families: of Bela, the family of the Belaites: of Ashbel i Called also jedaiel, 1 Chron. 7. 6. , the family of the Ashbelites: of Ahiram k Called also Aharab, 1 Chron. 8. 1. and Ehi, Gen. 46. 21. , the family of the Ahiramites: 39 Of Shupham l Called also Shuppim, 1 Chron. 7. 12. and Muppim, Gen. 46. 21. , the family of the Shuphamites: of Hupham m Called Huppim, Gen. 46. 21. 1 Chron. 7. 12. , the family of the Huphamites. 40 And the sons of Bela were Ard and Naaman: of Ard n Or, Arde, and by transposition, Adar, 1 Chron. 8. 3. , the family of the Ardites: and of Naaman, the family of the Naamites. 41 These are the sons of Benjamin after their families: and they that were numbered of them, were forty and five thousand and six hundred. 42 These are the sons of Dan after their families: of Shuham o Called, by transposition Hushim, Gen. 46. 23. , the family of the Shuhamites. These are the families of Dan after their families p The greater families subdivided into lesser families. . 43 All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred q All from one son and family, whereas of Benjamin who had ten sons, and here five families, there were only 45600. to show that the increase of families depends singly upon God's blessing and good pleasure. . 44 * 1 Chro. 〈◊〉 Of the children of Asher after their families: of Jimna, the family of the Jimnites: of Jesui r Called Isui, Gen. 46. 17. where also there is another son of Asher named, to wit, Ishuah, whose family seems now to be lost. , the family of the Jesuits; of Beriah, the family of the Berilites. 45 Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites. 46 And the name of the daughter of Asher, was Sarah s Who seems to be here mentioned because she was a woman of masculine wisdom, or courage or other virtue. , 47 These are the families of the sons of Asher, according to those that were numbered of them, who were fifty and three thousand and four hundred t Whereas they were only 41500 in Numb. 1. 41. . 48 * Gen. 46. 24. 1 Chro. 7. 13. Of the sons of Naphtali after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites: 49 Of Jezer, the family of the Jezerites: of * 1 Chro. 7. 13. Shallum. Shillem, the family of the Shillemites. 50 These are the families of Naphtali, according to their families: and they that were numbered of them, were forty and five thousand and four hundred. 51 These were the numbered of the children of Israel, six hundred thousand, and a thousand seven hundred and thirty u Very nigh as many as they were before Numb. 1. 46. so wisely and marvellously did God at the same time manifest his justice in cutting off so vast a number, and his mercy in giving such a speedy and numerous supply, and his truth in both. . 52 And the LORD spoke unto Moses, saying, 53 Unto these x To these families now mentioned. the land shall be divided y By lot, ver. 55. The land was divided into nine parts and an half, respect being had in such division to the goodness as well as to the largeness of the several portions, and the lot gave each tribe their part. for an inheritance, according to the number of names z (i. e.) Of the persons, names being oft put for persons, as Act. 1. 15. Phil. 2. 9 Rev. 3. 4. and 11. 13. The meaning is, that the share of each tribe was divided amongst the several families, to some more to some less according to the number of the persons of each family, Numb. 33. 54. And withal, if one of the lots or portions proved too large or too little for all the families and persons of that tribe, in this case they might either give part of their portion to another tribe, as Simeon and Dan had parts of judah's share, jos. 19 4, 40. or take away a part from the portion belonging to another tribe. . 54 * chap. 33. 54. To many thou a Thou Moses, partly by thyself, for he divided the land beyond jordan to the two tribes and an half, and partly by thy successor joshua whom thou shalt empower and command to do it. shalt † Heb. multiply ●…is inheritance. give the more inheritance, and to few thou shalt † Heb. diminish ●…is inheritance. give the less inheritance▪ to every one shall his inheritance be given, according to those that were numbered of him b According to the number of the families and persons now numbered and being 20 years old, no regard being to be had either to any increase of the number by those who came up to that age between this time and the division of the land, or to the diminution of this number by the sword of Canaanites or otherwise. . 55 Notwithstanding, the land shall be * chap. 33. 54. Josh. 11. 23. and 14. 2. divided by lot c Which lots seem to have been cast only for the tribes, not as some would have it, for the several families for the distribution of it to them was left to the ruler's wisdom according to the rule now given ver. 54. Yet, if any lot was too large for the Tribe, they might give up part of their right to others, with the Ruler's consent, as judah gave a share to Simeon and to Dan within his lot. : according to the names of the tribes of their fathers d (i. e.) The Lots shall go under the names of each tribe or each Patriarch. they shall inherit. 56 According to the lot shall the possession thereof be divided between many and few e (i. e.) That share, which shall by Lot fall to each tribe, shall be distributed to the several families and persons in such proportions as their numbers shall require. . 57 * Gen. 46. 11. Exod. 6. 16, 17, 18. 19 ●… Chro. 6. 1, 16. And these are they that were numbered of the Levites: of Gershon the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites. 58 These are the families of the Levite f Which are here numbered by themselves, because they were not to have a distinct share of the land, whence it is that they are not so distinctly and exactly mentioned as the other tribes, but confusedly and imperfectly, some of them being wholly omitted here. See Exod. 6. 17, 18, 19 : the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korhites: and Kohath begat Amram. 59 And the name of Amrams' wife was * Exod. 2. 1, 2. and 6. 20. Jochebed, the daughter of Levi, whom her mother g To wit, Levi's wife, which must necessarily be understood. bare to Levi in Egypt: and she bore unto Amram, Aaron and Moses, and Miriam their sister. 60 And unto Aaron was born, Nadab and Abihu, Eleazar and Ithamar. 61 And * Leu. 10. ●…. chap. 3. 4. 1 Chron. 24. ●…. Nadab and Abihu died, when they offered strange fire before the LORD. 62 And those that were numbered of them, were twenty and three thousand h One thousand more than they were, Numb. 3. 39 , all males from a month old and upward i The reason of which different way of numbering see on Numb. 3. 15. : for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel. 63 These are they that were numbered by Moses and Eleazar the priest who numbered the children of Israel in the plains of Moab, by Jordan near Jericho. 64 But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai. 65 For the LORD had said of them, They * chap. 14. 28, 29. 1 Cor. 10. 5, 6. shall surely die in the wilderness: and there was not left a man of them i To wit, of those who then murmured and rebelled against God, as plainly appears both because this threatening and punishment is confined to those transgressors and because otherwise this had not been true, for of those that were then numbered there were now left Eleazar and Ithamar, and possibly many of the Levites, and some others, who being not guilty of that sin did not partake of their judgement. Caleb and joshua are mentioned here, as also Numb. 14. not by way of exception, as if these were murmurers, which is utterly denied, Numb. 14. 24. but by way of opposition, to signify that they, though they were two of the spies, and companions of them who were the chief authors and ringleaders of that mutiny, yet they kept themselves from their sin, and therefore God kept them from their plague and destruction, as also he did some others for the same reason. , save Caleb the son of Jephunneh, and Joshua the son of Nun. CHAP. XXVII. 1 THen came the daughters of * chap. 26. 33. and 36. 11. Josh. 17. 3. Zelophehad a Perceiving that the males only were numbered, and that the land was to be divided to them only, they put in their claim for a share in their father's inheritance. , the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh, the son of Joseph; and these are the names of his daughters; Mahlah, Noah and Hoglah, and Milcah, and Tirzah. 2 And they stood before Moses, and before Eleazar the priest, and before the princes, and all the congregation, by the door of the tabernacle of the congregation b Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of public affairs, which also was very convenient, because they had frequent occasion of recourse to God for his assistance and direction therein. , saying, 3 Our father * chap. 14. 35. and 26. 64, 65. died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD * chap. 16. 1. in the company of Korah c Nor in any other rebellion of the people, which must be understood, because all of them are opposed to his own sin, in which alone he is said to die. But they mention this only either 1. because he might possibly be accused to be guilty of this: Or 2. because he being an eminent person might be thought guilty of that rather than of any other because the great and famous men were more concerned in that rebellion than others: Or 3. to gain the favour of Moses, against whom that rebellion was more particularly directed and more desperately prosecuted than any other. Or 4. because peradventure he died about that time, and therefore might be presumed guilty of that crime. Or, rather, 5. because that sin, and, as it may seem, that only of all the sins committed in the wilderness, was of such a flagitious nature, that God thought fit to extend the punishment not only to the persons of those rebels, but also to their children and families, Numb. 16. 27, 32. as was usual in like cases, as Deut. 13. 15. jos. 7. 24. Whence it is noted as a singular privilege granted to the children of Korah, that they died not, Numb. 26. 11. whereas the children of their confederates died with them. And this makes their argument here more proper and powerful, that he did not die in that sin for which his posterity were to be cut off and to lose either their lives or their inheritances, and therefore their claim was more just. : but died in his own sin d Either 1. for that sin mentioned Numb. 14. which they call his own sin, in opposition not to the rest of the people, for it was a common sin, but to his children, i. e. the sin for which he alone was to suffer in his person and not in his posterity, as God had appointed, Numb. 14. 33. Or rather 2. for his own personal sins, for 1. these were more properly his own sins. 2. it was a truth, and that believed by the jews▪ that death was a punishment for men's own sins. 3. the punishment of that common sin was not directly and properly death, but exclusion from the land of Canaan, and death only by way of consequence upon that. , and had no sons. 4 Why should the name of our father be † Heb. diminished. done away e As it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their father's name, by virtue of that law Deut. 25. 6. whereby the brother's first son was to bear the name of his elder brother whose widow he married. from among his family, because he hath no son? give unto us therefore a possession f In the land of Canaan upon the division of it, which, though not yet conquered, they concluded would certainly be so, and thereby gave glory to God by believing. among the brethren of our father. 5 And Moses brought their cause before the LORD g (i. e.) Into the Tabernacle, where God was pleased to speak with Moses upon occasions, Exod. 25. 22. Numb. 7. 89. For it was an hard case, and though their plea seemed reasonable, yet Moses shown his humility and modesty, that he would not determine it himself without God's particular direction. . 6 And the LORD spoke unto Moses, saying, 7 The daughters of Zelophehad speak right: thou shalt surely give them h In Hebrew it is of the masculine gender, to show that women in this case should enjoy the man's privilege, and that the heavenly Canaan, whereof this was a type, did belong no less to women than to men, Gal. 3. 28. a possession of an inheritance among their father's brethren, and thou shalt cause the inheritance of their fathers i (i. e.) Which belonged to their fathers, in case they had lived. to pass unto them. 8 And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, than ye shall cause his inheritance to pass unto his daughter. 9 And if he have no daughter, than ye shall give his inheritance unto his brethren. 10 And if he have no brethren k Nor sisters, as appears from ver. 8. , than ye shall give his inheritance unto his father's brethren. 11 And if his father have no brethren, than ye shall give his inheritance unto his kinsman, that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgement l A statute or rule, by which the Magistrate shall give judgement in such cases. , as the LORD commanded Moses. 12 And the LORD said unto Moses, * Deut. 3. 2●…. and 32. 4●…. Get thee up into this mount Abarim m The whole tract of mountains was called Abarim, Numb. 33. 47. whereof one of the highest was called Nebo, Deut. 32. 49. and the top of that Pisgah, Deut. 34. 1. , and see the land which I have given unto the children of Israel. 13 And when thou hast seen it, thou also shalt be gathered unto thy people n Of which phrase see Gen. 15. 15. and 25. 8. , as * chap. 2●…. 〈◊〉 and 31. 2. Deut. 10. 6. Aaron thy brother was gathered. 14 For * chap. 〈◊〉. 〈◊〉 Deut. 1. 3●…. Psal. 1●…. 〈◊〉 ye rebelled against my commandment (in the desert of Zin, in the strife of the congregation) to sanctify me at the water before their eyes: that is the * Exod. 〈◊〉 water of Meribah in Kadesh o This is added, to distinguish this miscarriage of Moses from that of the people in Rephidim, Exod. 17. 7. in the wilderness of Zin. 15 And Moses spoke unto the LORD p The words here following, and others too, which are recorded, Deut. 3. 23, 26. , saying, 16 Let the LORD * chap. 16. 〈◊〉 God of the spirits of all flesh q (i. e.) Of all men: the searcher of spirits, that knowest who is fit for this great employment, the father and giver and governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works, as thou didst those Numb. 11. 16, 17. See Numb. 16. 22. , set a man over the congregation; 17 Which may go out before them, and which may go in before them r (i. e.) Which may wisely conduct them in all their affairs, both when they go forth to war or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, as it here follows, which in those places used not to go behind their sheep, as ours now do, but before them and to lead them forth to their pasture, and in due time to lead them home again. Of this phrase see Deut. 28. 6. Act. 1. 21. , and which may lead them out, and which may bring them in; that the congregation of the LORD be not * Zech. 〈◊〉 Matth. ●…. 〈◊〉 as sheep which have no shepherd. 18 And the LORD said unto Moses, Take thee Joshua, the son of Nun, a man in whom is the spirit s The spirit of government, of wisdom and of the fear of the Lord, etc. , and lay thine hand upon him t By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite obtain from God all the spiritual gifts and graces necessary for his future employment, as appears from Deut. 34. 9 See of this custom Gen. 48. 14. Levit. 1. 4. Numb. 8. 10. 1 Tim. 4. 14. . 19 And set him before Eleazar the priest, and before all the congregation u That they may be witnesses of the whole action and may acknowledge him for their supreme ruler. : and give him a charge x Thou shalt command him in my name to undertake the government of my people, which otherwise he will be afraid and unwilling to do, and thou shalt give him counsels and instructions for the right management of that great trust. in their sight. 20 And thou shalt put some of thine † Heb. 〈◊〉 〈◊〉. honour upon him y Thou shalt not now use him as a servant, as thou hast done, but as a brother and thy partner in the government, showing respect to him, and causing others to do so, and thou shalt impart to him the ensigns and evidences of thy own authority, whatsoever they be. Some understand this honour of those spiritual endowments which did adorn Moses, which Moses was now to confer upon him. But this joshua had before, for in him was the spirit, ver. 18. and he received a further measure of the spirit by Moses his laying on of hands, from both which this honour is distinguished, and, had he meant this, he would not have expressed it in so dark and doubtful a phrase, but have called it a putting not of honour, but of the spirit, upon him, as it is called, Numb. 11. 17. And seeing the word honour here may very well be properly understood, why should we run to figurative significations? , that all the congregation of the children of Israel may be obedient. 21 And he shall stand before Eleazar the priest, who shall ask counsel for him z When he requires him to do so, and in important and difficult matters. See jos. 9 14. judg. 1. 1. and 20. 18. 1 Sam. 23. 9 , * Exod. 28. 30. after the judgement ‖ Or, by or from the judgement, i. e. by seeking and receiving and communicating to him the judgement or sentence thereby given: or, by the judgement is here put defectively for, by the breastplate of judgement, as it is called Exod. 28. 30. as the testimony is oft put for, the ark of the testimony. Or, concerning the judgement, or sentence, i. e. what the mind and will of God is in the matter. Or, after the manner or rite, for so the Hebrew word mishpat here used oft signifies. of Urim † Understand, and of Thummim, for these two generally go together, only here, as also 1 Sam. 28. 6. Urim is synecdochically put for both Urim and Thummim. For the manner of this enquiry and answer see on Exod. 28. 30. before the LORD * Ordinarily in the Tabernacle near the second vail setting his face to the Ark, or otherwise presenting himself as in God's presence, as Abiathar did by David's direction, 1 Sam. 23. 9 when they were both banished from the Ark. : at his word ‖ (i. e.) The word of the Lord, last mentioned, delivered to him by the Highpriest. shall they go out, and at his word they shall come in, both he and all the children of Israel with him, even all the congregation. 22 And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation. 23 And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses. CHAP. XXVIII. 1 AND the LORD spoke unto Moses, saying, 2 Command the children of Israel a God here repeats some of the former laws about sacrifices, not without great reason, partly because they had been generally discontinued for 38 years together; partly because the generation to which the former laws had been given about these things was wholly dead, and it was fit the new generation should be instructed about them, as their parents were; partly to renew the testimonies of God's grace and mercy, notwithstanding their frequent forfeitures thereof by their horrid Apostasies and Rebellions; and principally because they were now ready to enter into that land, in which they were obliged to put these things in practice, Deut. 12. 8. etc. , and say unto them, My offering and * my bread ●…ev. 5. 11. & 〈◊〉 6, 8. for my sacrifices made by fire b According to this translation the sense is, My offering, i. e. my offerings or sacrifices, and my bread, i. e. either my shewbread, or rather my meat-offering made of bread or meal, for my sacrifices made by fire, i. e. which is to accompany my burnt-offerings. Or thus, My offering, to wit, my bread, (i. e.) my meat-offering, which was made of bread or meal, which is oft expressed by this very name of Korban, or offering as Levit. 2. 1. and 6. 20. but because korban signifies not only a meat-offering but other offerings also, as Leu. 7. 37, 38. therefore he limits that general word by adding, my bread) with (so the Hebrew Lamed is oft used, as Gen. 46. 26. Ezra 1. 5. and 2. 63. etc.) my sacrifices made by fire, which may be understood either 1. generally for all the sacrifices, as that phrase is sometimes taken, as 1 Sam. 2. 28. where it must needs be so meant, because the burnt-offerings properly so called were not given to the Priest but reserved to God himself, and the Priest's portion lay in the other sacrifices only, or 2. specially and properly for burnt-offerings, and so under them, as the most eminent kind, are contained in all other sacrifices, as under the meat-offering here is contained the drink-offering. And according to this translation and explication these words contain a full and general rule comprehending all the particulars following in this chapter, as in reason they ought to do, and which otherwise they do not. for a † sweet 〈◊〉. 1. ●…, 12. 〈◊〉. a savour 〈◊〉 〈◊〉. savour unto me, shall ye observe to offer unto me in their due season. 3 And thou shalt say unto them, * This is the 〈◊〉. 29. 38. offering made by fire, which ye shall offer unto the LORD: two lambs of the first year without spot, † Heb. in a day day by day, for a continual burnt-offering. 4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer † Heb. between the two evenings at even. 5 And a tenth part of an ephah of flour for a * Leu. 2. 4. meat-offering c Which was an appendix or accessary to the principal sacrifice. See on Leu. 2. 1. and Numb. 15. 4. , mingled with the fourth part of an * Exod. 29. 40▪ hin of beaten oil. 6 It is a continual burnt-offering, which was ordained d Or, prescribed, instituted by God. Or, made, i. e. offered at that place; though since omitted for 38 years. in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD. 7 And the drink-offering thereof shall be the fourth part of an hin for the one lamb: in the holy place e (i. e.) Upon the altar of burnt-offerings which was in the court of the Priests nigh the entrance into the Sanctuary. See Exod. 29. 42. 2 Chron. 29. 7. shalt thou cause the † Heb. Sh●…kar. Gr. Sicera. See Luk. 1. 15. strong wine f Heb. Shecar, which though it signify in the general all kinds of strong drink, yet is here put for the most famous of that kind, to wit, for wine, which alone was used in offerings, as appears below ver. 18. Exod. 29. 40. to be poured unto the LORD, for a drink-offering. 8 And the other lamb shalt thou offer at even: as the meat-offering of the morning, and as the drink-offering thereof, thou shalt offer it g Or, thou shalt offer with it. Or, with the meat-offering of the morning, and with the drink-offering thereof, thou shalt offer it; the letter caph being put for beth, which are alike in Hebrew, and the words are said to be read with beth in some copies. , a sacrifice made by fire, of a sweet favour unto the LORD. 9 And on the sabbath-day two lambs h Besides that for the daily sacrifice, ver. 10. of the first year without spot, and two tenth-deals of flour for a meat-offering, mingled with oil, and the drink-offering thereof. 10 This is the burnt-offering of every sabbath, beside the continual burnt-offering, and his drink-offering. 11 And * chap. 10. 10. 1 Sam. 20. 5. in the beginnings of your months i Which, though not▪ reckoned among the solemn feasts, Leu. 23. yet were celebrated as such, by the sound of trumpets, Numb. 10. 10 by extraordinary sacrifices, by abstinence from servile works Amos 8. 5. and by attendance upon the ministry of God's word, 2 King. 4. 23. And God ordained it thus, partly that by giving God the first fruits of every month they should acknowledge him as the Lord of all their time, and own his providence by which all times and seasons and all the fruits and blessings of them and actions done in them are ordered, and partly that it might be a type of the future renovation of the world by Christ. , ye shall offer a burnt-offering unto the LORD: two young bullocks, and one ram, seven lambs of the first year without spot. 12 And three tenth deals of flour for a meat-offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat-offering mingled with oil, for one ram. 13 And a several tenth deal of flour mingled with oil, for a meat-offering unto one lamb, for a burnt-offering of a sweet savour, a sacrifice made by fire unto the LORD. 14 And their drink-offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt-offering of every month throughout the months k (i. e▪) To be offered in the beginning of every month. of the year. 15 And one kid of the goats l An he goat. See Numb. 15. 24. for a sin- offering unto the LORD m Not unto the moon, to which the Gentiles offered it. shall be offered, besides the continual burnt-offering, and his drink-offering. 16 * Exod. 12. 18. ●…ev. 23. 5. chap. 9 3. Deut. 16. 1. And in the fourteenth day of the first month is the passover of the LORD n Instituted by him and to his honour and service. See on Leu. 23. 5. . 17 And in the fifteenth day of this month is the feast o To wit, of unleavened bread, of which see on Leu. 23. 6. , seven days shall unleavened bread be eaten. 18 In the * Exod. 12. 16. Leu. 23. 7. first day shall be an holy convocation: ye shall do no manner of servile work therein. 19 But ye shall offer a sacrifice made by fire for a burnt-offering unto the LORD, two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish. 20 And their meat-offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram. 21 A several tenth deal shalt thou offer for every lamb throughout the seven lambs. 22 And one goat for a sin- offering, to make an atonement for you. 23 Ye shall offer these beside the burnt-offering in the morning p And that in the evening too, as is evident from the nature of the thing and from other scriptures, but the morning-sacrifice alone is mentioned, partly because the celebration of the feast began with it, and principally because this alone was doutbful, whether this might not be omitted when so many other sacrifices were offered in that morning, whereas there was no question but the evening sacrifice should be offered, when there were none other besides it to be offered. , which is for a continual burnt-offering. 24 After this manner ye shall offer daily throughout the seven days † Heb. the bread, Leu. 3. 11, 16. the meat of the sacrifice made by fire q (i. e.) The sacrifice made by fire which is as it were my meat or food: for as God is said to smell the sacrifices, to wit, metaphorically, i. e. to accept of them, so is he said to eat them, i. e. to devour or consume them and to be satisfied with them, such things spoken of God after the manner of men are to be understood so as will agree with the majesty of God. , of a sweet savour unto the LORD: it shall be offered beside the continual burnt-offering, and his drink-offering. 25 And on the seventh day ye shall have an holy convocation: ye shall do no servile work. 26 Also * Exod. 23. 16. and 34. 22. Deut. 16. 10. in the day of the first-fruits r In the feast of Pentecost, Act. 2. 1. , when ye bring a new meat-offering s New fruits, two loaves made of your new corn, Levit. 23. 16. unto the LORD, after your weeks be out t (i. e.) The seven weeks which you are to number from the Passeover, Leu. 23. 15. Heb. in the weeks, in being put for after, as it is Isa. 20. 1. Luk. 9 36. and 11. 37. : ye shall have an holy convocation; ye shall do no servile work. 27 But ye shall offer the burnt-offering u For the celebration of the feast over and besides that other offering which was joined with the first-fruits, Leu. 23. 18. so here is a new additional sacrifice prescribed, which doth not destroy the former. for a sweet savour unto the LORD, two young bullocks, one ram, seven lambs of the first year. 28 And their meat-offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram. 29 A several tenth deal unto one lamb, throughout the seven lambs. 30 And one kid of the goats to make an atonement for you. 31 Ye shall offer them besides the continual burnt-offering, and his meat-offering, (they shall be unto you without blemish) and their drink-offerings. CHAP. XXIX. 1 AND in the seventh month a So it was in their Ecclesiastical account, in which the month Abib was the first: but as to civil matters this was the first month. , on the first day of the month, ye shall have an holy convocation, Ye shall do no servile work: * Leu. 23. 2▪ it is a day of blowing the trumpets b Whereby the people were admonished solemnly to prepare themselves for the feasts, which were as many in this month, as in all the year besides. unto you. 2 And ye shall offer a burnt-offering c Besides the offerings of every month and day, as is expressed ver. 6. for a sweet savour unto the LORD, one young bullock, one ram, and seven lambs of the first year without blemish. 3 And their meat-offering shall be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram: 4 And one tenth deal for one lamb, throughout the seven lambs: 5 And one kid of the goats for a sin-offering, to make an atonement for you. 6 Beside * chap. 28. ●…▪ the burnt-offering of the month d Belonging to every new moon, of which see Numb. 28. 11, 12. 2 Chron. 2. 4. , and his meat-offering, and * chap. 28. ●…▪ the daily burnt-offering, and his meat-offering, and their drink-offerings according to their manner e According to the order, rites and ceremonies appointed by God. for a sweet savour, a sacrifice made by fire unto the LORD. 7 And * Leu. 16. ●…▪ and 23. 2●…▪ ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls f (i. e.) Yourselves, by fasting and abstinence from all delightful things, and by compunction and bitter sorrow for your sins and the judgements of God either deserved by you or inflicted upon you for your sins. See Levit. 16. 29, 30. and 23. 27. : ye shall not do any work therein. 8 But ye shall offer a burnt-offering unto the LORD, for a sweet savour, one young bullock, one ram, and seven lambs of the first year: they shall be unto you without blemish. 9 And their meat-offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth deals to one ram: 10 A several tenth deal for one lamb, throughout the seven lambs. 11 One kid of the goats for a sin- offering, beside the * Leu. 16. 3●…▪ sin- offering of atonement g By which the Highpriest made atonement, of which see Leu. 16. 9, 29, 30. , and the continual burnt-offering, and the meat-offering of it, and their drink-offerings. 12 And * Leu. 23. 3●…▪ on the fifteenth day of the seventh month, ye shall have an holy convocation, ye shall do no servile work, and ye shall keep a feast h The feast of booths, of which see Leu. 23. 34, 35. Deut. 16. 13. unto the LORD seven days i Not by abstaining so long from all servile works, but by offering extraordinary sacrifices each day. . 13 And ye * Ezra 3. ●…▪ shall offer a burnt-offering, a sacrifice made by fire, of a sweet savour unto the LORD, thirteen young bullocks k More sacrifices than at any other feast, partly because this feast was in the close of the year, when it was meet to supply the defects of the year past, and when they had gathered in all their fruits, Deut. 16. 13, 15. and therefore aught to make the larger returns and acknowledgement to God; partly because it was God's pleasure so to order it, for reasons known to himself, in whose will we ought to acquiesce. And the same reason holds why these sacrifices grew fewer and fewer every day. , two rams and fourteen lambs k More sacrifices than at any other feast, partly because this feast was in the close of the year, when it was meet to supply the defects of the year past, and when they had gathered in all their fruits, Deut. 16. 13, 15. and therefore aught to make the larger returns and acknowledgement to God; partly because it was God's pleasure so to order it, for reasons known to himself, in whose will we ought to acquiesce. And the same reason holds why these sacrifices grew fewer and fewer every day. of the first year: they shall be without blemish. 14 And their meat-offering shall be of flour mingled with oil, three tenth-deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams: 15 And a several tenth deal to each lamb of the fourteen lambs: 16 And one kid of the goats for a sin- offering beside the continual burnt-offering, his meat-offering, and his drink-offering. 17 And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot. 18 And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner l Of which see for meat-offerings, ver. 3, 4, 9, 10. and for drink-offerings, Numb. 28. 7, 14. : 19 And one kid of the goats for a sin- offering, beside the continual burnt-offering, and the meat-offering thereof, and their drink-offerings. 20 And on the third day, eleven bullocks, two rams, fourteen lambs of the first year without blemish. 21 And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 22 And one goat for a sin- offering, beside the continual burnt-offering, and his meat-offering, and his drink-offering. 23 And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish. 24 Their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner. 25 And one kid of the goats for a sin- offering, beside the continual burnt-offering, his meat-offering, and his drink-offering. 26 And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot: 27 And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 28 And one goat for a sin- offering, beside the continual burnt-offering, and his meat-offering, and his drink-offering. 29 And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish: 30 And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 31 And one goat for a sin- offering, beside the continual burnt-offering, his meat-offering and his drink-offering. 32 And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish: 33 And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 34 And one goat for a sin- offering, beside the continual burnt-offering, his meat-offering, and his drink-offering. 35 On the eighth day ye shall have a * Leu. 23. 36. solemn assembly: ye shall do no servile work therein. 36 But ye shall offer a burnt-offering, a sacrifice made by fire of a sweet savour unto the LORD, one bullock, one ram, seven lambs m This was the last and great day of the feast, as it is called, Io●…. 7. 37. and yet the sacrifices were fewer than any other day, to teach them not to trust to the multitude of their sacrifices, nor to expect remission of sins from them, but from the one and only sacrifice of Christ. of the first year without blemish: 37 Their meat-offering, and their drink offerings for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner: 38 And one goat for a sin- offering, beside the continual burnt-offering, and his meat-offering, and his drink-offering. 39 These things ye shall ‖ offer. do unto the LORD, in your set feasts, besides your * Leu. 7. 11, 16. vows, and your free-will-offerings n Your ordinary sacrifices shall not be omitted because of the extraordinary, which ye offer on special occasions. , for your burnt-offerings, and for your meat-offerings, and for your drink-offerings, and for your peace-offerings. 40 And Moses told the children of Israel according to all that the LORD commanded Moses. CHAP. XXX. 1 AND Moses spoke unto the heads of the tribes a The chief Rulers of each Tribe, who were to communicate it to the rest. , concerning the children of Israel, saying, This is the thing which the LORD hath commanded. 2 If a man b Which notes both the Sex, as appears by v. 3. and the Age, that he be grown up, for none can be so weak as to think the vow of a young Child would bind it. vow a vow c i e. A simple vow to do something possible and lawful. unto the LORD d To the Honour and Service of God. , or swear an oath e Confirm his Vow by an Oath. to bind his Soul with a bond f To restrain himself from something otherwise lawful, as suppose from such a sort of Meat or Drink; or to oblige himself to the performance of something otherwise not necessary, as to observe a private day of fasting. , he shall not † Heb. profan●…. break his word g Heb. not pollute, or profane his word, as the same phrase is used, Psal. 55. 20. and 89. 34. i e. not render his word, and consequently himself profane, or vile and contemptible in the eyes of others. , he shall do according to all that proceedeth out of his own mouth h And that without delay, Deut. 23. 21. Eccles. 5. 4. provided the thing be not unlawful and forbidden by God, Act. 23. 14. for it is an idle conceit that a man can give away God's right, or that he can make void Gods commands by his own vows, which was the dotage of the Pharisees, Mark 6. 23, 26. . 3 If a woman i Or a man in the same circumstances, a son or a servant, as plainly appears from hence, because the reason of this Law is perfectly the same in both Sexes, which is, that such persons have given away what was not their own, but another's, even their superiors right, which is against the Rule and Law of Natural Reason, and against the Word of God, which binds all persons to give to every one their due. He instanceth only in the Woman, because that Sex is both by Creation and Sin put into a state of subjection, but under the chief and most unquestionable kind all other Subjects in like circumstances are comprehended, as is very usual. also vow a vow unto the LORD, and bind herself by a bond, being in her father's house k (i e.) Under his Care, Power, and Government which she is, whilst she continues in her Father's House, being a Virgin, as appears by the opposition of a married Woman, v. 6. and of a Widow, and Divorced Woman, v 9 and by this Phrase of being in her Father's house, for when she marries, she is removed into her Husband's house, Ruth 1. 9 Or, being in, or of her Father's Family, the word House being commonly used for Family, for when she marries, she is translated and removed into another Family. , in her youth l When not only her Sex, but her Age disenables her for vowing, and this clause is added not by way of restriction, as if Virgins in their riper year●… were freed from their Parent's jurisdiction, and at their own disposal, (which undoubtedly they are not) but by way of addition, or amplification, q. d. especially (which particle is here to be understood, such defects of particles being frequent in the Hebrew Tongue) in her youth, which is commonly reckoned about her Twelfth or Thirteenth year. : 4 And her father m Under which Title seem to be comprehended, as in other places of Scripture, Masters, Magistrates, and all other superiors, in such cases wherein their right is given away by the inferior vow, as for instance, when a Servant vows to go a long journey for his Friend, and his Master will not permit him to do so, but not in other cases; as if a Servant vows to do something for another in that time which his Master alloweth to his own use and disposal, in this case his vow binds him, but not in the former. hear her vow, and her bond, wherewith she hath bound her soul, and her father shall hold his peace at her n His silence being an interpretative consent, and much more if he declares his approbation of it. : then all her vows shall stand, and every bond, wherewith she hath bound her soul, shall stand o i e. Be established, or confirmed, or be in force. : 5 But if her Father disallow her in the day that he heareth p i e. Speedily, or without delay, allowing only necessary and convenient time for deliberation. And it is hereby intimated that the day or time he had for disallowing her vow, was not to be reckoned from her vowing, but from his hearing, or knowledge of her vow ; not any of her vows, or of her bonds, wherewith she hath bound her soul, shall stand: and the LORD shall forgive her q Or will forgive either her rashness of making such vows, or rather her not performing of it. But this is to be understood only of such vows which could not be performed without invading the Fathers, or Superiors right; for if one should vow to forbear such, or such a sin, and all unnecessary occasions or means leading to it, and to perform such, or such duties, when he had opportunity, no Father, nor Superior can discharge him from such vows. : because her Father disallowed her. 6 And if she had at all an husband r To whose Will and Authority she was thereby made subject. when † Heb. Her vows were upon her. she vowed s To wit, when she was in her Father's house, as is evident by comparing v. 10. and this clause seems to be added by way of exception to that which was said, v. 3, 4. to signify, that though she were in her Father's house, yet if she were married, her Husband only, and not her Father, could disoblige her from her vow. , or uttered aught out of her lips t Either 1. By way of vow, and so this clause explains and determines the former, i. e. if she express her vow in words. Or 2. By way of Oath, concerning which this same phrase is used Levit. 5. 4. and so this clause is distinct from the former, which the disjunctive particle, or, implies. , wherewith she bond her soul; 7 And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds, wherewith she bond her soul, shall stand. 8 But if her husband disallow her, on the day that he heard it, than he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bond her soul, of none effect, and the LORD shall forgive her. 9 But every vow of a widow, and of her that is divorced u Though she be in her Father's house, whether such persons oft returned: which limitation may be gathered both from the opposition of her being in her Husband's house, v. 10. and from hence, that this was the only doubtful case▪ for if such a person was not in her Father's house, she was unquestionably bound by it, but being now freed from her Husband, and returned to her Father, it was doubtful whether she was not returned to the same state of subjection in which she was before, and consequently unable to make or perform a vow without her Father's consent, as she was before, which is here denied. , wherewith they have bound their souls, shall stand against her. 10 And if she vowed in her husband's house x i e. If she that now is a Widow, or divorced made that vow whilst her Husband lived with her; as suppose she then vowed, that if she was left a Widow, she would give such a proportion of her estate to pious or charitable uses, of which vow she might repent when she came to be a Widow, and might believe or pretend she was free from it, because that vow was made in her Husband's life time, which is here granted, in case her Husband then disallowed it, but denied, in case by silence, or otherwise he consented to it. And thus this Law is sufficiently distinguished from that above, v. 6, 7, 8. , or bound her soul by a bond with an oath; 11 And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond, wherewith she bond her soul, shall stand. 12 But if her husband hath utterly made them void on the day he heard them, than whatsoever proceeded out of her lips, concerning her vows, or concerning the bond of her soul, shall not stand, her husband hath made them void, and the LORD shall forgive her. 13 Every vow, and every binding oath to afflict the soul y i e. Herself by fasting, which oft goes under that name, as Levit. 16. 29, 31. and 23. 27, 32. Isa. 58. 5. by watching, or the like. And these words are added not for limitation, for it is manifest from v. 5, 8, 10, 12. that the power of Parents and Husbands was more general and large, but for amplification, to show that the Husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person, or Body. And the reason hereof is, because the Wife's person or body being the Husband's right, she might not do any thing to the injury of her Body without his consent. , her husband may establish it, or her husband may make it void. 14 But if her Husband altogether hold his peace at her, from day to day, than he establisheth all her vows, or all her bonds which are upon her: he confirmeth them, because he held his peace at her, in the day that he heard them. 15 But if he shall any ways make them void, after that he hath heard them z And approved them by his silence from day to day, if now after that time spent, he shall upon further thoughts dislike and hinder it, which he ought not to do. , than he shall bear her Iniquity † Her non-performance of her vow shall be imputed to him, not to her. . 16 These are the statutes which the LORD commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house. CHAP. XXXI. 1 AND the LORD spoke unto Moses, saying, 2 * Chap. 2●…. ●…. Avenge the children of Israel of the Midianites: a For their malicious designs and practices against Israel, both by hiring Balaam to curse them, and by sending their Women to ensnare them. The Moabites also were guilty, but God out of his own good pleasure, and in kindness to Lot, was pleased to spare them, the rather, because the measure of their Iniquity was not yet full. afterwards shalt thou * Chap. 2●…▪ be gathered unto thy people. 3 And Moses spoke unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD b For the affront and injury which they offered to God partly by their own Idolatry and lewdness, and partly by seducing God's people into Rebellion against him. God's great care was to avenge the Israelites, v. 2. and Moses his chief desire was to avenge God rather than himself or the people. Withal he doth hereby insinuate, that God and his people have the same cause, the same Friends and Enemies. of Midian. 4 † Heb. A thousand of a tribe, a 〈◊〉 of a tribe. Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war. 5 So there were delivered out of the thousands of Israel, a thousand of every tribe c To prevent Emulations or divisions. , twelve thousand armed for war. d God would send no more, though it is apparent that the Midianites were numerous and strong, because he would try and exercise their trust in him, and because he would hereby give them an earnest of their Cana●…nitish Conquests. 6 And Moses sent them to the war, a thousand of every tribe; them and Phinehas e Who had the charge not of the Army, as General, (an Office never committed to any Priest in all the Old Testament) but of the Holy Instruments, etc. as is here expressed, and was also sent to encourage, and quicken, and confirm them in their good enterprise. It is not here mentioned who was the general, whether josua, as some think, because he is not named amongst those who went out to meet the returning host, though that might be for other reasons, or some other Prince, nor is it worth while to determine. the son of Eleazar the Priest to the war, with the holy instruments f Either 1. the Ark, with the things belonging to it, which before the building of the Temple, they did sometimes carry into the War for the encouragement of their Army. See Numb. 14. 44. jos. 6. 9 1 Sam. 4. 4. and 14. 18. But why then is it thus ambiguously expressed, seeing in all the other places it is called by its proper Name? Nor is the Ark ever so called in Scripture. Or 2. The Trumpets, as it here follows, the words being thus to be read, the Holy Instruments, that is, the Trumpets: for and is oft times put exegetically for that is, or to wit, as Gen. 13. 15. 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Zach. 1. 4. and 9 9, etc. Or rather 3. The Holy Breastplate, wherein was the Urim and Thummim, which was easily carried, and used, and very useful in War upon many emergent occasions. See 1 Sam. 23. 9 and 30. 7. , and the trumpets to blow g Which were to be used in war as well as in the service of the Tabernacle. See Numb. 10. 9 2 Chron. 13. 12. in his hand. 7 And they warred against the Midianites, as the LORD commanded Moses, and they slew * See Judg. 6. 33. all the males h Namely all whom they took in that War; Or, all who lived in those parts, for it is probable, and was then very usual, some colonies of them were sent forth to remoter places, which therefore had no hand either in their former sin, or in this present rain, of whom we read after this, judge 6. And herein they did according to Gods own order concerning such people, Deut 20. 13. only their fault was, that they did not consider the special reason and great obligation which they had to involve the Women in the destruction, for which reason Moses blames them afterward, v. 15, 16. . 8 And they slew the Kings of Midian i Called Dukes or Princes of Sihon, jos. 13. 21. because they were subject to him while he lived, but upon his death they resumed their Kingly power. , besides the rest of them that were slain; namely, * Josh. 13. 21. Evi, and Rekem, and Zur k The Father of Cozbi, Numb. 25. 15. , and Hur, and Reba, five Kings of Midian: Balaam also l Obj. he was gone and returned to his own place, Numb. 24. 25. which was Aram or Mesopotamia, Numb. 23. 7. Answ. Either he did go thitherward, but in his journey made some stay in Midian, where he was overtaken by divinevengeance: or understanding the success of his wicked counsel left with Balaam in the sin and slaughter of the Israelites, he returned partly to enjoy the reputation and reward of his counsel which he had lost before, and partly to employ his Hellish arts against Israel, now they were, as he thought forsaken by their God, and exposed to his malice. Here Balaam dies the death of the wicked, and not of the righteous, as he desired, Numb. 23. 10. the son of Beor, they slew with the sword. And the children of Israel took all the Women of Midian Captives, and their little ones, and took the spoil of all their cattle, and all their Flocks, and all their goods. 10 And they burned all their cities m Partly to blot out the Name and Memory of so lewd and vile a people; partly lest any of the Israelites should be tempted to settle there, and so be discouraged in their progress to Canaan; and partly lest they should be possessed by other people who might prove as bad Neighbours to them as these would have been. , wherein they dwelled, and all their goodly castles with fire: 11 And they took all the spoil, and all the prey both of men and of beasts. 12 And they brought the captives, and the prey and the spoil unto Moses, and Eleazar the Priest, and unto the Congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho. 13 And Moses, and Eleazar the Priest, and all the Princes of the congregation went forth to meet them without the camp n Partly to put respect upon them, and congratulate with them for their happy success; and partly to prevent the pollution of the Camp by the untimely entrance of the Warriors into it. . 14 And Moses was wroth with the officers of the host o Because they had spared those who were most criminal, and who by the law of God and of nature were worthy of Death. , with the captains over thousands, and captains over hundreds, which came from the † Hebr. host of war. battle. 15 And Moses said unto them, Have ye saved * S●… Deut. 20. 23. 1 Sam. 15. 3. all the women alive? 16 Behold, * Chap. 25. 2. these caused the children of Israel, through the * Chap. 24. 14. 2 Pet. 2. 15. counsel of Balaam to commit trespass against the LORD in the matter of Peor, and * Chap. 25. 9 there was a plague among the congregation of the LORD. 17 Now therefore, * Judg. 21. 11. kill every male among the little ones p Which they were forbidden to do to other people, Deut. 20. 14. except the Canaanites, to whom this people had equalled themselves by their horrid crimes, and therefore it is not strange, nor unjust, that God, the supreme Lord of all men's lives, who as he gives them, so may take them away when he pleaseth, did equal them in the punishment. , and kill every woman that hath known man q Partly for punishment, because the guilt was general, and though some of them only did prostitute themselves to the Israelites, yet the rest made themselves accessary by their consent or concurrence or approbation; and partly, for prevention of the like mischief from such an adulterous generation. , by lying with † Hebr. a male. him. 18 But all the women children that have not known a man r To wit, carnally. See on Gen. 48. 1. and 19 8. Levit. 18. 22. , by lying with him, keep alive for yourselves s Either to sell them as slaves to others, or to use them as Servants to yourselves, or to marry them, when you have prepared and instructed them. . 19 And do ye abide without the camp seven days s According to the Law, Levit. 15. 13. and Numb. 19 11, 12. : whosoever hath killed any person, and * Chap. 19 11, etc. whosoever hath touched any slain, purify t With the water of sprinkling, Numb. 19 9 both yourselves, and your captives on the third day, and on the seventh day. 20 And purify all u To wit your spoil and prey. See Levit. 8. 15. and 14. 49. your raiment, and all that is † Heb. Instrument, or vesse●… of skins. made of skins, and all work of goat's hair x All which had contracted some ceremonial uncleanness either from the dead Bodies which wore them, or the tents or houses where they were, in which such dead Bodies lay, or from the touch of the Israelitish Soldiers, who were legally defiled by the slaughters they made. , and all things made of wood. 21 And Eleazar the Priest said unto the men of war which went to the battle, This is the ordinance of the Law which the LORD commanded Moses. 22 Only the gold, and the silver, the brass, the iron, the tin, and the lead, 23 Every thing that may abide the fire, ye shall make it go thorough the fire, and it shall be clean: nevertheless, it shall be purified * Chap. 19 9, 17. with the water of separation; and all that abideth not the fire, ye shall make go through the water. 24 And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp. 25 And the LORD spoke unto Moses, saying, 26 Take the sum of the prey † Heb. Of the captivity. that was taken, both of man and of beast, thou and Eleazar the priest, and the chief fathers of the congregation; 27 And * Josh. 22. 8. 1 Sam. 30. 24. divide the prey into two parts between them that took the war upon them, who went out to battle, and between all the congregation y The Congregation hath some share, because the Warriors went in the name of all, and because all having been injured by the Midianites, all were to have some share in the reparations: but the Warriors who were but 12000, have a far greater share than others of their brethren, because they underwent greater pains and dangers. . 28 And levy a tribute unto the LORD, of the men of war which went out to battle: one soul z (i. e.) one person, as it follows here and ver. 30. of five hundred, both of the persons, and of the beefs, and of the asses, and of the sheep. 29 Take it of their half, and give it unto Eleazar the priest for an heave-offering of the LORD a In thankfulness to God for their preservation and good success. . 30 And of the children of Israel's half, thou shalt take one portion of fifty b Whereas the former part was one of 500, the reason of the difference is partly because this was taken out of the people's portion, whose hazards being less than the others, their gains also in all reason were to be less; partly because this was to be distributed into more hands, the Levites being now numerous, when the Priests were but few. , of the persons, of the beefs, of the asses, and of the ‖ Or, goats. sheep, of all manner of beasts, and give them unto the Levites, * chap. 3. 7, 8, 25, 31, 36. which keep the charge of the tabernacle of the LORD. 31 And Moses and Eleazar the priest did as the LORD commanded Moses. 32 And the booty, being the rest of the prey c All which was now left of the prey. It is so expressed because they took more, but some of the persons were since killed, ver. 17. and some of the cattle was spent for the necessary provisions of the army. which the men of war had caught, was six hundred thousand, and seventy thousand, and five thousand sheep, 33 And threescore and twelve thousand beefs, 34 And threescore and one thousand asses, 35 And thirty and two thousand persons in all, of women that had not known man, by lying with him. 36 And the half, which was the portion of them that went out to war, was in number three hundred thousand, and seven and thirty thousand, and five hundred sheep. 37 And the LORDS tribute of the sheep was six hundred and threescore and fifteen. 38 And the beefs were thirty and six thousand, of which the LORDS tribute was threescore and twelve. 39 And the asses were thirty thousand and five hundred, of which the LORDS tribute was threescore and one. 40 And the persons were sixteen thousand, of which the LORDS tribute was thirty and two persons. 41 And Moses gave the tribute which was the LORDS heave-offering unto Eleazar the priest, as the LORD commanded Moses d Either now upon his consulting of God in the case, or formerly in general rules and laws for such occasions, such as Numb. 18. 8. . 42 And of the children of Israel's half, which Moses divided from the men that warred: 43 (Now the half that pertained unto the congregation, was three hundred thousand and thirty thousand, and seven thousand and five hundred sheep. 44 And thirty and six thousand beefs: 45 And thirty thousand asses, and five hundred, 46 And sixteen thousand persons,) 47 Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the LORD, as the LORD commanded Moses. 48 And the officers, which were over thousands of the host: the captains of thousands, and captains of hundreds came near unto Moses. 49 And they said unto Moses, Thy servants have taken the sum of the men of war which are under our † Heb. 〈◊〉 charge, and there lacketh not one man of us. 50 We have therefore brought an oblation for the LORD, what every man hath † Heb. so●… gotten, of jewels of gold, chains and bracelets, rings, earrings, and tablets, to make an atonement for our souls e For their error noted ver. 14, 15, 16. and withal for a memorial, as it is said ver. 54. or by way of gratitude for such a stupendious assistance and deliverance, as appears from the word therefore in the beginning of this verse, and from ver. 49. before the LORD. 51 And Moses and Eleazar the priest took the gold of them: even all wrought jewels. 52 And all the gold of the † Heb. 〈◊〉 offering. offering that they offered up to the LORD, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels. 53 (For the men of war had taken spoil, every man for himself.) 54 And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, for a memorial for the children of Israel before the LORD. CHAP. XXXII. 1 NOW the children of Reuben, and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer a A city and country taken from the Amorites, Numb. 21. 32. , and the land of Gilead b A mountainous country, famous for pasturage, jer. 50. 19 Mich. 7. 14. , that behold, the place was a place for cattle: 2 The children of Gad, and the children of Reuben, came and spoke unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, 3 Ataroth c Different from that Ataroth, josh. 16. 2, 7. which was on the other side of jordan. , and Dibon, and Jazer, and Nimrah d Called Bethnimrah, ver. 36. and jos. 13. 27. and the waters of Nimrim, Isa. 15. 6. , and Heshbon, and Elealeh, and Shebam e Which is thought to be the same place called Baalmeon, ver. 38. and Beth-meon, jer. 48. 23. , and Nebo, and Beon f, 4 Even the country * ch. 21. 〈◊〉 which the LORD smote before the congregation of Israel g And given to them for a possession, in the same manner as he will give the land of Canaan. , is a land for cattle, and thy servants have cattle. 5 Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession: and bring us not over Jordan h To wit, to give us our possession there, but let this land on this side jordan be our whole possession. . 6 And Moses said unto the children of Gad, and to the children of Reuben, Shall your brethren go to war, and shall ye sit here i In ease and peace, whilst your brethren are engaged in a bloody war. Their words were ambiguous, and Moses thought this to be an act of unbelief and sloth and self-love and policy. ? 7 And wherefore † Heb. break. discourage ye the heart of the children of Israel, from going over into the land which the LORD hath given them? 8 Thus did your fathers, when I * chap. 13. 3. sent them from Kadesh-barnea * Deut. 1. 22. to see the land. 9 For * chap. 13. 24. when they went up into the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go k That they should not attempt to go, but rather return to Egypt, Numb. 14. 4. into the land which the LORD had given them. 10 And the LORDS anger was kindled the same time, and he swore, saying, 11 Surely none of the men that came up out of Egypt, * chap. 14. 28, ●…9. from twenty years old and upward, shall see the land which I swore unto Abraham, unto Isaac, and unto Jacob because * chap. 14. 24, 30. they have not † Heb. fulfilled after me. wholly followed me: 12 Save Caleb the son of Jephunneh, the Kenezite l So called from Kenaz, his grandfather, or one of his eminent ancestors, jos. 15. 17. 1 Chron. 4. 13, 14, 15. , and Joshua the son of Nun: for they have wholly followed the LORD. 13 And the LORDS anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the LORD were consumed. 14 And, behold, ye are risen up in your father's stead, an increase of sinful men m Succeeding your fathers as in their places and estates, so also in their sins. , to augment yet the fierce anger of the LORD toward Israel. 15 For if ye turn away from after him, he will yet again leave them in the wilderness, and ye shall destroy all this people n Who being moved by your counsel and example will refuse to go over jordan and to possess the land of Canaan. . 16 And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones: 17 But we ourselves o Either all, or as many of us as shall be thought necessary, leaving only so many as may be necessary to provide for the sustenance and defence of our wives and children here. See jos. 4. 12, 13. will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities, because of the inhabitants of the land p The Moabites and Edomites or other bordering people. . 18 * Josh▪ 22. 2. We will not return unto our houses, until the children of Israel have inherited every man his inheritance: 19 For we will not inherit with them on yonder side Jordan, or forward, because our inheritance is fallen to us on this side Jordan eastward. 20 And * Josh. 1. 13. Moses said unto them, If ye will do this thing, if ye will go armed before the LORD p Either 1. sincerely and hearty, as in God's presence. Or rather 2. before the Ark. which was the token of God's presence. He alludes either to the order of the tribes in their march, whereby Reuben and Gad marched next and immediately before the ark, as appears from Numb. 2. 10, 14, 16, 17. Or to the manner of their passage over jordan▪ wherein the Ark went first into jordan and stood there whilst all the tribes marched over jordan by and before it, jos. 3. and 4. and these amongst the rest, as is expressly noted in these very words, that they passed over before the Lord, jos. 4. 13. to war, 21 And will go all of you armed over Jordan fore the LORD, until he hath driven out his enemies from before him, 22 And * Deut. 3. 20. the land be subdued before the LORD q (i. e.) By his presence and gracious and powerful assistance. : then afterward ye shall return, and be guiltless before the LORD, and before Israel; and * Deut. 3. 12, 15▪ 16. Josh. 1. 15 and 13. 8. this land shall be your possession before the LORD. 23 But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin r (i. e.) The punishment of your sin, as that word is very oft used. will find you out. 24 Build you cities for your little ones, and folds for your sheep, and do that which hath proceeded out of your mouth s Which you have uttered and promised to do. See this or the like phrase, Numb. 30. 2. Mat. 15. 18. . 25 And the children of Gad, and the children of Reuben spoke unto Moses, saying, Thy servants will do as my lord commandeth. 26 Our little ones, our wives, our flocks, and all our cattle shall be there in the cities of Gilead t. r Largely so called, as that word is oft used, for that whole country beyond jordan, as in other places it is taken more strictly for a part of it, as here below ver. 39, 40. and elsewhere. 27 * Josh. 4. 12. But thy servants will pass over, every man armed for war, before the LORD to battle, as my lord saith. 28 So * Josh. 1. 13. concerning them, Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel: 29 And Moses said unto them, If the children of Gad, and the children of Reuben will pass with you over Jordan, every man armed to battle before the LORD, and the land shall be subdued before you, than ye shall give them the land of Gilead for your possession: 30 But if they will not pass over with you armed, they shall have possession among you in the land of Canaan u They shall forfeit and lose their possessions in Gilead, and shall be constrained to go over jordan and to seek possessions there among their brethren. . 31 And the children of Gad, and the children of Reuben answered, saying, As the LORD hath said x Either at this time by thy mouth: or formerly, where he commandeth us as well as our brethren to go into Canaan and possess it. unto thy servants, so will we do. 32 We will pass over armed before the LORD into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours. 33 And * Deut. 3. 2. Josh. 13. 8. and 22. 4. Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh y Who are here added to the Tribes of Reuben and Gad, either because upon the good success of the two Tribes of Reuben and Gad, they were encouraged to make the same request for themselves, as having much cattle, as well as they: or because upon further consideration it was found that this portion of land was more than sufficient for those two tribes, and it was given by Moses ●…o these rather than to any other, because these fought against the Amorites with great courage and success, here ver. 39 and jos▪ 17. 1. the son of Joseph, the * chap. 21. 24▪ 33. Kingdom of Sihon, king of the Amorite, and the kingdom of Og king of Bashan, the land with the cities thereof, in the coasts, even the cities of the country round about. 34 And the children of Gad built z (i. e.) Repaired and fortified, as that word is oft used, as 1 King. 12. 25. 2 King. 14. 22. 2 Chron. 8. 1. and 11. 5 etc. and 26. 2. Dan. 4. 30. For they neither had need nor leisure as yet to do more, the old cities not being burnt and ruined, as divers in Canaan were. Dibon, and Ataroth, and Aroer. 35 And Atroth, Shophan, and * Verse 1, 3. Iaz●…r. Jaazer, and Jogbehah, 36 And * Verse 3. Nimrah. Bethnimrah, and Beth-haran, fenced cities: and folds for sheep. 37 And the children of Reuben * chap. 21. 27. built Heshbon, and Elealeh, and Kirjathaim, 38 And Nebo a Of which city see Deut. 34. 1. jer. 48. 1. , and Baalmeon, ( * See Verse 3. Josh. 23. 7. their names being changed b Either because conquerors of places use to do so: or because the names of other Gods (which Nebo and Baalmeon unquestionably were) were not to be mentioned, Exod. 23. 13. especially at the first settling of the Israelites there, that the very remembrance of the Idols might be blotted out, and so the temptation to Idolatry removed, though afterwards, when that danger was over, they were called by their old names again, jos. 13. 17, 20▪ ) and Shibmah: and † Heb. they called by names the names of the cities. gave other names unto the cities which they builded. 39 And the children of * Gen. 50. 23. Machir the son of Manasseh went to Gilead, and took it c (i. e.) Part of it, or Gilead is here taken more strictly. See above on ver. 29. and Gen. 31. 21. Deut. 3. 12, 13. , and dispossessed the Amorite which was in it. 40 And Moses * Deut. 3. 12, 13, 15. gave Gilead unto Machir the son of Manasseh d (i. e.) Not to Machir himself who doubtless was long since dead, see Gen. 50. 23. the family or posterity of Machir, which are called by their father's name, as the names of Abraham, Act. 7. 16. of Isaac, Amos 7. 9 of jacob or Israel frequently, of judah and Simeon, judg. 1. 3. of David 1 King. 12. 6. are manifestly put for their posterity. , and he dwelled therein. 41 And * Deut. 3. 14. Josh. 13. 30. Jair the son of Manasseh e Called here the son of Manasseh, partly because he was so by his mother, 1 Chron. 2. 21, 22. and partly because he joined himself with the Manassites in this expedition and settled himself among them. went and took the small towns thereof, and called them Havoth-jair. 42 And Nobah f Who, though not elsewhere named, was doubtless an eminent person of the Tribe of Manasseh. went, and took Kenath, and the villages † Heb. daughters. thereof, and called it Nobah, after his own name. CHAP. XXXIII. 1 THese are the journeys of the children of Israel, which went forth out of the land of Egypt, with their armies a (i. e.) In great number and exact order, as army's march, and they did, Exod. 12. 37, 38, and 13. 18. , under the hand of Moses and Aaron. 2 And Moses wrote their go out according to their journeys, by the commandment of the LORD b Who would have this done, partly to evince the truth of the history, partly to preserve the remembrance of God's glorious and miraculous works both of judgement and mercy towards his people, and thereby to confirm their faith in their present difficult undertaking. : and these are their journeys, according to their go out. 3 And they * Exod. 12. 37. departed from Ramese c Wither they all repaired by Moses his order from all parts of the land. in the first month, on the fifteenth day of the first month: on the morrow after the passover the children of Israel went out * Exod. 14. 8. with an high hand, in the sight of all the Egyptians d See Exod. 14. 8. Numb. 15. 30. . 4 (For the Egyptians buried all their firstborn, * Exod. 12. 〈◊〉▪ which the LORD had smitten among them: * Exod. 12. 〈◊〉▪ & 18. 11. Isa. 21. 9 & 19 1. upon their gods e Either 1. their princes and rulers, who are sometimes called gods in Scripture; and so this is added by way of amplification, God flew their firstborn, not only of the meaner sort, but even of their King and princes. Or 2. their falsegods, to wit, those beasts, which the brutish Egyptians worshipped as Gods, which were killed with the rest, for the firstborn both of men and beasts were then killed, Exod. 13. 15. See more on Exod. 12. 12. and 18. 11. also the LORD executed judgement.) 5 And the children of Israel removed from Ramese, and pitched in Succoth. 6 And they departed from * Exod. 13. ●…. Succoth, and pitched in Etham, which is in the edge of the wilderness. 7 And they * Exod. 1●…●…. removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol. 8 And they departed from before Pihahiroth, and * Exod. 1●…●…▪ & 15. 22, 23. passed through the midst of the sea, into the wilderness, and went three day's journey in the wilderness of Etham, and pitched in Marah: 9 And they removed from Marah, and * Exod. 1●…●…▪ came unto Elim, and in Elim were twelve fountains of water, and threescore and ten palm-trees, and they pitched there. 10 And they removed from Elim, and encamped by the Red-sea f (i. e.) By another part of that Sea which they passed over. . 11 And they removed from the Red-sea, and encamped in the * Exod. 1●…. ●… wilderness of Sin. 12 And they took their journey out of the wilderness of Sin, and encamped in Dophkah. 13 And they departed from Dophkah, and encamped in Alush. 14 And they removed from Alush, and encamped at * Exod. 1●…. ●… Rephidim, where was no water for the people to drink. 15 And they departed from Rephidim, and pitched in the * Exod. 16. ●… wilderness of Sinai. 16 And they removed from the desert of Sinai, and pitched * chap. 11. 〈◊〉 at ‖ That is 〈◊〉 of lust. Kibroth-hattaavah. 17 And they departed from Kibroth-hattaavah, and * chap. 11. 〈◊〉 encamped at Hazeroth. 18 And they departed from Hazeroth, and pitched in Rithmah g A place in the wilderness of Paran, near Kadesh-barnea. . 19 And they departed from Rithmah, and pitched at Rimmon-parez. 20 And they departed from Rimmon-parez, and pitched in Libnah. 21 And they removed from Libnah, and pitched at Rissah. 22 And they journeyed from Rissah, and pitched in Kehelathah. 23 And they went from Kehelathah, and pitched in mount Shapher. 24 And they removed from mount Shapher, and encamped in Haradah. 25 And they removed from Haradah, and pitched in Makheloth. 26 And they removed from Makheloth, and encamped at Tahath. 27 And they departed from Tahath, and pitched at Tarah. 28 And they removed from Tarah, and pitched in Mithcah. 29 And they went from Mithchah, and pitched in Hashmonah. 30 And they departed from Hashmonah, and * Deut 1. ●… encamped at Moseroth. 31 And they departed from Moseroth, and pitched in Bene-jaakan h Called more 〈◊〉 meroth-bene-jaacan, Deut. 10. ●…. . 32 And they removed from * See Gen. 36. 27. Deut. 10. 6. 1 Chro. 1. 42. Bene-jaakan, and encamped at * Deut. 10. 7. Horhagidgad i Called Gudgodah, as jotbathah is called jotbath, Deut. 10. 7. . 33 And they went from Horhagidgad, and pitched in Jotbathah. 34 And they removed from Jotbathah, and encamped at Ebronah. 35 And they departed from Ebronah, and encamped at Ezion-gaber k A place upon the Red-sea, as appears from 1 King. 9 26. and 22. 48. . 36 And they removed from Ezion-gaber, and pitched in the * chap. 20. 1. wilderness of Zin, which is Kadesh. 37 And they removed from * chap. 20. 22. Kadesh, and pitched in mount Hor in the edge of the land of Edom. 38 And * chap. 20. 25. Deut. 32. 50. Aaron the priest went up into mount Hor, at the commandment of the LORD, and died there in the fortieth year, after the children of Israel were come out of the land of Egypt, in the first day of the fifth month. 39 And Aaron was an hundred and twenty and three years old, when he died in mount Hor. 40 And * chap. 21. 1. etc. king Arad the Canaanite (which dwelled in the south, in the land of Canaan) heard of the coming of the children of Israel. 41 And they departed from mount * chap. 21. 4. Hor, and pitched in Zalmonah. 42▪ And they departed from Zalmonah, and pitched in Punon. 43 And they departed from Punon, and * chap. 21. 10 pitched in Oboth. 44 And they departed from Oboth, and pitched in ‖ Or, heaps of Abarim. Ije-abarim, in the border of Moab. 45 And they departed from Limb l Rather, Ijim i. e. the heaps, as the word signifies, even the heaps of Abarim, last mentioned, the Hebrew word is the same with Ije, ver. 44. only there it is in the construed, and here in the absolute, form. , and pitched chap. 21. 11. in Dibon-gad m So called partly by way of distinction of this from another Dibon, in the portion of Reuben, jos. 13. 17. and partly because it was rebuilt by the tribe of Gad. . 46 And they removed from Dibon-gad, and encamped in Almon- * Ezek. 6. 14. diblathaim. 47 And they removed from Almon-diblathaim, and pitched in the mountains of Abarim, before Nebo n Of which see Numb. 27. 12. Deut. 32. 49, 50. and 34. 1. . 48 And they departed from the mountains of Abarim, and * chap. 22. 1. pitched in the plains of Moab, by Jordan near Jericho. 49 And they pitched by Jordan from Beth-jesimoth, even unto ‖ Or, the plain of Shittim. * chap. 25. 1. Abel-Shittim o Called Sittim, Numb. 25. 1. and here Abel-sittim, for the grievous mourning which there was both for the heinous crimes committed and horrible judgements their inflicted. , in the plains of Moab. 50 And the LORD spoke unto Moses, in the plains of Moab, by Jordan near Jericho, saying, 51 Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan: 52 * Deut. 7. 2. Josh. 11. 12. Then ye shall drive out p Not by banishing, but by destroying, them, as it is explained, Deut. 7. 1, 2. and elsewhere. all the inhabitants of the land from before you, and destroy all their pictures * Exod. 34. 13. q Which seem to have been stones curiously engraven and set up for worship. See Deut. 16. 22. , and destroy all their molten images r See Exod. 23. 24, 32. Deut. 7. 5. , and quite pluck down all their high places s (i. e.) by a Metonymy, the Chapp●…▪ Altars, Groves, or other means of wor●…hip there set up▪ ●…or 〈◊〉 ●…ills themselves could not be destroyed by them. See on Deut. ●…2. 2. . 53 And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it. 54 And * chap. 26. 53. ye shall divide the land by lot for an inheritance among your families, and to the moe ye shall † Heb. multiply his inheritance. give the more inheritance, and to the fewer ye shall † Heb. diminish his inheritance. give the less inheritance: every man's inheritance shall be in the place where his lot falleth, according to the tribes of your fathers ye shall inherit. 55 But if ye will not drive out the inhabitants of the land from before you, than it shall come to pass, that those which ye let remain of them, shall be * Josh. 23. 13. Judg. 2. 3. pricks in your eyes t, and thorns in your sides, and shall vex you in the land wherein ye dwell. s (i. e.) Both vexatious and pernicious, for the eye is a tender part, and a wound there is very mischievous. 56 Moreover, it shall come to pass, that I shall do unto you, as I thought to do unto them. CHAP. XXXIV. 1 AND the LORD spoke unto Moses, saying, 2 Command the children of Israel, and say unto them, When ye come into the land of Canaan (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts a Or, limits or bounds, to wit, of the land beyond jordan. Which are here particularly described, 1. to direct and bound them in their wars and conquests, that they might not seek the enlargement of their empire, after the manner of other nations, but be contented with their own portion. 2. To encourage them in their attempt upon Can●…an, and assure them of their success. 3. to guide them in the approaching distribution of the land. thereof.) 3 Then * Josh. 15. 1. your south-quarter b Which is here described from East to West by divers wind and turn, by reason of the mountains, rivers, etc. shall be from the wilderness of Zin, along by the coast of Edom c Bordering all along upon the Edomites. , and your south-border shall be the outmost coast of * Gen. 14. 3. the salt sea d So called from the salt and sulphureous taste of its waters. eastward e (i. e.) At the eastern part of that sea, where the Eastern and Southern borders meet. . 4 And your border shall turn from the south to the ascent of Akrabbim f Called Maaleh-akrabbim, jos. 15. 3. which was at the south end of the salt or dead sea. , and pass unto Zin: and the going forth thereof shall be from the south g Or, on the south, i. e. proceeding onward towards the South. to Kadesh-Barnea h Which was on the Southern part of Canaan, Numb. 13. 17. , and shall go on to Hazar-addar i Which in jos. 15. 3. may seem distinguished into two places, Hezron and Addar, which here are united because peradventure they were contiguous or joined together. Or, the village of Addar, and so this is the same place called Addar, jos. 15. 3. and for Hezron, that may be another place here omitted and there supplied for more exactness. , and pass on to Azmon k Which is at the West end of the mount of Edom. . 5 And the border shall fetch a compass from Azmon unto the river of Egypt l Called Sihon, jos. 13. 3. which divided Egypt from Canaan. See Gen. 15. 18. , and the go out of it shall be at the sea m The midland sea, called the sea emphatically, whereas the other seas there, as they are called, are indeed but lakes. . 6 And as for the western border: ye shall even have the great n The midland sea from the South to the North so far as runs parallel with mount Libanus. sea for a border: this shall be your west-border. 7 And this shall be your north border: from the great ●…ea ye shall poin●… o●… for you mo●… H●…r o Not that Hor where Aaron died, Numb. 20. 22. which was Southward, and bordering upon Edom, Numb. 33. 37, 38. and therefore could not be their northern border, but another mountain, and, as it is conceived, the mountain of Libanus, which is elsewhere mentioned as the Northern border of the land, and which, in regard of divers parts or by divers people is called by divers names, as Sirion and Senir, Deut. 3. 9 and Zion, Deut. 4. 48. and Hermon, jos. 13. 5. and here Hor, which signifies a mountain, and this may be called so by way of eminency. Certain it is, that as Hor here, so Hermon jos. 13. 5. is joined with the entrance of Hamath, which makes it probable they are one and the same place. . 8 From mount Hor, ye shall point out your border unto the entrance of Hamath p Called Hamath the great, Amos 6. 2. which is among the Northern borders, Ezek. 47. 16, 17. See Gen. 10. 15, 18. Numb. 13. 21. judg. 3. 3. 1 King. 8. 65. , and the go forth of the border shall be to Zedad. 9 And the border shall go unto Ziphron, and the go out of it shall be at Hazar-enan: this shall be your north-border. 10 And ye shall point out your east-border, from Hazar-enan to Shepham. 11 And the coast shall go down from Shepham to Riblah; on the east-side of Ain: and the border shall descend, and shall reach unto the † Heb. shoulder. side of the sea of Chinnereth q Of this name we have a city, jos. 19 35. and a country, jos. 11. 2. 1 King. 15. 20. and a Sea or Lake, here and jos. 12. 3. and 13. 27. which in the New Testament is called the sea of Genesareth, Luk. 5. 1. and of Galilee, and of T●…otrias, joh. 6. 1. eastward. 12 And the border shall go down to Jordan r (i. e.) All along the river of jordan even to the end of it, which is the eastern border. , and the go out of it shall be at the salt sea: this shall be your land with the coasts thereof round about. 13 And Moses commanded the children of Israel, saying, This is the land which they shall inherit by lot, which the LORD commanded to give unto the nine tribes, and to the half tribe. 14 * chap. 32. 33. Josh. 14. 2, 3. For the tribe of the children of Reuben, according to the house of their fathers, and the tribe of the children of Gad, according to the house of their fathers, have received their inheritance, and half the tribe of Manasseh have received their inheritance. 15 The two tribes, and the half tribe, have received their inheritance on this side Jordan near Jericho, eastward, toward the sunrising. 16 And the LORD spoke unto Moses, saying, 17 These are the names of the men which shall divide the land unto you: * Josh. 14. 1. and 19 51. Eleazar the priest s Who was to act in God's name, to cast lots, to prevent differences and contentions, to consult with God in cases of difficulty, to transact the whole business in a solemn and religious manner. , and Joshua the son of Nun. 18 And ye shall take one prince of every tribe, to divide the land by inheritance. 19 And the names of the men are these: of the tribe of Judah t The order of the Tribes is here differing from that Numb. 1, 7, 26. and in other places, being here, as also jos. 16. and 17. and 18. and 19 conformed to the order of their several inheritances which afterwards fell to them by Lot. Which is an evident demonstration of the infinite wisdom of God's providence and of his exact and peculiar care over his people. , Caleb the son of Jephunneh. 20 And of the tribe of the children of Simeon, Shemuel the son of Ammihud. 21 Of the tribe of Benjamin, Elidad the son of Chisbon. 22 And the prince of the tribe of the children of Dan, Bukki the son of Jogli. 23 The prince of the children of Joseph: for the tribe of the children of Manasseh, Hanniel the son of Ephod. 24 And the prince of the tribe of the children of Ephraim, Kemuel the son of Shiphtan. 25 And the prince of the tribe of the children of Zebulun, Elizaphan the son of Parnach. 26 And the prince of the tribe of the children of Issachar, Paltiel the son of Azzan. 27 And the prince of the tribe of the children of Asher, Ahihud the son of Shelomi. 28 And the prince of the tribe of the children of Naphtali; Pedahel the son of Ammihud. 29 These are they whom the LORD commanded to divide the inheritance unto the children of Israel, in the land of Canaan. CHAP. XXXV. 1 AND the LORD spoke unto Moses in the plains of Moab by Jordan, near Jericho, saying, 2 * Josh. 14. 3, 4. and 21. 2. Command the children of Israel, that they give unto the Levites of the inheritance of their possession, cities to dwell in: and ye shall give also unto the Levites, suburbs for the cities round about them. 3 And the cities shall they have to dwell in, and the suburbs of them shall be for their cattle a For pasturage for their cattle: where they might not build houses, nor plant gardens, orchards or vineyards, no nor sow corn, for which they were abundantly provided out of the first-fruits and tithes. And these suburbs did not belong to the Levites in common, but were distributed to them in convenient proportions, as may appear from jos. 21. 18. 1 Chron. 6. 60. , and for their goods, and for all their beasts. 4 And the suburbs of the cities which ye shall give unto the Levites, shall reach from the wall of the city and outward, a thousand cubits round about b Obj. In the next verse it is two thousand. How do these agree? Ans. 1. The LXX Interpreters read both here and ver. 5. two thousand cubits, whence some suppose this to be an error in the Hebrew Text▪ which, being in a matter neither concerning faith nor good manners, is not prejudicial to the authority of the holy Scriptures. Ans. 2. The one thousand cubits may be in length from the city, and the two thousand cubits in breadth on each side of the city, and so they well agree; for a line of a thousand cubits being drawn in length eastward and another westward and another northward and another southward, a line, drawn at a thousand cubit's distance from the city, from east to west must needs contain two thousand cubits, and so must the other line from north to south, and so on every side of the city there must be two thousand cubits. Ans. 3. This verse and the next do not speak to the same thing: this speaks of the space or place from whence the suburbs shall be measured, the next verse speaks of the space unto which that measure shall be extended; and the words may very well be read thus, And the suburbs— shall be (so it is only an ellipsis of the verb substantive, which is most frequent, and the meaning is▪ shall be taken or accounted) from the wall of the city and from (that particle being supplied o●… understood from the foregoing words, which is very usual) without it, or, from the outward parts of it, (which being a general and indefinite expression is limited and explained by the following word.) even from a thousand cubits round about. Which are mentioned not as the thing measured, for as yet there is not a word of measuring, but as the term or space from which the measuring line should begin. And then it follows ver. 5. And ye shall measure from without the city, (not from the wall of the city, as was said before ver. 4. but from without it, i. e. from the said outward part or space of a thousand cubits without the wall of the city round about) on the east-side two thousand cubits, etc. So in truth there were three thousand cubits from the wall of the city, whereof one thousand probably were for outhouses, stalls for cattle, gardens, vineyards and olive-yards, and the like, and the other two thousand for pasture, which are therefore called the field of the suburbs, Leu. 25. 34. by way of distinction from the suburbs themselves, which consist of the first thousand cubits from the wall of the city. . 5 And ye shall measure from without the city on the east-side two thousand cubits, and on the southside two thousand cubits, and on the westside two thousand cubits, and on the north-side two thousand cubits: and the city shall be in the midst: this shall be to them the suburbs of the cities. 6 And among the cities which ye shall give unto the Levites, there shall be * ●…eut. 4. 41. ●…. 20. 2. 〈◊〉 21. 3. 21. six cities for refuge c Or, or receipt, or escape, or resort, to wit, for man-slayers. And these cities are assigned among the Levites, partly because they might be presumed to be the most proper and impartial Judges between man-slayers▪ and wilful murderers; partly because their presence and counsel and authority would more effectually bridle the passions of the avenger of blood who might pursue him thither; and partly to signify, that it is only in Christ (whom the Levitical Priests did represent) that sinners find refuge and safety from the destroyer. The names of these Cities we have Deut. 4. 41, 43. jos. 2●…. 8. , which ye shall appoint for the manslayer d Such as is here described, ver. 11, 15, 22, 23. , that he may flee thither: and † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ye shall add forty and two cities. 7 So all the cities which ye shall give to the Levites, shall be forty and eight cities: them shall ye give with their suburbs. 8 And the cities which ye shall give, shall be of the possession of the children of Israel: * ●…ap. 2●…. 54. from them that have many, ye shall give many e Compare Numb. 33. 54. jos. 20. 2. ; but from them that have few, ye shall give few. Every one shall give of his cities unto the Levites according to his inheritance which † 〈◊〉. 〈◊〉 in●…. he inheriteth. 9 And the LORD spoke unto Moses, saying, 10 Speak unto the children of Israel, and say unto them, * 〈◊〉. 19 2. 〈◊〉. 2●…. 2. when ye be come over Jordan, into the land of Canaan: 11 Than * 〈◊〉. 21. 13. ye shall appoint you cities, to be cities of refuge for you, that the slayer may flee thither, which killeth any person † 〈◊〉 〈◊〉. at unawares f (i. e.) Not wilfully, designedly or maliciously, but inconsiderately, through mistake or indiscretion or carelessness. See Levit. 4. 2. . 12 And they shall be unto you cities for refuge, from the avenger g To wit, of the party s●…ain, or, of blood, as it is fully expressed below ver. 19, 25. Heb. from the redeemer, or, from the next 〈◊〉, to whom by the law belonged the right of redemption of the lands of and vindication of the injury done to, the person acceased. , that the manslayer die not h (i. e.) Be not killed by the avenger meeting him in some other place. , until he stand before the congregation i (i. e.) Before the society or convention of Judges or Elders who were appointed in every City for the decision of criminal causes, who were 23 who were to examine the matter, and that publicly before the people, whether the murder was wilful or casual. Quest. In what City was this cause to be tried? Answ. Some say, in the City of refuge, others say, in the City in or near which the fact was committed. It seems to me it was done in both, at first in the City of refuge, as is manifest from jos. 20. 4. but if that trial and sentence did not satisfy the avenger of blood, it was fully and finally determined in the other City, as is sufficiently evident both by comparing this place with ver. 25. and jos. 20. 6. and from the usual and most reasonable course of Justice, which is that facts should be examined, as far as may be, in or near the places where they were committed, and where the witnesses and evidences were at hand. in judgement k Or, for judgement, i. e. to receive sentence there according to the nature of the fact. . 13 And of these cities which ye shall give, six cities shall ye have for refuge. 14 Ye shall give three cities on this side Jordan l Because that Land was as long as Canaan, though not so broad, and besides these might be convenient for many of them that lived in Canaan. , and three cities shall ye give in the land of Canaan, which shall be cities of refuge: 15 These six cities shall be a refuge, both for the children of Israel, and for the stranger m Not the proselyte only, but all strangers, this being no matter of religious privilege, but of common right and agreeable to the Law of nature and practice of wise heathens. , and for the sojourner among them: that every one that killeth any person unawares, may flee thither. 16 * 〈◊〉. 12, 14. And if he smite him with an instrument of iron n Wittingly and wilfully, though not with premeditated ma louse or design, as appears by comparing this with ver. 20, 21, 22, 23. (so that he die o To wit, suddenly, not so, if he walked abroad afterward, Exod. 21. 19, 20. ) he is a murderer▪ the murderer shall surely be put to death p Yea though he were fled into the City of refuge. . 17 And if he smite him † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with throwing a stone q Heb. with the stone of 〈◊〉 hand, i. e. cast by the hand, and that knowingly, as appears by ver. 23. , (wherewith he may die) and he die, he is a murderer: the murderer shall surely be put to death. 18 Or if he smite him with an hand-weapon of wood (wherewith he may die) and he die, he is a murderer: the murderer shall surely be put to death. 19 The revenger of blood himself shall slay the murderer r Either 1. By himself, as the following words show: so it is only a permission, that he may do it without offence to God or danger to himself: Or 2. By the Magistrate, from whom 〈◊〉 shall demand justice: so it is a command, as may appear by comparing this with ver. 31. and Deut. 19 12, 13. : when he meeteth him, he shall slay him. 20 But * Deut. 19 11. if he thrust him of hatred, or hurl at him by laying of wait, that he die: t Through sudden passion or provocation. Or, by 〈◊〉 or unawares. 21 Or in enmity smite him with his hand that he die: he that smote him shall surely be put to death, for he is a murderer: the revenger of blood shall slay the murderer when he meeteth him. 22 But if he thrust him suddenly s, * Exod. 21 1●…. without enmity, or have cast upon him any thing without laying of wait: 23 Or with any stone wherewith a man may die, seeing him not, and cast it upon him that he die, and was not his enemy, neither sought his harm: 24 Then u If the man slayer flee to the city of refuge. the congregation shall judge between the slayer, and the revenger of blood, according to these judgements. 25 And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it x Be confined to it, partly to show the hatefulness of wilful murder in God's account by so severe a punishment, as this in many cases might prove, inflicted upon the very appearance of it, and partly for the security of the manslayer, lest the presence of such a person and his conversation among the kindred of the deceased, might occasion reproach and bloodshed. , unto the death of the high priest y Partly because the public grief for the loss of so public a person was likely to assuage the private griefs and passions of men, the rather, because by this example they were minded of their own mortality, and thereby withheld from taking vengeance; and principally to show that the death of Christ (the true Highpriest, whom the others did evidently and eminently represent and typify) is the only mean whereby sins are pardoned and sinners are set at liberty. , * Exod. 29. ●…. Leu. 4. 3. and 21. 10. which was anointed with holy oil. 26 But if the slayer shall at any time come without the border of his city of refuge, whither he was fled: 27 And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer: he † Heb. 〈◊〉 bl●…d shall be to 〈◊〉 shall not be guilty of blood z i e. Not liable to punishment from men, though no●… free from guilt before God, because he ki●…s an innocent person, as appears from Deut. 19 10. This God ordained to oblige the manslayer to abide in his city of refuge. See ver. 22. : 28 Because he should have remained in the city of his refuge, until the death of the high priest: but after the death of the high priest, the slayer shall return into the land of his possession. 29 So these things shall be for a statute of judgement, unto you, throughout your generations, in all your dwellings. 30 Whoso killeth any person, the murderer shall be put to death, by the * Deut. 17. 6. and 19 15. Mat. 18. 16. 2 Cor. 13. 1. Heb. 10. 28. mouth of witnesses: but one witness shall not testify against any person to cause him to die a No Judge shall condemn any man to death upon a single testimony. . 31 Moreover, ye shall take no satisfaction for the life of a murderer b No intercession, nor ransom shall be accepted to save his life or procure him a pardon. , which is † Heb. faulty to die. guilty of death, but he shall be surely put to death. 32 And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. c Whereby God would signify the absolute and indispensable necessity of Christ's death to expiate sin and to redeem the sinner. . 33 So ye shall not pollute the land, wherein ye are: for blood, it * Mic. 4. 11. defileth the land: and † Heb. there can be no expiation for the land. the land cannot be cleansed of the blood that is shed therein, but by the blood of him that sheddeth it d These words are added as a reason not of the last Law ver. 32. for in that case the land was cleansed without the blood of the manslayer, but of the Law next foregoing that verse 31. in which case it holds, and the sense is, if you shall spare the murderer or take any satisfaction for him, you do together with yourselves involve your Land and People in guilt, and will certainly bring down God's vengeance upon yourselves and them. . 34 Defile not therefore the land which ye shall inherit e Be not cruel to your own Land by making it a den of murderers. , wherein I dwell: for I the LORD dwell among the children of Israel. CHAP. XXXVI. 1 AND the chief fathers of the families a Who had the care and management of the public affairs of that Tribe committed to them. of the children of Gilead the son of Machir, the son of Manasseh, of the families of the sons of Joseph came near, and spoke before Moses, and before the princes, the chief fathers of the children of Israel. 2 And they said, * chap. 26. 55. the LORD commanded my lord to give the land for an inheritance by lot to the children of Israel: and * chap. 27. 1. Josh. 17. 3. my lord was commanded by the LORD, to give the inheritance of Zelophehad our brother b (i. e.) Our kinsman, one of our Tribe, jos. 17. 2, 3. unto his daughters. 3 And if they be married to any of the sons of the other Tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the Tribe, † Heb. unto whom they shall be. whereunto they are received c For their inheritance will pass to their children, who will be of another Tribe by their father's side, which alone is considered ●…n this place. : so shall it be taken from the lot of our inheritance. 4 And when the * Leu. 2●…. 10. jubilee of the children of Israel shall be d Which God appointed principally for this end to preserve the inheritances in the hands of the Tribes and Families to which they were first given. , then shall their inheritance be put unto the inheritance of the Tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers. 5 And Moses commanded the children of Israel according to the word of the LORD, saying, The tribe of the sons of Joseph hath said well e Their plea is just and reasonable. God did not take particular care about every occurrence that happened or might happen, but left divers things to be found out by humane prudence, which being his own gift it was meet there should be opportunities left for the exercise of it, and God thought fit to approve and ratify the prudent and profitable inventions of men by his own law or sanction, as in the case of jethro, Exod 18. of Zelophehads Daughters, Num. 27. and here of their brethren. But it is observable, that God allowed this only in civil affairs, but never in the matters of his worship, where he utterly forbids it. . 6 This is the thing which the LORD doth command concerning the daughters of Zelophehad, saying, Let them † Heb. 〈◊〉 marry to whom they think best: only to the family of the tribe of their father f They seem hereby to be confined not only to the same Tribe, but also to the family of their Tribe, as appears from the reason of the Law, for God would have the inheritance of Families as well as Tribes kept entire and unmixed: and this was one reason of that Law of marrying the Brother's wife, Deut. 25. And although the next verse may seem to thwart this interpretation, the reason of this Law being there given that inheritances might not go from Tribe to Tribe, yet ver. 8. confirms it, where the very same phrase is repeated, and that more emphatically, that such shall marry one of the family of the Tribe of her Father; and this further reason and restriction is added, that they may enjoy every man the inheritance (not only of his Tribe, but) of his Fathers, to wit, belonging to his father's family. shall they marry. 7 So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall † Heb 〈◊〉 to 〈◊〉, 〈◊〉. keep himself to the inheritance of the tribe of his fathers. 8 And every daughter that possesseth an inheritance g By which clause it seems this Law was not general to forbid every woman to marry into another Tribe (as may be reasonably concluded from the practice of so many Patriarches, Kings, Priests, and other holy men, who have married women of other Tribes, yea sometimes of other Nations, which it is not likely they would have done, if this had been a transgression of God's Law) but restrained to heiresses, or such as were likely to be so. See 1 Chron. 23. 22. But if they had brethren, it is probable they were free to marry into any Tribe, yet so that, if their brethren died, their punishment was, that the inheritance went from them to the next a kin of their father's Tribe and Family. And the principal reason why God was solicitous to preserve tribes and families unmixed was that the Tribe and Family too, out of which the Messiah was to come and by which he should be known, might be evident and unquestionable. in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father: that the children of Israel may enjoy every man the inheritance of his fathers. 9 Neither shall the inheritance remove from one tribe to another tribe: but every one of the tribes of the children of Israel shall keep himself to his own inheritance. 10 Even as the LORD commanded Moses, so did the daughters of Zelophehad. 11 * chap. 〈◊〉. For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah the daughters of Zelophehad, were married unto their father's brothers sons h It is uncertain whether brothers or sons be taken strictly and properly, or more large, as those words are o●…t used in Scripture. . 12 And they were married † Heb. to 〈◊〉 that were families. into the families of the sons of Manasseh, the son of Joseph and their inheritance remained in the tribe of the family of their father 13 These are the commandments, and the judgements which the LORD commanded by the hand of Moses, unto the children of Israel in the plains of Moab, by Jordan near Jericho. ANNOTATIONS ON DEUTERONOMIE. The ARGUMENT. MOses, in the two last Months of his life, rehearseth, what God had done for them, and their frequent murmur, rebellions, and constant ingratitude; he begs to enter into the Land, but is permitted only to see it, he forbiddeth any communion with the Nations for several reasons. Chap. 7. He gives a short repetition of those sundry Laws, Moral, Ceremonial, judicial, and Military, which he had given them, from whence this Book is called Deuteronomy. Then, after many Exhortations, he prophesieth of Christ, afterwards he shows how matters of War are to be managed, and, giving many other particular directions with reference to Duties, Conditions, and Persons of both Sexes, he pronounceth blessings on the obedient, and Curses on the Disobedient; he than gives a charge for the laying up, and reading of the Law at certain times, and every seven years to be solemnly read before all the people; he composeth a Song for common use, comprising the wonderful things here mentioned; he prophesieth of Christ's coming, and the calling of the Gentiles, seethe the Land, and dyeth, leaving Josnua, after he had consecrated him, to succeed. CHAP. I. 1 THese be the words which Moses spoke a These are the Laws, Counsels and Admonitions delivered by Moses from God to Israel, which are here repeated for the instruction and obligation of those who by reason of their tender years were uncapable either of understanding them, or of entering into Covenant with God. unto all Israel b To wit, by the Heads or Elders of the several Tribes or others, who were to communicate these discourses to all the people in several Assemblies. , on this side Jordan, in the wilderness, in the plain c Either 1. In the vast desert of Arabia. But that is no where called a plain. Or rather 2. In the plain of Moab, as may appear by comparing this with v. 5. and Numb. 22. 1. and Deut. 34. 8. Obj. That was far from the Red-Sea here mentioned. Answ. The word Suph here used doth not signify the Red-Sea, which is commonly called jam-suph, and which was at too great a distance▪ but some other place now unknown to us (as also most of the following places are) so called from the Reeds or Flags, or R●…hes (which that word signifies) that grew in or near it, which reason of the name being common to other places with the Red-Sea▪ it is not strange if they got the same name. Compare Numb. 21 14. over against the ‖ O●…, Zuph. Red- sea, between Paran d Not that Numb. 10. 12. Which there and elsewhere is called the Wilderness of Paran, and which was too remote, but some other place called by the same name, than which nothing more usual. , and Tophel, and Laban e Places not mentioned elsewhere. , and Hazeroth f Of which see Numb. 11. 35 and 33. 17, 18. And these places seem to be the several bounds and limits not of the whole Country of Moab, but of the plain of Moab, where Moses now was, and spoke these words. , and Dizahab. 2 (There are eleven days journey g This is added to show that the reason why the Israelites in so many years were advanced no further from Horeb, than to these plains, was not the great distance of the places or length of the way, which was but a journey of eleven days at most, but because of their rebellions, as is mentioned before and repeated in this book. from Horeb h Or Sinai, the place where the Law was given which is promiscuously called by both those names. , by the way of mount Seir i Or Mount Edom, i. e. the mountainous Country of Seir, which was first possessed by the Horims, and afterwards by the Edomites, Deut. 2. 12. , unto Kadesh▪ barnea k Which was not far from the borders of Canaan. See Gen. 16. 14. Numb. 13. 26. .) 3 And it came to pass in the fortieth year, in the eleventh month l Which was but a little before his death. , on the first day of the month, that Moses spoke unto the children of Israel, according unto all that the LORD had given him in commandment unto them; 4 * Numb▪ 21. 24, 33. After he had slain Sihon the King of the Amorite, which dwelled in Heshbon, and Og the King of Bashan, which dwelled at * Josh. 13. 31. Astaroth, in Edrei m His palace or Mansion-house was at Astharoth, and he was slain at Edrei, Numb. 21. 33. of both these places see Gen. 14. 5. Jos. 13. 31. : 5 On this side Jordan, in the land of Moab, ‖ Or, willed to declare, that is, willingly declared. See Joh. 6. 21. Gr. began Moses to declare this law, saying, 6 The LORD our God spoke unto us in Horeb, saying, ye have dwelled long enough in this mount i Of Horeb, where they continued about a years space, Exod. 19 1. Numb. 10. 11, 12. . 7 Turn ye, and take your journey, and go to the mount of the Amorite k i e. To the mountainous Country where the Amorites dwelled, which is opposed to the plain here following, where others of them dwelled. And this is first mentioned, because it was in the borders of the land; See below v. 19, 20. The divers p●… or bounds of the land are here mentioned. , and unto † Heb. All his Neighbours. all the places nigh thereunto, in the plain, in the hills and in the vale, and in the south, and by the seaside, to the land of the Canaanite, and unto Lebanon, unto the great river the river † Heb. Of Euphrates. Euphrates. 8 Behold, I have † 〈◊〉. given. set the land before you l Heb. before your faces, it is open to your view, and to your possession, there is no impediment in the way. See of this phrase, Gen. 13. 9 and 34. 10. : go in, and possess the land, which the LORD swore unto your fathers, * 〈◊〉 12. 7. & 〈◊〉. & 17▪ 7▪ 〈◊〉 18. & 26. 〈◊〉 & 28. 13. Abraham, Isaac, and Jacob to give unto them, and to their seed after them. 9 And I spoke unto you at that time m i e. About that time, to wit, a little before their coming to Horeb. Exod. 18. 18. , saying, I am not able to bear you myself alone: 10 The LORD your God hath multiplied you, and behold, ye are this day as the stars of heaven for multitude. 11 * 2 Sam. 24. 3. The LORD God of your fathers make you a thousand times so many more as ye are, and bless you, * Gen. 15. 5. & 22. 17. & 26. 4. Exod. 32. 13. as he hath promised you. 12 How can I myself alone bear your cumbrance, and your burden n The trouble of ruling and managing so perverse a people. , and your strife o Either your quarrelings with God: or rather your coatentions amoung yourselves, for the determination whereof the Elders were appointed. ? 13 † Heb. 〈◊〉. Take ye wise men, and understanding p Persons of Knowledge, Wisdom and Experience. , and known q Men Famous, and had in reputation, for ability and integrity: for to such they would more readily submit. among your tribes, and I will make them rulers over you. 14 And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15 So I took the chief r Not in Authority, which yet they had not, but in endowments for good government. of your tribes, wise men and known, and † Heb. gave made them heads over you; captains over thousands, and captains over hundreds, and captains over fifties, and captains over ten, and officers s Inferior Officers, that were to attend upon the Superior Magistrates, and to execute their decrees. among your tribes. 16 And I charged your judges at that time, saying, Hear the causes between your brethren, and * Joh. 7. 24. judge righteously between every man and * Leu. 24. 22. his brother, and the stranger that is with him t That converseth or dealeth with him. To such God would have justice equally administered as to his own people, partly for the honour of Religion, and partly for the interest which every man hath in matters of common right. . 17 * Leu. 19 15. chap 16. 19 1 Sam. 16. ●…. Prov. 24. 23. Ye shall not † Heb. acknowledge faces. respect persons u Heb. Not know, or acknowledge Faces, i. e. Not give sentence according to the outward qualities of the person, as he is poor or rich, your Friend or Enemy, but purely according to the merits of the cause. For which reason some of the Grecian Lawgivers ordered that the Judges should give sentence in the dark wherethey could not see men's faces. See the same or like phrase. Deut. 10. 17. 2 Chron. 19 6, 7. job 13. 8. jam. 2 1, 9 in judgement, but ye shall hear the small x Persons of the meanest rank. as well as the great, ye shall not be afraid of the face of man: for the judgement is Gods y i e. It is passed in the name of God, and by commission from him, by you as representing his person, and doing his work, who therefore will own and defend you therein against all your Enemies, and to whom you must give an exact account. : and the cause that is too hard for you, bring it unto me, and I will hear it. 18 And I commanded you at that time all the things which ye should do z I delivered unto you, and especially unto your Judges, all the Laws, Statutes, and Judgements revealed unto me by the Lord in Horeb. . 19 And when we departed from Horeb, we went through all that great and terrible ‖ That is, of Par●…, Numb. 10. 12. wilderness, which ye saw by the way of the mountain of the Amorite, as the LORD our God commanded us, and * Num. 13. 26. we came to Kadesh-Barnea. 20 And I said unto you, ye are come unto the mountain of the Amorite, which the LORD our God doth give unto us. 21 Behold, the LORD thy God hath set the land before thee: go up, and possess it, as the LORD God of thy fathers hath said unto thee: fear not, neither be discouraged. 22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again, by what way we must go up, and into what cities we shall come. 23 And the saying pleased me well b For there seemed to be some prudence and good policy in it: but Moses could not see into their hearts, nor from what root this desire grew: but God saw it, and therefore in just judgement complied with their desire, and permitted them to do so for their trial and exercise, Numb. 13. 1, 2, 3. : and * Numb. 13. 3. I took twelve men of you, one of a tribe. 24 And * Num. 13. 24. they turned and went up into the mountain, and came unto the valley c Or, the brook: the word signifies both, for Brooks commonly run in Valleys. of Eschol d i e. of grapes, so called from the goodly cluster of grapes which they brought from thence, Numb. 13. 23. , and searched it out. 25 And they took of the fruit e Grapes, Pomegranates and Figs, Numb. 13. 23. of the land in their hand, and brought it down unto us, and brought us word again, and said, It is a good land f Which acknowledgement coming from its Enemies, should have prevailed with you to go in more than their discouraging words should have beat you off, because the Lord who had given you this land, was unquestionably able to settle you in it in spite of all opposition. which the LORD our God doth give unto us. 26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD our God. 27 And ye murmured in your tents, and said, Because the LORD hated us g And therefore designed to destroy us. , he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorite, to destroy us. 28 Whither shall we go up? our brethren have † Heb. 〈◊〉 discouraged our heart, saying, * Num. 1▪ 〈◊〉 29. ●…, 3●… The people is greater h In number and strength and valour. and taller than we, the cities are great, and walled up to Heaven i i e. To a great height. A common Hyperbole, as Gen. 11. 4 Psal. 1●…7. 26. ; and moreover, we have seen the sons of the * Num. 1●…▪ 〈◊〉 Anakims k The Children of Anak. or Enak. See judg. 1. 10, 20. there. 29 Then I said unto you, Dread not, neither be afraid of them. 30 The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt l Where you were weak, dispirited, divided, raw and unexperienced and in a great measure unarmed, and able to do nothing against your numerous potent, united Enemies, but to stand still and see the salvation of God. And therefore now your distrust is highly unreasonable, when you have been hardened and fitted for military service by your travels, disciplined and experienced in some degree as to Martial Affairs, encouraged by frequent and glorious Miracles for 40 years together, and you are going into a Country divided into several Nations and Kingdoms. before your eyes; 31 And in the wilderness where thou hast seen how that the LORD thy God * Isa. 63. ●…▪ Host 11. 3. bore thee m Or, carried thee, as a father carries his weak and tender child in his arms, as Isa. 49. 22. or as upon eagle's wings, as i●… is▪ Exod. 19 4. through difficulties and dangers, gently leading you according as you were able to go, and sustaining you by his power and goodness. See of this or the like phrase, Numb. 11. 12. Deut. 32. 10, 11. Psal. 91. 12. Isa. 46. 3, 4. , as a man doth bear his son, in all the way that ye went, until ye came into this place. 32 Yet in this thing n In this matter which God commanded and encouraged you to do, to wit, in going in confidently to possess the land. Or, in this word, whereby God promised to fight for you, and assured you of good success. ye did not believe the LORD your God; 33 * Exod. 13▪ 〈◊〉 Who went in the way before you, * Num. 1●…▪ 〈◊〉 Ezek. 2●…. ●…. to search you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in a cloud by day. 34 And the LORD heard the voice of your words o To wit, your murmur, your unthankful, impatient, distrustful and rebellious speeches and carriages. , and was wroth and swore, saying, 35 * ●…m. 14. 23. 〈◊〉 95. 11. Surely there shall not one of these men of this evil generation see that good land, which I swore to give unto your fathers; 36 Save Caleb p Under whom joshua is comprehended, as is manifest from v. 38. and Numb. 14. 30. though not here expressed, because he was not now to be one of the people, but to be set over them as chief Governor. the sun of Jephunneh, he shall see it, and to him will I give the land q That particular part of the Land. Compare jos. 14. 9 that he hath trodden upon, and to his children, because he hath † Heb. fulfilled ●…go after. wholly followed the LORD. 37 * Num. 20. 12. and 27. 14. Chap. 3. 26. and 4. 21. and 34. 4. Also the LORD was angry with me for your sakes r Upon occasion of your wickedness and perverseness, by which you provoked me to speak unadvisedly, Psal. 106. 32, 33. , saying, Thou also shalt not go in thither. 38 But Joshua the son of Nun, which standeth before thee s i e. Who is now thy Minister and Servant, for such are oft described by this phrase, as 1 King. 1. 2. Dan. 1. 5, 19 , he shall go in thither, Encourage him: for he shall cause Israel to inherit it. 39 Moreover, your little ones, which ye said should be a prey, and your children; which in that day had no knowledge between good and evil t A common description of the state of childhood, as jonah. 4. 11. , they shall go in thither, and unto them will I give it, and they shall possess it. 40 But as for you, turn ye, and take your journey into the Wilderness by the way of the Red-sea. 41 Then ye answered and said unto me, * Num. 14. 40. We have sinned against the LORD, we will go up and sight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready u Or, ye offered yourselves, or, you began, or you earnestly resolved and attempted. to go up into the hill. 42 And the LORD said unto me, say unto them, Go not up, neither fight, for I am not among you x With my powerful presence and assistance. : lest ye be smitten before your enemies. 43 So I spoke unto you, and ye would not hear, but rebelled against the commandment of the LORD, and † Heb. 〈◊〉 were presumptuous, & 〈◊〉. went presumptuously up into the hill. 44 And the Amorite which dwelled in that mountain came out against you, and chased you, as bees do y As Bees which being provoked come out of their Hives in great numbers, and with great fury pursue and sting their Adversary and Disturber, Psal. 118. 12. , and destroyed you in Seir, even unto Hormah. 45 And ye returned, and wept before the LORD, but the LORD would not hearken to your voice, nor give ear unto you. 46 So ye abode in Kadesh many days, according unto the days that ye abode there z i e. As you abode in Kadeh many, even 40 days, until the spies which you sent returned to give you an account, so you also abode there many days, or a long time after, and were not now permitted to make any further progress towards Canaan. . CHAP. II. 1 THen we turned, and took our journey into the wilderness, by the way of the Red-sea, * Num. Chap. 1. 40. as the LORD spoke unto me: and we compassed mount Seir a The Mountainous Country of S●…r or E●…. many days b Or, Many years, even for 38 years. . 2 And the LORD spoke unto me, saying, 3 Ye have compassed this mountain long enough, turn ye northward c Towards the land of the 〈◊〉 and Canaanites. . 4 And command thou the people, saying, ye are to pass through the coast d Or, by, or near the coast or border: for they did not pass through their borders, as it is said, Numb. 20. 21. And the particle Beth doth oft signify by or n●…ar, as Gen. 37. 13. Io●…. 5. 13. judg. 8. 5. jer. 32. 7. Thus that difference may be reconciled, which others reconcile thus, that they at first denied it, but afterwards granted it. of your brethren, * Num. 20. 14. the children of Esau, which dwell in Seir e These words restrain the prohibition to these particular Children of Esau for there were another sort or branch of Esau's Children, which were to be meddled with and destroyed, even the 〈◊〉, Exod. 17. 14. 〈◊〉. 25. 17. who were Esau's posterity, Gen. 36. 12. , and they shall be afraid of you f But, I charge you take no advantage of their fears, which you will be very apt to do. : take ye good heed unto yourselves therefore. 5 Meddle not with them f To wit, in battle at this time. , for I will not give you of their land, † Heb. even to the treading of the 〈◊〉 of the foot. no not so much as a foot-breadth, * Gen. 36. 8. Josh. 24. 4. because I have given mount Seir unto Esau for a possession. 6 Ye shall buy meat of them g For though the Manna did yet rain upon them, they were not forbidden to buy o●…ner meats when they had opportunity, but only were forbidden greedily to hunger after them when they could not obtain them. for money, that ye may eat, and ye shall also buy water of them h For water in those parts was scarce, and therefore private persons did severally dig pits for their particular use. See Gen. 26. 18. Numb. 21. 18. for money, that ye may drink. 7 For the LORD thy God hath blessed thee i By God's blessing thou art able to buy thy conveniencies, and therefore thy theft and rapine will be inexcusable, because without any pretence of necessity. in all the works of thy hand; he knoweth k Heb. He hath known, i. e▪ observed, or regarded with care and kindness▪ which that word oft notes, as Psal. 1. ●…. and 31. 7. Which experience of God's singular goodness to thee, should make thee trust him still, and not use any undirect and unjust practices to procure what thou wantest or desirest. thy walking through this great wilderness: these forty years the LORD thy God hath been with thee, thou hast lacked nothing. 8 And when we passed by from our brethren, the children of Esau which dwelled in Seir, through the way of the plain from Elath, and from Ezion-Gaber l Of which see Numb. 33. 35. which may be either that place upon the Red-sea, 1 King. 9 26. or another of the same name. , we turned m To wit, from our direct road which lay through Edom's land. and passed by the way of the wilderness of Moab. 9 And the LORD said unto me, ‖ Or, use no ho●… against Moab. Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession, because I have given Are n The chief City of the Moabites, Numb. 21. 15, 28. here put for the whole Country which depended upon it. unto the children of Lot o So called to signify that this preservation, was not for their sakes, for they were a wicked people, but for Lets sake whose memory God yet honours. for a possession. 10 (The Emims p Men terrible for stature and strength, as their very name imports. See Gen. 14. 5. whose expulsion by the 〈◊〉 is here noted as a great encouragement to the 〈◊〉, for whose sake he 〈◊〉 〈◊〉 〈◊〉 dri●…e out the wicked and accuried Ca●…. dwelled therein in times past, a people great and many, and tall as * Num. 13. 28, 33. the Anakims: 11 Which also were accounted giants; as the Anakims: but the Moabites call them Enims. 12 * Gen. ●…. 2●…. The Horims q Of whom see Gen. 14. 6. and 36. 2●…. also dwelled in Seir before-time, but the children of Esau † Heb. 〈◊〉▪ 〈◊〉. succeeded them, when they had destroyed them from before them, and dwelled in their ‖ Or, 〈◊〉. stead, as Israel did unto the land of his possession which the LORD gave unto them r Obj. God had not yet given it unto them. Answ. 1. The past tense is here put for the future, will gi●…, after the manner of the Prophets. 2. Things are oft said to be done when they are only resolved▪ or decreed, or attempted to be done, in which sense Reuben is said to 〈◊〉 Joseph, Gen. 37. 21. Balak to fight against Israel, jos. 24. 9 Abraham to have offered his son, Heb. 11. 17. 3. God may well be said to have given it, not only because he had purposed and promised to give it, but also because he was now about to give it, and had already given them some part of it, and that as an earnest of the whole. 4. This may be particularly understood of that part of 〈◊〉 possession which was beyond 〈◊〉, which God had actually given to them, that is, to some of them▪ for even the land of 〈◊〉 on this side jordan was not given to all of them, but only to some of the tribes. . 13 Now rise up, said I, and get ye over * Num. 21. 12. the ‖ Or, valley. brook Zered: and we went over the brook Zered. 14 And the space▪ in which we came from Kadesh-Barnea, until we were come over the brook Zered, was thirty and eight years, until all the generation of the men of war were wasted out from among the host, as the LORD swore unto them. 15 For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed. 16 So it came to pass when all the men of war were consumed and dead from among the people. 17 That the LORD spoke unto me, saying, 18 Thou art to pass over through Are, the coast of Moab s Or, to pass by the border of Moab, by Ar. , this day. 19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession, because I have given it unto the children of Lot for a possession. 20 (That also was accounted a land of giants: giants dwelled thereinin old time, and the Ammonites call them * Gen. 14. 5. Zuzims. Zamzummims; t Which signifies men m●…st wicked and abominable, or most presumptuous, or m●…st crafty. 21 A people great, and many, and tall as the Anakims: but the LORD destroyed them before them u Who therefore will certainly do as much for his own people. , and they succeeded them, and dwelled in their stead: 22 As he did to the children of Esau, * Gen. 32. 3. which dwelled in Seir, when he destroyed the Horims from before them, and they succeeded them, and dwelled in their stead, even unto this day. 23 And the * Josh. 13. 3. Avims which dwelled in Hazerim, even unto Azzah, the Caphtorims x A people akin to the 〈◊〉, Gen. 10. 14. and confederate with them in this enterprise, and so dwelling together▪ and by degrees were probably uni●…●…ether by Marriages or otherways▪ and ●…came one people. the Ca●…torims being at last swallowed up in the 〈◊〉. See I●…r. 47. 4. Amos 9 7. , which came forth out of Caphtor y Which is by the Learned thought to be Cappadocia. Wither these people might make an expedition out of Egypt either because of the report of the great Riches of part of that Country, which drew others thither from places equally remote, or after the manner of those ancient times▪ or for some other reason now unknown. , destroyed them, and dwelled in their stead.) 24 Rise ye up, take your journey, and * Num. 21. 13, 1●…. pass over the river Arnon: behold, I have given into thy hand Sihon the Amorite, King of Heshbon, and his land: † Heb. 〈◊〉 〈◊〉. begin to possess it, and contend with him in battle. 25 This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heaven z Which is a Syneedoche and an Hyperbole▪ but is explained by the following words which restrain the sentence to those nations that heard of them. , who shall hear report of thee, and shall tremble, and be in anguish because of thee. 26 And I sent messengers out of the wilderness of Kedemoth a So called from a city of that name, jos. 13. 18. and called jesimon, Numo. 21. 20. , unto Sihon King of Heshbon, * Chap. 2●…. ●…. with words of peace b With offers of peace, which they refusing, their destruction was highly just and reasonable. , saying, 27 * Num. 21. ●…. 22. Let me pass through thy land; I will go along by the high way c In my direct road to Canaan, from which I will not turn aside into thy Fields, or Vineyards, or Houses. , I will neither turn unto the right hand, nor to the left. 28 Thou shalt sell me meat for money, that I may eat, and give me water for money, that I may drink: only I will pass through on my feet d Or, with my Foot- 〈◊〉, or with 〈◊〉 〈◊〉 which are: o●… foot: which is added significantly, because if their Army had consisted as much of Horsemen as many other Armies did, their passage through his land might have been more mischievous and dangerous: but they were generally on foot. : 29 (As the children of Esau which dwell in Seir, and the Moabites which dwell in Are, did unto me e Obj. The King of Ed●…, i. e. of the children of Esau, did not grant them passage, Numb. 20. Answ. They did permit them to pass quietly by the borders, though not through the heart of their Land, and in their passage the people sold them meat and drink, being it seems more kind to them than their King would have had them; and therefore they here ascribe this favour not to the King, though they are now treating with a King, but to the people, the children of Esau. ) until I shall pass over Jordan, into the land which the LORD our God giveth us. 30 But Sihon King of Heshbon would not let us pass by him f i e. By his Borders. : for * Josh. 11. ●…. the LORD thy God hardened his spirit, and made his heart obstinate g Unmovable and inexorable to our desires. , that he might deliver him into thy hand, as appeareth this day. 31 And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee, begin to possess, that thou mayest inherit his land. 32 * Num. 21. 23. Then Sihon came out against us, he and all his people, to fight at Jahaz. 33 And the LORD our God delivered him before us, and we smote him, and his sons, and all his people. 34 And we took all his cities at that time, and utterly destroyed g By God's command, these being a part of those people who were devoted by the Lord of Life and Death, to utter destruction for their abominable wickedness. See Deut. 7. 2. and 20. 16. the † 〈…〉. men, and the women, and the little ones of every city, we left none to remain. 35 Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took: 36 From Aroer h Which was in the border of Moab, but now in the hands of the Amorites. , which is by the brink of the river of Arnon, and from the city that is by the river i Heb. In the river, wherewith it was encompassed, Numb. 21 15, 28. jos. 12. 2. and 13. 9 He speaks exclusively for this was Are, which now was in the Moabites Jurisdiction, above v. 9 , even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us. 37 Only unto the land of the children of Ammon thou camest not, nor unto any place of the river * ●…en. 32. 22. Jabbok k i e. Beyond Ia●…ok: for that was the border of the Ammonites, jos. 12. 2. Obj. Half the land of the Ammonites is said to be given to the tribe of Gad, jos. 13. 27. Answ. This is true of that half of it which the Amorites had taken from them, but not of the other half which yet was in the possession of the Ammonites. , nor unto the cities in the mountains l The mountainous Country of the Ammonites. , nor unto whatsoever the LORD our God forbade us m Heb. commanded us: commanding is put for forbidding, here, as Gen. 2. 16. and 3. 11. Levit. 4. 2. Deut. 4. 23. The words may be thus rendered, Concerning which the Lord gave us command or charge, to wit, that we should not meddle with them, as was said before. So it is only an ellipsis of the preposition, which is very frequent. . CHAP. III. 1 THen we turned, and went up the way to Bashan: and * Num. 21. 33. etc. chap. 29. 7. Og the King of Bashan came out against us, he, and all his people to battle at Edrei. 2 And the LORD said unto me, Fear him not a Though he be of so frightful a look and stature, ver. 11. : for I will deliver him, and all his people, and his land into thy hand, and thou shalt do unto him, as thou didst unto * Num. 21. 24. Sihon King of the Amorite, which dwelled at Heshbon. 3 So the LORD our God delivered into our hands * Num. 21. 33. Og also the King of Bashan, and all his people: and we smote him, until none was left to him remaining. 4 And we took all his cities at that time, there was not a city which we took not from them; threescore cities, all the region of Argob b A Province within Bashan, or at least subject and belonging to Bashan, as appears from ver. 13. and 1 King. 4. 13. called Argob possibly from the name of a man its former Lord and owner. the kingdom of Og in Bashan. 5 All these cities were fenced with high walls, gates, and bars c Which may encourage you in your attempt upon Canaan notwithstanding the fenced cities which the spies told you of and you must expect to find. , besides unwalled towns a great many. 6 And we utterly destroyed them, as we did unto Sihon King of Heshbon, utterly destroying the men, women, and children of every city. 7 But all the cattle, and the spoil of the cities, we took for a prey to ourselves. 8 And we took at that time out of the hand of the two Kings of the Amorite, the land that was on this side Jordan d So it was when Moses wrote this book, but afterward when Israel passed over jordan it was called the land beyond jordan. , from the river of Arnon, unto mount Hermon e: 9 (Which Hermon the Zidonians call Sirion: and the Amorite call it Shenir.) f Elsewhere called mount Gilead, and Libanus or Libanon, and here Shenir, and Sirion, and, by abbreviation, Zion, Deut. 4. 48. Which several names are given to this one mountain partly by several people, and partly in regard of several tops and parts of it, whence Sc●…nir and Hermon are mentioned as distinct places, Cant. 4. 8. 10 All the cities of the plain, and all Gilead f Gilead is sometimes taken largely for all the Israe●…ites possessions beyond jordan, and so it comprehends Bashan, but here more strictly for that part of it which lies in and near mount Gilead, and so it is distinguished from Bashan and Argob. , and * ●…osh. 12. 5. ●…d 13. 11. all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan. 11 For only Og King of Bashan remained of the remnant of giants g The other giants of Bashan were destroyed before; and therefore when Og was killed, the Israelites work was done. : behold, his bedstead was a bedstead of iron: is it not in * 2 S●…m. 12. 26. Jer. 49. 2. Rabbath of the children of Ammon i Where it might now be, either because the Ammonites in some former battle with Og had taken it as a spoil: or because after Ogs' death, the Ammonites desired to have this monument of his greatness and the Israelites permitted them to carry it away▪ to their chief city. ? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man k To wit, of ordinary stature. So his bed was four yards and an half long, and two yards broad. . 12 And this land which we possessed at that time from Aroer, which is by the river Arnon, and half mount Gilead, and * Num. 32. 33▪ Josh. 13. 8. etc. the cities thereof, gave I unto the Reubenite, and to the Gadite. 13 And the rest of Gilead, and all Bashen, being the kingdom of Og, gave I unto the half tribe of Manasseh: all the region of Argob, with all Bashan, which was called the land of giants. 14 * 1 Chro. 2. 2●…. Jair the son of Manasseh took all the country of Argob, unto the coasts of Geshuri l Or, Geshurites, a people towards the North of Canaan, 2 Sam. 3. 3. and 15. 8. See also jos. 13. 13. , and Maachathi m Of whom see 2 Sam. 3. 3. and 10. 6. , and called them after his own name Bashan * Num. 32. 41. Havoth-Jair unto this day n This must be put among those other passages which were not written by Moses, but added by those holy men who digested the books of Moses into this order and inserted some very few passages to accommodate things to their own time and people. . 15 And * Num. 32. ●…9. I gave Gilead o (i. e.) The half part of Gilead, as appears from ver. 12, 13. See on Numb. 32. 40. unto Machir p (i. e.) Unto the children of Machir son of Manasseh, for Ma●…hir was now dead. . 16 And unto the Reubenite, and unto the Gadite I gave from Gilead even unto the River Arnon, half the valley q Or rather to the middle of the River: for the word rendered half signifies commonly middle, and the same Hebrew word signifying both a valley and a brook or river, it seems more reasonable to understand it of a River, as the same word is here rendered in the next foregoing clause of this verse, than of a valley, which was not mentioned before, especially seeing there is here an article added which seems to be emphatical, and to note that River, to wit, now mentioned. Add to this, that there was no such valley, much less any half-valley, belonging both unto the Reubenites and Gadites. But according to the other translation the sense is plain and agreeable to the truth, that their Land extended from Gilead unto Arnon, and, to speak exactly, to the middle of that River, for as that River was the border between them and others, so one half of it belonged to them, as the other half did to others. And that this is no subtle device, as some may think it, but the truth of the thing and the real meaning of the place, will appear by comparing this place with two others, 1. with jos. 12. 2. where the same thing is expressed in the same words in the Hebrew which are here, though our translatours render the selfsame words there, from the middle of the River, which here they render, half of the valley; and where the bounds of Sihons' Kingdom, which was the same portion here mentioned as given to Reuben and Gad, are thus described, from Aroer, which is upon the ba●…k of the River of Arnon, and from the middle of the River, and from half Gilead, even unto the river jabbok, which is the border of the children of Ammon. 2. With Deut. 2. 36. From Aroer, which is by the brink of the River of Arnon, and from the city that is by the River, or rather, as the Hebrew hath it, in the River, i. e. from Are, which was the chief city of the Moabites, and therefore denied to the Israelites, as is here employed, and more fully expressed Deut. 2. 9 which City was seated in an Island in the middle of the River. So that here we have a just and full reason why the border of this Land given to Reuben and Gad is so nicely and critically described here, even to the middle of a River, which although in truth and strictness it be the bound of those Lands which are divided by a River, yet is not usually expressed in the deleription of borders, either in Scripture or other Autnours▪ because here was an eminent City of the Meabites in the middle of this River, which by this curious and exact description is excepted from their possession, as God would have it to be. , and the border, even unto the river Jabbok r The meaning seems to be this, And the border, to wit, of their Land, was. which 〈◊〉 substantive is commonly understood, or went 〈◊〉▪ (as the phrase is I●…. 15. 6, 7, etc.) from thence, to 〈◊〉, from the River Ar●…on, even unto the River jabbok, for so indeed their border did proceed. , * Num 21. 24. Josh. 12. ●…. which is the border of the children of Ammon s Object. This was the border between them and the 〈◊〉, as is evident▪ and therefore not the border of the Ammonites. 〈◊〉. It bordered upon the 〈◊〉 in one part, and upon the Ammonites in another part, to wit, in that part which is remoter from jordan, and so both are true. ▪ 17 The plain t The Low Country towards jordan. also, and Jordan, and the coast thereof from Chinnereth u Of which see on Numb. 34. 1●…. jos. 12. 3. , even unto the sea of the plain x (i. e.) That salt Sea, as it here follows, which before that dreadful conflagration was a goodly plain, called the plain of jordan, Gen. 13. 10. even the salt sea, ‖ Or, ●…nder the springs of Pisgah, or the hill. under Ashdoth Pisgah y The proper name of a City, of which jos. 13. 20. eastward. 18 And I commanded you z To wit, the Reubenites and Gadites mentioned ver. 16. to whom he now turns his speech by an Apostrophe. at that time, saying, The LORD your God hath given you this land to possess it: * Num. 32. 20. ye shall pass over armed before your brethren, the children of Israel, all that are † Heb. sons of power. meet for the war a In such number as your brethren shall judge necessary. See jos. 1. 14. and 4. 13. . 19 But your wives, and your little ones, and your cattle (for I know that ye have much cattle) shall abide in your cities, which I have given you. 20 Until the LORD have given rest b A peaceable and fixed possession. unto your brethren, as well as unto you, and until they also possess the land which the LORD your God hath given them beyond Jordan: and then shall ye * Josh. 22. 4. return every man unto his possession which I have given you. 21 And * Num. 27. 18. I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two Kings: so shall the LORD do unto all the Kingdoms whither thou passest. 22 Ye shall not fear them: for the LORD your God he shall fight for you. 23 And I besought the LORD at that time, saying, 24 O LORD God, thou hast begun to show thy servant thy greatness, and thy mighty hand: for * Psal. 8●…. 8. and 89. 6. what God is there in heaven or in earth, that can do according to thy works, and according to thy might? 25 I pray thee let me go over c For he supposed Gods threatening might be conditional and reversible, as many others were. , and see the good land that is beyond Jordan, that goodly mountain d Or, that blessed mountain, which the Jews not improbably understand of that mountain on which the Temple was to be built. For as Moses desired and determined to prepare an habitation for God, Exod. 15. 2. and knew very well that God would choose a certain place for his habitation, and to put his name there, Deut. 12. 5. So he also knew that it was the manner both of the true worshippers of God and of Idolaters to worship their God in high-places, and particularly that Abraham did worship God in the mount of M●…a, Gen. 22. 2. and therefore did either reasonably conjecture that God would choose some certain mountain for the place of his habitation▪ or possibly understood by revelation that in that very mount of M●… where Abraham performed that eminent and glorious act of worship there also the children of Abraham should have their place of constant and settled worship. This he seems to call that mountain, emphatically and eminently, that which was much in Moses his thoughts, though not in his eye, and the blessed (as the Hebrew tob oft signifies) or the goodly mountain. Or, the mountain may be here put for the mountainous countries, as that word is oft used, as Gen. 36. 9 Numb. 13. 2●…. and 2●…. 7. Deut. 1. 7. jos. 10. 6. and 11. 16, 21. etc. And it is known that a great part of the glory and beauty and profit of this Country lay in its Hills or Mountains. See Deut. 11. 1●…. and 33. 15. And that goodly mountain may by an Enallage of the number be put for those goodly mountains in Canaan, which were many. Thus also he proceeds gradually in this desire and description, and prays that he may see in general the good Land that is beyond jordan, and then particularly, the goodly mountains of it, and especially that famous mount of Lebanon, which was so celebrated for its tall and large Cedars, and other Trees and excellent Plants. See Psal. 29. 5. and 1●…4. 16. Isa. 2. 13. and 14. 8. , and Lebanon e. 26 But the LORD * Num. 20. 1●…. and 27. 14. chap. 1. 37. and 32. 51. was wroth with me for your sakes f By occasion of your sins which provoked me to unadvised words and carriages, Psal. 106. 32, 33. See Numb. 20. 12. Deut. 31. 2. and 34. 4. , and would not hear me: and the LORD said unto me, Let it suffice thee g That this is my pleasure and unalterable resolution. Compare 2 C●…r. 12. 8, 9▪ , speak no more unto me of this matter. 27 * Num. 2●…. 1●…. Get thee up into the top of ‖ Or, 〈◊〉. Pisgah h Of which see on Numb. 27. 12. , and lift up thine eyes i Towards the Land of Canaan and its several quarters. westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan. 28 But * Num. 2●…. 1●…. charge Joshua k Give him commission and authority and a command to execute his trust and conduct the people. , and encourage him, and strengthen him l With exhortations and promises and assurances of my presence and help and of good success. : for he shall go over m before this people, and he shall cause them to inherit the land which thou shalt see. 29 So we abode in * Deut. 34. 6. the valley over against Beth-Peor n The House or Temple of Peor, or of Baal-Peor, of which see Numb. 25. 3. whence this place or city had its name. . CHAP. IU. 1 NOW therefore hearken, O Israel, unto the statutes a The Laws which concerns the worship and service of God. , and unto the judgements b The Laws concerning your duties to men. So these two comprehend both Tables and the whole Law of God. which I teach you, for to do them, that ye may live, and go in, and possess the land which the LORD God of your fathers giveth you. 2 * chap. 1●…▪ ●…. Josh. 1. 7. Prov. 3●…. 6. Eccl. 12. 1●…. Rev. 22. 1●…▪ ●…. Ye shall not add unto the word which I command you c By devising other doctrines or ways of worship than what I have taught or prescribed. See Numb. 15. 39, 40. Deut. 12. 8, 32, 1 King. 12. 33. Prov. 30. 6. Math. 15. 9 For this were to accuse me of want of wisdom or care or faithfulness in not giving you sufficient instructions for my own service. , neither shall ye diminish aught from it d By rejecting or neglecting any thing which I have commanded, though it seem never so small. , that ye may keep the commandments of the LORD your God, which I command you. 3 Your eyes have seen what the LORD did because of * Num. 2●…. 4. etc. Baal-Peor: for all the men that followed Baal-Peor, the LORD thy God hath destroyed them from among you. Josh. 22. 1●…. 4 But ye that did cleave unto the LORD your God, are alive every one of you this day. 5 Behold, I have taught you statutes and judgements, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it. 6 Keep therefore, and do them, for this is * Job 28. 2●…. Psal. 111. 10. Prov. 1. 7. your wisdom and your understanding in the sight of the nations d For though the generality of Heathen people in the later and degenerate ages of the world did through inveterate prejudices and for their own lusts and interests condemn the Laws of the Hebrews as foolish and absurd, yet it is most certain, that divers of the wisest heathens did highly approve of them so far that they made use of divers of them and translated them into their own Laws and Constitutions; and Moses, the giver of these Laws, hath been mentioned with great honour for his ●…dom and learning by many of them. And particularly the old Heathen Oracle expressly said, that the Chaldeans or Hebrews, who worshipped the uncreated God, were the only wise men. , which shall hear all these statutes, and say, surely this great nation is a wise and understanding people. 7 For * 2 Sam. 7. 23. what nation is there so great, who hath † Heb. a God. S●… Gr. God * Psal. 46. 1. and 145. 18. and 148. 14. ●…a. 55. 6. so nigh unto them e By glorious miracles, by the pledges of his special presence▪ by the operations of his grace, and particularly, as it here follows, by his readiness to hear our prayers and to give us those succours which we call upon him for. , as the LORD our God is in all things that we call upon him for? 8 And what nation is there so great, that hath statutes and judgements so righteous f Whereby he implies that the true greatness of a nation doth not consist in pomp or power or largeness of empire, as commonly men think but in the righteousness of its Laws. , as all this law which I set before you this day? 9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but * Gen. 18. 19 chap. 6. 7. and 11. 19 〈◊〉▪ ●…8. 5, 6. teach them thy sons, and thy sons sons: 10 Specially * Exod. 19 9, 1●…. and 20. 18. Heb. 12. 18. the day that thou stoodst before the LORD thy God in Horeb g Some of them stood there in their own persons, though then they were but young, the rest stood their in the loins of their Parents▪ in whom they may well be said to stand there, because they are said to have entered into covenant with God because their Parents did so in their n●…me and for their use. , when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. 11 And ye came near, and stood under the mountain, and the * Exod. 19 18. mountain burnt with fire unto the † Heb. heart. midst of heaven h Flaming up into the air, which is oft called Heaven, and the midst or the heart of it is not only that which is strictly and properly the middle part, but that which is within it, though but a little way, in which sense places or persons or things are said to be in the heart of the Sea, Exod. 15. 8. Prov. 23. 34. Ezek. 28. 2. and Christ in the heart of the Earth. Matth. 12. 40. , with darkness, clouds and thick darkness. 12 And the LORD spoke unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude i (i. e.) No resemblance or representation of God, whereby either his essence or properties or actions were represented, such as were usual among the heathens. , † Heb. save a 〈◊〉. only ye heard a voice. 13 And he declared unto you his covenant, which he commanded you to perform, even * Exod. 34. 28. ten commandments, and * Exod. 24. 12. he wrote them upon two tables of stone. 14 And * Exod. 21. 1. the LORD commanded me at that time, to teach you statutes and judgements k (i. e.) The ceremonial and judicial Laws, which are here distinguished from the moral, or the Ten Commandments, ver. 13. , that ye might do them in the land whither ye go over to possess it. 15 Take ye therefore good heed unto yourselves l By which caution he insinuates man's great proneness to the worship of images God, who in other places and times did appear in a similitude, in the fashion of a man, now in this most solemn appearance, when he comes to give eternal Laws for the regulation and direction of the Israelites in the worship of God, and in their duty to men, he purposely avoids all such representations, to show that he abhors all Worship of images, or of himself by images of what kind soever, as it here follows for 16, 17, 18, 19▪ because he is the invisible God and cannot be represented by any visible image. See Isa. 40. 18. Act. 17. ●…9. (for ye saw no manner of similitude on the day that the LORD spoke unto you in Horeb m, out of the midst of the fire.) 16 Lest ye corrupt yourselves n (i. e.) Corrupt your minds with mean and carnal thoughts of God. Or, corrupt your ways or courses, by worshipping God in a corrupt manner, or by falling into Idolatry. , and * Exod 24. 5. make you a graven image o To wit, for worship, or for the representation of God, as it is explained ver. 19 for otherwise it was not simply unlawful to draw the picture or make a figure of a man or a beast. , the similitude of any figure, the likeness of male or female: 17 The likeness of any beast p Whereby the Heathen nations did represent and worship God some by an Ox, some by a Goat, or an Hen, or a Serpent, or a Fish, etc. that is on the earth, the likeness of any winged fowl that flieth in the air: 18 The likeness * Rom. 1. 23▪ of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: 19 And lest thou * Chap. 17. 3. Jo●… 31. 27. lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even * Gen. 2. 1. all the host of heaven, shouldest be driven to worship them q (i. e.) Strongly inclined, and in a manner constrained partly by the glory of these heavenly bodies, which may seem to be made for higher purposes than to enlighten this lump of earth; partly from that natural propension which is in men to Idolatry. Or, shouldest be driven or thrust, to wit, out of the way of the Lord, (as it is more fully expressed, Deut. 13. 5.) or, be seduced, or led aside, as silly sheep easily are, and worship them. Or, shouldest be cast down, or throw down thyself and worship them, i. e. Worship them by falling down before them. , and serve them, which the LORD thy God hath ‖ Or, 〈◊〉▪ divided unto all nations r Which are not Gods, but Creatures, made not for the worship, but for the use of men, yea, of the meanest and most barbarous people under Heaven, and therefore cannot without great absurdity be worshipped, especially by you who are so much advanced above other Nations in Wisdom and Knowledge, and in this, that you are my peculiar people. under the whole heaven. 20 But the LORD hath taken you, and * 1 King. 8. 51. Jer. 11. 4. brought you forth out of the iron furnace s (i. e.) The furnace wherein Iron and other Metals are melted, to which Egypt is fitly compared, not only for the Torment and Misery which they there endured, but also because they were throughly tried and purged thereby, as Metals are by the fire. , even out of Egypt, to be unto him a people of inheritance t His peculiar possession from generation to generation, See Exod. 19 5. Deut. 7. 6. Tit. 2. 14. And therefore for you to forsake God, and worship Idols, will be not only wickedness and madness, but most abominable ingratitude. , as ye are this day. 21 Furthermore, * Num 20. 1●…. the LORD was angry with me for your sakes, and swore that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee t God hath granted you the favour which he denied to me: which greatly increaseth your obligation to God. for an inheritance. 22 But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land. 23 Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, * Exod. 20. 4, 5. which the LORD thy God hath forbidden thee u Or, commanded thee, to wit, not to do, which is easily understood by comparing this place with Exod. 20. 4, 5. and with Gen. 3. 11. where this phrase is fully expressed. See more on Levit. 4. 2. Deut. 3. 37. . 24 For the * Chap. 9 ●…. Isa. 33. 14. Heb. 12. 2●…. LORD thy God is a consuming fire x A just and terrible God, who, notwithstanding his special relation to thee, will severely punish and destroy thee, if thou provokest him by Idolatry, or other ways. , even a * Exod. 20. 9 Isa. 42. 8. jealous God y Who being espoused to thee, will be highly incensed against thee, if thou followest after other lover●…, or committest whoredom with Idols, and 〈◊〉 〈◊〉 no rival or partner. . 25 When thou shalt beget children, and children's children, and shalt have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD z Which words are here added either 1. As a caution. Your Idolatry, though possibly secretly and cunningly managed, will not be hid from him▪ he sees it, and he will punish it. Or 2. To aggravate their spiritual Whoredom as being committed in the sight and presence of their Lord and Husband, whose eye is more peculiarly upon them in all their ways, than it is upon other people. Or, 3. By way of opposition unto men's judgement. Idolatry oft times seems good, and reasonable, and religious in the eyes of men, but, saith he▪ it is evil in the eyes of the Lord, whose judgement is most considerable. thy God, to provoke him to anger: 26 I call heaven and earth a Either 1. Figuratively, i. e. God, and Angels, and Men▪ Or rather, 2. Properly; it being usual in Scripture to call in the senseless Creatures as witnesses in such cases, as Deut. 32. 1. Isa. 1. 2. jer. 2. 12. to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it; but shall utterly be destroyed. 27 And the LORD * Levit. 26. 33. Chap. 28. 64. Neh. 1. 8. shall scatter you among the nations, and ye shall be left † Heb. men of number. few in number among the heathen, whither the LORD shall lead you. 28 And * Ch. 28. 36, 64. Jer. 16. 13. there ye shall serve gods b (i. e.) Idols. You shall be compelled by men, and given up by me to Idolatry. So that very thing which was your choice, shall be your punishment▪ it being just and usual for God to punish one sin by giving them up to another, as is manifest from Rom. 1. 24, 25. , the work of men's hands, wood and stone, * Psa. 115. 4, 5. and 135. 15. Isa. 45. 20. and 46. 7. which neither see, nor hear, nor eat, nor smell. 29 * Leu. 26. 40. Chap. 30. 1. Neh. 1. 9 But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him c If thou desirest his help and favour. See Deut. 30. 1. Isa. 55. 6. with all thy heart d (i. e.) sincerely and fervently. , and with all thy soul. 30 When thou art in tribulation, and all these things † Heb. have sound thee. are come upon thee, even in the latter days e Either in general, in succeeding Ages and Generations: or particularly▪ in the days of the Messiah, which are commonly called in Scripture the latter, or last days, as Isa. 2. 2. Host. 3. 5. Mich. 4. 1. Dan. 2. 44. Heb. 1. 2. and 9 26. And so this may respect the conversion and redemption of the jewish Nation even in those times when their case seems most desperate, when they have forsaken their God, and rejected their Messiah for many ages, to wit, towards the end of the World. , if thou turn to the LORD thy God, and shalt be obedient unto his voice: 31 (For the LORD thy God is a merciful God) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers f (i. e.) Made with thy father's including their posterity, as Gen. 17. 7. , which he swore unto them. 32 For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven g (i. e.) Of the Earth under heaven. Ask all the Inhabitants of the world. Compare Matt. 24. 31. with Mark 13. 27. unto the other, whether there hath been any such thing, as this great thing is or hath been heard like it: 33 Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live h (i. e.) And was not overwhelmed and consumed by such a glorious appearance. See Exod. 24. 11. and 33. 20. ? 34 Or hath God assayed to go and take him a nation from the midst of another nation, * Chap. 7. 19 and 29. 3. by temptations i By tribulations and persecutions, which are commonly called temptations, which are here fitly mentioned, as one great occasion first of their cries unto God, and then of Gods coming for their rescue. Or, temptations is the general title, which is explained by the following particulars, signs, and wonders, etc. which are called temptations, because they were trials both to the Egyptians and Israelites, whether thereby they would be induced to believe and obey God or no. , by signs, and by wonders, and by war, and by a mighty hand, and by a stretched-out arm, and by great terrors k Raised in the minds of the Egyptians, as the History showeth: compare Deut. 2. 25. and 34. 12. or, by terrible things done among them. , according to all that the LORD your God did for you in Egypt before your eyes? 35 Unto thee it was showed, that thou mightest know, that the LORD he is God, * Chap. 32. 39 there is none else besides him. 36 * Exod. 24. 1●…. Heb. 12. 1●…. Out of heaven t (i. e.) Out of the air, above Mount Sinai. See Exod. 19 9 and 20. 18, 22. he made thee to hear his voice, that he might instruct thee: and upon earth u At the top of Mount Sinai. he shown thee his great fire, and thou heardest his words out of the midst of the fire. 37 And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight x Keeping his eye fixed upon him, as the Father doth on his beloved child. Or, with his presence. i e. He did not send them forth by Moses, but he himself was present with them, and as it were marched along with them, in the pillar of cloud and fire. with his mighty power out of Egypt; 38 To drive out nations from before thee, greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. 39 Know therefore this day, and consider it in thine heart, that * Josh. 2. 11. the LORD he is God in heaven above, and upon the earth beneath, there is none else. 40 Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee: and that thou mayest prolong thy days upon the Earth, which the LORD thy God giveth thee for ever. 41 Then Moses severed three cities y As God had commanded him, Numb. 35. 6, 14. on this side Jordan toward the sunrising: 42 That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities, he might live: 43 Namely, * Josh. 2●…. ●…. Bezer in the wilderness, in the plain country of the Reubenite; and Ramoth in Gilead of the Gadite, and Golan in Bashan of the Manassite. 44 And this z Which hath been generally intimated already, but is more particularly and punctually expressed in the following chapter, to which these words are a preface. is the law which Moses set before the children of Israel: 45 These are the testimonies, and the statutes, and the judgements which Moses spoke unto the children of Israel, after they came forth out of Egypt; 46 On this side Jordan, * Chap. 3. ●…. in the valley over against Beth-Peor, in the land of Sihon King of the Amorite, who dwelled at Heshbon, whom Moses and the children of Israel * Num. 21. 2●… 34. chap. 1. ●…. smote, after they were come forth out of Egypt. 47 And they possessed his land, and the land of * Num. 21. 3●…. Chap. 3. 3. Og king of Bashan, two kings of the Amorite, which were on this side Jordan toward the sunrising, 48 From Aroer, which is by the bank of the river Arnon, even unto Mount Zion, which is * Chap. 3▪ ●…▪ Psa. 133. 3. Hermon; 49 And all the plain on this side Jordan, eastward, even unto the sea of the plain under the * Chap. ●…. ●…▪ springs of Pisgah. CHAP. V. 1 AND Moses called all Israel a To wit, by their Elders, who were to impart it to the rest. , and said unto them, Hear, O Israel, the statutes and Judgements, which I speak in your ears this day, that ye may learn them, and † 〈…〉. keep, and do them. 2 * Exod. 1●…▪ 5. The LORD our God made a covenant with us in Horeb. 3 The LORD * 〈◊〉 Mat. 13. ●…▪ Heb. 8. 9 made not the covenant with our fathers b Either 1. Not only with them, the word 〈◊〉 being here understood, as it is G●…. 32. 2●…. and 35. 1●…. 1 〈◊〉. 8. ●…. jer. 7. 19 and 31. 34. Matt. 9 13. Or, 2. Not at all with them. But then the word Covenant is not here to be taken for the Covenant of Grace in general, for so it was made with their fathers. Exod. 2. 24. but for this particular and mixed dispensation of the Covenant at 〈◊〉▪ as appears both by the foregoing and following words. , but with us: even us, who are all of us here alive this day c He saith not, that all who made that Covenant at Sinai are now alive, for many of them were dead, but that this Covenant was made with all that are now alive, which is most true, for it was made with the elder 〈◊〉 〈◊〉 them in their own persons, and with the rest in their Parents, who did covenant for them: for this phrase 〈◊〉 〈◊〉, is put exclusively as to their fathers, but not 〈◊〉 to their posterity, as is evident from the nature of the Covenant, Act. 2. 39 and course of the story. . 4 * 〈…〉. The LORD talked with you face to face d Not in a visible shape▪ which was utterly denied. 〈◊〉▪ 4. 12, 15. but personally and immediately not 〈◊〉 the 〈◊〉 or 〈…〉. , in the mount out of the midst of the fire. 5 (I stood between the LORD and you e As a Mediator or Messenger between you, according to your desire, below v. 2●…. Compare 〈◊〉▪ 19 1●…. etc. and 2. 19 Gal. 3. 19 at that time, to show you the word of the LORD f Not the ten Commandments, which God himself uttered, but the following statutes and judgements. : for ye were afraid, by reason of the fire, and went not up into the mount) saying, 6 * 〈…〉. I am the LORD thy God h The Ten Commandments delivered E●…. 2●…. are here repeated with some small difference of words, but the sense is perfectly the same, and therefore the explication of them must be fetched thence. , which brought thee out of the land of Egypt, from the house of † 〈…〉. bondage. 7 Thou shalt have none other gods before me. 8 Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth. 9 Thou shalt not ●…owe down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, * 〈◊〉. 3●…▪ 7. ●…ting the iniquity of the fathers upon the children, unto the third and fourth generation of 〈◊〉 that hate me; 10 * 〈◊〉. 3●…. 1●…. And ●…wing mercy unto thousands, of them that 〈◊〉 ●…e, and keep my commandments. 11 Thou shalt not take the Name of the LORD thy God in vain: for the LORD will not hold him ●…iltless that taketh his Name in vain. 12 〈◊〉 i To 〈◊〉▪ in mind and memory, as it is Exod. 20. 8. the sabbath-day to sanctify it, as the LORD thy God hath commanded thee k To 〈◊〉▪ in 〈◊〉. 20. whither he dir●…ts them, and therefore ●…e 〈◊〉 〈◊〉 the Argument of the Creation, which is urged 〈◊〉. . 13 Six days thou shalt labour, and do all t●…y work. 14 But the seventh day is the * 〈◊〉. 2▪ 2. 〈◊〉. 4▪ 4. sabbath of the LORD thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maid-servant, nor ●…hine ●…nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant▪ and thy maid-servant may rest as well as thou▪ 15 And remember that thou wast a servant l 〈…〉 grudge thy servants their rest upon that day. in the land of Egypt, and that the LORD thy God brought thee out thence through a 〈◊〉 ●…nd▪ and by a stretched-out arm: therefore the LORD thy God commanded thee to keep the sabbath-day. 16 * 〈…〉▪ Honour thy father and thy mother, as th●… LORD thy God hath commanded thee, that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. 17 * 〈…〉. Thou shalt not kill. 18 * 〈…〉. Neither shalt thou commit adultery▪ 19 * 〈…〉. Neither shalt thou steal. 20 Neither shalt thou bear false witness against thy neighbour. 21 * 〈…〉. Neither shalt thou desire thy neighbours wise, neither shalt thou covet thy neighbour's house m In Exod. 2●…. the order i●… contrary, and 〈◊〉 〈◊〉 〈◊〉 is put before 〈◊〉 〈◊〉 whereby it is evident▪ that 〈◊〉 intended th●…●…ut for one Commandment▪ wherein the order of the words was an inconsiderable circumstance: for if this were 〈◊〉 commandments, as some would have it, it would be altogether uncertain which is the Ninth, and which the Tenth Commandment, seeing the one is first. Exod. 20. and the other here. , his field, or his manservant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbours. 22 These words the LORD spoke unto all your assembly in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and he added no more n He ceased for that time to speak immediately, and with that loud voice unto the people, for the rest were delivered to M●…s, and by him communicated to the people. This he did to show the preeminency of that Law above the rest, and its Everlasting Obligation. , and * Exod. ●…4. 1●…. he wrote them in two tables of stone, and delivered them unto me. 23 * Exod. 2●…. 18. And it came to pass, when ye heard the voice out of the midst of the darkness (for the mountain did burn with fire) that ye came near unto me, even all the heads of your tribes, and your elders. 24 And ye said, Behold, the LORD our God hath showed us his glory and his greatness, and * Exod. 19 19 we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and * Chap. 4. 33. he liveth. 25 Now therefore why should we die o For though God hath for this season kept us alive to our admiration, ye●… we shall never be able to endure any further discourse from him in such a terrible manner, but shall certainly sink under the burden of it. Compare 〈◊〉. 1●…. 1●…. 〈◊〉. 6. 22. ? for this great fire will consume us, If we † Heb. add to 〈◊〉. hear the voice of the LORD our God any more, than we shall die. 26 For who is there of all flesh p 〈◊〉 is here put 〈◊〉 M●…n in his ●…rail corru●…▪ and 〈◊〉 〈…〉. , that hath heard the voice of the living God, speaking out of the midst of the fire (as we have) and lived▪ 27 Go thou near, and hear all that the LORD our God shall say, and * 〈…〉▪ speak thou unto 〈◊〉 all that the LORD our God shall speak unto th●…e, and we will hear it, and do it. 28 And the LORD heard the voice of 〈◊〉 words, when ye spak●… unto ●…e, and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: * Deut. 18. 17. they have well said all that they have spoken. 29 † Heb. who will give their heart to be such in them. * Chap. 32. 29. Psa. ●…1. 13. Isa. 48. 18. Mat. 23. 3●…. O that there were such an heart in them q Heb. 〈◊〉 will give them such an heart? This is spoken of God after the manner of men, to show that such an heart is desirable to him, and required by him: otherwise it is certain that God can give such an heart, and hath promised to give it, jer. 32. 4●…. 〈◊〉. 3●…. 27. And if God will work, who can ●…inder him? Joh 11. 1●…. that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! 30 Go, say to them, Get ye into your tents again. 31 But as for thee, stand thou hereby me, and I will speak unto thee all the commandments, and the statutes, and the judgements which thou shalt teach them, that they may do them in the land which I give them to possess it. 32 Ye shall observe to do therefore as the LORD your God hath commanded you: * Chap. 17. 〈◊〉. and 28. 14. Josh. 1. 7. ye shall not turn aside to the right hand, or to the left r Neither by superstitious additions to God's Commands, nor by a ●…old or profane rejection or contempt of any one of them. . 33 Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days, in the land which ye shall possess. CHAP. VI 1 NOW these are the commandments, the statutes, and the judgements which the LORD your God commanded to teach you, that ye might do them in the land whither ye † Heb. pass o●…er. go to possess it: 2 That thou mightest fear the LORD a Which he hereby implies to be the first principle of true Obedience. thy God, to keep all his statutes; and his commandments which I command thee, thou and thy son, and thy son's son, all the days of thy life: and that thy days may be prolonged. 3 Hear therefore, O Israel, and observe to do it, that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey. 4 * Mark. 12. 29. Hear O Israel, † Heb. the LORD our God, the LORD is one. So Gr. the LORD our God is one LORD b One in Essence, and the only Object of our Worship. . 5 And * Chap. 10. 12. Mat. 22. 3●…. Mark 12. 30. Luk. 1●…. 〈◊〉. thou shalt love the LORD c Now he shows another spring or principle of sincere Obedience to God, even hearty love to God, which will make his work and service ease▪ and that the fear he mentioned before, ●…. 2. was such 〈◊〉 〈◊〉 consist with love to God, and not that ●…vish fear and honour which produceth hatred. thy God with all thine heart, and with all thy soul, and with all thy might. 6 And * Chap. 11. 1●…. Psa. 3●…. 31 & 4●…. 8. & 11●…. 98. Isa. 51. 7. these words which I command thee this day shall be in thine heart d i e. In thy m●…nd to remember them, and meditate upon them▪ and in thy 〈◊〉 to love and pursue them. . 7 And thou shalt * Chap. 4▪ 9 † 〈◊〉. 〈◊〉 or 〈◊〉. teach them diligently e 〈◊〉 as they may pierce deep into 〈◊〉 the manner of instructing 〈◊〉, earnestly, frequently, 〈◊〉. unto thy children, and shalt talk of them when 〈◊〉 〈◊〉 in thine house, and when thou walkest by the 〈◊〉, and when thou liest down, and when 〈◊〉 〈◊〉 up. 8 And thou shalt * Chap. 11. 1●…. bind them for a sign upon thy hand, and they shall be † Heb. 〈◊〉 〈◊〉. as frontlets between thine eyes f Thou shalt give all diligence▪ and use all means to keep them in thy remembrance, as men oft times bind something upon their hands, or put it before their eyes to prevent forgetfulness of a thing which they much desire to remember. ●…ompare Prov. 3. 3. and 6. 21. and 7. 3. See the notes on Exod. 13. 16. . 9 * Chap. 11. 〈◊〉. Isa. 〈◊〉. ●…. And thou shalt write them upon the posts of thine house, and on thy gates. 10 And it shall be, when the LORD thy God shall have brought thee into the land, which he swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities * Psa. 〈◊〉. 〈◊〉 which thou buildedst not; 11 And houses full of all good things, which thou filledst not, and wells digged which thou diggedst not, vineyards and olive-trees, which thou plantedst not, * Chap. ●…. 〈◊〉. & ●…. when thou shalt have eaten, and be full, 12 Then beware lest thou forget the LORD which brought thee forth out of the land of Egypt, from the house of † Heb. 〈◊〉 or 〈◊〉. bondage. 13 Thou shalt * Chap. 1●…▪ 〈◊〉. 2●…. & 〈◊〉. ●…. Mat 4. 1●…. Luk. 4. ●…. fear the LORD thy God, and serve him, and shalt swear g When thou hast a call and just cause to swear. by his name h Understand only, as Deut. 5. 2. not by Idols, or any Creatures. . 14 Ye shall not go after other gods, of the gods of the people which are round about you: 15 (For the LORD thy God is a jealous God among you i Heb. In the midst of you, to see and observe all your ways and your turn aside to other Gods. ) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth. 16 * Ma●…. 4. 〈◊〉 Luk. 4. 1●…. Ye shall not tempt the LORD k i e. Not provoke him, as the following instance explains▪ Sinners▪ especially presumptuous sinners, are oft said to tempt God, i. e. to make a trial of God whether he be what he pretends to be▪ so wise as to see their sins, so just and true and powerful as to take vengeance on them for their sins, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons. See Numb. 14. 22. Psal. 78. 18. Mat. 4. 7. Acts 5. 9 your God * Exod. 〈◊〉 Numb. 〈◊〉 as ye tempted him in Massah. 17 Ye shall diligently keep the commandments of the LORD your God, and his testimonies, and his statutes which he hath commanded thee. 18 And thou shalt do that which is right and good in the sight of the LORD l Not that which is right in thine own eyes, as many superstitious and sinful practices seem right and good to evil minded men. Let Gods will and word, and not thine own fancy or invention, be thy rule in God's service. Good actions are oft said to be right in God's sight, as jer. 34. 15. Act. 4. 19 and evil actions are oft said to be right in our own eyes, as Deut. 12. 8. judg. 17. 6. that it may be well with thee, and that thou mayest go in, and possess the good land which the LORD swore unto thy fathers: 19 * Num. 33. 〈◊〉 To cast out all thine enemies from before thee, as the LORD hath spoken. 20 And when thy son asketh thee † Heb. 〈◊〉 〈◊〉. in time to come, saying, What mean the testimonies, and the statutes, and the judgements which the LORD our God hath commanded you? 21 Then thou shalt say unto thy son, we were Pharaohs bondmen in Egypt, and the LORD brought us out of Egypt * Exod. ●…. 〈◊〉 and 13. ●…. with a mighty hand. 22 And the LORD shown signs and wonders, great and † Heb. 〈◊〉 sore upon Egypt, upon Pharaoh, and upon his household before our eyes: 23 And he brought us out from thence, that he might bring us in, to give us the land which he swore unto our fathers. 24 And the LORD commanded us to do all these statutes, to fear the LORD our God for our good m The benefit of Obedience is ours, not Gods. job 35. 7. and therefore our Obedience is highly reasonable, and absolutely necessary. always, that he might preserve us alive as it is this day. 25 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. 13. And it * 〈◊〉 1●…. 5. shall be our righteousness n Heb. 〈◊〉 shall be to us. We shall be owned and pronounced by God to be truly righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly persons, and all our profession of Religion will appear to be in Hypocrisy. Or 〈◊〉 shall be to us or wit●… us. For as the Hebrew word rendered 〈◊〉 is very oft put for 〈◊〉, as Psal. 24. 5. and 36. 10. and 51. 14. Prov. 1●…. 2. and 11. 4. 〈◊〉. 9 16, etc. so this sense seem, best to agree both with the Scripture use of this phrase, in which righteousness seldom or never, to my remembrance, but 〈◊〉 or 〈◊〉 frequently, is said to be to us, or with us, as 2 Sam. 15. 20. Psal. 89. 24. Prov. 14. 22. Gal. 6. 16. 2 joh. 3. and with the foregoing verse and argument, God, saith he, v. 24. commanded these things for our good, that he might preserve us alive▪ as it is this day. And, ●…th he in this verse, this is not all, for as he hath done us good, so he will go on to do us more and more good▪ and Gods 〈◊〉 shall be to us, or with us in the remainder of our lives, and forever, if we observe, etc. , if we observe to do all these commandments, before the LORD our God, as he hath commanded us. CHAP. VII. 1 WHen the * 〈◊〉. 31. 3. LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven Nations a There were ten in Gen. 15. 19 But this being some hundreds of years after that it is not strange if three of them were either destroyed by Foreign or Domestic wars, or by ●…tion and marriage united with, and swallowed up in some of the rest, greater and mightier than thou: 2 And when the LORD thy God shall deliver them before thee, thou shalt smite them, and * 〈◊〉. 33. 52. utterly destroy them, * 〈◊〉. 1●…. & 〈◊〉 10. 28, 〈◊〉 11. 11▪ 12 thou shalt † 〈◊〉. ●…3. 32. 〈◊〉 1●…, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 2. 〈◊〉 9 15. 〈◊〉 1. 24. make no covenant with them b To spare them, or permit them to dwell with thee in the land. Other Nations had more favour, but these were for their great wickedness, and for the good of Israel devoted to utter destruction. , nor show mercy unto them. 3 Neither shalt thou make marriages with them, thy daughter thou shalt not give unto his son, nor his daughter thou shalt not take to thy son. 4 For they will turn away thy son from following me, that they may serve other gods c i e. There is manifest danger of Apostasy and Idolatry from such matches. Which reason doth both limit the Law to such of these as were unconverted, otherwise Salmon married 〈◊〉. Mat. 1. 5. and enlarge it to other Idolatrous Nations, as appears from 1 King. 11. 2. Ezra. 9 2. Neb. 13. 23. : so will the anger of the LORD be kindled against you, and destroy thee suddenly. 5 But thus shall ye deal with them; ye shall * 〈◊〉. 23. 24. destroy their altars, and break down their † 〈◊〉 or 〈◊〉▪ images, and cut down their groves d Which Idolaters planted about the Temples and Altars of their Gods. Hereby God designed to take away whatsoever might bring their Idolatry to remembrance, or occasion the reviving of it. , and burn their graven images with fire. 6 * 〈◊〉. 14. 2. 〈◊〉. 19 For thou art a holy people unto the LORD thy God: * Exod. 1●…. 5. 〈◊〉 3. 2. 〈◊〉 2. 9 the LORD thy God hath chosen thee to be a special people unto himself, above all the people that are upon the face of the earth. 7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people: (for ye were the sewest of all people e To wit, at that time when God first declared his love to you, and choice of you for his 〈◊〉 people, which was done to Abraham For 〈◊〉 had but one Son concerned in this choice and covenant, to wit, 〈◊〉▪ and that was in his hundredth year; and 〈◊〉 was 60 years old ere he had a Child▪ and then had only two Children; and though Jacob had 12 Sons, yet it was a long time ere they made any considerable increase. Nor do we read of any great multiplication of them till after 〈◊〉 death, Exod. 1. 6, ●…. .) 8 But because the LORD loved you f i e. Because it pleased him to love you▪ it was his free choice, without any cause or motive on your part. Compare Deut. 10. 15. 1 Sam. 12. 22. 〈◊〉. 44. 3. , and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh King of Egypt. 9 Know therefore that the LORD thy God, he is God, the faithful God g True to his word, and constant in performing all his promises. , * Exod. 20. 6. which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations: 10 And repayeth them that hate him h Not only those who hate him directly and properly, (for so did few or none of the 〈◊〉 to whom he here speaks,) but those who hate him by construction and consequence, those who hate and oppose his People, and Word, and Image, those who presumptuously and wilfully persist in the breach of God's Commandments, as appears from v. 9 where the love of God, to which this hatred is opposite, is described and expressed by the keeping of his commandments. , to their face i i e. Openly, and so as they shall see it, and not be able to avoid it. , to destroy them: he will not be slack k To wit, so as some 〈◊〉 〈◊〉 slackness, 2 Pet. 3. 9 so as to delay it beyond the fit time or season for vengeance, yet withal he is long-suffering, and slow to anger, as that and other places inform us. to him that hateth him, he will repay him to his face. 11 Thou shalt therefore keep the commandments, and the statutes, and the judgements which I command thee this day, to do them. 12 * Leu. 2●…. 3. chap. 28. 1. Wherefore it shall come to pass, † Heb. because. if ye harken to these judgements, and keep and do them, that the LORD thy God shall keep unto thee the covenant and the mercy l i e. The Covenant of Mercy or Grace, which he out of his own mere grace made with them. A figure called 〈◊〉. which he swore unto thy fathers. 13 And he will love thee m He will continue to love thee, and to manifest his love to thee, he will not repent of his love to thee. , and bless thee, and multiply thee, he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he swore unto thy fathers to give thee. 14 Thou shalt be blessed above all people: * Exod. 23. 26, etc. there shall not be male or female barren among you, or among your cattle. 15 And the LORD will take away from thee all sickness, and will put none of the * Exod. 9 14▪ and 15. 26. evil diseases of Egypt n Such as the Egyptians were infested with, either commonly, as that 〈◊〉, Deut. 28. 2●…. or miraculously and extraordinarily from the hand of the Lord, as Exod. 9 10, 15. Compare Exod. 23. 25. Psal. 105. 37. , (which thou knowest) upon thee, but will lay them all upon them that hate thee. 16 And thou shalt consume all the people which the LORD thy God † Heb. 〈◊〉 〈◊〉. shall deliver thee, thine eye shall have no pity upon them, neither shalt thou serve their Gods, for that will be a * Exod. 23. 33. snare o 〈…〉 unto thee. 17 If thou shalt say in thine heart, These nation are more than I, how can I dispossess them? 18 Thou shalt not be afraid of them: but shalt well remember p Heb. 〈◊〉▪ i. ●…. remember it frequently, 〈◊〉, 〈◊〉, and for thy encouragement, for men are said to forget those things which they do not remember to good purpose. what the LORD thy God did unto Pharaoh, and unto all Egypt; 19 * chap. 4. ●…4. and 29. 3. The great temptations q The Trials and Exercises of thy Faith and Obedience to my call and commands. which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched-out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid r So as he did to 〈◊〉 and his people, mentioned, ●…. 1●…. 20 * Exod. 23. 28. Josh. 24. 12. Moreover, the LORD thy God will send the hornet s Of which see on Exod. 23. 28. among them, until they that are lest and hid themselves from thee, be destroyed. 21 Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God, and terrible. 22 And the LORD thy God will † Heb. 〈◊〉 off. put out those nations before thee by little and little: thou mayest not consume them at once t Or, Thou shalt not be able to conf●…e them at once, i. e. in an instant. I will not assist thee with my omnipotency, to crush them in a moment, but will bless thee in the use of ordinary 〈◊〉▪ and destroy them successively by several battles. , lest the beast of the field increase upon thee. 23 But the LORD thy God shall deliver them † Heb 〈◊〉 〈◊〉 〈◊〉. unto thee, and shall destroy them with a mighty destruction, until they be destroyed. 24 And * Josh. 12. 1. he shall deliver their Kings into thi●…e hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them u This promise is made upon condition of their performance of their duty, which they neglecting, they justly lose the benefit of it, as we see, judg. 2. 1, 2, 3. . 25 The graven images of their gods * chap. 12. 3. Exod. 32. 20. shall ye burn with fire: thou * Josh. 7. 1, 21. shalt not desire the silver or gold that is on them x Wherewith the Idols are covered or a lorned, nor conse●… 〈◊〉 other 〈◊〉 their ornaments. This he commands to sh●… his 〈◊〉 〈◊〉 of Idol●…ry, and to cut off all occasions of i●…. , nor take it unto thee, lest thou be * Psa. 106. 36. snared therein: for it is an abomination to the LORD thy God. 26 Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing y i e. 〈◊〉 to 〈◊〉 〈◊〉, as that was. See jos. 7. 〈◊〉▪ 〈◊〉▪ 〈◊〉, 〈◊〉▪ like it: but thou shalt utterly detest it, and thou shalt utterly ab●…or it: for * chap. 13. 17. 〈◊〉. 27. 23. it is a cursed thing. CHAP. VIII. 1 ALl the commandments which I command thee this day, shall ye observe to do, that ye may live a ●…. ●…. 〈◊〉 〈◊〉▪ and happily, as life is oft taken, as 〈◊〉. 17. 18. 〈◊〉 v. ●…. ●…. 〈◊〉 on the contrary troubles or afflictions are called Death. End. 10. 17. 2 Cor. 11. 23. , and multiply, and go 〈◊〉, 〈◊〉 possess the 〈◊〉 which the LORD swore 〈◊〉 〈◊〉 fathers. 2 And thou shalt remember all the way b i e. All the events which befell thee in the way, the miraculous protections, deliverances, provisions, instructions which God gave thee, and withal the frequent and severe punishments of thy disobedience. which the LORD thy God ●…ed thee those forty years in the wilderness, to humble thee, and to * chap. 1●…. 〈◊〉. prove thee to know c i e. That thou mightest discover to thyself and others that infidelity, inconstancy, Hypocrisy, Apostasy, rebellion and perver●…▪ which lay hid in thy heart; the discovery whereof was of singular use both to them, and to the Church of God in all suc●…eding ages. what was in thine heart, whether thou wouldst keep his commandments or no. 3 And he humbled thee, and * Exod. 1●…. ●…. suffered thee to hunger, and fed thee with * Exod. 1●…. 1●…, 14. Manna (which thou knewest not, neither did thy fathers know) that he might make thee know, that man doth * Mat. 4. 4. Lux. 4. 4. not live by bread only, but by every word that proceedeth out of the mouth of the LORD d i e. By every or any thing which God appoints for this end, how unlikely soever it may seem to be for 〈◊〉, as appears in the Manna; seeing it is not thee Creature, but only God's command and blessing upon i●…▪ that 〈◊〉 〈◊〉 〈◊〉 for the support of life. doth man live. 4 * 〈…〉 Thy raiment 〈◊〉 not old upon thee e 〈…〉 , neither did thy ●…oot swell f 〈…〉 these forty years. 5 * 〈…〉 Thou shalt also consider in thine heart, that as a man chasteneth his son g (i. ●….) Unwillingly▪ being 〈◊〉 by thy necessity; mode●…ely, in judgement remembering▪ mercy▪ and for thy reformation, not for thy 〈◊〉, Compare▪ 〈◊〉▪ 3. 11, 12. Heb. 12. 5, etc. , so the LORD thy God chasteneth thee. 6 Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him. 7 For the LORD thy God bringeth thee into a good land, * chap. 11. 〈◊〉▪ 11. a land of brooks of water, of fountains, and depths h (i. e.) Deep Wells or Springs, or Lakes, which were divers and large. that spring out of valleys, and hills. 8 A land of wheat, and barley, and vines, and figtrees, and pomegranates, a land of † 〈…〉 oil olive l 〈…〉 , and honey. 9 A land wherein thou shalt eat bread without 〈◊〉, then shalt not lack any thing in it: a land * chap. 〈◊〉 〈◊〉 whose 〈◊〉 are iron k Where are 〈◊〉 〈◊〉 〈◊〉 in a manner as plentiful a●… stones, and upon which 〈◊〉 〈◊〉 〈◊〉 as in other par●… they do upon stones. , and out of whose hills thou mayest dig brass l To 〈◊〉 in 〈◊〉 plenty. These are mentioned, because they had none such in Egypt whence they came. . 10 * chap. 6. 11, 1●…. When thou hast eaten, and art full, than thou shalt bless the LORD thy God m (i. e.) Solemnly praise him for thy food; which is a debt both of gratitude and justice, because it is from his providence and favour that thou receivest both thy food and refreshment and strength by it. The more unworthy and absurd is that too common profaneness of them, who, professing to believe a God and his Providence, from whom all their comforts come, grudge to own him at their meals, either by desiring his blessing before them, or by offering due praise to God after them. , for the good land which he hath given thee. 11 Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgements, and his statutes, which I command thee this day. 12 * 〈…〉 Lest, when thou hast eaten, and art full▪ and hast built goodly houses, and dwelled therein: 13 And when thy herds, and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied: 14 Then thine heart be lifted up n As if thou didst receive and enjoy these things either by thy own wisdom, and valour, and industry, v. 17. or for thy own merit, D●…t. 9 4. See Host 13. 6. 1 Cor. 4. 7. , and thou forget the LORD thy God (which brought thee forth out of the land of Egypt, from the house of bondage; 15 Who led thee through that great and terrible wilderness, * Num. 21. 6. 〈◊〉. 13. 5. wherein were fiery serpents, and scorpions, and drought, where there was no water, * Num. 20. 11. who brought thee forth water out of the rock of flint; 16 Who fed thee in the wilderness with * Exod. 16. 15. manna, which thy fathers knew not, that he might humble thee o By keeping thee in a constant dependence upon him for every day's food, and convincing thee what an impotent, helpless, and beggarly Creature thou art in thyself, having, nothing whereon to subsist, but from hand to mouth, and being supported wholly by the alms of divine goodness given to thee from day to day. The mercies of God, if duly considered, are as powerful an argument or mean to humble us as the greatest afflictions, because they increase our debts to God, and manifest our dependence upon him, and insufficiency without him, and by making God great, they make us little in our own eyes. Though this clause, as well as that which follows, may have respect to their afflictions, mentioned, v. 15. , and that he might prove thee good at thy latter end p (i. e.) That after he hath purged and prepared thee by afflictions, he may give thee, and thou mayest receive and enjoy his blessings with less disadvantage, whilst by the remembrance of former afflictions thou art made thankful for them, and more cautious not to abuse and forfeit them again. .) 17 And thou say in thine heart, My power, and the might of mine hand hath gotten me this wealth. 18 But thou shalt remember the LORD thy God; for it is he that giveth thee power to get wealth q So this word is used, Numb. 24. 18. job 20. 18. Prov. 31. 29. , that he may establish his covenant which he swore unto thy fathers, as it is this day. 19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. 20 As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God. CHAP. IX. 1 HEar, O Israel, thou art to pass over Jordan this day a (i. e.) Shortly, within a little time, the word day being oft put for time, as job. 8. 56. 1 Cor. 4. 5. Reud. 16. 14. within two months: for Moses spoke this on the first day of the eleventh month, Deut. 1. 3. and they passed over jerdan on the tenth day of the first month, jos. 4. 19 , to go in to possess nations b (i. e.) The land of those nations; for that only they were to possess, but as for the Nations or people they were not to possess, but to destroy them. Thus they are said to 〈◊〉 Gad, jer. 4●…. 1. i. e. the Country and 〈◊〉 of Gad, as it is there explained. greater and mightier than thyself c This he adds, partly that they might not be surprised when they find them to be such: partly that they ●…ght not trust to their own strength, but wholly rely upon God's help for the destroying of them▪ and, after the work was done, might ascribe the p●…se and glory of it to God alone, and not to themselves. , cities great and * Chap. 1. 28. fenced up to heaven d As the Spies reported, Deut. 1. 28. See on Gen. 11. 4. . 2 A people great and tall, the children of * Num. 13. 28, ●…. the Anakims, whom thou knowest, and of whom thou hast heard say e Either from the spies, or rather from common same, for this seems to be a proverb, used in those times. , Who can stand before the children of Anak? 3 Understand therefore this day, that the LORD thy God is he which goeth over before thee as a * Chap. ●…. ●…4. Heb. 12. 29. consuming fire: he shall destroy them and he shall bring them down before thy face; so shalt thou drive them out, and destroy them quickly f Without great difficulty or long wars. as the LORD hath said unto thee. 4 Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, * Rom. 11. 6, 20. 1 Cor. 4, 4. 7. For my righteousness the LORD hath brought me in to possess this land: but * Gen. 15. 16. for the wickedness of these nations the LORD doth drive them out from before thee. 5 Not for thy righteousness, or for the uprightness of thine heart g Neither for thy upright heart, nor holy life, which are the two things which God a●…ove all 〈◊〉 regards, 1 〈◊〉. 29, 17. Psal. 15. 1. 2. And consequently he 〈◊〉 all merit. And surely they who did not deserve this earthly 〈◊〉▪ could not merit the Kingdom of Glory. , dost thou go to possess their land; but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform * Gen 12. 7. & 13. 1●…. & 15. ●…. & 17. 8. & ●… 4. & ●…. 1●…. the word which the LORD swore unto thy fathers, Abraham, Isaac and Jacob h To show my faithfulness in accomplishing that promise which I graciously made and confirmed with my oath. By which words it is employed, that this land was not given to them for the righteousness of their fathers though they were righteous and holy persons, and much less for their own righteousness, which they had not, as it follows. . 6 Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness, for thou art a * Exod. 32. 9 & 34. 9 stiffnecked people i Rebellious and perverse, and so destitute of all pretence of righteousness; such were the people, but there were divers particular persons amongst them truly righteous and holy, and yet even their righteousness is denied to be the procuring cause of this land. . 7 Remember, and forget not how thou provokedst the LORD thy God to wrath in the wilderness: * Exod. 14. 11. & 16. 2. & 17. 2. Num. 11. 4. & 20. 2. & 25. 3. from the day that thou didst departed out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD. 8 Also * Exod. 32. 4. Ps. 106. 19 in Horeb k When your miraculous deliverance out of Egypt was fresh in memory; when God had but newly manifested himself to you in so stupendious and dreadful a manner, and had taken you into covenant with himself, when God was actually conferring further mercies upon you. , ye provoked the LORD to wrath, so that the LORD was angry with you, to have destroyed you. 9 * Exod. 24. 12▪ 15. When I was gone up into the mount, to receive the tables of stone, even the tables of the covenant which the LORD made with you, than * Exod. 24. 18. & 34. 28. I abode in the mount forty days and forty nights; I neither did eat bread, nor drink water l (i. e.) I wholly abstained from all meat and drink. Compare 1 King. 13. 8, 9, 13. 2 King. 6. 22. . 10 * Exod. 31. 18. And the LORD delivered unto me two tables of stone, written with the singer of God m Immediately and miraculously, which was done not only to procure the greater reverence to the law, but also to signify, that it was the work of God alone to write this Law upon the Tables of men's hearts. See I●…. 31. 33. 2 Cor. 3. 3. 7. , and on them was written according to all the words which the LORD spoke with you in the mount, out of the midst of the fire, * Exod. 19 17▪ & 20. 1. in the day of the assembly n (i. e.) When the people were gathered together by God's command to the bottom of Mount Sinai, to hear and receive Gods ten Commandments from his own mouth. . 11 And it came to pass at the end of forty days, and forty nights, that the LORD gave me the two tables of stone, even the tables of the covenant. 12 And the LORD said unto me, * Exod. 3●…. 3. Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt, have corrupted themselves: they are quickly turned aside out of the way which I commanded them; they have made them a molten image. 13 Furthermore, the LORD spoke unto me, saying, I have seen this people, and behold, it is a stiffnecked people. 14 Let me alone o Stop not the course of my fury by thy intercession. , that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation greater and mightier than they. 15 So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant were in my two hands. 16 And * Exod. 32. 19 I looked, and behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you. 17 And I took the two tables, and cast them out of my two hands, and broke them before your eyes p Not by an unbridled passion, but in zeal for God's honour, and by the direction of God's spirit, to signify to the people, that the covenant between God and them contained in those tables was broken and made void, and they were now quite cast out of God's favour, and could expect nothing from him but fiery indignation and severe justice. See on Exod. 32. 19 . 18 And * Psa. 106. 23. I fell down q In way of humiliation and supplication, on your behalf. before the LORD, as at the first, forty days, and forty nights; I did neither eat bread, nor drink water, because of all your sins, which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger. 19 (For I was afraid of the anger and hot displeasure wherewith the LORD was wroth against you, to destroy you) But the LORD harkened unto me at that time also. 20 And the LORD was very angry with Aaron r Though he was only accessary, as being persuaded, and in a manner compelled to comply with your desire. , to have destroyed him: And I prayed for Aaron also the same time. 21 And * Exod. 32. 20. I took your sin s (i. e.) The object and matter of your sin, as sin is taken Isa. 31. 7. , the calf which ye had made, and burned it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook t That there might be no monument or remembrance of it left. that descended out of the mount. 22 And at * Num. 11. 1, 3. Taberah, and at * Exod. 17. 7. Massa, and at * Num. 11. 34. Kibroth-hattaavah, ye provoked the LORD to wrath. 23 Likewise * Num. 13. 3. when the LORD sent you from Kadesh-barnea, saying, Go up, and possess the land which I have given you, than ye rebelled against the commandment of the LORD your God, and ye believed him not, nor harkened to his voice. 24 Ye have been rebellious against the LORD, from the day that I knew you. 25 Thus I fell down before the LORD forty days, and forty nights u The same mentioned before v. 18. as appears, 1. By comparing this with Exodus, where this History is more fully related, and where this is said to be done twice only. 2. By the occasion and matter of Moses his prayer here following, which is the same with the former. 3. By the words here following, as I fell down at first, which show that this was the second time of his so doing. , as I fell down * Ver. 18. at the first, because the LORD had said, he would destroy you. 26 I prayed therefore unto the LORD and said, O LORD God, destroy not thy people, and thine inheritance, which thou hast redeemed through thy greatness x (i. e.) Through the greatness of thy power, which appeared most eminently in that work, as is noted v. 29. , which thou hast brought forth out of Egypt, with a mighty hand. 27 Remember thy servants y (i. e.) The promise made and sworn to thy servants, which was mentioned above v. 5. , Abraham, Isaac, and Jacob: look not unto the stubborness of this people, nor to their wickedness, nor to their sin: 28 Lest the land whence thou broughtest us out, say, * Num. 14. 15. Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness. 29 Yet they are thy people z Whom thou hast chosen to thyself out of all mankind, and publicly owned them for thine, and hast purchased and redeemed them from the Egyptians. , and thine inheritance, which thou broughtest out by thy mighty power, and by thy stretched-out arm. CHAP. X. 1 AT that time a When God was newly appeased by my intercession. the LORD said unto me, * Exod. 34. 1. Hue thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood b Either a temporary Ark for this use, till the other was finished: or the famous Ark, as may seem by comparing this with v. 5. It is not evident in what order these things were done, nor is it strange if Moses in this short and general relation neglect the order of time, as being nothing to his present purpose. . 2 And I will write on the tables, the words that were in the first tables which thou brakest, and thou shalt put them in the ark. 3 And I made an ark of * Exod. 25. 1, 10. Shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. 4 And * Exod. 34. ●…▪ he wrote on the tables according to the first writing, the ten † Heb. 〈◊〉▪ commandments, which the LORD spoke unto you in the mount, out of the midst of the fire, in the day of the assembly; and the LORD gave them unto me. 5 And I turned myself: and came down from the mount, and put the tables in the ark which I had made, and there they be, as the LORD commanded me. 6 And the children of Israel took their journey c This following History comes in manifestly by way of parenthesis, as may appear from ver. 10. where he returns to his former discourse; and it seems to be here inserted, Either 1. Because the Priests and Levites here mentioned were the Guardians and Keepers of the Ark and Tables here mentioned. Or rather, 2. As an evidence of God's gracious answer to Moses his prayers, and of his reconciliation to the people notwithstanding their late and great provocation. For, saith he, after this they proceeded by God's guidance in their journeys, some eminent stages whereof he names for all: and though Aaron died in one of them, yet God made up that breach, and Eleazar came in his place and ministered as Priest, one branch of which office was to intercede for the people. Then, saith he, God brought them from the barren parts of the wilderness to a land of rivers of waters, v. 7. a pleasant and fruitful soil, Then, he adds, God separated the Levites, etc. v. 8. from Beeroth of the children of Jaakan to * Num. 33. 3●…. Mosera d Obj. This place seems directly contrary to that Numb. 33. 31. where their journey is quite contrary to this, even from Moseroth, to Bene-jaakan. This indeed is a great difficulty, and profane wits take occasion to cavil. And if a satisfactory answer be not yet given to it by interpreters, it ought not therefore to be concluded unanswerable, because many things formerly thought unanswerable, have been since fully cleared, and therefore the like may be presumed concerning other doubts yet remaining. And it were much more reasonable to acknowledge here a transposition of the words through the Scribes mistake, than upon such a pretence to reject the divine Authority of those sacred books which hath been confirmed by such irresistible Arguments. But there is no need of these general pleas, seeing particular answers are and may be given to this difficulty sufficient to satisfy modest and impartial enquirers. Ans. 1. The places here mentioned are differing from those Numb. 33. it being very frequent in Scripture for divers persons and places to be called by the same names, and yet the names are not wholly the same; for there it is Bene-jaakan, and here Beeroth bene-jaakan, or Beeroth of the children of jaakan; there Moseroth, here Moserah; there Horhagidgad, here, Gudgodah; there jotbathah, here jotbath. If the places were the same, it may justly seem strange why Moses should so industriously make a change in every one of the names. And therefore these may be other stations, which being omitted in Numb. 33. are supplied here, it being usual in sacred Scripture to supply the defects of one place out of another. Answ. 2. Admitting these two places to be the same with those Numb. 33. 31. yet the journeys are divers. They went from Beeroth of the children of jaacan to Mosera, which is omitted in Numbers, and therefore here supplied; and then back again from Moserah or Moseroth, to Bene-jaakan, as is there said: for which return there might then be some sufficient reason, though now unknown to us, as the reasons of many such like things are: or God might order it so for his own pleasure, and, it is not impossible he might do it for this reason, that by this seeming contradiction, as well as some others, he might in just judgement do what he threatened to the jews, jer. 6. 21. even lay stumbling blocks before profane and proud wits, and give them that occasion of deceiving and ruining themselves, which they so greedily seek and gladly embrace; which is the reason given by some of the ancients why God hath left so many difficulties in Scripture. Ans. 3. The words may be otherwise rendered, from Beeroth of the children of jaakan, and from Moserah: where the order of the places is not observed, as was noted before of the order of time, v. 1. because it was nothing to the purpose here, and because that might be easily fetched from Numb. 33. where those journeys are more particularly and exactly described. For the conjunction and, that may be here wanting, and to be supplied, as it is Exod. 6. 23. 1 Sam. 4. 7. Psal. 133. 3. Isa. 63. 11. Hab. 3. 11. And the preposition, from, is easily supplied from the foregoing words, as is most usual. Nor seems there to be any more reason to render it to Moserah, than, from Moserah, seeing the Hebrew letter He in the end is made a part of the proper name, and therefore is not local. ; * Num. 20. ●…. there Aaron died e Qu. How it is true, when Aaron died not in Moserah, but in Mount Hor, Numb. 33. 37. Ans. 1. Moserah may be a differing place from Moseroth, and that may be the name of a Town or Region in which Mount Hor was, or to which it belonged. Or, the same mountain in respect of divers parts and opposite sides of it might be called by divers names, here Moserah, and there Hor. And it is possible, they might go several journeys, and pass to divers stations, and by fetching a compass (which they oft did in their Wilderness travels) come to the other side of the same Mountain. Ans. 2. The Hebrew particle, soham, may here note the time, and not the place of Aaron's death, and may be rendered then, as it is taken, Gen. 49. 24. Psal. 14. 5. Eccles. 3. 17. Zephan. 1. 14. And then is not to be taken precisely, but with some latitude, as it is oft used in Scripture; that is, about that time, after a few removes more; as the words, at that time, v. 8. must necessarily be understood. , and there he was buried, and Eleazar his son ministered in the priest's office in his stead. 7 * Num. 33. 32, ●… From thence e Either 1. From that place, and that either from Mosera●… last mentioned: or from Bene-jaakan: for relatives many times in Scripture belong to the remoter antecedent. Or, 2. From that time: for this particle sometimes notes not place, but time, as 2 King. 2. 21. Isa. 65. 20. So the meaning is, At, or about that time, as it is v. 8. which being considered, may serve to clear the great difficulty discoursed upon the last verse concerning the seeming contradiction of this place, and Numb. 33. 31, 32. they journeyed unto Gudgodah, and from Gudgodah to Jotbath, a land of rivers of waters. 8 At that time f About that time, i. e. when I was come down from the mount, as was said v. 5. For these words manifestly look to that verse, the 6, and 7. verses being put in by way of parenthesis▪ as was said before. Or, if it relate to the words immediately foregoing, this may be meant of a second separation of them upon Aaron's Death, and having mentioned the separation of Eleazar to the Office of the high Priest in his Father's stead, v. 6. he now repeats it, that the Levites who were his, as they had been his Father's Servants, were separated as before, or were confirmed in their office. * 〈◊〉. 3. 6. & 〈◊〉 & 8. 14. the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD, to stand before the LORD g A phrase used concerning the Prophets, 1 King. 17. 1. and 18. 15. this being the posture of Ministers. Hence the Angels are said to stand, 2 Chron. 18. 18. Luk. 1. 1●…. to minister unto him, and to bless in his name h Either 1. Particularly, to pronounce the solemn blessing of God upon the Congregation, which was done in God's name, of which see Levit. 9 23. Numb. 6. 23, etc. But that work was peculiar to the Priests, not common to all the Levites, or more generally, to bless. Either 1. God, i. e. to praise him, which being a considerable part of the Levite●… work, 1 Chron. 10. it is not probable▪ it would be omitted here, where their Office is so particularly described. Or, 2. The people, whom they did bless by performance of those holy ministrations for the people, and giving those instructions to them▪ to which Gods blessing was promised, and usually given; and this they did in God's name, i. e. by command, and commission from him. unto this day. 9 * Num. 〈◊〉 〈◊〉 Wherefore Levi hath no part nor inheritance with his brethren: the LORD is his inheritance i (i. e.) The Lord's portion, to wit, tithes and offerings, which belong to God are given by him to the Levites for their subsistence from generation to generation, as inheritances run. , according as the LORD thy God promised him. 10 And * Exod. 34 28. I stayed in the mount, according to the ‖ Or, 〈◊〉 〈◊〉. first time, forty days, and forty nights: and the LORD * Exod. 32. 32, 33. & 33. 17. harkened unto me at that time also, and the LORD would not destroy thee. 11 * Exod. 32. 34. & 33. 1. And the LORD said unto me, Arise, † Heb. go in journey. take thy journey before the people, that they may go in k This shows, that God was appeased and reconciled to the people, whom therefore he led forwards towards Canaan. , and possess the land, which I swore unto their fathers to give unto them. 12 And now, Israel, * 〈◊〉▪ 6. ●…. what doth the LORD thy God require of thee l By way of duty and gratitude to God for such amazing mercies. , but to fear the LORD thy God, to walk in all his ways, and * Chap. 6. ●…▪ to love him, and to serve the LORD thy God with all thy heart, and with all thy soul, 13 To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good? 14 Behold, * Psa. 148. ●…▪ the heaven m The airy and starry heaven. , and the heaven of heavens n The highest or third heaven, 1 King. 8. 27. 2 Cor. 12. 2. called the heaven of heavens for its eminency, as the song of songs, king of kings, holy of holies, etc. is the LORD thy God's, * Exo. 19 ●…. Psal. 24. 1▪ the earth also, with all that therein is o With all creatures and all men, which being all his, he might have chosen what Nation he pleased to be his people. . 15 Only the LORD had a delight in thy fathers to love them p He shows that God had no particular reason nor obligation to their fathers any more than to other persons or people, all being equally his creatures, and that his choice of them out of and above all others proceeded only from Gods good pleasure and free love. , and he chose their seed after them, even you, above all people, as it is this day. 16 Circumcise therefore * Jer. 4. 4▪ Colos. 2. 11 the foreskin of your hearts q Rest not in your bodily circumcision, but seriously set upon that substantial work which is signified and designed thereby, cleanse your hearts from all filthiness and superfluity of naughtiness, which is fitly compared to the foreskin, which if not cut off made persons profane, unclean and odious in the sight of God. Compare Deut. 30. 6. jer. 4. 4. and 9 25. Rom. 2. 28, 29. Col. 2. 11. , and be no more stiffnecked. 17 For the LORD your God is God of gods, and * Rev. 17. 14▪ Lord of lords, a great God, a mighty, and a terrible, which * 2 Chron. 19 7. Job. 34. 19▪ Act. 10. 34. Rom. 2. 11. Gal. 2▪ 6. Eph. ●…. ●…. Col. 3. 25. 1 Pet. 1. 1●… regardeth not persons r Whether jews or Gentiles, but deals justly and equally with all sorts of men, and as whosoever fears and obeys him shall be accepted of him, so all incorrigible transgressors shall be severely punished, and you no less than other people: therefore do not flatter yourselves as if God would bear with your sins because of his particular kindness to you or to your fathers. , nor taketh reward. 18 He * Ps●…●…8. 5. & 146. 9 doth execute the judgement s (i. e.) Plead their cause, and give them right against their more potent adversaries, and therefore he expects you should do so too. of the fatherless, and widow, and loveth the stranger, in giving him food and r●…iment▪ 19 * Leu. 19 33, 34. Love ye therefore the stranger: for ye were strangers in the land of Egypt. 20 * chap. 6. 13. Mat. 4. 10. Luk. 4. 8. Thou shalt fear the LORD thy God: him shalt thou serve, and to him shalt thou * chap. 13. 4. cleave t With firm confidence, true affection, and constant attendance and obedience. , and swear by his Name. 21 * Exod. 15 2. He is thy praise u Either 1. the object and matter of thy praise, as Exod. 15. 2. whom thou shouldest ever praise. Or rather, 2, the ground of thy praise, i. e. of thy praise-worthiness, he who makes thee honourable and glorious above those people whose God he is not. , and he is thy God that hath done for thee these great and terrible things which thine eyes have seen. 22 Thy fathers went down into Egypt, * Gen. 46. 27. Exod. 1. 5. Acts 7. 14. with threescore and ten persons: and now the LORD thy God hath made▪ thee * Gen. 15. 5. as the stars of heaven for multitude. CHAP. XI. 1 THerefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgements, and his commandments always. 2 And know a (i. e.) Acknowledge and consider it with diligence and thankfulness. ye this day: for I speak not with your children, which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched-out arm: 3 And his miracles, and his acts, which he did in the midst of Egypt, unto Pharaoh the king of Egypt, and unto all his land. 4 And what he did unto the army of Egypt, unto their horses, and to their chariots, * Exod. 14. 27. how he made the water of the Red-sea to overflow them, as they pursued after you, and how the LORD hath destroyed them unto this day b The effect of which destruction continueth to this day, in their weakness and fear, and our safety from all their further attempts against us. . 5 And what he did unto you in the wilderness, until ye came unto this place: 6 And * Num. 16. 31. and 27. 3. Psal. 106. 1●…. what he did unto Dathan and Abiram the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the ‖ Or, living substance which followed them. substance that † Heb. was at their feet. was in their possession c Heb. At their feet, i. e. under their power, Psal. 8. 6. which followed them or belonged to them. , in the midst of all Israel: 7 But your eyes have seen all the great acts of the LORD d All of them had seen some, and some of them had seen all, the great things done in Egypt and at the Red-sea, and in the Wilderness. , which he did. 8 Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in, and possess the land whither ye go to possess it: 9 And that ye may prolong your days in the land which the LORD swore unto your fathers to give unto them, and to their seed, a land that floweth with milk and honey. 10 For the land whither thou goest in to possess it, is not as the land of Egypt, from whence ye come out, where thou sowedst thy seed, and water●… it with thy foot e (i. e) With great pains and labour of thy feet, partly by going up and down to fetch water and disperse it, and partly by digging furrows with thy foot, and using engines for distributing the water which engines they thrust with their feet. For though the River Nilus did once in a year overflow the grounds and made them fruitful, yet oft times it failed or s●…anted them, and then they were put to great pains about their ground; and when it did overflow sufficiently and left its Mud upon the earth, yet that Mud was in a little time hardened, and needed another watering and much digging and labour both of the hand and feet, especially in places something higher or more remote from that river. Which inconvenience Canaan was free from. as a garden of herbs: 11 But the land whither ye go to possess it, is a land of hills and valleys f And therefore much more healthful than Egypt was, which 〈◊〉 it was enriched, so it was annoyed, with Nilus, which overflowed the land in summer time, and thereby made the country both unpleasant, and, which is much worse, unhealthful. And health being the greatest of all outward blessings, Canaan must therefore needs be a more desirable habitation than Egypt, which is the thing here employed. , and drinketh water of the rain of heaven g Which is more honourable, because this comes not from man's art or industry; but immediately from God's power and goodness; more easy, being given thee without thy charge or pains; more sweet and pleasant, not hindering thy going abroad upon thy occasions, as the overflow of Nilus did, whereby the Egyptians were confined in a great measure to their several houses; more safe and healthful, being free from that Mud which attends upon the waters of Nilus; and more certain too, the former and the latter rain being promised and to be given to them in their several seasons, upon condition of their obedience, which condition, though it may seem a clog and inconvenience, yet indeed was a great benefit, that by their own necessities and worldly interest they should be obliged to that obedience, upon which their happiness depended both for this life and for the next. : 12 A land which the LORD thy God † Heb. 〈◊〉▪ careth for h To wit, in a special manner, watering it immediately as it were by his own hand without man's help, and giving peculiar blessings to it, which Egypt enjoys not. : * 1 King. ●…▪ ●…▪ the eyes of the LORD thy God are always upon it from the beginning of the year, even unto the end of the year i To give it the ra●… and other blessings proper to the several seasons. But all these mercies and the fruitfulness of the land consequent upon them were suspended upon their disobedience as it here follows. And therefore it is not at all strange that some later writers de●…ry the land of Canaan as in great part a barren soil, which is so far from affording any ground to question the divine authority of the holy Scriptures in which its fruitfulness is declared, that it doth much more confirm it, this being but an effect of that threatening that God would turn a fruitful land into barrenness for the wickedness of those that dwell in it, Psal. 107. 34. and elsewhere▪ and the wickedness of the Israelites in succeeding ages being notorious, it is but just and fit that the barrenness of their land should be as evident and infamous. . 13 And it shall come to pass, if ye shall hearken diligently unto my commandments, which I command you this day, to love the LORD your God, and to serve him with all your heart, and with all your soul; 14 That I will give you the rain of your land k (i. e.) Which is needful and sufficient for your land; or which is proper to your land, not common to Egypt, where, as all authors agree, there is little or no rain. in his due season, the first rain, and the latter rain l The first fell in seed time to make the corn spring, the other a little before harvest to ripen it. See jer. 5. 24. joel 2. 23. Amos 4. 7. jam. 5. 7. , that thou mayest gather in thy corn, and thy wine, and thine oil. 15 And I will † Heb. ●…. ●…. send grass in thy fields for thy cattle, that thou mayest eat and be full. 16 Take heed to yourselves, that your heart be not deceived m By the specious pretences of Idolaters, who will plead the general consent of all nations except yours in the worship of creatures, and that they worship the creatures only for God's sake and as they are glorious works of God, whom they worship in and by them. Which and the like arguments being commonly alleged by Heathens for their Idolatries, as their own writers declare, might possibly seduce an unwary 〈◊〉: and therefore they are here cautioned against such deceit, and withal it is employed, that if a man's mind be corrupted and deceived, so as he believes Idolatry to be lawful, th●… will not excuse him in the sight of God. , and ye turn aside, and serve other gods, and worship them: 17 And then the LORDS wrath be kindled against you, and he s●…ut up the heaven n Which is compared sometimes to a bo●…tle, Ioh ●…8. 〈◊〉. which may be either 〈◊〉 or opened▪ sometimes to a great store-house wherein God 〈◊〉 up hi●… 〈◊〉 of rain▪ I●… 48. 22. 〈◊〉. 〈◊〉. ●…. the 〈◊〉 whereof God is said to 〈◊〉▪ when he giv●… rain, and to 〈◊〉▪ when he withhold it. See 1 King. 8. 35. 2 〈◊〉. 6. 26. and 7. 1●…. , that there be no rain, and that the land yield not her fruit, and lest ye perish quickly from off the good land which the LORD giveth you. 18 Therefore * ●…p. 6. 6. shall ye lay up these my words in your heart, and in your soul, and * ●…p. 6. 8. bind them for a sign upon your hand, that they may be as frontlets between your eyes. 19 And * ●…p. 4. 1●…. 〈◊〉 6. 7. ye shall teach them your children, speaking of them when thou fittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. 20 And thou shalt write them upon the door-posts of thine house, and upon thy gates: 21 That you days may be multiplied, and the days of your children, in the land which the LORD swore unto your fathers to give them, as the days of heaven upon the earth o (i. e.) As long as this visible world lasts, whilst the heaven keeps its place and continue▪ its influences upon earth, until all these things be dissolved. Compare Psal. 72. 5. and 81. 5. and 89. 29. jer. 33. 25. . 22 For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him: 23 Than will the LORD drive out all these nations from before you, and ye shall possess greater nations, and mightier than yourselves, 24 * 〈◊〉 1. 3. Every place whereon the soles of your feet shall tread p Not absolutely, as if the jews should be Lords of all the world, as the Rabbi●… fond conceit, but in the promised land▪ as it is restrained in the following words. , shall be yours q Either by possession, or by dominion, to wit▪ upon condition of your obedience. : * 〈◊〉. 34. 3. from the wilderness r To wit, of Sin, on the southside. , and Lebanon s And from Lebanon: or, and to Lebanon, which was the Northern border. , from the river, the river Euphrates t On the east. So far their right of dominion extended, but that their sins cut them short: and so far Solom●… extended his dominion. , even unto the uttermost sea u The western or midland sea: Heb. the 〈◊〉 〈◊〉: for the Eastern part of the World being generally esteemed the foremost, and the southern on the right hand, Psal. 89. 12. and consequently the Northern on the left hand, the Western part must needs be behind. Of these bounds of the land see Gen. 10. 19 and 15. 18. Exod. 23. 31. jos. 1. 3, 4. , shall your coast be. 25 There shall no man be able to stand before you: for the LORD your God shall lay the fear of you, and the dread of you upon all the land that ye shall tread upon, as he hath said unto you. 26 * 〈◊〉. 30. 15. Behold, I set before you x I propose them to your minds and to your choice. this day a blessing and a curse: 27 * 〈◊〉. 〈◊〉. 2. A blessing, if ye obey the commandments of the LORD your God, which I command you this day: 28 And a * 〈◊〉. 〈◊〉. 15. curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods which ye have not known y Which you have no acquaintance with nor experience of their power or w●…ome or goodness, as you have had of mine. . 29 And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt z Heb. 〈◊〉 gi●…, i. e. speak or pronounce or cause to be pronounced. So the word 〈◊〉 〈◊〉 i●… u●…d 〈◊〉 1●…. ●…▪ ●…. 〈◊〉 3●…. 3 Pr●…v. ●…. 9 This is more 〈◊〉 〈◊〉 D●…t. 27. 12, 13, and 〈◊〉. 8. 33. whither I refer the reader. put 〈◊〉 2●…▪ 12, ●…▪ 〈◊〉. 8. 33. the blessing upon mount Gerizim, and the curse upon mount Ebal. 30 Are they not on the other side Jordan by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champain over against Gilgal Looking towards 〈◊〉▪ though at some considerable distance from it, a●… this particle is sometimes used. , beside the plains of Moreh? 31 For ye shall pass over Jordan, to go in to possess the land which the LORD your God ●…eth you, and ye shall possess it, and dwell therein. 32 And ye shall observe 〈…〉. to do all the statn●… and judgements which I set before you this day. CHAP. XII. 1 THese are the statutes and judgements which ye shall observe to do, in the land which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth. 2 * ●…ap. ●…. 5. Ye shall utterly destroy all the places a Temples, Chapels▪ altars▪ grov●…▪ ●… appears from ●…her Scriptures. wherein the nations, which ye shall Or, 〈◊〉 〈◊〉. possess served their gods, upon the high mountains b Which the 〈◊〉 used to employ for their Idolatry. See Isa. 5●…. 5. ●…. E●…. 〈◊〉▪ 1●…. 〈◊〉. ●…. 13. , and upon the hills, and under every green tree c A●… the 〈◊〉 consecrated 〈◊〉▪ to 〈◊〉 〈◊〉 〈◊〉, so they worshipped these under them. . 3 And * 〈…〉. ye shall † Heb. 〈◊〉 down. overthrow their altars, and break their pillars d Upon which their images were 〈◊〉. 〈◊〉. ●….) All the memorial of them, and the very names given to the places from the Idols. , and burn their groves with fire, and ye shall hue down the graven images of their gods, and destroy the names of them e out of that place. 4 Ye shall not do so e (i. e.) Not worship him in several places▪ mountains, grov●…, etc. which sense i●… evident from the following opposition. unto the LORD your God. 5 But unto the place which the LORD your God shall * 1 King 8. 29. 2 Chron. 7. 12. choose out of all your tribes, to put his Name there f (i. e.) To set up his worship 〈◊〉▪ or which he shall call by his name, as his house, or dwel●…-place▪ 〈◊〉▪ to wit, where the Ark should 〈◊〉, the Ta●…rnacle▪ or Temple. Which was first 〈◊〉, jos. 18. 1. next and ●…pecially 〈◊〉. , even unto his habitation shall ye seek, and thither thou shalt come. 6 And * L●…. 17. 3. thither ye shall bring your burnt-offerings, and your sacrifices g Which were wisely appropriated to th●… one and public place, partly for the security of the true religion, and for the prevention of Idolatry and superstition, which otherwise might more easily have crept in: and partly to signify that their sacrifices were not accepted for their own worth, but by God's gracious appointment and for the sake of God's altar by which they were sanctified, and for the sake of Christ▪ whom the Altar did manifestly represent. Of which see below on 〈◊〉. 17. , and your tithes h, and heave-offerings i (i. e.) Your first-fruits, to 〈◊〉, of the earth, as of corn and wine and oil and other fruits, as plainl●… appears by comparing this place with Deut. 18. 4. and 26. 2. where these are commanded to be brought thither, and seeing here is an exact and particular enumeration of all such things▪ and these cannot be put under any of the other branches▪ these must needs be intended here, the rather, because the other kind of first-fruits, to wit, of the 〈◊〉 and 〈◊〉▪ are here expressly mentioned. And these are called here 〈◊〉, because the offerer was ●…irst to take these into his own hands, and to heave them before the lord (as other 〈◊〉 tell u●…) and then to give them to the 〈◊〉 ●… 〈◊〉 〈◊〉 〈◊〉. 1●…. ●…. ●…. and 26. 4. of your hand, and your vows, and your free-will-offerings k 〈…〉 you please ●…o ●…ow and offer, but not the place where you shall offer them. , and the firstlings of your herds, and of your flocks l Either 1. the holy 〈◊〉 or firstborn, as appears by Numb. 18 where they are commanded to be brought to this one place here designed, and to be offered upon God's 〈◊〉, 〈◊〉. 17. It is objected by some, that those were given to the pries●…▪ Numb. 18. 18. but these were to be eaten by the people here 〈◊〉. 7. But that the next verse doth not say, but only in general, 〈◊〉 ●…all ye 〈◊〉, to wit, such of the offerings mentioned 〈◊〉. 6. as they were allowed to eat, but not such as were the Priests peculiar, for these they might not eat, nor all there expressed, for it is evident they might not eat any of the burnt-offerings, not some parts of the other sacrifices, which are here mentioned Or 2. the second births, which were the people's firstborn, or the first which they could eat of, which they were to eat before the Lord by way of acknowledgement of his favour in giving them to them and all their succeeding births. See more on ver. 17. . 7 And there m Not in the most holy place, wherein only the Priests might eat, Numb. 18. 10. but more generally in places allowed to the people for this end, in the holy city. ye shall eat n To wit, your part of the things mentioned ver. 6. before the LORD o (i. e.) In the place of God's presence, where God's Sanctuary shall be. your God, and ye shall rejoice in all that ye put your hand unto p Either to bestow your pains and labour upon it: or, to take and use or enjoy it. The sense is, You thus doing shall be blessed and enabled to rejoice or to take comfort in all your labours and enjoyments, which otherwise would be accursed to you. We have the same phrase below ver. 18. and Deut. 15. 10. , ye and your households, wherein the LORD thy God hath blessed thee. 8 Ye shall not do after all the things that we do here q Where the inconveniency of the place and the uncertainty of our abode in and removal from several places would not permit exact order in sacrifices and feasts and ceremonies, which therefore God was pleased then to dispense, but, saith he, he will not do so there. this day, every man whatsoever is right in his own eyes ‖ Not that universal liberty was given to all persons to worship whom and how they listed, but that in many things their unsettled condition gave every one opportunity to do so, if he thought good. . 9 For ye are not as yet come to the rest, and to the inheritance which the LORD your God giveth you. 10 But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety, 11 Then there shall be * 1 King. 8. 29. Psal. 78. 68 a place which the LORD your God shall choose to cause his Name r (i. e.) His Majesty and glory, his worship and service, his special and gracious presence, and the tokens of it. to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the heave-offering of your hand, and all † Heb. the choice of your vows. your choice vows s Heb. the choice of your vows, i. e. your select or chosen vows, so called, because things offered for vows were to be perfect, whereas superfluous or defective creatures were accepted in freewill offering, as appears from Levit. 22. 21, 22, 23. , which ye vow unto the LORD. 12 And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters t Hence it appears, that though the males only were obliged to appear before God in their solemn feasts, Exod. 23. 17. yet the women also were permitted to come, as they did. See judg. 21. 19, 21. 1 Sam. 1. 3, 7, 21, 22, 23. , and your man-servants, and your maidservants, and the Levite that is within your gates, forasmuch as * chap. 10. 9 he hath no part nor inheritance with you. 13 Take heed to thyself, that thou offer not thy burnt▪ offerings u Nor the other things mentioned above, this one and most eminent kind being put for all the rest, as is usual: for being all expressed before, it was needless to repeat them again. in every place that thou seest x To wit, with complacency and approbation, which thou thinkest very fit and proper for such a work, as one might possibly judge of some high-places or groves or gardens. : 14 But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee. 15 Notwithstanding thou mayest kill and eat flesh y To wit, for thy common use and food. in all thy gates z (i. e.) Thy cities or dwellings. , whatsoever thy soul lusteth after a What you shall desire either for quantity or quality, provided always you observe the laws given you elsewhere about avoiding excess and uncleanness in the things you eat. , according to the blessing of the LORD thy God, which he hath given thee b According to thy quality and estate: whereby he manifestly condemns those who profusely and riotously spend other men's money and live at a rate which their consciences know to be much above their ability: which certainly is an ungodly and unrighteous, though too common, practice. : the * Verse 2●…. unclean c Who is forbidden to eat of holy meats, Levit. 7. 20. and the clean may eat thereof d To wit, of any sort of creatures, even of those sorts which are offered to God in sacrifices, which are as free to your use, as the ro-buck, and the hart, which were not accepted in sacrifice, Leu. 22. 19 yet were clean beasts, Deut. 14. 5. and therefore here is a tacit exception of unclean beasts. , as of the roebuck, and as of the hart. 16 * Gen. 9 4. Leu. ●…. 2. chap. 15. 23. Only ye shall not eat the blood, ye shall pour it out upon the earth as water. 17 Thou e Either 1. thou, O Levite: or rather 2. thou O Israelit●…, whom he distinguisheth from the Levite ver. 18. accordingly as the following particulars agree to the one or to the other of you. † Heb. 〈◊〉 See chap. 1●…. ●…. mayest not eat within thy gates f (i. e.) In your private habitations, here opposed to the place of God's worship, ver. 18. the tithe of thy corn, or of thy wine, or of thy oil g Here seems to be a great difficulty, not yet sufficiently observed nor cleared by Interpreters. There were divers kinds of tithes. 1. The tithes given to the Levites out of all, of which Numb. 18. 21, 24. Deut. 14. 22. Neh. 10. 37. 2. The tithe of those tithes, which were to be given by the Levites to the Priests, of which Numb. 18. 26, 28. Neh. 10. 38. 3. The third years tithe, of which Deut. 14. 28. To which some add another tithe, which they call the second tithe, which they say was taken after the Levites tithe was laid by. Now each of these hath its difficulty. It seems this place cannot be understood 1. Of the Levites tithe, partly because it might seem a great and wholly superfluous trouble to carry all their tithes up to jerusalem, and to carry them back to their several habitations for their use; partly because those were holy to the Lord, Leu. 27. 30. and not to be eaten by the people, ver. 31. whereas these belonged principally to the people, the Levites being only taken in as accessories to eat with them, as it is here ver. 18. and partly because those might be eaten in every place, as is expressly affirmed, Numb. 18. 31. Nor 2. of the tithe of the tithe, which was the Priests, and neither Levites nor others might eat of it, except they were of or in the Priest's household. Nor 3. of the third years tithe, because that was to be eaten within their gates, Deut. 14. 28, 29. as this was not. I do therefore humbly conceive, that this is meant of the second tithe, spoken of Deut. 14. 22. and that this was the very same tithe with that third years tithe, with this only difference, that in the third year they were to eat them, together with the Levites within their gates, Deut. 14. 28, 29. but in the two first years they were to eat them, together with the Levites also, in the place of God's worship, as it is prescribed here and Deut. 14. 23. And that it is one and the same tithe which is spoken of Deut. 14. 22. and ver. 28. seems more than probable both because they are called by the same name all the tithe of their increase, and because that ver. 28. manifestly looks back to that ver. 22. and because otherwise every third year the Israelites were to pay three several tithes one after another, which Scripture no where affirms, and it seems to make the people's burdens and the Levites provisions too great. For the objection taken from Deut. 26. 12, 13. it shall be considered in its place. And the reason of that difference of place, and why the same tithes were eaten for two years together in jerusalem, and the third year in their own gates, seems to be this, that in the two first years there was a more special regard had to the Levites, who were very much conversant in jerusalem, where these tithes were then eaten, and in the third year there is a respect had to the stranger, and the fatherless, and the widow, who are mentioned as joint-sharers with the Levites in this third years tithe, whose occasions and obligations of coming to jerusalem were not so many nor strong as those of the Levites, and therefore they were to be found generally within their gates▪ where these were to be eaten. And whereas the objection made before against the chargeable and useless carrying of the▪ first tithes to jerusalem might be applied here, it is answered there, and it is provided, that when they lived at a great distance from jerusalem they might turn it into money and bestow it there, Deut. 14. 24▪ 25, 26. which both confirms the objection as to the first tithe, for which no such provision was made, and answers it as to this, where such a remedy is expressed. And whereas it may be pleaded on the behalf of the first or the Levitical tithe, that those tithes were brought to jerusalem, and that there were storehouses or chambers in the Temple appointed for the receiving of the tithes, 2 Chro. 31. 5, 6, 11, 12. Neh. 10. 37, 33. and 12. 44. it may be answered, that those chambers, being only 38 in number and each of them, except two, but 6 cubits broad and 12 cubits long, were altogether uncapable of all those tithes, and seem principally, if not solely appointed for the Priests tithes, and not for all them neither, but only for so much of them as might serve for the use and necessity of those Priests and Levites too that were in the actual ministration. , or the firstlings▪ of thy herds, or of thy flock h As the tithes now mentioned were not the Levitical, but second, tithes, as hath been discoursed, so these firstlings do not seem to be the first firstlings, which being appropriated to the Levites were not to be eaten by any of the people, except those of or in the Levites families, but the second firstlings, which were the first which the owner could dispose of, and which, in conformity to the second tithes, he is required to set apart for this use. , nor any of thy vows which thou vowest, nor thy free-will-offerings, or heave-offering of thine hand. 18 But thou must eat them before the LORD thy God, in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maid-servant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God, in all that thou puttest thine hands unto. 19 * chap. 14. 27. Take heed to thyself i Lest a worldly mind and self-love make thee rob the Levites of their deuce, as afterwards the ungodly jews did. See Mal. 3. 8. , that thou forsake not the Levite, † Heb. all thy 〈◊〉 〈◊〉 thy 〈◊〉. as long as thou livest upon the earth. 20 When the LORD thy God shall enlarge thy border k Which will make it inconvenient and impossible to do what now thou dost and because of the narrow bounds of thy camp canst conveniently do, to wit, to bring all the cattle thou usest to the Tabernacle, which it seems probable they did to prevent their eating of blood. Compare Levit. 17. 3. 1 Sam. 14. 34. , * Gen. 28. 14. 〈◊〉. 19 8. as he hath promised thee, and thou shalt say, I will eat flesh; (because thy soul longeth to eat flesh) thou mayest eat flesh, whatsoever thy soul lusteth after. 21 If the place which the LORD thy God hath chosen to put his name there, be too far from thee ‖ In which case being obliged to carry their sacrifices to the place of worship, that the blood might be there poured forth, etc. they might think themselves obliged, for the same reason to carry their other cattle thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home, whether they lived nearer to that place or further from it, only the latter is here mentioned as being the matter of the scruple, and as containing the former in it. , than thou shalt kill of thy herd, and of thy flock, which the LORD hath given thee, as I have commanded thee l In such manner as the blood may be poured forth, as above ver. 16. and below ver. 24. , and thou shalt eat in thy gates whatsoever thy soul lusteth after. 22 * Verse 15. Even as the ro-buck and the hart m As common or unhallowed food, though they be of the same kind with the sacrifices, which are offered to God. is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike n Because there was no holiness in such meat for which the unclean might be excluded from it. . 23 * Verse 16. Only † 〈◊〉. bestrong. be sure that thou eat not the blood: for the blood is the † 〈◊〉. soul. life o Of which see on Gen. 9 4. Leu. 17. 11. The animal life depends upon the blood. and thou mayest not eat the † 〈◊〉. soul. life with the flesh. 24 Thou shalt not eat it, thou shalt pour it upon the earth as water. 25 Thou shalt not eat it, that it may go well with thee, and with thy children after thee; when thou shalt do that which is right in the sight of the LORD. 26 Only thy holy things p Mentioned before ver. 6. 12, 17. which thou hast consecrated to God. which thou hast, and thy vows thou shalt take, and go unto the place which the LORD shall choose. 27 And * Leu. 1. 5, 9, 13. thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the LORD thy God, and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh q Excepting what shall be burned to God's honour and given to the Priest according to his appointment. . 28 Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou dost that which is good and right in the sight of the LORD thy God. 29 When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them r Of which phrase see Deut. 9 1. and 11. 23. , and thou † Heb. inheritest or possessest them. succeedest them, and dwellest in their land: 30 Take heed to thyself, that thou be not snared s Drawn into their sin and ruin. † Heb. after them. by following them, after that they be destroyed t (i. e.) By following the example they left, when their persons are destroyed. from before thee, and that thou inquire not after their gods u Through curiosity to know their Gods and the manner of the worship, lest thy vain and foolish mind be seduced by its speciousness or newness. , saying, How did these nations serve their gods? even so will I do likewise. 31 Thou shalt not do so unto the LORD x Either 1. Not offer him that indignity and injury to worship other Gods together with him. Or rather 2. Not worship him in such manner as they worshipped their Gods, to wit, by offering thy children to him, as they did to their gods, as it here follows, or by thy own devises or superstitions, as is implied ver. 32. thy God: for every † Heb. 〈◊〉 of the abomination to the LORD which he hateth, have they done unto their gods: for * Leu. 18. 21. and 20. 2. chap. 18. 10. Jer. 32. 35. even their sons and their daughters they have burnt in the fire to their gods. 32 What thing soever I command you, observe to do it: * chap. 4. 2. Josh. 1. 7. Prov. 30. 6. Rev. 22. 18. thou shalt not add thereto, nor diminish from it. CHAP. XIII. 1 IF there arise among you a (i. e.) One of your nation, for such might be both seduced and afterward seducers. a prophet, or a dreamer of dreams b One that pretends himself to be one to whom God hath revealed himself either by visions or dreams. See Numb. 12. 6. , and giveth thee a sign or a wonder c (i. e.) Shall foretell some strange and wonderful thing to come, as appears from ver. 2. as the true prophets used to do, as 1 Sam. 10. : 2 And * See chap. 18. 22. Jer. 28. 9 Mat. 7. 22. the sign or the wonder come to pass d Which God may suffer for the reason after mentioned. , whereof he spoke unto thee, saying e This word is to be joined with the beginning of verse 1. If there arise among you a prophet, or dreamer of dreams, saving, what here follows, and giveth thee a sign, etc. to confirm his doctrine, such transpositions are frequent. , Let us go after other gods, (which thou hast not known) and let us serve them: 3 Thou shalt not hearken to the words of that prophet e Not receive his doctrine though the sign come to pass. For although when such a sign or wonder foretold did not follow or come to pass, it was a sign of a false prophet, as is said Deut. 18. 22. yet when it did come to pass, it was no sufficient or infallible sign of a true one, especially in such a case when he brings in new Gods. The reason of the difference is, because many causes must concur to make a thing good and true, but any one failure is sufficient to make a thing bad or false. And particularly there are many signs yea such as men may think to be wonders which may be wrought by evil spirits, God so permitting it for divers wise and just reasons, not only for the trial of the good, as it here follows, but also for the punishment of ungodly men who would not receive Divine Truths though attested by many evident and unquestionable miracles and therefore are most justly exposed to these temptations to believe lies. , or that dreamer of dreams; for the LORD your God * 1 Cor. 11. 19 proveth you f (i. e.) Trieth your faith and love and obedience, examineth your sincerity by your constancy. See Mat. 24. 24. 2 Thes. 2. 11. Rev. 13. 14. See on Gen. 22. 1. Deut. 8. 2, 7. , to know g That he may know it, to wit, judicially, or in a public manner so as both you and others may know and see it, that so the justice of his judgements upon you may be more evident and glorious. whether ye love the LORD your God with all your heart, and with all your soul. 4 Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him h To wit, only, as appears from the opposition. Compare Deut. 6. 13. with Mat. 4. 10. , and * chap. 10. 20. cleave unto him. 5 And * chap. 18. 20. Zech. 13. 3. that prophet, or that dreamer of dreams shall be put death (because he hath † Heb. spoken revolt against the LORD. spoken i (i. e.) Taught or persuaded you. to turn you away from the LORD k To forsake God and his worship. He shows that the chiefest and most certain character of a true Prophet, is to be taken from his doctrine rather than from his miracles. your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way l This phrase notes the great force and power of seducers to corrupt men's minds. Compare Deut. 4. 19 2 King. 17. 21. Mat. 24. 24. which the LORD thy God commanded to walk in,) * chap. 22. 21, 24. 1 Cor. 5. 13. so shalt thou put the evil m Either 1. that evil thing, that wicked doctrine and practice. Or 2. that wicked and scandalous man, that Idolater and seducer. away from the midst of thee. 6 * chap. 17. 2. If thy brother, the son of thy mother n This is added, to restrain the signification of the word brother, which is oft used generally for one near akin, and to express the nearness of the relation, the mother's side being the surest, and usually the ground of the truest and most fervent affection. See Gen. 20. 12. , or thy son, or thy daughter o Thy piety must overcome both thy affection to thy nearest relation, and thy compassion to the weaker Sex. , or the wife of thy bosom p Either 1. that is near to thy heart, that hath thy dearest love. Or rather 2. that lieth in thy bosom, as it is expressed, Mic. 7. 5. Compare Gen. 16. 5. Prov. 5. 20. Deut. 28. 54. So we read of the husband of her bosom, Deut. 28. 56. , or thy friend, which is as thine own soul q As dear to thee as thyself. The father and mother are here omitted not, as some fancy, because children might not in this nor in any case accuse their parents, for certainly they own more reverence and duty to God, who is injured in this case, than to their parents, and Levi is commended for neglecting his father and mother in this case, but because they are sufficiently contained in the former examples, for since men's love doth usually descend more strongly than it ascends, and the relation of a wife is and aught to be nearer and dearer than of a parent, that favour which is denied to wives and children cannot be thought fit to be allowed to parents. , entice thee r Though it be without success, because the very attempt of such an abominable crime deserved death, as it is judged in case of treason. secretly, saying, Let us go and serve other gods, (which thou hast not known, thou, nor thy fathers▪) s Unknown and obscure and new Gods, which greatly aggravates the crime, to forsake a God whom thou and thy fathers have long▪ known and had great and good experience of for such upstarts. 7 Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth, even unto the other end of the earth t He arms against the pretence of the universality of this Idol-worship, wherewith they were like to be oft assaulted. . 8 Thou shalt not consent unto him, nor hearken unto him, neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him u (i. e.) Smother his fault, hid or protect his person, but shalt accuse him to the Magistrate and demand justice upon him, which was not to be done in most other criminal causes; and no wonder, this crime being of a far higher ●…ature than others. . 9 But * chap. 17. 7. thou shalt surely kill him x Not privately, which pretence would have opened the door to innumerable murders, but by procuring his death by the sentence of the Magistrate. ; thine hand shall be first upon him, to put him to death y Thou shalt cast the first stone at him, as the witness was to do. See Deut. 17. 7. Act. 7. 58. , and afterwards the hand of all the people. 10 And thou shalt stone him with stones that he die: because he hath sought to thrust thee away from the LORD thy God which brought thee from the land of Egypt, from the house of † Heb. 〈◊〉▪ bondage. 11 And * chap. 17. 13. all Israel shall hear, and fear, and shall do no more any such wickedness as this is, among you. 12 If thou shalt hear say in one of thy cities which the LORD thy God hath given thee, to dwell there, saying, 13 Certain men, ‖ Or, 〈◊〉 men. 1 Sam. ●… 12. and 25. 〈◊〉 2 Cor. 6. 1●…▪ the children of Belial z A title oft used in Scripture, as judg. 19 22. 1 Sam. 1. 16. and 25. 25. 2 Sam. 16. 7. It signifies properly persons without yoke, vile and wretched miscreants, lawless and rebellious, that will suffer no restraint, that neither fear God, nor reverence man. , are gone out from among you a (i. e.) From your Church and Religion. It notes a separation or departure from them not in place (as appears by their partnership with their fellow Citizens both in the sin and punishment, as it here follows) but in heart, doctrine and worship, as the same phrase is used, 1 job. 2. 19 , and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods (which ye have not known:) 14 Then shalt thou b This is meant of the Magistrate, to whose office this properly belongs, and of whom he continues to speak in the same manner, thou, ver. 15. and ver. 16. inquire, and make search, and ask diligently: and behold, if it be truth, and the thing certain, that such abomination is wrought among you: 15 Thou shalt surely smite the inhabitants of that city c To wit, all that are guilty, not the innocent part, such as disowned this Apostasy, who doubtless by choice and interest, at least upon warning, would come out of so wicked and cursed a place. with the edge of the sword, * josh. 6. 1●…▪ destroying it utterly d The very same punishments which was inflicted upon the cities of the cursed Canaanites, to whom having made themselves equal in sin, it is but fit and just that God should equal them in punishment. , and all that therein is, and the cattle with the edge of the sword. 16 And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God e (i. e.) For the satisfaction of God's justice, the maintenance of his honour and authority and laws, and the pacification of his offended Majesty. : and it shall be an heap for ever, it shall not be built again f It shall be an eternal monument of God's justice and terror to after ages, who may be tempted to like practices. . 17 And * chap. 7. 〈◊〉▪ there shall cleave nought of the ‖ Or, 〈◊〉▪ cursed thing g (i. e.) Of the goods of that accursed city. to thine hand, that the LORD may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee h So thou shalt have no loss of thy numbers by cutting off so many people. , as he hath sworn unto thy fathers; 18 When thou shalt hearken to the voice of the LORD thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God. CHAP. XIV. 1 YE are the children of the LORD your God a Whom therefore you must not disparage by unworthy or unbecoming practices, such as here follow, and whom you must not disobey. : * Leu. 19 28. ye shall not cut yourselves, nor make any baldness between your eyes b Which were the practices of Idolaters both in the worship of their Idols, as 1 King. 18. 28. or in their funerals, as here and jer. 16. 6. or upon occasion of public calamities, as jer. 41. 5. and 47. 5. See more on Levit. 19 27, 28. and 21. 5. for the dead c Through excessive sorrow for your dead friends, as if you had no hope of their happiness after death, 1 Thess. 4. 13. . 2 * chap. 7. 6. and 26. 18. For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. 3 Thou shalt not eat any abominable d (i. e.) Unclean and forbidden by me, which therefore should be abominable to you. thing. 4 * Leu. 11. 2. etc. These are the beasts e Of which see on Levit. 11. The small differences between some of their names here and there are not proper for this work. The learned reader may find them cleared in my Latin Synopsis. For others they may well enough want the knowledge of them, both because these are the smaller matters of the Law, and because this distinction of clean and unclean beasts is now out of date. , which ye shall eat, the ox, the sheep, and the goat, 5 The hart, and the ro-buck, and the fallow deer, and the wild goat, and the ‖ Or, bis●…n. † Heb. dishon. pygarg, and the wild ox, and the chamois: 6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud amongst the beasts: that ye shall eat. 7 Nevertheless, these ye shall not eat, of them that chew the cud, or of them that divide the cloven hoof, as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof, therefore they are unclean unto you. 8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh * Leu. 11. 27. , nor touch their dead carcase. 9 * Leu. 11. 9 These ye shall eat, of all that are in the waters: all that hath fins and scales shall ye eat. 10 And whatsoever hath not fins and scales, ye may not eat: it is unclean unto you. 11 Of all clean birds ye shall eat. 12 But these are they of which ye shall not eat: the eagle, and the ossifrage, and the osprey, 13 And the gleed, and the kite, and the vulture after his kind, 14 And every raven after his kind, 15 And the owl, and the night-hawk, and the cuckoo, and the hawk after his kind, 16 The little owl, and the great owl, and the swan, 17 And the pelican, and the gier-eagle, and the cormorant, 18 And the stork, and the heron after her kind, and the lapwing, and the * Leu. 11. 19 bat. 19 And every creeping thing that flieth is unclean unto you: they shall not be eaten. 20 But of all clean fowls ye may eat. 21 Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger f Not to the proselyte, for such were obliged by this Law, Levit. 17. 15. but to such as were strangers in Religion as well as in nation, that is in thy gates, that he may eat it: or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God. * Exod. 23. 19 and 34. 26. Thou shalt not see the a kid in his mother's milk. 22 * chap. 12. 6, ●…7. Thou shalt truly tithe all the increase of thy seed g This is to be understood of the second tithes, which seem to be the same with the tithes of the third year, mentioned here below ver. 28. and Deut. 26. 12. of which see above on ver. 17. And to confirm this opinion, though I would not lay too great a stress upon criticisms. Yet I cannot but observe that this tithing is spoken of only as the people's act here, and Deut. 26. 12. and the Levites are not at all mentioned in either place as receivers or takers of them, but only as partakers of them together with the owners, and therefore they are so severely charged here upon their consciences, thou shalt truly tithe all thine increase, because the execution of this was left wholly to themselves, whereas the first tithes were received by the Levites, who therefore are said to take or receive those tithes, Numb. 18. 26. Neh. 10. 38. Heb. 7. 5. , that the field bringeth forth year by year. 23 And thou shalt eat before the LORD h See on Deut. 12. 6, 17. thy God, in the place which he shall choose to place his Name there, the tithe of thy corn, of thy wine, and of thine oil, and * chap. 15. 19, 20. the firstlings of thy herds, and of thy flocks, that thou mayest learn to fear the LORD thy God always. 24 And if the way be too long for thee, so that thou art not able to carry it, or if the place be too far from thee, which the LORD thy God shall choose to set his Name there, when the LORD thy God hath blessed thee: 25 Than shalt thou turn it into money, and bind up the money in thine hand i (i. e.) In a bag to be taken into thy hand and carried with thee. , and shalt go unto the place which the LORD thy God shall choose. 26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul † Heb. asketh of thee. desireth: and thou shalt eat there before the LORD thy God and thou shalt rejoice, thou and thine household. 27 And * chap. 12. 19 the Levite that is within thy gates, thou shalt not forsake him k Thou shalt give him a share in such tithes or in the product of them. : for * Num. 18. 20. he hath no part nor inheritance with thee. 28 At the end of three years l (i. e.) In the third year, as it is expressed, Deut. 26. 12. So, in the end of three years or of seven years is the same with in the third or seventh year, as appears by comparing Deut. 31. 10. jos. 9 16, 17. 2 King. 18. 9, 10. and 17. 6. thou shalt bring forth all the tithe of thine increase m I join with those Expositors who make this same tithe with the former ver. 22. as being called by the same tithe without any distinction between them save only as to the place of eating them. See above on ver. 22. and Deut. 12. 17. the same year n This is added to show that he speaks of the third year, and not of the fourth year, as some might conjecture from the phrase, at the end of three years. , and shalt lay it up within thy gates, 29 And the Levite (because he hath no part nor inheritance with thee) and the stranger, and the fatherless, and the widow which are within thy gates, shall come, and shall eat, and be satisfied, that * See Mal. 3. 10▪ the LORD thy God may bless thee in all the work of thine hand which thou dost. CHAP. XV. 1 AT the end of * Leu. 25. 2. 4. every seven years a (i. e.) In the last year of the seven, as is most evident from ver. 9 Exod. 21. 2. jer. 34. 14. So the like phrase is oft used, as Deut. 14. 28. jos. 3. 2. jer. 25. 12. Luk. 2. 21. Act. 2. 1. And this year of release, as it is called below ver. 9 is the same with the Sabbatical year, Exod. 23. 11. Levit. 25. 4. thou shalt make a release. 2 And this is the manner of the release. Every † Heb. master of the lend of his hand. creditor that dareth aught unto his neighbour, shall release it b Not absolutely and finally forgive it, but forbear it for that year, as may appear, 1. because the word doth not signify a total dismission or acquitting, but an intermission for a time, as Exod. 23. 11. He shall not exact it, as it here follows, i. e. force it from him by course of Law or otherwise, to wit, that year, which is easily understood out of the whole context. 2. Because the person releasing is called a creditor, and his communicating to him what he desires and needs is called lending here and ver. 8. whereas it were giving, and the person giving it were no creditor but a donor, if it were to be wholly forgiven to him. ●…3. Because the reason of this Law is temporary and peculiar to that year, wherein there being no sowing, nor reaping, they were not in a capacity to pay their debts. 4. Because it seems unjust and unreasonable, and contrary to other Scriptures, which require men to pay what they borrow, as Ps. 37. 21. Yet I deny not that in case of poverty the debt was to be forgiven, but that was not by virtue of this law, but of other commands, of God. : he shall not exact it of his neighbour, or of his brother c This is added to explain and limit the word neighbour, which is more general unto a brother, to wit, in Nation and Religion, to an Israelite, who is opposed to a foreigner, ver. 3. Heb. and a brother, for that is a brother, the particle and being oft so used, as Gen. 13. 15. etc. , because it is called the LORDS release d Or. a release to or for the Lord, in obedience to his command, for his honour, and as an acknowledgement of his right in your estates and of his kindness in giving and continuing them to you. If you are unwilling to release this for your brother's sake, yet do it for God's sake your Lord and the chief creditor. . 3 Of a foreigner e Or stranger, yea though a proselyte, for 1. They are oft called by this name, as Gen. 17. 12. Ruth 2. 10. 2. Though proselytes were admitted to the Church-priviledges of the Israelites, yet they were not admitted to all their civil immunities or privileges. See 1 Chron. 22. 2. and 2 Chron. 2. 17. 3. Such were not then freed from their personal debt, to wit, of their service, Levit. 25. 44. Deut. 15. 12. jer. 34. 14. therefore not from their real debt. thou mayest exact it again: but that which is thine f To wit, by right though lent to him. with thy brother, thine hand shall release. 4 ‖ Or, to the end that there be no poor among you. Save when there shall be no poor among you g So the words are an exception to the foregoing clause, which they restrain to the poor, and imply that if his brother was rich, he might exact his debt of him, in that year. And indeed this Law seems to be chief if not wholly designed and given in favour to the poor and to the borrower, as is manifest from ver. 6, 7, 8, 9, 10, 11. But the words are and may be rendered thus, as in the margin of our Bibles, To the end that there be no poor among you. And so they contain a reason of this Law, to wit, that none be impoverished and ruined by a rigid and unseasonable exaction of debts. They may also be translated thus, Nevertheless of a truth or, assuredly (as the particle chi is oft used) there shall be no poor among you, and the sense may be this, Though I impose this Law upon you, which may seem hard and grievous, yet the truth is, supposing your performance of the conditions of God's Covenant, you shall not have any great occasion to exercise your charity and kindness in this matter, for God will greatly bless you, etc. so as you shall be in a capacity of lending, and few or none of you will have any need to borrow and thereby to expose his brethren to the inconvenience and burden of this Law. Thus the connexion is plain and easy both with the foregoing and following words. Object. It is said, the poor should never cease, ver. 11. Answ. That also is true and affirmed by God, because he foresaw they would not perform their duty, and therefore would bereave themselves of the promised blessing. : for the LORD shall greatly bless thee h And therefore this will be no great inconvenience nor burden to thee. in the land which the LORD thy God giveth thee for an inheritance to possess it: 5 Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day. 6 For the LORD thy God blesseth thee, as he promised thee, and * chap. 28. 12, 44. thou shalt lend unto many nations i Thou shalt be rich and able to lend not only to thy poor brother, but even to strangers of other nations, yea to many of them. , but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. 7 If there be among you a poor man, of one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee thou shalt not harden thy heart, nor shut thine hand from thy poor brother: 8 * Mat. 5. 42. Luk. 6. 34, 3●…. But thou shalt open thine hand wide unto him k (i. e.) Deal bountifully and liberally with him, giving him as it were by handfuls. , and shalt surely lend him sufficient for his need, in that which he wanteth. 9 Beware that there be not a † Heb. word. thought in thy † Heb. Be●…. wicked heart l Suppress the first rise and inward motions of such uncharitableness. , saying, The seventh year, the year of release is at hand, and thine eye be evil m (i. e.) Envious, unmerciful, unkind, as this phrase is used Prov. 23. 6. Matth. 20. 15. as a good eye notes the contrary disposition, Prov. 22. 9 against thy poor brother, and thou givest him nought, and he cry unto the LORD against thee, and it be sin n (i. e.) It be charged upon thee as a sin, and as a great sin, as the word sin sometimes signifies, as Prov. 24. 9 john 15. 24. jam. 4. 17. unto thee. 10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him o (i. e.) Thou shalt give not only with an open hand, but with a willing and cheerful mind and heart, Rom. 12. 8. 2. Cor. 9 7. without which thy very charity is uncharitable and not accepted by God, who requires the heart in all his services. : because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto p (i. e.) In all thy works, as before, for the hand is the great instrument of action. . 11 For * Mat. ●…. 〈◊〉 Joh. 12. ●…. the poor shall never cease out of the land q God by his providence will so order it, partly for the punishment of your disobedience, and partly for the trial and exercise of your obedience to me and charity to your brother, both which are best discovered by your performance of costly duties. : therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in the land. 12 And * Exod. 〈◊〉 Jer. 34. 〈◊〉 if thy brother, an Hebrew man, or an Hebrew woman be sold unto thee r See on Exod. 22. 3. , and serve thee six years s To be computed, either 1. From the year of release, as they gather from hence that personal and real debts were both released together. But that seems to be supposed rather than proved, nay there is a manifest difference between them, for the release of real debts is expressly mentioned and required in the year of release, but so is not the release of the personal debt of servitude, either here or elsewhere. Or rather 2. From the beginning of this servitude, which is every where limited unto the space of six years, as here and below ver. 18. and Exod, 21. 2. jer. 34. 14. And it seems a strange and forced exposition, to take these six years, for so much of the six years as remains until the year of release, which possibly might not be one quarter of a year, whereas an hired servant serves for a far longer time, and this is said to be worth a double hired servant, in regard of the longer time of his service, ver. 18. Add to this, that it is mentioned as the peculiar privilege of the year of Jubilee, that such servants were then freed though their six years of service were not expired. , then in the seventh year thou shalt let him go free from thee. 13 And when thou sendest him out free from thee, thou shalt not let him go away empty. 14 Thou shalt furnish him liberally out of thy flock and out of thy floor, and out of thy wine-press, of that wherewith the LORD thy God hath blessed thee, thou shalt give unto him. 15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee t And brought thee out with triumph and with riches, which because they would not, God did, give to thee as a just recompense for thy service, and therefore thou shalt sollow his example, and send out thy servant furnished with all convenient provisions. : therefore I command thee this thing to day. 16 And it shall be if he say unto thee, I will not go away from thee (because he loveth thee, and thine house, because he is well with thee) u Because he is sensible that he fares well with thee. Or, because it is good, i. e. acceptable in his eyes or pleasing to him, to be with thee. . 17 * Exod. 21. 6. Then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever x (i. e.) All the time of his Life, or, at least, till the year of Jubilee. See on Exod. 21. 6. : and also unto thy maid-servant thou shalt do likewise y (i. e.) Either dismiss her honourably and with plenty of provision: or engage her to perpetual servitude in the same manner and by the same Rites. Whence it appears, that this case differs from that Exod. 21. 7. and that the maid-servant there was taken in upon other and better terms than this here. . 18 It shall not seem hard unto thee, when thou sendest him away free from thee: for he hath been worth a double * See Isa. 16. 14. hired servant to thee x Or, he deserves double wages to an hired servant, because he served thee upon better terms, both without wages, which hired servants require, and for a longer time, even for six years, as it here follows, whereas servants were ordinarily hired but from year to year, Levit. 25. 53. or at most but for three years, as they gather from this place and Isa. 16. 14. , in serving thee six years, and the LORD thy God shall bless thee in all that thou dost. 19 * Exod. 34. 19 ●…ev. 27. 26. Num. 3. 13. All the firstling males that come of thy herd, and of thy flock, thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling a This is meant, either 1. Of the male firstlings; which, they say, is forbidden here, because some did plough with the firstlings of their Oxen, and shear the firstlings of their sheep before they were offered. But this seems absurd and incredible, because they were to be offered upon the eighth day, Exod. 22. 30. when they were very unfit for such uses. Or rather 2. The second firstlings, of which see on Deut. 12. 17. of thy bullock, nor shear the firstling of thy sheep. 20 Thou b Either 1. Thou, O Priest. Or rather 2. Thou, O Israelite▪ for it is evident that the same person who was forbidden to work with these, verse 19 is here commanded to eat them, etc. shalt eat it c Together with the Levites, as is to be understood from Deut. 12. 18. and 14. 27, 29. where that is expressed in like cases. before the LORD thy God year by year d To wit, in the solemn feasts which returned upon them every year. See Deut. 16. 11, 14. , in the place which the LORD shall choose, thou and thy household. 21 * Leu. 22. 20. ●…ap. 17. 1. And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God. 22 Thou shalt eat it within thy gates: the * chap. 12. 15. unclean and the clean person shall eat it alike, as the ro-buck, and as the hart. 23 * chap. 12. 16, 〈◊〉. Only thou shalt not eat the blood thereof thou shalt pour it upon the ground as water. CHAP. XVI. 1 OBserve the * Exod. 12. 2. 〈◊〉. month of Abib, and keep the passover unto the LORD thy God: for * Exod. 13. 4. in the month of Abib the LORD thy God brought thee forth out of Egypt by * Exod. 12. 29, night a Object. They came out of Egypt by day, and in the morning, as appears from Exod. 12. 22. and 13. 3. Numb. 33. 3. Answ. They are said to be brought out by night, because in the night Pharaoh was forced to give them leave to departed and accordingly they made preparation for their departure, and in the morning they perfected the work. . 2 Thou shalt therefore sacrifice the passover b (i. e.) Either 1. properly and strictly so called, which was the Paschal Lamb, and so the Sheep and Oxen, which here follow, are mentioned only as additional sacrifices, which were to be offered in the seven days of the Paschal solemnity, Numb. 28. 18, 19, etc. Or 2. Largely, to wit, for the Passeover-offerings, to wit, which were offered after the Lamb in the seven days, and so this very word is used 2 Chron. 35. 8, 9 And this signification seems necessary here, partly because it is here said to consist of the flock and of the herd, or, of Sheep and Oxen, and partly because it follows, ver. 3. Thou shalt eat no leavened bread with it, seven days shalt thou eat unleavened bread therewith, i. e. with the Passeover, which could not be done with the Passeover strictly so called, which was to be wholly spent in one day. Or 3. The Feast of the Passeover, and so the place may be rendered, Thou shalt therefore observe or keep the Feast of the Passeover (as those same Hebrew words are taken, Numb. 9 5. jos. 5. 10. 2 Chron. 35. 1, 17, 18. 19) unto the Lord thy God, with Sheep, and with Oxen, as is prescribed Numb. 28. 18, etc. unto the LORD thy God, of the flock, and the herd, in the * chap. 12. 5. place which the LORD shall choose to place his Name there. 3 * Exod. 12. 15. Thou shalt eat no leavened bread with it c To wit, with the Passeover, in the sense delivered: Or, in it, i. e. during the time of the feast of the Passeover. , seven days shalt thou eat unleavened bread therewith, even the bread of affliction d (i. e.) Bread which is not usual nor pleasant, but unsavoury and unwholesome, to put thee in mind both of thy miseries endured in Egypt and of thy hasty coming out of it, which allowed thee no time to leaven or to prepare thy Bread. (for thou camest forth out of the land of Egypt in haste) that thou mayest remember the day when thou camest forth out of the land of Egypt, all the days of thy life. 4 * Exod. 34. 25. And there shall be no † Heb. leaven. leavened bread seen with thee in all thy coasts seven days, * Exod. 12. 10. neither shall there any thing of the flesh which thou sacrificedst the first day at even e (i. e.) Of the Passeover properly so called and by these words plainly described; which circumlocution may seem to insinuate that the word Passeover ver. 1. was improperly used and therefore he chose rather to describe it, then to name it, lest the ambiguity of the word should occasion some mistake. remain all night until the morning. 5 Thou † Heb. canst not. chap. 12. 17. mayest not ‖ Or, kill. sacrifice the passover within any of thy gates f (i. e.) Of thy cities, as that word is oft used, as Gen. 22. 17. and 24. 60. Deut. 17. 2: Ruth 4. 10. which the LORD thy God giveth thee. 6 But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover g To wit, in the Court of the Tabernacle or Temple. This he prescribed, partly that this great work might be done with more solemnity and care in such manner as God required; partly because it was not only a Sacrament, but also a sacrifice, as appears because it is so called, Exod. 12. 27. and 23. 18. and 34. 25 Numb. 9 7. and because here was the sprinkling of blood, which is the essential part and character of a sacrifice; and partly to design the place where Christ, the true Passeover or Lamb of God, was to be slain. , at even, at the going down of the sun, at the season h Understand this with some latitude, as such phrases are commonly taken, about that season, when you had received command from me to go out of Egypt, and were preparing yourselves for the journey. that thou camest forth out of Egypt. 7 And thou shalt roast i So that word is used also 2 Chron. 35. 13. , and eat it in the place which the LORD thy God shall choose, and thou shalt turn in the morning k Either 1. The morning after the seventh day, as appears, partly by the following verse, which is added to explain and limit this ambiguous word; partly by the express command of God that the people should come to jerusalem to keep this Feast, which by God's appointment lasted for seven days; partly from the examples of the people staying there the whole time of the feast, 2 Chron. 30. 21. and 35. 17. and partly from the nature and business of this feast, wherein there being so many extraordinary sacrifices to be offered and feasts made by the people upon the sacrifices, and two days of solemn assemblies, it is not probable, that they would absent themselves from these solemn services, for the performance whereof they came purposely to jerusalem. Or 2. The morning after the first day, and so they were permitted to go then, and possibly some that lived near jerusalem might go and return again to the last day of solemn assembly. But the former seems more probable. and go unto thy tents l (i. e.) Thy dwellings, which he calls Tents, as respecting their present state, and withal to put them in mind afterwards when they were settled in better habitations, that there was a time when they dwelled in Tents. . 8 Six days m To wit, besides the first day, on which the passover was killed: or rather besides the seventh and the last day, which is here mentioned apart, not as if leavened bread might be eaten then, for the contrary was evident from many places, but because there was something more to be done, to wit a solemn assembly to be kept. So in all there were seven days, as it is said Exod. 12. 15. Levit. 23. 6. Numb. 28. 17. thou shalt eat unleavened bread, and on the seventh day shall be a † Heb. restraint. solemn assembly to the LORD thy God thou shalt do no work therein. 9 * Exod 23. 16. Leu. 23. 15. Num. 28. 26. Seven weeks n Of which see on Exod. 34. 22. Levit. 23. 10, 15. thou shalt number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn o (i. e.) To reap thy corn, thy Barley, when the first-fruits were offered, Levit. 23. 10, 11. . 10 And thou shalt keep the feast of weeks p (i. e.) Of Pentecost, Act. 2. 1. unto the LORD thy God, with a ‖ Or, sufficiency. tribute of a free-will-offering of thine hand, which thou shalt give q Over and besides what was appointed Levit. 23. 17, 20. Numb. 28. 27, 31. unto the LORD thy God, according as the LORD thy God hath blessed thee: 11 And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maid-servant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow that are among you, in the place which the LORD thy God hath chosen, to place his Name there. 12 And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes. 13 Thou shalt observe the feast of tabernacles r Of which see on Exod. 23. 16. Levit. 23. 34. Numb. 29. 12. seven days, after that thou hast gathered in thy † Heb. floor, and they winepress. corn, and thy wine. 14 And thou shalt rejoice in thy feast, thou and thy son, and thy daughter, and thy manservant, and thy maid-servant, and the Levite the stranger, and the fatherless, and the widow, that are within thy gates. 15 Seven days shalt thou keep a solemn feast unto the LORD thy God, in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thy increase, and in all the works of thine hands, therefore thou shalt surely rejoice s To wit, in God and the effects of his favour, praising him with glad heart. . 16 * Exod. 23. 14, 17. and 34. 23. Three times in a year shall all thy males t Not the Women, partly because of their infirmity and unfitness for many journeys, partly because the care of their children and families lay upon them, and partly because they were sufficiently represented in the men. appear before the LORD thy God, in the place which he shall choose: in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: * Exod. 34. 20. they shall not appear before the LORD empty. 17 Every man shall give † Heb. according to the gift of his hand. as he is able, according to the blessing of the LORD thy God which he hath given thee. 18 Judges u Chief Magistrates to examine and determine causes and differences. and officers x Who were inferior and subordinate to the other to bring causes and persons before them, to acquaint people with the mind and sentence of the Judges, and to execute their sentence. See Deut. 20. 5, 9 jos. 1. 10, 11. and 3. 2, 3. shalt thou make thee in all thy gates y (i. e.) Thy Cities, which he here calls gates, because there were seats of judgement set. Compare 1 Chron. 23. 4. which the LORD thy God giveth thee throughout thy Tribes, and they shall judge the people with just judgement. 19 Thou shalt not wrest judgement z (i. e.) Not give a perverse forced and unjust sentence. See on Exod. 23. 8. , thou shalt not † Heb. acknowledge. respect persons a (i. e.) Not give sentence according to the quality of the person, his riches or poverty, friendship or enmity, but according to the justice of the cause. , * Exod. 23 8. Leu. 19 15. neither take a gift: for a gift doth blind the eyes of the wise b Corrupts and byasseth his mind that as he will not so ofttimes he cannot discern between right and wrong. , and pervert the ‖ Or, 〈◊〉. words of the righteous c Either 1. The words, (i. e.) The sentence, of those Judges who are inclined and used to do righteous things and have the repute of righteous men, it makes them give wrong judgement. Or 2. The words, i. e. The matters, or causes, (as word oft signifies) of righteous persons, or of them whose cause is just. . 20 † Heb. 〈◊〉, justice. That which is altogether just d Heb. Righteousness, Righteousness, i. e. nothing but Righteousness in all causes and times, and to all persons equally. Compare Isa. 26. 7. shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee. 21 Thou shalt not plant thee a grove of any trees e Because this was the practice of Idolaters, 1 King. 15. 13. and might be an occasion of reviving Idolatry. See judg. 3. 7. 1 King. 14. 23. and 16. 33. and 18. 19 near unto the altar of the LORD thy God, which thou shalt make thee. 22 * Leu. 26. 1. Neither shalt thou set thee up any▪ ‖ Or, 〈◊〉, 〈◊〉, pillar. image f Heb. statue, whether with a picture or representation, or without it, as the Idolaters used to worship smoothed and polished stones or pillars without any image upon them. , which the LORD thy God hateth. CHAP. XVII. 1 THou * chap. 1●… 11. Mal. 1. 8. shalt not sacrifice unto the LORD thy God any bullock or ‖ Or, g●…. sheep a (i. e.) Either greater or smaller sacrifices, all being comprehended under the two most eminent kinds. See on Levit. 22. 20, 21. , wherein is blemish, or any evil-favouredness: for that is an abomination b (i. e.) Abominable, as Deut. 18. 12. unto the LORD thy God. 2 * chap. 13. ●… If there be found among you within any of thy gates which the LORD thy God giveth thee, man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment. that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant d i e. In Idolatry, as it is explained v. 3. which is called a transgressing of God's Covenant made with Israel, partly because it is a breach of their faith given to God and of that Law which they covenanted to keep, and principally because it is a dissolution of their matrimonial Covenant with God, a renouncing of God and his worship and service, and a choosing other Gods. : 3 And hath gone and served other gods, and worshipped them, either the * chap. 4. 1●…▪ sun, or the moon, or any of the host of heaven e Those glorious creatures, which are to be admired as the wonderful works of God, but not to be set up in God's stead, nor worshipped as Gods; see job 31. 26. By condemning the most specious and reasonable of all Idolatries, he intimates, how absurd a thing it is to worship stocks and stones, the works of men's hands. , which I have not commanded f (i. e.) I have forbidden, to wit, Exod. 20. Such negative expressions are oft emphatical and imply the contrary, as Prov. 10. 2. and 17. 21. and 24. 23. : 4 And it be told thee g By any person, thou shalt not slight so much as a rumour or flying report of so gross a crime. , and thou hast heard of it, and enquired diligently ‖ By sending messengers, examining witnesses, etc. , and behold, it be true: and the thing certain, that such abomination is wrought in Israel: 5 Then shalt thou bring forth that man, or that woman (which have committed that wicked thing) unto thy gates, even that man, or that woman, and * Leu. 2●…. ●…. shalt stone them with stones, till they die. 6 * Num. 35. 30. Chap. 19 15. Matth. 18. 16. Joh. 8. 17. ●… Cor. 13. 1. 1 Tim. 5. 19 Heb. 10. 28. At the mouth h (i. e.) Upon the Testimony delivered upon oath before the Magistrates. of two witnesses, or three witnesses i To wit, credible and competent witnesses. The Jews rejected the Testimonies of Madmen, Children, Women, Servants, familiar Friends or Enemies, persons of dissolute lives and evil fame. , shall he that is worthy of death, be put to death: but at the mouth of one witness, he shall not be put to death. 7 * Chap. 13. 9 The hand of the witnesses shall be first upon him k Either laid upon his head to design the person, or stretched out to throw the first stone at him. God thus ordered it, partly for the caution of witnesses, that, if they had through malice or wrath accused him falsely, they might now be afraid to imbrue their hands in innocent blood; partly for the security and satisfaction of the people in the execution of this punishment. , to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God, are bound to express their zeal for his honour and service, and their detestation of all persons and things so highly dishonourable and abominable to him. : so thou * Chap. 13. 5. shalt put the evil away from among you. 8 * Jer. 32. 27. 2 Chro. 19 10. † Heb. If a matter be bidden from thee. chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferior Magistrates, who were erected in several Cities, as appears by the opposition of these to them at jerusalem. If, faith he, that thou hast not skill or confidence to determine so weighty and difficult a cause. in judgement, between blood and blood n (i. e.) In capital causes in matter of bloodshed, whether it be wilful or casual murder, whether punishable or pardonable by those laws, Exod. 21. 13, 20, 22, 28. and 22. 2. Numb. 35. 11, 16, 19 Deut. 19 4, 10. , between plea and plea o In civil causes or suits between plaintiffs and defendants about words or Estates. , and between stroke and stroke p (i. e.) Either 1. In Ceremonial causes, between plague and plague, between the true leprosy, which is oft times called the plague, and the seeming and counterfeit leprosy; which was oft times hard to determine. And under this, as the most eminent of the kind, may seem to be contained all ceremonial uncleannesses. But this seems not probable. 1. Because the final determination of the matter of leprosy is manifestly left to any particular Priest, Levit. 13. and 14. 2. because the person suspected of leprosy was not to be brought to jerusalem, to be tried there, but was to be shut up in his own city and house, Levit. 13. 4, 5. and the Judges at jerusalem neither could nor would determine his case without once seeing the person. 3. Because the case of leprosy was not hard or difficult, as those causes are said to be, but plain and evident, and so particularly and punctually described, that the Priest needed only eyes to decide it. Or rather, 2. In Criminal Causes, concerning blows, or wounds inflicted by one man upon another, and to be requited to him by the sentence of the Magistrate according to that law, Exod. 21. 23, 24, 25. wherein there might be many cases of great difficulty and doubt, about which see the Annotations there. , being matters of controversy q (i. e.) Such things or matters of blood and pleas and strokes being doubtful, and the Magistrates divided in their opinions about it, for if it was a clear cause, this was not to be done. Some make this an additional clause to comprehend these and all other things thus, as if he had said, and in general, any words or matters of strifes or contentions. within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose r To wit, to set up his Worship and Tabernacle, or Temple there; because there was the abode, both of their Sanhedrim, or chief Council, which was constituted of Priests and civil Magistrates, who were most able to determine all controversies, and of the High-Priests, who were to consult God by Urim, Numb. 27. 21. in great matters, which could not be decided otherwise. : 9 And thou shalt come unto the priests the Levites s (i. e.) Unto the great council, which it is here denominated from, because it consisted chief of the Priests and Levites, as being the best Expositors of the Laws of God, by which all those Controversies mentioned v. 8. were to be decided. And the Highpriest was commonly one of that number, and may seem to be understood here under the Priests whereof he was the chief. , and unto the judge t This judge here is, either 1. The supreme civil Magistaate, who was made by God the keeper of both Tables, and was by his Office to take care for the right administration both of justice, and of Religion, who was to determine causes and suits by his own skill and authority in civil matters, and by the Priest's direction in spiritual or sacred causes. But this seems obnoxious to some difficulties, because this Judge was obliged to dwell in the place of God's Worship, which the civil Magistrate was not, and oft times did not: 2 This Judge is one whose Office it was to expound and teach others the Law of God, as it here follows, v. 11. therefore not the civil Magistrate. Or 2. The Highpriest, who was obliged to live in this place, to whom it belonged to determine some at least of those controversies mentioned v. 8. and to teach and expound the Law of God. And he may be distinctly named, though he be one of the Priests, partly because of his eminency and superiority over the rest of them, as after all Davids enemies: Saul is particularly mentioned, Psal. 18. title. and partly to show that amongst the Priests, he especially was to be consulted in such cases. But this also seems liable to objections. 1. That he seems to be included under that general expression of the Priests and Levites. 2. That the Highpriest is never in all the Scripture called simply the judge, but generally called the Priest, or the Highpriest, or chief-Priest, or the like; and it is most probable if Moses had meant him here, he would have expressed him by some of his usual Names and Titles, and not by a strange Title which was not likely to be understood. 3. That divers controversies between blood and blood, plea and plea, stroke and stroke, were not to be determined by the Highpriest, but by other Persons, as appears by Exod. 18. 22. Deut. 1. 16, 17. Or, 3. The Sanhedrim or Supreme Council, which as was said before, consisted partly of Priests, and partly of wise and learned persons of other tribes, as is confessed by all the jewish, and most other writers. And so this is added by way of explication, partly to show that the Priests and Levites here mentioned, as the persons to whom all hard controversies are to be referred, are not all the Priests and Levites which should reside in jerusalem, but only such of them as were or should be Members of that great Council, by whom, together with their fellow-Members of other Tribes these causes were to be decided, partly to intimate, that that great Council which had the chief and final determination of all the abovesaid controversies, was a mixed assembly consisting of wise and good men, some Ecclesiastical, and some Secular; as it was most meet it should be, because many of the causes which were brought unto them were mixed causes. As for the Conjunctive particle, and, that may be taken either disjunctively for or, as it is Exod. 21. 15, 17. compared with Matt. 15. 4. and Numb. 30. 5, 6. compared with Matt. 12. 37. and Levit. 6. 3, 5. 2 Sam. 2. 19 21. or exegetically, for, that is, or, to wit, as judg. 7. 24. 1 Sam. 17. 40. and 28. 3. 2 Chron. 35. 14. and so the sense may be, the Priests, the Levites, or the judge, as it is, v. 12. or, the Priests, the Levites, that is, the judge, or the judges appointed for this work. And though the word judge be of the singular number, and may seem to denote one person, yet it is only an Enallage, or change of the number, the singular for the plural, judges which is most frequent, as Gen. 3. 2, 7. and 49. 6. 1 Sam. 31. 1. 1 King. 10. 22. and 2 King. 11. 10. compared with 2 Chron. 9 21. and 23. 9 and in the Hebrew, 1 Chron. 4. 42. where divers Officers are called one Head. And so it is most probably here. 1. Because the following words which belong to this, run altogether in the plural number, they, they, they, etc. here and v. 10, 11. 2. Because here is the same Enallage in the other branch, the same person or persons being called the Priests here, and the Priest, v. 12. 3. Because for the judge here is put the judges, Deut. 19 17. where we have the same phrase used upon the same or a like occasion, the men between whom the controversy is shall stand before the Lord, before the Priests and the judges, which shall be in those days. Nor is it strange, but very fit and reasonable, that so many persons being all united in one body, and to give judgement or sentence by the consent of all, or the greatest part should be here called by the name of one judge, as indeed they were; and for that reason, the Priests are spoken of in the plural number, because they were many, as also the other members of that Assembly were, and the judge in the singular number, because they all constituted but one Judge. that shall be in those days, and inquire, and they shall show thee the sentence of judgement u Heb. The word, or matter of judgement, i. e. the true state and right of the cause, and what judgement or sentence ought to be given in it. . 10 And thou shalt x (i. e.) Thou shalt pass sentence: for he speaks to the inferior Magistrates; as was before noted, who were to give sentence, and came hither to be advised about it. do according to the sentence, which they of that place (which the LORD shall choose) shall show thee, and thou shalt observe to do y It is very observable that this place doth not speak of all controversies of faith; as if they were to believe every thing which they should teach, but only of some particular matters of practice and strife between man and man, to which it is plainly limited, v. 8. And they are not here commanded to believe, but only to do, which is thrice repeated. according to all that they inform thee: 11 According to the sentence of the law which they shall teach thee z These words are a manifest limitation of the foregoing assertion, that they were to do according to all that the Judge or Judges informed him. And they seem to limit and regulate 1. The Judges in their sentence, that they shall not upon pretence of this supreme Authority, put into their hands, presume to teach or direct otherwise than the Law prescribes: 2. The people in their obedience: that they shall not simply obey them in all things, but so far forth as their sentence is according to the Law and Word of God, but not when their commands are evidently contrary to God's Law, for then, say even Popish Commentatours on this place, they must obey God rather than Man. And this cannot be denied by any man of sense, upon supposition that this place speaks of, and this power given to the Priest or Judge reacheth to, all controversies or questions of faith and manners, as the Papists would extend it: For put case these Priests or Judges should give a sentence directly contrary to the express words of God's Law, Thou shalt worship a graven Image, as Aaron did in the case of the calf; thou shalt profane the Sabbath, thou shalt dishonour thy Father and Mother, thou shalt Murder, Steal, commit Adultery, etc. I ask, were the people in this case bound to do as the Judge determined, or not? If any say they were, such a bold and wicked assertion must needs strike all sober Christians with horror; and if they say they were not, than this must needs be taken for a limitation. But if this place speak only of particular suits between man and man, as is apparent from the notes on v. 8. And in all such cases although the Judge be hereby confined and tied to his rule in giving the sentence, yet it seems but fit and reasonable that people should be bound simply to acquiesce in the sentence of their last and highest Judge, or else there would have been no end of strife. , and according to the judgement which they shall tell thee thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 12 And * Host 4. 4. the man that will do presumptuously a (i. e.) That will proudly and obstinately oppose the sentence given against him. This is opposite to ignorance and error, Exod. 21. 13, 14. , † Heb. not to hearken. and will not hearken unto the priest (that standeth to minister there before the LORD thy God) or unto the judge, even that man shall die, and thou shalt put away the evil b Either 1. The evil thing, that scandal, that pernicious example. Or, 2. That evil, refractory, pernicious person, whose practice herein tends to the dissolution of all Government, and the ruin of the Commonwealth of Israel. from Israel. 13 And all the people shall hear, and fear, and do no more presumptuously. 14 When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a King over me c He only foresees and foretells what they would do, but doth not seem to approve of it, because when they did this thing for this very reason here alleged, he declares his utter dislike of it, 1 Sam. 8. 7. , like as all the nations that are about me: 15 Thou shalt in any wise set d (i. e.) Appoint, or install. If you will choose a King, which I shall suffer you to do, I command you to observe this in your choice. him king over thee, whom the LORD thy God shall choose e Approve of, or appoint. So it was in Saul, and in David. God reserved to himself the nomination both of the Family, and of the person. See 1 Sam. 9 15. & 10. 24. and 16. 12. 1 Chron. 28. 4, 5. . One * Jer. 30. 21. from among thy brethren f Of the same nation and Religion; partly because such a person was most likely to maintain true Religion, and to rule with righteousness, gentleness, and kindness to his subjects; and partly that he might be a fit type of Christ their supreme King, who was to be one of their brethren. shalt thou set king over thee: thou mayest not set a stranger over thee g To wit, by thy own choice and consent; but if God by his providence and for their sins should set a stranger over them, they might submit to him, as appears from jer. 38. 17. Ezek. 17. 12. Mat. 22. 17. , which is not thy brother. 16 But he shall not multiply horses to himself g To wit, excessively, beyond what the State and Majesty of his place required. Hereby God would prevent many sins and mischiefs, as 1. Pride of heart, and contempt of his people. 2. Oppression and Tyranny, and the Imposition of unnecessary burdens upon his people. 3. Carnal confidence, which by this means would be promoted. See Psal. 33. 17. Prov. 21. 31. 4 Much commerce with Egppt, as it here follows, which was famous for Horses, as appears from Exod. 14. 23. 1 King. 10. 26, 28. 2 Chron. 1. 16. and 9 28. Isa. 31. 1, 3. Ezek. 17. 5. , nor cause the people to return to Egypt h Either for habitation; or for trade. This God forbade to prevent, 1. Their unthankfulness for their deliverance out of Egypt; 2. Their confederacies with the Egyptians, their trusting to them for aid, which they were very prone to, and their infection by the Idolatry and other manifold wickednesses, for which Egypt was infamous. 3. Their multiplication of Horses, as it here follows. , to the end that he should multiply horses: forasmuch as the LORD hath said i When or where? Answ. Either implicitly, when he shown his dislike of their return to Egypt, as Exod. 13. 17. Numb. 14. 3, 4. or expressly at this time, The Lord hath now said it to me, and I in his name, and by his command declare it to you. unto you, * chap. 28. 68 Host 11. 5. ye shall henceforth no more return that way k In the way that leads to that place. . 17 Neither shall he multiply wives to himself l As the manner of other Kings was. , that his heart turn not away m To wit, from God and his law, Either 1. To Idolatry and Superstition, to which women are oft times prone, and especially such women as he was likely to choose, even the Daughters of Neighbouring and Idolatrous Kings and Princes, as Solomon did: Or, 2. To other manifold sins and violations of his duty to his people, either by neglect and contempt of his business through effeminacy and sloth, or by oppressing his people, and perverting justice to comply with the vast and exorbitant desires of his Wives. m Lest this should lift up his heart in confidence and pride, which God abhors, and beget in him a contempt of his people; and lest it should incline or engage, or enable him to burden his people with immoderate exactions. They are not simply forbidden to be rich, if God made them so either by the voluntary gifts of their subjects, or by the spoils of their enemies, which was the case of David and Solomon, and jehoshaphat, etc. but they are forbidden either inordinately to desire, or irregularly, to procure great richeses by grinding the faces of their poor people, or by other wicked arts and courses, as the manner of their neighbouring Kings was. : neither shall he greatly multiply to himself n silver and gold. 18 And it shall be when he sitteth upon the throne of his kingdom, that he shall write o Either with his own hand, as the Jews say, or, at least by his command and procurement. him † Heb. ●…cate. a copy of this law in a book, out of that which is before the priests the Levites p (i. e.) Out of the true Original, which was carefully kept by the Priests in the Sanctuary; Deut. 31. 26. 2 King. 22. 8. partly that it might be a true and perfect copy, and partly that it might have the greater authority and influence upon him, coming to him, as from the hand and presence of God. . 19 And * Jos. 1. ●…. it shall be with him, and he shall read therein all the days of his life q (i. e.) Diligently and constantly, neither the greatness of his place, nor the weight and multitude of his business shall excuse or hinder him. , that he may learn to fear the LORD his God, to keep all the words of this law, and these statutes, to do them: 20 That his heart be not lifted up above his brethren r He intimates, that the Scriptures diligently read and studied, are a powerful and probable means to keep him humble, because they show him that, though a king, he is subject to an higher Monarch, to whom he must give an account of all his administrations and actions, and receive from him his sentence and doom agreeable to their quality, which is sufficient to abate the pride of the haughtiest person in the world, if he duly consider it. , and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children in the midst of Israel. CHAP. XVIII. 1 THE priests, the Levites, and all the tribe of Levi, * Num. 1●…. 〈◊〉 Chap. 10. ●…. shall have no part nor inheritance with Israel: they * 1 Cor. 9 〈◊〉 shall eat the offerings of the LORD made by fire a By which phrase we here manifestly see that he means not burnt-offerings, which were wholly consumed by fire, and no part of them eaten by the Priests, but other Sacrifices, whereof part was offered to the Lord by fire, and part was allotted to the Priests for their food. , and his inheritance b (i. e.) The Lord's portion or inheritance, which God had reserved to himself, as Tithes and first Fruits, and other oblations distinct from those which were made by fire, and so these two branches make up the whole of that which belonged to God, and was by him given to the Levites. . 2 Therefore shall they have no inheritance among their brethren: the LORD c (i. e.) The Lord's part and right, as was now said. is their inheritance, as he hath said unto them. 3 And this shall be the priests due from the people, from them that offer a sacrifice d To wit, a Sacrifice of Thanksgiving, or a Peace-Offering, as appears from Levit. 7. 31, 33. which is oft times called simply a Sacrifice, as Exod. 18. 12. Levit. 17. 5, 8. Numb. 15. 3 Deut. 12. 27. , whether it be ox or sheep, and they shall give unto the priest the shoulder, and the two cheeks, and the maw e Qu. How doth this agree with other Texts, in which the shoulder and the breast, and those parts only are the Priests due, not the cheeks and maw? Answ. 1. Who shall tie God's hands: what if he now makes an addition, and enlargeth the Priest's commons? Nothing more usual than for one Scripture to supply what is lacking in another, and for a latter Law of God to add to a former. 2. The Breast may be here omitted, because it is comprehended under the Shoulder, to which it is commonly joined, and with which it was waved before the Lord. 3. The Hebrew word here rendered Maw or Stomach, which was reckoned among dainties by the Ancients▪ is not to my remembrance used elsewhere, and therefore it may have another signification, and some render it the breast▪ others take it for the uppermost part of the stomach, which lies under the breast. . 4 The * Num. 18. 12, 24. first fruit also of thy corn, of thy wine, and of thy oil, and the first of the fleece of thy sheep shalt thou give him. 5 For * Exod. 28. 1. Num. 3. 10. the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the Name of the LORD f (i. e.) Either by Authority and Commission from him, or for his Honour, Worship or Service. , him, and his sons for ever. 6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose g Either for any private occasions, or to sojourn there for a season, or rather with full purpose to fix his abode, and to spend his whole time and strength in the service of God, as appears by the sale of his patrimony mentioned, v. 8. It seems probable that the several Priests were to come from their Cities to the Temple by turns, before David's time, and it is certain they did so after it. But if any of them were not contented with this seldom attendance upon God in his Tabernacle, or Temple, and desired more entirely and constantly to devote himself to God's service there, he was permitted so to do, because this was an eminent act of piety joined with self-denial to part with those great conveniencies which he could and did enjoy in the City of his possession, and to oblige himself to more constant and laborious work about the Sacrifices, etc. ; 7 Then he shall minister in the Name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD. 8 They shall have like portions h To wit, with their Brethren who were in actual ministration as they share with them in the work, so shall they also in the encouragements. to eat, beside † Heb. his sales by the fathers. that which cometh of the sale of his patrimony i Though he have an estate whereby he may subsist raised by the sale of his House in his City, and his cattle, and other moveables, yet you shall not upon this ground either deny or diminish their part of your maintenance. The reason of this Law was partly because he that waited on the Altar, aught to live by the Altar: and partly because it was fit he should keep his money, wherewith he might redeem what he sold, if afterwards he saw occasion for it. Heb. Besides his sales by the fathers, i. e. Of that which came to him by his Fathers, or, according to his Fathers, or, his Father's house, and these words may be joined not with the word immediately foregoing, but with the former part of the verse, the next word coming in by a kind of parenthesis, in this manner, and order, Besides that which cometh by the sale of their goods, they shall havelike portions to eat to what their Brethren have, each of them eating according to his Father's house, i. e. A Gershonite shall eat with his Brethren the Gershonites who are then ministering, and a Merarite with the Merarites, etc. and so there shall be no disturbance nor change in the appointed courses by their accession to the number. . 9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found among you any one that maketh his son, or his daughter * Leu. 18. 21. to pass through the fire k Either by a superstitious lustration or purgation, or by a cruel sacrificing, of them. See Levit. 18. 21. 2 King. 17. 31. and 23. 10. 2 Chron. 28. 3. Psal. 106. 37. jer. 7. 31. and 19 5. Ezek. 16. 20, 21. and 23. 37, 38, 39 , or that * Leu. 19 26, 31. and 20. 27. Isa. 8. 19, useth divination l (i. e.) Foretelleth things secret or to come, Mic. 3. 11. by unlawful arts and practices. , or an observer of times m Superstitiously pronouncing some days good or lucky, and others unlucky for such or such actions. Or, an observer of the clouds or heavens, i. e. one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of Birds, all which heathens used to observe. , or an enchanter n Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water, or smoke or any contingencies, as the meeting of an hare, etc. See on Levit. 19 26. , or a witch o One that is in covenant with the Devil, and by his help deludes their senses or hurts their persons. See Exod. 7. 11. and 22. 18. , 11 * Leu. 20. 27. Or a charmer p One that charmeth Serpents or other cattle, Psal. 58. 6. Or, a fortune-teller, that foretelleth the events of men's lives by the conjunctions of the stars, etc. See more on Levit. 19 31. and 20. 6. , or a consulter with familiar spirits q Whom they call upon by certain words or rites to engage them in evil designs. , or a wizard r Heb. a knowing or cunning man, who by any superstitious or forbidden ways undertakes the revelation of secret things. , or * 1 Sam. 28. 7. a necromancer s One that calleth up and enquireth of the dead, 1 Sam. 28. 8. Isa. 8. 19 . 12 For all that do these things are an abomination unto the LORD: and because of these abominations, the LORD thy God doth drive them t The people of the land which thou art going to possess mentioned above, ver. 9 out from before thee. 13 Thou shalt be ‖ Or, upright, o●…▪ sincere. perfect with the LORD u Sincerely and wholly his, seeking him and cleaving to him and to his word alone, and therefore abhorring all commerce and conversations with Devils or their agents, such as were now mentioned. thy God. 14 For these nations which thou shalt ‖ Or, inherit. possess, harkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do x Hath not suffered thee to follow thy own vain mind and these superstitious and Diabolical practices, as he hath suffered other nations to do, Act. 14. 16. but hath instructed thee better by his word and spirit, and thereby kept thee from such courses, and will more fully instruct thee by a great Prophet, etc. Or, hath not given to thee, to wit, such persons to consult with, but hath given thee prophets to instruct thee, and will in due time give thee an eminent prophet as it here follows. . 15 * Joh. 1. 45. Act. 3. 22. & 7. 37. The LORD thy God will raise up y (i. e.) Will produce and send into the world in due time▪ unto thee a prophet z Those words may be understood secundarily concerning the succession of Prophets which God would raise for the instruction of his Church, both because this is alleged as an argument why they need not consult with diviners, etc. because they should have Prophets at hand whensoever it was needful, to advise them, and because this Prophet is opposed to the false prophets, and a general rule is hereupon given for the discovery of all succeeding Prophets whether they be true or false, ver. 20, 21, 22. but they are chief to be understood of Christ, as the following words show which do not truly and fully agree to any other, particularly where he is said to be like unto Moses, which is simply denied concerning all other Prophets, Deut. 34. 10. and therefore it is not probable that it should be simply affirmed concerning all true Prophets succeeding him. But Christ was truly, and in all commendable parts like him, in being both a Prophet and a King and a Priest and Mediator, as Moses was, in the excellency of his Ministry and work, in the glory of his miracles, in his familiar and intimate converse with God, etc. And this place is expounded of Christ alone by God himself in the New Testament, Act. 3. 22. and 7. 37. See also joh. 1. 45 and 6. 14. from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken. 16 According to all that thou desiredst of the LORD thy God in Horeb, in the day of the assembly a To wit, of that great and general congregation of all the people together. , saying, * Exod. 20. 10. Heb. 12. 19 Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, * chap. 5. 28. They have well spoken that which they have spoken. 18 * joh. 1. 45. Act. 3. 22. & 7. 37. I will raise them up a prophet from among their brethren, like unto thee, and * Isa. 51. 16. will put my words in his mouth b Will instruct him what to say, reveal myself and my Will to him. , and he shall speak unto them all that I shall command him c He will faithfully execute the office and trust I commit to him. . 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my Name, I will require it of him d (i. e.) I will punish him severely for it, as this phrase is taken, Gen. 9 5. and 42. 22. The sad effect of this threatening the jews have felt for above 1600 years together. . 20 But * chap. 13. 5. Jer. 14. 14. Zech. 13. 3. the prophet which shall presume to speak a word in my Name, which I have not commanded to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? 22 * Jer. ●…8. 9 When a prophet speaketh in the Name of the LORD, if the thing e Which he gives as a sign of the truth of his prophecy; He means the prediction of some strange and wonderful event, as appears by comparing this with Deut. 13. 1, 2. follow not, nor come to pass, that is the thing which the LORD hath not spoken f The falsehood of his prediction shows him to be a false prophet, though the truth and accomplishment of his prediction had not proved him to be a true Prophet, as is evident from Deut. 13. 2, 3. , but the prophet hath spoken it presumptuously g Impudently ascribing his own vain and lying fancies to the God of truth. ▪ thou shalt not be afraid of him h (i. e.) Of his predictions or threaten, so as to be scared from doing thy duty in bringing him to deserved punishment. : CHAP. XIX. 1 WHen the LORD thy God * chap. 12. 29. hath cut off the nations, whose land the LORD thy God giveth thee, and thou † Heb inheritest, or, possessest. succeedest them, and dwellest in their cities, and in their houses: 2 * Exod. 21. 13. Num. 35. 10. 11. Josh. 20. 2. Thou shalt separate three cities for thee in the midst of thy land a To wit, beyond jordan, as there were three already appointed on this side jordan, Numb. 35. 14. He saith, in the midst of the land, either for, in the land, as in the midst of the city, jer. 52. 25. is the same with that, in the city; 2 King. 25. 19 or to design the places, that they should be situated in the midst of the several parts of their land, to which they might conveniently and speedily flee from all the parts of the land. , which the LORD thy God giveth thee to possess it. 3 Thou shalt prepare thee a way b Distinguish it by evident marks, and make it plain and convenient, to prevent mistakes and delays. , and divide the coasts of thy land (which the LORD thy God giveth thee to inherit) into three parts c Not into more, because it was fit that these places should, as far as it was possible, be at some considerable distance from the friends of the slain person, lest the sight of the manslayer might have provoked their passion and occasioned his ruin. , that every slayer may flee thither. 4 And this is the case of the slayer which shall flee thither, that he may live, whoso killeth his neighbour ignorantly, whom he hated not † Heb. fro●…●…terday the 〈◊〉 day. in time past. 5 As when a man goeth into the wood with his neighbour to hue wood, and his hand fetcheth a stroke with the axe to cut down the tree: and the † Heb. 〈◊〉. head slippeth from the † Heb. 〈◊〉. helve, and † Heb. 〈◊〉. lighteth upon his neighbour that he die, he shall flee unto one of those cities, and live: 6 Lest the avenger of blood pursue the slayer d This verse is to be joined with ver. 3. as is evident, the 4th. and 5th. verses, coming in as a parenthesis, which is usual, in Scripture and other authors. , while his heart is hot, and overtake him, because the way is long, and † Heb. 〈◊〉 him in 〈◊〉▪ slay him e Which is supposed, but not allowed, as appears from the following words. But the avenger of blood is not to be punished with death for killing the manslayer in case he found him without the borders of the city of refuge after he had been received there, Numb. 35. 26, 27. because then he was guilty of a new crime, to wit, a contempt of God's ordinance, and a gross neglect of the duty of self-preservation, and therefore deserved death from God, who might permit it to be inflicted by the avenger of blood. , whereas he was not worthy of death, inasmuch as he hated him not † Heb. 〈◊〉 〈◊〉▪ in time past. 7 Wherefore I command thee, saying, Thou shalt separate three cities for thee. 8 And if the LORD thy God * chap. 1●…. 〈◊〉 enlarge thy coast f As far as Euphrates. See Gen. 15. 18. Exod. 23. 31. Deut. 1. 7. (as he hath sworn unto thy fathers) and give thee all the land which he promised to give unto thy fathers: 9 (If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways) * Josh. 〈◊〉. 〈◊〉 then shalt thou add three cities moe for thee, beside these three: 10 That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee. 11 But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him † Heb. 〈◊〉 〈◊〉 in life. mortally, that he die, and fleeth into one of these cities: 12 Then the elders of his city g Either of the slain person, who were most likely to prosecute the murderer: or, of the murderer, because God would oblige even his own fellow citizens to prosecute him to death, that it might appear how hateful murder and the murderer is to God and aught to be to all men. shall send, and fetch him thence h Demand him of the Elders of the city of refuge, who upon the hearing of the cause and the evidence of the murder were obliged to deliver the offender to justice. , and deliver him into the hand of the avenger of blood, that he may die. 13 Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. 14 * chap. 〈◊〉. 〈◊〉 Thou shalt not remove thy neighbours † Heb. 〈◊〉. landmark i By which the several portions of lands distributed to several families were distinguished one from another. See job 24. 2. Prov. 22. 28. Host 5. 10. , which they of old time have set in thine inheritance, which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it. 15 * N●…m. 35. 〈◊〉 chap. 17. ●…. Mat. 18. 1●…. Joh. 8. 17. 2 Cor. 13. ●…. Heb. 10. 〈◊〉. One witness shall not rise up k Or, not stand, or, not be established, accepted, owned as sufficient, it is the same word which in the end of the verse is rendered, be established. against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established. 16 If a false witness l A single witness, though he speak truth, is not to be accepted for the condemnation of another man, but if he be convicted of false witness, this is sufficient for his own condemnation. rise up against any man to testify against him ‖ Or▪ 〈◊〉 〈◊〉. that which is wrong: 17 Then both the men between whom the controversy is, shall stand before the LORD, before the priests, and the judges m See on Deut. 17. 9, 12. and observe that the controversies both here and there referred to and to be determined by the Priests and Judges, are only between man and man, and not doctrines of faith and manners, as the Papists for their own advantage pretend. , which shall be in those days: 18 And the judges shall make diligent inquisition: and behold, if the witness be a false witness, and hath testified falsely against his brother: 19 * Prov. 19 5, 9 Than shall ye do unto him, as he had thought to have done unto his brother: * chap. 13. 5. and 17. 7. so shalt thou put the evil away from among you. 20 And those which remain n (i. e.) The rest of the people. See Deut. 13. 11. and 17. 13. shall hear and fear, and shall henceforth commit no more any such evil among you. 21 And thine eye shall not pity, but * Exod. 21. 23. Leu. 24. 20. Mat. 5. 38. life shall go for life, eye for eye o What punishment he intended or the law allotted to the accused, if he had been convicted, the same shall the false accuser hear. Of this law see on Exod. 21. 24. Leu. 24. 20. , tooth for tooth, hand for hand, foot for foot. CHAP. XX. 1 WHen thou goest out to battle a Upon a just and necessary cause, as upon great provocation, or for thy own defence. against thine enemies, and seest * Psal. 20. 7. Isa. 31. 1. horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt. 2 And it shall be when ye are come nigh unto the battle, that the priest b An eminent Priest appointed for this work, and to blow with the holy trumpets, Numb. 10. 9 and 31. 6. shall approach, and speak unto the people c Either successively to one regiment of the army after another, or to some by himself, to others by his brethren or deputies, which accompanied him for that end. , 3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your heart † Heb. be tender. faint d Heb. be soft or tender. Softness or tenderness of heart towards God is commended, 2 King. 22. 19 but towards enemies it is condemned, here and ver. 8. Levit. 26. 36. 2 Chron. 13. 7. Isa. 7. 4. , fear not, and do not † Heb. make haste. tremble, neither be ye terrified because of them. 4 For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you. 5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it e Which was done by feasting and thanksgiving to God. See the title of Psal. 30. and Nehem. 12. 27. Heb. hath initiated it, i. e. entered upon it, taken possession of it, dwelled in it. ? let him go and return to his house f Lest his heart be set upon it, and thereby he be negligent or timorous in the battle to the scandal and prejudice of others. , lest he die in the battle, and another man dedicate it g And so he should lose and another get the fruit of his labours, which might seem unjust or hard. And God provides even for men's infirmities. But this and the following exceptions are to be understood only of a War allowed by God, not in a War commanded by God, not in the approaching war with the Canaanites, from which even the Bridegroom was not exempted, as the jewish writers note. . 6 And what man is he that hath planted a vineyard h This and the former dispensation were generally convenient▪ but more necessary in the beginning of their settlement in Canaan, for the encouragement of those who should build houses or plant vineyards, which was chargeable to them, and beneficial to the commonwealth. , and hath not yet † Heb. made it common. See Leu. 19 23, 24. eaten of it i Heb. made it common, to wit, for the use of himself and family and friends, which it was not till the fifth year, Levit. 19 23, etc. jer. 31. 5. ? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 7 * chap. 24. 5. And what man is there that hath betrothed k Which was done by a solemn and mutual promise, but not by an actual contract. See Gen. 19 14. Deut. 22. 23. a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 8 And the officers shall speak further unto the people: and they shall say, * Judg. 7. 3. What man is there that is fearful and faint-hearted? let him go and return unto his house, lest his brethren's heart † Heb. melt. faint as well as his heart. 9 And it shall be when the officers have made an end of speaking unto the people, that they shall make captains of the armies † Heb. to be i●… the head of the people. to lead the people l Or rather, as the Hebrew hath it, they shall set or place the captains of the armies in the head or front of the people under their charge, that they may conduct and manage them, and by their example encourage their soldiers. But it is not likely they had their captains to make or choose when they were just going to battle. . 10 When thou comest nigh unto a city to fight against it, then * 2 Sam. 20. 18. proclaim peace unto it m This seems to be understood not of the cities of the Canaanites, as is manifest from ver. 16, 17, 18. who were under an absolute sentence of utter destruction, Exod 23. 32, 33. Deut. 7. 1, 2. whence they are blamed that made any league or peace with them, judg. 2. 2. but of the cities either of other nations who injured or disturbed them, or commenced war against them, or aided their enemies, or oppressed their friends and allies; or of the Hebrews themselves, if they were guilty or abettors of Idolatry or Apostasy from God, or of sedition or rebellion against authority, or of giving protection and defence to capital offenders. See Gen. 14. judg. 20. 2 Sam. 20. etc. . 11 And it shall be, if it make thee answer of peace, and open unto thee, than it shall be, that all the people that is found therein, shall be tributaries unto thee, and they shall serve thee n By their purses, and by their labours too, as appears from 1 King. 9 15. 2 Chron. 8. 7. . 12 And if it will make no peace with thee▪ but will make war against thee, than thou shalt besiege it. 13 And when the LORD thy God hath delivered it into thine hand, thou shalt smite every male thereof with the edge of the sword o A just punishment of their obstinate refusal of peace offered. . 14 But the women, and the little ones p Excused by their sex or age, as not involved in the guilt, nor being likely to revenge their quarrel. , and * Josh. 8. 2. the cattle, and all that is in the city, even all the spoil thereof, shalt thou † Heb. spoil. take unto thyself, and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But * Num. 33. 5●…. chap. 7. 1, 2. of the cities of these people which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth q Heb. no soul, i. e. no man, as that word is oft used. Compare jos. 10. 40. with 11. 14. For the beasts, some few excepted as being under a special curse, were given them for a prey. : 17 But thou shalt utterly destroy them, namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites, as the LORD thy God hath commanded thee: 18 That they teach you not to do after all their abominations which they have done unto their gods: so should ye sin against the LORD your God. 19 When thou shalt besiege a city a long time in making war against it, to take it, thou shalt not destroy the trees thereof r To wit, the fruit trees, as appears from the following words. Which is to be understood of a general destruction of them, not of the cutting down of some few of them, as the conveniency of the siege might require. , by forcing an axe against them, for thou mayest eat of them, and thou shalt not cut them down ( ‖ Or, for, O man, the tree of the field is to be employed in the siege. for the tree of the field is man's life s (i. e.) The sustenance or support of his life, as life is taken Deut. 24. 6. But this place may be otherwise translated, as it is in the Margin of our English Bibles: For, O man (the Hebrew letter He being here the note of a vocative case, as it is Psal. 9 7.) the tree (or, trees, the singular number for the plural, as is common) of the field is (or aught, as the Hebrew Lamed is used Esth. 9 1. Psal. 62. 10.) to be employed in the siege, or, as it is in the Hebrew, to go before thy face, i. e. to make fences for thy security, in the siege. The trees of the field, I here understand not in its general signification of all trees including fruitbearing trees, as that phrase is commonly used, but in its more special and distinct signification, for unfruitful trees as it is taken Isa. 55. 1 2. or such as grow only in open fields, such as are elsewhere called the trees of the wood, 1 Chron. 16. 33. Isa. 7. 2. or the trees of the forest, Cant. 2. 3. Isa. 10. 19 which are opposed to the trees of the gardens, Gen. 3. 2, 8. Eccl. 2. 5. Ezek. 31. 9 as the flower of the field, Psal. 103. 15. Isa. 40. 6. and the lilies of the field, Mat. 6. 28. are opposed to those that grow in Gardens, and are preserved and cultivated by the gardeners art and care. And so it is a very proper argument to dissuade from the destroying of fruit-trees, because the wild and unfruitful trees were sufficient for the use of the siege. And this sense fitly agrees with the following words, where the concession or grant which here is delivered in more ambiguous terms of the tree of the field is repeated and explained concerning the trees which thou knowest that they be not trees for meat. , † Heb. to go from before thee. to employ them in the siege. 20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy, and cut them down, and thou shalt build bulwarks against the city that maketh war with thee, until † Heb. it come down. it be subdued. CHAP. XXI. 1 IF one be found slain in the land, which the LORD thy God giveth thee to possess it, lying in the field a Or, in the city, or any place: only the field is named, as the place where such murders are most commonly committed and most easily concealed. , and it be not known who hath slain him: 2 Then thy elders and thy judges b Those of thy Elders who are Judges: for the latter word explains and restrains the former, the Judges or rulers of all the neighbouring cities, who were all concerned in this enquiry. shall come forth, and they shall measure c Unless it be evident and confessed which city is hearest, for then measuring was superfluous. unto the cities which are round about him that is slain. 3 And it shall be that the city which is next unto the slain man, even the elders of that city shall take an heifer which hath not been wrought with, and which hath not drawn in the yoke d A fit vicegerent and representative of the muderer, in whose stead it was killed, who by this act hath shown himself to be a son of Belial, who would not bear the yoke of God's law. A type also of Christ, who was obliged to no work and under no yoke, but what he had voluntarily taken upon himself. . 4 And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown e Partly to represent the hard and unprofitable and untutoured heart of the murderer; and partly that such a desert and horrid place might beget an horror of murder and of the murderer. , and shall strike off the heifers neck f To show what they would and should have done to the murderer if they had found him. there in the valley. 5 And the priests the sons of Levi shall come near g Both to direct them in all the circumstances of action and to see that the law was observed, and to bless them in God's name, by praying for them, and absolving or pronouncing them guiltless in this matter. (for * chap. 10. ●…. them the LORD thy God hath chosen to minister unto him, and to bless in the Name of the LORD) and * chap. 17. 8. 9 by their † Heb. 〈◊〉▪ ●…. word shall every controversy h Not absolutely all manner of controversies that could possibly arise, as if their word were to determine whether there were a God or providence or no, whether God should be worshipped, and his commands observed or no, whether Moses was a true Prophet or an impostor, whether Apostate and Idolatrous Israelites should be punished or no; which is apparently absurd and ridiculous; but every such controversy as might arise about the matter here spoken of, nothing being more usual than to understand universal expressions in a limited sense, and indeed this is limited and explained by the following words, and every stroke, the particle and being put expositively, of which instances have been formerly given, i. e. every controversy which shall arise about any stroke, whether such a mortal stroke as is here spoken of, a murder, which may well be called a stroke, as to smite is oft used for to kill, as Gen. 4. 15. Levit. 24. 17. etc. or any other stroke or wound given by one man to another. , and every stroke be tried. 6 And all the elders of that city that are next unto the slain man, * See Ps. 19 1●…. shall wash their hands i In testimony of their innocency. See on Mat. 27. 24. over the heifer that is beheaded in the valley. 7 And they shall answer k To wit, to the Priests who shall examine them and determine this controversy. , and say, Our hands have not shed this blood l This about which the present enquiry is made: or this which is here present: for it is thought the Corpse of the slain man was brought into the same place where the heifer was slain. , neither have our eyes seen it m Nor have we seen or understood how or by whom this was done. . 8 Be merciful, O LORD, unto thy people Israel whom thou hast redeemed, and * Judg. 9 2●…. lay not innocent blood † Heb. in the midst. unto thy people of Israel's charge: and the blood shall be forgiven them n (i. e.) Not imputed to them nor punished in them: for God is sometimes said to forgive, when he doth not punish, as Psal. 78. 38. Besides though there was no moral guilt in this people, yet there was a ceremonial uncleanness in the land, which was to be expiated and forgiven. . 9 So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the LORD. 10 When thou goest forth to war against thine enemies o Of other nations, but not of the Canaanites, for they might not spare their women, and much less marry them, Exod. 34. 16. Deut. 7. 3. , and the LORD thy God hath delivered them into thine hand, and thou hast taken them captive; 11 And seest among the captives a beautiful woman, and hast a desire unto her p Or, hast cleaved to her, to wit, in love: or hast taken delight in her. Which may be a modest expression for lying with her, and seems probable, because it is said v. 14. that he had humbled her, to wit, by military insolence when he took her captive, not after he had married her, for than he would have expressed it thus, because thou hast married her, which had been more emphatical than to say, because thou hast humbled her. And here seem to be two cases supposed, and direction given what to do in both of them, 1. that he did desire to marry her, of which he speaks ver. 11, 12, 13. 2. that he did not desire this, or not delight in her, of which he speaks, ver. 14. , that thou wouldst have her to thy wife: 12 Then thou shalt bring her home to thine house, and she shall shave her head, and ‖ Or, suffer to grow. † Heb make or dress. pair her nails q Either 1. to take off his affections from her by rendering her uncomely and deformed, but then the last words must not be rendered, shall pair her nails, but shall nourish them or suffer them to grow, as the Chaldee, Arabic and divers of the learned jews and other Interpreters render it. Or 2. to express her sorrow for the loss of her father and mother, as it follows ver. 13. it being the ancient custom of mourners in most nations to shave themselves, and in some to pair their nails, in others to suffer them to grow. Or rather 3. in token of her renouncing her heathenish Idolatry and superstition, and of her becoming a new woman, and embracing the true religion. Which her captive condition and subjection to his will would make her inclinable to do in profession. . 13 And she shall put the raiment of her captivity r (i. e.) Either 1 those goodly raiments in which she was when she was taken captive, in stead of which she now must put on a servile habit, as this is generally understood, or rather 2. those servile and sordid raiments which were put upon her when she was taken captive, as the manner was to do with captives, as the phrase itself seems to intimate, as prison-garments, jer. 52. 33. are such garments as prisoners use to wear; and garments of praise are praiseworthy or glorious garments, and it seems harsh to call those garments of captivity, which are made for and generally worn by free persons only, and which are usually taken away from persons when they come into captivity; Add, that this doth not seem to be any part or token of her sorrow, but rather a mending of her condition, and exchanging her servile habit for a better and more decent one, which might be though this were a mourning habit. from off her, and shall remain in thine house, and bewail her father and her mother s Either their death, or, which was in effect the same, her final separation from them. Withal this signified her alienation from them or from their superstitious and Idolatrous courses, and her translation of her love from all other persons to her husband and to the true religion. Compare Psal. 45. 11. a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife t Supposing what might very rationally be supposed of one in her circumstances, and what she signified by the foregoing rites, that she should submit to her husband's Religion, in which case the marriage might be tolerable. Or this was a permission and indulgence given to them for the hardness of their hearts, as in the case of Divorce, Deut. 24. 1. Mat. 19 8. . 14 And it shall be, if thou have no delight in her u Either 1. after thou hast married her, and so this is a permission of a Divorce, which being indulged towards an Israelitish woman, was not likely to be denied towards a stranger. Or rather 2. before thy marriage: for it is not probable, that God having given him competent time for the trial of his affections to her before he was permitted to marry her would suffer him upon so slight an occasion within a day or two after so solemn a contract to send her away: nor is there a word spoken here of any Divorce. , than thou shalt let her go whither she will, but thou shalt not sell her at all for money, thou shalt not make merchandise of her x (i. e.) Make gain of her, either by using her to thy own servile works, or by prostituting her to the lusts or to the service of others. , because thou hast humbled her y (i. e.) Lain with her as this phrase is oft used, as Gen. 34. 2. Deut. 22. 24, 29. judg. 19 24. Ezek. 22. 10, 11. . 15 If a man have two wives z Either 1. both together: which practice, though tolerated, is not hereby made lawful, but only provision is made for the children in that case. Or 2. one after another. , one beloved, and another hated a Comparatively, i. e. less loved, as Gen. 29. 31. Mat. 6. 24. Luk. 14. 26. , and they have born him children, both the beloved, and the hated: and if the firstborn son be hers that was hated: 16 Then it 〈◊〉 be, when he * Chro. 11. 22. maketh his sons to inheri●… ●…t which he hath, that he may not b It is not lawful, because contrary to the rights and law of nature. make t●…●…on of the beloved, firstborn, before the so●…●…f of the hated, which is indeed the firstborn. c Or, before the face of the son, i. e. in his life time, as this phrase is understood Gen. 11. 28. and 16. 12. and 25. 18. And when this phrase is rendered before another it signifies only in the presence of another, but never notes the preference of one person to another, which the Hebrews express in another manner. And this may be added to intimate, that if the eldest son were dead and had left a child, the father was free to give the right of his firstborn unto his second son rather than to the child of the eldest. Or this phrase may be an aggravation of the fact, whereby his father did in a manner spit in his face, and fasten a reproach upon him in his very sight and presence. 17 But he shall acknowledge d (i. e.) Make it appear that he owns him. the son of the hated for the first born, by giving him a double portion e For the phrase see 2 King. 2. 9 Zach. 13. 8. and for the thing see Gen. 25. 31. 1 Chron. 5. 1. of all † Heb. that is fou●…d with him. that he hath: for he is the * Gen. 49. 3. beginning of his strength f (i. e.) The first evidence of his manly strength and ability for procreation. ; the right of the firstborn is his. 18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that when they have chastened him, will not hearken unto them: 19 Than shall his Father and his mother g The consent of both is required to prevent the abuse of this Law to cruelty. And it cannot reasonably be supposed that both would agree without manifest necessity and the sons abominable and incorrigible wickedness, in which case it seems a fit and righteous law, because the crime of Rebellion against his own Parents was so high in itself, and did so fully signify what a pernicious Member, and son of Belial he would be in the Commonwealth of Israel, who had dissolved all his Natural Obligations. Yet the jews say this Law was never put in practice, and therefore it might be made for terror and prevention, and to render the authority of Parents more sacred and powerful. lay hold of him, and bring him out unto the elders of his city h Which was a sufficient caution to preserve Children from the malice of any hardhearted Parents, because these Elders were first to examine the cause with all exactness, and then to pronounce the sentence. , and unto the gate of his place. 20 And they shall say unto the elders of his city, This our son is stubborn and rebellious i Adds incorrigibleness to all his wickedness. , he will not obey our voice: he is a glutton, and a drunkard k Under which two offences others of a like or worse nature are comprehended by a Synecdoche. . 21 And all the men of his city shall stone him l Which was the punishment appointed for blasphemers and Idolaters, which if it seem severe, it is to be considered that Parents are in God's stead, and entrusted in good measure with his authority over their Children, and that Families are the matter and foundation of the Church and Commonwealth, and they who are namely Members and Rebellious children in them do commonly prove the bane and plague of these, and therefore no wonder if they are nipped in the bud. with stones that he die: so shalt thou put evil away from among you, and all Israel shall hear, and fear. 22 And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree m Which was done after the Malefactor was put to death, some other way this public shame being added to his former punishment. See jos. 7. 25. and 8. 29. and 10. 26. 2 Sam. 4. 12. : 23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day (for * Gal. 3. 13. he that is hanged, is † Heb. the curse of God. accursed of God n (i. e.) He is in a singular manner cursed and punished by God's appointment with a most shameful kind of punishment, as this was held among the jews and all Nations; and therefore this punishment may suffice for him, and there shall not be added to it that of lying unburied, which was another great calamity, jer. 16. 4. And this curse is here appropriated to those that are hanged, partly because this punishment was inflicted only upon the most notorious and public Offenders, and such as brought the curse of God upon the community, as Numb. 25. 4. 2 Sam. 21. 6. and principally to foresignify that Christ should undergo this execrable punishment, and be made a curse for us, Gal. 3. 13. which though it was yet to come in respect to men, yet was present unto God, and in his eye at this time. And so this is delivered with respect unto Christ, as many other passages of Scripture manifestly are. ) that thy land be not defiled o To wit, morally, either by inhumanity towards the dead: or rather by suffering the monument or memorial of the man's great wickedness, and of God's curse to remain public and visible a longer time than God▪ would have it, whereas it should be put out of sight, and buried in oblivion. , which the LORD thy God giveth thee for an inheritance. CHAP. XXII. 1 THou * Exod. 23. 4. shalt not see thy brother's a So called by communion not of Religion, but of nature, as having one Father, even God, Mal: 2. 10. as appears 1. Because the same Law is given about their Enemy's ox, etc. Exod. 23. 4. 2. Because else the obligation of this law had been uncertain, seeing men could not ordinarily tell whether the straying Ox or Sheep belonged to a jew or to a stranger. 3. Because this was a duty of common justice and charity, which the Law of Nature taught even Heathens, and it is absurd to think that the Law of God delivered to the jews should have less charity in it than the law of nature given to the Gentiles. ox, or his sheep go astray, and hid thyself from them b (i. e.) Dissemble or pretend that thou dost not see them, or neglect and pass them by as if thou hadst not seen them. : thou shalt in any case bring them again unto thy brother. 2 And if thy brother be not nigh unto thee c Which may make the duty more troublesome or chargeable. , or if thou know him not d Which implies, that if they did know the owner, they should restore it to him. , than thou shalt bring it unto thine own house e To be used like thine own cattle. , and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again f The owner, as it may be presumed, paying the charges. . 3 In like manner shalt thou do with his ass, and so shalt thou do with his raiment, and with all lost things of thy brothers, which he hath lost, and thou hast found, shalt thou do likewise; thou mayest not hid thyself g (i. e.) Dissemble that thou hast found it. Or, hid it, i. e. conceal the thing lost. . 4 Thou shalt not see thy brother's ass, or his ox fall down by the way, and hid thyself from them: thou shalt surely help him h (i. e.) Thy Brother, the owner. Compare Exod. 23. 5. to lift them up again. 5 The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment i To wit, ordinarily or unnecessarily, for in some cases this may be lawful, as to make an escape for ones life. Now this is forbidden, partly for decency sake, that men might not confound, nor seem to confound those 〈◊〉 which God hath distinguished, that all appearance of evil might be avoided, such change of garments carrying a manifest umbrage or sign of softness and effeminacy in the man, of arrogance and impudence in the woman, of lightness and petulancy in both; and partly to cut off all suspicions and occasions of evil, which this practice opens a wide door unto. : for all that do so, are abomination unto the LORD thy God. 6 If a birds nest chance to be before thee in the way, in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young. 7 But thou shalt in any wise let the dam go k Partly for the Birds sake, which suffered enough by the loss of its young; for God would not have cruelty exercised towards the brute Creatures: and partly for men's sake to restrain their greediness and covetousness that they should not monopolise all to themselves, but might leave the hopes of a future seed for others. , and take the young to thee, that it may be well with thee, and that thou mayest prolong thy days. 8 When thou buildest a new house, than thou shalt make a battlement l (i. e.) A fence or breastwork, because the roofs of their houses were made flat or plain, that men might walk on them See judg. 16. 27. 1 Sam. 9 25. 2 Sam. 11. 2. Neh. 8. 16. Mat. 10. 27. for thy roof, that thou bring not blood m (i. e.) The guilt of blood, by a man's fall from the top of thy house, through thy neglect of this necessary provision. upon thine house, if any man fall from thence. 9 * Leu. 〈◊〉▪ Thou shalt not sow thy vineyard with divers seeds n Either 1. With divers kinds of seeds mixed and sowed together between the rows of Vines in thy Vineyard: which was forbidden to be done in the Field, Levit. 19 19 and here, in the Vineyard. Or 2. With any kind of seed differing from that of the Vine, which would produce either Herbs, or Corn, or Fruit-bearing-Trees, whose Fruit might be mingled with the Fruit of the Vines. Now this and the two following precepts, though in themselves small and trivial, are given, according to that time and state of the Church, for documents or instructions in greater matters, and particularly to commend to them simplicity and sincerity in all their carriages towards God and Men, and to forbid all mixture of their Inventions with God's Institutions in Doctrine or Worship. : lest the † He●… 〈◊〉 〈◊〉 〈◊〉▪ fruit of thy seed o Heb. The fullness of thy seed, i. e. that seed when it is ripe and full. See Exod. 22. 29. Numb. 18. 27. which thou hast sown, and the fruit of thy vineyard be defiled p Either 1 Naturally, corrupted or marred, whilst one seed draws away the fat and nourishment of the Earth from the other, and so both are starved and spoiled. Or rather 2. Legally and Morally, as being prohibited by God's Law, and thereby made unclean; as on the contrary, things are sanctified by God's word, allowing and approving them, 1 Tim. 4. 5. Heb. be sanctified, or, be as a sanctified thing, by an Ellipsis of the particle, as, i. e. unlawful for the owner's use, as things sanctified were. Or, sanctifying is put for polluting, by a figure called Euphemismus, which is frequent in Scripture, as when blessing is put for ●…rsing, as job 2. 9 and in other Authors, as when they use sacred for execrable. . 10 Thou shalt not blow with an ox and an ass together q Either 1. Because the one was a clean beast, the other unclean; whereby God would teach men to avoid polluting themselves by the touch of unclean persons or things, 2 Cor. 6. 14. Or, 2. Because of their unequal strength, whereby the weaker, the ass, would be oppressed and overwrought. Or 3. For mystical reasons, of which see on v. 8. and Levit. 19 19 . 11 * 〈◊〉 Thou shalt not wear a garment of divers sorts, as of woollen and linen together. 12 Thou shalt make thee * 〈◊〉 fringes r Or Laces, or Strings, partly to bring the commands of God to their remembrance, as it is expressed▪ Numb. 15. 38. and partly as a public profession of their Nation and Religion, whereby they might be discerned and distinguished from strangers, that so they might be more circumspect to behave themselves as became the people of God, and that they should not be ashamed to own their God and Religion before all the World. upon the four † H●… 〈◊〉 quarters of thy vesture, wherewith thou coverest thyself s These words are either restrictive to the upper Garment wherewith the rest were covered; or argumentative, why they should use these things, because herewith they might possibly fasten their Garments, and prevent the uncovering themselves, as might easily happen, when they wore no breeches, but only lose Garments. . 13 If any man take a wife, and go in unto her t (i. e.) Hath had carnal knowledge of her. , and hate her, 14 And give occasions of speech u Heb. of words, i. e. of discourses or diffamations. against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid; 15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsels virginity x (i. e.) The linen cloth or sheet, as is expressed v. 17. which in the first congress was infected with blood, as is natural and usual. But because this is not now constant, the enemies of Scripture take occasion to quarrel with this Law, as unreasonable and unjust, and such as might oppress the innocent, and hence take occasion to reject the Holy Scriptures. It were much more reasonable for these men either to expound this place metaphorically of producing those proofs and testimonies of her virginity which should be as satisfactory as if that cloth were produced, as some of the jews understand it, or modestly to acknowledge their own Ignorance in this, as they are forced to do in many other things, and not impudently to conclude it is insoluble, because they cannot resolve it. But there is no need of such general answers, many things may be particularly said for the vindication of this ●…w. 1. That it was necessary for that people, because of their hardheartedness towards their Wives, and their levity and desire of change of Wives. 2. That either this trial, or at least the proof of her Virginity, was to be taken presently after the day of marriage, and that proof was to be admitted afterwards upon occasion. 3. That this Law was seldom or never put in execution, as the jews note, and seems to be made for terror and caution to Husbands and Wives, as many other Laws have been in like cases, 4. That that God who gave this Law, did by his Providence govern all Affairs, and rule the Tongues and Hearts of Men, and therefore would doubtless take care so to order matters that the innocent should not suffer by this means, which he could prevent many ways. 5. That there is a great difference in times and climates. Who knows not that there are many things now by our Moderns thought uncertain or false, which by the Ancient Physicians were thought and affirmed to be true and certain in their times and Countries, and that many signs of Diseases and other things do generally hold true in those more Southernly and warmer parts of the World which are many times deceitful in our Northern and colder Climates? 6. That this very way of trial of Virginity hath been used not only by the jews, but also by the Arabians and Egyptians, as is affirmed by divers Learned Writers, among whom yet it was more doubtful and hazardous than among the jews, who might promise to themselves that God would guide the execution of his own Law to a just and good issue. 7. That this sign if it were uncertain in persons of riper years, yet it may be reasonably thought certain and constant in Virgins of young and tender age, and that the Jews did ordinarily marry their Daughters when they were about 12 or 13 years old, as is confessed, as making haste to roll away that reproach which they thought to be in an unmarried state. , unto the elders of the city, in the gate. 16 And the damsels father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her: 17 And ●…o, he hath given occasions of speech against her, saying I found not thy daughter a maid: and yet these are the tokens of my daughter's virginity: and they shall spread the cloth before the elders of the city. 18 And the elders of that city shall take that man, and chastise him x Either 1. By the following mu●…ct. Or, 2. By severe reproofs, which that word oft signifies. Or, 3. By stripes, as is expressed, Deut. 25. 2, 3. Which is not strange, considering how precious a thing one's good Name is, of which he endeavoured to deprive his Wife. . 19 And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel y Because this was a reproach to his family, and to himself, because such a miscarriage of his Daughters would have been ascribed to his evil education. because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife, he may not put her away all his days z Which seems to have been his design in this false accusation, and therefore that liberty of a divorce which is permitted to others, Deut. 24. 1. shall be denied to him. . 20 But if this thing be true, and the tokens of virginity be not found for the damsel: 21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones, that she die a Qu. Why should she die when her crime was only Fornication, which was not punished in a woman with death, Exod. 22. 16, 17? Answ. Because there was not only Fornication in this case, as Exod. 22▪ but this was accompanied with deep dissimulation and injury to her Husband in the false profession of Virginity, and it might be presumed that she committed this folly after she was betrothed to him, and therefore so obstinately denied it, as knowing the danger of it in that case; Or God ordered it thus for the honour and custody of the matrimonial bed from all defilement, that she, who being defiled before she was married or betrothed, and therefore not punishable by death, yet if she should presume to carry her defilement into the married estate with a pretence of Virginity, she should then be put to death. , because she hath wrought folly in Israel, to play the whore in her father's house: so * Chap. 13. 5. shalt thou put evil away from among you. 22 * Leu. 20. 10. If a man be found lying with a woman married b If he be convicted of this fault, though not taken in the very act. to an husband, than they shall both of them die: both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. 23 If a damsel that is a virgin be betrothed unto an husband c For by this betrothing she had actually engaged herself to another man, and was in some sort his Wife, and therefore is sometimes so called, as Gen. 29. 21. Mat. 1. 20. , and a man find her in the city, and lie with her: 24 Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones, that they die: the damsel because she cried not d And therefore is justly presumed to have consented to it. , being in the city: and the man because he hath humbled his neighbour's wife: so thou shalt put away evil from among you. 25 But if a man find a betrothed damsel in the field, and the man ‖ Or, take strong ●…old of he●…. force her e Which was to be examined and determined by the consideration of all the circumstances. , and lie with her: then the man only that lay with her shall die. 26 But unto the damsel thou shalt do nothing, there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour and slayeth him, even so is this matter f Not an act of choice, but of force and constraint. . 27 For he found her in the field, and the betrothed damsel cried g Which is in that case to be presumed, charity obliging us to believe the best till the contrary be manifest. , and there was none to save her. 28 * Exod. 22. 16. If a man h (i. e.) An unmarried man, as appears, 1. From his obligation to marry the person he abused, which it is not probable would have been imposed upon him. 2. Because if the man had been married, this had been adultery, and so had been punished with death. find a damsel that is a virgin, which is not betrothed, and lay hold on her i Which notes some kind of force or artifice whereby she was overpowred, whereas Exod. 22. 16. she was enticed, which implies consent, and therefore the man doth here receive a greater punishment, because he used hostile violence towards her, which was the greater sin. , and lie with her, and they be found: 29 Then the man that lay with her shall give unto the damsels father fifty shekels of silver k Besides the dowry, as Philo the Learned jew notes, which is here omitted, because that was common and customary, and because it might easily be gathered out of Exod. 22. 16. it being sufficient here to mention what was peculiar to this case. , and she shall be his wife l To wit, if her Father consent to it, which is to be supposed out of Exod. 22. 16. it being not likely that the Father should lose his paternal right of disposing his Child when she was in some sort forced, rather than when she was enticed. , because he hath humbled her: he may not put her away all his days m Which others were suffered to do, Deut. 24. 1. and he who enticed the maid, Exod. 22. 16. was not prohibited to do. . 30 * Leu. 18. 8. A man shall not take n To Wife. So this respects the state, and the next branch speaks of the act only. his father's wife o His Mother in law. See Levit. 18. 8. and 20. 11. 1 Cor. 5. 1. , nor discover his father's skirt p (i. e.) The skirt of the Mother's Garment, i. e. the nakedness, which is here called his father's skirt, because his Father and Mother were one flesh, or because his Father alone had the right to uncover it. The phrase is taken from the ancient custom or ceremony of the Bridegrooms spreading the skirt of his Garment over the bride, to signify his right to her, and authority over her, and his obligation to the marriage duty. See Ruth. 3. 9 Ezek. 16. 8. . CHAP. XXIII. 1 HE that is wounded in the stones a Heb. wounded by compression or attrition or contusion, to wit, of the stones, which was the course the Gentiles took with Infants to make them Eunuches. And these Eunuches and Bastards v. 2. seem to be not only those of other Nations, as some understand it, without any foundation for such restriction, but also of the Israelites, the reason of this law being the same in all, to wit, that God would bring into disgrace those heathenish practices of making Eunuches, and getting Bastards, which doubtless he would especially do among his own people. , or hath his privy members out off, shall not enter into the congregation of the LORD b Which phrase cannot be understood, so that they might not come into the Church or Holy Assemblies to worship God▪ to pray, or hear, etc. because Proselytes of any Nation were admitted to common Church-priviledges no less than the Jews, as is evident from Exod. 12. 48. Levit. 22. 18. Numb. 9 14. and 15. 14. It were absurd to think that any of the Israelites for such a natural or involuntary defect should be shut out from all God's ordinances; nor so that they were to be put out of the musterroll of God's people, or to lose the Privileges common to all Israelites, to wit, the benefit of the year of release or Jubilee, which it is not probable the Israelites were to forfeit merely for this unculpable imperfection; but either 1. That they should not be incorporated into the Body of Israel by marriage, for so this phrase may seem to have been understood by the whole Congregation of Israel, Nehem. 13. 1, 2, 3, 23, 24, 25. Although at that time the Government was in part in the hands of such persons as are here mentioned, v. 3. or of their children, seeing it is apparent from Ezra 10. that many Priests and Levites and other Officers and Rulers of Israel were married to strange Women, whose issue are by this Law excluded from all share in the Government, and for that among other reasons Nehemiah separated them from Israel by virtue of the Law here following. Or 2. That they should not be admitted to Honours and Offices either in the Church or Commonwealth of Israel, and so the congregation of the Lord doth not here signify, as commonly it doth, the body of the people, but the society of the Elders or Rulers of the people, who, as they represent the whole Congregation, and act in their name, and for their service and good, so they are sometimes called by the name of the Congregation, as Numb. 35. 12, 24, 25. jos. 20. 6, 9 1 King. 8. 5. compared with v. 1, 2, 3. and 1 Chron. 13, 1, 2, 4. and 29. 1, 10, 20. compared with 1 Chron. 28. 1. and 29. 6. and of the congregation of God, as it is in the Hebrew of Psal. 82. 1. Howsoever, seeing they are oft called the congregation, they may very well be called in a special manner the congregation of the Lord, because they were appointed by God, and act in his name and stead, and for his work and service, and did also oft assemble near the Tabernacle where God was eminently present. Add to this, that this Hebrew word, Kahal, generally signifies a Congregation or Company of men met together, and therefore this cannot so conveniently be meant of all the body of the people, which could never meet in one place, but of the chief Rulers, which frequently did so. Nor is it strange that Ennuc●…s are excluded from government, partly because such persons are commonly observed to want that courage which is necessary for a Governor, Exod. 18. 21. and partly because as such persons ordinarily were despicable, so the Office and Authority in their hands was likely to be exposed to the same contempt. . 2 A bastard c So the word is commonly rendered, and so it notes a person base-born, or born in Fornication or Adultery, or by incestuous or any prohibited mixtures of man and woman. Obj. 1. This Law seems harsh, and too severe for the innocent Bastard. Ans. 1. It was only an exclusion from Government, which was a tolerable burden. 2. It was a necessary caution to prevent and brand the sin of uncleanness, to which the Jews were more than ordinarily prone. Obj. 2. Pharez and jephthe were both Bastards, yet advanced to great Honour and Authority. Answ. God gives laws to us, and not to himself, and therefore he might, when he saw fit, confer what favour or power he pleased upon any such person, as he did to these. But some add, that the Hebrew word mamzer signifies not every Bastard, but a Bastard born of any strange Woman, as the word may seem to intimate; and as such persons generally seem to have been, because of that special provision that there should be no whore of the daughters of Israel, as it is here below, v. 17. shall not enter into the congregation of the LORD: even to his tenth generation d Or, his tenth generation, as it is in the Hebrew, and so in the following verses. shall he not enter into the congregation of the LORD. 3 * Neh. 13. 1. An Ammonite, or Moabite e This may be understood either 1. Of the Males only, or the children of such fathers, as Interpreters commonly take it. Or rather 2. Of Females also, or of all that were born either of such Fathers or Mothers, as may be gathered from Ezra. 10. and Nehem. 13. where the Children of strange Wives were separated from Israel no less than the Children of strange fathers. And it is an allowed maxim, that the birth follows the belly. And whereas the Children of Rahab and Ruth are produced to the contrary, it may be said as it was before, that these were extraordinary instances, and that God when he pleased might exempt any particular person of them from this curse, though the Israelites might not do so. shall not enter into the congregation of the LORD, even to their tenth generation shall they not enter into the congregation of the LORD for ever f So it seems to note the Immutability and perpetuity of this Law, that it should be inviolably observed in all succeeding ages, and not dispensed with for any merit in the persons, or any pretence whatsoever. But why then should this clause be added only here, seeing the foregoing laws are as inviolable as this? It seems therefore to extend the duration of this exclusion of them from the Congregation of the Lord beyond what was said at first, and to be added by way of aggravation, even to their tenth generation shall they not enter— yea, even for ever; i. e. they shall never enter, as it is expressed, without any mention of the tenth Generation, Neh. 13. 1. that they should not come into the Congregation of God for ever. . 4 Because they met you not with bread and with water in the way g As the manner of those times was to wait and provide for Strangers and Travellers, see Gen. 14. 18. and 18. 2, 3. and 19 1, 2. judg. 19 18, 19, 20, 21. which was the more necessary, because in those times and Countries there were no such public houses of entertainment, as now there are among us. Their fault then was unmercifulness to Strangers and Pilgrims, and Afflicted Persons, which was aggravated both by their relation to the Israelites as being the children of Lot, and by the special kindness of God, and of the Israelites to them in not fight against them as they had just occasion to do, and as they did by others Deut. 2. Obj. Qu. How doth this agree with Deut. 2. 28, 29. where the Moabites which dwell in Are are said to have sold them meat and drink? Answ. 1. It is one thing voluntarily to meet them, and kindly to relieve them with bread and water, which they are here denied to have done, and a quite differing thing to sell them bread and water when they are upon their very borders, and their own interest forced them to do so. 2. It may seem that it was only these Moabites that dwelled in Are did so, as is said Deut. 2. 29. and that all the rest of the people neglected or refused to do it, and therefore the sin being so general and national, no wonder if the punishment be so too. 3 These and the following words both here and Nehem. 13. 1. are to be taken distributively, and this first member of the verse belongs to the Ammonites, who did not meet them with bread, etc. and the latter part to the Moabites, who, together with the Miaianites, but not with the Ammonites, hired Balaam, etc. when ye came forth out of Egypt, and * Num. 〈◊〉 because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. 5 Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee h (i. e.) Forced Balaam to bless thee, who was hired and inclined to curse thee, if possibly he could. because the LORD thy God loved thee. 6 Thou shalt not seek their peace i (i. e.) Make no Contracts either by Marriages or Leagues, or commerce with them, but rather shalt constantly keep a jealous eye over them, as enemies who will watch every opportunity to ensnare or disturb thee. This counsel was now the more necessary, because a great part of the Israelites lived beyond jordan in the borders of those people, and therefore God sets up this wall of partition betwixt them, as well knowing the mischief of bad Neighbours, and Israel's proneness to receive infection from them. Each particular Israelite is not hereby forbidden to perform any Office of humanity to them, but the body of the Nation are forbidden all friendly and familiar conversation with them. , nor their † Heb. ●… prosperity all thy days for ever. 7 Thou shalt not abhor an Edomite k The children of Edom, only the Amalekites are excepted by God's particular order, and upon special reason, Deut. 25. 17, 18, 19 , for he is thy brother l By Esau, jacobs' brother. : thou shalt not abhor an Egyptian, because thou wast a stranger in his land m And didst receive habitation, protection and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with great men and others, that one injury or offence blots out the remembrance of twenty courtesies, but God doth not deal so with us, nor will he have us to deal so with others, but commands us to overlook and forget injuries, and to remember kindnesses. . 8 The children that are begotten of them, shall enter into the congregation of the LORD in their third generation n Supposing their Grandfather, or great Grandfather turned Proselyte, and the Children continue in that faith received by such ancestors. . 9 When the host goeth forth against thine enemies then keep thee from every wicked thing o Then especially take heed, because that is a time and state of confusion and licentiousness, when, as one said, the Laws of God and Man cannot be heard for the noise of arms; and because the success of thy arms and erterprises depends upon God's blessing, which wicked men have no reason to expect; and because thou dost then carry thy life in thy hand, and therefore hast need to be well prepared for Death and Judgement. 10 If there be among you any man that is not clean by reason of uncleanness that chanceth him by night p Of which see Levit. 25. 4, 16, 17. or by uncleanness of any like kind, one kind being here, as oft put for all. , then shall he go abroad out of the camp q Qu. Why doth this uncleanness oblige a man to go out of the Camp, when it did not oblige him to such a removal, Levit. 15? A●… 1. It is not unreasonable if they were obliged to greater strictness and purity when they were undertaking so difficult and dangerous a work. 2. There is a manifest reason of the difference, because in their houses they had private Chambers, where they could in such cases keep themselves from converse with others, whereas in the Camp their conveniencies were so small▪ and their occasions of action so many, that it was very hard for his fellow-soldiers that continued with him in the same Tent or part of the Camp to avoid the touching of him, which yet was infectious, Levit. 15. 7, 22. , he shall not come within the camp. 11 But it shall be when evening † Heb. turneth ●…ward. cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again. 12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad q To wit, to ease thyself, as it follows, v. 13. . 13 And thou shalt have a paddle r The nature of which may be known from the use, which here follows. upon thy weapon: and it shall be when thou † Heb. fittest 〈◊〉. wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back, and cover that which cometh from thee s Partly to prevent the annoyance of ourselves or others; partly to preserve and exercise Modesty and Natural honesty; and principally that by such outward rites they might be enured to the greater reverence of the Divine Majesty, and the greater caution to avoid all real and moral uncleanness, especially now when it was most necessary so to do. . 14 For the LORD thy God walketh in the midst of thy camp t Either because the Ark was commonly present with them, or at least some of the Holy Instruments, which were pledges of God's presence: or, because God had promised to go forth with them, when they engaged in a just and necessary war. to deliver thee, and to give up thine enemies before thee: therefore shall thy camp be holy, that he see no † Heb. naked●…s of anything. unclean thing in thee, and turn away from thee. 15 * Sam. 30▪ 15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee u This is not to be understood universally, as if all servants that flee from their masters, though without any sufficient cause or colour of justice might be detained from them by any person to whom they fled for refuge, for this is apparently contrary to all the Laws of Religion, and Justice, and Charity, and would open a door to infinite disorders and mischiefs, but it is to be understood, 1. Of the Servants of Strangers, because it follows v. 16. he shall dwell with thee, even among you, which shows that he had dwelled with, and belonged to another people. 2. Of such as belonged to the Canaanites, or other neighbouring Nations, because if he had lived in remote Countries, it is not probable that he would flee so far to avoid his Master, or that his Master would follow him so far to recover him. And for the Canaanites this sentence was most just, because both they and theirs were all forfeited to God and to Israel, and whatsoever they enjoyed was by special indulgence. And for the other Neighbours it may seem just also, partly, because some of them were within the larger limits of the land belonging to Israel by God's grant or deed of gift, Gen. 15. 18. jos. 1. 4. partly because by their hostile carriages they had given Israel a right to much more of theirs, than a few Servants that might possibly run away from their Masters; and especially because both Masters and Servants of these and other Nations are unquestionably at the dispose of the Lord their Maker and Sovereign Ruler. 3. Of such as upon enquiry appear to have been unjustly oppressed by their Masters, as is employed by that phrase of his making an escape, which supposeth a deliverance from danger or vexation. Now it is not strange nor unjust, if the great God▪ who hates all Tyranny, and styles himself the refuge of the Oppressed, doth interpose his authority and help to rescue such persons from their cruel Masters, who otherwise would be too strong for them. 4. Of such as came to them out of a desire to embrace the true Religion, which possibly his Master perceiving, endeavoured by force to restrain him from, as it may be probably thought from his choosing and liking to live among the Israelites, expressed v. 16. Now if this great and supreme Master, to whom all other Masters are but Servants, and they and theirs are absolutely in his power, shall receive and protect one that gives up himself to his service against the will of the under-Master, who in this case rebels against his Sovereign Lord, what shadow is there of injustice in the case? . 16 He shall dwell with you, even among you in that place which he shall choose, in one of thy gates where it † Heb. is good for him. liketh him best: thou shalt not oppress him e Taking advantage from his low and afflicted condition to be unreasonable or injurious to him. . 17 There shall be no ‖ or, Sodomitess. whore f No common prostitute, such as were tolerated and encouraged by the Gentiles, and used even in their Religious worship. of the daughters of Israel g Not that such practices were allowed to the strangers among them, as is evident from many Scriptures and reasons, but that it was in a peculiar manner, and upon special reasons forbidden to them, as being much more odious in them than in strangers. Though the words may be rendered, among the Daughters, and so, in the following clause, among the sons, for the Hebrew Man is sometimes used in that sense, as Numb. 32. 22. Psal. 31. 12. and so it notes that none of that sort should be permitted among them, whether Jews or Strangers? , nor a Sodomite h Or, buggerer, who defileth or suffereth himself to be defiled with mankind. See Gen. 19 5. Levit. 18. 12. 1 King. 14. 24. and 22. 47. Rom. 1. 27. of the sons of Israel. 18 Thou shalt not bring the hire of a whore g This is opposed to the practice of the Gentiles, who allowed both such persons and their oblations they made out of their wicked and infamous gains, and some of them kept lewd Women, who prostituted themselves in the Temples, and to the honour of their false Gods, and offered part of their profit to them. See Mich. 1. 7. Baruch 6. 43. Herod. in the end of his first book, and Strabo in his eighth book. , or the price of a dog h Either 1. Properly; the dog being a vile and contemptible creature in those Eastern parts. 1 Sam. 17. 43. and 24. 15. and 2 Sam. 3. 8. Eccles. 9 4. and unclean by God's designation, which yet should have been redeemed by virtue of that law, Numb. 18. 15. had it not been for this prohibition. And this may be here prohibited, either 1. That by this one instance put for all others of the like kind, they might be taught not to offer to God what cost them nothing, or was worth nothing: Or 2. To bring contempt upon that Creature, which divers of the Gentiles offered up to their Gods, and the Egyptians worshipped as Gods. Or, 3. That by comparing Whores and Dogs together, and equalling the prices of them, he might expose Whores to the highest disgrace and infamy. Or, 2. Metaphorically, as that word is oft used in Scripture, as 1 Sam. 24. 14. Psal. 22. 16, 20. Isa. 56. 10, 11. Mat. 7. 6. Phil. 3. 2. and particularly it is used for unclean or filthy persons, 2 Pet. 2. 22. Revel. 22. 15. as Horace also calls Whores Bitch's. Which name doth most properly agree to them in respect of that impudence and filthiness, and insatiableness, for which both of them are branded. And this sense may seem most proper in this place, because it agrees with all the other expressions, and as the hire of a whore answers to the whore, v. 17. so the price of a dog may seem to answer to the Sodomite, v. 17. and so all concern the same thing, whereas the price of a dog, properly so called, may seem to be quite incongruous and foreign to the place. It is true which is objected, that Lawgivers use to deliver their Laws in proper, and not in metaphorical terms to prevent mistake and ambiguity, But there seems to be no great danger of mistake here where the metaphor is so clearly explained and determined by so many words joined with it. into the house of the LORD thy God for any vow i And much less in other sacrifices, which being of an higher Nature, and prescribed by God, must needs require more exactness than those which depended much upon a man's Will and choice, as vows and free-will-offerings did. : for even both these k (i. e.) The Whore and the Dog, and therefore the price of either of them cannot be acceptable. And this may seem to favour the latter opinion, that the Dog is here taken metaphorically rather than properly, because there is no mention in the Law (save in this place which is in question) of any abhominableness of a Dog unto God more than of an Ass or any other unclean creature; but how abominable Sodomites are to God is sufficiently evident from other Scriptures and from undeniable reasons. are abomination unto the LORD thy God. 19 * Exod. 22. 25. Leu. 25. 36. Psal. 15. 5. Thou shalt not lend upon usury l (i. e.) So as to receive thy principal money or thing lent with such increase or improvement of it, as was usual and allowed among the Gentiles. But whether all usury be unlawful to Christians is too great a question to be determined in a work of this nature. See Exod. 22. 25. Deut. 15. 3. Psal. 15. 5. Nehem. 5. 2. Luke 6. 34. to thy brother, usury of money, usury of victuals, usury of any thing that is lent upon usury. 20 Unto a stranger m (i. e.) To a person of any other nation, for so that word is generally used, and therefore they who restrain it to the cursed Canaanitish Nations seem to do so without any solid or sufficient grounds. And though the word brother is ofttimes used in a general sense for every man, yet, I think I may affirm that wheresoever the words brother and stranger are opposed in the Jewish Law, the Brother signifies the Israelite only, and the stranger signifies any person of what nation or Religion soever, whether proselyted to the Jewish Religion or not, and so it seems to be meant here. And the reason why usury is permitted to a stranger, not to an Israelite, may seem to be this, because the Israelites generally employed themselves in the management of Land and Cattle, and therefore could not make any advantage of borrowed money to balance the use they should pay for it, and consequently it may be presumed that they would not borrow money upon use but for want and poverty, and in that case, and principally for that reason, usury seems to be forbidden to them, as may be thought from Levit. 25. 35, 36. But the strangers made use of their money in way of Trade and Traffic with the Israelites, which was more gainful and could much better bear the burden of usury, and reap advantage from money so borrowed, and these strangers here spoken of are supposed to be competently rich and not poor, as may plainly appear by comparing this place with Levit. 25. 35, 36. where they are no less forbidden to take usury of a stranger than of a brother, in case of poverty. thou mayest lend upon usury, but unto thy brother thou shalt not lend upon Usury: that the LORD thy God may bless thee in all that thou settest thine hand to, in the land whither thou goest to possess it. 21 * Eccles. 5. 4. When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it n To wit, if the matter of it be lawful and in thy own power. See Numb. 30. 2. Not slack, or delay, because delays may make thee both unable to pay it, and unwilling too, the sense of ones obligation growing every day weaker than other, etc. : for the LORD thy God will surely require it of thee: and it would be sin in thee o (i. e.) It would be laid to thy charge as a sin and bring judgement upon thee. . 22 But if thou shalt forbear to vow, it shall be no sin in thee. 23 That which is gone out of thy lips, thou shalt keep and perform; even a freewill offering p Which though thou didst freely make, yet being made thou art no longer free, but obliged to perform it. , according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth. 24 When thou comest into thy neighbour's vineyard, than thou mayest eat grapes thy fill, at thine own pleasure q Which was allowed in those parts because of the great plenty and fruitfulness of Vines there. : but thou shalt not put any in thy vessel. 25 When thou comest into the standing corn of thy neighbours, * Mat. 12. 1. Mar. 2. 23. Luk. 6. 1. than thou mayest pluck the ears with thine hand: but thou shalt not move a sickle unto thy neighbours standing corn. CHAP. XXIV. 1 WHen * Mat. 5. 31. and 19 7. Mar. 10. 4. a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes a (i. e.) He dislike and loathe her. It is a figure called Melosis, whereby more is understood than is expressed, as Prov. 10. 2. and 17. 21. and 24. 23. , because he hath found some † Heb. 〈◊〉 of nakedness. chap. 23. 14▪ uncleanness b Heb. nakedness, or shamefulness, or filthiness of a thing, i. e. some filthy or hateful thing, some loathsome distemper of body or quality of mind not observed before Marriage: Or some light and unchaste carriage, as this or the like phrase commonly signifies, but not amounting to Adultery, which was not punished with divorce, but with death. in her: then let him write her a bill of † Heb. cutti●…g off. divorcement, and give it in her hand, and send her out of his house c Which is not a command to divorce them, as some of the Jews understood it, nor an allowance and approbation, as plainly appears not only from the New Testment, Matth. 5. 31, 32. and 19 8, 9 But also from the old Testament, Gen. 2. 24. Mal. 2. 16. but merely a permission or toleration of that practice for prevention of greater mischiefs and cruelties of that hard hearted people towards their Wives, and this only for a season, even until the time of reformation, as it is called Heb. 9 10. i e. till the coming of the Messiah, when things were to return to their first institution and purest condition. The Husband is not here commanded to put her away, but if he do put her away, he is commanded to write and give her a bill of divorcement, before he send her out of his house. And though it be true, as our Saviour observes, that Moses did suffer these divorces, to wit, without punishing them, which also is here employed, yet it must be acknowledged, that if we consult the Hebrew words, those three first verses may seem to be only a supposition, and the words rendered, then let him write her, in the Hebrew run thus, and hath written her, and so it follows ver. 2. And she be departed out of his house, and be gone and become another man's wife; Then follows ver. 3. which, even according to our translation, carries on the supposition, And if the later husband hate her, etc. Then follows the position or prohibition ver. 4. . 2 And when she is departed out of his house, she may go and be another man's wife d For although he could not causelessly put her away without sin, yet she being put away and forsaken by her husband might marry another without sin, as is determined in the same or a like case, 1 Cor. 7. 15. . 3 And if the later husband hate her, and write her a bill of divorcement, and giveth it her in her hand, and sendeth her out of his house: or if the later husband die, which took her to be his wife: 4 * Jer. 3. 1. Her former husband, which sent her away, may not take her again e This is the punishment of his levity and injustice in putting her away without sufficient cause, which by this offer he now acknowledgeth. to be his wife after that she is defiled f Not simply and absolutely, as if her second Marriage were a sin, but respectively, or as to her first husband, to whom she is as a defiled or unclean woman, that is, forbidden, for things forbidden are accounted and called unclean, judg. 13. 7. because they may no more be touched or used than an unclean thing. : for that is abomination before the LORD, and ‖ Or, 〈◊〉 so Gr. thou shalt not cause the land to sin g (i. e.) Thou shalt not suffer such abominable lightness and lewdness to be practised, lest the people be polluted and the land defiled and accursed by that means. , which the LORD thy God giveth thee for an inheritance. 5 * chap. ●…. ●…. When a man hath taken a new wife, he shall not go out to war, † Heb. 〈◊〉 〈◊〉 thing 〈◊〉 〈◊〉 upon hi●…. neither shall he be charged with any business h (i. e.) Any public office or employment, which may cause an absence from or neglect of his Wife. : but he shall be free at home one year i That their affections newly engaged may be firmly settled so as there may be no occasions for the divorces last mentioned. , and shall cheer up his wife which he hath taken. 6 No man shall take the nether or the upper millstone i Used in their handmills, of which see Exod. 11. 5. Numb. 11. 28. jer. 25. 10. Under this one kind he understands all other things necessary to get a livelihood, the taking away whereof is against the Laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts. to pledge: for he taketh a man's † Heb. 〈◊〉▪ life k (i. e.) His livelihood, or the necessary supports of his life. to pledge. 7 If a man be found stealing any of his brethren l See on Exod. 21. 16. of the children of Israel, and maketh merchandise of him, or selleth him: then that thief shall die, and thou shalt put evil away from among you. 8 Take heed in * Leu. 13. & 14. the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them m By which words he plainly intimates, that they were not only to have an eye to the Levites instructions, but also and especially unto the word and command of God, and that if the Levites sentence were manifestly contrary to the command of God, it were not to be obeyed. As now if a Levite or Priest should for fear or favour or gain pronounce a person to be clean who were really and manifestly unclean, and had the unquestionable marks of leprosy upon him, I suppose no man in his wits will question, but every man that saw and knew this were bound to avoid the touching of him, and that if he did touch him he should be defiled by it. , so ye shall observe to do. 9 Remember what the LORD thy God did * Num. 12. 10. unto Miriam n Whom God smote with leprosy for her contempt of Moses, and therefore thou mayst expect the same or like punishment if thou dost despise the counsel and direction of the Levites which I have set over thee and commanded thee to observe in this and the like matters. by the way after that ye were come forth out of Egypt. 10 When thou dost † Heb. lend the loan of any thing to, etc. lend thy brother any thing, thou shalt not go into his house to fetch his pledge o To prevent both the poor man's reproach by having his wants exposed to view, and the creditor's insolence and greediness which might be occasioned by the sight of something which he desired and the debtor could not spare. . 11 Thou shalt stand abroad, and the man to whom thou dost lend, shall bring out the pledge p He shall choose what pledge he please, provided only it be sufficient for the purpose. abroad unto thee. 12 And if the man be poor, thou shalt not sleep with his pledge q But restore it before night, which intimates that he should take no such thing for pledge without which a man cannot sleep, since it were an idle thing to fetch it and carry it every day. See on Exod. 22. 26, 27. : 13 * Exod. 22. 26. In any case thou shalt deliver him the pledge again, when the sun goeth down, that he may sleep in his own raiment, and * Job 31. 20. bless thee r Instrumentally, as ministers are said to convert and save sinners, to wit, bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. : and it shall be righteousness unto thee before the LORD thy God s (i. e.) Esteemed and accepted by God as a work of righteousness, or holiness, or goodness and mercy, which oft is called righteousness, as Psal. 112. 9 Prov. 10. 2. Dan. 4. 27. . 14 Thou shalt not oppress an h●…ed servant t Either by laying too grievous burdens of work upon him, or by withholding his wages from him, as it follows. that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. 15 At his day u At the time appointed, weekly or daily. * Leu. 19 13. Jer. 22. 13. thou shalt give him his hire, neither shall the sun go down upon it x To wit, after the day upon which it is due, and desired or demanded by him, for justice must not be denied nor delayed. , for he is poor, and † Heb. he lifteth his soul unto it. setteth his heart upon it u, lest he cry against thee unto the LORD, and it be sin unto thee. y Heb. lifteth up his soul to it, which notes his great desire and hope of it, and his dependence upon it: See Psal. 24. 4. jer. 22. 27. 16 * 2 King. 14. 6. 2 Chron. 25. 4. Jer. 31. 29, 30. Ezek. 18. 20. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers z Understand it thus, if the one be free from the guilt of the others sin, and except in those cases where the sovereign Lord of Life and Death, before whom none is innocent, hath commanded it, as Deut. 13. jos. 7. 24. For this law is given to men, not to God, and though God do visit the father's sins upon the children, Exod. 20. yet he will not suffer men to do so. : every man shall be put to death for his own sin a Understand only, and not for any other man's sin. . 17 * Exod. 22. 21, 22. Prov. 22. ●…2. Jer. 22. 3. Ezek. 22. 29. Thou shalt not pervert the judgement of the stranger, nor of the fatherless b Nor of the widow, which is to be supplied out of the last member; nor indeed of any other person, but he particularly mentions these, partly because men are most apt to wrong such helpless persons, and partly because God is pleased especially to charge himself, and so to charge others, with the care of those who have no other refuge. See Isa. 1. 23. jer. 5. 28. , * Exod. 22. 26. nor take a widow's raiment c To wit, such an one as she hath daily and necessary use of, as being poor, as may appear by comparing this with ver. 12, 13. and with other places. But this concerns not rich persons, nor superfluous raiment. to pledge. 18 But thou shalt remember d To wit, affectionately and practically, and by thy compassionate sense of others miseries thou shalt make it evident that thou hast not forgotten thy own distresses and deliverances. I having thereby authority to command thee, and thou having obligations on that account both to obey me and to pity others in the same calamities which thou hast felt. that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing e. 19 * Leu. 19 9 and 23. 22. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands. 20 When thou beatest thine olive-tree f With staves, as they used to do to fetch down the olives. , † Heb. thou shalt not bough it after thee. thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow. 21 When thou gatherest the grapes of thy vineyard; thou shalt not glean it † Heb. after thee. afterward: it shall be for the stranger, for the fatherless, and for the widow. 22 And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing. CHAP. XXV. 1 IF there be a controversy between men a About criminal matters, as it follows. , and they come unto judgement, that the judges may judge them, than they shall justify b (i. e.) Acquit him from guilt and false accusations, and free him from punishment. the righteous, and condemn c Declare him guilty, and pass sentence of condemnation to suitable punishments upon him. the wicked. 2 And it shall be, if the wicked man be † Heb. a son of beating, 1 Sam. 26. 16. worthy▪ to be beaten d Which the jews say was the case of all those crimes which the law commands to be punished, without expressing the kind or degree of the punishment. : that the judge shall cause him▪ to lie down, and to be beaten before his face e That the punishment may be duly inflicted, without excess or defect, which otherwise might easily happen through the executioners passion or partiality. , according to his fault by a certain number. 3 * 2 Cor. 11. 24. Forty stripes he may give him, and not exceed f It seems not superstition, but prudent caution, when the jews would not exceed 39 stripes, 2 Cor. 11. 24. least through mistake or forgetfulness or eagerness they should go beyond their bounds, which they were commanded to keep, but they were not obliged to go to the utmost extent of them. : lest if he should exceed, and beat him above these, with many stripes, than thy brother g Who though faulty and chastised, yet still is thy brother by nation, and probably, by religion too. should seem vile unto thee h (i. e.) Should be made contemptible to his brethren, either by this cruel usage of him as if he were a slave or brute beast: or by the desormity or infirmity of body which excessive beating might produce. . 4 * 1 Cor. 9 9 1 Tim. 5. 18. Thou shalt not muzzle the ox when he treadeth out the corn i As the Gentiles used to do, having divers devices to keep them from eating when they trod out the corn, which they did in those parts and times by oxen, Host 10. 11. either immediately by their hoofs, Isa. 28. 28. Mich. 4. 13. or by drawing carts or other instruments over the corn, Isa. 25. 10. and 28. 27. and 41. 15. Amos 1. 3. Hereby God taught them humanity and kindness even to their beasts that served them, Prov. 12. 10. and much more to their servants or other men who laboured for them, and especially to their Ministers, 1 Cor. 9 9 . † Heb. thresheth. 5 * Mat. 22. 24. Mar. 12. 19 Luk. 20. 28. If brethren k Strictly so called, as is evident from ver. 7. Gen. 38. 8. Ruth. 1. 15. Mat. 22. 24, 25. dwell together, l Either 1. strictly, in the same house or family: which is not probable, because the married brother may be presumed to have left his father's house and set up a family of his own. Or 2. more largely, in the same town or city, or, at least, country. This is added for a relief of their consciences, that if the next brother had removed his habitation into remote parts, or were carried thither into captivity, which God foresaw, would be their case, than the wife of the dead had her liberty to marry to the next kinsman that lived in the same place with her. and one of them m Either 1. the first and eldest of them, as it was practised Gen. 38. 6, etc. and expounded Mat. 22. 25. one being oft put for the first, as Gen. 1. 5. and 2. 11. Hag. 1. 1. Mark 16. 2. And the chief care was about the firstborn, who were invested with singular privileges and were types of Christ. Or 2. any of them, for the words are general, and so the practice may seem to have been Ruth 3. and the reason of the law may seem to be in a great measure the same, which was to keep up the distinction as of tribes and families, that so the Messiah might be discovered by the family from which he was appointed to proceed, so also of inheritances which were divided among all the brethren, the firstborn having only a double portion. die, and have no child n Heb. no son. But son is oft put for any child, male or female, both in Scripture and other authors, and therefore the Hebrew no son is rendered no child here, as it is in effect Mat. 22. 24. Mark 12. 19 Luk. 20. 28. And indeed this caution was not necessary, when there was a daughter, whose child might be adopted▪ into the name and family of its grandfather. , the wife of the dead shall not marry without, unto a stranger o (i. e.) To one of another family, as that word is oft used. : her ‖ Or, next kinsman. husband's brother shall go in unto her p Except he was married himself, as may appear by other Scriptures, and by the reason of the thing, and, as some add, from the phrase of dwelling together, to wit, in their father's family. , and take her to him to wife, and perform the duty of an husband's brother unto her. 6 And it shall be that the firstborn which she beareth, shall succeed in the name of his brother q Shall be called and reputed his son. See Ruth 4. 17. which is dead, that his name be not put out of Israel r That a family be not lost. So this was a provision that the number of their families might not be diminished. . 7 And if the man like not to take his ‖ Or, next kinsman's wife. brother's wife, then let his brother's wife go up to the gate, unto the elders, and say, * Ruth. 4. 7. My husband's brother refuseth to raise up unto his brother a name s To revive his brother's name and memory. in Israel: he will not perform the duty of my husband's brother. 8 Then the elders of his city shall call him, and speak unto him t To convince him of the duty and persuade him to it. ; and if he stand to it u If he obstinately refuse it. , and say, I like not to take her: 9 Then shall his brother's wife come unto him in the presence of the elders, and lose his shoe from off his foot x Partly as a sign of his resignation of all his right to the woman and to her husband's inheritance; for as the shoe was a sign of ones power and right, Psal. 60 8. and 108. 9 so the parting with the shoe was a token of the alienation of such right, and that he would not and henceforth might not enter upon his brother's land; and partly as a note of infamy, to signify that by this unnatural and disingenuous action he was unworthy to be amongst freemen, and fit to be reduced to the condition of the meanest servants or captives, who used to go bare●…oot, Isa. 20. 2, 4. , and spit in his face y As a return of his contempt upon himself. See Numb. 12. 14. Isa. 50. 6. Mat. 26. 67. and 27. 30. This was not done Ruth 4. either because he was not a brother, but a remoter kinsman, and so deserved less shame; or because Ruth did not prosecute him to the utmost, but freely consented to this exchange. , and shall answer, and say, So shall it be done unto that man, that will not build up z A phrase oft used for the procreation of children and the increase of a family. See Gen. 16. 2. Exod. 1. 21. 1 King 11. 38. 1 Chron. 17. 25. his brother's house. 10 And his name a (i. e.) His person, names being oft put for persons, and his posterity also. So it was a lasting blot. shall be called in Israel, The house of him that hath his shoe loosed. 11 When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets: 12 Then thou shalt cut off her hand b Partly because of the great mischief she did to him both to his person and posterity, and partly to deter all women from all immodest and impudent carriages, and to secure that modesty, which is indeed the guardian of all the virtues, as immodesty is an inlet to all vices, as the sad experience of this degenerate age shows: and therefore it is not strange that it is so severely restrained and punished. , thine eye shall not pity her c Which thou wilt be very apt to do because of the infirmity of her sex and the urgency of the occasion, this being done for the necessary preservation of her husband. . 13 * Leu. 19 〈◊〉 36. Thou shalt not have in thy bag † Heb. ●… 〈◊〉 and a 〈◊〉▪ divers weights, a great and a small d The great, either to buy with, or openly to make show of: the small, for their private use in selling. . 14 Thou shalt not have in thine house † Heb. 〈◊〉 and 〈◊〉. divers measures, a great and a small. 15 But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee. 16 For * Prov. 11. ●…▪ all that do such things, and all that do unrighteously, are an abomination unto the LORD thy God. 17 * Exod. 1▪ ●…▪ Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt e Which circumstance greatly aggravates their sin, that they should do thus to a people who had been long exercised with sore afflictions, to whom pity and help was due by the laws of nature and humanity, and whom God had in so glorious a manner appeared for their rescue, which they could not be ignorant of. So this was barbarousness to Israel, and setting the great Jehovah at defiance. . 18 How he met thee by the way, and smote the hindmost of thee f Which God permitted both for the punishment of Israel's sins, and to harden and prepare them for the difficulties of their expedition. , even all that were feeble behind thee, when thou wast faint and weary: and he feared not God. 19 Therefore it shall be, * 1 Sam. 1●…▪ ●…▪ when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it; that thou shalt blot out the remembrance of Amalek g Which was in great measure done afterward. See 1 Sam. 15. and 27. 8. and 30. 1, 17. 1 Chron. 4. 43. Esth. 9 12, 13. from under heaven; thou shalt not forget it. CHAP. XXVI. 1 AND it shall be when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and possessest it, and dwellest therein. 2 * Exod. 23. 19 chap. 16. 10. That thou shalt take a This seems to be required of each particular master of a family, either upon his first settlement, or once every year at one of their three feasts, when they were obliged to go up to jerusalem, as here they are. of the first of all the fruit of the earth b Either of their corn, or of the fruits of trees. , which thou shalt bring of thy land that the LORD thy God giveth thee, and thou shalt put it in a basket, and shalt go unto the place which the LORD thy God shall choose, to place his Name there. 3 And thou shalt go unto the priest c (i. e.) To any of the Priests, who shall be appointed in God's stead to receive these oblations and acknowledgements. that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD swore unto our fathers for to give us. 4 And the priest shall take the basket out of thine hand, and set it down before the altar of the LORD thy God. 5 And thou shalt speak, and say before the LORD thy God, A Syrian d So jacob was, partly by his original, as being born of Syrian Parents, as were Abraham and Rebecca, both of Chaldea or Mesopotamia, which was a part of Syria largely so called, as is confessed by Strabo, b. 16. and by Pliny, b. 5. c. 12. partly by his education and conversation, for which reason Christ is called a Nazarite, and a Capernaite, and partly by his relations, his wives being such, and his children too by their mothers. ready to perish e Either through want and poverty; see Gen. 28. 11, 20▪ and 32. 10. or through the rage of my brother Esau, and the treachery and cruelty of my father in law Laban. was my father, and * Gen. 46. 1. he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous. 6 And * Exod. 1. 11. the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage. 7 And * Exod. 2. 23. when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression. 8 And * Exod. 12. 36, 37. the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched-arm, and with great terribleness, and with signs, and with wonders. 9 And he hath brought us into this place, and hath give●… us this land, even a land that floweth with milk and honey. 10 And now, behold, I have brought the first-fruits of the land, which thou, O LORD, hast given me: and thou shalt set e To wit, mediately, by the Priest who was to set it there, ver. 4. it f (i. e.) the basket of first-fruits, ver. 2. before the LORD thy God, and worship before the LORD thy God. 11 And thou shalt rejoice g (i. e.) Either 1. thou shalt hereby be enabled to rejoice and take comfort in all thy enjoyments, when thou hast sanctified them by giving God his portion. Or 2. thou shalt feast (which is oft expressed by rejoicing) with the Levites and strangers upon the oblations which at these solemn times were offered. Which exposition is confirmed by comparing Deut. 16. 10, 11, 14, 15. in every good thing which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you. 12 When thou hast made an end of tithing all the tithes h Of which see on Deut. 14. 28. of thine increase, the third year, which is * chap. 14. 28. the year of tithing i Heb. the year of that tithe, so called either 1. because these tithes were gathered only in that year▪ Or rather 2. because then only they were so bestowed or used; and whereas these second tithes for two years together were eaten only by the owners and Levites, and that in jerusalem in the third year they were eaten also by the strangers, fatherless and widows, and that in their own dwellings. The seventy join these words with the following, and for Shenath, the year, read Shenith, the second, and take Vaughan for redundant, as sometimes it is, and read the place thus, The second tithe thou s●…it give to the Levite, etc. , and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled: 13 Then thou shalt say before the LORD thy God k (i. e.) Either before the Tabernacle or Temple: or rather, in thy private and domestic addresses to God; for this is to be said presently upon the distribution of these tithes, which was not done at jerusalem, but in their own private gates or dwellings, except we will suppose that after he had given away these tithes at home he should go up to jerusalem merely to make this acknowledgement, which seems improbable. And this is to be spoken before the Lord, i. e. solemnly, seriously, and in a religious manner, with due respect to God's presence and will and glory, which is a sufficient ground for that phrase. , I have brought away l Or, separated or removed, to wit, from my own proper and private fruits. the hallowed things m (i. e.) The tithes which hath been sanctified and set apart for these uses. out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them. 14 I have not eaten thereof in my mourning n (i. e.) Either 1. in my funeral solemnities for the dead. But this falls in with the last branch. Or 2. in my distress or poverty, or upon pretence of my own want, in which case men are tempted and inclined to fall upon sacred or forbidden things. Or 3. in sorrow, or grieving that I was to give away so much of my profits to the poor, but I have cheerfully eaten and feasted with them, as I was obliged to do. For though it be taken for granted by some learned Expositors from Deut. 14. 28, 29. that the owner was not to eat any part of the third years tithe; but to give it all away to the stranger and fatherless, etc. the contrary seems to me more probable from that very place, where it is said, thou shalt lay it up within thy gates, and then it follows, that the Levite, stranger, etc. shall come, to wit, to thy gates, and shall eat, to wit, there, as is expressed Deut. 26. 12. that they may not eat within thy gates, and be filled. Which implies, that these tithes, or some part of them were eaten in the owner's gates or dwelling, with holy rejoicing and feasting, wherein it is most probable the owner had his share, though it be not there expressed, because it was evident in itself from the foregoing passage Deut. 14. 23, etc. where the owner is allowed and commanded to eat those tithes together with the Levites. And howsoever somethink the third years tithes ver. 28. were not the same with those ver. 23. yet it cannot with any colour of reason be thought that those tithes which were to be eaten not only by the Levites, but also by the strangers ver. 29. were more sacred than those that were to be eaten by none but the Levites and the owners, ve●…. 23, 27. or that the owner might eat of the one, and not of the other. , neither have I taken away ought thereof for any unclean use o (i. e.) For any common use, the words common and unclean being oft indifferently used one for the other, or for any other use than that which thou hast appointed, which would have been a pollution of them. , nor given aught thereof for the dead p (i. e.) For any funeral pomp or service or feast, for the jews used to send in provisions to feast with the nearest relations of the party deceased, of which see jer. 16. 7. Ezek. 24. 17▪ Host 9 4. and in that case both the guests and food were legally polluted, Numb. 19 11, 14. and therefore the use of these tithes in such cases had been a double fault, both the defiling of sacred food, and the employing of those provisions upon sorrowful occasions which by God's express command were to be eaten with rejoicing, Deut. 14. 26. and 26. 11. : but I have harkened to the voice of the LORD my God, and have done according to all that thou hast commanded me. 15 * Isa. 63. 15. Zech. 2. 13. Look down q After that solemn profession of their obedience to God's commands, they are taught to pray for God's blessing upon their land, whereby they are instructed how vain and ineffectual the prayers of unrighteous o●… disobedient persons are. from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey. 16 This day the LORD thy God hath commanded thee to do these statutes and judgements: thou shalt therefore keep and do them with all thine heart, and with all thy soul. 17 Thou hast avouched r Or declared, or, professed, or, owned. the LORD this day s (i. e.) At this time, in this wilderness, where thou hast accepted and ratified God's covenant. to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgements, and to hearken unto his voice. 18 And * chap. 7. 6. and 14. 2. the LORD hath avouched thee t Hath owned thee for such before all the world by eminent and glorious communications and manifestations of his power and grace and favour in thee and for thee, by a solemn entering into covenant with thee and giving peculiar laws promises and privileges to thee above all mankind. this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments e. u Which is here mentioned as an act of Gods, because though this be man's duty, yet it is the work of God's grace that he will vouchsafe to give us such commands, that he doth require and will accept of our obedience to them, and that we have any power or will to obey them, Ezek. 36. 26, 27. 19 And to make thee high above all nations, which he hath made, in praise, and in name, and in honour, and that thou mayest be an holy people unto the LORD thy God, as he hath spoken. CHAP. XXVII. 1 AND Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day. 2 And it shall be on that day a (i. e.) About that time, for it was not done till some days after their passing over. Day is oft put for time, as hath been noted before. * Josh. 4. 1. when ye shall pass over Jordan, unto the land which the LORD thy God giveth thee, that * Josh. 8. 32. thou shalt set thee up great stones, and plaster them with plaster b For conveniency of writing upon them. . 3 And thou shalt write upon them all the words of this law c Either 1. all the words of this book of Deuteronomy. But that seems too large for this place. Or 2. the blessings and curses here following. But they are mentioned as a different thing. Or 3. the law properly so called, i. e. the sum and substance of the precepts or laws of Moses, especially such as were moral and general, as may be guessed from the following part of the chapter, where the curses pronounced against all that confirm not all the words of this law to do them are particularly applied unto the transgressors of moral laws only, ver. 15, 16, etc. And especially the Decalogue, which oft goes under that name. Compare jos. 8. 32. etc. , when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey, as the LORD God of thy fathers hath promised thee. 4 Therefore it shall be when ye are gone over Jordan, that ye shall set up these▪ stones, which I command you this day, in mount Ebal ‖ The mount of cursing. Here the law is written, to signify that a curse was due to the violatours of it, and that no man could expect justification or blessing from the works of the law, by the sentence whereof all men are justly accursed, as being all guilty of the transgression of it in one kind and degree or other. Here the sacrifices are to be offered to show that there is no way to be delivered from this curse, but by the blood of Christ, which all these sacrifices did typify, and by Christ's being made a curse for us, Gal. 3. 13. , and thou shalt plaster them with plaster. 5 And there thou shalt build an altar unto the LORD thy God, an altar of stones: * Exod. 20. 25 Josh. 8. 31. thou shalt not lift up any iron tool upon them. 6 Thou shalt build the altar of the LORD thy God of whole stones d (i. e) Rough, not hewed nor polished. : and thou shalt offer burnt-offerings thereon unto the LORD thy God. 7 And thou shalt offer peace-offerings, and shalt eat there, and rejoice before the LORD thy God. 8 And thou shalt write upon the stones all the words of this law very plainly e So as to be easily read by all. . 9 And Moses, and the priests the Levites spoke unto all Israel, saying, Take heed, and hearken, O Israel, this day thou art become the people of the LORD f By thy solemn renewing of thy covenant with me. thy God. 10 Thou shalt therefore obey the voice of the LORD thy God, and do his commandments, and his statutes which I command thee this day. 11 And Moses charged the people the same day, saying, 12 These shall stand upon mount Gerizzim g Obj. In jos. 8. 33. they stood over against mount Gerizim. Ans. 1. Both are true: they who stood upon the one mount stood over against the other. 2. These words may be rendered, beside or near to (as the Hebrew all oft signifies) mount Gerizim, which might be over against it. , to ●…less the people h Whence it appears that the blessings also were pronounced as well as the curses though they be not here mentioned. See jos. 8. 33. , when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin i All these were the children of the free-women, Leah and Rachel, to show both the dignity of the blessings above the curses, and that the blessings belong only to those that are Evangelically such, as this is expounded and applied, Gal. 4. 22, etc. even to those that receive the Spirit of adoption and liberty. joseph is here put for both his sons and tribes Manasseh and Ephraim, which are here reckoned as one tribe, because Levi is here numbered, but when Levi is omitted, as it is where the division of the land is made, there Manasseh and Ephraim pass for two tribes. . 13 And * chap. 11. ●…. these shall stand upon mount Ebal † Heb. ●…r ●… cursing. to curse k He saith to bless the people, ver. 12. but here only to curse, not expressing whom, either because he was loath to mention the people as objects of the curse; or because he presumed and hoped that though some particular persons might deserve the curse, yet the generality of the people would keep out of the reach of it: or to intimate, that though the blessing was peculiar to the people of Israel, yet the curse was indefinite and common to all nations, as may appear from the particular sins here numbered which are such as made the Gentiles guilty and abominable to God, as is elsewhere affirmed. See Leu. 18. 28. ; Reuben, Gad and Asher, and Zebulun, Dan, and Naphtali l Four of these are the children of the bondwomen, to show that the curse belongs to those of servile and disingenuous spirits and carriages to God. With these are joined Reuben, who by his shameful sin fell from his dignity, Gen. 49. 4. and Zabulon, as the youngest of Leahs children, who was necessarily to be joined with those, that the numbers might be equal. : 14 And * Dan. 9 11. the Levites m (i. e.) Some of the Levites, to wit, the Priests, which bore the Ark, as it is expressed jos. 8. 33. for the body of the Levites stood upon mount Gerizim, v. 12. But these stood in the valley between Gerizim and Ebal, looking towards the one or the other mountain as they pronounced either the blessings or the curses, as may be gathered from jos. 8. 33. shall speak, and say unto all the men of Israel with a loud voice n So as they might be heard by a great number of the people, by whom the rest were informed and directed by some signal when they should answer. : 15 * Exod. 20. ●…▪ 23. and 34. 1●…▪ Leu. 19 4. Cursed be the man that maketh any graven or molten image o Under this particular he understands all the gross violations of the first Table, as under the following branches he comprehends all other sins against the second Table, as is manifest from hence, that there are other sins not here mentioned which are as sinful as these and will as certainly expose a man to the curse, as any of the rest. , an abomination unto the LORD, the work of the hands of the craftsmen, and p Or, although, as that particle sometimes signifies. putteth it in a secret place q He takes special notice of such partly to show the folly of those men who think to hid their sins by this means; and partly to deter men from such practices which men could not see nor punish, by making them their own condemners and executioners. : and all the people shall answer and say, * 1 Cor. 14. 1●…. Amen r (i. e.) So let it be: I wish this curse may befall me if I be guilty of this crime. See Numb. 5. 22. jer. 11. 5. . 16 * Exod. 20. 12. & 21. 1●…. Cursed be he that setteth light s Or, despiseth in his heart: or reproacheth or curseth, to wit, secretly, as before: for if, the fact was notorious it was punished with death, Levit. 20. 9 by his father or his mother: and all the people shall say, Amen. 17 * chap. 19 14. Cursed be he that removeth his neighbours landmark t To wit, designedly, to defraud his neighbour, or enlarge his own portion. : and all the people shall say, Amen. 18 * Leu. 19 14. Cursed be he that maketh the blind to wander out of the way u That misleadeth simple souls giving them pernicious counsel either for this life or for the next. : and all the people shall say, Amen. 19 * Exod. 22. 21, 22. Cursed be he that perverteth the judgement of the stranger, fatherless, and widow: and all chap. 10. 18. the people shall say, Amen, 20 * Leu. 18. 8. Cursed be he that lieth with his father's wife, because he uncovereth his father's skirt x See Deut. 22. 20. : and all the people shall say, Amen. 21 * Leu. 18. 23. Cursed be he that lieth with any manner of beast: and all the people shall say, Amen. 22 * Leu. 18. 9 Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother: and all the people shall say, Amen. 23 * Leu. 18. 17. and 20. 14. Cursed be he that lieth with his mother in law: and all the people shall say, Amen. 24 * Exod. 20. 13. and 21. 12, 14. Leu. 24. 17. Numb. 35. 31. Cursed be he that smiteth y (i. e.) Killeth, as that word is oft used. his neighbour secretly: and all the people shall say, Amen. 25 * Exod. 23. 8. chap. 10. 17. and 16. 19 Ezek. 22. 12. Cursed be he that taketh reward to slay an innocent person: and all the people shall say, Amen. 26 * ●…er. 11. 3. Gal. 3. 10. Cursed be he that confirmeth not z (i. e.) Performeth not: for he that transgresseth doth in some sort destroy and make void the law of God, as to the main end for which it was given, even to the regulation of his life and actions, and as far as lies in him disannuls the authority and force of God's law. all the words of this law to do them: and all the people shall say, Amen. CHAP. XXVIII. 1 AND it shall come to pass, * Leu. 26. 3. If thou shalt hearken diligently unto the voice of the LORD thy God, to observe, and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high a (i. e.) Advance and honour thee with divers privileges and blessings, as it here follows. , above all nations of the earth. 2 And all these blessings shall come on thee, and overtake thee b Those blessings which others greedily follow after and ofttimes never overtake, they shall follow after thee and shall be th●…own into thy lap by my special kindness. , if thou shalt hearken unto the voice of the LORD thy God. 3 Blessed shalt thou be in the city, and blessed shalt thou be in the field. 4 Blessed shall be * Gen. 49. 25. Psal. 12●…. 3. the fruit of thy † Heb. ●…lly. body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. 5 Blessed shall be thy basket, and thy ‖ Or, d●…ugh, or 〈◊〉 store c (i. e.) It shall always be well replenished, and the provision thou hast there shall be preserved for and in due time brought forth to thy use and service. See Deut. 26. 2, 10. . 6 * Psal. 121. 8. Blessed shalt thou be when thou comest in d (i. e.) In all thy affairs and administrations, which are oft expressed by this phrase, as Numb. 27. 17. Deut. 31. 2. 2 Sam. 3. 25. 2 Chron. 1. 10. Act. 1. 21. and 9 28. , and blessed shalt thou be when thou goest out d (i. e.) In all thy affairs and administrations, which are oft expressed by this phrase, as Numb. 27. 17. Deut. 31. 2. 2 Sam. 3. 25. 2 Chron. 1. 10. Act. 1. 21. and 9 28. . 7 The LORD shall cause thine enemies that rise up against thee, to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways e (i. e.) Many ways, as is usual when an army is totally overthrown and dissipated. . 8 The LORD shall command f (i. e.) Shall by his sovereign and powerful providence give it, even when it seems furthest from thee and not likely to come to thee without a word of command from God himself. . the blessing upon thee in thy ‖ Or, barns. storehouses, and in all that thou settest thine hand unto, and he shall bless thee in the land which the LORD thy God giveth thee. 9 * Exod. 19 5, 6. The LORD shall establish thee an holy people unto himself g (i. e.) Shall confirm and establish his covenant with thee by which he separated thee to himself as an holy, and peculiar people, and shall publicly own thee for such, as it follows, ver. 10. , as he hath sworn unto thee: if thou shalt keep the commandments of the LORD thy God, and walk in his ways. 10 And all people of the earth shall see that thou art called by the Name of the LORD h (i. e.) That you are in deed and truth his people and children: See Deut. 14. 1. and 26. 18. For to be called ofttimes signifies to be, as Isa. 47. 1, 5. and 56. 7. Mat. 5. 9, 19 and 21. 13. , * Gen. 21. 22, 23. and 26. 28. and they shall be afraid of thee. 11 And * chap. 30. 9 etc. the LORD shall make thee plenteous ‖ Or▪ for good. in goods, in the fruit of thy † Heb. belly. body, and in the fruit of thy cattle, and in the fruit of thy ground i The same things which were said before are repeated to show that God would repeat and multiply his blessings upon them. , in the land which the LORD swore unto thy fathers, to give thee. 12 The LORD shall open unto thee his good treasure k To wit, the heaven or the air, as it here follows, which is God's storehouse, where he treasures up rain or wind or other things for man's use. See job 38. 22. Psal. 33. 7. , the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and * chap. 15. ●…. thou shalt lend unto many nations, and thou shalt not borrow. 13 And the LORD shall make thee the head l The chief of all people in power, or at least in dignity and privileges, so that even they that are not under thine authority shall reverence thy greatness and excellency. So it was in david's and Solomon's time, and so it should have been much oftener and much more, if they had performed the conditions here required. For the phrase see Isa. 9 13, 14. and 19 15. , and not the tail, and thou shalt be above only, and thou shalt not be beneath: if that thou harken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them: 14 And thou shalt not go aside from any of the words which I command thee this day, to the right hand or to the left, to go after other gods to serve them. 15 But it shall come to pass, * Leu. 26. 14. jam. 2. 17. Dan. 9 11, 15▪ Mal. 2. 2. if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments, and his statutes, which I command thee this day, that all these curses shall come upon thee, and overtake thee m So as thou shalt not be able to escape them, as thou shalt vainly hope and endeavour to do. . 16 Cursed shalt thou be in the city, and cursed shalt thou be in the field. 17 Cursed shall be thy basket and thy store. 18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. 19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 20 The LORD shall send upon thee cursing, vexation, and rebuke o To wit, from God not so much in words as by his actions, by cross providences, by sharp and sore afflictions, which are oft called rebukes, as 2 King. 19 3. Psal. 18. 15. and 39 11. and 80. 17. Isa. 51. 20. and 66. 15. Ezek. 5. 15. and 25. 17. , in all that thou settest thine hand unto † Heb. which thou wouldst do. for to do, until thou be destroyed, and until thou perish quickly, because of the wickedness of thy do, whereby thou hast forsaken me. n Or, disturbance. This seems chief to concern the mind, and its torment arising from the disappointment of hopes and the presages of its approaching miseries. 21 The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land whither thou goest to possess it. 22 * Leu. 26. 16. The LORD▪ shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning and with the ‖ Or, drought. sword, and with blasting, and with mildew p Two plagues or evil affections of corn. See 1 King. 8. 37. 2 Chron. 6. 28. Amos 4. 9 Hag. 2. 17. : and they shall pursue thee until thou perish. 23 And the heaven that is over thy head shall be brass q (i. e.) Like brass, hard and dry and shut up from giving rain. See Levit. 26. 19 , and the earth that is under thee shall be iron r Hard and chapped and barren. . 24 The LORD shall make the rain of thy land powder and dust r Either 1. thy rain shall be as unprofitable to thy ground and seed as if it were only so much dust. Or 2. Instead of rain shall come nothing but dust from heaven, which being raised and carried up by the wind in great abundance doth return and fall upon the earth as it were in clouds or showers. : from heaven shall it come down upon thee, until thou be destroyed s To wit, by famine following these great droughts. . 25 * chap. 32. 30. Isa. 30. 17. The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them, and * Jer. 15. 4. and 24. 9 Ezek 23. 46. shalt be † Heb. for a removing. removed t Heb. for a removing, to be tossed like a football from place to place and from people to people. into all the kingdoms of the earth. 26 And * Psal. 79. 2. Jer. 7. 33. & 16. 4. & 34. 20. thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away. 27 The LORD will smite thee with * Exod. 9 9 & 15. 26. the botch of Egypt, and with the * 1 Sam. 5. 6. Psal. 78. 66. Emerods', and with the scab, and with the itch, whereof thou canst not be healed. 28 The LORD shall smite thee with madness, and blindness u To wit, of mind, so that they shall not know what to do; see job 5. 13, 14. so as they shall commonly choose and follow the worst counsels and courses to their own ruin. , and astonishment of heart x They shall be filled with wonder and horror because of the strangeness and soreness of their calamities. : 29 And thou shalt * Job 5. 14. Isa. 59 10. grope at noon days y (i. e.) In the most clear and evident matters thou shalt grossly mistake and miss thy way. , as the blind gropeth in darkness, and thou shalt not prosper in thy ways z Thy counsels and erterprises shall be frustrated and turn to thy destruction. , and thou shalt be only oppressed, and spoiled evermore, and no man shall save thee. 30 * Jer. 8. 1●…. Thou shalt betrothe a wife, and another man shall lie with her a Before thou canst consummate thy marriage, and enjoy her as thy wife. And so in the following branches. : thou * Job 31. ●…. Jer. 12. 13. Amos 5. 11. Zeph. 1. 13. shalt build an house, and another shall dwell therein: * chap. 2●…. 〈◊〉 thou shalt plant a vineyard, and shalt not † Heb. 〈◊〉 Or. us●… i●… 〈◊〉 common 〈◊〉. gather the grapes thereof. 31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and † Heb. 〈◊〉 return to 〈◊〉, etc. shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. 32 Thy sons and thy daughters shall be given unto another people b By those who have conquered them and taken them captives, who shall give or sell them to other persons, as the manner was. , and thine eyes shall look, and fail c Or, be consumed, partly with grief and plentiful tears shed for them; and partly with earnest desire and vain and long expectation of their return. See Psal. 119. 82. with longing for them all the day long: and there shall be no might d (i. e.) No power to rescue them nor money to ransom them. in thine hand. 33 The fruit of thy land and all thy labours, shall a nation which thou knowest not e Which shall come from a far country, which thou didst not at all expect or fear, and therefore will be the more dreadful when they come, a nation whose language thou understandest not, and therefore canst not plead with them for mercy, nor expect any savour from them. , eat up: and thou shalt be only oppressed and crushed always f Not sometimes conquered, and sometimes conquering, as the course of war commonly is, but in all times and in all thy actions and attempts foiled and worsted. . 34 So that thou shalt be mad, for the sight of thine eyes which thou shalt see. 35 The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. 36 The LORD shall bring thee, and * 2 King. 〈◊〉 5. and 24. 1●…. and 25. 7. ●… Chron. 33. 〈◊〉 thy king g Either being corrupted by their examples and counsels, or compelled to it by their tyranny. So what formerly was their choice and delight now becomes their plague and misery. And this doubtless was the condition of many Ifraelites under the Assyrian and Babylonish captivities, as we may gather from jer. 44. 17, 18, 19 and other places, though many of them kept themselves free from that infection. which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known, and * Jer. 17. 3. there shalt thou serve other gods h, wood and stone. f The calamity shall be both universal, which even thy King shall not be able to avoid, much less the subjects who have far less advantage and opportunity for escape; and irrecoverable, because he who should protect or rescue them is lost with them. See Lam. 4. 20. 37 And thou shalt become * 1 King. 9 ●…. Jer. 24. 9 and 25. 9 Zech. 3. 13. an astonishment, a proverb, and a byword, among all nations h All other nations shall wonder to see such calamities befall such a people, and when they would express any dreadful affliction in a proverbial way, they shall make use of thy example, they shall also sport themselves in thy miseries and say, these are the people of the Lord, the only Saints upon earth, etc. whither the LORD shall lead thee. 38 * Mic. 6. 1●…. Hag. 1. 6. Thou shalt carry much seed out into the field, and shalt gather but little in: for the locust shall consume it. 39 Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes: for the worms shall eat them. 40 Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thine olive shall cast his fruit. 41 Thou shalt beget sons and daughters, but † Heb. 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉. thou shalt not enjoy them: for they shall go into captivity. 42 All thy trees and fruit of thy land shall the locusts ‖ Or, possess. consume. 43 The stranger that is within thee i (i. e.) Within thy gates, who formerly honoured and served thee, and were some of them glad of the crumbs which fell from thy table. , shall † Heb. ascind abo●… th●… up, up; and thou shalt descend down, down. get up above thee very high, and thou shalt come down very low. 44 He shall lend to thee, and thou shalt not lend to him: * jam. 1. 5. he shall be the head, and thou shalt be the tail. 45 Moreover, all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed, because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments, and his statutes which he commanded thee. 46 And they k (i. e.) These curses now mentioned. shall be upon thee for a sign, and for a wonder l (i. e.) Signal and wonderful to all that hear of them. , and upon thy seed for ever: 47 Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, * Chap. 32. 15. for the abundance of all things m Or, in the abundance of all things, for this is opposed to in hunger, in thirst, etc. v. 48. And the Hebrew Man oft signifies in, as Exod. 25. 18. and job 19 26. Psal. 72. 16. : 48 Therefore shalt thou serve thine enemies, which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things, and he shall put a yoke of iron n Which thou canst neither well bear nor break. See jer. 28. 13, 14. upon thy neck, until he have destroyed thee. 49 * Jer. 5. 15. & ●…. 22. Luk. 19 43. The LORD shall bring a nation against thee from far, from the end of the earth, as * Jer. 48. 40. ●… 49. 22. ●…am. 4. 19 ●…os. 8. 1. swift as the eagle flieth o Heb. as the Eagle flies, (i. e.) not only swiftly, as is expressed in our translation, for which the Babylonian is noted and compared to an Eagle, jer. 4. 13. Ezek. 17. 3, Dan. 7. 4. but also fiercely and greedily, as the Eagle to its prey, also strongly and irresistibly. Possibly this may be understood of the Romans who did come from far, from the end of the earth, more truly and literally than the Chaldeans, whose Country was not far from judea, and this may allude to the Eagle, which was in their ensigns. , a nation whose tongue thou shalt not † Heb. Hear. understand: 50 A nation † Heb. strong of face▪ of fierce countenance p Heb. strong of face or countenance, i. e. bold and impudent, hardy and undaunted, cruel and uncompassionate and inflexible, sparing no Age nor Sex, etc. , which shall not regard the person of the old, nor show favour to the young: 51 And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed, which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. 52 And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land, and he shall besiege thee in all thy gates, throughout all thy land which the LORD thy God hath given thee. 53 And * Leu. 26. 29. ●… King. 6. 28, ●…9. Jer. 19 9 ●…am▪ 2. 20. & ●…. 10. thou shalt eat the fruit of thine own † Heb. billy. body, the flesh of thy sons, and of thy daughters (which the LORD thy God hath given thee) in the siege, and in the straitness wherewith thine enemies shall distress thee. 54 So that the man that is tender among you, and very delicate, his eye shall be evil q (i. e.) Unkind, envious, covetous to monopolise these dainty bits to themselves, and grudging that their dearest relations should have any part of them. toward his brother, and toward * Chap. 13. 6. the wife of his bosom, and toward the remnant of his children, which he shall leave: 55 So that he will not give to any of them, of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness wherewith thine enemies shall distress thee in all thy gates. 56 The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground, for delicateness and tenderness, her eye shall be evil r (i. e.) Unmerciful: she will desire or design their destruction for her food. towards the husband of her bosom, and towards her son, and towards her daughter, 57 And towards her † Heb. afterbirth. young one s Heb. afterbirth: that which was loathsome to behold, will now be pleasant to eat; and together with it she shall eat the child which was wrapped up in it, and may be included in this expression. , that cometh out from between her feet, and towards her children which she shall bear t Or, which she shall have born, i. e. her more grown children. : for she shall eat them for want of all things secretly in the siege, and straitness wherewith thine enemy shall distress thee in thy gates. 58 If thou wilt not observe to do all the words of this law, that are written in this book, that thou mayest fear this glorious and fearful Name u (i. e.) Thing or Person, to wit, this glorious God. Names are oft put for things, as 1 King. 5. 3. Psal. 20. 1. and 115. 1. Act. 4. 12. Eph. 1. 21. and for persons, as Act 1. 15. Revel. 3. 4. , THE LORD THY GOD: 59 Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 60 Moreover, he will bring upon thee all the * Chap. 7. 1●…. diseases of Egypt, which thou wast afraid of: and they shall cleave unto thee. 61 Also every sickness, and every plague which is not written in the book of this law, them will the LORD † bring upon thee, until thou Heb. cause to ascend. be destroyed. 62 And ye * Chap. 4. 27. shall be left few in number, whereas ye were * Chap. 10. 22. as the stars of heaven for multitude: because thou wouldst not obey the voice of the LORD thy God. 63 And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you: so the LORD * Pro. 1. 26. Isa. 1. 24. will rejoice over you to destroy you x His just indignation against you will be so great, that it will be a pleasure to him to take vengeance on you. For though he doth not delight in the death of a sinner, in itself, yet he doth doubtless delight in the glorifying of his justice upon incorrigible sinners, seeing the exercise of all his attributes must needs please him, else he were not perfectly happy. , and to bring you to nought, and ye shall be plucked from off the land whither thou goest to possess it y Which was no ordinary land, but a most pleasant land, a land of promise, a token of God's favour, and a pledge of their eternal inheritance, which was a great aggravation of their loss of it. . 64 And the LORD * Leu. 26. 33. Neh. 1. 8. Jer. 16. 13. shall scatter thee among all people, from the one end of the earth, even to the other end of the earth; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood, and stone. 65 And * Amos 9 4. among these nations shalt thou find no ease, neither shall the sole of thy foot have rest z Ye shall have no settlement in the land whither you are banished, but there you shall be tossed about from place to place, and sold from person to person, or Cain-like, wander about like a Vagabond. , but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. 66 And thy life shall hang in doubt before thee a Either because thou art in the hands of thy enemies that have power, and want not will, to destroy thee▪ or because of the terrors of thy own mind, and the guilt of thy conscience making thee to fear, even where no great cause to fear is. , and thou shalt fear day and night: and shalt have none assurance of thy life, 67 * Job 7. 4. In the morning thou shalt say, Would God it were even: and at even thou shalt say, Would God it were morning: for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. 68 And the LORD * Jer. 44. ●…, Host 8. 13. and c. 3●… shall bring thee into Egypt again b Whence he hath now so gloriously delivered thee, as repenting of all his kindness to thee, and resolved to undo what he hath done for thee. And the remembrance of what they endured in Egypt could not but make the thoughts of returning thither again very terrible to them. with ships c Which was literally fulfilled under Titus, when multitudes of them were carried thither in Ships, and sold there for Slaves, as josephus relates. And this expression seems to mind them of that time when they went over the Sea without ships, God miraculously drying up the Sea before them, etc. which now they would have occasion sadly to remember. by the way d Or, to the way: the Hebrew B●…th here signifying to, as it doth Gen. 11. 4. Levit. 16. 22. Psal. 19 5. and 91. 12. Isa. 9 8. And the way seems hot to be meant here of the usual roadway from Canaan to Egypt, which was wholly by land, but to be put for the end of the way or journey, even the land of Egypt, for to this, and not to the roadway between Canaan and Egypt, agree the words here following, whereof I spoke unto thee, thou shalt see it, (i. e. Egypt) no more again. And so that way is put for to that land in a place parallel to this, where the very same words are used, Deut. 17. 16. to which this place palpably alludes. whereof I spoke unto thee, * Chap. 1●…. 16. Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen, and bondwomen, and no man shall buy you e Either because the number of you captives shall be so great, that the market shall be glutted with you; or because you shall be so loathsome and contemptible that men shall not be willing to have you for slaves. And this was the condition of the jews after the destruction of jerusalem, as josephus the jew hath left upon record. . CHAP. XXIX. 1 THese are the words of the covenant a These are the terms or conditions upon which God hath made, i. e. renewed Covenant with you. , which the LORD commanded Moses to make with the children of Israel in the land of Moab, * chap. 6. 2, 3. beside the covenant b (i. e.) That entering into or striking of covenant. The covenant was but one in substance, but various in the time and manner of its dispensation. which he made with them in Horeb. 2 And Moses called unto all Israel, and said unto them, * Ex●…d. 19 4. Ye have seen all that the LORD did before your eyes in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land: 3 * Chap. 4. 34. & 7. 19 The great temptations which thine eyes have seen, the signs, and those great miracles: 4 Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day c. d This verse comes in by way of correction or exception to the foregoing clause in this manner, I said indeed, ye have seen, etc. v. 2. and thine eyes have seen, etc. but I must recall my words, for in truth you have not seen them, in seeing you have not seen, and perceiving you have not perceived them: you have perceived and seen them with the eyes of your body, but not with your minds and hearts, you have not seen them to any purpose: you have not yet learned rightly to understand the word and works of God, so as to know them for your good, and to make a right use of them, and to comply with them: Which he expresseth thus, the Lord hath not given you, etc. not to excuse their wickedness, but partly to direct them what course to take, and to whom they must have recourse for the amending of their former errors, and for a good understanding and improvement of God's works, and partly to aggravate their sin, and to intimate that although the hearing ear, and the seeing eye, and the understanding heart be the workmanship of God, Prov. 20. 12. and the effects of his special grace, Deut. 30. 6. jer. 31. 33. and 32. 39, etc. yet their want of this grace was their own fault, and the just punishment of their former sins; their present case being like theirs in Isays time, who first shut their eyes and ears that they might not see and hear, and would not understand, and then by the tremendous, but righteous judgement of God, had their hearts made fat, and their eyes and ears closed that they should not be able to see and hear, and understand, as is manifest from the history of their carriage in the wilderness. 5 And I have led you forty years in the wilderness, your clothes are not waxed old upon you, and thy shoe is not waxed old upon thy foot d So far, that it was necessary for you to throw them away, and to get new ones. See on Deut. 8. 4. . 6 Ye have not eaten bread e (i. e.) Common bread purchased by your own money, or made by your own hands, but Heavenly and Angelical bread, Deut. 8. 3. Psal. 78. 24, 25. You have subsisted without bread the staff of life. , neither have ye drunk wine or strong drink f But only water out of the rock. , that ye might know that I am the LORD your God g The Lord Omnipotent and All-sufficient for your provision without the help of any Creatures, and your God in covenant with you who hath a true affection to you, and fatherly care of you even when ordinary means fail. . 7 And when ye came unto this place, * Num. 21. 〈◊〉 33. chap. 2. 32. and 3. 1. Sihon the King of Heshbon, and Og the King of Bashan came out against us unto battle, and we smote them, 8 And we took their land, and * Num. 32. 33. an inheritance unto the Reubenite, and to the Gadite, and to the half tribe of Manasseh. 9 * chap. 4. 6. Josh. 1. 7. 1 King. 2. 3. Keep therefore the words of this covenant, and do them, that ye may † Heb. 〈◊〉 dently. So 〈◊〉 prosper in all that ye do. 10 Ye stand this day all of you before the LORD your God h In his presence, who sees your hearts and carriages, and before his Tabernacle, where it is probable they were now called together, and assembled for this work. See v. 2. : your captains of your tribes, your elders, and your officers, with all the men of Israel. 11 Your little ones, your wives, and thy stranger i Such strangers as had embraced their Religion. that is in thy camp, from the hewer of thy wood, unto the drawer of thy water k All sorts of persons, yea, even the meanest of them, such as these were, jos. 9 27. all sorts and ranks of servants. . 12 That thou shouldest † Heb. 〈◊〉. enter into covenant l (i. e.) Into covenant or agreement confirmed by a solemn oath. with the LORD thy God, and into his oath l (i. e.) Into covenant or agreement confirmed by a solemn oath. , which the LORD thy God maketh with thee this day: 13 That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. 14 Neither with you only do I make this covenant, and this oath: 15 But with him that standeth here with us this day, before the LORD our God, * See 〈◊〉 1 Cor. 5. 〈◊〉. and also with him that is not here with us this day m (i. e.) With your prosperity. For so the covenant was made at first with Abraham and his seed, by which as God engaged himself to continue the blessing of Abraham upon his posterity, so he also engaged them to the same duties and conditions which were required of Abraham. So it is even among men where a King confers an estate upon a Subject and his Heirs for ever, upon some certain conditions all his Heirs who enjoy that benefit, are obliged to the same conditions. But whatsoever becomes of man's right, God the Creator and Sovereign Lord of all men and things hath an unquestionable right and power to oblige all persons that are or shall be to such conditions as he pleaseth, and especially to such conditions as are for their own benefit, which is the present case. : 16 (For ye know how we have dwelled in the land of Egypt n Where you have seen their Idolatries, and learned too much of them, as the Golden Calf shown, and therefore need to renew your covenant with God; where also we were in dreadful bondage whence God alone hath delivered us, to whom therefore we are deeply obliged, and have all reason to renew our covenant with him. , and how we came through the nations o (i. e.) With what hazards, if God had not appeared for us. which ye passed by. 17 And ye have seen their abominations, and their † Heb. 〈◊〉 gods. idols p What sorry tools they are, what senseless and ridiculous deities; so that you have great reason to value your God, and to cleave to him in covenant, and to take heed of such abominable Idolatries. , wood and stone, silver and gold, which were among them.) 18 Lest there should be q Or take heed or beware lest there be. For it seems to be an Ellipsis, or defect of a verb which is usual in Scripture, and which we have in a case parallel to this, Gen. 3. 22. And now we must take care lest he put forth, etc. Or this particle, lest, may be joined with v. 14, 15. to this purpose, I now renew the covenant with you, and with your posterity, lest any of you or yours should be tempted to departed from God, etc. among you, man or woman, or family, or tribe, whose heart turneth away r (i. e.) Who turneth away from God to Idols not by constraint, but by choice, and the inclination of his own heart. By this phrase he leads them to the spring of their sin and ruin, even their own hearts, which he admonisheth them hereby to look to above all things. this day from the LORD our God, to go, and serve the gods of these nations: * Heb. 12. 〈◊〉 lest there should be among you a root s Either 1. An evil heart inclining you to such cursed Idolatry, and bringing forth bitter fruits. Or, rather 2. Some secret and subtle Apostate who lurks and works like a root under ground, and slily conveys his poison to the infection of others, for both the foregoing and following words speak of some particular person. that beareth ‖ Or, a 〈◊〉 〈◊〉. Heb. 〈◊〉 gall and wormwood t (i. e.) Which though for the present it may please your fancy, yet in the end, assure yourselves, will produce bitter fruits, not only distateful to God, but also poisonful and destructive to yourselves. . 19 And it come to pass when he u (i. e.) That root, or that man mentioned, v. 18. heareth the words of this curse x (i. e.) of that oath mentioned v. 12. wherein he swore that he would keep covenant with God, and that with a curse pronounced against himself if he did not perform it. Now if when he reads this again, or hears of it from others. , that he bless himself in his heart y (i. e.) Flatter himself in his own eyes, as Psal. 36. 2. with vain conceits and hopes, as if God did not mind such things, and either could not, or would not punish them. Compare Psal. 49. 18. jer. 2. 20. Zech. 11. 5. , saying, I shall have peace z (i. e.) Safety and prosperity. , though I walk in the ‖ Heb. stubborn●…. imagination of mine heart a Though in my practices and worship I do not follow God's command, but my own devices, and whatsoever my fancy best liketh, minding nothing but the gratifying of mine own fancy and humour. , to add † Heb. The drunken to the thirsty. drunkenness to thirst b (i. e.) Not only to satisfy his thirst, i. e. his concupiscence and inclination to wickedness, but even to exceed it, as Drunkards oft times take more than their appetite desires, and drink out of mere wantonness, or from a desire to be drunk; and as filthy persons commit lewdness with others more than their natural inclinations desire, or their strength can well bear, merely from a wicked mind, and from contempt of God, and because they will do so. The words may be rendered, to add thirst to drunkenness, the particle eth, which is a note of the Accusative Case, being joined with thirst, and not with drunkenness, and so the sense may be this, that when he hath multiplied his sins, and made himself as it were drunk with them, yet he is not satisfied therewith, but still whets his Appetite, and provokes his thirst after more, as Drunkards commonly will use means and temptations to make themselves thirst after more drink, that they may drink more abundantly. Or thus, to add the moist or moistening to the thirsty, (i. e.) in stead of restraining and mortifying, as he ought to do, fully and greedily to satisfy, his idolatrous or wicked inclinations, and resolvedly to give up himself to all the desires of his own heart. Compare job 34. 7. Prov. 23. 35. Isa. 30. 1. and 56. 12. Eph. 4. 19 : 20 * Ezek. 14. 7, 8. The LORD will not spare him, but then the anger of the LORD, and his jealousy shall smoke c (i. e.) Shall, burn and break forth with flame and smoke as it were from a furnace. Compare Psal. 18. 8. against that man, and all the curses that are written in this book shall lie upon him: and the LORD shall blot out his name from under heaven d (i. e.) destroy his person and memory from amongst men. . 21 And the LORD shall separate him unto evil e (i. e.) Unto some peculiar and exemplary plague, he will make him a monument of his displeasure to the whole land. , out of all the tribes of Israel, according to all the curses of the covenant f He intimates that the covenant of grace, which God made with them, hath not only blessings belonging to it, as this foolish person imagined, but curses also to the transgressors of it. , that † Heb. that is written. are written in this book of the law: 22 So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say g The words following, v. 24, 25, etc. , when they see the plagues of that land, and the sicknesses † Heb. wherewith the LORD ●…ath made it sick. which the LORD hath laid upon it: 23 And that the whole land thereof is brimstone, and salt, and burning h (i. e.) Is burnt up and made barren, as with brimstone and salt. See judg. 9 45. Psal. 107. 34. jer. 17. 6. Ezek. 47. 11. , that it is not sown, nor beareth, nor any grass groweth therein, * Gen. 19 24, 25. like the overthrow of Sodom and Gomorrah, Admah, and Zebojim, which the LORD overthrew in his anger, and in his wrath. 24 Even all nations shall say, * 1 King. 9 8. 〈◊〉. 22. 8. Wherefore hath the LORD done thus unto this land? what meaneth the heat of this great anger? 25 Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them, when he brought them forth out of the land of Egypt. 26 For they went and served other gods, and worshipped them; gods whom they knew not, and ‖ Or, who had not given unto them any portion. whom he had not † Heb. divided given unto them i (i. e.) Whom God had not given or divided to them, as their portion, or for their worship, but hath divided them unto all Nations, as it is said, Deut. 4. 19 not for their worship, but for their use and service. So he speaks here of the Sun and Moon and Stars, which were the principal Gods worshipped by the neighbouring Nations. Or, to whom none hath given this, i. e. that they should be worshipped▪ or, to whom no worship belongs. So this is an argument against Idolatry. Or, who had not given unto them, to wit, any thing: It is an Ellipsis of the Accusative, which is very frequent: gods known to them by no benefits received from them, as they had from their God, whom therefore it was the greater folly and ingratitude to forsake. . 27 And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book. 28 And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. 29 The secret things belong unto the LORD our God k Having now mentioned the dreadful and amazing judgements of God upon the whole land and people of Israel, and foreseeing by the spirit of prophecy the utter extirpation and destruction which would come upon them for their wickedness, he breaks out into this pathetical exclamation either to bridle their curiosity, who hearing this, would be apt to inquire into the time and manner of so great an event, or to quiet his own mind, and satisfy the scruples of others, who perceiving God to deal so severely with his own people, when in the mean time he suffered those Nations which were guilty of grosser Atheism and Idolatry, and Impiety than the generality of the Jewish people were to live and prosper in the world, might thence take occasion to deny or reproach his providence, or question the equity of his proceed. To this he answers, that the ways and judgements of God, though never unjust, are ofttimes secret and hidden from us, and unsearchable by our shallow capacities, and are matter for our admiration, not for our enquiry. : but those things which are revealed, belong unto us, and to our children l But the things which are revealed by God and his word, these are the proper object of our inquiries and studies, that thereby we may come to the knowledge of our duty by the practice whereof we may be kept from such terrible punishments and calamities as these now mentioned. for ever, that we may do all the words of this law. CHAP. XXX. 1 * Leu. 26. 40. AND it shall come to pass, when all these things are come upon thee, the blessing a When thou art obedient. and the curse b When thou becomest rebellious and Apostatical. , which I have set before thee c Heb. placed before thy face, i. e. propounded to thy consideration and choice. , and thou shalt call them to mind d Or, bring them back to thy heart, i. e. deeply affect thy heart with the sense of these things, to wit, of the blessings offered and given to them by God's mercy, and the curses brought upon themselves by their sins. among the nations whither the LORD thy God hath driven thee, 2 And shalt return unto the LORD thy God, and shalt obey his voice, according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul: 3 * Psal. 126. 1. That than the LORD thy God will turn thy captivity e (i. e.) Bring back thy captives, as captivity is taken, Psal. 14. 7. Eph. 4. 8. , and have compassion upon thee, and will return, and * Psal. 147. 2. gather thee f (i. e.) Thy children, either spiritually such, as it is explained joh. 11. 51, 52. or literally such, as is promised Rom. 11. from all the nations whither the LORD thy God hath scattered thee. 4 * Neh. 1. 9 If any of thine be driven out unto the * Jer. 32. 37. outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee. 5 And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it, and he will do thee good, and multiply thee above thy fathers. 6 And * the LORD thy God will circumcise Ezek. 11. 19 & 36. 26. thine heart f Or, For the Lord will circum●…ise thine heart, i. e. will by his Word and Spirit change and purge thy heart from all thine Idolatry and Superstition and Wickedness, and incline thy heart to love him, as it here follows. See Deut. 10. 16. And so this is produced to show why and how those great things should be accomplished, God would first convert and sanctify them, the fruit whereof should be this, that they should return and obey God's commandments, and v. 8. and then should prosper in all things, v. 9 The Hebrew Vaughan is oft rendered for, and notes the reason of a thing, as 1 King. 1. 21. and 18. 3, 4 Psal. 1. 3. and 5. 12. Isa. 16. 2. and 64. 5. And this promise principally respects the times of the Gospel, and the Grace which was to be then imparted to all Gods Israel by Christ, by whom alone this circumcision is obtained, Col. 2. 11. And so having fully described to them the Law of God, the Rule of their obedience here▪ and in the foregoing chapters, and considering their great instability in the performance of their obedience to it, he now seasonably adds a glorious Gospel promise, and directs their faith to the Messiah by whom alone they could expect or receive the establishment of their hearts in the ways of God against Apostasy. , and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. 7 And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. 8 And thou shalt return, and obey the voice of the LORD, and do all his commandments which I command thee this day. 9 * chap. 28. 11. And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land for good g Whereas thou didst formerly receive and enjoy these mercies for thy hurt, through thy own wicked and foolish heart, when thou wast full and fat, forgetting God, and kicking against him, Deut. 31, 20. and 32. 15. now thou shalt have them for thy good, thy heart shall be so changed by the grace of the Gospel that thou shalt not now abuse them, but employ them to the more cheerful and faithful service of God the giver of them. , for the LORD will again rejoice over thee for good h (i. e.) To do thee good; as he did rejoice to destroy thee, Deut. 28. 63. , as he rejoiced over thy fathers: 10 If thou shalt hearken i This caution and condition is added to warn them that they should not receive the Grace of God in vain, and to teach them, that the Grace of God doth not discharge man's obligation to his duty, nor excuse him for the neglect of it, and that Conversion and Sanctification, though it be God's work, yet it is man's duty. unto the voice of the LORD thy God to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul. 11 For this commandment which I command thee this day k He seems to speak of the law, or of that great command of loving and obeying God, mentioned here v. 2, 6, 10, 16. which is the sum of the Law, of which yet he doth not here speak simply, or as it is in itself, but as it is mollified and accompanied with the Grace of the Gospel, whereby God circumciseth men's hearts to do this, as is expressed, v. 6. The meaning is, that although the practice of God's Law strictly and severely be now far from us, and above our strength, yet, considering the advantage of Gospel Grace, whereby God enables us in some measure to our duty, and accepts of our sincere endeavours in stead of perfection, and imputes Christ's perfect righteousness unto us that believe, now it is near and easy to us. And so this place well agrees with Rom. 10. 6, etc. where St. Paul expounds or applies this place to the righteousness of faith; by which alone the Law is such as it is here described. , it * chap. 27. 8. Isa. 45. 19 is not hidden from thee l Heb. Is not too wonderful for thee, as Deut. 17. 8. Prov. 30. 18. jer. 32. 17. i e. not too hard for thee to know and do: the Will of God, which is but darkly manifested to other nations, Act. 17. 27. is clearly and fully revealed unto thee: thou canst not pretend ignorance or invincible difficulty. , neither is it far off m (i. e.) Out of thy reach. . 12 * Rom. 10. 6. etc. It is not in heaven n (i e) Shut up there, but it hath been thence delivered and published by thy hearing. that thou shouldest say, Who shall go up for us to heaven, and bring it unto us that we may hear it, and do it? 13 Neither is it beyond the sea o The knowledge of this commandment is not to be fetched from far distant places, to which divers of the wise Heathens traveled for their wisdom, but it was brought to thy very doors and ears, and declared to thee in this Wilderness. , that thou shouldest say, Who shall go over the sea for us, and bring it unto us that we may hear it, and do it? 14 But the word is very nigh unto thee, in thy mouth p Thou knowest it so well, that it is the matter of thy common discourse, thou professest thy knowledge and belief of it: or, in the mouths of thy Priests and Levites, who are daily preaching of it, and instructing thee in it. , and in thy heart q (i. e.) In thy mind, as the heart is very commonly taken, to understand and believe it. that thou mayest do it. 15 * Chap. 11. 〈◊〉▪ ver. 19 See, I have set before thee this day, life and good r (i. e.) A good or an happy life. A figure called, Hendiaduo, Or, life, and all the blessings of life, as good is oft used, as job 7. 7. Psal. 4. 6. and 128. 5. Eccles. 2. 24. and 4. 8. and 6. 3. and death and evil. 16 In that I command thee this day, to love the LORD thy God, to walk in his ways, and to keep his commandments, and his statutes, and his judgements, that thou mayest live and multiply; and the LORD thy God shall bless thee in the land, whither thou goest to possess it. 17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away s Either by thy own evil mind, or by the examples or persuasions of others. , and worship other gods, and serve them: 18 I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land whither thou passest over Jordan to go to possess it. 19 * Chap. ●…▪ 〈◊〉 Ver. 15. I call heaven and earth to record this day against you t Compare Deut. 4. 26. jos. 24. 27. Psal. 50. 4. Isa. 1. 2. , that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live. 20 That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: (for he is thy life u (i. e.) The cause or author of thy life, as life is used joh. 14: 6. and 17. 3. , and the length of thy days) that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob to give them. CHAP. XXXI. 1 AND Moses went and spoke a (i. e.) Proceeded or continued to speak, An usual Hebrew phrase. Or, went to the place where he had assembled the people that he might speak to them. these words unto all Israel. 2 And he said unto them, * chap. 34▪ I am an hundred and twenty years old this day: I can no more go out and come in b (i. e.) Perform the Office of a Leader or Governor, either because I now find a decay of my mind and body: which seems not well to agree with Deut. 34. 7. or because I foresee the time of my death approaches. : also the LORD hath said unto me, * Num. 〈◊〉. 〈◊〉▪ Chap. 3. 2▪ Thou shalt not go over this Jordan. 3 The LORD thy God he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, * Num. 2●…. 2●…. as the LORD hath said. 4 And the LORD shall do unto them, * Numb. 21. 24, 33. as he did to Sihon, and to Og, kings of the Amorite, and unto the land of them c Which he gave to you to possess. whom he destroyed. 5 And * Chap. 7. ●…. the LORD shall give them up before your face d (i. e.) Into your power. See on Deut. 1. 8. , that ye may do unto them according unto all the commandments which I have commanded you. 6 Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God he it is that doth go with thee, * Josh. 1. 5. Heb. 13. 5. he will not fail thee, nor forsake thee. 7 And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong, and of a good courage; for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them, and thou shalt cause them to inherit it. 8 And the LORD he it is that doth go before thee, he will be with thee, he will not fail thee, neither forsake thee: * Josh. 1. 9 fear not, neither be dismayed. 9 And Moses wrote this law e Largely so called, the whole Law or Doctrine delivered unto Moses contained in these five books. , and delivered it unto the priests the sons of Levi f That they might keep it carefully and religiously, and bring it forth upon occasion, and read it, and instruct the people out of it. , which bore the ark g To wit, sometimes in great solemnities, as jos. 3. 13, 17. and 6. 12. 1 King. 8. 3. though the Levites also might bear it, as appears from Numb. 3. and 4. and 10. 1 Chron. 15. 2. of the covenant of the LORD, and unto all the elders of Israel h Who were Assistants to the Priests, and overseers to take care that the Law should be kept, and read, and observed. . 10 And Moses commanded them, saying, At the end of every seven years, in the solemnity of the * Chap. 15. 1. year of release i When they were freed from debts and troubles, and cares of worldly matters, and thereby fit to attend upon God and his service. , in the feast of tabernacles, 11 When all Israel is come to appear before the LORD thy God, in the place which he shall choose, * Josh. 8. 34, 35. thou shalt read k Thyself in part, for the Jews tell us that the King was in person to read some part of it, or at least, thou shalt cause it to be read by the Priests or Levites, for he could not read it himself in the hearing of all Israel, but this was to be done by several persons, and to the people met in several congregations. See Nehem. 8. 1, etc. this law before all Israel in their hearing. 12 Gather the people together l Not into one place, where all could not hear, but into divers Assemblies or Synagogues. , men, and women m Who hereby are required to go to jerusalem at this solemnity, as they were permitted to do in other solemnities, when the Males only were enjoined to go, Exod. 23. 17. , and children n To wit, such of them as could understand, as appears from Neh. 8. 2, 3. , and thy stranger o (i. e.) The Proselytes, though others also were admitted. that is within thy gates, that they may hear, and that they may learn p That they may then certainly and constantly do so, though they had also other opportunities to do so, as upon the Sabbath-days, Act. 15. 21. and other solemn feasts, yea even in their private houses. , and fear the LORD your God, and observe to do all the words of this law: 13 And that their children which have not known any thing, may hear and learn to fear the LORD your God, as long as ye live in the land, whither ye go over Jordan to possess it. 14 And the LORD said unto Moses, Behold, thy day's approach that thou must die: call Joshua, and present yourselves in the tabernacle q Either properly so called, for though the Priests only might ordinarily enter there, yet others might go in upon a call and command from God, which here they had: or in the court of the Tabernacle, at the door of which God stood in the cloudy pillar, v. 15. the Court coming here under the name of the Tabernacle, as elsewhere it comes under the name of the Temple. of the congregation, that * Num. 27. 19 I may give him a charge r Immediately from myself for his greater encouragement, and to gain him more authority with the people. . And Moses and Joshua went and presented themselves in the tabernacle of the congregation. 15 And * Exod. 33. 9 the LORD appeared in the tabernacle, in a pillar of a cloud: and the pillar of the cloud, stood over the door of the tabernacle. 16 And the LORD said unto Moses, Behold, thou shalt † Heb. lie down. sleep s The death of men, both good and bad, is oft called a sleep, because they shall certainly awake out of it by resurrection. See Psal. 76. 5. Dan. 12. 2. 1 Thess. 4. 13, etc. 2 Pet. 3. 4. with thy fathers, and this people will rise up, and go a whoring t God certainly foresees all things to come, yea, even those which depend upon the wills of men, or contingencies of the things, as this unquestionably did. after the gods of the strangers of the land u (i. e.) Of the Canaanites, who now are possessors, but shortly will be turned out of their possessions, and become as strangers in their own land. This aggravates their folly to worship such Gods as could neither preserve their friends, nor annoy their enemies. , whither they go to be amongst them, and will forsake me, and break my covenant which I have made with them. 17 Then my anger shall be kindled against them in that day, and I will forsake them, and I will * Psal. 104. 29. hid my face x (i. e.) Withdraw my favour and help. from them, and they shall be devoured, and many evils and troubles shall befall † Heb. 〈◊〉. them, so that they will say in that day, Are not these evils come upon us, because our God is not amongst us? 18 And I will surely hid my face in that day, for all the evils which they shall have wrought, in that they are turned unto other gods. 19 Now therefore write ye this song y Which is contained Deut. 32. and is put into a song that it be better learned, and more fixed in their minds and memories. for you▪ and teach it the children of Israel, put it in their mouths z Cause them to learn it, and sing it one to another, to oblige them to more circumspection and watchfulness. , that this song may be a witness for me a Of my kindness in giving them so many blessings, of my patience in bearing so long with them, of my clemency in giving them such fair and plain warnings, and my justice in punishing such an unthankful perverse and incorrigible people. against the children of Israel. 20 For when I shall have brought them into the land which I swore unto their fathers, that floweth with milk and honey, and they shall have eaten and filled themselves, and waxed fat; * chap. 6. 10 &c and 8. 10. and 32. 15. then will they turn unto other gods, and serve them, and provoke me, and break my covenant. 21 And it shall come to pass, when many evils and▪ troubles are befallen them, that this song shall testify † Heb. before. against them as a witness: for it shall not be forgotten b This seems not to be a precept that they should remember it, but a prediction, that God would give them sad occasion to remember it, by bringing upon them the dreadful calamities mentioned in it. out of the mouths of their seed: for I know their imagination, which they † Heb. do. go about even now c Either their inward inclinations to Idolatry, which they do not check, as they ought, but rather entertain with delight, and some of them do not only cherish it in their hearts, but as far as they can and dare, secretly practise it, as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein, when they are settled in their land, which were clearly known to God, though it may be not fully evident to themselves. , before I have brought them into the land which I swore. 22 Moses therefore wrote this song the same day, and taught it the children of Israel. 23 And he gave Joshua the son of Nun a charge and said, * Josh. 1. 6. Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I swore unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan. : and I will be with thee. 24 And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished; 25 That Moses commanded the Levites e (i. e.) The Priests ver. 9 who also were Levites. which bore the ark of the covenant of the LORD, saying, 26 Take this book of the law, and put it in the side f (i. e.) In the outside, in a little chest fixed to it, for nothing but the Tables of stone were contained in the Ark, 1 King. 8. 9 Here it was kept for greater security and reverence. of the ark of the covenant of the LORD your God, that it may be there for a witness against thee g (i. e.) Against thy people, to whom he here turns his speech that they might be more affected with it. : 27 For I know thy rebellion, and thy stiff-neck; behold, while I am yet alive with you this day, ye have been rebellious against the LORD, and how much more after my death? 28 Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. 29 For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you: and evil will befall you in the later days, because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands. 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended. CHAP. XXXII. 1 GIve * chap. 4. 36. & 30. 19 Psal. 50. 4. Isa. 1. 2. Jer 2. 12. & 6. 19 ear, O ye heavens a Either 1. Angels and men. Or 2. You lifeless and senseless creatures, heaven and earth, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these: and partly as witnesses of the truth of his say and the justice of God's proceed against them. , and I will speak: and hear, O earth a Either 1. Angels and men. Or 2. You lifeless and senseless creatures, heaven and earth, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these: and partly as witnesses of the truth of his say and the justice of God's proceed against them. , the words of my mouth. 2 * Isa. 55. 10, 11. 1 Cor. 3. 6, 7, 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing, the same effect I may justly expect and hope that my discourse will have upon your hearts, i. e. to make them soft and pliable and fruitful. Or this may be a prayer, Let my doctrine drop, etc. O that it might do so, that my discourse might not be lost upon you, but be profitable to you; the future tense of the indicative mood being put for the imperative mood, as is usual. , my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the▪ grass. 3 Because I will publish the Name of the LORD c (i. e.) His glorious excellencies and righteous and worthy actions, by which he hath made himself known as a man is known by his name, and by which it will appear both that there is no blame to be laid upon him whatsoever befalls you, and that it is gross madness to forsake such a God for dumb Idols and mere vanities. : ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God, so do you also own and acknowledge it, as you have reason to do; or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence, reverence and godly fear which the presence of so great and glorious a Majesty calls for. . 4 He is the rock e Or, a rock, as for the stability and everlastingness of his nature, and invincibleness of his power, so also for his fixedness and immutability in his counsels and promises and ways; so that if there shall be a sad change in your affairs from an high and prosperous, to a calamitous and deplorable, condition, as there will be, remember this proceeds from yourselves and from the change of your ways and carriages towards God, and not from God, in whom there is no variableness nor shadow of change, jam. 1. 17. , his work is perfect f All his works and actions are unblameable, as being perfectly wise and righteous, as it follows. : for all his ways are judgement g All his administrations in the world and particularly all his deal with you are managed with judgement and justice. : a God of truth h Constant to his promises: you cannot accuse him of any levity or unfaithfulness towards you to this day. , and without iniquity, just and right is he. 5 † Heb. he hath corrupted to himself. They i (i. e.) The Israelites, as the following words manifest. have corrupted themselves k This phrase sometimes in Scripture notes sin, and sometimes destruction. And so the sense may be either 1. Their wickedness is not from God but from themselves, and their own choice, they have wilfully and industriously depraved themselves, and sold themselves to sin. Or rather 2. Their destruction is not from God, who is just and true, etc. as was now said, but wholly and solely from themselves, and from their own wickedness, as it here follows. , ‖ Or, that they are not his children that is their blot. their spot is not the spot of his children: l (i. e.) Their blemishes or sins are not committed through ignorance or frailty or surprisal, as good men sometimes sin, but they proceed from design and deliberation, are accompanied with malice and wilfulness and contempt, and followed with obstinacy, impenitency and incorrigibleness. So that they carry themselves not like my children and people as they seem to be and profess to be, but like mine enemies. they are a perverse and crooked generation m Not only some few of them but the whole body or generation of them are perverse, (i. e.) froward and untractable, and crooked, (i. e.) irregular and disorderly, not agreeing with the strait and righteous nature of God and of his law. Compare Isa. 42. 16. . 6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee n That hath redeemed and rescued thee from Egyptian bondage. ? Hath he not made thee o (i. e.) Advanced thee, as that word is used, 1 Sam. 12. 6. Esth. 6. 6. & Psal. 95. 6. & 149. 2. Isa. 43. 7. Made thee, not only in a general and common way by Creation or production, but in a peculiar manner by adoption or making thee his peculiar people and children. and established thee? p (i. e.) Renewed and confirmed his grace and favour to thee, and not taken it away from thee, which thou hast oft provoked him to do. . 7 Remember the days † Heb. of eternity. Isa. 63. 11. Mic. 5. 2. of old q (i. e.) The history and events of ancient days or former ages, and thou wilt find that I had a respect unto thee not only in Abraham's time, but long before it. Compare jer. 2. 20. consider, the years of † Heb. generation & generation. many generations, ask thy father, and he will show thee, thy elders, and they will tell thee. 8 When the most High * Zech. 9 2▪ Act. 17. 26. divided to the nations their inheritance r When God by his providence did allot the several parts of the world to several people, which was done Gen. 10. and 11. See Deut. 2. 5, 9 Amos 9 7. Act. 17. 26, 27. , when he separated the sons of Adam s (i. e.) Divided them in their languages and habitations according to their families. , he set the bounds of the † Heb. peoples. people, according to the number of the children of Israel t (i. e.) He disposed of the several lands and limits of the people so as he did reserve a convenient and sufficient place for the great numbers of the people of Israel, whom he designed to make as numerous as the stars of heaven. And therefore he so guided the hearts of several people that the posterity of Canaan, which was accursed of God, Gen. 9 25, 26, 27. and devoted to ruin should be seated in that country which God intended for the children of Israel, that so when their iniquities were ripe and God's time came they might be rooted out, and the Israelites might come in their stead. . 9 For the * Exod. 〈◊〉 〈◊〉 LORDS portion is his people u It is no wonder God had so great a regard to this people, for he chose them out of all mankind to be his peculiar portion and treasure. : Jacob is the † 〈◊〉 lot of his inheritance. 10 He found him x Not by chance, but as it were looking out and seeking for him, he met with him there. He did indeed manifest himself to him in Egypt, but it was in the wilderness at Sinai where he found God and God found him in an eminent manner and revealed his mind and will to him and entered into covenant with him and imparted himself and his grace and blessing to him, that being the place appointed even in Egypt for God and Israel to meet together, Exod. 3. 12. By this word he also signifies both their lost condition in themselves, and that their recovery was not from themselves, but only from God who sought and found them out by his grace. * chap. 8. 15▪ Jer. ●…. 6. in a desert land y In a place destitute of all the necessaries and comforts of life, which also was a type of that desolate and comfortless condition in which all men are before the grace of God finds them out. See Cant. 3. 6. and 8. 5. Ezek. 16. 4. Host 9 15. and 13. 10. , and in the waist howling wilderness z Where in stead of the voices of men is nothing heard but the howl and yell and scrietches of ravenous birds and beasts. See Isa. 43. 20. Mich. 1. 8. : he ‖ Or, camp●… him about. led him about a He conducted them from place to place by his cloudy pillar and providence. See Exod. 13. 18, etc. Or, he compassed him about, by his provident care over him, watching over him and preserving him on every side. Compare Psal. 32. 7. , he instructed him, he * Psal. 17. 8. Zech. 2. 8. kept him as the apple of his eye b As men use to keep the apple of their eye, i. e. with singular care and diligence, this being as most tender so a most useful part. Compare Psal. 17. 8. Prov. 7. 2. Zech. 2. 8. . 11 * Exod. 19 ●… chap. 1. 31. Isa. 31. 5. As an eagle stirreth up her nest c (i. e.) Her young ones in the nest, by a common Metonymy, which she by her cry and motion provoketh to fly by her example. , fluttereth over her young, spreadeth abroad her wings d, taketh them, beareth them on her wings e Or, as on her wings, i. e. gently and tenderly and safely too, as if she carried them not in her claws for fear of hurting them but upon her wings. So it is only an Ellipsis of the particle as, which is frequent, as hath been showed. Though some say, the eagle doth usually carry her young ones upon her wings. : 12 So the LORD alone did lead him f (i. e.) When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and encouraged and enabled them to fly out and free themselves from that bondage, and brought them into a state of liberty and safety, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms. , and there was * Isa. 43. 12. no strange God with him g To wit, to assist him in that work or to deliver them. The more unworthy they in giving to Idols a share in that worship and service which they own to God only. . 13 He made him ride on the high places of the earth h (i. e.) To conquer their strongest holds, which ofttimes are in the mountains, and their cities fenced with walls of greatest height and strength, Deut. 1. 28. and 2. 36. and 33. 29. Isa. 58. 14. To ride upon in Scripture phrase is to subdue or conquer, as Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19 11, 14. , that he might eat the increase of the fields, and he made him to suck * Psal. 81. 1●…. honey out of the rock i This being a land flowing with honey, Exod. 3. 8, 17. where the bees made honey even in woods, as 1 Sam▪ 14. or in the holes of rocks, or in the trees that grew upon or among rocks. , and oil out of the flinty rock k The olive trees grow and fructify most in rocky or hilly places. . 14 Butter of kine, and milk of sheep with fat of lambs l For though the fat wherewith the inward parts were covered was not to be eaten by them but offered to God, Leu. 3. 9, 10. yet that fat which was fast joined to and mixed with the flesh they might eat, as the jewish Doctors note. , and rams of the breed of Bashan m A place famous for excellent cattle, Numb. 32. 4, 33. , and goats, with the fat of kidneys of wheat n (i. e.) With the finest of the grains or kernels of wheat compared to kidneys for their shape and plumpness and largeness. Compare Psal. 81. 16. and 147. 14. , and thou didst drink the pure blood of the grape o Wine not mixed with water, but pure as it comes from the grape, which was of a red or bloody colour. See Psal. 75. 8. Isa. 27. 2. . 15 But * Isa. 44. 2. Jesurun p (i. e.) Israel, as is agreed by Christian and jewish Interpreters, whom he calls right or upright or righteous, (as the word signifies) not that they were so indeed, but partly by way of instruction to mind them what they professed and promised and ought to be; and partly by way of exprobration, to show them how unlike they were to the people of God which they pretended to be, and what a shame it was to them to degenerate so much from their name and profession. waxed fat and kicked q As well fed and wanton cattle use to do: he grew insolent and rebellious against God and against his word and spirit. : * Neh. 9 25. Jer. 2. 7. and 5. 7. Host 13. 6. thou art waxed fat, thou art grown thick, thou art covered with fatness r Which is here rightly understood and supplied, by comparing this place with job 15. 27. Psal. 17. 10. : then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16 They provoked him to jealousy s (i. e.) To anger and fury, for jealousy is the rage of a man, Prov. 6. 34. And withal it implies the ground of this anger, to wit, their falseness to God whom they had owned and accepted as their husband, and their spiritual whoredom with other Gods. with strange gods, with abominations provoked they him to anger. 17 * Leu. 17. 7. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9 20. They sacrificed unto devils t (i. e.) Unto Idols, which the Devils brought into the World in opposition to God, in and by which the Devils ofttimes manifested themselves unto men and gave them answers, and received their worship. Compare 1 Cor. 10. 20. The Gentiles pretended to worship God in these Idols, and the Devils which inspired them deluded the nations with false pretences that they were a sort of lower Gods. Moses therefore takes off this mask, and shows the Israelites that these pretended Gods were really Devils, those great enemies of mankind, and therefore that it was the height of madness to honour or worship them. , ‖ Or, which were not God. not to God u This he saith, either because though at first they joined God and Idols together in worship, yet at last they quite forsook God and adhered to Idols only: or because God utterly rejected those sacrifices which they offered to him together with Idols, and took them for no sacrifices. See 1 Cor. 10. 21. : to gods whom they knew not x Or, who never knew them, i. e. never shown any kindness to them, or did them any good: for so words of knowledge are oft used, as Psal. 1. 6. Host 13. 5. , to new gods, that came newly up y Not simply or absolutely, for some of these Gods had been worshipped for many generations and had a fair pretence of long antiquity, but comparatively to the true God, who is the ancient of days, Dan. 7. 9 and who was worshipped from the beginning of the world. To this original and first antiquity Moses recals them; as also our Saviour doth recall the jews to the first institution, Mat. 19 8. And therefore we may safely follow both their patterns in despising all pretences of antiquity which are contrary to Gods first institutions contained (as all confess) in the holy Scriptures. , whom your fathers feared not z (i. e.) Served not, worshipped not, but justly despised and abhorred them. . 18 Of the Rock a (i. e.) Of God, one of whose titles this is, above ver. 4. Isa. 44. 8. or of Christ, who is called the rock, 1 Cor. 10. 4. whom the Israelites are said to have tempted, there ver. 9 that begat thee b (i. e.) Who hath adopted you to be his people, and hath showed as much care and kindness to you, as if he had begotten you. thou art unmindful, and hast forgotten God that form thee. 19 And when the LORD saw it, he ‖ Or, despised. abhorred them, because of the provoking of his sons, and of his daughters c Because of their sins whereby they provoked him to anger. Or, by reason of his great and just anger against them he abhorred or reprobated or cast off his sons and his daughters, for such they were by calling and profession, but not in truth and reality, ver. 5. . 20 And he said, I will hid my face from them, I will see what their end shall be d I will see and observe what will be the issue of all this, what will become of them at last: but this God doth not see only by way of speculation but practically, i. e. considers with himself what he shall do with them, and how he shall punish them, and sees what he will or purposes to do. A speech after the manner of men. Or I will see is put for, I will make them and others to see, what the fruit of such actions shall be. Hebrew verbs in Cal do ofttimes take the signification of Hiphil. : for they are a very froward generation, * Isa. 30. 9 children in whom there is no faith e Persidiou, that have broken their covenant so solemnly made with me. . 21 They have moved me to jealousy with that which is not god, they have provoked me to anger with their vanities: and * Host 1. 9 Rom. 10. 19 I will move them to jealousy with those which are not a people f (i. e.) With the Gentile or Heathenish nations, who are none of my people, who scarce deserve the name of a people, as being without yoke, without the knowledge and fear of God which is the foundation of all true policy and government, and without righteous and necessary laws; and many of them are destitute of all government and laws and order, barbarous and rude and savage and brutish in their manners. And yet these people I will prefer before you and take into your stead, receive them and reject you; which, when it came to pass how desperately it provoked the jews to jealousy, may be gathered from Mat. 21. 43, etc. Act. 11. 2, 3. and 22. 21, 22, 23. 1 Thes. 2. 15, 16. , I will provoke them to anger with a foolish nation g So the Gentiles were both in the opinion of the jews, and in truth and reality, notwithstanding all their pretences to wisdom, Rom. 1. 22. there being nothing more foolish or brutish than the worship of Idols. See jer. 10. 8. 1 Cor. 12. 2. . 22 For * Jer. 15, 14▪ Lam. 4. 11. a fire is kindled h (i. e.) Great and grievous judgements shall be inflicted, which oft come under the name of fire, etc. See Deut. 4. 24. Ezek. 30. 8. Amos 2. 2, 5. in mine anger, and ‖ Or, hath consumed. shall burn unto the lowest hell i Or, unto hell or the graves beneath. The sense is, it shall not only burn up all the corn and fruits and buildings which appear above ground, but it shall reach to the inwards and depths of the earth and burn up the very roots and hopes of future increase. , and ‖ Or, hath burned. shall consume the earth with her increase, and set on fire the foundations of the mountains. 23 I will * Isa. 26. 14, 15. heap mischiefs upon them, I will * Psal. 7. 12, 13. Ezek. 5. 16. spend mine arrows k (i. e.) Even empty my quiver, and send upon them all my plagues, which, like arrows shot by a skilful and strong hand shall speedily reach and certainly hit and mortally wound them. Compare Zech. 9 14. upon them. 24 They shall be burnt with hunger l With famine, which burneth and parcheth the inward parts, and makes the face black as a coal, Lam. 4. 8. , and devoured with † Heb. burning coals. Heb. 3. 5. burning heat m From fevers or carbuncles, or other inflaming distempers. , and with bitter destruction: I will also send * Leu. 26 22. the teeth of beasts upon them, with the poison of serpents of the dust n Who feed upon the dust, Gen. 3. 14. and lurk in it that they may surprise unwary passengers, Gen. 49. 17. . 25 * Lam. 1. 20. Ezek. 7. 15. The sword without, and terror † Heb. from the chambers. within shall † Heb. bere●…. destroy, both the young man and the virgin, the suckling also, with the man of grey hairs. 26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy o (i. e.) Their rage against me, as it is expressed Isa. 37. 28, 29. their insolent and furious reproaches against my name, as if I were unnatural and cruel to my people or unable to deliver them. Compare Exod. 32. 12. Numb. 14. 13. Deut. 9 28. jos. 7. 9 The fear hereof is ascribed to God after the manner of men. , lest their adversaries should behave themselves strangely p (i. e.) Insolently and arrogantly above what they used to do. Or, make themselves strangers, i. e. either really not acknowledge or pretend they did not know that which I had publicly declared and they either did or easily might have known, to wit, that this judgement was inflicted upon them by my hand for their sins. , and lest they should say, ‖ Or, our high hand, and not the LORD hath done all this. Our hand is high, and the LORD hath not done all this. 28 For they q Either 1. the enemies last mentioned, who are foolish people, and therefore make so false and foolish a judgement upon things. Or rather 2. the Israelites themselves, of whom he speaks both in the foregoing ver. 26. and in the whole foregoing chapter, and in the next v. 29. and afterwards. are a nation void of counsel r That have not wisdom to direct themselves, nor discretion to desire and receive counsel from others, but rashly and madly go on in those courses which will certainly ruin them. , neither is there any understanding in them. 29 * Psal. 94. 8. O that they were wise, that they understood this, * Lam. 1. 9 that they would consider their latter end s What their end will be, and that although God spare them long, yet at last judgement will certainly overtake them. . 30 How should * Josh. 23. 10. 2 Chro. 24. 24. Isa. 30. 17. one chase a thousand t Whence should this miraculous change come, that whereas God had promised that five Israelites should chase an hundred of their enemies, etc. Levit. 26. 8. now on the contrary one enemy should chase a thousand Israelites. , and two put ten thousand to flight, except their Rock u (i. e.) Their God, as before ver. 4, 18. who was their only refuge and defence. * Psal. 44. 12. Isa. 50. 1. and 52. 3. had sold them x To wit, for bondslaves, had quitted his right and relation to them, and given them up into their enemy's hands. , and the LORD had shut them up y As it were in the net which their enemies had laid for them. ? 31 For their rock is not as our Rock, even our enemies themselves being judges z Who by their dear bought experience have been forced to acknowledge that our God was far stronger than they and their ●…ise Gods together. See Exod. 14. 25. Num. 23. 1 Sam. 4. 8. jer. 40. 3. . 32 For a Or, But; for these words seem to contain an answer to that question, ver. 30. how should, etc. To this he answers, 1. Negatively it was not from impotency in God, for if he had not forsaken and delivered them up, they could not have been so easily chased. 2. Positively, But, saith he, the true reason was this, their vine, etc. their vine ‖ Or, is worse than the vine of Sodom, etc. is of the vine of Sodom b The people of Israel, which I planted and brought up as a choice vine, are now degenerated and become like the vine of Sodom, their principles and practices are all corrupt and abominable. Compare Isa. 1. 10. , and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter c Their fruits or actions are most loathsome to me, malicious and mischievous to others, and at last will be pernicious to themselves. . 33 Their wine is the poison of dragons d For although some writ that the Dragons of Greece have no poison in them, yet that the African and Arabian Dragons, of which Moses here writes, have poison in them, is confessed by ancient heathen authors. , and the cruel venom of asps e Whose poison kills certainly and speedily, as Aristotle and others writ. . 34 Is not this f (i. e.) All their wickedness mentioned before. My long-suffering towards them may make them and others think that I have forgotten their sins, but I remember them punctually, they are sealed up as in a bag, job 14. 17. and as men seal up their treasures, that nothing be lost, and I shall bring them to their remembrance also. * Jer. 2. 22. Host 13. 12. laid up in store with me, and sealed up among my treasures? 35 To me belongeth * Rom. 12. 19 Heb. 10. 30. vengeance g It is my office to punish sin, and therefore as I know their sins so I will assuredly punish them. and recompense, their feet shall slide h They who now think they stand fast and unmoveable they shall fall into utter destruction. in due time i Though not so soon as some may expect it, yet in that time when it shall be most proper and seasonable, when they have filled up the measure of their sins. This due time may be the same with that fullness of time, Gal. 4. 4. when Christ came into the world, whom this people by wicked hands crucified and slew, Act. 2. 23. for which wrath came upon them to the uttermost, 1 Thes. 2. 15, 16. : for * 2 Pet. 2. 3. the day of their calamity is at hand k Heb. is near. So the Scripture oft speaks of those things which are at many hundred years' distance, to meet with objections arising in men's minds from the delays of them, and to signify, that though they may be afar off as to our measures of time and expectation of the things, yet in God's account they are near, they are as near as may be, as soon as ever the fit and the full time is come, they come instantly, they are nearer than sinners would have them, when the measure of their sins is once full, the judgement shall not be deferred. , and the things that shall come upon them, make haste. 36 For l Or, Nevertheless, or, But yet, as the particle, chi, is sometimes used, as job 5. 7. Isa. 9 1. and 49. 25. Having now spoken of the dreadful calamity which would come upon his people, he now turns his discourse into a more comfortable strain, according to the usual method of the Prophets, and here gins to show that after God had humbled and sorely chastised his people, yet at last he would have mercy upon them and turn their captivity, as it here follows. the LORD shall judge his people m (i. e.) Shall plead their cause, shall protect and deliver them, as that phrase is oft used. See Psal. 7. 8. and 10. 18. Isa. 1. 17. and 11. 4. jer. 5. 28. and 22. 16. , and * Psal. 106. 45. Jer. 31. 20. repent himself for his servants n (i. e.) Repent of the evils he hath brought upon them, will change his course and carriage towards them. , when he seethe that their † Heb. hand. power is gone, and there is none shut up, or left o None shut up, either in their strong cities or castles or other hiding places, or in the enemy's hands or prisons, whence there might be some hope or possibility of redemption; and none left, as the poor and contemptible people are neglected and usually left by the conquerors in the conquered land, as 2 King. 25. 12. but all seem to be cut off and the people quite destroyed. So this phrase is used 1 King. 14. 10. and 21. 21. and 2 King. 9 8. and 14. 26. . 37 And he shall say p The Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following Idols: he will find an occasion from that miserable and hopeless condition into which their Idols have brought them to upbraid them with it. , * Judg. 10. 1●… where are their gods, their rock in whom they trusted? 38 Which did eat the fat of their sacrifices, and drank the wine of their drink-offerings q (i. e.) To whom you offered sacrifices and oblations after the manner of the Gentiles. See Exod. 34. 13. Psal. 106. 28. 1 Cor. 10. 20. ? let them rise up, and help you r If they can do it. Compare judg. 10. 14. jer. 2. 28. , and be † Heb. 〈◊〉 〈◊〉 for you. your protection. 39 See now s Learn now by your own sad experience what vain and impotent things Idols are, and what a silly thing it was in you to put your trust in them, as they did ver. 37. , that * Psal. 102●…▪ I even I am he t (i. e.) The only true and omnipotent and irresistible God, as it here follows. , and * chap. 4. 35. there is no god with me; * 1 Sam. 2. 5. Job 5. 18▪ Host 6. 1. I kill, and I make alive: I wound, and I heal: neither is there any that can deliver out of my hand. 40 For I lift up my hand to heaven u (i. e.) I solemnly swear, that I will do what here follows, that, as I will deliver my people, so I will fully avenge myself upon all mine enemies, whom I have used as rods to scourge my people. , and say, I live for ever x (i. e.) As sure as I live. Compare jer. 4. 2. Heb. 6. 13. Rev. 10. 5, 6. . 41 If * Isa. 27. 1. ●… 34. 5. & 65. 15. Ezek. 21. 1●…. 〈◊〉 I whet my glittering sword y If once I begin to prepare for war and for the execution of my sentence. , and mine hand take hold on judgement z (i. e.) Of the instruments of judgement, of the weapons of war. A metaphor from warriors, that take their weapons into their hand, when they intent to fight. , I will render vengeance to mine enemies, and will reward them that hate me. 42 I will make mine arrows drunk with blood (and my sword shall devour flesh) and that with the blood of the slain, and of the captives a Whom my sword hath sorely wounded, though not utterly killed. , from the beginning of * Job 13. 24 Jer. 30. 14 Lam. 2. 5. revenges upon the enemy b (i. e.) When once I begin to revenge myself and my people upon mine and their enemies, I will go on and make a full end. Or, with the head, or with the blood of the bead, i. e. of the chief or chiefs, of the revenges of the enemy, i. e. of the revengeful or malicious enemy of God and of his people. The noun substantive is oft put for the adjective, as Gen. 17. 5. a multitude of nations is put for many nations, Rom. 4. 17. and Gen. 45. 22. changes of raiment, i. e. changeable raiment; and Psal. 99 4. the kings strength, i. e. the strong and mighty king. And so here, the revenges of the enemy, i. e. the revengeful enemy. And by the head may be here understood either the Devil, or the heads and rulers of those Empires which were enemies to God's people. Or, of the head shall be the revenges upon the enemies, i. e. I will take vengeance upon all mine enemies, yea upon the head or heads of them. . 43 ‖ Or, praise 〈◊〉 people, ye 〈◊〉, or sing ye. * Rom. 15. 10. Rejoice, O ye nations, with his people c This translation is justified by St. Paul, Rom. 15. 10. the particle with, being oft understood, as Leu. 26. 42. He calls upon the nations to rejoice and bless God for his favours and especially for the last wonderful deliverance which shall be given to the jews when they shall be converted unto the Gospel in the last days, which they have all reason to do not only from that duty of sympathy which they own to all people, and especially to God's ancient people, whereby they are to rejoice with them that rejoice, but because of that singular advantage and happiness which all nations will have at that time and upon that occasion. Or, rejoice, O ye Gentiles, his people, i. e. O you Gentiles, who once were not God's people, but now are his people, do you rejoice for God's mercies to the jews his ancient people, bless God for their conversion and salvation. , for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. 44 And Moses came, and spoke all the words of this song in the ears of the people, he, and ‖ Or, joshua. Hoshea d Or joshua: who is here joined with Moses in this action, because though Moses only spoke the words, yet joshua consented to them, and, it may be, afterwards repeated them; this being not a song to be sung once for all, but a standing monument which was written and kept for future use, Deut. 31. 22, etc. and to be repeated again and again upon solemn occasions, which joshua and other succeeding Magistrates were to take care of. the son of Nun. 45 And Moses made an end of speaking all these words to all Israel. 46 And he said unto them, * chap. 6. 6. & 11. 18. Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it is not a vain thing for you e It is not an unprofitable or contemptible work I advise you to, but well worthy of your most serious care oft to remember and diligently to consider it. , because it is your life, and through this thing ye shall prolong your days, in the land whither ye go over Jordan to possess it. 48 * Num. 27. 12. And the LORD spoke unto Moses that selfsame day, saying, 49 Get thee up into this mountain Abarim, unto mount Nebo f Nebo was a ridge or top of the mountains of Abarim. See on Numb. 27. 12. Deut. 3. 27. , which is in the land of Moab, that is over against Jericho, and behold the land of Canaan, which I give unto the children of Israel for a possession: 50 And die in the mount whither thou goest up, and be gathered unto thy people, as * Num. 20. 25, 28. & 33. 38. Aaron thy brother died in mount Hor, and was gathered unto his people. 51 Because * Num. 20. 12, 13. & 27. 14. ye trespassed against me, among the children of Israel, at the waters of ‖ Or, strife at Kadesh. Meribah-kadesh in the wilderness of Zin: because ye sanctified me not in the midst of the children of Israel. 52 Yet thou shalt see the land before thee, but thou shalt not go thither unto the land which I give the children of Israel. CHAP. XXXIII. 1 AND this is the blessing, wherewith Moses the man of God blessed a He is said to bless them ministerially, partly by praying to God with faith for his blessing upon them, partly by foretelling the blessings which God would confer upon them: for the prophets are oft said to do what they foretell should be done, as Gen. 49. 7. jer. 1. 10. Ezek. 43. 3. Host 6. 5. And Moses calls himself here the man of God, i. e. the servant or prophet or minister of God, as this phrase signifies, 1 Sam. 9 6, 7. 1 Tim. 6. 11. to acquaint them that the following prophecies were not his own inventions, but divine inspirations. the children of Israel b (i. e) The several tribes: only Simeon is omitted, either 1. in detestation of their parent Simeon his bloody and wicked carriage, for which jacob also gives that tribe a curse rather than a blessing, in Gen. 49. But as for Levi, who is joined with him in that censure and curse, Gen. 49. 5, 6, 7. he is here separated from him and exempted from that curse and blessed with an eminent blessing for a singular and valuable reason expressed here v. 8, 9 whereas Simeons tribe had been so far from expiating their father's crime that they added new ones, their Prince being guilty of another notorious crime, Numb. 25. 6, 14. and his tribe too much concurring with him in such actions, as Interpreters gather from the great diminution of the numbers of that tribe, which were 59300 in Num. 1. 23. and but 22200 in Num. 26. 14. which was near 40 years after. Or 2. because that Tribe had no distinct inheritance, but was to have his portion in the Tribe of judah, as he had jos. 19 1. and therefore he must needs partake with them in their blessings. before his death. 2 And he said, The LORD came c To wit, to the Israelites, i. e. manifested himself graciously and gloriously among them. from Sinai d (i. e.) Beginning at Sinai, where the first and most glorious appearance of God was, and so going on with them to Seir and Paran. Or, to Sinai, the particle, man, oft signifying, to, as is evident by comparing Isa. 59 20. with Rom. 11. 26. 1 King. 8. 30. with 2 Chron. 6. 21. and 2 Sam. 6. 2. with 1 Chron. 13. 6. See also Gen. 2. 8. and 11. 2. and 13. 11. 1 Sam. 14. 15. Or, in Sinai, man being oft put for beth, in, as Exod. 25. 18. Deut. 15. 1. job 19 26. Psal. 68 29 and 72. 16. , and risen up e He appeared or shown himself, as the Sun doth when it riseth. from Seir f (i. e.) From the mountain or land of Edom, which is called Seir, Gen. 32. 3. and 36. 8. Deut. 2. 4. to which place the Israelites came Num. 20. 14, etc. and from thence God led them on towards the land of promise, and then gloriously appeared for them in subduing Sihon and Og before them and given their countries unto them. Which glorious work of Gods is particularly celebrated judg. 5 4. But because the land of Seir or Edom is sometimes taken more largely, and so reacheth even to the Red-sea, as appears from 1 King. 9 26. and therefore mount Sinai was near to it, and because Paran, which here follows, was also near Sinai, as being the next station into which they came from the wilderness of Sinai, Numb. 10. 12. all this verse may belong to God's appearance in mount Sinai, where that glorious light which shone upon mount Sinai directly did in all probability scatter its beams into the adjacent parts, such as Seir and Paran were, and so this is only a Poetical and Prophetical variation of the phrase and expression of the same thing in divers words, and Gods coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his Saints or holy Angels, and there giving a fiery law to them, as it here follows. And this interpretation may receive some strength from Hab. 3. 3. where this glorious march of God before his people is remembered, only Teman, which signifies the South is put for Seir, which is here, possibly to signify, that that Seir which is here mentioned was to be understood of the Southern part of the country of Seir or Edom, which was that part adjoining to the Red Sea. Others refer this of Seir to the brazen Serpent, that eminent type of Christ, which was erected in this place. unto them: he shined forth from mount Paran g A place where God eminently manifested his presence and goodness both in giving the people flesh which they desired, and in appointing the 70 Elders and pouring forth his Spirit upon them, Num 11. Though the exposition mentioned in the foregoing branch may seem more probable. , and he came with † Heb. holy myriads, or, ten thousands. So Gr. See Judas v. 14. ten thousands of Saints h (i. e.) With a great company of holy Angels, Psal. 68 17. Da●…. 7. 10. which attended upon him in this great and glorious work of giving the law, as may be gathered from Act. 7. 53. Gal. 3. 19 Heb. 2. 2. and 12. 22. : from his right hand i Which both wrote the law and gave it to men. An allusion to men who ordinarily write and give gifts with their right, and not with their left, hand. went † Heb. a fire of Law. a fiery law k The law is called fiery, partly because it is of a fiery nature, purging and searching and inflaming, for which reasons God's word is compared to fire, jer. 23. 29. partly to signify that fiery wrath and curse which it inflicteth upon sinners for the violation of it. 2 Cor. 3. 7, 9 and principally because it was delivered out of the midst of the fire, Exod. 19 16, 18. Deut. 4. 11. and 5. 22, 23. for them. 3 Yea, he loved the people l (i. e.) The tribes of Israel, which are called People, Gen. 48. 19 judges 5. 14. Act. 4. 27. The sense is, This Law, though delivered with Fire and Smoke and Thunder, which might seem to portend nothing but hatred and terror, yet in truth it was given to Israel in great love, as being the great mean of their temporal and eternal Salvation. And although God shows a general and common kindness to all men, yet he loved this people in a singular and peculiar manner. : all his saints m All Gods Saints or holy ones, i. e. his People, as they are now called, the people of Israel, who are all called holy, Exod. 19 6. Num. 16. 3. Deut. 7. 6. Dan. 7. 25. and 8. 24. and 12. 7. because they all professed to be so and were obliged to be so and many of them were such. Though some appropriate this to the true Saints in Israel. are in thy hand n Or, were in thy hand, i. e. under God's care to protect and direct and govern them, as that phrase signifies, Numb. 4. 28, 33. joh. 10. 28, 29. These words are spoken to God, and for the change of persons, his and thy, that is most frequent in the Hebrew tongue. See Dan. 9 4. This clause may further note God's kindness to Israel in upholding and preserving them when the fiery law was delivered, which was done with so much dread and terror, that not only the people trembled and were ready to sink under it, Exod. 20. 18, 19 but even Moses himself did exceedingly fear and quake, Heb. 12. 21. But in this fright God sustained both Moses and the people in or by his hand, whereby he in a manner hid and covered them that no harm might come to them by this terrible apparition. , and they sat down at thy feet o Like Scholars to receive instructions and counsels from thee. He alludes either 1. To the manner of disciples among the Jews who used to sit at their master's feet, Luk. 10. 39 Acts 22. 3. See also Gen. 49. 10. 2 King. 4. 38. But it is doubtful whether this custom was so ancient as Moses. Or 2. To the place where the people waited when the Law was delivered, which was at the foot of the mount. : every one shall receive of thy words p The people, easily understood from the foregoing words, did or will receive or submit to thy instructions and it commands. This may respect either 1. The people's promise when they heard the Law, that they would hear and do all that was commanded, Deut. 5. 27. Or 2. The people's duty to do so. 3. The people's privilege that they were admitted to receive so great a privilege as the words and Laws of God were. . 4 Moses commanded us a law q Moses speaks this of himself in the third person, which is very usual in the Hebrew language. , even the inheritance of the congregation of Jacob r The Law is called their Inheritance, partly because the obligation of it was hereditary passing from Parents to their Children, and partly because this was the best part of all their inheritance and possessions, the greatest of all those gifts and favours which God bestowed upon them. . 5 And he was * See Gen. 36. 31. chap. 32. 15. king s Moses was their King, not in Title, but in reality, being under God, their supreme and uncontrollable Governor, and Lawgiver. Though the word oft signifies only a prince or chief Ruler, as judg. 19 1. jer. 19 3. and 46. 25. in Jeshrun t (i. e.) In Israel, so called Deut. 32. 15. , when the heads of the people, and the tribes of Israel were gathered together u When the Princes and People met together for the management of public affairs, Moses was owned by them as their King and Lawgiver, and he directed and ruled them as their superior. This he saith to show that the people approved of and consented to the Authority and Laws of Moses. . 6 Let Reuben live, and not die, and let not his men be few x Though Reuben deserve to be cut off or greatly diminished and obscured, according to jacobs' prediction, Gen. 49. 4. Yet God will spare them and give them a name and portion among the Tribes of Israel, and bless them with increase of their numbers. . 7 And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah y (i. e.) God will hear his prayer for the accomplishment of those great things promised to that Tribe, Gen. 49. 8, 9, 10, 11. This implies the delays and difficulties judah would meet with herein, which would drive him to his prayers, and that those prayers should be crowned with success. , and bring him unto his people z Either 1. When he shall go forth to Battle against Gods and his Enemies and shall fall fiercely upon them, as was foretold, Gen. 49. 8, 9 bring him back with honour and victory and safety to his people, i. e. either to the rest of his Tribe who were left at home when their brethren went to Battle: or to his brethren the other Tribes of Israel. Or 2. When that Tribe shall go into captivity, let them not be always kept in captivity, as the ten Tribes are like to be, but do thou bring him again to his people. Or 3. As thou hast promised the gathering of the people to him, even to the Shiloh, who was to come out of his loins, Gen. 49. 10. so do thou bring him, i. e. the Messiah, who may be understood out of that parallel prophesy, and who may be here called judah, because he was come from him, as he is for that reason called David in divers places, to his people, i. e. to that people which thou hast given to him. Or 4. Bring him in, to wit, as Prince and Governor, as thou hast promised Gen. 49. to his people, i. e. to thy people of Israel, now to be reckoned as his people, because of their subjection to him. Or rather 5. Bring him in to his people, to that people which thou hast promised and given to him, i. e. to that portion of Land which thou hast allotted to him, settle him in his possession: the people or inhabitants being here put for the Land inhabited by them, as the Israelites are told they should possess the Nations or people of Canaan, Deut. 11. 23. and 12. 2. i e. their Land, as it is explained, Deut. 17. 14. and 30. 18. for the people they were not to possess but to dispossess and to root out. : let his hands be sufficient for him a This Tribe shall be so numerous and potent and valiant that it shall suffice to defend itself without any aid either from foreign Nations or from other Tribes; as appeared when this Tribe alone was able to grapple with nine or ten▪ of the other Tribes. , and be thou an help to him from his enemies b Thou wilt preserve this Tribe in a special manner, so as his enemies shall not be able to ruin it, as they will do other Tribes, and that for the sake of the Messiah who shall spring out of it. . 8 And of Levi he said, * Exod. 28. 30. Let thy Thummim and thy Urim be with thy holy one c The Thummim and the Urim, which are thine, O Lord by special institution and consecration, by which he understands the Ephod in which they were put, Exod. 28. 30. by a synecdoche and the High-Priesthood, to which they were appropriated, by a Metonymy, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high-office, shall be with thy holy one, i e. with that Levite, that Priest, which thou hast consecrated to thyself, and which is holy in a more peculiar manner than all the people were, i. e. The Priesthood shall be confined to and continued in Aaron's Family. , * Num. 20. 13. whom thou didst prove d This seems added by way of anticipation, Although thou didst try him, and rebuke him, and shut him out of Canaan for his miscarriage about fetching water out of the rock, yet thou didst not therefore take away the Priesthood from him. at Massah e Not at that Massah mentioned Exod. 17. which is also called Meribah where neither Moses nor Aaron are reproved, nor is Aaron so much as named, but at that other Meribah, Numb. 20. where this is expressed, which as it is called by one of the names of that place, Exod. 17. to wit, Meribah, Numb. 20. so it may be here called by its other name, Massah; and well may the same names be given to those two places, because the occasion of them was in a great measure one and the same. Though this place may be otherwise rendered, whom thou didst try in trying or with trial, i. e. whom thou didst exactly and thoroughly try, such repetitions being very frequent and elegant in the Hebrew language. And it may be observed, that in the Hebrew text here are two several prepositions, though the English translation render them both by at, here, beth, in or with, and in the next branch, all, at or near or concerning the waters of Meribah; which may seem to intimate that the former is not the name of the place as the latter is: why else should they not have been expressed by the same preposition? , and with whom thou didst strive f Or, contend, i. e. whom thou didst reprove and chastise, as that phrase signifies, Isa. 49. 25. jer. 2. 9 at the waters of Meribah; 9 Who said unto his father, and to his mother, I have not seen him g (i. e.) I have no respect unto them, for so knowledge is oft used, as job 9 21. Prov. 12. 10, 11. 1 Thess. 5. 12. The sense is, who followed God and his command fully, and executed the judgement enjoined by God without any respect of persons, Exod. 32. 26, 27. This seems better than to refer it, either to their not mourning for their next kindred, for that was allowed to all but the Highpriest in case of the Death of Father or Mother, and that was only a ceremonial rite and no matter of great commendation; or to their impartiality in executing the judgements committed to them, Deuteronomy 17. 9 of which they had as yet given no considerable proof. , neither did he acknowledge his brethren, nor knew his own children: * Mal. 2. 5. for they have observed thy word, and kept thy covenant h (i. e.) When the rest broke their covenant with God by that soul sin of Idolatry with the calf, that Tribe kept themselves more pure from that infection, and adhered to God and his Worship and Service, as appears from Exod. 32. 26, 28. Compare Mal. 2. 6, 7. . 10 ‖ Or let ix●… teach, etc. They i (i. e.) The Priests and Levites. shall teach Jacob thy judgements, and Israel thy law: ‖ Or, let 〈◊〉 put 〈◊〉. they shall put incense † Heb. a●… 〈◊〉 nose. before thee k (i. e.) Upon thine Altar of incense which stood before the Ark, the place of God's special presence. , and whole burnt-sacrifice upon thine altar. 11 Bless, LORD, his substance l (i. e.) His outward estate, as Deut. 8. 18. because he hath no inheritance of his own and therefore wholly depends upon thy blessing. Or, His Host or Army, as the word is used Ezek. 37. 10. The Priests that attended upon God's service in the Tabernacle or Temple are oft compared to an host or army in regard of their exquisite order and courses and constant watches there. See Numb. 4. 3. , and accept the work of his hands m (i. e.) All his holy administrations which he fitly calls the works of his hands, either more largely, the hand, one great instrument of action being put for all the rest: Or because a great part of the service of the Levites and Priests was done by the labour of their hand and body, whereas the service of Evangelical Ministers is more spiritual and heavenly. , smite through the loins of them that rise against him n He prays thus earnestly for them, partly because he foresaw they who were to teach and admonish, and reprove, and chastise others would have many enemies, jer. 15. 10. Amos 5. 10. and partly because they were under God, the great preservers and upholders of Religion, and their Enemies were the Enemies of Religion itself, as is evident from the history of the Old Testament. , and of them that hate him, that they rise not again. 12 And of Benjamin he said, The beloved of the LORD o (i. e.) This beloved Tribe, so called partly in allusion to their Father Benjamin who was the beloved of his Father jacob: and partly because of the love and kindness of God towards this Tribe appeared both in this, that they dwelled in the fattest and best part of the Land, as josephus affirms, and especially in the following privilege. shall dwell in safety by him p (i. e. Shall have his lot nigh unto God's Temple, which was both a singular comfort and safeguard to him. , and the LORD q Who may well be understood here because he was expressed in the former member. shall cover him all the day long r Shall protect that Tribe continually while they cleave to him. , and he shall dwell between his shoulders s The Lord shall dwell, i. e. his Temple shall be placed, between his shoulders, i. e. in his portion, or between his borders, or sides as the word Shoulder is oft used, as Exod. 28. 7. Numb. 34. 11. jos. 15. 8, 10. Ezek. 47. 1, 2. And this was truly the situation of the Temple, on both sides whereof was Benjamins portion, and though mount Zion was in the Tribe of judah, yet mount Moriah, on which the Temple was built, was in the Tribe of Benjamin. . 13 And of Joseph he said, * Gen. 49▪ 〈◊〉 Blessed of the LORD be his land t His portion shall be excellent and endowed with choice blessings from God, as it here follows. , for the precious things of heaven u i e. The precious fruits of the Earth brought forth by the influences of Heaven, the warmth of the Sun, and the Rain which God will send from Heaven. , for the dew, and for the deep that coucheth beneath x The sweet springs of water bubbling out of the Earth▪ : 14 And for the precious fruits brought forth by the sun y Which opens and warms the Earth, cherisheth and improveth and in due time ripeneth the seeds and fruits of the Earth. , and for the precious things † Heb. 〈◊〉 forth. put forth by the † Heb. 〈◊〉▪ moon z Which by its moisture refreshes and promotes them. Heb. Of the Moons, or months, i. e. which it bringeth forth in the several Months or Seasons of the year. . 15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills a (i. e.) The excellent fruits, as Grapes, Olives, Figs, etc. which delight in Mountains, growing upon, or the precious Minerals contained in, their mountains and hills called ancient and lasting, i. e. such as have been from the beginning of the world, and likely to continue to the end of it, in opposition to those hills or mounts which have been cast up by the wit of man: . 16 And for the precious things of the earth b And in general for all the choice fruits which that Land produceth in all the parts of it, whether Hills or Valleys. , and ness thereof c i e. The Plants and Cattle and all Creatures that grow, increase, and flourish in it. , and for the good will of him that dwelled in the bush d For all other effects of the good will and kindness of God who not long since did for a time dwell or appear in the bush to me in order to the relief of his people, Exod. 3. 2. : let the blessing come upon the head of Joseph e i e. Of josephs' posterity. , and upon the top of the head of him that * Gen. 49. 26. was separated from his brethren. 17 His glory is like the firstling of his bullock f In whose countenance there is a kind of awful Majesty and comely generosity, as Tully, Aelian, etc. observe. This seems to note the Kingdom which Ephraim should obtain in jeroboam and his Successors. , and his horns are like the horns of ‖ Or, of a wild ●…ll Heb. Reech. unicorns g His strength and power shall be very great. , with them he shall push the people h (i. e.) All that shall oppose him, and particularly the Canaanites. together, to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh k Though Manasseh be now more numerous, yet Ephraim shall shortly outstrip him, as was foretold, Gen. 48. 29. . i (i. e.) Of the Land of Canaan. 18 And of Zebulun he said, Rejoice l Thou shalt prosper and have cause of rejoicing. Zebulun, in thy going out m Either 1. To war as this phrase is oft used, as Gen. 14. 18. which was in part verified, judg. 5. 18. or 2. To Sea, in way of Traffic, because their portion lay near the Sea. Or both may be joined, and in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. See Gen. 49. 14, 15. , and Issachar n Who is here joined with Zebulun, both because they brethren by Father and Mother too, and because their possessions lay near together. in thy tents o (i. e.) Thou shalt give thyself to the management of Land and Cattle, living quietly in thy own possessions, disliking the troubles of war and of merchandise. So the phrase is used, Gen●… 27. jos. 22. 4. judg. 5. 24. and 7. 8. . 19 They p Either 1. Zebulun and Issachar. Or rather 2. Zebulun only, as the following matter shows, and it was Zebulun that Moses takes more special notice of ver. 18. bringing in Issachar only by the by in conjunction with him or in opposition to him. And so having dispatched Issachar in two words, he returns to Zebulun, a more active Tribe. shall call the people q (i. e.) The Gentiles, either those of Galilee, which was called Galilee of the Gentiles, who were their Neighbours, or people of other nations, with whom they had commerce, which they endeavoured to improve in persuading them to the true God and his Worship and Service. unto the mountain r (i. e.) To the Temple, which Moses knew was to be seated upon a mountain. , there they shall offer sacrifices of righteousness s (i. e.) Such as God requires and Righteousness obligeth them to offer. Their trafficking abroad with Heathen nations shall not make them forget or neglect their duty at home, nor shall their distance from the place of sacrifices hinder them from coming to it to discharge that duty. : for they shall suck of the abundance of the sea t They shall grow rich by the traffic of the sea, and their riches shall not make them the worse as they do others, but they shall consecrate themselves and their riches to the service of God. , and of treasures hid in the sand u Such precious things as either 1. Are contained in the sand of the sea and Rivers, in which sometimes there is mixed a considerable quantity of Gold and Silver. Or 2. Such as grow in the Sea or are fetched from the sandy bottom of it, as pearls, coral, ambergrease, etc. Or 3. Such as being cast into the Sea by shipwreck are cast up upon the shore by the workings of the Sea, and thence taken either by merchants, or by the people that live upon the Sea-Coast. . 20 And of Gad he said, Blessed be he that * See Josh. 8. &c▪ 1 Chron. 12. 8, etc. enlargeth Gad x By praising God for enlarging Gad he supposeth the ground of these praises, that God would enlarge Gad, i. e. either 1. enlarge his Territories: which seems needless, because they had a very large portion now when Moses uttered these words. Or 2. bring him out of his straits and troubles, which he was likely to be oft engaged in, because he was encompassed with potent Enemies. And in this sense the phrase is used Ps. 4. 2. compare Ps. 31. 8. and 118. 5. One instance of the fulfilling hereof we have judg. 11. : he dwelleth as a lion y (i. e.) Safe and secure from his Enemies, and terrible to them when they rouse and molest him. See 1 Chron. 5. 18, etc. and 12. 8. , and teareth the arm with the crown of the head z (i. e.) Utterly destroys his Enemies, both the head, the seat of the crown, their dignity and principality, and the Arm, the subject of strength and instrument of action, both chief Princes, and their instruments and subjects. . 21 And * Num. 32. 17. he provided the first part a The first-fruits of the Land of promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and so obtained it of Moses, Numb. 32. for himself, because there in a portion of the lawgiver b (i. e.) Of Moses whose portion this is called, either because this part of the Land beyond jordan was the only part of the Land which Moses was permitted to enter upon: or because it was given to him by Moses, whereas the portions beyond jordan were given to the several Tribes by joshua according to the direction of the lot. was he † Heb. 〈◊〉. seated c Heb. hid or protected: for their Wives and Children were secured in their Cities, whilst many of their men went over to the war in Canaan. , and he came with the heads of the people d (i. e.) He went, or he will go (the preter tense being put for the future after the manner of the Prophets) to wit, to the war in Canaan, with the Princes, or Captains, or Rulers of the People of Israel, i. e. under their command and conduct, as indeed they did, or with the first of the people, or, in the front of the people, as the Syriack renders it, for this tribe and their brethren whose lot fell beyond jordan, were to march and did march into Canaan before their brethren, as it is expressed jos. 1. 14. And the Hebrew word rosch oft signifies the beginning or first of a thing. , he executed the justice of the LORD, and his judgement with Israel e (i. e.) He did or will execute the just judgement of God against the Canaanites, as the rest of the Israelites did, he will join in the war against them, as he promised to do Numb. 32. 27, etc. and actually did, jos. 1. 14. . 22 And of Dan he said, Dan is a lion's whelp f (i. e.) Courageous and generous and strong and successful against his Enemies. : he shall leap from Bashan g Or, which leapeth from Bashan: for this clause seems not to belong to the Tribe of Dan, which was at a great distance from Bashan, even at the other end of the Land, and therefore this seems too great a leap for him, and if he did leap so far he should rather be said to take his leap from his own lot in the South of Canaan, and thence to leap not from Bashan, but to Bashan, to fall upon his Enemies there: but it rather is a continuation of the Metaphor, and belongs to the Lion, which is said to leap from Bashan, because there were many and fierce Lions in those parts, see judg. 14. 5. whence they used to come forth to prey, and their manner was to leap upon the prey. . 23 And of Naptali he said, O Naptali satisfied with favour g Either 1. With God's favour, as it follows: Or 2. With men's favour or good will, his carriage being peaceable, courteous and obliging, as is intimated, Gen. 49. 21. according to the common Translation, see the notes there. , and full with the blessing of the LORD h (i. e.) Seated in a pleasant and fertile and happy soil, such as Galilee, (in which their share lay) eminently was, as josephus and others report. : possess thou the west and the south i Or, the Sea and the South. This is to be understood of the places, that his lot should fall there, for he was rather in the East and North of the Land, but of the pleasures and commodities of the West or of the Sea, which were conveyed to him from his neighbour Zebulun, and of the South, i. e. from the southern tribes and parts of Canaan, which were brought to him down the River jordan, and both sorts of commodities were given him in exchange for the fruits of his rich soil which he had in great abundance. . 24 And of Asher he said, Let Asher be blessed with children k He shall have numerous and those strong and healthful and comely Children. Or▪ shall be blessed or praised of or above the sons, i. e. the other Sons of Israel, or his brethren, as it here follows, i. e. His portion shall fall in an excellent part, where he may have the benefits both of his own fat soil, and of the Sea, by his neighbours, Tyrus and Sidon. , let him be acceptable to his brethren l By his sweet disposition and winning carriage and communication of his excellent commodities to his brethren he shall gain their affections. , and let him dip his foot in oil m He shall have such plenty of Oil that he may not only wash his face but his feet also in it. Or, the fatness and fertility of his Country may be expressed by oil, as job 19 6. And so it agrees with jacobs' blessing of him, Gen. 49. 20. . 25 ‖ Or, under thy shoes shall be iron. Thy shoes shall be iron and brass n This may note, either 1. Their great strength by which they should be able to tread down and crush their Enemies, as Christ's feet for this very reason are said to be of brass, Revel. 1. 15. Or 2. The mines of Iron and Copper, which were in their portion, whence Sidon their neighbour was famous among the heathens for its plenty of brass, and Sarepta is thought to have its name from the brass and iron, which were melted there in great quantity. Compare Deut. 8. 9 Or 3. The strength of its situation, and so some ancients and moderns render the words, thy habitation or thy enclosure shall be iron and brass, i. e. fortified as it were with walls and gates of iron and brass, being defended by the Sea on one side, by their brethren on other sides, as also by mountains and rivers. : and as thy days, so shall thy strength be o (i. e.) Thy strength shall not be diminished with thine age, but thou shalt have the vigour of youth even in thy old age: thy Tribe shall grow stronger and stronger. . 26 There is none like unto the God of Jesurun, who rideth upon the heaven p (i. e.) Upon the clouds to secure thee from thence by sending thunder and lightning upon thine enemies. See Psal. 18. 7, etc. and 68 34. etc. in thy help, and in his excellency q Or, in his magnificence▪ i. e. magnificiently gloriously and with great Majesty as well as power. on the sky. 27 The eternal God is thy refuge r Or, thy dwelling-place. Compare Psal. 91. 1. , and underneath s (i. e.) Under thy arms to hold thee up, as my hands were once held up by Aaron and Hur. He will support and defend thee. Or the meaning is, Though he dwelleth on high, yet he comes down to the earth beneath to assist and deliver thee. are the everlasting arms: and he shall thrust out the enemy from before thee, and shall say, Destroy them t (i. e.) Shall give thee not only command and commission, but also power to destroy them, for Gods saying is doing, his word comes with power. . 28 * Jer. 23. 6. Israel then shall dwell in safety alone u Either 1. Though they be alone, and have no confederates to defend them, but have all the world against them, yet my single protection shall be sufficient for them. Or 2. Distinct and separated from all other nations, with whom I will not have them to mingle themselves. See Num. 23. 9 Ezra 9 1, 2. ; the fountain of Jacob x (i. e.) The posterity of jacob, which flowed from him as waters from a Fountain, in great abundance. Compare Psal. 68 26. Isa. 48. 1. The fountain is here put for the River or Streams which flow from it, as Psal. 104. 10. as the Root is put for the branch. 2 Chron. 22. 10. Isa. 11. 10. Revel. 5. 5. and as jacob or Israel who is the fountain, is oft put for the children of Israel. Or the eye (for so the Hebrew word oft signifies) of jacob, i. e. of the people of Israel, and so the sense is, They who now only hear of the Land of promise shall shortly see it, which I am not suffered to do, and shall enjoy it, which is oft signified by seeing, as Psal. 4. 6. and 27. 13. and 34. 13. Eccles. 2. 1. and 3. 13. shall be upon a land of corn and wine: also his heavens y (i. e.) Those Heavens or that Air which hangs over his Land. shall drop down dew. 29 Happy art thou, O Israel; who is like unto thee, O people, saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies ‖ Or, shall be subdued. shall be found liars unto thee ‖ (i. e.) Shall be deceived as to all their vain hopes and confidences of destroying thee or saving themselves, whether grounded upon their own numbers and valour and strong holds, or upon old Prophecies and predictions of success, or upon their Idols. Or, shall lie unto thee, i. e. shall submit themselves to thee, though it be done but feignedly and by constraint, as this phrase is used Psal. 18. 44. & 66. 3. & 81. 15. Possibly this may design the lies and frauds which the Gibeonites would use to deceive them, jos. 9 4. , and thou shalt tread upon their high places † i e. Thou shalt subdue their greatest princes, and their strongest holds, Deut. 32. 13. and their idols Temples and Worship. . z The giver and preserver of all that excellency, that glory, safety and happiness, which thou hast above all other people, which thou dost not obtain either by or for thy own wisdom or strength or goodness. Or, Thy most excellent sword, i. e. Thy strength and the author of all thy past or approaching victories. CHAP. XXXIV. 1 AND Moses went up a In compliance with God's will that he should then and there resign up his soul to God. from the plains of Moab, unto the mountain of Nebo b Of which see Num. 27. 12. and 32. 38. & Deut. 32. 49. to the top of ‖ Or, the hill. Pisgah, that is over against Jericho: and the LORD shown him * chap. 3. 27. all the land of Gilead c Whereof Moses had as yet seen and enjoyed but a small part. Of this Land see Gen. 31. 21. Numb. 32. 1, 19, etc. unto Dan d To that City which after Moses his death was called Dan, jos. 19 47. judg. 18. 29▪ So that here is an anticipation. But it seems most probable and is commonly believed that this chapter was not written by Moses but by Eleazar or joshua or Ezra or some other man of God directed herein by the Holy Ghost; this being no more impeachment to the divine authority of this chapter, that the penman is unknown, which also is the lot of some other Books of Scripture, than it is to the authority of the Acts of the King or Parliament, that they are Written or Printed by some unknown person. . 2 And all Naphtali e (i. e.) The land of Naphtali, which together with Dan, was in the North of Canaan, as Ephraim and Manasseh were in the midland parts, and judah on the South, and the Sea on the west. So these parts lying in the several quarters are put for all the rest He stood in the East and saw also Gilead, which was in the Eastern part of the land, and thence he saw the North and South and west. , and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea f (i. e.) The midland Sea which was the utmost bound of the land of promise on the west. . 3 And the south g (i. e.) The south quarter of the land of judah, which is towards the salt sea, which is described Num. 34. 3, 4, 5. jos. 15. 1, 2, 3, 4. as the western quarter of judah was described in the words next foregoing. , and the plain of the valley of Jericho h Or, in which lies jericho: which was in the Tribe of Benjamin. , the city of palm-trees i (i. e.) jericho, so called both here and judg. 1. 16. and 3. 13. 2 Chron. 28. 15. from the multitude of Palm-trees which were in those parts, as josephus and Stra●… write. From whence and the balm there growing it was called jericho, which signifies, odoriserous or sweet smelling. , unto Zoar. 4 And the LORD said unto him, * Gen. 〈◊〉. 〈◊〉 and 13. 1●…▪ This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes k To wit, by a miraculous power strengthening thy sight or making a clear representation of all these parts to thy view. , but thou shalt not go over thither. 5 So Moses the servant of the LORD died there in the land of Moab l (i. e.) In the land which Israel took from the Amorites, which anciently was the land of Moab. , according to the word of the LORD. 6 And he m (i. e.) The Lord, last mentioned, buried him either immediately or by the ministry of Angels, whereof Michael was the Chief or Prince, jude ver. 9 buried him in a valley in the land of Moab, over-against Beth-Peor: but no man knoweth of his sepulchre n i. e, Of the particular place of the Valley where he was buried: which God hide from the Israelites, to prevent their Superstition and Idolatry, to which he knew their great proneness. And for this very reason the Devil endeavoured to have it known and contended with Michael about it, jude ver. 9 And seeing God would not endure the worship of the Relics or Tomb of so eminent a person as Moses was, it is ridiculous to think God would permit this honour to be given to any of the succeeding Saints who were so far inferior to him. unto this day. 7 And Moses was an hundred and twenty years old when he died: his eye was not di●… nor his † Heb. 〈◊〉 natural force † Heb. 〈◊〉 abated o By a miraculous work of God in mercy to his Church and people. . 8 And the children of Israel wept for Moses in the plains of Moab thirty days p Which was the usual time of mourning for persons of high place and eminency. See Gen. 50. 3, 10. Num. 20. 29. For others seven days sufficed. : so the days of weeping and mourning for Moses were ended. 9 And Joshua the son of Nun was full of the spirit of wisdom q And other gifts and graces too, as appears from the History, but Wisdom is mentioned as being most necessary for the Government to which he was now called. : for Moses had laid his hands upon him r Which God had appointed as a sign to Moses and joshua and the Israelites that this was the person whom he had appointed and qualified for his great work. See Numb. 27. 18, etc. compare Gen. 48. 10. Numb. 8. 10. , and the children of Israel harkened unto him, and did as the LORD commanded Moses. 10 And there arose not a prophet since in Israel like unto Moses s In the privileges here following. , whom the LORD knew face to face t (i. e.) Whom God did so freely and familiarly and frequently converse with. See on Exod. 33. 11. Numb. 12. 8. Deut. 5. 4. : 11 In all the signs u This is to be joined either 1. with the words immediately foregoing, as an eminent instance wherein God did know or acknowledge and own or converse so familiarly with Moses, namely in the working of all his signs and wonders in Egypt, where God spoke to him so oft, and sometimes even in Pharaohs presence, and answered his requests, so particularly and punctually whether he called for vengeance or for deliverance. Or 2. With the more remote words, there was none like unto Moses in regard of all the signs, etc. the words, whom the Lord knew face to face, coming in by way of parenthesis. , and the wonders which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land. 12 And in all that mighty hand, and in all the great terror which Moses shown in the sight of all Israel. JOSHUA. The ARGUMENT. IT is not material to know who was the Penman of this Book, whether Joshua, as seems most probable from Chap. 24. 26. or some other holy Prophet. It is sufficient, that this Book was a part of the Holy Scriptures or Oracles of God committed to, and carefully kept by the Jews, and by them faithfully delivered to us; as appears by the concurring Testimony of Christ and his Apostles, who owned and approved of the same Holy Scriptures which the Church of the Jews did. But this is certain, that divers Passages in this Book, were put into it after Joshua's death, as Josh. 10. 13. compared with 2 Sam. 1. 18. and Josh. 19 47. compared with Judg. 18. 1. and Josh. 24. 29, 30. And such like Insertions have been observed in the five Books of Moses. CHAP. I. NOW after the death of Moses a Either immediately after it, or when the days of mourning for Moses were expired. joshua was appointed and declared Moses his Successor in the Government before this time; and therefore doubtless entered upon the Government instantly after his death; and here he receives confirmation from God therein. , the servant of the LORD b This title is given to Moses here and v. 2. as also Deut. 34. 5. and is oft repeated not without cause, partly to reflect Honour upon him, partly to give Authority to his Laws and Writings, in publishing whereof he only acted as God's Servant in his name and stead: and partly that the Israelites might not think of Moses above what was meet, remembering that he was not the Lord himself, but only the Lords Servant; and therefore not to be worshipped, nor yet to be too pertinaceously followed in all his Institutions, when the Lord himself should come and abolish part of the Mosaical Dispensation; it being but reasonable that he who was only a Servant in God's house, should give place to him who was the Son, and Heir, and Lord of it, as Christ was. See Heb. 3. 3, 5, 6. , it came to pass, that the LORD spoke c Either in a Dream or Vision, or by Urim, Numb. 27. 21. unto Joshua the son of Nun, Moses * Deut. 1. 38. minister d i e. Who had waited upon Moses in his great Employments, and thereby been privy to his Managery of the Government, and so fitted and prepared for it. , saying, 2 Moses my servant is dead: now therefore arise, go over this Jordan e This which is now near thee, which is the only obstacle in thy way to Canaan. , thou, and all this people, unto the land which I do give f i e. Am now about to give the actual Possession of it, as I formerly gave a right to it by promise. to them, even to the children of Israel. 3 * Deut. 11. 24. Chap. 14. 9 Every place g To wit, Within the following bounds. that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. 4 * Exod. 23. 31. Numb. 34. 3. From the wilderness, and this Lebanon h This emphatically, as being the most eminent Mountain in Syria, and the Northern border of the Land: or this which is within thy view; as if the Lord appeared to him in the form of a man, and pointed to it. , even unto the great river, the river Euphrates, all the land of the Hittites i i e. Of the Canaanites, who elsewhere are called Amorites; as Gen. 15. 16. and here Hittites by a Synecdoche: the Hittites being the most considerable and formidable of all, as may appear from Numb. 13. 33. and 14. 1. 2 King. 7. 6. and many of them being of the race of the Giants, dwelling about Hebron: See Gen. 25. 9, 10. and 26. 34. and 27. 46. , and unto the great sea k The Midland Sea, great in itself, and especially with those lesser Collections of waters, which the jews called Seas. , toward the going down of the sun, shall be your coast l Obj. The Israelites never possessed all this Land. Ans. 1. That was from their own sloth and cowardice, and disobedience to God, and breach of those Conditions upon which this Promise was suspended: See judg. 2. 20. 2. This Land was not all to be possessed by them at once, but by degrees, as their numbers and necessities increased; but Canaan being fully sufficient for them, and many of the Israelites being from time to time either cut off, or carried captive for their sins, there was never any need of enlarging their Possessions. 3. Though their Possessions extended not to Euphrates, yet their Dominion did, and all those Lands were tributary to them in David's and Solomon's time. . 5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, m To assist him against all his enemies, and in all the difficulties of governing this stiffnecked people, which joshua might justly fear no less than the Canaanites. so I will be with thee; * Heb. 13. 5. Deut. 31. 6, 18. I will not fail thee, nor forsake thee. n I will not leave thee destitute neither of inward support or of outward assistance. 6 * Deut. 31. 23. Be strong, and of a good courage o joshua, though a person of great Courage and Resolution, whereof he had given sufficient Proof, yet needs these Exhortations, partly because his work was great, and difficult, and long, and in a great measure new; partly because he had a very mean opinion of himself, especially if compared with Moses; and remembering how perverse and ungovernable that people were, even under Moses, he might very well suspect the burden of ruling them would be too heavy for his shoulders. : for † unto this people shalt thou divide for an Inheritance, ‡ Or, thou shalt cause this people to inherit the land, etc. the land p Which supposeth the full Conquest of the land. That Honour and Assistance which I deriv●… to Moses, I will give to thee. which I swore unto their fathers to give them. 7 Only be thou strong, and very courageous, that thou mayest observe to do according to all the Law * Deut. 31. 7. which Moses my servant commanded thee q Remember, that though thou art the Captain and Commander of my people, yet thou art my Subject, and obliged to observe all my commands. : * Deut. 5. 32. & 28. 14. turn not from it to the right hand or to the less▪ that thou mayest † prosper s Which plainly shows, That God's assistance promised to him and to the Israelites, was conditional, and might justly be withdrawn upon their breach of the Conditions. whithersoever thou goest t Or, That thou mayest do wisely. Whereby he instructs him in the true Art of Government; and that his greatest Wisdom will lie in the observation of all God's Commands, and not in that pretended reason of State which other Princes govern all their Affairs by. . t i e. Whithersoever thou goest▪ men's actions are oft compared to ways, or journeys, or steps by which they come to the end they aim at. r i. e. In any kind, or upon any pretence. ‡ Or, do wisely. 8 * Deut. 17. 18, 19 This book of the law shall not departed out of thy mouth u i e. Thou shalt constantly read it, and upon occasion discourse of it, and the sentence which shall come out of thy mouth, shall in all things be given according to this Rule. , but * Psal. 1. 2. thou shalt † meditate therein day and night x i e. Diligently study, and frequently and upon all occasions consider what is God's Will and thy Duty. The greatness of thy place and employments shall not hinder thee from this Work, because this is the only Rule of all thy private Actions, and public Administrations. , that thou mayest observe to do ‡ Or, discourse of it. according to all that is written therein y Whereby he teacheth him, that it is his Duty to 〈◊〉 with his own eyes, and to understand the Mind and Law of God himself, and not blindly to follow what any other should advise him to. : for than See Psal. 28. 35. thou shalt make thy way prosperous, and then thou shalt † have good success. ‡ Or, do 〈◊〉. 9 * Deut. 31. 7, 8. Have not I commanded thee z I whom thou art obliged to obey: I who can carry thee through every thing I put thee upon: I of whose Faithfulness and Almightiness thou hast had large experience? ? Be strong, and of a good courage, be not afraid, neither be thou dismayed; for the LORD thy God is with thee whithersoever thou goest. 10 Then Joshua commanded the officers of the people, saying, 11 Pass through the host, and command the people, saying, Prepare you victuals a For although Manna was given them to supply their want of ordinary Provisions in the Wilderness; yet they were allowed, when they had opportunity, to purchase other Provisions, and did so, Deut. 2. 6, 28. And now having been some time in the land of the Amorites, and together with Manna used themselves to other food which that Country plentifully supplied them with; they are warned to furnish themselves therewith for their approaching march. : for within three days b Qu. How can this be, when the Spies, who were not yet sent away, continued three days hid in the Mountains, josh. 2. 22. and the people passed not over till three days after the Spies returned? josh. 3. 2. Ans. These words, though placed here, seem not to have been delivered by joshua till after the return of the Spies; such Transpositions being so frequent in Scripture, that Interpreters have form this general Rule, That there is no certain Order, no former nor latter in the Histories of the Scripture. And hence it comes, that these three days mentioned here, after the History of the Spies, are again repeated, josh. 3. 2. Besides, the Septuagint render the words, Yet three days; and the Chaldee, In the end of three days; others, After three days, as it is, josh. 3. 2. Or, these three days may be the same with those, josh. 2. 22. and the matter may be conceived thus, joshua gives the people notice of their passage over jordan within three days, here, and at the same time sends away the Spies, who return ere those three days be ended. For the three days, Josh. 2. 22. may be understood of one whole day, and part of two other days, as it is in that famous instance, Matth. 27. 63, of which see more on that place, and on Matth. 12. 40. The Spies came to jericho in the Evening of the first day, and intended to lie there, josh. 2. 8. but being disturbed and affrighted by the search made after them, they go away that night into the Mountains, and there abide the time mentioned. joshua having delivered this message from God to the Israelites, and sent away the Spies, removes from Shittim to jordan, josh. 3. 1. being sufficiently assured of his safe passage over jordan, whatsoever became of the Spies; and after those three days mentioned here were passed, josh. 3. 2. he sends the Officers to the people with a second message about the manner of their actual passing over. ye shall pass over this Jordan, to go in to possess the land which the LORD your God giveth you to possess it. 12 And to the Reubenite, and to the Gadite, and to half the tribe of Manasseh, spoke Joshua, saying, 13 Remember * Numb. 32. 23. the words which Moses the servant of the LORD commanded you c His charge to you, and your promise to him, which they were obliged to keep; and joshua was to see that they did so. , saying, The LORD your God hath given you rest d i e. A place of rest, as that word signifies; See on Gen. 49. 15. , and Deut. 3. 18. hath given you this land. 14 Your wives, your little ones, and your cattle shall remain in the land which Moses gave you on this side Jordan: but ye shall pass e To wit, over jordan. before your brethren f Either, 1. in their presence. Or, 2. In the front of all of them; which was but reasonable; partly, because they had the advantage of their brethren, having actually received their Portion, which their Brethren had only in hope, and therefore were obliged to more service, the rather to prevent the envy of the other Tribes; partly because they were freed from those Impediments which the rest were exposed to, their Wives, and Children, and Estates being safely lodged; and partly to prevent their retreat and withdrawing themselves from the present service, which they otherwise should have had opportunity and temptation to do, because of the nearness of their Habitations. † Heb. marshaled by five. armed g For by this time they were well furnished with Arms, which they had either from the Egyptians, or Amalekites, or Amorites, from whom they had taken them; or by purchase from those people by whose borders they passed. Or, in military order: See on Exod. 13. 18. , all the mighty men of valour h All such were obliged to go over if occasion required it, but joshua took only some of them, partly because they were sufficient for his purpose, and partly because some were fit to be left, both to secure their own Wives, Children, and Possessions, and to prevent their enemies on that side from giving them disturbance or hindrance in their enterprise upon Canaan. , and help them: 15 Until the LORD have given your brethren rest, as he hath given you, and they also have possessed the land which the LORD your God giveth them: than ye shall return unto the land of your possession, and enjoy it, which Moses the Lord's servant gave you on this side Jordan, toward the sunrising. 16 And they answered h i e. The Reubenites, etc. mentioned v. 12. to whom Ioshua's Discourse is confined v. 13, 14, 15. No doubt the other Tribes expressed the same thing; but this is only recorded concerning these, because that might seem most doubtful, and the obedience of the rest was unquestionable. Joshua, saying, All that thou commandest us, we will do, and whithersoever thou sendest us, we will go. 17 According as we harkened unto Moses in all things, so will we hearken unto thee i The same obedience which we owed, and those of us who are now alive generally performed to Moses, we promise unto thee. : only the LORD thy God be with thee, as he was with Moses k This is not a limitation of their obedience, as if they would not obey him any further or longer than he was prosperous or successful; but an additional Prayer for him▪ As we have hereby promised thee our obedience, so our Prayer shall be, That God would bless and prosper thee, as he did Moses. . 18 Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him l Not repugnant to God's commands; for none can be so foolish to think, that if he had commanded the people to blaspheme God, or worship Idols, the people were obliged to obey him therein. , he shall be put to death: only be strong, and of a good courage. CHAP. II. AND Joshua the son of Nun sent a Or, had sent, as that Tense is oft used: See on josh. 1. 11. out of Shittim b Called also Abelshittim, Num. 33. 49. two men c Not twelve, as Moses did, partly because the people of Canaan were now more alarmed than in Moses his time, and more suspicious of all strangers; and partly because those were to view the whole land, these but a small parcel of it. , to spy d i e. To learn the state of the land and people, and what way and method they should proceed in. It is evident enough, That joshua did not this out of distrust, as the people did, Deut 1. and it is most probable, he had God's Command and Direction in it for the encouragement of himself and his Army in their present Enterprise. † secretly e With reference not to his Enemies, which being the constant and necessary practice of all Spies, was needless to be mentioned; but to the Israelites, without their knowledge or desire. And this seems added by way of opposition unto the like Action, Deut 1. where it was done with the people's privity, and upon their motion; and therefore an Account was given not only to Moses, but also to the Congregation; whereas here it was given to joshua only, v. 23. which was a good Caution to prevent the Inconveniency which possibly might have arisen, if their Report had been doubtful or discouraging. , ‡ Heb. 〈◊〉 saying, Go view the land, even Jericho f i e. The land about jericho, together with the City. Heb. The land and jericho, i. e. especially jericho. So and is used, 2 Sam. 2. 30. 1 King. 11. 1. Psal. 18. 1. They obeyed Ioshua's Command, even with the hazard of their own lives, considering that they were under the protection of divine Providence, which could very easily many ways secure them; or being willing to sacrifice their lives in their countries' service. : and they went, and * Heb. 11. ●… Jam. 2. 2●… came into an harlot's g So the Hebrew word is used, judg. 11. 1. and 16. 1. 1 King. 3. 16. Ezek. 23. 44▪ and so it is rendered by two Apostles, Heb. 11. 31. jam. 2. 25. such she either now was, or formerly had been; and such a persons house they might come to with less observation than to an Hostess, as some render it, or to a public Victualling-House. And such a course of life was very common among the Gentiles, who esteemed Fornication to be either no sin, or a very small and trivial one. Or, lay down; as the same word is rendered, v. 8. intended and composed themselves to rest; but they were disturbed and hindered from their Intentions upon the following Discovery. house, named * Matth. 1. ●… Rahab, and † lodged h there. ‡ Heb. ●…▪ ●… 2 And it was told the King of Jericho, saying, Behold, there came in men hither to night i This evening, by comparing this with v. 5. , of the children of Israel, to search out the Country. 3 And the King of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. 4 And the woman took the two men, and hide them k Or, But the Woman had taken— and had hid them, to wit, before the Messengers came from the King; as soon as she understood from her Neighbours or common Rumour, that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of Faith, Heb. 11. 31. for she did apparently venture her life upon a steadfast persuasion of the Truth of God's Word and Promise given to the Israelites. , and said thus, There came men unto me, but I witted not whence they were l Her Answer contained in these and the following words, was palpably false, and therefore unquestionably sinful; howsoever, her intention was good therein: See Rom. 3. 8. But it is very probable, she being an Heathen, might think, what some Christians have thought and said, That an officious Lie is not unlawful. Or at worst, this was her Infirmity, which was graciously pardoned by God, and her Faith was amply rewarded. : 5 And it came to pass about the time of shutting of the gate m Either of her house, or rather of the City which was shut at a certain time. , when it was dark, that the men went out: whither the men went, I wots not: pursue after them quickly, for ye shall overtake them. 6 But * See 2 Sam. 17. 19 she had brought them up to the roof n Which was plain after the manner: See Deut. 22. 8. Mat. 10. 27. Act. 10. 9 Mark 2. 4. of the house, and hide them with the stalks of flax, which she had laid in order upon the roof o That they may be dried by the heat of the Sun. . 7 And the men pursued after them the way to Jordan unto the fords p Or passages, i. e. The usual places where people used to pass over jordan, whether by Boats or Bridges; or rather, because of the shallowness of the River, which a little after this, swollen higher, as the History will tell us; and as it is very usual for Rivers to do. : and assoon as they which pursued after them were gone out, they shut the gate q Of the City, partly for their security against their approaching Enemies; and partly to prevent the escape of the Spies, if peradventure Rahab was mistaken, and they yet lurked in the City. . 8 And before they were laid down r To rest or sleep, as they intended, being now, after the departure of the Searchers come from their hiding-place to their resting place. , she came up unto them upon the roof, 9 And she said unto the men s Qu. How could they understand one the other? Ans. 1. The Hebrew and the Canaan or Phoenician Languages have a very great resemblance, and are thought to be but differing Dialects of one and the same Tongue, as the learned prove by a multitude of words which are common to both of them. Or, 2. some of the Hebrews had either out of curiosity, or by Ioshua's order and direction, learned that Language for this or other such like Occasions. , I know that the LORD hath given you the land, and that * Gen. 35. 5. your terror t i e. The dread of you: See Exod. 23. 27. and 34. 24. Deut. 11. 25. and 28. 7. is fallen upon us, and that all the inhabitants of the land † Heb. melt. faint because of you. 10 For we have heard how the LORD * Exod. 14. 21. Chap. 4. 23. dried up the water of the Red-sea for you, when ye came out of Egypt, and what ye did unto the two Kings of the Amorites, that were on the other side Jordan, * Numb. 21. 24, 34. Sihon and Og whom ye utterly destroyed. 11 And assoon as we had heard these things, * Exod. 15. 14. our hearts did melt u i e. Was dissolved, lost all consistency and courage. This Phrase is oft used, as Deut. 1. 28. and 20. 8. josh. 5. 1. and 7. 5. , neither † did there remain any ‡ Heb. risen there up any more spirit in any man. more courage in any man, because of you: for * Chap. 5. 1. the LORD your God, he is God in heaven above, and in the earth beneath. x He can do whatsoever he pleaseth in Heaven and Earth; whereas our Gods are enclosed in Heaven, and can do nothing to us upon Earth. * Deut. 4. 39 12 Now therefore, I pray you, swear unto me by the LORD y By your God who is the only true God; so she shows her Conversion to God, and owns his Worship, one eminent Act whereof is swearing by his Name. , since I have showed you kindness, that ye will also show kindness unto * See 1 Tim▪ 5. 8. my father's house z My near Kindred, which she particularly names, v. 13. Husband and Children it seems she had none. And for herself, it was needless to speak, it being a plain and undeniable Duty to save their Preserver. ; and give me a true token a Either an assurance that you will preserve me and mine from the common Ruin: or a Token which I may produce as a Witness of this agreement, and a mean of my security. : 13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have b i e. Their Children, as appears from josh. 6. 23. , and deliver our lives from death. 14 And the men answered her, Our life † for ‡ Heb. instead of you to die. yours c We pawn and will venture our lives for the security of yours. Or, may we perish, if you be not preserved. , if ye utter not this our business d i e. This Agreement of ours, and the way and condition of it, lest others under this pretence, secure themselves. By which they show both their Piety and Prudence in managing their Oath with so much Circumspection and Caution, that neither their own Consciences might be ensnared, nor the public Justice obstructed. . And it shall be when the LORD hath given us the land, that * Judg. 1. 24. we will deal kindly and truly with thee. 15 Then she let them down by a cord through the window: for her house was upon the Town-wall e Which gave her the opportunity of dismissing them when the gates were shut. , and she dwelled upon the wall f Her particular dwelling was there: which may possibly be added, because the other part of her House was reserved for the entertainment of Strangers. . 16 And she said unto them, Get ye to the mountain g i e. To some of the Mountains wherewith jericho was encompassed, in which also there were many Caves where they might lurk. , lest the Pursuers meet you: and hid yourselves there three days h Not three whole days, but one whole day, and parts of two days: See on josh. 1. 11. , until the Pursuers be returned, and afterward may ye go your way. 17 And the mensaid i Or, had said; namely, before she let them down; it being very improbable, either that she would dismiss them before the Condition was expressed and agreed; or that she would discourse with them, or they with her, about such secret and weighty things after they were let down, when others might overhear them; or that she should begin her discourse in her Chamber, and not finish it till they were gone out of her House. Obj. They spoke this after they were let down; for it follows, v. 18. this— thread— which thou didst let us down by. Ans. Those words may be thus rendered, which thou dost let us down by; i. e. art about to do it: it being frequent for the Preter Tense to be used of a thing about to be done, by an Enallage of Tenses, as josh. 10. 15. unto her, We will be blameless k i e. Free from guilt or reproach if it be violated, namely, if the following Condition be not observed. of this thine oath, which thou hast made us swear: 18 Behold, when we come into the land l i e. Over jordan, and near the City. , thou shalt bind this line of scarlet thread in the window m That it may be easily discerned by our Soldiers. , which thou didst let us down by: and thou shalt † bring thy Father, and thy Mother, and ‡ Heb. gather. thy Brethren, and all thy Father's Household home unto thee. 19 And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head n The blame of his death shall rest wholly upon himself, as being occasioned by his own neglect or contempt of the means of safety. , and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be upon our head o We are willing to bear the sin, and shame, and punishment of it. , if any hand be upon him p To wit, so as to kill him, as this Phrase is used, Esth. 6. 2. job 1. 12. . 20 And if thou utter this our business, than we will be quit of thine oath, which thou hast made us to swear. 21 And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window q Forthwith, partly that the Spies might see it hung out before their departure, and so the better know it at some distance; partly lest some accident might occasion a mistake or neglect about it; and partly for her own comfort, it being pleasant and encouraging to her to have in her eye the pledge of her deliverance. . 22 And they went, and came unto the mountain, and abode there three days r Supporting themselves there with the Provisions which after the manner of those times and places they carried with them, which Rahab furnished them with. , until the Pursuers were returned. And the Pursuers sought them throughout all the way s i e. In the Road to jordan, and the places near it, but not in the Mountains. , but found them not. 23 So the two men returned, and descended from the mountain, and passed over t To wit, jordan unto joshua. , and came to Joshua the son of Nun, and told him u Him alone, not the people, as they did, Numb. 13. all things that befell them. 24 And they said unto Joshua, Truly the LORD hath delivered into our hand all the land: for even all the Inhabitants of the country do † faint because ‡ Heb. melt. of us. CHAP. III. AND Joshua risen early in the morning a Not after the return of the Spies, as may seem at first view; but after the three days, as it follows v. 2. , and they removed from Shittirn, and came to Jordan, he, and all the children of Israel, and lodged there b That night, that they might go over in the day time, partly that the Miracle might be more evident and unquestionable; and partly to strike the greater terror into their Enemies. before they passed over. 2 And it came to pass after three days c Either, 1. at the end of the three days mentioned, josh. 1. 11. or upon the last of them, as this Phrase is used: See on Deut. 15. 1. Or, 2. after those days were expired: See on josh. 1. 11. , that the Officers went through the host d The second time to give them more particular Directions, as they had given them a general notice, josh. 1. 10, 11. ; 3 And they commanded the people e In Ioshua's name, and by his Authority. , saying, When ye see the ark of the Covenant of the LORD your God, and the Priests the Levites f Who were not only Levites, but Priests also. For although the Levites were to carry the Ark, Numb. 4. yet the Priests might perform that Office, and did so upon some solemn occasions, as here, and josh. 6. 6. Chap. 3. 3. bearing it, than ye shall remove from your place, and go after it g Towards jordan, to go over it in such manner as I am about to describe. Till this time the Ark went in the middle of the cloudy Pillar, probably being now vanished; now it goes in the Front. . 4 Yet there shall be a space between you and it, about two thousand cubits h Which make a thousand yards, and at which distance from it the Israelites seem to have been encamped in the Wilderness. And because they generally went from their Tents to the Ark to worship God, especially on the Sabbath-days; hence it hath been conceived, that a Sabbath-days journey reached only to 2000 Cubits. But that may be doubted; for those who encamped nearest the Ark, were at that distance from it, and came so far; but the most were further from it, and their Sabbath-days journey was considerably longer. by measure: come not near unto it i Partly from the reverend respect they should bear to the Ark; and partly for the following reason. , that ye may know the way by which ye must go k That the Ark marching so far before you into the River, and standing still there till you pass over, may give you the greater assurance of your safe passage. : for ye have not passed this way † heretofore. ‡ Heb. 〈◊〉 yesterday and the third 〈◊〉 5 And Joshua said l Or rather, had said, to wit, the day before their passage; for it follows, to morrow, etc. unto the people, * Exod. 19, 14, 15. Leu. 20. 7. Num. 11. 18 Chap. 7. 13. 1 Sam. 16. ●… Joel 2. 16. sanctify yourselves m Both in Soul and Body, that you may be meet to receive such a favour, and with more Attention and Reverence observe and ponder this great Work, and fix it in your Hearts and Memories: See on Exod. 19 10. Leu. 20. 7. : for to morrow the LORD will do wonders among you. 6 And Joshua spoke unto the priests, saying, Take up n To wit, upon your shoulders; for so they were to carry it, Numb. 7. 9 the ark of the covenant, and pass over before the people o Not in the middle of them, as you used to do. . And they took up the ark of the covenant, and went before the people. 7 And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel p i e. To gain thee Authority and Reputation among them, as the person whom I have set in Moses his stead, and by whom I will conduct them to the Possession of the promised Land. , that they may know that * Chap. 1. ●… as I was with Moses, so I will be with thee. 8 And thou shalt command the Priests that bear the Ark of the Covenant, saying, When ye are come to the brink q Heb. to the extremity, so far as the River then spread itself, which was now more than ordinary, v. 15. of the water of Jordan, ye shall stand still in Jordan r Within the waters of jordan, in the first entrance into the River; where they stood for a season, till the River was divided, and then they went into the midst of it, as it is employed v. 17. and there abode till all the people were passed over, as it follows in the History. . 9 And Joshua said unto the children of Israel, Come hither s To the Ark or Tabernacle, the place of public Assemblies. , and hear the words of the LORD your God t Who is now about to give a proof that he is both the Lord, the Omnipotent Governor of Heaven and Earth, and all Creatures; and your God, in Covenant with you, having a tender care and true affection for you. . 10 And Joshua said, Hereby ye shall know u To wit, by experience and sensible evidence. that the living God x Not a dull, dead, senseless and unactive God, such as the gods of the Nations are; but a God of life, and power, and activity to watch over you, and work for you. is among you y Is present with you to strengthen and help you, as the Phrase signifies, Exod. 17. 7. Deut. 31. 17. josh. 22. 31. , and that he will without fail drive out from before you the Canaanite, and the Hittite, and the Hivite, and the Perizzite, and the Girgashite, and the Amorite, and the Jebusite. 11 Behold, the ark of the covenant, of the LORD of all the earth, passeth over before you into Jordan z Into part of the River. . 12 Now therefore take ye twelve men a For the work described, josh. 4. 2, 3. out of the Tribes of Israel, out of every Tribe a man. 13 And it shall come to pass assoon as the soles of the feet of the priests that bear the ark of the LORD b That so it may appear that this is the Lords doing, and that in pursuance, and for the accomplishment of his Covenant made with Israel. , the Lord of all the earth c The Lord of all this terrestrial Globe made of Earth and Water, who therefore can dispose of this River and the adjoining Land as he pleaseth. , shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above d The Waters which now are united shall be divided, and part shall flow down the Channel towards the Dead-Sea, and the other part that is nearer the Spring or Rise of the River, and flows down from it, shall stand still. : and [they * Psal. 114. 3. shall stand upon an heap e Being as it were congealed, as the Red-Sea was, Exod. 15. 8. and so kept from overflowing all the Country. . 14 And it came to pass when the people removed from their tents, to pass over Jordan, and the priests bearing the * Act. 7. 45. ark of the covenant before the people; 15 And as they that bore the ark were come unto Jordan, and the feet of the priests that bore the ark were dipped in the brim of the water, (for * 1 Chron. 12. 15. Jer. 12. 5. & 49. 19 Jordan overfloweth all his banks all the time of harvest) f Which is also noted, 1 Chron. 12. 15. Ecclus. 24. 36. and by Aristoeas in his History of the LXX Interpreters. This is meant not of the Wheat-harvest, but of the Barley-harvest, (which was before it, Ruth 1. 22. 2 Sam. 21. 9) as is manifest from their keeping of the Passover at their first entrance, josh. 5. 10. which Feast was kept on the fourteenth day of their first Month, when they were to bring a Sheaf of their first-fruits, Levit. 23. 10. Deut. 16. 9, 10. which were of Barley, as josephus affirms, and is evident from the thing itself. So that this Harvest in those hot Countries fell very early in the Spring, when Rivers use to swell most; partly because of the rains which have fallen all the Winter, and partly because of the Snows which then melt into Water and come into the Rivers; for which Reasons the same overflowing of Water which is here ascribed to jordan, is by other Authors ascribed to Euphrates, and Tigris, and the Rhine, and Main, etc. And this time God chose for this Work, partly that the Miracle might be more glorious in itself, more obliging to the Israelites, and more amazing and terrible to the Canaanites; and partly that the Israelites might be entertained at their first entrance with more plentiful and comfortable Provisions. 16 That the waters which came down from above, stood and risen up upon an heap g Which having been affirmed by Heathen Writers to have been done by Magicians, it is great impudence to disbelieve or doubt of God's power to do it. very far from the city Adam that is beside Zaretan h The City Adam being more obscure, is described by its nearness to a more known place, Zaretan, or Sarthan, which some think is the same place mentioned 1 King. 4. 12. and 7. 46. but it rather seems to have been another place then eminent, but now unknown, as many thousands are. The meaning is, That the Waters were stopped in their course at that place, and so kept at a due distance from the Israelites whilst they passed over. ; and those that came down toward the sea of the plain, even the salt sea failed, and were cut off: and the people passed over right against Jericho i Here God carried them over, because this part was, 1. The strongest, as having in its Neighbourhood an eminent City, a potent King, and a stout and Warlike people. 2. The most pleasant and fruitful, and therefore more convenient both for the Refreshment of the Israelites after their long and tedious Marches, and for their Encouragement to their present Expedition. . 17 And the priests that bore the ark of the covenant of the LORD, stood firm k i e. In one and the same place and posture; their ●…eet neither moved by any Waters flowing in upon them, nor sinking into any mire, which one might think was at the bottom of the River. And this may be opposed unto their other standing in the brink of the water when they came to it, commanded, v. 8. which was but for a while, till the Waters were divided and gone away; and then they were to go further, even into the midst of jordan, as is here said, where they are to stand constantly and fixedly, as this Hebrew word signifies, until all were passed over. If it be said, that what is prescribed, v. 8. is here said to be executed; and therefore the midst of jordan here, is the same place with the brink of the water of jordan, v. 8. It may be answered, That the manifest variation of the Phrase shows, that it is not absolutely the same thing or place which is spoken of there and here; but what is there enjoined, is here executed with advantage; for when it is said, that they stood firm— in the midst of jordan, it must needs be supposed, that they first came to the brink of the water, and that they stood there for a season till the Waters were cut off and dried up, as appears from the nature of the thing; and that they went further, even into the midst of jordan. on dry ground in the midst of Jordan l Either, 1. within jordan, as it is expressed above, v. 8. for that Phrase doth not always signify the exact middle of a place, but any part within it, as appears from Gen. 45. 6. Exod. 8. 22. and 24. 18. josh. 7. 13. and 10. 13. Prov. 30. 19 Or rather, 2. in the middle and deepest part of the River. For, 1. words should be taken properly, where they may without any inconveniency, which is the case here. 2. The Ark went before them to direct, and encourage and secure them in the dangers of their Passages, for which ends the middle was the fittest place. 3. In this sense this same Phrase is used josh. 4. v. 3, 8. For certainly those Stones which were to be Witnesses and Monuments of their Passage over jordan, should not be taken from the brink or brim of the River, or from the shore which jordan overflowed only at that season, but from the most inward and deepest parts of the River; and v. 16, 17, 18. where the Priests are said to ascend or come up out of jordan, and out of the midst of jordan— unto the dry land; whereas had this been meant only of the first entrance into the River, they must have been said first to go down into jordan, and then to go up to the land. , and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan. CHAP. IU. AND it came to pass, when all the people were clean passed * Deut. 27. 2. over Jordan, that the LORD spoke a This was commanded before, josh. 31. 12. and is here repeated with enlargement, as being ●…ow to be put in Execution. unto * Chap. 3. 12. Joshua, saying, 2 Take ye twelve men out of the people, out of every Tribe a man b For the greater evidence and certainty, and the more effectual spreading of the Report of this marvellous work among all the Tribes. , 3 And command ye them, saying, Take ye hence out of the midst of Jordan c Of which see on josh. 3. 17. , out of the place where the priests feet stood firm, twelve stones, and ye shall carry them over with you, and leave them in the lodging-place where ye shall lodge this night d i e. In Gilgal, as is expressed below, v. 19, 20. . 4 Then Joshua called the twelve men, whom he had prepared e i e. Appointed or chosen for that work, and commanded them to be ready for it. ] of the children of Israel, out of every Tribe a man: 5 And Joshua said unto them, Pass over before the ark f i e. Go back again to the place where the Ark stands. of the LORD your God into the midst of Jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the Tribes of the children of Israel: 6 That this may be a sign g A Monument or Memorial of this days work. among you, that when your children ask their father's † in time to ‡ Heb. tomorrow. come, saying, What mean ye by these stones? 7 Then ye shall answer them, That the waters of Jordan were cut off before the ark h As it were at the sight and approach of the Ark, to give it and the Israelites a safe passage. of the covenant of the LORD, when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever. 8 And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of Jordan, as the LORD spoke unto Joshua, according to the number of the Tribes of the children of Israel, and carried them over with them unto the place where they lodged, and laid them down there. 9 And Joshua set up twelve stones in the midst of Jordan i Properly so called, as josh. 3. 17. Qu. How could these stones be a Monument of this work, when they were not seen, but generally covered with the Waters of jordan? Ans. These stones are not the same with those which a man could carry upon his shoulders, v. 5. And therefore might be very much larger; and being set up in two rows one above another, they might possibly be seen, at least some times when the Water was low, and especially where the Water was commonly more shallow, as it might be ordinarily in this place, though not at this time when jordan overflowed all its banks. Add to this, That the Waters of jordan are said to be very pure and clear; and therefore these stones, though they did not appear above it, might be seen in it, either by those who stood upon the shore, because that River was not broad; or at least by those that passed in Boats upon the River, who could easily discern them by the peculiar noise and motion of the Water occasioned by that heap of stones. And this was sufficient, especially considering that there was another more distinct and visible Monument of this Miracle set up in Gilgal. , in the place where the feet of the priests, which bore the ark of the covenant, stood: and they are there unto this day k This might be written either, 1. by joshua who wrote this Book near 20. years after this was done: Or, 2. by some other holy man divinely inspired and approved of by the whole jewish Church, who inserted this and some such passages both in this Book, and in the Writings of Moses. . 10 For the priests which bore the ark, stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people l i e. To command the people to do. , according to all that Moses commanded Joshua m Which he did not particularly, but in the general; because he commanded joshua to observe and do all that God had commanded him by Moses, and all that he should command him any other way. : and the people hasted and passed over n i e. Passed over with haste, which is noted as an Argument of their fear, or weakness of their Faith; as on the contrary, the Priests are commended that they stood firm, and fixed, and settled in their minds, as well as in the Posture of their Bodies. . 11 And it came to pass when all the people were clean passed over, that the ark of the LORD passed over, and the priests in the presence of the people o The people looking on, and beholding this wonderful work of God with Attention and Admiration. . 12 And * Numb. 32. 20, 27. the children of Reuben, and the children of Gad, and half the Tribe of Manasseh, passed over armed before the rest of the children of Israel, as Moses spoke unto them: 13 About forty thousand † prepared for war, ‡ Or, ready armed. passed over before the LORD p Either, 1. before the Ark, by which they, as well as the rest, passed when they went over jordan. Or, 2. in the presence of God who diligently observed whether they would keep their Promise and Covenant made with their Brethren, or not. unto battle, to the plains of Jericho. 14 On that day the LORD * Chap. 3. 7. magnified Joshua in the sight of all Israel, and they feared him, as they feared Moses, all the days of his life. 15 And the LORD spoke unto Joshua, saying, 16 Command the Priests that bear * Exod. 25. 16, 22. the ark of the Testimony, that they come up q For being now in the middle, and lowest, and deepest place of the River, of which see on josh. 3. 17. they are most properly said to ascend or go up to the land; which word is thrice used in this and the two next following Verses. out of Jordan. 17 Joshua therefore commanded the Priests r Who stayed contentedly in the River, till God by joshua called them out. , saying, Come ye up out of Jordan. 18 And it came to pass, when the priests that bore the ark of the Covenant of the LORD, were come up out of the midst of Jordan, and the soles of the priests feet were † lift up unto the dry land, ‡ Heb. plucked up. that the waters of Jordan returned unto their place s Came down from their heaps, and returned with all convenient speed into their proper Channel, according to their natural and usual course. , and † flowed over all his banks, as they did ‡ Heb. went. before. 19 And the people came out of Jordan, on the tenth day of the first month t To wit, of Nisan, which wanted but 5 days of 40 years from the time of their coming out of Egypt, which was on the fifteenth day of this Month. So punctual is God in the performing of his word whether promised or threatened. And this day was very seasonable for the taking up of the Lambs which were to be used four days after, according to the Law, Exod. 12. 3, 6. , and encamped in Gilgal u A place so called hereafter upon a following occasion, josh. 5. 9 So here it is an Anticipation. , in the east border of Jericho. 20 And those twelve stones which they took out of Jordan, did Joshua pitch in Gilgal x Which most probably were placed severally and in order like so many little Pillars, which was most proper to keep up the remembrance of this miraculous Benefit vouchsafed to this people. . 21 And he spoke unto the children of Israel, saying, When your children shall ask their father's † in ‡ Heb. t●… 〈◊〉 row. time to come, saying, What mean these stones? 22 Then ye shall let your children know, saying, Israel came over this Jordan on dry land. 23 For the LORD your God dried up the waters of Jordan from before you, until ye were passed over, as the LORD your God did to the Red-sea * Exod. 〈◊〉 21. , which he dried up from before us y i e. Myself and Caleb, and all of us here present; for this Benefit, though done to their Fathers, is justly and rightly said to be done to themselves, because they were then in their Parents loins; and their very being, and all their Happiness, depended upon that Deliverance. , until we were gone over: 24 That all the people of the earth might know the hand of the LORD, that it is mighty, that ye might fear the LORD your God † for ever. ‡ Heb. 〈◊〉 CHAP. V. AND it came to pass when all the kings of the Amorite a These and the Canaanites are mentioned for all the rest, as being the chief of them for number, and power, and courage. which were on the side of Jordan westward b This is added to distinguish them from the other Amorites, Eastward from jordan, whom Moses had subdued. , and all the kings of the Canaanite c So the proper place of this Nation was on both sides of jordan. , which were by the Sea d The midland Sea, all along the Coast of it, which was the chief seat of that people, though divers Colonies of them were come into, and settled in other places. , * Num. 13. 〈◊〉 Exod. 1●…▪ ●… heard that the LORD had dried up the waters of Jordan e Which was their Bulwark on the East side, where the Israelites were; for it is very probable they had taken away all Bridges near those parts; and the Israelites having been so long in that Neighbouring Country, and yet not making any attempt upon them, they were grown secure; especially now, when jordan swelled beyond its ordinary bounds; and therefore they did not endeavour to hinder their passage. from before the children of Israel, until we were passed over, that their heart melted f They lost all their courage, and durst attempt nothing upon the Israelites; not without God's special Providence, that the Israelites might quietly participate of the two great Sacraments of their Church, Circumcision and the Passover, and thereby be prepared for their high and hard work, and for the possession of the Holy and Promised Land, which would have been Defiled by an Uncircumcised People. , neither was there spirit in them any more, because of the children of Israel. 2 At that time g As soon as ever they were come to Gilgal, which was on the tenth day; and so this might be executed the next, or the eleventh day, and that in the morning: on the thirteenth day they were sore of their wounds, and on the fourteenth day they recovered, and at the Even of that day kept the Passover. the Lord said unto Joshua, Make h Or, prepare, or make ready, as this word is sometimes used. As it was not necessary for those who had such Knives already to make others for that use; so it is not probable that such were commanded to do so, but only to make them sharp and fit for that work. thee * Exod. 4. ●… sharp knives † i Called in Hebrew, Knives of Flints, not as if they were all necessarily to be made of Flints, but because such were commonly used, especially in those parts where there was but little Iron; and because such Knives were oft used in this work, as the jewish Doctors note, and in such like works, as Heathen writers relate. Thus we call that an Ink-horn, which is made of Silver, because those Utensils are commonly made of Horn. , and circumcise again the children of Israel the second time k He calleth this a second Circumcision, not as if these same persons had been Circumcised once before, either by joshua, or by any other, for the contrary is affirmed below, v. 7. but with respect unto the body of the People, whereof one part had been Circumcised before, and the other at this time, which is called a second time, in relation to some former time wherein they were Circumcised, either, 1. in Egypt, when many of the people, who possibly for fear or favour of the Egyptians, had neglected this Duty, were by the command of Moses (who had been awakened by the remembrance of his own neglect and danger thereupon), Circumcised; which during the Ten Plagues, and the grievous confusion and consternation of the Egyptians, they might easily find opportunity to do. Or 2. at Sinai, when they received the Pass-over, Numb. 9 5. which no uncircumcised person might do, Exod. 12. 48. and therefore it may not seem improbable, that all the Children born in that first year after their coming out of Egypt, and all they who peradventure might come out of Egypt in their uncircumcision, were now Circumcised. Obj. 1. All that came out of Egypt were Circumcised, v. 5. Ans. 1. This may be true, but he doth not say when and where they were Circumcised; nor doth he deny that this was done to some of them, either in time of the Plagues in Egypt, or at Sinai. 2. All is very oft used of the greatest part, as is confessed. Obj. 2. All the people that were born in the Wilderness were not Circumcised, v. 5. Ans. 1. Understand this also of the greatest part. 2. This is limited to them that were born by the way, as it is said there, and emphatically repeated, v. 7. i. e. in their Journeys and Travelling; which insinuates the reason why they were not Circumcised, because they were always uncertain of their stay in any place; and were constantly to be in readiness for a removal when God took up the Cloud: But this reason ceased at Sinai, where they knew they were to abide for a considerable time; and seeing they took that opportunity for the celebration of the Pass-over, it is likely they would improve it also to the Circumcision of their Children or others, which they ought to prise highly, and to embrace all occasions offered for it; which though the people might, it is not likely that Moses would neglect. Obj. 3. They are said to have remained uncircumcised Forty whole Years in the Wilderness, v. 6. Ans. i e. for almost 40 years; as the same Phrase is used, Numb. 14. 33, 34. and 32. 13. when there was above one year of that number past and gone. Or 3. in Abraham, and so the sense may be, The first Circumcision conferred upon Abraham, and continued in his Posterity, hath been for many years neglected or omitted; and so that great and solemn pledge of my Covenant with you, is in a manner wholly lo●…t, and therefore it is but fit and necessary to have this long interrupted practice of Circumcision revived, and to have Abraham's Posterity circumcised a second time for the renewing of the Covenant between them and me again. . ‡ Or, 〈◊〉 of flints. 3 And Joshua made him sharp knives, and circumcised l i e. He caused this to be done; and, because it was to be done speedily, the Passover approaching, it was necessary to use many hands in it, either Priests and Levites, or other Circumcised persons, who, at least in those circumstances, were permitted to do it. the children of Israel m i e. Such of them as were uncircumcised. And, though it be not mentioned, it is more than probable that the Israelites beyond jordan were Circumcised at the same time. at the * Or, Gibeah ●…aaraloth. hill of the foreskins. 4 And this is the cause why Joshua did circumcise all the people that came out of Egypt m This is to be restrained to such as were then above 20 years old, and such as were guilty of that rebellion, Numb. 14. as it is expressed below, v. 6. , that were males, even all the men of war died in the wilderness by the way, after they came out of Egypt. 5 Now all the people that came out, were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they n Either their Parents, or the Rulers of Israel, whose omission hereof was not through neglect; for then God, who had ordered the neglecter of Circumcision to be cut off, Gen. 17. 14. would not have left so gross a fault unpunished: but by Divine Permission and Indulgence; partly because they were now in a Journey, in which case the Passover also might be neglected, Numb. 9 10, 13. and in that Journey the Passover was but once observed; and partly, because there was not so great a necessity of this note of Circumcision to distinguish them from other Nations, whilst they dwelled alone and unmixed in the Wilderness, as there was afterwards. had not circumcised. 6 For the Children of Israel walked forty years in the wilderness, till all the people o The Hebrew word commonly signifies the Gentiles; so he calls them, to note that they were unworthy of the name and privileges of Israelites. that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD, unto whom the LORD swore * Numb. 14. 23. that he would not show them p i e. Not give them so much as a fight of it, which he granted to Moses, much less the possession and enjoyment of it. Or showing is put for giving, as it is Psal. 4. 6. and 60. 3. Eccles. 2. 24. the land which the LORD swore unto their fathers, that he would give us a land that floweth with milk and honey. 7 And their children whom he raised up in their stead, them Joshua circumcised q Which God would have now done, 1. as a Testimony of God's reconciliation to the people, of which circumcision was a sign, and that God would not further impute their Parents Rebellions to them. 2. Because the great impediment of Circumcision was now removed, to wit, their continued Travels, and frequent and uncertain removal. 3. To prepare them for the approaching Passover. 4. To distinguish them from the Canaanites, into whose land they were now come. 5. To ratify the Covenant between God and them, whereof Circumcision was a Sign and Seal, to assure them that God would now make good his Covenant, in giving them this Land; and to oblige them to perform all the Duties and Services to which that Covenant bond them, of which Circumcision was the beginning and foundation, all which they were expressly enjoined to do, as soon as ever they came into Canaan, Exod. 12. 25. Levit. 23. 10. Numb. 15. 2. , for they were uncircumcised: because they had not circumcised them by the way. 8 And it came to pass * Heb. When all the people had made an end to be Circumcised. when they had done circumcising all the people, that they abode in their places in the camp, till they * Heb. lived. were whole r. q Free from that pain and sore which Circumcision caused, Gen. 34. 25. It was indeed an act of great Faith, to expose themselves to so much pain and danger too, in this place where they were hemmed in by jordan and their Enemies; but yet they had many considerations to support their Faith, and suppress their Fears; the fresh experience of God's power and readiness to work Miracles for their preservation; the great consternation of all their Enemies, which they might observe and rationally presume; the considerable number of the people who were above 40 years old, and therefore circumcised before this time, their great General being one of this number; the time it would require for their Enemies to bring together a force sufficient to oppose them. 9 And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt s i e. Uncircumcision, which was both in Truth, and in the opinion of the jews, a matter of great reproach, Gen. 34. 14. 1 Sam. 14. 6. and 17. 26. And although this was a reproach common to most Nations of the World, yet it is particularly called the reproach of Egypt, either, 1. because the other neighbouring Nations, being the children of Abraham by the Concubines, are supposed to have been Circumcised, which the Egyptians at this time were not, as may be gathered from Exod. 2. 6. where they knew the Child to be an Hebrew by this mark. Or 2. because they came out of Egypt, and were esteemed to be a sort of Egyptians, Numb. 22. 5. which they justly thought a great reproach; but by their Circumcision they were now distinguished from them, and manifested to be another kind of people. Or 3. Because many of them lay under this reproach in Egypt, having wickedly neglected this Duty there for worldly reasons; and others of them continued in the same shameful condition for many years in the Wilderness. from off you: wherefore the name of the place is called * That is r●…lling. Gilgal, unto this day. 10 And the children of Israel encamped in Gilgal, and kept the Passover t Which was their third Passover: the first was in Egypt, Exod. 12. the second at Mount Sinai, Numb. 9 the third here; for in their Wilderness-Travels, these and all other Sacrifices were neglected, Amos 5. 25. on the * Exod. 12. 6. fourteenth day of the month at even, in the plains of Jericho. 11 And they did eat of the old corn u The Corn of the last year, which the Inhabitants of those parts had doubtless left in their Barns, being doubtless fled for fear of the Israelites into their strong Cities, or other remoter and safer parts. of the land, on the morrow after the Passover x i e. On the sixteenth day; for the Passover was killed between the two Evenings of the fourteenth day, and was eaten in that evening or night, which, according to the jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the Passover▪ and so the morrow of the sixteenth day, was the morrow after the Passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. , unleavened cakes, and parched corn y Of that years' Corn, which was most proper and customary▪ for that use. , in the selfsame day z Having an eager desire to enjoy the Fruits of the Land. . 12 And the * Exod. 16. 35. Manna ceased a Which God now withheld, 1. To show that Manna was not an ordinary production of Nature, as by the long and constant enjoyment of it, they might be prone to think; but an extraordinary and special gift of God to supply their necessity. 2. Because God would not be prodigal of his favours, nor expose them to contempt by giving them superstuously, or by working Miracles where ordinary means were sufficient. on the morrow after they had ●…aten of the old corn of the land, b i e. On the seventeenth day. neither had the children of Israel Manna any more, but they did eat of the fruit of the land of Canaan that year. 13 And it came to pass when Joshua was by Jericho c Heb. In jericho, i. e. in the Country or Territory adjoining to jericho; whither he went to view those parts, and discern the fittest places for his attempt upon jericho, as Generals usually do. , that he lift up his eyes, and looked, and behold, there stood * Exod. 23. 23. Zech. 1. 8. a man d One in the appearance of man. over against him with his sword drawn e In readiness to fight, not, as joshua thought, against him, but for him and his people. in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our Adversaries? 14 And he said, Nay f I am neither Israelite, nor Canaanite. , but as † Captain of the ‡ Or, Prince. host of the LORD g Either, 1. of all Creatures in Heaven and Earth, which are Gods Hosts. Or, 2. of the Angels, who are called the Host of Heaven, 1 King. 22. 19 2 Chron. 18. 18. Luke 2. 13. Or, 3. of the Host or people of Israel, which are called the Lords Host, Exod. 12. 41. The sense is, I am the chief Captain of this people, and will conduct and assist thee and them in this great undertaking. Now this person is none other than Michael the Prince, Dan. 10. 21. and 12. 1. not a created Angel, but the Son of God, who went along with the Israelites in this Expedition, 1 Cor. 10. 4. not surely as an underling, but as their Chief and Captain. And this appears, 1. by his acceptance of Adoration here, which a created Angel durst not admit of, Rev. 22. 8, 9 2. Because the place was made holy by his presence, v. 15. which was God's Prerogative, Exod. 3. 5. 3. Because he is called the Lord, Heb. jehovah, Josh. 6. 2. am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant h I acknowledge thee for my Lord and Captain, and therefore wait for thy Commands, which I am ready to obey. ? 15 And the Captain of the Lord's host said unto Joshua, * Exod. 3. 5. Act. 7. 33. Lose thy shoe from off thy foot i In token of reverence and subjection: See on Exod. 3. 5. , for the place whereon thou standest is holy k Consecrated by my presence; which when it was withdrawn, it was no more holy than any other place, the reason of its holiness being removed. : and Joshua did so. CHAP. VI NOW Jericho † was straight shut up a Not only by night, as before, josh. 2. 5. but constantly and diligently. , because ‡ Heb. did shut up, and was shut up. of the children of Israel, none went out, and none came in. 2 And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour b Who are in it resolved and ready to defend it with their utmost strength. . 3 And ye shall compass the City, all ye men of war, and go round about the City once c At convenient distance, out of the reach of their Arrows. : thus shalt thou do six days d Every day once. This and the following course might seem ridiculous and absurd, and is therefore prescribed and used by God, that they might learn to take new measures of things, and to expect success not from their own valour, or skill, or probable means, but merely from God's appointment and blessing; and in general, not to judge of any of God's Institutions by mere carnal reason, to which divers of their Ceremonies would seem no less foolish than this action; and that they might have a full Demonstration of the All-sufficiency of that God who can do what he pleaseth, even by the most contemptible means. . 4 And seven priests shall bear before the ark seven trumpets of rams horns e Or, of the jubilees; i e. such Trumpets wherewith they were to sound in the years of Jubilee, Leu. 25. 9 Either this, or one of the other six was certainly a Sabbath-day; and it is not material which was it, for the Command of the Lord of the Sabbath was sufficient to legitimate any Action. : and the seventh day ye shall compass the City seven times, and the Priests shall blow with the trumpets. 5 And it shall come to pass, that when they make a long blast f As is usual in the close of musical sounds. with the rams horns, and when ye hear the sound of the trumpet, all the people shall shout with a great shout: and the wall of the City g Not all of it; which was not only unnecessary, but inconvenient, and might have given the people better opportunity of escaping, but only a considerable part of it where the Israelites might fitly enter: for Rahabs' house was not overthrown, v. 22. shall fall down † flat, h Heb. under it, i. e. below the place they stood in: Or, in its place: it was not battered down with Engines, which would have made part of it fall out of its place; but it fell without any force, and of its own accord, and therefore in the place it did formerly stand in. and the people ‡ Heb. 〈◊〉 it. shall ascend up every man strait before him. 6 And Joshua the son of Nun called the priests, and said unto them, Take up the covenant, and let seven priests bear seven trumpets of rams horns before the ark of the LORD. 7 And he said unto the people, Pass on, and compass the city, and let him that is armed i God would have them armed both for the defence of themselves and the Ark, in case the Enemies should make a sally upon them, and for the Execution of the Lords vengeance upon that City. pass on before the ark of the LORD. 8 And it came to pass when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them. 9 And the armed men went before the Priests that blew with the trumpets: and the † rearward k Which being opposed to the armed men, may seem to note the unarmed people, who were desirous to be Spectators of this wonderful work. ‡ Heb. ●…ing host. came after the ark, the priests l Which is rightly supplied here from v. 4. going on, and blowing with the Trumpets. 10 And Joshua commanded the people, saying, Ye shall not shout m Because shouting before the time appointed, would be ineffectual, and so might give them some Discouragement, and their Enemy's matter of insulting. , nor † make any noise with ‡ Heb. 〈◊〉 your voice 〈◊〉 be heard. your voice, neither shall any word proceed out of your mouth, until the day I bid you shout, then shall ye shout. 11 So the Ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp. 12 And Joshua risen early in the morning, and the priests took up the ark of the LORD. 13 And seven priests bearing seven trumpets of rams horns before the ark of the LORD, went on continually, and blew with the trumpets: and the armed men went before them, but the rearward came after the ark of the LORD, the priests going on, and blowing with the Trumpets. 14 And the second day they compassed the City once, and returned into the camp: so they did six days. 15 And it came to pass on the seventh day, that they risen early about the dawning of the day, and compassed the city after the same manner, seven times: only on that day they compassed the city seven times. 16 And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout n To testify your faith in God's promise, and thankfulness for this glorious mercy, and to encourage yourselves and Brethren, and to strike a terror into your Enemies. , for the LORD hath given you the city. 17 And the City shall be † accursed o i e. Devoted to utter Destruction, Levit. 27. 21, 29. Deut. 12. This he spoke by instinct or direction from God, as is evident from 1 King. 16. 34. , even ‡ Or, 〈◊〉 it, and all that are therein, to the LORD p Partly because the first-fruits were appropriated to God; partly lest the soldiers being glutted with the Spoil of this rich City, should grow ●…ensual and sluggish in their work; and partly to strike the greater terror into the rest of their Enemies. : only Rahab the harlot shall live, she, and all that are with her in the house, because * Chap. 2. ●… she hide the messengers that we sent: 18 And ye, * Deut. 7. 26. & 13. 17. in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse q By provoking God to punish them for your sin, in which they may be one way or other involved; or at least upon the occasion of your sin: for to speak properly, God will not (the case of Adam's sin only excepted) punish one man for the sin of another, as he hath oft declared; but the whole Camp having sins of their own, God might take what occasion he saw fit to inflict this Punishment. , and trouble it. 19 But all the silver, and gold, and vessels of brass and iron r Except that of which Images were made, which were to be utterly destroyed, Exod. 32. 20. Deut. 7. 25. , are † consecrated unto the LORD s Being first made to pass through the fire, Numb. 31. 22, 23. : ‡ Heb. 〈◊〉. they shall come into the treasury of the LORD t To be employed wholly for the service or uses of the Tabernacle, not to be applied to the use of any private person or Priest. . 20 So the people shouted when the Priests blew with the Trumpets: and it came to pass when the people heard the sound of the Trumpet, and the people shouted with a great shout, that * Heb. 11. 30. the wall fell down † flat, so that the people went up into the ‡ Heb. under 〈◊〉. city, every man strait before him, and they took the City. 21 And they utterly destroyed all that was in the City, both man and woman, young and old u Being commanded to do so by the Sovereign Lord of every man's life; and being informed by God before that the Canaanites were abominably wicked, and deserved the severest Punishments. As for the Infants, they were guilty of Original sin, and otherwise at the disposal of their Creator, as the clay is in the hands of the Potter; but if they had been wholly innocent, it was a great favour to them to take them away in infancy, rather than reserve them to those dreadful Calamities which those who survived them, were liable to. , and ox, and sheep, and ass, with the edge of the sword. 22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house x Which together with the wall upon which it leaned, was left standing, either by a special favour of God to her, or for the reason alleged upon, v. 6. , and bring out thence the woman, and all that she hath, * Chap. 2. 14. Hebr. 11. 31. as ye swore unto her. 23 And the young men that were spies, went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had: and they brought out all her † kindred, and left them ‡ Heb. families. without the camp of Israel y Till they were cleansed from the impurities of their Gentile state, and instructed in the jewish Religion, and solemnly admitted into that Church in the usual way, to which Rahabs good Counsel and Example had doubtless very much prepared them; and this stupendious work of God confirmed their purposes. . 24 And they burned the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass, and of iron, they put into the treasury of the house of the LORD. 25 And Joshua saved Rahab the harlot alive z For that general commanding of rooting out the Canaanites seems to have had some exception, in case any of them had sincerely and seasonably cast off their Idolatry and Wickedness, and submitted themselves to the Israelites, as we shall see hereafter. , and her father's household, and all that she had: and she dwelleth in Israel even unto this day, because she hide the messengers which Joshua sent to spy out Jericho. 26 ¶ And Joshua adjured them a Or, made them to swear; caused the people, or some in the name of all, to swear for the present and succeeding Generations, and to confirm their Oath by a Curse. at that time, saying, * 1 King. 16. 34. Cursed be the man before the LORD b i e. From God's presence, and by his sentence, as they are said to cast lots before the Lord, Josh. 18. 8, 10. i. e. expecting the Decision from God. He intimates, that he doth not utter this in a Passion, or upon a particular dislike of that place, but by divine Inspiration, as appears from 1 King. 16. 34. God would have the Ruins of this City remain as a standing Monument of God's Justice against this wicked and idolatrous People, and of his Almighty Power in destroying so great and strong a City by such contemptible means. , that riseth up and buildeth c i e. That shall attempt or endeavour to build it. So this Curse is restrained to the Builder, but no way belongs to those who should inhabit it after it was built, as is evident from 2 King. 4. 18. Luke 19 1, 5. this city Jericho, he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it d i. e He shall lose all his Children in the work, the first at the beginning, others in the progress of it by degrees, and the youngest in the close of it, when the Gates use to be set up. This was fulfilled, 1 King. 16. 34. . CHAP. VII. BUT the children of Israel a i e. One of them, by a very usual Synecdoche or Enallage, as Gen. 8. 4. and 19 29. and Mat. 26. 8. where that is ascribed to the Disciples, which belonged to judas only, john 12. 4. committed a trespass in the accursed thing b i e. In taking some of the forbidden and accursed goods. : for * Chap. 22. 20. 1 Chron. 2. 7. Achan the son of Carmi, the son of Zabdi, c Called also Zimri, 1 Chron. 2. 6. the son of Zerah d Or, Zarah, who was judah's immediate Son, Gen. 38. 30. who went with judah into Egypt: and so for the filling up the 256 years that are supposed to come between that and this time, we m●…st allow Achan to be now an Old-man, and his three Ancestors to have begotten each his Son at about 60 years of Age; which at that time was not incredible nor unusual. of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel e Why did God punish the whole Society for this one man's sin? Ans. All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the Society, partly because divers of them might be guilty of this sin, either by coveting what he actually did, or by concealing of his fault, which it is probable could not be unknown to others; or by not sorrowing for it, and endeavouring to purge themselves from it: partly to make sin the more hateful; as being the cause of such dreadful and public Judgements: and partly to oblige all the members of every society to be both more circumspect in the ordering of their own actions, and more diligent to watch over one another, and to prevent the miscarriages of their Brethren, which is a great benefit and blessing to them, and to the whole Society, and worthy to be purchased by a sharp affliction upon the Society. . 2 And Joshua sent men from Jericho to Ai f Called Hai, Gen. 12. 8. and Aijah, Nehem. 11. 31. They were not to go into the City of Ai, but into the Country bordering and belonging to it, and there to understand the state and quality of the place and people. , which is beside g So the Hebrew in is used, Gen. 25. 11. and 35. 4. judg. 9 6. and 18. 3. and 19 11. Beth-aven h A City or Town distinct from, but nigh unto Bethel, though Bethel was afterwards by allusion called Bethaven, Host 4. 15. and 10. 5. Compare jos. 18. 12. , on the east-side of Beth-el i Compare Gen. 12. 8. jos. 8. 9, 12. , and spoke unto them saying, Go up and view the country. And the men went up and viewed Ai. 3 And they returned to Joshua, and said unto him, Let not all the people go up: but let † about ‡ Heb. about two thousand men, or about three thousand me●…. two or three thousand men go up k Which was done by the Wise contrivance of Divine Providence, that their Sin might be punished, and they awakened and reform with as little hazard, and mischief, and reproach, as might be: For if the Defeat of these caused so great a Consternation in joshua, it is easy to guests what dread, and confusion, and despair, it would have caused in the People, if a great Host had been defeated. , and smite Ai, and make not all the people to labour thither, for they are but few. 4 So there went up thither of the people, about three thousand men, and they fled l Not having their usual Courage to strike a stroke, which was a plain Evidence that God had forsaken them▪ and an useful instruction, ●…o show them what weak and inconsiderable Creatures they were when God left them; and that it was God, not their own valour, that gave the Canaamtes and their Land into their hands. before the men of Ai. 5 And the men of Ai smote of them about thirty and six men m A dear Victory to them, whereby Israel was awakened, and refor●…ed, and reconciled to their God and Shield, and they hardened to their own ruin. : for they chased them from before the gate, even unto Shebarim, and smote them in the † going down n By which it seems it was a downhill way to jericho, which was nearer jordan. : wherefore the heart of the ‡ Or, in M●…rad. people melted, and became as water o Soft and weak, and full of f●…uctuation and trembling. . 6 ¶ And Joshua rend his Clothes p In Testimony of great Sorrow, as Gen. 37. 34. and 44. 13. for the loss felt, the consequent mischief feared, and the sin which he suspected. , and fell to the earth upon his face q In deep humiliation and fervent supplication; continuing the whole day in Fasting and Prayer. , before the Ark of the LORD, until the eventide r, he, and the Elders of Israel, and put dust upon their heads s ●… As was usual in case of grief and astonishment, 1 Sam. 4. 12. 2 Sam. 1. 2. and 13. 19 jon. 3. 6. Mich. 1. 10. . 7 And Joshua said, Alas, O LORD GOD; wherefore hast thou at all brought this people over Jordan t This and the following Clause, though well intended, and offered to God only by way of Expostulation and Argument, yet do favour of Humane Infirmity, and fall short of that reverence, and modesty, and submission, which he owed to God; and are mentioned as instances that the Holy men of God were subject to like passions and infirmities with other men. , to deliver us into the hand of the Amorite to destroy us? would to God we had been content, and dwelled on the other side Jordan. 8 O LORD, what shall I say u In answer to the reproaches cast by our insulting Enemies upon us, and upon thy name. , when Israel x God's own people, which he hath singled out of all Nations for his own peculiar. turneth their † backs before their Enemies? ●… Heb. necks. 9 For the Canaanite, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great Name y Which will upon this occasion be Blasphemed and charged with inconstancy, unkindness, and unfaithfulness to thine own people, and with inability to resist them, or to do thy people that good thou didst intent them. Compare Exod. 32. 12. Numb. 14. 13. Deut. 33. 27. joel 2. 17. ? 10 ¶ And the Lord said unto Joshua, Get thee up; wherefore † Heb. fallest. liest thou thus upon thy face z This business is not to be done by unactive Supplication, but by vigorous endeavours for reformation. ? 11 Israel a Some, or one of them, as before on v. 1. hath sinned, and they have also transgressed my covenant b i e. Broken the conditions of my Covenant which I have commanded them, and they have promised to perform, viz. Obedience to all my Commands, Exod. 19 8. and 24. 7. whereof this was one, not to meddle with the accursed thing. which I commanded them: for they have even taken of the accursed thing c Which I charged them not to meddle with. , and have also stolen d i e. Taken my portion which I had reserved, jos. 6. 19 , and dissembled e Covered the fact with deep dissimulation, and a real, if not verbal profession of their Innocency. Possibly Achan might be suspected, and being accused, had denied it, or was resolved to deny it. also, and they have put it even amongst their own stuff f Converted it to their own use, and added obstinacy and resolvedness to the crime; thus he loads this Sin with divers aggravations. . 12 Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed g As I warned and threatened them, jos. 6. 18. they have put themselves out of my Protection and Blessing, and therefore are liable to the same destruction which belongs to this accursed People. , neither will I be with you any more, except ye destroy the accursed person from among you. 13 Up, sanctify the people, and say, Sanctify yourselves h Purify yourselves from that desilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, as it is most probable they were required to do; as imploring and expecting the Sentence of God for the Discovery and Punishment of the Sin, and that the guilty person might hereby be awakened and terrified, and brought to a free and seasonable confession of his fault. And it is a marvellous thing that Achan did not on this occasion acknowledge his Crime; but this is to be imputed partly to the heart-hardening power of Sin, which makes men grow worse and worse; partly to his Pride, being loath to take to himself the shame of such a mischievous and infamous action; partly to his self-flattering and vain conceit, whereby he might think many others were guilty as well as he, and some of them might be taken, and he escape; and partly to the just Judgement of God, whereby he blinds and hardens Sinners to their own ruin. See a like instance, Mat. 26. 21, 22, 25. against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand beforeth me enemies, until ye take away the accursed thing from among you. 14 In the morning therefore ye shall be brought according to your tribes: and it shall be that the tribe which the LORD taketh i Which shall be discovered or declared Guilty by the Lot, which is disposed by the Lord, Prov. 16. 33. and which was to be cast in the Lord's Presence before the Ark. Of such use of Lots, see 1 Sam. 14. 41, 42. jon. 1. 7. Act. 1. 26. , shall come according to the families thereof: and the family which the LORD shall take, shall come by households: and the households which the LORD shall take, shall come man by man. 15 And it shall be, that he that is taken with the accursed thing, shall be burnt with fire k As persons and things accursed were to be. See Numb. 15. 30, 35. Deut. 13. 16. , he, and all that he hath l His Children and Goods, as is noted, v. 24. according to the Law, Deut. 13. 16. : because he hath transgressed the covenant of the LORD, and because he hath wrought ‡ Or, 〈◊〉ness. † folly m So Sin is oft called in Scripture, as Gen. 34. 7. judg. 20. 6. etc. in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom and interest. in Israel n i e. Among the Church and people of God who had such excellent Laws to direct them, and such an All-sufficient and gracious God to provide for them, without any such indirect and unworthy practices. . 16 ¶ So Joshua risen up early in the morning, and brought Israel by their tribes, and the tribe of Judah was taken. 17 And he brought the family o Either, 1. the Tribe or people, as the word Family sometimes signifies, as judg. 13. 2. Zech. 12. 13. Amos 3. 1. Act. 3. 25. compared with Revel. 1. 7. Or, 2. the Families, as v. 14. the singular Number for the plural, the chief of each of their five Families, Numb. 26. 20, 21. of Judah, and he took the family of the Zarhites: and he brought the family of the Zarhites, man by man p Not every individual person, as is evident from v. 18. but every Head of the several Houses, or lesser Families of that greater Family of the Zarhites, of which see 1 Chron. 2. 6. , and Zabdi was taken. 18 And he q Either joshua, or Zabdi by Ioshua's appointment. brought his household, man by man, and Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah was taken. 19 And Joshua said unto Achan, My son r So he calls him, to show, that this severe Inquisition and Sentence did not proceed from any hatred to his person, which he loved as a Father doth his Son, and as a Prince ought to do each of his Subjects. give, I pray thee glory to the LORD God of Israel s As thou hast highly dishonoured him, now take the shame and blame to thyself, and ascribe unto God the Glory of his Omniscience in knowing thy sin, of his Justice in punishing it in thee, and others for thy sake; of his Omnipotency, which was obstructed by thee; and of his Kindness and Faithfulness to his people, which was eclipsed by thy Wickedness; all which will now be evident by thy sin confessed and punished. , and † make confession unto him, and tell me now what ‡ Or 〈◊〉 praise, thou hast done, hid it not from me. 20 And Achan answered Joshua, and said, Indeed, I have sinned t He seems to make a sincere and ingenuous Confession, and loads his sin with all just Aggravations. against the LORD u Against his express Command, and just Rights, and glorious Attributes. God of Israel x The true God, who hath chosen me and all Israel to be the people of his peculiar love and care. , and thus and thus have I done. 21 When I saw y He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze and fix upon them, which inflames his desire, and made him covet them; and that desire put him upon Action, and made him take them; and having taken, resolve to keep them; and to that end hid them in his Tent. among the spoil a goodly Babylonish garment z Which were composed with great art of divers Colours, and of great price, as appears both from Scripture, Ezek. 23. 15. and from divers Heathen Authors. [See my Latin Synopsis] , and two hundred shekels a To wit, in Weight, not in Coin; for as yet they received and paid Money by weight. of silver, and a † wedge of gold, of fifty ‡ Heb. 〈◊〉▪ shekels weight, than I coveted them, and took them, and behold, they are hid in the earth in the midst of my tent, and the silver under it b i e. Under the Babylonish Garment covered with it, or wrapped up in it. . 22 So Joshua sent messengers c That the truth of his Confession might be evident and unquestionable, which some, peradventure might think was forced from him. , and they ran d Partly longing to free themselves and all the people from the Curse under which they lay: and partly that none of Achans Relations or others might get thither before them, and take away those things. unto the tent, and behold, it e i e. The parcel of things mentioned, v. 21, and 24. was hid in his tent, and the silver under it. 23 And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before † Heb. poured. the LORD f Where joshua and the Elders continued yet in their Assembly waiting for the issue of this business. . 24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedg of gold, and his sons, and his daughters g But this seems hard and unjust, and therefore forbidden by God himself, Deut. 24. 16. Ans. 1. That Law was given to men, not to God, who certainly hath a more absolute Right and Sovereignty over men, than one man hath over another. 2. Their Death was a Debt they owed to nature and to their own sins, which Debt God may require when he pleaseth; and he could not take it in more honourable and excellent Circumstances than these, That the death of a very few in the beginning of a new Empire, and of their settlement in the land, might be useful to prevent the death of many thousands who took warning by this dreadful Example, whom, if the fear of God did not, yet the love of their own, and of their dear children's lives would restrain from such dangerous and pernicious Practices. 3. It is very probable they were conscious of the fact, as the jewish Doctors affirm. If it be pretended that some of them were Infants; the Text doth not say so, but only calls them Sons and Daughters. And considering that Achan was an old man, as is most probable, because he was the fifth person from judah; of which see on v. 1. it seems most likely, that the Children were grown up, and so capable of knowing, and concealing, or discovering this Fact. Nor doth it follow, that they were not guilty, because it is not said so; for it is apparent, that many Circumstances are omitted in divers historical Relations in Scripture, which sometimes are supplied in other places. , and his oxen, and his asses, and his sheep h Which, though not capable of sin, nor of punishment properly so called, yet as they were made for man's use, so they are rightly destroyed for man's good; and being daily killed for our bodily food, it cannot seem strange to kill them for the Instruction of our minds, that hereby we might learn the detestable and contagious nature of sin, which involves innocent Creatures in its Plagues; and how much sorer Punishments are reserved for man, who having a Law given to him, and that excellent gift of Reason and Will to restrain him from the Transgressions of it, his guilt must needs be unspeakably greater, and therefore his sufferings more severe and terrible. Further, by this enumeration it appears, that he had no colour of necessity to induce him to this Fact, but was wholly inexcusable. , and his tent, and all that he had: and they brought them unto the valley of Anchor. 25 And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones i And burned them with fire; which is easily understood both out of the following words, and from Gods Command to do so, v. 15. which doubtless was here executed. , and burned them with fire, after they had stoned them with stones k Qu. How could both these Deaths be inflicted upon them? Ans. It seems they were stoned to death, which was the Punishment of such Offenders, Leu. 24. 14. Numb. 15. 35. and not burned to death; and therefore the stoning only of Achan is mentioned here, and not his burning: and God would have their dead Carcases burned to show his utmost Detestation of such persons as break forth into sins of such a public Scandal and Mischief. And for the burning of Achan commanded v. 15. it seems not likely to be meant of his burning alive, because that burning is common to him, and all that he hath, as is there expressed; but of the burning of his dead Carcase, and other lifeless things, as the manner was with accursed things, Deut. 13. 16. . 26 And they raised over him a great heap of stones l As a Monument of the sin and Judgement here mentioned, that others might be instructed and warned by the Example; and as a Brand of Infamy, as josh. 8. 29. 2 Sam. 18. 17▪ unto this day: so the LORD turned from the fierceness of his anger: wherefore the name of that place was called, * Isa. 65. 10. Host 2. 15. the valley of Anchor m Or, the valley of trouble, from the double trouble expressed v. 25. unto this day. † That is, trouble. CHAP. VIII. AND the LORD said unto Joshua, * Deut. 1. 2●…. & 7. 18. Fear not, neither be thou dismayed: take all the people of war with thee a Partly, to strengthen them against those fears which their late Defeat had wrought in them; and partly that all of them might be partakers of this first spoil, and thereby be encouraged to proceed in their work. The weak multitude were not to go, because they might have hindered them in the following Stratagem; and it was but fit that the Military men who run the greatest hazards, should have the Precedency and Privilege in the spoils. , and arise, go up to Ai: see, I have given into thine hand the king of Ai, and his people, and his city, and his land. 2 And thou shall do to Ai b i e. The City and people of Ai. and her King, as thou didst unto * Chap. 6. 21. Jericho and her King c i e. Overcome and destroy them. This was enjoined partly to chastise their last Insolence, and the Triumphs and Blasphemies which doubtless their success produced: and partly to revive the dread and terror which had been impressed upon the Canaanites by Iericho's ruin, and had been much abated by the late success of Ai, and their confidence and expectation of further and greater success. : * Deut. 20. 14. only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it. 3 So Joshua arose, and all the people of war, to go up against Ai c i e. To consider and conclude about this Expedition of going up against Ai; not as if all the people of war did actually go up, which was both unnecessary and burdensome, and might hinder their following design: but it seems to be resolved by joshua and all the Council of War, That the 30000. here following should be selected for the Enterprise. Either, 1. the 30000. now mentioned; Or, 2. part of them; to wit, such as were to lie in wait, as seems most probable both from the next verse, which limits it to those who were to lie in wait, and from v. 9 where what is here mentioned only by anticipation, is actually put in execution; and it is said of them that were sent forth, that they went to lie in ambush, and did so; and these were only 5000. men, as is expressed, v. 12. And the only inconvenience of this Exposition is, That the Pronoun Relative them, is put without, or before its Antecedent, which is left to be gathered out of the following words, which is not unusual in the Hebrew Tongue, as plainly appears from Exod. 14. 19 Numb. 18, 9 and 24. 17. Psal. 87. 1. and 105. 19 and 114. 2. Prov. 7. 8. and 14. 26. : and Joshua chose out thirty thousand mighty men of valour, and sent them away by night. 4 And he commanded them d The same party last spoken of v. 3. even the 5000. mentioned v. 12. This historical Narration seems obscure and intricate, and at first view to make three parties, one of 30000. v. 3. one of 5000. v. 12. which may seem to be two several Ambushes; and a third of all the people, v. 5, 11. But if it be more narrowly and considerately observed, it will appear, that there are only two parties engaged in the taking of Ai, and but one Ambush, as plainly appears by comparing v. 9 (which manifestly speaks of that party which is mentioned v. 3.) with v. 12. which speaks only of 5000. which is justly supposed to be a part of those 30000. named v. 3. and that part which was to lie in ambush; unless we will suppose that there were two Ambushes, one of 30000. and the other of 5000. both lying in wait in the same quarter, even between Bethel and Ai, on the west side of Ai, the only place where the Ambush lay, as is said both v. 9 and 12, 13. which seems absurd and incredible. And besides, in the execution of this Command, there is mention but of one Ambush v. 12, 13, 14, 19 and they are said to consist only of 5000. v 12. and they only take and burn the City, v. 19 so that the other supposed Ambush of 30000. is perfectly vanished and lost, and did nothing in this work; which also is very improbable. And therefore, that 30000. v. 3. are the same who are called the people, and the people of war that were with joshua, v. 5, 11, which pitched on the North-side of Ai, v. 11, 13. as the Ambush did on the westside; but for any other side of the City, or a third party placed elsewhere about Ai, we read not one word; and therefore it may well be presumed there were no more employed to take it. , saying, Behold, ye shall lie in wait against the city, even behind the city: go not very far from the city, but be ye all ready: 5 And I, and all the people that are e Or, that shall be: for at present he sent them away, v. 9 but the next morning followed them, and joined himself with them, v. 10, 11. with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we f I and the 25000. with me. will flee before them 6 (For they will come out after us) till we † have drawn them from the city; for they will say, ‡ Heb. pulled. They flee before us, as at the first: therefore we will flee before them. 7 Then ye shall rise up from the ambush f To wit, upon the signal given, of which v. 18. , and seize upon the city: for the LORD your God will deliver it into your hand. 8 And it shall be when ye have taken the city, that ye shall set the city on fire g To wit, part of it, as a sign to their Brethren of their success; for the whole City was not burnt now, but afterwards; as is said v. 28. : according to the commandment of the LORD shall ye do. See, I have commanded you. 9 Joshua therefore sent them h The same party designed by the Pronoun them, v. 3. of which see the Notes there. forth, and they went to lie in ambush, and abode between Bethel and Ai, on the westside of Ai: but Joshua lodged that night among the people i Heb. that people, to wit, the people of war, as they are called, v. 11. to wit, the main body of that host consisting of 30000. . 10 And Joshua risen up early in the morning, and numbered the people k Heb. that people, not all the people of Israel; which was needless, and required more time than could now be spared; but the rest of that host of 30000. whereof 5000. were sent away; and now the remainder are numbered, partly to see whether some of them had not withdrawn themselves, taking the advantage of the night, and of the design of laying an Ambush; and partly that it might be evident, that this work was done without any loss of men, and thereby they might be encouraged to trust in God, and to proceed vigorously and resolutely in their work. , and went up; he, and the elders of Israel l Either, 1. the military Elders, the chief Commanders of his Army. But they seem to be included in the 30000. v. 3. which are supposed to be furnished and led by their several Commanders; and such persons are scarce ever called the Elders of Israel. Or rather, 2. the chief Magistrates and Rulers of Israel under joshua, who are commonly so called; and these, I suppose, went with joshua, and with the Army, to take care that the cattle and the Spoil of the City, which was given by God to all Israel for a prey, v. 2, 27. might be justly and equally divided between those that went to battle, and the rest of the people, according to the Example and Prescript, Numb. 31. 27. and that they who were present and assistant in the taking of that City, might not engross the whole to themselves, as is usual for Soldiers in those cases to do. , before the people to Ai. 11 And all the people, even the people of war that were with him m To wit, the 30000. mentioned, v. 3. or the most of them. , went up, and drewnigh, and came before the city, and pitched on the north-side of Ai: now there was a valley between them and Ai. 12 And he took n Or rather, but he had taken, to wit, out of the said number of 30000. for this is added by way of Recapitulation and further Explication of what is said in general, v. 9 about five thousand men, and set them to lie in ambush between Bethel, and Ai, on the westside † of the city. ‡ Or, of Ai. 13 And when they had set the people, even all the host that was on the north-side of the city, and † their ‡ Heb. their lying in wait. liars in wait on the west of the city: Joshua went o To wit, accompanied with a small part of the host now mentioned, i. e. Very early in the morning, when it was yet dark, as is said in a like case, joh. 20. 1. whence it is here called Night, though it was early in the morning, as is said, v. 10. for it seems most probable, that all was done in one Night's space, and in this manner; joshua sends away the Ambush by night, v. 3. and lodgeth that night with 25000 men, v. 9 not far from the city. But not able nor willing to sleep all night, he rises very early, v. 20. and numbers his men, which by the help of the several Officers was quickly done, and so immediately leads them towards Ai; and while it was yet duskish or night, he goes into the midst of the valley, v. 13. and when the day dawns he is discovered by the King and people of Ai, who thereupon risen up early to fight with them, v. 14. Though others conceive this was the second night, and so the Ambush had lain hid a night and a day together. But then there might be danger of their being discovered, although that danger may seem to be the less, because Ai might be shut up, that none might go out nor come in, but by Order, and upon Necessity, because of the nearness of their Enemies, as jericho formerly was for the same reason, josh. 6. 1. that night into the midst of the valley p Which was near the City, thereby to allure them forth. . 14 And it came to pass when the king of Ai saw it, that they hasted, and risen up early, and the men of the city went out against Israel to battle, he, and all his people q To wit, all his men of war, for the rest were left in Ai, v. 16. , at a time appointed r At a certain hour agreed upon between the King and People of Ai, and of Bethel too, who were their Confederates in this Enterprise, as it may seem from v. 16. Possibly they might appoint the same hour of the day on which they had fought against Israel with such good success, looking upon it as a lucky hour. , before the plain s i e. Towards or in sight of that plain or valley in which the Israelites were, that so they might put themselves in Battle-array. , but he witted not that there were liars in ambush against him t The former success having made him more careless and secure, as is usual in such Cases, God also blinding his mind, and infatuating him, as he useth to do with those which he intends to destroy. , behind the city. 15 And Joshua and all Israel made as if they were beaten before them u i e. Fled from them, as it were for fear of a second blow: and peradventure some of them might be wounded, though none were killed; and might make that the pretence of their fleeing away. , and fled by the way of the wilderness x Which lay between Ai and jericho, whither they now seemed to flee. . 16 And all the people y To wit, all that were able to bear Arms, for old men and Children were unfit for the pursuit or fight; and that they were yet left, may seem from v. 24, 25. that were in Ai, were called together to pursue after them, and they pursued after Joshua, and were drawn away from the city. 17 And there was not a man z To wit, fit for war. left in Ai, or Bethel a Which, being a neighbouring City, and encouraged by the former success, had sent some Forces to assist them; and now, upon notice sent to them of the flight of their common Enemies, or upon some other signal given, which might easily be done, having been appointed beforehand, as is usual in such Cases, all their men of War join with those of Ai in the pursuit. , that went not out after Israel: and they left the city open, and pursued after Israel. 18 And the LORD said unto Joshua, Stretch out the spear b Or, thy banner: or there might be some Banner in the end of his Spear. This was prescribed and practised, either 1. for a sign to his Host present with him, to stop their flight, and make head against the pursuers: Or 2. for a signal to the liars in wait, as may seem from v. 19 who, though they were at some distance, might know this from persons whom they had set in some high and convenient places to observe Ioshua's motion, and to give notice from one to another, and that speedily, as is common in such cases, until it came to the whole ambush: Or 3. as a mystical token of God's presence and assistance with them, and of their Victory; or as a mean by God's appointment contributing to their good success, as the like posture of Moses lifting up his hands was, Exod. 17. 11, 12. which may be the reason why he continued this posture till the Enemies were all destroyed, v. 26. whereas if it had been a signal only, it was sufficient to do it for a little while. I know no reason why all these ends might not be joined together. , that is in thy hand toward Ai, for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. 19 And the ambush arose quickly out of their place, and they ran assoon as he had stretched out his hand: and they entered into the city, and took it, and hasted, and set the city c i e. Not all of it, as appears both from v. 28. and because than they had lost that Prey which God had allowed them; but some part of it, enough to raise a smoke, and give notice to their Brethren of their success. on fire. 20 And when the men of Ai looked behind them, they saw, and behold, the smoke of the city ascended up to heaven, and they had no * Heb. Hand. power d Or, place, for so the Hebrew word is oft used, as Numb. 2. 17. Neh. 7. 4. job 37. 7. Psal. 104. 25. Isa. 22. 18. and 56. 5. to flee this way, or that way, and the people that fled to the wilderness, turned back upon the pursuers. 21 And when Joshua and all Israel e i e. All the Israelites there present, or all those who seemed to flee away before. saw that the ambush had taken the city, and that the smoke of the city ascended, than they turned again, and slew the men of Ai. 22 And the other f They who lay in Ambush. issued out of the city against them, so they were in the midst of Israel, some on this side, and some on that side, and they smote them so that they * Deut. 7. 2. let none of them remain or escape g So their late success was a real mischief to them, as being the occasion of their total ruin. . 23 And the king of Ai they took alive h Reserving him to a peculiar and more ignominious punishment, for the terror of the other Kings, who were the chief causes of all that opposition and disturbance▪ which Israel met with in gaining the Possession of the Promised Land. , and brought him to Joshua. 24 And it came to pass when Israel had made an end of slaying all the inhabitants of Ai, in the field, in the wilderness wherein they chased them▪ and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and smote it i i e. The Inhabitants of it, the men, who through age or infirmity were unfit for War, and the women, v. 25. with the edge of the sword. 25 And so it was, that all that fell that day, both of men and women, were twelve thousand, even all the men of Ai k Not strictly, but largely so called, who were now in Ai, either as constant and settled Inhabitants, or as Sojourners and such as came to them for their help, such as being confederate with them, are esteemed as one with them; for it is evident that the men of Bethel are included in this number, v. 17. the Israelites who took this number, being unable to distinguish who belonged to the one City, and who to the other. . 26 For Joshua drew not his hand back, wherewith he stretched out the spear l Either 1. he ceased not to Fight with that Hand. Or 2. He kept his Hand and Spear in the same posture, both stretched out and lifted up, as a Sign both to encourage them, and to direct them to go on in the work. See on v. 18. , until he had utterly destroyed all the inhabitants of Ai. 27 * 〈◊〉▪ 31. 26. Only the cattle, and the spoil of that city, Israel took for a prey unto themselves, according unto the word of the LORD, which he * 〈◊〉 2. commanded Joshua. 28 And Joshua burned Ai, and made it an heap for ever m Or, for a long time, as that word oft signifies, as Gen. 6. 3. Isa. 42. 14. For that it was after some Ages rebuilt, may seem from Nehem. 11. 31. unless that were another City built near the former, there being some little difference in the name also. , even a desolation unto this day. 29 And the king of Ai he hanged on a tree n He dealt more severely with the Kings of Canaan than with the people, partly because the abominable wickedness of that people was not restrained and punished (as it should have been) but countenanced and encouraged by their evil examples and administrations; and partly because they were the principal Authors of the Destruction of their own people, by engaging them in an obstinate opposition against the Israelites. , until eventide: and assoon as the sun was down, Joshua commanded, that they should take his carcase down from the tree o According to Gods command in that case, Deut. 21. 22. , and cast it at the entering of the gate of the city p Which place he chose either as most commodious, now especially when all the City within the Gate was already turned into an heap of Stones and Rubbish; or because this was the usual place of Judgement; and therefore proper to bear the monument of God's ●…ust Sentence against him, not without reflection upon that Injustice which he had been guilty of in that place. , and * 〈◊〉▪ 7. 26. raise thereon a great heap of stones, that remaineth unto this day 30 Then q To wit, after the taking of Ai. For they were obliged to do this, when they were brought over jordan into the Land of Canaan, Deut. 11. 29. and 27, 2, 3. which is not to be understood strictly, as if it were to be done the same moment or day; for it is manifest they were first to be Circumcised, and to eat the Passover, which they did, and which was the work of some days; but as soon as they had opportunity to do it, which was now when these two great Frontier Cities were taken and destroyed, and thereby the Coast cleared, and the bordering people under great consternation and confusion, that all the Israelites might securely march thither. And indeed this work was fit to be done as soon as might be, that thereby they might renew their Covenant with, and profess their subjection to that God by whose help alone they could expect Success in their great and difficult enterprise. Joshua built an altar r To wit, for the Offering of Sacrifices, as appears from the following verse, and from Deut. 27. 5, 6, 7. unto the LORD God of Israel in mount Ebal s Why not on Mount Gerizim also? Ans. Because God's Altar was to be but in one place, Deut. 12. 13, 14. and this place was appointed to be Mount Ebal, Deut. 27. 4, 5. which also seems most proper for it, that in that place whence the Curses of the Law were denounced against Sinners, there might also be the tokens and means of Grace, and Peace, and Reconciliation with God, for the removing of the Curses, and the procuring of God's Blessing unto Sinners. . 31 As Moses the servant of the LORD commanded the children of Israel, as it is written in the * Exod. 20. 2●…. Deut. 27. 5. book of the law of Moses, an altar of whole stones, over which no man hath lift up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings. 32 And he wrote there upon the stones t Not upon the Stones of the Altar, which were to be rough and unpolished, v. 31. but upon other Stones, sinooth and plastered, as is manifest from Deut. 27. 2. a copy of the law of Moses u Not certainly the whole five Books of Moses, for what Stones and time would have sufficed for this! nor the Blessings and the Curses here following, which never are, nor can without great impropriety be called the Law of Moses, seeing they presuppose the Law, and the Observation or Transgression thereof, to which they belong, only as rewards of the one, and punishments of the other: but the most weighty and substantial parts of the Law, as may be gathered from the Laws which are mentioned, and to the violaters whereof the Curses are applied, Deut. 27. 15. etc. and especially the Law of the Ten Commandments. , which he wrote in the presence of the children of Israel. 33 And all Israel x i e. The whole Congregation, old and young, male and female, as it follows, v. 35. , and their elders, and officers, and their judges stood on this side the ark, and on that side y i e. Some on one side of it, and some on the other. before the priests the Levites, which bore the ark of the covenant of the LORD, as well the stranger, as he that was born among them: half of them over against mount Gerizim z These two places were in the Tribe of Ephraim, not far from Shechem, as appears both from Scripture, Deut. 11. 29, 30. and 27. 12. judg. 9 7. and from other Authors who lived in those parts, as josephus and the jewish Doctors. , and half of them over against mount Ebal, * Deut. 11. 29▪ and 27. 1●…. as Moses the servant of the LORD had commanded before, that they should bless a Or Curse, which is easily understood out of the following verse, and from Deut. 27. 13, etc. the people of Israel. 34 And afterward b After the Altar was built, and the Stones plastered and writ upon. he read c i e. He commanded the Priests or Levites to read, Deut. 27. 14. all the words of the law, the blessings and curse d Which words come in not by way of Explication, as if the words of the Law were nothing else besides the Blessings and Curses; but by way of addition, to note that these were read over and above the words of the Law. , according to all that is written in the book of the law e He saith not, according to all that was written upon those Stones, but in the Book of the Law, which shows the mistake of them that think the same things were both read and written upon these Stones. . 35 There was not a word of all that Moses commanded, which Joshua read not f Therefore he read not the Blessings and Curses only, as some think, but the whole Law, as the manner was when all Israel, Men and Women, were Assembled together, as we read Deut. 31. 10, 11, 12. before all the congregation of Israel, * Deut. 31. 12. with the women and the little ones, and the strangers that * Heb. walked. were conversant among them g i e. Who were Proselytes, for no others can be supposed to be with them at this time. . CHAP. IX. AND it came to pass when all the kings which were on this side Jordan, in the hill, and in the valley, and in all the coast of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite heard thereof: 2 That they gathered themselves together a Not actually, as the following History shows; but they entered into a league or confederation to do this. to fight with Joshua, and with Israel with one * Heb. Mouth. accord. 3 And b Or, But; for he shows that these took another and a wiser course. when the inhabitants of Gibeon c A great and royal city of the Hivites, jos. 10. 2. and 11. 19 heard what Joshua had done unto Jericho, and to Ai, 4 They did work wilily, and went and made as if they had been embassadors d Sent from a far Country, as they say, v. 6. , and took old sacks upon their asses, and wine-bottles, old and rend, and bound up. 5 And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy. 6 And they went to Joshua, unto the camp at Gilgal e The place of their headquarters. , and said unto him, and to the men of Israel f To wit, those who used to meet in Counsel with Joshua, to whom it belonged to make Leagues, as it here follows, even the Princes of the Congregation, not the common people, as appears both from v. 15, 18, 19, 21. and from common usage of all Ambassadors, who generally deliver their Message to, and treat with Princes, not People. And the Hebrew word isch, here used, sometimes notes men of eminency and dignity. , We be come from a far country: now therefore g Because we are not of this people, whom, as we are informed, you are obliged utterly to destroy; that which appeared sufficiently both by the Israelites practice in destroying the Amorites beyond jordan, and the people of jericho and Ai, without any allowance for Sex or Age; and by common rumour and the report of the Israelites and other persons who dwelled among them, or had converse with them, as Rahab and all her kindred; and by the nature of the thing, because they were to possess that whole Land, and were not to mix themselves with the people of it. make ye a league with us. 7 And the men of Israel said unto the Hivite g i e. The Gibeonites who were Hivites, Jos. 11. 19 , Peradventure ye dwell among us h i e. In this Land, and so are of that people with whom we are forhidden to make any League or Covenant, Exod. 23. 32, 33, 34. Deut. 7. 2. and 20. 15, 16. , and how shall we make a league with you? 8 And they said unto Joshua, We are thy servants i We desire a League with you upon your own terms; we are ready to accept of any conditions. . And Joshua said unto them, Who are ye? and from whence come ye k For this free and general concession of theirs gave joshua just cause to suspect that they were of the cursed Canaanites. ? 9 And they said unto him, From a very far country thy servants are come, because of the Name of the LORD l Being moved thereunto by the report of his great and glorious nature and works; so they gave them hopes that they would embrace their Religion. thy God: for we have heard the same of him, and all that he did in Egypt m They cunningly mention those things only which were done some time since, and say nothing of the dividing of jordan, nor of the destruction of jericho and Ai, as if they lived so far off that the same of those things had not yet reached them. . 10 And * Numb. 〈◊〉 24, 33. all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth. 11 Wherefore our elders, and all the inhabitants of our country, spoke to us, saying, Take victuals * Heb. 〈◊〉 〈◊〉 hand. with you for the journey, and go to meet them, and say unto them, We are your servants, therefore now make ye a league with us. 12 This our bread we took hot for our provision out of our houses, on the day we came forth to go unto you: but now behold, it is dry, and it is mouldy. 13 And these bottles of wine which we filled, were new, and behold, they be rend: and these our garments and our shoes are become old, by reason of the very long journey. 14 And * Or, 〈◊〉 ●…ceived 〈◊〉 men by 〈◊〉 of their 〈◊〉 als. the men n i e. The Princes, as before v. 7. took of their victuals o Not from their want or any desire they could have to such unpleasant and unwholesome food; nor as a Ceremony usual in making Leagues, for that was not now done, but in the next verse: but that they might examine the truth of what they said. , and asked not counsel at the mouth of the LORD p As they ought to have done upon all such weighty and doubtful occasions. So they are accused of rashness and neglect of their Duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation left upon them to embrace the true Religion, which here was omitted. . 15 And Joshua made peace with them, and made a league with them, to let them live q i e. That they would not destroy them. Some question whether this League was lawful and obliging, because it is contrary to a positive and precedent law of God, by which they were enjoined to make no peace with them, but utterly to destroy them, Exod. 23. 32. and 34. 12. etc. But this law seems to admit of some exception and favourable interpretation, and that taken from the reason and soul of that Law; which was this, that the Israelites might not be tainted with their Idolatry and other Abominations by cohabitation with them; and therefore when that reason ceased, i. e. if they were willing to relinquish their Possessions and Idolatry, and other wickedness, and to embrace the true Religion, they might be spared. And though this Law was delivered in general terms, because God foresaw that the Israelites would be most prone to err on that hand, by sparing those whom they should destroy; yet that it was to be understood with an exception of Penitents, and true Converts, might easily be gathered both from the example of Rahab, and from the Tenor of Divine Threaten, which though absolutely deliver●…d, allow of this exception; as appears from jer. 18. 7, 8. jonah 3. 4. and from the great kindness and favour which God hath manifested unto all true Penitents, in delivering them from evils threatened to them, and inflicted upon others; which kindness of God we also are obliged to imitate by virtue of that natural and moral Law of God implanted in us, and revealed to us, to which such positive Commands as this of killing the Canaanites must give place. And that this League was lawful and obliging, may seem probable, 1. Because joshua and all the Princes upon the review concluded it so to be, and spared them accordingly, v. 19, 20, 22, 23. 2. Because God punished the violation of it long after, 2 Sam. 21. 1. 3. Because God is said to have hardened the hearts of all other Cities, not to seek Peace with Israel, that so he might utterly destroy them, jos. 11. 19, 20. which seems to imply that their utter Destruction did not necessarily come upon them by virtue of any absolute and peremptory Command of God to destroy them, but by their own obstinate hardness, whereby they neglected and refused to make Peace with the Israelites. Obj. This League was grounded upon a Deceit and Error of the persons, which also they had entered a caution against, v. 7. Ans. Their supposition that they were Canaanites, was indeed a part of the foregoing Discourse, v. 7. and the Israelites rested satisfied with their Answer, and believed they were not, and so entered into the League; but that League was absolute, not suspended upon that or any other condition; and the error was not about the persons, but about the Country and People to which they belonged, which was not material to this Contract, no more than it is to a Contract of Marriage, that the one person believed the other to be of another Country or Family than indeed they were. : and the princes of the congregation swore unto them. 16 ¶ And it came to pass at the end of three days r i e. At the last of them, or upon the third day, as it is said, v. 17. and so this Phrase is elsewhere used, as Deut. 14. 28. and 31. 10. Or it may be properly understood, that after three days they heard this, and on the day after they heard this, they came to their Cities, as is said, v. 17. , after they had made a league with them, that they heard that they were their neighbours, and that they dwelled among them. 17 And the children of Israel journeyed, and came unto their cities on the third day: now their cities were Gibeon, and Chephirah, and Beeroth and Kirjath jearim s Which Cities were subject to Gibeon, which was the Royal City, jos. 10. 2. . 18 And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel: and all the congregation murmured against the Princes t Partly from that proneness which is in people to censure the actions of their Rulers; partly because they might think the Princes by their rashness had brought them into a Snare, that they could neither Kill them for fear of the Oath, nor Spare them for fear of God's Command to the contrary; and partly from their desire of the Possession and Spoil of these Cities, of which they thought themselves hereby deprived. . 19 But all the princes said unto all the congregation, We have sworn unto them by the LORD u They plead not the lawfulness, nor the prudence of the action; but only the Obligation of an Oath; of which, though it was procured by Fraud, they perceived the People sufficiently sensible. God of Israel: now therefore we may not touch them x i e. Not hurt them, as that word is oft used, as Gen. 26. 11. Psal. 105. 15. and 144. 5. or, not smite them, as is said v. 18. . 20 This y Which follows, v. 21. we will do to them: we will even let them live, * lest wrath be upon us, because of the breach of the Oath which we swore unto them. 21 And the princes said unto them, Let them live (but let them be hewers of wood, and drawers of water unto all the congregation z i e. Let them be public Servants, and employed in the meanest Offices and Drudgeries (such as this was, this one kind being put for all the rest, as it is Deut. 29. 11.) for the use and benefit of the Congregation, to do this partly for the Sacrifices and Services of the House of God, as it is expressed v. 23. which otherwise the Israelites themselves must have done; partly for the Service of the Camp or body of the People; and sometimes upon occasion, even to particular Israelites: whence they are made Bondmen, which is mentioned as a thing distinct from their Service in the House of God, v. 23. And so they are in effect stripped of all their Possessions, whereby the main ground of the People's Quarrel was taken away. ) as the princes had * Ver. 15. promised them a Or, because or seeing that (as▪ the Hebrew word sometimes signifies) the Princes (i. e. we ourselves, they speak of themselves in the third person, which is very frequent in the Hebrew Language) had promised it to them, to wit, that they should live; and confirmed their Promise by an Oath. So the Princes speaking here to the People, allege the Promise or Oath of the Princes, when they met among themselves, and apart from the People. And this change of persons may possibly arise from hence, because some of the Princes who were present in the Assembly of the Princes, might now be absent upon some occasion. And this clause relates not to the next words, which are fitly enclosed within a Parenthesis, but to the foregoing clause, let them live, because the Princes have promised them their Lives. . 22 And Joshua called for them, and he spoke unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you: when ye dwell among us? 23 Now therefore ye are cursed b You shall not escape the Curse of God which by Divine Sentence belongs to all the Canaanites, who are a People Devoted by God to ruin; but only change the quality of it, you shall feel that Curse of Bondage and Servitude, which is proper to your race, by virtue of that ancient Decree, Gen. 9 25. you shall live indeed, but in a poor, vile and miserable condition. , and there shall † none of you be freed from being bondmen c The Slavery which is upon you shall be entailed to your posterity. , and ‡ Heb. not be cut off from you. hewers of wood, and drawers of water for the house of my God d This only Service they mention here, because it was their principal and most durable servitude, being first in the Tabernacle, and then in the Temple, whence they were called Nethinims, 1 Chron. 9 2. Ezra 2. 43. whereas their servitude to the whole Congregation would in a great measure cease when the Israelites were dispersed to their several habitations. . 24 And they answered Joshua and said, Because it was certainly told thy servants, how that the LORD thy God * Deut. 7. 1, 2. commanded his servant Moses, to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives, because of you, and have done this thing. 25 And now behold, we are in thine hand e i e. In thy power to use us as thou wilt. : as it seemeth good and right unto thee to do unto us, do f We refer ourselves to thee, and thy own Piety, and Probity, and Faithfulness to thy Word and Oath; If thou wilt destroy thy humble Suppliants, we submit. . 26 And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. g So as was said, v. 23. and so as here follows. 27 And Joshua made them that day hewers of wood, and drawers of water for the congregation, and for the altar of the LORD h By which it appears, that they were not only to do this Service in God's House, but upon all other occasions, as the Congregation needed or required their help. , even unto this day, in the place which he should choose. CHAP. X. NOW it came to pass, when Adoni-zedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it ( * Chap. 6. 15. as he had done to Jericho and her king, so he had done to▪ * Chap. 8. 3. Ai, and her king) and how the inhabitants of Gibeon had made peace with Israel, and were among them a i e. Were conversant with them, had yielded themselves to their disposal, submitted themselves to their Laws, had mingled interests with them. , 2 That they b i e. He and his people, the King being spoken of v. 1. as a public person representing all his people. Or, He an ●… the following Kings, v. 3. But this fear is mentioned, v. 2. as the cause why he sent to those Kings. feared greatly, because Gibeon was a great city, as one of the † royal cities c Either 1. really a Royal City, the Hebrew particle Caph oft signifying the truth of a thing, as Host 4. 4. and 5. 10. and oft elsewhere. Or 2. equal to one of the Royal Cities, though it had no King, but seems to be governed Aristocratically by their Elders, jos. 9 11. , and ‡ Heb. Ci●…ies of the Kingdom. because it was greater than Ai, and all the men thereof were mighty. 3 Wherefore Adoni-zedek king of Jerusalem sent d Either because he was Superior to them in Power or Dignity, or because he was nearest the danger, and most fo●…ward in the work. , unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying, 4 Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua, and with the children of Israel. 5 Therefore the five Kings of the Amorites e This name being here taken largely or generally for any of the Canaanites, as is frequent; for to speak strictly, the Citizens of Hebron here mentioned, v. 3. were Hittites; thus the Gibeonites, who were Hivites, jos. 11. 19 are called Amorites, 2 Sam. 21. 2. It is reasonably supposed, that the Amorites being numerous and victorious beyond jordan, did pour forth Colonies or Forces into the land of Canaan, and there subdued divers places, and so communicated their name to all the rest. , the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon gathered themselves together and went up, they, and all their hosts, and encamped before Gibeon, and made war against it. 6 ¶ And the men of Gibeon sent f Or, had sent, when their enemies were drawing towards them, which they could easily learn. unto Joshua to the camp to Gilgal, saying, Slack not thy hand g Do not neglect nor delay to help us. from thy servants h Whom thou art obliged to protect both in Duty, as thou art our Master and Ruler; and by thy own Interest, we being part of thy Possessions; and in ingenuity, because we have given ourselves to thee, and put ourselves under thy Protection. , come up to us quickly, and save us, and help us: for all the kings of the Amorites, that dwell in the mountains i In the mountainous Country. , are gathered together against us. 7 So Joshua ascended k Having, no doubt, asked advice of God first, which is implied by the Answer God gives to him, v. 8. from Gilgal, he, and all the people of war with him, and l Or, even, or that is, as this Particle is oft used, hath been noted before. So it seems put here by way of Explication and Restriction; having said all the people of war, he now adds, even all the mighty men, etc. i. e. an Army of the most valiant men picked out from the rest; for it is not probable, either that he would take so many hundred thousands with him, which would have hindered one another; or that he would leave the Camp without an Army to defend it. all the mighty men of valour. 8 ¶ And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee. 9 Joshua therefore came unto them suddenly m Though assured by God of the Victory, yet he useth all prudent means, and surpriseth them. , and went up from Gilgal all night n It is not said, that he went from Gilgal to Gibeon in a night's space; but only that he traveled all night: unto which you may add part either of the foregoing, or of the following day. . 10 And the LORD * Isa. 28. 21. ‡ Or, terrified. So ●…r. discomfited them before Israel, and slew them o Or, he slew them; either God, or Israel; for God's work is described v. 11. with a great slaughter at Gibeon p Heb. in Gibeon, not in the City, but in the Territory belonging to it; as joshua is said to be in jericho, Josh. 5. 13. , and chased them along the way that goeth up to Bethoron, and smote them to Azekah, and unto Makkedah. 11 And it came to pass as they fled from before Israel, and were in the going down to Bethoron, that the LORD cast down great stones q i e. Hailstones of extraordinary greatness and hardness, cast down with that certainty, as to hit the Canaanites, and not their Pursuers the Israelites; and with that force as to kill them. josephus affirms, That Thunder and Lightning were mixed with the Hail, which may seem probable from Habak. 3. 11. from heaven upon them unto Azekah, and they died; they were more which died with hailstones, than they whom the children of Israel slew with the sword. 12 ¶ Then spoke Joshua to the LORD r To wit, in way of Petition for this Miracle: being moved to beg it out of zeal to destroy God's Enemies, and directed to it by the motion of God's Spirit, and receiving a gracious Answer, and being filled with holy Confidence of the success, he speaks the following words before the people, that they might be Witnesses of it. in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel s i e. In the presence and audience of Israel; seeing being sometimes put for hearing, as Gen. 42. 1. compare with Act. 7. 12 Although these words may seem rather to be joined with the following, thus, in the sight of Israel, stand still, O Sun, etc. which sense the Hebrew accents favour. , * Isa. 28. 21. Hab. 3. 11. Sun † stand thou still upon Gibeon t i e. Over and above, or against Gibeon, i. e. In that place and posture in which now it stands towards, and looks upon Gibeon. Let it not go down lower, and by degrees, out of the sight of Gibeon. It may seem, that the Sun was declining, and joshua perceiving that his Work was great and long, and his time but short, begs of God the lengthening out of the day, and that the Sun and Moon might stop their course, and keep the place in which they now were. , and thou moon in the valley u Or, upon the valley; as before, upon Gibeon; the Preposition being the same there and here. of Ajalon x Either, 1. that Ajalon which was in the Tribe of Zebulun, Judg. 12. 12. Northward from Gibeon. Or rather, 2. that Ajalon which was in the Tribe of Dan, Josh. 19 42. Judg. 1. 35. Westward from Gibeon. For, 1. this was nearer Gibeon than the other. 2. This was most agreeable to the Course of the Sun and Moon, which is from East to West. 3. This way the Battle went from Gibeon Westward to Ajalon, and so further Westward, even to Lachish, v. 31. And he mentions two places, Gibeon and Ajalon, not as if the Sun stood over the one, and the Moon over the other, which is absurd and ridiculous to affirm, especially these places being so near one to the other; but partly to vary the Phrase, as is common in Poetical Passages; partly because he was in his March and the Pursuit of his Enemies, to pass from Gibeon to Ajalon; and he begs that he may have the help and benefit of longer light to pursue them, and to that end that the Sun might stand still, and the Moon also; not that he needed the Moon's light when he had the Suns; but because it was fit, either that both Sun and Moon should go, or that both should stand still to prevent Disorder and Confusion in the heavenly Bodies. . ‡ Heb. be silent. 13 And the sun stood still y Heb. was silent; i. e. still, as this Phrase is commonly used, as 1 Sam. 14. 9 Psal. 4. 4. jonah 1. 12. the cessation of the Tongues motion being put synecdochically for the cessation of any other Motion or Action. , and the moon stayed, until the people had avenged themselves upon their enemies z i e. Till they had utterly destroyed them, as is mentioned in the following Chapter. . Is not this written in the book of † Jasher a Either of a man so called, or of the righteous or upright, wherein possibly the memorable Actions of worthy men were recorded, and this amongst the rest. And this Book was written and published before joshua wrote his, and so is fitly alleged here. But this, as well as some few other historical Books, is lost, not being a Canonical Book, and therefore not preserved by the jews with the same care as they were. ? so the sun stood still b Here is no mention of the Moon, because the Sun's standing was the only thing which joshua desired and needed; and the Moons standing he desired only by accident to prevent irregularity in the Motions of those celestial Lights. Some take this to be but a Poetical Phrase and Relation of the Victory, that joshua did so many, and such great things in that day, as if the Sun and Moon had stood still and given him longer time for it. But the frequent Repetition, and magnificent Declaration of this Wonder, manifestly confutes that fancy. That the Sun and Moon did really stand still, is affirmed Habak. 3. 11. and Sirach 46. 5, 6. And if it seem strange to any one, that so wonderful a Work observed by the whole World that then was, should not be mentioned in any Heathen Writers; he must needs be satisfied, if he considers, that it is confessed by the generality of Writers, Heathens and others, that there is no certain History or Monument in Heathen Authors of any thing done before the Trojan Wars, which was a thousand years after Ioshua's time; and that all time before that, is called by the learnedst Heathens, the uncertain, unknown, or obscure time. in the midst of ‡ Or, the 〈◊〉 rig●…t. heaven c Not Mathematically, in the very Meridian or middle part of that Hemisphere; but morally, and with some Latitude, when it had begun a little to decline, the consideration whereof seems to have given joshua occasion for his desire. , and hasted not to go down about a whole day d i e. For the space of a whole day. Understand an artificial day between Sunrising and Sunsetting; for that was the day which joshua needed and desired, a day to give him light for his work. . 14 And there was no day like that e To wit, In those parts of the World of which he here speaks, and about which the Comparison is here made: vain therefore is that Objection, that the days are longer near the Northern and Southern Poles, where they are constantly longer at certain seasons, and that by the order of nature; whereas the length of this day was purely contingent, and granted by God in answer to Ioshua's Prayer, as is here added. Obj. In Hezekiah's time, and at his Prayer there was a day which may seem to have been longer; for the Sun went backward ten Degrees in ten hours, and then returned again ten Degrees in ten hours, and so it was 20. hours longer than a common day, and so longer than this. Ans. It is not certain, either that each Degree designed an hour, and not rather half an hour, or a quarter, as others think; or that the Sun returned those ten Degrees as slowly as he went down before or after. Besides, it was now near Summer Solstice, when the day was longest, and about 14. hours; and that being doubled, the artificial day was 28. hours: and because there is not the least evidence that Hezekiahs' day was longer, but rather of the contrary; it is much more reasonable to believe this Scripture-assertion, than to deny or question upon mere Suppositions or idle Conjectures. , before it, or after it, that the LORD harkened unto the voice of a man f To wit, in such a manner to alter the Course of nature, and of the heavenly Bodies, that a man might have more time to pursue and destroy his Enemies. : for the LORD fought for Israel g This is added as the reason why God was so ready to answer Ioshua's Petition herein, because he was engaged and resolved to fight for Israel, and that in ●… more than ordinary manner. . 15 ¶ And Joshua returned h Not immediately, or upon that same day, but after he had dispatched the matter which here follows; as appears by v. 43. where the very same words are repeated to show, that that was the meaning of them. And they are put here to close the general discourse of the fight which begun v. 10. and ends here; which being done, he particularly describes some remarkable Passages, and closeth them with the same words. , and all Israel with him, unto the camp to Gilgal. 16 But these five kings i Named above, v. 3. fled, and hid themselves in a cave k As a place of most secrecy or security; but there is no escaping the eye or hand of God, who here brought them into a Net of their own making. at Makkedah l Heb. in Makkedah, not in the city, for that was not yet taken; but in the Territory of it, as in Gibeon, v. 10. . 17 And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah. 18 And Joshua said, Roll great stones upon the mouth of the cave, and set men by it, for to keep them. 19 And stay ye not m Lose not your opportunity by your sloth or negligence. , but pursue after your enemies, and † smite the hindmost of them n Their rearward, all whom you can overtake. , Heb. cut off tail. suffer them not to enter into their cities o Whereby they will recover their strength, and renew the War. , for the LORD your God hath delivered them into your hand p Your work will be easy, God hath already done the work to your hands. . 20 And it came to pass when Joshua and the children of Israel q i e. joshua by the Children of Israel; or the Children of Israel, i. e. a Party of them, by the Command, Direction and Encouragement of joshua; for joshua himself went not with them, but abode in the Siege before Makkedah, v. 21. had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them, entered into fenced cities. 21 And all the people returned to the camp r To the body of the Army which were encamped there with joshua to besiege that place. to Joshua at Makkedah in peace: * Exod. 11. 7. none moved his tongue s Not so much as a Dog, as it is expressed Exod. 11. 7. Not only their men of War could not find their hands, but they were all so confounded, that they could not move their Tongues in way of Insultation or Reproach, as doubtless they did when the Israelites were first repulsed and smitten at Ai; but now they were silenced as well as conquered: they durst no more provoke nor injure the Israelites. against any of the children of Israel. 22 Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. 23 And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. 24 And it came to pass when they brought out those kings unto Joshua, that Joshua called all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings t This he did not from Pride and Contempt of their Dignity in itself; but partly as a punishment of their impious Rebellion against their Sovereign Lord; partly in pursuance of that Curse of▪ servility due to all this people, Gen. 9 25. partly as a token to assure his Captains, that God would subdue the proudest of them all under their feet; and partly to oblige and teach his people severely to execute the Judgement of God upon them, and not to spare any of them, either out of a foolish Pity, or out of respect to their Dignity, as Saul afterwards spared Agag to his own ruin. . And they came near, and put their feet upon the necks of them. 25 And Joshua said unto them, Fear not, nor be dismayed, be strong, and of good courage: for thus shall the LORD do to all your enemies against whom ye fight. 26 And afterward Joshua smote them, and slew them, and hanged them u After they were dead, as a brand of Infamy, and for the Terror and Instruction of others. on five trees: and they were hanging upon the trees * Chap. ●…. 29. until the evening. 27 And it came to pass at the time of the going down of the sun, that Joshua commanded, and they * Deut. 21. 23. Chap. ●…. 29. took them down off the trees, and cast them into the cave, wherein they had been hid, and laid great stones in the cave's mouth x That neither wild Beasts could come at them to devour them, nor any of their people to give them honourable Burial. , which remain unto this very day. 28 ¶ And that day y On which the Sun stood still, or on which the five Kings were hanged. Nor is it strange, that so much work was done, and places so far distant, taken in one day, when the day was so long, and the Canaanites struck with such a terror. Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed them, and all the souls that were therein, he let none 〈◊〉 and he did to the king of Makkedah, * Chap. 21. as he 〈◊〉 the king of Jericho z Who was hanged, or otherwise killed, as appears from josh. 6. 2. . 29 Then Joshua passed down from Makkedah, and all Israel a To wit, who were with him in this Expedition. with him, unto Libnah b A City of judah, Josh. 15. 42. , and fought against Libnah. 30 And the LORD delivered it also, and the king thereof, into the hand of Israel, and he smote it with the edge of the sword, and all the souls c i e. The humane Souls; for all the cattle they had for a prey▪ that were therein; he let none remain in it, but did unto the king thereof, as he did unto the king of Jericho. 31 ¶ And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it. 32 And the LORD delivered Lachish into the hand of Israel, which took it on the second day d Either the day after his first laying of the Siege; or, after the taking of Makkedah and Libnah. , and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah. 33 ¶ Then Horam king of Gezer e Either that in Ephraim, of which josh. 16. 3. judg. 1. 29. But that seems too remote from the other places; or rather, that in judah, which was near Lachish, 1 Chron. 14. 16. whose King therefore was more capable, and more obliged to help them for his own sake. came up to help Lachish, and Joshua smote him and his people, until he had left him none remaining. 34 ¶ And from Lachish Joshua passed unto Eglon f A City of judah, Josh. 15. 39 , and all Israel with him, and they encamped against it, and fought against it. 35 And they took it on that day g On which they first attempted it. , and smote it with the edge of the sword, and all the souls that were therein, he utterly destroyed that day, according to all that he had done to Lachish. 36 And Joshua went up from Eglon, and all Israel with him unto Hebron h Which though they took and killed all its Inhabitants, yet they did not keep it; and therefore when Joshua and his Army had forsaken it, and were returned to Gilgal, it seems the Giants and other Canaanites being burnt out, or driven away from their former seats, planted and fortified themselves there; which made it necessary for Caleb to take it a second time, as is recorded josh. 15. 14. judg. 1. 10. Or, this is the same Story, and the same Conquest of Hebron which is here generally related, and afterwards repeated, and more particularly described, josh. 15. 13, 14. , and they fought against it. 37 And they took it, and smote it with the edge of the sword, and the king thereof i Either him mentioned before, v. 23. whose death is here repeated in this account of the general Destruction of all the Inhabitants of that place; or his Heir or Successor. , and all the cities thereof k Which were subject to its Jurisdiction; this being, it seems, a Royal City, as Gibeon was, v. 2. and having Cities under it, as that had, josh. 9 17. , and all the souls that were therein, he left none remaining, according to all that he had done to Eglon: but † destroyed it utterly, and ‡ Heb. made ●…t a curse. Or, anathematised it. all the souls that were therein. 38 And Joshua returned, and all Israel with him to Debir l He is said to return thither, not as if he had been there before, but because having gone as far Westward and Southward as he thought fit, even as far as Gaza, v. 41. he now returned towards Gilgal, which lay Northward and Eastward from him, and in his return fell upon Debir, see on josh. 15. 15. , and fought against it, 39 And he took it, and the king thereof, and all the cities thereof, and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein, he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof, as he had done also to Libnah, and to her king. 40 ¶ So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings, he left none remaining, but utterly destroyed † all that breathed m i e. All mankind, by a Synecdoche: for they reserved the cattle for their own uses. , ‡ Heb. all breath. as the LORD God of Israel * Deut. 20. 16, 17. commanded n This is added for the Vindication of the Israelites, whom God would not have to suffer in their Reputation for executing his commands; and therefore he acquits them of that implacable hatred and heinous cruelty, which they might be thought guilty of, and ascribes it to himself and his own just Indignation against this most wicked people. . 41 And Joshua smote them from Kadesh-barnea o Which lay in the South of Canaan, Numb. 34. 4. Deut. 1. 19 Josh. 15. 3. , even unto Gaza p Which was in the South-west of Canaan. So he here signifies, that joshua did in this expedition subdue all those parts which lay South and West from Gilgal. , and all the country of * Chap. 11. 16. & 15. 51. Goshen q Not that Goshen in Egypt, but another in judah, Josh. 11. 16. and 15. 51. , even unto Gibeon. 42 And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel. 43 And Joshua returned, and all Israel with him, unto the camp to Gilgal. CHAP. XI. AND it came to pass when Jabin king of Hazor a The chief City of all those parts, v. 10. had heard those things b This was a remarkable instance of the Wisdom and Goodness of divine Providence, which so governed the minds and hearts of the Canaanites, that they were not at all united under one King, but divided amongst many petty Kings; and next, that these did not all unanimously join their Counsels and Forces together to oppose the Israelites at their first entrance, which their own Wisdom and Interest obliged them to do, but quietly suffered the destruction of their Brethren, thereby preparing the way for their own. , that he sent to Jobab king of Madon, and to the king of Shimron c Called Shimron-meron, Josh. 12. 10. , and to the king of Achshaph d A place in the Tribe of Aser, the furthest part of the land toward the North and West. , 2 And to the kings that were on the north of the mountains e Heb. on the North, (which may be the general designation of all the particular places following, that they were in the Northern parts of Canaan, as those mentioned josh. 10. were in the Southern parts) in the mountain, either in or near the famous mountain of Lebanon, called the Mountain by way of eminency; or in the mountainous Country. , and of the plains, south of Cinneroth f Heb. in the plain lying Southward from Cinneroth, or the Lake of Genesareth; See Deut. 3. 17. Luke 5. 1. , and in the vale, and in the borders of Dor g A place upon the coast of the Midland-sea. , on the west, 3 And to the Canaanite on the east, and on the west h The Canaanites properly so called, lived part of them on the East near jordan, and part on the West near the Sea, and both are here united. , and to the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon i That dwelled under Mount Hermon in the North of Canaan, whereby they are differenced from those Hivites who lived in Gibeon, of which before. , in the land of Mizpeh k That Mizpeh which was in the Northern part of Gilead, of which Gen. 31. 49. judg. 11. 29. But there were other Cities called by that name, which signifying a Watching-place, might be easily applied to several places of good prospect. Besides this, there is one Mizpeh of judah, Josh. 15. 38. another of Benjamin, Josh. 18. 26. a third in Moab, 1 Sam. 22. 3. . 4 And they went out, they, and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and charets very many. 5 And when all these kings were † met together, ‡ Heb. ●…bled by appointment. they came and pitched together at the Waters of Merom l A lake made by the River jordan in the Northern part of it, which was in the Territory of the King of Schimron, or Schimron-Meron, and near Hazor, jabins' royal City, and almost in the middle of these confederate Kings. , to fight against Israel. 6 ¶ And the LORD said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel: thou shalt hough their horses m i e. Cut their Hamstrings that they may be unfit for War. For God forbade them to have, or keep many Horses, Deut. 17. 16. now especially, that they might not trust to their Horses, as men are apt to do, nor distrust God for want of so necessary an help in Battle; nor ascribe the Conquest of the land to their own strength, but wholly to God, by whose power alone a company of raw and unexperienced Footmen were able to subdue so potent a people, which besides their great Numbers, and Giants, and walled Cities, had the advantage of many thousands of Horses and Chariots. , and burn their charets with fire. 7 So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly n When they least expected them, intending there to refresh, and prepare, and order themselves for the offensive War which they designed. , and they fell upon them. 8 And the LORD delivered them into the hand of Israel, who smote them, and chased them unto ‡ Or, 〈◊〉 〈◊〉. † great Zidon o A great and famous City in the Northwest part of Canaan, and upon the Sea. , and unto † * Heb. ●…ings of 〈◊〉 Misrephoth-main p A place not far from Zidon, supposed to be so called from the Salt or Glass which they made there. , ‡ Or▪ 〈◊〉 and unto the valley of Mispeh q Under Mount Hermon, as appears by comparing this with v. 3. and 17. where it seems to be called the valley of Lebanon. This lay on the East, as Sidon did on the West; and so it seems they fled several ways, and the Israelites also divided themselves into two Bodies, one pursuing East, and the other West. eastward, and they smote them, until they left them none remaining. 9 And Joshua did unto them, as the LORD bade him: he houghed their horses, and burned their chariots with fire. 10 ¶ And Joshua at that time turned back, and took Hazor, and smote the king thereof r Either in the former Battle, though it be mentioned here: or rather, in his Royal City, to which he fled out of the Battle. with the sword: for Hazor before time was the head of all those kingdoms s Not of all Canaan, but of all those who were confederate with him in this Expedition. . 11 And they smote all the souls ●…hat were therein with the edge of the sword, utterly destroying them: there was not * Heb. any breath. any t i e. No Humane Person. left to breathe, and he burnt Hazor with fire. 12 And all the cities of those kings, and all the kings of them did Joshua take, and smote them with the edge of the sword, and he utterly destroyed them, * Numb. 33. 52. Deut. 7. 2. and 20. 16, 17. as Moses the servant of the LORD commanded. 13 But as for the cities that stood still † in their strength u Heb. with (for so this Preposition is oft used, as Exod. 35. 12. Levit. 2. 2. Ezek. 16. 37. etc.) their Fence or Fences, Walls or Bulwarks, i. e. which were not utterly ruined together with their Walls in the taking of them. , Israel burned none of them, save Hazor ‡ Heb. on their beap. only x Which though taken by the Israelites, was not so much destroyed as other places were. , that did Joshua burn y Because this City began the War, and being the chief and Royal City, might renew the War if the Canaanites should ever seize upon it. . 14 And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves: but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe. 15 ¶ * Exod. 34. 11. As the LORD commanded Moses his servant, so * Deut. 7. 2. did Moses command Joshua, and so did Joshua: † he left nothing undone of all that the ‡ Heb. he removed nothing. LORD commanded Moses. 16 So Joshua took all that land z Of Canaan, whose parts here follow. , the hill a Or, the Mountain, i. e. the Mountainous Country, to wit, of judea, as may seem, 1. Because in the following enumeration he gins in the South parts, where there was an eminent Mountain, Numb. 13. 17. 2. Because a considerable part of judea was called the Hilly or the Mountainous Country, Luke 1. 39, 65. which is not likely to be omitted in this particular description of the Land; the rather because Hebron, one of the places taken by joshua, chap. 10. 36, 37. was in the mountain of Judah, Jos. 20. 7. 3. Because this is here distinguished from the Mountain of Israel, and therefore most likely to be the Mountain of Judah, especially if you compare this with v. 21. where having mentioned the Mountain in general, from which joshua cut off the Anakims, he comes to particularise, and names only two, all the Mountain of Judah, and all the Mountain of Israel. , and all the south country b i e. Not only the Mountainous part, but all the Country of judea, which lay in the Southern part of Canaan, and oft comes under the name of the South, as Numb. 13. 22, 29. and 21. 1. jos. 10. 40. and 18. 5. etc. , and all the land of Goshen c Of which see jos. 10. 41. , and the vale d The low Countries. , and the plain e The Fields or Champion grounds. , and the mountain of Israel f Either 1. Some one particular and eminent Mountain, possibly the Hill of Samaria, mentioned 1 Kings 16. 24. or rather 2. The Mountains or Mountainous Country of Israel. See the second note on this verse. , and the vale of the same g i e. Of Israel. : 17 Even from the mount Halak, that goeth up ●… Or, the smooth Mountain. to Seir h i e. To the country of Seir or Edom; to wit, that part of it which was South from judea, not that which was Eastward from it, as appears from hence, that here, as also jos. 12. 7. is mention of the two extreme bounds of the Land conquered by joshua; whereof the other which follows being in the North, this must needs be in the South of the Land. , unto Baalgad i A part of Mount Lebanon. , in the valley of Lebanon under mount Hermon: and all their kings he took, and smote them, and slew them. 18 Joshua made war along time k For divers years together, as is evident by the following History, and by comparing Deut. 2. 14. with jos. 14. 7, etc. And this is here expressed, lest it should be thought that as all these Wars are here recorded in a short Narration, so they were dispatched in a short time. And God would have the Land to be Conquered gradually, for many weighty reasons; 1. Lest the sudden extirpation of those Nations should have made a great pa●…t of the Land Desert, and thereby have increased the Numbers of Wild Beasts, Deut. 7. 22. 2. Lest being done suddenly and easily, it should soon be forgotten and despised, as the nature of man is apt to do in those cases. 3. That by long exercise the 〈◊〉 might grow skilful in the Art of War, which was very useful an●… needful for them in that Land. 4. For the trial and exercise of their Patience and Courage, and Trust in God. 5. ●…o oblige them to the greater care to please and obey God, whom they yet needed for their help against their Enemies. with all those kings. 19 There was not a city that made peace with the children of Israel: save * Chap. 9 3. the Hivites the inhabitants of Gibeon, all other l To wit, all that were taken by joshua, were taken by the Sword; and therefore it is no wonder that the War was long, when the Enemy was so obstinate. they took in battle. 20 For it was of the LORD to harden their hearts m It was the design of God's Providence not to soften their hearts to a compliance with the Israelites, but to give them up to their own Animosity, Pride, Confidence and Stubbornness; that so both their abominable and incorrigible wickedness might be severely punished, and that the Israelites might not be mixed with them, but be inti●…e among themselves in the possession of the Land. Compare Deut. 2. 30. and for the Phrase Exod. 7. 13. and 9 12. and 14. 17. , that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour: but that he might destroy them, * Deu. 2●…. 16, 17. as the LORD commanded Moses. 21 And at that time * i e. In that War, for it cannot be meant of any particular and short time, because the work here related was done in divers times and years. came Joshua, and cut off the Anakims n A race of Giants, of which see Numb. 13. 33. from the mountain o Or, Mountains, the Singular Number for the Plural; These Barbarous and Monstrous persons either chose to live in the Dens or Caves, which were frequent in the Mountains of those parts; or else they were driven thither by the Arms and Success of the Israelites. , from Hebron, from Debir p Either, 1. From the Territories belonging to these Cities, as we have oft seen in this History, Cities mentioned for the Country subject to them, for the Cities were taken before by joshua, chap. 10. 36, 37, 38. or 2. From the Cities themselves; and so either the Cities were retaken by the Giants, which it is not probable that God would permit in Ioshua's time; or he speaks here of that time when he took those places mentioned here, and chap. 10. which History he here in part repeats and enlargeth with this memorable circumstance, That, together with the rest, he destroyed also the Giants which were in those places. , from Anab q A place in the Tribe of judah, Jos. 15. 50. , and from all the mountain of Judah, and from all the mountain of Israel r It doth not follow from hence, which some conclude, that this Book was written by some other person long after Ioshua's Death, even after the division of the Israelites into two Kingdoms, of Israel and judah; but only that this was one of those clauses which were added or altered, and suited to the stile of the present times by Ezra, or some other Prophet; though that be not necessary: for since it was evident to joshua, from Gen. 49. 10, etc. That the Tribe of judah was to be the chief of all the Tribes, and some dawnings of its Eminency appeared in that time, in their having the first Lot in the Land of Canaan, jos. 15. 1. and the largest inheritan●…e, jos. 19 9 It is no wonder that it is mentioned apart, and distinguished from the rest of the Tribes of Israel, though that also be one of them; even as the Daughter of Phara●…h is distinguished from the Strange Women, 1 King. 11. 1. and Saul from all Davids Enemies, Psal. 18. title. and Peter from the Disciples, Mark 16. 7. though they were each of the same nature and quality with the rest. : Joshua destroyed them utterly with their cities s Q●…. How could joshua utterly destroy these, when Ca●…eb and Othoniel destroyed some of them after Ioshua's Death? jos. 14. 12. judg. 1. 10, 11, 12. Ans. This might be, either 1. 〈◊〉 these places being in part destroyed and neglected by the Israelites, might be re-possessed by the Giants, either in Ioshua's time, or after his Death, and by them kept till Caleb dispossessed and destroyed them. Or rather 2. Because this work, though done by the particular valour and industry of Caleb, is ascribed to joshua as the General of the Army, according to the manner of all Historians; and therefore it is here attributed to joshua, though afterwards, that Caleb might not lose his deserved Honour, the History is more particularly described, and Caleb owned as the great Instrument in the achievement of it. jos. 14. and judg. 1. . 22 There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod t Three Cities of the Philistines, to which they retired, and where we find some of them afterwards, 1 Sam. 17. 4. and 2 Sam. 21. 16. Which may be one reason why the Israelites durst not make an attempt upon these places, though they were a part of their Possession. there remained. 23 So Joshua took the whole land u Synecdochically, i. e. the greatest and the best part of it, for some parts and places are expressly excepted in the following History. , according to all that the LORD said unto Moses, and Joshua gave it for an inheritance unto Israel, * Numb. 26. 53. according to their divisions by their tribes: and the land rested from war x From actual War, so far that they could now quietly survey, and distribute, and possess the Land. . CHAP. XII. NOW these are the kings of the Land, which the children of Israel smote, and possessed their land on the other side Jordan, toward the rising of the Sun: from the river Arnon, unto mount Hermon, and all the plain on the east a On the East of jordan, called the Plain, Deut. 1. 1. and the Plains of Moab, Deut. 34. 1. . 2 * Numb. 21. 24. Deut. 3. 6. Sihon king of the Amorites, who dwelled in Heshbon, and ruled from Aroer, which is upon the bank of the river of Arnon, and from the middle of the river b It is not unusual even amongst us, for a River to be divided between two Lords, and for their Territories or Jurisdictions to meet in the middle of the River: And besides, here is a very particular reason for this expression, because the city Are, which was no part of Sihons' Dominions, but belonged to the Moabites, Deut. 2. 9, 18. was in the middle of the River Arnon, Deut. 2. 36. and 3. 16. and therefore the middle of the River is most fitly and properly here mentioned, as the bound of Sihons' Dominion on that side. , and from half Gilead c Heb. and the half Gilead, i. e. half of the Country of Gilead; the particle from is not in the Original, and this doth not seem to denote the term or bound from which his Dominion begun, as our Version implies, for so indeed it was not, but the place or Country, in and over which his Dominion was, which, as is here said, began at Arnon, and took in half Gilead, and ended at jabbok, beyond which was the other half of Gilead, which belonged to Og, as is expressly said, v. 5. where the words being wholly the same that are here, it is most reasonable to understand and translate them in the same manner. , even unto the river Jabbok, which is the border of the children of Ammon: 3 And * Deut. 3. 17. from the plain unto the sea of Cinneroth on the east d Which words describe the situation not of the sea of Cinneroth, which was part of the Western border of Sihons' Dominion, but of the Plain, which is here said to lie eastward from the sea of Cinneroth, and also eastward from the Salt Sea, as it here follows. And this was indeed the situation of the Plains of Moab, which are here spoken of, to wit, that they lay between the two Seas, that of Cinneroth and the Salt Sea, and eastward to them both. , and unto the sea of the plain e The Salt Sea is so called because it was a famous Plain, pleasant and fruitful, before it was turned into a Salt Sea. , even the salt sea on the east, the way to Bethjeshimoth: and from * Or, Teman. the south f Or, on, or towards the South. under † * Deut. 3. 17. and 4. 49. Ashdoth-pisgah. ‡ Or, the springs of Pisgah, or the hill. 4 ¶ And the coast of Og king of Bashan which was of the † remnant of the giants, that * Deut. 1. 4. dwelled at ‡ Deut. 3. 11. Chap. 13. 12. Ashtaroth, and at Edrei g To wit, successively, sometimes at the one, sometimes at the other City; both being his Royal Mansions. . 5 And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurite h Of which see Deut. 3. 13. Jos. 13. 13. 2 Sam. 13. 37. and 15. 8. , and the Maacathite, and half Gilead, the border of Sihon king of Heshbon. 6 * Num. 21. 33. Them did Moses the servant of the LORD, and the children of Israel smite, and * Numb. 3●…. Deut. 3. 12 Chap. 13 ●… Moses the servant of the LORD gave it for a possession unto the Reubenite, and Gadite, and the half tribe of Manasseh. 7 And these are the kings of the country, which Joshua and the children of Israel smote on this side Jordan, on the west, from Baalgad in the valley of Lebanon, even unto * Chap. 1●… the mount Halak, that goeth up to Seir, which Joshua gave unto the tribes of Israel for a possession according to their divisions. 8 In the mountain, and in the vale, and in the plain, and in the springs, and in the wilderness i This word here and elsewhere in Scripture notes not a Land wholly desert and uninhabited, but one thin of Inhabitants, as 1 King. 2. 34. and 9 18. Mat. 3. 1, 3. , and in the south country; the Hittite, the Amorite, and the Canaanite, the Perizzite, the Hivite, and the Jebusite. 9 ¶ * Chap. 〈◊〉 The king of Jericho, one: * Chap. 〈◊〉 the king of Ai which is beside Beth-el k This is added to distinguish it from Ai of the Ammonites, of which jer. 49. 3. , one: 10 * Chap. 〈◊〉 The king of Jerusalem, one: the king of Hebron, one: 11 The king of Jarmuth, one: the king of Lachish, one: 12 The king of Eglon, one: * Chap. 〈◊〉 the king of Gezer, one: 13 * Chap. 〈◊〉 The king of Debir, one: the king of Geder, one: 14 The king of Hormah, one: the king of Arad, one: 15 * Chap. 〈◊〉 The King of Libnah, one: the king of Adullam, one: 16 * Chap. 〈◊〉 The king of Makkedah, one: the king * Chap. 〈◊〉 of Beth-el, one: 17 The king of Tappuah, one: the king of Hepher, one: 18 The king of Aphek, one: the king of † Lasharon, ‡ Or, 〈◊〉 one: 19 The king of Madon, one: * Chap. 〈◊〉 the king of Hazor, one: 20 The king of Shimron-meron, one: the king of Achshaph, one: 21 The king of Taanach, one: the king of Megiddo, one: 22 The king of Kedesh, one: the king of Jokneam of Carmel, one: 23 The king of Dor l Of which jos. 11. 2. , in the coast of Dor, one: the king of * Gen. 〈◊〉 the nations of Gilgal m Not of that Gilgal where joshua first Lodged after his passage over jordan; where it doth not appear, that there was either King or City; but of another City of the same Name, (as was frequent in those parts) probably in Galilee towards the Sea, whither divers people might possibly resort for Trade and Merchandise, over whom this was King, as formerly Tidal seems to have been, Gen. 14. 1. , one: 24. The king of Tirzah, one: all the kings thirty and one n Each being confined to a narrow compass, and being King only of one City or small Province belonging to it, which was by the wise and singular Providence of God, that they might be more easily and successively conquered by the Israelites one after another, as they were. . CHAP. XIII. NOW Joshua * See Chap. 14. 〈◊〉. was old, and stricken in years, and the LORD said unto him, Thou art old a Therefore delay not to do the work which I have appointed and commanded thee to do. , and stricken in years, and there remaineth yet very much land † to be possessed b To be conquered, and so possessed by the people. . ‡ Heb. to pos●…. 2 * Judg. 3. 3. This is the land that yet remaineth c Unconquered by thee, and to be conquered by the Israelites, if they behave themselves aright. : all the borders of the Philistines, and all Geshuri d A People in the North-east of Canaan, of which see Deut. 3. 14. as the Philistines are on the South-west. . 3 From Sihor e A River, of which see Isa. 23. 3. and jer. 2. 18. , which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite f i e. Which, though now possessed by the Philistines, who drove out the Canaanites the old Inhabitants of it, Deut. 2. 23. Amos 9 7. yet is a part of the Land of Canaan, and therefore belongs to the Israelites. : five lords of the Philistines; the * Zech. 9 5. Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites, also the * Deut. 2. 13. Avites g Or, the Avims, as they are called, Deut. 2. 23. who though they were expelled out of their ancient Seat, and most of them destroyed by the Caphtor●…ns or Philistines, as is there said; yet many of them probably escaped, and planted themselves in some other place not very far from the former. . 4 From the south, all the land of the Canaanites ‡ Or, the Cave. h i e. From those Southern parts of the Sea-coast, now possessed by the Philistines, all the more Northern parts of the Sea-Coast being yet inhabited by the Canaanites, almost as far as Sidon, as it here follows. For there is no mention made of any Conquests of joshua upon the Sea-Coast: The Canaanites, properly so called, are said to awell by the Sea, Numb. 13. 29. and these are here spoken of, though some of them dwelled in other parts of the Land. . and ●… Mearah i A strong place, it matters not whether it was a City, or an Impregnable Cave, which some Writers mention to be in those parts. , that is beside the Sidonians, unto Aphek k Not that of judea, of which jos. 15. 53. but another in the Tribe of Aser, of which jos. 12. 18. judg. 1. 31. , to the border of the Amorite l The Amorites were a strong and very numerous people, and we find them dispersed in several parts, some within jordan and some without it; some in the South and others in the North, of whom he speaks here. : 5 And the land of the * 1 Kin. 5. 18. Psal. 83. 7. Gibl●…tes m A people dwelling near Sidon in Gebal, of which see King. 5. 18. Ezek. 27. 9 , and all Lebanon toward the Sunrising, from Baalgad under mount Hermon, unto the entering into Hamath. 6 All the inhabitants of the hill-countrey from Lebanon * Chap. 11. 8. unto Misrephothmaim, and all the Sidonians, them will I drive out from before the children of Israel n Presently after thy Death, if the Israelites do not hinder it by their unbelief or wickedness. : only divide thou it by lot unto the Israelites for an inheritance o Though they be now unconquered, yet divide them, partly as a pledge to assure them of my help in conquering them after thy Death; partly to lay an obligation upon the Israelites to proceed in Conquering-work, and to bear Witness against them in case they did not; and partly as a Wall of partition between them and the Canaanites, to prevent all Agreements, Contracts and Confederacies with them, to which God saw they began to incline. , as I have commanded thee. 7 Now therefore divide this land for an inheritance unto the nine tribes, and the half tribe of Manasseh. 8 With whom p Heb. With him, i. e. with the half Tribe of Manasseh, not that half which is expressed, v. 7. as is evident from the thing; but the other half, which is sufficiently and necessarily understood, the relative being here put for the antecedent, understood as it is, Numb. 7. 89. Psal. 114. 2. Isa. 8. 21. jonah 1. 3. the Reubenites, and the Gadites have received their inheritance, * Numb. 32. 33. Deut. 3. 12, 13. Chap. 22. 4. which Moses gave them beyond Jordan eastward, even as Moses the servant of the LORD gave them q Which Moses gave them by my Command, and therefore do not thou disturb them in their Possessions, but proceed to divide the other Possessions to the rest. . 9 From Aroer that is upon the bank of the river Arnon, and the city that is in the midst of the river r Of which see the notes on Deut. 3. 16. and on jos. 12. 2. , and all the plain of Medeba unto Dibon s Either this is the same City now mentioned, even Aroer, which is said to have been a double City, as the very name seems to import, whereof one part was on the bank of the River, and the other part in the middle of it, whence we read of the cities of Aroer, Isa. 17. 2. or it is another city, possibly Are, as it is elsewhere named. s Two Cities anciently belonging to the Moabites, and taken from them by the Amorites, Numb. 21. 30. and from them by the Israelites; and after the Israelites were gone into Captivity, recovered by the first Possessors, the Moabites; as may seem from Isa. 15. 2. . 10 And all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon: 11 And Gilead, and the border of the Geshurites, and Maacathites t Whose Land God had given to the Israelites without jordan, though they had not yet used the Gift of God, nor taken Possession of it, as is noted, v. 13. , and all mount Hermon, and all Bashan, unto Salcah: 12 All the kingdoms of Og in Bashan, which reigned in Ashtaroth, and in Edrei, who remained of * Deut. 3. 11. Chap. 12. 4. the remnant of the giants: for these u Not all now mentioned, as appears from v. 13. but Sihon and Og, and their people, and the generality of them, which he had now named, some of them being excepted. did Moses smite, and cast them out. 13 Nevertheless, the children of Israel expelled no●… the Geshurites, nor the Maacathites: but the Geshurites and the Maacathites dwell among the Israelites unto this day x This seems added by way of anticipation and reflection upon the present Israelites; implying, that although Moses did and might permit them to remain, both because the Land which he had Conquered was more than enough for the Israelitish Possessors; and because being intent upon their passage over jordan, into the Land of Canaan, he would not delay them, by searching their Enemies out of all their corners; yet they were in fault, in not going on and perfecting the work which was begun by Moses, and carried on so far by joshua. . 14 Only unto the tribe of Levi y i e. Moses, as is expressed v. 33. he gave none inheritance z To wit, in the Land beyond jordan, where yet a considerable part of the Levites were to have their settled abode. This is mentioned as the reason both why Moses gave all that Land to the Reubenites, and Gadites, and Manassites; and why joshua should divide the Land only into Nine parts and an half, as was said, v. 7. because Levi was otherwise provided for. : the sacrifices of the LORD God of Israel made by fire a Which by a Synecdoche are here put for all those Sacrifices and Oblations, including First fruits and Tithes, which were assigned to the Levites; And this passage is so oft repeated and urged, to prevent those Calumnies and Injuries which God foresaw the Levites were likely to meet with from the Malice, Envy and Covetousness of their Brethren; and to oblige all the other Tribes to a Cheerful and Conscionable giving to the Levites their Dues, to which they had as good a Right and Title, as they had to their several Possessions. , are their inheritance, * Ver. 33. as he said unto them. 15 And Moses gave unto the tribe of the children of Reuben inheritance according to their families b Dividing the Inheritance into as many parts as they had Families; But this is only spoken of the greater Families, for the lesser Divisions or Distributions to the several small Families, was done by inferior Officers, according to the Rules which Moses gave them. . 16 And their coast was from Aroer that is on the bank of the river Arnon, and the city that is in the midst of the river c Of which see Deut. 3. 16. and jos. 12. 2. , and all the plain by Medeba: 17 Heshbon d This City, and Dibon and Ataroth, were upon the borders of Reuben and Gad, and therefore sometimes are ascribed to Reuben, as here and Numb. 32. 37. sometimes sometimes to Gad, as Numb. 32. 34. 1 Chron. 6. 81. by whom Heshbon is said to be given to the Levites, jos. 21. 39 Possibly it and the rest were jointly inhabited by both Tribes, as jerusalem was by jews and Benjamites. , and all her cities that are in the plain: Dibon, and * Or, thy 〈◊〉 〈◊〉 of B●…l, and house of Baalmeon. Bamoth-baal e Of which Numb. 21. 28. , and Beth-baal-meon f Called Beth-meon, Jer. 48. 23. and Baalmeon, Ezek. 25. 9 part of the Name being cut off, as is usual with the Hebrews. . 18 And Jahazah, and Kedemoth, and Mephaath, 19 And Kirjathaim, and Sibmah, and Zareth-shahar, in the mount of the valley g In the mountain bordering upon that Valley, which then was famous among the Israelites; whether that where Moses was buried, which was near to the place here following, Bethpeor, Deur. 34. 1, 6. or some other. And this, 〈◊〉 is thought to belong to all the Cities now mentioned. . 20 And Beth-peor, and * Deut. 3. ●…7. † Ashdoth-Pisgah, and Bethjeshimoth: ‡ Or, springs of 〈◊〉, or the hi●…l. 21 And all the cities of the plain h Opposed to the foregoing Cities of the Mountain of the Valley. , and all the kingdom of Sihon i ●… Synecdochical expression, for a great part of it; in which sense we read of all judea, and all the Region round about Jordan, Mat. 3. 5. and all G●…lilee, ●…lat. 4. 23. and many others. Or, which all were the Kingdoms of Sihon, i. e. belonged to his Kingdom. The Hebrew conjunction and is oft put for the relative particle which, as judg. 2. 21. Prov. 19 1. Eccles. 6. 12. king of the Amorite, which reigned in Heshbon, whom Moses smote * Numb. 31. 8. with the princes of Midian k Not in the same time or Battle, as appears by comparing Numb. 21. 23, 24. with Numb. 31. 8. but in the same manner. And they are here mentioned, partly because they were slain not long after, and upon the same occasion, even their enmity against Israel; and partly because of their relation and subjection to Sihon, as it here follows. , Evi, and Rekem, and Zior, and Hur, and Reba, which were dukes of Sihon l ●…u. How could they be so, when they were Kings of Midian? Numb. 31. 8. Ans. There were divers petty Kings in those parts, which were subject to greater Kings, and such these were; but are here called Dukes or Princes of Sihon, because they were Subject and Tributaries to him; and therefore did one way or other assist Sihon in this War, though they were not killed at this time. It is probable, that when Sihon destroyed those Moabites which dwelled in these parts, he frighted the rest of them, and with them their Neighbours and Confederates, the Midianites, into some kind of Homage or Tribute, which they were willing to pay to him. , dwelling in the country m Heb. inhabiting that Land, namely Midian, last mentioned; whereby he signifies, that though they were subject to Sihon, yet they did not dwell in his Land, but in another. . 22 * Num. 22. 25. Balaam also the son of Beor the † soothsayer n So he was in truth, though a Prophet (2 Pet. 2. 16.) in Title and Profession. See Numb. 24. 25. , did the children of Israel slay with the ‡ Or, diviner. sword, among them that were slain by them. 23 And the border of the children of Reuben was Jordan, and the border thereof o i e. Those Cities or Places which bordered upon jordan. Compare Numb. 34. 6 : this was the inheritance of the children of Reuben after their families, the cities and villages thereof. 24 And Moses gave inheritance unto the tribe of Gad, even unto the children of Gad, according to their families: 25 And their coast was Jazer, and all the cities of Gilead p i e. All the Cities of note and eminency, all Cities properly so called, which it seems lay in that part of Gilead: and so this may well agree with v. 31. where half the Country of Gilead is said to be given to the Manass●…tes; but there is no mention of any Cities there. , and half the land of the children of Ammon q Not of that which now was theirs, for that they were forbidden to meddle with, Deut. 2. 9 but of that which was anciently theirs, but taken from them by the Amo●…ites, Numb. 21. 26. from whom the Israelites took it, judg. 11. 15. , unto Aroer r The border between them and Moab. , that is before Rabbah s The chief city of the Ammonites, 2 Sam. 11. 1. and 12. 26, 27. . 26 And from Heshbon t Either exclusively or inclusively. See before on v. 17. unto Ramath-mizpeh u Called Ramoth-Gilead, or Ramoth in Gilead, Jos. 20. 8. and elsewhere. , and Betonim: and from Mahanaim x Exclusively; for Mahanaim was in the portion of Manasseh, beyond jabbok, which was the border of Gad and Manasseh. , unto the border of Debir. 27 And in the valley, Betharam, and Bethnimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon y The Northern part of his Kingdom. king of Heshbon, Jordan and his border, even unto the edge of the sea of Cinnereth, on the other side Jordan eastward. 28 This is the inheritance of the children of Gad, after their families, the cities and their villages. 29 And Moses gave inheritance unto the half tribe of Manasseh z Not that they desired it, as Reuben and Gad did, Numb. 32. 1. but partly as a recompense to Machir the Manassite, for his valiant acts against Og; and partly for the better security and defence of the other two Tribes, by so considerable an accession to them, which also was without any inconvenience to them, because the Country was too large for the two Tribes of Reuben and Gad. : and this was the possession of the half tribe of the children of Manasseh by their families. 30 And their coast was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair a Who, though of the Tribe of judah, by the Father, 1 Chron. 2. 21, 22. yet is called the Son of Manasseh, Numb. 32. 41. because he Married a Daughter of Manasseh, and wholly associated himself with those valiant Manassites; and with their help took Sixty Cities or great Towns, Deut. 3. 4, 14. which thence were called the Towns of Jair. , which are in Bashan, threescore cities. 31 And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the * Numb. 〈◊〉 children of Machir b Whom before he called the Children of Manasseh, he now calls the Children of Machir, because Machir was the most eminent, and as it may seem, the only surviving Son of Manasseh, Numb▪ 26. 29. 1 Chron. 7. 14, 15, 16. For the other half of Machirs, or Manassehs Children, see josh. 17. 1. etc. , by their families. 32 These are the countries which Moses did distribute for inheritance in the plains of Moab, on the other side Jordan by Jericho eastward. 33 * Chap. 〈◊〉 But unto the tribe of Levi Moses gave not any inheritance: the LORD God of Isra●… was their inheritance, * Numb. 〈◊〉 as he said unto them. CHAP. XIV. AND these a Mentioned Chap. 14, 15, 16, 17, 18, 19 are the countries which the children of Israel inherited in the land of Canaan, * Numb. 34. 17. which Eleazar the Priest b See on josh. 8. 33. and 9 15, 18. and 19 51. He best understood the Laws of God by which this division was to be regulated▪ and he was to consult God upon any difficult occurrence. , and Joshua the son of Nun, and the heads of the fathers of the tribes c Twelve persons, each the head of his Tribe, which were appointed and named by God, Numb. 34. 19 and if any of them were now dead, no doubt joshua and Eleazar, by God's direction, put others in their stead. of the children of Israel distributed for inheritance to them. 2 * Numb. 26. 5●…. & 33. 54. By lot was their inheritance d This course God ordained, partly to prevent discontents, Enmities, Animosities and Quarrels among the Tribes about the quality of their several Portions: and partly to demonstrate the Truth and Wisdom of his Providence, by which alone those parts fell to each of them, which jacob long since, and Moses lately, foretold; so that as a learned man saith, He must be more stupid than stupidity, and more impudent than impudence itself, that doth not acknowledge and confess a divine Hand and Providence in this matter. The Lot did only determine the several Parts or Provinces to the several Tribes, but did not precisely fix all the bounds of it, but these might be either enlarged or diminished according to the greater or smaller number of the Tribes, Numb. 26. 53, 56. and 33. 54. and that by the direction of those persons mentioned v. 1. and josh. 17. 14.— 18. , as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe. 3 For Moses had given the inheritance of two tribes, and a half tribe, on the other side Jordan: but unto the Levites he gave none inheritance among them. 4 For the children of Joseph were two tribes e i e. Had the double Portion, or the Portion of two Tribes, 1 Chron. 5. 1, 2. and therefore though Levi was excluded, there remained nine Tribes and a half, as was said v. 2. to be provided for in Canaan. , Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in with their suburbs, for their cattle, and for their substance. 5 * Numb. 35. 2●… As the LORD commanded Moses, so the children of Israel did, and they divided the land f They, i. e. the persons named v. 5. who represented and acted in the name of the Children of Israel, divided it, either now, or presently after; which is here spoken by Anticipation. . 6 ¶ Then g Either, 1. at that time when joshua and the rest were consulting about the division of the Land, though they did not yet actually and fully divide it. Or, 2. when joshua, and himself, and the Israelites, were proceeding in their Conquests, and were going against Hebron, josh. 10. 36. which Expedition there mentioned in a general manner, may be particularly described in this Chapter, and josh. 15. 13, 14. But the former seems more probable, because this was done when joshua▪ was in Gilgal, and not when he was pursuing his enemies. the children of Judah came h Not so much to intercede for Caleb, which was not needful for joshua, especially in a thing already promised by God, but only to justify and countenance him in his desire. unto Joshua in Gilgal i Where the division of the land was designed and begun, though it was executed and finished at Shiloh, josh. 18. 1, etc. : and Caleb the son of Jephunneh k So he is called here and 1 Chron. 4. 15. to difference him from Caleb the Son of Hezron, 1 Chron. 2. 18. the Kenezite l Of the Posterity of Kenaz, of whom see judg. 1. 13. 1 Chron. 4. 13, 15. , said unto him, Thou knowest the thing that the LORD said unto Moses m In general, the gracious and comfortable promise he made us of possessing this land; and in particular, for my part, that which is expressed here, v. 9 the man of God n Whose words therefore thou art obliged to make good. concerning me and thee in Kadesh-barnea. 7 Forty years old was I o See on josh. 11. 18. , when Moses the servant of the LORD sent me from Kadesh barnea, to espy out the land, and I brought him word again, as it was in mine heart. p I spoke my opinion sincerely without flattery and fear, when the other Spies were blassed by their own fears, and the dread of the people, to speak otherwise than in their Consciences they believed, as appears from Numb. 13. 30, 31, 32. and 14. 36. 8 Nevertheless * Numb. 13. 31, 32. my brethren that went up with me, made the heart of the people melt: but I wholly * Numb. 14. 24. followed the LORD my God q Which self-commendation is justifiable, because it was necessary, as being the ground and foundation of his Petition. . 9 And Moses swore on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance r See Numb. 14. 24. Deut▪ 1. 36. , and thy children's for ever, because thou hast wholly followed the LORD my God. 10 And now behold, the LORD hath kept me alive, as * Numb. 14. 30. he said, these forty and five years s Whereof 38. years were spent in the Wilderness, and seven since they came into Canaan. , even since the LORD spoke this word unto Moses, while the children of Israel † wandered in the wilderness: ‡ Heb. walked. and now, lo, I am this day fourscore and five years old. 11 * Eccles. 46. 9 As yet I am as strong this day, as I was in the day that Moses sent me: as my strength was then, even so▪ is my strength now, for war t Not only for Counsel, but for Action, for marching and fight. And therefore this gift will not be cast away upon an unprofitable and unserviceable person. , both to go out, and to come in u To perform all the Duties belonging to my place. . 12 Now therefore give me this mountain x i e. This mountainous Country, in which was Hebron, josh. 11. 21. and 20. 7. and Debir, and Anab. He names the Country rather than the Cities, either, 1. because the Giants here following were already driven out of their Cities, but yet abode in their Caves or Holds in the mountains, whence they much molested the Israelites. Or, 2. because the Cities were given to the Levites, josh. 21. 11, 13. , whereof the LORD spoke in that day, (for thou heardest y i e. Didst understand both by the Reports of others, and by thy own observation, as I also did. Hearing, the sense by which we get knowledge, is oft put for knowing or understanding, as Gen. 11. 7. and 42. 23. 2 King. 18. 26. in that day, how the * Numb. 13. 28, 32, 33. Anakims were there, and that the cities were great and fenced) if so be the LORD will be with me z A modest, and humble, and pious Expression, signifying both the absolute necessity of God's help, and his godly fear, lest God for his sins should deny his Assistance to him, as he might justly do; for although he was well assured in general, that God would crown his people with success in this War, yet he might doubt of his particular success in this or that Enterprise. , than I shall be able to drive them out z A modest, and humble, and pious Expression, signifying both the absolute necessity of God's help, and his godly fear, lest God for his sins should deny his Assistance to him, as he might justly do; for although he was well assured in general, that God would crown his people with success in this War, yet he might doubt of his particular success in this or that Enterprise. as the LORD said a Out of their Fastnesses where they yet remain. Caleb desires this difficult work as a Testimony of his own Faith, and as a Motive to quicken and encourage his Brethren to the like attempts. . 13 And Joshua blessed him b Either, 1. prayed to God to bless and help him according to his own desire. Or, 2. acknowledged his praiseworthy Carriage in the matter of the Spies, and the reasonableness of his request. Or, 3. consented to his desire, and as, it follows, gave it to him; as God's Blessing is oft put for his actual conferring of favours upon men. , and gave unto Caleb the son of Jephunneh, Hebron for an inheritance. 14 * Chap. 21. 12. Hebron therefore became the inheritance of Caleb the son of Jephunneh, the Kenezite unto this day: because that he wholly followed the LORD God of Israel. 15 And * Chap. 15. 13. the name of Hebron before was Kirjath-arba, which Arba was a great man c In stature, and strength, and dignity, and authority, as being the Progenitor of Anak, the Father of those famous Giants called Anakims, josh. 14. 15. among the Anakims: and the land had rest from war d Which gave them opportunity for the distribution of the Land. . CHAP. XV. THis than was the lot a For the general understanding of this business, it must be known, 1. That this work of casting Lots was transacted with great seriousness and solemnity in God's presence, with Prayer and Appeal to him for the decision of the matter. 2. That although an exact survey of this Land was not taken till josh. 18. 4, 5. yet there was, and must needs be a general Description of it, and a division thereof into nine parts and a half; which, as far as they could guests, were equal either in Quantity or in Quality. 3. That the Lot did not at this time so peremptorily and unchangeably determine each Tribe, that their Portion could neither be increased nor diminished; as is manifest, because after judah's Lot was fixed, Simeons' Lot was taken out of it, josh. 19 9 though after the Land was more distinctly known and surveyed, josh. 18. it is likely the Bounds were more certain and fixed. 4. That the Lot determined only in general what part or quarter of the Land belonged to each Tribe, but left the particulars to be determined by joshua and Eleazar, etc. For the manner of this Lottery, it is probably conceived, that there were two Urns or Pots, into one of which were put the names of all the Tribes, each in a distinct Paper, and into the other the names of each Portion described; then Eleazar, or some other person, drew out first the name of one of the Tribes out of one Pot, and then the name of one Portion out of the other Pot, and that Portion was appropriated to that Tribe; and so the rest. And with respect to these Pots in the bottom of which the Papers lay, these Lots are oft said to come up, or come forth. of the tribe of the children of Judah b Whose Lot came out first by God's disposition, as a note of his Preeminency above his Brethren. by their families, * Numb. 34. 3. even to the border of Edom c Which lay Southeast from judah's Portion. ; the * Numb. 33. 36. wilderness of Zin southward, was the uttermost part of the south-coast: 2 And their south-border was from the shore of the salt-sea, from the † bay d Heb. the Tongue; By which he understands either a creek or arm of that Sea; or a Promontory, which by learned Authors is sometimes called a Tongue; it is no●… material to know. that looketh ‡ Heb. tongue. southward. 3 And it went out to the southside e Concerning this description of the Southern-Coast of judah, See Numb. 34. 3, 4, 5. to † Maaleh-acrabbim, ‡ Or, the going up to Acrabbim. and passed along to Zin, and ascended up on the southside unto Kadesh-barnea: and passed along to Hezron, and went up to Adar, and fetched a compass to Karkaa. 4 From thence it passed toward Azmon, and went out unto the river of Egypt, and the go out of that coast were at the sea: this shall be your south-coast. 5 And the east-border was the salt sea, even unto the end of Jordan f i e. The place where jordan runs into the Salt-sea. : and their border in the north quarter was from the bay of the sea, at the uttermost part of Jordan. 6 And the border went up to Beth-hogla, and passed along by the north of Betharabah g Or, on the North, or Northward to Betharabah. Which place is attributed to judah here, v. 61. and to Benjamin, Josh. 18. 22. because it was a Frontier Town in the borders of judah and Benjamin, and therefore promiscuously belonging to both: which also was the case of some other places; and this Cohabitation was convenient to maintain brotherly love and union between the several Tribes, especially in the borders where differences oft arise. , and the border went up to the stone of Bohan the son of Renben h A place so called, not from Bohan's dwelling there (for the Reubenites had no portion on this side jordan) but from some notable exploit which he did there, though it be not recorded in Scripture. . 7 And the border went up toward Debir i A differing place from that Debir, v. 15. which was near Hebron, and remote from judah's border; as also from that Debir, Josh. 13. 26. which was beyond jordan. from the valley of Anchor, and so northward, looking toward Gilgal k Either that Gilgal nigh jordan, Josh. 4. 19 or another place of that name. , that is before the going up to Adummim, which is on the south side of the river l Or, brook, or valley. : and the border passed towards the waters of Enshemesh, and the go out thereof were * 1 King. 1. 3. at Enrogel. 8 And the border went up m Properly, for the Line went from jordan and the salt-Sea, to the higher grounds nigh jerusalem; and therefore the Line is said to go down, Josh. 18. 16. because there it takes a contrary course, and goes downwards to jordan and the Sea. by the valley of the son of Hinnom n A very pleasant place, but afterward made infamous, 2 King. 23. 10 , unto the southside of the * Jebusite o i e. Of the City of the jebusites, which was anciently called jebusi, Josh. 18. last, judg. 19 10. , the same is Jerusalem p It may seem hence, and from Deut. 33. 12. josh. 18. last. judg. 1. 21. that jerusalem properly, or at least principally, belonged to Benjamin; and yet it is ascribed to judah also here, v. 63. and elsewhere, either because a part of the City was allotted to judah; or because the Benjamites needed or desired the help and conjunction of this powerful Tribe of judah for the getting and keeping of this most important place. And when the Benjamites had in vain attempted to drive out the jebusites, this work was at last done by the Tribe of judah, who therefore had an interest in it by the right of war; as Ziglag which belonged to the Tribe of Simeon, being gotten from the Philistines by David, was adjoined by him to his Tribe of judah, 1 Sam. 27. 6. : and the border went up to the top of the mountain, that lieth before the valley of Hinnom, westward, which is at the end of the valley of the giants, northward. 9 And the border was drawn from the top of the hill, unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron q i e. Belonging to, or bordering upon Mount Ephron. and the border was drawn to Baalah, which is Kirjath-jearim. 10 And the border compassed from Baalah westward unto mount Seir s Not that of Edom, but another so called from some resemblance it had with that in quality. , and passed along unto the side of mount Jearim, (which is Chesalon) on the north side, and went down to Beth-shemesh r Called Kiriath-baal, v. 60. and josh. 18. 14. , and passed on to Timnah. t There were divers Cities of this name, this in judah here, and josh. 21. 16. 2 King. 14. 11. another in Issachar, and a third in Naphtali, Josh. 19 22, 38. 11 And the border went out unto the side of Ekron northward, and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel: and the go out of the border were at the sea. 12 And the west border was to the great sea; and the coast thereof: this is the coast of the children of Judah round about, according to their families. 13 ¶ And unto Caleb the son of Jephunneh he u i e. joshua, as appears by comparing this with josh. 14. 6. 12. 13. gave a part among the children of Judah, according to the commandment of the LORD to Joshua, even * Chap. 14. 〈◊〉 † the city of Arba x Or, Kiriath-arba. Not the City which was the Levites, but the Territory of it, josh. 21. 13. the father of Anak, which city is Hebron. ‡ Or, Kirjath-arb●…. 14 And Caleb drove thence y i e. From the said Territory, from their Caves and Forts in it; compare josh. 14. 12. This and the following work was done either in joshuahs' life-time, as may seem from josh. 11. 21. or after his death, as is related judg. 1. 10. These Giants having either recovered their Cities, or defended themselves in the mountains. * ●…udges 1. 〈◊〉 the three sons of Anak, Sheshai, and Ahiman, and Talmai z Either the same who are mentioned Numb. 13. 33. and so they were long-lived men, such as many were in those times and places: or their Sons, called by their Father's names, which is very usual. the children of Anak. 15 And he went up thence to the inhabitants of Debir a The same mentioned above, v. 7. , and the name of Debir before was Kirjath-sepher b This c●…ause seems to be added to distinguish this from the other Debir subdued by joshua, Josh. 10. 38, 39 . 16 ¶ And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achshah my daughter to wife c Which is to be understood with some Conditions, as if he were one who could marry her by God's Law; for every Promise contrary to that, is void; and if she were willing; for though Parents had a great Power over their Children, they could not force them to marry any person against their own wills. He might otherwise be an unfit and unworthy person; but this was no ordinary motion propounded to the imitation of others, but a divine impulse, that Othniel's valour might be more manifest, and so the way prepared for his future Government of the People, judg. 3. 9 . 17 And * Judg. 1. 13. and 3. 9 Othniel the son of Kenaz, the brother of Caleb d Obj. This Marriage was unlawful. Ans. No, for it was not Othniel, but Kenaz who was Caleb's Brother; and besides, the word Brother is commonly used for any Kinsman; And that Caleb was not properly Othniels Brother, sufficiently appears, because Caleb is constantly called the Son of jephunneh; and Othniel, the Son of Kenaz here, and 1 Chron. 4. 13. took it: and he gave him Achsah his daughter to wife. 18 And it came to pass as she came unto him e Or, as she went, to wit, from her Father's house to her Husbands, as the manner was; See on Matth. 1. 18. , that she moved him to ask f She persuaded her Husband either, 1. That he would ask: or rather, 2. That he would suffer her to ask, as she did. of her father a field, and she lighted off her ass g That she might address herself to her Father in an humble posture, and as a Suppliant, which he understood by her gesture. , and Caleb said unto her, What wouldst thou? 19 Who answered, Give me a blessing h i e. A gift, as that word signifies, Gen. 33. 11. : for thou hast given me a south land i i e. A dry Land, which was much exposed to the Southwind, which in those parts was very hot and drying, as coming from the Deserts of Arabia. , give me also springs of water k i e. A Field, as she desired, v. 18. wherein are Sgring of Water, which in that Country were of great Price; for it is not probable, that he would give her the Springs, and give to another the grounds in which the Springs were; who could thereby at their pleasure deprive her of the use and benefit of her Springs, so she begs a well moistened Field, which also might give some relief to that which was dry and barren. . And he gave her the upper springs, and the nether springs l i e. Springs both in the higher and in the lower grounds; or two Fields, one in high, another in low grounds; or rather, one above, and the other below that South and dry ground which she complained of, that by this means it might be watered on both sides. . 20 This is the inheritance of the tribe of the children of Judah, according to their families. 21 And the uttermost cities m Those which were on the borders of the Land, not the midland cities. It is apparent, that all the Cities belonging to this Tribe, are not mentioned in this Catalogue. of the tribe of the children of Judah toward the coast of Edom, southward, were Kabzeel n Called jekabzeel, Neh. 11. 25. , and Eder, and Jagur; 22 And Kinah, and Dimonah, and Adadah, 23 And Kedesh, and Hazor, and Ithnan. 24 Ziph, and Telem, and Bealoth. 25 And Hazor, Haddattah o Possibly it should be read as one word, Hazor-haddattah, as there is Hazar-gaddah, v. 27. and Hasar-shual, v. 28. such compounded proper names being usual; and this may seem the more probable, because if Hazor and Haddattah were two different Cities, the conjunction and would have been put between them, as it is generally in the rest. , and Kerioth, and Hezron, which is Hazor p Or, which also is called Hazor; but to distinguish it from the other Hazor, v. 23. this was called also Hezron. , 26 Aman, and Shema q Called also Seba, Jos. 19 2. , and Moladah, 27 And Hazar-gaddah, and Heshmon, and Beth-palet, 28 And Hazar-shual, and Beersheba, and Bizjothjah, 29 Baalah, and limb, and Azem, 30 And Eltolad, and Chesil, and Hormah, 31 And Ziklag, and Madmannah, and Sansannah. 32 And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine r Obj. Here are 37, or 38 Cities named before; how then are they only reckoned 29? Ans. There were only 29 of them, which either, 1. Properly belonged to judah, the rest fell to Simeons' Lot; or 2. Were Cities properly so called, i. e. walled Cities, or such as had Villages under them, as it here follows, the rest being great, but unwalled Towns, or such as had no Villages under them. , with their villages. 33 And in the vale, Eshtaol, and Zoreah, and Ashnah, 34 And Zanoah, and Engannim, Tappuah, and Enam. 35 Jarmuth, and Adullam, Socoh, and Azekah, 36 And Sharaim, and Adithaim, and Gederah, * Or, or. and Gederothaim; fourteen cities s Obj. There are 15 numbered. Ans. Either one of them was no City strictly called; or, Gederah, and Gederothaim is put for Gederah, or Gederothaim, so called; possibly because the City was double, as there want not instances of one City divided into two parts, called the old and the new City. So the conjunction, and, is put for the disjunctive, or, whereof examples have been given before. with their villages. 37 Zenan, and Hedashah, and Migdal-gad, 38 And Dilean, and Mizpeh, and Joktheel, 39 Lachish, and Bozkath, and Eglon, 40 And Cabbon, and Lahmas, and Kithlish, 41 And Gederoth, Beth-dagon, and Naamah, and Makkedah: sixteen cities with their villages. 42 Libnah t Heb. Libnah. See jos. 10. 29. , and Ether, and Ashan, 43 And Jiphta, and Ashnah, and Nezib, 44 And Keilah, and Achzib, and Mareshah: nine cities with their villages. 45 Ekron u Here and in the following Verses are contained all the Cities of the Philistines, among which are Gath and Askelon, which peradventure are here omitted, because they were not at this time places of such Power and Eminency, as afterwards they were, but were the Daughters of some of these following Cities, though afterwards the Daughter might overtop the Mother, as is usual. with her † Towns x Heb. Her Daughters, i. e. dat Cities, or great Towns, subject to Ekrons' Jurisdiction. , and her villages ‡ Heb. Daughters. Numb. 21. 25. y i e. Lesser Towns or Hamlets. . 46 From Ekron even unto the sea, all that lay † near Ashdod with their villages. ‡ Heb. by the place of. 47 Ashdod with her † towns and her villages; Gaza with her * Heb. Daughters. * Heb. Daughters. towns and her villages, unto the river of Egypt, and the great sea, and the border thereof z i e. The Sea-Coast and all other Cities, Towns and Villages upon it. . 48 ¶ And in the mountains a i e. In the higher grounds called Mountains or Hills, in comparison of the Sea-Coast. , Shamir, and Jattir, and Socoh, 49 And Dannah, and Kirjath-sannah, which is Debir b Which also is called Kiriath-sepher, above v. 15. So this City had three Names. . 50 And Anab, and Esh●…emoh, and Anim, 51 And Goshen c See jos. 10. 41. , and Holon, and Giloh: eleven cities with their villages. 52 Arab, and Dumah, and Eshean, 53 And * Janum, and Beth-tappuah, and 〈◊〉, Janus. Aphekah, 54 And Humtah, and * Chap. 14. 15. Kirjath-arba, (which is Hebron) and Zior: nine cities with their villages. 55 Maon d Of which see 1 Sam. 23. 25. and 25. 2. , Carmel e Nabals' Country, 1 Sam. 25. , and Ziph f Which gave its name to the Neighbouring Mountain, 1 Sam. 26. 1. , and Juttah, 56 And Jezreel, and Jokdeam, and Zanoah, 57 Cain, Gibeah, and Timnah: ten cities with their villages. 58 Halhul, Bethzur, and Gedor, 59 And Maarath, and Bethanoth, and Eltekon: six cities with their villages. 60 Kirjath-baal (which is Kirjath-jearim) and Rabbah: two cities with their villages. 61 ¶ In the wilderness g So the Hebrews call places either uninhabited by men, or having but few Inhabitants. , Betharabah, Middin, and Seca●…ah, 62 And Nibshan, and the city of salt h So called either from the Salt Sea, which was near it; or from the Salt which was made in it, or about it. , and Engedi: six cities with their villages. 63 As for the Jebusites the inhabitants of Jeru●…em i For though jerusalem was in part taken by joshua before this; yet the upper and stronger part of it, called Zion, was still kept by the jebusites, even until David's time; and it seems from thence they descended to the lower Town called jerusalem, and took it; so that the Israelites were forced to win it a second time; yea, and a third time also: for afterwards it was possessed by the jebusites, judg. 19 11. 2 Sam. 5. 6, 7. , the children of Judah could not drive them out k Namely, because of their unbelief, as Christ could do no mighty work— because of the people's unbelief, Mark 6. 5, 6. Mat. 13. 58. and because of their Sloth, and Cowardice, and Wickedness, whereby they forfeited God's help, and then they must needs be imporent; but this inability was wilful, and brought upon them by themselves. : but the Jebusites dwell with the children of Judah at Jerusalem l The same things which are here said of the children of judah, are said of the Benjamites, judg. 1. 21. Hence ariseth a question, To which of the Tribes jerusalem belonged? whether to Benjamin, as is gathered from Gen. 49. 27. Deut. 33. 12. jer. 6. 1. or to judah, as is implied here, and Psal. 78. 68, 69. Some think, that being in the Borders of both, it was common to both, and promiscuously inhabited by both; and it is certain, that after the Captivity it was possessed by both, Neh. 11. 4. But for the present, though it did belong to Benjamin, yet the Children of judah being possibly very active in the first taking of it by joshua, as they certainly were after his Death, judg. 1. 8. they might thereby get some right to share with the Benjamites in the Possession of it. It seems most probable, that part of it, and indeed the greatest part, and main body of it, stood in the Tribe of Benjamin; and hence this is mentioned in the List of their Cities, and not in Iudah's List; and part of it stood in Iudah's share, even Mount Moriah, on which the Temple was built; and Mount Zion, when it was taken from the jebusites. unto this day m When this Book was written, whether in Ioshuah's Life and Old Age, which continued many years after the taking of jerusalem; or after his Death, when this Clause was added here and elsewhere in this Book by some other man of God, which must needs be done before David's time, when the jebusites were quite expelled, and their Fort taken. . CHAP. XVI. AND the lot of the children of Joseph a i e. Of Ephraim, and the half Tribe of Manasseh, which are here put together in one; not because they had but one Lot, for Ephraim had one here, v. 5. and Manasseh another, jos. 17. 1. but because in these first Verses he speaks of them in common, and of the South border, which seems to be the same, either wholly or in a great part: and then he comes to the particular description of their several portions. It is here farther remarkable, that God so disposed of these Lots, that they came forth in decent and due order; Iudah's first, to whom the Sovereignty was promised; and than Ioseph's, who succeeded Reuben in the other Privilege of the Birthright, the double-portion, 1 Chron. 5. 1, 2. * fell ‡ Heb. W●… forth. from Jordan by Jericho, unto the † water of Jericho b Of which see 2 King. 2. 19, 20, 21, 22. on the east, to the wilderness c The Wilderness of Beth-aven, as appears by comparing jos. 18. 12. which speaks of the very same border which was on the South of Ephraim, and on the North of Benjamin. that goeth up from Jericho throughout mount Peth-el; 2 And goeth out from Beth-el to * Judg. 1. 〈◊〉 Luz d Or, from Bethel-luzah, as the LXX. here join the words; for Bethel was anciently called Luz, Gen. 28. 19 and 48. 3. Though some think this was another Luz, spoken of judg. 1. 26. Others make Bethel and Luz two neighbouring Towns, which afterwards being more built and inhabited, became one, as oft hath happened. , and passeth along unto the borders of Archi, to Ataroth, 3 And goeth down westward to the coast of Japhleti, unto the coast of Bethhoron the nether e Of the two Beth-horons, see Jos. 10. 10, 11. ▪ and to Gezer: and the go out thereof are at the sea. 4 So the children of Joseph, Manasseh f i e. Half Manasseh, by a Synecdoche. , and Ephraim, took their inheritance g i e. Their several Portions which here follow. Some think that they had but one Lot between them, and therefore they are now said to take their inheritance, to wit, by dividing it between them according to the direction of joshua and Eleazar, etc. For that Phrase being used of them, and not, to my remembrance, of any other Tribes, may seem to have some peculiar signification, which doth not agree to the other Tribes. But there being mention of a peculiar Lot taken out for Manasseh, Josh. 17. 1. shows that their several inheritances fell to them, as the rest did to the other Tribes, even by several Lots: and it is said of them, that they took their inheritance, which also judah had done before them, because the Tribes of judah and joseph did take their Inheritances before the rest; and it was fit they should do so, for the security of the main Camp, and the body of the people which were at Gilgal. See jos. 18. 5. . g i e. The North-east side. It is no wonder, if some of these Descriptions are dark and doubtful to us at this distance of time and place; there having been so many alterations made in places, and so many circumstances, being now altogether undiscoverable. But this is evident to every man of common sense, that this and all the descriptions here mentioned, were then certain and evident to the Israelites, because these were the foundation of their present practice, and of all the Possessions which then they took, and peaceably possessed in succeeding Ages. 5 ¶ And the border of the children of Ephraim, according to their families, was thus: even the border of their inheritance on the east-side h, was from Ataroth-addar unto Bethhoron the upper. 6 And the border went out toward the sea i The Midland sea, towards the West. , to Mickmethah on the north-side, and the border went about eastward unto Taanath-shiloh, and passed by it on the east to Janohah: 7 And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho k Not to the City of jericho, which belonged to Benjamin's Lot, jos. 18. 21. but to its Territory. , and went out at Jordan. 8 The border went up from Tappuah westward unto the river Kanah; and the go out thereof were at the sea. This is the inheritance of the tribe of the children of Ephraim by their families. 9 And the * Chap. 17. 9 separate cities l i e. Besides those Cities which were within Ephraim's bounds, he had some other Cities, to which also their Territories were annexed, out of Manassehs Portion, because his Tribe was all here, and was larger than Manassehs. for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages. 10 And they * ●…udg. ●…. 29. drove not out the Canaanites that dwelled in Gezer m Nor were they driven out till Solomon's time, 1 King 9 16. : but the Canaanites dwell among the Ephraimites unto this day, and serveth under tribute n As jos. 17. 13. 1 King. 9 16. . CHAP. XVII. THere was also a lot for the tribe of Manasseh, (for he was the * Gen. 41. 51. and ●…6. 20. first born of Joseph a The sense is, though Ephraim was to be more potent and numerous, yet Manasseh was the Firstborn, and had the privilege of the Firstborn, which was translated to joseph, to wit, a double portion; and therefore though this were but half the Tribe of Manasseh, yet they are not made Inmates to Ephraim, but have a distinct Lot of their own as their Brethren, or other half Tribe had beyond jordan. ) to wit, for ‡ Gen. 50. 23. Numb. 32. 39, 40. Machir b The only Son of Manasseh, who therefore is here, and ●…udg. 5. 14. put for the whole Tribe. , the firstborn c So even only Sons are sometimes called, as Mat. 1. 25. See Exod. 4. 22. of Manasseh, the father of Gilead d Or, and the Father, or who was also the Father of Gilead; not of the Land of Gilead, but of the man Gilead, who was Machir's Son, Numb. 26. 29. : because he was a man of war e He, i. e. Machir, had given great proof of his Valour in his Generation, (though the particular History be not mentioned) and his Posterity were no degenerate Sons, but had his valiant Blood still running in their Veins. , therefore he had Gilead and Bashan f i e. Part of those countries'; for part of them also was given to the Reubenites, and part to the Gadites, as appears from jos. 13. 30, 31. This may be added as a reason, either 1. Why he got those places from the Amorites: or 2. Why they were allotted to him or his Posterity, because this was a Frontier Country, and the Outworks to the Land of Canaan, and therefore required such valiant persons to defend it. . 2 There was also a lot g Or, a Portion, or distinct Inheritance. for * Numb. 26. ●…9. the rest of the children of Manasseh h To wit, those of them which had not received their Possessions beyond jordan, Numb. 26. 30, etc. by their families: for the children of Abiezer, and for the children of Helek, and for the children of Afriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida: these were the male-childrens i This expression is used to bring in what follows, concerning his Female Children. of Manasseh the Son of Joseph by their families. 3 But * Numb. 26. ●…3▪ and 27. 1. ●…nd 36. 2. Zelophehad the son of Hephir, the son of Gilead, the son of Machir, the son of Manasseh, had no sons but daughters k Of whom see on Numb. 26. 33. and 27. 1. : and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and Tirzah. 4 And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying, The LORD commanded Moses to give us an inheritance among our brethren: therefore according to the commandment of the LORD he l i e. Eleazar, or joshua, with the consent of the Princes appointed for that work. gave them an inheritance among the brethren of their father. 5 And there fell ten portions m Either 1. Six portions for the six Sons, whereof one was Hepher; and because he had no Sons, his part was subdivided into five equal parts, for each of the Daughters: Or, 2. Ten Portions, five for the Sons, and five for the Daughters; for as for Hepher, both he and his Son Zelophehad was dead, and that without Sons, and therefore he had no Portion; but his Daughters had several Portions allotted to them. to Manasseh, beside the land of Gilead, and Bashan, which were on the other side Jordan: 6 Because the daughters of Manasseh had an inheritance among his sons n i e. No less than the Sons, so their Sex was no bar to their Inheritance. : and the rest of Manassehs sons had the land of Gilead. 7 ¶ And the coast of Manasseh was from Asher to Michmethah, that lieth before Shechem, and the border went along on the right hand, unto the inhabitants of Entappuah. 8 Now Manasseh had the land of Tappuah: but the city of Tappuah on the border of Manasseh belonged to the children of Ephraim. 9 And the coast descended unto the ‖ Or, Brook of Reeds. river Kanah southward of the river: * Chap. 16. 9 these cities of Ephraim o Tappuah, and the cities upon the Coast descending to the River, etc. last mentioned. are among the cities of Manasseh p i e. Are intermixed with their Cities, which was not strange nor unfit, these two being linked together by a nearer Alliance than the rest. , the coast of Manasseh also was on the north-side of the river, and the out-going of it were at the sea. 10 Southward it was Ephraim's, and northward it was Manassehs, and the sea is his border q Either 1. Manassehs, whose portion is here described, and whose Name was last mentioned. Or 2. Ephraim's and Manassehs both expressed in the foregoing words, and employed in the following, they. , and they met together in Asher r i e. Upon the Tribe of Asher; for though Zabulon came between Asher and them for the greatest part of their Land; yet it seems there were some Necks or Parcels of Land, both of Ephraim's and of Manassehs, which jutted out farther than the rest, and touched the borders of Asher. And it is certain there were many such incursions of the Land of one Tribe upon some parcels of another, although they were otherwise considerably distant one from the other. See jos. 19 34. And you must not judge of these things by the present Maps, which are drawn according to the Opinions of late Authors, which many times are false; and they are to be judged by the Scripture, and not the Scripture by them: But, that part of Manasseh did reach to Asher, appears from hence, that Dor, a City of Manasseh, v. 11. was, as josephus witnesseth, near Carmel, which belonged to Asher, Jos. 19 26. on the north s, and in Issachar on the east. 11 And Manasseh had in Issachar, and in Asher t Either 1. Bordering upon them, as in Asher is taken v. 10. and as Aaron's Rod is said to be in the Ark, i. e. close by it, Heb. 9 4. or 2. Properly in them, as Ephraim had some Cities in the Tribe of Manasseh, Jos. 16. 9 and as it was not unusual, when the place allotted to any Tribe was too narrow for it, and the next too large, to give away part from the larger to the less portion; nay sometimes o●…e whole Tribe was taken into another; as Simeon was into Iudah's Portion, when it was found too large for judah, Jos. 19 9 , Bethshean and her towns, and Ibleam and her towns, and the inhabitants of Dor u Not the places only, but the people; whom, contrary to God's Command, they spared and used for Servants, whom therefore they are said to have or possess. and her towns, and the inhabitants of Endor and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns, even three countries x This may be referred either to some, to wit, the three last places, or to all the places named in this verse, which are here said, either to have three Countries or Tracts of Land belonging to them, or to be in three several Countries or Portions, as they seem to have been, some in Issachar, and some in Asher, and yet both belonging to Manasseh. Or, the words may be rendered, the third part of that Country; for the Hebrew word is of the Singular Number, and the Article seems emphatical; and so the meaning may be, That the Cities and Towns here mentioned are a third part of that Country, i. e. of that part of issachar's and Ashers Portion, in which those places lay. 12 Yet * ●…udg. 1. 〈◊〉. the children of Manasseh could not y drive out the inhabitants of those cities, but the Canaanites would dwell z Were resolved to Fight, rather than he turned out of their ancient habitations. in that land. q See on jos. 15. 63. 13 Yet it came to pass when the children of Israel were waxen strong, that they put the Canaanites to tribute: but did not utterly drive them out a Which they were obliged to, now they were strong and numerous enough to possess those places. . 14 And the children of Joseph b i e. Of Ephraim and Manasseh, as is manifest, partly from v. 17. where it is so explained; and partly, because they mention it as an unreasonable thing, that they being two, should have but one Lot. spoke unto Joshua c i e. Expostulated with him, when they went and saw that Portion which was allotted to them, and found it much short of their expectation. , saying, Why hast thou given me but one lot, and one portion d Either 1. Because they really had but one Lot, which afterwards was divided by the Arbitrators between them. Or 2. Because the Land severally allotted to them, was no more than was little enough for one of them. to inherit, seeing I am a great e Or, numerous, for so the Hebrew word oft signifies. people, forasmuch as the LORD hath blessed me hitherto? 15 And Joshua answered them, If thou be a great people f He reports their own Argument; Seeing thou art a great and numerous People, turn thy Complaints into Actions and valiant Exploits, and enlarge thy Borders by thy own hand▪ to which thou mayst confidently expect God's assistance. , then get thee up to the wood-countrey g To the Mountain, as it is called v. 17. where among some Towns there is much Wood-land, which thou mayst without much difficulty possess, and so get the more room. , and cut down h Either the Wood, v. 18. for thy own advantage and use; partly in building more Cities and Towns; and partly in preparing the Land for the use of Pasture and Tillage. for thyself there in the land of the Perizzites i Supposed to be a savage and brutish kind of people, that lived in Woods and Mountains. , and of the ‖ Or, Rephaims. giants k Who lived in Caves and Mountains, now especially when they were driven out of their Cities. , if mount Ephraim be too narrow for thee l Or, seeing Mount Ephraim is too narrow for thee, as thou complainest; take to thyself the rest of that Hilly and Wood Country. Mount Ephraim was a particular and eminent Portion of the Land, belonging to the Tribe of Ephraim, as appears from josh. 19 50. and 20. 7. and 21. 21. judg. 4. 5. And this seems to be here mentioned Synecdochically, for all the Portion allotted to Ephraim and Manasseh, as appears from their complaint, which was not, that this part, but that their whole Portion was too straight for them. . 16 And the children of Joseph said, The hill is not enough for us m If we should Invade and Conquer it, and cut down both Wood and Men, yet it would not be sufficient for us. Heb. The Hill will not be found, i. e. obtained by us; those fierce and strong people the Perizzites and the Giants will easily defend themselves, and frustrate our attempts, having the advantage of the Woods and Mountains. : and all the Canaanites that dwell in the land of the valley n i e. And if thou sayest, as we know thou wilt reply, That if the Hill either cannot be Conquered, or be not sufficient for us, we may go down and take the more Land out of the pleasant and fruitful Valleys, we shall meet with no less difficulty there than in the Mountains. Or thus, in going to the Hills to which thou directest us, we must pass through Valleys; where we shall be waylaid by powerful and armed Enemies. , have * Judg. 4. 3. charets of iron o Not all made of Iron, but armed with Iron, not only for Defence, but for Offence also, having as it were Scythes and Swords fastened to them, to cut down all that stood in their way. , both they who are of Bethshean, and her towns, and they who are of the valley of Jezzeel p Which was either in the Tribe of Issachar, or upon the Borders of it, jos. 19 18. . 17 And Joshua spoke unto the house of Joseph, even to Ephraim, and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only q Thou needest and deservest more than that Lot, of which thou art actually possessed, and thou hast Power to get more; which if thou endeavourest to do, God will bless thee, and give thee more. . 18 But the mountain shall be thine: for it is a wood, and thou shalt cut it down: and the out-going of it r Either 1, The Productions or Fruits of that Land, when it is cleared from the Wood, and purged: or rather 2. The Valleys and Fields belonging or adjoining to it, for there the Canaanites were, v. 16. shall be thine: for thou shalt drive out the Canaanites, though they have iron charets, and though they be strong. CHAP. XVIII. ANd the whole Congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there a By God's appointment, as is manifest from Deut. 12. 5, etc. jer. 7. 12. Hither it was removed from Gilgal, partly for the honour and conveniency of joshua, that he being of the Tribe of Ephraim, and seating himself there, might have the opportunity of consulting with God as oft as he desired and needed; and partly for the conveniency of all the Tribes, that being in the heart and centre of them, they might more easily resort to it from all places. Here the Tabernacle continued for above 300 Years, even till samuel's days, 1 Sam. 1. 3. , and b Or, for, because these words contain a reason of the former action: the Particle and is oft used for for, as hath been showed. the land was subdued before them. 2 And there remained among the children of Israel seven tribes, which had not yet received their inheritance. 3 And Joshua said unto the children of Israel, How long are ye slack to go to possess the land c This slackness is supposed to arise, partly from their dissatisfaction in the portions already allotted, judah's being too large, as it appeared; and josephs' too narrow, as they complained; partly from an opinion of the impossibility of making any regular and equal distribution of the Parts, till the Whole were better known, and more exactly Surveyed, which accordingly is here done; and partly, because being weary of War, and having sufficient plenty of all things in their present condition, they grew slothful and secure, and were unwilling to run into new Hazards and Wars, as they perceived by Ioshua's answer to the Tribe of joseph, jos. 17. 15, etc. they were likely to do when they entered upon their several Possessions. which the LORD God of your fathers hath given you? 4 Give out from among you three men d Three, not One, for more exact observation both of the measure and quality of the several Portions, and for greater assurance and evidence of their care and faithfulness in giving in their Account. of each tribe e Either One of each of these Tribes, who were yet unprovided for; or rather Two of all the Tribes, even of them who had already received their Portions; which was highly expedient, that in case it should appear that there was not a sufficiency for each of these Tribes who wanted their Portions, their Brethren might be more ready either to assist them in procuring more Land, or to part with some of their own Portion to them. : and I will send them, and they shall rise, and go thorough the land f Which they might now safely do, because the Terror of the late War was yet upon the Canaanites, who were loath to rouse so near and potent an Enemy. , and describe it according to the inheritance of them, and they shall come again to me. 5 And they shall divide it into seven parts f Which were of equal extent or worth: for no Tribe was so great, but one of these parts in its full extent would abundantly suffice them; and there was no reason why the Portions should be greater or less according as the Tribes at present were more or fewer in number, because of the various changes which happened therein successively; it being usual for one Tribe to be more numerous than another in one Age, which was fewer in the next. And if the several Tribes had increased more, and not diminished their Numbers by their Sins, they might have sent forth Colonies, and taken any part of the Land, even as far as Euphrates, all which the Lord of the whole Earth had given them a Right to, which when they pleased they might take Possession of. : Judah shall abide in their coast on the south g They shall not be disturbed in their Possession, but shall keep it▪ except some part of it shall be adjudged to another Tribe. , and the house of Joseph shall abide in their coast on the north h In respect of judah, not of the whole Land; for divers other Tribes were more Northern than they. . 6 Ye shall therefore describe the land into seven parts, and bring the description hither to me: that I may cast lots for you here before the LORD i i e. Before the Ark or Tabernacle, that God may be Witness, and Judge, and Author of the Division, that each may be contented with his Lot, and that your several Possessions may be secured to you as things Sacred, and not to be a●…enated. our God. 7 But the Levites have no part among you k Therefore it shall be divided only into Seven parts, as I have said. , for the priesthood of the LORD is their inheritance: and Gad and Reuben, and half the tribe of Manasseh have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them. 8 ¶ And the men risen, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh. 9 And the men went and passed through the land, and described it by cities l Or, according to the Cities, to which the several Parts or Territories belonged. , into seven parts in a book, and came again to Joshua to the host at Shiloh. 10 ¶ And Joshua cast lots for them in Shiloh, before the LORD: and there Joshua divided the land unto the children of Israel, according to their divisions. 11 ¶ And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth between the children of Judah, and the children of Joseph m Wherein we see the wisdom of Divine Providence, this being the only place in which that Prophecy Deut. 33. 12. could have been accomplished. . 12 And their border on the north-side was from Jordan, and the border went up to the side of Jericho, on the North-side, and went up through the mountains westward, and the go out thereof were at the wilderness of Beth-aven n A place distinct from, but near unto Bethel, as may be gathered from jos. 16. 1. . 13 And the border went over from thence toward Luz, to the side of Luz, ( * Gen. 28. 19 which is Beth-el) southward, and the border descended to Ataroth▪ adar, near the hill that lieth on the southside of the nether Bethhoron. 14 And the border was drawn thence, and compassed the corner of the sea southward: from the hill that lieth before Bethhoron southward: and the go out thereof were at Kirjath-baal (which is Kirjath-jearim o The Israelites changed the name, to blot out the remembrance of Baal. Compare jos. 15. 9 Numb. 32. 38. ) a city of the children of Judah: this was the west quarter. 15 And the south quarter p The same with the North-quarter of judah. See jos. 15. 5, 6, 11. , was from the end of Kirjath-jearim, and the border went out on the west, and went out to the well of waters of Nephtoah. 16 And the border came down to the end of the mountain q i e. The place where the Mountain ends, and the Valley gins. , that lieth before the valley of the son of Hinnom r i e. In the prospect of that Valley; or, that reacheth to that Valley on the South. , and which is in the valley of the giants on the north s Which extends to this other Valley on the North-side of it. , and descended to the valley of Hinnom * Chap. 15. 8. to the side of Jebusi t To that part where the jebusites lived, which was in and near jerusalem. on the south, and descended to * Chap. 1●…. ●…▪ Enrogel, 17 And was drawn from the north, and went forth to Enshemesh, and went forth toward Geliloth u Called also Gilgal, as appears from jos. 15. 7. judg. 3. 19 but differing from that Gilgal by jordan. , which is over against the going up of Adummim, and descended to * Chap. 15. 6. the stone of Bohan the son of Reuben, 18 And passed along toward the side over against ‖ Or, the plain. Arabah x Called Betharabah, jos. 15. 6. northward, and went down unto Arabah. 19 And the border passed along to the side of Beth-hoglah northward: and the outgoings of the border were at the north ‡ Heb. tongue bay of the salt sea y Where an Arm of that Sea runs into the Land, which is opposed to the South-bay that was in the South-border of the Tribe of judah, jos. 15. 2. , at the south end of Jordan z Where it enters into the salt Sea, which is here opposed to the North-end of it, or the Springhead, which was in the North. : this was the south coast. 20 And Jordan was the border of it on the east side: This was the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families. 21 Now the cities of the tribe of the children of Benjamin, according to their families, were Jericho a For though the City was destroyed, the Territory remained, and some Houses probably were built and inhabited there, though it was not made a City with Walls and Gates, which was the only thing forbidden, jos. 6. 26. , and Beth-hoglah, and the valley of Keziz b Or, Emec-keziz, the proper name of a City or great Town. , 22 And † Beth▪ arabah, and Zemaraim c Which either gave name to, or took name from that Mountain, 2 Chron. 13. 4. , and ‡ Gr. Bethabara. Joh. 1. 28. Bet-hel, 23 And Avim, and Parah, and Ophrah, 24 And Chephar-haammonai, and Ophni, and Gaba: twelve cities with their villages. 25 Gibeon, and Ramah, and Beeroth, 26 And Mizpeh d Near Ramah, in the same Mountain where Silo was. There were divers other Cities of that name. , and Chephirali, and Mozah, 27 And Rekem, and Irpeel, and Taralah, 28 And Zelah, Eleph, and Jebusi (which is Jerusalem e So it seems this City did properly and primarily belong to Benjamin, although the Tribe of judah had also an Interest in it, either because some part of it was allotted to them, or because the Benjamites gave them a share in it, for the Assistance which either they had received, or did expect from that Potent Tribe, for the getting or defending of that, very Important Place. See more on jos. 15. 63. ) Gibeath, and Kir-jath: fourteen cities f It is more than probable that all the Cities belonging to this Tribe are here named, because Anathoth and Almon are omitted ●…ere, but expressed jos. 21. 18. with their villages. This is the inheritance of the children of Benjamin, according to their families. CHAP. XIX. ANd the second lot came forth to Simeon, even for the Tribe of the Children of Simeon, according to their families: and their inheritance was within the inheritance of the children of Judah a This was so ordered by God's Providence, partly to fulfil that threatening that he would divide and scatter this Tribe in Israel, Gen. 49. 7. which was hereby done in part, because they had no distinct part of their own, but were as Inmates to judah; partly, because now upon the more exact survey of the Land, it appeared to joshua and Eleazar, and all the Princes and People, even to the Tribe of judah themselves, that the Part given to judah did far exceed the Proportion which either they needed and could occupy, or which the other Tribes could expect; and partly, because this was the least of the Tribes: as is evident from Numb. 26. 14. and therefore fittest to be put within another Tribe. . 2 And they had in their inheritance Beersheba, and b Or, or, 1. i e. otherwise called: for that Beersheba and Sheba were one and the same City, is manifest both from v. 6. where all the Cities are reckoned to be but Thirteen: and from 1 Chron. 4. 28. where Simeons Cities are enumerated, and Sheba omitted as superfluous. Sheba, and Moladah. 3 And Hazar-shual, and Balah c Called also Billah, 1 Chron. 4. 29. and Baalah, jos. 15. 29. For let this be observed once for all, that the names of Persons or Places are frequently changed through length of time, or difference of Dialects, or study of brevity and easiness in Pronunciation, or new accidents, or other causes. Thus Eltolad and Bethul v. 4. are called Tolad and Bethuel, 1 Chron. 4. 29, 30. and for Beth-lebaoth, v. 6. is Bethbirei, 1 Chron. 4. 31. , and Azem, 4 And Eltolad, and Bethul, and Hormah, 5 And Ziklag, and Beth-marcaboth, and Hazar-susah, 6 And Beth-lebaoth, and Sharuhen: thirteen cities d Or, Towns, as some of them are called, 1 Chron. 4. 32. Nor are all Simeons Cities here numbered, for Elam is added, 1 Chron. 4. 32. unless that were built afterward. , and their villages. 7 Ain, Remmon, and Ether, and Ashan: four cities and their villages. 8 And all the villages that were round about these cities, to Baalathbeer, Ramath of the south: This is the inheritance of the tribe of the children of Simeon, according to their families. 9 Out of the portion of the children of Judah was the inheritance of the children of Simeon: for the part of the children of Judah was too much for them: therefore the children of Simeon had their inheritance within the inheritance of them. 10 ¶ And the third lot came up for the children of Zebulun e Who is here put before Issachar his elder Brother, as he is also Gen. 49. 13, 14. Deut. 33. 18. , according to their families, and the border of their inheritance was unto Sarid. 11 And their border went up toward the Sea f i e. The Midland Sea, as on the other side it reached to the Sea of Galilee, and so those Prophecies concerning him, Gen. 49. 3. Deut. 33. 18. were abundantly fulfilled. , and Maralah, and reached to Dabbasheth, and reached to the river that is before Jokneam g Supposed to be Kishon, judg. 4. 7. or Belus, or Pagis. . 12 And turned from Sarid eastward, toward the sunrising, unto the border of Chis●…oth-tabor, and then goeth out to Daberath h A City in Issachar, as appears from jos. 21. 28. , and goeth up to Japhia. 13 And from thence passeth on along on the east to Gittah-hephir, to Ittah-kazin, and goeth out to Remmon ‖ Or, which is drawn. Methoar to Neah. 14 And the border compasseth it on the north-side to Hannathon: and the out-going thereof are in the valley of Jiphthah-el. 15 And Kattath, and Nahallal, and Shimron, and Idalah, and Bedlam i Not that where Christ was born, which was in judah, thence called Bethlehem judah, Matt. but another. : twelve cities k There are more numbered here, but the rest either were not Cities properly so called, having Villages under their jurisdiction; or were not within this Tribe, but only bordering upon it, and belonging to other Tribes, which is evident of some of them, and may well be presumed of others. with their villages. 16 This is the inheritance of the children of Zebulun, according to their families, these cities with their villages. 17 ¶ And the fourth lot came out to Issachar, for the children of Issachar, according to their families. 18 And their border was toward Jezreel l The Royal City, 1 King. 21. 1. This Tribe, because it lay between Benjamin on the South, and Zebulun on the north, is not here described by its borders, which were the same with theirs; but by some of its Cities. , and Chesulloth, and Shunem m The Birth-place of Abishag, 1 King. 1. 3. , 19 And Hapharaim, and Shion, and Anaharath, 20 And Rabbith, and Kishion, and Abez. 21 And Remeth, and En-gannim n A different place from that Engannim in the Tribe of judah, jos. 15. 34. , and Enhaddah, and Bethpazzez. 22 And the coast reacheth to Tabor, and Shahazimah, and Beth-shemesh, and the out-going of their border were at Jordan: Sixteen cities with their villages. 23 This is the inheritance of the tribe of the children of Issachar, according to their families, the cities and their villages. 24 ¶ And the fifth lot came out for the tribe of the children of Asher according to their families. 25 And their border o On the Northwest side. was Helkath, and Hali, and beaten, and Achshaph. 26 And Alammelech, and Amad, and Misheal, and reacheth to Carmel westward p Or, Carmel by the sea, to distinguish it from that Carmel in the Tribe of judah, 1 Sam. 25. 2. This was a place of eminent fruitfulness, Isa. 33. 9 and 35. 2. and 37. 24. agreeable to the Prophecy concerning Asher, Gen. 49. 20. Deut. 33. 24. , and to Shihor-libnath; 27 And turneth toward the sunrising, to Beth-dagon, and reacheth to Zebulun, and to the valley of Jiphthah-el toward the northside of Bethemek, and Neiel, and goeth out to Cabul q Either 1. That Country called Cabul, wherein were 20 Cities, of which 1 King. 9 13. But this is not probable, because that was not within, nor belonging to any particular Tribe; for then Solomon could not have alienated it from them, and given it unto Hiram, whereas this did belong to Asher; or 2. A certain City so called. on the left hand r i e. On the North, which, when men look towards the East, as is usual, is on their left hand. . 28 And Hebron, and Rehob and Hammon, and Kanah s To wit, Kanah the greater, in the upper Galilee; not Kanah the less, which was in the lower Galilee. , even unto great Zidon t Called great for its Antiquity, and Riches, and Glory. This City either was not given to the Israelites, but is only mentioned as their border; or at least was never possessed by them; not without a singular Providence of God, that they might not by the opportunity of so good a Port, be engaged in much Commerce with other Nations; from which, together with Wealth, that great corrupter of Mankind, they might contract their Errors and Vices. . 29 And then the coast turneth s From the North Southward. to Ramah, and to the strong city ‡ Heb. Tzo●…. Tyre t Exclusively, for this City was no part of the Land given them. , and the coast turneth to Hosah; and the outgoings thereof are at the sea, from the coast to * Gen. 38. 5. Judg. 1. 31. 〈◊〉▪ ●…. 14. Achzib. 30 Umma also, and Aphek, and Rehob: twenty and two cities x Here are more named, but some of them were not within this Tribe, but only bordering places. with their villages. 31 This is the inheritance of the tribe of the children of Asher, according to their families, th●…se cities with their villages. 32 ¶ The sixth lot came out to the children of Naphtali: even for the children of Naphtali, according to their families. 33 And their coast y Their Northern Border drawn from West to East, as appears, because when this Coast is described and brought to its end, the Coast is said to turn from the East Westward, v. 34. was from Heleph, from Allon to Zaanannim, and Adami, Nekeb, and Jabneel unto Lakum: and the out-going z i e. The end of that Coast. thereof were at Jordan. 34 And then the coast turneth westward a This is unquestionably the Southern Border described from East to West. to Aznoth-tabor, and goeth out from thence to Hukkok, and reacheth to Zebulun on the southside, and reacheth to Asher on the westside, and to Judah upon Jordan b Qu. How can this be, when there were divers Tribes between this and judah, all which reached to jordan? Ans. He doth not say of judah, as he doth of Zebulun and Asher, that it reacheth to it; but, as it seems, purposely leaves out that word which he had used in both the former branches, lest it should be understood of a Local Reaching to it, or being Contiguous with it, which was not true; and that he might signify, that he meant this Clause in another sense; to wit, that it did in some sort go or reach to, or converse with judah by jordan. And so this may be here added, to show the accomplishment of that famous and obscure Prophecy, That Napthali, though he should be planted in the utmost border of the Land, on the North-east, yet he should possess the riches of the West and South, Deut. 33. 23. i e. of those Tribes which were at great distance from him Westward and Southward; and this he should do in way of Commerce with them by their famous River jordan, which he did not only touch in a small part, ●…s some of the other Tribes did, but lay all along it for a good space together, even from the very Fountain unto the Sea of Genesareth. Some think that this is verified by that Royalty of this River, which they suppose God gave to the Tribe of judah, which extended as far as Napthali. toward the sunrising. 35 And the ●…enced cities are Ziddim, Zer, and Hammath c Or, Hamath, of which see Numb. 34. 8. 1 King. 8. 65. 2 King. 23. 33. , Rakkath and Cinnereth d Whence the Lake of Cinnereth or Genesareth received its Name. . 36 And Adamah, and Ramah, and Hazor, 37 And Kedesh, and Edrei, and Enhazor, 38 And Iron, and Migdal-el, Horem, and Beth-anath, and Beth-shemesh: nineteen cities e See on v. 15, 22, 30. with their villages. 39 This is the inheritance of the tribe of the children of Napthali, according to their families; the cities and their villages. 40 ¶ And the seventh lot came out for the tribe of the children of Dan, according to their families. 41 And the coast of their inheritance f Which is here described only by its Cities, not by its Borders, which are in part the same with Iudah's, and their Inheritance is in good part taken out of Iudah's too large Portion; as appears from divers of the Cities here mentioned, which are also reckoned as in Iudah's Portion. was Zorah, and Eshtaol, and Ir-shemesh, 42 And Shaalabbin, and Ajalon, and Jethlah, 43 And Elon, and Thimnathah, and Ekron, 44 And Eltekeh, and Gibbethon, and Baalath, 45 And Jehud, and Bene-berak, and Gathrimmon, 46 And Mejarkon, and Rakkon, with the border ‖ Or, over against. before ‖ Or, Joppa. Act. 9 〈◊〉. Japho. 47 And the coast of the children of Dan went out too little for them g Heb. Went out from them, to wit, out of their hands or Possession; for so this Hebrew Word is used concerning those Lands, which in the year of Jubilee are said to go out, Levit. 25. 28, 30, 31, 33. i e. out of the hands of the present Possessor, to the first and ancient Owner. And so peradventure this may signify, that many of the Danites were forced by their powerful Neighbours the Philistines to relinquish their Coast, and their allotted Habitations: which put them upon the following course. , therefore the children of Dan went up to fight against Leshem h This was done after Ioshuah's death, as appears from judg. 18. and seems to be here inserted, partly that all the Chief Places where the Danites (dwelled) though far distant, might be mentioned together; and partly, to give an account of this strange accident, why they removed from their appointed Portion to so remote a Place; which may be this, That being much molested and terrified by their bad Neighbours, they thought fit to go to some place remote from them, which also they were in a manner constrained to do, because otherwise they must have taken some part of the Portions of other Tribes, whereas now going to the very utmost Northern Point of the Land, they took that which did not belong to, or at least, was not in the Possession of any other Tribe. See more on judg. 18. , and took it, and smote it with the edge of the Sword, and possessed it, and dwelled therein, and called Leshem, ‡ Judg. 18. 29. Dan, after the name of Dan their father. 48 This is the inheritanee of the tribe of the children of Dan, according to their families; these cities with their villages. 49 ¶ When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave i i e. They are said to give it, because the whole Land was given to joshua; and Eleazar and the Princes? as joint trusties, acting in the name, and for the good of the People: so that even joshua could take nothing without their gift. an inheritance to Joshua the son of Nun among them. 50 According to the word of the LORD k As God Promised, or Commanded, either, First, formerly, as may be gathered from jos. 14. 6. Where we read, That the Lord said something unto Moses concerning me Caleb, and thee Joshua; though only what is said to Caleb be there expressed, the other not being to his purpose there: for joshua having showed the same courage and faithfulness which Caleb did, did doubtless receive equal encouragement and comfort from God at that time. Or, Secondly, now at this time by Eleazar. , they gave him the city which he asked, even * Chap. 24. 30. Timnath-Serah l Called Timnath-heres, judg. 2. 9 in mount Ephraim, and he built m i e. Repaired and enlarged it, in which sense Nabuchadnezzar is said to have built Babylon, Dan. 4. 30. the city, and dwelled therein. 51 * Numb. 34. 17. These are the inheritances which Eliazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, divided for an inheritance by lot, in Shiloh before the LORD, at the door of the tabernacle of the congregation: so they made an end of dividing the country. CHAP. XX. THE LORD also spoke unto Joshua saying, 2 Speak to the children of Israel, saying, * Exod. 21. 13. Numb. 35. 6, 11, 14. Deut. 19 2, 9 Appoint out a The Possessions being now divided among you, do you reserve some of them for the use which I have commanded. for you cities of refuge, whereof I spoke unto you by the hand of Moses. 3 That the slayer that killeth any person unawares, and unwittingly b Heb. Through Ignorance, or Error, or Mistake, and without Knowledge. The same thing twice repeated to cut off all the claims and expectations that Wilful Murderers might have of Protection here; and God having declared, That such should be taken even from his Altar, that they might be killed, Exod. 21. 14. and accordingly joab was by Solomon's Order, killed even at the Altar, 1 King. 2. 28, 29, 30, 31, 34▪ it is the more strange and impudent, that any Christians should make their Sanctuaries give Protection to such persons whom God hath so expressly excepted from it, which the Papists do; and their Doctors are not ashamed to defend it upon frivolous reasons. , may flee thither: and they shall be your refuge from the avenger of blood c The Kinsman, who had right or power to demand, or take vengeance of the slaughter. . 4 And when he that doth flee unto one of those cities, shall stand at the entering of the gate d Where the Judges used to sit. of that city; and shall declare his cause e Or, his matters or business, what he hath done, and why, and how, he shall give them a true relation of the Fact, and all its circumstan●…es. in the ears of the elders of that city; they shall take him into the city f Understand, if they are satisfied in the relation he makes, concerning the Fact, otherwise it had been a vain thing to examine his Cause. unto them, and give him a place g Which they might well allow him, because God gave them the City with a reservation for such persons. that he may dwell among them. 5 And if the avenger of blood pursue after him, than they shall not deliver the slayer up into his hand: because he smote his neighbour unwittingly, and hated him not before time. 6 And he shall dwell in that city, until he stand h Which was the posture of the Accused, and Accusers▪ Exod. 18. 13. Isa. 50. 8. Zech. 3. 1. before the congregation i Or, Company, or Assembly; to wit, the Council appointed to judge of these matters, not the Council of the City of Refuge, for they had examined him before, v. 4. but of the City to which he belonged, or in or nigh which the Fact was committed, as appears from Numb. 35. 25. for judgement and * Numb. 35. 12, 25. until the death of the high priest k Of which see on Numb. 35. 25. that shall be in those days: then shall the slayer return and come unto his own city, and unto his own house, unto the city from whence he fled. 7 ¶ And they ‡ Heb. Sanctified. appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath arba (which is Hebron) in the mountain of Judah l Concerning these City's note, 1. That they were all upon Mountains, that they might be seen at a great distance, and so direct those who fled thither. 2. That they were seated at convenient distance one from another, for the benefit of the several Tribes; for Kedesh was in the North, Hebron in the South, and Shechem between them. 3. That they all belonged to the Levites; partly, that these Causes might be more impartially examined, and justly determined by them who are presumed best able to understand the Law of God, and most obliged and likely to follow it in their Judgement, and not to be biased by any affection or corrupt interest; and partly, that their just reputation with the people, and their good Counsels, might lay some restraint upon revengeful persons, who might be inclined or tempted to follow the manslayer thither, and endeavour to kill him there. . 8 And on the other side Jordan by Jericho eastward, they assigned m Or, gave, or had assigned or given; for they were given by Moses, Deut. 4. 41, etc. or, they confirmed Moses his Grant, and applied them to that use to which Moses designed and separated them. * Deut. 4. 43. 1 Chron. 6. 78. Bezer in the wilderness upon the plain, out of the tribe of Reuben, and Ramoth in Gilead, out of the tribe of Gad, and Golan in Bashan, out of the tribe of Manasseh. 9 These were the cities appointed for all the children of Israel, and for the stranger n Not only Proselytes, but others also; because this was a matter of common right, that a distinction might be made between casual Man-slayers, and wilful Murderers. that sojourneth among them, that whosoever killeth any person at unawares, might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation. CHAP. XXI. THen a When the whole Land was distributed unto the several Tribes, but not actually possessed by them; which was the proper season for them to put in their claim. came near the heads of the fathers of the Levites b The Fathers of the Levites were Kohath, Gershom, and Merari, and the heads of these were the chief persons now alive of these several Families. unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel. 2 And they spoke unto them * Chap. 〈◊〉 at Shiloh in the land of Canaan, saying, ‡ Numb. 〈◊〉. The LORD commanded by the hand of Moses, to give us cities to dwell in, with the suburbs thereof for our cattle. 3 And the children of Israel gave unto the Levites c It seems most probable, that they gave to the Levites promiscuously such Cities as God commanded, and that the Let appropriated them to their several Houses or Families. out of their inheritance d i e. Out of their several Possessions; partly, that the burden and loss might be equally divided; and principally, that the Levites being dispersed among the several Tribes, according to jacobs' Prediction, Gen. 49. 7. might more easily, and frequently, and effectually Teach the Israelites Gods Law and judgements, which they were engaged to do, Deut. 33. 10. and that the People might upon all occasions resort to them, and require the meaning of the Law at their mouths, Mal. 2. 7. , at the commandment of the LORD, these cities and their suburbs e Not only the use, but the absolute Dominion of them, as is manifest both from v. 11, 12. where a distinction is made between the City and Suburbs of Hebr●…, and the Fields and Villages thereof, and the former are given to the Levites, the latter to Caleb; and from the return of these Cities in the jubilee, unto the Levites as to their proper owners, Levit. 25. 33, 34. . 4 And the lot came out for the families of the Kohathites, and the children of Aaron the priest, which were of the Levites, had * See Ch●… 33. by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin f Which three Tribes were nearest to the Temple, where their business lay. , thirteen cities g For though the Priests were now few enough for one City, yet respect was to be had to their succeeding numbers; this division being made for all future Generations. And seeing the Levites might sell their Houses until the jubilee, Levit. 25. 33. much more might they Let them; and therefore it is probable their Cities were not very long uninhabited, many being inclined to dwell with them by virtue of relations contracted with them, or dependence upon, or expectation from them; or o●… of respect to the Service of God, and the good of their Souls. . 5 And the rest of the children of Kohath h Who were not of Aaron's Family, or Priests, but Levites only. had by lot, out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh i Which Tribes are nearest to the three former, and so the Kohathites are placed next to their Brethren the Aaronites. , ten cities k Fewer than they gave out of the three former Tribes, because their inheritance was no less than the former. See Numb. 35. 8. . 6 And the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities. 7 The children of Merari by their families, had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. 8 And the children of Israel gave by lot unto the Levites these cities with their suburbs k Of which, see on Numb. 35. 2. , as the LORD commanded by the hand of Moses. 9 ¶ And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon l These are mentioned together, because the Cities of Si●… lay within Iudah's Portion. , these cities which are here ‡ 〈◊〉 mentioned 〈◊〉 name. 10 Which the children of Aaron being of the families m i e. Of the family, the Plural Number for the Singular, which is not unusual. of the Kohathites, who were of the children of Levi, had; (for theirs was the First lot.) 11 And they gave them ‖ Or, Kiriath●…▪ 〈◊〉▪ ●…3. 2. the city of Arbah, the father of Anak, (which city is Hebron) in the hill ●…ntrey of Judah, with the suburbs thereof round about it. 12 But ‡ Chap. 14. 14. 1 〈◊〉. 6. 56. the fields n i e. All beyond the 2000 Cubits expressed, Numb. 35. 5. This is here mentioned, not as his peculiar case, but as one ●…ment Instance, to show, that it was so in all the rest of the Cities here named; that the Fields and Villages thereof still belonged to the several tribes from whom the Cities and their Suburbs were taken; and to make the rest of the Israelites more contentedly and cheerfully resign so great a part of their Possessions to the Levites, because even Caleb did so, though his Possession had been long before promised, and now actually given to him by God's special command, as a mark of honour and compensation for his long and faithful Service. of the city, and the villages thereof gave they to Caleb the son of Jephunneh, for his possession. 13 ¶ Thus they * 1 Chro. 6. 57 gave to the children of Aaron the priest, Hebron with her suburbs, to be a city of refuge for the slayer, and Libnah with her suburbs, 14 ¶ And Jattir with her suburbs, and Eshtemoa with her suburbs, 15 And * 1 Chr. 6. 58. 〈◊〉. Holon o Called Hilen, 1 Chron. 6 58. as juttah here is called, Ash●…, 1 Chron. 6. 59 and Kibzaim called jokmeam, 1 Chron. 6. 6●…. and so some others, the names of the places being changed by length of time, and upon special occasions, as was frequent among the Jews. Though their Doctors add, that some of these places here mentioned being now in the Cana●…tes Possession, and not speedily recovered from them, there were others put in their stead. with her suburbs, and Debir with her suburbs, 16 And * 1 Chro. 6. 59 ●…shan. Ain with her suburbs, and Juttah with her suburbs, and Bethshemesh with her suburbs, nine cities out of those two tribes. ●…●…in here, and Gibeon, v. 17. and some others here named are not named 1 Chron. 6. either because they were destroyed in some of those Hostile Invasions and Wars wherewith their Land was grievously harassed and wasted before that time; or they appear there under other Names, as was said. 17 And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs, 18 Anathoth with her suburbs, and * 1 Chron. 6. ●…0. Alemeth. Almon with her suburbs: four cities. 19 All the cities of the children of Aaron the priest, were thirteen cities with their suburbs. 20 ¶ And the families of the children of Kohath, the Levites, which remained of the children of Kohath q Ove●… and above those of them who were Priests. , even they had the cities of their lot out of the tribe of Ephraim. 21 For they gave them Shechem with her suburbs, in mount Ephraim, to be a city of refuge for the slayer, and Gezer with her suburbs, 22 And Kibzaim with her suburbs, and Bethhoron with her suburbs, four cities. 23 And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs. 24 Aijalon with her suburbs, Gathrimmon with her suburbs: four cities. 25 And out of the half tribe of Manasseh r To wit, that half which dwelled in Canaan, by comparing this with v. 27. , Tanach with her suburbs, and Gathrimmon with her suburbs: two cities. 26 All the cities were ten with their suburbs, for the families of the children of Kohath that remained. 27 ¶ And unto the children of Gershon of the familites of the Levites, out of the other half tribe of Manasseh, they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer: and Beeshterah with her suburbs: two cities. 28 And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs, 29 Jarmuth with her suburbs, En-gannim with her suburbs, four cities. 30 And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs, 31 Helkath with her suburbs, and Rehob with her suburbs: four cities. 32 And our of the tribe of Naphtali, Kedesh in Galilee with her suburbs, 〈◊〉 a city of refuge for the slayer, and Hammoth-dor with her suburbs, and Kartan with her suburbs: three cities. 33 All the cities of the Gersh●…, according to their families, were thirteen cities with their suburbs. 34 ¶ And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs, 35 Dimnah with her suburbs, Nahalal with her suburbs: four cities. 36 And out of the tribe of Reuben, Bezer s A City of Refuge, as it is called jos. 20. 8. and therefore needless to he here repeated. with her suburbs, and Jahazah with her suburbs. 37 Kedemoth with her suburbs, and Mephaath with her suburbs: four cities. 38 And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer, and Mahanaim with her suburbs, 39 Heshbon with her suburbs, Jazer with her suburbs, four cities in all. 40 So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were by their lot, twelve cities. 41 All the cities of the Levites, within the possession of the children of Israel were forty and eight cities t Qu. Why hath this Tribe, which was the least of all, more Cities than any of them? Answ. First, It doth not appear that they had more: for though all the cities of the Levites be expressed, it is not so with the other Tribes, but divers of their Cities are omitted, as is evident. Secondly, The Levites were confined to their Cities and Suburbs; the rest had large Territories belonging to their Cities, which also they were in a capacity of improving, which the Levites were not; so that one of their Cities might be more considerable than divers of the Levites. Thirdly, God was pleased to deal liberally with his Ministers, partly to put honour upon those whom he foresaw many would be prone to despise; and partly, that being free from all outward distractions▪ they might more entirely and fervently devote themselves to the service of God, and the instruction of Souls. , with their suburbs. 42 These cities were every one with their suburbs round about them: thus were all these cities. 43 ¶ And the LORD gave unto Israel all the land u He gave them the right to All, and the actual Possession of the greatest part of it, and power to Possess the rest as soon as it was needful and convenient for them, which was by degrees, when their numbers were increased, etc. Exod. 23. 29, 30. and the absolute dominion of all the people remaining in it. which he swore to give unto their fathers: and they possessed it, and dwelled therein. 44 And the LORD gave them rest round about, according to all that he swore unto their fathers, and there stood not a man of all their enemies before them x To wit, all the days of joshua, by comparing jos. 1. 5. for afterwards it was otherwise with them. : the LORD delivered all their enemies into their hand. 45 ‡ Chap. 21. 44, 〈◊〉. There failed not aught of any good thing, which the LORD had spoken unto the house of Israel: all came to pass. CHAP. XXII. THen Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, 2 And said unto them, Ye have kept * Num. 32▪ 20. 〈◊〉▪ ●…. 18. all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you. 3 Ye have not left your brethren these many days a i e. For divers years together, so long as the War lasted. See Jos. 11. 18. and 14. 10. unto this day, but have kept the charge of the commandment of the LORD your God. 4 And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get ye unto your tents b i e. To your settled habitations, as appears from v. 8. which are oft called Tents, as judg. 19 9 2 Sam. 18. 17. Host 9 6. Mal. 2. 12. , and unto the land of your possession, ‡ Numb. 32. 〈◊〉. Chap. 13. ●…. which Moses the servant of the LORD gave you on the other side Jordan. 5 But take diligent heed c Watch over yourselves and all your actions. to do the commandment, and the law d Two words expressing the same thing, the Law of Commandments delivered by Moses. which Moses the servant of the LORD charged you, * Deut. 10. 12. to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleaye unto him, and to serve him with all your heart, and with all your soul e With the whole strength of your Minds, and Wills, and Affections. . 6 So Joshua blessed them, and sent them away: and they went unto their tents. 7 ¶ Now to the one half of the Tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, than he blessed them. 8 And he spoke unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren f i e. With them who stayed beyond jordan for the defence of their Land, and Wives, and Children, who therefore were to have a share, though not an equal share with these. See Numb. 31. 27. But for them, 1 Sam. 30. 24. their share was equal, because their danger was equal. . 9 ¶ And the children of Reuben, and the children of Gad, and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go into the country of Gilead to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses. 10 ¶ And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, built there g Or, then, as this Particle is elsewhere used; and so Learned Interpreters understand it, Psal. 14. 5. and 36. 12. Eccles. 3. 17. Host 2. 15. And in the Latin Tongue Adverbs of Place are sometimes put for Adverbs of Time: So I take it here. First, Because this best answers to the when in the beginning of the Verse. Secondly, This seems to me to clear a great difficulty as to the place where this Altar was built, which though according to our Translation it seems and is generally thought by Interpreters to have been in the Land of Canaan; yet if things be more narrowly examined, it may be thought to have been on the other side jordan in Gilead; and that both, First, from v. 11. where it is said to have been built over against, or, in the sight of the land of Canaan, therefore not in it. And Secondly, From the reason they give for the building of this Altar, for fear lest the Israelites within jordan, and in Canaan, should say unto their Children dwelling beyond jordan, The Lord hath made jordan a border between us and you, etc. Which jealousy would have been much confirmed by building the Altar in Canaan, but would be satisfied and confuted by having on the other side of jordan, and in their own Land, a pattern of that Altar at which God was served in the Land of Canaan, as a Witness that they owned the same God, and the same way of Worship with their Brethren that lived in Canaan. But whether the Hebrew Particle be rendered then or there, it is not to be taken too strictly; if then, the meaning is not, that they did this as soon as ever they came to the borders of jordan, that are in the land of Canaan; but about that time when they came to them, they thought and designed it, and as soon as ever they were got over jordan, which was in a very little time, they effected and perfected it: if it be rendered there, it is not to be limited to the very same spot of ground mentioned before, as if it was built at that border of jordan that was in the Land of Canaan; but to be a little more largely understood; to be built at one or other of the borders of jordan; or in general, by jordan: which is here purposely added, for the Explication of the Word there, and to prevent the restraint of it to the border of jordan, within Canaan. an altar by Jordan, a great altar to see to. 11 ¶ And the children of Israel heard say, Behold the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an Altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel h Where they passed over jordan, either at their first entrance into Canaan, or afterwards, and usually. . 12 And when the children of Israel i Not in their own persons, but by their Elders, who used to transact all Affairs of this kind in the name and stead of all the People. heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them k As Apostates from God, according to Gods command in that case, Deut. 13. 13, etc. . 13 And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh into the land of Gilead, * Exod. 6●…▪ Numb. 2●…▪ 〈◊〉▪ Phinehas the son of Eleazar the priest. 14 And with him ten Princes, of each ‡ Heb. 〈◊〉▪ of the 〈◊〉▪ chief house a prince, throughout all the tribes of Israel, and each one was an head of the house of their fathers among the thousands of Israel. 15 ¶ And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spoke with them, saying, 16 Thus saith the whole congregation of the Lord l Who do and are resolved to cleave unto that God from whom you have revolted, and who speak this to you in the name of the Lord. , What trespass is this m How heinous a crime is this! , that ye have committed against the God of Israel, to turn away this day n i e. so soon after God hath obliged you by such wonderful favours, and when God is now conducting you home to reap the fruits of all your pains and hazards. from following the LORD, in that ye have builded you an altar, that ye might rebel o With a design to revolt from, and rebel against God, and against his express command of worshipping him at one only Altar, Exo. l. 20. 24. Levit. 17. 8, 9 Deut. 12. 5, 11, 13. this day against the LORD? 17 Is the iniquity ‡ Numb. 25. 4. of Peor p i e. Of our worshipping of Baal-Peor, Numb. 25. too little for us, from which we are not cleansed until this day q For though God had pardoned it, as to the National Punishment of it, Numb. 25. 11. Yet they were not yet thoroughly purged from it; partly because the shame and blot of that filthy and odious practice was not yet wiped of: and partly, because some of that corrupt leaven still remained among them, and though smothered for a time, yet was ready to break forth upon all occasions. See jos. 24. 23. And God also took notice of these Idolatrous inclinations in particular persons, and found out ways to punish them one time or other. (although there was a plague in the congregation of the LORD) 18 But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow r i e. Suddenly, as that word is oft used, as Matt. 6. 30. 1 Cor. 15. 32. he will be wroth with the whole congregation of Israel s With you for doing so, and with us for suffering, or not punishing it. . 19 Notwithstanding, if the land of your possession be unclean t If you apprehend it to be so for want of the Tabernacle and Altar there; as the following words imply: if you now repent of your former choice in preferring the worldly commodities of that Country before the advantage of God's presence and favour, and more frequent opportunities of his Service. , then pass ye over unto the land of the possession of the LORD, wherein the LORD's tabernacle dwelleth, and take possession among us u We will readily resign part of our possessions to you for the prevention of this sin and mischief, wherein they show great zeal for God's honour, and great pity and charity to their Brethren. : but rebel not against the LORD, nor rebel against us, in building you an altar, beside the altar of the LORD our God. u For all the tribes were united in one Body Politic, and made one Commonwealth, and one Church; and each Tribe was subject to the Laws and Commands of the whole Society, and of the Chief Ruler or Rulers thereof; so its disobedience to their just commands was properly Rebellion against them. 20 ‡ Chap. 7. 1, 5. Did not Achan the son of Zerah x i e. One of his Posterity, jos. 7. 17, 18. commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel, and that man perished not alone y But brought destruction upon his whole Family, and part of our Forces sent against Ai. in his iniquity z Or, for his sin, of which see jos. 7. 24. ? 21 Then the children of Reuben, and the children of Gad, and the half tribe of Manasseh, answered and said unto the heads of the thousands of Israel a Either First properly, each was a Governor of a thousand: for there were among them divers Rulers, some of Ten, some of Hundreds, and some of Thousands; or rather, Secondly, improperly, and indefinitely, i. e. of the People of Israel, which consist of so many Thousands more than you, whose Authority therefore you own a reverence to. For by comparing v. 14. these seem to be greater Persons than those that were Rulers of thousands. , 22 The LORD God of gods b That jehovah, whom we no less than you acknowledge and adore as the God of gods, infinitely superior to all that are called Gods. The multiplying of his Titles, and the repetition of these words, show their zeal and earnestness in this matter, and their abhorrency of the very thoughts of it. , the Lord God of gods, he knoweth c To him we appeal who knoweth all things, and the truth of what we are now saying. , and Israel he shall know, if it be d Not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true Religion. d If this have been done by us with such design, or in such a manner. , in rebellion, or if in transgression against the LORD (save us not this day e Thou, O Lord, to whom we have appealed, and without whom we cannot be saved or preserved, save us not from any of our Enemies, nor from the Sword of our Brethren. It is a sudden Apostrophe to God, usual in such vehement speeches. ). 23 That we have built us an altar to turn from following the LORD; or if to offer thereon burnt-offering, or meat-offering, or if to offer peace-offerings thereon, let the LORD himself require it f i e. Call us to an account and punish us for it, as that Phrase is oft used, as Deut. 18. 19 1 Sam. 20. 16. job 10. 6. Psal. 10. 13. . 24 And if we have not rather done it for fear of this thing, saying, ‡ Heb. tomorrow. In time to come your children might speak unto our children, saying, What have ye to do with the LORD g You have no relation to him, nor interest in him, or his Worship. God of Israel? 25 For the LORD hath made Jordan a border between us and you h To shut you out of the Land of Promise, and consequently from the Covenant made between God and our fathers. , ye children of Reuben, and Children of Gad, ye have no part in the LORD i Nothing to do with him, no right to serve him or expect favour from him. See the like Phrase. 2 Sam. 20. 1. Ezra 4. 8. joh. 13. 3. : so shall your children make our children cease from fearing the LORD. 26 Therefore we said, Let us now prepare to build an altar, not for burnt-offering, nor for sacrifice. 27 But that it may be * Gen. 31. 48. Chap. 24. 27. vers. 34. a witness between us and you, and our generations after us, that we might do the service of the LORD before him k That we and ours may have and hold our Privilege of serving and worshipping God; not upon this Altar, but in the place of God's presence, in your Tabernacle, and upon your Altar. with our burnt-offerings, and with our sacrifices, and with our peace-offerings, that your children may not say to our children in time to come, Ye have no part in the LORD. 28 Therefore said we, That it shall be, when they should so say to us, or to our generations in time to come, that we may say again, Behold the pattern l An exact representation and resemblance. of the Altar of the LORD, which our fathers made, not for burnt-offerings, nor for sacrifices: but it is a witness between us and you m That we both serve one God, and approve and make use of one and the same Altar. . 29 God forbidden that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt-offerings, for meat-offerings, or for sacrifices, besides the altar of the LORD our God that is before his tabernacle. 30 And when Phinehas the priest, and the princes of the congregation, and heads of the thousands of Israel which were with him, heard the words that the Children of Reuben, and the children of Gad, and the children of Manasseh spoke, Heb. it was 〈◊〉 in their eyes. it pleased them n They were fully satisfied with this answer. . 31 And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us o By his gracious presence, and preventing goodness, in keeping you from so great an offence, and all of us from those dismal calamities that would have followed upon it. , because ye have not committed this trespass against the LORD: ‡ Heb. then now ye have delivered the children of Israel out of the hand of the LORD▪ p i e. From the Wrath and dreadful Judgements of God, by avoiding that Sin which would have involved both you and us in a most Bloody War; you have delivered us from the evils we feared. He that prevents an unexpected or approaching Disease or Mischief, doth as truly deliver a man from it, as he that cures or removes it after it hath been inflicted. . 32 ¶ And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again. 33 And the thing pleased the children of Israel, and the children of Israel blessed God, and did not intent to go up against them in battle, to destroy the land p As they were by the Law of God obliged to do, if they had been guilty and persisted therein, as afterwards they did the Tribe of Benjamin for the same reason. wherein the children of Reuben and Gad dwelled. 34 And the children of Reuben and the children of Gad called the altar ‖ That is, a Witness. So chap. 24. 27. Ed, for it shall be a witness between us, that the LORD is God. CHAP. XXIII. AND it came to pass, a long time a About 14 years after it. after that the LORD had given rest unto Israel from all their enemies round about, that Joshua waxed old, and ‡ Heb. come into days. stricken in age. 2 And Joshua called b Either to his own City, or rather to Shiloh, the usual place of such Assemblies, where his words being uttered before the Lord, were likely to have the more effect upon them. for all Israel c Not all the people in their own persons, who could not either come thither, or hear him there; but in their Representatives, by their Elders, Heads, judges and Officers, which are here added for the restriction and explication of that general expression. , and for d Or, even for, etc. their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age. 3 And ye have seen all that the LORD your God hath done unto all these Nations, because of you e For your sake and good, that you might gain by their losses. : for the * Exod. 14. 14. LORD your God is he that hath fought for you. 4 Behold, I have divided unto you by lot these nations that remain f Not yet Conquered. , to be an inheritance for your tribes g You shall certainly subdue them, and inherit their Land, as you have done the rest, if you be not wanting to yourselves. , from Jordan with all the Nations that I have cut off h i e. With the Land of those Nations; the People put for their Land, as we have seen before; and as sometimes on the contrary, the Land is put for the People. , even unto the great sea ‡ Heb. at the sunset. westward i Where the Philistines, your most formidable Adversaries yet survive; but them also and their Land I have given to you, and you shall undoubtedly destroy them, if you will proceed vigorously in your work. . 5 And the LORD your God, he shall expel them from before you, and drive them from out of your sight, and ye shall possess their land, as the LORD your God hath promised unto you. 6 Be ye therefore very courageous k For it will require great Courage and Resolution to execute all the Commands of Moses, and particularly, that of expelling and destroying the residue of the Canaanites. , to keep and to do all that is written in the book of the law of Moses, * Deut. 5. 32. and 28. 14. that ye turn not aside therefrom, to the right hand or to the left l i e. In one kind or other, by adding to the Law, or diminishing from it, as Moses speaks. . 7 That ye come not among these nations m i e. Avoid all familiar converse and contracts, but especially Marriages with them, as it is explained, v. 12. and as the Hebrew Verb intimates; being oft used of coming or going in to a Woman. , these that remain amongst you, neither * Psal. 16. 4. Jer. 5. 7. Zeph. 1. 5. make mention of the name of their gods n To wit, unnecessarily and familiarly, lest the mention of them breed discourse about them, and so by degrees bring a man to the approbation and worship of them. Compare Exod. 23. 13. Deut. 12. 3. Psal. 16. 4. Eph. 5. 3. , nor cause to swear by them o Nor require or compel the Gentiles to swear by them, as they used to do, especially in Leagues and Contracts, which therefore the Israelites are here implicitly forbidden to make with them. , neither serve them, nor bow yourselves unto them p Neither give them any inward reverence, or outward adoration. Here is an observable gradation, whereby he shows what notable Progress Sin usually makes, and what need there is to look to the beginnings of it, forasmuch as a civil and common conversation with their persons was likely to bring them, and indeed did actually bring them, by insensible steps, to the Worship of their gods. So it is no wonder, if some things not simply and in themselves evil, be forbidden by God, as here the naming of their gods is, because they are occasions and introductions to evil. . 8 ‖ Or, for if 〈◊〉 will cleave, etc. But * Deut. 11. 〈◊〉. cleave unto the LORD q By firm Affiance, constant Obedience, entire Affection, faithful Service and Worship of him alone. your God, as ye have done unto this day r To wit, since you came into Canaan, since which time the body of the people (for of them he speaks, not of every particular person) had behaved themselves much better than they did in the Wilderness; and had not been guilty of any gross and general Apostasy from God, or Rebellion against him. . 9 ‖ Or, than the LORD 〈◊〉 drive. For the LORD hath driven out from before you, great nations and strong, but as for you, no man s To wit, whom you have invaded; otherwise some of those people did yet remain unconquered. hath been able to stand before you unto this day. 10 * Leu. 26. ●…. Deut. 32. 〈◊〉. One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you t Impute not this therefore to your own valour, as you will be apt to do, but to God's gracious and powerful assistance. , * Exod. 1●… 1●… and 23. 2●…. as he hath promised you. 11 Take good heed therefore unto your ‡ Heb. 〈◊〉 selves u Now it requires more watchfulness and diligence than it did in the Wilderness, because your Temptations are now more and stronger; partly, from the examples and insinuations of your bad Neighbours, the remainders of this wicked people; and partly from your own Peace and Prosperity; and the Pride, Security, Forgetfulness of God, and Luxury, which usually attend upon that condition, as God had warned them, Deut. 6. 10, 11, 12. : that ye love the LORD your God. 12 Else, if ye do in any wise go back x From God, and from his Worship and Service. , and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them y The Phrase notes the Matrimonial act. , and they to you; 13 Know for a certainty, that the LORD your God will no more drive out any of these nations from before you; * Exod. ●…3. 〈◊〉 Numb. 33. 〈◊〉 Deut. 7. 1●…. but they shall be snares and traps unto you z By your indulgence to them, and converse with them, you will be enticed and drawn by degrees into their Errors, and Impieties, and brutish Lusts. , and scourges in your sides, and thorns in your eyes a When they have inveagled, and seduced, and thereby weakened you, than they will molest and vex you, no less than a severe Scourge doth a man's Sides which are lashed by it, or than a small Thorn doth the Eye when it is got within it. ; until ye perish from off this good land b They shall so Persecute you, and Fight against you with such Success, that you shall be forced to quit your own Land, and wander you know not whither, which must needs be very Terrible to them to think of, when they compared this present Ease, and Plenty and Safety, with the Pains, and Weariness, and Hazards, and Wants of their former Wander. which the LORD your God hath given you. 14 And behold, this day I am going the way of all the earth c i e. Of all flesh, or of all men, the way which all men go; I am about to Die, as all men must, Heb. 9 27. The same Phrase is 1 King. 2. 2. , and ye know in all your hearts, and in all your souls d i e. You know assuredly, your own experience puts it out of all question. , that * Chap. 21. 45. not one thing hath failed e Qu. How is this true, when so great a part of the Promised Land and People yet remained unconquered? Ans. God promised them to destroy all their Enemies, and to give them the whole Land, not at once, but by degrees, by little and little, as is expressed, Deut. 7. 22. and as was most convenient for them. of all the good things which the LORD your God spoke concerning you, all are come to pass unto you, and not one thing hath failed thereof. 15 Therefore it shall come to pass, that as all good things are come upon you, which the LORD your God promised you: so shall the LORD bring upon you * Leu. 26. 16. Deut. 28. 15, 16, etc. all evil things f The accomplishment of God's Promises is a Pledge or Assurance, that he will also fulfil his Threaten, both of them depending upon the same ground, the faithfulness of God. , until he have destroyed you from off this good land, which the LORD your God hath given you. 16 When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given you. CHAP. XXIV. AND Joshua gathered all the tribes of Israel a To wit, by their Representatives, as jos. 23. 2. to Shechem b Either 1. To Shiloh, where the Ark and Tabernacle was; because they are here said to present themselves before God; and because the Stone set up here is said to be set up in or by the Sanctuary of the Lord; of both which I shall speak in their proper places. And they say Shilob is here called Shechem, because it was in the Territory of Shechem; but that may be doubted, seeing Shiloh was Ten Miles distant from Shechem, as S. jerom affirms. And had he meant Shiloh, why should he not express it in its known and proper name, by which it is called in all other places, rather than by another name no where else given to it? Or rather, 2. To the City of Shechem, a place convenient for the present purpose, not only because it was a Levitical City, and a City of Refuge, and a place near to Ioshua's City, but especially for the two main ends for which he summoned them thither, 1. For the solemn Burial of the Bones of joseph, as is employed here v. 32. and of the rest of the Patriarches, as is noted Act. 7. 15, 16. for which this place was designed. 2. For the solemn renewing of their Covenant with God; which in this place was first made between God and Abraham, Gen. 12. 6, 7. and afterwards was there renewed by the Israelites at their first entrance into the Land of Canaan, between the two mountains of Ebal and Gerizim, Jos. 8. 30, etc. which were very near Shechem, as appears from judg. 9 6, 7. and therefore this place was most proper, both to remind them of their former obligations to God, and to engage them to a farther ratification of them. , and called for the elders of Israel, and for the heads, and for the judges, and for their officers, and they presented themselves before God c Either 1. Before the Ark or Tabernacle, as that Phrase is commonly used; which might be either in Shiloh, where they were fixed; or in Shechem, whether the Ark was brought upon this great occasion, as it was sometimes removed upon such occasions, as 1 Sam. 4. 3. 2 Sam. 15. 24. Or 2. In that Public, and Venerable, and Sacred Assembly met together for Religious Exercises; for in such God is present, Exod. 20. 24. Psal. 82. 1. Ma●…. 18. 20. Or 3. As in God's Presence, to hear what joshua was to speak to them in God's Name, and to receive God's Commands from his mouth. Thus Isaac is said to Bless Jacob before the Lord, i. e. in his Name and Presence, Gen. 27. 7. and jeptha is said to utter all his words before the Lord in Mizpeh, i. e. as in God's Presence, calling him in to be Witness of them. . 2 And Joshua said unto all the people d i e. That people which were present, to wit, to the Elders, etc. by whom it was to be imparted to all the rest, and to as many of the people as came thither. , Thus saith the LORD God of Israel, * Gen. 11. 26, 31. and 12. 1. your fathers dwelled on the other side of the flood e Or, the River, to wit, Euphrates, as all agree, so called by way of Eminency. ‡ Heb. Meolam, that is, from everlasting. in old time, even Tera the father of Abraham, and the father of Nachor: and they f i e. Both Abraham and Nahor were no less Idolaters than the rest of Mankind. This is said to prevent their vain boasting in their worthy Ancestors, and to assure them that whatsoever good was in, or had been done by their Progenitors, was wholly from God's free Grace, and not for their own merit or righteousness, as the jews were very apt to conceit. served other gods. 3 And I took g I apprehended him by my grace, and snatched him out of that Idolatrous and Wicked place, and took him into Acquaintance and Covenant with myself, which was the highest Honour and Happiness he was capable of. your father Abraham from the other side of the flood, and led him throughout all the land of Canaan h i e. I brought him after his Father's Death into Canaan, Gen. 12. 1. and I conducted and preserved him in safety in all his Travels through the several parts of Canaan. , and multiplied his seed i i e. Gave him a numerous Posterity, not only by Hagar and Keturah, but even by Sarah and by Isaac, as it follows. , and * Gen. 21. 2. gave him Isaac k By my special Power and Grace to be the Heir of my Covenant, and all my Promises, and the Seed in or by which all Nations were to be Blessed, Gen. 12. 1. and 21. 2. . 4 And I gave unto Isaac, * Gen. 25. 24, 26. Jacob and Esau, and I gave unto * Gen. 36. 8. Esau mount Seir to possess it l That he might leave Canaan entire to his Brother jacob and his Posterity, Gen. 36. 7, 8▪ : * Gen. 46. 1, 6. but Jacob and his children went down into Egypt m Where they long lived in grievous Bondage; which God having delivered us from, I shall now pass it over. . 5 * Exod. 3. 10. I sent Moses also and Aaron, and I plagued Egypt according to that which I did n i e. In such manner, and with such Plagues as I inflicted, and are recorded. amongst them: and afterward I brought you out. 6 And I * Exod. 12. 37. brought your fathers out of Egypt, and ye came unto the sea, and the Egyptians pursued after your fathers with charets and horsemen unto * Exod. 14. 9 the Red-sea. 7 And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them, and your eyes have seen what I have done in Egypt o He speaketh this to the Elders, v. 1. who were so, not only by Power and Dignity, but many of them by Age; and there being now not sixty years passed since those Egyptian Plagues, it is very probable that a considerable number of those here present, had seen those things in Egypt, and being not twenty years old, were exempted from that dreadful Sentence of Destruction, passed upon all who were then of more years standing, Numb. 14. , and ye dwelled in the wilderness a long season. 8 And I brought you into the land of the Amorite, which dwelled on the other side Jordan: * Numb 21. 34. Deut. 2. 32. and they fought with you, and I gave them into your hand, that ye might possess their land, and I destroyed them from before you. 9 Then Balak the son of Zippor, king of Moab, arose and warred against Israel p Qu. How is this true, when Balak did never fight against Israel, judg. 11. 25? Ans. One Prince may commence a War against another, though he never come to a Battle, nor strike one stroke; So Balak warred, though not by open force, yet by Crafty Counsel and Warlike Stratagems, by Magical Arts, by Wicked Devices, by making bate betwixt them and God their Confederate; or by Warlike preparations, in case Balaam's Charms had succeeded, as may be gathered from Numb. 22. 11. or at least by design or intention; things being oft said to be done both in Scripture and other Authors, which were only designed or intended, as here v. 11. Gen. 37. 21. Ezek. 24. 13. Mat. 5. 28. joh. 10. 32, 33. And the old Lawyer's note, That he is rightly called a Thief or an Adulterer, etc. who wanted nothing but occasion to be so. , and * Numb. 22. 5. Deut. 23. 4. sent and called Balaam the son of Beor to curse you. 10 But I would not hearken unto Balaam q Who hereby appears to have desired of God leave to Curse Israel; and therefore it is not strange, that God who permitted him simply to go, was highly angry with him for going with so wicked an intent, Numb. 22. 20, 22, 32. , therefore he blessed you still: so I delivered you out of his hand r i e. From Balaks malicious Design against you. . 11 And * Chap. 3. 14. ye went over Jordan, and came unto Jericho: and * Chap. 6. 1. and 10. 1. and 11. 1. the men of Jericho sought against you s Made opposition against you by shutting their Gates, by endeavouring to cut off your Spies, etc. they Warred against you, if not by an Offensive, yet by a Defensive War. , the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite t To wit, successively; for in these few words he seems to comprise all their Wars, which being so fresh in their Memory, he thought it needless particularly to mention. , and I delivered them into your hand. 12 And * Exod. 23. 2●…. Deut. 7. 20. I sent the hornet u Either siguratively, i. e. Terrors and Plagues, or other destroying Judgements. Or 2. Properly so called. See on Exod. 23. 28. And this being done before Ioshua's entrance into Canaan, it is not strange if it be not mentioned in this Book or Record of Ioshua's actions. before you, which drove them out from before you, even the two kings of the Amorites: but * Psal. 44. 3, 6. not with thy sword, nor with thy bow x For though thou didst fight with them, and prevail against them in Battle, yet this was not because thou hadst more force or courage than they; but because by my Hornet which I sent like an Harbinger before thee, I had both broken their spirits, and greatly diminished their numbers, and particularly cut off those Giants or others who were like to give thee most trouble and difficulty; whence it comes to pass that we read of so few Giants in that Land which was called the Land of Giants, Deut. 3. 13. . 13 And I have given you a land for which ye did not labour, and * Deut. 6. 10, 11. cities which ye built not y See on jos. 10. 12, 13. , and ye dwell in them: of the vineyards and olive-yards which ye planted not, do ye eat. 14 ¶ Now therefore fear the LORD, and serve him in sincerity and in truth z Either these two expressions note the same thing; or sincerity is opposed to the mixture of false gods with the true, as it here follows; or of a false and corrupt worship of God, with that which God appointed; and Truth is opposed to dissimulation and falseness, and instability of heart. , and put away the gods a Whereby it appears, That although joshua had doubtless prevented and purged out all public and manifest Idolatry, yet there were some of them who practised it in their private houses and retirements. See below v. 23. Amos 5. 25, 26. Acts 7. 42, 43. which your fathers b Terah, and Nahor, and Abraham, as v. 2. and others of your Ancestors. served on the other side of the flood, and * Leu. 17. 7. Ezek. 20. 8. in Egypt c See Ezek. 23. 3, 8, 19, 21, 27. Under these particulars, no doubt he comprehends all other false gods, which were served by the Nations amongst whom they were, as appears from v. 15. but only mentions these, as the Idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their Worshippers from total ruin; and partly, because the other Idols came recommended unto them by the venerable name of Antiquity, and the custom of their forefathers. See jer. 44. 17. Ezek. 20. 18. ; and serve ye the LORD. 15 And if it seem evil d Unjust, unreasonable or inconvenient. unto you to serve the LORD, * Joh. 6. 67. choose ye this day whom ye will serve e Not that he leaves them to their liberty, whether they would serve God or Idols; for joshua had no such power or liberty himself, nor could give it to any other; and both he and they were obliged by the Law of Moses, to give their Worship to God only, and to forbear all Idolatry in themselves, and severely to punish it in others; but it is a Rhetorical and powerful insinuation, whereby he both implies, That the Worship of God is so highly reasonable, so necessary and beneficial; and the service of Idols is so absurd, and vain, and pernicious, that, if it were left free to all men to make their choice, every man in his right Wits must needs choose the Service of God, before that of Idols; and provokes them to bind themselves faster to God by their own choice. See such manner of speeches in Ruth 1. 8, 15. 1 King. 18. 21. , whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorite, in whose land ye dwell: but as for me and my house, we will serve the LORD f But know this, if you should all be so base and brutish, as to prefer senseless and impotent Idols before the True and Living God, it is my firm purpose, That I will, and my Children and Servants (as far as I can influence them) shall be constant and faithful to the Lord. . 16 And the people answered and said, God forbidden that we should forsake the LORD, to serve other gods. 17 For the LORD our God he it is that brought us up, and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed. 18 And the LORD drove out from before us all the people, even the Amorites which dwelled in the land: therefore will we also serve the LORD, for he is our God. 19 And Joshua said unto the people, Ye cannot serve the LORD g He speaks not of an absolute impossibility, (for then both his resolution to serve God himself, and his exhortation to them to do so, had been vain and ridiculous; but of a moral impossibility, or a very great difficulty, which he allegeth, not to discourage them from God's Service, which is his great design to engage them in; but only to make them more considerate and cautious in obliging themselves; and more circumspect and resolved in answering their obligations. The meaning is, God's Service is not, as you seem to fancy, a slight and easy thing, as soon done as said; but it is a work of great difficulty, and requires great care, and courage and resolution; and when I consider the infinite purity of God, that he will not be mocked or abused; and withal your great and often manifested proneness to Superstition and Idolatry, even during the Life of Moses, and in some of you, whilst I live, and whilst the obligations which God hath laid upon you in this Land, are fresh in remembrance; I cannot but fear that after my Decease you will think the Service of God too hard and burdensome for you, and therefore will cast it off, and revolt from him, if you do not double your Watch, and carefully avoid all occasions of Idolatry, which I fear you will not do, but I do hereby exhort you to do. : for he is an holy God: he is a jealous God h He will not endure a corrival, or partner in his Worship; you cannot serve him and Idols together, as you will be inclined and tempted to do. , he * Exod. 23. 21 will not forgive your transgressions i If you who own yourselves for his People and Servants, shall wickedly and wilfully transgress his Laws by Idolatry or other Crimes, he will not let this go unpunished in you, as he doth in other Nations; Therefore consider what you do when you take the Lord for your God, weigh your advantages and inconveniences together; for as if you be sincere and faithful in God's Service, you will have admirable benefits by it; so if you be false to your Professions, and forsake him whom you have so solemnly avouched to be your God, he will deal more severely with you, than with any people in the World. , nor your sins. 20 If ye forsake the LORD, and serve strange gods, * Chap. 23. 1●…▪ than he will turn k i e. He will alter his course and the manner of his dealing with you, and will be as severe as ever he was kind and gracious. , and do you hurt, and consume you after that he hath done you good l He will repent of all his former kindness, and his goodness abused will be turned into fury. . 21 And the people said unto Joshua, Nay, but we will serve the LORD m To wit, him only, and not strange gods, as was supposed by joshua, v. 20. . 22 And Joshua said unto the people, Ye are witnesses against yourselves n This Solemn Profession will be a swift Witness against you, if hereafter you Apostatise from God. , that ye have chosen the LORD, to serve him. And they said, We are witnesses. 23 Now therefore put away, said he, the strange gods which are among you o Those Idols which you either brought out of Egypt, or have taken in Canaan, which I have too much reason to believe that some of you contrary to God's Command do keep, whether for the preciousness of the matter, or rather for some secret inclination to Superstition and Idolatry, as the following words imply. See v. 14. , and incline your heart unto the LORD God of Israel. 24 And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey. 25 So Joshua made a covenant with the people that day, and set them a statute, and an ordinance p Either 1. He set, or propounded, or declared unto them the Statute and Ordinance, i. e. the sum of the Statutes and Ordinances of God which their Covenant obliged them to. Or 2. He set or established it, to wit, that Covenant with them, i. e. the People, for a Statute or an Ordinance, to bind themselves and their Posterity unto God for ever as a Statute and Ordinance of God doth. in Shechem. 26 And Joshua wrote these words q i e. This Covenant or Agreement of the people with the Lord. in the book of the law of God r i e. In that Volume which was kept in the Ark, Deut. 31. 9, 26. whence it was taken and put into this Book of joshua: This he did partly for the perpetual remembrance of this great and solemn Action; partly to lay the greater obligation upon the people to be true to their engagement; and partly as a Witness for God, and against the people, if afterwards he severely punished them for their defection from God, to whom they had so solemnly and freely obliged themselves. , and * See Judg. 9 6. took a great stone, and set it up there s As a witness and monument of this great transaction, according to the custom of those ancient times, as Gen. 28. 18. and 31. 45. and 35. 14. Exod. 24. 4. Deut. 27. 2. jos. 4. 3. and 8. 32. Possibly this agreement was written upon this Stone, as was then usual. , under * Gen. 35. 4. an oak that was by the sanctuary of the LORD t i. e Near to the place where the Ark and Tabernacle then were; for though they were forbidden to plant a Grove of Trees near unto the Altar, Deut. 16. 21. as the Gentiles did, yet they might for a time set up an Altar, or the Ark, near a great Tree which had been planted there before. . 27 And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard u It shall be as sure a Witness against you, as if it had heard. This is a common Figure, called Prosopopoeia, whereby the sense of hearing is oft ascribed to the Heavens and the Earth, and other senseless creatures, as Deut. 32. 1. Isa. 1. 2. jer. 2. 12. all the words of the LORD which he spoke unto us, it shall be there for a witness unto you, lest ye deny your God. 28 So * Judg. 2. 6. Joshua let the people departed, every man unto his inheritance. 29 ¶ And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD died, being an hundred and ten years old. 30 And they buried him in the border of his inheritance in * Chap. 19 50. Judg. 2. 9 Timnath-serah, which is in mount Ephraim, on the north-side of the hill of Gaash. 31 And * Judg. 2. 7. Israel served the LORD all the days of Joshua, and all the days of the elders that * Heb. prolonged their days after Joshua. over-lived Joshua, and which had known all the works of the LORD, that he had done for Israel. 32 ¶ And * Gen. 50. 25. Exod. 13. 19 the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem x Not in the city of Shechem, but in a Field near, and belonging to it, as appears from the following words, and from Gen. 33. 18. and from the ancient custom of the Israelites to have their Burying places without Cities, in Fields or Gardens. , in a parcel of ground which Jacob bought of▪ * Gen. 33. 19 the sons of Hamor the father of Shechem, for an hundred ‖ Or, Lambs. pieces of silver, and it became the inheritance of the children of Israel. 33 And Eleazar the son of Aaron died, and they buried him in a hill that pertained to Phinehas his son, which was given him x By special favour, and for his better conveniency in attending upon the Ark, which then was, and for a long time was to be in Shiloh, which was near to this place; whereas the Cities which were given to the Priests, were in judah, Benjamin and Simeon, which were remote from Shiloh, though near to the place where the Ark was to have its settled abode, to wit, to jerusalem. in mount Ephraim. JUDGES. The ARGUMENT. THE Author of this Book is not certainly known; whether it was Samuel, or Ezra, or some other Prophet: nor is it material to know. 1. It matters not who was the King's Secretary, or with what Pen it was written, if it be once known that it was the King who made the Order or Decree: It is sufficient, that unto the jews were committed the Oracles of God, Rom. 3. 2. i e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the jews did not falsify their trust therein, but kept those Holy Books themselves, and delivered them to the World entire, without addition or diminution: for neither Christ nor his Apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the Canon or Books of the Scripture. This Book is called the Book of Judges, because it treats of the judges, or of the state of the Commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this Government, are omitted in this Book. The judges were a sort of Magistrates inferior to Kings, and could neither make new Laws, nor impose any Tributes, but were the supreme Executors of God's Laws and Commands, and the Generals of their Armies. NOW after the death of Joshua a Not long after it, because Othniel, the first Judge, lived in Ioshuah's time. , it came to pass, that the children of Israel asked the LORD b Being assembled together at Shiloh, they enquired of the Highpriest by the Urim and Thummim. See Numb. 27. 21. judg. 20. 18. 1 Sam. 23. 9 , saying, Who shall go up for us against the Canaanites first c Being sensible that the Canaanites are troublesome to them, and expected great advantage against them by their heedless condition, and finding their People to increase and multiply exceedingly, and consequently the necessity of enlarging their Quarters, they renew the War. They do not inquire who shall be the Captain General to all the Tribes; but (as appears by the answer) What Tribe shall first undertake the Expedition, that by their success the other Tribes may be encouraged to make the like attempt upon the Canaanites in their several Lots. , to fight against them? 2 And the LORD said, Judah d Not a person so called, but the Tribe of judah, as is manifest from v. 3, 4, 8, 9 which is chosen for the first enterprise, because they were both most populous, and so most needing enlargement; and withal most Valiant, and therefore most likely to succeed: for God chooseth fit means for the work which he designs; and because the Canaanites were numerous and strong in those parts, and therefore were in time to be suppressed, before they grew too strong for them. shall go up: behold, I have delivered the land into his hand. 3 And Judah said unto Simeon his brother e As nearest to him both by relation, being his Brother by both Parents, which few of them were; and by habitation, as appears from jos. 19 1, 2. , Come up with me into my lot, that we may fight against the Canaanites f Specially so called, because they are distinguished from the Perizzite, v. 4. , and I likewise will go with thee into thy lot. So Simeon went with him. 4 And Judah went up, and the LORD delivered the Canaanites and the Perizzites into their hand, and they slew of them in Bezek g Not in the City, for that was not yet taken, v. 5. but in the Territory of it, or near to it; as in Hor is taken, Numb. 33. 37. And in jericho, jos. 5. 13. , ten thousand men. 5 And they found Adoni-bezek h The Lord or King of Bezek, as his Name signifies , in Bezek i Wither he fled, when he had lost the Field. , and they fought against him k i e. Against the City wherein he had Encamped himself, and the rest of his Army. , and they ●…lew the Canaanites, and the Perizzites. 6 But Adoni-bezek fled, and they purfued after him, and caught him, and cut off his thumbs, and his great toes l That he might be disenabled to fight with his Hands, or to run away upon his Feet. And this they did, either by the secret instinct and direction of God, or upon notice of his former Tyranny and Cruelty expressed upon others, in this manner, as it follows: either way it was a just requital. . 7 And Adoni-bezek said, Threescore and ten kings m Which is not strange in those times and places: for these might be either, First, Kings successively, and so there might be divers of those Kings in one place, and so in others: Or, Secondly, Contemporary Kings▪ For it is well known, that anciently each Ruler of a City, or great Town, was called a King, and had Kingly Power in that place; and many such Kings we meet with in Canaan: and it is probable, that some years before, Kings were more numerous there, till the greater devoured many of the less. , having ‡ 〈◊〉. 〈◊〉 thumbs 〈◊〉 their 〈◊〉, and of 〈◊〉 feet. their thumbs * That so their hands might be unable to manage weapons of War. and their great toes cut off, ‖ Or, 〈◊〉 gathered their meat under my table n An act of Barbarous Inhumanity thus to insult over the miserable, joined with abominable Luxury. : as I have done▪ so God hath requited me o He acknowledgeth the Providence and vindictive Justice of God, which also Pharaoh did, and others too, without any true sense of Piety. : and they brought him p They carried him in Triumph as a monument of God's righteous Vengeance. to Jerusalem q, and there he died. 8 (Now the children of Judah had sought against Jerusalem, and had taken it To wit, in Ioshuah's time; which though done before, may be here repeated, to show why they brought Adonibesek to jerusalem, because that City was in their hands, having been taken before; as may be gathered from jos. 15. 63. And the taking of this City may be ascribed to the children of judah, rather than to joshua, because the City was not taken by joshua, and the whole Body of the Army in that time when so many Kings were destroyed, jos. 10. and 12. (for there is mention made of the destroying of the King of jerusalem, jos. 10. 23. and 12. 10. But not a word of the taking of jerusalem, as there is of the taking of 〈◊〉, and Libnah, and other Cities belonging to the Kings there mentioned, jos. 10. 28, etc.) but by the Children of judah after they had received their Lot, when at the desire, and with the consent of the Benjamites, in whose Lot jerusalem fell. jos. 18. 28. they assaulted and took it, and thereby, as it seems acquired the right of Copartnership with the Benjamites in the possession of that City. Though some think jerusalem was twice taken, once in Ioshua's Life-time; and being afterwards recovered by the Canaanites, was now retaken by the Children of judah. , and smitten it with the edge of the sword, and set the city on fire.) 9 〈◊〉. 10. 36. 〈◊〉 11. 21. 〈◊〉 15. 13. And afterward the children of Judah went down to fight against the Canaanites, that dwelled in the mountain, and in the south, and in the ‖ 〈◊〉, low Country. valley. 10 And Judah went against the Canaanites r Under the Conduct of Caleb, as it is recorded jos. 15. 14, etc. for that relation, and this here following, are doubtless one and the same Expedition and War, as appears by all the circumstances; and it is mentioned either there by anticipation, or here by repetition. Of this and the following Verses, see the Notes there. that dwelled in Hebron, (now the name of Hebron before was * 〈◊〉. 15. 13. Kirjath-arba) and they slew Sheshai, and Ahiman, and Talmai. 11 And from thence he went against the inhabitants of Debir, (and the name of Debir before was Kirjath-sepher.) 12 And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife. 13 And Othniel the son of Kenaz, * Chap. 3. 9 Calebs' younger brother, took it: and he gave him Achsah his daughter to wife. 14 And it came to pass when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass, and Caleb said unto her, What wilt thou? 15 And she said unto him, Give me a blessing, for thou hast given me a south land, give me also springs of water. And Caleb gave her the upper springs, and the nether springs. 16 ¶ And the children of the Kenite, Moses father in law s i e. of jethro, so called from the people from whom he descended, Numb. 24. 21, 22. And, whatsoever he did, it is evident, that his Posterity came into Canaan with the Israelites, and were there seated with them. See judg. 4. 11. 17. and 5. 24. 1 Sam. 15. 6. 1 Chron. 2. 55. , went up out of the city of palm-trees t, with the children of Judah, into the wilderness of Judah, which lieth in the south of Arad t i e. From jericho so called, Deut. 34. 3. not the City, which was utterly destroyed; but the Territory belonging to it, where it seems they were seated as in a most pleasant, and fruitful, and safe place, according to the promise made by Moses to their Father, Numb. 10. 31, 32. and whence they might remove, either to avoid the Society or Molestation of the Neighbouring Canaanites; or out of love to the children of judah, whom they went to; or to avoid temptations to Luxury, and exercise themselves in self-denial, and contempt of the present evil World, and the Lusts thereof; as may be thought from jer. 35. 6, etc. Or for some other cause unknown to us at this distance. , and they In the Southern part of the Land of Canaan, where Arad was, Numb. 21. 1. u i. e. Some of them, for others of them dwelled in the contrary quarter, in the most Northern part of the Land. went and dwelled among the people x Heb. that people, to wit, those Children of judah that lived there. . 17 And Judah went with Simeon his brother y According to his Promise, v. 3. and the Laws of Justice and Gratitude. , and they slew the Canaanites that inhabited Zephath, and utterly destroyed it (and the name of the city was called Hormah) z Either 1. The same place so destroyed and called, Numb. 21. 3. and so what was there Vowed, ●…, here Executed: Or 2. Some other place called by the same Name upon the like occasion, which was frequent among the Hebrews: This seems more probable, 1. Because this was but one City; that, divers Cities, Numb. 21. 2, 3. 2. Because that seems to have been done in Moses his time, though Interpreters generally think otherwise; of which see my Notes there. . 18 Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof a The principal Cities of the Philistines. Qu. How could this be, when among the people le●…t to try Israel, are the five Lords of the Philistines, Judg. 3. 3? Ans. It is only said that they took the Cities, and probably contented themselves with making them Tributary; but it is not said that they slew the people, as they ought to have done; and as it is said of the other Cities here, v. 5, 8, 17, 25. And the people being thus spared, did by God's Just Judgement, recover their strength, and expel the jews out of their Cities, as we find afterwards: It is further observable, that Ekron here taken, was one of Dan's Cities, jos. 19 43. and it was attempted and taken here by judah and Simeon, partly out of love to their Brother Dan, and partly to secure their new Conquests, and other adjoining Territories, from such potent Neighbours. . 19 And the LORD was with Judah, and ‖ Or, he 〈◊〉 the mountain. he drove out the inhabitants of the mountain, but could not b Because of their unbelief, whereby they doubted and distrusted God's power to destroy those who had Chariots of Iron, and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand from them, and so they were really made impotent, as they were unwilling. See jos. 17. 16. drive out the inhabitants of the valley, because they had charets of iron. 20 * Numb. 14. 24. Josh. 14. 9, 13. and 15. 13. And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak c Above mentioned, v. 10. . 21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem: but the Jebusites dwell with the children of Benjamin d See on jos. 15. 36. in Jerusalem unto this day. 22 ¶ And the house of Joseph e i e. The Tribe of Ephraim, as appeaars from their opposition to the Tribe of Manasseh, v. 27. , they also went up against Bethel: and the LORD was with them. 23 ¶ And the house of Joseph sent to descry Bethel, (now the name of the city before was * Gen. 28. 19 Luz.) 24 And the spies saw a man come forth out of the city, and they said unto him, Show us, we pray thee, the entrance into the city f On which side it is weakest, that we may best invade and take it. , and * Josh. 2. 12, 14. we will show thee mercy. 25 And when he shown them the entrance into the city, they smote the city with the edge of the sword: but they let go the man and all his family g Together with his Estate, as the following Verse manifests. . 26 And the man went into the land of the Hittites h Where the Hittites seated themselves after they were driven out of Canaan, which seems to be Northward from Canaan, and near unto it. See 1 King. 11. 1. 1 Chron. 1. 17. , and built a city, and called the name thereof Luz: which is the name thereof unto this day. 27 ¶ * Josh. 17. 11, 12, 13. Neither did Manasseh i i e. That half of this Tribe which dwelled in Canaan. drive out the inhatants of Bethshean k A place near jordan, jos. 17. 11. , and her ‡ Heb. daughters. towns, nor Taanach l Of which see jos. 1●…. 21. and 17. 11. , and her towns, nor the inhabitants of Dor m A great City with large Territories. See jos. 11. 2. and 12. 23. and 17. 11. , and her towns, nor the inhabitants of Ibleam, and her towns, nor the inhabitants of Megiddo n A Royal City. See jos. 12. 21. and 17. 11. , and her towns: but the Canaanites would dwell in that land. 28 And it came to pass when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out. 29 ¶ * ●…sh. 16. 10. Neither did Ephraim drive out the Canaanites, that dwelled in Gezer: but the Canaanites dwelled in Gezer o Which they possessed till Solomon's time, 1 King. 9 16. among them. 30 ¶ Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol: but the Canaanites dwelled among them, and became tributaries. 31 ¶ Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor Achzib, nor Helbah, nor Aphik, nor of Rehob: 32 But the Asherites dwelled among the Canaanites, the inhabitants of the land: for they did not drive them out. 33 ¶ Neither did Naphtali drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath, but he dwelled among the Canaanites the inhabitants of the land: nevertheless, the inhabitants of Beth-shemesh p A place differing from that Bethshemesh, jos. 15. 10. , and of Beth-anath, became tributaries unto them. 34 And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley q i e. Into the Plain Country; which was the occasion of that Expedition for the getting of new quarters; of which we read jos. 19 and judg. 18. . 35 But the Amorites would dwell in mount Heres in Ajalon and in Shaalbim: yet the hand of the house of Joseph r i e. Of the Ephraimites, who helped their Brethren the Danites against the Amorites, and that with good Success. ‡ Heb. was heavy. prevailed, so that they became tributaries. 36 And the coast of the Amorites was from ‖ Or Maaleakrabbim. the going up to Akrabbim s Which was in the Southern part of Canaan, jos. 15. 2, 3. from whence it went up towards the North. This is added to show the great power and large extent of this people. , from the rock and upward. CHAP. II. AND an ‖ Or, Messenge●…. angel of the LORD a Either, First, a Created Angel. Or, Secondly, a Prophet or man of God, for such are sometimes called Angels, which signifies only Messengers of God; and then the following words are spoken by him in the Name of God, as may easily be understood. Or, Thirdly, Christ the Angel of the Covenant, who is oft called the Angel of the Lord, as we have formerly seen, to whom the conduct of Israel out of Egypt, and through the Wilderness, and into Canaan, here spoken of, is frequently ascribed, as Exod. 14. 19 and 23. 20. and 33. 14. jos. 5. 13, 14. judg. 6. 12. and 13. 3. Who alone of all the Angels could speak the following words in his own Name and Person; whereas created Angels and Prophets do universally usher in their Divine Messages with, Thus saith the Lord, or some equivalent Expression. And this Angel having assumed the outward shape of a Man, it is not strange that he imitates the local motion of a Man, and comes as it were from Gilgal to the place where now they were: by which motion he signified, that he was the person that brought them to Gilgal, the first place where they rested in Canaan, and there renewed Covenant with them, and protected them there so long, and from thence went out with them to Battle, and gave them success. came up from Gilgal to Bochim b A place so called here by Anticipation, for the reason expressed here, v. 5. And it seems to be no other than Shilo, where it seems probable, that the people were met together upon some solemn Festival. And this was the proper and usual place of Sacrificing, v. 5. , and said, I made you to go up out of Egypt, and have brought you unto the land which I swore unto your fathers, and I said c i e. I promised, upon condition of your keeping Covenant with me. , I will never break my covenant with you. 2 And * Deut. 〈◊〉▪ ye shall make no league with the inhabitants of this land, * Deut. 1●…. ●…▪ you shall throw ●…wn their altars: but ye have not obeyed my voice: Why have ye done this d i e. Disobeyed these express Commands of mine? ? 3 Wherefore I also said e With myself, I have now taken up this peremptory resolution. , I will not drive them out from before you: but they shall be as thorns in your sides f See on Numb. 33. 55. jos. 23. 13. , and their gods shall be a * Exod. 2●… 〈◊〉 and 34▪ 1●…▪ s●…are unto you. 4 And it came to pass, when the angel of the LORD spoke these words unto all the children of Israel, that the people li●…t up their voice, and wept g Some of them from a true sense of their sins; but most of them from a just apprehension of their danger and approaching misery from the Canaanites growing Power, and Gods forsaking of them; as the following History makes most probable. : 5 And they called the name of that place ‖ That is ●…pers. Bochim: and they sacrificed h For the expiation of their sins, by which they had provoked God to this resolution; and for the regaining of God's favour. there unto the LORD. 6 ¶ And when * Josh. 〈◊〉▪ Joshua had let the people go i When he had distributed their Inheritances, and dismissed them severally to take Possession of them. This was done before this time, whilst joshua lived; but is now repeated in order to the discovery of the time, and cause, or occasion of the People's defection from God, and of God's desertion of them. , the children of Israel went every man unto his inheritance to possess the land. 7 And the people served the LORD all the days of Joshua, and all the days of the elders that ‡ Heb. 〈◊〉 longed 〈◊〉 after 〈◊〉▪ outlived Joshua, who had seen all the great works of the LORD that he did for Israel. 8 And * Josh. 〈◊〉. Joshua the son of Nun, the servant of the LORD died, being an hundred and ten years old. 9 And they buried him in the border of his inheritance in Timnath-heres k Called Timnath-Sera, jos. 19 50. and 24. 30. , in the mount of Ephraim, on the north-side of the hill Gaash. 10 And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not l Which had no experimental, nor serious and affectionate knowledge of God, nor of his works. the LORD, nor yet the works which he had done for Israel. 11 And the children of Israel did evil in the sight of the LORD m Which notes the heinousness and the impudence of their sins, above other people's sins, because God's presence was with them, and his eye upon them in a peculiar manner, and he did narrowly observe all their actions, which also they were not ignorant of, and therefore were guilty of more contempt of God than other People. , and served Baalim n i e. False gods. He 〈◊〉 the Plural Number, because the gods of the Canaanites and adjoining Nations, which Israel Worshipped, were divers, 〈◊〉 most of them called by the name of Baal. . 12 And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of 〈◊〉 people that 〈◊〉 round about them, and bowed themselves unto them, and provoked the LORD to anger. 13 And they forsook the LORD, and served ●…aal and Ashtaroth n ●…. e. The 〈◊〉 and the Moon, whom many Heathens 〈◊〉, th●…gh under divers names; and so they ran into that Error which God had so expressly warned them a●…st, Deut. 4. 19 . 14 ¶ And the anger of the LORD was hot against 〈◊〉, and he delivered them into the hand of 〈◊〉, that spoilt them, and 〈◊〉. ●…4. 1●…. 〈◊〉. 〈◊〉. ●…. sold them o i e. Delivered them up, as the seller doth his Commodities, unto the buyer. Thus the same Phrase is used judg. 3. ●…. and 4. 9 comp. with v. 14. Psal. 44. 13. into the hand of their enemies round about, so that they could not any longer stand before their Enemies. 15 Whithersoever they went out p i e. Whatsoever expedition or business they undertook, which is usually signified by going out, and coming in. , the hand of the LORD was against them for evil; as the LORD had said, and 〈◊〉. 26. 〈◊〉. 〈◊〉. as the LORD had sworn unto them: and they were greatly distressed. 16 Nevertheless, the LORD raised up q By inward Inspiration and Excitation of their Minds and Hearts, and by outward Designation testified by some heroical and extraordinary Action. judges r Supreme Magistrates, whose office it was, under God, and by his particular direction, to govern the Commonwealth of Israel by God's Laws, and to protect and save them from their Enemies; to preserve and purge Religion; to maintain the Liberties of the People against all Oppressors. See judg. 3. 9, 10, 15, etc. and 4. 4. and 6. 25, 26. and 8. 23. , which ‡ 〈◊〉. s●…ved. delivered them out of the hand of those that spoilt them. 17 And yet they would not hearken unto their Judges s Who admonished them of their sin and folly, and of the danger and misery which would certainly befall them. , but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD: but they did not so. 18 And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their Enemies all the days of the judge: (for it repent the LORD t i e. The Lord changed his course and deal with them, as penitent Men use to do; removed his Judgements, and returned to them in mercy, Gen. 6. 6. , because of their groan, by reason of them that vexed them, and oppressed them:) 19 And it came to pass ‡ Chap. 3. 12. when the judge was dead, that they returned u To their former, and usual, and natural, though interrupted course. , and ‖ Or, were corrupt. corrupted themselves more than their fathers x In Egypt, or in the Wilderness. , in following other gods, to serve them, and to bow down unto them, ‡ H●…b. they let 〈◊〉 ●…all of 〈◊〉. they ceased not from their own do y i e. From their evil practices, which he calls their own, partly because they were agreeable to their own natures, which in all mankind are deeply and universally corrupted, Gen. 6. 5. and 8. 21. and partly, because they were familiar and customary to them. Compare Isa. 58. 13. and 66. 3. Ezek. 36. 32. Act. 14. 16. jude, v. 16. , nor from their stubborn way z Heb. hard way: so he calls their way of wickedness, either because it proceeded from an hard heart, and was managed with an hard and stiff neck: or to signify, that although it seemed at first very soft, and easy, and pleasant, yet they would certainly, and did constantly find, that it was hard, and difficult, and troublesome to them, as an hard way is to the Traveller. . 20 ¶ And the anger of the LORD was hot against Israel, and he said, Because that this people hath transgressed my Covenant, which I commanded their fathers, and have not harkened unto my voice: 21 * Jo●…h. 23. 13. I also will not henceforth drive out any from before them of the nations which Joshua left when he died: 22 That through them I may prove Israel ‖ Either, First, that I may try, and see whether. Israel wi●… be true and faithful to me, or whether they will suffer themselves to be corrupted by the evil counsels and examples of their bad neighbours, whom I will leave among them for their Trial and Exercise. Or, Secondly, That by them I may a●…ict and punish Israel; for A●…ons are co●…y and justly called trials. But the former sense suits better with the following words. , whether they will keep the way of the LORD, to walk therein, as their fathers did keep it, or not. 23 Therefore the LORD ‖ Or, suffered. left those nations, without driving them out hastily ‡ Or, speedily, when the Israelites desired it, and needed i●…. , neither delivered he them into the hand of Joshua. CHAP. III. NOW these are the nations which the LORD left to prove Israel by them, (even as many of Israel as had not known all the wars of Canaan a i e. Such who had no experience of those Wars, nor of God's extraordinary Power and Providence manifested in them. : 2 Only that the generations of the children of Israel might know to teach them war b That by the Neighbourhood of such Warlike and Potent Enemies, they might be purged from Sloth and Security, and obliged to inure themselves to Martial Exercises, and to stand continually upon their guard, and consequently to keep close to that God whose Assistance they had so great and constant need of. , at the least such as before knew nothing thereof.) 3 Namely, * Josh. 13. 3. five LORDS of the Philistines c Whereof three had been in some sort subdued, judg. 1. 18. But afterwards rescued themselves, and recovered their former strength. See on judg. 1. 18. , and all the Canaanites d Properly so called, who were very numerous, and dispersed through several parts of the Land, whence they gave denomination to all the rest of the People. and the Zidonians e The people living near Zidon, and subject to its jurisdiction. , and the Hivites that dwelled in Mount Lebanon, from mount Baal-hermon f Which was the Eastern part of mount Lebanon: See Deut. 3. 8, 9 , unto the entering in of Hamath. 4 And they were to prove Israel by them, to know g i e. That they and others might know by experience. whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses. 5 ¶ And the children of Israel dwelled among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites. 6 And they * 〈◊〉. 〈◊〉. 16. Deut. 7. 3. took their daughters to be their wives, and gave their daughters to their sons, and served their gods h Were drawn to Idolatry by the persuasions and examples of their Yoke-fellows, through the just judgement of God, punishing their sinful Marriages by giving them up to Idolatry. . 7 And the children of Israel did evil in the sight of the LORD, and forgot the LORD their God, and served Baalim and the groves i i e. In the Groves, in which the Heathens usually Worshipped their Baalims' or Idols. Or, the Groves are here put Metonymically for the Idols of the Groves, which are distinguished here from their Baalim, which seem to have been Worshipped in other places, as the Prophets of Baal are distinguished from the Prophets of the Groves, 1 King. 18. 19 . 8 ¶ Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of * Heb. ●…. 7. Chushan-rishathaim king of ‡ Heb. Aramna ●…araim. Mesopotamia: and the children of Israel served Chushan-rishathaim k i e. Were made subject and Tributary to him. eight years. 9 And when the children of Israel cried l i e. Prayed servently for deliverance. unto the LORD, the LORD raised up a ‡ Heb. saviour. deliverer to the children of Israel, even * Chap. 1. 13. Othniel the son of Kenaz, Calebs' younger brother m Of which see on Judg. 1. 13. . 10 And * See Num. 27. 18. the spirit of the LORD ‡ Heb. was. came upon him n With extraordinary Influences, indowing him with singular wisdom, and courage, and resolution; and stirring him up to this great undertaking. Compare judg. 6. 34. and 11. 29. , and he judged Israel o i e. Pleaded and avenged the cause of Israel against their oppressors, as that Phrase is oft used, as Deut. 32. 36. Psal. 10. 18. and 43. 1. , and went out to war, and the LORD delivered Chushan-rishathaim king of ‡ Heb. Aram. Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim. 11 And the land had rest forty years p Either First, it rested about Forty Years, or the greatest part of Forty Years: it being most frequent in Scripture to use Numbers in such a Latitude. Thus the Israelites are said to bear their iniquities forty years in the wilderness, Numb. 14. 33. when there wanted near two years of that number; and to dwell in Egypt 430 years, when there wanted many years of that number. Thus Ioseph's kindred sent for, and called by him into Egypt, are numbered Seventy five souls, Act. 7. 14. although they were but Seventy, as is affirmed Gen. 46. 27. Exod. 1. 5. So here the land is said to rest forty years, although they were in servitude Eight of those Years, v. 8. And in like manner the land is said to have rest eighty years, though Eighteen of them they served the King of Moab, v. 18. And so in some other instances. Nor is it strange and unusual either in Scripture or in other Authors, for things to be denominated from the greater part, as here it was; especially, when they did enjoy some degrees of rest and peace even in their times of slavery, which here they did. Or, Secondly, it rested, i. e. began to rest, or recovered its interrupted rest, in the fortieth year, either after joshuahs' Death, or after that first and famous Rest procured for them by joshua, as is noted Heb. 4. 9 when he destroyed and subdued the Canaanites, and gave them quiet possession of the Land; and the land had rest from war, as is said jos. 11. 23. and 14. 15. So there is this difference between the years of Servitude and Oppression, and those of Rest, that in the former he tells us how long it lasted; in the latter, when it began; by which, compared with the other years, it was easy also to know how long the Rest lasted. To strengthen this Interpretation, two things must be noted: 1. That resting is here put for beginning to Rest, as to beget is put for beginning to beget, Gen. 5. 32. and 11. 26. and to Reign, for to begin to Reign, 2 Sam. 2. 10. and to build, 1 King. 6. 15. 36. for to begin to build, 2 Chron. 3. 1. 2. That forty years is put for the fortieth year: the Cardinal Number for the Ordinal, which is common both in the holy Scripture, as Gen. 1. 5, and 2. 11. Exod. 12. 2. Hag. 1. 1. Mark. 16. 1. and in other Authors. , and Othniel the son of Kenaz died. 12 ¶ And the children of Israel did evil again in the sight of the LORD, and the LORD strengthened * 1 Sam. 12. 9 Eglon p By giving him Courage, and Power, and Success against them. the King of Moab against Israel, because they had done evil in the sight of the LORD. 13 And he gathered unto him the Children of Ammon, and Amalek, and went and smote Israel, and possessed the city of Palm-trees q i e. jericho, as may be gathered from Deut. 34. 3. judg. 1. 16. 2 Chron. 28. 15. Not the City which was Demolished, but the Territory belonging to it. Here he fixed his Camp, partly for the admirable Fertility of that Soil; and partly, because of its nearness to the passage over jordan, which was most commodious both for the conjunction of his own Forces which lay on both sides of jordan; and to prevent the Conjunction of the Israelites in Canaan with their Brethren beyond jordan; and to secure his Retreat into his own Country, which therefore the Israelites prevented, v. 28. . 14 So the children of Israel served Eglon the king of Moab eighteen years. 15 But when the children of Israel cried unto the LORD, the LORD raised them up a ‡ Heb. a sa●…our. deliverer, Ehud the son of Gera ‖ Or, the s●… of Jemini. , a Benjamite r Heb. the son of jemini, who was of the Tribe of Benjamin, 2 Sam. 16. 11. and 19 17. 1 King 2. 8. This Tribe was next to him, and doubtless most Afflicted by him; and hence God raiseth a Deliverer. , a man ‡ Heb. shut 〈◊〉 his right hand▪ left handed s Which is here noted, partly, as a mark of his Courage, and Strength, and Activity: See judg. 20. 16. and principally, as a considerable Circumstance in the following Story, whereby he might more advantageously and unsuspectedly give the deadly blow. ; and by him the children of Israel sent a present unto Eglon the king of Moab. 16 But Ehud made him a dagger (which had two edges) of a cubit length t Long enough for his design, and not too long for carriage and concealment. , and he did gird it under his raiment, upon his right thigh u Which was most convenient both for the use of his left hand, and for the avoiding of suspicion. . 17 And he brought the present x Which was to be paid to him as a part of his Tribute. unto Eglon king of Moab: and Eglon was a very fat man y And therefore more unwieldy and unable to ward of Ehud's blow. . 18 And when he had made an end to offer the present, he sent away the people that bore the present z He accompanied them part of the way, and then dismissed them, and returned to Eglon alone, that so he might have more easy access to him, and privacy with him; and that he might the better make his escape. . 19 But he himself turned again a As if he had forgot or neglected some important business. from the ‖ Or, g●… images. quarries b Either First, Whence they hewed stones: Or Secondly, The Twelve Stones which joshua set up there; by the sight whereof he was animated to his Work. Or, Thirdly, The Idols, as the Word also signifies, which that Heathen King might place there, either in spite and contempt to the Israelites who had that place in great Veneration: or, that he might ascribe his Conquest of the Land to his Idols, at the Israelites did to the true God, by setting up this Monument in the entrance or beginning of it. that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence c Till my Servants be gone: whom he would not have acquainted with a business which he supposed to be of great and close importance. . And all that stood by him went out from him. 20 And Ehud came unto him, and he was sitting in ‡ Heb. a p●…lour of 〈◊〉 a summer parlour d They had divers Houses and Chambers, some for Winter, others for Summer. See jer. 36. 22. Amos 3. 15. , which he had for himself alone e Into which he used to retire himself from company: which is mentioned as the reason why his Servants waited so long ere they went in to him, v. 25. : and Ehud said, I have a message f To be delivered not in Words, but by Actions: Heb. a Word, or Thing, or Business. So that there is no need to charge Ehud with a Lie, as some do. from God g This he saith to Amuse him, by raising his expectation and wonder, to divert him from any apprehension of his Danger, and to oblige him to rise out of his Seat, which he knew he would do from the common practice of the Heathens in their intercourses with God. And he designedly useth the name Elohim, which was common to the true God, and false ones; and not jehovah, which was peculiar to the true God; because Ehud not knowing whether the Message came not from his own false god, he would more certainly rise▪ and thereby give Ehud more advantage for his blow; whereas he would-possibly show his Contempt of the God of Israel by sitting still to hear his Message. , unto thee. And he arose out of his ‡ Heb. there▪ seat h In token of humble subjection and reverence to God. See Numb. 23. 18. 2 King. 23. 3. which condemns those Christians that behave themselves irreverently in the Presence and Service of the true God. . 21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly. 22 And the haft went in after the ‡ Heb. flame, so Gr. see Gen. ●…. 24. blade: and the fat closed upon the blade, ‡ Heb. because he drew not. so Gr. so that he could not draw the dagger out of his belly, and ‖ Or, it came out at the fundament. the dirt came out i i e. His Excrements came forth, not at the Wound, which closed up; but at the Fundament, as is usual, when persons Die either a Natural or Violent Death. . 23 Then Ehud went forth k With a composed Countenance and Gate, without any fear; being well assured, that God who by his extraordinary Call had put him upon that enterprise, would by his special Providence preserve him, and carry him through it. through the porch, and shut the doors of the parlour upon him l Either upon the King, or upon or after himself. , and locked them m Either by pulling it close after him, as we do when Doors have spring-Locks; or by taking the Key with him for more caution; and this he did, that they supposing the King to be retired, might wait till he was gone. . 24 When he was gone out, his servants came, and when they saw, that behold the doors of the parlour were locked, they said, Surely he ‖ Or, doth his easement. covereth his feet n This phrase is used only here, and 1 Sam. 24. 3. It is commonly understood in both places, of easing nature; because the men not then wearing Breeches as we do, but long Coats, they did in that act cover their feet, as Women do: But a late judicious Interpreter expounds it, of composing himself to take a little Sleep or Rest, as was very usual to do in the daytime in those hot Countries, 2 Sam. 4. 5. and 11. 2. And when they did so in cool places, such as this Summerparlour unquestionably was, they used to cover their Feet, as appears from Ruth 3. 7. And this may seem to be the more probable, both because the Summerparlour was more proper for this use, than for the former; and because this was a more likely reason of their long waiting at his Door, lest they should disturb his repose. And this sense best agrees with Saul's case in the Cave, when being asleep David could more securely cut off the lap of his Garment, 1 Sam. 24. 3. where see my Annotations. in his Summer-chamber. 25 And they tarried till they were ashamed o Or, confounded, not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him. : and behold he opened not the doors of the parlour, therefore they took a key p Another Key, it being usual in Princes Courts to have divers Keys for the same Door. , and opened them: and behold, their lord was fallen down dead on the earth. 26 And Ehud escaped while they tarried: and passed beyond the quarries, and escaped unto Seirath. 27 And it came to pass when he was come, that he blew a trumpet in the mountain of Ephraim; and the children of Israel q Whom doubtless he had prepared, and by his emissa●…ies gathered together in considerable numbers. , went down with him from the mount, and he before them. 28▪ And he said unto them, Fellow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan r Where they passed over jordan, that neither the Moabites that were got into Canaan, might escape, nor any more Moabites come over jordan to their succour. toward Moab, and suffered not a man to pass over. 29 And they slew of Moab at that time about ten thousand men, all ‡ ●…eb. fat. ●… lusty, and all men of valour, and there escaped not one man. 30 So Moab was subdued that day under the hand of Israel, and the land had rest fourscore years s How these are to be understood, see on v. 11. instead of eighty, some Copies read eight years. . 31 ¶ And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox-goad t As Samson did a thousand with the Jawbone of an Ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength both to the persons and to their Weapons to effect this. , and he also ‡ Heb. saved. Israel. CHAP. IU. AND the children of Israel again did evil in the sight of the LORD, when Ehud was dead. 2 And the LORD sold them into the hand of Jabin king of Canaan a i e. Of the Land where the most of the Canaanites, strictly so called, now dwelled, which seems to be in the Northern part of Canaan. This seems to be of the Posterity of that jabin, whom joshua slew, jos. 11. 11. who watched all opportunities to recover his ancient Possessions, and to revenge his own, and Father's Quarrel upon the Israelites. , that reigned in Hazor b Either 1. In the City of Hazor, which though taken and burnt by joshua, chap. 11. 11. yet might be retaken and rebuilt by the Canaanites: Or 2. In the Territory or Kingdom of Hazor, which might now be restored to its former largeness and power, jos. 11. 10. the names of Cities being oft put for their Territories, as Zorah, a City, jos. 15. 33. is put for the Fields belonging to it, judg. 13. 2. in which Sampson's Parents lived, judg. 13. 25. and 16. 31. and 18. 2. , the captain of whose host was * 1 Sam. 12. 9 Sisera, which dwelled in Harosheth of the Gentiles c So called, because it was much frequented and inhabited by the Gentiles, either by the Canaanites, who being beaten out of their former Possessions, seated themselves in those Northern parts; or by other Nations coming thither for Traffic; or upon divers occasions, as Strabo notes of those parts, whence Galilee, where this was, is called Galilee of the Gentiles. . 3 And the children of Israel cried unto the LORD: for he had nine hundred charets of iron, and twenty years he mightily oppressed d More than the former Tyrants; partly from his malice and hatred against the Israelites; and principally from God's Just Judgement, the growing punishment being most suitable to their aggravated wickedness. the children of Israel. 4 ¶ And Deborah ‡ Heb. a woman, a prophetess. a prophetess e As there were Men-Prophets, so there were also Women-Prophetesses, as Miriam, Exod. 15. 20. Huldah, 2 King. 22. 14. and divers others; but the word Prophets or Prophetesses is very ambiguous in both Testaments; sometimes being used of persons extraordinarily Inspired by God, and endowed with a power of working Miracles, and foretelling things to come; and sometimes of Persons endowed with special, though not miraculous gifts or graces, for the better understanding of, and discoursing about the Word and Mind of God, for praising of God, or the like; of which see 1 Chron. 25. 1. 1 Cor. 11. 5. and 14. 1, 3, 4, etc. And of this sort were the Sons of the Prophets, or such who were bred in the Schools of the Prophets, who are oft called Prophets, as 1 Sam. 10. 5, 10, 11, 12. See also 1 King. 18. 4. and 19 10. And because we read nothing of Deborah's miraculous actions, peradventure she was only a Woman of eminent Holiness and Prudence, and Knowledge of the Holy Scriptures, by which she was singularly qualified for the Judging of the People according to the Laws of God. If it be alleged, that she foresaw and foretold the following Victory; so did all the Sons of the Prophets foresee and foretell Elijah's translation, 2 King. 2. 3, 5. which yet were not extraordinary Prophets. , the wife of Lapidoth f Or, a Woman of Lapidoth; and so Lapidoth is not the name of a man, but of the place of her Birth or Abode. , she judged Israel g i e. Determined Causes and Controversies arising among the Israelites as is implied v. 5. And this jabin might suffer to be done, especially by a Woman; and the frequent discharge of this part of the Judge's Office, whereby she gained great Power and Authority with the People, did notably (though not observed by the Tyrant), prepare the way for her sliding into the other part of her Office, which was to defend and rescue the People from their Enemies. at that time. 5 And she dwelled under the palmtree of Deborah, between Ramah and Beth●…el in mount Ephraim: and the children of Israel came up to her for judgement h To have their Suits and Causes determined by her ●…ence. : 6 And she sent and called i By virtue of that power which God had given her, and the people owned in her. * Heb. 11. 32. Barak the son of Abinoam out of Kedesh Naphtali k So called, to distinguish it from other places of that name, one in judah, jos. 15. 23. and another in Issachar, 1 Chron. 6. 72. , and said unto him, Hath not the LORD God of Israel commanded l i e. Assuredly God hath commanded thee; this is not the fancy of a weak Woman, which peradventure thou mayst despise; but the Command of the great God by my Mouth: Which Command of God, and the following assurance of Success, the might either g●…her from the general rules of Scripture, and the common course of God's gracious Providence, which was always ready to secure them when they cried to God; or receive by instinct or direction from God. , saying, Go, and draw m Or, go; for so this word is oft used, as Gen. 37. 28. judg. 20▪ 37. job 〈◊〉. 33. Heb. 〈◊〉, to wit, thyself, or thy feet. toward mount Tabor n A place most fit for his purpose, as being in the borders of divers Tribes, and having a large Plain at the top of it, where he might conveniently Marshal and Discipline his Army. , and take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun o The●…e she names, partly, because they were nearest and best known to Barak, and therefore soon brought together; partly, because they were nearest to the Enemy, and therefore must speedily be Assembled, or else they were likely to be hindered in their Design, whilst the other Tribes being at more distance, had better opportunity of gathering Forces for their succour; and partly, because these had most smarted under this Oppressor, who was in the heart of their Country, and therefore were most forward in the present Service; but these are not named exclusively, as appears by the concurrence of some other Tribes, as is re●…ed judg. 5. ? 7 And I will draw unto thee p By my secret and powerful Providence, ordering and overruling his inclinations that way. to the * 〈◊〉▪ ●…▪ ●…▪ ●…. river Kishon, Si●…era the captain of Jabins' army, with his charets, and his multitude, and I will deliver him into thine hand. 8 And Barak said unto her, if thou wilt go with me, than I will go: but if thou wilt not go with me, than I will not go q His offer to go with her, shows the truth of his Faith, for which he is praised, Heb. 11. 32. but his refusal to go without her, shows the weakness of his Faith, that he could not trust Gods bare word, as he ought to have done, without the Pledge of the Presence of his Prophetess, whom he thought God would preserve and deliver, and himself for her sake. . 9 And she said, I will surely go with thee: notwithstanding the journey r Heb. the 〈◊〉, i. e. the course or practise, as the way is taken, Numb. 22. 32. that thou takest shall not be for thine honour: for the LORD shall sell Sisera into the hand of a woman s Either 1. I●…el, or rather 2. Deborah, who being, as it were, the ●…dg and chief Commandress of the Army, the Honour of the Victory would be ascribed to her: But for jael, her Fact would have been the same, though Barak had gone into the Field without Deborah. . And Deborah arose and went with Barak to Kedesh. 10 ¶ And Barak called Zebulun and Naphtali to Kedesh, and he went up with ten thousand men at his feet t i e. Who followed him or his Footsteps; possibly he intimates that they were all Footmen, the Israelites neither now having, nor otherwise allowed to have a multitude of Horses; and so this is emphatically added, to signify by what contemptible means God overthrew Sisera's great Host, wherein there were Ten Thousand Horse, as josephus reports. : and Deborah went up with him. 11 Now Heber u The Husband of jael, v. 17. the Kenite x Of whom see Numb. 24. 21, 22. judg. 1. 16. , which was of the children of Hobab y Called also jethro. See Numb. 10. 29. the father in law of Moses, had severed himself from the Kenites z From the rest of his Brethren, who lived in the wilderness of judah, judg. 1. 16. which removal is here mentioned, lest any should wonder to find the Kenites in this place. , and pitched his tent a i e. His dwelling, which probably was in Tents, as Shepherds used. unto the plain of Zaanarim, which is by Kedesh. 12 And they shown b They, i. e. His people dwelling there, or his Spies; or, he was told, this being an impersonal Speech. Sisera that Barak the son of Abinoam was gone up to mount Tabor. 13 And Sisera ‡ Heb. ●…ed by 〈◊〉▪ 〈◊〉 proclam●…. gathered together all his charets, even nine hundred charets of iron, and all the people that were with him, from Harosheth of the Gentiles, unto the river of Kishon. 14 And Deborah said unto Barak, Up c Heb. arise, delay not, fall to thy work. , for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee d To wit, as General of thine Army, to Fight for thee; see judg. 5. 20. and 2 Sam. 5. 24. ? so Barak went down from mount Tabor e He doth not make use of the advantage which he had of the Hill, where he might have been out of the reach of his Iron Chariots, jos. 17. 16. but boldly marcheth down into the Valley, to give Sisera the opportunity of using all his Horses and Chariots, that so the Victory might be more glorious and wonderful. , and ten thousand men after him. 15 And * Psal. 83▪ ●… 10. the LORD discomfited f With great Terror and Noise, as the word signifies, Exod. 14. 24. jos. 10. 10. 1 Sam. 7. 10. most probably with Thunder, and Lightning, and Hailstones, or other such Instruments of Destruction poured upon them from Heaven, as is sufficiently implied, judg. 5. 20. , Sisera and all his charets, and all his host with the edge of the sword g i e. By the Sword of Barak and his Army, whose Ministry God used; but so, that they had little else to do, but to kill those whom God by more powerful Arms had put to flight. , before Barak: so that Sisera lighted down off his chariot, and fled away on his feet h That he might flee away more secretly and securely in the quality of a common Soldier, whereas his Chariot would have exposed him to more observation and hazard. . 16 But Barak pursued after the charets, and after the host unto Harosheth of the Gentiles, and all the host of Sisera fell upon the edge of the sword, and there was not ‡ Heb. 〈◊〉 one. a man left i To wit, in the Field; for there were some who fled away, as Sisera did. . 17 Howbeit Sisera fled away on his feet to the tent of Jael k For Women had their Tents apart from their Husbands, Gen. 24. 67. and 31. 33. And here he thought to lurk more securely than in her Husbands Tent. the wife of Heber the Kenite: for there was peace l Not a League or Covenant of Friendship, which they were forbidden to make with that cursed People; but only a cessation of Hostilities, which he afforded them because they were a peaceable people, abhorring War, and wholly minding Pasturage, and were not Israelites, with whom his principal Quarrel was; and especially by God's overruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel's Sins, and therefore are preserved from their Plagues. between Jabin the king of Hazor, and the house of Heber the Kenite. 18 ¶ And Jael went out to meet Sisera, and said unto him, Turn in my lord, turn in to me, fear not m This was a promise of Security, and therefore she cannot be excused from Dissimulation and Treachery in the manner, though the substance of her act was lawful and worthy. . And when he had turned in unto her, into the tent, she covered him with a ‖ Or, 〈◊〉▪ 〈◊〉 blanke●…. mantle. 19 And he said unto her, Give me, I pray thee, a little water to drink, for I am thirsty. And she opened * Chap. ●…. ●…5. a bottle of milk, and gave him drink n Either because ●…he had not Water in her Tent, and pretended ●…ear of Discovery, or some inconvenience if she went ●…ut to ●…etch it; or, as a signification of greater respect; or as a likely mean to cast him into a Sleep, which she desired and designed; to which end, possibly she might mix something with it to cause Sleep, which she could not so conveniently have done with water. , and covered him o Upon pretence of hiding him, but really to dispose him to Sleep. . 20 Again he said unto her, Stand in the door of the tent, and it shall be when any man doth come and inquire of thee, and say, ●…s there any man here? that thou shalt say, No p He speaks imperiously to her; but it is observable, that she gives him no promise to do so, nor makes him any Answer; possibly because though she knew her design upon him was warrantable, yet she had proceeded too far in using dissimulation therein. . 21 Then Jael, Heber's wife, took a nail of the ●…ent q Wherewith they used to fasten the Tent, which consequently was long and sharp, being headed with Iron; These Weapons she chooseth, either, 1. Because she had no better Weapons at hand, this being only the Woman's Tent, where Arms use not to be kept, and these people being wholly given to Peace, and negligent of War; Or Sisera having disarmed them before this time. Or, 2. Because she had more skill in the handling these, than other Weapons, being probably accustomed to fasten the Tents herewith. Or, 3. Because this was very proper for his present posture, and which she knew would be effectual. , and ‡ Heb. pu●…. took an hammer in her hand, and went softly unto him, and smote the nail into his temples r Which is the softest part of the Skull, and soon pierced. This might seem a very bold attempt; but it must be considered, that she was encouraged to it, partly by observing that the Heavens and all the Elements conspired against him, as against one devoted to Destruction; partly, by the fair opportunity which Gods Providence put into her hands; and principally, by the secret instinct of God inciting her to it, and assuring her of success in it. Qu. What shall we judge of this fact of jaels'? It is a difficult question, and necessary to be determined, because on the one hand there seems to be gross perfidiousness, and an horrid violation of all the Laws of Hospitality and Friendship, and of the Peace which was established between Sisera and her; and on the other side, this fact of hers is applauded and commended in Deborah's Song, judg. 5. 24, etc. And some who make it their business to pick quarrels with the Holy Scriptures, from hence take occasion to question and reject their Divine Authority, for this very passage, because it commends an act so contrary to all Humanity, and so great a breach of Faith: And whereas all the pretence of their Infidelity is taken from the following Song, and not from this History wherein the Fact is barely related, without any reflection upon it; There are many answers given to that Argument, as, 1. That there was no League of Friendship between jael and Sisera, but only a Cessation of Acts of Hostility, of which see the Notes on v. 17. 2. That Deborah doth not commend jaels' words, v. 18. Turn in my Lord, fear not; in which the great strength of this Objection lies; but only her action, and that Artifice, that he asked water, and she gave him milk; which if impartially examined, will be found to differ but little from that of Warlike Stratagems, wherein a man lays a Snare for his Enemy, and deceives him with pretences of doing something which he never intends. And Sisera, though for the time he pretended to be a Friend, yet was in truth a bitter▪ and implacable Enemy unto God and all his people, and consequently to jael herself. But these and other Answers may be omitted, and this one consideration following may abundantly suffice to stop the mouths of these men: It cannot be denied, that every word, or passage, or discourse which is recorded in Scripture, is not Divinely Inspired, because some of them were uttered by the Devil, and others by Holy men of God, but mistaken (the Prophets themselves not always speaking by Inspiration) such as the Discourse of Nathan to David, 2 Sam. 7. 3. which God presently contradicted, v. 4, 5, etc. and several Discourses of Iob's three Friends, which were so far from being Divinely Inspired, that they were in a great degree unsound, as God himself tells them, job 42. 7. Ye have not spoken of me the thing that is right, as my Servant ●…ob hath; this being so, the worst that any malicious mind can infer from this place is, That this Song, though indicted by a good man or woman, was not Divinely Inspired, but only composed by a person piously minded, and transported with Joy for the deliverance of God's People, but subject to mistake; who ●…erefore out of zeal to commend the happy Instrument of so great a deliverance, might easily overlook the 〈◊〉 of the means by which it was accomplished, and commend that which should have been disliked. And if they further object, that it was composed by a Prophetess, Deborah, and therefore must be Divinely Inspired; it may be replied, 1. That it is not certain what kind of Prophetess Deborah was, whether extraordinary and infallibly, or ordinary, and so liable to mistakes; for there were Prophets of both kinds, as hath been proved above on v. 4. 2. That every expression of a true and extraordinary Prophet was not Divinely Inspired, as is evident from Nathan's mistake abovementioned, and from Samuel's mistake concer●… Eliab, whom he thought to be the Lords Anointed, 1 Sam. 16. 6. , and fastened it into the ground: (for he was fast asleep, and weary) so he died. 22 And behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold Sisera lay dead, and the nail was in his temples. 23 So God subdued on that day Jabin the king of Canaan, before the children of Israel. 24 And the hand of the children of Israel ‡ Heb. going, went and was hard. prospered, and prevailed against Jabin the King of Canaan, until they had destroyed Jabin king of Canaan. CHAP. V. THAN sang Deborah a The composer of this Song, as may be gathered from v. 7. and Barak the son of Abinoam on that day, saying, 2 Praise ye the LORD b Give him the praise who hath done the work. for the avenging of Israel c Or, for taking Vengeance, to wit, upon his and their Enemies, by Israel, or for Israel, for Israel's benefit, or for the injuries and violences offered by them to Israel. , when the people d Chief Zebulun and Naphtali, below v. 18. and 4. 6. and others hereafter mentioned. willingly offered themselves e When neither Deborah nor Barak had any power to compel them. . 3 Hear, O ye kings, give ear, O ye princes f You especially that live near to Israel, and have evil minds and designs against Israel, know this for your instruction, and caution, and terror too, if you shall presume to molest them. : I, even I will sing unto the LORD, I will sing praise to the LORD God of Israel g Who, as you see by this plain instance, is both able and resolved to defend them from all their enemies. . 4 LORD, * Deut. 33. 2. when thou goest out of Seir, when thou marchedst out of the field of Edom h Seir and Edom are the same place; and these two expressions note the same thing, even Gods marching in the head of his people from Seir or Edom, towards the Land of Canaan: Whilst the Israelites were encompassing Mount Seir, there were none of the following effects; but when once they had done that, and got Edom on their backs, than they marched directly forwards towards the Land of Canaan; the Prophetess being to praise God for the present Mercy, takes her rise higher, and gins her Song with the Commemoration of the former and ancient deliverances afforded by God to his people, the rather because of the great resemblance this had with them, in the extraordinary and miraculous manner of them. , * Psal. 68 8. Isa. 64. 1. Hab. 3. 10. the earth i Either, 1. The Inhabitants of the Earth or Land; or 2. The Earth, properly taken as the following passages are; God prepared the way for his People, and struck a dread into their Enemies, by Earthquakes, as well as by other Terrible Signs. trembled, and the heavens dropped, the clouds also dropped water k i e. Thou didst send most dreadful Showers of Rain, Storms and Tempests, Thunder and Lightning, and other tokens of thy displeasure upon thine Enemies, as may appear by comparing this with other parallel Texts. . 5 * Psal. 97. 5. The mountains ‡ Heb. ●…med. melted l Or, ●…owed, with Floods of Water poured out of the Clouds upon them, and from them flowing down in a mighty Etream upon the lower grounds, and carrying down some part of the Mountain with it, as is usual in excessive Showers. from before the LORD, even * Psal. 68 ●…. that Sinai m She s●…ides into the mention of another, and a more ancient appearance of God for his People, to wit, in Sinai; it being usual in Scripture repetitions of former actions, to put divers together into a narrow compass, and in few words. The sense is, No wonder that the Mountains of the Amorites and Canaanites melted and trembled when thou didst lead thy People towards them, for even Sinai it sel●… could not bear thy Presence, but melted in like manner before thee. Or, as that Sinai did upon a like manifestation of thyself; so there is only a defect of the Particle as, which I have shewed●… to be frequent. , from before the LORD God of Israel. 6 In the days of Shamgar n Whilst Shamgar lived, who was, if not a Judge, yet an eminent person for Strength and Valour, judg. 3. 31. the son of Anath, in the days of * Chap. 4. 18. Jael o jael, though an Illustrious Woman, and of great Authority and Influence upon the People, did effect nothing for the Deliverance of God's People, till God raised me up, etc. , the high ways were unoccupied, and the ‡ Heb. walkers of paths. travellers walked through ‡ Heb. crooked ways. byways p Partly, because of the Canaanites, who besides the public Burdens and Tributes which they laid upon them, waited for all opportunities of doing them mischief secretly; their Soldiers watching for Travellers in Common Roads, as is usual with such in times of War; and partly, because of the Robbers even of their own people, who having cast off the ●…r and Worship of God, and there being no King or Rule●… in Israel to restrain or punish them, and being also many of them reduced to great want, through the Oppression of the Canaanites; it is not strange, if in those times of public disorder and ataxy, divers of the Israelites themselves did break forth into acts of Injustice and Violence, even against their own Brethren, whom they could meet with in convenient places, which made Travellers seek ●…or by-paths. . 7 The inhabitants of the villages ceased q The people forsook all their unfortified Towns, as not being able to protect them from Military Insolence. , they ceased in Israel, until that I Deborah arose, that I arose a * 〈◊〉. 49. 23. mother r i e. To be to them as a Mother, to Instruct, and Rule, and Protect them, which Duties a Mother oweth to her Children, as far as she is able. in Israel. 8 They chose s They did not only submit to Idolatry when they were forced to it by Tyrants, but they freely chose it. new gods t New to them, and unknown to their Fathers, and new in comparison of the true and everlasting God of Israel, being but Up-starts, and of yesterday. ▪ then was war in the gates u i e. In their Walled Cities, which have Gates and Bars; Gates are oft put for Cities, as Gen. 22. 17. Deut. 17. 2. Obad. v. 11. Then their strongest Holds fell into the hands of their Enemies. : * 1 Sam. 13. 19, ●…2. was there a shield or spear seen among forty thousand in Israel x i e. There was not; the meaning is not, that all the Israelites had no Arms, for here is mention made only of Shields or Spears, so they might have Swords, and Bows and Arrows to offend their Enemies; but, either that they had but few Arms among them, being many Thousands of them disarmed by the Canaanites; or that they generally neglected the use of Arms, as being utterly dis-spirited, and without all hope of recovering their lost Liberty, and being necessitated to other employments for subsistence. ? 9 My heart is toward the governor's of Israel y I greatly honour and love those, who being the chief of the people in Wealth and Dignity, did not withdraw themselves from the work, as such usually do; but did expose themselves to the same hazards, and joined with their meaner Brethren in this noble, but dangerous attempt; and by their Examples and Countenance engaged others in it. that o●…ered themselves willingly among the people: Bless ye the LORD z Who inclined their hearts to this undertaking, and gave them Success in it. As she gives Instruments their due, so she is careful the Sovereign Cause, and Lord of all, lose not his Glory. . 10 ‖ Or meditate. Speak a Celebrate the Praises of our Mighty God, whose hard hath done this. ye that ride on white asses b i e. Magistrates and Nobles, who used to do so, judg. 10. 4. and 12. 14. Hories being in a manner forbidden the●…e, Deut. 17. 16. , ye that sit in judgement, and ye that walk by the way c i e. You that now can safely Travel about your business in those Highways, which before you durst neither ride ●…or wal●… in: So 〈◊〉 and mean persons are jointly excited to Praise God. . 11 They that are delivered from the noise of archers d Either 1. From the noise or sound, and consequently, the force of those Arrows which are shot at them; but he names the noise, because this Epithet is frequently given to Bows and Arrows in Poetical Writings: Or, 2. From the Triumphant noise and shout of Archers, rejoicing when they meet with their Prey. in the places o●… drawing water e At those Pits or Springs of Water, which were scarce and precious in those hot Countries, to which the people's Necessities forced them oft to resort, and nigh unto which the Archers did usually lurk in Woods, or Thickets, or Hedges, that from thence they might shoot at them, and kill and spoil them. , there shall they rehearse the 〈◊〉. 〈◊〉 〈◊〉 of the LORD. righteous acts of the LORD f When they come to those places with freedom and safety, which before they could not, they shall with thankfulness rehearse this Righteous, and Faithful, and Gracious work of God, in rescuing his People, and Punishing his Enemies. , even the righteous acts towards the inhabi●…ants of his villages g Whom he mentions, because as their danger was greater, v. 7. so was their Deliverance and their Obligation to Praise God. in Israel: then shall the people of the LORD go down to the gates h To wit, of their Cities, which were the chief places to which both City and Country resorted for public business and matters of Justice, from which they had been debarred by their Oppressors; but now they had free access and passage, either in or out of the Gates, as their occasions required; and they who had been driven from their Cities, now returned to them in Peace and Triumph; so the Citizen's Deliverance is Celebrated here, as the Countrymen's is in the foregoing words. . 12 Awake, awake i Stir up thyself and all that is within thee, to Admire and Praise the Lord. Deborah: awake, awake, utter a song: arise Barak, and lead thy captivity captive k How could this be done, when there was none of them left, judg. 4. 16? Ans. 1. None were left to make head against them. 2. None is oft put for few, and those few might be taken after the Battle, and carried Captive, and led in Triumph, and afterward Slain. , thou son of Abinoam. 13 Then he made him that remaineth have dominion over the nobles among the people l Thus God did not only preserve the poor and despised remnant of his people, from the fury of the Oppressor before this War, and from the Destruction which Sisera designed and promised himself to bring upon them by this War; but also gave them the Victory, and thereby the Dominion over the Princes and Nobles of Canaan, who were combined against them. : the LORD made me m Though but a weak Woman. have dominion over the mighty. 14 Out of Ephraim n Now she relates the carriage and miscarriage of the several tribes in this expedition, and she gins with Ephraim. was there a root of them o Either First, of the Ephraimites: or Secondly, of them that came forth to this Expedition. By root she seems to mean a branch, as that word is sometimes used, as Isa. 11. 10. and 53. 2. By which also she may note the fewness of those that came out of Ephraim, that fruitful bough consisting of many branches, Gen. 49. 22. yielding but one branch, or an handful of Men to this service. against Amalek p The constant and sworn enemy of the Israelites, who were confederate with their last oppressors the Moabites, Judg. 3. 13. And in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan, whilst their main Force was drawn Northward against jabin and Sisera. Against these therefore Ephram sent forth a Party, and so did Benjamin, as it here follows; and these hindered their conjunction with Iabin's Forces, and gave their brethren the advantage of sighting with Sisera alone. , after thee Benjamin q Benjamin followed Ephraim's Example. Or, After thee, O Benjamin: and thus the preeminence is here given to Benjamin in two respects; First, That he was first in this Expedition, as indeed he lay nearer the Amalekites, and by his example encouraged the Ephraimites. Secondly, That the whole Tribe of Benjamin, though now but small, came forth to this War, when the numerous Tribe of Ephraim sent only an handful to it▪ , among thy people r Either First, among the people of Benjamin, with whom those few Ephraimites united themselves in this Expedition. Or, Secondly, among the People or Tribes of Israel; to wit, those who engaged themselves in this War. : out of Machir s i e. Out of the Tribe of Manasseh, which are elsewhere called by the name of Machir, as jos. 13. 31. to wit, out of the half Tribe which was within jordan; for of the other she speaks, v. 17. came down governors t Either civil Governors, the Princes and great Persons, who were as ready to hazard themselves, and their ample Estates, as the meanest: or Military Officers, valiant and expert Commanders, such as some of Machir's Posterity are noted to have been. , and out of Zebulun they that ‡ Heb. 〈◊〉 with the 〈◊〉 handle the pen of the Writers u i e. Even the Scribes, who gave themselves to Study and Writing, whereby they were exempted from Military Service, did voluntarily enter into this Service. Or, they that drew, to wit, The People after them, as that Verb is used, judg. 4. 6. With the pen of the scribe or writer, i. e. Who did not only go themselves, but by their Letters invited and engaged others to go with them to the Battle. . 15 And the princes of Issachar were with Deborah x i e. Ready to assist her. : even Issachar y Heb. And Issachar, i. e. The Tribe, or People of Issachar, following the counsel and example of their Princes, and being now at their Commandments, as they were afterward upon another occasion, 1 Chron. 12. 32. Secondly, Or, even as Barak, i. e. They were as hearty and valiant as Barak their General, and as he Marched on foot here and judg. 4. 10. against their Enemy's Horses and Chariots, and that into the valley where the main use of Horses and Chariots lies; so did they with no less courage and resolution. ▪ and also * Chap. 4. 14. Barak z, he was sent on ‡ Heb. his feet. foot into the valley: ‖ Or, in the divisions, etc. for the divisions a Or, Separations, whereby they were divided or separated, not so much one from another in their thoughts, counsels, and carriage in this War, (for they seem to be all too well agreed in abiding at home with their Sheep, as it follows) as all from their Brethren, from whom they were divided no less in their Designs and Affections, than in their Situation by the River jordan: and they would not join their Interests and Forces with them in this common Cause. of Reuben there were great ‡ Heb. impressions thoughts b Or, great search, as it is v. 16. Great and sad thoughts, and debates, and perplexities of Mind among the Israelites to see themselves deserted by so great and potent a Tribe as Reuben was. of heart. 16 Why abodest thou among the sheep folds, to hear the bleat of the flocks c Why wast thou so unworthy and cowardly, so void of all Zeal for God, and compassion towards thy Brethren, and care for the recovery of thy own Liberties and Privileges, that thou wouldst not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of thy Sheep, and thy own present ease and safety, before this generous undertaking? Reuben thought Neutrality their wisest course; being very rich in cattle, Numb. 32. 1. They were loath to run the hazard of so great a loss, by taking up Arms against so Potent an Enemy as jabin was: and the bleat of their Sheep were so loud in their ears, that they could not hear the call of Deborah and Barak to this Expedition. ? ‖ Or, in. for the divisions of Reuben there were great search of heart. 17 Gilead d Gilead is sometimes taken more largely, for all the Land of the Israelites beyond jordan, as Numb. 32. 1, 26, 29. So it is not here taken, because Gilead is here distinguished from Reuben and his Land: sometimes it is taken more strictly for that part of the Land beyond jordan which fell to the half-tribe of Manasseh, as Numb. 32. 39, 40. Deut. 3. 15. jos. 17. 1. And sometimes both for that part of Manassehs, and for Gad's Portion, as jos. 13. 24, 25, 29, 30, 31. And so it seems to be understood here; and the Land Gilead, is here put for the People, or Inhabitants of it, Gad and Manasseh. abode beyond Jordan e In their own Portions, and did not come over jordan to the help of the Lord, and of his People, as they ought to have done. : and why did▪ Dan remain in ships f Dan, whose Coast was near the Sea, was wholly intent upon his Merchandise, and Shipping, as the great instrument both of his riches and safety; and therefore would not join in this Land-Expedition. ? Asher continued on the sea▪ ‖ Or, part, shore g Where their Lot lay. , and abode in his ‖ Or, creeks. breaches h Either, First, in the creeks of the Sea, whether in design to save themselves by Ships in case of danger, as Dan also intended: or upon pretence of repairing the breaches made by the Sea into their Country. Or, Secondly, In their broken and craggy Rocks and Caves therein, in which they thought to secure themselves. . 18 * Chap. 4. 10. Zebulun and Naphtali were a people that ‡ Heb. exposed to reproach. jeoparded i Heb. despised, or reproached, or contemned, comparatively; they chose rather to venture upon a generous and honourable Death, than to enjoy a shameful and servile Life. their lives unto the death, in the high places of the field k i e. Upon that large and eminent Plain in the top of Mount Tabor, where they put themselves in Battle Array, and expected the Enemy; though when they saw he did not come up to them, they marched down to meet, and Fight him. . 19 The kings l Either confederate with him, or subject to him: for it is known, that there were divers petty Kings in those parts; which also ofttimes were subject to one greater and more potent king; and particularly, this Hazor, where this jabin now Reigned, judg. 4. 2. was beforetime the head of divers petty Kingdoms, jos. 11. 10. came and fought: then fought the kings of Canaan in Taanach, by the waters of Megiddo l Taanach and Megiddo were two eminent Cities belonging indeed to Manasseh, judg. 1. 27. but seated in the Tribe of Issachar, jos. 17. 11. not far from Mount Tabor, jos. 17. 10. judg. 1. 27. nor from the River Kishon. , they took no gain of money m Either, First, from Sisera, they fought without Pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them: or from a full hope and confidence of Paying themselves abundantly out of Israel's spoils. Or, Secondly, From the Israelites; so the sense is, They fell, lost all their hopes of Money, and rich Spoils and Booty, which they assured themselves of; instead of gaining a Prey, they lost Themselves. . 20 They fought from heaven n Or, they from heaven, or the heavenly Host fought, by Thunder, and Lightning, and Hailstones, possibly mingled with Fire. Compare jos. 10, 11. and 1 Sam. 7. 10. , the stars o Which raised these Storms by their Influences, which they do naturally and ordinarily, but now far more, when God sharpened their Influences, and disposed the Air to receive and improve their Impressions. in their ‡ Heb. paths. courses p Or, from their paths, or stations, or high-places. As Soldiers fight in their ranks and places assigned them, so did these, and that with advantage, as those Enemies do which fight from the higher ground. fought against Sisera. 21 The River of Kishon q Which, though not great in itself, and therefore fordable, was now much swelled and increased by the foregoing Storm and Rain, as josephus affirms; and therefore drowned those who being pursued by the hand of God, and by the Israelites, were forced into it, and thought to pass over it, as they did before. swept them away, that ancient river q So called, either, First, in opposition to those Rivers which are of a later date, being made by the hand and art of Man. Or, Secondly, Because it was a River anciently famous for some remarkable Exploits, for which it was Celebrated by the ancient Poets or Writers, though not here mentioned. ▪ the river Kishon. O my soul, thou hast trodden down strength r i e. Thou, O Deborah, though but a weak Woman, hast by God's Assistance and Blessing upon thy Counsels and Prayers subdued a potent Enemy. Such Apostrophes and abrupt Speeches are frequent in Poetical Scriptures. . 22 Then were the horse hoofs broken s Their Horses, in which they put most confidence, had their Hoofs, which are their support and strength, broken, either by dreadful Hailstones, or rather, by their swift and violent running over the stony grounds, when they fled away with all possible speed from God and from Israel. by the means of the ‖ Or, tramplings, or, pluagings. prancings t Or, because of their fierce or swift courses. , the prancings of their mighty ones u Either, First, of their strong and valiant Riders, who forced their Horses to run away as fast as they could. Or, Secondly, Of their Horses, as this word signifies, jer. 8. 16. and 47. 3. and 50. 42. i e. Of themselves: the Antecedent for the Relative. . 23 Curse ye Meroz x A place then, no doubt, eminent and considerable, though now there be no remembrance of it left, which possibly might be the effect of this bitter Curse; as God Curseth Amalek in this manner, that he would utterly blot out their remembrance, etc. Exod. 17. 14. Deut. 25. 19 And this place above all others may be thus severely Cursed; either because it was near the place of the Fight, and therefore had the greatest opportunity and obligation to engage with, and to assist their Brethren; and their denying their help, was a great discouragement to all their Brethren, whose hearts, no doubt, were greatly Afflicted, and might have utterly fainted, at this great miscarriage, and scandalous Example; or for some other great aggravation of their Cowardice and Treachery, which may easily be imagined, though it be not here expressed. , (said the angel of the LORD y She signifies, that this Curse proceeded not from her spleen or ill-will towards that place, nor from her own private opinion or affection, but from Divine Inspiration; and that if all the rest of the Song should be taken but for the breathe and expressions of a pious and devout Soul, but liable to mistake, yet this Branch of it was immediately dictated to her by the Lord, by the Ministry of an Angel: otherwise, ●…he neither would, nor durst, have uttered so bitter a Curse against them. ) curse ye bitterly the inhabitants thereof: because they came not to the help of the LORD z Either, First, of the Lords People: for God takes what is done for, or against his People, as if it was done to himself, See Isa. 63. 9 Zech. 2. 8. Matt. 25. 45. Or, Secondly, Of the Lord himself, who though he did not need, yet did require and expect their help and concurrence: and he expresseth it thus, to show the sinfulness and unreasonableness of their cowardly desertion of this Cause, because it was the Cause of God, and they had the Call of God to it, whom they knew to be able easily to cru●…h that Enemy whom they dreaded, and who had promised to do it. , to the help of the LORD against the mighty. 24 Blessed above women a Celebrated, and praised, and endowed with all sorts of Blessings more than they. But of this fact of jaels', See the notes on judg. 4. 21. , shall * Chap. 4 17. Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent b In her Tent or Habitation, in her House and Family, and all her Affairs: for she and hers dwelled in Tents. The Tent is here mentioned in Allusion to the place where this Fact was done. . 25 He asked water, and she gave him milk, she brought forth ‖ butter c Or, cream, i. e. The choicest of her milk: so the same thing is repeated in differing words. in a lordly dish d Which you are not to understand of such a stately and costly dish as the Luxury of after ages brought in, which is not agreeable to the simplicity either of this Family, or of those ancient times; but of a comely and convenient dish, the best which she had, and such as the better sort of persons then used. . Or, cre●…m. 26 She put her hand e i e. Her left hand, as appears from the nature of the thing; and from the right hand, which is opposed to it. to the nail, and her right hand to the workman's hammer: and with the hammer she ‡ Heb. hammered. smote Sisera, she smote off f Or, struck through, as the LXX. and Syriack render it: or broke, as the Chaldee hath it. his head, when she had pierced g Heb. and she pierced: or, and the Nail pierced. and stricken through his temples. 27 ‡ Heb. between At her feet he bowed, he fell, and lay down h Here is a lively representation of the thing done. At the first blow or Wound▪ he was awakened, and made some attempt to rise; but being astonished and very weak, she also following her first blow with others, he found himself impotent, and fell down dead; and then she struck the Nail quite through his head into the ground, as is said, judg. 4. 21. : at her feet he bowed, he fell, where he bowed, there he fell down ‡ Heb. destroyed. dead. 28 The mother of Sisera looked out at a window i Expecting to see him returning: for she concluded, that he went forth not so much to Fight, as to take the Spoil. , and cried through the lattess, Why is his chariot so long in coming? why tarry the wheels of his charets? 29 Her wise ladies answered her, yea, she returned ‡ Heb. her words. answer to herself, 30 * Exod. 15. 9 Have they not sped? have they not divided the prey k i e. It is certain they have got the prey, only they tarry to view it and distribute it, according to every man's quality and merit. , ‡ Heb. to the head of a man. to every man a damsel or two? To Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for ‡ Heb. for the necks of th●… spoil. the necks of them that take the spoil l Heb. of the prey, the prey put for the men of prey, those, or who take the Prey, as kindred is put for a man of kindred, or a kinsman, Ruth 3. 2. and Belial, for a man of Belial, 2 Sam. 16. 7. And days, for a man of days, or an old man, job 32. 7. . 31 So m i e. So suddenly, so surely, so effectually and irrecoverably. let all thine enemies perish, O LORD: but let them that love him, be as * 2 Sam. 23▪ the sun when he goeth forth in his might n When he first riseth, and so goeth on in his course, which he doth with great might, even as a strong man that runneth a race, Psal. 19 5. and so as no creature can stop, or hinder him; even so irresistible let the people be. . And the land had rest forty years o How to be computed, see before on judg. 3. 11. . CHAP. VI AND the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand * Hab. 3. ●…. of Midian a For although the generality of the Midianites had been cut off by Moses about 200 years ago, yet many of them doubtless fled into the neighbouring Countries, whence afterwards they returned into their own Land, and in that time might easily grow to be a very great Number; especially, when God furthered their increase, that they might be a fit scourge for his People Israel when they transgressed. seven years. 2 And the hand of Midian ‡ Heb. 〈◊〉 strong. prevailed against Israel, and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves b In which they might secure their persons and provisions from the hands of the Midianites. , and strong holds. 3 And so it was when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east c i e. The Arabians, who are commonly called the children of the east, as Gen. 29. 1. judg. 8. 10, 11. job 1. 3. Ezek. 25. 4. Not all the Arabians, for in that were man●… and divers people; but in the Eastern part of Arabia. , even they came up against them. 4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza d i e. From the East, on which side they entered, to the West, where Gaza was near the Sea: so they destroyed the whole Land. , and left no sustenance for Israel, neither ‖ Or, go●… sheep, nor ox, nor ass. 5 For they came up with their cattle, and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number e i e. So many that it was not easy to number them. It is an Hyperbole. : and they entered into the land to destroy it. 6 And Israel was greatly impoverished because of the Midianites, and the children of Israel cried unto the LORD. 7 ¶ And it came to pass when the children of Israel cried unto the LORD, because of the Midianites, 8 That the LORD sent ‡ Heb. a 〈◊〉 a prophet. a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth from the house of bondage. 9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drove them out from before you, and gave you their land: 10 And I said unto you, I am the LORD your God, * 2 King. 〈◊〉 35, 38. Jer. 〈◊〉 2. fear not f i e. Do not serve or worship them. the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice. 11 ¶ And there came an angel of the LORD, and fate under an oak which was in Ophrah g To wit, in Manasseh: for there was another Ophrah in Benjamin, jos. 18. 23. , that pertained unto Joash the Abi-ezrite h Of the Posterity of Abiezer, of whom, see jos. 17. 2. 1 Chron. 7. 18. See judg. 8. 27, 32. : and his son Heb. 11. 32. called Gideon. Gideon threshed wheat i Not with Oxen, as the manner was, Deut. 25. 4. but with a staff to prevent discovery. by the winepress k In the place where the Winepress stood, not in the common floor. , ‡ Heb. to cause it to flee. to hid it from the Midianites. 12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee l i e. Will assist thee against thine and mine Enemies. , thou mighty man of valour m To whom I have given strength and courage for this end. . 13 And Gideon said unto him, Oh my lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hand of the Midianites. 14 And the LORD looked upon him n With a settled and pleasant countenance, as a testimony of his favour to him, and of his readiness to help him. , and said, Sam. 12. 11. Heb. 11. 32. Go in this thy might o Or, go now, or at this time in thy might: the strength which thou hast already received, and dost now further receive from me, is sufficient with my help. : and thou shalt save Israel from the hand of the Midianites: have not I sent thee p I do hereby give thee command and commission for this Work, and therefore am obliged in Honour to Assist thee in it. ? 15 And he said unto him, Oh my lord, wherewith shall I save Israel? behold ‡ Heb. my thousand i●… the meanest. my family q Heb. my thousand: for the Tribes were distributed into several thousands, whereof each thousand had his peculiar Governor. is poor r i e. Weak and contemptible. in Manasseh, and I am the least s Either for Age, or for Wisdom, and fitness for so great a Work. in my father's house. 16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man t As easily, as if they were all but one man; or, thou shalt destroy them to a man, as he did, judges 8. . 17 And he said unto him, If now I have found grace in thy sight, then show me a sign, that thou talkest with me u That it is thou, to wit, an Angel or Messenger sent from God, that appears to me, and discourseth with me; and not a Fancy or Delusion; that thou art in truth what thou seemest and prerendest to be, v. 12. Or, a sign of that which thou talkest with me; i. e. That thou wilt'st by me smite the Midianites. . 18 Depart not hence, I pray thee, until I come unto thee, and bring forth my ‖ Or, meat-offering. present x Not a Sacrifice, because neither was Gideon a Priest, not was this the place of Sacrifice, nor was any Altar here, nor was there any such Sacrifice as here follows, appointed by God; but a repast, or some food for the Angel, which he thought to be a man, as appears by v. 22. Compare judg. 13. 15. and Gen. 18. 5. , and set it before thee y That thou mayst eat and refresh thyself. . And he said, I will tarry until thou come again. 19 ¶ And Gideon went in, and made ready ‡ Heb. a kid of the goats. a kid, and unleavened cakes of an Ephah of flour z To wit, out of the choicest part of a whole Ephah; as also he brought to him the best part of a Kid dressed; for a whole Ephah, and a whole Kid had been very superfluous, and improper to provide for, and set before one man. : the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. 20 And the angel of God said unto him, Take the flesh, and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. ¶ 21 Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh, and the unleavened cakes, and * Levit. 9 24 there risen up fire out of the rock and consumed the flesh, and the unleavened cakes a By which, he shown himself to be no man that needed such Provisions, but a true Angel of God, or the Son of God; and by this instance of his Omnipotency, gave him assurance, that he both could, and would consume the Midianites. ; then the angel of the LORD departed out of his sight. 22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas b I am an undone man; I must die, and that speedily for that he feared, v. 23. according to the common opinion in that case, of which see Gen. 16. 13. and 32. 30. Exod. 33. 20. Deut. 5. 25, 26. , O LORD God: * Exod. 33. 2. Chap. 13. 22. for because c Or, for therefore, etc. i. e. Therefore God hath showed me this sight as a presage of my death. I have seen an angel of the LORD face to face. 23 And the LORD said unto him d By inward suggestion, rather than in a visible Apparition. , Peace be unto thee e Thou shalt receive no hurt by this Vision, as thou fearest; but only peace, i. e. all the blessings needful for thy own happiness, and for the present work; for this is a very comprehensive Phrase among the Hebrews. , fear not, thou shalt not die. 24 Then Gideon built an altar there f To wit, on the top of the Rock, as is evident from v. 20. and especially from v. 26. where that which is here expressed only in general, and by anticipation, is more particularly described, according to the usage of the Scripture. unto the LORD, and called it ‖ That is, the Lord send peace. ●…ehovah-shalom g i e. The Lord's peace; the sign or witness of Gods speaking Peace to me, and to his People: or the place where he spoke Peace to me, when I expected nothing but Destruction. : unto this day it is yet in Ophrah of the Abiezrites. 25 ¶ And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, ‖ Or, and even the second bullock h Thus there was but one Bullock, which was young, to wit, comparatively, but not simply, for it was seven years old, and of such this Hebrew word is used, job 21. 10. For these Creatures are fruitful above seven years. Or thus, thy Father's young Bullock, and the second Bullock: so there were two Bullocks. But because there is but one of them mentioned both in the next verse, and in the execution of this Command, v. 28. it is probable it was but one; and the Hebrew Particle, vau, and, is put exegetically for even, or, to wit, as is very usual. And this he calls his Father's young Bullock, both because his Father was the owner of it, and because his Father kept and fed it for a Sacrifice to Baal. But because it is likely his father kept divers of these cattle of differing Ages and Statures for that use, either at his own, or at the People's charge; therefore he adds by way of limitation, that he should not take the eldest and the greatest, but the second; to wit, in age, or stature, or goodliness, or in the order of Sacrifice, that which was to have been Sacrificed to Baal in the second place. And this he singled out because of its age; for being seven years old, it began with the Midianitish Calamity, and being now to be Sacrificed, did fitly signify, that the Period of that Misery was now come. , of seven years old, and throw down the altar of Baal that thy father hath i Which thy Father built in his own ground, though for the common use of the whole City, v. 28, 29, 30. , and * Exod. 〈◊〉. 13. Deut. 7. 5. cut down the grove that is by it k Planted by the Altar for Idolatrous or impure uses, as the manner of Idolaters was. See judg. 3. 7. This Action might seem injurious to his Father's Rights and Authority, but Gods Command was sufficient warrant, and Gideon was now called to be the Supreme Magistrate, whereby he was made his Father's Superior, and was impowered, and authorized, and enjoined to ●…oot out all Idolatry and Superstition, and the instruments thereof. . 26 And build an altar unto the LORD thy God, upon the top of this ‡ Heb. strong place. rock l Of which v. 20, 21. Heb. of this strong hold: for in that Calamitous time the Israelites retreated to such Rocks, and hid and fortified themselves in them. , ‖ Or, in an orderly manner. in the ordered place m i e. In a plain and smooth part of the Rock, where an Altar may be conveniently built. Or, in order, i. e. in such manner as I have appointed; for God had given Rules about the building of Altars. , and take the second bullock, and offer a burnt-sacrifice n Gideon was no Priest, nor was this the appointed place of Sacrifice; but God can dispense with his own Institutions, though we may not; and his Call gave Gideon sufficient Authority. with the wood of the grove which thou shalt cut down. 27 Then Gideon took ten men of his servants o Whom doubtless he had acquainted with his design, and the assurance of success in it; whereby they were easily induced to assist him, if not sincerely, yet for the expectation of advantage to themselves by it. , and did as the LORD had said unto him: and so it was, because he feared p Not so much, lest he should suffer for it, for he knew very well the doing it by night with so many hands could not hinder the discovery, and consequently the punishment of it; but lest he should be prevented from doing it. his father's household, and the men of the city, that he could not do it by day, that he did it by night. 28 ¶ And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built q Not upon Baal's Altar, for which it was designed; but upon an Altar erected in contempt of Baal. . 29 And they said one to another, Who hath done this thing? And when they enquired, and asked, they said, Gideon the son of Joash hath done this thing r Which they might easily conjecture, partly by his known aversion from the Worship of Baal, and partly because no other person durst presume to do such a thing, but they might more certainly learn it from some of the persons employed in it, who through fear or favour might inform them. . 30 Then the men of the city said unto Joseph, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it. 31 And Joash said unto all that stood against him, Will ye plead for Baal s Why are you so zealous in pleading for that Baal, for the Worship whereof you suffer such grievous Calamities at this day, and from whom you have no help? It is plain, that joash had been a Worshipper of Baal: either therefore he was now convinced by Gideon's information and action, or he makes use of this pretence to preserve his Son, being indeed indifferent in matters of Religion; and therefore as he did worship Baal to comply with his Neighbours, so now he deserts him, to rescue his Son. ? will ye save him? he that will plead for him, let him be put to death t He that shall further plead for such a god as this, deserves to die for his folly and impiety. It is not probable, that this was all which he said for his Son's defence; or that he would neglect to mention the Call his Son had from God to it, the Apparition of an Angel, the Promise of Deliverance: but it is usual in Scripture to give only some short hints of those things which were more largely discoursed. , whilst it is yet morning u i e. Instantly, without delay; for it was now Morning-time, as appears from v. 28, etc. : if he be a god, let him plead for himself x As the God of Israel hath often done when any indignity or injury hath been done to him. But Baal hath now showed, that he is neither able to help you, nor himself; and therefore is not worthy to be served any longer. This courageous and resolute Answer was necessary to stop the torrent of the People's fury; and it was drawn from it, partly by the sense of his Sons extreme danger; and partly by the confidence he had, that God would Plead his Son's Cause, and use him for the Rescue of his People. , because one hath cast down his altar. 32 Therefore on that day he called him y i e. joash called Gideon so, judg. 7. 1. in remembrance of this noble Exploit, and to put a brand upon Baal. Jerub-baal, saying, Let Baal plead against him, because he hath thrown down his altar. 33 ¶ Then all the Midianites, and the Amalekites, and the children of the east were gathered together and went over, and pitched in the valley of Jezreel z Not that jezreel in judah, of which jos. 15. 56. but another in the borders of Manasseh and Issachar, jos. 17. 16. and 19 18. which was not far distant from Ophrah, where Gideon dwelled, and now was. . 34 But the spirit of the LORD ‡ Heb. 〈◊〉 came upon Gideon a Inspiring him with extraordinary Wisdom, and Courage, and Zeal to vindicate God's Honour, and his Country's Liberty. Compare 1 Chron. 12. 18. and 24. 20. , and he * Numb. 〈◊〉 Chap. 3. 〈◊〉. blew a trumpet, and Abiezer b i e. The Abiezrites, his kindred, and their servants, and others; who finding no harm coming to him for the destroying of Baal, but rather a blessing from God, in giving him strength and courage for so great and dangerous an Attempt, changed their minds, and followed him as the person by whose hands God would deliver them. ‡ Heb. 〈◊〉 called afte●… him. was gathered after him. 35 And he sent Messengers throughout all Manasseh c On both sides of jordan. , who also was gathered after him, and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali d Because these Tribes were nearest to him, and so could soon join with him; and were nearest the Enemy also, v. 33. and therefore were most sensible of the Calamity, and would in all reason be most forward to rescue themselves from it. , and they came up to meet them. 36 ¶ And Gideon said unto God e In way of humble Supplication, partly for the strengthening of his own Faith, and partly for the greater encouragement of his Soldiers in this great and strange Attempt. , If thou wilt save Israel by mine hand, as thou hast said, 37 Behold, I will put a fleece of wool in the floor: and if the dew be on the fleece only, and it be dry upon all the earth beside f i e. Upon all that spot of ground which adjoineth to, and encompasseth the Fleece. ; then shall I know that thou wilt save Israel by mine hand, as thou hast said. 38 And it was so: for he risen up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. 39 And Gideon said unto God, * Gen. 1●…. ●…. Let not thine anger be hot against me, and I will speak but this once: Let me prove, I pray thee, but this once with the fleece. Let it now be dry only upon the fleece, and upon all the ground let there be dew g Which was more difficult and preternatural than the former instance, because if there be any moisture, such bodies as fleeces of Wool are most likely to drink it up. . 40 And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground. CHAP. VII. THen Jerubbaal (who is Gideon) and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north-side of them, by the hill of Moreh, in the valley. 2 And the LORD said unto Gideon, The people that are with thee are too many for me b i e. For my purpose; which is, so to deliver Israel, that it may appear to be my own miraculous act, that so I may have all the Glory of it, and they may be more strongly obliged to love and serve me. to give the Midianites into their hand, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. 3 Now therefore go to, proclaim in the ears of the people, saying, * Deut. 20. 6. Whosoever is fearful and afraid, let him return and departed early from mount Gilead c Not that famous Mount Gilead which was beyond Iord●…; for it is apparent that both the Camps of the Israelites and of the Midianites were on this side jordan: but another Mount Gilead in the Tribe of Manasseh; which might be so ●…alled, either for some resemblance it had with the other Mount Gilead, in remembrance of their Father Gilead; or, that this might be a Memorial of their near relation to their Brethren, notwithstanding their being divided one from another by jordan; or, for some other reason now unknown at this ●…istance of Time and Place. Or, the words may be rendered towards Mount Gilead; for the Hebrew Particle, min, or man, is sometimes rendered towards, of which see Gen. 11. 2. and 13. 11. Deut. 32. 2. 2 Sam. 6. 2. And so it may be understood of the famous Mount Gilead, beyond jordan, which he may mention here, either, 1. Because many of his Soldiers were of that half Tribe of Manasseh which dwelled there, and so it was most proper for them to return thither: Or, 2. Because that was their safest course, to get furthest from the danger which they feared; Or, 3. Because though he would remove them from danger, yet he would not have them dispersed, but kept together in a Body about Mount Gilead; knowing that they who had not Courage enough to Fight their Enemies, might have Va●…our enough to Pursue them, when they were beaten by others; and suspecting, That the Midianites, if beaten, would probably flee that way. : and there returned of the people twenty and two thousand d Who finding their whole Army to be very small, in comparison of their Enemies, who were a Hundred Thirty Five Thousand, judg. 8. 10. and they, no doubt well Armed and Disciplined, and encouraged by song Success; whereas the Israelites were dis-spirited with long Servitude, and many of them unfurnished with Arms and Provisions; lost the Courage which in the beginning they seemed to have. , and there remained ten thousand. 4 And the LORD said unto Gideon, The people are yet too many: bring them down unto the water e Either that which ran from the Well of Harod, mentioned v. 1. or some other Brook. , and I will try them for thee f Because thy Proclamation hath not sufficiently tried them; for many who are fearful indeed, will put on the face, and desire the opinion of being Valiant Persons; I will take another course. there, and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee: and of whomsoever I say unto thee, This shall not go with thee, the same shall not go up. 5 So he brought down the people unto the water: and the LORD said unto Gideon, every one that lappeth of the water with his tongue as a dog lappeth, him shalt thou set by himself, likewise every one that boweth down upon his knees to drink g It is true, there may be natural reasons given, why some did only Lap of the Water, when others bowed down to drink; from the Temperance, or Fortitude, or Patience, or Strength, or Diligence of the one; and the Intemperance, or Cowardice, or Impatience, or Weakness, or Slothfulness of the other; but these seem to be mere conjectures: The true reason and design of this course, seems to be only this, That God would reduce them to a very small number, which was likely to be done by this means; for the Season of the year being hot, and the generality of the Soldiers weary, and thirsty, and faint, they would most probably bow down upon their Knees, that they might more fully refresh themselves by a liberal draught, as indeed they did; and it could be expected that there would be but few, who either could or would deny themselves in this matter; especially, when God concurred in the work, and so disposed of the Minds and Bodies of them, that all, except Three Hundred, should lie down to drink. . 6 And the number of them that lapped, putting their hand to their mouth h Taking up a little water in the Palm of their Hands to put into their mouths. , were three hundred men: but all the rest of the people bowed down upon their knees to drink water. 7 And the LORD said unto Gideon, By the three hundred men that lapped, will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place i i e. To his own honey, as Numb. 24. 11. . 8 So the people took victuals in their hand, and their trumpets k i e. The Trumpets belonging to the whole Army, even to those who were gone away, which he retained for the use here following. See v. 16. : and he sent all the rest of Israel, every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley. 9 ¶ And it came to pass the same night l After he had dismissed all but the Three Hundred. that the LORD said unto him m In a Dream o●… Vision of the Night. , Arise, get thee down unto the host, for I have delivered it into thine hand. 10 But if thou fear to go down n To wit, without some farther assurance of thy Success, I will condescend so far to thee, as to give thee another Sign. , go thou with Phurah thy servant down to the host. 11 And thou shalt hear what they say, and afterward shall thine hands be strengthened o Thou wilt be encouraged to proceed, notwithstanding the smallness of thy number, which may deter thee. to go down unto the host. Then went he down with Phurah his servant unto the outside ‖ Or, of ranks by five. of the armed men that were in the host. 12 And the Midianites, and the Amalekites, and * Chap. 6. 5, 33. and 8. 10. all the children of the east, lay along in the valley like grasshoppers for multitude, and their camels were without number, as the sand by the seaside for multitude. 13 And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold▪ I dreamt a dream, and lo, a cake of barley bread p A weak and contemptible thing; and in itself as unable to overthrow a Tent, as to remove a Mountain; but being thrown by a Divine hand, bore down all before it; which fitly resembled Gideon's case, which was mean and despicable, as himself ●…aith, judg. 6. 15. yet he was Mighty, through God, to destroy the Midianites. tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay all along. 14 And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel q As there are many examples of significant Dreams, given by God to Heathens, as Gen. 41. Dan. 2. and 4. so some of them had the gift of Interpreting Dreams; which they sometimes did by Study and Art, and sometimes by Divine direction in this case. : for into his hand hath God delivered Midian and all his host. 15 And it was so, when Gideon heard the telling of the dream r Which he understood, though spoken in the Midianitish Language; either, because it was near akin to the Hebrew, being only a differing Dialect of it; or, because the Israelites had now been accustomed to the Midianites Company and Discourse for seven years. , and ‡ H●…b. the breaking thereof. the interpretation thereof, that he worshipped s He praised God for this Miraculous Work and special encouragement, whereby he was confirmed in his enterprise. , and returned into the host of Israel, and said, Arise, for the LORD hath delivered into your hand the host of Midian. 16 And he divided the three hundred men into three companies t To make a show of a vast Army encompassing them. , and he put ‡ Heb. trumpets in the hand of all of them. a trumpet in every man's hand with empty pitchers, and ‖ Or, firebrands, or torches. lamps u Or, Torches made of such materials as would quickly take Fire, and keep it for some time. within the pitchers x Partly to preserve the Flame from the violence of Wind and Wether; and partly to conceal it, and surprise their Enemy with sudden and unexpected Flashes of Light. . 17 And he said unto them, Look on me, and do likewise y For though 200 of his men were placed on other sides of the Camp; yet they were so disposed, that some person or persons, set as Watchmen, might see what was done, and give notice to the rest to follow the Example. ; and behold, when I come to the outside of the camp, it shall be, that as I do, so shall ye do. 18 When I blow with a trumpet, I, and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword ‡ Heb. for the LORD and Gideon. of the LORD, and of Gideon z He mentions his own Name, together with Gods, not out of vain ostentation or arrogance, as if he would equal himself with God; for he mentions God in the first and chief place, and himself only as his Minister; but from prudent Policy, because his Name was grown formidable to them, and so was likely to further his Design, and their Fight, as it did. . 19 ¶ So Gideon, and the hundred men that were with him, came unto the outside of the camp, in the beginning of the middle watch a i e. Of the second Watch; for though afterwards the night was divided into four Watches by the Romans, Mat. 14. 25. yet in more ancient times, and in the Eastern parts, it was divided into three: He chose the dark and dead of the night, to increase their Terror by the Trumpets, whose sound would then be loudest and best heard, and the Lamps, whose light would then shine most brightly, and seem biggest, to surprise them at disadvantage, and to conceal the smallness of their numbers. , and they had but newly set the watch, and they blew the trumpets, and broke the pitchers that were in their hands. 20 And the three companies blew the trumpets, and broke the pitchers, and held their lamps in their left hands b That they might be thought to be a mighty Host, having as many Troops or Companies, as there were Trumpets and Lights. , and their trumpets in their right hands to blow withal, and they cried, The sword of the LORD, and of Gideon. 21 And they stood every man in his place c As if they had only been Torchbearers to the several Companies. , round about the camp; and all the host ran, and cried and fled. 22 And the three hundred blue the trumpets, and * Isa. 9 4. the LORD set every man's sword against his fellow d They slew one another, either because they suspected Treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several Nations, as may be gathered from judg. 6. 3. and josephus affirms; or because the darkness of the night made them unable to distinguish Friends from Foes; or, because the suddenness of the thing struck them with Horror and Amazement; or, because God infatuated them, as he hath done many others. Compare 1 Sam. 14. 20. 2 Chron. 20. 23. , even throughout all the host: and the host fled to Bethshittah ‖ Or, towards. in Zererath, and to the ‡ Heb. lip. border of Abel-meholah Of which see 1 King. 4. 12. and 19 16. , unto Tabbath. 23 And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites. 24 ¶ And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Bethbarah f i e. The Passes over those Waters to which they are like to come. , and Jordan g The Fords of jordan, which River they must pass over into their own Country. . Then all the men of Ephraim gathered themselves together, and took the waters unto Bethbarah and Jordan. 25 And they took * Psal. ●…3. 11. Isa. 10. 26. two princes of the Midianites, Oreb and Zeeb: and they slew Oreb upon the rock Oreb, and Zeeb they slew at the wine-press of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan h For Gideon in the pursuit had passed over jordan, as we read judg. 8. 4. which though mentioned after, this may seem to have been done before it, such transpositions being frequent in Sacred Story. Or, on this side Jordan, for the Hebrew word is indifferent to both sides, see Gen. 50. 10. And so this is opposed to what follows of his passing over jordan, judg. 8. 4. And then there is no anticipation here. . CHAP. VIII. AND the men of Ephraim said unto him, ‡ Heb. 〈◊〉 thing is 〈◊〉 thou 〈◊〉 unto us. Why hast thou served us thus, that thou called'st us not a Why hast thou neglected and despised us, in not calling us in to thy help, as thou didst other Tribes? These were a proud people, Isa. 11. 13. puffed up with a conceit of their Number and Strength, and the preference which jacob by Divine direction gave them above Manasseh, Gen. 48. 19, 20. of which Tribe Gideon was, who by this act had seemed to advance his own Tribe, and to depress theirs. when thou goest to fight with the Midianites? and they did chide with him ‡ Heb. 〈◊〉. sharply. 2 And he said unto them, What have I done now in comparison of you b What was done, was done by God's immediate hand, making them one to kill another; what I have done in cutting off some of the Fugitive common Soldiers, is not to be compared with your Exploit in destroying their Princes; I began the War, but you have finished. ? is not the gleaning of the grapes of Ephraim c What you have gleaned or done after me. better than the vintage of Abiezer d i e. Of the Abiezrites, to whom he modestly communicateth the honour of the Victory, and doth not arrogate it to himself, as Generals commonly do. ? 3 God hath delivered into your hand the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? then their ‡ Heb. 〈◊〉 anger was abated toward him, when he had said that e His soft and humble Answer allayed their Rage and Envy; see Prov. 17. 11. and 25. 15. . 4 ¶ And Gideon came to Jordan, and passed over f Or, had passed over. When he passed over; see on judg. 7. 25. , he, and the three hundred men that were with him: faint, yet pursuing them. 5 And he sent unto the men of Succoth g A place beyond jordan, Gen. 33. 17. jos. 13. 27. Psal. 60. 8. , Give, I pray you, loaves of bread unto the people that follow me, for they be faint, and I am pursuing after Zeba and Zalmunna, kings of Midian h Where before this time were five Kings at once, Numb. 31. 8. who either reigned separately in divers parts of the Land; or governed by common counsel and consent; as sometimes there were two or three Roman Emperors together. . 6 ¶ And the princes of Succoth said, Are the hands of Zeba and Zalmunna now in thine hand i Art thou so foolish, to think with thy 300 faint and weary Soldiers, to conquer and destroy an Host of 15000 men? , that * See 1 〈◊〉 25. 10. we should give bread unto thine army? 7 And Gideon said, Therefore when the LORD hath delivered Zeba and Zalmunna into mine hand, I will ‡ Heb. thresh. tear your flesh with the thorns of the Wilderness k Which grow abundantly in the neighbouring Wilderness; I will chastise or beat your naked Bodies with Thorny Rods, even unto Death: Or, I will lay you down upon Thorns, on the ground, and bring the Cartwheel upon you, which will both tear your flesh, and bruise you to death. : and with briers. 8 ¶ And he went up thence to Penuel l Another City beyond jordan; of which see Gen. 32. 30. 1 King. 12. 25. , and spoke unto them likewise: and the men of Penuel answered him as the men of Succoth had answered him. 9 And he spoke also unto the men of Penuel, saying, When I come again in peace, I will break down this tower m Your confidence in which, makes you thus Proud and Presumptuous. He implies that he would afterwards destroy their persons, as is expressed v. 17. . 10 ¶ Now Zeba and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell ‖ Or, an hundred and twenty thousand, every one drawing a sword. an hundred and twenty thousand men that drew sword n i e. Persons expert and exercised in War, besides the retainers to them, judg. 6. 5. . 11 ¶ And Gideon went up by the way of them that dwelled in tents o i e. Of the Arabians, so fetching a compass, and falling upon them where they lest expected it. , on the east of Nobah and Jogbehah p Of which Cities see Numb. 32. 35, 42. , and smote the host: for the host was secure q Being now got safe over jordan, and a great way from the place of Battle; and probably, supposing Gideon's men to be so tired with their hard Service, and the great Slaughter which they had made, that they would have neither Strength nor Will to pursue them so far. . 12 And when Zeba and Zalmunna fled, he pursued after them, and * Psal. 83. 11. took the two kings of Midian, Zebah and Zalmunna, and ‡ Heb. 〈◊〉. discomfited them. 13 ¶ And Gideon the son of Joash returned from battle before the sun was up r By which it may be gathered, that he came upon them in the Night, which was most convenient for him who had so small a number with him; and most likely both to surprise and terrify them by the remembrance of the last Night's sad work, and the expectation of another like it. , 14 And caught a young man of the men of Succoth, and enquired of him: and he Heb. writ. described unto him the princes of Succoth s He told him their Names and Qualities. , and the elders thereof, even threescore and seventeen men. 15 And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary? 16 And he took the elders of the city, and thorns of the wilderness, and briers, and with them he ‡ Heb. made 〈◊〉 know. taught the men of Succoth t By that severe punishment, of which v. 7. he made the men, i. e. the Elders of Succoth, to know their Sin and Folly, though it was too late for their good, but not for the instruction and warning of others. . 17 ¶ And he beat down the tower of * King. 12. Penuel, and slew the men of the city. 18 Then said he unto Zeba and Zalmunna, What manner of men u i e. For outward shape and quality. were they whom ye slew at Tabor x Wither he understood they fled for shelter, upon the approach of the Midianites; and where he learned that some were slain, which he suspected might be they. ? And they answered, As thou art, so were they, each one ‡ Heb. according to the form, etc. resembled the children of a king y Not for their Garb, or outward Splendour, for the Family was but mean; but for the Majesty of their looks: By which commendation they thought to ingratiate themselves with their Conqueror. . 19 And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you z For being not Canaanites, he was not obliged to kill them; but they having killed his Brethren, and that in cool blood, he was by Law the avenger of their Blood. . 20 And he said unto Jether his firstborn, Up, and slay them a Partly, that he mig●… 〈◊〉 him to the use of Arms, for his God and Country, against their Enemies, and to the Exercise of Justice; partly, that the Death of those mischievous persons might be more shameful and painful; and partly, that he might have some share in the honour of the Victory. : but the youth drew not his 〈◊〉 〈◊〉 〈◊〉 feared, because he was yet a youth. 21 Then Zeba and Zalmunna said, Rise thou and fall upon us: for as the man is, so is his strength b Thou excellest him, as in Age and Stature, so in Strength; and it is more honourable, as well as easy, to die by the hands of a valiant man. . And Gideon arose, and slew Zebah and Zalmunna, and took away the ‖ Or, ornaments like the moon. ornaments that were on their camels necks. 22 ¶ Then the men of Israel said unto Gideon, Rule thou over us c Not as a Judge, for he was already made by God; but as a King. , both thou, and thy son, and thy son's son also d Let the Kingdom be Hereditary to thee, and to thy Family. : for thou hast delivered us from the hand of Midian e This miraculous and glorious deliverance by thy hands, deserves no less from us. . 23 And Gideon said unto them, I will not rule over you f To wit, as a King, which you desire. , neither shall my son rule over you: the LORD shall rule over you g In a special manner, as he hath hitherto done, by Judges, whom God did particularly appoint and direct, even by Urim and Thummim, and assist upon all occasions; whereas Kings had a greater Power, and only a general dependence upon God, as other Kings had. Compare 1 Sam. 8. 6, 7. . 24 ¶ And Gideon said unto them, I would desire a request of you, That ye would give me every man the earrings of his prey, (for they had golden earrings, because they were Ishmaelites h Obj. They are called Midianites before. Ans. Here seems to have been a mixture of People, judg. 6. 3. which are all called by one general name, Ishmaelites, or Arabians, who used to wear Earrings, Gen. 35. 4. but the greatest, and the ruling part of them were Midianites. .) 25 And they answered, We will willingly give them. And they spread a garment, and did cast therein, every man the earrings of his prey. 26 And the weight of the golden earrings that he requested, was a thousand and seven hundred shekels of gold, beside ornaments, and ‖ Or, sweet Jewels. collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels necks. 27 And Gideon made an ephod thereof i Not of all of it; for than it would have been too heavy for use; but of part of it, the rest being probably employed about other things agreeable and appertaining to it; which elsewhere are comprehended under the name of the Ephod, as judg. 17. 5. and 18. 14, 18. Host 3. 4. , and put it in his city k Not as a Monument of the Victory, for such Monuments were neither proper nor usual; but for Religious use, for which alone the Ephod was appointed. The case seems to be this, Gideon having by Gods Command erected an Altar in his own City, Ophrah, judg. 6. 26. for an extraordinory time and occasion, though it might be continued for ordinary use; and therefore as he intended to procure Priests, so he designed to make Priestly Garments, and especially an Ephod, which was the chief and most costly; which besides its use in sacred ministrations, was also the instrument by which the Mind of God was enquired and discovered, 1 Sam. 26. 6, 9 and 30. 7. which might seem necessary for the Judge to have at hand, that he might consult with God upon all occasions. , even in Ophrah: and all Israel went thither a whoring after it l Committing Superstition or Idolatry with it, or going thither to inquire the Will of God; whereby they were drawn from the true Ephod, instituted by God for this end, which was to be worn by the Highpriest only. ; which thing became a snare m An occasion of Sin and Ruin to him and his, as the next Chapter showeth. Though Gideon was a good man, and did this with an honest mind, and a desire to set up Religion in his own City and Family; yet here seems to be many Sins in it; 1. Superstition and Will-worship, Worshipping God by a device of his own, which was frequently and expressly forbidden. 2. Presumption, in wearing, or causing other Priests to wear this kind of Ephod, which was peculiar to the Highpriest. 3. Transgression of a plain Command, of Worshipping God ordinarily but at one place and one Altar, Deut. 12. 5, 11, 14. and withdrawing people from that place, to his. 4. Making a fearful Schism or Division among the People. 5. Laying a Stumbling-Block, or an occasion of Superstition or Idolatry before that people, whom he knew to be too prone to it. unto Gideon, and to his house. 28 ¶ Thus was Midian subdued before the children of Israel, so that they lifted up their head no more n i e. Recovered not their former Strength or Courage, so as to Conquer or Oppress others, as they had done. : and the country was in quietness forty years o i e. To the fortieth year, from the beginning of the Midianitish Oppression; see on judg. 3. 11. in the days of Gideon p i e. As long as Gideon lived. . 29 ¶ And Jerubbaal the son of Joash went and dwelled in his own house q Not in his Father's House, as he did before; nor yet in a Court like a King, as the People desired; but in a middle state, as a Judge, for the preservation and maintenance of their Religion and Liberties. . 30 And Gideon had threescore and ten sons ‡ Heb. going out of his thigh. of his body begotten: for he had many wives. 31 And his concubine that was in Shechem r She dwelled there, and he oft came thither, either to execute Judgement, or upon other occasions. , she also bore him a son, whose name he ‡ Heb. 〈◊〉. called Abimelech s i e. My Father the King; so he called him, probably, to gratify his Concubine, who desired it either out of Pride, or Design. . 32 And Gideon the son of Joash died in a good old age t His long Life being Crowned with the continuance of his Honour, Tranquillity and Happiness. , and was buried in the sepulchre of Joash his father, in Ophrah of the Abi-ezrite. 33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again u Whereby we see the Wicked temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the Presence and Authority of their Judges. , and went a whoring after Baalim x This was the general name including all their Idols, whereof one here follows. , and made Baal-berith y i e. The Lord of the Covenant, so called, either from the Covenant wherewith the Worshippers of this God bound themselves to maintain his Worship, or to defend one another therein; or rather, because he was reputed the God and Judge of all Covenants, and Promises, and Contracts, to whom it belonged to maintain them, and to punish the violaters of them; and such a God both the Grecians and the Romans had. their god. 34 And the children of Israel remembered not the LORD their God, who had delivered them out of the hand of all their enemies on every side: 35 Neither shown they kindness to the house of Jerubbaal, namely Gideon, according to all the goodness which he had showed unto Israel. CHAP. IX. AN●… Abimelech the son of Jerubbaal went to Shechem, unto his * Chap. ●…. ●…. mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying, 2 Speak, I pray you, in the ears of all the men of Shechem, ‡ What is good? whether, etc. Whether is better for you, either that all the sons of Jerubbaal (which are threescore and ten persons) reign over you a He supposeth that they would take that Government which their Father modestly refused; and that the multitude of his Sons would occasion horrible Divisions, and Confusions, and Contests about the Sovereign Power; all which they might avoid, by choosing him King; and so they might enjoy the Monarchy which they had long and oft desired. , or that one reign over you? Remember also, that I am your bone and your flesh b Your Kinsman, of the same Tribe and City with you; which will be no small Honour and Advantage to you. . 3 And his mother's brethren c i e. Kinsmen, as that word is oft used, as Gen. 14. 16. and 29. 12. spoke of him in the ears of all the men of Shechem all these words, and their hearts inclined ‡ Heb. 〈◊〉. to follow Abimelech: for they said, He is our brother d They were easily persuaded to believe and follow what served their own Interest. . 4 And they gave him threescore and ten e Agreeably to the number of his Enemies, Gideon's 70 Sons. pieces of silver f Not Shekels, as some fancy, which were too small a Sum for this purpose; but far larger pieces, the exact worth whereof it is neither possible nor needful for us now to know. out of the house of Baal-berith g Out of his Sacred Treasury; for even they who were very parsimonious and base in their Expenses about God's Service, were liberal in their Contributions to Idols; having since Gideon's Death, built this Temple (which he would never have suffered whilst he lived) and endowed it with considerable Revenues. , wherewith Abimelech hired * Chap. 11. ●… vain and light persons h Unsettled, idle and necessitous persons, the most proper Instruments for Tyranny and Cruelty. which followed him. 5 And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal i The only persons who were likely to hinder him in establishing his Tyranny. , being threescore and ten persons k Wanting one, who is here expressed; And these Synecdochical expressions are frequent in Scripture, See Gen. 35. 26. and 42. 13. Numb. 14. 32, 33. joh. 20. 24. 1 Cor. 15. 5. , upon one stone l Whereby he would signify, that this was either, 1. An act of Justice, in cutting them all off in an orderly matter, for some supposed Crime, probably, as designing Sedition and Rebellion: Or, 2. An act of Religion in avenging the dishonour and injury done to Baal by Gideon, judg. 6. 27, 28. upon his Children, whom he offered up as so many Sacrifices to Baal upon this Stone, which served for an Altar; and for this reason it seems the Money was taken out of Baal's House, because it was to be laid out in his Service. : notwithstanding, yet Jotham the youngest son of Jerubbaal was left, for he hid himself. 6 And all the men of Shechem gathered together, and all the house of Millo m Of a place or person so called; some eminent and potent Family living in Shechem, or near to it, either the Family of Abimelech's Mother, or some other; Or, and all Beth-millo; so Beth is not an House, but a part of the name of the place. , and went and made Abimelech king n To wit, over all Israel, v. 22. which was a strange Presumption for the inhabitants of one City to undertake; but they had many advantages and encouragements for it; as the eager, and general, and constant inclination of the Israelites to Kingly Government; Abimelech's being the Son of Gideon, to whom, and to his Sons, they offered the Kingdom, judg. 8. 22. And though the Father could, and did refuse it for himself; yet they might imagine, that he could not give away his Son's right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great Patron and Champion Abimelech pretended to be; the power and prevalency of the Tribe of 〈◊〉, in which Shechem was, jos. 20. 7. whose proud and imperious spirit, manifested judg. 8. 1. and 12. 1. would make them readily close with a King of their own Brethren; and Abimelech's getting the start of all others, having the Crown actually put upon his head, and an Army already raised to maintain his Tyranny. , ‖ Or, by the oak of the pillar. Se●… josh. 2●…. ●…6. by the plain of the pillar o Or, by the Oak of the Pillar, i. e. By the Oak, where joshua erected a Pillar as a Witness of the Covenant renewed between God and Israel, jos. 24. 26. This place they chose, to signify that they still owned God, and their Covenant with him; and did not Worship Baal in opposition to God, but in conjunction with him, or in subordination to him. that was in Shechem. 7 ¶ And when they told it to Jotham, he went and stood in the top of mount Gerizim p Which lay near Shechem, and near Mount Ebal. The Valley between these two Mountains of Gerizim and Ebal, was a famous place, employed for a Religious use, even for the Solemn reading of the Law, and its Blessings and Curses, Deut. 11. 29. and 27. 12. jos. 8. 33. and therefore it is probable it was still used, even by the Superstitious and Idolatrous Israelites for such like occasions, who delighted to use the same places which their Religious Ancestors had Consecrated and used. , and lift up his voice, and cried q So as they that stood in the Valley might hear him, though not suddenly come at him to take him. , and said unto them, Harken unto me, ye men of Shechem r Who are here met together upon a solemn occasion, as josephus' notes, Abimelech being absent. , that God may hearken unto you s When you cry unto him for Mercy; so he conjures and persuades to give him patiented Audience, as they did. . 8 The trees went forth on a time t A Parabolical Discourse, usual among the Ancients, especially in the Eastern parts; wherein, under the names of Trees, men are represented. to anoint a king u i e. To make a King, which was oft done among the Israelites, and some others, with the Ceremony of Anointing. over them, and they said unto the olive-tree x By which he understands Gideon. , Reign thou over us. 9 But the olive-tree said unto them, Should I leave my fatness * Psal. 104. 15. wherewith by me they honour God y In whose Worship and Service Oil was used for divers things; as, about the Lamps, Exod. 35. 14. and Offerings, Levit. 2. 6, 7. and for the anointing of Sacred Persons and Things. and man z For Oil was used in the constitution of Kings, and Priests, and Prophets, and for a Present to great Persons, and to anoint the head and face, etc. , and ‖ Or, go up and down for other trees. go to be promoted a Heb. to move hither and thither, to wander to and fro, to exchange my sweet Tranquillity, for uncessant Cares and Travels for the good of others, as a King ought to do. over the trees? 10 And the trees said unto the figtree b This, as also the Vine, v. 12. signifies the same thing with the Olive-Tree, but here are various expressions used, either for the decency of the Parable; or, because Gideon refused this Honour, both for himself, and for his Sons; or, to signify that the Sons of Gideon, whom Abimelech had so cruelly slain, upon pretence of their affecting the Kingdom, were as far from such thoughts as their Father; and therefore were unjustly and wickedly Murdered. , Come thou, and reign over us. 11 But the figtree said unto them, Should I forsake my sweetness c For which that fruit is particularly commended. , and my good fruit, and go to be promoted over the trees? 12 Then said the trees unto the vine, Come thou, and reign over us. 13 And the vine said unto them, Should I leave my wine, which cheereth God d Wherewith God is well pleased, because it was offered to God, Numb. 15. 5, 7, 10. and man e See Psal. 104. 15. Prov. 3●…. 6. , and go to be promoted over the trees? 14 Then said all the trees unto the ‖ Or, thist●…. bramble f Or, Thorn, a mean, and barren, and hurtful Tree, fitly representing Abimelech, the Son of a Concubine, and a person of small use, and great Cruelty. , Come thou, and reign over us. 15 And the bramble said unto the trees, If in truth ye anoint me king over you g If you deal truly and justly in making me King. , then come, and put your trust in my shadow h Then you may expect Protection under his Government. : and if not, * Exod. 9 23. let fire come out of the bramble, and devour the cedars of Lebanon i Instead of Protection, you shall receive Destruction by him, especially you Cedars, i. e. Nobles, such as the House of Millo, who have been most forward in this work. . 16 Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands: 17 (For my father fought for you, and ‡ Heb. ●…ast his soul. adventured his life far k Heb. cast away his Soul or Life far off, out of his reach or power to recover it, i. e. Exposed himself to utmost hazard for your sakes. , and delivered you out of the hand of Midian: 18 And ye are risen up against my father's house this day, and have slain l Abimelech's fact is justly charged upon them, as done by their consent, approbation and assistance. his sons, threescore and ten persons, upon one stone, and have made Abimelech the son of his maid-servant m His Concubine, whom he so calls by way of reproach, because Maidservants were oft made Concubines, Exod. 21. 7, 8, 9, 10. king over the men of Shechem n By which limitation of their power, and his Kingdom, he reflects contempt upon him, and chargeth them with Presumption, That having only power over their own City, they durst impose a King upon all Israel. , because he is your brother.) 19 If ye then have dealt truly and sincerely with Jerubbaal, and with his house this day, th●…n rejoice ye in Abimelech, and let him also rejoice in you. 20 But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo: and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech o This is not a Prediction, but an Imprecation or Curse, as it is called v. 57 which, being grounded upon just cause, and being the only way by which jotham could perform the Duty of the avenger of his brethren's Blood, which was incumbent upon him; had its effect, as others in like case had, as jos. 6. 26. compared with 1 King. 16. 34. and 2 King. 2. 24. . 21 And Jotham ran away, and fled p Which he might easily do, having the advantage of the Hill, and other accommodations for flight; and because the people were not forward to pursue a man whom they knew to have such just cause, and great provocation to speak, and so little power to do them any hurt. , and went to Beer q A place remote from Shechem, and out of Abimelech's reach▪ There were divers places of that name. , and dwelled there, for fear of Abimelech his brother. 22 ¶ When Abimelech had reigned three years over Israel r For though the men of Shechem were the first Authors of Abimelech's advancement, it's more than probable, that the rest of the People easily consented to that form of Government which they so much desired; or at least, made no resistance against it. : 23 Then God sent an evil spirit s God gave the Devil Commission to enter into, or work upon their minds and hearts; knowing, that he of himself, and by his own inclination, would fill them with mistakes, and jealousies, and dissensions, and heart-burnings, which would end in Civil Wars, and mutual ruin. between Abimelech, and the men of Shechem: and the men of Shechem dealt treacherously with Abimelech. 24 That the cruelty t i e. The punishment of the Cruelty. done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them, and upon the men of Shechem, which ‡ Heb. strengthened his hands to kill. aided him in the kill of his brethren. 25 And the men of Shechem set liars in wait for him u To seize his person. in the tops of the mountains, and they rob all that came along that way by them x To wit, such as favoured or served Abimelech; for to such only their Commission reached, though it may be they went beyond their bounds, and by Military Licence rob all Passengers promiscuously. : and it was told Abimelech y Who, as it is here implied, exercised Hostility towards the men of Shechem. . 26 And Gaal the son of Ebed z It is not known who, or of what Tribe he was; but it is evident, that he was a man very considerable for Wealth, and Strength, and Counsel, and Interest; and ill pleased with Abimelech's Power. came with his brethren, and went over to Shechem a By his Presence and Counsel to animate and assist them against Abimelech. : and the men of Shechem put their confidence in him. 27 And they went out into the fields b Which, till his coming they durst not do, for fear of Abimelech; but now took confidence to do so, in contempt of him. , and gathered their vineyards, and trod the grapes, and made ‖ Or, Songs. merry c Partly, from the Custom of rejoicing, and singing Songs in Vintage-time, Levit. 19 24. Isa. 16. 10. jer. 25. 30. and partly, for the hopes of their Redemption from Abimelech's Tyranny. , and went into the house of their gods d Baal-berith, v. 4. either to beg his help against Abimelech, or to give him thanks, either for the fruits of the Earth now received, or for the hopes of recovering their former, and lost Liberty. , and did eat and drink e To the honour of their Idols, and out of the Oblations made to them, as they used to do to the honour of jehovah, and out of his Sacrifices. , and cursed Abimelech f Either by reviling and reproaching him after their manner; or rather in a more Solemn and Religious manner, Cursing him by their god, as Goliath did David, 1 Sam. 17. 43. Or, calling upon their god to ratify their Curses pronounced against him. . 28 And Gaal the son of Ebed said, Who is Abimelech g What is he but a base-born person, an Ambitious, Imperious, and Cruel Tyrant, and one every way unfit and unworthy to govern you? , and who is Shechem h Shechem is here the name, either, 1. Of the Place or City of Shechem; and so the Hebrew Particle mi, who, is put for mah, what, as it is judg. 13. 17. and then the sense of the place is this; Consider how obscure and unworthy a person Abimelech is, and what a Potent and Honourable City Shechem is; and judge you whether it be fit that such a City should be subject to such a Person: Or, rather 2. Of a person, even of Abimelech, named in the foregoing words, and described in those which follow, the son of jerubbaal, between which Shechem is hemmed in, and therefore cannot conveniently belong to any other. He is called Shechem for the Shechemite, by a Metonymy of the subject, whereby the place is put for the person contained in it, and belonging to it; as, Egypt, Aethiopia, Seba, judea, Macedonia, and Achaia, etc. are put for the people of those countries', job 1. 15. and 6. 19 Psal. 68 31. and 105. 38. Isa. 43. 3. Mat. 3. 5. Rom. 15. 26. Thus mi is taken properly, and the sense is, Who is this Shechemite? for so he was by the Mother's side, born of a Woman of your City, and she but his Concubine and Servant; Why should you submit to one so basely descended? that we should serve him? is not he the son of Jerubbaal i i e. Of Gideon, a person obscure by his own Confession, judg. 6. 15. and famous only by his boldness and fierceness against that Baal which you justly honour and reverence, whose Altar he overthrew, and whose Worship he endeavoured to abolish. ? And Zebul his officer k And you are so unworthy and mean-spirited, that you do not only submit to him, but suffer his very Servants to bear rule over you, and enslave you; and particularly, this ignoble and hateful person Zebul. ? serve the men of Hamor the father of Shechem l If you love Bondage, call in the old Master and Lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old Stock, one descended from Hamor, Gen. 34. 2. who did not carry himself like a Tyrant, as Abimelech did; but like a Father of his City of Shechem. This he might speak, either 1. Sincerely, as being himself a Canaanite and a Shechemite, and possibly come from one of those little ones whom Simeon and Levi spared when they slew all the grown Males, Gen. 34. 29. And it may be that he was one of the Royal Blood, a descendant of Hamor, who hereby sought to insinuate himself into their minds and Government, as it follows, v. 29. Would to God thus people were under my hand; which he might judge the people more likely to do, both because they were now united with the Canaanites in Religion; and because their present distress might oblige them to put themselves under him, who seemed or pretended to be a Valiant and Expert Comman●…▪ Or, 2. In way of decision, he being an Israelite; if you are so servile, serve some of the Children of Hamor; which because you rightly judge to be absurd and dishonourable, do not now submit to a far base person; but cast off his Yoke, and recover your lost Liberties. : for why should we serve him? 29 And would to God this people were under my hand m i e. Under my Command; I wish you would unanimously submit to me, as your Captain and Governor; for he found them divided; and some of them harkening after Abimelech, whom they had lately rejected, according to the levity of the popular humour. , then would I remove Abimelech n As you have driven him ou●… of your City, I would drive him out of your Country. , And he said to Abimelech o He sent this Message or Challenge to him. , Increase thine army, and come out p I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open Field, that thou and I may decide it by our Arms. . 30 ¶ And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was ‖ Or, 〈◊〉 kindled q It seems he had temporised and complied with the people's humour and Plot against Abimelech, either in dissim●…ation and design, and by Abimelech's connivance or advice; or, really; but when he heard Gaal's words, and himself traduced, and struck at by them, he changed his mind, repent of his defection from Abimelech, and intended to return himself, and to bring the people again to the Obedience of their Lord and King. . 31 And he sent messengers unto Abimelech ‡ Heb. 〈◊〉 or to 〈◊〉▪ privily r So as Gaal and his Confederates might not know it. Or, in Thormah; or, who was in Tormah; for some make it the name of the place where Abimelech was, which is called with some variation, Arumah, v. 41. , saying, Behold, Gaal the son of Ebed, and his brethren be come to Shechem; and behold, they fortify the city against thee s They Besiege or Guard the City of Shechem, so as none may go out to thee, nor come in from thee. . 32 Now therefore, up by night, thou and the people that is with thee, and lie in wait in the field. 33 And it shall be, that in the morning assoon as the sun is up, thou shalt rise early, and set upon the city: and behold, when he t i e. Gaal mentioned v. 33. , and the people that is with him come out against thee, then mayest thou do to them ‡ Heb. as 〈◊〉 hand 〈◊〉 find. as thou shalt find occasion. 34 ¶ And Abimelech risen up, and all the people that were with him, by night, and they laid wait against Shechem in four companies. 35 And Gaal the son of Ebed went out, and stood in the entering of the gate of the city u To put his Army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance. ; and Abimelech risen up, and the people that were with him, from lying in wait. 36 And when Gaal saw the people, he said to Zebul x Who concealed the anger which he had conceived, v. 30. and pretended compliance with him in this Expedition, that he might draw him forth into the Field where Abimilech might have the opportunity of Fight with him, and overthrowing him. , Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains, as if they were men y For in the Morning, as this was, and in the Evening, the shadows are longest, and move most quickly. He intimates, that he was afraid of shadows. . 37 And Gaal spoke again, and said, See, there come people down by the ‡ Hebr. navel. middle of the land z Heb. by the navel of the Land. So he calls, either First, the middle of it, as the middle part of Greece and of Sicily are called the navel of them, by the Roman Writers, because the Navel is in the midst of Man's Body: Or, Secondly, The higher part of it, called the Mountains, v. 36. and here the navel, because it was raised above the other ground, as the Navel is above the rest of the Body. , and another company come along by the plain of ‖ Or, the regarders of ●…imes. Meonenim. 38 Then said Zebul unto him, Where is now thy mouth a i e. Thy brags. Now thou betrayest thy fears, and therefore now show thyself a man, and fight valiantly for thyself and people. wherewith thou saidst, Who is Abimelech that we should serve him? is not this the people that thou hast despised? Go out, I pray now, and fight with them. 39 And Gaal went out before the men of Shechem, and fought with Abimelech. 40 And Abimelech chased him, and he fled before him b Being surprised by the unexpected coming of Abimelech, and possibly not fully prepared for the encounter. , and many were overthrown and wounded c Being pursued and overtaken by Abimelech. , even unto the entering of the gate. 41 And Abimelech dwelled at Arumah d He did not prosecute his Victory, but retreated to Arumah, partly to see the effect of this Fight, and whether the Shechemites would not of themselves return to his Government, being either persuaded by Zebul upon this occasion, or terrified by his strength and valour, or now by his clemency in proceeding no further against them: and partly, that being hereby grown more secure, he might have the greater advantage against them, which accordingly he here makes use of. ; and Zebul thrust out Gaal and his brethren e Which he was enabled to do, because the Multitude, which is generally light and unstable, and judgeth of all things by Events, were now enraged against Gaal, suspecting him guilty either of Treachery, or Cowardice, or ill Conduct: and besides, they thought the expulsion of Gaal would sweeten and satisfy Abimelech, and make him give over the War against them. But though they were offended with Gaal, yet Zebul's interest was not so considerable with them, that he could prevail with them either to kill Gaal and his Brethren, or to yield themselves to Abimelech; and therefore he still complies with the People, and waits for a fairer opportunity, though in vain. , that they should not dwell in Shechem. 42 And it came to pass on the morrow, that the people went out into the field f Either, First, to renew the Fight, and avenge themselves for their last loss, the great God hardening their hearts to their Destruction, and the accomplishment of his Word delivered to them by jotham. But here is not one word about the People's Arming, or Resisting, or Fight, as there was before, v. 39 but only of their Slaughter, v. 43, 44. Or, Secondly, to their usual, and then proper Employments about their Lands: for though their Vintage was past, the Seedtime was now come, and other things were to be done in the Fields. Or, Thirdly, Upon some solemn occasion, not here expressed; possibly to make a solemn Procession, or perform some other Rites in the Fields, to the honour of their god Baal-berith, as the manner of the Heathen was, to make supplication to him for his help, and for better success; or only to go for that end to the house of their god Baal-berith, which is thought to have been in the Fields; as may seem from v. 27, 46. on a Mountain upon the East side of the City. , and they told Abimelech. 43 And he took the people, and divided them into three companies g Whereof he kept one with himself, v. 44. and put the rest under other Commanders. , and laid wait in the field, and looked, and behold, the people were come forth out of the city, and he risen up against them and smote them. 44 And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city h To prevent their Retreat into the City, and give the other two Companies opportunity to Cut them off. , and the two other companies ran upon all the people that were in the fields, and slew them. 45 And Abimelech fought against the city all that day, and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt i Not to make the place barren, as salt will do, for than he would have sowed the Fields, not the City; but in token of his detestation and desire of their utter and irrecoverable Destruction: for Salt is the symbol or sign of Perpetuity; Compare Numb. 18. 19 Deut. 29. 23. 2 Chron. 13. 5. Zeph. 2. 9 . 46 ¶ And when all the men of the tower of Shechem k A strong place belonging to the City of Shechem, and made for its defence or security, but without the City. It is thought, this was that Millo which was confederate with Shechem in their design against Abimelech, v. 6. which also jotham Cursed with Shechem, v. 20. and that Curse is noted to have its Effect, v. 57 And this place may be called the Tower of Shechem; either because those who possessed and defended it, were sent from Shechem: Or, because it was built and kept for the safeguard of Shechem. heard that, they entered into an hold of the house of the god of Berith l Or, Baal-berith, v. 4. Hither they fled out of the Town belonging to it, fearing the same event with Shechem; and here they thought to be secure; partly by the strength of the place, as the Temples of Idols were ofttimes built in the highest and strongest Places, as the Capitol at Rome, and the Temple at jerusalem; and such this place seems to have been, because they laid their Treasure here, v. 4. Partly by the Religion of it, thinking that either their god would Protect them there, or that Abimelech would spare them there, if not out of piety to that god, yet out of thankfulness for the benefit which he received thence, v. 4. . 47 And it was told Abimelech, that all the men of the tower of Shechem were gathered together▪ into that place. 48 And Abimelech gate him up to mount Zalmon m A place so called from its shadiness, because there were many Trees there. , he, and all the people that were with him, and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen ‡ Heb. I have done. me do, make haste, and do as I have done. 49 And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them: so that all the men of the tower of Shechem died also, about a thousand men and women. 50 ¶ Then went Abimelech to Thebez n Another Town near to Shechem; and, as it seems, within its Territory. , and encamped against Thebez, and took it. 51 But there was a strong tower within the city, and thither fled all the men, and women o All that were not slain in the taking of the Town: or they all forsook the Town, and retired to their strong hold. , and all they of the city, and shut it to them, and got them up to the top of the tower p Which was flat and plain, after their manner of Building. . 52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower, to burn it with fire. 53 And a certain woman * Sam. 11. 21 cast a piece of a millstone q Such great stones no doubt they carried up with them, whereby they might defend themselves, or offend those who Assaulted them. Here the Justice of God is remarkable in suiting the Punishment to his Sin. He slew his Brethren upon a stone, v. 5. and he loseth his own life by a Stone. upon Abimelech's head, and all to broke his skull. 54 Then * So 1 Sam. 31. 4. he called hastily unto the young man his armour-bearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him r Which was esteemed a matter of disgrace. : and his young man thrust him through, and he died. 55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place. 56 ¶ Thus God rendered the wickedness of Abimelech which he did unto * Judg. 9 5. Ruth. 4. 10. his father s In rooting out, as far as he could, the name, and memory, and remainders of his Father. , in slaying his seventy brethren. 57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham, the son of Jerubbaal. CHAP. X. AND after Abimelech, there arose a Not of himself, but either chosen by the People; or rather, raised by God, as the other Judges were. to ‖ Or, deliver. ‡ Heb. save. descend Israel b Or, to save, which he did not by fight against, and overthrowing their Enemies, but by a prudent and pious Government of them, whereby he kept them from Sedition, and Oppression, and Tyranny, as also from Idolatry; as may be gathered from v. 6. which if not restrained and purged out, would have brought certain Ruin upon them. , Tola the son of Puah, the son of Dodo, a man of Issachar, and he dwelled in Shamir in mount Ephraim c Which was in the very heart and midst of the Land. . 2 And he judged Israel twenty and three years, and died, and was buried in Shamir. 3 ¶ And after him arose Jair a Gileadite d Of Gilead beyond jordan. , and judged Israel twenty and two years. 4 And he had thirty sons that road on thirty ass▪ colts e Because Horses were scarce there, and were not to be multiplied by the King himself, Deut. 17. 16. Hence their Kings and Kings children used to ride upon Mules, 2 Sam. 13. 29. and 18. 9 1 King. 1. 33, 38, 44. Compare judg. 5. 10. and 12. 14. ▪ and they had thirty cities, which are called ‖ Or, the villages of ●…air. Havoth-jair f Object. These Villages were called so before this time from another jair: And Numb. 32. 41. Deut. 3. 14. Answ. They are not said to be now first called by that Name; but to be still so called, because the old Name was revived and confirmed upon this occasion. As Sheba is said to be called Beersheba upon an occasion mentioned Gen. 26. 33. though it was so called before upon a more ancient occasion, Gen. 21. 33. Possibly this jair had enlarged or fortified these Towns, and so they were justly denominated from him, no less than from the former. , unto this day, which are in the land of Gilead. 5 And Jair died, and was buried in Camon. 6 ¶ And * Chap. ●…. 〈◊〉 and 3. 〈◊〉 〈◊〉 4. 1. and 〈◊〉 〈◊〉 and 13. 1. the children of Israel did evil again in the sight of the LORD, and served Paalim, and ‡ Chap. 〈◊〉. Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him g He shows how they grew worse and worse, and so ripened themselves for the Ruin which afterward came upon them. Before they Worshipped God and Idols together: now they utterly forsake God, and wholly cleave to Idols. . 7 And the anger of the LORD was hot against Israel, and he * 1 Sam. 12▪ 〈◊〉 sold them into the hands of the Philistines, and into the hands of the children of Ammon h The one on the West, the other on the East; so they were molested on both sides. . 8 And that year they vexed and † Heb. 〈◊〉 〈◊〉. oppressed the children of Israel eighteen years i Or, That year they had vexed and oppressed the children of Israel eighteen years. Or, They vexed them in that year, that was the eighteenth year; to wit, of that Vexation. This was the eighteenth year from the beginning of that Oppression. And these eighteen years are not to be reckoned from Iair's Death, because that would enlarge the time of the Judges beyond the just bounds; as may appear from 1 King. 6. 1. Nor from Iephtha's beginning to Reign, because he Reigned but six years, and in the beginning thereof put an end to this Persecution, but from the fourth year of Iair's Reign: so that the greatest part of Iair's Reign was contemporary with this Affliction. And although this Oppression of the Ammonites and Philistines, and the cause of it, the Idolatry of the Israelites, be not mentioned till after Iair's death, because the Sacred Penman would deliver the whole History of this Calamity entirely and together; yet they both happened before it; and Iair's death is mentioned before that, only by a Prolepsis or Anticipation, than which, nothing is more frequent in Scripture. The case of jair and Samson seem to be much alike. For as it is said of Samson, that he judged Israel in the days of the Tyranny of the Philistines, twenty years, Judg. 15. 20▪ by which it is evident, that his Judicature, and their Dominion, were Contemporary; the like is to be conceived of jair, that he began to judge Israel, and endeavoured to reform Religion, and purge out all abuses; but being unable to effect this through the backwardness and baseness of the People, God would not enable him to deliver the People, but gave them up to this sad Oppression; so that jair could only perform one half of his Office, which was to determine Differences amongst the Israelites, but could not deliver them from their Enemies. , all the children of Israel that were on the other side Jordan, in the land of the Amorite which is in Gilead. 9 Moreover, the children of Ammon passed over Jordan, to fight also against Judah, and against Benjamin, and against the house of Ephraim: so that Israel was sore distressed. 10 ¶ And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim k Because not contented to add Idols to thee, we have preferred them before thee, and rejected thee to receive and worship them. . 11 And the LORD said l unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites m Both Sihon and Og, and their people, Numb. 21. and other Kings of the Amorites within jordan, josh. 10. 5. , from the children of Ammon n Who were confederate with the Moabites, Judg. 3. 13, 14. , and from the Philistines o See judg. 3. 31. ? k Either by himself, the Son of God appearing in a visible shape, which then was usual: or by some Prophet whom he raised and sent to this purpose: or by the Highpriest, who was consulted in the case. 12 The Zidonians p For though we do not read of any oppression of Israel, particularly, by the Sidonians; yet there might be such a thing: as many things were said and done, both in the Old and New Testament, which are not Recorded there: Or, they might join their Forces with the King of Mesopotamia, Judg. 3. 8. Or with some other of their Oppressors: for it is certain, these were left among others to prove Israel, Judg. 3. 1, 2, 3. also, and the Amalekites q Of whom, see judg. 3. 13. and 6. 3. , and Maonites r Either First, those who lived in, or near the Wilderness of Maon in the South of judah, 1 Sam. 23. 25. and 25. 2. whether Edomites or others. Or, Secondly, the Mehunims, a People living near the Arabians, of whom, 2 Chron. 26. 7. For in the Hebrew, the Letters of both Names are the same, only the one is the Singular, the other the Plural Number. Or, Thirdly, The Midianites, whose Oppression he would not omit; it being usual for one and the same Person or Persons to have two Names: although the Midianites may be comprehended under the Amalekites, with whom they were joined, judg. 6. 3, 33. Or Fourthly, Some other people now unknown, and not expressed elsewhere in Scripture. did oppress you, and ye cried to me, and I delivered you out of their hand. 13 * Deut. 28. 20. jer. 2. 13. Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more s To wit, except you Repent in another manner than you yet have done; which when they performed, God suspends the execution of this Threatening. Compare jer. 18. 7. . 14 Go and * Deut. 32. 37, 38. jer. 2. 28. cry unto the gods which ye have chosen t You have not been forced to Worship those gods by your Oppressors and Tyrants; but you have freely chosen these gods before me. , let them deliver you in the time of your tribulation. 15 ¶ And the children of Israel said unto the LORD, We have sinned, do thou unto us whatsoever ‡ Heb. is good in thine eyes. seemeth good unto thee u Do not give us up into the hands of these cruel Men, but do thou chastise us with thine own hand as much as thou pleasest; to wit, if we be not more faithful and constant to thee, than we have hitherto been. , deliver us only, we pray thee, this day. 16 And they put away the ‡ Heb. gods of strangers. strange gods from among them x This was an evidence of the sincerity of their sorrow, that they did not only confess and bewail their Sins, but also forsake them, and loathe themselves for them. , and served the LORD: and * Isa. 63. 9 his soul ‡ Heb. was shortened. was grieved y Not properly, or as to inward affection; for God being infinitely happy, is not capable of grieving: but figuratively, and as to outward expression. He acted towards them, like one that felt their Sufferings; he had pity upon them, repent of his severe Proceed against them, and quite changed his carriage towards them, and punished their Enemies as sorely as if they had grieved and injured his own person. for the misery of Israel. 17 Then the children of Ammon were ‡ Heb. cried together. gathered together, and encamped in Gilead: and the children of Israel assembled themselves together, and encamped in Mizpeh z That Mizpeh which was beyond jordan in Gad or Manasseh; of which see Gen. 31. 49. josh. 18. 26. judg. 10. 17. and 11. 11, 29, 34. There were other Cities of that name in Scripture. . 18 And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall * Chap. 11. 8. be head over all the inhabitants of Gilead. CHAP. XI. NOW * Heb. 11. 32. called Jephte. Jephthah the Gileadite a So called, either from his Father Gilead, jos. 17. 1, 2. or from the Mountain, or City of Gilead, the place of his birth or abode. was a mighty man of valour, and he was the son of ‡ Heb. a woman an harlot an harlot b i e. A Bastard; for though such were not ordinarily to enter into the Congregation of the Lord, Deut. 23. 2. Yet God can dispense with his own Laws, and hath sometimes done honour to base-born persons, so far, that some of them were admitted to be the Progenitors of the Lord Jesus Christ. : and Gilead c One of the Children of that Ancienter Gilead, Numb. 32. 1. josh. 17. 1. begat Jephthah. 2 And Gileads wife bore him sons, and his wives sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house, for thou art the son of a strange woman. 3 Then Jephthah fled ‡ Heb. from the face. from his brethren, and dwelled in the land of Tob d The name either of the Land or Territory, or of the Man who was the Owner or Ruler of it. This place was in or near Gilead, as appears by the speedy intercourse which here was between jephthah and the Israelites. : and there were gathered * Judg. 9 4. 1 Sam. 22. 2. vain men e Idle persons, who desire to get their living rather by Spoil and Rapine, than by honest and diligent Labour. These evil minded persons jephthah managed well, employing them against the Enemies of God, and of Israel, that bordered upon them; and particularly, upon Parties of the Ammonites, which made the Israelites more forward to choose him for their Chieftain in this War. to Jephthah, and went out with him f When he made excursions and attempts upon his and their Enemies. . 4 ¶ And it came to pass ‡ Heb. after days. in process of time g Heb. after some days: or, after a year, days being oft put for a year, as hath been showed; after that year mentioned judg. 10. 8. The Ammonites had vexed and oppressed them Eighteen Years, and now that the Israelites begin to make Opposition, they commence a War against them. Or, some time after jephthah had been banished, and after he had taken up Arms, and given them some disturbance. Or, after the Israelites assembled together, as is said, judg. 10. 18. , that the children of Ammon made war against Israel. 5 And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah h By direction or instinct from God, who both qualified him for, and called him to the office of a Judge. See judg. 12. 7. Heb. 11. 32. Otherwise they might not have chosen a Bastard, Deut. 32. 2. Unless we will say, that there being no other person among them fit for, and willing to this Work, necessity dispensed with this Law, as it did with other positive Laws, as those of the Sabbath and Sacrifices. out of the land of Tob. 6 And they said unto Jephthah, Come and be our Captain i They say not, our King; for the experience of Abimelech's kingship had cooled their Appetite in that particular; but our Captain. , that we may fight with the children of Ammon. 7 And Jephthah said unto the elders of Gilead, * Gen. 26. 27. Did not ye hate me, and expel me out of my father's house k And deprive me of all share in my Father's Goods, which, though a Bastard, was due to me. This Expulsion of him was the act of his Brethren; but he here ascribes it to the Elders of Gilead; either because some of them were among these Elders, as is very probable from the dignity of this Family; or because this act, though desired and promoted by his Brethren, was executed by the decree of the Elders, to whom the determination of all controversies about Inheritances belonged; and therefore it was their fault that they did not Protect him from the Injuries of his Brethren, as their duty was. ? and why are ye come unto me now, when ye are in distress? 8 And the Elders of Gilead said unto Jephthah, Therefore we turn again to thee now l Being sensible that we have done thee Injury, we come now to make thee full Reparations. , that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. 9 ¶ And Jephthah said unto the elders of Gilead, If ye bring me home again m If you recall me from this place where I am now settled, to the place whence I was Expelled. to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head n Will you really make good this Promise? jephthah was so solicitous in this case, either from his Zeal for the public Good, which required that he should be so; or from the Law of Self-Preservation, that he might secure himself from his Brethren; whose ill-will he had experienced, and whose injuries he could not prevent, if, after he had served their ends, he had been reduced to his private capacity; or, there might be some Tincture of Ambition in him; for which God therefore severely, though paternally, chastiseth him, as we see afterwards. ? 10 ¶ And the elders of Gilead said unto Jephthah, The LORD ‡ Heb. be the hearer between us. be witness between us o They confirm their Promise by a Solemn and Sacred Oath. , if we do not so according to thy words. 11 Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words p Objectively so called, i. e. All that was spoken, not only by him, but also by the Elders of Gilead, concerning him, and concerning this whole Transaction, and the conditions of it; or, all his matters, the whole business. before the LORD q i e. Before the Public Congregation, wherewith God was usually, and then especially present; see Exod. 20. 24. Deut. 6. 25. Mat. 18. 10. Or, before the Altar, which possibly they did erect upon this special occasion, by God's Permission: Or, in God's Presence, calling him to be present, as a Witness and Judge between them. in Mizpeh. 12 ¶ And Jephthah sent messengers r i e. Ambassadors, to prevent Bloodshed, and make Peace; as far as in him lay; that so the Israelites might be acquitted before God and men from all the sad consequences of this War; Herein he shown great Prudence, and no less Piety. unto the king of the children of Ammon, saying, What hast thou to do with me s What pretence, or reasonable cause hast thou for this Invasion? , that thou art come against me, to fight in my land t He speaks this in the Name of all the People, whose the Land was. ? 13 And the king of the children of Ammon answered unto the messengers of Jephthah, * Numb. 21. 13. Because Israel took away my land u i e. This Land of Gilead, which was mine, but unjustly taken from me, by Sihon and Og, the Kings of the Amorites; and the injury perpetuated by Israel's detaining it from me. This Land, before the Conquests of Sihon and Og, belonged partly to the Ammonites, as is affirmed, jos. 13. 25. and partly, and principally, to the Moabites, as appears from Numb. 21. 24, 26. Deut. 3. 11. And indeed, Moab and Ammon did for the most part join their Interests and their Forces, as appears from Scripture-Story; and as Balak the King of the Moabites acted for the Ammonites, so now the King of Ammon seems to act for the Moabites, either as being now his Subjects; or, as his Confederates; whence it comes to pass that Moab and Ammon are here promiscuously mentioned, as v. 15, 17, 18, 25. and Chemosh the known god of the Moabites, Numb. 21. 29. 1 King. 11. 33. 2 King. 23. 13. jer. 48. 13, 46. is here called the god of the Ammonites, v. 24. though to speak strictly, Moloch or Milchom was their god, 1 King. 11. 5, 7, 33. and 2 King. 23. 13. , when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably. 14 And Jephthah sent messengers again unto the king of the children of Ammon. 15 And said unto him, Thus saith Jephthah, * Deut. 2. 9 Israel took not away the land of Moab, nor the land of the children of Ammon. 16 But when Israel came up from Egypt, and * Num. 14. 25. walked through the wilderness unto the red-sea x Unto which they came three times; once, Exod. 13. 18. again, a little after their passage over it, Exod. 15. 22. and a third time, long after, when they came to Ezion-Gaber, Numb. 33. 35. Deut. 2. 8. which was upon the Shoar of the Red-Sea, 1 King. 9 26. 2 Chron. 8. 17. from whence they went to Kadesh, Numb. 20. of this time he speaks here. , and * Num. 20. 1. came to Kadesh: 17 Then * Numb. 20. 14. Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken thereto: and in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh y Peaceably, and did not revenge their unkindness and inhumanity, as they could have done. . 18 Then they went along through the wilderness, and * Numb. 21. ●… compassed the land of Edom and the land of Moab, and came by the east-side of the land of Moab, and pitched on the other side of Arnon, * Num. 21. ●… and 22. 36. but came not within the border of Moab: for Arnon was the border of Moab. 19 And * Deut. ●…▪ ●…. Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon, and Israel said unto him, Let us pass, we pray thee, through thy land unto my place z i e. Unto the Land of Canaan, which God hath given to me. . 20 But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought with Ifrael a So Sihon was the aggressor or beginner of the War; and the Israelites were forced to it for their own Defence. . 21 And the LORD God of Israel delivered Sihon, and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. 22 And they possessed * Deut. ●… all the coasts b Or Borders; together with all the Land included within those Borders; for so that word is oft used, as Exod. 8. 2. Psal. 147. 14. jer. 15. 13. and 17. 3. of the Amorites, from Arnon even unto Jabbok, and from the wilderness c To wit, the Desert of Arabia. even unto Jordan. 23 So now the LORD God of Israel hath dispossessed the Amorites d God, the Sovereign Lord of all Lands, hath given us this Land; This he adds, as a further and a convincing reason; because otherwise it might have been alleged against the former Argument, that they could gain no more Right to that Land from Sihon, than Sihon himself had; and he had but an unjust Claim to it. from before his people Israel, and shouldest thou possess it? 24 Will't not thou possess that which Chemosh thy god giveth thee to possess e He speaks according to their fond and absurd Opinion: The Ammonites and Moabites got their Land by right of War, and Conquest of the old Inhabitants, whom they cast out; and this Success, though given them by the true God, for Lot's sake, Deut. 2. 9, 19 they impiously and ridiculously ascribe to their god Chemosh, whose Gift they owned to be a firm and sufficient Title. ? so whomsoever the LORD our God shall drive out from before us, them will we possess. 25 * Num. ●…▪ ●… Deut. 23. ●… Josh. 24. 9 And now art thou any thing better than Balak f Art thou wiser than he? or hast thou more right than he had? Balak though he Plotted against Israel, in defence of his own Land, which he feared they would Invade and Conquer, Numb. 22. 4. yet he never contended with them about the restitution of those Lands which Sihon took from him or his Predecessors, after the Israelites had Conquered them. , the son of Zippor king of Moab? Did he ever strive against Israel, or did he ever fight against them? 26 While Israel dwelled in Heshbon, and her ‡ Heb. 〈◊〉 ters. towns, and in Aroer, and her ‡ Heb. 〈◊〉 ters. towns, and in all the cities that be along by the coasts of Arnon, three hundred years g Not precisely, but about that time, either from their coming out of Egypt; or, from their first Conquest of those Lands; and thus numbers are oft expressed, see Numb. 1▪ 46. and 2. 32. and 11. 21. judg. 20. 46. He urgeth Prescription▪ which is by all men reckoned a just Title, and it is fit it should be so for the good of the World, because otherwise the Door would be opened both to Kings, and to private Persons, for infinite Contentions and Confusions. ? why therefore did ye not recover them within that time? 27 Wherefore I have not sinned against thee h I have done thee no wrong. , but thou dost me wrong to war against me: the LORD the judge, be judge this day i Let him determine this Controversy by the success of this day and War. between the children of Israel, and the children of Ammon. 28 Howbeit the king of the children of Ammon harkened not unto the words of Jephthah which he sent him. 29 ¶ Then the * Chap. 3. 10. Spirit of the LORD came upon Jephthah k Endued with a more than ordinary Courage and Resolution. , and he passed over Gilead and Manasseh l i e. Bashan, which the half Tribe of Manasseh, beyond jordan, inhabited, jos. 20. 8. and 21. 6. , and passed over Mizpeh of Gilead m So called, to distinguish from other Cities of that name: Having gathered what Forces he suddenly could, he came hither to the borders of the Ammonites. , and from Mizpeh of Gilead he passed over unto the children of Ammon. 30 And Jephthah vowed a vow n Of this and the following Verse, see the Notes on ver. 39 unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hand: 31 Then it shall be, that ‡ Heb. that which cometh forth, which shall come forth. whatsoever cometh forth of the doors of my house, to meet me, when I return in peace from the children of Ammon, shall surely be the LORDS, ‖ Or, or I will offer it, etc. and I will offer it up for a burnt-offering. 32 ¶ So Jephthah passed over unto the children of Ammon, to fight against them, and the LORD delivered them into his hand. 33 And he smote them from Aroer, even till thou come to Minnith o A place not far from Rabbah, the chief City of the Ammonites. , even twenty cities; and unto the ‖ Or, Abel. plain of the vineyards, with a very great slaughter: thus the children of Ammon were subdued before the children of Israel. 34 ¶ And Jephthah came to Mizpeh unto his house, and behold his daughter came out to meet him, with timbrels and with dances p In Comfort with other Virgins, as the manner was, See Exod. 15. 20. 1 Sam. 18. 6. , and she was his only child: ‖ Or, he had not of his own either son or daughter. ‡ Heb. of himself. beside her q Heb. of himself, i. e. Proceeding from his own body; which may imply, that he had other Children, either by Adoption, or in right of his Wife, who had them by a former Husband. he had neither son nor daughter. 35 And it came to pass when he saw her, that he rend his clothes, and said, Alas, my daughter, thou hast brought me very low, and thou art one of them that trouble me r Before this, I was troubled by my Brethren; and since, by the Ammonites; and now most of all, though but occasionally, by thee. : for I have opened my mouth s i e. I have Vowed, which was done by Words, Numb. 30. 2, 6. unto the LORD, and I cannot go back t i e. Not retract my Vow; I am indispensably obliged to perform it. . 36 And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth u Do not for my sake make thyself a Transgressor; I freely give my consent to thy Vow; wherewith, and with the Success of his Arms he had now acquainted her, though it be not here expressed. : forasmuch as the LORD hath taken vengeance for thee of thine enemies x I am willing to bear my Burden; being abundantly satisfied with the great Deliverance which God hath given to his People by thy hands. , even of the children of Ammon. 37 And she said unto her father, Let this thing be done for me: let me alone two months, that I may ‡ 〈◊〉 〈◊〉, 〈◊〉 go down. go up and down upon the mountains y Which she chose as a solitary place, and therefore fittest both for Lamentations, and for her Preparation for her approaching Calamity. , and bewail my virginity z That I shall Die Childless, which was esteemed both a Curse and a Disgrace for the Israelites, Gen. 30. 23. 1 Sam. 1. 6, 7. Isa. 4. 1. Because such were excluded from that great Privilege of increasing the Holy Seed, and contributing to the Birth of the Messiah, who was to be Born of an Israelitish Woman. , I, and my fellows. 38 And he said, Go. And he sent her away for two months, and she went with her companions, and bewailed her virginity upon the mountains. 39 And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed a Qu. What was it which jepthah Vowed and Performed concerning his Daughter? Ans. Many, especially of Modern Writers, conceive, that Iephtha's Daughter was not Sacrificed, but only Devoted to perpetual Virginity; which then was esteemed a great Curse and Reproach: This they gather, 1. From v. 37, 38. where we read, that she bewailed not her Death, which had been the chief Cause of Lamentation, if that had been Vowed, but her Virginity▪ 2. From this, v. 39 where, after he had said, that he ●…id with her according to his Vow; he adds, by way of declaration of the matter of that Vow, and she knew not Man. But for the first, there may be a fair reason given, That she could not with Honour bewail her Death, which she had so generously and cheerfully accepted of▪ because it was attended with, and occasioned by the Public Good, and her Father's Honour and Happiness, v. 36. and was a kind of Martyrdom; and moreover, an act of Religion, the payment of a Vow, which ought to be done cheerfully; but only bewailed the circumstance of her Death, that it was in some sort accursed and opprobrious; she having had no Husband to take away her reproach, as they speak, Isa. 4. 1. and leaving no Posterity to her Father's Comfort, and the Increase of God's People: And for the second, that Clause, and she knew no man, is plainly distinguished from the Execution of his Vow, which is here mentioned before; and this is added, not as an Explication of the Vow, but as an aggravating Circumstance, that this was executed when she had not yet known any man. Besides, this Opinion seems liable to weighty Objections; 1. There is no Example in all the Scripture, of any Woman that was obliged to perpetual Virginity by any Vow of her own, much less by the Vow of her Parents; nor have Parents any such Power over their Children, either by the Law of Nature, or by the Holy Scripture. 2. The express words of the Vow, v 31. mention nothing of her Virginity, but only, that she should surely be the Lords; i. e. Devoted to the Service of the Lord, which might be without any obligation to perpetual Virginity; for, even Samuel, who was as fully devoted to the Lord by his Parents, as she could be, 1 Sam. 1. 11. and Samson, who was Devoted not only by his Parents, but by God himself, and that in the highest degree, even to be a perpetual Nazarite, judg. 13. 5, 7. yet were not prohibited Marriage; nor were any of the most Sacred Persons, Levites, or Priests, or High Priests, though they were the Lords in a singular manner, obliged to perpetual Virginity; and therefore if she was not Offered up for a Burnt-Offering, as the Authors of this Opinion say, but only was Consecrated to God, there was no occasion to bewail her Virginity, which, for any thing that appears, she was not tied to. 3. If this were all, here was no sufficient cause, why so wise and valiant a man as jepthah should so bitterly and passionately lament over himself or his Daughter. And therefore it may seem most probable, that jepthah did indeed Sacrifice his Daughter, as he had Vowed to do; which was the Opinion of josephus the Jew, and of the Chaldee Paraphrast, and of divers of the jewish Doctors, and almost all the Ancient Fathers, and many eminent Writers; and this best agrees with the words of the Vow, delivered v. 31. Whatsoever cometh forth of the doors of my house to meet me— shall surely be the Lords, and I will offer it for a Burnt-Offering. Nor is there one word in all the following Verses, which denies that she was thus offered; only the execution of the Vow is delivered in more ambiguous and general terms, v. 39 which in all reason, and by the Laws of good Interpretation, aught to be limited and explained by the more plain and particular description of it: It is true, these words may seem capable of another interpretation; the conjunctive Particle, and, may be here par for the disjunctive, or, as it often is, as Exod. 21. 16, 17. Levit. 6. 3, 5. 2 Sam. 2. 19, & ●…. and so the meaning is, that what I first meet shall sure●… be the Lords, or, I will offer it up for a Burnt-Offering; to wit, if it be a Creature ●…it to be so offered; Otherwise, ●…y they, if a Dog or an Ass should have met him first, he should have been obliged to offer them, which was against the Law: But it is sufficiently evident, that he speaks of 〈◊〉 Humane person, from the very Phrase of coming forth to meet him at his return; which plainly argues a design to meet him, purposely to Congratulate his Return; this phrase of going to meet a person coming, being very oft used in Scripture, and constantly of one person meeting another, as Gen. 14. 17. and 18. 2. and 24. 17, etc. and never of any bruit Creature: And although and is sometimes put for or, yet it is not to be so used without necessity, which seems not to be in this place; nor is it very proper to distinguish two Sentences in this manner, where the one is more general, and the other being more special, is comprehended within it, which is the case here; for it shall surely be the Lords, is the general; and its being offered up for a burnt-offering, is the particular way or manner how it was to be the Lords; as it were very improper to say, This is either a man, or it is my servant john; because the latter branch is contained in the former: and therefore in all the alleged instances where and is put for or, they are two distinct persons or things, and not one comprehended within another, as Exod. 21. 17. Father or Mother, 2 Sam. 2. 19 right hand or left. But the great objection against this Opinion is this, That it seems a most horrid Act, directly contrary to the Law of Nature, and to plain Scripture, thus to Sacrifice his own Daughter; and that it seems altogether incredible, either that such a man as jepthah, so eminent for Piety, and Wisdom, and Zeal, and Faith, should either make so Barbarous a Vow, or pursue it for above two months' space; and that none of the Priests of that time should inform him of the unlawfulness of executing so Wicked a Vow, and of the liberty he had to redeem such a Vow, by virtue of Levit. 27. 2, 3. etc. or that jepthah would not willingly receive information, especially where it was so agreeable to his own interest and natural affection; or, that the Priests and People would suffer him to execute his own Daughter, and not rather hinder him by force, as they afterwards did Saul, when he had sworn the Death of jonathan. These and other such difficulties I confess there are in the case; but something may be truly and fairly said to allay the seeming Monstrousness of this fact. 1. These were times of great and general ignorance and corruption of Religion, wherein the Israelites had Apostatised from God, and learned and followed the practices and worships of the Heathen Nations, judg. 10. 6. whereof this was one, to offer up Humane Sacrifices to Moloch; and although they seem now to have repent and forsaken their Idols, judg. 10. 16. yet they seem still to have retained part of the old Leaven, and this among the rest, That they might offer Humane Sacrifices, not to Moloch, as they had done, but unto the Lord. And whereas some of the jewish Writers pretend that Phinehas was alive at this time; and tell a fine Story concerning him and jepthah, That both stood upon their Terms, and neither would go to the other to advise about the matter; yet it is more than probable that Phinehas was dead long before this time; and whosoever was the Highpriest then, he seems to be guilty either of gross ignorance or negligence; so that a late Learned Writer concieves, that this was the reason why the Priesthood was taken from him, and from that line, and translated to the line of Ithamar, which was done in the time of the Judges, as may be gathered from 1 Sam. 2. 35, 36. Moreover, jepthah, though now a good man, may seem to have had but a rude and barbarous Education; having been banished from his Father's House, and forced to wander and dispose himself in the utmost Borders of the Land of Gilead, beyond jordan, at a great distance from the place of Worship and Instruction; Nor is it strange, That the Priests and People did not resist jepthah in this Enterprise; partly, because many of them might lie under the same ignorance and mistake that jepthah did; and partly, because they knew jephtha to be a stout, and resolute, and boisterous man, and were afraid to oppose him in a matter wherein he seemed to be so peremptory, and their Persons and Families were not much concerned. 2. This mistake of Iepthah's, and of the rest of that Age, was not without some plausible appearance of Warrant from the Holy Text, even from Levit. 27. 28, 29. wherein it is expressly provided, That no Devoted thing, whether Man or Beast, should be redeemed, but should surely be put to Death; a place, which it is not strange that a Soldier in so ignorant an Age should mistake, seeing even some Learned Divines, in this knowing Age, and Capellus amongst the rest, have fallen into the same error, and justified Iepthah's action from that place; and though I doubt not they run into the other extreme, as men commonly do, those words being to be otherwise understood than they take them; of which see my Notes on that place; yet it must be granted that place gave jepthah a very colourable pretext for the Action; and being pushed on by Zeal for God, and the Conscience of his Vow, he might easily be induced to it; and though this was a Sin in him, yet it was but a Sin of Ignorance; which therefore was overlooked by a gracious God, and not reproved by any Holy men of God. It is probably conceived, that the Greeks, who used to steal Sacred Histories, and turn them into Fables, had from this History their relation of Iphigenia (which may be put for jephtigenia) Sacrificed by her Father Agamemnon, which is described by many of the same circumstances wherewith this is accompanied. : and she knew no man b To wit, carnally, she died a Virgin. : and it was a ‖ Or▪ o●…▪ 〈◊〉▪ castom in Israel. 40 That the daughters of Israel went ‡ Heb. i●… days to days▪ yearly c To a place appointed for their meeting to this end, possibly to the place where she was Sacrificed. ‖ Or, to 〈◊〉 with. to lament the daughter of Jephthah d To express their Sorrow for her loss, according to the manner. Or, to Discourse of (so the Hebrew Lamed is sometimes used) the Daughter of Jepthah, to celebrate her Praises, who had so willingly yielded up herself for a Sacrifice. the Gileadite four days in a year. CHAP. XII. AND the men of Ephraim ‡ Heb. 〈◊〉 called. gathered themselves together, and went northward a Over jordan, so Northward towards Mizpeh, where jepthah was, judg. 11. 34. and which was in the Northern part of the Land beyond jordan. , and said unto Jephthah b Through Pride and Envy, conrending with him, as they did before with Gideon, judg. 8. 1. , Wherefore passedst thou over c Not over jordan, for there he was already; but over the Borders of the Israelites land beyond jordan, as appears by comparing this with judg. 11. 29. where the same Phrase is used. to fight against the children of Ammon, and didst not call us to go with thee? We will burn thine house upon thee with fire. 2 And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you d Hence it appears, that he craved their assistance, which they denied; though that be not elsewhere expressed. , ye delivered me not out of their hand. 3 And when I saw that ye delivered me not, I put my life in my hand e i e. I exposed myself to utmost danger▪ as a man that carries a brittle and precious thing in his hand, which may easily either fall to the ground, or be snatched from him. The same Phrase is used 1 Sam. 19 5. and 28. 21. job 13. 14. Psal. 119. 109. , and passed over against the children of Ammon, and the LORD delivered them into my hand. Wherefore then are ye come up unto me this day to fight against me f Why do you thus requite my kindness in running into such hazard to preserve you and yours? ? 4 Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said▪ The Gileadites are fugitives of Ephraim, among the Ephraimites, and among the Manassites g According to this Translation, these words are a scoffing and contemptuous expression of the Ephraimites concerning the Gileadites, whom they call Fugitives of Ephraim; the word Ephraim being here taken largely, as it is elsewhere, as Isa. 7. 2, 5. so as it comprehends the other Neighbouring Tribes, of which Ephraim was in some sort the head or chief; and especially their Brethren of Manasseh, who lived next to them, and were descended from the same Father, joseph; by reason whereof, both these Tribes are sometimes reckoned for one, and called by the name of the Tribe of joseph. And this large signification of Ephraim may seem probable from the following words, where instead of Ephraim is put the Ephraimites, and the Manassites. By Gileadites here they seem principally to mean the Manassites beyond jordan, who dwelled in Gilead, as appears from Deut. 3. 13. josh. 17. 1, 5, 6. And although other Gileadites were joined with them, yet they vent their passion against these; principally, because they envied them most; partly, because they seem to have had a chief hand in the Victory, judg. 11. 29. And partly, because they were more nearly related to them, and therefore more obliged to desire their Conjunction with them in the War. These they here opprobriously call fugitives, i. e. such as had deserted their Brethren of Ephraim and Manasseh, and for some worldly advantage planted themselves beyond jordan at a distance from their Brethren, and were alienated in Affection from them, and carried on a distinct and separate Interest of their own; as appears by their Monopolising the glory of this Success to themselves, and excluding their Brethren from it. According to the Hebrew the words lie, and may be rendered thus, Therefore (so chi is oft rendered) they said, Fugitives of Ephraim are ye; (i. e. Ye Ephraimites are mere runaway: for the words next foregoing are, the men of Gilead smote Ephraim. And having told you what they said, because the Pronoun they was ambiguous, he adds by way of Explication) who said it, even, the Gileadites (and they said it when they had got the advantage over them, and got between them and home, as the next verse shows) being between Ephraim and Manasseh; i. e. Having taken the passages of jordan, as it follows, which lay between Ephraim and that part of Manasseh which was beyond jordan. Or these latter words may be rendered thus, And the Gileadites were between Ephraim and Manasseh. So there is only an Ellipsis of two small words, which are oft defective, and to be understood in Scripture. Or thus, And the Gileadites were in the midst of the Ephraimites, and in the midst of the Manassites, to wit, those Manassites who ordinarily lived within jordan, who possibly were confederate with the Ephraimites in this quarrel. And so the meaning is, they followed close after them, and overtook them, and fell upon the midst of them, and smote them; and they sent a party to intercept them at the passages of jordan, as it here follows. . 5 And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped h Heb. The fugitives of Ephraim, as before; for the Hebrew words are the same. Which may make the latter Exposition of the foregoing words more probable, to wit, that it is not the Gileadites, but the Ephraimites who are there as well as here so called, because they were smitten before jepthah, and fled from him. , said, Let me go over, that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay i To avoid the present danger. : 6 Then said they unto him, Say now Shibboleth k Which signifies a stream or river, which they desired to pass over: so it was a word proper for the occasion, and gave them no cause to suspect the Design, because they were required only to express their desire, to go over the Shibboleth or River. ; and he said, Sibboleth l It is well known, that not only divers Nations, but divers Provinces, or parts of the same Nation who use the same Language, differ in their dialect and manner of pronunciation. : for he could not frame to pronounce it right m Or rather, he did not frame or direct himself to speak so, or to speak right; i. e. So as he was required to do it. The Hebrew Text doth not say that he could not do it, but that he did it not, because he suspecting not the design of it, uttered it speedily according to his manner of Expression. . Then they took him, and slew him at the passages of Jordan: and there fell at that time n Not in that place, at the passages of jordan, but in that Expedition, being slain either in the Battle, or in the Pursuit, or at jordan. of the Ephraimites forty and two thousand. 7 And Jephthah judged Israel six years: then died Jephthah the Gileadite, and was buried in one of the cities o Heb. In the cities. The Plural Number put for the Singular, as Gen. 19 29. where Lot is said to dwell in the cities, i. e. one of the Cities: And 1 Sam. 18. 21▪ the twain is put for one of the twain: and judg. 18. 14. Houses for house: and jonah 1. 5. The sides, for one of the sides. of Gilead. 8 ¶ And after him Ibzan of Bethlehem p Either that in judah, of which Matt. 2. 6. Or that in Zebulun, josh. 19 15. judged Israel. 9 And he had thirty sons, and thirty daughters, whom he had sent abroad, and took q i e. Took them home for Wives to hip Sons. See Gen. 24. 67. and 31. 50. Deut. 21. 12. 2 Sam. 11. 27. in thirty daughters from abroad for his sons. And he judged Israel seven years. 10 Then died Ibzan, and was buried at Bethlehem. 11 And after him, Elon a Zebulonite judged Israel; and he judged Israel ten years. 12 And Elon the Zebulonite died, and was buried in Ajelon, in the country of Zebulun r This is added to distinguish it from other Asalons', of which see judg. 1. 35. 1 Chron. 6. 69. and 8. 13. . 13 ¶ And after him, Abdon the son of Hillel a Pirathonite judged Israel. 14 And he had forty sons, and thirty ‡ Heb. Sons sons. nephews, that * Chap. 5. 10. and 10. 4. road on threescore and ten ass colts, and he judged Israel eight years. 15 And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites s So called from some remarkable Exploit, done either by, or upon the Amalekites in that place. . CHAP. XIII. AND the children of Israel ‡ Heb. added to commit, etc. * Chap. 2. 11. and 3. 7. and 4. 1. and 6. 1. and 10. 6. did evil again in the sight of the LORD, and the LORD delivered them into the hand of the Philistines forty years b To be computed, not from Abdon's death, but before that time, as is evident both from v. 5. where it is declared, that Israel was under the Power of the Philistines; and from judg. 15. 20. where only twenty of these Years are said to have been in Sampson's days. And it is probably conceived, that that great slaughter of the Ephraimites made by jephthah did greatly encourage the Philistines to rise against Israel, when one of their chief Bulwarks was so much weakened; and therefore that the Philistines began to domineer over them not long after Iepthah's death. . a i e. Fell into Idolatry, etc. not now after the death of Abdon the last Judge, but in the days of the former Judges. 2 ¶ And there was a certain man of Zorah c A City, of which see josh. 15. 33. and 19 41. , of the family d i e. Of the Tribe or People, as family sometimes signifies, josh. 7. 17. jer. 8. 3. and 10. 25. Amos 3. 1. Mich. 2. 3. Zach. 14. 18. of the Danites, whose name was Manoah, and his wife was barren, and bore not e An Emphatical repetition of the same thing in divers words, which is an usual Elegancy both in Scripture and other Authors. . 3 And ‡ Heb. an angel. the angel of the LORD f The Son of God oft so called in the old Testament, as may be gathered from v. 18. yet distinguished from the Lord, because he appeared here as it were in the form of a Servant, as a Messenger sent from God, and was really a distinct person from God the Father. appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a Son. 4 Now therefore, beware I pray thee g Because the child was to be a Nazarite from the Womb, v. 5. and from the conception; and because the Mother's Pollution extends to the Child, she is enjoined from this time to observe the following rules belonging to the Nazarites. , * Numb. 6. 2, 3. and drink not wine, nor strong drink h Under which by a Synecdoche are comprehended the other particulars mentioned Numb. 6. 2, 3, 4. as is employed v. 14. , and eat not any unclean thing i Any of those meats forbidden, Levit. 11. which were forbidden to all, but especially to the Nazarites. . 5 For lo, thou shalt conceive and bear a son, and * Numb. 6. 5. 1 Sam. 1. 11. no razor shall come on his head: for the child shall be a Nazarite k A person separated from others, and consecrated to God's service. unto God from the womb: and he shall begin to deliver Israel l And the deliverance shall be carried on and perfected by others, as it was in part by Eli, and Samuel, and Saul; but especially by David. out of the hand of the Philistines. 6 ¶ Then the woman came, and told her husband, saying, A man of God m A Prophet, or sacred person, sent with a Message from God. came unto me, and his countenance was like the countenance of an Angel of God, very terrible n Or, venerable, or awful, full of Majesty. : but I asked him not whence he was, neither told he me his name: 7 But he said unto me, Behold, thou shalt conceive, and bear a son: and now drink no wine, nor strong drink, neither eat any ‡ Heb. uncieanness. unclean thing: for the child shall be a Nazarite to God from the womb, to the day of his death. 8 ¶ Then Manoah entreated the LORD, and said, O my LORD, let the man of God, which thou didst send, come again unto us, and teach us what we shall do unto the child that shall be born. 9 And God harkened to the voice of Manoah: and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her. 10 And the woman made haste, and ran, and shown her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day. 11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? and he said, I am. 12 And Manoah said, Now let thy words come to pass o Or, thy words shall come to pass: I firmly believe that thy promises shall be fulfilled. : ‡ Heb. what shall be the manner of the etc. how shall we order the child p What rules shall we observe about his Education? ? and ‖ Or, what shall he do. ‡ Heb. what shall be his work. how shall we do unto him? 13 And the angel of the LORD said unto Manoah, Of all that I said unto the woman, let her beware q Whilst the Child is in her Womb, and after the Child is Born, let him observe the same Orders. . 14 She may not eat of any thing that cometh of the vine, neither let her drink wine, or strong drink, neither eat any ‡ Heb. uncleanness. unclean thing: all that I commanded her, let her observe. 15 ¶ And Manoah said unto the angel of the LORD, I pray thee, let us detain thee until we shall have made ready a kid ‡ Heb. before thee. for thee r Supposing him to be a Man and a Prophet, to whom he would in this manner express his respect, as was usual to strangers. See Gen. 18. 5. judg. 6. 18. . 16 And the Angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread s i e. Meat, as bread is commonly taken in Scripture. : and if thou wilt offer a burnt-offering, thou must offer it unto the LORD t Not unto a man, as now thou apprehendest me to be; but unto the Lord, as thou wiltst by and by perceive me to be. : for Manoah knew not that he was an angel of the LORD. 17 And Manoah said unto the angel of the LORD, What is thy name, that when thy say come to pass, we may do thee hononr u Either by making honourable mention of thee, or by performing respect and service to thee, by a Present, which they usually gave to Prophets, 1 Sam. 9 7, 8. 2 King. 14. 3. ? 18 And the angel of the LORD said unto him, Why * Gen. 32 29. askest thou thus after my name, seeing it is ‖ Or, wonderful. secret x Or, hidden from mortal Men: or wonderful, such as thou canst not comprehend: my nature or essence (which is oft signified by name in Scripture) is incomprehensible. This shows, that this was the Angel of the Covenant, the Son of God. . 19 So Manoah took a kid, with a meat▪ offering y Which were generally joined with the chief Sacrifices. , and offered it upon a rock z The Angel's presence and command being a sufficient Warrant for the offering of Sacrifice by a person who was no Priest, and in a place otherwise forbidden. to the LORD; and the angel did wondrously, and Manoah and his wife looked on. 20 For it came to pass when the flame a Either arising from the fire which Manoah brought for the offering: or produced by the Angel out of the Rock in a miraculous manner. went up toward heaven from off the altar b i e. From that part of the Rock which served instead of an Altar, upon which the Sacrifice was laid. , that the angel of the LORD ascended in the flame c To manifest his nature and essence to be Spiritual, because not capable of hurt by the fire; and Celestial. of the altar: and Manoah and his wife looked on it, and fell on their faces d Partly in Reverence to that glorious Presence manifested in so wonderful a manner: and partly, out of a religious Horror and fear of death upon this occasion; as is expressed v. 22. for the prevention whereof they fell down in way of supplication to God. to the ground. 21 (But the angel of the LORD did no more appear to Manoah and to his wife): then Manoah knew that he was an angel of the LORD. 22 And Manoah said unto his wife, * Exod. 33. ●… Deut. 5. 〈◊〉 Chap. 6. 〈◊〉 We shall surely die, because we have seen God. 23 But his wife said unto him, If the Lord were pleased to kill us, he would not have received a burnt-offering, and a meat-offering at our hands, neither would he have showed us all these things, nor would as at this time e Or, at this time: the Particle, as, noting here, not likeness, but the truth and reality of the thing, as it doth Numb. 11. 1. Deut. 9 10. and elsewhere. This Expression seems to have some Emphasis in it, to enhance God's Mercy to them, as being afforded them in a time of such public and grievous Calamity; and in a time when the Word of the Lord was precious; and there was no open Vision, as it was afterwards, 1 Sam. 3. 1. have told us such things as these. 24 ¶ And the woman bore a son, and called his name * Heb. 11 〈◊〉 Samson: and the child grew, and the LORD blessed him f i e. Endowed him with all those graces and gifts of mind and body which were necessary for the Work he was designed for. . 25 And the spirit of the LORD began to move him at times g i e. To stir him up to Heroical Designs; to show forth its Power in him in the frame of his mind, and in the strength of his body, discovered to his Neighbours in extraordinary Actions; to incline his heart to great attempts to the help and deliverance of God's People, and to give some essays of it to his brethren, and to seek all opportunities for it, as he did in the next Chapter. , in the camp of Dan h A Place so called, either from the Expedition of the Danites, judg. 18. 11, 12. which though placed after this History, was done before it: or from some other Camp which the Danites had form there at this time, to give some check to the Incursions of the Philistines. , between Zorah and Eshtaol. CHAP. XIV. AND Samson went down a After he was come to mature Age. to Timnath b A Place not far from the Sea, of which see Gen. 38. 12. josh. 15. 57 and 19 43. , and saw a woman in Timnath, of the daughters of the Philistines. 2 And he came up, and told his father and his mother, and said, I have seen a woman in Timnath, of the daughters of the Philistines: now therefore get her for me to wife. 3 Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines c With whom the Israelites were forbidden to Marry, Exod. 34. 12, etc. And although the Philistines were not Canaanites in their Original, Gen. 10. 14. Deut. 2. 23. yet they were so in their Habitation, and concurrence with them in wickedness, and therefore were liable to the same censures and judgements with them. ? and Samson said unto his Father, Get her for me d This action of Sampson's, though against common rules, seems to be warranted, partly by the greatness and goodness of his Design in it; and principally by the instinct and direction of God, which is mentioned in the following words, which was known to Samson, but not to his Parents. ; for ‡ Heb. she is right in mine eyes. she pleaseth me well e Not so much for her Beauty, as for the Design mentioned in the next Verse. . 4 But his father and his mother * 1 King. 12. 15 2 Chron. 10. 15 and 22. 7. and 25. 20. knew not that it was of the LORD, that he sought an occasion against the Philistines f Which he knew by very probable conjecture, if not by particular Inspiration, that Marriage would give him many ways. : for at that time the Philistines had dominion over Israel. 5 Then went Samson down, and his father and his mother g Who accompanied him, either because they were now acquainted with his Design; or to order the circumstances of that action which they saw he was set upon: or to watch if they could find any occasion to take him off from his intention. to Timnath, and came to the vineyards of Timnath h Wither he had turned aside either by a Divine impulse, or upon some real or pretended occasion. : and behold, a young lion roared ‡ Heb. in meeting him. against him. 6 And the spirit of the LORD came mightily upon him i Stirred up and increased his courage and bodily strength. , and he rend him as he would have rend a kid k As soon and as safely. , and he had nothing in his hand: but he told not his father or his mother what he had done l Lest by their means it should be publicly known; for he wisely considered, that it was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done. . 7 And he went down, and talked with the woman, and she pleased Samson well. 8 ¶ And after a time m Heb. after days, i. e. Either after some days: or rather, after a year, as that word oft signifies; as Exod. 13. 10. Levit. 25. 29. Numb. 9 22. judg. 17. 10. 1 Sam. 1. 3. and 27. 7. When the flesh of the Lion, which by its strong smell is offensive to, and avoided by Bees, was wholly consumed, and nothing was left but the bones. he returned to take her: and he turned aside to see the carcase of the lion, and behold, there was a swarm of Bees n Not generated of the dead Lion's body, but elsewhere, and settling themselves there, as they have sometimes done in a man's Skull, and in a Sepulchre, and such like places. , and honey in the carcase of the lion. 9 And he took thereof in his hands o Out of the Lion's Carcase. Quest. Did not Samson transgress in touching a Carcase? Answ. It was in itself a legal Pollution: but some such Pollutions were involuntary and unavoidable, as in one that hath an issue running in his sleep; and some were necessary duties, as in those who were to attend upon a Woman in her Month, or upon the burial of a Dead Body. And such was this Pollution, being contracted by Divine Instinct and direction, and in order to God's honour, and therefore dispensed with by the Author of that Law, and required by him for his service. , and went on eating, and came to his father and mother p From whom he had turned aside for a season, v. 8. upon some pretence or other. , and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion. 10 ¶ So his father went down unto the w●…man, and Samson made there a feast: for so used the young men to do. 11 And it came to pass when they saw him q Or, observed or considered him, 〈◊〉 〈◊〉 and 〈◊〉 and countenance, and carriage, which 〈◊〉 〈◊〉 , that they brought thirty companions to be wi●… him r Partly in compliance with the Custom of having 〈◊〉 men; of which see Matt. 9 15. Mark 2. 19 ●…oh. 〈◊〉 〈◊〉 though they were not so numerous; and principally by 〈◊〉 of caution, and as a Guard put upon him under a prete●… of respect and affection. . 12 ¶ And Samson said unto them, I will now put forth a riddle s i e. An obscure sentence for you to resolve and explair▪ unto you t For so long Marriage-feasts lasted. See Gen. 29. 27. if ye can certainly declare it me within the seven days of the feast●…, and find it out, than I will give you thirty ‖ Or, shi●…ts. sheets u Fine linen clothes, which were used for many purposes in those parts. See Matt. 27. 59 Mark 14. 51. , and thirty change of garments x i e. Changeable suits of Apparel, as below, v. 19 and Gen. 45. 22. . 13 But if ye cannot declare it me, then shall ye give me thirty sheets, and thirty change of garments. And they said unto him, Put forth thy riddle that we may hear it. 14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness y i e. Out of that strong and devouring Creature, the Lion, came forth sweet Meat; to wit, honey: withal it is covertly employed, that the Philistines, though now they had strength on their side, and Dominion over Israel▪ whom they did devour upon all occasions, yet at last they should become Meat to the Israelites. . And they could not in these days expound the riddle. 15 And it came to pass on the seventh day z They had doubtless spoken to her before this time, but with some remissness, supposing that they should find it out; but now their time being nigh slipped, they press her with more vehemency, and put her under a necessity of searching it out. , that they said unto Samsons wife, Entice thy husband, that he may declare unto us the riddle. lest we burn thee and thy father's house with fire: Have ye called us ‡ Heb. to possess us; or, to impoverish us. to take that we have a i e. To strip us of our Garments: and so your civility will end in gross unkindness and injustice. ? is it not so? 16 And Samsons wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father, nor my mother b Though I have had much more experience of their fidelity and taciturnity, than of thine. , and shall I tell it thee? 17 And she wept before him ‖ Or, the rest of the seven days, etc. the seven days, while the feast lasted c i e. On the residue of the seven days; to wit, after the third day. It is a familiar Synecdoche. Or, on the seventh of the days on which the Feast was: And then the following Clause, on the seventh day, is only the Noun repeated for the Pronoun, on that day; as is most frequent, as 1 King. 8. 1. Solomon assembled— unto Solomon, i. e. unto himself. : and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people. 18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey, and what is stronger than a lion? And he said unto them, If ye had not ploughed with my heifer d If you had not employed my Wife to find it out, as men Plough up the ground with an Heifer, thereby Discovering its hidden parts; he calls her Heifer, either, because he now suspected her wantonness and too much familiarity with that Friend which she afterwards Married; or, because she was joined with him in the same Yoke; or, rather because they used such in Ploughing. , ye had not found out my riddle. 19 ¶ And the spirit of the LORD came upon him e Though he had a constant habit of eminent Strength and Courage; yet that was exceedingly increased upon special occasions, by the extraordinary influences of God's Spirit. , and he went down to Ashkelon f Either to the Territory, which oft comes under the name of the City; or to the City itself, where he had both Strength and Courage enough to attempt what here follows; and upon the doing hereof they were doubtles●… struck with such a Terror, that every one sought only to preserve himself, and none durst oppose or pursue him. , and slew thirty men of them, and took their ‖ Or, appar●…. spoil, and gave change of garments g Together with their Sheets or Shirts, which it suf●… to imply here, being expressed above v. 13. unto them which expounded the riddle, and his anger was kindled h For the Treachery of his Wife and Companions. , and he went up i To wit, alone or without his Wife. to his father's house. 20 But Samsons wife was given k By her Father. to his companion, whom he had used as his friend l i e. To the chief of the Bridemen to whom he had showed most respect and kindness. . CHAP. XV. BUT it came to pass within a while after, in the time of wheat harvest a Which circumstance is noted as the proper season for the following exploit. , that Samson visited his wife with a kid: and he said, I will go in to my wife into the chamber b Into her proper Chamber, which Women had distinct and separate from the men's. . But her father would not suffer him to go in. 2 And her father said, I verily thought that thou hadst utterly hated her c Because thou didst desert her in great Wrath: But this was not sufficient cause; for he should have endeavoured a reconciliation, or waited for it; and not have disposed of another man's Wife without his consent, which is not only against the Law of God, but of Nature also. , therefore I gave her to thy companion: is not her younger sister fairer than she? ‡ Heb. Let her be thine. take her, I pray thee, instead of her. 3 ¶ And Samson said concerning them, ‖ Or, 〈◊〉 shall I be blameless. from the Philistines thirst. Now shall I be more blameless than the Philistines, though I do them a displeasure d Because they have first provoked me by an irreparable injury: But although this may look like an act of private revenge; yet it is plain enough, that Samson acted as a judge (for so he was) and as an avenger of the public Injuries and Oppressions of his People, as plainly appears from hence, that Samson designed this very thing before he had received any personal injury, judg. 14. 4. . 4 And Samson went and caught three hundred foxes e Of which there were great numbers in Canaan, as appears from Neh. 4. 3. Psal. 62. 11. Cant●…c. 2. 15. Lam. 5. 18. Ezek. 13. 4. So that divers places there have their Names from the Foxes which abounded there; as, jos. 15. 28. and 19 42. 1 Sam. 13. 17. Add to this, that some Learned men concieve that the Hebrew Name Schual is more general, and contains not only the Foxes, but another sort of Creature very like to them, called Thoes, whereof there were so many there, that sometimes 200 of them have been met together in one Company; as some who have lived in those parts have left upon Record: But Infidels are much scandalised at this History, and pretend it incredible that Samson should catch so many Foxes together; so nice and delicate is the Faith of these men in things concerning God and Scripture, that can devour things ten times more difficult and absurd, concerning the production of the World, and of men▪ etc. But there is no cause of wonder here, for any man that is tolerably wi●…e; for it is not said that Samson caught them all, either at one time, or by his own hands; for being so eminent a person, and the Judge of Israel, he might require assistance of as many persons as he pleased, and all his people would readily assist him; nor can it at all perplex any man's Reason or Faith, if it be allowed, that the God who made the World, and by his singular Providence watched over Israel, and intended them deliverance at this time, could easily dispose things so that they might be taken. He chose to do this exploit, not by his Brethren, whom he would preserve from the Envy, and Hatred, and Mischief which that might have occasioned to them, but by bruit Creatures, thereby to add scorn and contempt to their Calamity, and particularly by Foxes; partly, because they were fittest for the purpose, being Creatures very fearful of Fire; and having such Tails as the Firebrands might most conveniently be tied to; and not going directly forward, but croo●…edly and involvedly, whereby the Fire was likely to be dispersed in more places. , and took ‖ Or, Torches. firebrands f Made of such matter as would quickly take Fire, and keep it for a long time, which was easy to procure. , and turned tail to tail, and put a firebrand in the midst between two tails g That the Foxes might not make too much haste, nor run into their holes, but one of them might delay and stop another in his course, and so continue longer in the places where they were to do Execution. . 5 And when he had set the brands on fire, he let them go h To wit, successively at several times; and in divers places, with great care and discretion, so as they might no●… hinder one another, nor all run into the same Field; but being dispersed in all parts, might spread the Plague farther; and withal might be kept at a distance from the Fields and Vineyards of the Israelites. It is not worthy of our enqui●…y what became of these Foxes afterward, whether they were burnt by the Firebrands, or run into Holes, or were taken and killed by the Philistines. The truth of this History is notably attested by a custom of the Romans, which it is very probable they had from the Phoenicians, upon this occasion; for every year they had a Solemnity in April, the very time of Canaan's Wheat-Harvest, wherein Foxes were let lose with burning Torches fastened to their Backsides, etc. into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. 6 ¶ Then the Philistines said, Who hath done this? and they answered, Samson the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up and burnt her i Partly, for her Adultery, which divers Heathens punished with Death; and partly, for that mischief which she had occasioned to them; thus she brought upon herself that mischief which she studied to avoid, judg. 14. 15. as wicked persons oft do, Prov. 10. 24. and her father with fire. 7 ¶ And Samson said unto them, Though ye have done this, yet will I be avenged of you k Whereby it appears, that it was not his private injuries, but the Public, which he did revenge. , and after that I will cease. 8 And he smote them hip and thigh l Upon their Hips and Thighs, peradventure not designing to Kill them, but to make them uncapable of Military employment; or, of doing hurt to the Israelites. Or, He smote them with his Leg upon their Thigh, i. e. without any other Weapon but his Leg and Foot he kicked them, and made them Lame and useless for War. with a great slaughter m Heb. with a great stroke; for so it was, even to them whom it did not Kill. ; and he went down and dwelled in the top of the rock Etam n Partly, because there he could better defend himself from his Enemies; and partly, because he would not involve his Brethren in the same danger with himself, but like a Worthy Magistrate, would secure them even with his own greater hazard. . 9 ¶ Then the Philistines went up, and pitched in Judah o Where the Rock Etam was, see 1 Chron. 4. 32. 2 Chron. 11. 5, 6. , and spread themselves p As coming in great Numbers with a powerful Host. in Lehi q A place so called by anticipation, v. 17. . 10 And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him, as he hath done to us. 11 Then three thousand men of Judah ‡ Heb. went down. went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what is this that thou hast done unto us r Thou hast by these actions punished not them, as thou intendedst; but us, who being under their Dominion, are sure to smart for it. ? And he said unto them, As they did unto me, so have I done unto them. 12 And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves s Not that he feared them, or could not as easily have Conquered them, as he did the whole Host of the Philistines; but, because he would be free from all Obligation or Temptation of doing them any harm, though it were in his own just and necessary defence. . 13 And they spoke unto him, saying, No, but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bond him with two new cords, and brought him up from the rock t i e. From the Cave or Hole in the Rock, in which he had secured himself, out of which he was first brought up, and then carried down from the Rock to the Plain. . 14 ¶ And when he came unto Lehi, the Philistines shouted against him u For Joy and Triumph, because they had now their great Enemy, as they supposed, in their hands. , and the spirit of the LORD came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands ‡ Heb. were melted. loosed x Heb. were melted, i. e. were dissolved, as things are which are melted in the fire. from off his hands. 15 And he found a ‡ Heb. moist. new y And therefore more tough and strong. jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith; 16 And Samson said, With the jawbone of an ass, ‡ Heb. an heap two heaps. heaps upon heaps, with the jawbone of an ass have I slain a thousand men z This, though it might seem difficult, yet is not at all impossible or incredible; especially, seeing the Learned affirm of the Asses of Syria, that they were larger and stronger than ours, and so consequently were their Bones. And withal, it must be acknowledged, that there was something extraordinary and Miraculous in this, as there was unquestionably in Samson's strength, and so all the difficulty vanisheth. . 17 And it came to pass, when▪ he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place ‖ That is, the lifting up of the jawbone, or, casting away of the jawbone. Ramath-Lehi a And by contraction, Lehi, v. 14. it being usual so to contract Proper Names; as Salem is put for jerusalem, Psal. 76. 3. Sheba for Beersheba, jos. 19 2. and many other. . 18 ¶ And he was sore athirst b So as he was ready to faint and die with Thirst; which was natural, from his excessive toil and heat; partly, sent by God, that by the experience of his own Impotency, he might be forced to ascribe the Victory to God only, and not to himself. , and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised c Wilt thou not finish what thou hast begun? Wilt thou undo what thou hast done. ? 19 But God clavae an hollow place d i e. By cleaving a place, made it hollow; an expression like that Isa. 47. 2. grind Meal, i. e. Grind Corn into Meal; and that Psal. 74. 15. thou didst cleave the Fountain, i. e. cleave the Rock so as to make a Fountain in it. that was in ‖ Or, Lehi. the Jaw e In the Jawbone which he had used, which God could easily effect, either by causing the Jawbone to send forth Water, as the Rock formerly did, the Miracle being in effect the same, though in a differing subject, causing a Spring to break forth in Lehi, or in that Le●…i mentioned before v. 14. for Lehi is both the name of a place, and signifies a jawbone. , and there came water thereout, and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof ‡ That is, the well of him that called, or, cried. En-hakkore f i e. The Fountain of him that cried for Thirst, or, that called upon God for Deliverance; i. e. the Fountain or Well which was given in Answer to my Prayer. , which is in Lehi unto this day g According to this Translation, Lehi is the name of a place, and not a jawbone, because it seems improbable that a Jawbone should continue there so long, which every Traveller might take away, and would be forward enough to carry a Fountain with them in those hot Countries; although it is not incredible that Passengers would generally forbear to meddle with, or remove so great a Monument of God's Power and Goodness; or, that the same God who made it instrumental to so great a wonder, should add one circumstance more, to wit, fix it in the earth, as a Testimony to Posterity of the Truth of this glorious work: But these words may be otherwise rendered thus, which Fountain was in that jawbone; and for the following words, unto this day; they may not be joined with the words next and immediately foregoing, as if the Fountain was there to this day; but with the former words, he called, etc. and so the sense may be this, That it was so called unto this day, and the place may be thus read, he called the name thereof; or, the name thereof was called (such active verbs being frequently put passively and impersonally,) The Well or Fountain of him that called or cried (which was in Lehi) unto this day. . 20 And he judged Israel h i e. He pleaded their Cause, and avenged them against the Philistinees. in the days of the Philistines i i e. Whilst the Philistines had the Power and Dominion, from which he was not fully to deliver, but only to begin to deliver them, as it was foretold, judg. 13. 5. From this place it is manifest that in the computation of the times of the Judges, the years of Servitude or Oppression are not to be separated from the years of the Judges, and added to them, but are comprehended within them; which proposition is of great importance for clearing this difficult part of Scripture-Chronology, and for justifying that account of times given 1 King. 6. 1. twenty years. CHAP. XVI. THen went Samson to Gaza a A chief City, to make some new attempt upon the Philistines, whom he feared not either in their Cities or in their Camps, having had such large experience of his own strength, and of God's Assistance; Possibly he came in thither by Night, unknown and unobserved till afterwards. , and saw there ‡ Heb. a woman an harlot. an harlot b Going into an House of Public Entertainment to refresh himself, as the manner was, jos. 20. 1. He there saw this Harlot; which implies, that he did not go thither upon so evil a Design, but accidentally saw her there, and by giving way to Lustful looks upon her, was ensnared by her. , and went in unto her. 2 And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were ‡ Heb. sile●…t. quiet all night, saying, In the morning, when it is day, we shall kill him c This they chose to do, rather than to seize upon him in his House and Bed by night; either, because they knew not certainly in what House or place he was; or, because they thought that might cause great Terror, and Confusion, and Mischief among their own People; whereas in the daytime they might more fully discover him, and more unexpectedly surprise him, and more certainly direct their blows, and use their Weapons against him. . 3 And Samson lay till midnight, and arose at midnight d Being either smitten in Conscience for his Sin, when he first awaked, and thence fearing danger, as he had just cause to do; or, being secretly warned by God in a Dream; or, by an inward impulse, for the prevention of his designed Destruction. , and took the doors of the gate of the city e Not the great Gates, but lesser Doors made in them, and strengthened with distinct Posts and Bars. , and the two posts, and went away with them f The Watchmen not expecting him till morning, and therefore being now retired into the sides, or upper part of the Gatehouse, as the manner now is, to get some rest, whereby to ●…it themselves for their hard Service intended in the morning; or, if some of them were in his way, he could easily and speedily strike them dead, and break the Door, whilst the rest were partly astonished with the surprise; and partly, preparing themselves for resistance: Nor durst they pursue him, whom they now again perceived to have such Prodigious Strength and Courage; and to be so much above the fear of them, that he did 〈◊〉 run away with all speed, but went leisurely, having so great a weight on his Shoulders, wherewith they knew he could both defend himself and offend them. , Heb. With 〈◊〉 ba●…. bar and all, and put them upon his shoulders, and carried them up to the top of an hill that is before Hebron g Either, 1. To an Hill near Hebron, which was above 20 miles from Gaza; or, 2. To the top of an high Hill not far from Gaza, which looked towards Hebron, which also stood upon another high Hill, and might be seen from this place, though it was at a great distance from it. And Samson did this not out of vain ostentation, but as an evidence of his great strength, for the encouragement of his people to join with him more vigorously for their own Deliverance, than yet they had done, or durst do; and for the greater terror and contempt of the Philistines. It may seem strange that Samson immediately after so foul a Sin should have the Courage in himself, and the strength from God, for so great a work. But First, it is probable, that Samson had in some measure repent of his Sin, and begged of God Pardon and Assistance, which also he perceived by Instinct, that God would afford him. 2. This singular strength and courage was not in itself a Grace, but a Gift, which might have been in a graceless person, and therefore might continue in a good Man, notwithstanding an heinous act of Sin; and it was such a Gift as did not depend upon the disposition of his Mind, but upon the right ordering of his Body, by the rule given to him, and others of that Order. . ¶ 4 And it came to pass afterward, that he loved a woman h Either, First, with Conjugal Love, so as to Marry her, as divers both Jews and Christians have thought. Or, Secondly, with lustfal Love, as an Harlot: which, though not certain, because the Phrase is here Ambiguous, she being neither called an Harlot, as she of Gaza was, v. 1 Nor yet his Wife, as she of Timnath was, judg. 14. 2, 3, 20. yet it may seem more probable; partly, because the dreadful punishment now inflicted upon Samson for this Sin, whom God spared for the first Offence, is an intimation, that this Sin was not inferior to▪ the former; partly, because the confidence which the Philistine Lords had in her, and their bold and frequent Treating with her, and the whole course of her carriage towards Samson, show her to be a mercenary and perfidious Harlot, and not a Wife; whose Affection and Interest would have obliged her to better things; and partly, because Samson did not carry her home to his House, as Husbands use to do with their Wives; but lodged in her House: as appears from the whole Story. ‖ Or, by the brook. in the valley of Sorek, whose name was Delilah. 5 And the Lords of the Philistines i The Lords of their five Principal Cities, who seem to have been united together at this time in one Aristocratical Government; or at least were▪ Leagued together against him as their common Enemy. came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to ‖ Or, humble. afflict him k To chastise him for his injuries done to us. They mean to punish him severely, as they did; but they express it in mild words, lest the horror of it might move her to pity him. ; and we will give thee every one of us eleven hundred pieces of silver l i e. Shekles, as that Phrase is commonly used, as Numb. 7. 13, 85. 2 Sam. 18. 12. 2 King. 6. 25. . 6 ¶ And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth m What is the cause of this prodigious Strength, or wherein doth it consist? She seems to ask merely out of curiosity, to understand the state of a person whom she so highly values. , and wherewith thou mightest be bound, to afflict thee? 7 And Samson said unto her, If they bind me with seven ‖ Or, new 〈◊〉 ‡ Heb. 〈◊〉 green with●…, that were never dried n Samson is guilty both of the Sin of Lying, though he dress up the Lie in such circumstances as might make it most probable; and of great folly in encouraging her inquiries, which he should at first have checked: But as he ●…ad forsaken God, so God had now forsaken him, and deprived him of common Prudence; otherwise the frequent repetition and vehement urging of this Question might easily have raised Suspicion in him. , then shall ●… be weak, and be as ‡ Heb. 〈◊〉 men. So 〈◊〉 another man. 8 Then the lords of the Philistines brought up to her seven green with'hs, which had not been dried, and she bound him with them. 9 (Now there were men lying in wait, abiding with her in the chamber o With her, i. e. in the same House, in a Chamber, i. e. in a secret Chamber within her Call. Nor is it strange that they did not fall upon him in his Sleep; partly, because they feared to awake a sleeping Lion; and partly, because they expect an opportunity for doing their work more certainly, and with less danger. ) and she said unto him, The Philistines be upon thee, Samson. And he broke the with'hs as a thread of tow is broken, when it ‡ Heb. 〈◊〉 toucheth the fire: so his strength was not known. 10 And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound? 11 And he said unto her, If they bind me fast with new ropes ‡ Heb. 〈◊〉 with 〈◊〉 hath 〈◊〉 done. that never were occupied, then shall I be weak, and be as ‡ Heb. 〈◊〉 men, 〈◊〉 another man. 12 Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. (And there were liars in wait abiding in the chamber.) And he broke them from off his arms like a thread. 13 And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web p Or thread which is woven about a Weavers loom: or, with a Weavers beam. If my hair, which is all divided into seven locks, be fastened about a Weavers Beam; or interwoven with Weavers threads: Understand out of the foregoing Verses; then I shall be weak as another man. . 14 And she fastened it with the pin q Having done what Samson directed, she adds this for sureness-sake, she fastened the hair thus woven with a pin. , and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. 15 ¶ And she said unto him, How canst thou say, I love thee, when thine heart is not with me r When thy love consists only in outward expression, not in Affection, and thou wiltst not open thy heart to me, as one true friend doth to another. ? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth? 16 And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was ‡ Heb. 〈◊〉 ned. vexed unto death s Being Tormented by two contrary and violent Passions, desire to gratify her whom he so much doted upon, and fear of betraying himself to utmost hazard. But being deserted by God, it is no wonder that he chooseth the worse part. , 17 That he told her all his heart, and said unto her, * Numb. 6▪ 〈◊〉 There hath not come arasor upon mine head: for I have been a Nazarite unto God from my mother's womb: If I be shaved, than my strength will go from me t Not that his Hair was in itself the Seat or Cause of his Strength, but because it was the chief condition of that Vow or Covenant, whereby as he stood obliged to him, so God was pleased graciously to engage himself to fit him for, and assist him in that great Work to which he called him: but upon his violation of his condition, God justly withdraws his help, and leaves him to himself. , and I shall become weak, and be like any other man. 18 And when Delilah saw that he had told her all his heart u Which it was not hard for her to discover, by the change of his Countenance, and the matter of his Discourse, and the whole carriage of the business. , she sent and called for the Lords of the Philistines, saying, Come up this once, for he hath showed me all his heart. Then the Lords of the Philistines came up unto her, and brought money in their hand. 19 And she made him sleep x By some sleepy Potion, which it is like she gave him upon other pretences, agreeable enough to his present and vitiated inclination. upon her knees y Resting his head upon her knees. , and she called for a man, and she caused him to shave off z With a gentle hand, as if she herself had but been sporting with him. She did this more securely; partly, because she had cast him into a deep Sleep; and partly, because, if he had discovered it before it was finished, she would have said, it was only an innocent intention to try the sincerity of his Affection to her, and the truth of this last relation, which she had so just reason to doubt of, from his frequent dissimulation and lies. the seven locks of his head, and she began to afflict him a i e. To disturb, and awaken, and affright him, as by other ways, so particularly by crying out in a terrible manner, The Philistines are upon thee, as she had done before, and as it follows v. 20. , and his strength went from him b Which, as is here employed, the perceived, because he could not now shake himself as he did before, i. e. with equal vigour and might, as is intimated in the ne●…t verse: or, because she had bound him, though it be not here expressed, and found him unable to break his bonds. . 20 And she said b, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said c Within himself, i. e. he purposed and attempted it. , I will go out as at other times before, and shake myself d i e. Put forth my strength to crush them, and to deliver myself. . And he witted not e Being not yet well awake, and not distinctly feeling the loss of his Hair, or not duly considering what would follow upon it. that the LORD was departed from him f In respect of the strength and help he had formerly given him. . 21 ¶ But the Philistines took him g Who now durst Apprehend him, because they rested in the Assurance which Delilah had given them, that now all was discovered and done. ▪ and ‡ Heb. b●…red o●…t. put out his eyes h Which was done by them out of Revenge and Policy to disenable him from doing them much harm, in case he should recover his strength; but not without God's Providence, punishing him in that part which had been greatly instrumental to his sinful Lusts. , and brought him down to Gaza i Because this was a great and strong City, where he would be kept safely; and upon the Sea-coast, at sufficient distance from Sampson's People; and to repair the Honour of that Place, upon which he had fastened so great a scorn, judg. 16. 3. God also ordering things thus, that where he first sinned, judg. 16. 1. there he should receive his Punishment. , and bound him with fetters of brass, and he did grind in the Prisonhouse k As Captives and Slaves use to do: See Exod. 11. 5. Isa. 47. 2. Matt. 24. 41. . l He made himself a Slave to vile Lusts and Harlots, and now God suffers men to use him like a Slave. 22 Howbeit, the hair of his head began to grow again l This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of God's favour, and his former strength, in some good degree, upon his bitter Repentance, and his renewing of his Vow with God, which was allowed for Nazarites to do, Numb. 6. 9, etc. and which it is here supposed he did, and by the Effects proved. ‖ Or, as when ●…e was ●…haven. after he was shaved. 23 Then the Lords of the Philistines gathered them together m Either upon some annual or customary Solemnity: o●… rather upon this special occasion, To praise Dagon for this singular favour. And they did not appoint this solemn Service as soon as Samson was taken, but some considerable time after, as appears by the growth of Sampson's Hair in the mean time, because they would give sufficient time and warning for all their Friends and Allies to come thither, and for the making of all necessary preparations for so great an Occasion. , for to offer a great sacrifice unto Dagon n Which is by most supposed to be an Idol, whose upper part was like a Man, and whose lower part was like a Fish; whence there is mention of Dagon's hands, but not of his Feet, in 1 Sam. 5. 4. And this Place being near Egypt, where some of their gods were Worshipped in the form of Fishes; and being near the Sea, it seems most probable, that it was one of the Sea-gods of the Heathens; and that it had in some part the resemblance of a Fish. their god, and to rejoice: for they said, Our God hath delivered Samson our enemy into our hand. 24 And when the people saw him, they praised their god: for they said, Our God hath delivered into our hands our enemy, and the destroyer of our country, ‡ Heb. and who multiplied our slain. which slew many of us. 25 And it came to pass when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prisonhouse, and he made ‡ Heb. before them. them sport n Either, First, Passively, being made by them the matter of their sport and derision, and of many bitter Scoffs, and other Indignities or Injuries: Or, Secondly, Actively, by some ridiculous Actions, or some proofs of more than ordinary Strength yet remaining in him, like the ruins of a great and goodly Building: whereby he ●…ull'd them asleep in security, until by this seeming complaisance he prepared the way for that which he designed; otherwise his generous Soul would never have been forced to make them sport, save in order to their Destruction. , and they set him between the pillars. 26 And Samson said unto the lad that held him by the hand, Suffer me, that I may feel the pillars whereupon the house standeth, that I may lean upon them. 27 Now the house was full of men and women, and all the Lords of the Philistines were there: and there were upon the roof o Which after the manner was flat, and had Windows through which they might see what was done in the lower parts of the house. about three thousand men and women, that beheld while Samson made sport. 28 And Samson called unto the LORD, and said, O LORD God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes p This Prayer was not an act of Malice and Revenge, but of Faith and Zeal for God, who was there publicly dishonoured; and justice, in punishing their Insolences, and vindicating the whole Commonwealth of Israel, which was his duty, as he was Judge, to do. And this is manifest from hence, because God, who heareth not Sinners, and would never use his Omnipotency to gratify any Man's impotent Malice, did manifest by the Effect, that he accepted and owned his Prayer as the dictate of his own Spirit. And that in this Prayer he mentions only his Personal injury, the loss of his Eyes, and not their Indignities to God and his People, must be ascribed to that prudent care which he had, and declared upon former occasions, of deriving the rage and hatred of the Philistines upon himself alone, and diverting it from the People. For which end I conceive this Prayer was made with an audible Voice, though he knew they would entertain it only with scorn and laughter, which also he knew would quickly be turned into Mourning. . 29 And Samson took hold of the two middle pillars, upon which the house stood, and ‖ Or, he leaned on them. on which it was born up, of the one with his right hand, and of the other with his left q Qu. How could so great a Building, containing so many thousands of People, rest upon two Pillars so near placed together? Here Infidels triumph, as if they had got an unanswerable Argument against the truth of the Scriptures. But it is a far more incredible and ridiculous thing to imagine, that the Penman of this Book should feign such a circumstance as this is, if it had been false, whereby he would have utterly overthrown the Credit of the whole Book; and that he should do this before a People that could easily have confu●…ed him; and that the people should have so high a Veveration for that Book in which they knew so notorious a falsehood to be: these things, I say, are far more absurd to believe, than the truth of this Relation. But to this I shall add two Answers. First, It is no sufficient Argument to prove, that this was not true, because we do not at this day understand how it was done. There were many great Works, and excellent pieces of Art, some footsteps whereof are left in ancient Writers; but the exact way and particular manner of them, is wholly, or in a great measure unknown and lost: so that Pancirollus hath written a whole Book of such things. Particularly, the old way of Architecture is much in the dark, as is confessed by the Learned. It may be pretended, That though there might be curious Arts of Building in the Learned and Ingenious part of the World, it is not probable they were among such a rude and barbarous People as the Philistines. But this is certainly a very great mistake; for these People were either a part of, or very near Neighbours to the Phoenicians, from whom it is confessed the Arts came to the Grecians. And forasmuch as many things which were concluded by the Ancients to be impossible, are by the wit and industry of later Ages found to be possible, and certainly true; it cannot be strange if some things now seem impossible to some men, which were then known to be practicable. And he that will venture his Faith and Salvation upon this Proposition, That such a Building as this was simply impossible, because he doth not see the possibility of it; or, which is all one, That no man understands more than he doth; will find few admirers of his Wisdom. And to question the Truth and Divinity of the Holy Scriptures, which is so fully and clearly proved by sundry Arguments, upon such a moety as this, is but a more learned kind of Do●…ing. Answ. 2. Instances are not wanting of far more large and capacious Buildings than this, that have been supported only by one Pillar. Particularly, Pliny in the 15th. Chapter of the 36th. Book of his Natural History, mentions two theatres built by one C. Curio, who lived in julius Cesar's time; each of which was supported only by one Pillar, or Pin, or Hinge, though very many thousands of People did sit in it together. And much more might Two Pillars suffice to uphold a Building large enough to contain Three thousand persons, which is the number mentioned, v. 17. Or, the Pillars might be made Two in the lower part merely for Ornament-sake, which might easily be so ordered as to support a Third and Main Pillar in the Middle, which upheld the whole Fabric. . 30 And Samson said, Let ‡ Heb. my soul me die with the Philistines r i e. I am contented to Die, so I can but therewith contribute any thing to the Vindication of God's Glory, here trampled upon, and to the Deliverance of God's People. This is no example nor encouragement to those that wickedly Murder themselves: for Samson did not desire, nor procure his own Death voluntarily, but only by mere force and necessity; because he did desire, and by his Office was obliged to seek the destruction of these Enemies and Blasphemers of God, and Oppressors of his People; which in these circumstances he could not Effect without his own Death: and his Case was not much unlike theirs, that in the hea●… of Battle run upon the very mouth of the Canon, or other evident and certain danger of Deat●…, to execute a design upon the Enemy; or theirs, who go in a Fireship to destroy the Enemy's best Ships, though they are sure to Perish in the Enterprise. Moreover, Samson did this by Divine Instinct and Approbation, as Gods Answer to his Prayer manifests, and that he might be a Type of Christ, who by voluntarily undergoing Death, destroyed the Enemies of God, and of his People. : and he bowed himself with all his might: and the house fell upon the lords, and upon all the people that were therein: so the dead which he slew at his death▪ were more than they which he slew in his life. 31 Then his brethren s Either, First, Largely so called, his kinsmen▪ Or, Secondly, strictly ●…o called; Sampson's Parents having had other Children after him; as it was usual with God when he gave an extraordinary and unexpected Power of procreating a Child, to continue that strength for the Generation or Conception of more Children, as in the case of Abraham, Gen. 25. 1, 2. and Anna, 1 Sam. 2. 21. , and all the house of his father came down, and took him, and brought him up, and buried him t Which they adventured to do; partly, because the most barbarous Nations allowed Burial even to their Enemies, and would permit this ofttimes to be done by their friends: partly, because Samson had taken the blame of this Action wholly to himself, for which his innocent Relations could not upon any pretence be Punished: and principally, because they were under such grief, and perplexity, and consternation for the common Calamity, that they had neither heart, nor leisure to Revenge themselves of the Israelites, but for their own sakes were willing not to disquiet or offend them; at least, till they were in a better posture to resist them. between Zorah and Eshtaol, in the buryingplace of Manoah his father: and he judged Israel twenty years t This was said before, judg. 15. 20. and is here repeated, partly to confirm the Relation of it, and partly to explain it; and to show when these Twenty years ended, even at his Death, as is here Noted. . CHAP. XVII. AND there was a man a The things mentioned here, and in the following Chapters, did not happen in the order in which they are put; but much sooner, even presently after the Death of the Elders that over-lived joshua, judg. 2. 7. as appears by divers passages; as First, because the place called Mahaneh-Dan, or the camp of Dan, judg. 13. 25. was so called from that which was done, judg. 18. 12. Secondly, Because the Danites had not yet got all their Inheritance, judg. 18. 1. which is not credible of them, above 300 Years after Ioshuah's Death. Thirdly, because Phinehas the son of Eleazar was Priest at this time, judg. 20. 28. who must have been about 350 years old, if this had been done after Sampson's Death, which is more than improbable. of mount Ephraim, whose name was ‡ Heb. 〈◊〉▪ 〈◊〉. Micah. 2 And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst b i e. Didst Curse the Person who had taken them away, and that in my hearing, as it follows. , and spakest of also in mine ears, behold, the silver is with me, I took it c The fear of thy Curse makes me acknowledge mine Offence, and beg thy Pardon. . And his mother said, Blessed be thou of the LORD d I willingly consent to, and beg from God the removal of the Curse, and a Blessing instead of it. Be thou free from my Curse, because thou hast so honestly restored it. , my son. 3 And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly ‡ Heb. 〈◊〉▪ fied. dedicated the silver unto the LORD e In the Hebrew it is, jehovah, the incommunicable name of God. Whereby it is apparent, that neither she, nor her Son; intended to forsake the true God or his Worship; as appears from his rejoicing when he had got a Priest of the Lords appointment, of the Tribe of Levi, judg. 17. 13. but only to Worship God by an Image; which also it is apparent, that both the Israelites, Exod. 32. 1, etc. and jeroboam afterwards, designed to do. , from my hand, for my son f Either, First, for the honour and benefit of thyself, and Family; that you need not be continually going to Shiloh to Worship, but may do it as well at home by these Images. Or, Secondly, that thou mayest cause these things to be made; to which end, she restored all the Money to him, as it here follows. to make a graven image, and a molten image g Many think this was but one Image, partly Graven, and partly Molten. But it seems more probable, that they were two distinct Images, because they are so plainly distinguished, judg. 18. 17, 18. where also some other words come between them. It is true, the graven image alone is mentioned, judg. 18. 20, 30, 31. not exclusively to the other, as appears from what is said just before; but by a common Synecdoche, whereby one is put for all; especially, where that one is esteemed the chief. : now therefore I will restore it unto thee h To dispose of, as I say. . 4 Yet he restored the money unto his mother i Though his Mother allowed him to keep it, yet he persisted in his resolution to restore it, that she might dispose of it as she pleased; and did actually restore it, as was said before; and now confirms the former Restitution, and therefore is twice said to restore it. , and his mother took two hundred shekels of silver k Reserving 900 Shekels either for the Ephod and Teraphim, or for other things relating to this Worship: or for her own private use; being, it seems, cooled in her first Zeal, and willing to have as cheap a Religion as she could, as also her Son Micah was, judg. 17. 10. , and gave them to the founder, who made there▪ of l Made them, either, First, of that Matter: Or, Secondly, for that money. a graven image, and a molten image, and they were in the house of Micah. 5 And the man Micah had an house of gods m i e. An House or Place Consecrated for the Service of God in this manner. , and made an ‡ ephod n An eminent part of the Priestly Garments, Exod. 28. 4. which, some think, is here put for all of them. and Gen. 31. 19 〈◊〉. 3. 4. teraphim o Some sort of Images so called, of which see Gen. 31. 19 Host 3. 4. and Heb. 〈◊〉 the hand. consecrated one of his sons, who became his priest p Because the Levites in that corrupt Estate of the Church, neglected the Exercise of their Office, and therefore were neglected by the People, and others put into their Employment. But this kind of Priesthood was condemned, Numb. 16. 40. and 18. 2, 7. . 6 * Chap. 18. 1. and 21. 2●…. In those days there was no King q i e. No Judge to Govern and Control them. The word King being here used largely for a Supreme Magistrate; as Gen. 36. 31. Deut. 33. 5. God raised up Judges to Rule and deliver the People, when he saw fit; and at other times for their Sins he suffered them to be without them, and such a time this was; and therefore they ran into that Idolatry, from which the Judges usually kept them; as appears by that solemn and oft-repeated passage in this Book, that after the Death of such or such a Judge, the people forsook the Lord, and turned to Idols. in Israel, but every man did that which was right in his own eyes r i e. Not what pleased God, but what best suited his own fancy or lusts. . 7 ¶ And there was a young man out of Bethlehem-Judah s Or, of Bethlehem-Iudah, so called here, as Matt. 2. 1, 5. to difference it from Bethlehem in Zebulun, josh. 19 15. There he was born and bred. , of the family of Judah t i e. Of, or belonging to the Tribe of judah; not by Birth, for he was a Levite; nor by his Mother, for though that might be true, the Mothers-side is not regarded in Genealogies; but by his Habitation and Ministration. For the Levites, especially in times of Confusion and Irreligion, were dispersed among all the Tribes; and this man's Lot fell into the Tribe of judah: which seems to be here noted by way of reflection upon that Tribe, and as an evidence of the general defection, that a Levite could not find entertainment in that great and famous Tribe which God had put so much honour upon, Gen. 49. 8, 9, 10, 11. and therefore was forced to wander and seek for subsistence elsewhere. , who was a Levite, and he sojourned there u So he expresseth it, because this was not the proper, nor usual place of his abode, this being no Levitical City. . 8 And the man departed out of the city from Bethlehem-Judah, to sojourn where he could find a place x For employment and a livelihood; for the Tithes and Offerings, which were their maintenance, not being brought in to the house of God, the Levites and Priests must needs be reduced to great straits. , and he came to mount Ephraim, to the house of Micah ‡ Heb. in making his way. as he journeyed. 9 And Micah said unto him, Whence comest thou? and he said unto him, I am a Levite of Bethlehem-Judah, and I go to sojourn where I may find a place. 10 And Micah said unto him, Dwell with me, and be unto me a father and a priest y For, a Father, that is, a Priest, a Spiritual Father, a Teacher or Instructor, for such are called Fathers; see 2 King. 6. 21. and 8. 9 and 13. 14. Isa. 22. 21. He pretends Reverence and Submission to him; and what is wanting in his Wages, he pays him in empty Titles. , and I will give thee ten shekels of silver by the year, and ‖ Or, a double 〈◊〉, etc. ‡ Heb. an orde●… of garments. a suit of apparel, and thy victuals. So the Levite went in. 11 And the Levite was content z Being constrained by necessity, and infected with the common contagion of the Superstition and Idolatry of the times. to dwell with the man, and the young man was unto him as one of his sons a i e. Treated with the same degree of kindness and affection. . 12 And Micah consecrated the Levite b To be a Priest, for which he thought a Consecration necessary, as knowing that the Levites were no less excluded from the Priest's office than the people. , and the young man became his priest c Instead of his Son, whom he had Consecrated for want of a ●…itter, v. 6. but now seems to restrain him from the exercise of that Office, and to devolve it wholly upon the Levite, who was nearer akin to it. , and was in the house of Micah. 13 Then said Micah, Now know I that the LORD will do me good d I am assured God will Bless me. So blind and grossly partial he was in his Judgement, to think that one right circumstance would answer for all his substantial errors, in making and worshipping Images against Gods express Command, in worshipping God in a forbidden place; and in that he being an Ephraimite presumed to make a Priest, etc. , seeing I have a Levite to my priest. CHAP. XVIII. IN * Chap. 17. 6. and 21. 25. those days there was no king in Israel a Not long after Ioshua's death, of which see on judg. 17. 6▪ and in those days the * Josh. 19 47. tribe of the Danites b i e. A part or branch of that Tribe, consisting only of 600 men of War, v. 16. with their Families, v. 21. or, a Family of the Danites; for the word, Schebet, which properly signifies a Tribe, is sometimes taken for a Family, as judg. 20. 12. as elsewhere Family is put for a Tribe, as Zech. 12. 13. sought them an inheritance to dwell in, for unto that day all their inheritance had not fallen unto them c The Lot had fallen to them before this time, jos. 19 40, etc. but not the actual possession of their Lot, because therein the Philistines and Amorites opposed them, not without success. See jos. 19 40. judg. 1. 34. among the tribes of Israel. 2 And the children of Dan sent of their family d Which shows that it was but one, though a large Family, which was engaged in this Expedition. five men from their coasts, ‡ Heb. sons. men of valour, from Zorah, and from Eshtaol e Of which see jos. 19 41. judg. 13. 2, 25. , to spy out the land, and to search it, and they said unto them, Go, search the land: who when they came to mount Ephraim to the house of Micah, they lodged there f Not in the same House, but near it, as appears from the next Verse, in a neighbouring place. . 3 When they were by the house of Micah, they knew the voice of the young man the Levite g Either, 1. By his manner of pronunciation, which was differing and distinguishable in several Tribes, as appears from judg. 12. 6. Mork 14. 70. Or 2. By the celebration of some part of his Office, which they then lodging in the neighbourhood, might be invited to. Or rather, 3. By some acquaintance which some of them formerly had with him, which they might have upon many occasions. : and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this place h This being not thy usual place, nor proper for thy employment. ? and what hast thou here? 4 And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his Priest. 5 And they said unto him, Ask counsel, we pray thee, of God i To wit, by thine Ephod▪ or Teraphim, or Images, which they knew he had, v. 14. , that we may know whether our way which we go shall be prosperous. 6 And the priest said unto them, Go in peace: before the LORD is your way k i e. Your Journey or Design is under the eye of God. i. e. under his Care, and Protection, and Direction, which the eye of God being upon a person, commonly notes in Scripture, as Psal. 32. 8. and 34. 15. Compare jer. 39 12. and 40. 4. So the phrase is here taken in a restrained sense, which is elsewhere taken more largely, as Prov. 5. 21. This Answer he either feigns to gratify their humour; or, did indeed receive from the Devil, who transformed himself into an Angel of Light, and in God's name gave them Answers, and those not seldom very true, which God suffered for the trial of his people: See Deut. 13. 1, 2, 3. But it is observable, that his Answer was, as the Devils Oracles usually were, ambiguous, and such as might have been interpreted either way, as they had success or disappointment. wherein ye go. 7 ¶ Then the five men departed, and came to Laish l Called also Leshem, jos. 19 47. , and saw the people that were therein, how they dwelled careless, after the manner of the Zidonians m Who living in a very strong place, and abounding in Wealth, and understanding that they were not a part of that Land which God gave to his people; and perceiving that the Israelites never attempted any thing against them, were grown secure and careless. , quiet, and secure, and there was no ‡ Heb. possessor, 〈◊〉 heir of r●…straint, 1 Sam. 9 17. magistrate in the land that might put them to shame in any thing n Or, that might rebuke or punish any thing, i. e. any crime; Heb. that might put any thing to shame, or, make any thing shameful. Putting to shame seems to be used Metonymically for inflicting Civil Punishment, because shame is generally the adjunct or effect of it. , and they were far from the Zidonians o Who otherwise could have succoured them, and would have been ready to do it. , and had no business with any man p No League or Confederacy, nor much Converse with other Cities, it being in a pleasant and plentiful Soil, between the two Rivulets of jor and Dan, not needing Supplies from others, and therefore minding only their own case and pleasure. . 8 And they came unto their brethren to Zorah, and Eshtaol, and their brethren said unto them, What say ye? 9 And they said, Arise, that we may go up against them: for we have seen the land, and behold, it is very good: and are ye still q Heb. silent? Silence is oft put for stillness or cessation from action or motion, as Exod. 14. 14. Isa. 62. 1. Lament. 2. 18. For they do not accuse them for want of speaking, for that they did; but for wanting of doing and putting their words and resolves into execution. ? Be not slothful to go, and to enter to possess the land. 10 When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hand r This they gather partly from God's Word or Promise, which they supposed they had from the Levites mouth; and partly from his Providence, which hath so disposed them, that they will be an easy Prey to you. : a place where there is no want of any thing, that is in the earth. 11 ¶ And there went from thence of the family s By which it again appears, That the Tribe, v. 1. is put for Family. of the Danites out of Zorah, and out of Esh▪ taol six hundred men, ‡ Heb. girded. appointed with weapons of war. 12 And they went up and pitched in Kirjath-jearim t Called Kiriath-baal, jos. 15. 60. a City lying in the Northern parts of judah, in the Road to Laish; yet not in the City, but in the Fields belonging to it, as the following words evince. in ●…udah: wherefore they called that place Mahaneh-dan, unto this day: behold it is behind Kirjath-jearim u i e. Westward from it, as the Western Sea is called the hindermost Sea, Deut. 11. 24. and as on the contrary, the East is called Kedem, which signifies the forepart. . 13 And they passed thence unto mount Ephraim, and came unto the house of Micah x i e. To the Town in which his House was, for they were not yet entered into it. . 14 ¶ Then answered y i e. Spoke, the word answering being oft used in Scripture of the first speaker, as 1 King. 1. 28. and 13. 7. Ezra 10. 2. Isa. 14. 10. the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in those houses z i e. In one of these Houses, the Plural number for the Singular, as judg. 12. 7. an ephod, and teraphim, and a graven image, and a molten image? Now therefore consider what ye have to do a Whether it be not expedient; either, 1. To consult them again for your own satisfaction; or, rather, 2. To take them away for your further use, as you shall have occasion; for their action is the best Comment upon their words. . 15 And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and ‡ Heb. ask●… him of pe●… saluted him b Heb. asked him of Peace, i. e. if he were in peace, Peace being commonly put for Health and Prosperity. . 16 And the six hundred men appointed with their weapons of war, which were of the children of Dan, stood by the entering of the gate. 17 And the five men that went to spy out the land went up, and came in thither c To wit, into the House, and that part of it, where those things were. , and took the graven image, and the ephod, and the teraphim, and the molten image, and the priest stood in the entering of the gate d Wither they had drawn him forth, that they might without noise or hindrance take them away. with the six hundred men that were appointed with weapons of war. 18 And these e To wit, the five mentioned, v. 17. went into Micahs house: and fetched the carved image, the ephod, and the teraphim, and the molten image; then said the priest unto them, What do ye f What do you mean to do? I hope you will not do so Impious and Injurious an action. ? 19 And they said unto him, Hold thy peace, lay thy hand upon thy mouth g i e. Be silent, as this Phrase is used, job 21. 5. and 29. 9 and 40. 4. Prov. 30. 32. The same thing repeated in other words. , and go with us, and be to us a father, and a priest h See on judg. 17. 10. : Is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe, and a family i To wit, a tribe, that is, (and being oft put for that is) a family. For it is certain this was not an expedition of the whole tribe, which numbered 64000 men, Num. 26. 43. but only of one family, which it seems were more vexed with the Philistines or Amorites, and therefore resolved to seek new habitations at a great distance from them. And after this time we find the Body of the Danites in their old and proper portions in Sampson's time, which, though placed before this, was long after it. in Israel? 20 And the priests heart was glad k Being wholly governed by his own Interest, and making all his obligations of Justice and Gratitude give place to it. But it is not strange, if he who was before perfidious to God, should prove so to men. , and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people l i e. Among the People: or properly in the midst, both for the greater security of such precious things, and that Micah might not be able to come at him, either to injure or upbraid him; and, it may be, because that was the place where the Ark used to be carried. . 21 So they turned and departed, and put the little ones, and the cattle, and the carriage before them m For their greater security, if Micah should pursue them. . 22 ¶ And when they were a good way from the house of Micah, the men that were in the houses near to Micahs house, were gathered together, and overtook the children of Dan. 23 And they cried unto the children of Dan: and they turned their faces, and said unto Micah, What ails thee, ‡ Heb. that thou art gathered together. that thou comest with such a company? 24 And he said, Ye have taken away my gods which I made n So far was he besotted with Superstition and Idolatry, that he esteemed those gods, which were man's work. But he could not be so stupid, as to think these were indeed the great jehovah that made Heaven and Earth; but only a lower sort of gods, by whom, as Mediators, he offered up his Worship unto the true God, as it is manifest divers of the Heathens did. , and the priest, and ye are gone away: and what have I more o I value nothing I have in comparison of what you have taken away. Which zeal for Idolatrous trash may shame multitudes that call themselves Christians, and yet apparently value their Worldly conveniences more than all the concerns even of the true Religion, and of their own Salvation. ? and what is this that ye say unto me, What aileth thee? 25 ¶ And the children of Dan said unto him, Let not thy voice p The complaints and reproaches. be heard among us: lest ‡ Hebr. bitter of soul. angry fellows q The Soldiers, who are in themselves sharp and fierce, and will soon be inflamed by thy provoking words. run upon thee, and thou lose thy life r Which, notwithstanding all thy pretences, thou dost value more than thy Images, as indeed appeared from his following practice. , with the lives of thy household. 26 And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned, and went back unto his house. 27 And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet, and secure, and they smote them with the edge of the sword, and burned the city with fire s Not wholly, but in a great measure, to strike the greater terror into the Inhabitants, and to make their conquest of the place more easy. . 28 And there was no deliverer, because it was far from Zidon, and they had no business with any man: and it was in the valley that lieth by Bethrehob t A place near Libanus and Hamath: of which see Numb. 13. 21. jos. 19 28. and 21. 31. judg. 1. 31. , and they built a city, and dwelled therein. 29 And they called the name of the * ●…osh. 19 47. city Dan, after the name of Dan their Father u That it might be manifest, that they belonged to the tribe of Dan, though they were seated at a great distance from them, even in the most-Northerly part of the Land: whereas the lot of their tribe was in the Southern part of Canaan. , who was born unto Israel: howbeit, the name of the city was Laish at the first. 30 ¶ And the children of Dan set them up the graven image x Having succeeded in their expedition according to the prediction which, as they supposed, they had from this Image, they had a great veneration for it. : and Jonathan the son of Gershom, the son of Manasseh, he, and his sons were priests to the tribe of Dan, until the day of the captivity of the land y Either 1. When the Ark and the Israelites were taken captives by the Philistines, 1 Sam. 4. 10, 11. Though there is no mention of any who were then taken captives, or that the Philistines did pursue the Victory, and Conquer the Land at that time, for their Victory was quickly damped, and turned to Mourning, 1 Sam. 5. Or 2. After that time, when the Philistines slew Saul and jonathan, and discomfited the whole Host of Israel, and made the rest of the People flee out of their Cities, and took possession of their Cities and Land. Or 3. When the whole Land of the ten Tribes, whereof Dan was one, was Conquered, and the People carried Captive by the Assyrian, 2 King. 17. 6, 23. which is called by way of Eminency, the Captivity, 1 Chron. 5. 22. But against this it is Objected, That it is not probable, that this Idolatry should continue so long in such a public place and manner: or that David and Solomon would suffer it. Ans. It is not said, that the graven Image was there so long, for that is restrained to a shorter date, even to the continuance of the Ark in Shiloh, v. 31. which was removed thence, 1 Sam. 4. But only that Ionathan's posterity were Priests to this Tribe or Family of Dan, which they might be under all the changes, even till the Assyrian Captivity, sometimes more openly and allowedly, sometimes more cunningly, sometimes more secretly, sometimes in one way of Superstition or Idolatry, and sometimes in another; and, in and after Ieroboam's time, in the Worship of the Calves, for which service though he did make Priests of the meanest of the People, 1 King. 12. 31. yet that was not by choice, but out of necessity, because the Priests and Levites generally forsook him, 2 Chron. 11. 13, 14. and therefore when he could engage any of the Priests or Levites in that service, he was doubtless very glad of them to gain reputation to his Impious and absurd device. . 31 And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh. CHAP. XIX. AND it came to pass in those days a Of which see on judg. 17. 1. ●… and 〈…〉 when there was no king in Israel▪ that there was a certain Levite ●…journing on the side b Heb. in the sides, i. e. in one of the sides, as Verse 18. of mount Ephraim, who ●…k to him ‡ Heb. a woman, a ●…bine, or, a w●…e a concubine. a concubine c Heb. a Wi●…e, a Concubine, i. e. such a Concubine as was also his Wife, as appears from v. 3, 4, 5, 7, 9, 26, 27. and judg. 20. 4. See of these Gen. 22. 24. and 25. 1. out of Bethlehem-Judah. 2 And his concubine played the whore against him d i e. Against her Faith given to him, or to his wrong; or, with him, i. e. in his House, or whilst she lived with him, which is opposed to her going away, which here follows. , and went away from him e Either for fear of his severe rebukes or punishment; or, because her heart was alienated from him. unto her father's house to Bethlehem-Judah, and was there ‖ Or, a year and four months. ‡ Days for months. four whole months f Heb. some days, to wit, four months; or, a year (so days commonly signify) and four months; wherein not only she sinned, but her Father by some indulgence and connivance at her Sin, and neglect of just endeavours for her reconciliation to her Husband, the ill effects whereof he speedily felt, in the loss of his Daughter in so dreadful a manner. . 3 And her husband arose, and went after her to speak ‡ Heb. to her heart. friendly unto her g Or, to speak to her heart, i. e. kindly and comfortably, as that phrase is taken, Gen. 50. 21. Host 2. 14. to offer her pardon, and reconciliation, and restitution to her former state. , and to bring her again h To wit, to his own House. , having his servant with him, and a couple of asses t Partly, for himself or his Wife to ride upon, as there was occasion; and partly, for carrying their Provision, as appears from v. 19 : and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him k Hoping the breach would be made up by this means. . 4 And his father in law, the damsels father, retained him, and he abode with him three days: so they did eat and drink, and lodged there. 5 ¶ And it came to pass on the fourth day, when they arose early in the morning, that he risen up to departed: and the damsels father said unto his son in law, ‡ Heb. strength en. Comfort thine heart with a morsel of bread, and afterward go your way. 6 And they sat down, and did eat and drink both of them together: for the damsels father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart ‡ Heb. b●… good be merry. 7 And when the man risen up to departed, his father in law urged him: therefore he lodged there again. 8 And he arose early in the morning on the fifth day to departed, and the damsels father said, Comfort thine heart, I pray thee. And they tarried ‡ Heb. till the day declined. until afternoon, and they did eat both of them. 9 And when the man risen up to departed, he, and his concubine, and his servant, his father in law, the damsels father, said unto him, Behold, now the day ‡ Heb. is weak. draweth towards evening, I pray you tarry all night: behold, ‡ Heb. it is the pitching time of the day. the day groweth to an end l, lodge here that thine heart may be merry, and to morrow get ye early on your way, that thou mayest go ‡ Hebr. to thy tent. home. l Heb. It is the encamping time of the day, i. e. the Evening, when Armies having marched in the day, begin to pitch their Camp; or, when the Sun that makes the day, gins to encamp himself, and go toward rest; so it is a Poetical expression taken from hence, That the Sun when he sets, seems to vulgar eyes to go to rest. 10 But the man would not tarry that night, but he risen up, and departed, and came ‡ Hebr. to over against Jebus. over against Jebus (which is Jerusalem) and there were with him two asses saddled, his concubine also was with him. 11 And when they were by Jebus, the day was far spent, and the servant said unto his master, Come, I pray thee, and let us turn in unto this city of the Jebusites, and lodge in it. 12 And his master said unto him, We will not turn aside hither into the city of a stranger m i e. Of a strange Nation, which the Canaanites possess; for though the City jerusalem had been taken by Caleb, judg. 1. yet the strong Fort of Zion was still in their hands, 2 Sam. 5. 6, 7. whence it is likely they did much molest, and afterwords by God's permission, and for the punishment of their Sin, drive out the Israelites who dwelled there. that is not of the children of Israel: we will pass over to Gibeah. 13 And he said unto his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah n Both which places lay in Benjamin's Portion, a little Northward from jerusalem, and in the Road from Bethlehem-Iudah to Gibeah. . 14 And they passed on, and went their way, and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin o This is added to difference it from another Gibeah in judah, jos. 15. 57 Possibly this is that which was called Gibeah of Saul, 1 Sam. 11. 4. . 15 And they turned aside thither to go in, and to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for there was no man that took them into his house to lodging p Though they were soft and effeminate in other respects, yet they were hardhearted towards Strangers or indigent persons. Either there were no public Houses to receive and entertain Travellers, as may be gathered from Gen. 28. and 42. and 45. and jos. 9 etc. or, if there were such an one here, they might perceive it to be a very wicked House, as being in so lewd a place, and therefore might decline it, and expect that some private person would exercise Hospitality to them, as persons of any worth used to do, as Gen. 18. 1, 2, 3, 4. and 19 1, 2. Heb. 13. 2. . 16 ¶ And behold, there came an old man from his work, out of the field at even, which was also of mount Ephraim q Whence also the Levite was, which obliged and inclined him to show the more kindness to his Countryman. , and he sojourned in Gibeah, but the men of the place were Hebr. Sons of 〈◊〉, Chap. ●…5. Benjamites r This was indeed one of the Cities belonging to the Priests, jos. 21. 1 Chron. 6. but you must consider that the Cities which were given to the Priests, and whereof they were Possessors and Owners, were not inhabited by the Priests or Levites only, especially at this time when they were but few in number, but by many other persons of differing Professions and Callings, which was necessary for their conveniency. . 17 And when he had lift up his eyes, he saw a wayfaring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou? 18 And he said unto him, We are passing from Berhlehem-Judah, toward the side of mount Ephraim, from thence am I: and I went to Bethlehem-Judah, but I am now going to the house of the LORD s Which was in Shilo, jos. 18. 1. and 22. 12. Thither he went, either because he lived there, for that was in the Tribe of Ephraim; or, rather, because he would there offer Prayers, and Praises, and Sacrifices unto God, for his Mercy in reconciling him and his Wife together, and for his Blessing upon them again, and to make atonement for his Wise. , and there is no man that ‡ Hebr. gathereth. receiveth me to house. 19 Yet there is both straw and provender for our asses, and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing. 20 And the old man said, Peace be with thee: howsoever let all thy wants lie upon me t It matters not whether thou wantest nothing or every thing, I will take care to supply all thy wants. , * Gen. 13. ●… only lodge not in the street. 21 So he brought him into his house, and gave provender unto the asses: and they washed their feet u As they used to do to Travellers in those hot Countries, Gen. 18. 4. and 19 2. and 24. 32, etc. , and did eat and drink. 22 ¶ Now as they were making their hearts merry x i e. Refreshing themselves with the Provisions set before them. , behold, the men of the city, certain * Host 99 〈◊〉 10. 9 sons of Belial y Wicked and Licentious men; see Deut. 13. 13. , beset the house round about, and beat at the door, and spoke to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him z An ambiguous expression; whereby they pretended only a desire to know and see what person he had brought among them, and yet carry on their Wicked design of knowing him Carnally. Compare Gen. 19 5. where the same phrase is used in that sense upon a like occasion. But though they name only the man; yet it is plain from the following relation, that their Design was principally upon the Woman, and therefore under the name of the man, they comprehend those that belong to him. . 23 And * Gen. 〈◊〉 the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you do not so wickedly, seeing that this man is come into mine house a And therefore I am obliged to protect him by the Laws of Hospitality. Compare Gen. 19 7, 8. , do not this folly. 24 Behold, here is my daughter, a maiden, and his concubine, them I will bring out now b He offers this to avoid a greater and more unnatural Sin, which he thought they designed; but it seems they did not, their abuse being confined to the Woman, and not extended to the Man, who also was in their power, if they had lusted after him. But this offer was Sinful, because he offered that which was not in his, nor in the Man's power to dispose of, even the Chastity of his Daughter, and the Man's Wife; and because no Man must do any evil, though never so small, for the prevention of any evil of Sin or Misery, or for the procuring of the greatest good, Rom. 3. 8. though his Sin was much mitigated by his Ignorance, by his honest and generous Intention of protecting a stranger; by the force which was in some sort put upon him, and by the suddenness and violence of the Temptation. , and humble ye them, and do with them what seemeth good unto you: but unto this man do not ‡ Hebr. 〈◊〉 matter 〈◊〉 this folly. so vile a thing. 25 But the men would not hearken to him: so the man took his concubine c Being willing to expose her, rather than the Daughter of his Host, who had expressed such a singular care and affection for him. , and brought her forth unto them, and they knew her, and abused her all the night, until the morning: and when the day began to spring, they let her go. 26 Then came the woman in the dawning of the day, and fell down d To wit, dead, as the following words show, and as that word is oft used, as Exod. 19 21. Psal. 82. 7. and 91. 7. Host 5. 5. killed, partly with grief of heart, and partly with excessive abuse of her Body, of which there have been divers instances. Thus the Sin she formerly chose, v. 2. is now her Destruction; and though her husband pardoned her, God would punish her, at least as to this life. at the door of the man's house, where her lord 〈◊〉, till it was light. e So he is called, either because he was her husband; for which cause Sarah called Abraham Lord, 1 Pet. 3. 6. or because she had been his maid-servant, as Concubines oftentimes were; as Gen. 30. 3, 9 27 And her lord risen up in the morning, and opened the doors of the house, and went out to go his way: and behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold f The posture either of one that had fallen down; or of one that was laid down to sleep, her hands or arms (for the Hebrew word signifies both) leaning upon the threshold, and being put under her head: and therefore he thought to awake her, and raise her up. . 28 And he said unto her, Up, and let us be going. But none answered g For she was dead, as is said, judg. 20. 5. : then the man took her up upon an ass, and the man risen up, and got him into his place. 29 ¶ And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones h Or, according to her bones, according to the joints of her Body, for there he made the division. This might seem to be a Barbarous and inhuman act in itself; but may seem excusable if it be considered, that the sadness of the Spectacle did highly contribute to stir up the zeal of all the Israelites to avenge his Concubine's death, and to execute Justice upon such profligate Offenders; and was necessary, especially in this time of Anarchy and general Corruption, judg. 17. 6. to awaken them out of that Lethargy, in which all the Tribes lay. , into twelve pieces i That one piece might be sent to every Tribe; whereof none to Levi, because they would meet with it in every Tribe, being dispersed among them; but one to Benjamin; for he might well presume, that they would as much abhor so villainous an Action, though done by some of their own Tribe, as any of the rest. , and sent her into all the coasts of Israel k By several messengers, by whom also he sent a particular Relation of the Fact. . 30 And it was so, that all that saw it, said, There was no such deed l So wicked and abominable. done nor seen from the day that the children of Israel came up out of the land of Egypt, unto this day: consider of it, take advice, and speak your minds m Let us meet together, and seriously consider, and every one freely speak what is to be done in this case▪ . CHAP. XX. THAN all the children of Israel a i e. A great number, and especially the Rulers of all the Tribes, except Benjamin, v. 3, 12. went out b From their several habitations. , and the congregation was gathered together as one man c i e. With one consent. , from Dan even to Beersheba d Dan was the Northern border of the Land, near Lebanon; and Beersheba the Southern border, Gen. 21. 33. Compare 1 King. 4. 25. , with the land of Gilead e Beyond jordan, where Reuben, Gad, and half Manasseh were. , unto the LORD f As to the Lords Tribunal: for God was not only present in the place where the Ark and Tabernacle was, but also in the Assemblies of the Gods, or Judges, Psal. 82. 1. and in all the places where God's name is recorded, Exod. 20. 24. and where two or three are met together in his name, Matth. 18. 20. for his service, and to seek for Counsel and mercy from him: compare judg. 11. 11. in Mizpeh g A place in the borders of judah and Benjamin, and therefore ascribed to both of them, jos. 15. 38. and 18. 26. This they chose, as a place most fit and proper in many respects: First, as a place they used to meet in upon Solemn occasions, See judg. 10. 17. and 11. 11. 1 Sam. 7. 5, 16. and 10. 17. Secondly, For its convenient Situation for all the ●…ribes within and without jordan. Thirdly, As being near the place where the Fact was done, that it might be more throughly examined: and not far from Shiloh, where the Tabernacle was, whither they might go or send, if need were. 2 And ‡ Hebr. the corners. the chief h Heb. the corners, i. e. the Nobles and Rulers, which are oft so called, because like corner-stones, they both unite, and support, and adorn the whole Building. Or, and four hundred thousand; It is an Ellipsis of the Particle, and of which Examples have been given before: for the chief of the People were not so many; but the common Soldiers, and these were all Footmen; whereas many of the Rulers rid upon Horses, or Asses, judg. 5. 10. and 10. 4. and 12. 14. The number is here set down, to show both their zeal and forwardness in punishing such a Villainy; and the strange blindness of the Benjamites that durst oppose so great and united a Body; and that the success of Battel●… depends not upon great numbers, seeing this great Host was twice defeated by the Benjamites, but wholly upon God's blessing. of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand i footmen k For horsemen they had few or none in their Armies. , that drew sword. 3 (Now the children of Benjamin heard l Like Persons unconcerned and resolved, they neither went nor sent thither: partly from their own pride, and stubbornness, and self-confidence: partly because as they were loath to give up any of their Brethren to Justice, so they presumed the other Tribes would never proceed to a War against them: and partly, from a Divine infatuation hardening that wicked Tribe to their own Destruction. that the children of Israel were gone up to Mizpeh.) Then said the children of Israel, Tell us m The Verb is of the Plural Number, because they speak to the Levite, and his Servant, and his Host, who doubtless were present upon this occasion. , how was this wickedness? 4 And ‡ Hebr. the man the L●…vite. the Levite n To whose Relation the other two gave their consent. , the husband of the woman that was slain, answered and said, I came into Gibeah that belongeth to Benjamin, I and my concubine, to lodge. 5 And the men of Gibeah risen up against me, and beset the house round about upon me by night, and thought to have slain me o Except I would either submit to their unnatural Lust, which I was resolved to withstand even unto death: or deliver up my concubine to them, which I was forced to do. : and my concubine have they ‡ Hebr. humbled. forced that she is dead. 6 And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly p i e. A lewd folly, most ignominious and impudent Wickedness. in Israel. 7 Behold, ye are all children of Israel q The Sons of that Holy man, who for one filthy action left an Eternal brand upon one of his own Sons: a People in Covenant with the holy God, whose Honour you are obliged to vindicate, and who hath expressly commanded you to punish all such notorious Enormities. , give here your advice and counsel. 8 ¶ And all the people arose as one man, saying, We will not any of us go to his tent r i e. His habitation, to wit, until we have revenged this Injury. , neither▪ will we any of us turn into his house: 9 But now this shall be the thing which we will do to Gibeah, we will go up by lot against it: 10 And we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to ●…etch victual for the people, that they may do, when they come to Gibeah of Benjamin, accord▪ing to all the folly that they have wrought s That we may punish them as such a wickedness deserves. in Israel t This is added as an aggravation, that they should do that in Israel, or among God's peculiar People, which was esteemed abominable even among the Heathen. . 11 So all the men of Israel were gathered against the city, ‡ Heb. fellows. knit together as one man. 12 ¶ And the tribes of Israel sent men through all the tribe u Heb. tribes: Either the Plural Number for the Singular: or rather tribe is put for family, as was noted before, as families are elsewhere put for tribes. They take a wise and a just course, in sending to all the parts and families of the tribe, to separate the Innocent from the Guilty, and to give them a fair opportunity of preventing their ruin, by doing nothing but what their Duty, Honour, and Interest obliged them to; even by delivering up those vile Malefactors, whom they could not keep without horrid guilt and shame; and bringing the Curse of God upon themselves. of Benjamin, saying, What wickedness is this that is done among you? 13 Now therefore deliver us the men, the children of Belial which are in Gibeah, that we may put them to death, and put away evil x Both the Gild and the Punishment, wherein all Israel will be Involved, if they do not Punish it. from Israel: but the children of Benjamin would not hearken y Partly from the Pride of their Hearts, which made them scorn to submit to their Brethren, or to suffer them to meddle in their Territory; partly from a conceit of their own Valour and Military skill; and partly from God's just judgement. to the voice of their brethren the children of Israel. 14 But the children of Benjamin gathered themselves together out of the cities, unto Gibeah, to go out to battle against the children of Israel. 15 And the children of Benjamin were numbered at that time out of the city, twenty and six thousand men that drew sword; beside the inhabitants of Gibeah, which were numbered seven hundred chosen men z Object. This agrees not with the following numbers: for all that were slain of Benjamin were 25100 men, v. 35. and there were only 600 that survived, v. 47. which make only 25700. Ans. The other thousand men were either left in some of their cities, where they were slain, v. 48. or were cut off in the two first Battles, wherein it is unreasonable to think they had an unbloody Victory: and as for these 25100 men, they were all slain in that day, i. e. the day of the third Battle, as is affirmed v. 35. . 16 Among all this people, there were seven hundred chosen men * Chap. 3. 15. left▪ handed a Heb. shut up on their right hand, i. e. using their left hand instead of their right. , every one could sling stones at an hairs breadth, and not miss b An Hyperbolical expression, signifying, that they could do this with great exactness. There are many Parallel Instances in Historians of Persons that could throw Stones, or shoot Arrows with great certainty, so as seldom or never to miss. Of which see my Latin Synopsis. And this was very considerable, and one ground of the Benjamites confidence, because in those times they had no Guns. . 17 And the men of Israel c To wit, such as were here present, v. 2. for otherwise it is most probable they had a far greater number of men, being 600000 before their entrance into Canaan, Num. 1. 2. , beside Benjamin, were numbered four hundred thousand men that drew sword, all these were men of war. 18 ¶ And the children of Israel d i e. Some sent in the name of all. arose, and went up to the house of God e To wit, to Shiloh, which was not far from Mizpeh, where they were. , and * Chap. 1. 1. asked counsel of God, and said, Which of us shall go up first to the battle f This they ask to prevent Emulations and Contentions: but they do not ask whether they should go against them, o●… no, for that they knew they ought to do by the will of God already revealed: nor yet do they seek to God for his help by Prayer, and Fasting, 〈◊〉 〈◊〉, 〈◊〉 in all reason they ought to have done; but were confident of Success, because of their great Numbers, and Righteous Cause. against the children of Benjamin? And the LORD said, Judah shall go up first. 19 And the children of Israel risen up in the morning, and encamped against Gibeah. 20 And the men of Israel went out to battle against Benjamin, and the men of Israel put themselves in array to fight against them at Gibeah. 21 And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground of the Israelites that day, twenty and two thousand men g Quest. Why would God suffer them to have so great a loss in so Good a Cause? Ans. Because they had many and great Sins reigning amongst themselves, and they should not have come to so great a Work of God as this, with polluted hands, but should have pulled the Beam out of their own Eye, before they attempted to take that out of their Brother Benjamin's Eye: which because they did not, God doth it for them, making them by this loss more clearly to see their own Sins, and their need of God's help, without which their great Numbers were insignificant; and bringing them through the Fire, that they might be purged from their Dross; it being probable that the great God who governs every stroke in Battles, did so order things, that their worst and rotten Members should be cut off, which was a great Blessing to the whole Commonwealth. . 22 And the people, the men of Israel encouraged themselves h Heb. strengthened themselves, partly by supporting themselves with the Conscience of the Justice of their Cause, and the hopes of success: and partly, by putting themselves in better order for defending themselves, and annoying their Enemies. , and set their battle again in array, in the place where they put themselves in array the first day i Hereby showing their freedom from that Heathenish Superstition, whereby they might have been apt to have rejected that as an unlucky place. Compare 1 King. 20. 23, 28. . 23 (And the children of Israel went up and wept k Not so much for their Sins, as for their Defeat and Loss, as appears by the Sequel. before the LORD until even, and asked counsel of the LORD, saying, Shall I go up to battle against the children of Benjamin my brother l They impute their ill Success, not to their own Sins, as they had great reason to do, but to their taking up Arms against their Brethren, the Lawfulness whereof they now begin to doubt of. But still they persist in their former neglect of seeking God's assistance in the way which he had appointed, as they themselves acknowledge presently, by doing those very things which now they Sinfully neglected, v. 26. and therefore are again justly punished. l God answers to their question; but as they did not desire his assistance and success, so he doth not promise it. ? And the LORD said, Go up against him.) 24 And the children of Israel came near against the children of Benjamin, the second day. 25 And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again, eighteen thousand men, all these drew the sword. 26 ¶ Then all the children of Israel, and all the people went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted m Being now sensible of their former slightness, and not being truly humbled for their Sins, which now they discover to be the true Cause of their ill success. that day until even, and offered burnt-offerings n To make atonement to God for their own Sins. , and peace-offerings o Partly to bless God for sparing so many of them, whereas he might justly have cut off all of them when their Brethren were slain: and partly to Implore his assistance for the future, and to give him Thanks for the Victory, which now they were confident he would give them. before the LORD. 27 And the children of Israel enquired of the LORD p To wit, by Urim and Thummim, Numb. 27. 21. , (for the ark of the covenant of God was there q In Shiloh where they were now assembled. in those days. 28 And Phineas the son of Eleazar r This is added to give us some light about the time of this History, and to show it was not done in the order in which it is here placed, after Sampson's Death, but long before. the son of Aaron stood s i e. Ministered, as the word stand oft signifies, as Deut. 10. 8. and 18. 7. Prov. 22. 29. jer. 52. 12. compare with 2 King. 25. 8. because standing is the usual posture of Servants. before it t i e. Before the Ark: or, before his, i. e. the Lord's face, or presence: which shows that he was the highpriest, for none else might appear there in those days) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease u Which, if thou requirest, we are willing to do, notwithstanding the provocation they have given us, and our own Inclination to revenge. ? And the LORD said, Go up, for to morrow I will deliver them into thine hand Now when they had sought God after the due order, and truly humbled themselves for their Sins, he gives them a full and satisfactory Answer to their Desires. . 29 And Israel set liars in wait x Though they were assured of the Success, by a particular and absolute promise, yet they do not neglect the use of means; as well knowing that the certainty of God's purposes or promises doth not excuse, but rather require Man's diligent use of all fit means for the accomplishment of them. round about Gibeah y i e. On several sides of it, as may be gathered from the following Verses. . 30 And the children of Israel z i e. A considerable part of them, who were ordered to give the first onset, and then to counterfeit flight, to draw the Benjamites forth of their strong hold. See v. 32. went up against the children of Benjamin on the third day a To wit, after the second Battle; for the first day after it, they spent in perplexing thoughts, and going up to the House of the Lord: the second, in Fasting and Prayer there: and this third, in the Fight. Or, this is so called with respect unto the two several foregoing days of Battle, and so this was the third day of Battle. , and put themselves in array against Gibeah, as at other times. 31 And the children of Benjamin went out against the people, and were drawn away from the city b By the dissembled Flight of the Israelites. , and they began ‡ 〈◊〉. to sinite of the people wounded as at▪ etc. to smite of the people, and kill as at other times c With the same kind, though not the same degree of Success. , in the highways, of which one goeth up to ‖ O●…, Bethel. the house of God, and the other to Gibeah in the field d So called, to difference it from this Gibeah, which was upon an Hill; wherefore they are constantly said, to ascend or go up against it, as v. 23, 30. See jos. 18. 24, 28. , about thirty men of Israel. 32 And the children of Benjamin said, They are smitten down before us, as at the first: But the children of Israel said, Let us flee, and draw them from the city unto the highways. 33 And all the men of Israel risen up out of their place e Where they had disposed themselves, that they might fall upon the Benjamites, when they were drawn forth to a sufficient distance from their City, and when they were pursuing that Party mentioned, v. 30. , and put themselves in array at Baal-Tamar: and the liars in wait of Israel came forth out of their places f To execute what was agreed upon, even to take Gibeah, and burn it, as they actually did, v. 37. , even out of the meadows of Gibeah. 34 And there came against Gibeah ten thousand chosen men out of all Israel g Selected out of the main Body, which was at Baal-Tamar; and these were to march directly to Gibeah on the one side, whilst the liars in wait stormed it on the other side, and whilst the great Body of the Army laboured to intercept these Benjamites, who having pursued the Israelites that pretended to flee, now endeavoured to retreat to Gibeah. , and the battle was sore: but they knew not that evil was near them h They were so puffed up with their former Successes, that they were insensible of their danger. 35 And the LORD smote Benjamin before Israel, and the children of Israel destroyed of the Benjamites that day twenty and five thousand, and an hundred men i This is the Total Sum, whereof the particulars are related v. 44, 45. and for the odd hundred not there mentioned, they were killed in other places not their expressed. : all these drew the sword. 36 So the children of Benjamin saw that they were smitten: for the men of Israel gave place to the Benjamites, because they trusted unto the liars in wait, which they had set beside Gibeah. 37 And the liars in wait hasted, and rushed upon Gibeah, and the liars in wait ‖ Or, made a long sound with the trumpet. drew themselves along k Or, extended themselves; i e. whereas before they lay close and contracted into a narrow compass, now they spread themselves, and Marched in Rank and File, as Armies do. Or, marched, or went: Heb. drew their Feet. So this Verb is oft used, as Gen. 37. 28. Exod. 12. 21. judg. 4. 6. job 21. 33. , and smote all the city with the edge of the sword. 38 Now there was an appointed ‖ Or, time. sign between the men of Israel ‡ Heb. with. and the liars in wait, that they should make a great ‡ Hebr. elevation. flame with smoke to rise up out of the city. 39 And when the men of Israel retired in the battle, Benjamin began ‡ Heb. to smite the wounded. to smite and kill of the men of Israel about thirty persons; for they said, Surely they are smitten down before us, as in the first battle. 40 But when the flame began to rise up out of the city, with a pillar of smoke, the Benjamites looked behind them, and behold, the ‡ Heb. the whole consumption. flame of the city ascended up to heaven. 41 And when the men of Israel turned again, the men of Benjamin were amazed l Because of their great disappointment, and the present danger wherewith they were surrounded on every side. ; for they saw that evil ‡ Heb. touched them. was come upon them. 42 Therefore they turned their backs before the men of Israel, unto the way of the wilderness, but the battle overtook m i e. The Men of Battle or War. The abstract for the concrete, as Poverty, 2 King. 24. 14. Pride, Psal. 36. 11. Deceit, Prov. 12. 25. Dreams, jer. 25. 9 Election, Rom. 11. 7. are put for Persons that are Poor, Proud, Deceitful, Dreamers, Elect. them: and them which came out of the cities, they destroyed in the midst of them n So the sense may seem to be this, That the Israelites did not only kill the Inhabitants of Gibeah, and all the Benjamites that came into the Field against them, 600 excepted; but in the midst of them, or together with them, they killed also the rest of the Benjamites, who, when they saw their Army was wholly Destroyed, made haste to flee out of their several Cities or Towns, that so they might escape the Sword, which was coming towards them. But the words may be rendered thus: And them who were of the other cities, to wit, of Benjamin, i. e. who abode in their own Cities, and did not go up to Gibeah, they Destroyed in the midst of them, i. e. in their several Cities, or, in the midst of it, i. e. of every City: for so it is said v. 48. where it is said, That they smote the men of every City. But this I submit to the Learned. . 43 Thus they enclosed the Benjamites round about, and chased them, and trod them down ‖ Or, from Manuchah, etc. with ease o Without great difficulty. Now that God gave them his presence and assistance, they easily did that which before they found too hard for them. Or, unto Menuchah, or, as far as Ma●…uchah, a place so called. See 1 Chron. 2. 52. jer. 51. 59 , ‡ Heb. unto over against. over against Gibeah towards the sunrising. 44 And there fell of Benjamin eighteen thousand men p To wit, in the Field, or Battle. ; all these were men of valour. 45 And they turned and fled toward the wilderness, unto the rock of Rimmon▪ and they gleaned q i e. They cut off the remainders in the pursuit, and spared none. A Metaphor from those who gather Grapes or Corn so clearly and fully, that they leave no relics for those who come after them. of them in the highways five thousand men; and pursued hard after them unto Gidom, and flew two thousand men of them. 46 So that all which fell that day of Benjamin, were twenty and five thousand r Besides the odd hundred expressed ver. 35. but here only the great number is expressed, the less being omitted, as inconsiderable; which way of numbering is frequent in Scripture, as judg. 11. 26. 2 Sam. 5. 5. and in other Authors, and in vulgar use; as when they are called, the 70 Interpreters, who in truth and exactness were 72. Here are also a thousand more omitted, because here he speaks only of them who fell in that third day of Battle. See on v. 15. men that drew the sword: all these were men of valour. 47 * Chap. 21. 13. But six hundred men turned and fled to the wilderness, unto the rock Rimmon, and abode in the rock s In a Cave within that Rock, where they Fortified themselves, and fetched in Provision as they had opportunity; which they could easily do, when the heat of the Battle was over, and the Israelites were not solicitous to pursue them further. Rimmon four months. 48 And the men of Israel turned again upon the children of Benjamin t Having destroyed those that came to Gibeah, and into the field, now they follow them home to their several habitations. , and smote them with the edge of the sword, as well the men u Comprehensively taken, so as to include women and children. If this seem harsh and bloody, either it may be ascribed to Military Fury; or rather, it may be justified; partly, from that high guilt brought upon the whole Tribe, in which it is no wonder if their Infants suffered, which was not unusual in such cases, as Numb. 31. 17. 1 Sam. 15. 3. I●…s. 7. 15. partly, from that Command of God in a Parallel case, Deut. 13. 15. and partly from that Solemn Oath by which they had Anathematised or devoted to Death all that came not up to Mizpeh, judg. 21. 5. which none of the Benjamites did; for which cause also they destroyed all the Men, Women, and Children of jabesh-gilead, Judg. 21. 10. of every city, as the beast, and all that ‡ Heb. was found. came to hand: also they set on fire all the cities that ‡ Heb. were found. they came to. CHAP. XXI. NOw the men of Israel had sworn a In the beginning of this War, after the whole Tribe had espoused the quarrel of the Men of Gibeah, judg. 20. 13, 14 in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wise b They do not (as some suppose) here swear the utter extirpation of the Tribe, which fell out beyond their expectation, judg. 21. 3, 6. but only not to give their Daughters to those Men who should survive; justly esteeming them for their barbarous Villainy, to be as bad as the worst of Heathens with whom they were forbidden to Marry. In this Case the Benjamites might have Married among themselves, if any of their Men and Women were left alive. . 2 And the people came to the house of God c Partly to mourn for the common loss; and partly, to ask counsel from God about the repairing of it. , and abode there till even before God, and lift up their voices and wept sore. 3 And said, O LORD God of Israel, Why is this come to pass in Israel, that there should be to day one tribe lacking in Israel d Why hast thou given them up to such wickedness, and us to such rage, that the whole Tribe should be in a manner lost! Hence it appears, that they did not swear to root them all out, as is further manifest from the different matter and words of this Oath, ver. 1. which only denied them their Daughters in Marriage; and that concerning the people of other Tribes who joined not with them in this business, which was, that they should be put to death, v. 5. And their sparing of those 600 Men in the Rock Rimmon, v. 13, 14. plainly shows, that they were not obliged by any Oath or Vow to extirpate them. ? 4 And it came to pass on the morrow, that the people risen early, and built there an altar e Not for a Monument of the Victory, as some say, but for Sacrifices, as the next words show. Qu. What need was there of this, when the ordinary Altar was there, to which also they seem to be restrained, Deut. 16. 2? Answ. They are not there restrained to one Altar, but to one place of Worship, as is expressed; and therefore there might be in that place more Altars than one, when the Multitude of Sacrifices so required, which was the case, 1 King. 8. 64. and probably at this time, when all the Tribes being met, they had many Sacrifices to offer, some in common for all, and some peculiar to every Tribe. Nay, other Altars might be, and ofttimes were Erected in other places, by Divine Direction or Dispensation; as judg. 6. 24, 26. 1 Sam. 7. 9, 17. and 11. 15. and 16. 2, 5. , and offered burnt-offerings, and peace▪ offerings. 5 And the children of Israel said, Who is there among all the tribes of Israel, that came not up with the congregation unto the LORD? for they had made a great oath f i e. A solemn Oath joined with some terrible Execration against the Offenders herein. concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death g Because by refusing to execute the Vengeance due to such Malefactors, they were justly presumed guilty of their Crime, and therefore liable to the same Punishment, as was the case of that City that would not deliver up an Idolater dwelling among them, to Justice. . 6 And the children of Israel repent them for Benjamin their brother h Not for the War which was just, and necessary, and good; but for their immoderate severity in the Execution of it, and for the dreadful consequences of it. , and said, There is one tribe cut off from Israel this day: 7 How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives? 8 And they said, What one is there of the tribes of Israel, that came not up to Mizpeh to the LORD? And behold, there came none to the camp from Jabesh-gilead i A City in Gilead, and in the Tribe of Manasseh; of which see 1 Sam. 11. 1, 3, 9, etc. and 31. 11, etc. to the assembly. 9 For the people were numbered, and behold, there were none of the inhabitants of Jabesh-gilead there. 10 And the congregation sent thither twelve thousand men of the valiantest, and commanded them, saying, Go, and smite the inhabitants of Jabesh-gilead with the edge of the sword, with the women and the children k Who in such public and scandalous Crimes were for the greater Terror of such Transgressor's, and prevention of the like Sins, oft involved in the same Punishment with the men, as Deut. 13. 15. jos. 7. 24, etc. . 11 And this is the thing that ye shall do, * Numb. 31▪ Ye shall utterly destroy every male, and every woman that ‡ Heb. knoweth the lying with man. hath lain by man l But not the Virgins, as appears from the next Verses. It is questionable, whether they were not obliged to destroy these also by virtue of their Oath, and of God's express Command concerning Devoted Persons, such as these certainly were, that they should surely be put to death, Levit. 27. 29. which was also particularly enjoined and practised in such Cases, as Deut. 13. jos. 7. etc. But the natural and necessary duty of preserving a Tribe from total Ruin, might seem to render the case difficult and doubtful, and incline their Opinions, as well as their Affections, to the more favourable side. And it may be, the Lord, whom they were here consulting with upon all their occasions, gave them a Dispensation thus to do, though that be not expressed; which is the case of many other things which were done, though not Recorded; as this very Oath was omitted in its proper place, and had not been Recorded if this extraordinary occasion had not been offered. . 12 And they found among the inhabitants of Jabesh-gilead, four hundred ‡ Heb. young women Virgins. young virgins m Not Married, yet marriageable: it is probable, there were other and younger Virgins; but whether they were slain or spared, Scripture determines not, and the Learned do not agree. But these could not serve the present and urgent occasion, and therefore he takes notice only of these 400 which were of riper Age. that had known no man by lying with any male: and they brought them unto the camp to Shiloh, which is in the land of Canaan. 13 And the whole congregation sent some ‡ Heb. and ●…pake and called. to speak to the children of Benjamin that were in the rock Rimmon, and to call ‖ Or, proclaim peace. peaceably unto them. 14 And Benjamin n The poor remainders of the Tribe of Benjamin. came again at that time, and they gave them wives which they had saved alive of the women of Jabesh-gilead: and yet so they sufficed them not. 15 And the people repent them for Benjamin o Were yet more grieved upon this unhappy disappointment, for they supposed here would have been Wives sufficient for them. , because that the LORD had made a breach p The Benjamites were the only Authors of the Sin, but God was the chief Author of the Punishment, and the Israelites were but his Executioners. in the tribes of Israel. 16 ¶ Then the elders of the congregation said, How shall we do for Wives for them that remain q For the 200 who are yet unprovided of Wives. ? seeing the women are destroyed out of Benjamin: 17 And they said, There must be an inheritance for them that be escaped out of Benjamin r The Inheritance promised by jacob and Moses, and given by joshua to the Tribe of Benjamin, doth all of it belong to those few which remain of that Tribe, and cannot be Possessed by any other Tribe; and therefore we are obliged to procure Wives for them all, that they may make up this breach, and be capable of Possessing and managing all their Land: that this Tribe, and their Inheritance may not be confounded with, or swallowed up by any of the rest. Heb. the inheritance (to wit, belonging to the whole Tribe of Benjamin) is, or belongs to them that be escaped of Benjamin. , that a tribe be not destroyed out of Israel. 18 Howbeit we may not give them wives of our daughters; for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin s i e. To this Generation of Benjamites who have made themselves guilty of this foul Wickedness: but this Oath did not extend to their Posterity. And some think it had another exception, to wit, unless the surviving Benjamites could not otherwise be supplied with wives. . 19 Then they said, Behold, there is a feast of the LORD in Shiloh ‡ Heb. from year to year. yearly t On the three solemn Feasts, in which they used some honest and holy Recreations; among which; Dancing was one, Exod. 15. 20. 1 Sam. 18. 6. and 2 Sam. 6. 14. and probably it was the Feast of Tabernacles, which they did Celebrate with more than ordinary joy, Deut. 16. 13, 14, 15. , in a place which is on the north-side of Beth-el u Heb. Which is on the north of Bethel. Which doth not relate to Shiloh, which was so known a place, that it was frivolous to describe it by such circumstances, even by places much less known than itself; but to the Feast, which as to that part or exercise of the Feast here especially concerned and mentioned, to wit, the Dancing of the Virgins, was not celebrated in Shiloh, but in a Neighbouring place more convenient for that purpose. , ‖ Or, towards the sunrising. on the east-side ‖ Or, on▪ of the highway that goeth from Beth-el to Shechem, and on the south of Lebonah. 20 Therefore they commanded the children of Benjamin, saying, Go, and lie in wait in the vineyards: 21 And see, and behold, if the daughters of Shiloh x By whom he may possibly understand not those only who were born or settled Inhabitants there, (as many conceive) but all those who were come thither upon this occasion, and for a time sojourned there: For although only the Males were obliged to go up the Three solemn Feasts; yet it is apparent, that the Women had liberty to go, and those who were most devout did usually go, and others upon special reasons or occasions: See 1 Sam. 1. 7, 21, 22, 24. Luk. 2. 22, 23, 41, 42, 43. And it may be justly presumed, especially concerning those women that lived at no great distance from the place of Public Worship, that they came thither in great numbers. Moreover, the daughters of Shiloh, strictly so called, are not only they that liyed in that Town or City, bu●…n the Country belonging to it, which oft comes under the name of the City to which it belongs. And these may be here particularly named, because though others might come, yet they were under great obligations to come, because of their nearness to the place. come out to dance in dances, then come ye out of the vineyards y Which were near to their Dancing-place. , and catch ye every man his wife of the daughters of Shiloh z Take them away by force or violence. Which they might the better do, because mixed Dances were not used by the People of God in their Solemnities, but the Women danced by themselves, and therefore were more liable to this Rape. , and go to the land of Benjamin. 22 And it shall be when their fathers, or their brethren come unto us to complain, that we will say unto them, ‖ Or, gratify us in them. Be favourable unto them a Pass by their offence, if not for their sakes, whom necessity forced to this course; yet for our sakes, and indeed for your own sakes; for both you and we have done them a great injury in Prosecuting them with so much fury, as to endanger the utter extinction of the whole Tribe: and therefore this is the least we can do by way of reparation. for our sakes: because we reserved not to each man his wife in the war b Either, First, in the War with jabesh-gilead, wherein they should have taken care to reserve a sufficient number, which they might have done, by sparing either so many of the Married Women as were necessary, who, their former Husbands being slain, might have been married to those Benjamites; or as many of the younger Virgins, who within a little time might have been Married to them; whom many suppose that they flew. Or, Secondly, in the War with the Benjamites, in which they acknowledge their cruelty in destroying the women with such fury, as not to leave a competent number for the Men which were left. See judg. 20. 48. : for ye did not give unto them at this time, that ye should be guilty c Qu. Whether this did really discharge them from their Oath? 1. Answ. It seems to excuse those Parents of these Virgins who were not acquainted with the Plot, and did neither directly nor indirectly give their Daughters to them, but they were taken away by force, without their knowledge and consent. If it be said, those Parents might and should have retaken their Daughters from them; it may be replied, that they could not do so before they were corrupted, and the Rulers of Israel would not assist them with their Power to recover them. And it is a Maxim, That many things which ought not to be done, when once they are done, should not be undone. And for those Parents who were conscious of the Design, it is probable they kept their Daughters at home to avoid this. Secondly, Either the Oath was made with an Exception of the Case of the Total Extirpation of a Tribe, or it was a rash Oath to do what was out of their Power, or what they could not lawfully do; to wit, utterly to destroy a Tribe out of Israel, which therefore they here speak of with horror, v. 3, 6. and if so, as they Sinned in making it, so they were not obliged to keep it; it being an acknowledged truth, That Rash and Sinful Oaths are better broken than kept. Thirdly, Yet they cannot be wholly excused from Sin in this matter; for as it was folly to take such an Oath as it is expressed, so the manner of freeing themselves from their own Snare, is fraudulent and injurious to the Parents, in disposing of their Children without their consent. . 23 And the children of Benjamin did so, and took them wives according to their number d i e. Each Man his Wife, as is said v. 22. By which we ●…ay see, they had not very favourable opinion of Polygamy, because they did not allow it in this case, when it might seem most necessary for the reparation of a lost Tribe. of them that danced, whom they caught: and they went and returned unto their inheritance e Which being very near the place, they could speedily do before the Parents could obtain redress. , and repaired the cities, and dwelled in them f Not at that instant, which could not be; but by degrees, increasing their Buildings as their number increased. . 24 And the children of Israel departed thence at that time, every man to his tribe, and to his family, and they went out from thence, every man to his inheritance. 25 * Chap. 〈◊〉 and 18. 〈◊〉 19 ●…. In those days there was no king in Israel; every man did that which was right in his own eyes. RUTH. The ARGUMENT. THis little Book, by whomsoever Written, which is not material to know, is annexed to the Book of Judges, and by some of the Hebrew Doctors made a part of it. It is useful, as for many other points, so especially to show the Genealogy of David; and consequently of Christ; and the Rise of Christ from a Moabitish Woman: which was an useful document, and a great encouragement to the Gentiles to believe in Christ. CHAP. I. NOw it came to pass in the days when the Judges ‡ Heb. judged. Ruled a Which is noted as the cause of the following Famine, because in much of that time they were guilty of great defection from God. But under which of the Judges this happened, Scripture being silent, it seems presumptuous to determine; nor is it necessary to know what is said about this matter from the Genealogy mentioned, Chap. 4. 18, etc. it will be most proper to consider it there. , that there was a * 2 King. 8. 1. famine in the land b Or, in that land; to wit, of Canaan. : and a certain man of Bethlehem-Judah went to sojourn in the country of Moab c A Fruitful Land, beyond jordan, Eastward. , he, and his wife, and his two sons. 2 And the name of the man was Elimelech, and the name of his wife, Naomi, and the name of his two sons, Mahlon, and Chilion, Ephrathites d So called, because this Bethlehem is otherwise called Ephrath or Ephratha, Gen. 35. 19 Mich. 5. 2. either from Caleb's Wife of that name, 1 Chron. 2. 19 and 4. 4. or from the fertility of the Soil about it; which title may therefore be used here, to show the greatness of the Famine, which affected even fertile parts. of Bethlehem-Judah e: and they came into the country of Moab, and ‡ Heb. were. Numb. 9 21. continued there f To wit, during the Famine. . 3 And Elimelech Naomies' husband died, and she was left, and her two sons. 4 And they took them wives of the women of Moab g Either these were Proselytes when they Married them, which may well be doubted, from v. 15. or they sinned in marrying them, as appears from Deut. 7. 3. and 23. 3. Ezra 9 1, 2. Nehem. 13. 23. and therefore were punished with short Life, and want of Issue, v. 5, 19, 21. : the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years h As long as the Famine lasted. . 5 And Mahlon, and Chilion died also both of them, and the woman was left of her two sons, and her husband. 6 Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab, how that the LORD had visited his people in giving them bread i i e. Food, so she stayed no longer there than necessity forced her. . 7 Wherefore she went forth out of the place where she was, and her two daughters in law with her: and they went on the way to return unto the land of Judah. 8 And Naomi said unto her two daughters in law, * See 〈◊〉 〈◊〉 15. Go, return each to her mother's house k Not that they wanted Fathers, Ruth 2. 11. but because Daughters used to converse more frequently with their Mothers, and to be most endeared to them, and to dwell in the same apartments with them, which then were distinct from those parts of the House where the Men dwealt. : the LORD deal kindly with you, as ye have dealt with the dead l With my Sons, your Husbands, whilst they lived. , and with me. 9 The LORD grant you, that ye may find rest m i e. A quiet and happy life, free from those cares, vexations, encumbrances, and troubles which Widows are in a special manner exposed unto. , each of you in the house of her husband: Then she kissed them n As the manner there was when friends parted. , and they lift up their voice and wept. 10 And they said unto her, Surely we will return with thee unto thy people. 11 And Naomi said, Turn again my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands o According to the Ancient Custom, Gen. 38. and the express Law of God, Deut. 25. 5 which doubtless she had acquainted them with before, among other branches of the Jewish Religion, wherein she did instruct them. ? 12 Turn again my daughters, go your way p, for I am too old to have an husband: if I should say, I have hope, ‖ Or, if I were 〈◊〉 an hus●…d. if I should have a husband also to night, and should also bear sons: n Qu. Why doth she dissuade them from this journey, and not rather persuade them to go with her, and to embrace the Jewish Religion? Answ. 1. Possibly she thought such dissuasion might be the best way to persuade them, as it oft happens; especially in that Sex. 2. She would not have them rashly and inconsiderately to embrace the Jewish Religion, in hopes of some advantage from it, which she justly thought they would be disappointed of; and withal, exposed to many straits and troubles, and on that occasion, revolt from the True Religion, which would be far worse than never to have embraced it. And therefore she doth justly, and wisely, and piously, in representing to them the truth of the business, and the outward inconveniences which would accompany the Change of their Place, and Religion; as also our Blessed Lord Christ did, Mat. 8. 20. 13 Would ye ‡ Heb. hope. tarry for them till they were grown? would ye stay for them from having husbands o It is unreasonable for me to expect it, or for you to perform it. ? nay, my daughters: for ‡ Heb. I have 〈◊〉 bitter●…▪ it grieveth me much for your sakes p That you are left without the comfort of Husbands or Children; that I must part with such dear and affectionate Daughters; and that my circumstances are such, that I cannot invite, nor encourage you to go along with me. For her condition was so mean at this time, that Ruth when she came to her Mother's City, was forced to Glean for a living, Chap. 2. 2. , that * Job 19 21. the hand of the LORD is gone out against me. 14 And they lift up their voice, and wept again: and Orpah kissed her mother in law q i e. Departed from her with a kiss, as the manner was, Gen. 31. 28. 1 King. 19 20. , but Ruth clavae unto her. 15 And she said, Behold, thy sister in law is gone back unto her people, and unto her gods r Which she saith, partly to try ruth's sincerity and constancy; partly, that by upbraiding Orpah with her Idolatry, she might consequently turn her from it; and partly, that she might intimate to her, that if she went with her, she must embrace the True God and Religion. : * See Jos. 24. 15. 2 King. 2. 2. L●…. 24. 28. return thou after thy sister in law. 16 And Ruth said, ‖ Or, be not against me. Entreat me not to leave thee, or to return from following after thee, for whither thou goest, I will go: and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God s I renounce those Idols which my Sister hath returned to, and I will Worship no other God but thine, who is indeed the only True God. : 17 Where thou diest, will I die, and there will I be buried: the LORD do so to me and more also, if ought but death part thee and me. 18 When she saw that she ‡ Heb. strength ●…ed herself. was steadfastly minded to go with her, than she left speaking unto her. 19 ¶ So they two went until they came to Bethlehem: and it came to pass when they were come to Bethlehem, that all the city was moved about them, and ‖ That is the women. they said, Is this Naomi t Is this she that formerly lived in so much Plenty and Honour? Oh how marvellously is her condition changed, that she is returned in this forlorn and desolate condition! ? 20 And she said unto them, Call me not ‖ That is pleasant. Naomi u Which signifies pleasant, or cheerful, or amiable. , call me ‖ That is bitter. Mara x Which signifies bitter or sorrowful. : for the Almighty hath dealt very bitterly with me. 21 I went out full y With my Husband and Sons, and a plentiful Estate for our support. , and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me z i e. Hath born witness, as it were, in Judgement, and given Sentence against me, and declared my Sin by my Punishment. , and the Almighty hath afflicted me? 22 So Naomi returned, and Ruth the Moabitess her daughter in law with her, which returned out of the country of Moab, and they came to Bethlehem in the beginning of barley harvest. CHAP. II. AND Naomi had a kinsman of her husbands, a mighty man of wealth, of the family of Elimelech, and his name was Boaz. 2 And Ruth the Moabitess said unto Naomi, Let me now go to the field and glean a Which was permitted to the Poor, and the Stranger, Deut. 24. 19 both which she was; nor was she ashamed to confess her Poverty, nor would she eat the bread of idleness: whereby she showeth herself to be a prudent, and diligent, and virtuous woman, as she is called, Ruth 3. 11. ears of corn after him, in whose sight I shall find grace b For though it was their duty to permit this, Levit. 19 9 and 23. 22. yet either she was ignorant thereof, or thought, that being a Stranger, it might be grudged, or denied to her; or, at least, that it became her modestly and humbly to acknowledge their kindness herein. ▪ And she said unto her, Go, my daughter. 3 And she went, and came, and gleaned in the field after the reapers: and her ‡ Heb. hap ha●…pened. hap was c For it was indeed a chance in reference to Second Causes, but ordered and designed by God's Providence. to light on a part of the field belonging unto ‖ Called Mat. 1. 5. Booz. Boaz, who was of the kindred of Elimelech. 4 ¶ And behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you▪ and they answered him, The LORD bless thee d They expressed and professed their Piety, even in their civil Conversation, and worldly Transactions; which now so many are ashamed of, and call it Hypocrisy or vain Ostentation thus to do. ▪ 5 Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? 6 And the servant that was set over the reapers answered and said, It is the Moabitish damsel, that came back with Naomi e i e. That came with Naomi when she came back: for otherwise, as Ruth did not go from thence, so she could not properly be said to come back. out of the country of Moab. 7 And she said, I pray you, let me glean f She did not boldly intrude herself, but modestly ask leave of us. , and gather after the reapers amongst the ‖ Or, handfuls. sheaves: so she came and h●…h continued even from the morning until now g She is not retired through idleness, for she hath been diligent and constant in her labours. , that she tarried a little in the house h Not in Naomi's house, as many understand it, as may be gathered from v. 18, 19 but in the little House or Tent, which was set up in the Fields at these times, and was necessary in those hot Countries, where the Labourers or others might retire for a little repose or repast at fit times. Being weary with her continued labours, she comes hither to take a little rest. . 8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens i Not by the young Men, to avoid both occasion of sin, and matter of scandal. Herein he shows his Piety and Prudence. . 9 Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee k So as to offer any incivility or injury to thee. Touching is oft taken for hurting, Gen. 26. 11. Psal. 105. 15. ? and when thou art athirst, go unto the vessels and drink of that which the young men have drawn. 10 Then she fell on her face l This was the humblest Posture of Reverence, either Civil when performed to men, or Religious, when to God. See Gen. 18. 2. and 33. 3. and 42. 6. Matth. 2. 11. and 8. 2. , and bowed herself to the ground, and said unto him,▪ Why have I found grace in thine eyes, that thou shouldest take knowledge of me m i e. Show any respect and kindness to me. For words of knowledge in Scripture commonly include affection. , seeing I am a stranger? 11 And Boaz answered and said unto her, It hath fully been showed me, all that thou hast done unto thy mother-in-law, since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not n Of whom thou hadst no experience: for otherwise in general she could not be ignorant of this People. heretofore. 12 The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings o i e. Protection and Care, as Deut. 32. 11. Psal. 17. 8. and 36. 7. and 94. 3. An Allusion either to Hens, which protect and cherish their Young ones under their Wings; or to the Wings of the Cherubims, between which God dwelled. thou art come to trust. 13 Then she said, ‖ Or, I find favour. Let me find favour in thy sight p I humbly Implore the continuance of thy good Opinion of me, though I do not deserve it. , my lord, for that thou hast comforted me, and for that thou hast spoken ‡ Hebr. to the heart. friendly unto thine handmaid, though I be not like unto one of thy hand-maidens q A Person more mean, and necessitous, and obscure, being a stranger, and one Born of Heathenish Parents, and not the Holy and Honourable People of Israel, as they are. . 14 And Boaz said unto her, At meal-time come thou hither, and eat of the bread r Which in those simple and frugal times was the usual Food of Servants and the meaner Sort, at least when they were engaged in such Works as this, which required speed, and therefore must be quick in their Eating as well as in their Work. Or, Bread may be here put for any Food, as it o●…t is. , and dip thy morsel in the vinegar s Either simple Vinegar, in which the Poorer sort used to dip their Bread, and so Eat it in hot Countries, as they did not only in Canaan, but afterwards in Italy; it being very proper, especially in those Par●… for cooling them in those hot Seasons, for strengthening their Sinews, etc. or Vinegar mixed with other things to make some kind of S●…uce. . And she sat beside the reapers t Not with or among them, but at some little distance from them, and as one Inferior to them, as she had acknowledged before in Words, and now showeth it by her Actions. : and he reached her parched corn u A Food in frequent use, and some esteem with them. See 2 Sam. 17. 28. , and she did eat, and was sufficed, and left. 15 And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean among the sheaves, and ‡ Heb. shame her ●…ot. reproach her not x As if she were rude or impudent in so doing, as otherwise they should have thought. Quest. Why did he not rather give her as much Corn as she could carry, and send her away? Ans. Because he would not have her to Eat the Bread of Idleness, but honestly to get it with the Sweat of her Brows, according to her Duty and present Condition. . 16 And let fall also s●…me of the handfuls, of purpose for her, and leave them, that she may glean them, and rebuke her not. 17 So she gleaned in the field until Even, and ●…eat out that she had gleaned: and it was about an ephah y Which is thought to contain about a Bushel. See Exod. 16. 36. Levit. 5. 11. of barley. 18 ¶ And she took it up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had reserved, and was sufficed z Or, that which she had left of her fullness, or after she was satisfied. She did Eat as much as she desired of what she had Gleaned, and her Mother, as I suppose, with her, and the residue she gave to her Mother, to lay up for future use. . 19 And her mother in law said unto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she shown her mother in law with whom she had wrought, and said, The man's name with whom I wrought to day, is Boaz. 20 And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living * 2 Sam. 2. ●…. and to the dead a i e. Which he formerly shown to those who are now dead, to wit, my Husband and his Sons whilst they were liing, and now continues to us, their Wives, who are now alive. And Naomi said unto her, The man is near of kin unto us, ‖ Or, one 〈◊〉 hath right 〈◊〉 redeem. one of our next kinsmen b Heb. one of our Redeemers, or Avengers, to whom it belongs to Avenge our Persons, and to Redeem our Lands, and to Marry thee, the Widow and Relict of his next Kinsman, as is expressed, Ruth. 3 9 She saith, one of them, not that there were many who were immediately such, but that he was a very near Kinsman, and one to whom that Office belonged, in case of the refusal of one Person, of whom she rightly conjectured that he would refuse, as he did. . 21 And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest c Both Barley-Harvest, and Wheat-Harvest, as is said, v. 23. . 22 And Naomi said unto Ruth her daughter in law, It is good, my daughter, that thou go out with his maidens, that they ‖ Or, fall 〈◊〉 thee. meet thee not in any other field d Whereby thou wiltst both expose thyself to many inconveniences, which thou mayest expect from strangers; and incur his displeasure, as if thou didst either despise his proffered kindness, or doubt of the sincerity of his affections and offers. . 23 So she kept fast by the maidens of Boaz to glean, unto the end of barley-harvest, and of wheat-harvest, and dwelled e Heb. sat, or continued at home, when she had dispatched her occasions abroad, and did not wander or gad abroad, after the manner of idle Persons and Harlots, Prov. 7. 11, 12. with her mother in law. CHAP. III. THAN Naomi her mother in law said unto her, My daughter, shall I not seek rest a i e. A life of Rest, and Comfort, and Safety, under the Care of a good Husband. The Question supposeth an Affirmative Answer: I will seek it, as my Duty binds me. for thee, that it may be well with thee? 2 And now, is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshing floor b Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing Corn was usually begun or ended with a Feast, as may be gathered both from v. 7. and from other Instances, wherein they used to do so upon like occasions; and this work was to begin this Evening, and, as some think, was done only in the Evenings, when the heat grew less, and the wind began to blow. See Gen. 3. 8. . 3 Wash thyself therefore, and anoint thee, and put thy raiment c To wit, thy best Raiment. All this was done to render herself more Amiable in the Eyes of Boaz. Obj. But Boaz could not see her, the whole business being to be transacted by Night. Ans. First, It was begun in the beginning of the Night, as soon as Boaz had suppe●… and composed himself to rest; as appears from v. 4, 7. when there was so much Light left as might discover her to him. Secondly, There being a Solemn Feast this Evening, as is very probably thought, and the Master of the Feast having Invited his Labouring People to it, and Ruth among the rest, it is likely that both she and the rest did put themselves into their best Dress upon that occasion, as the manner is even at this day; and so he had opportunity enough to see her. upon thee, and get thee down to the floor: but make not thyself known unto the man d To wit, not in so familiar a way, as she was appointed to do, so as he might know her, in the sense in which that word is sometimes used. , until he shall have done eating and drinking. 4 And it shall be, when he lieth down e To rest or sleep, as upon such occasions they used to do in those hot Countries. , that thou shalt mark the place where he shall lie, and thou shalt go in f Though Naomi and Ruth seem to be virtuous and modest Women, and their intent was Lawful and Honest; yet there seems to be a manifold Irregularity in the manner of it. First, it seems to be against that Modesty, which should be eminent in that Sex, and in unmarried Persons. Secondly, Against Honesty, both because it was an injury to another Person, who was nearer akin, whose right this was; which Naomi could not be Ignorant of: and because it was a Preposterous and Precipitant Method, not agreeable either to the Rules of Scripture, or the Usage of well-mannered Nations, or that Decency which even Nature requires. Thirdly, Against Prudence; for it might have proved the occasion, as of many Sins, so of great shame to all of them; and a mean to Alienate his Affection from her, which she sought to engage. And though there be some Circumstances which Alleviate the Fact, as the Experience which Naomi had of the Wisdom and Sobriety both of Boaz and of Ruth, yet she knew not what the event would be; and that there was something of shamefulness in the thing, may be gathered both from Naomies' choice of the Night for it, as if it were a Work of Darkness; and from Boaz his fear lest this should be known, v. 14. And it is an aggravation of it, that this Course was unnecessary, and she had a plain and likely way, which was directly to Address herself to Boaz, or the next Kinsman, and to require the Duty which by God's Law he was bound to perform, and this before Witnesses, as Boaz did. And her Clandestine proceeding seems to have arisen from a distrust of God's Providence, to bring about what she desired in the ordinary way. , and ‖ Or, 〈◊〉 up the 〈◊〉 that are 〈◊〉 his feet. uncover his feet g Remove the clothes which were upon his Feet; thereby to awaken him. , and lay thee down, and he will tell thee what thou shalt do h How thou shouldst carry thyself, or what course thou shalt take to obtain that Marriage which belongs unto thee. Only there were some Rites to be observed, and Circumstances to be done, before they came to the conclusion of the Marriage, about which Boaz would instruct her. . 5 And she said unto her, All that thou sayest unto me, I will do i The confidence she had in Naomies' Wisdom and Piety, and true Love to her, made her ready to follow her advice, wherein she was the more excusable, because she did not understand the Laws and Customs of the Country, as Naomi did. . 6 ¶ And she went down unto the floor, and did according to all that her mother in law bade her. 7 And when Boaz had eaten and drunk k To wit, liberally, as the manner was upon those occasions. See judg. 9 27. Psal. 4. 7. Isa. 9 3. , and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. 8 ¶ And it came to pass at midnight l He did not discover her sooner, though she did uncover his Feet, being it seems in a deep sleep, as is usual after Feasts, and she doing no more than her Mother commanded her, and using no words or gestures which might provoke his Lust: wherein she shown her Temperance and Modesty, and that what she did was only by her Mother's lust ●…tion and Advice, which plainly appea●…ed from h●… 〈◊〉 ●…pressed, v. 9 which he knew, ●…he bein●… a Stranger, w●…s unacquainted with. And this was the reason 〈◊〉 Boaz was not in the least offended with her, but only 〈◊〉▪ her Virtue, without any reflection upon her for this 〈◊〉. , that the man was afraid, and ‖ Or, took ●…old on. turned himself m From the plaee where he lay, he raised and turned himself towards the Feet, to learn who or what was there. Or, he was troubled, or afraid, or wondered. For the Hebrew word being but once used, is diversely rendered. , and behold, a woman lay at his feet n Which he might understand, either by some glimmerings of Light which were after midnight, which discovered her▪ or rather by her Voice, or out of her own Mouth, who being asked, told him so much in general, before he made particular enquiry. . 9 And he said, Who art thou? And she answered, I am Ruth thine hand maid▪ spread therefore thy skirt over thine handmaid o i e. Take me to be thy Wife, and perform the Duty of an Husband to me. This Phrase is used in this sen●…e, Deut. 22. 30. and 27. 20. Ezek. 16. 8. Either, First, Because the Wife is admitted into the same Bed with her Husband, and both are Covered with one and the same Covering. Or, Secondly, From an ancient Ceremony of the Husbands throwing the Skirt of his Garment over her Head, in token both of her subjection, 1 Cor. 11. 5, 6, 10. and appropriation to him, being hereby as it were hid from the Eyes of others; See Gen. 20. 16. and also of that Protection which he oweth to her, See Ruth 2. 12. , for thou art ‖ Or, one that hath right to redeem. a near kinsman. 10 And he said, Blessed be thou of the LORD, my daughter: for thou hast showed more kindness p Both to thy deceased Husband, the continuance of whose Name and Memory thou preferrest before the satisfaction of thy own Lust; and to thy Mother-in-law, whose Commands thou hast punctually obeyed, even with thy own hazard in so doubtful an Enterprise. in the latter end, than at the beginning, in as much as thou followedst not young men q To seek thy Marriage either here, or in thy own Country, as thou wouldst have done if thou hadst not preferred Obedience to God's Command, before the pleasing of thyself. , whether poor, or rich. 11 And now my daughter, fear not r Think not that I Despise and Reject thee, because I do not immediately comply with thy Desire. , I will do to thee all that thou requirest s i e. Marry thee, upon the Condition here following. : for all the ‡ Heb. gate. city of my people doth know, that thou art a virtuous woman. 12 And now it is true, that I am thy near kinsman: howbeit, there is a kinsman nearer than I 13 Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman t i e. Take thee to Wife, to raise up Seed to his Brother, as he ought to do. , well, let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning. 14 ¶ And she lay at his feet until the morning: and she risen up before one could know another u i e. While it was yet so Dark that one Person could not discern another. Or, before one did know the other, i e. before they were carnally known to one another. . And he said, Let it not be known that a woman came into the floor x He takes care to preserve not only his Conscience towards God, but his Reputation, and hers also, among men. . 15 Also he said, Bring the ‖ Or, sheet, or, apron. veil that thou hast upon thee, and hold it. And when she held it, he measured six measures z Known and usual Measure; It is not determined how large those Measures were, but this the Nature of the thing shows, that they were no larger than one Woman could carry in her Veil, or Apron. of barley, and laid it on her: and she went into the city. y Or, the apron, such as women ordinarily wear. 16 And when she came to her mother in law, she said, Who art thou, my daughter ‖ Either, First, She did not distinctly know who▪ she was, because it was Dark, and so calls her Daughter only in general, as Elder Women call the Younger. But she could as easily have discerned who she was, as what her Age was. Or, Secondly, This is not a Question of doubting, but of wonder, as if she had said, Art thou in very deed my Daughter? I can hardly believe it. How comest thou hither in this manner, and thus early? ? and she told her all that the man had done to her. 17 And she said, These six measures of barley gave he me, for he said to me, Go not empty to thy mother in law. 18 Then said she, Sat still my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day. CHAP. IU. THAN went Boaz up to the gate a The place where Controversies were decided, and the People Assembled, and where they used to go out, and come in to the Town; where he was most likely to find his Kinsman. , and sat him down there: and behold, the kinsman of whom Boaz spoke, came by, unto whom he said, Ho, such an one b Doubtless Boaz both knew his Name, and called him by it, but it is omitted by the Holy Writer; partly because it was unnecessary to know it; and Principally in way. of contempt, as is usual, and as a just punishment upon him, that he who would not preserve his Brother's Name, might lose his own, and lie buried in the Grave of perpetual Oblivion. , turn aside, sit down here c I have some Business of Importance with you. . And he turned aside, and sat down. 2 And he took ten men d To be Umpires or Witnesses between them: for though two or three Witnesses were sufficient, yet in weightier Matters they used more. And ten was the usual Number among the jews, in Causes of Matrimony and Divorce, and Translation of Inheritances; who were both Judges of the Causes, and Witnesses of the Fact. See 1 King. 21. 8. , of the elders of the city, and said, Sat ye down here. And they sat down. 3 And he said unto the kinsman, Naomi e Both Naomi and Ruth had an Interest in this Land during their Lives, but he mentions only Naomi, partly because all was done by her direction, to which Ruth wholly submitted herself; and partly lest the mention of Ruth should raise a suspicion of the necessity of his Marrying Ruth, before he had given his Answer to the first Proposition. , that is come again out of the country of Moab, selleth a parcel of land f Which she might do because of her Poverty, Levit. 25. 25. , which was our brother Elimeleches. 4 And ‡ Heb. I said, I will uncover thine ear. Reveal in thine ear. I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people g Before this Assembly, that it may be Legally, and Firmly made over to thee. . If thou wilt redeem it, redeem it, but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it besides thee, and I am after thee. And he said, I will redeem it. 5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead h According to the Law, Deut. 25. 5, etc. Matth. 22. 24, etc. , to raise up the name of the dead i To revive his Name, which was lost and Buried with his Body, by raising up a Seed to him, to be called by his Name. upon his inheritance. 6 ¶ And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance k Either, First, Because having no Children of his own, he might have one, and but one Son by Ruth, who, though he should carry away his Inheritance, yet should not bear his Name, but the Name of ruth's Husband; and so by preserving another Man's Name, he should lose his own. Or, Secondly, Because as his Inheritance would be but very little increased by this Marriage, so it might be much diminished by being divided amongst his many Children, which he possibly had already, and might probably have more by Ruth. : redeem thou my right l Which I freely Renounce and Resign to thee. to thyself, for I cannot redeem it. 7 * Deut. 25. 〈◊〉▪ Now this was the manner in former time in Israel, concerning redeeming, and concerning changing, for to confirm all things m i e. In all Alienation of Lands. So that it is no wonder if this Ceremony differ a little from that Deut. 25. 9 because that concerned only one Case, but this is more general. Besides, he pleads not the Command of God, but only ancient Custom, for this Practice. : a man plucked off his shoe, and gave it to his neighbour n He who relinquished his right to another, plucked off his own Shoe and gave it to him. This was Symbolical, and a significant and convenient Ceremony, as if he said, Take this Shoe wherewith I used to go and tread upon my Land, and in that Shoe do thou enter upon it, and take possession of it. : and this was a testimony in Israel o This was admitted for sufficient Evidence in all such Cases. . 8 Therefore the kinsman said unto Boaz, Buy it for thee: so he drew off his shoe. 9 ¶ And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimeleches, and all that was Chilions, and Mahlons, of the hand of Naomi. 10 Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place p i e. From among the Inhabitants dwelling within the Gate of this City, which was Bethlehem-Iudah. : ye are witnesses this day. 11 And all the people that were in the gate, and the elders said, We are witnesses: The LORD make the woman that is come into thine house, like Rachel, and like Leah q Amiable and Fruitful. Those two are singled out; partly because they were of a Foreign and Heathenish Original, and yet engrafted into God's people, as Ruth also was: and partly, because of that singular Fertility which God vouchsafed unto them above their Predecessors, Rachel and Leah. Rachel is placed before Leah, because she was his most Lawful, and only Intended, and Chosen, and best-Beloved Wife. , which two did build the house r i e. Increase the Posterity. See Gen. 16. 2. Exod. 1. 21. of Israel: and ‖ Or, get 〈◊〉 riches, or, power. do thou worthily in Ephratah s Two Names of one and the same Place; of which see on Ruth 1. 2. , and ‡ Heb. proclaim thy name. be famous in Bethlehem s Two Names of one and the same Place; of which see on Ruth 1. 2. . 12 And let thy house be like the house of Pharez t As honourable and numerous as his Family was; whom, though he also was Born of a stranger, God so far Blessed, that his Family was one of the five Families to which all the Tribe of judah belonged, and the Progenitor of the Inhabitants of this City. , ( * Gen. 38. 〈◊〉 1 Chron. ●…. ●… Matth. 1. 3. whom Tamar bore unto Judah) of the seed which the LORD shall give thee of this young woman. 13 ¶ So Boaz took Ruth u Which he might do, though she was a Moabite, because the Prohibition against Marrying such, is to be restrained to those who continue in the Heathenish estate, as is evident from the reason of it; Whereas Ruth as a sincere Proselyte and Convert to the God and Faith of Israel. , and she was his wife; and when he went in unto her x i e. Had Conjugal Converse with her. See Gen. 6. 4. , the LORD gave her conception y i e. Strength to Conceive and Retain Seed. , and in due time she bore a son. 14 And the women said unto Naomi, Blessed be the LORD, which hath not ‡ Heb. caused to cease unto thee. left thee this day without a ‖ Or, redeemer. kinsman z Which is understood, Either, First, Of the Son new Born. Or rather, Secondly, Of Boaz: For the Name of Goel, which is Translated Kinsman or Redeemer, is never, that I know of, given to the Child Born, but always to the Person Begetting him of his Brother's or near Kinsman's Wife. And whereas it is Objected, That there was no Cause for this Congratulation at this time in reference to Boaz, because that was done divers Months before this time: It may be Replied, That the Memory of that generous Action was revived upon this occasion, and therefore is fitly mentioned as the foundation of this Child's Birth; and this happy effect justly leads them to the Cause and Original of it, which was this, that Boaz had showed himself to be a Kinsman or Redeemer, not only in Name and Title, as the other Kinsman was, v. 6. but in Truth and Reality. The words may be rendered, Which hath not made, or suffered thy Kinsman to fail to thee, i. e. To neglect or refuse the performance of his Duty to thee and thine, as the other Kinsman did. , that his name may be famous in Israel a Heb. and his Name shall be famons in Israel, for this Noble and Worthy Action, wherein he gave so great an Example of Piety, Charity, Humility, and self-Denial. . 15 And he shall be unto thee a restorer of thy life b i e. Of the comfort of thy life, which was in a great measure dead and gone. , and ‡ Heb. to nourish. a nourisher of ‡ Heb. thy grey hairs. thine old age: for thy daughter in law which loveth thee, which * 1 Sam. 1. 8. is better to thee than seven sons, hath born him c To wit, a Son: the Pronoun for the Noun, understood, which is frequent in the Hebrew Tongue. Or, Hath born to him, i. e. to thy Kinsman, to wit, a Son, which is easily understood: and so the Pronoun affix is put for the separate; of which there are Instances; as jos. 15. 19 1 King. 19 21. job 31. 37. Ezek. ●…9. 3. . 16 And Naomi took the child, and laid it in her bosom, and became nurse unto it. 17 And the women ●…er neighbours gave it a name d i e. They gave her advice about the Name; for otherwise they had no power or right to do so. , saying, There is a son born to Naomi, and they called his name Obed e A servant, to wit, to thee, to nourish, and comfort, and assist thee, which Duty Children own to their Progenitors. : he is the father of Jesse, the father of David. 18 ¶ Now these are the generations of Pharez: * 1 Chron. 2. 4. Matth. 1. 3. Pharez begat Hezron. 19 And Hezron begat Ram, and Ram begat Amminadab, 20 And Amminadab begat Nahshon, and Nahshon begat ‖ Or, Salmah. Salmon, 21 And Salmon begat Boaz, and Boaz begat Obed, 22 And Obed begat Jesse, and Jesse begat David f How can this be a true Genealogy, seeing by this means four Persons take up three hundred and eighty years, which were between Salmon and David, and consequently every one of them must beget a Son when he was very old? Ans. 1. It is not certain, that each of these was the immediate Parent of him whom he is said to beget: for sometimes Grandfather's are said in Scripture to beget their grandchildren, to wit, by the Intervention of their immediate Sons; whereof Instances have been given. And sometimes in Genealogies whole Generations are omitted, as may appear by Ezra 7. 2. compared with 1 Chron. 6. 3. and by Matth. 1. 8. which might be done here for divers reasons now unknown. 2. There are many Examples even in profane Writers, both Ancient and Modern, of Persons that have not only lived 120, and 130 years and upwards, but have been Vigorous, and have begotten Children at above 100 years old; and of Women that have conceived and born Children at the age of 50, 60, yea, 70 years. And therefore if it were so in these more ancient times, when men were longer-lived, and under the Law, when long Life was expressly promised to the Obedient, and in Persons of strong Constitutions, and sober Conversations, such as some of these are known to have been, and the others may justly be presumed to be such, it is not strange, nor in the least incredible. . I. SAMUEL. The ARGUMENT. IT is not certainly known who was the Penman of this Book, or whether it was Written by one or more hands; nor is it of any great Importance: For since there are sufficient Evidences that God was the chief Author of it, it matters not who was the Instrument. As when it appears that such a thing was really an Act of Parliament, or of the Council-Table, it is not considerable who was the Clerk, or which was the Pen that Wrote it. And this is the less material in such Historical Books, wherein there is but little which concerns the Foundation of Faith and Good Life, and therefore it was not necessary to Name the Writer of them. It may abundantly suffice, that there were in these times divers Prophets and Holy Men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them Writ some part of this and the following Book. But if any man will out of perverseness doubt or deny that these Wrote it, yet this I suppose no Discreet and Impartial man will deny, that it is wholly Incredible that such Books should be Written in their Times, and Recommended to the Church as a Part of the Holy Scriptures, and so received by the succeeding Generation, without their Approbation, who had so great a Power and Authority in the Church and Commonwealth of Israel. CHAP. I. NOW there was a certain man of Ramathaim Zophim a Called Ramah, v. 19 and here is the dual number Ramathaim, i. e. double Ramah, probably because it consisted of two parts, whereof the one might be called the Old City, the other the New, both being united into one; and the additional Title of Zophim, which signifies Watch-Towers, or Watchmen, may note either the height of its Situation, which made it fit for that use; or that the Prophets, who are called Watchmen, as Ezek. 3. 17. had a School or College there. , of mount Ephraim, and his name was * 1 Chro. 6. 27, 34. Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite b i e. One of Bethlehem-Iudah, Ruth 1. 2. to wit, by his Birth and Habitation, though by his Original a Levite. Thus divers jews by Nation are called Medes, Elamites, Cretians, etc. Act. 2. 9, 10, 11. because they were Born and Bred there. : 2 And he had two wives c As divers other good Men had in those Ages. And it is probable that he took a second Wife, to wit, Peninnah, because Hannah, who being first Named, seems to have been his first Wife, was Barren. , the name of the one was Hannah▪ and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. 3 And this man went up out of his city * Deut. 1●…. 6. ‡ Heb. from days to days, Leu. 25. 29. yearly d To wit, at one of the Solemn Feasts, which probably was the Passeover, when he not only went up himself, but carried his Wife and Children with him. Compare v. 7. Or, at the appointed days or times: Heb. from days to days; or, from time to time, i. e. at the three Solemn Feasts, when he together with all other Males were obliged to go to worship God in the place appointed; and at other times, when he as a Levite, was to go thither in his course. , to worship, and to sacrifice e Not in his own Person, which the Levites could not do, but by the Priests, in which sense David, and Solomon, and Absalon are said to offer Sacrifices, 2 Sam. 15. 8. 1 King. 8. 63. 1 Chron. 21. 26. unto the LORD of hosts in Shiloh f Where the Tabernacle had long been and now was. See jos. 18. 1. judg. 18. 31. and 21. 19 , and the two sons of Eli, Hophni, and Phinehas, the priests of the LORD, were there g Or, were the Priests of the Lord there, to wit, under their Father Eli, who is generally conceived to have been the Highpriest, but being very Old and Infirm, 1 Sam. 4. 15. and unfit for service, his Sons Ministered in his stead, being as it were second Priests. See 2 King. 25. 18. And this Clause seems to be added, to show that this good Man did not run into that Vulgar Error, of neglecting his Duty of Offering to God for the wickedness of the Priests; Of which see chap. 2. 17, 24. . 4 ¶ And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and daughters, portions h To wit, out of the Sacrifice of his Peace-Offerings, the greatest part whereof fell to the Offerer, and was eaten by him, and his friends or guests, before the Lord, Levit. 3. and 7. Deut. 12. 12. and 16. 11. and out of this he gave them all Parts or Portions, as the Master of the Feast used to do to Guests. . 5 But unto Hannah he gave ‖ Or, a 〈◊〉▪ portion. a worthy portion i Or, an Honourable or Select part, such as the Master of the Feast usually gave to the Person most Respected or Beloved. See Gen. 43. 34. 1 Sam. 9 23, 24. : (for he loved Hannah k With a singular and eminent Love. Compare Gen. 29. 30. , but the LORD had shut up her womb. 6 And her adversary l Or, her Troubler, or Vexer, or Enemy; for so her Envy or Jealously made her, though so nearly related. Compare Gen. 29. 30. Levit. 18. 18. also ‡ Heb. 〈◊〉 her. provoked her sore, for to make her fret m Against her Husband, or against God, or within herself. , because the LORD had shut up her womb.) 7 And as he did so n i e. Either as o●… as he went and carried them with him to Worship: or as Elkanah expressed peculiar kindness to Hannah, as was said, v. 5. year by year o i e. Every year, at the days or times mentioned, v. 3. , ‖ Or, 〈◊〉 〈◊〉 time that 〈◊〉 etc. Heb. from her going 〈◊〉 when she went up to the house of the LORD p This Circumstance is Noted, First, As the occasion of the Contention, because at such times they were forced to more Society with one another, by the Way, and in their Lodgings; whereas at Home they had distinct Apartments, where they might be asunder; and then her Husband's extraordinary Love and Kindness was showed to Hannah, whereby Peninnah was the more exasperated; then also Hannah Prayed earnestly for a Child, which hitherto she had done in vain; and this possibly she reproached her with. Secondly, As the aggravation of her Sin, that when she came to Worship God, and to offer Sacrifices, when she should have been reconciled even to her Enemies, Matth. 5. 23, 24. she did quarrel with so near a Relation. , so she provoked her: therefore she wept, and did not eat q Either little, or rather nothing at all, as being overwhelmed with Grief, and therefore unfit to Eat of that Sacred Food, according to Deut. 12. 7. ▪ 8 Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I * 〈◊〉 ●…. 15. better to thee than ten sons r Oughtest thou not to value my Hearty Love to thee, more than the having of as many Sons as Penninah hath? She would willingly change Conditions with thee. ? 9 ¶ So Hannah risen up after they s i e. Elkanah and his Company, except Hannah. Or, She: for though at first she eat nothing, yet upon her Husband's Invitation and Encouragement, she might eat afterwards: though the former may seem more probable. had eaten in Shiloh, and after they had drunk: (now Eli the priest sat upon a seat t Or, Throne; for it is manifest it was raised higher than ordinary, chap. 4. 18. Here he might sit, either as the Judge; or rather as Highpriest, to hear and answer such as came to him for Advice, and to Inspect and Direct the Worship of God, as need was. by a post of the temple u i e. Of the Tabernacle, which is called the Temple here, and chap. 3. 3. and 2 Sam. 22. 7. Psal. 27. 6. as on the contrary, the Temple is called the Tabernacle, jer. 10. 20. Lament. 2. 6. And although this Tabernacle was but a Tent, yet it was supported by Board's and Posts, and especially at the entrance, by which Eli sat, even by the entrance into the outward Court, otherwise he could not have seen Hannah. See more on chap. 3. 15. of the LORD.) 10 And she was ‡ Heb. bitter o●… 〈◊〉. in bitterness x i e. Oppressed with Grief, as that Phrase is used, job 7. 11. and 10. 1. Ruth 1. 20. of soul, and prayed unto the LORD, and wept sore. 11 And she vowed a vow y Knowing that her Husband would willingly consent to it, otherwise she had not power to do it. , and said, O LORD of hosts, if thou wilt indeed look on z To wit, favourably, so as to remove it. the affliction a i e. The Barrenness and Reproach which attends it. of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid ‡ Heb. seed of men. a manchild, than I will give him unto the LORD b i e. Consecrate him to God's Service in his Temple, as far as in me lies: for if he had any Blemish, she might not do it. all the days of his life c Not only from his 25th to his 50th Year, as all the Levites, and so he himself, were obliged by God, Numb. 4. 2. and 8. 24. but for his whole time. Which is still to be understood with a reservation of God's right, which her Vow must give place to, as indeed it did; for God called him to be a Prophet, and a General of the Army, and a Judge. , and * ●… Numb. 6. 5. Judg. 13. 5. there shall no razor come upon his head d i e. He shall be a perpetual Nazarite: for under this one Rule, as the Chief, all the rest are contained; as elsewhere the whole Mosaical Law is understood, under the Title of Circumcision. . 12 And it came to pass, as she ‡ Heb. multiplied to pray. continued praying e Heb. multiplied to pray. By which it appears that she said much more than is here expressed. And the like you are to judge of the Prayers and Sermons of other holy Persons Recorded in Scripture, which gives us only the sum and substance of them. Which consideration may help us much in the understanding of some passages of the Bible. before the LORD, that Eli marked her mouth f i e. The motion of her lips, as it follows. . 13 Now Hannah, she spoke in her heart, only her lips moved, but her voice was not heard g Partly, to avoid the suspicion of vainglory: partly, because she would not have others acquainted with her Barrenness, which was matter of reproach: and partly, because she would not disturb others, who at this Solemn Feast were probably employed there in the same work. . therefore Eli ‡ Heb. accounted her for drunken. So Gr. thought she had been drunken h Because of the multitude of her words, and those uncouth Gestures and Motions of her Face and Body, which the vehemency of her Passion, and her fervency in Prayer, caused in her, as it doth frequently in others; and because she was but newly come from a Feast, wherein the manner was to Eat and Drink liberally, (though not to excess) which he knew very well, both from the general Custom of that Season, and from the time of the day. . 14 And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee i Come not before the Lord in thy drunkenness, but go and sleep it but, and Repent of this thy Sin. . 15 And Hannah answered and said, No, my lord, I am a woman k In whom Drunkenness is most abominable; so that the Romans punished it with Death. Therefore judge me not so severely. ‡ Heb. hard of spirit. of a sorrowful spirit l And therefore not likely to give up myself to Drink and Jollity, and far from that merry temper which Drunkards have: I am Drunk with Affliction, not with Wine, as is said Isa. 51. 21. : I have drunk neither wine nor strong drink m To wit, this day; See above v. 7, 8. , but have poured out my soul n Have been breathing forth the Griefs, and Perplexities, and Desires of my Soul. The like Phrase is job 30. 16. Psal. 62. 8. and 142. 2. before the LORD. 16 Count not thine handmaid for a daughter of Belial o For such a wicked Monster, as a Drunken Women is. : for out of the abundance of my ‖ Or, meditation. complaint and grief, have I spoken hitherto p The oppression of my spirits hath forced me to speak, and that so liberally at this time, for the ease of my sinking heart. . 17 Then Eli answered and said, Go in peace q I recall my Censure, and give thee my Blessing, and wish thee Peace, i. e. a quiet and composed mind, free from whatsoever it is that Grieves and Oppresses thee; and withal, good Success and Prosperity in what thou desirest; for Peace is a very comprehensive word among the Hebrews. : and the God of Israel grant r Or, will grant: for it may be either a Prayer, or a Prediction, which he might deliver, either from the consideration of Gods known goodness and readiness to hear Prayers: or he might be directed to say so by a special instinct of God's Spirit, which sometimes was given to the High-Priests, even when they were wicked men, as john 11. 51. and much more when they were Holy Men, as Eli was. And some add, that he was a Prophet. thee thy petition that thou hast asked of him. 18 And she said, Let thine handmaid find grace in thy sight s That favourable Opinion, and good Will, and gracious Prayer, which thou hast expressed on my behalf, be pleased to continue towards me. . So the woman went her way, and did eat, and her ‖ Or, heaviness was no more. See Job 9 27. Hebr. countenance was no more sad t Her heart being cheered by the Priest's comfortable words, and especially by God's Spirit setting them home upon her, and assuring her that both his and her Prayers should be heard, quickly appeared in her countenance. Heb. her indignation, or vexation (as the word Face is sometimes understood, as Gen. 32. 20. Psal. 21. 9 and 34. 16.) was no more, i. e. it vanished away. . 19 ¶ And they risen up in the morning early u Partly for their Journey, and partly for Prayer, as it follows, for which this was a very fit and usual time, Psal. 5. 3. 119. 147. , and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife, and the LORD remembered her x i e. Manifested his remembrance of her by the effect. . 20 Wherefore it came to pass ‡ Heb. in the revolution of days. when the time was come about, after Hannah had conceived, that she bore a son x So the sense is, When the usual time from the Conception to the Birth was past, she brought forth her Son. Heb. In or After the Revolution, or Expiration of some Days, Hannah Conceived, and in due time bore a Son. So the meaning is, That although her Husband knew her Conjugally at his return, and God was mindful of her, and intended in his time to give her his Blessing, yet she did not Conceive at first, but after some days, or time afterwards. , and called y i e. She called, not doubting of her Husband's consent to the Name. The Names of Children were given to them, sometimes by the Fathers, and sometimes by the Mothers. See Gen. 4. 1, 26. and 5. 29. and 21. 3. and 19 37, 38, etc. his name ‖ That i●…, asked of God. Samuel, saying, Because I have asked him of the LORD. 21 And the man Elkanah, and all his house z i e. His Wife Penimah, and his Children, which are ofttimes called a Man's House in Scripture, Hannah only and her Child excepted, as it here follows. , went up to offer unto the LORD the yearly sacrifice a That Solemn Sacrifice which was offered up once every Year, probably the Paschal Lamb, which is oft called a Sacrifice, as Exod. 12. 27. and 34. 25. , and his vow b By which it appears, though it was not expressed before, that he heard and consented to her Vow, which was necessary to make it Obligatory, Numb. 30. and that he added a Vow of his own, of some singular Sacrifice to be offered, if God answered his Prayers. . 22 But Hannah went not up c To wit, that Sacred Anniversary-Feast, to which she went up before, but now did not, because she could not with satisfaction to her Mind and Conscience appear before the Lord Empty, or without paying her Vow; nor bring her Child thither to God, and then carry him away from God to her own House. Nor did she Sin by not going up; for the Women were not obliged to go up at the Solemn Feasts, but the Men only, Exod. 23. 17. , for she said unto her husband, I will not go up until the child be weaned d Not only from the Breast and the Milk, which was done within Two or Three Years at most, but also from the Mother's Knee and Care, and from Childish Food; till the Child be something grown up, and fit to do some Service in the Tabernacle: for it seems, that as soon as he was brought up, he Worshipped God, v. 28. and presently after Ministered to Eli, 1 Sam. 2. 11. And this may further appear from the very Nature of the Vow, which must needs design a Service and an Advantage to the Tabernacle, and not a Burden and Encumbrance, as it would have been if a Young Child had been brought up to it, and left upon it. , and then I will bring him, that he may appear before the LORD, and there abide for ever e That when once he is presented to the Lord, he may continue in his Service as long as he liveth, as is said v. 28. . 23 And Elkanah her husband said unto her, Do what seemeth thee good, tarry until thou have weaned him, only the LORD establish his word f Either, First, The word of God made known to them by Eli, above, v. 17. which being delivered by God's Highpriest, and that in answer to his and his Wives Prayers, he took to be a kind of Oracle sent from God. But that word was already fulfilled in the Birth of a Son. Or, Secondly, Some other Word or Message from God to Elkanah or his Wife concerning Samuel; for such Revelations were frequent in those Ages of the Church, and were oft vouchsafed by God, concerning such Children as were extraordinary Persons, or in a special manner Devoted to God; as concerning Isaac, Gen. 18. and Samson, judg. 13. 3, 4. and john Baptist, Luk. 1. 13, 14, etc. and others. And so it might be here, though it were not mentioned before, there being many such things in Scripture omitted in their proper places, which afterwards are expressed or employed upon other occasions. Or rather, Thirdly, It may be rendered, his matter or thing, i. e. the Business concerning the Child, that which thou hast Promised or Vowed concerning him, that he may grow up, and be accepted and employed by God in his Service; and that he, when he is fully grown, may not break thy Vow, but confirm it. . so the woman abode, and gave her son suck until she had weaned him. 24 ¶ And when she had weaned him, she took him up with her, with three bullocks g Either, First, One to be offered at that time: the other two presented to the Priest, whether for his own use, or to be offered afterwards, as he saw fit. Or, Secondly, One for a burnt-offering, the Second for a sin-offering, the Third for a peace-offering; of which they might all Feast together; for all these sorts seem expedient for this work and time. , and one ephah of flour h For the meat-offerings belonging to the principal Sacrifices, which to each Bullock were three tenth-deals, or three tenth parts of an Ephah, as appears from Numb. 15. 9 and 28. 12, and so nine Homers, or nine parts of the Ephah were spent, and the tenth part was either a separate meat-offering, or given to the Priest. , and a bottle of wine i For drink-offerings, according to the manner. , and brought him unto the house of the LORD in Shiloh: and the child was young. 25 And they slew a bullock k Either, First, One of the three at the present, reserving the rest for the future. Or, Secondly, The three bullocks mentioned v. 24. to which the Article here added, in the Hebrew, seems manifestly to relate; there being no one Bullock there, singled out, to which it can belong. And so it is only an Enallage of the Singular Number for the Plural, which is frequent. , and brought the child to Eli. 26 And she said, O my lord l A form of Speech to engage favourable attention. , as thy soul liveth m The usual Form of an Oath, as Gen. 42. 15. 1 Sam. 17. 55. and 20. 3. As surely as thou livest. Which asseverations seem necessary, because this was some Years after it, and was quite forgotten by him. , my lord, I am the woman that stood by thee here, praying unto the LORD. 27 For this child I prayed, and the LORD hath given me my petition, which I asked of him: 28 Therefore also I have ‖ Or, 〈◊〉 him whom I have 〈◊〉 by petition, 〈◊〉 the LORD. lent him to the LORD n Or, given him, etc. i. e. do now give or offer him: for she did not lend him for a time, with a purpose or right to require him again. The words may be rendered thus: And I also asked him, or made myself to ask him (an usual Hebraism) for the Lord, i. e. I Prayed for this Child, not only for myself, and to take away my reproach, but especially that I might have a Child to Serve and Devote to the Lord. And so the following words, as long as he liveth, are not to be joined with this foregoing Clause, but with those which come next after them; and that whole Clause may be thus rendered, as a consequent upon the former. And, or, therefore all the days in which he is, or shall be, he is or shall be lent or given to the Lord; or, as one begged for the Lord, and for his Service, and therefore justly given to him. as long as he liveth, ‖ Or, he 〈◊〉 I have ●…ed by petition, shall be returned. he shall be lent o Or, rendered, or used as one given in my Prayer; for this was the condition of my Prayer, that he should be the Lords. to the LORD. And he p Not Eli, who is not mentioned, but v. 25. and then only passively, not as speaking or doing any thing; nor Elkanah, of whom here is no mention: but young Samuel, who is the subject spoken of in this and the foregoing Verse, and who was capable of worshipping God in some sort, at least with External Adoration; of which see on v. 22. And so the Particle there is Emphatical, signifying that hereby he entered himself into the worship and service of God in that place, to which he was Devoted by his Parents, and now did Devote himself. worshipped the LORD there. CHAP. II. AND Hannah prayed a i e. Praise God, which is a part of Prayer, Col. 4. 2. 1 Tim. 2. 1. so it is a Synecdochical expression. , and said, * See Luk. 1. 46. etc. My heart rejoiceth b Or, leapeth for joy: for the words note not only inward joy, but also the outward Demonstrations of it. in the LORD c As the Author and the Matter of my joy, that he hath heard my Prayer, and accepted my Son for his Service. : mine horn is exalted d My strength and glory (which are oft signified by an Horn, as Psal. 89. 17, 24. and 92. 10.) are advanced and manifested to my Vindication, and the Confusion of mine Enemies. in the LORD: my mouth is enlarged e i e. Opened wide to pour forth abundant Praises to God, and to give a full answer to all the reproaches of mine Adversaries; whereas, before it was shut through Grief and Confusion. over mine enemies f i e. More than theirs, or so as to get the Victory over them, as she saith afterwards. Here she manifests her great Prudence, and Piety, and Modesty, that she doth not name Peninnah, but only her Enemies in the general. , because I rejoice in thy salvation g Because the matter of my joy is no trivial or Worldly thing, but that strange and glorious Salvation or Deliverance which thou hast given me from my own oppressing Care and Grief, and from the Insolences and Reproaches of mine Enemies, in giving me a Son, and such a Son as this, who shall be serviceable to God, and to his People, in helping them against their Enemies, which she Presaged, as may be guessed from v. 10. . 2 * Deut. 32. 4. Psal. 56. 8. and ●…9. 6, 8. There is none holy as the LORD h None so perfectly, unchangeably and constantly Holy, as God hath showed himself to be in this Act of Grace to me, whereby he hath both checked the Proud and Mighty, and Pleaded the Cause of his Afflicted Servants that trusted in Him, and also Fulfilled his Promise in giving me a Son, whom he hath Sanctified by his Grace to his Service; all which are the proper Effects of God's Holiness. : for there is none beside thee i Not only none is so holy as thou art, but in truth there is none Holy (which word is easily understood out of the former clause) besides thee; to wit, entirely, or independently, but only by participation from thee. Or, as none have any holiness like thine, so none have any Being besides thee, unless by derivation from thee. : neither is there any rock like our God k Thou only art a sure Defence and Refuge to all that Flee to thee, and Trust in thee, as I have found by my experience. . 3 Talk no more so exceeding proudly l Thou Peninnah, boast no more of thy numerous offspring, and speak no more insolently and scornfully of me, as thou hast done. She speaks of her in the Plural number, because she would not expose her name to Censure, but only instruct and reprove her for her good. : * 〈◊〉. 3. 13. let not ‡ Heb. hard. arrogancy m Heb. hard speeches, as those are called, judg. v. 15. harsh, heavy, and not to be born. Or, the old Say, either the old Proverbs concerning barren Women, which thou appliedst to me; or, the old reproaches, to which for a long time thou hast accustomed thyself. come out of your mouth: for the LORD is a God of knowledge n He knoweth thy heart, and all that Pride, and Envy, and Contempt of me, which thy own Conscience knows; and all thy perverse carriages towards me. , and by him actions are weighed o i e. He pondereth, or tryeth all men's thoughts and Actions, (for the Hebrew Word signifies both) as a just Judge, to give to every one according to their Works; and therefore he hath pitied my oppressed Innocency, and rebuked her Arrogancy. Or, by him Counsels, or Actions, or Events, are disposed or ordered, and not by ourselves; and therefore he brings many things to pass contrary to men's expectations, as now he hath done; he maketh one Barren, and another Fruitful, when, and how it pleaseth him. In the Hebrew Text it is Lo the Adverb; and so the words may be rendered thus, his actions are not, or, cannot be directed, or rectified, or corrected by any others; none can mend his Work, he doth every thing best, and in the best season, as now he hath done; Or weighed, or numbered, his ways are unsearchable: or thus, are not his works right and strait? who can blame his actions? So Lo is for halo, as it is 2 Sam. 13. 26. 2 King. 5. 26. job 2. 10. . 4 The bows p This notes, either 1. The strength of which they boasted, See Psal. 44. 6. and 46. 9 Or, 2. Their malicious or mischievous Designs. See Psal. 7. 12. and 11. 2. and 37, 14. Or, 3. Their virulent Tongues, which are compared to bows that shoot their Arrows, even bitter Words; as it is said, Psal. 64. 3. Compare jer. 9 3. Or, 4. Their procreating Virtue, which may well be compared to a bow, both because it is called a Man's strength, Gen. 49. 3. And because Children which are the Effects of it, and are as it were shot from that bow, are compared to Arrows, Psal. 127. 4, 5. And this seems best to agree with the following Verse. of the msghty men are broken, and they that stumbled q Or, were weak, or Feeble, in Body and Spirit, that had no strength to Conceive, which was once Sarah's case, Heb. 11. 11. Or, to bring forth, which was Israel's condition under Hezekiah, 2 King. 19 3. are girt with strength r Are enabled both to conceive and to bring forth, as the Church was, Isa. 66. 9 . 5 * Psal. 34. 10. They that were full have hired themselves out for bread s Through extreme necessity, into which they are fallen from their greatest plenty. It is the same thing which is expressed both in divers Metaphors in the foregoing, and following Verses, and properly in the latter branch of this Verse. : and they that were hungry, ceased t i e. Ceased to be such, to wit, hungry; the hungry failed there was none of them hungry or indigent. : so that the barren hath born seven u i e. Many, as seven is oft used. She speaks in the Prophetic Style, the past time, for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God: or rather, upon the Prayer or Prediction of Eli; which though it be mentioned after this Song, v. 20. yet in all probability was spoken before it, even upon the Parent's presentation of the Child to Eli, Chap. 1. v. 25. it not being likely that she would sing this Song in Eli's presence, or before he had given his answer to her Speech delivered Ch. 1. v. 26, 27, 28. there being nothing more frequent than such Transpositions in Scripture. And the experience she had of the strange and speedy accomplishment of his former Prophecy, made her confidently expect the same issue from the latter. , and * Jer. 15. 9 she that hath many children x i e. Peninnah. , is waxed seeble y Either because she was now past Childbearing, and importent for Procreation: or, because divers of her Children, which were her Strength and her Glory, were dead, as the Hebrew Doctors relate. . 6 * Deut. 32. 39 The LORD killeth, and maketh alive z Either, 1. Divers persons: he killeth one, and maketh another alive: or, 2. The same person whom he first killeth, or bringeth very nigh unto death, he afterwards raiseth to life. Me, who was almost overwhelmed and consumed with grief, he hath revived. The name of death both in Sacred Scripture, and Profane Writes, is oft given to great Calamities; as Isa. 26. 19 Ezek. 37. 11. Rom. 8. 36. , he bringeth down to ‡ Heb. hell. the grave, and bringeth up. 7 〈◊〉 LORD maketh poor, and maketh rich: * Psal. 〈◊〉. ●…. 〈◊〉 〈◊〉 ●…low, and lifteth up. 8 ●…e Psa. 113. 7. raiseth up the poor out of the dust b i e. Out of their low and miserable condition; as this Phrase is used, 1 King. 16. 2. Psal. 113. 7. Compare job 16. 15. Psal. 22. 16. ▪ and li●…teth up the beggar from the dunghill c From the most sordid place, and mean Estate. Compare 1 King. 16. 2. job 36. 11. Psal. 7. 5. , to * Job 36. 7. set them among princes, and to make them inherit d Not only possess themselves, but transmit them to their Posterity, as hath oft happened in the World: or, possess. the throne of glory e i e. A glorious Throne or Kingdom. for the pillars f Either, 1. The foundations of the Earth, which God created, and upholds, and wherewith he sustains the Earth, and all its Inhabitants, as a House is supported with Pillars; and therefore it is not strange if he disposeth of persons and things therein as he pleaseth. Or, 2. The Princes or Governors of the Earth, which are called, the corners, or corner-stones of a Land or People, judg. 20. 2. 1 Sam. 14. 38. Zeph. 3. 6. and are fitly called Pillars, because they uphold the World, and keep it from sinking into Confusion: See Psal. 74. 2. jer. 1. 18. Revel. 3. 12. And these are here said to be the Lords, by Creation and Constitution, because he advanceth them to their State, and preserves them in it; Prov. 8. 15, 16. and puts the world, or the Kingdoms of the World, upon them, as burdens upon their shoulders; See Isa. 9 6. of the earth are the LORDS, and he hath set the world upon them. c Which the poor are said to embrace, Lament. 4. 5. 9 He * Psa. 91. 11. will keep the feet g i e. The steps or paths, their Counsels and Actions, he will keep, i. e. both uphold, that they may not fall, at least, into Mischief or utter Ruin; and direct and preserve from wand'ring, and from those fatal Mistakes and Errors that Wicked Men daily run into. of his saints, and the wicked shall be ‡ Psa. 94. 17. silent h Shall be put to silence: they who used to open their mouths wide against Heaven, and against the Saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God's glorious appearance and operations for his People, shall have their mouths quite stopped, and sit down in silent Amazement and Consternation. See Isa. 15. 1. jer. 8. 14. and 47. 5, 6. , in darkness i Both inward, in their own minds, which are wholly in the dark, perplexed by their own Choice and Counsels, not knowing what to say or do; and outward, in a State of deepest distress and misery. , for by strength shall no man prevail k To wit, against God; or against his Saints, as the wicked were confident they should do, because of their great Power, and Wealth, and Numbers: whereas God's people were mean, and impotent, and helpless. And particularly, Peninnah shall not prevail against me by that strength which she hath, or thinks to have from her numerous offspring. But it is to be observed, that although Hannah takes the rise of this song from her own condition, yet she extends her thoughts and words further, even to the usual methods of God's Providence in the Government of the World. . 10 The adversaries of the LORD l And of his People; especially the Philistines, who at this time were the chief Oppressors of Israel. shall be broken to pieces m These and the following words are Prophetical of what God was about to do: They who are now our Lords, shall be subdued. : * Chap. 7. 1●…. out of heaven n i e. Out of the Clouds or Air which is oft called Heaven. shall be thunder upon them o As was done, 1 Sam. 7. 10. : the LORD shall judge p i e. Shall condemn and punish, as that Verb by a Synecdoche is oft used. the ends of the earth q Or, of the land, to wit, the Philistines who dwelled in the utmost borders of Canaan, even upon the Sea-coast. , and he shall give strength unto his king r Either, 1. Unto the Judge or Ruler whom he shall set up for the Protection and Deliverance of his People; the word King being elsewhere so taken. Or, 2. The King properly so called: And so she Prophecieth, That Israel should have a King, and that there should be a great difference between King and King; between the People's King, Saul, whom they would obstinately and passionately desire, by whom therefore they should have but little relief; and God's King David, whom God would Choose as a man after his own Heart, and whom he would strengthen and assist so, as by his hands to break all his Enemies to pieces. , and * 〈◊〉. 89. 24. exalt the horn s i e. Increase, or advance the strength. of his anointed t i e. Of his King. The same thing repeated in other Words; Although it may have a Mystical sense and respect to Christ, the singular Anointed one of God, and the special King of his People, whom all their other Kings did Typify and Represent, and from whom they received Authority and Power. 11 And Elkanah went to Ramah to his house, and the child did minister unto the LORD u In some way agreeable to his tender years, as in Singing, or playing upon Instruments of Music, as they used then to do in God's Service; or lighting the Lamps, or some other way. For, I suppose, Samuel was not brought to the Tabernacle in such tender years as some think: of which, see on 1 Sam. 1. 22. i e. Under the inspection, and by the direction and instruction of Elimine before Eli the Priest x. 12 ¶ Now the sons of Eli were sons of Belial, they knew not y To wit, practically, i. e. They did not acknowledge, honour, regard, love, or serve God: for so words of knowledge are commonly used in Scripture; see Rom. 1. 28. 1 Cor. 15. 34. Tit. 1. 16. the LORD. 13 And the priest's * Chap. 8. custom with the people, was, that when any man offered z i e. Presented it to the Lord, to be offered by the Priest. sacrifice, the priest's servant came, while the flesh was in seething a For as the Lords part of the Peace-offerings was burnt upon the Altar, so the Priests and offerers parts were to be sodden. , with a fleshhook of three teeth in his hand, 14 And he struck it into the pan, or kettle, or cauldron, or pot: all that the fleshhook brought up, the priest took for himself b Not contented with the Breast and Shoulder which were allotted them by God, Exod. 29. 27, 28. Levit. 7. 31, etc. They took also part of the offerers share; and besides, they snatched their part before it was heaved and waved, contrary to Levit. 7. 34. : so they did in Shiloh unto all the Israelites that came thither. 15 Also before they burned the fat c And the other parts to be burnt with it. See Levit. 3. 3, 4, 9 and 7. 31. So this was an additional injury; for lest the fork should mistake and injure them, they took such parts as they best liked whilst it was raw, when it might be better discerned. , the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest: for he will not have sodden flesh of thee, but raw. 16 And if any man said unto him, Let them not fail to burn the fat ‡ Heb. as on the day. presently, and then take as much as thy soul desireth d We are content to relinquish our parts to thee, only let not God he wronged of his due. : then he would answer him, Nay, but thou shalt give it me now: and if not, I will take it by force. 17 Wherefore the sin of the young men was very great e Because they violently took away both Man's and God's Dues, and this before their time, and that with manifest contempt of God and Men; and all this merely for the gratifying of their sensual Appetite. before the LORD f i e. Even in the place of God's special presence, where he saw and observed all their miscarriages: which argues the height of impiety and impudence. : for men abhorred the offering of the LORD g They neglected and abhorred the practice of carrying up Sacrifices to be 〈◊〉, ●…hich they knew would be so grossly abused; and which, as they might think, would be rejected and abhorred by God himself; and therefore they would not contribute to the Priest's Sin, and the corruption of God's Worship; but judged it better to neglect the thing, than to expose it to the Priest's depravation; wherein yet they Erred, as we see, v. 24. . 18 ¶ But Samuel ministered h i e. Performed his Ministration carefully and faithfully, not corrupting nor abusing it, as Eli's Sons did. before the LORD i In God's Tabernacle: or as in God's presence, sincerely and regularly, with God's approbation. Compare Gen. 17. 1. 2 Chron. 26. 4. , being a child, * Exod. 〈◊〉. girded with a linen Ephed k A garment used in God's Service, and allowed not only to the inferior Priests and Levites, but also to eminent persons of the People: as 2 Sam. 6. 14. and therefore to Samuel, who, though no Levite, was a Nazarite, and that from his Birth. . 19 Moreover, his mother made him a little coat l Suitable to his Age and Stature, to be worn ordinarily: for coats were their usual Garments. See Gen. 3. 21. and 37. 3. 2 Sam. 15. 32. Cant. 5. 3. Dan. 2. 21. Luk. 3. 11. and 9 3. , and brought it to him from year to year, when she came up with her husband, to offer the yearly sacrifice. m Knowing that he could not yet do much service, she would not have him too burdensome to the Tabernacle, and therefore she yearly provided him with a Coat, which was the chief and upper Garment; and under that his other Garments possibly are comprehended. 20 ¶ And Eli blessed Elkanah, and his wife m As their Superior, and God's Highpriest, he Blessed them in God's Name, and they received his Blessing by Faith, which made it effectual, v. 21. , and said, The LORD give thee seed n i e. A Child, or rather Children, as the Event shown. of this woman, for the ‖ Or, P●… which see ●…ed, etc. loan which is lent to the LORD o Or, for the petition, i. e. the thing desired, to wit, the Child; which she, thy Wife, asked of the Lord; or, for the Lord: as Chap. 1. 28. to whom accordingly she hath given them. And therefore as she asked him not so much for herself, for she seldom sees him; as for the Lord, to whose service she hath wholly devoted him: So now I pray, that God would give you other Children for both your comfort and enjoyment. . And they went unto their own home. 21 And the LORD visited p To wit, in Mercy, and with his Blessing, as that Word is used Gen. 21. 1. Exod. 13. 19 jer. 15. 15. not in anger, as it is taken Exod. 32. 34. Levit. 26. 16. Hannah, so that she conceived and bore three sons, and two daughters; and the child Samuel grew q Not only in Age and Stature; but especially in Wisdom and Goodness, as Luk. 1. 15. Or, was magnified: or grew great, famous and acceptable, as v. 26. before the LORD r Not only before men, who might be deceived, but in the presence and judgement of the Allseeing God. . 22 ¶ Now Eli was very old s And therefore unfit either to manage his Office himself, or to make a diligent inspection into the Carriage of his Sons in holy Administrations: which gave them opportunity for their Wickedness. , and heard all that his sons did unto all Israel t Whom they injured in their Offerings, and alienated from the Service of God. , and how they lay with the women that ‡ Or, ●…bled by 〈◊〉 or 〈◊〉 Exod. 38. ●…. Numb. 4. 〈◊〉 and 8. 24. assembled u Or warred: which expression is used of them, either because they came to the Service and Worship of God in the Tabernacle, which is often called a warfare; or, because they came in considerable Numbers, and due order, like to an Army. at the door x The place where all the People both Men and Women waited when they came up to the Service of God, 1 Sam. 1. 9, 12. Luk. 1. 10. because they could not have admittance into the Tabernacle, and because the Altar on which their Sacrifices were offered, was by the door. Hence it seems probable, that these Women were not such as devoted themselves to the Service of God and of his Tabernacle, either by Fasting and Prayer, etc. Or by Sowing, Spinning, etc. which if then there were any such, had their Stations not at the door, but in divers places allotted to them round about the Tabernacle; but of such as came up to Worship God at his Tabernacle; as Women ofttimes did, with their Husbands, as here Hannah did, and the Blessed Virgin Mary, Luke 2. 41. or with their Parents. And this Exposition may receive strength from Exod. 38. 8. where the very same Phrase is used, and that when the great Tabernacle was not yet built, and so there was no occasion for any Women to come to the other less Tabernacle then used, save only to Pray or offer Sacrifices. of the Tabernacle of the Congregation. 23 And he said unto them, Why do ye such things y As those above mentioned, v. 13. and v. 22. Eli's Sin in this matter was not only that he reproved them too gently, and generally, and sparingly; but especially, that he contented himself with a Verbal Rebuke, and did not restrain them, as is said, Chap. 3. 13. and inflict those Punishments upon them, of putting them out of their Priest's Office, and cutting them off from God's People; which such high Crimes deserved by God's Law, and which he as Judge and Highpriest ought to have done, without all respect of persons. ? for ‖ 〈◊〉, 〈◊〉 hear 〈◊〉 words of 〈◊〉 I hear of your evil deal by all this people z That dwell here, or come hither to Worship. . 24 Nay, my sons: for it is no good report a Words too mild for such Diabolical Actions. that I hear, ye make the LORD's people ‖ Or, to cry 〈◊〉 to transgress b Either 1. The Women that by your instigation were drawn to folly. Or, 2. others who are easily brought to follow your pernicious example. Or, 3. Other persons of Pious and honest Minds, whom therefore he calls the Lords people by way of distinction from the children of Belial, who were so highly offended with the great dishonour done to God, and to his Worship, and with the horrible Wickedness of the Priests, that upon that occasion, they were hurried into the other Extreme, and lived in the neglect and contempt of their own indispensable duty of offering Sacrifices, because they came through the Priest's hands. . 25 If one man sin against another c By doing any injury. , ‡ Heb. God shall judge him. Gr. They shall pray for him to the Lord. the judge shall judge him d The Magistrate shall by his Sentence end the difference, and both Parties shall acquiesce in his Determination, and so the Breach shall be made up. The sense is, If only Man be wronged, Man can right it, and reconcile the Persons. : but if a man sin against the LORD e To wit, in such manner as you have done, directly and immediately, in the matters of his Worship and Service, wilfully and presumptuously. , ‡ Heb. who shall make himself a Judge for him? who shall entreat for him f The offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just Judgement of God. He speaks after the manner of Men, who do oft intercede with the Prince, for such as have injured any private Person; but will not presume to do so when the Injury is Committed against his own Person. The Words are, and may be thus rendered, Who shall judge for him? Who shall interpose himself as Umpire, or Arbitrator, between God and him? Who shall compound that Difference? None can or dare do it, and therefore he must be left to the Dreadful, but Righteous Judgement of God: which is your Case and Misery. ? notwithstanding, they harkened not unto the voice of their father, because the LORD would slay them f i e. Because God had determined to Destroy them for their many and great Sins; and therefore would not, and did not give them Grace to hearken to Eli's counsel, and to Repent of their Wickedness, but hardened their Hearts to their Destruction. . 26 And the child Samuel grew on g He grew better in bad times, which is remembered to his commendation. , and was in * Prov. 3. 4. Luk. 2. 52. Act. 2. 47. Rom. 14. 18. favour both with the LORD, and also with men. 27 ¶ And there came a man of God h i e. A Prophet or Preacher sent from God, See 1 Tim. 6. 11. 2 Tim. 3. 17. ●… Pet. 1. 21. Who this was, 〈◊〉 〈◊〉 Revealed by God, and 〈◊〉 〈◊〉 ●…t i●… 〈◊〉 〈◊〉 〈◊〉, and impossible to determine. unto Eli, and said unto him, Thus saith the LORD, ‖ Or, in appearing did I appear. Did I plainly appear i Did I 〈◊〉 〈◊〉 〈◊〉 a favo●…▪ and appear so evidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 for 〈◊〉, and is this thy requi●…l? unto the house of thy father k i e. Unto 〈◊〉 the 〈◊〉 〈◊〉 thy Father's House. , when they were in Egypt l See Exod. 4. 27. , in Pharaohs house m i e. Either, 1. In Pharaohs Land, the whole Kingdom being as it were o●… great Family, whereof 〈◊〉 was the Master. Or, 2. In Pharaohs Court, where 〈◊〉 might probably be at the time of this Revelation, either to answer to some Accusation against him, or his Brethren, or to beg some Relaxation of the Rigour, or for some other occasion. ? 28 And did I choose him n To wit, Aaron thy father; whereby the shows what he meant by his Father's house. out of all the tribes of Israel, to be my priest, to o●…er upon mine altar, to burn incense, to wear an ephod o That golden Ephod, which was peculiar to the Highpriest. before me? and * 〈◊〉. 10. 14. 〈◊〉. 18. 8. did I give unto the house of thy father all the offerings made by fire p i e. All the Priests part of the offerings. He only had the Office, and he had the whole benefit. of the children of Israel? 29 Wherefore kick ye at my sacrifice q Using them irreverently, contemptuously, and profanely; both by abusing them to your own Luxury, and by causing the People to abhor and neglect them. He chargeth Eli with his Sons faults. , and at mine offering, which I have commanded in my habitation, and honour'st thy sons above me r Permitting them to dishonour and injure me, by taking my part to themselves; 〈◊〉 rather to offend me by thy connivance at their sin, than to displease them by severe rebukes, and effectual restraints, and just punishments; and so prefer their will, and pleasure, and honour, before mine. , to make yourselves fat s To Pamper yourselves. This you did not out of any necessity, but out of mere Luxury. with the chiefest of all the offerings t Not contented with those parts which I had allotted you, you invaded those choice Parts which I reserved for myself. of Israel my people? 30 Wherefore the LORD God of Israel saith, I said indeed u Qu. Where, or when did God say this? Answ. Either, 1. When he made that promise for the Perpetuation of the Priesthood in Aaron's Family, Exod. 28. 43. and 29. 9 Object. If Eli and all his Family had been cut off, yet that Promise had been made good in Eleazar's Family: how then was that Promise recalled by this Sentence against Eli? Answ. It was recalled and made void, though not absolutely and universally to all Aaron's Family; yet respectively to Eli and his Family, which were wholly excluded from the benefit of it, wherein otherwise they should have shared. Even as Gods keeping of the Israelites out of Canaan, and in the Wilderness for Forty years, and destroying them there, is called his breach of promise, Numb. 14. 34. although the Promise of Canaan was not simply made void to all the Israelites, but only to that evil Generation of them: Or, as God's Covenant with David, and with his Seed, of which God saith, that it should stand fast, Psal. 89. 28. and that he would not break nor alter it, v. 34. yet is said to be made void, v. 39 to wit, in regard of some particular branches, or members of that Family. Or, 2. To Eli himself, or to his Father, when the Priesthood was translated from Eleazar's to Ithamars' Family for some cause not mentioned in Scripture, but most probably for some great miscarriage of some of them. If it be said, That there is no such Promise Recorded in Scripture; it may be so replied, That there are many say and do noted in Holy Scripture, which were not spoken of in their proper times and places, as Gen. 24. 51. and 42. 21. Host 12. 4. Luk. 11. 49. Act. 20. 25. So the sense of the place may be this, That promise and privilege of the perpetuation of the Priesthood in Phinchas and his Family, made to them Numb. 25. 12. namely upon condition of his and their faithfulness in their Office, which is plainly understood, I now take away from that Family for their wickedness, and I transfer it to thee and thine, and will fix it there upon the same condition. , that thy house, and the house of thy father should walk before me x i e. Minister unto me as Highpriest. Walking is oft put for Discharging one's Office; before me, may signify that he was the Highpriest, whose sole Prerogative it was to Minister before God, or before the Ark, in the Most Holy Place. . for ever y As long as the Mosaical Law and Worship lasted, as that Phrase is oft used. : but now the LORD saith, Be it far from me z To wit, to fulfil my promise, which I repent of, and hereby retract. : for them that honour me a That Worship and serve me with Reverence and Godly Fear, and according to my Will, which I esteem as an Honour done to me. , I will honour b I will advance them to Honour, and maintain them in it. ; and * Mal. 2 9 they that despised me c Not formally and directly; for so Eli's Sons did not despise God; but indirectly and by consequence, by presumptuous disobedience of my Commands; by defiling and disgracing my Worship and Ordinances, either by transgressing the Rules I have given them therein, or by their ungodly and shameful Conversation; and by making my service contemptible and abominable to others through their Scandals; all which are manifest Arguments of contempt of God, and are so called, as Numb. 11. 20. 1 Sam. 12. 9, 10. Mal. 1. 8. and all which were eminently found in Eli's sons. , shall be lightly esteemed d Both by God and Men. . 31 Behold, * King ●…. ●…7. ●…4▪ ●…▪ ●…▪ 11, ●…. ●…. 〈◊〉. the days come, that I will cut off thine arm e i e. I will take away thy strength, which is oft signified by the arm, as job 22. 8. Psal. 37. 17. or all that in which thou placest thy confidence and security: either, 1. The Ark, which is called God's strength, Psal. 78. 61. and was Eli's strength, who therefore was not able to bear the very ridings of the loss of it, Chap. 4. 18. Or, 2. His Priestly dignity or employment, whence he had all his Honour and Substance. Or rather, 3. His Children, to whom the words following here, and in the succeeding Verses, seem to confine it, who are the strength of Parents: see Gen. 49. 3. Deut. 21. 17. Psal. 127. 4, 5. , and the arm of thy father's house f i e. Thy children's Children, and all thy Family: which was in great measure accomplished, 1 Sam. 22. 16, etc. , that there shall not be an old man in thine house g They shall generally be ●…ut off by an untimely Death, before they be old. . 32 And thou shalt see ‖ Or, the 〈◊〉 of the Tabernacle, for all the wealth which God would have given Israel. an enemy in my habitation, in all the wealth which God shall give Israel h So the sense is, Thou shalt see, not in thy Person, but in thy Posterity; (it being most frequent in Scripture to attribute that to Parents, which properly belongs to their Posterity only; as Gen. 17. 8. and 27. 29, 40.) an enemy, i. e. thy Competitour, or him who shall possess that place of high Trust and Honour which now thou enjoyest; (such persons being through Man's corrupt Nature esteemed as a man's worst Enemy:) in my habitation, i. e. in the Sanctuary. And then he adds by way of Aggravation, that this sad Accident should happen, in all the wealth which God shall give Israel; i. e. In a time when God should eminently bless Israel, and make good all his Promises to them, which was in Solomon's days, when Abiathar of Eli's Race was put out o●… the High-Priesthood, and Za●…ck was put in his place, 1 King. 2. 27, 35. when the Priesthood was most glorious, and most Profitable, and comfortable; and therefore the loss of i●… more deplorable. But the words may be otherwise rendered, as is noted in the Margin of our English Bibles; Thou shalt see, to wit, in thy own person, the affliction, or oppression, or calamity of my habitation, i. e. either of the Land of Israel, wherein I dwell; or of the Sanctuary, called the habitation by way of Eminency, whose greatest glory the Ark was, 1 Sam. 4. 21, 22. and consequently, who●…e greatest Calamity the loss of the Ark was; for, or instead of all that good wherewith God would have blessed Israel, or was about to bless Israel; having raised up a young Prophet Samuel, and thereby given good grounds of hope that he intended to bless Israel, if Thou and thy Sons had not hindered it by your Sins, which God was resolved severely to Punish. So this clause of the Threatening concerns Eli's Person, as the following concerns his Posterity. And this best agrees with the most proper and usual signification of that Phrase, Thou shalt see. , and there shall not be an old * See Zech. 8. 4. man in thine house for ever i i e. As long as the Priesthood continues in thy Family; or as long as the Levitical Priesthood lasts. . 33 And the man of thine k i e. Those of thy Posterity. , whom I shall not cut off from mine altar l i e. From attendance upon mine Altar, whom I shall not destroy, but suffer to live, and wait at the Altar. , shall be to consume thine eyes, and to grieve thine heart m Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the very heart, and thou wouldst consume thine Eyes with weeping for their Calamities. So the Phrase is like that of Richel weeping for her children, Jer. 31. 15. which were slain long after her Death. : and all the increase of thine house n i e. Thy Children. shall die ‡ Heb. Men. in the flower of their age o About the Thirtieth year of their Age, when they were to be admitted to the plenary Administration of their Office, Num. 4. 3. then they shall die. . 34 And this shall be a sign unto thee p To wit, of the certain truth of all those sad Predictions. , that shall come upon thy two sons on Hophni and Phinehas: in one day they shall d●…e both of them q And so they did, chap. 4. 11. . 35 And I will raise me up * Ezek. 4▪ 〈◊〉 a faithful priest r To wit, of another Line, as is necessarily implied by the total removal of that Office from Eli's Line, before threatened. The Person designed is Zadok, one eminent for his Faithfulness to God, and to the King, who, when Abiathar, the last of Eli's Line, was Deposed by Solomon, was made Highpriest in his stead, 1 King. 2. 27, 35. 1 Chron. 29. 22. , that shall do according to that which is in my heart s And shall not dishonour or disobey me, to gratify his Sons, as thou hast done. , and in my mind, and I will build him a sure house t i e. Give him a numerous Posterity, as that Phrase is used, Exod. 1. 21. 2 Sam. 7. 11. 1 King. 11. 38. and confirm that sure Covenant of an everlasting Priesthood made to Phinehas, of Eleazar's Line, Numb. 25. 13. and interrupted for a little while by Eli, and his, of the Line of Ithamar, unto him and his Children for ever. And this was manifestly verified until the Babylonish Captivity, Ezek. 44. 15. and there is no reason to doubt of its continuance in the same Line till Christ came. , and he shall walk u i e. Minister as Highpriest. before mine anointed x Fither, First, Before King Solomon, who was Anointed King, 1 King▪ 〈◊〉 39 and before the succeeding Kings, who are commonly called Anointed, or the Lords Anointed, as 1. Sam. 12. 3, 5. and 24. 6, 10. Psal. 89. 38, 51. Lam. 4. 10. Or rather, Secondly, Before Jesus Christ; First, Because this Title of Anointed, or Christ, or Messiah, (both which words signify only the Anointed) is most frequently and eminently Ascribed to Christ, both in the Old and New Testament, and therefore it is most reasonable to understand it of him, when there is nothing in the Text or Context which Determines it to any other. Secondly, Christ is the main Scope and Design, not only of the New, but of the Old Testament, which in all its Types and Ceremonies represented Christ; and particularly, the Highpriest was an eminent Type of Christ, and did Represent his Person, and Act in his Name and Stead, and did mediately, what john Baptist did immediately, go before the face of the Lord Christ; and when Christ did come, that Office and Officer was to cease. Thirdly, The Highpriest is seldom or never said to Walk or Minister before the Kings of Israel or judah, but constantly before the Lord, and consequently, before Christ, who, as he was God Blessed for ever, Rom. 9 5. was present with, and the Builder and Governor of the Ancient Church of Israel, as is manifest from Act. 7. 35. 1 Cor. 10. 4. Heb. 3. 3, 4, 5, 6. and many other places; and their Temple is particularly called his Temple, Mal. 3. 1. because all the Temple-worship was performed in his presence, and had a special respect unto him, and therefore the Highpriest is most properly said to walk before him. for ever. 36 And it shall come to pass, that every one that is left in thine house shall come ‡ Heb. to ●…ship him. and crouch to him y In way of humble Supplication. See 1 King. 2. 26. and 23. 9 for a piece of silver, and a morsel of bread z Whereas before they were so Nice and Delicate, that my liberal allowance could not satisfy them, but they must have their Meat Raw and Fat, etc. above, v. 13, 14, 15, 16. so the punishment is suited to the Nature of their Sin. , and shall say, ‡ Heb. joy▪ Put me, I pray thee, into ‖ Or, somewhat abo●… the Priesthood. one of the priests offices Into the meanest office belonging to it. See Ezek. 44. 10, 11, etc. Quest. How could they be reduced to so great straits, seeing, though they lost the High-Priesthood, they still were inferior Priests, and had a right to those plentiful Provisions which belonged to that Order? Ans. First, They might be degraded not only from the Office of the Highpriest, but also from that of the Inferior Priests, and consequently might forfeit and lose all the Privileges belonging to their Office. Secondly, This might be from the Tyranny and Violence of some of the succeeding Priests of Eleazar's Line, towards that other Line which had long stood in competition with them, and had for a season got away the Priesthood from them. For this Text only relates the matter of Fact, but doth not express any Approbation of it. , that I may eat a piece of bread. CHAP. III. AND the child Samuel ministered unto the LORD before Eli a i e. Under his inspection and direction, which, being so young, he needed. : and the word of the LORD b To wit, the word of Prophecy, or the Revelation of Gods will to and by Prophets. was precious c i e. Rare or Scarce, such things being most Precious in men's esteem, whereas common things are generally despised. in those days: there was no open vision d God did not impart his mind by way of Vision or Revelation openly, or to any public Person, to whom others might resort for satisfaction, though he might or did privately reveal himself to some Pious Persons for their particular Direction. This is here premised, as a reason why Samuel understood not, when God called him once or twice. . 2 And it came to pass at that time, when Eli was laid down in his place e In the Court of the Tabernacle. , and his eyes began to wax dim, that he could not see f To wit, clearly and distinctly. This is added, as an Evidence of his Old Age, partly to show God's contempt of him, notwithstanding his Venerable Age, and his preferring the child Samuel before him in this vision; and partly, as the reason why Samuel so readily ran to him upon the first call, because his great Age made him more to need his Servants help. , 3 And ere the lamp of God went out g Before the Lights of the Golden Candlestick were put out, i. e. in the Night-season, or before the Morning, when they were put out, as they were Lighted in the Evening, Exod. 27. 21. Levit. 24. 3. 2 Chron. 13. 11. in the temple h i e. In a place nigh to the Tabernacle, the Particle in being oft used for near, as hath been showed formerly; for in the Tabernacle or Temple none might lie. of the LORD, where the ark of God was, and Samuel was laid down to sleep i Not that this happened when he first lay down, but whilst he was lying there. : 4 That the LORD called Samuel, and he answered, Here am I 5 And he ran k Showing his great Faithfulness and Diligence in the Service, either of the Lord, or of his Master Eli. unto Eli, and said, Here am I, for thou called'st me. And he said, I called not; lie down again. And he went and lay down. 6 And the LORD called yet again, Samuel. And Samuel arose, and went to Eli, and said, Here am I, for thou didst call me. And he answered, I called not, my son; lie down again. 7 ‖ Or, thus did Samuel before he knew the LORD, and before the word of the LORD was revealed unto him. Now Samuel did not yet know the LORD l Either, First, He was not acquainted with God in that Extraordinary or Prophetical way. Or rather, Secondly, He did not yet understand, any more than before, that it was not Eli, but God, who spoke to him. And this ignorance of Samuel's served Gods Design, that his simplicity might give Eli the better assurance of the truth of Gods call, and message to Samuel. , neither was the word of the LORD yet revealed unto him. 8 And the LORD called Samuel again the third time. And he arose, and went to Eli m He persists in the same readiness to obey and serve him, and was not discouraged or driven from his Duty by his double mistake and disappointment. , and said, Here am I, for thou didst call me. And Eli perceived n By the consideration of Samuel's Piety, of the Sanctity of the place adjoining, from whence God had ofttimes spoken, and of the Solitude of the place, where there was no human Person besides himself, who could or would have called Samuel in that manner. that the LORD had called the child. 9 Therefore Eli said unto Samuel, Go, lie down▪ and it shall be, if he call thee, that thou shalt say, Speak LORD, for thy servant heareth o i e. I am ready to hear what thou speakest, and to do what thou requirest. . So Samuel went, and lay down in his place. 10 And the LORD came p Before, he spoke to him at a distance, even from the Holy Oracle between the Cherubims; but now, to prevent all further mistakes, the Voice came near to him, as if the Person speaking had been present with him. , and stood q Before the Voice passed by him, now the speaker fixeth his abode with him for a time, till he had uttered his whole mind to him. , and called as at other times r As he had done before. , Samuel, Samuel s His Name is here doubled, to engage him to the more speedy and diligent attention. . Then Samuel answered, Speak, for thy servant heareth. 11 ¶ And the LORD said to Samuel, Behold, I will do a thing t Those things which are related in the next Chapter, which though done by the Philistines, God here ascribes to himself, because he was the first and chief cause of it, by withdrawing his helping hand from Israel, and by delivering the Ark, and Eli's two Sons, and the rest of the People, into his and their Enemy's hands. in Israel, at which both the ears of * 2 King. 21. 12. every one that heareth it, shall tingle u Which will be so terrible, that not only those that feel it shall groan under it, but those that only hear the report of it, shall be struck with such Amazement and Horror, which will make their Heads and Hearts ache. A Metaphor from him, who being surprised with some great and hideous Noise, such as Thunder or great Guns, his head is much affected with it, and the Sound or Tingling of it abides in his Ears a good while after it. This Phrase is used also, 2 King. 21. 12. jer. 19 3. . 12 In that day x In that time which I have appointed for this work, which was about Twenty or Thirty Years after this threatening. So long space of Repentance God allows to this wicked Generation, to make their peace with God, and prevent the Execution, as others did in like cases. I will ‡ Heb. establish. perform against Eli * Chap. 2. ●…0. all things which I have spoken y By that Prophet, chap. 2. 27. concerning his house: ‡ Heb. beginning and ending. when I begin, I will also make an end z Though this Vengeance may and shall be delayed for a season, to manifest my patience, and inci●… them to Repentance; yet when once I begin to Inflict, I shall certainly go on with it, and not desist till I have made a full end. . 13 ‖ Or, and I will tell him, etc. * Chap. 2. 29, 30, 31, etc. For I have told him, that I will judge a i e. Condemn, and Punish or Destroy, as the word judge is oft used, as Gen. 15. 14. joh. 3. 18. and 16. 11. his house b His Children, and Posterity, as is manifest by the Story; as the word House is frequently taken, as 2 Sam. 7. 11. 1 King. 21. 29. So the House of judah, of Aaron, of David, are oft taken for their Posterity. And to Build an House in Scripture use, is to increase their Posterity, as Exod. 1. 21. Deut. 25. 9 Ruth 4. 11. Compare Gen. 16. 2. and 30. 3. for ever c Till they be utterly rooted out: or, for a long time, as that Phrase is oft used. , for the iniquity which ●…e knoweth d Either by the information of the Prophet, chap. 2. v. 27, etc. or by his own guilty and self-accusing Conscience. But these, and the foregoing and following words, may well be, and are rendered thus, for this iniquity, because he knew (both by common Fame, and by his own observation) that his Sons, etc. He cannot pretend ignorance, or want of proof of their wickedness, which aggravates his Sin. : because his sons made themselves ‖ Or, accursed. vile e Not only hateful to God, but contemptible to all the People, whereby they also brought their Sacred Office, and Gods Holy Ordinances into contempt. Heb. Cursed themselves, or made themselves Execrab●…e or Accursed, both to God and men: by their Lewd and Cursed Practices, they put themselves under the Curse of God, by such a gross Violation of God's Commands; Compare jos. 6. 18. and 7. 12, 13. This expression may be used by way of reflection upon their Father, because be did not denounce the Curse of God against them, nor put them out of the Priesthood, as Accursed Persons, although they were so Vile, that they had prevented their Father's censure, and Meritoriously cast themselves out, and cut themselves off from the Priesthood and Congregation of the Lord, which their Father should have done Judicially. and he ‡ Heb. frowned not upon them▪ restrained them not f He contented himself with a cold and gentle reproof, and did not severely rebuke, and punish, and effectually restrain them from their abominable Courses, nor use that Authority which God had given him, as a Father, as an Highpriest, and as a Judge, or Chief Magistrate, against them, as by the Law of God he was obliged to do. . 14 And therefore I have sworn g Which might be done before, though it be mentioned here only. Or, I do swear: the past Tense being common●…y put for the pre●…ent in the Hebrew Tongue. unto h Or, concerning, as the Praefix Lame●… is oft used, as Exod. 14. 3. and 18. 7. 2 Sam. 11. 7. Psal. 91. 11. compare with Matth. 4. 6. i i. e. The punishment threatened against Eli and his Family, shall not be prevented or hindered by all their Sacrifices, as they fond imagine, but shall Infallibly be Executed. the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice, nor offering for ever. 15 And Samuel lay until morning, and opened the doors of the house of the LORD k Although the Tabernacle, whilst it was to be removed from place to place in the Wilderness, had no Doors, but consisted only of Curtains, and had only Hang before the entrance, instead of Doors; yet when it was settled in one place, as now it was in Shiloh, where it had been for a long time, it is more than probable, both from this place, and by comparing 1 Sam. 1. 9 and 2 Sam. 6. 17. and from the Nature and Reason of the thing, that it was enclosed within some solid Building, which had Doors, and Posts, and other Parts belonging to it. : and Samuel feared to show Eli the vision l i e. The matter of the Vision or Revelation, partly from the Reverence and Respect he bore to his Person, to whom he was loath to be a messenger of such sad tidings; partly, lest if he had been hasty to utter it, Eli might think him Guilty of Arrogancy or secret Complacency in his Calamity, which was like to tend to Samuel's advancement. And not being commanded by God to acquaint Eli herewith, he prudently suspended the publication of it, till a fit occasion were offered, which he might reasonably expect in a very little time, knowing that Eli would be greedy to know the matter of that Revelation, the Preface whereof he was acquainted with; and that it would be less offensive, and therefore more useful to Eli, when he saw that Samuel was not puffed up with it, nor forward to vent it, until Eli forced it from him. . 16 Then Eli called Samuel, and said, Samuel my son. And he answered, Here am I 17 And he said, What is the thing that the LORD hath said unto thee? I pray thee, hid it not from me: God do so to thee, and ‡ Heb. ●…o add more also m God inflict the same Evils upon thee, which I suspect he hath pronounced against me, and greater Evils too. Or, God do so, i. e. let God deal with thee so severely, as I cannot or am loath to express. So it is a kind of Aposiopesis usual in Oaths, and in Adjurations. The same Phrase is in Ruth 1. 17. Thus he adjures him to utter the whole truth, as was usual among the Hebrews, as 1 King. 22. 16. Matth. 26. 63. , if thou hid any ‖ Or, word. thing from me of all the things that he said unto thee. 18 And Samuel told him ‡ Heb. all the things, or words. every whit, and hide nothing from him. And he said, It is the LORD n This severe Sentence is from the Sovereign Lord of the World, who hath an absolute Power and Right to dispose of me and all his Creatures as he pleaseth; to whose good pleasure I therefore freely submit: from Israel's God, who was known by this Name of jehovah, who is in a special manner the Ruler of the People of Israel, to whom it properly belongs to punish all mine offences; whose Chastisement I therefore accept. : Let him do what seemeth him good. 19 ¶ And Samuel grew o As in Stature, so in Wisdom and Piety, and God's Favour, and Reputation with the People. , and the LORD was with him, and did let none of his words * 1 King. 8. 56. fall to the ground p i e. Want its effect or success: God made good all his Predictions. A Metaphor from precious Liquors, which when they are spilt upon the Ground, are altogether useless and ineffectual. This Phrase is oft used, as jos. 21. 45. Esth. 6. 10, etc. . 20 And all Israel, from Dan even to Beersheba q Through the whole Land, from the Northern Bound Dan, to the Southern, Beer-sheba; which was the whole length, and largest extent of the Land. See judg. 20. 1, 2. 2 Sam. 17. 11. , knew r Both by Eli's Testimony, and particular Relation of the 〈◊〉 going History, to the People that came from all Parts; 〈◊〉 by succeeding Revelations made to him, whereof mention is made in the next Verse, which though placed after, might be done before. that Samuel was ‖ Or, faithful. established to be a prophet of the LORD. 21 And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel s Or, did use to Reveal his mind to Samuel. in Shiloh, by the word of the LORD t i e. By his word, the Noun for the Pronoun, which is frequent, as Levit. 14. 15, etc. by his word of command, which he chose to deliver to Israel by his Mouth, as it h●…e follows; or by his word of Prophecy concerning future events. . CHAP. IU. AND the word of Samuel a i e. The Word of the Lord revealed to Samuel, and by him to the People; Either, First, The Prophetical Word mentioned before, chap. 3. 11, etc. which is here said to come, or to come to pass, as it was foretold, to all Israel. But the subject of that Prophecy was not all Israel, but Eli and his House, as is evident. Or rather, Secondly, A Word of command, that all Israel should go forth to Fight with the Philistines, as the following Words explain it, that so they might be first humbled and punished for their Sins, and so prepared by degrees for their future Deliverance. ‖ Or, came to p●…ss. ‡ Heb. 〈◊〉▪ came to all Israel. Now Israel went out against the Philistines b Or, to meet the Philistines, who having by this time recruited themselves after their great loss by Samson, judg. 16. 30. and perceiving an eminent Prophet arising among them, by whom they were likely to be United, Counselled and Assisted, thought fit to Suppress them in the beginning of their Hopes and Designs of Rescuing themselves from their power. to battle, and pitched beside Eben-ezer c A place so called here (by Anticipation) from a following event, chap. 7. 12. : and the Philistines pitched in Aphek d A City so called in the Tribe of judah, jos. 15. 53. upon the Borders of the Philistines Country: not that Aphek in Asher, jos. 19 30. judg. 1. 31. which was very remote from them. . 2 And the Philistines put themselves in array against Israel: and when ‡ Heb. the battle was spread. they joined battle e Heb. When the Battle was spread, i. e. when the two Armies had drawn forth themselves into Military Order, and put themselves into the usual Posture for Fight, and began to Fight in their several Places. , Israel was smitten before the Philistines: and they slew of ‡ Heb. the array. the army in the field, about four thousand men. 3 ¶ And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines f Seeing our Cause is so just, our own just and necessary Defence from God's and our Enemies, and we came not forth to Battle by our own motion, but by God's command delivered by Samuel. This was strange blindness, that when there was so great a corruption in their Worship and Manners, chap. 2. and such a Defection to Idolatry, chap. 7. 3. Psal. 78. 58. they could not see sufficient reason why God should suffer them to fall by their Enemies. ? Let us ‡ Heb. 〈◊〉 unto us. fetch the ark of the covenant of the LORD g That great pledge of God's presence and help, by whose Conduct our Ancestors obtained success, Numb. 10. 35. and 14. 44. jos. 6. 4. instead of the performance of Moral Duties, humbling themselves deeply for, and Purging themselves speedily and throughly from all their Sins, for which God was displeased with them, and now had chastised them, they take an easier and cheaper Course, and put their trust in their Ceremonial Observances, not doubting but the very presence of the Ark would give them the Victory. And therefore it is no wonder they meet with so sad a disappontment. out of Shiloh unto us, that when it cometh among us, it may save us out of the hand of our enemies. 4 So the people sent to Shiloh, that they might bring from thence the ark h Which it may seem they should not have done without ask Counsel of God, which they might easily have done by Samuel. of the covenant of the LORD of hosts, which dwelleth between the * Exod. 25. 18, 22. cherubims: and the two sons of Eli, Hophni and Phinehas were there i Either, First, In the camp. Or rather, Secondly, In Shiloh. with the ark k Attending upon it, instead of their Aged Father. of the covenant of God. 5 And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout l Partly, from their great joy and confidence of success; and partly, in Design to encourage themselves, and terrify their Enemies. , so that the earth rang again. 6 And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood m By information from the Israelites, who would readily tell them of it to affright them. that the ark of the LORD was come into the camp. 7 And the Philistines were afraid, for they said, God is come n To wit, in and with his Ark: or, they give the Name of God to the Ark, before which he was Worshipped, as they used to do to the Images of their false gods. into the camp. And they said, Woe unto us: for there hath not been such a thing ‡ Heb. yesterday, or, the third day. heretofore o Not to our knowledge, or not in our times; for the forementioned removals of the Ark were before it came to Shiloh. . 8 Woe unto us: who shall deliver us out of the hand of these mighty Gods p They secretly confess the Lord to be higher and greater than their gods, and yet against their knowledge presume to oppose him. ? these are the Gods that smote the Egyptians with all the plagues in the wilderness q They mention the Wilderness, not as if all the Plagues of the Egyptians came upon them in the Wilderness, but because the last and forest of all, which is therefore put for all; to wit, the Destruction of Pharaoh and all his Host, happened in the Wilderness, namely, in the Red-Sea, which having the Wilderness on both sides of it, Exod. 13. 18, 20. and 14. 3, 11. and 15. 22, etc. may well be said to be in the Wilderness. Although it is not strange if these Heathens did mistake ●…nd misreport some Circumstances, in a Relation of the Israelitish Affairs, especially some hundreds of Years after they were done, such mistakes being frequent in divers Heathen Authors, treating of those matters, as justin, and Tacitus, and others. . 9 Be strong, and quit yourselves like men r Since you can expect no relief from your gods, who are not able to resist theirs, it concerns you to put forth all your Strength and Courage, and once for all to act like brave and valiant Men. , O ye Philistines, that ye be not servants unto the Hebrews, * ●…udg. 13. 1. as they have been to you: ‡ Heb▪ be men. quit yourselves like men, and fight. 10 ¶ And the Philistines fought, * Psal. 78. 9 and Israel was smitten, and they fled every man into his tent s i e. To his habitation, called by the Ancient Name of his Tent. : and there was a very great slaughter, for there fell of Israel thirty thousand t Before they lost but 4000, now in the presence of the Ark 30000, to teach them that the Ark and Ordinances of God, were never Designed for Sanctuaries or Refuges to impenitent Sinners, but only for the Comfort and Relief of those that Repent. footmen u Horsemen are not mentioned; Either, First, Because they had few or none, God having forbidden the multiplication of their Horses, Deut. 17. 16. and the Philistines, their Lords and Oppressors, having taken away what they had. Or, Secondly, Because they fled away, as is usual in such Cases, whilst the Footmen were more easily overtaken. . 11 And * Psal. 78. 61. the ark of God was taken x Which God justly and wisely permitted; partly, to punish the Israelites for their Profanation of it: partly, that by taking away the pretences of their Foolish and Impious confidence, he might more deeply humble them, and bring them to true Repentance: partly, that the Philistines might by this means be more effectually convinced of God's Almighty Power, and of their own, and their god's Impotency, and so a stop might be put to their Triumphs and Insultations, and to their Rage against the poor Israelites, whom otherwise in human appearance they might easily have rooted out. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it, as we shall see. , and the two sons of Eli, Hophni and Phinehas ‡ Heb. died. were slain. 12 ¶ And there ran a man of Benjamin out of the army, and came to Shiloh the same day, with his clothes rend, and with * Job 2. 12. earth upon his head y The usual Rites in great sorrows; See Gen. 37. 29. jos. 7. 6, etc. 2 Sam. 1. 2, 11. . 13 And when he came, lo, Eli sat upon * Chap. 1. 9 a seat z Placed there on purpose for him, that he might soon receive the Tidings which he longed for. by the way side, watching: for his heart trembled for the ark of God a Whereby he discovered a public and generous spirit, and a fervent Zeal for God, and for his Honour and Service, which he preferred before all his Natural Affections and Worldly Interests, not regarding his own Children in comparison of the Ark, though otherwise he was a most Indulgent Father, and had reason to believe that they went out like Sheep for the slaughter, according to Samuel's Prediction. . And when the man came into the city, and told it, all the city cried out. 14 And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli. 15 Now Eli was ninety and eight years old, and * Chap. 3. 2. his eyes ‡ Heb. s●…ood. were dim, that he could not see. 16 And the man said unto Eli, I am he that came out of the army b I speak not what I have by uncertain Rumours, but what mine Eyes were Witnesses of. , and I fled to day out of the army. And he said, What ‡ Heb. is the thing. is there done, my son? 17 And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas are dead, and the ark of God is taken. 18 And it came to pass when he made mention of the ark of God, that he fell from off the seat backward c Being so oppressed with Grief and Astonishment, that he had no Strength left to support him. , by the side of the gate d To wit, the Gate of the City, which was most convenient for the speedy understanding of all Occurrences. , and his neck broke, and he died: for he was an old man, and heavy e Old, and therefore weak and apt to fall; Heavy, and therefore his fall more dangerous and pernicious. , and he had judged Israel f He was their Supreme Governor, both in Civils and Spirituals. forty years. 19 ¶ And his daughter in law, Phinehas wife, was with child, near ‖ Or, to cry out. to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law, and her husband were dead, she bowed herself, and traveled; for her pains ‡ Heb. were turned. came upon her g To wit, before her time, which is oft the effect of great Terrors, both in Women, and in other Creatures, Psal. 29. 9 . 20 And about the time of her death, the women that stood by her, said unto her, Fear not, for thou hast born a son. But she answered not, ‡ Heb. set not her heart. neither did she regard it h Being overwhelmed with Sorrow, and so uncapable of Comfort. . 21 And she named the child ‖ That is, Where is the glory? Ichabod, saying, ‖ Or, There is no glory. * Chap. 14 3. The glory i i e. The glorious Type and assurance of God's presence, the Ark, which is oft called God's Glory, as Psal. 26. 8. and 78. 61. Isa. 64. 11. and which was the great safeguard and Ornament of Israel, which they could glory in above all other Nations. is departed from Israel (because the ark of God was taken, and because of her father in law, and her husband.) 22 And she said, The glory is departed from Israel, for the ark of God is taken k This is repeated to show her Piety, and that the Public and Spiritual loss lay heavier upon her spirit, than her Personal or Domestic Calamity. . CHAP. V. AND the Philistines took the ark of God a Quest. Why were not they immediately killed, who touched the Ark, as afterwards Uzzah was? 2 Sam. 6. 7. Ans. First, Because the Sin of the Philistines was not so great, because the Law forbidding this, was not given, or at least was not known to them; whereas Uzzah's Fact was a transgression, and that of a known Law. Secondly, Because God designed to reserve the Philistines for a more public and more shameful punishment, which had been prevented by this. , and brought it from Eben-Ezer b Where they found it in the Camp of the Israelites, chap. 4. 1. unto Ashdod c Called also Azotus: whither they brought it, either because it was the first City in their way, or rather because it was a great and famous City, and most eminent for the worship of their great God Dagon. . 2 When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon d Either, First, Out of respect to it, that it might be worshipped together with Dagon. Or rather, Secondly, By way of reproach and contempt of it, as a Spoil and Trophy set there to the honour of Dagon, to whom doubtless they Ascribed this Victory, as they did a former, judg. 16. 23. And though they had some reverence for the Ark before, chap. 4. 7, etc. Yet that was certainly much diminished by their success against Israel, not withstanding the presence and help of the Ark. . 3 ¶ And when they of Ashdod e i e. The Priests of Dagon. arose early on the morrow f Either to worship Dagon according to their manner: or being curious and greedy to know whether the Neighbourhood of the Ark to Dagon had made any alteration in either of them, that if Dagon had received any Damage, they might, if possibly they could, repair it, before it came to the People's knowledge, as indeed they did, to prevent their contempt of that Idol, by which the Priests had all their reputation and advantage. , behold, Dagon was fallen upon his face to the earth, before the ark of the LORD: and they took Dagon, and set him in his place again g Supposing or pretending that his fall was wholly casual. . 4 And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground, before the ark of the LORD, and the head of Dagon, and both the palms of his hands were cut off h The head is the Seat of Wisdom; the Hands, the Instruments of Action: both are cut off, to show that he had neither Wisdom nor Strength to Defend himself, nor his worshippers. Thus the Priests by concealing Dagon's shame before, make it more evident and infamous. upon the threshold, only ‖ Or, the fishy part. the stump of Dagon i Heb. Only Dagon, i. e. that part of it from which it was called Dagon, to wit, the Fishy part, for Dag in Hebrew signifies a Fish. And hence their Opinion seems most probable, that this Idol of Dagon had in its upper parts an human shape, and in its lower parts the Form of a Fish; for such was the Form of divers of the Heathen gods, and particularly of a god of the Phoenicians (under which Name the Philistines are comprehended) as Diodorus Siculus, and Lucian, both witness, though they call it by another Name. was left to him k Or, upon it, i. e. upon the Threshold, there the Trunk abode in the place where it fell, but the Head and Hands being violently cut off, were slung to distant and several places. . 5 Therefore neither the priests of Dagon, nor any that come into Dagons' house, tread on the threshold ‡ Of the Temple. of l Out of a Religious reverence, supposing this place to be Sanctified by the touch of their god, who first fell here, and being broken here, touched it more thoroughly than he did other parts. This Superstition of theirs was Noted and Censured long after, Zephan. 1. 9 Herein they manifested their stupendious Folly, both in making a perpetual Monument of their own and Idols shame, which in all reason they should rather have buried in eternal Oblivion; and in turning a 〈◊〉 and certain Argument of Contempt, into an occasion of further Veneration. Dagon in Ashdod unto this day m When this History was Written, which if Written by Samuel towards the end of his Life, was a sufficient ground for this expression, this Superstitious usage having then continued for many Years. . 6 But the hand of the LORD was heavy upon them of Ashdod n For their Incorrigibleness by the foregoing Documents. , and he destroyed them o Partly, by wasting their Land, chap. 6. 5. and partly, by killing many of their Persons, as is sufficiently implied here, v. 10. , and smote them ‡ Hebr. in the seats. 〈◊〉 〈◊〉▪ with * Psal. 78. 66. emerods p A Disease mentioned only here, and Deut. 28. 27. it was in the hinder parts. It is needless to inquire into the Nature of it. It may suffice to know, that it was a very Sore Disease, and not only very Vexations and Tormenting, but also Pernicious and Mortal. , even Ashdod, and the coasts thereof. 7 And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god. 8 They sent therefore, and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath q Supposing that this Plague was confined to Ashdod for some particular Reasons, or that it came upon them by Chance, or from some bad Influence of the Air, or of the Stars, or for putting it into Dagon's Temple, which they resolved they would not do. . And they carried the ark of the God of Israal about thither. 9 And it was so, that after they had carried it about, the hand of the LORD was against the city with ‖ Or, a 〈◊〉 great 〈◊〉 a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts r Or, in their hidden parts, to wit, in the inwards of their hinder parts. Which is the worst kind of Emerods', as all Physicians acknowledge, both because its Pains are for more sharp and keen than the other; and because the Malady is more out of the reach of Remedies. . 10 ¶ Therefore they sent the ark of God to Ekron: and it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us s Not that they intended this, but because this would be the event of it. and our people. 11 So they sent, and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city t To wit, the City of Ekron, during its short stay there. Or, in every City, to wit, where the Ark of God came: for it came also to Gaza and Askelon, and produced the same Effects there, as may be gathered from chap. 6. 4, 17. though for brevity sake it be here omitted. : the hand of God was heavy there. 12 And the men that died not u Either of some other Plague, or Ulcer, as may be thought from v. 6. or of the Emerods, which Infested and Tormented even those whom it did not kill. , were smitten with the emerods: and the cry of the city x Or, of that City where the Ark was; and the City is put for the People Inhabiting it. went up to heaven. CHAP. VI AND the ark of the LORD was in the country of the Philistines seven months a So long they kept it, as loath to lose so great a Prize, and willing to try all ways to keep it, and yet free themselves from the Mischiefs aecompanying its presence. . 2 And the Philistines called for the priests, and the diviners b Whose Art was in great esteem with Heathen Nations, and especially with the Philistines, and their Neighbours, the Canaanites and Egyptians. , saying, What shall we do to the ark of the LORD? Tell us wherewith c In what manner, and with what Gifts; for to send it, they had Decreed before, chap. 5. 11. we shall send it to his place? 3 And they said, If ye resolve to send away the ark of the God of Israel, send it not empty d i e. Without a present; which they judged necessary, from the common Opinion and Practice both of jews and Gentiles. : but in any wise return him a trespass-offering e Thereby to acknowledge our Offence, and obtain his Pardon. : than ye shall be healed, and it shall be known to you f You shall understand, what is hitherto doubtful, whether he was the Author of these Calamities, and why they continued so long upon you. Compare verse 7, 8, 9 , why his hand * Or, was not. is not, removed from you. 4 Then said they, What shall be the trespass-offering g They desire particular Information, because they were ignorant of the Nature and Manner of the Worship of Israel's God, and they might easily understand that there were some kinds of Offerings which God would not accept. , which we shall return to him ●… They answered, Five golden emerods h i e. Figures of that part of the Body which was the seat of the Disease, which by its swelling, or some other way, Represented also the Disease itself. Which they Offered not in contempt of God, for they sought to gain his Favour hereby; but in Testimony of their Humiliation, that by leaving this Monument of their own Shame and Misery, they might obtain Pity from God, and Freedom from their Disease. , and five golden mice i Which Marred their Land (as it is related v. 5.) by Destroying the Fruits thereof; as the other Plague Afflicted their Bodies. , according to the number of the lords of the Philistines: for one kind of plague was on ‡ Heb. them. you all, and on your lords. 5 Wherefore ye shall make images of your emerods, and images of your mice, that * Chap. 5. 6. mar the land, and ye shall give glory unto the God of Israel k The Glory of his Power in Conquering you, who seemed and pretended to have Conquered him; of his Justice in Punishing you, and of his Goodness if he shall Relieve you. ▪ peradventure he will lighten his hand from off you, and from off your gods l They so speak, either because not only Dagon, but their other gods also, were thrown down by the Ark, though that be not related; or because the Plural Number in that Case, was commonly used for the Singular. , and from off your land. 6 Wherefore then do ye harden m Or, should ye harden, the Future Tense of the Indicative Mood being put potentially, as is not unusual. They express themselves thus, either because they perceived that some opposed the Decree of sending home the Ark, though the most had consented to it; or because they thought they would hardly send it away in the manner prescribed, by giving Glory to God, and taking Shame to themselves. your hearts, * Exod. 7. 13. and 8. 15. and 14. 17. as the Egyptians, and Pharaoh hardened their hearts n Which they might easily learn, either by Tradition from their Ancestors, or by the Reports of the Hebrews. ? when he ‡ Or, deluded them. had wrought ‖ Or, reproachfully. wonderfully among them, * Exod. 12. 31. did not they let ‡ Heb. them. the people go, and they departed? 7 Now therefore make a new cart o As David did for the same use, ●… Sam. 6. 3. in Reverence to the Ark. , and take two milk-cows, on which there hath come no yoke p Partly, in Respect to the Ark; and pa●…ly, for the better Discovery, because 〈◊〉 untamed 〈◊〉 are wanton, and apt to wander, and keep no certain and constant paths, as Oxen accustomed to the Yoke do, and therefore were most unlikely to keep the direct Road to Israel's Land. , and tie the kine to the c●…, and bring their calves home from them q Which would stir up Natural Affection in their Dams, and cause them rather to return Home, than to go to a strange Country. . 8 And take the ark of the LORD, and lay it upon the cart r Which God winked at in them, both because they were ignorant of God's Law to the contrary, and because they had no Levites to carry it upon their Shoulders. , and put the jewels of gold, which ye return him for a trespass-offering in a coffer by the side thereof s For they durst not presume to open the Ark, to put them within it. , and send it away, that it may go. 9 And see, if it goeth up by the way of his own coast s Or, Border, i. e. the way that leadeth to his Coast, or Border, viz. the Country to which it belongs. to Bethshemesh, than ‖ Or, it. he hath do●…e us this great evil t Which they might well 〈◊〉, if such Heifers should against their common use, and natural instinct, go into a strange path, and Regularly and constantly proceed in it, without any man's Conduct. : but if not, than we shall know that it is not his hand that smote us; it was a chance that happened to us u This Evil came to us from some Influences of the Stars, or other unknown Causes. Which was a weak and Foolish Inference, depending upon a mere Contingency, it being uncertain whether God would please to give them this Sign; and probable that he would deny it, both to punish their Superstition, and to harden their hearts to their further and utter Destruction. But wicked Men will sooner believe the most uncertain and ridiculous things, than own the visible Demonstrations of God's Power and Providence. . 10 ¶ And the men did so: and took two milk-cows, and tied them to the cart, and shut up their calves at home. 11 And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold, and the images of their emerods. 12 And the kine took the strait way to the way of Bethshemesh x i e. Leading to Bethshemesh, a City of the Priests, jos. 21. 16. who were by Office to take care of it. , and went along the high way, lowing as they went y Testifying at once both their Natural and Vehement Inclination to their Calves, and the Supernatural and Divine Power which overruled them to a contrary Course. , and turned not aside to the right hand, or to the left: and the lords of the Philistines went after them z Under pretence of an honourable dismission of it; but in truth, to prevent all Imposture, and to get assurance of the truth of the Event. All which Circumstances tended to their greater Confusion, and Illustration of God's Glory. unto the border of Bethshemesh. 13 And they of Bethshemesh were reaping their wheat-harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. 14 And the cart came into the field of Joshua a Bethshemite, and stood there, where there was a great stone: and they a Not the Lords of the Philistines, but the Bethshemites, to wit, the Priests that dwelled there. clavae the wood of the cart, and offered the kine, a burnt-offering unto the LORD b There may seem to be a double Error in this Act. First, that they Offered Females for a Burnt-Offering, contrary to Levit. 1. 3. and 22. 19 Secondly, That they did it in a forbidden place, Deut. 12. 5, 6. into which they might easily be led by excess of Joy, and eager desire of returning to their long-interrupted course of Offering Sacrifices. And some think these Irregularities were partial Causes of the following Punishment. But this case being very extraordinary, may in some sort excuse it, if they did not proceed by ordinary Rules. As for the first, though they might not choose Females for that use: yet when God himself had chosen, and in a manner Consecrated them to his service, and employed them in so Sacred and Glotious a Work, it may seem tolerable to offer them to the Lord, as being his peculiar, and improper for any other use. And for the latter, we have many instances of Sacrifices offered to God by Prophets, and Holy Men, in other places, besides the Tabernacle, upon extraordinary occasions, such as this certainly was; it being fit, that the Ark should at its first return be re●…eived with Thanksgiving and Sacrifice; and this Place being Sanctified by the presence of the Ark, which was the very soul of the Tabernacle, and that by which the Tabernacle itself was Sanctified, and for whose sake the Sacrifices were offered at the door of the Tabernacle. . 15 And the Levites took down c Or, For the Levites had taken down: for this, though mentioned after, was done before the Sacrifices were offered. the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Bethshemesh offered burnt-offerings, and sacrificed sacrifices the same day unto the LORD. 16 And when the five LORDS of the Philistines had seen it d To wit, that prodigious return of the Ark to its own Country, and the entertainment it found there. , they returned to Ekron the same day. 17 And these are the golden emerods which the Philistines returned for a trespass- offering unto the LORD: for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one. 18 And the golden mice according to the number of all the cities of the Philistines, belonging to the five lords: both of fenced cities, and of country villages e This is added for explication of that foregoing Phrase, all the cities; either to show, that under the Name of the five Cities were comprehended all the Villages and Territories belonging to them, in whose Name, and at whose Charge these presents were made; or to express the difference between this and the former present, the Emerods' being only five, according to the five Cities mentioned, v. 17. because it may seem, the Cities only, or principally, were pestered with that Disease; and the Mice being many more, according to the number of all the Cities, as is here expressed: the Word city being taken generally so, as to include, not only Fenced Cities, but also the Country Villages, as is here added, and the Fields belonging to them, these being the parts where the Mice did most mischief. even unto the ‖ Or, great stone. great stone of Abel f Which is mentioned as the utmost border of the Philistines Territory to which the Plague of Mice did extend. The Word stone being easily understood out of v. 14. where this great stone is expressly mentioned, as the place on which the Ark was set, which is also here repeated in the following words. And this place is here called Abel, by anticipation, from the great Mourning mentioned in the following Verse. , whereon they set down the ark of the LORD, which stone remaineth unto this day in the field of Joshua the Bethshemite. 19 ¶ And he smote the men of Beth-shemesh, because they had looked into the ark of the LORD g Having now an opportunity which they never yet had, no●… were ever like to have, it is not strange they had a vehement curiosity and desire to see the contents of the Ark: or whether the Philistines had taken them away, and put other things in their place; and they thought they might now presume the more, because the Ark had been polluted by the Philistines, and was now exposed to open view, and not yet put into that Most Holy Place, which they were forbidden to approach. , even he smote of the people h i e. Of the people living in, and near Bethshemesh, or coming thither from all parts upon this great and glorious occasion. Heb. And, or Also he 〈◊〉 of the people; to wit, of or belonging to other places, though now here: So these are distinguished from the men of Bethshemesh, of whom he speaks only in general and indefinitely, he smote the men; i. e. Some, or many of them, and then sets down the number of the persons smitten, or s●…in, either excluding the Bethshemites, or including them. fifty thousand and threescore and ten men i This may seem an incredible Relation, both because that place could not afford so great a number, and because it seems an act of great rigour, that God should so severely punish those people who came with so much Zeal and Joy to Congratulate the return of the Ark, and that for so inconsiderable an Error. For the latter branch of the Objection, it may be said, 1. That God always used to be most severe in Punishing his own People, as Sinning against more knowledge and warning than others; especially, for such sins as immediately concern his own Worship and Service. 2. That men are very incompetent Judges of these Matters, because they do not understand all the reasons and causes of God's Judgements. For although God took this just occasion to punish them for that Crime which was so severely forbidden even to the common Levites under pain of Death; of which see Numb. 4. 18, 19, 20. Yet it is apparent, that the People were at this time guilty of many other, and greater Miscarriages, for which God might justly inflict the present punishment upon them: and moreover, there are many secret Sins which escape Man's Observation, but are seen by God, before whom, many persons may be deeply guilty, whom men esteem innocent and virtuous. And therefore men should take heed of Censuring the Judgements of God, of which it is most truly said, that they are oft secret, but never unrighteous. And for the former branch of the Objection, many things are, or may be said; 1. That the Land of Israel was strangely populous, See 2 Sam. 24. 9 and 2 Chron. 13. 3. 2. That all these were not the settled Inhabitants of this place, but most of them such as did, and in all probability would resort thither in great numbers upon so illustrious an occasion. 3. That all these were not struck dead in the very Fact, and upon the place, which would have terrified others from following their example; but were secretly struck with some Disease or Plague, which killed them in a little time. 4. That divers Learned Men translate, and understand the place otherwise, and make the number much smaller. josephus' the Jew, and the Hebrew Doctors, and many others contend, that only seventy persons were slain. Which though it seem but a small number, yet might justly be called a great slaughter, either for the quality of the persons Slain, or for the greatness and extraordinariness of the Stroke; or because it was a great Number, considering the smallness of the Place, and the sadness of the Occasion. The Words in the Hebrew are these, and thus placed, he smote of or among the people seventy men, fifty thousand men; whereas, say they, The Words should have been otherwise placed, and the greater number put before the less, if this had been meant, that he smote 50 Thousand and 70 Men. And one very Learned Man renders the Words thus, He smote of the people seventy men, even fifty of a thousand, the Particle Man, of, being here understood, as it is very frequently. So the meaning is, That God smote every Twentieth man of the Transgressors, as the Romans used to Cut off every Tenth Man in case of the general guilt of an Army. Or the Words may be rendered thus, He smote of, or among the people, seventy men out of fifty thousand men; the Particle Man, of, or out of, being understood before the Word fifty, which Bochart puts before a thousand; and it may be thus expressed, to show, that God did temper his Severity with great Clemency: and whereas there were many thousands of Transgressor's (every one following his Brother's Example, as is usual in such cases) God only singled out 70 of the Principal Offenders, who either Sinned most against their Light, or Office; or were the Ringleaders, or Chief encouragers of the rest. To which may be added, That the ancient Translators, the Syriack, and Arabic, read the Place five thousand and seventy men, being supposed to have read in their Hebrew Copies, Chamesh, five, for Chamishim, fifty, which is no great alteration in the Word. : and the people lamented, because the LORD had smitten many of the people with a great slaughter. 20 And the men of Bethshemesh said, Who is able to stand before ‡ Heb. The Lord, this holy God. this holy LORD God k i e. To Minister before the Ark where the Lord is present. Since God is so severe to mark whatsoever is amiss in his Servants, who is sufficient and worthy to serve him? who dare presume to come into his presence? It seems to be a Complaint, or Expostulation with God, concerning this last and great instance of his Severity. ? and to whom shall he go up from us l Who will dare to receive the Ark with so much hazard to themselves? ? 21 ¶ And they sent messengers to the inhabitants of Kirjath-jearim m Wither they sent, either because the Place was not far off from them, and so it might soon be removed, which they mainly desired: or, because it was a place of Eminency and Strength, and somewhat further distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Bethshemesh, which was upon the border of their Enemy's Land: or because they thought they would gladly receive it, being a pious and zealous People: or because it was in the way to Shilo, its ancient Habitation; and whither they might suppose it was to be carried by degrees, and several Stages, whereof this was one. , saying, The Philistines have brought again the ark of the LORD: come ye down and fetch it up to you. CHAP. VII. AND the men of * 〈◊〉. 132. 5. Kirjath-jearim came a They gladly embrace the motion, as wisely considering, that their great Calamity was not to be charged upon the Ark, but upon themselves and their own carelessness, irreverence, and presumption, in looking into the Ark. This place is elsewhere called Baalah, and Kiriath-Baal, as is evident from jos. 15. 9, 60. and 18. 14. and 1 Chron. 13. 6, 7. and se●…cht up b i e. Caused it to be brought up; to wit, by the Priests appointed to that work, whom they could easily procure, and undoubtedly would do it, especially having been so lately warned of the great danger of violating Gods Commands in those matters. In Scripture-use, men are commonly said to do that which they order, or cause others to do. the ark of the LORD, and brought it into the house of * ●… Sam▪ 6. 4. Abinadab in the hill c This place they chose, because it was both a strong place, where it would be most safe; and an High Place, and therefore visible at some distance, and to many persons, which was convenient for them, who were at that time to direct their Prayers and Faces towards the Ark, 1 King. 8. 29, 30, 35. Psal. 28. 2. and 138. 2. Dan. 6. 10. And for the same reason David afterwards placed it in the Hill of Zion. Some Translate the word, in Gibeah. But that was in the Tribe of Benjamin, jos. 18. 27. judg. 19 14. whereas this Kiriath-jearim was in the Tribe of judah, 1 Chron. 13. 6, 7. , and sanctified d Not that they made him either Levite or Priest, as some would have it; for in Israel persons were not made, but born such; and since the Institution of Levites and Priests, none were made such, that were born of other Tribes, or Families; but that they devoted, or set him apart (as this Verb sometimes signifies) wholly to attend upon this Work. Eleazar his son e Him they chose rather than his Father, because he was younger and stronger, and probably freed from Domestic Cares, which might divert him from, or disturb him in this Work; or because he was more eminent for Prudence or Piety. , to keep the ark of the LORD f To keep the place where it was clean and neat, and to guard it that none might approach or touch it, but such as God required, or allowed to do so. . 2 ¶ And it came to pass while the ark abode in Kirjath jearim g Where it continued, and was not carried to Shilo its former place, either because that place was destroyed by the Philistines when the Ark was taken, as may be gathered from this History, compared with jer. 7. 12, 14. and 26. 6, 9 Or because God would hereby punish the wickedness either of that particular place of Shiloh, or of the People of Israel, by keeping it in a private and obscure place, and that near to the Philistines, whither the generality of the People neither durst, nor could safely come. , that the time was long: for it was twenty years h He saith not, That this 20 years was all the time of the Arks abode there, for it continued there from Eli's time, till David's Reign, 2 Sam. 6. 2. which was 40 years, Act. 13. 21. but that it was so long there ere the Israelites were sensible of their Sin and Misery, ere they lamented, etc. as it follows. : and all the house of Israel lamented after the LORD i i e. They followed after God with Lamentation for his departure, and so long estrangement from them, and with prayers for his return, and favour to them. . 3 ¶ And Samuel spoke unto all the house of Israel k To all the Rulers and People too, as he had occasion in his Circuit, described below, v. 16. mixing exhortations to Repentance, with his judicial Administrations. , saying, If ye do return unto the LORD l If you do indeed what you profess, if you are resolved to go on in that which you seem to have begun. with all your heart m Sincerely and in good earnest. , than * Josh. 24. 14, ●…3. put away the strange gods n Out of your houses where some of you keep and Worship them; and out of you hearts and affections, where they still have an Interest in many of you. , and * 〈◊〉. 2. 13. Deut. 6. 13. Ashtaroth o And particularly or especially, Ashtaroth, which ●…e mentions as a god, whom they▪ together with 〈◊〉 neighbouring Nations, did more eminently worship. See judg. 2. 13. from among you, and prepare your hearts p By purging them from all Sin, and particularly from all 〈◊〉 to other gods. Or, direct 〈◊〉 〈◊〉, having 〈◊〉 your hearts from your Idols, turn them to God, and not to ot●… Idols or vanities. unto the LORD, and * Matt. 4. 10. Luk. 4. 8. serve him only; and q Or, then, upon these conditions you may confidently expect it. he will deliver you out of the hand of the Philistines. 4 Then the children of Israel did put away * ●…udg. 10. 16. Baalim and Ashtaroth, and served the LORD only. 5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD. 6 And they gathered together to Mizpeh r Not that beyond jordan, of which judg. 11. 11. ●…9. but another in Canaan, where the Israelites used to 〈◊〉, judg. 20. 1. 1 Sam. 10. 17. , and drew water, and poured it out s Which they did either, ●…guratively, they drew tears out of their Hearts▪ and 〈◊〉 out of their Eyes as it were Rivers of Water; such des●…ptions of penitential Sorrow being not unusual: See Ps●…l. 6. 7. and 119. 136. jer. 9 1. Lam. 3. 48, 49. Or rather, 2. Properly, because they are said first to draw it, and then to 〈◊〉 it out. And this agrees well with the State of those times, wherein such Rites, as this were very customary. Now this course they seem to have used, either 1. As a mean or instrument of their Purification. So they washed themselves in this Water, thereby acknowledging their filthiness, and cleansing themselves as the Law prescribed. But this seems not probable; 1. Because here is only mention of drawing and pouring forth this water before the Lord, but not of any washing themselves with it. 2. Because this was not a fit time and place to Purify themselves in this great and general Assembly. Or, 2. as an External Si●…n, whereby they testified and professed, both their own great filthiness and need of washing by the grace and spirit of God, and blood of the Covenant, which are oft signified by water, and their sincere desire to pour out their very hearts before the 〈◊〉, in true Repentance, and to cleanse themselves from all filthiness of flesh and spirit. before the LORD t i e. In the public Assembly, where God is in a special manner present, as hath been noted before. , and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel u i e. Governed them, reform all abuses against God or man, took care that the Laws of God should be observed and executed, and wilful Transgressor's Punished. in Mizpeh. 7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up x To wit, with an Army, v. 10. suspecting the Effects of their general Convention, and intending to nip them in the bud. against Israel: and when the children of Israel heard it, they were afraid y Being a company of unarmed persons, and unfit for Battle. of the Philistines. 8 And the children of Israel said to Samuel, ‡ Heb. be not si●…ent from us from crying. Cease not to cry unto the LORD our God for us z We are ashamed and afraid to look God in the face, because of our great wickedness this day remembered and acknowledged: do thou therefore intercede for us, as Moses did for his Generation. ▪ that he will save us out of the hand of the Philistines. 9 ¶ And Samuel took a sucking lamb a Which it might be, though it was more than Eight days old, and so that Law, Exod. 23. 19 was not violated. , and offered it b Either himself by Divine Instinct, which was a sufficient Warrant; or rather by a Priest, as Saul is afterwards said to have offered, 1 Sam. 13. 9 for a burnt-offering wholly c Burning all the parts of 〈◊〉, according to the Law of the Burnt-offerings▪ whereas in other Offerings some parts were reserved. unto the Lord: and * Psal. 99 6. Samuel cried unto the LORD for Israel, and the LORD ‖ Or, answered. heard him d As appears by the Effects, the following Thunder, and the overthrow of the Philistines Host. . 10 And as Samuel was offering up the burnt-offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great ‡ Heb. voice. thunder on that day upon the Philistines, and discomfited them, and they were smitten e Either by the Lightnings, or Thunderbolts, or other things which accompanied the cracks of Thunder: or by the Israelites, who perceiving them to be affrighted and flee away, pursued, and smote them, as the next Verse mentions. before ●…rael. 11 And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them f Qu. Whence had they Weapons wherewith to smite them? Answ. Divers of them probably brought them to the Assembly, others borrowed them at Mizpeh, or the neighbouring places: and the rest might be the Arms of the Philistines, which they threw away to hasten their flight, as is usual in such cases. , until they came under Bethcar. 12 Then Samuel took a stone g A rude unpolished Stone, which was not prohibited by that Law, Levit. 26. 1. there being no danger of Worshipping such a Stone, and this being set up only as a Monument of the Victory. , and set it between Mizpeh, and Shen, and called the name thereof ‖ 〈◊〉, the 〈◊〉 o●…●…elp. Eben-ezer h By which, compared with Chap. 4. 1. it appears, that this Victory was gained in, or ●…ear the very same place where the Israelites received their former fatal loss. , saying, Hitherto hath the LORD helped us i He hath begun to help us in some measure, though not completely to deliver us. By which wary expression, he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might proceed to help and deliver them more effectually. . 13 ¶ So the Philistines were subdued, and they came no more into the coast of Israel k i e. They came not with a great Host, as now they did, but only molested them with straggling Parties, or Garrisons; as 1 Sam. 10. 5. and they came not, to wit, all the days of Samuel, as it follows, i. e. while Samuel was their ●…ole Judge, or Ruler; for in Saul's time they did come, 1 Sam. 13. 5, 17. and 14. 52. and 17. 1. etc. : and the hand of the LORD was against the Philistines all the days of Samuel. 14 And the cities which the Philistines had taken from Israel, ‡ Heb. returned. were restored to Israel l By the Philistines, who, it seems, were frighted into this Restitution by their dread of Samuel, and of the Divine Vengeance. Object. The Philistines had Cities and Garrisons in Israel's Land after this time; as 1 Sam. 10. 5. and 1●…. ●…. Answ. Either therefore those places were not any of 〈◊〉 here mentioned; for it is not said, That all their Cities were restored, but only indefinitely, the cities, and those limited to a certain compass, from Ekron to Gath; or some of the Cities now restored by the Philistines, were afterwards retaken by them. , from Ekron even unto Gath, and the coasts thereof did Israel deliver out of the hand of the Philistines: and there was peace m An agreement for the Cessation of all acts of Hostility. between Israel and the Amorites n i e. The Canaanites, oft called Amorites, because these were forme●…ly the most Valiant and Terrible of all those Nations, and the first Enemies which the Israelites met with, when they went to take Possession of their Land. They made this Peace with the Canaanites, that they might be more at leisure to oppose the Philistines, now their most Potent Enemies. . 15▪ And Samuel judged Israel all the days of his life o For though Saul was King in Samuel's last days, yet Samuel did not then quite cease to be a Judge, being so made by God's extraordinary Call, which Saul could not destroy; And therefore Samuel did sometimes, upon great occasions, though not ordinarily, exercise the office of a Judge after the beginning of Saul's Reign; as Chap. 11. 7. and 15. 32, 33. And the years of the Rule of Saul and Samuel are joined together, Act. 13. 20, 21. Qu. How doth the Office of a Judge agree with hannah's Vow, whereby she devoted him to a perpetual attendance upon the Lord's Service? Answ. This was not inconsistent with her Vow, which consisted of two Branches, the one more general, that he should be given, or lent to the Lord all his days, 1 Sam. 1. 11, 28. which she faithfully executed, leaving him wholly to the service and disposal of the LORD, who thought fit to employ him in this way; and, if any thing therein was contrary to that Vow, could undoubtedly dispense with it, as being his own ●…ght only; the other more particular, that no Razor should come upon his head; nor doth it appear that this part was violated; or if it was, it was done by Divine Dispensation. . 16 And he went from year to year ‡ Heb. and 〈◊〉 circuited. in circuit to Bethel p Either a place known by that name: or the house of God; to wit, Kiriath-jearim, where the Ark was. , and Gilgal q In the Eastern Border. , and Mizpeh r Towards the West. , and judged Israel in all those places s He went to those several places, partly in compliance with the people, whose convenience and benefit he was willing to purchase with his own trouble, making himself an itinerant Judge and Preacher for their sakes; and partly, that by his presence in several parts, he might the better observe, and rectify all sorts of miscarriages against God or Men. . 17 And his return was to Ramah: for there was his house, and there he judged Israel, and there he built an altar unto the LORD t That by joining Sacrifices with his Prayers, he might the better obtain direction and assistance from God upon all emergencies. Object. It was unlawful to build another Altar for Sacrifice besides that before the Tabernacle, Deut. 12. 5, 13. Answ. This was in part excused by the confusion of those times, wherein the Tabernacle and its Altar were Destroyed; as is most probable; but most fully, because this was done by Prophetical Inspiration, and Divine Dispensation, as appears by God's approbation and acceptance of the Sacrifices offered upon it. . CHAP. VIII. AND it came to pass when Samuel was old a And so unable for his former Travels and Labours. , that he made his son's Judges b Not Supreme Judges, for such there was to be but one, and that of Gods choosing; and Samuel still kept that Office in his own hands, Chap. 7. 15. but his Vicegerents or Deputies, who might go about and determine matters, but with reservation of a right of Appeals to himself. He advanceth his Sons to this place, not so much out of Paternal Indulgence, the sad Effects whereof he had seen in Eli; but because he had doubtless instructed them in a singular manner, and fitted them for the highest Employments; and he hoped that the Example he had set them, and the Inspection and Authority he still had over them, would have obliged them to diligence and faithfulness in the execution of their Trust. over Israel. 2 Now the name of his firstborn was Joel, and the name of his second Abiah: they were judges in Beer-sheba c In the Southern border of the Land of Canaan, where he placed his Sons, because these parts were very remote from his house at Ramah; where, and in the neighbouring places Samuel himself still executed the Office of the Judge; sending his Sons to reside and judge in distant places, for the ease and convenience of the People. . 3 And his sons walked not in his ways, but turned aside after lucre, and * De●…. 16. 〈◊〉 took bribes d Opportunity and temptation drew forth and discovered that Corruption in them, which till now was hid from their Father, and, it may be, from themselves. , and perverted judgement. 4 Then all the Elders e Either for Age, or Dignity, and Power. of Israel gathered themselves together, and came to Samuel unto Ramah. 5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways f They feared, that Samuel would not live long; and that either he through infirmity and indulgence might leave the Government in his Sons hands; or that they would Invade and keep it, after their Father's Death; and therefore they jointly make their Complaints against them, and procure their removal from their places. Thus they are brought low, and crushed by those very wicked ways by which they designed to Advance and Establish themselves. So true is it, That Honesty is the best Policy, and Unrighteousness the greatest Folly. : now * Host 13. 〈◊〉 Act. 13. 21. make us a king to judge us g Their conclusion outrun their premises, and their Desires exceed their Reasons or Arguments, which extended no further than to the removal of Samuel's Sons from their places, and the procuring some other just and prudent assistance to Samuel's Age. Nor was the grant of their Desire a Remedy for their Disease, but rather an Aggravation of it. For the Sons of their King might and were likely to be as corrupt as Samuel's Sons; and, if they were, would not be so easily removed as these were. , like all the nations h i e. As most of the Nations about us have. But there was not the like reason, because God had separated them from all other Nations, and cautioned them against the imitation of their Examples, and had taken them into his own immediate Care and Government; which privilege other Nations had not. . 6 ¶ But the thing ‡ Heb. was evil in the eyes of Samuel. displeased Samuel i Not their complaint of his Sons, but their desire of a King, as is apparent from the following Words, and from the whole course of the Story. Which was so grievous to him; partly, because of their Injustice and Ingratitude to himself, whose Government, though it had been so sweet and beneficial to them, they plainly show themselves weary off; and Principally, because God was hereby dishonoured and provoked, by that distrust of God, and that vainglory and ambition, and that itch after changes, which were the manifest causes of this Desire; and because of that great servitude and misery, which he wisely foresaw the People would hereby bring upon themselves, as he particularly informs them, v. 11, etc. , when they said, Give us a king to judge us: and Samuel prayed unto the LORD k For the Pardon of their Sin, and desire of direction and help from God in this great affair. . 7 And the LORD said unto Samuel, Harken unto the voice of the people l God grants their Desire in Anger, and for their Punishment, as is affirmed, Host 13. 11. Compare Numb. 22. 13, 20. Deut. 1. 22. Psal. 77. 20. in all that they say unto thee: for they have not rejected thee m i e. Not thee only, nor principally. Compare Gen. 32. 28. Exod. 16. 7. Host 6. 6. Mat. 10. 20. , but * Chap. 10. 19 have rejected me n This injury and contumely, reflects chief upon me and my Government. , that I should not reign over them o To wit, by my immediate and peculiar Government, which was the great honour, safety, and happiness of this People, if they had had wit to know it, or hearts to prise it. And all the Infelicities of Israel, under this kind of Government, did not proceed from the Nature of the Government, but from the ungovernableness and wickedness of the People, which, they might be sure, would produce the same or greater Calamities under their Kingly Government. Qu. First, Did not God Reign over them when they had Kings? Ans. Yes, in a general way, but not in such a peculiar manner as he did by the Judges, who were generally raised and called by God's particular Appoitnment, Endowed and Sanctified by his Spirit, directed and assisted by his special Providence upon all Emergencies; whereas all things were for the most part contrary in their Kings. Qu. Secondly, Was it simply unlawful for the People to desire a King? Ans. No, as appears from Deut. 17. 14. but herein was their Sin, That they desired it upon Sinful grounds, of which see on v. 7. and in an Impetuous manner, and at an unseasonable time, and without ask Leave or Advice from God; which in so weighty and difficult a Case they could not neglect without great Sin. . 8 According to all the works which they have done since the day that I brought them up out of Egypt, even unto this day, wherewith they have forsaken me, and served other gods: so do they also unto thee p Thou farest no worse than myself. This he speaks for Samuel's Comfort and Vindication. . 9 Now therefore ‖ Or, obey. hearken unto their voice: ‖ Or, notwithstanding, when thou hast solemnly protested against them, than thou shalt show, etc. howbeit, yet protest solemnly unto them q That, if it be possible, thou mayst yet prevent their Sin and Misery. , and show them the manner of the king r i e. Of the Kings which they desire like the Kings of other Nations. He speaks not of the just Authority, or the right of their Kings, but of their Practice, as is evident from divers of the following particulars, which are expressly forbidden and condemned in Scripture, as we shall see. ▪ that shall reign over them. 10 ¶ And Samuel told all the words of the LORD unto the people, that asked of him a king. 11 And he said, This will be * Chap▪ 〈◊〉 〈◊〉. the manner of the king that shall reign over you: he * Chap▪ 〈◊〉 〈◊〉. will take your sons s To wit, In●…uriously and by Violence, as this Hebrew word is oft used, as Gen. 20. 3. and 27. 36. job 5. 5. and so it must be here; because otherwise the King would have no more privilege than any of his Subjects; for any Man might take a Son with his own or Parent's consent. , and appoint t●…m for himself, for his charets, and to be his horsemen t Or, and for his Horses, for so the Hebrew word Parosh, sometimes signifies, as Isa. 21. 7, 9 and 28. 28. to ride his Horses. , and some shall run before his charets. 12 And he will appoint him u Heb. To, or for himself; Emphatically, i. e. for his own fancy, or glory, or conveniency, or evil design, and not only when the necessities of the Kingdom or Commonwealth require it, as the Judges did. And though this might seem to be no encumbrance, as it is here represented, but an honour and advantage to the Persons so advanced, yet even in them that Honour was accompanied with great Dangers, and Pernicious Snares of many kinds, which those faint Shadows of Glory could not recompense; and as to the public, their Pomp and Power proved very Burdensome and Oppressive to the People, whose Lands and Fruits were taken from them, and bestowed upon these, for the support of their State, as it follows below, v. 14, 15. captains over thousands, and captains over fifties, and will 〈◊〉 them to ear his ground, and to reap his harvest x At his own pleasure, and without their consent, when possibly their own Fields required all their time and pains. , and to make his instruments of war, and instruments of his charets y He will press them for all sorts of his work, and that upon his own terms. . 13 And he will take your daughters z Which would be more grievous to their Parents, and more dangerous to themselves, because of the tenderness of that Sex, and liableness to many injuries. to be confectioners, and to be cooks, and to be bakers. 14 And * 1 King. 21. 7 he will take your fields a To wit, by fraud or force, as Ahab did from Naboth. , and your vineyards, and your oliveyards, even the best of them, and give them to his servants b He will not only take the Fruits of your Lands for his own use, but will take away your Possessions to give to his Servants. . 15 And he will take the tenth c Besides the several Tenths which God hath reserved for his Service and Servants, he will, when he pleaseth, impose another Tenth upon you. of your seed, and of your vineyards, and give to his ‡ Heb. Eunuches. officers d Heb. to his Eunuches, which may be properly understood, and may imply a further injury, that he should against the command of God, make some of his People Eunuches; and take those into his Court and Favour, which God would have cast out of the Congregation. , and to his servants. 16 And he will take your man-servants, and your maidservants, and your goodliest young men, and your asses, and put them to his work e By constraint, and without sufficient recompense. . 17 He will take the tenth of your sheep, and ye shall be his servants f i e. He shall use you like Slaves, and deprive you of that Liberty which you now enjoy. . 18 And ye shall cry out in that day g Ye shall bitterly mourn for the sad Effects of this inordinate desire of a King. , because of the king which ye shall have chosen you: and the LORD will not hear you in that day h Because you will not hear him, nor obey his Counsel in this Day. Compare Prov. 1. 24, etc. Zech. 7. 13. . 19 ¶ Nevertheless, the people refused to obey the voice of Samuel: and they said, Nay i i e. These things shall never be, these are but vain Suppositions to affright us from our purpose. Thus they are not ashamed or give Samuel the lie, of whose Modesty, Integrity, and Prophetical Spirit, they had so great assurance, as if he had feigned those pretences merely to keep the power in his own and his Sons hands. , but there shall be a king over us k We will have a King, whatsoever it cost us, although all thy Predictions should be verified. : 20 That we also may be like all the nations l Woeful Stupidity! Whereas it was their Glory and Happiness that they were unlike all other Nations, Numb. 23. 9 Deut. 33. 23. as in other Glorious Privileges, so especially in this, That the Lord was their only and immediate King and Lawgiver. , and that our king may judge us ‡ In times of peace. and go out before us ‡ V●…z. in times of War, as this is, 1 Sam. 1●…. 12. , and fight our battles. 21 And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD m He repeated them privately between God and himself; partly, for his own Vindication and Comfort: and partly, as a Foundation for his Prayers to God, for Direction and Assistance in this difficult case. . 22 And the LORD said to Samuel, Harken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city n Betake yourselves to your several occasions, till you hear more from me in this Matter. For God hath heard your words, and will give way to your Irregular and Obstinate desire; and accordingly I shall wait upon God for the Determination of the Person, which he hath wholly reserved to himself, as for Judges, so for the King also, Deut. 17. 15. and for the Regulation of all the Circumstances. . CHAP. IX. NOW there was a man of Benjamin, whose name was * Chap. 14. 51. 1 Chron. 8. 33. Kish a Obj. His Name was Ne'er, 1 Chron. 8. 33. and 9 39 Ans. Either his Father had two Names, as was usual among the Hebrews: or Kish was really his Father that begot him; and Ne'er, the Brother of Kish, 1 Sam. 14. 51. 1 Chron. 9 36. is called his Father, because upon the Death of Kish, he took the care of his Education, and brought him up as his own Son. , the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a ‖ Or, the son of a man of jemini. Benjamite b Heb. the Son of a man of jemini; i. e. either of Benjamin: or of a Place, or of a Man called jemini. , a mighty man of ‖ Or, substance. power c i e. A man of great courage and strength; which tends to Saul's commendation: Otherwise, a man of great wealth. But that seems confuted by Saul's words below, v. 21. and the People's contempt of him, chap. 10. 27. . 2 And he had a son whose name was Saul, ‡ Heb. choice and goodly. Gr. a man proper and goodly. a choice young man, and a goodly d Heb. good, i. e. comely and personable, as that word is used, Gen. 6. 2. as evil is put for deformed, Gen. 41. 19 : and there was not a man of the children of Israel a goodlier person than he: from his shoulders and upward, he was higher than any of the people e A tall Stature was much valued in a King in Ancient Times, and in the Eastern Countries. . 3 And the asses of Kish, Saul's father, were lost: and Kish said to Saul his Son, Take now one of the servants with thee, and arise, go seek the asses f Which were there of great price and use, judg. 10. 4. and 12. 14. because of the scarcity of Horses, Deut. 17. 16. and therefore not held unworthy of Saul's seeking, at least in those Ancient Times, when Simplicity, Humility and Industry, were in fashion among Persons of Quality. . 4 And he passed through mount Ephraim g A part of the Tribe of Ephraim, which Bordered upon Benjamin; and therefore they could soon pass out of the one into the other, and back again, as they saw cause. , and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land ‡ Heb. Jemini. of the Benjamites, but they found them not. 5 And when they were come to the land of Zuph h In which was Ramah, called also Ramah or Ramathaim Sophim, the place of Samuel's Birth and Habitation, 1 Sam. 1. 1. and 7. 17. , Saul said to his servant that was with him, Come, and let us return, lest my father leave caring for the asses, and take thought for us. 6 And he said unto him, Behold now, there is in this city a man of God i A Prophet, as that Phrase is used, 1 Sam. 2. 27. I●…s. 14. 6. judg. 13. 6. , and he is an honourable man * One of great Reputation for his Skill and Faithfulness. : all that he saith, cometh surely to pass k His Declarations of things secret or future, always certain, and confirmed by the Event. : now let us go thither; peradventure he can show us our way that we should go l The Course we should take to find the Asses. He saith, peradventure, because he doubted whether so great a Prophet would seek, or God would grant him a Revelation concerning such mean matters. Although sometimes God was pleased herein to condescend to his People, to cut off all pretence or occasion of seeking to Witches or Heathenish divinations. See 1 King. 14. 2. 2 King. 1. 3. . 7 Then said Saul to his servant, But behold, if we go, what shall we bring the man? for the bread ‡ Heb. is 〈◊〉 out of, & ●…. is spent in our vessels m This he saith, because Bread was not unusually given by way of present, as we see 1 Sam. 10. 3, 4. Or Bread is put for all manner of Provisions; as is frequent, and among these they might have something not unfit, in these plain Times, to make a Present of, as Clusters of Raisins, or Cakes of Figs, such as Abigail Presented to David, 1 Sam. 25. 18. See also 1 King. 14. 3. 2 King. 4. 42. , and there is not a present to bring to the man of God n Such Presents were then made to the Prophets, 1 King. 14. 2, 3. 2 King. 4. 42. and 8. 8. either as a Testimony of Respect to him as their Superior; upon which account Subjects made Presents to their Kings, 1 Sam. 10. 27. And the Persians never came to their King without some Gift: or, as a grateful acknowledgement of his Favour: or, for the support of the Prophets themselves: or, of the Sons of the Prophets: or, of other Persons in want, known to them. : What ‡ Heb. i●… 〈◊〉 us. have we? 8 And the servant answered Saul again, and said, Behold, ‡ Heb. 〈◊〉 found in 〈◊〉 hand. I have here at hand the fourth part of a shekel of silver o Which was near a Groat. Which, though now it may seem a contemptible Gift, yet in those Ancient times it was certainly of far more worth, and better accepted than now it would be, when the Covetousness, and Pride, and Luxury of men, hath raised their expectations and desires to far greater things. , that will I give to the man of God to tell us our way. 9 (Before time in Israel, when a man went to inquire of God p Or, a Man of God, which signified the same thing. , thus he spoke, Come, and let us go to the Seer: for he that is now called a Prophet q Because he did discern, and could discover things secret and unknown to others. And these are the words, Either, First, Of some later Sacred Writer, which, after Samuel's Death inserted this Verse. Or, Secondly, Of Samuel, who, being probably 50 or 60 Years Old at the Writing of this Book, and speaking of the state of things in his first Days, might well call it before-time. Or rather, Thirdly, Of Saul's Servant, who might be now stricken in Years, and might speak this either by his knowledge of what was in his Juvenile Years, or upon the Information of his Father or Ancestors. And so it is a fit Argument to persuade Saul to go to the Man of God, that he might show them their way, and where the Asses were, because he was likely to inform them; for the Prophets were Anciently called Seers, because they knew and could reveal hidden things. And the meaning is, that Anciently they were not Vulgarly called Prophets, but Seers only; whereas now, and afterwards, they were called Seers, yet they were more commonly called Prophets. , was before time called a Seer r.) 10 Then said Saul to his servant, ‡ Heb. thy word is 〈◊〉 Well said, come let us go: so they went unto the city, where the man of God was. 11 ¶ And as they went up ‡ Heb. the ascent of 〈◊〉 city. the hill to the city, they found young maidens going out r i e. Out of the City, and down to the bottom of the Hill, where the Fountain or River was. to draw water, and said unto them, Is the Seer here? 12 And they answered them, and said, He is: behold, he is before you, make haste now: for he came to day to the city s She so speaks, though this was his own constant habitation, because he had been travelling abroad, possibly in his Circuit, described 1 Sam. 7. 16, 17. and was now returned to his own House in Ramah, as he used to do, and so she implies they come in a good and seasonable time to meet with him. ; for there is a ‡ Or, feast. sacrifice t Otherwise, Feast: but it seems to be understood of a Sacrifice. First, Because so the Hebrew word signifies most properly, and most frequently. Secondly, Because this Eating was in the High place, which was the common place for Sacrifices, but not for private Feasts. Thirdly, The Prophet's presence was not so necessary for a Feast, as for a Sacrifice. of the people u So this Sacrifice is called, because this was a public Solemnity, and possibly the New Moon, when the People brought several Sacrifices; to wit, Peace-offerings, whereof part fell to the Offerer's share; and of these parts united together, they here made a common Feast; not without Samuel's direction, who being forewarned the day before, by God, of Saul's coming, made this Feast more Solemn for his entertainment, v. 22, 23, 24. to day in the high place x Upon the Hill mentioned v. 11. and near the Altar which Samuel built for this kind of use, 1 Sam. 7. 17. by Divine Dispensation, as was there Noted. Otherwise to Sacrifice in High places was forbidden by the Law, after the Building of the Tabernacle. . 13 Assoon as ye be come into the city, ye shall straightway find him y At Home and at leisure. , before he go up to the high place to eat z The Relics of the Sacrifices, according to the manner. : for the people will not eat until he come, because he doth bless the sacrifice a i e. Either, First, The Meat left of the Sacrifice, which is the matter of the following Feast; as this is commonly understood. Or rather, Secondly, The Sacrifice itself: for what reason is there to departed from the proper signification of the Word? For that the Sacrifices under the Law were accompanied with Confession, or Petition, or Thanksgiving, may be gathered from divers places of Scripture, as Levit. 5. 5. and 16. 21. Numb. 5. 7. Luk. 1. 10. And who so proper to perform this work, as Samuel, an eminent Prophet? And the Blessing of this Sacrifice seems to have consisted both of Thanksgiving, this being a Thank-Offering, and of Prayer to God for his acceptance, Psal. 20. 3. , and afterwards they eat that be bidden: Now therefore get ye up b With speed, lest he be sat down before you come. , for about ‡ Heb. to day. this time ye shall find him. 14 And they went up into the city: and when they were come into the city, behold, Samuel came out c Out of his own House, just as they passed by. against them, for to go up to the high place. 15 ¶ * Chap. 15. 1. Act. 13. 21. Now the LORD had ‡ Heb. unco●…ered the ear ●…f Samuel. told Samuel in his ear d i e. Secretly. , a day before Saul came e That he might prepare himself for Saul's reception. , saying, 16 To morrow about this time I will send thee a man f I will by my secret Providence so dispose of matters, and of the Hearts of Saul and his Father, that Saul shall come to thee, though with another Design. out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines g For though they were now most pressed with the Ammonites, as we read chap. 12. 12. yet they looked upon these as a Land-Flood, which th●… hoped would be soon up, and soon down again: but the Philistines, their constant, inveterate, and nearest Enemies, they most dreaded. And from these Saul did in some measure save them, and should have saved them much more, if his and the People's manifold Sins had not hindered it. : for I have looked upon my people h To wit, with Compassion and Resolution to help them. An usual Synecdoche. , because their cry i i e. Their earnest Prayers to me for help. is come unto me. 17 And when Samuel saw Saul, the LORD said unto him k In his Ear, as before, v. 15. by secret instinct, so as none but he could hear it. , Behold the man whom I spoke to thee of; this same shall ‡ Heb. 〈◊〉 in, etc. reign over my people. 18 Then Saul drew near to Samuel in the gate l The Gate, either Frst, Of Samuel's House. But he was come out thence before, v. 14. Or rather, Secondly, Of the City, for the word Gate being put by its self, according to reason and common use, must be understood of the most eminent in its kind, which the Gate of the City is. And through this Gate Samuel seems now to have been passing to go to the High-Place, which probably was without the City: and there he makes a stand, to hear what these Persons now approaching to him, were about to speak. , and said, Tell me, I pray thee, where the Seers house is. 19 And Samuel answered Saul, and said, I am the Seer: Go up before me unto the high place, for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart m Either all that thou desirest to know, as concerning the Asses: or rather, the secret thoughts of thy heart, or such actions as none know but God and thy own heart; that so thou mayst be assured of the truth and certainty of that which I am to acquaint thee with. And this might be done, though it be not here particularly related. . 20 And as for thine asses that were lost ‡ Heb. to day three days. 〈◊〉 days ago, set not thy mind on them n Trouble not thy mind about them. , for they are found: And ‡ Cr. for whom are the ●…ble things. on whom is all the desire of Israel o Who is he that shall be that Thing or Person which all Israel desire to have, to wit, a King? ? is it not on thee, and on all thy father's house p That Honour is designed for thee, and, after thy Death, for thy Family or Posterity, if by thy Sin thou dost not cut off the Entail. ? 21 And Saul answered and said, Am not I a * Psal. 68 27. Benjamite, of the smallest of the tribes of Israel q For so indeed this was, having been all cut off except 600, judg. 20. which Blow they never recovered, and therefore they were scarce reckoned as an entire Tribe, but only as a Remnant or Fragment of a Tribe; and, being Engrafted into judah, in the division between the Ten Tribes and the Two, they in some sort lost their Name, and they, together with judah, were accounted but one Tribe, as 1 King. 11. 32. etc. ? and my family the least of all the families of the tribe of Benjamin r i e. One of the least, obscure and inconsiderable, in comparison of divers others. Whence it may seem that Saul's Family was not so Noble and Wealthy, as some imagine. See on v. 1. ? wherefore then speakest thou ‡ Heb. according to this word. so to me s Why dost thou feed me with vain hopes of the Kingdom? ? 22 And Samuel took Saul and his servant t Whom he honoured for Saul's sake: thereby both giving all the Guests occasion to think how great that Person was, or should be, whose very Servant was advanced above the Chief Persons of the City, who were doubtless present upon this occasion; and showing how far himself was from envying Saul that Honour and Power, which was to be translated from him to Saul. , and brought them into the parlour, and made them sit in the chiefest place u Thereby to raise all their expectation, and to prepare them for giving that Honour to Saul, which his approaching Dignity required. among them that were bidden, which were about thirty persons. 23 And Samuel said unto the cook, Bring the portion which I gave thee x Or, I appointed or disposed to thee, i. e. which I bade thee reserve for this use. , of which I said unto thee, Set it by thee. 24 And the cook took up the shoulder y To wit, the left Shoulder, for the right Shoulder was the Priests, Levit. 7. 32, 33. This he gives him, either, First, As the best and noblest part of the remainders of the Sacrifice: the best parts being usually given by the Master of the Feast to such Guests as were most Honourable, or best Beloved, as Gen. 43. 34. Or, Secondly, As a secret Symbol or Sign of that burden which was to be laid upon Saul, and of that strength which was necessary for the bearing of it; the Shoulder being both the Seat of burdens, and the subject of strength. , and that which was upon it z Something which the Cook by Samuel's order was to put upon it when it was dressed, either for Ornament, or in the nature of a Sauce. , and set it before Saul: and Samuel said, Behold, that which is ‖ Or, reserved. left a To wit, left of the Sacrifice; but so all, or most, of the rest of their Provisions were left: Or rather, reserved, or laid by, by my order, for thy eating; when the rest of the Meat was sent up, and disposed of as the Cook pleased. , set it before thee, and eat: for unto this time b Till thou shouldst come hither and sit down here: whereby thou mayst know that thy coming hither was not unknown to me, and was designed by God for an higher purpose. hath it been kept for thee, since I said c To wit, to the Cook, who was before mentioned, as the Person to whose care this was committed. , I have invited the people d i e. I have Invited or Designed some Persons, for whom I reserve this part. For since the word People is not here taken properly, but for some particular Persons of the People, which were not in all above thirty, v. 22. why may not the same word be understood of two or three Persons whom Samuel specially Invited, to wit, Samuel and his Servant? So some Learned Men understand this word People, of three Men, 2 King. 18. 36. And they further Note, That in the Arabic, and Aethhiopic, and Persian Languages, (all which are near akin, both to themselves, and to the Hebrew, and do ofttimes communicate their signification each to other:) the word that signifies People, is oft used for some few particular Persons. Or, if the word People be meant of the Chief of the People, mentioned above, v. 22. then Samuel was the Principal Author of this Sacrifice and Feast, and it was not a Sacrifice of the People, as it is rendered v. 12. but a Sacrifice and Feast made by Samuel for the People, as it should be rendered there: and the sense is, When I first spoke or sent word to the Cook, that I had Invited the People, first to join with me in my Sacrifice, and then to partake with me of the Feast, I then bade him reserve this part for thy use. : so Saul did eat with Samuel that day. 25 ¶ And when they were come down from the high place into the city, Samuel communed with Saul e Concerning the Kingdom designed to him by God, and his Duty to expect it patiently, till God actually called him to it; and to Administer it Piously, and Justly, and Valiantly. upon the top of the house f Which was flat after the manner, Deut. 22. 8. and so fit for walking, and for secret Prayers, Dan. 6. 10. Act. 10. 9 or any private and familiar Discourses among Friends. . 26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house g A second time, to impart something more to him. , saying ‡ 〈◊〉 other 〈◊〉. , Up, that I may send thee away h Prepare thyself for thy departure and journey. : and Saul arose, and they went out both of them, he and Samuel abroad i Samuel accompanying Saul part of his way. . 27 And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us k That thou and I may speak privately of the matter of the Kingdom. Which Samuel hitherto endeavoured to conceal, lest he should be thought now to impose a King upon them, as before he denied one to them; and that it might appear by the Lot mentioned in the next Chapter, that the Kingdom was given to Saul by God's destination, and not by Samuel's contrivance. , (and he passed on) but stand thou still ‡ Heb. to day. a while, that I may show thee the word of God l i e. A Message delivered to me from God, which now I shall impart to thee. . CHAP. X. THen Samuel took a vial of oil, and poured it upon his head a Which was the usual Rite in the Designation, as of Priests and Prophets, so also of Kings, as 1 Sam. 16. 1, 13. 1 King. 1. 39 2 King. 9 1, 3, 6. whereby was signified the pouring forth of the Gifts of God's Spirit upon him, to enable him for the Administration of his Office, which he might expect, and should receive upon the discharge of his Duty. , and kissed him b Partly, in token of that Reverence which he did owe, and that Subjection which he and all the People were shortly to perform to him, whereof Kissing was a sign, as Gen. 41. 40. 1 King. 19 18. and partly, as a Testimony of his sincere Friendship and Affection to him, and how far he was from envying his Successor in the Supreme Dignity. , and said, Is it not because the LORD hath anointed thee to be captain over his inheritance c i e. Over his own peculiar People. Whereby he Admonisheth Saul, that this People were not so much his, as Gods; and that he was not to Rule and Manage them according to his own will and pleasure, but according to the will and mind of God. ? 2 When thou art departed from me to day, than thou shalt find two men by * Gen. 3●…▪ 19, 20. Rachel's sepulchre, in the borders of Benjamin d In the way to Bethlehem, Gen. 35. 19 which City was in judah; and her Sepulchre might be either in judah, or in Benjamin; for the possessions of those two Tribes were bordering one upon another, and oft intermixed together. See jos. 18. 11. , at Zelzah: and they will say unto thee, The asses which thou goest to seek, are found: and lo, thy father hath left ‡ Heb. the business. the care of the asses, and sorroweth for you, saying, What shall I do for my son? 3 Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor e Not that at the foot of Mount Tabor, which was far from these parts; but another belonging to some other place, or Man, called Tabor. , and there shall meet thee three men going up to God to Bethel f Properly so called, which was in Ephraim, where there was a Noted High-Place, famous for Iacob's Vision there, Gen. 28. 19 where it is probable they Offered Sacrifices, in this confused state of things, when the Ark was in one place, and the Tabernacle, if not destroyed, in another. Or, to the House of God, i. e. to Kiriath-jearim, where the Ark, the habitation of God, now was, 1 Sam. 7. 1, 2, 16. , one carrying three kids, and another carrying three loaves of bread g Which might be Offered, either by themselves, as Levit. 2. 4. or with other Sacrifices. , and another carrying a bottle of wine h Which was poured forth in Drink-Offerings. See Levit. 23. 13. Numb. 15. 5. . 4 And they will ‡ Heb. 〈◊〉 of pe●… salute thee, and give thee two loaves of bread i Two of those three designed for Sacrifice, supposing they could easily procure a supply of other Loaves at Bethel. But the more strange the Present was, the more fit it was for a sign of God's extraordinary Providence in Saul's affairs. , which thou shalt receive of their hand. 5 After that thou shalt come to the hill of God k An Hill near Geba, or Gibeah of Benjamin, where a Garrison of Philistines was, 1 Sam. 13. 3. called here the Hill of God, because it was a place Devoted to the Service of God; either for Sacrifice, this being an high place, as it here follows; or, for a School or College of Prophets. , where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city l Adjoining to that Hill. , that thou shalt meet a company of prophets m By Prophets here, and in such like places, he understands Persons that did wholly Devote themselves to Religious studies and exercises, such as Preaching, Praying, Praising of God, etc. For the term of Prophesying is not only given to the most Eminent act of it, viz. foretelling things to come; but also to Preaching, as Rom. 12. 6. 1 Cor. 14. 31, 32. 1 Thess. 5. 20. and to the making or Singing of Psalms, or Songs of Praise to God, as 1 Chron. 25. 1, 2, 3. And they that wholly attended upon these things, are oft called Sons of the Prophets, which were commonly combined into Companies or Colleges, as 2 King. 2. 3, 5. that they might more conveniently edify and assist one another in God's work. Which Institution God was pleased so far to Honour and Bless, that sometimes he Communicated unto those Persons the knowledge of future things, as 2 King. 2. 3, 5. coming down from the high place n Where, either, their habitation was, or they had now been offering Sacrifice. And although they used to perform this following exercise, either in their College, or in the place of their Sacrifices; yet now they did it in the descent of the Hill, which probably was beside their Custom, and therefore more proper for a sign to Saul of a more than ordinary hand of God towards him. , with a psaltery, and a tabret, and a pipe, and a harp before them o Such Instruments of Music being then used by Prophets and other persons, for the exhileration and excitation of their spirits in God's Service. See 2 King. 3. 15. , and they shall prophesy p Either sing Gods Praises, or speak of the things of God. . 6 And the Spirit of the LORD will come upon thee q Heb. will leap or rush upon thee, to wit, for a season. So it may be opposed to the Spirits resting upon a man, as Numb. 11. 25. Isa. 11. 2. , and thou shalt prophesy with them, and shalt be turned into another man r i e. Thou shalt be suddenly endowed and acted with another Spirit, filled with skill of Divine things, with Courage, and Wisdom, and Magnanimity; and other qualifications befitting thy Dignity. . 7 And ‡ Heb. it shall come to pass that when these signs, etc. let it be when these signs s Which were certain evidences of Gods calling of him to the Kingdom, because they were all future contingencies, which none but God could infallibly know or foretell. are come unto thee, ‡ Heb. do for thee as thy hand shall find that thou do as occasion shall serve thee t Heb. do what thy hand findeth to do; i. e. As thou shalt have a Call and opportunity. He doth not intent that he should take the Kingly Government upon him, before his Call to it was known to, and owned by the People, which had been preposterous and dangerous; but that he should dispose his mind to a readiness of undertaking any Public Service when necessity required it, and he should be called to his Office. , for God is with thee. 8 And thou shalt go down before me to Gilgal, and behold, I will come down unto thee, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings: * Chap. 13. 8. seven days shalt thou tarry till I come to thee u This, though now mentioned and commanded, yet was not immediately to be performed; as is evident, partly from the whole course of the Story, which shows, That Saul and Samuel, and the People, first met at Mizpeh, v. 17, etc. where Saul was chosen by God, and accepted by the People as King; and afterwards went to Gilgal once before the time here spoken of, Chap. 11. 14, 15. and partly, by comparing this place with Chap. 13. 8, etc. where we find Saul charged with the violation of this Command, two years after the giving of it, as appears from Chap. 13. 1, 2. Qu. How then is this to be understood? Answ. 1. This may be given as a standing Rule for Saul to observe while Samuel and he lived; That in case of any great future difficulties, as the Invasion of Enemies, Saul should resort to Gilgal, and call the people thither, and tarry there Seven days, which was but a reasonable and necessary time for the gathering of the People, and for the coming of Samuel thither. For though this be related as but once done, Chap. 13. yet josephus affirms, that it was to be constantly practised upon all such occasions. And Gilgal was chosen for this purpose as a very fit place; partly, because that place was famous for the solemn renewing of the Covenant between God and Israel, jos. 4. and for other eminent instances of God's favour to them, the remembrance whereof was a notable confirmation of their Faith; and partly, because it was a very convenient place for the Tribes within and without jordan to assemble, and consult, and unite their Forces together upon such occasions. If you ask, Why then Saul did not practise this Precept upon the first Invasion of the Ammonites? It may be answered, That this was a Rule for Saul, when he and Samuel were asunder, whereas they were together in that expedition, Chap. 11. 7. And further, That necessity did excuse the Violation of this Precept then, because Saul could not wait for Samuel, nor forbear his action for Seven days, as is evident from Chap. 11. 3, 9, 10. Or, 2. (which I propose with submission to the Learned and Judicious) This may be here added as another sign to confirm his Faith, which having strengthened by three foregoing signs, he now fortifies it by another sign which was to follow afterwards; it being very usual for God to give men signs to confirm their Faith from future Events; as Exod. 3. 12. 2 King. 19 29. Isa. 7. 13, 14. So the meaning may be this; Another sign I will add to strengthen thy Faith; Thou shalt in due time, and upon a great occasion which shall then happen, go down before me to Gilgal, and there I will come down unto thee to offer— Sacrifices, etc. But when thou comest thither, be sure thou tarry there seven days, and then I will come, as I have said, and give thee necessary Instructions and Assistance, as the matter shall re●…e. , and show thee what thou shalt do. 9 ¶ And it was so that when he had turned h●…s ‡ Heb. shoulder back to go from Samuel. God ‡ Heb. turned. gave him another heart: * See on v. 6. and all those signs came to pass that day. 10 And when they came thither to the hill, behold, a company of prophets met him, and the Spirit of God came upon him, and he prophesied among them x The accomplishment of the two former signs is supposed, and this only of the third is expressed, because this was more eminent and public than the former; the other were only Transient acts, which passed in private between two or three persons meeting together, and passing by one another; but this was a more permanent and more notorious sign, done in a more solemn manner, and before many, and very considerable witnesses. . 11 And it came to pass, when all that knew him before-time, saw, that behold, he prophesied among the prophets, than the people said ‡ Heb. a man to his neighbour. one to another, What is this that is come unto the son of Kish y What means this strange and prodigious event? ▪ * C●…p. 19 24. is Saul z A man never instructed, nor exercised in, nor inclined to these matters; a man ever thought fit to look to his father's Asses, than to bear a part in the sacred exercises of the Prophets. also among the prophets? 12 And one ‡ Heb. from thence. of the same place a Heb. one from thence, i. e. One of the company there present, or one of the Prophets there prophesying. answered, and said, But who is their father b Who is the Father of all these Prophets of whom you speak, and among whom Saul now is one? Who is it that instructs and inspires them with this holy Art, but God? They have it not from their Natural Parents, nor from their Civil Education, but by Inspiration from God, who, when he pleaseth, can inspire Saul, or any other man with the same skill. And therefore wonder not at this matter, but give God the glory of it. Father is here put for Teacher, or Instructor, as it is used; as Gen. 4. 20, 21. Matt. 23. 9 1 Cor. 4. 15. And hence the Scholars are called sons of the Prophets. ? Therefore it became a proverb c Used when any strange, unlikely, or unexpected thing happened. , Is Saul also among the prophets? 13 And when he had made an end of prophesying, he came to the high place d Returning thither with the Prophets, there to pra●… God for these wonderful favours, and to beg counsel and help from God in this high business. . 14 ¶ And saul's uncle e Being there present, and observing this great alteration in his Nephew. said unto him, and to his servant, Whither went ye? and he said, To seek the asses: and when we saw that they were not where, we came to Samuel. 15 And saul's uncle said, Tell me, I pray thee, what Samuel said unto you. 16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spoke, he told him not f Partly in obedience to Samuel, who obliged him to secrecy: partly, from an humble modesty which appeared in him, v. 22. and partly, in prudence, lest by an unseasonable publishing of it, he should raise envy in some, disbelief and contempt in others, etc. . 17 ¶ And Samuel called the people together unto the LORD g To appear before the Lord. So he speaks, either, 1. Because the Ark was carried thither upon this occasion. Or, 2. Because God is present in all the Assemblies of his People, whereof this was an eminent one, See 2 Chron. 19 6▪ Psal. 82. 1. Or, 3. Because they did in a manner E●…ect a Tribunal for God; and entreated, and consequently obtained his Presence there to supervise and direct the whole business by his sentence, which also he did, v. 19, etc. See of this Phrase judg. 11. 11. and 20. 1. to Mizpeh h A City of Benjamin, jos. 13. 26. where all Israel had met before upon a Public and solemn occasion, 1 Sam. 7. 5. , 18 And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms i To wit, the neighbouring Kingdoms, which molested you from time to time. , and of them that oppressed you. 19 And ye have this day rejected your God k You this day declare, That you persist in your former act of rejecting God's Government, See on chap. 8. 7. , who himself saved you l Who by his own special Providence took care to raise up Judges and Saviour's for you, and to deliver you at all times, when you needed his help, and did not by your Sins obstruct it. out of all your adversities, and your tribulations: and ye have said unto him m i e. Unto me his Prophet and Ambassador; and consequently unto the Lord whom I represented, and in whose Name I spoke and acted. , Nay, but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands n For each Tribe was divided into thousands, Numb. 10. 36. Deut. 33. 17. josh. 22. 14, 21. Mic. 5. 2. as in England, Counties are into Hundreds. . 20. And when Samuel had caused all the tribes of Israel to come near o Unto the place appointed for the casting of Lots. , the * Josh. 7. 14, 16. tribe of Benjamin was taken * Which Tribe was now preferred before judah, because the Kingdom was freely promised by God to judah, and was to be given to him in love; but now the Kingdom was in a manner forced from God, and given to them in anger, Host 13. 11. and therefore conferred upon an obscure Tribe. . 21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found. 22 Therefore they enquired of the LORD p Either by Urim or Thummim, which was the usual way of enquiry, Numb. 27. 21. 1 Sam. 23. 9 and 28 6. Or by Samuel, who by his Prayer procured an answer. further, if the man should yet come thither: and the LORD answered, Behold, he hath hid himself among the stuff q Among the Carriages or Baggage of the People there Assembled. This he might do, because he either had, or at least would be thought to have a modest sense of his own unworthiness, which was a likely way to commend him to the People. . 23 And they ran and fetched him thence, and when he stood among the people, he was higher than any of the people, from his shoulders and upward. 24 And Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people r As to the height of his Bodily Stature, which was in itself commendable in a King, and some kind of indication of great endowments of Mind. ? and all the people shouted, and said, ‡ Heb. Let the King live. God save the king s Heb. Let the king live; to wit, long and prosperously; for an Afflicted Life is reputed a kind of Death, and is oft so called. Hereby they accept and own him for their King, and promise Subjection to him. . 25 Then Samuel told the people the manner of the kingdom t Not the manner of the King, of which he had spoken before, chap. 8. 11, etc. but of the Kingdom; to wit, the Laws and Rules by which the Kingly Government was to be managed; agreeable to those mentioned Deut. 17. 16, etc. which peradventure Samuel did expound, and apply to their particular case. , and wrote it in a book, and laid it up before the LORD u Before the Ark, or in the Sanctuary, where it was kept safe from depravation. , and Samuel sent all the people away, every man to his house. 26 ¶ And Saul also went home to Gibeah x Not being actually inaugurated into his Kingdom, he thought sit to retire to his former Habitation, and to live privately till he had an occasion to show himself in a more Public and Illustrious manner, which he specil●…ly obtained. , and there went with him y To give him safe and honourable Conduct to his House, though not to abide with him there, which did not suit with his present Circumstances. a band of men, whose hearts God had touched z i e. Either, 1. Disposed or inclined to this work. Or, 2. Affected or renewed by his Grace and good Spirit working upon their Hearts; those that feared God, and made conscience of their Du●…▪ for they are opposed to the children of Belial in the next verse. These, though they did not desire a King, as the generality of the people did; yet when God had given them a King, they were most forward to pay him that Reverence and Obedience which they owed him: both which proceeded from the same Principle, that they were in both cases guided by God's will; which was, that they should not desire a King in their Circumstances; and yet, that they should obey him, when God had set a King over them. . 27 But the children of Belial said, How shall this man ‖ So mean a person, and of the weakest of all the Tribes. save us? and they despised him, and brought him no presents ‡ As Subjects in those times and places used to do to their Kings, See 1 King. 10. 25. 2 Chron. 17. 5. 〈◊〉. 2. 11. and as saul's mean condition, wherewith they upbraided him, required. : but ‖ Or, he was 〈◊〉 though he had been deaf. he held his peace * Thereby manifesting his Prudence and Clemency, which was of great use in the beginning of his Government. . CHAP. XI. THen a i e. About that time; this Particle being used in some Latitude, as is frequent: for that this happened before, and was the occasion of their desire of a King, may seem from chap. 12. 12. Although it is possible, that Nahash his preparation, and declared intention of Warring against them, might cause that desire, and that Nahash did not actually come against them (which is here related) till their King was chosen. Nahash the Ammonite b Either the same with him, 2 Sam. 10. 2. or his Father and Predecessor. came up c To War, probably to revenge and recover their former great loss by jephthah, judg. 11. 33. , and encamped against Jabesh-gilead d Which was beyond jordan, and near the Ammonites, who dwelled in part of Arabia. : and all the men of Jabesh said unto Nahash, Make a covenant with us e To wit, upon good conditions, so as we shall enjoy our Religion and Properties. , and we will serve thee f In other things we will be thy Subjects and Tributaties. The occasion of this offer was, that they saw no likelihood of relief from their brethren the Israelites in Canaan, who were remote from them, and then weak and divided, and scarce able to defend themselves from the Philistines. . 2 And Nahash the Ammonite answered them, On this condition will I ‡ Hebr. 〈◊〉 See Exod. 〈◊〉▪ 32. Gen. 1●…. 18. Jer. 34. 1●…. make a covenant with you, that I may thrust out all your right eyes g Partly for a Reproach, as it here follows; and partly, to disable them from managing offensive weapons in Battle; for their left Eye served only, or chief for Defence, being covered by those large shields which then they used, and held in their left hand. He leaves them one Eye, that they might be fit to serve him in any mean and base office. , and lay it for a reproach upon all Israel. 3 And the elders of Jabesh said unto him, ‡ Hebr. 〈◊〉 us. Give us seven days respite h Which it is very probable, and josephus and others Affirm, That Nahash granted, out of a foolish self-confidence, and contempt of the broken condition of the Israelites, which he thought utterly unable to give them any relief; at least, in so short a time. , that we may send Messengers unto all the coasts of Israel: and then, if there be no man to save us, we will come out to thee. 4 ¶ Then came the messengers to Gibeah of Saul i Partly, because it was not far from them; and partly, because it belonged to the Benjamites, who had a special obligation to take more care of that place from whence they had their Wives, judg. 21. 10, etc. And partly, because Saul, their new chosen King, was there. , and told the tidings in the ears of the people: and all the people lift up their voices, and wept k Both in compassion towards them, and for fear of themselves, lest it should shortly be their own lot. . 5 And behold, Saul came after the herd out of the field l For being only Anointed King, and not publicly inaugurated, nor owned, nor presented by the generality of the People, nor having yet had any opportunity of doing any thing worthy of his Place, he thought sit to forbear all Royal State, and to retire to his former private, and Country Life, which, howsoever despised in these latter, vain, ambitious, and slothful Ages of the World, was anciently in great esteem among the Greeks and Romans, whose Princes and Generals did frequently exercise themselves in it. Though some conceive that he now lived in some State, and that he had been in the fields only to recreate himself, and that his coming after the Herd was but accidental, and is mentioned only to usher in what follows of the Yoke of Oxen. and Saul said, What aileth the people that they weep? and they told him the tidings of the men of Jabesh. 6 And the Spirit of God came upon Saul m Inspiring him suddenly with more than ordinary Courage, and Zeal, and Resolution, to engage himself and the people for their Rescue. Compare judg. 3. 10. and 6. 34. and 11. 29. , when he heard those tidings, and his anger was kindled greatly n Against Nahash, for so insolent and barbarous a Proposition. . 7 And he took a yoke of Oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel o Wisely considering, that the sight of men's Eyes do much more affect their Hearts, than what they only hear with their Ears. , by the hand of Messengers, saying, Whosoever cometh not forth after Saul, and after Samuel p Whom he joins with himself, both because he was present with him; as appears from v. 12. and that hereby he might gain the more Authority to his Command, and strike the greater Terror into all despisers of it. , so shall it be done unto his oxen: and the fear of the LORD q Either 1. A great fear; great things being oft thus expressed, as Cedars of God, Mountains of God, etc. Or, 2. A Fear sent upon them by God, as Gen. 35. 5. that they should not dare to deny their help. fell on the people, and they came out ‡ Hebr. as one 〈◊〉. with one consent. 8 And when he numbered them in Bezek, the children of Israel were three hundred thousand r This great Terror drew so many forth: which is not so strange to him that knows what none deny, That the Land of Canaan contained vast Numbers of People in a little compass. , and the men of Judah thirty thousand s Who are numbered apart to their honour, to show how readily they, to whom the Kingdom was promised, Gen. 49. 10. submitted to their King, though of another and far meaner Tribe; and how willing they were to hazard themselves for their brethren's Rescue, although they might have excused themselves from the necessity of defending their own Country from their dangerous Neighbours the Philistines. . 9 And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To morrow t To wit, the day after your departure hence, or return home; for it seems probable, that some few days had been spent in the gathering and disposing of the Forces, and bringing them towards those parts. by that time the sun be hot, ye shall have ‖ Or, deliverance. help. And the messengers came, and shown it to the men of Jabesh, and they were glad. 10 Therefore the men of Jabesh said, To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you u They did, and might reasonably and justly understand their own condition before proposed, v. 3. if none came to save them; which they were not now obliged to repeat, although they conjectured, that their Enemies would understand it absolutely, whose Error therein they were no more obliged to Correct, than to prevent their Destruction. Nor did they tell any lie herein, but only concealed part of their intentions, to render their Enemy more secure and fit for Rui●…; which kind of Stratagems are usual, and allowed by all persons. . 11 And it was so on the morrow, that Saul put the people into three companies x That so Invading them on several sides with a great Force, he might both strike them with the greater Terror, and prevent their escape. , and they came into the midst of the host in the morning watch y Having marched all the day and night before it. , and slew the Ammonites, until the hea●… of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together. 12 ¶ And the people said unto Samuel, * Chap. 10. 27. Who is he that said, Shall Saul reign over us z They did not say so in terms, as we may see v. 27. but this was the design and consequence of their Speech, as they rightly construe it. ? * Luk. 19 27. bring the men, that we may put them to death a Which till this time they were not able to do, because that infection was then almost universal. . 13 And Saul said, * 2 Sam. 19 22. There shall not a man be put to death this day: for to day the LORD hath wrought salvation in Israel b I will not destroy any of those whom God hath so graciously preserved; nor sully the mirth of this glorious and comfortable Day with the slaughter of any of my Subjects: and therefore I freely forgive them. Wherein Saul shown his Policy as well as his Clemency, this being the most likely way to gain his Enemies, and secure his Friends, and establish his Throne in the hearts of his People. . 14 Then c Whilst the people were together by jabesh-gilead, wherein Samuel's great prudence and fidelity to Saul is evident. He suspended the Confirmation of Saul at first, whilst the generality of the people were disaffected and discontented at the meanness of his Person: and now when he had given such eminent proof of his Princely Virtues, and when the people's hearts were unanimously and eagerly set upon him, he takes this as the fittest season for that work. said Samuel to the people, Come, and let us go to Gilgal d This place he chose, both because it was near, and, to most of them, in the way to their homes; and because thither the Israelites on this side, and beyond jordan, might more easily resort; and because it was famous for public Conventions there kept, and particularly, for the Covenant there renewed by joshua between God and the People. , and renew the kingdom there e i e. Confirm our former choice, to prevent all such Seditious Expressions and Actions as we had experience of at the former Election. . 15 And all the people went to Gilgal, and there they made Saul king f i e. They Recognized him, or owned and accepted him for their King by consent; for to speak properly, Saul was not made, or constituted King by the People, but by the Lords immediate Act; see chap. 8. 9 and 10. 1. before the LORD g Who was there present in a special manner; both because the People of the Lord were there Assembled, and because there was an Altar, as the following Sacrifices show. The same Phrase is used chap. 10. 17. and 14. 18. in Gilgal: and there they sacrificed sacrifices of peace-offerings h Partly to Praise God for so glorious a Victory, and for the firm Settlement of the distracted Kingdom; and partly, to implore the Presence and Assistance of God to the King and Kingdom, in all their Affairs and Exigencies. , before the LORD: and there Saul and all the men of Israel rejoiced greatly. CHAP. XII. AND Samuel said unto all Israel a Whilst they were Assembled together in Gilgal. And this is another instance of samuel's great Wisdom and Integrity. He would not reprove the people for their Sin, in desiring a King, whilst Saul was raw, and unweak, and unsettled in his Kingdom, and in the People's hearts; lest through their accustomed levity, they should as hastily cast off their King, as they had passionately desired him, and so add one Sin to another; and therefore he chooseth this Season for it; partly, because Saul's Kingdom was now confirmed and illustrated by an eminent Victory, and so the danger of rejecting him was out of doors; which circumstance was also considerable for Samuel's Vindication, that it might appear, that his following Reproof did not proceed from any selfish respects or desires, which he might be supposed to have of retaining the power in his own hands, but merely from the Conscience of his Duty, and a Sincere desire of all their good; and partly, because the People rejoiced greatly, as is said in the next foregoing Verse; and upon this occasion applauded themselves for their desires of a King; and Interpreted the success which God had now given them, as a Divine Approbation of those desires; whereby they were like to be hardened in their impenitency, and might be drawn to many other inconveniencies: Samuel therefore thinks fit to temper their excessive joys, and to excite them to that Repentance and Holy Fear, which he saw wanting in them, and which he knew to be absolutely necessary, to prevent the Curse of God upon their new King, and the whole Kingdom. , Behold, I have harkened unto your voice in all that ye said unto me, and have made a king over you. 2 And now, behold, the king walketh before you b Goeth out and cometh in before you; i. e. Ruleth over you, as that Phrase signifies, Numb. 27. 16. Deut. 31. 2. 2 Chron. 1. 10. To him I have fully resigned all my Power and Authority, and do hereby renounce it, and own myself for a private Person, and one of his Subjects. : and I am old and gray-headed c And therefore unable to bear the burden of Government, and feel myself greatly at ease to see it cast upon other Shoulders; and therefore do not speak what I am about to say, from envy of Saul's Advancement, or from discontent at the Diminution of my own Power. , and behold, my sons are with you d Or, among you, in the same State and Place, private Persons, as you are; if they have injured any of you in their Government, as you once complained, the Law is now open against them; any of you may accuse them, your King can punish them, I do not intercede for them, I have neither Power nor Will to keep them from receiving the just Fruits of their Misdemeanours. : and I have walked before you e i e. Been your Guide and Governor; partly, as a Prophet; and partly, as a Judge. from my childhood unto this day. 3 Behold, here I am, witness against me f I here present myself before the Lord, and before your King, being ready to give an account of all my Administrations, and to make satisfaction for any Injuries that I have done. And this Protestation Samuel makes of his Integrity, not out of Ostentation or Vain glory; but partly, for his own just Vindication, that the People might not hereafter for the Defence of their own Irregularities, reproach his Government; partly, that being publicly acquitted from all faults in his Government, he might more freely and boldly reprove the sins of the People, and particularly, that sin of theirs in desiring a King, when they had so little reason for it, and they had so just a Governor, from whom they might have promised themselves an effectual Redress of his Sons mal-administrations, if they had acquainted him therewith; and partly, that by his Example he might tacitly Admonish Saul of his Duty, and prevent his misunderstanding of what he had formerly said, chap. 8. v. 11, etc. and mistake that for the Rule of his just Power, which was only a Prediction of his Evil Practices. before the LORD, and before his anointed: * Numb. 16. 15. Act. 20. 33. Whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed g Whom have I wronged, either by Fraud and false Accusation, or by Might and Violence? ? or of whose hand have I received any ‡ Heb. ransom. bribe h Heb. Prince of Redemption, given to Redeem an unjust and lost Cause or Person, from that Righteous Sentence which they deserved. ‖ Or, that I should hid mine eyes at him. to blind mine eyes therewith i That I should not discern what was right and just, or dissemble it as if I did not see it. Or, that I should hid or cover mine eyes (i. e. wilfully wink at the plain truth) for it, i. e. for the Bribe; or, for him, i. e. for his sake. ? and I will restore it you. k Or, and I will cover mine eyes for him, i. e. I will take shame to myself, and cover my face as one ashamed to look upon him. 4 And they said, Thou hast not defrauded us, nor oppressed us, neither haste thou taken aught of any man's hand. 5 And he said unto them, The LORD is witness against you l To wit, if you shall at any time hereafter reproach my Government or Memory. Or rather, against you, that I gave you no cause to be weary of God's Government of you by Judges, or to desire a change of the Government; and therefore the blame of it wholly rest upon yourselves. But this was only insinuated, and therefore the People did not fully understand his drift in it. , and his anointed is witness this day, that ye have not found ought m i e. Any thing which I have gotten by Bribery or Oppression. in my hand: And they answered n Heb. he answered; i. e. the whole People, who are here spoken of as one Person, because they Answered thus with one consent. , He is witness. 6 ¶ And Samuel said unto the people, It is the LORD that▪ ‖ Or, 〈◊〉▪ advanced Moses and Aaron o That for your sakes raised, constituted, and exalted Moses and Aaron, to that great Power and Reputation which they had, and used, to deliver you. , and that brought your fathers up out of the land of Egypt. 7 Now therefore stand still, that I may reason with you p Since God hath laid so great Obligations upon you, let us a little consider whether you have Answered them. before the LORD, of all the ‡ Heb. 〈◊〉 benefits. righteous acts q Heb. the Righteousnesses, i. e. Mercies or Benefits; for so that word is oft used, as Psal. 24. 5. and 36. 10. Prov. 10. 2. and 11. 4. and that is the chief Subject of the following Discourse; some of their Calamities being but briefly named, and that for the illustration of God's Mercy in their Deliverances. of the LORD, which he did ‡ Heb. 〈◊〉▪ to you and your fathers. 8 * Gen. 〈◊〉▪ When Jacob was come into Egypt, and your fathers * Exod. 〈◊〉▪ cried unto the LORD, then the LORD * Exod. 〈◊〉▪ and 4. 〈◊〉▪ sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place r In this Land: in which Moses and Aaron are said to settle them; partly, because they brought them into, and seated them in part of it, to wit, that without jordan; partly, because they were, under God, the Principal Authors of their entering into the Land of Canaan; inasmuch as they brought them out of Egypt, conducted them through the Wilderness; and there by their Prayers to God, and Counsel to them, preserved them from utter ruin, and gave Command and Direction from God for the distribution of the Land among them, and encouraged them to enter into it by promises and assurances of Success. And lastly, Moses substituted joshua in his stead, and commanded him to carry them thither, and seat them there, which also he did. . 9 And when they forgot the LORD their God s i e. They revolted from him, as it is explained v. 10. and carried themselves as ungratefully and unworthily towards God, as if they had wholly forgotten his great and innumerable Favours, and their infinite Obligations to him. Forgetting of God, is oft put for all manner of wickedness, whereof indeed that is the true cause. See Isa. 17. 10. jer. 3. 21. Ezek. 22. 12. This he saith, partly, to Answer an Objection, That the reason why they desired a King, was because in the time of the Judges they were at great uncertainties, and oft times exercised with sharp afflictions: to which he Answereth by Concession that they were so; but adds, by way of Retortion, that they themselves were the cause of it, by their forgetting of God: so that it was not the fault of that kind of Government, but their transgressing the Rules of it; and partly, to mind them, that this their ungrateful carriage towards God, was no new or strange thing, but an hereditary and inveterate Disease, that so they might more easily believe their own Gild herein, and be more deeply humbled, both for their own, and for their Parents Sins. , * Judg. 4. 〈◊〉▪ he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand * Judg. 〈◊〉▪ of the Philistines, and into the hand of the king * Judg. 3. 12. of Moab, and they fought against them t To wit, with success, and subdued them. . 10 And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim, and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee. 11 And the LORD sent * Judg. 〈◊〉▪ 32. Jerubbaal, and Bedan u This certainly is one of the Judges; and because there is no Judge so called in the Book of judges, it is reasonably concluded, that this was one of the Judges there mentioned, having two Names, as was very frequent. And this was, either, First, Samson, as most Interpreters believe, who is called Bedan; i. e. in Dan, or of Dan, or the Son Dan, one of that Tribe, to signify that they had no reason to distrust that God, who could, and did, raise so eminent a Saviour out of so obscure a Tribe. Or, Secondly, jair the Gileadite, of whom judg. 10. 3. which may seem best to agree, First, With the Time and Order of the Judges; for jair was before jepthah, but Samson was after him. Secondly, With other Scriptures: for among the Sons of a more Ancient, and a Famous jair, of whom see Numb. 32. 41. we meet with one called Bedan, 1 Chron. 7. 17. which Name seems here given to jair the Judge, to distinguish him from that first jair. Thirdly, With the following words, which show that this Bedan was one of those Judges who delivered them out of the hand of their Enemies on every side, and made them to dwell safely; which seems not so properly to agree to Samson, who did only begin to deliver Israel out of the hand of the Philistines; as was foretold of him, judg. 13. 5. as to jair, who kept them in peace and safety, in the midst of all their Enemies, as may be gathered from judg. 10. 3, 4, 5, 6. And so did all the rest of the Judges here mentioned. , and * Judg. 11. 〈◊〉▪ Jephthah, and * Chap. ●…. 〈◊〉▪ Samuel x He speaks of himself in the Third Person, which is frequent in the Hebrew Tongue, as Gen. 4. 23. Psal. 132. 1, 10, 11. Dan. 1. 6. Isa. 1. 1. And he mentions himself not through vain ostentation, but for his own just and necessary vindication, and for the justification and enforcement of his following Reproof, to show that he had not degenerated from his Predecessors, nor had been so inconsiderable and unprofitable to them, as to give them any occasion to contrive or desire this change of Government in his days. , and delivered you out of the hand of your enemies on every side, and ye dwelled safe y So that it was no necessity, but mere wantonness, that made you desire a change. . 12 And when ye saw that Nahash the king of the children of Ammon came against you, * Chap. 8. 19 ye said unto me, Nay, but a king shall reign over us z See the Notes on Chapter 11. 1. , when the LORD your God was your king a i e. When God was your immediate King and Governor, who was both able and willing to deliver you, if you had cried to him, whereof you and your Ancestors have had plentiful experience; so that you did not at all need any other King; and your desire of another, was a manifest reproach against God, as if he were either grown Impotent, or Unfaithful, or Unmerciful to you. . 13 Now therefore, behold the king whom ye have chosen b Though God chose him by Lot, yet the People are said to choose him; either generally, because they chose that Form of Government: or particularly, because they approved of God's choice, chap. 10. 24. and confirmed it, chap. 11. 15. , and whom ye have desired: and behold, the LORD hath set a king over you c He hath yielded to your inordinate desire. . 14 If ye will fear the LORD, and serve him, and obey his voice, and not rebel against the ‡ Heb. mouth. commandment of the LORD, then shall both ye, and also the king that reigneth over you, ‡ Heb. be after. continued following the LORD d Heb. then shall— ye— be, (i. e. walk, or go) after the Lord; i. e. God shall still go before you, as he hath hitherto done, as your Leader or Governor, to Direct, Protect, and Deliver you; and he will not forsake you, as you have given him just cause to do. Sometimes this Phrase of going after the Lord, signifies a Man's Obedience to God; but here it is otherwise to be understood (as it is no new thing, for the same Phrase in several places, to be understood in quite differrent Senses); and it Notes not a Duty to be performed, but a promise of a Privilege to be received upon the performance of their Duty; because it is opposed to a threatening denounced in case of Disobedience, in the next Verse. your God. 15 But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as it was against your fathers e Who lived under the Judges; and you shall have no advantage in that point by the change of Government, nor shall your Kings be able to Protect you against God's Displeasure. . 16 ¶ Now therefore stand f He intends not the posture of their Bodies, but the consistency of their Minds, by serious and fixed Consideration. , and see this great thing which the LORD will do before your eyes. 17 Is it not wheat-harvest to day g At which time it was a rare thing in those parts to have Thunder or Rain, as the Scripture oft implies; and St. jerom affirms, who was an Eye-witness of it; the weather being more constant and certain in its Seasons there, and in divers other parts, than it is with us who live in Islands, as all Travellers inform us. ? I will call unto the LORD, and he shall send ‡ Heb. voice. thunder, and rain h That by this unseasonable and pernicious Storm you may understand that God is displeased with you; and also how Foolishly and Wickedly you have done in rejecting the Government of that God, at whose command are all things both in Heaven and in Earth. , that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in ask you a king. 18 So Samuel called unto the LORD, and the LORD sent thunder and rain that day: and all the people greatly feared the LORD, and Samuel i Who had such great Power and Favour with God. . 19 And all the people said unto Samuel, Pray for thy servants k For so we shall still own ourselves to be, though we have got another Master. unto the LORD thy God l Whom thou hast so great an Interest in, and canst so easily prevail with for any Mercy, whilst we are ashamed and afraid to call him our God, because we have so highly offended him. , that we die not m That this terrible Storm may be taken away, lest our Persons and the Fruits of the Earth be all Destroyed. : for we have added unto all our sins, this evil, to ask us a king n So horribly were they biased with their prejudices and passions, that nothing but a Miracle could convince them of this particular Sin. . 20 ¶ And Samuel said unto the people, Fear not o To wit, with a Servile and Desponding Fear, as if there were no hope left for you. : (ye have done all this wickedness, yet turn not aside from following the LORD, but serve the LORD with all your heart: 21 And turn ye not aside p To wit, after Idols; as they had often done before; and, notwithstanding this warning, did afterwards. , for than should ye go q Or, should ye turn aside; which words are easily to be understood out of the foregoing Branch, such Ellipses being most frequent in Scripture, as Deut. 1. 4. 1 King. 14. 14. 2 King. 9 27. after vain things r So Idols are called, Deut. 32. 21. jer. 2. 5. and so they are, being mere nothings, 1 Cor. 8. 4. having no Divinity nor Power in them, no Influence upon us, nor use or benefit to us. , which cannot profit nor deliver s i e. Which will not only be unprofitable, but highly pernicious to you; the contrary Affirmative being understood undet the Negative, as Exod. 20. 7. Numb. 21. 23. Deut. 2. 30. , for they are vain.) 22 * Psal. 94. 14. For the LORD will not forsake his people for his great Names sake s i e. For his own Honour, which would seem to suffer much among men, if he should not preserve and deliver his People in eminent Dangers; as if he were grown feeble, or forgetful, or inconstant, or unfaithful, or regardless of Human affairs, or unkind to those who own and Worship him, when all the rest of the World forsake him. Hence this Argument hath been oft pleaded with God, not without good success, as Exod. 32. 12. Numb. 14. 13, etc. And this reason God here allegeth to take them off from all conceit of their own merit; and to assure them, that if they did truly repent of all their sins, and served God with all their heart, which is here supposed; yet even in that case their Salvation would not be due to their Merits; but only the effect of God's Free Mercy. : because it hath pleased the LORD to make you his people t To wit, out of his own Free Grace, without any desert of yours, as he saith, Deut. 7. 7. and 9 5. and therefore he will not easily forsake you, except you thrust him away. . 23 Moreover, as for me, God forbidden that I should sin against the LORD, ‡ Heb. from ceasing. in ceasing to pray for you u Think not that because you have so highly Disobliged and Rejected me, that I will revenge myself, by neglecting to pray for you, or by Praying against you, as I have now done for your Conviction and Humiliation, and so for your Preservation; I am sensible it is my Duty, as I am a Man, an Israelite, a Minister, a Prophet, to Pray for you. : but I will teach you x Heb. and I will, etc. i. e. I will not only Pray for you, which is one Branch of my Duty; but will also Teach and Instruct you, which is the other Branch of it. And though you have cast me off from being your Judge and Ruler, yet I will not cease to be your Instructor and Monitor, to keep you from Sin and Destruction. the good and the right way. 24 Only fear the LORD, and serve him y Otherwise neither my Prayer nor Counsels will stand you in any stead. in truth with all your heart: for consider ‖ Or, what a great thing etc. how great things he hath done for you z Or, among you, both at this time and formerly. . 25 But if ye shall still do wickedly, ye shall be consumed, both ye and your king. CHAP. XIII. Soul ‡ Heb. the son of one year in his reigning. reigned one year a i e. Had now Reigned one Year, from his first Election at Mizpeh, in which time these things were done, which are Recorded chap. 11. and 12. to wit, Peaceably, or Righteously. Compare 2 Sam. 2. 10. , and when he had reigned two years over Israel, 2 Saul chose b Heb. And (i. e. Then, as that Adverb is oft used, as Gen. 3. 5. and 18. 10, etc.) Saul chose. him three thousand men of Israel c Which he thought sufficient for constant Attendance and Service, intending to Summon the rest when need should be. : whereof two thousand were with Saul in Michmash d A Tract of Ground near Ramah and Bethel, in the Border of Benjamin, and near to the Philistines. , and in mount Bethel, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent▪ 3 And Jonathan smote the * Chap. 10. 5. garrison of the Philistines e The first Design of Saul and jonathan, was to Free their Land from the Garrisons which the Philistines had in it; and they first begin to clear their own Country of Benjamin. that was in ‖ Or, the hill. Geba f Not the same place called Gibeah, v. 2. (for if the place were the same, why should he vary the Name of it in the same Story, and in the next Verse? Nor is it likely that jonathan would choose that place for his Camp, where the Philistines had a Garrison): but another place in the same Tribe, in which there were two distinct places, Gebah and Gibeah, josh. 18. 24, 28. , and the Philistines heard of it: and Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear g i e. He sent Messengers to tell them all what jonathan had done, and how the Philistines were enraged at it, and made great preparations for War; and therefore what necessity there was of gathering themselves together, and coming to him, for his and their own Defence. . 4 And all Israel heard say, that Saul h i e. jonathan by Saul's direction and encouragement. The Actions of an Army are commonly ascribed to their General. had smitten a garrison of the Philistines, and that Israel also ‡ Heb. did stink. was had in abomination with the Philistines: and the people were called together after Saul to Gilgal i The place before appointed by Samuel, chap. 1●…. 8. . 5 ¶ And the Philistines gathered themselves together to fight with Israel, thirty thousand charets k This number seems incredible to Infidels. To whom it may be sufficient to reply, That it is far more rational to acknowledge a mistake in him that Copied out the Sacred Text in such Numeral or Historical passages, wherein the Doctrine of Faith and Good Life is not directly concerned, than upon such a pretence to question the Truth and Divinity of the Holy Scriptures, which are so fully Attested, and evidently Demonstrated. And the mistake is not great in the Hebrew, Schalosh for Schelishim; and so indeed those two Ancient Translators, the Syriack and Arabic Translate it, and are supposed to have read in their Hebrew Copies, Three thousand. Nor is it necessary that all these should be Military Charets, but many of them might be for Carriage of things belonging to so great an Army; For such a distinction of Charets we find, Exod. 14. 7. But there is no need of this Reply. Charets here may very well be put for the Men that road upon them, and Fought out of them, by a Figure called a Metonymy, of the Subject for the Adjunct; or the thing containing, for the thing contained in it, than which none more frequent. In the very same manner, and by the very same Figure, the Basket is put for the Meat in it, Deut. 28. 5, 17. the Wilderness, for the wild Beasts of the Wilderness, Psal. 29. 8. the Nest, for the Birds in it, Deut. 32. 11. the Cup, for the Drink in it, jer. 49. 12. 1 Cor. 10. 21. And, to come more closely to the point, an Horse is put for an Horseload of Wares laid upon it, 1 King. 10. 28. and an Ass of Bread, is put for an Ass load of Bread, both in the Hebrew Text of 1 Sam. 16. 20. and in an Ancient Greek Poet. And, yet nearer, the word Charets, is manifestly put, either for the Horses belonging to them; or rather, for the Men that Fought out of them, as 2 Sam. 10. 18. where it is said in the Hebrew, that David slew Seven hundred Charets; that is, Seven thousand Men, which Fought in Charets, as it is explained, 1 Chron. 19 18. and 1 King. 20. 21. where Ahab is said to smite Horses and Charets; and 1 Chron. 18. 4. and Psal. 76. 6. where the Chariot and Horse (i. e. the Men that Ride and Fight in Charets, or upon Horses) are said to be cast into a dead sleep: and Ezek. 39 20. where it is said, ye shall be filled at my Table with Horses and Charets (i. e. with Men belonging to the Charets, for surely the Charets of Iron had been very improper Food), with mighty Men, etc. And let any cavilling Infidel produce a Wise reason, why it may not, and ought not to be so understood here also? Add to all this, that the Philistines were not alone in this expedition, but had the help of the Canaanites, and the Tyrians, as is very credible, both from Ecclesiast. 40. 20. and from the Nature of the thing. If it be further inquired, Why the Philistines should raise so great an Army at this time▪ The Answer is Obvious; That not only their Old and Formidable Enemy Samuel was yet alive, but a New Enemy was risen, even King Saul, who was lately Confirmed in his Kingdom, and had been flushed with his good success against the Ammonites, and was likely to grow more and more potent, if not timely prevented; and they thought that now the Israelitish affairs were come to some Consistency, being put into the hands of a King; and therefore they thought fit once for all to put forth all their strength to suppress the Israelites, and to prevent that ruin which otherwise threatened them. , and six thousand horsemen, and people as the s●…nd which is on the sea shore in multitude, and they came up and pitched in Michmash, eastward from * Josh. 7. 2. and 18. 12, 13. Beth-aven. 6 When the men of Israel saw that they were in a straight l Notwithstanding their former presumption, that if they had a King, they should be free from all such straits. And hereby God intended to teach them the Vanity of all Carnal confidence in Men; and that they did not one jotless need the help and favour of God now, than they did before, when they had not King. : (for the people were distressed m They were not mistaken in their apprehensions of Danger, as men oft are, for they were really in great Danger, their Enemy's Host far exceeding theirs, both in Number, and Order, and Courage, and Arms. ) then the people did * Judg. 6. ●…. hid themselves in caves n Whereof there were divers in those parts for this very use, as we read in josephus, and in the Holy Scripture. , and in thickets, and in rocks, and in high places, and in pits. 7 And some of the Hebrews went over Jordan, to the land of Gad and Gilead: as for Saul, he was yet in Gilgal, and all the people o To wit, his whole Army, opposed to the common People, v. 6. ‡ Heb. trembled after him▪ followed him trembling. 8 ¶ * Chap. 1●…. 8. And he tarried seven days p Not seven complete days; for that the last day was not finished, plainly appears from Samuel's reproof, which had then been groundless and absurd, and he had falsely changed Saul with breaking Gods command therein, v. 13. And as Samuel came on the seventh day, and that with intent to Sacrifice; so doubtless he came in due time, for that Work which was to be done before Sunsetting, Exod. 29. 38, 39 So Saul waited only six complete days, and part of the seventh, which is here called seven days: for the word Day, is oft used for a part of the Day, as among Lawyers, so also in Sacred Scripture, as Matth. 12. 40. where Christ is said to be in the heart of the Earth three days and three nights, i. e. one whole day, and part of the other two days. Moreover this place may be thus rendered: He tarried until the seventh day, (as this same Phrase is used Gen. 7. 10. Heb. until the seventh of the days) (as the Hebrew Lamed is oft taken) the set time that Samuel had appointed. , according to the set time that Samuel had appointed: but Samuel came not to Gilgal, and the people were scattered from him. 9 And Saul said, Bring hither a burnt-offering to me, and peace offerings. And he offered the burnt-offering q Either himself; or rather by the Priest, as Solomon is said to offer, 1 King. 3. 4. Compare 1 Sam. 1. 3. . 10 And it came to pass, that assoon as he had made an end of offering the burnt-offering, behold, Samuel came r i e. It was told Saul, Behold Samuel is coming. , and Saul went out to meet him, that he might ‡ Heb. bless him. salute him s i e. Congratulate his coming. This he did, partly out of custom; and partly, that by this Testimony of his affection and respect to Samuel, he might prevent that rebuke which his guilty Conscience made him expect. . 11 ¶ And Samuel said, What hast thou done t He suspected that Saul had transgressed; either by his dejected countenance, or some words uttered by him, though not here expressed: but he asks him, that he might be more fully and certainly informed, and that Saul might be brought to an ingenuous Confession of his Sin, and true Repentance for it. ? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed u i e. When the seventh day was come, and a good part of it past, whence I concluded thou wouldst not come that day, and that thou hadst forgotten thy appointment, or been hindered by some extraordinary occasion. , and that the Philistines gathered themselves together to Michmash: 12 Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not ‡ Heb. entreated the face. made supplication unto the LORD x Hence it appears, that Sacrifices were accompanied with Solemn Prayers. ; I forced myself therefore, and offered a burnt-offering y I did it against my own mind and inclination. My Conscience told me I should forbear it, and punctually obey God's Command delivered to me by Samuel, but my necessity urged me to make haste. . 13 And Samuel said to Saul, Thou hast done foolishly z In that very thing wherein thou thinkest thou hast done wisely and politicly, in disobeying my express Command upon a pretended necessity, or reason of State. : thou hast not kept the commandment of the LORD thy God a Not only upon common grounds, as thou art his Creature, and one of his People; but in a special manner, who hath conferred peculiar Favours and Honours upon thee: which is an aggravation of thy sin. , which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever b Que. How could this be true, when the Kingdom was promised to judah, Gen. 49. 10. and consequently must necessarily be taken away from Saul, and from his Tribe? Ans. First, The Phrase, for ever, in Scripture use, ofttimes signifies only a long time, as Gen. 43. 9 Exod. 21. 6. 1 Sam. 28. 2. So this had been abundantly verified, if the Kingdom had been enjoyed by Saul, and by his Son, and by his Son's Son; after whom the Kingdom might have come to judah. Secondly, Though the Kingdom had been promised to Saul, and to his Posterity for ever in a larger sense, yet that was upon condition of his Obedience. And therefore God might well promise the Kingdom to judah, because at that time, and before, he foresaw that Saul would by his disobedience forfeit that promise, and that he would take the forfeiture, and transfer the Kingdom to judah. . 14 But now thy kingdom shall not continue: * Psal. 89. 20. ●…ct. 13. 22. the LORD hath sought c i e. Hath found or discovered, as men do by seeking. An Anthropopathy. him a man after his own heart d i e. Such a man as I desire, one who will fulfil all the desires of my heart, and not oppose them, as thou dost. , and the LORD hath commanded e i e. Hath appointed or decreed, as the word command is sometimes used▪ for it was not yet actually done. him to be captain over his people, because thou hast not kept that which the LORD commanded thee f Quest. First, What was Saul's sin? Ans. Either, First, That Saul Invaded the Priest's Office, and Offered the Sacrifice himself: which is not probable, both because he had Priests with him, and among others an eminent one, Ahiah, chap. 14. 3. and therefore had no occasion nor pretence for that presumption. Or rather, Secondly, That Saul did not wait the full time for Samuel's coming; for that is the thing which God commanded, chap. 10. 8. and the breach of this command is the only thing for which Saul makes an Apology, v. 11, 12. Quest. Secondly, Why did God so severely punish Saul for so small an offence, and that occasioned by great necessity, and done with an honest intention? Ans. First, Men are very incompetent judges of God's Judgements, because they see but very little, either of the Majesty of the offended God, or of the heinous nature and aggravations of the Offence. For instance, men see nothing but Saul's outward act, which seems small; but God saw with how wicked a mind and heart he did this, with what Rebellion against the Light of his own Conscience, as his own words imply; with what gross infidelity and distrust of God's Providence; with what contempt of God's Authority, and Justice, and many other wicked principles and motions of his heart, unknown to men. Besides, God clearly saw all that wickedness that yet lay hid in his heart, and foresaw all his other Crimes; and therefore had far more grounds for his Sentence against him, than we can imagine. Secondly, God doth sometimes punish small sins severely, and that for divers weighty reasons, as that all men may see what the least sin deserves, and how much they own to God's free and rich Mercy, for passing by their great Offences; and what need they have not to indulge themselves in any small sin, as men are very prone to do, upon vain presumptions of God's Mercy, whereby they are easily and commonly drawn on to heinous Crimes; and for many other reasons: so that some such instances of God's severity, are necessary Discipline and Caution to all mankind in the present and future Ages; and therefore there is far more of mercy and kindness in such actions, than of rigour and harshness, since this is but particular to one Person, and the other is an universal good. Thirdly, It must be remembered, that the Kingdom of Saul, and of Israel, was now in its Infancy; and that this was the first command which he received from God. And it hath been ever held a piece of Wisdom in all Lawgivers, severely to punish the first Violations of their Laws, to secure their Honour and Obedience, and to affright and caution Offenders for the future. And accordingly God dealt with Cain the first Murderer; with Israel, for their first Idolatty with the Calf; with the first miscarriage of the Priests, Levit. 10. 1. with the first profaner of the Sabbath, Numb. 15. 32. with the first gross Hypocrites in the Christian Church, Act. 5. 5, 10. And therefore it is neither strange nor unjust, if he deal with Saul after the same manner, and upon the same grounds. Fourthly, Though God threaten Saul with the loss of his Kingdom for this sin; yet it is not improbable, that there was a tacit condition implied, as is usual in such cases, as jonah 3. 4. to wit, if he did not hearty repent of this and of all his sins; for the full, and final, and peremptory Sentence of Saul's rejection, is plainly ascribed to another cause, chap. 15. 11, 23, 26, 28, 29. and till that second Offence, neither the Spirit of the Lord departed from him, nor was David anointed in his stead, chap. 16. 13, 14. . 15 And Samuel arose, and got him up from Gilgal, unto Gibeah of Benjamin g Whither Saul also followed him; as appears from the next Verse: either, because it was better fortified than Gilgal: or, because he expected a greater increase of his Army there, it being in his own Tribe, and nearer the heart of his Kingdom: or, because he hoped for Samuel's Assistance there. . And Saul numbered the people that were ‡ Heb. found. present with him, * Chap. 14. 2. about six hundred men. 16 And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin: but the Philistines encamped in Michmash. 17 And the spoilers came out of the camp of the Philistines in three companies h That they might March several ways, and so waste several parts of the Country. ; one company turned unto the way that leadeth to Ophrah i A City of Benjamin, jos. 18. 23. South-west from Michmash. , unto the land of Shual. 18 And another company turned the way to Bethhoron k A City of Ephraim, jos. 16. 3. Northwest from Michmash. , and another company turned to the way of the border that looketh to the valley of Zeboim toward the wilderness l i. e The Wilderness of jordan, Eastward. . 19 ¶ Now there was no smith found throughout all the land of Israel m This was a Politic course of the Philistines, which also other Nations have used. So the Chaldeans took away their Smiths, 2 King. 24. 14. jer. 24. 1. and 29. 2. And Porsenna obliged the Romans by Covenant, That they should use no Iron but in the Tillage of their Lands. : (for the Philistines said, ‡ We must take them away. Lest the Hebrews make them swords or spears. 20 But all the Israelites went down to the Philistines n Not to the Land of the Philistines, for it is not said so, and that was too remote; but to the Stations and Garrisons which the Philistines yet retained in several parts of Israel's Land, though Samuel's Authority had so far overawed them, that they durst not give the Israelites much Disturbance. In these, therefore, the Philistines kept all the Smiths; and here they allowed them the exercise of their Art for the uses here following. to sharpen every man his share, and his coulter, and his axe, and his mattock. 21 Yet they had ‡ Hebr. a file with mouths. a file for the mattocks, and for the coulters, and for the forks, and for the axes o So the sense is, They allowed them some small helps to make their Mattocks, and in some sort to serve their present use. But these words may be otherwise Translated, and are so by some Learned, both Ancient and Modern, Translators; thus, Therefore the mouths or edges of the mattocks, and coulters, etc. were dull or blunt. Or rather thus, When (Heb. and put for when, as the Particle, and, is sometimes rendered, as Mar. 15. 25.) the mouths or edges of the mattocks, etc. were blunt. So this passage very well agrees both with the foregoing and following words; and the whole sense of the place is entirely thus, They went to the Philistines to sharpen their shares, and mattocks, and coulters, and axes, when they were blunt, and (which was more strange, They were forced to go to them, even) to sharpen their goads. , and ‡ Heb. to set. to sharpen the goads. 22 So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people, that were with Saul and Jonathan p Qu. How could the Israelites smite either the Garrison of the Philistines above, v. 3. or the Host of the Ammonites, Chap. 11. 11. without Arms? And when they had Conquered them, Why did they not take away their Arms, and reserve them to their own use? Answ. 1. This want of Swords and Spears is not affirmed concerning all Israel, but is restrained unto those 600. who were with Saul and jonathan? whom God by his Providence might suffer to be without those Arms, that the glory of the following Victory might be wholly ascribed to God; as for the very same reason God would have but 300 men left with Gideon, and those Armed only with Trumpets, and Pitchers, and Lamps, judg. 7. There were no doubt a considerable number of Swords and Spears among the Israelites, but they generally hide them, as now they did their Persons, from the Philistines. And the Philistines had not yet attained to so great a power over them, as wholly to disarm them, but thought it sufficient to prevent the making of new Arms; knowing that the old ones would shortly be decayed, and useless. 2. There were other Arms more common in those times and places, than Swords and Spears; to wit, Bows and Arrows, and Slings and Stones; as appears from judg. 20. 16. 2 Sam. 1. 18, 22. 2 King. 3. 25. 1 Chron. 12. 1, 2. besides Clubs, and Instruments of Agriculture, which might easily be turned into weapons of War. 3. God so governed the Affairs of the Israelites, that they had no great number of Swords, or Spears, judg. 5. 8. that so they might be kept in more dependence upon, and subjection unto God, wherein their safety and happiness consisted. And therefore, that famous Victory obtained against the Philistines in Samuel's days, was not got by the Sword of Men, but only by Thunder from Heaven, Chap. 7. 10. , but with Saul and with Jonathan his son was there found. 23 And the ‖ Or, standing Camp. garrison of the Philistines went out to the passage of Michmash q A place so called, because it was near to Michmash, and led towards Gibeah, which, it seems, they designed to Besiege; and in the mean time, to waste the adjoining Country. . CHAP. XIV. NOW ‖ Or, there was a day. it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bore his armour, Come, and let us go over to the Philistines garrison a This was a rash and foolish Attempt, if it be examined by common Rules; but not so, if we consider the singular promises made to the Israelites, That one should chase a thousand, etc. and especially the heroical and extraordinary Motions which were then frequently put into the minds of gallant Men, by God's Spirit, whereby they undertook and accomplished noble and wonderful things; as did Samson, and David and his Worthies. , that is on the other side b Beyond that Rocky Passage described below, v. 4, 13. which he pointed at with his hand. : but he told not his father c Lest he should hinder him in so improbable an Enterprise. Nor was it necessary he should inform him of it, because he had a Commission from his Father, to Fight when he saw occasion; as he had done without his Father's privity, Chap. 13. 3. . 2 And Saul tarried in the uttermost part of Gibeah d In the Outworks of the City where he had Entrenched himself to observe the Motion of the Philistines. , under a pomegranate tree, which is in Migron e Or, towards (as the Hebrew B●…th is oft used) Migron, which was another place, but near Gibeah; See Isa. 10. 28. : and the people that were with him, were * Chap. 13 〈◊〉 about six hundred men: 3 And Ahiah the son of Ahitub f The same who is called Abimelech, 1 Sam. 22. 9, 11, 20. the Highpriest, who was here to attend upon the Ark which was brought hither, v. 18. , * Chap. 〈◊〉 Ichabods brother, the son of Phinehas, the son of Eli, the LORD's priest in Shiloh, wearing an ephod g To wit, the High-priests Ephod, wherein the Urim and Thummim was. : and the people knew not that Jonathan was gone. ¶ 4 And between the passages h So these might be two known and common passages, both which jonathan must cross, or pass over to go to the Philistines, between which the following Rocks lay. But the Words may be rendered thus, In the middle (for so the Hebrew Particle, been, signifies, as Isa. 44. 4. and beth, in, is understood by a very frequent Ellipsis) of the passage; the Plural Number being put for the Singular, as is frequent. , by which Jonathan sought to go over unto the Philistines garrison, there was ‡ Heb. 〈◊〉 tooth●… See 〈◊〉 a sharp rock on the one side, and a sharp rock on the other side i Which is not so to be understood, as if in this Passage one Rock was on the right hand, and the other on the left; for so he should have gone between both: and there was no need of climbing up to them, which is mentioned below, v. 13. But the meaning is, that the tooth (for prominency) of the one rock, (as it is in the Hebrew) was on the one side, i. e. Northward, looking towards Michmash (the Garrison of the Philistines) and the tooth of the other rock was on the other side; i. e. Southward looking towards Gibeah (where Saul's Camp lay) as the next verse informs us: and jonathan was forced to climb over these two Rocks, because the other and common ways from one Town to the other, might now be obstructed, or were not so fit for his present Design. : and the name of the one was Bozez, and the name of the other Seneh. 5 The ‡ Heb. 〈◊〉 forefront of the one was situate northward over against Michmash, and the other southward over against Gibeah. 6 And Jonathan said to the young man that bore his armour, Come, and let us go over unto the garrison of these uncircumcised k So he calls them, partly in contempt, and principally to strengthen his Faith by this consideration, That his Enemies were Enemies to God, and without any hope in God, or help from him; whereas he was Circumcised, and therefore in Covenant with God, who was both able, and engaged to assist his people. , it may be l He speaks doubtfully: for though he found and felt himself stirred up by God to this Exploit, and was assured that God would deliver his People; yet he was not certain that he would do it at this time, and in this way. that the LORD will work m To wit, great and wonderful things. for us: for there is no restraint to the LORD n There is no person nor thing which can hinder God from thus doing. * 2 C●… 11. to save by many, or by few. 7 And his armour-bearer said unto him, Do all that is in thine heart: turn thee o March on to the Enemies. : behold, I am with thee according to thy heart. 8 Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them. 9 If they say thus unto us, † Heb. be still. Tarry until we come to you: then we will stand still in our place, and will not go up unto them. 10 But if they say thus, Come up unto us: then we will go up: for the LORD hath delivered them into our hand: and this shall be a sign unto us p jonathan not being assured of the success of this present Exploit, desires a sign; and, by the instinct of God's Spirit, as the success shows, pitcheth upon this. Divers such heroical Motions and extraordinary impulses there were among great and good men in ancient times; as Gen. 24. 13. judg. 6. 37. which are not precedents to us. . 11 And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes q Therefore jonathan chose that Rocky and unusual way, that the Philistines might suppose they did not come from Saul's Camp to Fight with them, but rather out of the Caves, and holes of the Rocks, from which their necessity had now driven them. , where they had hid themselves. 12 And the men of the garrison answered Jonathan and his armour-bearer, and said, Come up to us, and we will show you a thing r We having something of Importance to communicate to you. A Speech of contempt and derision. . And Jonathan said unto his armour-bearer, Come up after me, for the Lord hath delivered them s He piously and modestly ascribes the Success which he now foresees, to God only. into the hand of Israel. 13 And Jonathan climbed up upon his hands, and upon his feet, and his armour-bearer after him t The Philistines could easily have hindered their Ascent, but thought scorn to do it, not questioning but they could cut them off in a moment when they were come up to them according to their invitation. : and they fell before Jonathan, and his armour-bearer slew after him u For being endowed with extraordinary strength and courage, and having with incredible boldness killed the first they met with, and so proceeding with success, it is not strange if the Philistines were both astonished and intimidated; God also struck them with a Panic Terror; and withal, infatuated their Minds, and possibly, put an Evil Spirit among them, which in this universal Confusion made them conceive that there was Treachery amongst themselves, and therefore caused them to sheathe their Swords in one another's Bowels; as appears from v. 16, 20. . 14 And that first slaughter which Jonathan and his armour-bearer made, was about twenty men, within as it were ‖ Or, half a furrow of an acre of land. an half acre of land; which a yoke of oxen might plow. 15 And there was trembling x A great Consternation; partly, from this unexpected and prodigious Slaughter, which made them suspect, there was more than Man in the Case; and that the Lord (of whose infinite Power they had had former experience) was come forth to Fight against them; and partly, from the Lord, who took away their Spirits and Strength, and struck them with Fear and Amazement. in the host, in the field y i e. In the whole Host which was there in the Field. , and among all the people z i e. Among all the rest of their Forces, as well those in the Garrison, (as it is here explained in the following words) at Michmash, as the Spoilers, mentioned chap. 13. 17. the report of this Prodigy, and with it the Terror of God speedily passing from one to another. : the garrison, and the spoilers, they also trembled, and the earth quaked a Either 1. Metaphorically and Hyperbolically, the whole Land; i. e. the Inhabitants of the Land: to wit, of the Philistines, Trembled. Or rather, 2. Properly, God sent an Earthquake among them, which probably overthrew their Tents and Chariots, and destroyed many of their Persons, and scattered the whole Host, making them to flee away for their lives. : so it was ‡ Heb. a trembling of God. * Gen. 35. 5. a very great trembling. 16 And the Watchmen of Saul in Gibeah b Or, in the hill, as the very same word is rendered chap. 13. 16. and that was the fittest place for Watchmen. of Benjamin looked: and behold, the multitude c ●…e wit, of that Numerous Host of the Philistines. melted away d i e. were strangely and suddenly dispersed, and put to Flight. , and they went on beating down one another e Either, 1. accidentally through hasty Flight: Or 2. with Design to destroy one another as the Authors or Abettors of the present Calamity. Possibly God blinded their Eyes or their Minds, that they could not distinguish Friends from Foes. Compare judg. 7. 22. 2 King. 6. 18, etc. 2 Chron. 20. 23. . 17 Then said Saul unto the people that were with him, Number now, and see who is gone from us f For he probably supposed, that not only jonathan, but also some considerable number of his Army 〈◊〉, and that by them that Slaughter was made. . And when they had numbered, behold Jonathan and his armour-bearer were not there. 18 And Saul said unto Ahiah, Bring hither the ark of God g That the Priest may put on the Ephod, and may inquire of the Lord before the Ark what the occasion of this Tumult among our Enemies is, and what we shall do. : (for the ark of God was at that time with the children of Israel h To wit, in the Camp, whither sometimes it was brought; as 1 Sam. 4. 5. And now the rather, partly because it was now in an unsettled condition, and without the Tabernacle, and therefore easily removed from place to place: and partly, because Saul thought to compensate Samuel's absence with the presence of the Ark. .) 19 ¶ And it came to pass while Saul talked unto the priest, that the ‖ Or. 〈◊〉. noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand i Trouble not thyself in putting on the Breastplate, with the Ephod, to inquire of God; for I now plainly discern the matter, the business calls not for Prayer, but for Action. But if it did so, there was the more need of God's direction and blessing, that they might act with more success. Herein therefore he shows his Impatience in waiting upon God; his Hypocrisy, in pretending to Religion; and yet his Profaneness, in neglecting and despising it. . 20 And Saul and all the people that were with him, ‡ Heb were cried together. assembled themselves, and they came to the battle, and behold, * Judg. 7. 2●…. 2 Chron. ●…0. 23. every man's sword was against his fellow k The Philistines slew one another; which might come, either from mistake; of which, see on v. 16. Or from mutual Jealousies and Passions, to which God could easily dispose them. , and there was a very great discomfiture. 21 Moreover, the Hebrews that were with the Philistines before that time, which went up with them into the camp l Either by constraint, as Servants; or in Policy, to gain their favour and protection. , from the country round about, even they also turned to be with the Israelites that were with Saul and Jonathan. 22 Likewise all the men of Israel, which * Chap. 13 6. had hid themselves in mount Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle. 23 So the LORD saved Israel that day: and the battle m i e. The Warriors who were engaged in the Battle, and were Pursuing and Fight with the Philistines. passed over unto Beth-aven. 24 ¶ And the men of Israel were distressed n With Hunger, and Weakness, and Faintness, thence arising; and all by reason of the following Oath. that day; for Saul had adjured the people, saying. Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies o As saul's in●…mion was good; namely, to Execute Vengeance upon Gods and his Enemies: so the matter of the Obligation was not simply and in itself Unlawful, if it had not been so rigorous in excluding all Food, without any exception of Cases of Necessity; and in obliging the People to it under pain of a Curse, and an accursed Death; v. 38, 39, 44. which was a Punishment far exceeding the Fault. : so none of the people tasted any food p Partly, in obedience to the King's Command; and partly, for fear of the Curse. . 25 And all they of the land q Heb. all the land. i e. The People of the Land; as it is explained below, v. 30. and so the word is taken, Gen. 41. 57 All the Israelites who were with Saul. came to a wood, and there was honey upon the ground. 26 And when the people were come into the wood, behold, the honey dropped r It hath been observed by many Travellers, and Writers, That Bees do ofttimes settle themselves, and make their Hives, and Honey, in the Trunks of Trees, or Clefts of Rocks, or Holes of the Earth; and this in divers Countries, but eminently in this of Canaan; as may be gathered from Deut. 32. 13. Psal. 81. 16. whence it was called, a land flowing with milk and honey. , but no man put his hand to his mouth: for the people feared the oath. 27 But Jonathan heard not s Being then absent, and in pursuit of the Philistines, divers of the Israelites having joined themselves with him, v. 21. , when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honey comb, and put his hand to his mouth, and his eyes were enlightened t He was refreshed, and recovered his lost Spirits, whereof part went into his Optic Nerves, and so cleared his sight, which was much darkened by Famine, as is usual. . 28 Then answered one of the people u Who came along with Saul, whose Forces were now united with Ionathan's. , and said, Thy father straight charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were ‖ Or, weary. saint. 29 Then said Jonathan, My father hath troubled the land x i e. The people of the Land, the whole Army, whom by this rash Oath he hath greatly injured. The Zeal of defending himself, makes him run into the other Extreme of accusing his Father, and that before the People, whom by this means he might have stirred up to a Sedition. : see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 30 How much more, if happily the people had eaten freely to day of the spoil of their enemies which they sound? for had there not been now a much greater slaughter among the Philistines? 31 And they smote the Philistines that day from Michmash to Ajalon y Either that in Dan, jos. 19 42. Or rather, that in judah, 2 Chron. 11. 10. : and the people were very faint. 32 And the people flew upon the spoil z To wit, at Evening, when the time prefixed by Saul was expired. , and took sheep and oxen, and calves, and slew them on the ground, and the people did eat them * Leu. 7. 26. and 19 26. Deut. 12. 16. with the blood a Not having patience to tarry till the blood was perfectly gone out of them, as they should have done. See Gen. 9 4. Levit. 17. 14. Deut. 12. 16. So they who seemed to make conscience of the King's Commandment for fear of the Curse, make no scruple of transgressing Gods Command. . 33 ¶ Then they told Saul, saying, Behold the people sin against the LORD, in that they eat with the blood. And he said, Ye have ‖ Or▪ dealt treacherously. transgressed b He sees their fault, but not his own, in giving the occasion to it. : roll a great stone unto me c That the cattle might be all killed in one place, under the inspection of Saul, or some other appointed by him for that work; and upon the stone, that the blood may sooner and better flow out. this day. 34 And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat, and sin not against the LORD in eating with the blood. And all the people brought every man his ox d And his Sheep, which is to be understood out of the foregoing words. ‡ Heb. in 〈◊〉 hand. with him that night, and slew them there. 35 And Saul built an altar unto the LORD e Either for a Monument of the Victory: or rather, for Sacrifice, as the next words imply. : ‡ Heb. that ●…tar he beg●… to build unto the LORD. the same was the first altar that he built unto the LORD f Though he had occasion to do so oft ere this time. So this is noted as another Evidence of his Neglect of God, and his Worship. It is true, Saul 〈◊〉 befo●…e this, as at Gilgal; but that was upon an old Altar, Erected by others. . 36 ¶ And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the Priest g Remembering Saul's Contempt of God's Ordinance the last time, and the ill Consequence of it; and perceiving Saul ready to run into the same Error again, even though he had not now the same pretence of the necessity of haste as before, and that the people were forward to comply with the motion, he gives them this pious and prudent Advice. , Let us draw near hither h To wit, to the Ark; as above, v. 18. unto God. 37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? but he answered him not that day i Either, 1. Because he was displeased with Saul for his former neglect, v. 18, 19 where he began to ask advice of God, but was so Rude and Impious, as not to tarry for an Answer; and therefore it was but a just Retaliation, if when Saul did ask, God would not vouchsafe him an Answer. Or, 2. To manifest his dislike of the violation of Oaths. For although jonathan might have a fair excuse from his invincible Ignorance, and urgent Necessity; and though Saul had done foolishly in making this Oath (which also God would this way discover,) yet, when once it was made, God would hereby teach them, that it should be observed; and that they should abstain, even from all appearance of the Breach of it. . 38 And Saul said, Draw ye near hither all the ‡ Heb. 〈◊〉 Judg. 20. 2. chief of the people k In the Name of all the People, that you may be Witnesses, and may see where the Fault lies. : and know and see wherein this sin hath been this day. 39 For as the LORD liveth which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him l None of those who either saw jonathan Eating, or heard of it, informed against him; partly, because they were satisfied, that his Ignorance excused him, and that there was some other reason of Gods not answering: and partly, from their great Love to jonathan, whom they would not Expose to Death for so small an Offence. . 40 Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side: and the people said unto Saul, Do what seemeth good unto thee. 41 Therefore Saul said unto the LORD God of Israel, ‡ Heb. Give Th●…mmim. Deut. 33. 8. ‖ Or, show the innocent. Give a perfect lot m Or, declare (for giving, is oft put for declaring, or pronouncing, as Deut. 11. 29. and 13. 1, 2. Prov. 9 9) the perfect, or guiltless person. i e. O Lord, so guide the Lot, that it may discover who is Guilty in this Matter, and that it may clear the Innocent. . And Saul and Jonathan were taken: but the people ‡ Heb. 〈◊〉 forth. escaped n To wit, the Danger; they were pronounced Guiltless. . 42 And Saul said, Cast lots between me and Jonathan my son: and Jonathan was taken m God so ordered the Lot; not that he approved Saul's Execration, v. 24. or his Oath that the Transgressor should die, v. 39 nor that he would expose jonathan to Death (for he Designed so to rule the hearts of the People, and of Saul also, that jonathan should not die); but because he would have the whole matter brought to light; partly, that Saul's Folly might be chastised, when he saw what Danger it had brought upon his Eldest and Excellent Son; partly, that Ionathan's Innocency might be cleared; and partly, to establish the Authority of Kings and Rulers, and the Obedience which Subjects own to all their Lawful commands. . 43 Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and lo, I must die n I am Sentenced to Death for it; which is hard measure. He had another Answer, That he knew not of his Father's command: but that being said before, v. 27. it was needless here to repeat it. . 44 And Saul answered, * R●…th 1. 17. God do so, and more also o From this, and other like expressions of Saul's, some gather that he was exceeding prone to the vice of Swearing and Cursing. : for thou shalt surely die p Stange perverseness! He who was so Indulgent, as to spare wicked Agag, chap. 15. is now so severe as to destroy his own worthy Son: he that could easily dispense with God's Righteous and Reasonable Command, will not bear the violation of his own rash and foolish command; because his own Authority and Power is concerned in this, and only Gods in the other. , Jonathan. 45 And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbidden: * ●…▪ Same 14. 14. ●… King. 1. ●…2. as the LORD liveth, there shall not one hair of his head fall to the ground: for he hath wrought with God q i e. In concurrence with God, or by God's help he had wrought this Salvation. God is so far from being offended with jonathan, as thou apprehendest, that he hath graciously owned and assisted him in the great Service of this day. this day. So the people rescued Jonathan, that he died not. 46 Then Saul went up from following the Philistines r Partly, because he was discouraged by Gods refusing to Answer him; and partly, because his delays had given them occasion to secure themselves. : and the Philistines went to their own place. 47 ¶ So Saul took the kingdom s i e. Recovered it, and Resumed the Administration of it, after he had in a manner lost it; partly, by Samuel's Sentence, chap. 13. 14. and partly, by the Philistines, who had almost turned him out of it. But now being encouraged by this success, he returns to the exercise of his Kingly Office. over Israel, and fought against all his enemies on every side, against Moab, and against the children * Chap. 11. 11. of Ammon, and against Edom, and against the kings of Zobah t Which lay not far from Damascus. See 2 Sam. 8. 5. , and against the Philistines: and whithersoever he turned himself, he vexed them u Heb. He condemned them, he treated them like wicked People, and Enemies to God and his People: or, he punished them. . 48 And he ‖ Or, wrought ●…ghtily. gathered an host, and * Chap. 15. 3. smote the Amalekites x Which is here mentioned only in the general, but is particularly described in the next Chapter. , and delivered Israel out of the hand of them that spoilt them. 49 Now the sons of Saul were Jonathan, and Ishui y Called also Abinadab, chap. 31. 2. and 1 Chron. 8. 33. Ishbosheth, Saul's other Son, is here omitted, because he intended to mention only those of his Sons who went with him into the Battles here mentioned, and who were afterwards slain with him. , and Melchishua: and the names of his two daughters were these; the name of the firstborn, Merab, and the name of the younger, Michal. 50 And the name of saul's wife was Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host was Abner, the son of Ne'er, 〈◊〉 uncle. 51 And Kish was the father of Saul, and Ne'er the father of Abner was the son of * Chap. 9 1. Abiel. 52 And there was ●…ore war against the Philistines all the days of Saul▪ and when Saul saw any strong man, or any valiant man, * Chap. ●…. 1●…. he took him unto him z Into his Service, or Army. . CHAP. XV. SAmuel also said unto Saul, * Chap. 9 16. The LORD sent me to anoint thee to be king over his people a The Lord made thee King, and therefore thou art highly obliged to serve and obey him. , over Israel: now therefore harken b Th●… hast committed one Error already, for which 〈◊〉 〈◊〉 ●…verely rebuked and threatened: now therefore ma●… 〈◊〉 for 〈◊〉 ●…mer Error, and regain God's Favour by thy exact 〈◊〉 〈◊〉 to what he now commands. thou unto the voice of the LORD thy God. 2 Thus saith the LORD of hosts, I remember that which Amalck did to Israel c I seem to have forgotten, but now I will show that I remember, and now will revenge those old Injuries done 400 Years ago, which now I will punish in their Children: which was the more just, because they continued in their Parents cruel Practices, below, v. 33. , * Exod. 〈◊〉 Num●… 〈◊〉. 〈◊〉▪ how he laid wait for him in the way when he came up from Egypt d When he was newly come out of cruel and lorig Bondage, and were now weak, and weary, and faint, and hungry, Deut. 25. 18. and therefore it was Barbarous and Inhuman, instead of that Pity which even Nature prompted them to afford, to add affliction to the afflicted; it was also horrid Impiety to fight against God himself, and to lift up their Hand in a manner against the Lord's Throne, as some Translate these words, Exod. 17. 16. whilst they struck at that People which God had brought forth in so stupendious and Miraculous a way. . 3 Now go and smite Amalek, and utterly destroy all that they have e Both Persons and Goods, Kill all that live, and Consume all things without life, for I will have no Name nor Remnant of that People whom long since I have Cursed and Devoted to utter Destruction. , and spare them not f Show no Compassion or Favour to any of them. The same thing repeated to prevent mistake, and oblige Saul to the exact performance hereof; or, to leave him without excuse, in case of neglect. ; but slay both man and woman, infant and suckling g For their Parent's Crime and Punishment: which was not unjust, because God is the Supreme Lord and giver of Life, and can require his own when he pleaseth; Infants also are Born in sin, Psal. 51. 5. and therefore liable to God's wrath, Eph. 2. 3. and to death, Rom. 5. 12, 14. Their death also was rather a Mercy than a Curse to them, as being the occasion of preventing the vast increase of their Sin and Punishment. , ox and sheep, camel and ass h Which being all made for Man's benefit, it is not strange nor unjust, if they suffer with him, and for him, and for the instruction of Mankind. . 4 And Saul called the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah k Who are particularly Noted here, as also chap. 11. 8. either as Select Persons of extraordinary Strength and Courage: or to commend that Tribe, which though the Kingdom had been promised to their own Tribe, yet were forward in serving and obeying a King of another, and that a far meaner Tribe. . 5 And Saul came to a city of Amalek l Their chief City, where their King was, as is probable from v. 8. , and ‖ Or, fought. laid wait m Intending to draw them forth of their City by 〈◊〉 〈◊〉▪ like that of joshua, I●…sh▪ 7. an I then to intercept them, and so surprise their City: which happily they did, though it be not here Recorded, it being not worth whi●…e to mention all the minute Circumstances of such matters. in the valley. 6 ¶ And Saul said unto the Kenites n A People descending from, or nearly related unto Iet●…o, who anciently dwelled in Rocks near the Amalekites, Numb. 24. 21. and afterwards some of them dwelled in judah, judg. 1. 16. whence it is probable they removed, (which, dwelling in Tents, they could easily do) and retired to their old habitation, because of the Wars and Troubles wherewith judah was annoyed. , Go, depart, get ye down from among the Amalekites, le●…t I destroy you with them: for ye shown kindness p Some of your Progenitors did so, Exod. 18. 12. Numb. 10. 31. and for their sakes all of you shall far the better. You were not Guilty of that sin for which Amalek is now to be Destroyed. 〈◊〉 all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites. 7 And Saul smote the Amalekites from Havilah until thou comest to * Gen. 16. 7. Shur, that is over against Egypt. q i. e. From one end of their Country to the other, he s●…ote all that he met with: but a great number of them ●…led away upon the noise of his coming, as is usual in such cases, and secured themselves in other places, until the Storm was over, when they returned again: of whom we read before, chap. 13. 6. and 14. 22. 8 And he took Agag the king of the Amalekites alive r Whom Saul spared, either out of foolish pity for the goodliness of his Person, which josephus Notes: or, for his respect to his Royal Majesty, in the preservation of which he thought himself concerned: or, for the Glory of his Triumph: Compare v. 12. , and * Se●… Chap. 3●…. 1. utterly destroyed all the people s To wit, the Body of the People, but▪ not every individual Person, as hath been showed. Universal Particles are commonly thus understood, as is confessed. with the edge of the sword. 9 But Saul and the people t The one proposed to do so, and the other consented to it, and so both were Guilty. spared Agag, and the best of the sheep, and of the oxen, and ‖ Or, of the second sort. of the fatlings, and the lambs, and all that was good u Which it is more than probable they reserved for their own use, rather than for Sacrifice; because they knew God would not accept a Sacrifice contrary to his own command. , and would not utterly destroy them: but every thing that was vile, and refuse, that they destroyed utterly x Thus they obey God only so far as they could without inconvenience to themselves; they Destroyed only what was not worth keeping, nor fit for their use. . 10 ¶ Then came the word of the LORD unto Samuel, saying, 11 It * ●… Sam. 24. 16. repenteth me y Repentance properly Notes grief of heart, and change of Counsels, and therefore cannot be in God who is unchangeable, most Wise, and most Blessed; but it is ascribed to God in such cases, when men give God cause to Repent, and when God altars his Course and Method of dealing, and Treats a Person as if he did indeed Repent of all the kindness he had showed to him. that I have set up Saul to be king: for he is turned back from following me, and hath not ‡ Heb. con●…. performed my commandments. And it grieved Samuel, and he cried unto the LORD all night z To implore his Pardoning Mercy for Saul, and for the People; so far was he from rejoicing in their Calamities, as an envious and selfseeking Person would have done. . 12 And when Samuel risen early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel a Not Mount Carmel, of which josh. 12. 22. but another Mountain or Town in the Tribe of judah; of which see I●…sh. 15. 55. , and behold, he set him up a ‡ Heb. hand. place b i e. A Monument or Trophy of his Victory, as the same Hebrew word is used, 2 Sam. 18. 18. And this may be here Noted by way of censure, That he set it up not to God's honour, but to himself, i. e. to his own praise; which he minded in the first place, and afterwards went to Gilgal, as it here follows, to offer Sacrifice to God. , and is gone about, and passed on, and gone down to Gilgal. 13 And Samuel came unto Saul, and Saul said unto him, Blessed be thou of the LORD c I thank thee, and I beg that God would Bless thee, for sending me upon this Employment, and giving me this opportunity of manifesting my Obedience to God. , I have ‡ Heb. con●…. performed the commandment of the LORD d To wit, for the main and substance of it, to wit, the Extirpation of that wicked People: for he thought the sparing of Agag and the cattle very inconsiderable in the case; though indeed it was expressly contrary to God's command: but self-Interest made him exceeding partial in his own Cause: or else like a bold Hypocrite, he pretends that for his part he had obeyed God; resolving, it seems, to cast the blame upon the People, as he did. . 14 And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear e How can this Evidence of Gild consist with the profession of thy Innocency? ? 15 And Saul said, They f i e. The People. Thus, after the manner of all Hypocrites, he excuseth himself, and lays the blame upon the People; whereas they could not do it without his privity and consent; and he should have used his Power and Authority to overrule them for God's sake, as he had done formerly for his own sake. But the truth is, he was zealous for his own Honour and Interest, but lukewarm where God only was concerned. have brought them from the Amalekites: for the people spared the best of the sh●…ep, and of the oxen, to sacrifice unto the LORD g It is not likely that this was his and the People's Design; but this he now pretends, and ascribes that to his Piety, which was indeed the effect of his Impiety and Avarice. thy God h Whom thou Lovest and Servest, and therefore must needs be pleased with our Pious respect to him and his Service. , and the rest we have utterly destroyed. 16 Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on. 17 And Samuel said, When thou wast little in thine own sight i i e. Modest, Humble and Submissive, as 1 Sam. 9 21. and 10. 22. Whereby he implies, that now he was grown Proud, and Stubborn, and Impudent, both to commit sin, and justify it. , wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel? 18 And the LORD sent thee on a journey, and said, Go, and utterly destroy the sinners k So called by way of Eminency, as that word is used, Gen. 13. 13. Matth. 9 19 john 9 24, 31. the Amalekites, and fight against them, until ‡ Heb. 〈◊〉 consu●… them. they be consumed. 19 Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD l Who cannot be deceived by thy fair professions of Religion, but knows very well, that thou didst not seek Sacrifices for God, but Prey to thyself. ? 20 And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD m He addeth Obstinacy and Impenitency to his Crime, and justifies his Fact, though he hath nothing of any Moment to say, but what he said before. So he gives Samuel the lie, and reflects upon him, as one that had falsely Accused him. , and have gone the way which the LORD sent me, and have brought Agag the king of Amalek n To be dealt with as God pleaseth, and as thou thinkest 〈◊〉. , and have utterly destroyed the Amalekites. 21 But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed o Heb. the chief of the devoted things: which being devoted to Destruction, I thought it most proper to destroy them by way of Sacrifice to God. But God had commanded Saul himself to smite and slay all upon the place, above, verse 3. , to sacrifice unto the LORD thy God in Gilgal. 22 And Samuel said, * Psal. 50. 8, 9 Isa. 1. 11. Hath the LORD as great delight in burnt-offerings and sacrifices, as in obeying the voice of the LORD? Behold, * Eccles. 5. 1. Host 6. 6. Matth. 5. 24. and 9 13. and 12. 7. to obey is better than sacrifice p Because Obedience to God is a Moral Duty, constantly and indispensably necessary; but Sacrifice is but a Ceremonial Institution, sometimes unnecessary, as it was in the Wilderness; and sometimes sinful, when it is offered by a polluted hand, or in an irregular manner. Therefore thy gross Disobedience to Gods express command, is not to be compensated with Sacrifice. : and to hearken q i e. To obey, as hearing is oft used in Scripture. , than the fat of rams r Then the choicest part of all the Sacrifice, to wit, the Fat, which was appropriated to God, Levit. 3. 16. Whereas the Offerer might partake of other parts of it. . 23 For rebellion s i e. Disobedience to Gods express Precept, which was Saul's case. is as the sin of ‡ Heb. divination. witchcraft t Is, though not so great, yet as inexcusable and impudent a sin, as Witchcraft; as plainly Condemned, and as certainly Destructive and Damnable. , and stubbornness u Either, wilful and presumptuous sin, whereby a man violently breaks lose from God's command, and resists his Authority: Or rather, Perseverance or Contumacy in sin, justifying it, and pleading for it, which was Saul's present crime. is as * See Isa. 66. 3. Heb. iniquity and idolatry x Or, the Iniquity of Idolatry; this being an Hendiadis; as judgement and justice, Deut. 16. 18. is put for the judgement of justice, or Just judgement. Or, Idolatry (for so the Hebrew word Aven, signifies, as jer. 10. 15. Host 4. 15. and 10. 5. Compare with 1 King. 12. 29.) even the Teraphim, which is here mentioned as one of the worst kinds of Idolatry. : because thou hast rejected the word of the LORD, he hath also rejected thee from being king y i e. Hath pronounced the Sentence of Rejection: for that he was not actually Rejected or Deposed by God, plainly appears, because not only the People, but even David, after this, owned him as King; and Samuel, at Saul's desire, did honour him; i. e. own him as King, before the People, v. 30. . 24 ¶ And Saul said unto Samuel, I have sinned z Which confession proceeded not from true Repentance, but from the sense of his great Danger, and from a desire of recalling that dreadful Sentence denounced against him. : for I have transgressed the commandment of the LORD, and thy words a i e. The Commandment of the Lord delivered to me by thy words. Another Hendiadis. ; because I feared the people b Who, as thou knowest, are set upon mischief, and would probably have broken forth into a Mutiny or Rebellion, had I done otherwise. But how little he feared the People, may be seen by 1 Sam. 11. 7. and 14. 24. But this was a false cause: nor doth he acknowledge the true cause, which was his Covetousness, and because he did not fear God. , and obeyed their voice. 25 Now therefore, I pray thee, pardon my sin c Use thy great Interest with God to obtain the Pardon of my sin. Or, do thou Pardon my sin against thee: for he had sinned not only against God, but against Samuel also, as God's Prophet; and therefore needed a Pardon both from God and Man. , and turn again with me d To Gilgal, whence Saul was gone forth to meet Samuel; and Samuel is here said to turn again to Gilgal; not properly, for he had not now been there: but by way of Concomitancy, because he accompanied Saul, who was come thence, and returned thither: See the like expression Ruth 1. 10, 22. and 2. 6. , that I may worship the LORD e That I may offer further Sacrifices to God; partly, to Praise him for the past Victory; and partly, to Implore his Mercy, and the taking off of my sin and punishment. This was a politic device of Saul's; That Samuel might at least seem to countenance his Design, in reserving the cattle for Sacrifice: which Samuel seeing, refused to do it. Heb. and I will worship the Lord; i. e. I will seek his Pardon and Favour. . 26 And Samuel said unto Saul, I will not return with thee f This was no lie, though he afterwards returned, because he spoke what he meant, his words and intentions agreed together, though afterwards he saw reason to change his intentions. Compare Gen. 19 2, 3. Which may relieve many perplexed Consciences, who think themselves obliged to do what they have said they would do, though they see just cause to change their minds. : for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel. 27 And as Samuel turned about to go away, * See 1 King. 11. 30. he laid hold upon the skirt of his mantle, and it rend. 28 And Samuel said unto him, * Chap. 28. 17. 1 King. 11. 3●…. The LORD hath rend the kingdom of Israel from thee g Samuel makes use of the emergent occasion, as a sign, to signify and confirm his former Prediction. this day, and hath given it to a neighbour of thine h Either, another Man: or, another Israelite: for the word Neighbour, is used both ways: or rather, one of a Neighbouring Tribe, even judah, whose Inheritance did not only join to that of Benjamin, but was partly mixed with it. , that is better than thou. 29 And also the ‖ Or, eternity, or, victory. strength of Israel i So he calls God here; partly, to show the reason why God neither will nor can lie; because lying is a weakness, and proceeds from the sense of a Man's weakness, because he cannot many times accomplish his Design without lying and dissimulation; which therefore many Princes have used for this very reason. But, saith he, God needs no such Artifices; he can do whatsoever he pleaseth by his Absolute Power, and hath no need to use lies to accomplish his Will: partly, to show that Israel should be no loser by Saul's loss, as he might vainly imagine, because he had saved them from their Enemies on every side, chap. 14. 47. For not Saul, but God, was the Strength and Protector of Israel, and he would continue to save them when Saul was lost and gone: and partly, to assure Saul that God would Execute this Threatening, because he wanted not strength to do it, and none could hinder him in it. * Num. 23. 19 2 Tim. 2. 1●…. Tit. 1. 2. will not lie k, nor repent l i e. Nor ehange his Counsel; which also is an effect of weakness and imperfection, either of Wisdom or Power. : for he is not a man that he should repent. 30 Then he said, I have sinned; yet honour me now, I pray thee, before the elders of my people, and before Israel m Here ●…e plainly discovers his Hypocrisy, and the true motive of this and his former Confession; he was not solicitous for the Favour of God, but for his Honour and Power with Israel. , and turn again with me, that I may worship the LORD thy God. 31 So Samuel turned again after Saul n Not to Worship the Lord with him, for that he did not; and therefore it is here mentioned that Saul only Worshipped the Lord: but for two other reasons; First, That the People might not upon pretence of this Sentence of rejection, immediately withdraw all Respect and Obedience to their Sovereign; whereby they would both have sinned against God, and have been as Sheep without a Shepherd. Secondly, That he might rectify Saul's Error, and execute God's Judgement upon Agag. , and Saul worshipped the LORD. 32 ¶ Then said Samuel, Bring ye hither to me Agag the king ‡ Heb. of Amalek. of the Amalekites: and Agag came unto him delicately o Or, in Delights; or, in his Ornaments; i e. He came not like an Offender, expecting the Sentence of Death; but in that Garb and Gesture which became his Quality. . And Agag said p Or, for Agag said: This being the reason why he came so. , Surely the bitterness of death is past q I who have escaped Death from the hands of a Warlike Prince in the fury of Battle, shall certainly never suffer Death from an old Prophet in time of Peace. . 33 And Samuel said, * Num. b 14. 45. As thy sword hath made women childless r Whereby it appears; that he was a cruel Tyrant, and Guilty of many Bloody Actions, and that towards God's People, though it be not related elsewhere. And this seems to be added for the fuller vindication of God's justice, and to show, that although God did at this time remember and revenge a Crime committed by this Man's Ancestors 400 Years ago, yet he did not punish an Innocent Son for his Father's Crimes, but one that allowed and persisted in the same evil courses. , so shall thy mother be childless among women. And Samuel hewed Agag in pieces s This he did by Di●…ine instinct, and in pursuance of Gods express and particular Command, above, v. 3. which being sinfully neglected by Saul, is now executed by Samuel. See the like example 1 King. 18. 40. But these are no precedents for private Persons to take the Sword of Justice into their hands. For we must live by the Laws of God, and not by extraordinary examples. before the LORD t Either, before the Ark, which, it seems, Saul carried with him in this, as he did, in his former expedition, chap. 14. 18. or, before God's Altar: or, in the public Assembly. in Gilgal. 34 ¶ Then Samuel went to Ramah, and Saul went up to his house to * Chap. 11. 4. Gibeah of Saul. 35 And Samuel came no more to see Saul u i e. To visit him, either, in token of Respect or Friendship: or, to seek Counsel from God for him, or to give Counsel to him. Seeing is put for Visiting here, and 2 King. 8. 29. Otherwise he did see him afterwards, chap. 19 24. Though indeed it was not Samuel that came thither with design to see Saul, which is implied in the Phrase here; but Saul went thither to see Samuel, and that accidentally. until the day of his death: nevertheless, Samuel mourned for Saul u i e. To visit him, either, in token of Respect or Friendship: or, to seek Counsel from God for him, or to give Counsel to him. Seeing is put for Visiting here, and 2 King. 8. 29. Otherwise he did see him afterwards, chap. 19 24. Though indeed it was not Samuel that came thither with design to see Saul, which is implied in the Phrase here; but Saul went thither to see Samuel, and that accidentally. : and the LORD repent that he had made Saul king over Israel. x Partly, for Saul's sake, whose sad condition he lamented: and partly, for Israel's sake, whose estate he feared might by this means be doubtful and dangerous. CHAP. XVI. AND the LORD said unto Samuel, How long wilt thou mourn for Saul a And pray for his Restitution, which the following words imply that he did. , seeing I have rejected him from reigning over Israel b The manifestation of my peremptory Will, should make thee submit to my pleasure. ? Fill thine horn with oil c Which was used in the Inauguration of Kings, as chap. 10. 1. and 1 King. 1. 39 But here it is used in the Designation of a King, though David was not actually made King by it, but still remained a Subject, as is evident from chap. 24. 6. And the reason of this Anticipation was, partly, the comfort of Samuel, and other good men, against their great fears in case of Saul's Death, of which they expected every day to hear: and partly, the assurance of David's Title, which otherwise would have been very doubtful. For the prevention of which doubts, it was very meet, that the same Person and Prophet who had Anointed Saul, might now upon God's rejection of Saul, Anoint David to succeed him upon his Death; and because Samuel was now not far from his Death, and was to die before Saul, it was fit that David's Anointing should be hastened and done before its proper time. , and go, I will send thee to Jesse the Bethlehemite: for I have provided me ‡ Heb. for me. a king d This Phrase is very Emphatical, and implies the difference between this and the former King. Saul was a King of the People's providing, he was the Product of their inordinate and sinful desires; they desired him for themselves, and for their own glory and safety, as they supposed: but this is a King of my own providing, one that I have spied out, one of that Tribe to which I have allotted the Kingdom, Gen. 49. 10. A King for me; not one to gratify the People's desires, but to fulfil all my Will, as is said, Act. 13. 22. and to serve my Glory. Or, my King; the Hebrew Phrase, to me, or for me, being commonly used for the word mine. among his sons. 2 And Samuel said, How can I go e To wit, Safely? A Question which seems to savour of Human frailty; for he should have strongly believed that God who had set him upon the Work, would carry him through it. ? if Saul hear it, he will kill me. And the LORD said, Take an heifer ‡ Heb. in thine hand. with thee, and say, I am come to sacrifice to the LORD f Which he used oft to do, some times in one place, and sometimes in another, that so he might encourage and keep up the Worship of God in all of them. This was one cause, though not the only cause, of his coming: nor was he obliged to declare all the causes of it. . 3 And call Jesse to the sacrifice g i e. Invite him to the Feast, which, after the manner, was made of the Flesh of the Sacrifice: and it belonged to Samuel, as the Offerer of the Sacrifice, to invite whom he pleased. , and I will show thee what thou shalt do: and thou shalt anoint unto me him whom I name h i e. Whom I shall describe, as it were, by name. unto thee. 4 And Samuel did that which the LORD spoke, and came to Bethlehem: and the elders of the town trembled at his ‡ Heb. meeting. coming i Partly, because it was strange and unexpected to them, this being but an obscure Town, Mich. 5. 2. and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it; and their Guilty Consciences made them fear that he came to denounce some dreadful and particular Judgement of God upon them: and partly, left Saul, whose heart was estranged from, and incensed against Samuel, should upon this occasion conceive a jealousy of them, and a displeasure against them. , and said, Comest thou peaceably k Heb. in or with Peace; either, first, to thyself. Comest thou voluntarily, or to flee from the Rage of Saul? Or, Secondly to us. Comest thou with no evil Tidings to us, either from God, or from Saul? The Hebrew Phrase, comest thou in Peace, being as much as to say (in our Phrase) is all well? ? 5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves l Prepare yourselves in the manner expressed, Exod. 19 14, 15. , and come with me to the sacrifice m Heb. in the Sacrifice; i. e. join with me in this act of Worshipping God, and offering this Sacrifice, thereby to give Thanks for the Blessings you have received from him, and to pray for what you want. : and he sanctified Jesse and his sons, and called them to the sacrifice n It seems evident, that there was something peculiar in Iesse's Invitation. For First, Both he and his Sons were Invited, whereas the others are only Invited for their own Persons. Secondly, The different Phrase here used, that he Sanctified these, when he only bade the other Sanctify themselves; argues a singular care and agency of Samuel in their Sanctification: (unless we should say, He sanctified them, is no more but that he caused them to be Sanctified, that is, these in particular amongst others). Which makes it probable, that the rest were only to join with him in the act of Sacrificing; but these, and only these, were Invited to Feast upon the remainders of the Sacrifice; which Feast is here called a Sacrifice, as it is above verse 3. And the only inconvenience of this Interpretation, is, that the word Sacrifice is taken in different senses in the same Verse, which is no unusual thing. See Matth. 8. 22. And this difference may possibly be intimated by the differing prepositions prefixed to the same word, the first being Bazzabach, and the latter Lazzabach. Howsoever, that only jesse and his Sons were present at the Feast, may seem probable, from Samuel's design of Privacy, and from the following Relation. . 6 ¶ And it came to pass, when they were come o When the most of Iesse's Sons were come, either to the place of the Feast, or to some other place near it, appointed for this private Discourse, whither they were to come before they went to the Feast. It must also be understood, that Samuel had acquainted jesse with his Design, which is easily gathered out of the context, and needed not be expressed. , that he looked on * 1 Chro●…. 〈◊〉 18. Eli●…. Eliab, and said, Surely the LORDS anointed is before him p i e. Is in this place where God is now present. For it is observable, that not only the Sacrifice is said to be Offered, but even the Feast upon the remainders of it is said to be eaten before the Lord, Deut. 12. 7. i e. before or near his Altar, where God was present in a special manner. And the ground of this expression seems to be this, That jesse brought not all his Sons together, but made one after another to come to the place, and to pass before Samuel, who stood before the Lord, in some place near the Altar, that this great business might be managed with more Solemnity. And Eliab being the Person now before Samuel, is said to be now before the Lord. But whatsoever the ground of this Phrase is, this is certain and confessed, that this is his meaning, This I take to be the Person whom I am sent to Anoint: wherein yet he was greatly mistaken, as other Prophets sometimes were, when they hastily spoke their own thoughts, before they had consulted God in the case, as 2 Sam. 7. 3. . 7 But the LORD said q By secret inspiration. unto Samuel, Look not on his countenance, or on the height of his stature r Whereby thou wast once deceived in Saul, chap. 10. 23, 24. and therefore shouldst nor now be deceived a second time. , because I have refused him: for the LORD seethe not as man seethe: For man looketh on the ‡ Heb. Eye. outward appearance s Men value Men by their outsides. , but the LORD looketh on the * 1 Chron. 28. 9 Psal. 7. 9 Jer. 11. 20. and 1●…. 10. and 20. 12. heart t God esteems of Men by the goodness of their hearts, and hath now proceeded by that Rule in the choice of a King, and would have done so before, if the Prophet's sinful Desires had not provoked him to give them a bad King. . 8 Then Jesse called * Chap. 17. 13. Abinadab, and made him pass before Samuel: and he said, Neither hath the LORD chosen this. 9 Then Jesse made Shammah u Called also Shimeah, 2 Sam. 13. 3. and Shimmah, 1 Chron. 2. 13. to pass by: and he said, Neither hath the LORD chosen this. 10 Again Jesse made seven of his Sons x i e. The rest of his Sons, which were seven, besides David; for in all he had eight, 1 Sam. 17. 12. It is true, there are but seven of them named, 1 Chron. 2. 13, 14, 15. but that may be, because one of them was either born of a Concubine; or, an obscure Person: or, one that died immediately after this time. to pass before Samuel; and Samuel said unto Jesse, The LORD hath not chosen ‡ Heb. any of. these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and behold, he keepeth the sheep y And consequently is the most unfit of all my Sons for that high Employment. Either therefore he did not throughly understand David's great Wisdom and Valour, or he judgeth him unfit, by reason of his mean Education. And God so ordered it by his Providence, that David's choice might plainly appear to be God's Work, and not Samuel's, or Iesse's Design. . And Samuel said unto Jesse, * 2 Sam. 7. 8. Psal. 78. 70. send and fetch him: for we will not fit ‡ Heb. round. down z To wit, to the Feast. Qu. How could David be admitted to this Feast, being, as it seems, not sanctified with the rest of his brethren? Answ. 1. It is not strange, if the Prophet, by God's direction, dispensed with the ordinary Rule, in a person so extraordinary, both for his Piety, and the Dignity to which he was chosen. 2. It is not affirmed, that David did sit down with them to the Feast; but only, that they would not do so till he come. And when he was come, and Samuel had done what he intended with him, David, for aught we know, might departed, and the rest sit down to the Feast. For David was not now actually raised to any higher degree, but returned to his former employment; as we read below, v. 19 till he come hither. 12 And he sent, and brought him in: now he was ruddy a Which may be referred either to the colour of his hair; or rather, to the complexion of his Face. , and withal † of a beautiful countenance, ‡ Heb. fair of eyes. and goodly to look b Of a comely, but Masculine and Majestic Aspect. to, and the LORD said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and * Psal. 89. 20. anointed him in the midst of his brethren c According to this Translation, his Brethren were present at this Act, and knew that David was Anointed King. But this seems to some, neither consistent to Samuel's design of Secrecy; not with Eliabs' scornful words concerning him after this, Chap. 17. 28. But to this, others reply, That David's Brethren saw David's Unction, but did not particularly understand, that he was Anointed to the Kingdom; but were only told by Samuel, that he was Anointed to some great Service, which hereafter they should know, but at present, it was fit to be concealed: Thus jesse only, and David, understood the whole business, and his Brethren were able to Attest to that Act of Samuel's Anointing him, which with other collateral Evidences, was abundantly sufficient to prove David's Right to the Kingdom, if need should be. And this seems fairly to accord, and explain the matter: But the words may be otherwise Translated out of the Hebrew, That he Anointed him out of the midst of his brethren; i. e. He selected him from amongst the rest of his Brethren to be King. As Christ is said to be raised from the midst of his brethren. And whereas, the Hebrew Word is Bekereb, in the midst; not mikkereb, out of the midst; it is confessed, that the Preposition beth, in, is oft used for ●…in, of or o●…t of, as hath been formerly showed by many instances; and so it may be here. And further, the place may be thus rendered; that Samuel anointed him, being taken out of the midst of 〈◊〉 brethren: and so these words may be added, to signify, That Samuel took him out from the rest of the Company, and privately Anointed him; jesse only being present at the Action. And thus there is an Ellipsis of a Verb or Particle, which is frequent; as Ge●…. 1●…. 15. The woman was taken (i. e. was taken and carried) into Pharaoh's house; and many such places. : and * See Num. 27. 18. the spirit of the LORD came upon David from that day forward d i e. He was immediately endowed with extraordinary Gifts of God's Spirit, as Strength, and Courage, and Wisdom, and Magnanimity, and other excellent qualities which fitted him for, and put him upon Noble Attempts; for which, he presently grew famous, even whilst he lived a private Life: See below, v. 15. and 1●…. 34, etc. . So Samuel risen up and went to Ramah. 14 ¶ But the spirit of the LORD departed from Saul e God took away that prudence, and courage, and alacrity, and other gifts and assistances of God's Spirit, where with he had qualified him for the management of his Pub●… Employment. , and an * Chap. 19 ●…. evil spirit f Properly so called: for what need is there of forsaking the proper signification of the Word? It is evident both from Scripture, and Experience, that God hath permitted some men to be really acted, and disquieted by the Devil: and why not Saul as well as others? from the LORD g i e. By God's permission or judgement, delivering him up to Satan. ‖ Or, 〈◊〉 troubled him h Stirred up in him unruly and tormenting Passions; as Envy, Rage, Fear, Despair, and the like. . 15 And saul's servants said unto him, Behold now, an evil spirit ‡ Heb. of God. from God troubleth thee. 16 Let our lord now command thy servants which are before thee, to se●…k out a man, who is a cunning player on an harp, and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well i And the Success confirms their Opinion. For although Music cannot directly have any influence upon an Evil Spirit to drive him away; yet, because the Devil, as it seems, had not Possession of him, but only made use of the Pa●…ons of his Mind, and ill humours of his Body to molest him: and because it is manifest, that Music hath a mighty Power to qualify and sweeten these, and to make a man sedate and cheerful, as is evident by the unanimous consent of Learned Writers, and by common Experience; it is not strange, if the Devil had not that power over him when his Mind was more composed, which he had when it was disordered; as the Devil had less power over Lunatics in the decrease, than in the increase of the Moon: Matt. 17. 15, 18. And seeing Music prepared the Lords Prophets for the Entertainment of the good Spirit, as 2 King. 3. 15. Why might it not dispose Saul to the resistance of the evil Spirit? and why might not the cheering of his heart, in some measure strengthen him against those temptations of the Devil, which were fed by his Melancholic Humour? . 17 And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. 18 Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in ‖ Or, speech. matters k Wonder not, that David was so suddenly advanced, from a poor contemptible Shepherd, to so great Reputation; for these were the Effects of that Spirit of the Lord which he received when he was Anointed. Though some would hence infer, that the things related in this Chapter, happened after the History of Chapter 17. though it be placed before, such Transpositions being not unusual in Historical Relations. , and a comely person, and the LORD is with him l i e. Directs and prospers all his undertake. . 19 ¶ Wherefore Saul sent messengers unto Jesse▪ and said, Send me David thy son, which is with the sheep. 20 And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul m This Present, though in our times it would seem contemptible, yet was very agreeable to the usage of those times, and to the condition of jesse, which was but mean in the World. And it seems to have been the Custom of those Times, as it is yet in the Eastern Countries (when they made their appearance before Princes, or great Persons, to bring a Present; (See Gen. 32. 20. Gen. 43. 25, 26. and elsewhere.) To which civil Custom, that Religious Precept seems consonant, Exod. 23. 15. Deut. 16. 16. None shall appear before me empty. And he might send it; partly, as a Testimony of his respect to his Sovereign; and partly, to gain David favour and acceptance with him; being sensible, that he was going into a place and state of hazard; but knowing Saul's furious temper, he durst not refuse to send him; and he sent him the more willingly, because this seemed a most likely means to accomplish God's Promise of the Kingdom, and to prepare him for it. 21 And David came to Saul, and stood before him n i e. Ministered unto him; or, (as we use to speak) waited upon him, as that Phrase oft signifies; as Deut. 1. 38. and 10. 8. : and he loved him greatly, and he became his armour-bearer o He had that Place conferred upon him, though we do not read that he ever exercised it; for it seems he was gone back to his Father upon some occasion not related; and had abode with him some considerable time before the War described, Chap. 17. happened. . 22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me: for he hath found favour in my sight. 23 And it came to pass, when the evil spirit ‡ Heb. of God. from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him p To wit, for a season. And the reason of this Success, may be, partly natural and common; of which, see on v. 16. and partly, Supernatural and special, respecting David; whom God designed by this means, to bring into favour with the King and his Court, and so to smooth the way for his Advancement. . CHAP. XVII. NOW the Philistines gathered together their armies to battle a To Revenge their former great and shameful Defeat, Chap. 14. , and were gathered together at * Josh. 15. 35. Shocho, which belongeth to Judah, and pitched between Shocho and Azekah in ‖ Or, the coast of Dammim. Ephes-dammim. 2 And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and ‡ Heb. ranged the battle. set the battle in array against the Philistines. 3 And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side b Where they had disposed and fortified their Camps, that if the one should Assault the other, the Assailant should have the disadvantage, and be obliged to Fight from a lower place. : and there was a valley between them. 4 ¶ And there went out ‡ Heb. a middle man, or a man between two. a Champion c Heb. a man between two; either because he used to come forth, and stand between the two Armies; or, because he moved that the business should be decided between two, whereof he would be one. out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span d Which is not strange, for besides the Giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny, and others, make mention of persons Seven Cubits high; which is near double to an ordinary man's height. . 5 And he had an helmet of brass upon his head; and he was ‡ Heb. clothed. armed with a coat of mail: and the weight of the coat was five thousand shekels e The common Shekle contained only a fourth part of an Ounce; and so 5000 Shekels made 1250 Ounces, which make exactly 78 pounds. Which weight is not unsuitable to a man of such vast greatness and strength as his Height speaks him to be. of brass. 6 And he had greaveses of brass upon his legs: and a ‖ Heb. 〈◊〉▪ target of brass between his shoulders. 7 And the staff of his spear was like a weaver's beam f On which the Weavers fasten their Web. It was like this for thickness; and for the length, that he omits, as easy to be collected by proportion to the rest. And though the whole weight of Goliah's Armour may seem prodigious; yet it is not so much by far, as one Athanatus did manage: of whom Pliny relates, That he saw him come into the Theatre with Arms weighing 12000 Ounces. , and his spears ‡ Heb. 〈◊〉 Neh. 3. 3. H●… 3. 11. head weighed six hundred shekels of iron, and one bearing a shield went before him. 8 And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose ye a man for you, and let him come down to me g That the Battle may be decided by us Two alone. Such offers were frequent in those times. And possibly he thought the Valiant jonathan, who had Assaulted an whole Army, would never have refused this Challenge. But God so ordered the matter, that none should accept it, because he would reserve this Honour for David, as a step to his Kingdom. . 9 If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. 10 And the Philistine said, I defy the armies of Israel this day: give me a man that we may fight together. 11 When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid h Which may seem strange, considering the glorious Promises, and their late Experiences of Divine Assistance. But the truth is, all men do so entirely depend upon God in all things, that when he withdraws his help, the most Valiant and Resolute Persons cannot find their Hearts nor Hands, as daily experience shows. . 12 ¶ Now David was * Chap. 〈◊〉 the son of that * Gen. 〈◊〉 Ephrathite i i e. Of the man of Ephrathah, or Bethlehem, Gen. 35. 19 of Bethlehem-Judah, whose name was Jesse, and he had eight sons k See on chap. 16. 10. : and the man went among men for an old man in the days of Saul. 13 And the three eldest sons of Jesse went, and followed Saul to the battle: and the names of his three sons that went to the battle, were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. 14 And David was the youngest, and the three eldest followed Saul. 15 But David went and returned from Saul l Either 1. From Saul's Court: where having been entertained by Saul, to relieve him in his Melancholy Fits, he was permitted to go to his Father's House, to be sent for again upon occasion. Or, 2. From Saul's Camp, whither he used to come to visit his Brethren; as appears from v. 17. to feed his father's sheep at Bethlehem. 16 And the Philistine drew near morning and evening, and presented himself forty days. 17 And Jesse said unto David his son, Take now for thy brethren an Ephah of this parched corn m A Food then much in use, which they used to mix with Water, or Milk, or Oil, etc. , and these ten loaves, and ‡ Heb▪ 〈◊〉 the●… 〈◊〉 run to the camp to thy brethren. 18 And carry these ten ‡ Heb▪ 〈◊〉 〈◊〉 〈◊〉▪ cheeses unto the captain of their thousand n In whose Powe●… it was in a great measure, either to preserve them, or to expose them to utmost hazards. , and look how thy brethren ‡ Heb▪ 〈◊〉 of ●… 〈◊〉 far, and take their pledge o i e. Bring me some token of their welfare from them. . 19 Now Saul, and they, and all the men of Israel were in the valley of Elah, fight with the Philistines p i e. In a posture, and readiness to Fight with them; as it is explained, v. 20, 21. Men are oft said in Scripture, to do what they intent, and are prepared to do; as hath been showed formerly by instances. : 20 And David risen up early in the morning, and left the sheep with a keeper, and took, and went as Jesse had commanded him: and he came to the ‖ Or, place of the carriage. trench q i e. To the Camp or Army which was there Entrenched. as the host was going forth to the ‖ In battel-ray, or place of fight. fight, and shouted r As the manner was, both to animate themselves, and to terrify their Enemies. for the battle. 21 For Israel and the Philistines had put the battle in array, army against army. 22 And David left his ‡ Heb. the vessels from upon him. carriage s The Provisions which he had brought to his brethren. in the hand of the keeper of the carriage, and ran into the army, and came and ‡ Heb. asked his brethren of peace. saluted his brethren. 23 And as he talked with them, behold, there came up the champion (the Philistine of Gath, Goliath by name) out of the armies of the Philistines, and spoke according to the same words: and David heard them. 24 And all the men of Israel, when they saw the man, fled † from him, and were sore afraid. ●… Heb. from his face. 25 And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be that the man who killeth him, the King will enrich him t It is observable, that Saul in his great Distress, doth not encourage himself in God, nor seek his counsel or favour by Prayers and Sacrifices, but expects Relief from Men only. This was one Effect and Sign of the departure of God's Spirit from him. with great riches, and * 〈◊〉. 15. 16. will give him his daughter, and make his father's house free u Free from all those Tributes and Charges which either the Court or the Camp required. in Israel. 26 And David spoke to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God x Why should you all be thus dismayed at him? he is but a Man, and that of an accursed Race, a Stranger and Enemy to God, and no way able to stand before them who have the Living and Almighty God for their Strength and Refuge? ? 27 And the people answered him after this manner, saying, So shall it be done unto the man that killeth him. 28 ¶ And Eliab his eldest brother heard when he spoke unto the men, and Eliabs anger was kindled against David y Either because he thought him guilty of intolerable Folly, and Pride, and Presumption, in pretending to such an Attempt: or because he feared and concluded he would be certainly Ruined in the Enterprise: or rather, because he envied him the glory of so great an undertaking; and took this proffer of David's to be, what indeed it was, a Reproach to himself, and to all the rest, that having the great God on their side, had not the Faith or Courage to Fight with him. , and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness z Thou art much fit to tend Sheep, than to appear in an Army, or to fight with a Giant. ? I know thy pride, and the naughtiness of thine heart a Thy self-confidence, and vainglory, and curiosity. ; for thou art come down that thou mightest see the battle. 29 And David said, What have I now done? ●…s there not a cause b Either, 1. Of my coming: My Father sent me on an Errand. Or rather, 2. Of my thus speaking: ●…s there not Reason in what I say? Is this Giant Invincible? ●…s our God unable to Oppose him, and Subdue him? ? 30 ¶ And he turned from him towards another, and spoke after the same ‡ Heb. W●…d. manner c For being secretly moved by God's Spirit to undertake the Combat, he speaks with divers persons about it, that so it might come to the King●… ear. : and the people answered him again after the former manner. 31 And when the words were heard which David spoke, they rehearsed them before Saul. and he ‡ Heb. 〈◊〉 him. sent for him. 32 ¶ And David said to Saul, Let no man's heart fail because of him: thy servant will go and sight with this Philistine. 33 And Saul said to David, Thou art not able to go against this Philistine to sight with him: for thou art but a youth d Either, 1. For Age, to wit, comparatively to Goliath, being now not much above 20 years old, as is supposed. Or rather, 2. For Military skill, as the words following explain it; as if he should say, Thou art but a Novice, a raw and unexperienced Soldier, and therefore unable to Fight with him. , and he a man of war from his youth. 34 And David said unto Saul, Thy servant kept his father's sheep, and there came a lion and a bear e Not both together, but one af●…er another, at several times. , and took a ‖ Or▪ 〈◊〉 lamb out of the flock: 35 And I went out after him, and smote him f To wit, the Lion, as appears by his Beard: which having particularly mentioned, it was easily understood, and believed, that he did the same to the Bear; which therefore it was needless to express. , and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. 36 Thy servant slew both the lion and the bear g This he is probably thought to have done after he was Anointed; when he was endowed with singular gifts of God's Spirit: and among others, with extraordinary courage of Heart, and strength of Body. : and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. 37 David said moreover, The LORD that delivered me out of the ‡ Heb. hand. paw of the lion, and out of the ‡ Heb. hand. paw of the bear, he will deliver me out of the hand of the Philistine. And Saul said unto David, Go i It is not strange, that Saul consents to the Combat, considering David's pious and convincing Discourse grounded upon sensible Experience; and withal, the dangerous condition of the Israelitish Affairs, and the absolute Refusal of all other persons. , and the LORD be with thee. h His goodwill is the same to me, that it than was, and his Power is not diminished. 38 ¶ And Saul ‡ Heb. clothed, etc. with his clothes. armed David with his armour k Either, 1. With Saul's own Armour which he used to wear in Battle: which seems not to agree with the extraordinary height of Saul's Stature, 1 Sam. 10. 23. Nor is it like that Saul would disarm himself, when he was going forth to the Battle, v. 20, 21. Or, 2. With Armour taken out of his Armoury. Not that the whole Armoury of Saul was brought into the Field; but that some chosen Arms were taken out thence, and brought for any emergent occasion. Or rather, 3. With his vestments, or garments. For, 1. So the Hebrew Word properly and usually signifies; and so this same Word is Translated, 1 Sam. 18. 4. 2. His Armour is distinguished from this, and is particularly described in the following words. He seems therefore to speak of some Military Vestments which were then used in War, and were contrived for defence; such as Buff-coats now are. , and he put an helmet of brass upon his head, also he armed him with a coat of mail. 39 And David girded his sword upon his armour, and he assayed to go, for he had not proved it: and David said unto Saul, I cannot go with these: for I have not proved them l I have no skill nor experience in the management of this kind of Arms. . And David put them off him. 40 And he took his staff m His Shepherd's staff. These Arms were in themselves contemptible, yet chosen by David; partly, because he had no skill to use other Arms; partly, because he had inward assurance of the Victory, even by these Weapons; and partly, because such a Conquest would be most honourable to God, and most shameful, and discouraging to the Philistines. in his hand, and chose him five n That if one should fail him, he might make use of another. smooth stones o Because such Stones would go most freely out of the Sling; and consequently, with more force and certainty, directly to the Mark which he aimed at. out of the ‖ Or, Valley. brook, and put them in a shepherd's ‡ Heb. Vessel. bag which he had even in a scrip, and his sling was in his hand p This sort of Weapons was not unusual in the Fights of ancient times; and many arrived at great dexterity in slinging Stones with great certainty; of which we have instances both in Scripture, as judg. 20. 16. and in Diodorus Siculus, and Livy, and other Authors. , and he drew near to the Philistine. 41 And the Philistine came on, and drew near unto David, and the man that bore the shield went before him. 42 And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance q Not having so much as the countenance of a Martial person. . 43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves r i e. With a Staff. The Plural Number for the Singular; as Gen. 21. 7. and 46. 7. ? and the Philistine cursed David by his gods s He prayed that his god Dagon, and Ashtaroth, etc. would Destroy him. . 44 And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. 45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I▪ come to thee in the Name of the LORD of hosts t i e. By a Commission from him, with confidence in him, and assurance of his Help, and for the vindication of his Honour. , the God of the armies of Israel, whom thou hast defied u In defying that Army and People whereof he is the Lord, and Protector. . 46 This day will the LORD ‡ Heb. shut thee up. deliver thee into mine hand, and I will smite thee, and take thine head from thee, and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth, that all the earth may know that * 2 King. 5. 15. there is a God in Israel x Heb. that God, the only true God, is for Israel; or on Israel's side, and against you. Or, that Israel hath a God, a God indeed, one who is able to help them; and not such an impotent Idol as you serve. . 47 And all this assembly shall know, that the LORD saveth not with sword and spear y i e. That he can save without these Arms, and with the most contemptible Weapons, such as mine seem to thee. , (for the battle is the LORDS z i e. The Events of War are wholly in his Power, to give Success to whom, and by what means he pleaseth. ,) and he will give you into our hands a David speaks thus confidently, because he was assured of it by a particular Inspiration from God. . 48 And it came to pass, when the Philistine arose, and came, and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine. 49 And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead b Either, 1. The Stone pierced through his Helmet; which such Stones being slung, would not seldom do; as even Diodorus Siculus relates. Or 2. The Stone might get in through one of those holes which are left in Helmets, that he that wears it may see his way, and how to direct his blows. Or rather, 3. The proud Giant had lift up that part of his Helmet which covered his Forehead; and that in contempt of David and his Weapons, and by the singular direction of God's Providence. , and he fell upon his face to the earth. 50 So David prevailed over the Philistine, with a sling, and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. 51 Therefore David ran and stood upon the Philistine, and took his sword c Hence it appears, that David was not a little man, as many fancy; but a man of considerable bulk and strength, because he was able to manage a Giant's Sword; which also he did, both here and below, Chap. 21. 9 , and drew it out of the sheath thereof, and slew him d Qu. How could this be, when he slew him before with the Stone, v. 50? Answ. There he gives a general account of the Event of the Battle, and of the Giants Death: but here he gives a particular Relation of the manner and instrument of his Death. The Stone threw him down to the Earth, and bereft him of the use of his Sense and Motion; but there remained some Life in him, (as frequently doth in such cases) which the Sword took away, and so completed the Work. , and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. 52 And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron: and the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. 53 And the children of Israel returned from chase after the Philistines, and they spoiled their tents e Heb. their camps, i. e. Their Camp: but he speaks of it in the Plural Number, because of the great extent, and various quarters of their Camp. . 54 And David took the head of the Philistine, and brought it to Jerusalem f Either, to terrify the jebusites, who yet held the Fort of Zion, 2 Sam. 5. 7. or, for some other reason not Recorded, nor now known. ; but he put his armour in his tent g i e. In the Tent which was erected for him in the Camp, upon this occasion. There it was kept for the present; though afterwards it seems to have been translated to the Tabernacle; where we find his Sword, Chap. 21. and it is not unlikely the rest of his Armour was there also. . 55 And when Saul saw David go forth against the Philistine, he said unto Abner the captain of the host, Abner, whose son is this youth h Qu. How could David be unknown to Saul, with whom he had lived, Chap. 16. 21? Answ. That might well be, for divers reasons, because David was not constantly with him; nor, as it seems, used by him, but upon extraordinary Occasions, and desperate fits of Melancholy; from which, possibly he had been free for a good while, by God's special Providence and Care for his People Israel, that so he might be capable of Governing and Protecting them against the Philistines, who watched all opportunities against them, and at last, broke forth into an open War. Thus David had been for some considerable time dismissed from Saul's Court, and was returned home. And therefore it is not strange, if Saul had for the present forgotten David. For Kings, because of the Encumbrance of Public Business, and the Multitude of Persons who come to them on several occasions, may easily forget some persons; yea, such as have frequently been with them, especially their Servants whom they do not use to observe with so much attention and care as they do others. Add to this, that the distemper of Saul's mind might make him forgetful; and that David might now be much changed, both in his countenance and in his habit, from what he had before; and it is apparent, that the change of habits makes so great a difference, that it oft keeps us from the knowledge of those Persons whom in other habits we very well know. Some give this Answer, That this was the first time that Saul had seen David; and that David's exploit here Recorded, was performed before that which is Recorded chap. 17. 15, etc. though it be placed after it: But that is confuted by comparing chap. 18. 1, 2, 3. ? and Abner said, As thy soul liveth, O king, I cannot tell i Which is not strange, because Abner's conversation and employment was generally in the Camp, when David was at the Court; and when Abner was there, he took little notice of a Person so much inferior to him as David was. ? 56 And the king said, Inquire thou whose son the stripling is. 57 And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul, with the head of the Philistine in his hand. 58 And Saul said to him, Whose son art thou, thou young man? and David answered, I am the son of thy servant Jesse, the Bethlehemite. CHAP. XVIII. AND it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was ‡ Heb. bound up in. See Gen. 44. 30. knit with the soul of David, and Jonathan loved him as his own soul a Partly, for his excellent Virtues and Endowments, which shone forth both in his Speeches and Actions; partly, for the great and good Service which he had done to God and to his Peeple; and partly, for the similitude of their Age and Qualities. . 2 And Saul took him that day, and would let him go no more home to his father's house b By which it appears, that before-time David had not his constant residence at Court, but did return to his Father's House, and thence again to the Court, as occasion required. . 3 Then Jonathan and David made a covenant c i e. An agreement of sincere and perpetual Friendship between them. , because he loved him as his own soul. 4 And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle d Partly, as a pledge of his great respect and affection to him: and partly, to vindicate David from that contempt which might cleave to him for his former Pastoral habit and condition, and to put him into an habit suitable to his present Greatness and Glory. . 5 ¶ And David went out e Upon Military expeditions, of which that word is oft used. whithersoever Saul sent him, and ‖ Or, prospered. behaved himself wisely: and Saul set him over the men of war f Gave him some considerable command in his Army, though not the Supreme. , and he was accepted in the sight of all the people, and also in the sight of saul's servants. 6 And it came to pass, as they came, when David was returned from the slaughter of the ‖ Or, Phili●…ines. Philistine g Either, First, From some eminent Victory obtained by him against the Philistines, though not particularly related, wherein also Saul might be present and concerned. Or rather, Secondly, From the slaughter of Goliath, and the other Philistines with him. Against this it is Objected, That this Song was Sung either after David was advanced and employed, as is related v. 5▪ and therefore not immediately after that great Victory; or, before he was so advanced; and than it would have raised Saul's jealousy and envy, a●… consequently hindered David's advancement. But it may be 〈◊〉, That this Song, though placed afterwards, was ●…ung before David's advancement, related v. 5. And that this did not ●…der David's preferment, must be ascribed, partly, to 〈◊〉 ●…licy, who, though he had an eye upon David, and 〈◊〉 to crush him upon a fit occasion; yet saw it necessary 〈◊〉 〈◊〉 own Reputation, and the encouragement of other 〈◊〉 ●…lour, and for the satisfaction of Ionathan's passionate 〈◊〉▪ and the just and general expectation of the whole Army and People, to give him some considerable preferment for the present; and principally, to God's Providence overruling Saul, against his own inclination, and his mistaken inte●…t. , that the women came out of all cities of Israel h i e. Out of all the Neighbouring Cities, by or throu●… which the Victorious Army Marched. , singing, and dancing i According to the custom of those times and places; Of which 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉, judg. 11. 34. , to meet king Saul, with tabrets, with joy, and with ‡ Heb. three ●…ringed instruments. instruments of music. 7 And the women answered 〈◊〉 〈◊〉 k Singing by parts alternately. as they played, and said, * 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 2●…▪ ●… Saul hath slain his thousands, and David his ten thousands l So they said, 〈◊〉 David killed Goliath, which was the principal 〈◊〉 o●… 〈◊〉 the following slaughter of the Philistines. . 8 ¶ And Saul was very wroth, and the saving ‡ Heb. was 〈◊〉 in his eyes▪ displeased him, and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more, but the kingdom m What greater honour can they give him, but that of the Kingdom? Or thus: And moreover, this will not rest here, they will certainly give him the Kingdom: they will translate the Crown from me to him. Or thus: And moreover, the Kingdom certainly belongs to him; i. e. I now perceive that this is the favourite of God, and of the people; this is that man after Gods own heart, to whom Samuel told 〈◊〉 that God would transfer my Kingdom. ? 9 And Saul eyed David n i e. Narrowly observed all his Counsels and Actions, that he might understand whether he had any design upon the Kingdom or no; and that he might find some colourable pretence of putting him to death. from that day and forward. 10 ¶ And it came to pass on the morrow, that the * Chap. 16. 〈◊〉. evil spirit from God came upon Saul o Saul's envy, and jealousy, and discontent revived his Melancholic Distemper, which the Devil, according to his wont, struck in with. , and he prophesied p Or, he feigned himself to be a Prophet, for so Hebrew Verbs in Hithpahel oft signify; i. e. he used uncouth Gestures, and Signs, and Speeches, as the Prophets, or Sons of the Prophets used to do: for which they were by the ignorant and ungodly sort reputed madmen, 2 King. 9 11. And it may seem probable, that Saul did now speak of Divine things Politicly, that thereby he might ●…ull David asleep, and kill him, before he suspected any Danger. in the midst of the house: and David played with his hand as at other times: and there was a javelin in saul's hand q Which he kept there for the following purpose. . 11 And Saul cast the javelin; for he said, I will smite David even to the wall with it: and David avoided out of his presence twice r Once at this time, and another time upon a like occasion, chap. 19 10. . 12 ¶ And Saul was afraid of David s Lest as he had gotten the favour of God and of all the People, he should also take away his Kingdom. , because the LORD was with him, and was departed from Saul. 13 Therefore Saul removed him from him t From his Presence and Court; which he did, partly, because he feared lest David should watch and find an opportunity to kill him, as he had designed to kill David; partly, because he was a great Eyesore, and his presence now made him more sad than ever his Music had made him cheerful: and principally, that hereby he might expose him to the greatest hazards, and in some sort betray him into the hands of the Philistines. , and made him his captain over a thousand, and he went out, and came in u He led his Soldiers forth to Battle, and brought them back again with safety. Compare 2 Sam. 5. 2. Or else the Phrase of coming in and going out, may be understood (as elsewhere) for conversing; or (as we use to say) going to and fro about business; as chap. 29. 6. before the people. 14 And David ‖ Or, prospered. behaved himself wisely in all his ways, and the LORD was with him x So he had great prudence in his Conduct, and prosperous Success following his designs: which are two principal qualifications of a General, and of a Prince. Thus God turned all Saul's Devices upon himself, and to David's advantage. . 15 Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him. 16 But all Israel and Judah loved David, because he went out and came in before them. 17 ¶ And Saul said to David, Behold, my elder daughter Merab, her will I give thee to wife y This was no more than Saul was obliged to do by his former promise, chap. 17. 25. which here he renews and pretends to perform, though he intended nothing less, as the Sequel shows. Whereby he makes himself guilty of Ingratitude, Injustice, and breach of Trust, and withal of gross Hypocrisy. : only be thou ‡ Heb. a son of valour. valiant for me, and fight the LORDS battles: for Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him z He thought so great an offer would oblige him, who was of himself Valiant enough, to give proofs of more than common Valour, and to venture upon the most dangerous erterprises. . 18 And David said unto Saul, Who am I? and what is my life a i e. My manner of living! How obscure is that condition in which I was born and have been bred! Or rather thus: How little is my life worth, that by the exposing of that to some hazard (which Saul required of him) I should purchase a King's Daugther! In these expressions David theweth not only his Humility, but also his Wisdom, in discovering so deep a sense of his own meanness, that Saul might see how far he was from aspiring at the Kingdom, and might have no occasion to suspect that he was already Anointed thereto. , or my father's family in Israel, that I should be son in law to the king? 19 But it came to pass at the time when Merab saul's daughter should have been given to David b When the Marriage was even ready to be Solemnised. , that she was given unto Adriel the Meholathite c The Son of Barzillai, as he is called 2 Sam. 21. 8. This was an act of great Injustice and Perfidiousness; and accordingly this Marriage was accursed by God, and the Children begotten in it, were by God's appointment cut off, 2 Sam. 21. to wife. 20 And Michal saul's daughter loved David d Not for any respect he had to David; but for his own malicious and wicked ends, that he might make use of her Love to David, to ensnare and ruin him, which he thought might be done many ways, whereof one is here expressed. : and they told Saul, and the thing ‡ Heb. was right in his eyes. pleased him d Not for any respect he had to David; but for his own malicious and wicked ends, that he might make use of her Love to David, to ensnare and ruin him, which he thought might be done many ways, whereof one is here expressed. . 21 And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt * Verse 26. this day e i e. Suddenly, within a time which probably Saul prefixed. be my Son in law, in the one of the twain f Whereas I have only two Daughters, and thou wast disappointed of thy expectation in the one by an unexpected accident, thou shalt certainly have the other, which is the same thing. Heb. in the twain. Thus the Cities of Gilead is put for one of them, judg. 12. 7. And the sides of the Ship for one of the sides, jonah 1. 5. Or, he saith, in the twain, or, in both, because he was in effect Betrothed to the one, and should be Married to the other, and so was his Son in law upon a double account. . 22 ¶ And Saul commanded his servants, saying, Commune with David g Whom having so lately and grossly deceived, he found backward to embrace his motion, and therefore sets others on work to persuade him. secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law. 23 And saul's servants spoke those words in the ears of David: and David said, Seemeth it to you a light thing to be a king's son in law, ●…eeng that I am a poor man, and lightly esteemed h And therefore neither have Estate nor Credit to give (according to the manner, Gen. 34. 12. Exod. 22. 16. 17.) a Dowry suitable to her Quality. ? 24 And the servants of Saul told him, saying, ‡ Heb. ●…ing to 〈◊〉 wor●…. On this manner spoke David. 25 And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins i These he desires rather than their heads; partly, for the greater convenience of bringing them, and presenting them before him; partly, to cover his malice against David with a pretence of Zeal for God, and for his People, and for the Covenant of Circumcision; and partly, that the Philistines might be the more enraged against David for this reproachful and Barbarous usage of them, and might therefore watch all opportunities to destroy him. of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines. 26 And when his servants told David these words, it pleased David well to be the king's son in law k As for other reasons, so especially because this opened the Door to the Kingdom which God had promised him. : and the days l i e. The time allowed by Saul to David for the execution of this exploit. were not ‡ Heb. 〈◊〉. expired. 27 Wherefore David arose, he, and his men, and slew of the Philistines two hundred men, and David brought their foreskins, and they gave them in full tale to the king m He doubled the number required; partly, to oblige Saul the more to the performance of his promise; and partly, to show his great Respect and Affection to Saul's Daughter. , that he might be the king's son in law: and Saul gave him Michal his daughter to wife. 28 ¶ And Saul saw and knew that the LORD was with David, and that Michal saul's daughter loved him. 29 And Saul was yet the more afraid of David n Because he both lost his design against David's life, and had now Paved a way for him to the Throne. , and Saul became David's enemy continually. 30 Then the princes of the Philistines went forth o To wit, to War against the Israelites, being provoked both by their former losses, and especially by that act of David's, related above, v. 27. : and it came to pass after they went forth, that David behaved himself more wisely than all the servants of Saul, so that his name was much ‡ Heb. ●…ous. set by. CHAP. XIX. AND Saul spoke to Jonathan his son a Whom, though lately engaged in a League of Friendship with David, he thought to oblige to it by sense of his own Interest, as being the next Heir of the Crown, and likely to suffer most by David's advancement. , and to all his servants b What before he secretly designed, now he openly and impudently avowed. , that they should kill David. 2 But Jonathan Saul's son, delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning c Lest he kill thee before I discourse with him, and endeavour to reconcile him to thee; which I think not fit to attempt as yet, whilst he is in the fit of Rage against thee; but I intent to do in the morning, when I may hope to find him in a better temper. , and abide in a secret place, and hid thyself. 3 And I will go out and stand by my father in the field, where thou art d In the Field where my Father useth to walk, where also I would have thee to hid thyself, that I may know where to find thee at hand, to acquaint thee with the success of my endeavours, that thou mayst accordingly either return to Court, or speedily departed. , and I will commune with my father of thee, and what I see, that I will tell thee. 4 ¶ And Jonathan spoke good of David unto Saul his father e Which he could not do without hazard to himself. Herein therefore he performed the Duty of a true Frinend, and of a valiant Man. , and said unto him, Let not the king sin against his servant, against David: because he hath not sinned against thee, and because his works have been to thee-ward very good. 5 For he did put his * Judg. 9 17. and 12. 3. Chap. 28. 21. Psal. 119. 109. life in his hand f i e. He exposed his life to em●…t hazard. See the Notes on judg. 12. 3. , and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? 6 And Saul harkened unto the voice of Jonathan, and Saul swore, As the LORD liveth, he shall not be slain g This great change is not to be ascribed to any true Repentance for his sin against David, or any better affection which he now had to him; but merely to his own worldly Interest; because he was convinced by Ionathan's discourse, that he could not kill him, without great inconvenience and shame to himself. . 7 And Jonathan called David, and Jonathan shown him all those things: and Jonathan brought David to Saul, and he was in his presence as ‡ Heb. yesterday, third day. in times past. 8 ¶ And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter, and they fled from ‡ Heb. his face. him. 9 And * Chap. 16. 14. and 18. 10. the evil spirit ‡ Heb. of the Lord. from the LORD was upon Saul h David's successes against the Philistines, which should have cheered his heart, made him sad, and the Devil watched the opportunity to improve his Melancholy, as before he had done. , as he sat in his house with his javelin in his hand: and David played with his hand. 10 And Saul sought to smite David even to the wall with the javelin: but he slipped away out of saul's presence; and he smote the javelin into the wall: and David fled, and escaped that night. 11 * Psal. 59 title. Saul also sent messengers unto David's house to watch him, and to slay him in the morning i Why not in the Night? Ans. Partly, because it would have been barbarous, and most dishonourable to Saul, to break into David's House by Night, and kill him in his own House and Bed; and it seemed more expedient to kill him as he came out of his House in the Morning: partly, because the Night might give David some opportunity of escaping, which the Daylight would prevent: and principally, by God's singular Providence, infatuating Saul's mind to take the worst course, that David might be delivered from him. : and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain k Which she might learn, either by information from jonathan, or some other Courtier that was privy to the design: or from her own observation of some suspicious or dangerous Persons hover about the House. . 12 ¶ So Michal let David down thorough a window l Because they lay in wait for him at the Doors of the House, whensoever he should come forth there. : and he went and fled, and escaped. 13 And Michal took ‡ Heb. 〈◊〉. an image m Heb. Teraphim, which was an Image made in human shape: which she might keep secretly, either out of a superstitious regard to it, or out of mere curiosity. This stratagen●… she used, because knowing her Father's unquiet, and jealous, and furious temper, she suspected he might come or send, to see whether David was there or no. , and laid it in the bed, and put a pillow of goat's hair for his bolster n Or, put great Goats hair upon his Bolster, i. e. upon the head and face of the Image, which lay upon his Bolster, that it might have some kind of resemblance of David's head and hair, at least in a sick man's Bed, where there useth to be but a glimmering light. Goats is here put for Goat's hair, as it manifestly is, Exod. 25. 4. and 26. 7. and 35. 26. It is acknowledged by Learned Writers, that in those Eastern Countries, Goats had much longer hair than ours have, and were shorn like Sheep; and that their hair was not unlike to a Man's or Woman's hair; as may also be gathered from Cant. 4. 1. thy hair is as a flock of Goats, i. e. as the hair of a flock of Goats. And as there was Goat's hair of several colours, (as the Wool of Sheep in divers parts is of very differing colours, as white, or black, or yellow, etc.) so it is most probable ●…he took that colour which was likest the colour of David's hair. And she took this rather than the hair of another man, because the procuring and ordering of that would have taken up some time; whereas she had Goat's hair of all sorts at hand, as being used in Spinning or Weaving, etc. Or, the sense may be this, according to our Translation, That she put a Pillow of the softest part of Goat's hair under the head of the Image, as they used to put under the heads of sick Men; whereby also the head of the Image sinking into the Pillow, might be less discerned, especially when it was either wholly or in part covered with a Cloth. And all this art was used, that David being supposed, and, by some Persons who were sent to inquire, perceived, as they thought, to be in the Bed, Saul might be hindered from pursuing and overtaking him before he had got into some secure place. , and covered it with a cloth o Upon pretence of his being sick, and needing some such covering, but really in design to prevent the discovery of her deceit. . 14 And when Saul sent messengers p To wit, other Messengers in the Morning, supposing the former to be either slow or perfidious. to take David, she said, He is sick. 15 And Saul sent the messengers again to see David q Or only, to see David, which they did not before, but went away satisfied (as it was fit they should) with her Report and Testimony of his sickness. , saying, Bring him up to me in the bed, that I may slay him. 16 And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats hairjor his bolster. 17 And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go: Why should I kill thee r If thou dost not permit me to escape without discovery, I shall be forced for my own defence to kill thee. Though it is most likely, this was a lie, and a fiction of her own. ? 18 ¶ So David fled, and escaped, and came to Samuel to Ramah s Partly, for comfort and direction in his grert distress; and partly, for safety, supposing that Saul would be ashamed to execute his Bloody designs in the presence of so venerable a Person as Samuel, who had laid so great obligations upon Saul, and had such great and just Reputation with the People. , and told him all that Saul had done to him: and he and Samuel went and dwelled in Naioth. 19 And it was told Saul, saying, Behold, David is at Naioth in Ramah t Or, near Ramah; the Hebrew preposition beth, in, being oft put for near, as it is apparently used, Numb. 33. 37, 38. jos. 5. 13. jer. 20. 2. and 32. 7. Naioth was either an House or College in the Town of Ramah, or a Village in the Territory of Ramah, or near to the Town of Ramah; in which there was a College of the Prophets, amongst whom Samuel thought David might be secure. . 20 And Saul sent messengers to take David u Thus Saul's wickedness and fury increased; and he that at first used only secret practices against David, now breaks forth into open and impudent Hostilities; plainly declaring, that he neither feared God, nor reverenced Man. He would have punished Samuel, as afterwards he did Abimeleck, for giving David entertainment, but that he feared the People, who had so great and unanimous a Veneration for him. : and when they saw the company of the Prophets prophesying x i e. Speaking of God, or of the things of God by Divine inspiration; either praising God, or instructing Men. Compare Numb. 11. 25. 1 Sam. 10. 5. , and Samuel standing as appointed over them y To instruct, moderate and direct them in those Holy exercises. For though they prophesied by Divine Inspiration, which Samuel could not govern; yet they were both to prepare and dispose themselves for it beforehand, and to make good improvement of it afterwards, in both which they needed Samuel's counsel and assistance. And whereas some might falsely pretend to those Raptures; or the Devil might transform himself into an Angel of Light, and convey some Evil or false Suggestions into some of their minds, Samuel's presence and judgement was necessary to prevent and to detect such Impostures. Besides, Samuel would by his present conjunction with them in those Holy Exercises, encourage them, and stir up others to the coveting of those Gifts, and the performance of such Religious Duties. , the Spirit of God was upon the messengers of Saul, and they also prophesied z Being Inspired by God to do so, as wicked Balaam also was; that being wrapped up into such an ecstasy, their minds might be wholly taken up with those matters, and quite taken off from their design of seizing David. . 21 And when it was told Saul, he sent other messengers, and they prophesied likewise: and Saul sent messengers again the third time, and they prophesied also. 22 Then went he also to Ramah, and came to a great well that is in Sechu: and he asked, and said, Where are Samuel and David a For, his Messengers not returning, he knew not exactly where they were. ? And one said, Behold, they be at Naioth in Ramah. 23 And he went thither to Naioth in Ramah: and the Spirit of God was upon him also b It came upon him in the way; whereas it came not upon his Messengers till they came to the place. Whereby God would convince Saul of the vanity of all his designs against David, and that in them he Fought against God himself. , and he went on, and prophesied until he came to Naioth in Ramah: 24 And he stripped off his clothes c To wit, his Military or Royal Garments: which he did, either that he might suit himself and his habit to the rest of the Company; or, because his mind being altogether taken up with Divine things, he did not understand nor heed what he did. also d This implies, that the Messengers which he sent, who probably were Military persons, had done so before him. , and prophesied before Samuel e This doth not contradict 1 Sam. 15. 35. where it is said, that Samuel came no more to see Saul: for here Saul goes to Samuel, and that not with design to see him, but to surprise David. in like manner f As the rest of the Prophets there did. , and ‡ Heb. fell. Num. 24. 4. lay down g Heb. fell, to wit, down upon the Earth; for his mind being in an Ecstasy, he had not the use of his Senses or Motion, as he, Numb. 24. 4. God so ordering it, that David might have an opportunity to escape. naked h i e. Stripped of his upper Garments, as was said before▪ and as the word Naked is oft used, as Isa. 20. 2. Mich. 1. 8. See also 2 Sam. 6. 20. joh. 21. 7. And it is here repeated to signify how long he lay in that posture. all that day, and all that night i So God kept him as it were in Chains, till David was got out of his reach. : wherefore they say, * Chap. 10. 11. Is Saul also among the Prophets k The same Proverb which was taken up upon a like occasion, 1 Sam. 10. 12. is here remembered and revived upon this new occasion, as an Evidence of God's wonderful care over David; he made Saul in some sort a Prophet, that he might make David a King. ? CHAP. XX. AND David fled a Whilst Saul lay in an Ecstasy. from Naioth in Ramah b To Gibeah where jonathan was, taking the opportunity of Saul's absence. , and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father c What is it which thus incenseth thy Father against me? What Crime doth he charge me with? , that he seeketh my ‡ H●…b. 〈◊〉 life d To wit, to destroy it, as this Phrase is oft used, as chap. 22. 23. Psal. 38. 12. and 54. 3. and 63. 9 ? 2 And he said unto him, God forbidden, thou shalt not die e I will secure thee by my Interest with my Father; nor doth he design to destroy thee; for what he doth in his frantic fits is not to be imputed to him; and when he comes to himself, I doubt not to reconcile thee to him. For jonathan gave credit to his Father's Oath, chap. 19 6. and the worthiest minds are least suspicious, and most charitable in their opinions of others. : behold, my father will do nothing either great or small, but that he will ‡ Heb. 〈◊〉▪ for 〈◊〉. show it me: and why should my father hid this thing from me? it is not so. 3 And David swore f The matter being of great moment, and jonathan doubting the truth of it, he confirms his word with an Oath, which follows in the end of the Verse. Only he interposeth a reason why Saul concealed it from jonathan. moreover, and said, Thy father certainly ●…weth that I have found grace in thine eyes; and he said, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death. 4 Then said Jonathan unto David, ‖ Or, say 〈◊〉 is thy 〈◊〉, and I 〈◊〉▪ etc. whatsoever thy soul ‡ Spea●…, or thinke●…. desireth g To wit, for the discovery of the truth, and for the preservation of thy life. , I will even do it for thee. 5 And David said unto Jonathan, Behold, tomorrow is the new moon h Which was a Solemn and Festival time, as among the Romans and other Heathens, so also with the Hebrews, who Solemnised it with offering Peace-offerings to God, and Feasting together upon the remainders of it, after the manner. See Numb. 10. 10. and 28. 11. Psal. 81. 3. , and I should not fail to sit with the king at meat i Then he useth to expect my company above other times. : but let me go, that I may hid myself in the fields, unto the third day k i e. Unto the next day but one after the New Moon; as appears by comparing v. 19, 27, 35. His meaning is not, that he should hid himself in any certain place all the three days, but that he should secure himself either at Bethlehem with his Friends, or in any other place till the third day. at even. 6 If thy father at all miss me l Quest. How could David imagine that Saul would expect his Company, whom he had once and again endeavoured to kill? Ans. First, He might suppose that David would ascribe all that to his Madness and Frantic fits, which being over, he would promise himself safety in the King's presence. Secondly, David might not think that Saul would indeed expect him to Feast with him, considering his late and great danger from Saul; but that Saul would make use of this pretence, and require his presence, that he might lay hold upon him; and therefore he desired to try the experiment. , then say, David earnestly asked leave of me m Who being the King's Son and Deputy, used to give Licence to Military Men to departed for a season upon just occasions. , that he might run to Bethlehem his city n i e. The place of his Birth and Education, joh. 7. 42. , for there is a yearly ‖ Or, ●…east. sacrifice o A Sacrifice which was offered up in some high-place there Yearly, upon some special occasion not mentioned in Scripture, which was accompanied with a Feast: or, a yearly Feast, as the Hebrew word is sometimes used. there for all the family p Wherein all the Members of our Family used to meet together, when they will earnestly expect me above others, and will charge me with Pride and Unnaturalness if I neglect their Invitation. . 7 If they say thus, It is well, thy servant shall have peace: but if he be very wroth, then be sure q Heb. know thou: For indeed David knew well enough that Saul designed to kill him; but he useth this course for Ionathan's information and satisfaction, and for his own greater vindication, if he did wholly withdraw himself from Saul, and from his Wife; which he foresaw he should be forced to do. that evil is determined by him. 8 Therefore thou shalt deal kindly with thy servant r In giving me timely notice, and a true account of Saul's disposition and intention towards me. : for * Chap. 18. 3. and ●…3. 18. thou hast brought thy servant into a covenant of the LORD s i e. A Solemn Covenant, not lightly undertaken, but seriously entered into, in the name and fear of God, and in his presence, calling him to be the Witness of our sincerity therein, and the Avenger of perfidiousness in him that breaks it. with thee: notwithstanding, if there be in me iniquity, slay me thyself t I am contented thou shouldst kill me. : for why shouldest thou bring me to thy father u Why shouldst thou betray me to thy Father, by concealing his evil intentions from me? ? 9 And Jonathan said, Far be it from thee x I abhor the thoughts of either killing thee myself, or giving thee up to my Father to slay thee. : for if I knew certainly, that evil were determined by my father to come upon thee, then would not I tell it thee? 10 Then said David to Jonathan, Who shall tell me y By what means or Messenger shall I understand this? for peradventure thou wilt not be able to come to me thyself. ? or what if thy father answer thee roughly? 11 ¶ And Jonathan said unto David, Come, and let us go out into the field z Lest we be overheard. . And they went out both of them into the field. 12 And Jonathan said unto David, O LORD God of Israel a Do thou hear and judge between us. It is an abrupt speech, which is usual in great passions. , when I have ‡ Heb. searched. sounded my father, about to morrow any time, or the third day, and behold, if there be good toward David, and I then send not unto thee, and ‡ Heb. uncover ●…aine ear. show it thee; 13 The LORD do so, and much more to Jonathan: but if it please my father to do thee evil, than I will show it thee, and send thee away, that thou mayest go in peace, and the LORD be with thee, as he hath been with my father b The Lord give thee that Honour and Success in all thy Affairs which he hath given to my Father. jonathan undoubtedly knew of Samuel's final and irrevocable Sentence of Saul's rejection from the Kingdom, and of the Substitution of some other Person after God's own heart in his stead; and that David was this Person, he might strongly suspect (that which even Saul suspected) both from his eminent Piety; and Wisdom, and Valour, and Universal worth, and from the great things which God had done, both by him, and for him, in preserving and advancing him by such unusual methods; and it is most likely that jonathan did ask David about it, and that David did Faithfully inform him of the whole truth, as may be gathered both from the words here following, and from chap. 23. 17. And that the knowledge hereof did not raise jealousy, and envy, and rage in him, who was the next Heir of the Crown, as it did in his Father, must be ascribed to Ionathan's Piety towards God, to whose disposal he cheerfully submitted himself, and to his sincere Friendship to David, in whose happiness he rejoiced as in his own. . 14 And thou shalt not only while yet I live, show me the kindness of the LORD c Or, And wiltst thou not, if I shall then be alive, (to wit, when the Lord shall be with thee, as he hath been with my Father, as he now said, i. e. when God shall have advanced thee to the Kingdom, as he did him): yea, wiltst thou not (the same Particle twice repeated for asseveration, i. e. I am well assured that thou wiltst) show me the kindness of the Lord, i. e. either such kindness as the Lord hath showed to thee in preserving thy life in the midst of so many, and such great dangers: or, that kindness to which thou hast engaged thyself, in the Covenant Sworn between thee and me in God's presence. , that I die not d That thou do not kill me or mine, as Princes of another Line use to kill the nearest Relations of the former Line, from whom the Kingdom was translated to them; which they do either by way of revenge, or in policy, and reason of State▪ to secure the Kingdom to themselves. : 15 But also thou shalt not cut off * 2 Sam. 9 3. thy kindness e He saith not, the kindness of the Lord, as before, because the Covenant between them seems to have been only Personal, and not comprehending their Posterity. And therefore as jonathan speaks confidently of his own Preservation by virtue of that Covenant; so he here lays this additional Obligation upon David, That he would extend this kindness to all his Progeny. from my house for ever: no not when the LORD hath cut off the enemies of David, every one from the face of the earth f Which he will certainly do without exception of Saul my Father, and those of his Children who have joined, or shall join with him in his Hostilities and Cruelties against David. And by this word, Enemies, he implies the reasonableness of his request, because jonathan was none of that number, and therefore not to be treated as such. . 16 So Jonathan ‡ Heb. ●…ut. made a covenant with the house of David g The Covenant which before was Personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained. , saying, Let the LORD even require it at the hand of David's enemies g The Covenant which before was Personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained. . h If either I or any of my House shall break this Covenant, and shall prove Enemies to David or to his House, let the Lord, the Witness of this Covenant, severely punish the Violators of it, who ever they are. Others thus: Let the Lord require and punish the breach of this Covenant in David, if he break it. But because it was ominous and reproachful to suppose such a thing of David, by a Figure called Euphemismus, he names David's Enemies for David; as they also Expound 1 Sam. 25. 22. But the former sense seems more probable, because this Verse contains only Ionathan's Stipulation or Covenant with David and his House, which being expressed in the former part of it, is in this latter part confirmed by the usual form of imprecation; and the restipulation or Covenant of David to jonathan and his House, is mentioned in the next Verse. Yet may that other sense stand well enough; taking these words to Ionathan's Adjuration of David to be kind to him, confirmed with an Imprecation in case he do otherwise. As if he should say, I Adjure thee, as thou hopest to escape such a mischief (which I had rather might befall thine Enemies than thee) that thou deal not so ungratefully with me or my House. Which Adjuration of jonathan, David seconds by an Oath in the next Verse, at the request of jonathan. 17 And Jonathan caused David to swear again i Heb. And Jonathan added or proceeded to make David Swear, i. e. Having himself Sworn to David, or Adjured David, in the foregoing Verse, he here requires David's Oath to him, by way of restipulation or Confirmation. , ‖ Or, by his love towards him. because he loved him k Because he had a true Friendship for David, he desired that the Covenant might be inviolably observed through all their Generations. : for he loved him as he loved his own soul. 18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be miss, because thy seat l i e. The place where David used to sit at Meals with Saul. See v. 25. will be ‡ Heb. miss. empty. 19 And when thou hast stayed three days m Either at Bethlehem with thy friends, v. 6. Or elsewhere, as thou shalt see fit. , than thou shalt go down ‖ Or, diligently. ‡ Heb. greatly. quickly, and come to the place where thou didst hid thyself, ‡ Heb. in the day of the business. Gr. in the working day. when the business was in hand n Heb. in the day of business: or, of the business. And these Words are to be joined, either, 1. with the words next foregoing; and so they note the time when David hide himself there; which was, when this same business which now they were treating about, was in agitation formerly; to wit, to discover Saul's Mind and Purpose towards him; Chap. 19 2, 3. Or, 2. with the more remote words; and so they note the time when David should come to the place appointed, and formerly used to hid himself in, upon a like occasion; to wit, in the day when the business here spoken of was to be done: i. e. When the discovery of Saul's Mind was to be made. , and shalt remain by the stone ‖ Or, that showeth the way. Ezel o Or, by the stone of going, or travelling: i. e. By that Stone which directs Travellers in the way: to wit, in some Cave, or convenient place, which was near that Stone. . 20 And I will shoot three arrows on the side thereof as though I shot at a mark p He chose this way to avoid Saul's suspicion, because Bows and Arrows were the principal Arms of those times; and jonathan, as well as others, did oft go forth to Exercise himself with them, both for Recreation, and improvement of his Skill in that Art. Besides, he knew not that he should have any opportunity of private converse with David, by reason of Passengers, though the Event proved better than he expected. . 21 And behold, I will send a lad, saying, Go, find out the arrows q I will send him out before I shoot, to find out, and take up the Arrows which I shall shoot. And I shall shoot them either short of him, or beyoud him, as I shall see occasion. . If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them: then come thou, for there is peace to thee, and ‡ Heb. not any thing. no hurt, as the LORD liveth. 22 But if I say thus unto the young man, Behold the arrows are beyond thee: go thy way, for the LORD hath sent thee away r Take this for an intimation of God's Providence, that thou shouldest keep away from the Court. . 23 And as touching * Vers. 14, 15. the matter which thou and I have spoken of, behold, the LORD be ‡ witness. between thee and me for ever. 24 ¶ So David hide himself in the field s To wit, at the time appointed: for it seems probable, that he went first to Bethlehem, as he bade jonathan tell his Father, v. 6. and thence returned to the Field, when the occasion required: else we must charge him with a downright Lie, which ought not to be imagined (without any apparent cause) concerning so good a Man; especially, in so distressed and dangerous a Condition. And why should he hid himself there so long before the time, when jonathan was to come thither to inform him? Nor were there any need of appointing a certain time to meet, if David were there all the while. : and when the new moon was come, the king sat him down to eat meat. 25 And the king sat upon his seat as at other times, even upon a seat by the wall: and Jonathan arose t To wit, from his seat where he was sat next to the King, whence he arose, and stood up at Abner's coming, to do Honour to him, who was his Father's Cousin, and the General of the Army. , and Abner sat by saul's side, and David's place u Which seems to have been next to Abner on the same side with him. was empty. 26 Nevertheless, Saul spoke not any thing that day: for he thought, something hath befallen him x Some accident which hath rendered him unclean, and so unfit to partake of this Feast, which consisted in part of the remainders of these Peace-offerings, according to the Law; Levit. 7. 20. Unfit also to come into any company, much more, into the King's company, lest he should Pollute them also. See above, on v. 5. See also, Levit. 11. and 15. , he is not clean, surely he is not clean. 27 And it came to pass on the morrow, which was the second day of the month y Or, on the m●…rrow of the new m●…en, being the second day: Either, 1. of the Three days appointed, v. 5, 19 Or, 2. of the Feast. Or 3. of the Month. , that David's place was empty: and Saul said unto Jonathan his son z Who was David's friend, and best knew his mind, and his ways. , Wherefore cometh not the son of Jesse a So he calls him in Scorn and Contempt, to note the meanness of his Original; and as not deigning to call him by his proper Name: See below, Chap. 22. 9 and 25. 10. to meat, neither yesterday, nor to day b For the Uncleanness which came by some chance, usually lasted but for one day. See Levit. 11. ? 28 And Jonathan answered Saul, David ●…arnestly asked leave of me to go to Bethlehem. 29 And he said, Let me go, I pray thee, for our family hath a sacrifice in the city, and my brother, he hath commanded me to be there c Either in his Father's name, or in the right of the Firstborn; one branch of which, was Authority over his Brethren in all the concerns of the Family; whereof this was one. : and now, if I have found fa●…our in thine eyes, let me get away, I pray thee, and fee my brethren: therefore he cometh not to the king's table. 30 Then saul's anger was kindled aga●…nst Jonathan, and he said unto him, ‖ Or, 〈◊〉 ●…verse 〈◊〉. ‡ Heb. 〈◊〉 〈◊〉 perverse rebellion. Thou son of the perverse rebellious woman d This base Temper of thine, thou hadst not from me, but from thy Mother; of whose perverseness I have had so much experience. Or, thou son of preverse rebellion: i. e. Thou preverse and rebellious Son: Or, thou most perverse rebel: For in the Hebrew Language, the Word Son, thus used, is an Aggravation of a Man's Crime; and notes one who is extraordinarily addicted to it. Thus he calls him, because he hide and preserved that man whom the King had commanded to be brought forth, that ●…e might be slain. , do not I know that thou hast chosen the son of Jesse to thine own confusion e For it will be a horrible shame and reproach unto thee, that David by his crafty Insinuations, and fair Pretences, should Cheat thee of thy Kingdom. , and unto the confusion of thy mother's nakedness f Men will conclude, That thy Mother was a Whore, and Thou a Bastard; and that thou hast no Royal Blood in thy Veins, that canst so ●…amely give up thy Crown to so contemptible a Person. ? 31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom g Thus he grossly mistakes the cause of Ionathan's loss of the Kingdom, which was not David's Art, but Saul's Sin; and vainly endeavours to prevent Gods Irrevocable Sentence. : wherefore now send and fetch him unto me, for he ‡ Heb. is 〈◊〉 son of 〈◊〉 shall surely die. 32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? 33 And Saul cast a javelin at him to smite him h i e. To Wound him, though not to smite him even to the wall; as he designed to do to David, Chap. 19 10. , whereby Jonathan knew that it was determined of his father to slay David. 34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David because i Or, and because: for this is a second cause of his Grief. The Conjunction and is ofttimes omitted, and to be supplied; as Psal. 33. 2. and 144. 9 jos. 63. 11. Habak. 3. 11. his father had done him shame. 35 ¶ And it came to pass in the morning k To wit, of the third day appointed for this Work, v. 5. , that Jonathan went out into the field, at the time appointed with David, and a little lad with him. 36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow ‡ Heb. 〈◊〉 〈◊〉 over him. beyond him. 37 And when the lad was come to the place l i e. Near to the place. Or, And the lad went, or was going on to the place: for the words following show, that he was not yet come thither. The Hebrew Verb, bo, which properly signifies to come, sometimes signifies to go; as here, and Ruth 3. 7. and jonah 1. 3. of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee? 38 And Jonathan cried after the lad, Make speed, haste, stay not m So he bids him, because finding the coast clear, he made haste to take the opportunity to speak with his dearly beloved David. . And Jonathans' lad gathered up the arrows, and came to his master. 39 But the lad knew not any thing: only Jonathan and David knew the matter. 40 And Jonathan gave his ‡ Heb. instruments. artillery n His Bow, and Arrows, and Quiver. unto ‡ Heb. that was his. his lad, and said unto him Go, carry them to the city. 41 ¶ And assoon as the lad was gone, David arose out of a place toward the south o In respect of the Stone where David by appointment hid himself. , and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded p As well he might, because he was driven away, not only from his dear friend jonathan, but also from his Wife, and all his Relations, and from the Commonwealth of Israel, and from the Service of God; as he complains below, Chap. 26. 19 . 42 And Jonathan said to David, Go in peace, ‖ Or, the Lord ●…e witness of that which &c forasmuch as we have sworn both of us in the Name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever q Therefore doubt not but I will ever love thee, and faithfully serve thee; and the like I assure myself from thee; and this must be our comfort in our state of Separation. . And he arose and departed: and Jonathan went into the City. CHAP. XXI. THen came David to Nob a A City of Priests, as it is called, Chap. 22. 19 Either, 1. Because it was assigned to the Priests. For though it be not expressed by this Name among their Cities, jos. 21. yet it might be one of those Cities there named by some other name, which name might be changed; or another new name added to the old for some reason now unknown, as was very usual among the Hebrews: compare 1 Chron. 6. Or, 2. Because it was now inhabited by the Priests for the service of the Tabernacle, which now was here; as appears from v. 7, 9 For as the Kings of Israel were to Consult with God's Oracle in all their weighty Affairs; so they endeavoured to have it in, or near their own Habitations. Hence it was first carried by joshua to Shiloh in his Tribe of Ephraim; and afterwards by David into his Tribe and City; and now, as it seems, had been by Saul carried to Nob, a City in the Tribe of Benjamin, Ne●…. 11. 32. near to Anathoth, 1 King. 2. 26. Hither David resorted, partly for a supply of his necessities, which he supposed he might receive here, without danger of being betrayed into Saul's hands: and principally, that in this great distress, and his resolution of going out of the Kingdom, he might seek and receive comfort and counsel from the Lord. to Ahimelech the priest b To wit, the chief Priest, brother to that Ahiah, Chap. 14. 3. and he being now dead, his successor in the Priesthood, for they were both sons of Ahitub, 1 Sam. 14. 3. and 22. 11. , and Also called 〈◊〉. Mar. 2. 26. Ahimelech was afraid at the meeting of David c Suspecting some extraordinary cause of his coming in such a manner, and fearing the worst, as men usually do in such cases. , and said unto him, Why art thou alone, and no man with thee d For though David had some servants and companions, as is manifest from v. 4, 5. and from Matt. 12. 3, 4. whom jonathan probably had sent to a place appointed to serve and guard him; yet they were left at another place: as David himself affirmeth, v. 2. And David was now alone, as also he was when he fled to Achish, v. 10. ? 2 And David said unto Ahimelech the priest, The King hath commanded me a business e This seems to be a plain lie extorted from him, by fear and necessity. But as it was officious for himself, so it was pernicious to all the Priests there. Whence David afterwards declares his Repenta●…ce for this sin of Lying, Psal. 119. 29. , and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what Heb. to the 〈◊〉 of Peloni 〈◊〉, that is 〈◊〉 a man, 〈◊〉. 4. 1.▪ King. 6. 8. 〈◊〉. 3. 13. I have commanded thee: and I have appointed my servants † to such and such a place f To a certain place which it is not material no●…●…onvenient now to mention; because the whole business 〈◊〉 concealment. . 3 Now therefore what is under thine hand g To wit, in thy power, and ready for thee to give, and for me to take, and eat. ? give me five loaves of bread in mine hand, or what ‡ other 〈◊〉 there is ‡ 〈◊〉. found. present. 4 And the priest answered David, and said, There is no common bread under mine hand h To wit, here in the Tabernacle: though doubtless he had enough of that, and of other Provisions in his House; but David was in great haste, and in fear of Doeg whom he saw, and knew there, Chap. 22. 2●…. and therefore would not stay till any thing could be fetched thence. , but there is * 〈…〉 hallowed bread i The Shewbread, which was appropriated to the Priests; of which see Exod. 25. 30. Levit. 24. 5. if the young men have kept themselves at least from women k Either from 〈◊〉 by▪ Women, which might be divers ways contracted: or from Conjugal converse with their Wives; which though it did not defile them, yet he thought might debar them from the participation of such very Sacred things; which he gathered by the Analogy of that Precept, Exod. 19 15. There was a double impediment to the giving of this Bread to them; 1. It's Sacredness in its self; which the Priest implies, and David answers v. 5. and the Priest was satisfied therein by David's extraordinary Occasions, and great necessities. 2. The Purity and Abstinence from all Women, which he supposeth should be in those that use it; concerning which he now inquires. And though he mention this only concerning David's young men, and out of Modesty and Reverence to David, forbears to name him; yet he is also included in the number, as David's answer shows. . 5 And David answered the priest, and said unto him, Of a truth women have h●…en kept from us about these three days l As long as the Law required, Exod. 19 15. And so long David and his men had, it seems, hid themselves for fear of Saul in some of those Caves, whereof there were many in those parts; whereby they were kept both from all Converse with any other persons besides themselves, and consequently from Women: and withal, from Food convenient for them. , since I came out m From the place where jonathan and David met. , and the vessels n i e. Either, 1. their Garments, or other Utensils for their Journey. Or, 2. Their Bodies, for of them the Question was, v. 4. and having now said, that Women had been kept from them, he infers, that therefore their Bodies were Holy; their Members were Undefiled. Thus the word vessel is used, 1 Thess. 4. 4. and in other Authors, both Greek and Latin. of the young men are holy, and the bread is in a manner common o Heb. and this (to wit, the Bread; which is easily supplied out of the former Verse, because that was the thing about which the present discourse was, and against the giving whereof the Priest started an Objection, v. 4. to which, David here giveth an Answer) is in a manner, or, after a sort common: i. e. Considering the time, and our necessity: this may be asked in a manner, like common Bread, and so is used by others. For though for a season whilst it is to stand before the Lord, it be so Holy, that the Priest himself might not eat it; yet afterwards it is eaten by the Priest, and by his whole Family, as their common Food; and so it may be by us, in our circumstances. : ‖ Or, especially when this day there is other sanctified bread. yea, though it were sanctified this day in the vessel p If it were but newly put into the Vessel, it must give place to the great Law of Necessity, and Charity; because God will have Mercy preferred before Sacrifice. Or thus, Especially when, or, The rather because this day there is other (i. e. new Bread) Sanctified in the vessel, i. e. put into the Vessel which was made to receive this Bread; Exod. 25. 29. and thereby Sanctified, or Consecrated to God: and therefore the former Shewbread is now to be removed, and employed for the common use of the Priest and his Family. . 6 So the priest * Mar. 2. 25. Luk. 6. 4. gave him hallowed bread, for there was no bread there p To wit, in the Tabernacle, where David and the Priest now were. but the shewbread that was taken from before the LORD, to put hot bread in the day when it was taken away q Which was done upon the Sabbath-day, Levit. 24. 8. For though they might not then kindle a Fire to heat the Bread in, yet they might, and did keep it hot i●… an Oven that had been heated before the Sabbath. . 7 (Now a certain man of the servants of Saul was there that day detained r Not by force from others, but by his own choice; he fixed his abode there for that day; either because it was the Sabbath-day; on which he might not proceed in his Journey, or other business: or for the discharge of some Vow: or to beg direction, and help from God in some great business. before the LORD s i e. At the Tabernacle. , and his name was * Psal. 52. title. Doeg an Edomite t Either, 1. by his Habitation, and Conversation among those People for some considerable time, as, for the same reason Uriah is called the Hittite; and Obed-Edom the Gittite: Or rather, 2. By his Birth, and Nation: but he was Proselyted to the jewish Religion: or took it up for Sinister Ends, being advanced, as here we read, to a place of Trust and Preferment, possibly upon this occasion. the chiefest of the herdsmen that belonged to Saul.) 8 ¶ And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword, nor my weapons with me u These he left behind him, that he might with less suspicion remove from place to place, and hid himself from Saul and his Spies. , because the king's business required haste x The Message came to me, when I was unarmed, and the business required so great expedition that I could not go home to fetch my Weapons. . 9 And the Priest said, The sword of Goliath the Philistine, whom thou slewest in * Chap. 17. 2. the valley of Elah, behold, it is here wrapped in a cloth behind the Ephod y i e. Behind that Holy place allotted for the keeping of the Sacred, or Priestly Garments; all which are here comprehended under the Ephod; which, as the chief of the kind, is put for all the rest. Here it was laid up as a Sacred Monument of God's Power and Goodness, and that famous Victory, related Chap. 17. : if thou wilt take that, take it, for there is no other save that, here. And David said, There is none like that z Because it not only served him for his use, for he was a Strong and Tall Man, and one that could wield that Sword, as we saw, Chap. 17. but was also a Pledge of God's Favour to him, and a great encouragement to his Faith. , give it me. 10 ¶ And David arose, and fled that day for fear of Saul, and went to * Abimelech. Psal. 34. title. Achish the king of Gath a A strange Action: but it must be considered, 1. That Saul's Rage was so great and implacable: his Power also, and diligence in hunting after him so great, that he despaired of escaping him other way: and it is not strange if a desperate Disease, produceth a desperate Remedy. 2. David might reasonably think, that being Persecuted, and Banished by Saul, and the Israelites under his Command, he should be welcome to the Philistines; who would be glad, not only to be freed from all those Evils which he had from time to time done, and was likely further to do to them, but also to make him their Friend, and oblige him by their kindness; and to make him the more odious and irreconcilable to Saul and the Israelites. Qu. But why did he go to these, and not rather to some other neighbour Nation? Ans. Because they were all at Peace with Saul; and therefore would certainly have delivered him up, upon Saul's Demands. : And the servants of Achish said unto him, Is not this David the king of the land b Or, of this land; i. e. Of the Land of Canaan. They call him King, either more generally for the Governor, as that Word is used, Deut. 33. 5. for the most eminent Captain and Commander, and, as it were the King of the Israelitish Armies: or, rather more specially, the king; to wit, The King Elect, the Person designed to be King: for by this time, the Fame of Saul's Rejection, and David's Destination to the Kingdom, was got abroad among the Israelites, and from them, probably to the Philistines ears. ? did they not sing one to another of him in dances, saying, * Chap. 18. 7. Saul hath slain his thousands, and David his ten thousands c And therefore consider what to do; and now thine, and our great Enemy is in thy hand, be sure thou never let him go alive. . 12 And David laid up these words in his heart, and was sore afraid c Lest either their Revenge or Policy should prompt them to kill him. of Achish the king of Gath: 13 And * Psal. 34. title. he changed his behaviour d His Speech and Gesture; and, it may be, his Habit also. before them, and feigned himself mad e Which they might the more easily believe; partly, became of the disappointment of his great hopes, and his extreme danger and trouble from Saul, which might well make him mad: and partly, because he had put himself into their hands; which they supposed, none but a Fool, or a Madman would have done. And David counterfeited this Madness, that he might procure, both their Pity, and their Contempt; that they being freed from jealousies and fears of future Mischief from David, and from his wise Conduct, of which they had sad Experience, might be secure of him, and so spare him. in their hands f i e. Whilst he was in their Power, and before them. , and ‖ Or, made marks. scrabbled on the doors of the gate, and let his spittle fall down upon his beard. 14 Then said Achish unto his servants, Lo, ye see the man ‖ Or, 〈◊〉 the 〈◊〉. is mad g And so were Achish and his Men too, to be so soon Cheated. But this must be ascribed to the Wise and Powerfut Providence of God; who, in answer to David's Prayer now made, which is Recorded Psal. 34. and 56. did Infatuate them, as he hath done many others in like cases. : wherefore then have ye brought him to me h What Service can I expect from him? Or, What cause have I to fear him? ? 15 Have I need of mad men i I need Wise men, not such Fools, or Madmen, as this is: , that ye have brought this fellow to play the mad man in my presence? shall this fellow come into mine house k I will not have my Court disgraced with entertaining such Fellows. ? CHAP. XXII. DAvid therefore departed thence, and * P●…a. 〈◊〉. 〈◊〉 and 142. 〈◊〉 escaped to the cave of Adullam a A Place of considerable Strength, 2 Sam. 23. 13. 1 Chron. 11. 15. in the Land of judah, jos. 15. 21, 35. which being his own Tribe, and the Tribe to which God had first promised the Kingdom, Gen. 49. 10. he hoped for some Protection and Assistance there. : and when his brethren, and all his father's house heard it, they went down thither to him b Partly to comfort and assist him; partly, to secure themselves at the present from Saul's Rage, which they knew to be Fierce and Cruel, and thought he might extend it to David's Friends; especially, because they had so lately Entertained him, Chap. 20. 6, 29. And partly, that they might share with David in his Honour and Advancement; which they now concluded certain, and near, though it was interrupted with some difficulties. . 2 And every one that was in distress c Through Want, or Oppression, or otherwise. , and every one that ‡ Heb. 〈◊〉 creditor. was in debt d How could David receive, and countenance such persons to the wrong of their Creditors? Answ. 1. David might be ignorant of their Debts; and it is most likely they concealed that, and pretended other causes of their coming to him, as the Protection of the Innocent, and the Defence of his Just Rites, etc. 2. They might be, and probably were, poor Debtors, whom their Creditors were obliged to spare, and favour, Exod. 22. 25. And though their Persons were with David, yet their Lands and Goods were liable to their Creditors. , and every one that was k ‡ Heb. 〈◊〉 soul. discontented e Or, bitter in soul: i. e. In an Afflicted, and Calamitous condition. , gathered themselves unto him, and he became a captain over them f He did not justify, nor maintain any Injustice or Wickedness, which some of them possibly might be guilty of; but on the contrary, he instructed, and obliged them to the practice of all Justice and Honesty; as appears from Chap. 25. 15. And he only used them for his just Defence. : and there were with him about four hundred men. 3 ¶ And David went thence to Mizpeh of Moab g So called, to distinguish it from that Mizpeh, 1 Sam. 7. 5. , and he said unto the king of Moab h Partly, because he was related to, and descended from one of his People; Ruth. 4. 10. And partly, because he was Saul's Enemy, 1 Sam. 14. 47. and therefore more likely to be David's Friend. , Let my father and my mother i Who being very Aged, were not able to endure those Journeys and hardships which David foresaw that he was likely to be Exposed to. , I pray thee, come forth, and be with you, till I know what God will do for me k Till I see the Accomplishment of God's Promise made to me. . 4 And he brought them before the king of Moab l Into his Presence that he might see them, and give them leave to dwell in his Dominion. , and they dwelled with him all the while that David was in the hold m Either, 1. In Mizpeh of Moab, which was a very strong Hold. But it is apparent, he speaks of some Hold, where his Father and Mother were exposed to fear and danger from Saul; which they were not in the King of Moab's Royal City. Or, 2. In the Cave of Adullam; mentioned above, v. 1. Or, 3. In Holes; the Singular Number being put for the Plural; as is frequent: i. e. As long as David was forced to go from Place to Place, and from Hold to Hold, to secure himself: for it concerned David to secure his Father, and he did doubtless secure him for all that time; and not only whilst he was in the Hold of Mizpeh, or of Adullam, which was but a little while. . 5 ¶ And the prophet * 2 Sam. 24. 11. 1 Chro. 21. 9 2 Chro. 29. 25. Gad said unto David, Abide not in the hold n Do not shut up thyself in Holes, and Holds. ; depart, and get thee into the land of Judah o Go and show thyself in the Land of judah, that thou mayest Publicly put in thy Claim to the Kingdom after Saul's Death; and that thy Friends may be invited and encouraged to appear on thy behalf. Hereby also God would exercise David's Faith, and Wisdom, and Courage; and so prepare him for the Kingdom, and uphold, and increase his Reputation among the People. . Then David departed and came into the forest of Hareth p Where there were many Caves and lurking Places. . 6 ¶ When Saul heard that David was discovered, and the men that were with him: (now Saul abode in Gibeah under a ‖ Or, grove in a high place. tree in Ramah q i e. In the Territory of Gibeah, in, or near (for so the Hebrew Particle is oft used; as hath been showed) Ramah. Or, in the town of Gibeah— in an high place; for so the Word Ramah unquestionably signifies; and so it is here rendered by some, both Ancient and Modern Interpreters. , having his spear in his hand r Either as an Ensign of Majesty, for in old times Kings carried a Spear instead of a Sceptre; as justin and others note; Or, as an Instrument of Self-defence or Cruelty, as occasion required. , and all his servants were standing about him). 7 Then Saul said unto his servants that stood about him, Hear now, ye ‡ Heb. sons of jemini. Chap. 9 Benjamites s You that are of my own Tribe and Kindred, from whom David designs to translate the Kingdom to another Tribe. , will the son of Jesse give every one of you fields, and vineyards, and make you all captains of thousands, and captains of hundreds t Will he distribute Profits and Preferments amongst you Benjamites, as I have done, and intent still to do? will he not rather prefer those of his own Tribe before you? : 8 That all of you have conspired against me, and there is none that ‡ Heb. uncovereth mine ear. showeth me that my son hath made a league with the son of Jesse u This he suspected, partly, from Ionathan's passionate Love for David, which he had formerly, and constantly declared; and from his late discontent and departure from his Father, mentioned, Chap. 20. 33. and partly, from David's confidence, in Invading the Land with Four hundred Men, which he thought he would never presume to do, without some encouragement or promise of Assistance from jonathan. , and there is none of you that is sorry for me, or showeth unto me, that my son hath stirred up my servant against me to lie in wait x i e. To design against my Crown, and Life, which will appear to be a most groundless suspicion, and false Accusation. , as at this day. 9 ¶ Then answered * Psal. 52. title Doeg the Edomite (which was set over the servants of Saul) and said, I saw the son of Jesse coming to Nob y See on Chap. 21. 7. , to Ahimelech the son of * Chap. 14. 3. Ahitub. 10 And he enquired of the LORD for him z This is not Recorded, Chap. 21. and therefore some think, that Doeg to curry-favour with Saul, feigned this; for it is certain, David chargeth him with the Sin of Lying, Psal. 52. 3. though it is not improbable, that he told other Lies also, not here expressed; and withal, he was guilty o●… concealing part of the Truth, which in this case he was obliged to declare for Ahimelech's just Defence; to wit, the cunning pretence and artifice whereby David circumvented Ahimeleth. Others think this was true, because Ahimelech seems to confess it, v. 15. though that may be spoken by way of concession. If it were so as Doeg declares, this was no new thing. Then he might add, that it was not so; though this be not here mentioned: for it is evident, That all his Answer or Apology, is not here expressed; for here is not a word of the Victuals or Sword which he gave him. , and * Chap. 21. 6, 9 gave him victuals, and gave him the sword of Goliath the Philistine. 11 Then the king sent to call Ahimelech the priest the son of Ahitub, and all his father's house a Of the House of Eli, which God had threatened to cut off, Chap. 2. 31. , the priests that were in Nob: and they came all of them to the king. 12 And Saul said, Hear now, thou son of Ahitub b He shows his Contempt and Anger, that he would not vouchsafe to Name him: See before, on Chap. 20. 27. : and he answered, ‡ Hebr. behold me. Here I am, my Lord. 13 And Saul said unto him, Why have ye conspired against me, thou, and the son of Jesse, in that thou hast given him bread, and a sword, and hast enquired of God for him, that he should rise against me to lie in wait, as at this day? 14 Then Ahimelech answered the king, and said, And who is so faithful among all thy servants, as David c He doth not determine the differences between Saul and David; nor affirm, what David now was: but only declared what David had formerly been, both really, and in Public Fame and Opinion. , which is the king's son in law, and goeth at thy bidding, and is honourable in thine house. 15 Did I then begin to inquire of God for him? be it far from me: let not the king impute any thing d Or, this thing; to wit, which thou now chargest me with, That I should Assist David in any evil Design against thee, or of thy suspicion concerning him. For as for Saul's Attempts upon David, well might Ahimelech impute them wholly to the violence of Saul's Passion and Disease, seeing even jonathan did so, as may be gathered from 1 Sam. 20. 2. unto his servant, nor to all the house of my father: for thy servant knew nothing of all this e, ‡ Heb. little or great. less or more. 16 And the king said, Thou shalt surely die, Ahimelech, thou and all thy father's house. 17 ¶ And the king said unto the ‖ Or, Guard. ‡ Heb. runners. ●…ootmen that stood about him, Turn, and slay the priests of the LORD, because their hand is with David, and because they knew when he fled, and did not show it me. But the servants of the king would not put forth their hand to fall upon the priests of the LORD f Choosing rather to offend the King, by disobeying his wicked and bloody Command, than to offend God, by shedding the Blood of such Innocent and Sacred Persons. . 18 And the king said to Doeg, Turn thou g Or, go about, to wit, from man to man, till thou hast killed all. , and fall upon the priests. And Doeg the Edomite h Which is noted to wipe off the stain of this Butchery from the Israelitish Nation, and to show, why he was so ready to do it, because he was one of that Nation which had an implacable hatred against all Israelites, and against the Priests of the Lord. turned, and he fell upon the priests, and * Chap. 2. 31. slew on that day fourscore and five persons i With his own hand: which was not difficult, when no resistance was made. that did wear a linen ephod k Not at that time, as some fancy, but usually such as used to Minister to the Lord in a linen Ephod, which Priests and Levites used to do. See Exod. 28. 40. etc. 1 Sam. 2. 18. . 19 And Nob the city of the priests smote he l Either Saul, or Doeg, with the help of some others whom Saul appointed to that work. By this barbarous and bloody Fact Saul thought to affright all his Subjects from giving any countenance or assistance to David. l Either Saul, or Doeg, with the help of some others whom Saul appointed to that work. By this barbarous and bloody Fact Saul thought to affright all his Subjects from giving any countenance or assistance to David. with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword. 20 ¶ And one of the sons of Ahimelech, the son of Ahitub, named Abiathar m Who by his Father's death was now Highpriest. , escaped and fled after David n To Keilah, chap. 23. 6, 7. : 21 And Abiathar shown David, that Saul had slain the LORDS priests. 22 And David said unto Abiathar, I knew it o His malice and ambition made me suspect that he would do it. that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned the death of all the persons of thy father's house. 23 Abide thou with me, fear not: for he that seeketh my life, seeketh thy life: but with me thou shalt be in safeguard p Because God will certainly preserve me to the Kingdom which he hath promised: and I by his help will protect thee. . CHAP. XXIII. THen they told David a Or, Now they had told David, to wit, before he heard of the slaughter of the Priests. , saying, Behold, the Philistines fight against Keilah b A City in the Tribe of judah, jos. 15. 44. not far from the Forest of Hareth, where David now was, chap. 22. 5. , and they rob the threshing-floors c Which usually werewithout the Cities in places open to the wind. See judg. 6. 11. Ruth 3. 2. etc. . 2 Therefore David enquired of the LORD d Either by Abiathar; or rather, by Gad, who was a Prophet, 2 Sam. 24. 11. and David's Seer, 1 Chron: 21. 9 and was now with David, chap. 22. 5. for Abiathar was not yet come to him, v. 6. , saying, Shall I go and smite these Philistines e For the case was both doubtful and new, he having not yet made any attempt upon the Philistines, but by Saul's Commission; and dangerous, because of the small number of his Forces. ? And the LORD said unto David, Go, and smite the Philistines, and save Keilah. 3 And David's men said unto him, Behold, we be afraid here in Judah f i e. In this part of judah, whereas yet we have no Army to oppose us: for else Keilah also was in judah. : how much more than if we com●… to Keilah against the armies of the Philistines g When we shall have a Potent Enemy before us, the Philistines, and, it may be, another behind us, even Saul, who probably will come forth, either to resist the Philistines, or to intercept us. ? 4 Then David enquired of the LORD yet again h Not for his own, but for his Soldiers satisfaction and encouragement; as Gideon did, judg. 7. : And the LORD answered him, and said, Arise, go down to Keilah: for I will deliver the Philistines into thine hand. 5 So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle i Which the Philistines had either brought out of their Land, or had taken from the Israelites in their March, for the sustenance of their Army. , and smote them with a great slaughter: so David saved the inhabitants of Keilah. 6 And it came to pass when Abiathar the son of Ahimelech * Chap. 〈◊〉 fled to David to Keilah, that he came down with an ephod k Or, with the Ephod, to wit, the High-Priests Ephod, in which were the Urim and the Thummim, Exod. 28. 30. which when Ahimelech and the rest of the Priests went to Saul, were probably left in his hand, and to his care; which gave him the opportunity both of escaping, whilst Doeg the Butcher was killing his Brethren, and of bringing away the Ephod, which Saul had oft grossly neglected, and now was justly deprived of it. in his hand. 7 ¶ And it was told Saul that David was come to Keilah: and Saul said, God hath ‡ Heb. 〈◊〉 n●…ted him 〈◊〉. sold him. delivered him into mine hand l He easily believed what he greedily desired, though his own experience had oft showed him how strangely God had delivered him out of his hands, and what a singular care God had over him. : for he is shut in, by entering into a town that hath gares and bars m So that which he chose for his safety, will be his certain ruin. . 8 And Saul called all the people together, to war, to go down to Keilah, to besiege David and his men. 9 ¶ And David knew that Saul secretly practised n Whereby it may seem he pretended that he raised this Army to defend Keilah and his Country from the Philistines, and kept his intention against David in his own Breast. Or, designed or devised: for so the word signifies; and it is here Translated by many, and it seems both from v. 8. and from his publicly avowed jealousy o●…, and rage against David, that he declared his design to be against him, as a Traitor to his Crown and Dignity. mischief against him, and * Num. 〈◊〉. he said to Abiathar the priest, Bring hither the ephod o And put it upon thee, that thou mayst ask Counsel of God for me. . 10 Then said David p To wit, by the Priest, for he was to make the enquiry of God, Numb. 27. 21. and David puts the words into his mouth. , O LORD God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. 11 Will the men of Keilah deliver me up into his hand q To wit, if I continue in their City, and if Saul come down. ? Will Saul come down as thy servant hath heard? O LORD God of Israel, I beseech thee tell thy servant. And the LORD said r From this place it may appear that God's answer by Urim and Thummim, was not by any change in the colour or situation of the precious Stones in the Breastplate of the Ephod, but by a Voice or Suggestion from God to the Highpriest. , He will come down s i e. He purposeth to come, if thou continuest here. For still as David's question, so God's answer, is upon a supposition, as is here sufficiently implied. . 12 Then said David, Will the men of Keilah ‡ Heb. 〈◊〉 〈◊〉 deliver me and my men into the hand of Saul? And the LORD said, They will deliver thee up t To wit, if thou abidest there. For God saw their hearts, their purposes, and passions, their aversion from David, and their affections to Saul, and knew better than themselves what they would do in that case. . 13 ¶ Then David and his men, which were about six hundred u Two hundred being added to his former number, chap: 22. 2. upon his last and great Success against the Philistines. , arose, and departed out of Keilah, and went whithersoever they could go x Hither or thither, where they could find refuge, or an hiding place. : and it was told Saul that David was escaped from Keilah, and he forbore to go forth. 14 And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph: and Saul sought him every day, but God delivered him not into his hand y As Saul fond persuaded himself, he intended, v. 7. . 15 And David saw z Either by information from his spies: or, by prospect from the top of the Mountain where he was. that Saul was come out to seek his life: and David was in the wilderness of Ziph in a wood. 16 ¶ And Jonathan, saul's son arose, and went to David in the wood a Where David had appointed to meet him at that time. , and strengthened his hand in God b He comforted and supported him against all his fears, by minding him of God's infallible Promises made to him, and his singular Providence which hitherto had and still would be with him. . 17 And he said unto him, Fear not, for the hand of Saul my father shall not find thee, and thou shalt be king over Israel, and I shall be next unto thee ‖ Which he gathered either from David's Generosity, Ingenuity, and true Friendship to him; or from some promise made to him by David concerning it. Or, the meaning of the words next unto thee, may be as much as to say, I shall be under thee, after thee, or inferior to thee, as the Phrase tibi secundus oft signifies. So that the whole imports thus much; I do not look to be King myself (as by my Birth I might expect), but that thou shalt be King (God having so appointed) and I but in a Secondary place inferior to thee. : and * Chap. 24. 20. that also Saul my father knoweth c By strong and well-grounded conjectures, as hath been noted. . 18 And they two made a covenant d i e. Renewed their former Covenant. before the LORD e i e. Setting themselves as in God's presence, and calling upon him to be Witness between them. : and David abode in the wood, and Jonathan went to his house. 19 ¶ Then came up the * Psal. 54. title. Ziphites f Who were of David's own Tribe, though for this their unnatural and strange carriage to him, he calls them strangers, Psal. 54. 3. to Saul to Gibeah, saying, Doth not David hid himself with us in strong holds in the woods, in the hill of Hachilah, which is ‡ Heb. on the right hand. on the south of ‖ Or, the wilderness. Jeshimon? 20 Now therefore, O king, come down according to all the desire of thy soul to come down, and our part shall be g It shall be our care and business to the utmost of our power. Or, we will undertake to deliver him, or betray him to thee. to deliver him into the king's hand. 21 And Saul said, Blessed be ye of the LORD, for ye have compassion on me h Whilst others harden their hearts against me, and join with David in his treasonable conspiracy, you show your pity to me by your readiness to help me. . 22 Go, I pray you, prepare yet i To wit, the matter, inform yourselves certainly of things, and dispose them so that we may not be frustrated in our attempt. , and know, and see his place where his ‡ Heb. foot shall be. haunt is k In what Cave, or Wood, or Mountain he is most frequently. , and who hath seen him there: for it is told me that he dealeth very subtly. 23 See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousands of Judah l i e. Through all the parts of that Tribe. Every Tribe was divided into Thousands, as Countries are now with us into Hundreds. See judg. 6. 15. Or, with all the Thousands of Judah, i. e. I will raise against him all the Forces of that Tribe in which he trusteth and hideth himself. This he saith to animate them to the more vigorous Prosecution of him. . 24 And they arose, and went to Ziph before Saul m To prepare things for Saul, who Marched after them. : but David and his men were in the wilderness of Maon n Wither he went from the Wilderness of Ziph, upon suspicion or information that Saul was coming thither. , in the plain on the south of Jeshimon. 25 Saul also and his men went to seek him, and they told David: wherefore he came down into a rock o i e. Into a Cave which was in the Rock; or, which might be called a Rock, not for the height, but the strength of its situation: where at first he might think to hid himself, but upon further intelligence or consideration he removed from thence upon Saul's approach. Or, he came down from the Rock, i. e. Either, First, From the Mountain mentioned in the next Verse, whence he came down, that so he might get out of Saul's sight and reach. Or, Secondly, From the Hill of Hachilah, where David hide himself, which is said to be on the South of Jeshimon, v. 19 as this place where he now was, is also described, v. 24. only that speaks of the Plain, and this of the Rock or Hill adjoining to it, or in the midst of it. Or, he came down to Selah, as the Syriack and Arabic translate it; a place so called from the many Rocks or Stones which were in it, or near it. , and abode in the wilderness of Maon: and when Saul heard that, he pursued after David in the wilderness of Maon. 26 And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul: for Saul and his men compassed David and his men round about p Dividing themselves into several Parties, each Marching a several way after him. to take them. 27 ¶ But there came a messenger unto Saul, saying, Haste thee, and come: for the Philistines have ‡ Heb. spread themselves upon, etc. invaded the land q God stirring them up by his all-disposing Providence to do it at this time for David's rescue. Compare 2 King. 19 9 . 28 Wherefore Saul returned from pursuing after David, and went against the Philistines: therefore they called that place ‖ That is, the rock of divisions. Sela-hammahlekoth r i e. The Rock of divisions, because there Saul was separated, and in a manner pulled asunder from David, who was now almost within his reach. . 29 ¶ And David went up from thence, and dwelled in strong holds at En-gedi. CHAP. XXIV. AND it came to pass, when Saul was returned from ‡ Heb. after. following the Philistines, that it was told him, saying, Behold, David is in the wilderness of En-gedi. 2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon ‡ Heb. the face of, etc. the rocks of the wild goats a Which the wild Goats use to delight and climb into. These very Rocks are exceeding steep, and full of precipices, and dangerous to Travellers, as an eye-witness hath left upon Record. And yet Saul was so transported with Rage, as to venture himself and his Army here, that he might take David, who, as he thought, would judge himself safe, and therefore be secure in such inaccessible places. . 3 And he came to the sheep coats b Which some think to have been Caves into which they used to drive their Sheep for shelter in tempestuous weather. by the way, where was a cave, and * Saul went in to cover his feet c i e. To ease his Belly, as this Phrase is thought to be used, judg. 3. 24. The reason whereof is, because the Eastern and some other Nations of old wore no Breeches, but lose and long Coats or Gowns, like those which Women with us wear; but shorter, whence their Feet and Legs were in a great part uncovered; and sometimes other parts, which also in Scripture are designed by the name of the Feet, (of which see on Gen. 49. 10. Deut. 28. 57 2 King. 18. 27. Isa. 7. 20.) were exposed to view. But when they went to perform this office of Nature, which obliged them first to lift up their Garments, they afterwards disposed them so decently, that all those parts might be covered and kept out of the sight of others. But possibly the words may have another meaning, and it is not to be despised, that those ancient and venerable Interpreters, the Syriack and Arabic, Interpret this Place and Phrase quite otherwise, that Saul went in to sleep there: which was no uncouth thing to Saul, who being a Military Man, used to sleep with his Soldiers upon the bare Ground, as he did chap. 26. 7. And it is not improbable that Saul being exceeding weary with his eager and almost incessant pursuit first of David, then of the Philistines, and now of David again, both needed and desired some sleep, God also disposing him thereunto, that David might have this eminent occasion to demonstrate his integrity to Saul, and to all Israel; and, the season possibly being hot, he might choose to sleep in the Cave, for the benefit of the shade. But all the question is, how it may appear that this is the meaning of this Phrase, and what is the reason and ground of it? To which many things may be said. First, That this Phrase is but twice used in Scripture, as far as I remember, here, and judg. 3. 24. and this sense may conveniently enough agree to both of them; nay, this sense may seem better to agree with that place, judg. 3. for that Summer Parlour, or Summer Chamber (for both seem to be the same place, and were apparently for the same use, v. 24, 25.) seems to be a place far more convenient for sleeping, than for easing of Nature. And the Servants long stay and waiting for their Lord, seems to imply that they judged him gone to sleep (which might take up a considerable time), rather than to that other work which requires but a little time. See my Notes on judg. 3. 24. Secondly, That there are many Hebrew Phrases, which do confessedly signify several things, albeit, the reason of such significations be now utterly unknown to us, though it was doubtless known to the ancient Hebrews. Nor need I instance in particulars, seeing it is so in all Languages, and particularly in the English Tongue at this day, in which the use of many Proverbs and Phrases is well understood, though the reason of them be now lost. Which if our modern Infidels, who scoff at some passages of Scripture, which they either do not, or will not understand, would consider, they would lose much of their sport. Thirdly, Although there be not that clear and full proof of this sense which some may require (though indeed it cannot be reasonably expected in a thing so ancient, and in a Phrase of so concise and narrow a Language as the Hebrew is, and in an expression so rarely used in Scripture), yet there are some intimations in Scripture which may seem to favour this Interpretation. For Persons composing themselves to sleep in this manner, are not only Noted in the general to have been covered with a Mantle, as it is said of Sisera, judg. 4. 18, 19 but particularly they are said to have their Feet covered, as is expressly observed concerning Boaz when he lay down to sleep in the threshing-floor, Ruth 3. 4, 7. The reason whereof may possibly be this, That when they lay down to sleep in their Garments, they were secured as to the other parts of their Body, only their Feet were open and visible; and therefore it was convenient to cover their Feet; partly, to prevent the inconveniencies of cold, (for which reason we here take special care to cover our Feet in such cases); and partly, for decencies sake, lest their Garments being lose and large below, should be disordered, and so their Nakedness should appear, as it happened to Noah. Gen. 9 21. Compare Exod. 20. 26. And therefore it cannot seem strange or forced, if in this place Saul's covering of his Feet, design his composing himself to his rest. And if this be so, than the following difficulties of this History will appear to be plain and easy. For if Saul were fast asleep, which might easily be perceived by David and his Men within; than it is not strange that Saul neither heard David and his men talking of him, nor felt David when he came to cut off his lap. : and * Psal. 57 title, and 142. title. David and his men remained in the sides of the cave d For that there were vast Caves in those parts is affirmed not only by josephus, but also by Heathen Authors; and Strabo in his 16th Book writes of one which could receive Four thousand men. : 4 And the men of David said unto him e Quest. How came it to pass that Saul did not hear the debates of David and his men? Ans. First, The greater noise of Saul's Men and Horses just by the Caves' mouth, might easily drown the lesser. Secondly, There were in these large and capacious Caves, several cells or parts, whereof some were more inward and remote from the Caves' mouth, in which they might freely converse and discourse, and yet neither be heard nor seen by Saul, though they could easily see him, and observe all his postures and actions, because he was in the mouth of the Cave. 3. Saul might be asleep, as hath been discoursed. , Behold, the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him, as it shall seem good unto thee f Not that either God said these words, or made any such particular promise, as some apprehend; but they put this construction upon those confessed and known promi●…es which God had made to him, of delivering him from all his Enemies, and carrying him through all hindrances and difficulties to the Throne and Kingdom: which promise they conceived put him under an Obligation of watching and taking all opportunities which God by his Providence should put into his hand for their accomplishment, whereof this was an eminent instance. . Then David arose, and cut off the skirt of ‡ Heb. the robe which was saul's. saul's robe privily g Qu. How could David do thus, and Saul not perceive it? Ans. First, This might be some lose and upper Garment, which Saul might then lay at some distance from him, as we oft do on the same occasion. Secondly, In those vast Caves there were divers particular Cells and Rooms which were distinct one from another, yet so as there were secret passages from one to another, as may be gathered from the relations of Historians and Travellers. At the mouth of one of these, Saul might lay his upper Garment: which David perceiving, and very well knowing all the Cells and Passages of that Cave, might go some secret way to it, and cut off a little part of it. Thirdly, The noise which David's motion might be supposed to make, was but small, and that he well knew would be perfectly drowned with the far greater noise of Saul's Army, which lay at the mouth of the Cave. Fourthly, The Heroical Actions of great Men in Scripture are not to be measured by common rules. And as divers of the Prophets and Saints of old were in some of their Actions, so David might be in this, moved to it by a secret and Divine impulse, which also gave him confidence of God's assistance therein, and of the Success of his Enterprise. Fifthly, This difficulty doth perfectly vanish, if Saul was now asleep. And as no man can prove that he was not; so that he was, may seem probable from what is said on v. 3. . 5 And it came to pass afterwards, that * 2 Sa●…. 〈◊〉▪ David's heart smote him, because he had cut off saul's skirt h Not only because it was injurious, and reproachful, and dangerous to the King; but possibly because he had some secret thought of doing more to him, though he suppressed and overcame it; for he attempted this in pursuance of his Soldiers suggestion, v. 4. which if followed, would have carried him to further Action. . 6 And he said unto his men i Either, First, Before he cut off Saul's lap. Or rather, Secondly, Afterwards, when he returned with Saul's lap in his hand, and his Soldiers were enraged that he had not killed him. , The LORD forbidden that I should do this thing k Which you persuade me to do, even cut off Saul. unto my master l Whom I must still own for my Sovereign Lord and King, to whom I own Allegiance whilst he lives, although after his death the right of the Kingdom be mine. the LORDS anointed, to stretch forth mine hand against him m To wit, to kill him. A Synecdochical expression. See Gen. 37. 22. , seeing he is the anointed of the LORD n i e. Anointed by God to the Kingdom; by which Unction his Person was made Sacred and Inviolable, and is so to be accounted by me, and you, and all his Subjects. And as God only Exalted him, and God only could pronounce a Sentence of Deprivation of his Kingdom against him; so it belongs to God only to execute his own Sentence, and actually to Depose him. . 7 So David ‡ Heb. 〈◊〉 stayed o Heb. cut, or clavae, or divided, or cut them off. The word notes both the eagerness and violence of David's men in prosecuting their desire, and David's resoluteness in opposing them, as it were, by force. Wherein he shows great Piety, and Generosity, and Loyalty to Saul. his servants with these words, and suffered them not to rise against Saul: but Saul risen up out of the cave, and went on his way. 8 David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself. 9 ¶ And David said unto Saul, * Psal▪ 〈◊〉▪ Wherefore hearest thou men's words p He prudently and modestly Translates the fault from Saul to his followers, and evil counsellors. , saying, Behold, David seeketh thy hurt? 10 Behold, this day thine eyes have seen, how that the LORD hath delivered thee to day into mine hand in the cave: and some bade me kill thee, but * 2 Sam. 13. 39 Psal. 16. 2. mine eye q Which words are easily understood both from the nature of the thing, and from the use of this Phrase in other Scriptures, as Deut. 7. 16. and 13. 8. The Eye is said to spare, because it affects the heart with pity, and moves a man to spare. spared thee, and I said, I will not put forth mine hand against my lord, for he is the LORDS anointed. 11 Moreover, my father r So he calls him; partly, because he was his Father-in-law; partly, in testimony of his respect a●…d subjection to him as to a Father; and partly, that by so amiable a compellation he might both insinuate himself into his favour, and mind him of that Duty which as a Father he owed to David. , See, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see, that there is neither evil nor transgression in mine hand s I neither design mischief against thee with my heart, nor will I execute it with my hand, which my false accusers told thee I would do, i●… thou didst at any time fall into my hand. , and I have not sinned against thee; yet thou huntest my soul to take it. 12 The LORD judge ‡ Or, will judge. between me and thee, and the LORD avenge me of thee t Or, will avenge me of thee, to wit, if thou dost persist in thy injurious and cruel designs against me. : but mine hand shall not be upon thee u I will not execute vengeance on thee, but will leave it wholly to God. . 13 As saith the proverb of the ancients, Wickedness proceedeth from the wicked x i e. Wicked men will do wicked actions, among which this is one, to kill their Sovereign Lord and King; as David implied above, v. 6. and more fully expresseth, chap. 26. 9 And therefore if I were so wicked and vile a Person as thy Courtiers represent me to thee, I should make no conscience of laying wicked and violent hands upon thee, but should assassinate thee when I had opportunity. Which because I have now neglected and refused to do, though moved to it by some of my wicked Soldiers; know therefore that I am not guilty of any wicked designs against thee, but am just and innocent towards thee. Or thus: wicked actions (such as they would have been if I had killed thee) proceed only from the wicked, of which number I am none, and therefore my hand shall not be upon thee. : but mine hand shall not be upon thee. 14 After whom is the king of Israel come out? after whom dost thou pursue? After a dead dog, after * Chap. 26. 20. a flea y After a worthless, contemptible, and impotent person, such as I am. Thou disparagest thyself in contending with such a Person; and even thy conquest of me will be inglorious and shameful. . 15 The LORD therefore be judge, and judge between me and thee, and see, and plead my cause, and ‡ Heb. judge. 2 Sam. 18. 19 deliver me out of thine hand. 16 ¶ And it came to pass when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David z He knew his voice, though being at a great distance from him, he could not discern his face. ? And Saul lift up his voice, and wept a Partly, from the sense of his sin against God, and of his wicked and base carriage to David, (for there are some such Temporary passions ofttimes in Hypocrites and ungodly men) and principally from the remembrance of so great and so late a danger as he had now escaped; which commonly produceth grief and tears; as 2 Sam. 13. 36. Yet these may be tears of affection or tenderness (upon the sense of David's kindness) rather than of grief. . 17 And he said to David, Thou art more righteous than I: for thou hast rewarded me good b For the Evil that I have designed and done to thee. , whereas I have rewarded thee evil c For thy good will to me. . 18 And thou hast showed this day how that thou hast dealt well with me: forasmuch as when the LORD had ‡ Heb. shut up▪ delivered me into thine hand, thou killed'st me not. 19 For if a man find his enemy, will he let him go well away d i e. He will certainly destroy him. And therefore thou hast not dealt with me after the manner of men, but hast imitated the clemency of God in this act. ? wherefore the LORD reward thee good, for that thou hast done unto me this day. 20 And now behold, * Chap 23. 17. I know well e Or, am convinced, not only by the fame of Samuel's Anointing thee, but by God's singular Providence watching over thee; and by that good Spirit, and those Great and Princely Virtues wherewith God hath endowed thee. that thou shalt be surely king, and that the kingdom of Israel shall be established in thine hand. 21 Swear now therefore unto me by the LORD, that thou wilt not cut off my seed after me f As Princes use to destroy their Competitors, and those that have any hopes of, or pretence to their Crown; and Saul had endeavoured to destroy David for the same reason, and therefore he feared a retaliation. , and that thou wilt not destroy my name g To wit, by cutting off my Seed. So it is the same thing repeated in other words, as is usual in Scripture. out of my father's house. 22 And David swore unto Saul h Qu. How then could David destroy so many of Saul's Sons, 2 Sam. 21. 8? Ans. David could bind himself by his Oaths, but he could not bind God, to whose good pleasure all Promises, Vows, Oaths, must in all reason be submitted; and that was done by God's command, and God was well pleased with it, 2 Sam. 21. 14. Nor is it to be supposed that David swore not to destroy any of them in case God should specially command it, or that should by miscarriage render themselves obnoxious to the Sword of Justice: but only that he would not do it barely on his own private account, nor seek occasions of so doing. : and Saul went home; but David and his men got them up unto the hold i To wit, of Engedi, v. 1. For having had so great and frequent experience of Saul's inconstancy, and malice, and perfidiousness, he would trust him no more. . CHAP. XXV. AND * Chap. 28. 3. Samuel died, and all the Israelites were gathered together, and lamented him, and buried him in his house a According to the manner of those times. See Gen. 23. 9 and 50. 5. Matth. 27. 60. at Ramah. And David arose, and went down to the wilderness of Paran b In the Southern Borders of the Land of judah, that so when occasion served, he might retire out of Saul's Dominions. . 2 And there was a man in Maon c A place in or near to the Wilderness of Paran. See chap. 23. 24. , whose ‖ Or, business▪ possessions were in Carmel d Not that Carmel in Issachar; of which see chap. 15. 12. and 1 King. 18. 19 but another in the Tribe of judah, near unto Maon, as appears from jos. 15. 55. , and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel. 3 Now the name of the man was Nabal, and the name of his wife Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish, and evil in his do, and he was ‡ Gr. a Cynic. of the house of Caleb e This is added to aggravate his Crime, That he was a degenerate Branch of that Noble stock of Caleb, and consequently of the Tribe of judah, as David was. . 4 ¶ And David heard in the wilderness, that Nabal did shear his sheep f Which times were celebrated with Feasting and Jollity. See 2 Sam. 13. 23, 24. . 5 And David sent out ten young men, and David said unto the young men, Get ye up to Carmel, and go to Nabal, and ‡ Heb. ask him in my name of peace. greet him in my name. 6 And thus shall ye say to him that liveth in prosperity g Heb. to him that liveth. Life is oft put for a prosperous and happy life, as in that Prayer, Let the king live, 1 Sam. 10. 24. 1 King. 1. 25. and in other passages of Scripture, and other Authors; for an afflicted and calamitous life is unworthy of the Name of life, and is esteemed a kind of death, and oft so called, as 2 Cor. 1. 10. and 11. 23. By this expression David both congratulates Nabal's fel●…city, and tacitly minds him of the penury and distress in which David and his men now were. , ‡ Heb. be thou peace, & thine house peace. Peace be both to thee, and peace be to thine house h i e. To all thy Family. , and peace be unto all that thou hast i To all thy Goods. So David's Prayer is very comprehensive, reaching to his Soul, and Body, and Wife, and Children, and Servants, and all his Estate. . 7 And now I have heard that thou hast shearers: now thy shepherds which were with us, we ‡ Heb. shamed. hurt them not, neither was there aught missing unto them, all the while they were in Carmel k Which, considering the licentiousness of Soldiers, and the necessities which David and his men were oft exposed to, was no small favour and privilege, which Nabal was bound both in justice, and gratitude, and prudence to requite. . 8 Ask thy young men, and they will show thee: wherefore let the young men find favour in thine eyes: (for we come in a good day l i e. In a day of Feasting and Rejoicing; when men are most cheerful and liberal; when thou mayst relieve us out of thy abundance without damage to thyself; when thou art receiving the Mercies of God, and therefore obliged to pity and relieve distressed and indigent Persons, Deut. 12. 12. and 14. 26, 29. and 15. 7. ) give I pray thee, whatsoever cometh to thine hand, unto thy servants m To us who have been and still are ready to serve and guard thee and thine. Or, the word Servants may be only used as a word of respect, frequently used in Scripture, where Inferiors speak to Superiors, especially when they be suppliants, and beg some favour. , and to thy son n So he calls himself, to show that respect and affection which he bore to Nabal, as being elder and wealthier than himself, and of the same Tribe with himself, and a Branch of so worthy a Family as Nabal's was. David. 9 And when David's young men came, they spoke to Nabal according to all those words in the name of David, and ‡ Heb. rested. ceased. 10 ¶ And Nabal answered David's servants, and said, Who is David o What relation or obligation have I to David? ? and who is the son of Jesse? There be many servants now a days that break away, every man from his master p Hereby he taxeth both David, as one revolted from, and risen up against Saul his Lord and Master; and his Soldiers, as Runagates from their Masters and Creditors, etc. See chap. 22. 2. . 11 Shall I then take my bread, and my water q He speaketh thus, either because in those hot and dry parts Water was scarce and precious: or, Water is here put for any kind of Drink, as Bread is oft taken for all sorts of Meat. , and my ‡ Heb. slaughter. flesh that I have killed for my shearers, and give it unto men whom I know not whence they be? 12 So David's young men turned their way, and went again, and came and told him all those say. 13 And David said unto his men, Gird ye on every man his sword r Having resolved and sworn to revenge himself of Nabal, as is expressed verse 21, 22. . And they girded on every man his sword, and David also girded on his sword: and there went up after David about four hundred men, and two hundred abode by the stuff s See chap. 17. 22. and 30. 24. . 14 ¶ But one of the young men told Abigail t Wisely considering the mischievous effects likely to follow so churlish a message. Nabals' wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he ‡ Heb. flew upon them. railed on them. 15 But the men were very good unto us and we were not ‡ Heb. shamed. hurt, neither miss we any thing as long as we were conversant with them, when we were in the fields. 16 They were a wall u i e. A defence against wild Beasts, and Robbers, and Enemies. unto us both by night and day, all the while we were with them keeping the sheep. 17 Now therefore know, and consider what thou wilt do: for evil is determined against our master, and against all his household x Which it was easy to guests; either, from some threatening expressions which David's men used; or, from the consideration of David's great power, and that rage which so high a provocation was likely to produce in Military Persons. : for he is such a son of Belial, that a man cannot speak to him y To wit, without hazard to himself, and therefore I acquaint thee, rather than him, with this matter. . 18 ¶ Then Abigail made haste, and took two hundred loaves z Which she did without his leave, and against his mind, because it was a case of apparent necessity, for the preservation of herself, and Husband, and all the Family from imminent ruin. And surely that real and urgent necessity which dispenseth with God's positive commands, might well dispense with the Husband's right, in this case. , and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred ‡ Or, 〈◊〉 clusters of raisins, and two hundred cakes of figs, and laid them on asses. 19 And she said unto her servants, Go on before me, behold, I come after you a For she knew she could quickly overtake them. : but she told not her husband Nabal. 20 And it was so, as she road on the ass, that she came down by the covert of the hill b In the lower part, and under the shadow of the Hill, or of the Trees that grew upon it; so that David did not see her till she met him. , and behold, David and his men came down c To wit, from another opposite Hill. against her, and she met them. 21 (Now David had said d Either in his journey, or as soon as he heard that reproachful answer. , Surely in vain have I kept all that this fellow e Whom he thought unworthy to be named, for his barbarous ingratitude and churlishness. hath in the wilderness, so that nothing was miss of all that pertained unto him, and he hath requited me evil for good. 22 So, and more also do God unto the enemies of David f i e. Unto David himself. But because it might seem ominous and unnatural to Curse himself, therefore by a Figure called Euphemismus, instead of David he mentions David's Enemies. See 1 Sam. 20. 16. The words may be thus rendered: So and more also let God do: for (the Hebrew Lamed being very oft so used) the Enemies of David, i. e. Let God work for them, and give them as much Prosperity and Success as Nabal hath hitherto had. Or, let God utterly destroy their Enemies; and especially, myself the chief of them, if I do not destroy this man. , if I leave of all that pertain unto him by the morning light, any that pisseth against the wall g i e. Any of the Males, for they only do so; and of them this Phrase is manifestly understood; 1 King. 14. 10. and 21. 21. and 2 King. 9 8. And men not wholly barbarous have generally spared Women in such cases. Qu. Why then was Abigail so much concerned and afraid? Answ. Partly from humanity, and the horror of so general and dreadful a Slaughter of her Family and nearest Relations: and partly, because when the Sword was once drawn, she knew not where it would rest, nor whether she should escape: for she knew nothing of this limitation of David's threatening, till she came to him. ). 23 And when Abigail saw David, she hasted and lighted off the ass, and fell before David on her face, and bowed herself to the ground h Not only in token of deep reverence, but as a most humble suppliant; as 2 King. 4. 27. , 24 And fell at his feet, and said, Upon me, my LORD, upon me let this iniquity be h Impute Nabal's Sin to me, and, if thou pleasest, punish it in me, who here offer myself as a Sacrifice to thy just Indignation. This whole Speech of Abigail is done with great artifice; and she doth here, by an absolute submitting to Mercy, without any pretence of justification of what was done, but rather with aggravation of it) endeavour to work upon David's generosity, and good nature, to pardon it. And, with great art, first would divert the punishment from her Husband to herself, because she had then much more to say, why David should spare her, then why he should spare Nabal. And there was hardly any need of Argument, whence the greatest Orator might argue in this case, which she doth not manage to the best advantage, and most plausible insinuations for such an exigent. , and let thine handmaid, I pray thee, speak in thine ‡ Heb. ear. audience, and hear the words of thine handmaid. 25 Let not my lord, I pray thee, † regard l His Person and Words deserve thy contempt, but not thy regard. this ‡ Heb. lay it to his heart. man of Belial m For such he hath showed himself to be by this wicked and abominable carriage towards thee. , even Nabal: for as his name is, so is he: Nabal is his name, and folly is with him n His noted folly and stupidity is a more proper Object for thy pity than anger. His fordid Answer to thy Servants did not proceed from any ill design, or deep malice, but from brutish So●…tishness, and want of the understanding of a man in him. It may be thought a great Crime, that she traduceth her Husband in this manner. But this may be said for her, That she told them nothing but what they all knew concerning him, and that she only seemed to take away that which he never had indeed, to wit, his good name, that she might preserve that which he had, and which was more dear and important to him, even his Life and Soul. : but I thine handmaid saw not the young men of my lord, whom thou didst send o Though I freely submit myself to the Punishment in my Husband's stead, yet I was innocent of the Crime. . 26 Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood p Seeing God hath so ordered this business by his wise and wonderful Providence, that I should accidentally, and unexpectedly come to the knowledge of my Husbands vile and sordid Carriage; and that I should come to meet thee, and find thee so gracious, as to give me a favourable Audience; and all this, that hereby he might withhold thee from the Sin of Bloodguiltiness, , and from ‡ Heb. saving thyself. avenging thyself with thine own hand: now let thine enemies, and they that seek evil to my lord be as Nabal q Let them be as contemptible and hateful as Nabal is, and will be for this odious Action; let them be as unable to do thee any hurt as he is; let them be forced to yield to thee, and implore thy Pardon and Favour, as Nabal now doth by my mouth: let the Vengeance thou didst design upon Nabal and his Family, fall upon their heads, who by their constant and inveterate Malice against thee, do more deserve it than this silly Fool for this one miscarriage; and much more than all the rest of our Family, who as they are none of thine Enemies, nor such as seek thee evil, so they were no way guilty of this wicked Action. And therefore spare these, and execute thy Vengeance upon more proper Objects. . 27 And now this ‖ Or, present. blessing r So a gift or present is called here, and Gen. 33. 11. and elsewhere; not only because the matter of it comes from God's blessing; but also because it is given with a Ble●…ing, or with a good will. which thine hand maid hath brought unto my lord, let it even be given unto the young men that ‡ Heb. walk at the feet or etc. follow my lord s As being unworthy of thine acceptance or use. . 28 I pray thee, forgive the trespass of thine handmaid t i e. Which I have taken upon myself, v. 24. and which, if it be not Pardoned, but Punished, the Punishment will reach to me. : for the LORD will certainly make my lord a sure house u i e. Will give the Kingdom to thee, and to thy House for ever, as he hath promised thee. And therefore let Gods great kindness to thee, make thee gentle and merciful to others; do not fully thy approaching Glory with the stain of Innocent Blood; but consider, that it is the glory of a King (which thou art by God's appointment, and shall ere long actually be) to pass by Offences; and that it will be thy loss to cut off such as will shortly be thy Subjects. , because my lord fighteth the battles of the LORD x i e. For the Lord, and for the People of the Lord against their Enemies; especially, the Philistines. And as that is thy proper Work, and therein thou mayest expect God's blessing and help; so it is not thy work to draw thy Sword in thy own private quarrel against any of the people of the Lord; and God will not bless thee in it. , and evil hath not been found in thee, all thy days y Though thou hast been oft aspersed, and charged with many Crimes, by Saul and others; yet thy Innocency hath been, and is evident to all men: do not therefore now by this cruel act of Vengeance justify thine Enemy's Reproaches, nor blemish thy great and just Reputation. . 29 Yet a man z To wit, Saul, though no way injured nor justly provoked by thee. is risen to pursue thee, and to seek thy soul a i e. To take away thy Life. : but the soul of my lord shall be bound in the bundle of life b Or, in the bundle: i. e. In the Society, or Congregation of the living; out of which, men are taken, and cut off by Death. The Phrase is taken from the common usage of men, who bind those things in bundles, which they are afraid to lose, because things that are solitary and unbound, are soon lost. The meaning of the place is, God will preserve thy Life; and therefore it becomes not thee, unjustly and unnecessarily to take away the Lives of any; especially, of the People of thy God and Saviour. with the LORD thy God c i e. In the hand and custody of God, who by his watchful Providence, preserves this▪ Bundle, and all that are in it; and thee in a particular and singular manner, as being thy God in a peculiar way, and special Covenant. God himself will hid, and keep thee in the secret of his Presence. Psal. 31. 20. where no hand of violence can reach thee. And therefore all the Attempts of Saul, or others against thee, are vain and ridiculous. For who can Destroy whom God will keep? , and the souls of thine enemies, them shall he sling out, ‡ Heb. in the midst of the bought of a sling. as out of the middle of a sling d God himself will cut them off suddenly, violently, and irresistibly; and cast them far away, both from his Presence, and from thy Neighbourhood, and from all capacity of doing thee any hurt. . 30 And it shall come to pass, when the LORD shall have done to my lord, according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel; 31 That this shall be ‡ Heb. no staggering or stumbling. no grief unto thee, nor offence of heart unto my lord e Thy Mind and Conscience will be free from all the Torment which the guilt and shame of such an Action would cause in thee. By which, she cunningly ●…nsinuates, what a Blemish this would be to his Glory, what a disturbance to his Peace and Felicity, if he proceeded to execute his Purpose: and withal implies, how sweet and comfortable it would be to him to remember, that he had for conscience to God denied himself, and restrained his Passions. , either that thou hast shed blood causeless f Which she signifies would be done if he should go on. For though Nabal had been guilty of abominable Rudeness, Uncharitableness, and Ingratitude; yet he had done nothing worthy of Death, by the Laws of God or of Man. And whatsoever he had done, the rest of his Family were innocent. , or that my lord ‡ Heb. saved himself, v. 26. hath avenged himself g Which is directly contrary to God's Law, Levit. 19 18. Deut. 32. 35. compare with Rom. 12. 19 : but when the LORD shall have dealt well with my lord, then remember thine handmaid h When God shall make thee King, and I shall have occasion to apply myself to thee for Justice, or Relief, let me find Grace in thy sight, and so let me do at this time. Or, and the Lord will bless my lord, and recompense thee for this Mortification of thy Passion, and thou wilt remember thine handmaid: i. e. Thou wiltst remember my Counsel with satisfaction to thyself, and thankfulness to me. . 32 ¶ And David said unto Abigail, Blessed be the LORD God of Israel, which sent thee i Which by his gracious and singular Providence so disposed Matters, that thou shouldest come to me: He rightly gins at the Fountain of this Deliverance, which was God; and then proceeds to the Instruments. this day to meet me: 33 And blessed be thy advice, and blessed be thou k i e. The Lord bless and recompense thee, for this thy good Advice. , which hast kept me this day from coming to shed blood l Which I had sworn to do. Hereby it plainly appears, That Oaths whereby men bind themselves to any Sin, are Null and Void: and as it was a Sin to make them; so it is adding sin to sin to perform them. , and from avenging myself with mine own hand. 34 For in very deed, as the Lord God of Israel liveth, which hath kept me back from hurting thee m Not that he intended to Kill her, but the Males only; as was noted on v. 22. But their Destruction, was a dreadful Affliction and Damage to her. , except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light, any that pisseth against the wall. 35 So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house: see, I have harkened to thy voice, and have accepted thy person n i e. Shown my Acceptance of thy Person, by my grant of thy Request: See Gen. 19 21, . 36 ¶ And Abigail came to Nabal, and behold he held a feast in his house like the feast of a king o As the manner was upon those Solemn Occasions. Sordid Covetousness, and vain Prodigality were met together in him. , and Nabals' heart was merry within him, for he was very drunken: wherefore she told him nothing p He being then uncapable of Admonition, his Reason and Conscience being both asleep. , less or more, until the morning light. 37 But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his hea●…t died within him, and he became as a stone q He was oppressed with Grief, and fainted away through the fear and horror of so great a Mischief, though it was passed. As one, who having in the Night galloped over a narrow Plank, laid upon a broken Bridge, over a steep River; when in the Morning he came to review it, was struck Dead with the horror of the danger he was in. . 38 And it came to pass about ten days after, that the LORD smote Naba●…, that he died r God either inflicted some other stroke or Disease upon him, or increased his Grief and Fear to such an height, as killed him. . 39 ¶ And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause of my reproach from the hand of Nabal s How could David rejoice at the Death of his Enemy? Answ. Although it may be said, that he rejoiced not in Nabal's Death as such, but only in the declaration of God's Justice in Punishing so great a Wickedness; which was an honour to God, and a document, and therefore a benefit to Mankind, and so a Public good, and cause of Joy: yet the matter is not weighty, if we confess, that this was another instance of Humane Infirmity in Duvid, and that it is not proposed for our Imitation, but for our Caution. Yet it may be further said, That this was not purely an act of Private Revenge, because David was a Public Person, and Anointed King: and therefore Nabal's Reproach cast upon David above, v. 10, 11. was a Contempt of God, and of his Ordinance, and Appointment; which was vindicated by this remarkable Judgement. , and hath kept his servant from evil t i e. From the Sin of Bloodshed, and Self-revenge, v. 33. : for the LORD hath returned the wickedness of Nabal upon his own head. And David sent u To wit, Messengers; which he thought fit than to go himself: partly, because if he had met with a Repulse, it had been less Ignominions; and partly, because he would leave her to her freedom and choice, and would not so much as seem to take her by violence. But this doubtless was not done immediately after Nabal's Death, but in some convenient space of time after it; though such Circumstances be commonly omitted in the Sacred History; which gives only the Heads, and most Important Passages of things. and communed with Abigail, to take her to him to wife. 40 And when the setvants of David were come to Abigail to Carmel, they spoke unto her, saying, David sent us unto thee, to take thee to him to wife. 41 And she arose, and bowed herself on her face to the earth, and said x She shown this Reverence, and spoke thus to them, as representing David's person. , Behold, let thine handmaid be a servant to wash the feet of the servants of my lord. 42 And Abigail hasted, and arose and road upon an a●…s with five damsels of hers that went ‡ Heb. at 〈◊〉 after her: and she went after the messengers of David y Not immediately, but some competent time after they were gone. She considered not David's present straits and penury, which she thought her Plentiful Estate might supply; nor his danger from Saul; but by a true and strong Faith, rested upon Gods Promise made to David, not doubting but God would perform it. , and became his wife. 43 David also took Ahinoam * Josh. 15. 〈◊〉. of Jezreel, and they were also both of them his wives. 44 ¶ But z Or, For, as the Hebrew Vaughan is ofttimes used. For this seems to be added, as a reason why David took other Wives, because Saul had given his former Wife to another man, that he might as far as he could Extinguish all Relation and Kindred to him, whom he hated; and withal, cut off his Hopes and Pretence to the Crown upon that account. Saul had given * 2 Same ●…▪ 1●… 15. Michal his daughter, David's wife, to Phalti the son of Laish, which was of Gallim. CHAP. XXVI. AND the Ziphites came unto Saul a Having once betrayed him before, they thought their Case desperate with David; and therefore did more strenuously assist Saul in discovering him, in order to his Ruin. to Gibeah, saying, * Chap. 23▪ 19▪ Psa. 54▪ 〈◊〉 Doth not David hid himself in the hill of Hachilah, which is before Jeshimon b He is returned to his former haunt: of which see Chap. 23. 19 This place might be convenient for him, either for its nearness to Abigails Estate: or because he might think, that Saul was mollified, and the Ziphites cautioned by the unsuccessfullness of their former Attempt; or because he could from thence, make good his Retreat into other places, if need were. ? 2 Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the Wilderness of Ziph. 3 And Saul pitched in the hill of Hachilah which is before Jeshimon by the way: but David abode in the wilderness, and he saw c i e. He understood by Information, probably, from his dear friend jonathan. that Saul came after him into the wilderness. 4 David therefore sent out spies, and understood that Saul was come in very deed. 5 ¶ And David arose, and came to the place where Saul had pitched d Came near to the skirts of Saul's Camp; which he might easily discover from some neighbouring Hill, or Wood; and yet, not be discerned himself. And it is probable, he came thither disguised, and towards Night. : and David beheld the place where Saul lay, and * Chap. 14. 50. 17. 55. Abner the son of Ne'er the captain of his host: and Saul lay in the ‖ Or, midst of ●…is carriages. trench e Encompassed with his Carriages for better security. Compare, 1 Sam. 17. 20. , and the people pitched round about him. 6 Then answered David, and said to Ahimelech the Hittite f So called, either because he was one of that Nation, but Converted to the jewish Religion: Compare 2 Sam. 11. 3. and 15. 18. Or, from his Habitation amongst, or some Relation to some of that People. , and to Abishai the son of Zeruiah g David's Sister: See 1 Chron. 2. 16. His Father is not named; either because he was now dead; or because he was an obscure person. , brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee. 7 So David and Abishai came to the people h i e. To Saul's Host and Camp. It might seem a bold and strange At●…empt; but many things are to be considered: 1. That Heroical persons have oft attempted things of no less difficulty and danger than this was; as many credible Historians relate. 2. That David did, and might easily perceive, that they were all fast asleep. 3. That David had a particular Assurance, that God would preserve him to the Kingdom. 4. That he had a special Instinct from God, to this Work; and possibly God might inform him, that he had cast them into a dead sleep, that he might have this second opportunity of manifesting his Innocency towards Saul, and the Justice of his Cause. by night, and behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him. 8 Then said Abishai to David, God hath ‡ Heb. shut up. delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear, even to the earth at once, and I will not smite him the second time i I will Nail him to the Ground at one blow, that I shall not need a second stroke. . 9 And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD's anointed, and be guiltless k Though Saul be a cruel Tyrant, and rejected by God, yet he is our Sovereign Lord and King; and I, tho●…gh designed King, as yet am but a private Person, and his Subject; and therefore cannot kill ●…im without Sin, nor will I consent that thou shouldst do it. ? 10 David said furthermore, As the LORD liveth, the LORD shall smite him l By some sudden and mortal Stroke. , or his day shall come to die m According to the course of Nature. , or he shall descend into battle and perish. 11 The LORD forbidden that I should stretch forth mine hand against the LORDS anointed: but, I pray thee, take thou now the spear that is at his bolster n Which will show where we have been, and what we could have done. , and the cruse of water o Which might be put there, either to wash himself in case of any accidental Pollution, which oft happened in the Night: or to refresh him, and quench his thirst in that hot Climate and Season: or for divers other uses. , and let us go. 12 So David took the spear, and the cruse of water from saul's bolster, and they got them away, and no man saw it, nor knew it, neither awaked: for they were all asleep, because a deep sleep ‡ Heb. of the LORD. from the LORD p Sent upon them by the Lord, for David's advantage. was fallen upon them. 13 ¶ Then David went over to the other side, and stood on the top of an hill afar q That his person might be out of their reach, and yet his Voice might be heard; which in a clear Air, and in the silence of the Night might be heard at a great distance. off (a great space being between them.) 14 And David cried to the people, and to Abner the son of Ne'er, saying, Answerest thou not Abner? Then Abner answered and said, Who art thou that criest to the king r Or, with or beside the king, i. e. So near to him, so as to disturb the King. ? 15 And David said to Abner, Art not thou ‡ Heb. a man. a valiant man? and who is like to thee s For Courage, and Conduct: and therefore thy fault herein is the greater. in Israel? Wherefore then hast thou not kept thy lord the king? for there came one of the peopl●… in to destroy the king thy lord. 16 This thing is not good t i e. It is very bad, a great Crime. A Figure called Meiosis, as Prov. 18. 5. and 19 2. that thou hast done: as the LORD liveth, ye are ‡ Heb. sons of death. worthy to die, because ye have not kept your master the LORD's anointed. And now see where the king's spear is, and the cruse of water that was at his bolster. 17 And Saul knew David's voice, and said, Is this thy voice, my son u As thou wast my Son by Marriage, so thou hast expressed the care and affection of a Son to me now a second time. David? and David said, It is my voice, my lord, O king. 18 And he said, Wherefore doth my lord pursue thus after his Servant? for what have I done? or what evil is in mine hand? 19 Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me x If the Lord hath by the evil Spirit which he hath sent, or by his secret Providence, directed thy Rage against me for the Punishment of thine, or my Sins. , let him ‡ Heb. smell▪ accept an offering y Let us offer up a Sacrifice to God to appease his Wrath against us. : but if they be the children of men z Who by their crafty insinuations, and calumnies, have incensed thee against me. He showeth his Prudence, and Revere●…ce, and Meekness; that he Accuseth not the King, but translateth the fault wholly upon his Evil Ministers; as the Israelites do in like Case, Exod. 5. 16. , cursed be they before the LORD: for they have 〈◊〉 me out this day from ‡ Heb. cleaving. abiding in the in●…eritance of the LORD From the Land which God hath given to his People for their Inheritance, and where he hath Established his Presence, and Worship. , saying, Go, serve other gods a This was the Language of their Actions. For by driving him from God's Land, and the place of his Worship, into Foreign and Idolatrous Lands, they exposed him to the peril of being either ensnared by their Counsels, or Examples; or forced by their threats and power to worship Idols. . 20 Now therefore let not my blood fall to the earth b Do not attempt to spill my Innocent Blood like water upon the ground. before the face of the LORD c Remember, if thou dost it, God the Judge of all men seethe it, and will avenge it of thee; though I will not avenge myself. : for the king of Israel is come out to seek * Chap. 24. 14. a flea c Remember, if thou dost it, God the Judge of all men seethe it, and will avenge it of thee; though I will not avenge myself. , as when one doth hunt a partridge in the mountains d Hard to be taken, and not worth catching; a mean and contemptible person. d Where his advantage doth no way compensate his Labour. . 21 ¶ Then said Saul, I have sinned. Return, my son David, for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly e He not one●…y ●…onfesseth, but aggravateth his favit, because his Conscience was fully convinced, though his Heart was not changed. . 22 And David answered and said, Behold the king's spear, and let one of the young men come over and fetch it. 23 The LORD render to every man his righteousness and his faithfulness f ●… desire, that God would deal no otherwise with me, than I have 〈◊〉 with 〈◊〉. : for the LORD delivered thee into my hand to day, but I would not stretch ●…ourth mine hand against the LORDS anointed. 24 And behold, as thy life was much set by this day in mine eyes, so ●…et my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation. 25 Then Saul said to David, Blessed be thou, my son David: thou shalt both ‡ Heb. in doing thou shalt do: Dan. 11. 28, 32. do great things, and also shalt still prevail. So David went on his way g Knowing Saul's unstable and deceitful Heart, he would no●… trust to any of his Professions, or Promises, but kept out of his rea●…h. , and Saul returned to his place. CHAP. XXVII. AND David said in his heart, I shall now † perish ‡ 〈◊〉 be con●…umed. one day by the hand of Saul a I see by this late experience his restless and implacable hatred against me; and how little heed is to be given to all his pretences of Repentance or Friendship. : there is nothing better for me, than that I should speedily escape into the land of the Philistines b But this was certainly a very great mistake and fault in David: for 1. This proceeded from gross distrust of God's Promise and Providence; and that after such repeated demonstrations of Gods peculiar Car●… over him, which gave him cause to conclude, quite contrary to what is here said. 2. He forsakes the place where God had settled him, Chap. 22. 5. and given him both assurance, and experience of his Protection there▪ 3. He voluntarily runs upon that Rock, which he cursed his Enemies for throwing him upon, Chap. 26. 19 and upon many 〈◊〉 Snares and Dangers, as the following History will show; and withal, deprives the people of the Lord of those succours which he might have given them, in case of a Battle. But it pleased God to leave David to himself in this, as well as in other particulars, that these might be sensible demonstrations of the Infirmities of the best Men; and of the necessity of God's grace, and daily direction and assistance: and of the freeness and riches of God's Mercy, in passing by such great Offences. And besides, God hereby designed to accomplish his own Counsel, to withdraw David from the Israelites, that Saul and they might fall by the hand of the Philistines, without any reproach or inconvenience to David, whom God had put into a safe place. , and Sa●…l shall despair of me, to seek me any more in any coast of Israel, so shall I escape out of his hand▪ 2 And David arose, and he passed over with t●…e six hundred men that were with him, unto Achish the son of Maoch, king of Gath c it might seem a bold adventure: but 1. He thought himself forced to it by Saul's inveterate Rage, and continued resolutions to Persecute him. 2. It is probable, he had sent some persons to Treat with him, and had agreed upon conditions; and received assurance of his safe and peaceable abode with him. 3. David reasonably thought, that Achish would gladly receive him, as indeed he 〈◊〉; partly, because he saw Saul's implacable Enmity against him: partly, because by this means he should be freed from the most formidable Enemy which he had in all Isra●…l, who might do him most mischief in the Battle; which it seems at this time he designed: and partly because, he came no●… now alone, as he did before, but brought with him sufficient Pledges of his Fidelity to Achish; namely, all his Soldiers, and his and their Wives, v. 3. . 3 And David dwelled with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabals' wi●…e. 4 And it was told Saul that Dav●…d was fled to Gath, and he sought no more again for him d By which it is employed, That he would have gone on in Persecuting David, if he had continued in his Dominions. . 5 ¶ And David said unto Achish, If I have now found grace in thine eyes, let them give me a place in some town in the country, that I may dwell there e A prudent desire. Hereby David designed, 1. To preserve his People, both from the Idolatry, and other Vices; which conversation with the Philistines would have exposed them to: and from that envy, and malice, and mischief, which diversity of Religion, or other prejudices, might have caused. 2. That he might have opportunity of enterprizing something against God's Enemies, without the knowledge, or observation of the Philistines. : ●…or why should thy servant dwell in the royal city with thee f Which is too great an honour for me, and too burdensome to thee, and may be an occasion of suspicion and offence to thy People, and of many other inconveniences. ? 6 Then Achish gave him Ziklag g Not only to Inhabit, but to Possess it as his own. Which he did, to lay the greater obligations upon David, whom he knew so able to serve him. that day: wherefore Ziklag pertaineth unto the kings of Judah h It was given to the Tribe of judah before, josh. 15. 31. and afterwards to the Tribe of Simeon, josh. 19 5. whose inheritance was given them within the 〈◊〉 of the children of judah, Chap. 19 1▪ But the Philist●…nes kept the Possession of it till this time, and were hitherto 〈◊〉 to do so. And being now given by them to David, it now belonged not to the people of the Tribe of judah, to whom it was allotted before; but to the Ki●…g of judah, David and his Heirs for ever. unto this day i This, and some such Clauses seem to have been added by some Sacred Writers, after the main substance of the several Books was written. . 7 And ‡ 〈◊〉. 〈◊〉 number 〈◊〉 days. the time that David dwelled in the country of the Philistines, was ‡ 〈◊〉 〈◊〉 〈◊〉 of days. a full year and four months k Heb. days and four months; days being put for a year; as Levit. 25. 29. Or, some days and four months; i e. Some days above four Months. Or, some days and (for, even, or that is, the Conjunction, and, being oft so used, as hath been proved above) four months. . 8 ¶ And David and his men went up, and invaded the Geshurites, and the ‖ Or, 〈◊〉 Gezrites l Who were anciently seated in other places, josh. 12. 12. and 16. 3. but for some reasons not now known, they changed their Seats, as was then very usual and seated themselves and had for some considerable time lived near the Amalekites. , and the Amalekites m The remnant of those whom Saul destroyed, 1 Sam. 15. who fled from his Sword, and retired into Remote and Desert places. : for those nations were ‡ Heb. 〈◊〉 eterni●…y. 〈◊〉 5. 2. of old the inhabitants of the land, as thou goest to Shur, even unto the land of Egypt. 9 And David smote the land, and left neither man nor woman alive n To wit, in that part where he came: but there were more of the Amalekites yet left in another part of that land, Chap. 30. 1. , and took away the sheep, and the oxen, and the asses, and the camels, and the apparel, and returned, and came to Achish. 10 And Achish said, ‖ Or, did 〈◊〉 make ●… 〈◊〉 etc. Whither have ye made a road to day? And David said, Against the south of Judah o These and the following Words are Ambiguous: for they may be understood, either of the Southern parts of judah, etc. which he would have Ac●…ish understand: or, of another Country lying Southward from judah, etc. which David meant, and which was the truth. So though it was not a downright lie; yet it was an Equivocation, with an intention to deceive, which is the formality of a Lie, and was contrary to that simplicity which became David both as a Prince, and as an Eminent Professor of the true Religion. , and p For, that is: for in the following words, he particularly expresseth what part of the South of judah he went against, even that which was Inhabited by the Iera●…meelites, and by the Kenites. against the south of the Jerahmeelites q 〈◊〉 〈◊〉 of 〈◊〉▪ a Family of Iu●…, ●… 〈◊〉. 2▪ ●…▪ 〈◊〉▪ , and against the south of the Kenites r 〈◊〉 Posterity of Ie●…hro, which chose to dwel●… in the South of judah, judg. 1. 16. See Numb. ●…4. 21. . 11 And David saved neither man nor woman alive, to bring tidings to Gath, saying, Lest they should tell on us s That the tidings of this Action against this People (who were, it seems, either tributaries to, or confederates with Achish) might neither come quickly nor certainly to Achish his Court: which he might the rather promise himself, because Achish and all his Men were now busily employed in their Warlike preparations against the Israelites; and if any flying rumour came thither, he thought by his Interest and Artifices he could easily discredit and dash it. Besides the consideration of Gods Curse denounced against the People whom he had now destroyed, and of God's particular Promises made to him, and of his special Providence which he constantly experienced watching over him, made him more secure and confident in this and in many other hazardous attempts. , saying, So did David, and so will be his manner all the while he dwelleth in the country of the Philistines. 12 And Achish believed David t Partly, because of his confidence in David's Authority and Fidelity: partly, because most Men easily believe what they hearty wi●…h to be true: and partly, from God's Providence, which blinded him in this and in divers other particulars relating to David's coming hither, and abiding here. , saying, He hath made his people Israel ‡ H●…b. to stink. utterly to abhor him: therefore he shall be my servant for ever. CHAP. XXVIII. AND it came to pass in those days, that the Philistines gathered their armies together, for warfare to fight with Israel a Encouraged thereunto by Samuel's death, and Saul's degeneration, and David's presence with him. : And Achish said unto David, Know thou assuredly that thou shalt go out with me to battle b This he ●…aith, partly, to try his Sincerity; and partly, in confidence of David's Fidelity. , thou and thy men. 2 And David said to Achish, Surely thou shalt know what thy servant can do c He speaks ambiguously, as he did before, that Achish might understand him, as he did, of his acting for him against the Israelites; whereas he meant it of his acting for the Israelites against the Philistines, to which he was obliged both by God's express command, and by his indelible and manifold Obligations to God, and to God's People; and by his own manifest interest. Though it is likely he would have managed his Affaiss with all possible regard and care of Achish his person, to whom alone, upon the matter, David stood obliged, and not to the rest of the Philistines, who had an ill opinion of him, as we shall see. . And Achish said to David, Therefore d For that Valour which I doubt not thou wiltst show on my behalf. will I make thee keeper of mine head e i e. Of my Body and Life, the Captain of my Lifeguard. for ever. 3 ¶ Now * Chap. 25. 1. Samuel was dead ‡ This is mentioned here as the reason why Saul did not inquire of Samuel; which, if he had now been alive, he would have done. , and all Israel had lamented him, and buried him in Ramah, even in his own city f Where he had his Birth and Education, and most settled Habitation, 1 Sam. 19 18. : and Saul had put away those that had familiar spirits, and the wizards g According to God's command, Levit. 19 31. and 20. 6, 27. Deut. 18. 11. This he did, either by Samuel's instigation: or from a conceit that the evil Spirit came upon him by some of their means: or, that he might gain the repute of a Religiou●… Prince, which was very useful to him: or, that he might quiet his troubled Conscience, and please God, as far as his Interest would give him leave. And this is here related, partly, to show that an Hypocrite, and wicked Man, may obey some of God's commands: and principally, to bring in the following History. out of the land h Of Israel. . 4 ¶ And the Philistines gathered themselves together, and came and pitched in Shunem i A Town in the Tribe of Issach●…r, jos. 19 18. : and Saul gathered all Israel together, and they pitched in Gilboa k A Mountain not far from the Valley of jezreel, where the Battle was fought, chap. 31. 1. 2 Sam. 1. 21. So the two Armies seem to be placed in the same manner as they were chap. 17. each upon an Hill, and a Valley between them. . 5 And when Saul●…saw the host of the Philistines l From Mount Gilboa, chap. 31. 1. , he was afraid, and his heart greatly trembled m Partly, from the greatness and resoluteness of the Host of the Philistines, who were the aggressors: partly, from the loss of David, who might have been of great use to him at this time: partly, from the Conscience of his own manifest Gild, and just expectation of Divine vengeance oft threatened, and now in all likelihood to be inflicted upon him. . 6 And when Saul enquired of the LORD n In his slight and perfunctory way, as chap. 14. 19 as appears from hence, that when God did not speedily answer him, he goes to the Devil for an answer, v. 7. For which reason he is said, not to have enquired of the Lord, 1 Chron. 10. 14. i e. not seriously, and after the right order. Possibly he enquired by some Prophet then with him, or by the Priest before the Ark. , the LORD answered him not o Because he sought him not in due order, not by the Urim and Thummim which were in the Ephod, which he by his cruelty to the Priests had lost, chap. 23. 6. and because he did not truly repent of, nor put away his sins, which provoked God, and kept him from answering; as Saul well knew by his own conscience and experience, chap. 14. 37, 38, 39 , neither by dreams, nor by Urim, nor by Prophets p i e. Neither by ordinary means, nor extraordinary. . 7 ¶ Then said Saul unto his servants, Seek me a woman q Rather than a man; for he thought that Sex most likely to be given to those wicked Arts, as being the weaker Sex, and so aptest to be deceived, and most prone to Superstition, and oft times most malicious and revengeful. that hath a familiar spirit r One that converseth with the Devil, and dead men's Ghosts, and by them can discover future things. See Isa. 8. 19 , that I may go to her, and enqui●…e of her. And his servants said to him s Instead of dissuading him from this wicked and destructive practice, which they should and would have done, if they had either loved God or their King, they further him in it. , Behold, there is a woman that hath a familiar spirit at Endor t A place in the Tribe of Manasseh, within jordan, not very far from the place where the Armies were encamped. . 8 And Saul disguised himself u Both because he was ashamed to be known, or thought guilty of this practice; and because he suspected that the Woman, had she known him, would not practise her Art before him. , and put on other raiment, and he went, and two men with him, and they came to the woman by night, and he said, I pray thee divine unto me by the familiar spirit, and bring me him up whom I shall name unto thee. 9 And the woman said unto him, Behold, thou knowest x For his Speech and Garb discovered him to be an Israelite, and therefore acquainted with these matters. what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards out of the land: wherefore then layest thou a snare for my life, to cause me to die y By accusing me to Saul as guilty of a capital crime. ? 10 And Saul swore to her by the LORD, saying, As the LORD liveth, there shall no ‡ Heb. iniqu●…ty. So Gr. punishment happen to thee for this thing. 11 Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel z Whose kindness and compassion to him, as he had formerly experienced, so now he expected it in his deep distress▪ This practice of divination by the dead, or by the Ghosts or Souls of dead Persons, called up by Magical Art, was very usual among all Nations, and from them Saul learned it. . 12 And when the woman saw Samuel, she cried with a loud voice a For fear of her life, Saul himself being Witness of her Crime. : and the woman spoke to Saul, saying, Why hast thou deceived me? for thou art Saul b This she knew, either by some Gesture of Reverence, which this supposed Samuel might show to Saul, as to the King: or, by information from this Ghost, or from the Spirit by whose help she had raised him. . 13 And the king said unto her, Be not asraid: for what sawest thou? And the woman said unto Saul, I saw ‖ Or, a god. gods c i e. A god, a Divine Person, Glorious, and full of Majesty and Splendour, exceeding not only Mortal men, but common Ghosts. She useth the Plural Number, gods, either after the manner of the Hebrew Language, which commonly useth that word of one Person: or, after the Language and Custom of the Heathens. But the whole Coherence shows that it was but one. For Saul desired but one, v. 11. and he inquires, and the Woman answers only of one, v. 14. ascending out of the earth d As if it came from the place of the dead. . 14 And he said unto her, ‡ Heb. what is his form? What form is he of? And she said, An old man cometh up, and he is covered with a mantle e The usual Habit of Prophets, 2 King. 2. 8, 13. Zech. 13. 4. and particularly of Samuel, 1 Sam. 15. 27. . And Saul perceived that it was Samuel f The Woman pretended, and Saul upon her Suggestion believed that it was Samuel indeed; And so many Popish, and some other Writers conceived. But that it was not Samuel, but the Devil representing Samuel, is sufficiently evident. For, First, It is most incredible, that God, who had just now refused to answer Saul by the means which himself appointed, and used in that case, would answer him, or suffer Samuel to answer him in that way, and upon the use of those means which God detested and contemned: which would have given great countenance and encouragement to Saul, and the Witch, and all Professors and Consulters of those Devilish Arts. Secondly, There are divers passages in this Relation which plainly discover that this was no good, but an evil Spirit: as first, That he receives that Worship from Saul, v. 14. which good Spirits would not suffer, Revel. 19 10. and 22. 8, 9 Secondly, That amongst his other sins for which he condemneth him, he omitteth this of ask Counsel of one that had a familiar Spirit, to inquire of it; for which transgression, with others, he is expressly said to have died, 1 Chron. 10. 13. which the true Samuel, who was so Zealous for God's Honour, and so Faithful a Reprover, would never have neglected, especially now, when he takes Saul in the very Fact. Thirdly, That he pretends himself to be disquieted and brought up, v. 15. by Saul's Instigation, and the Witches Art; which is most false, and impious, and absurd to imagine, concerning those Bles●…ed Souls who are returned to their God, Eccles. 12. 7. and entered into peace and rest, Isa. 57 2. and lodged in Abraham's bosom, Luk. 16. 22. and rest from their labours, Revel. 14. 13. The only Argument of any colour to the contrary, is only this, That the Devil could not so particularly and punctually discover Saul's future Events, as this Samuel doth, v. 19 But this also hath little weight in it; it being confessed and notoriously known, that evil Spirits both in the Oracles of the Heathen, and otherwise, have ofttimes foretold future contingencies; God being pleased to Reveal such things to them, and to permit them to be the Instruments of Revealing them to Men, for the trial of some, and for the terror and punishment of others. Besides, the Devil might foresee this by strong conjectures, as by the numerousness, strength, courage and resoluteness of the Philistine Host, and the quite contrary condition of the Israelites, and by divers other symptoms far above the reach of Mortal men, but such as he by his great Sagacity could easily discern. And for that express determination of the time, to morrow, v. 19 that word may be understood not of the very next day, but indefinitely of some short time after this, as it is taken, Exod. 13. 14. Deut. 6. 20. jos. 4. 6, 21. And then it was easy to gather from the present posture of the two Armies, that the Fight and the Ruin of the Israelites was very near. And that it was not the very next day, but some days after this, is evident from the course of the Story, and hath been proved by a late Learned Writer. See my Latin Synopsis on this place. , and he stooped with his face to the ground, and bowed himself. 15 ¶ And Samuel said to Saul, Why hast thou disquieted me to bring me up g As the Devil appeared in Samuel's Shape and Garb, so also he speaketh in his Person, that he might 〈◊〉 Saul, and encourage others to seek to him in this wicked way. And God permits him to do so for Saul's greater condemnation and punishment. ? And Saul answered, I am fore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither ‡ Heb. by the hand of prophets. by prophets, nor by dreams h He omitteth the U●…im here, because he neither did nor could inquire by that, because Abiathar had carried it away to David, and so he expected no answer that way. : therefore I have called thee, that thou mayest make known unto me what I shall do. 16 Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become t●…ine enemy? 17 And the LORD hath done ‖ Or, 〈◊〉 himself. to him i i e. To David, as it is explained in the following words. The Pronoun Relative put before the Noun to which it belongs, as is usual in the Hebrew Text, as Psal. 87. 1. and 105. 19 Prov. 7. 7, 8. jer. 40. 5. Otherwise, to him, is put for, to thee; such changes of Persons being frequent among the Hebrews. Otherwise, for himself, i. e. for the accomplishment of his Counsel, and Prediction, and Oath, and for the Glory of his Justice and Holiness. , * Chap. 1●…. as he spoke by † me k Still he nourisheth this persuasion in Saul, that it was the true Samuel that spoke to him. : for the LORD hath rend the kingdom out of th●…ne hand, and given it to thy ‡ Heb. 〈◊〉 hand. neighbour, even to David: 18 * Chap. 〈◊〉 Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek l He mentions this as an eminent instance of his disobedience. , therefore hath the LORD done this thing unto thee this day. 19 Moreover, the LORD will also deliver * Chap. 〈◊〉. Israel with thee, into the hand of the Philistines: and to morrow shalt thou and thy sons be with me m i e. In the state of the dead; and so it was true both of Saul and jonathan. Or, in the state of rest: for though thou shalt suffer here for thy sin, yet after death thou shalt be happy, as dying in the Lord's quarrel: So the Devil's design might be to flatter Saul into an opinion of his own future happiness, and to take him off from all serious thoughts and cares about it. And it is here observable, That as it was the manner of the Heathen Oracles to answer ambiguously, the better to save his credit in case of mistake, (the Devil himself not being certain of future events, but only conjecturing at what was most likely): so doth this counterfeit Samuel here. For, as concerning the time, he says to morrow: which he understood indifferently for the very next day, or for some short time after. And, as concerning the condition, thou shalt be with me; which may be understood either of a good condition, if understood as spoken in the Person of Samuel; or, of a bad condition, if understood as spoken by an evil Spirit; or, at least indefinitely of a dead condition, be it good or evil: which last he foresaw by circumstances to be very likely. : the LORD also shall deliver the host of Israel into the hand of the Philistines. 20 Then Saul ‡ Heb. 〈◊〉 haste and i●… with the 〈◊〉ness of his sta●…ure. fell straightway all along on the earth n Being quite dis-spirited with these sad and surprising tidings, and so unable to stand. , and was sore afraid, because of the words of Samuel, and there was no strength in him: for he had eaten no bread all the day, nor all the night. 21 ¶ And the woman came unto Saul o From whom she departed, when she had brought him and Samuel together, that they might more freely converse together, as being alone. , and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have harkened unto thy words which thou spakest unto me. 22 Now therefore, I pray thee, harken thou also unto the voice of thine handmaid p This earnestness did not come mecrly from her humanity and respect to Saul, but from a prudent and necessary care of herself, because if Saul had died in her House, his Blood would have been charged upon her. , and let me set a morsel of bread before thee; and eat, that thou mayest have strength when thou goest on thy way. 23 But he refused, and said I will not eat. But his servants, together with the woman, compelled him q i e. Did over-persuade him, by importunate int●… 〈◊〉, as the next words show. , and he harkened unto their voice: so ●…e arose from the earth, and sat upon the bed. 24 And the woman had a fat calf in the house, and she has●…ed, and killed it, and took flour, and kneaded ●…, and did bake unleavened bread r Not having time to Leaven it. thereof. 25 And she brought it before Saul, and before his servants, and they did eat: then they risen up, and went away that night s i e. Before Morning. For he came by Night, v. 8. and went away before Day; not willing to have it discovered that he had consulted with a Witch. . CHAP. XXIX. NOW the Philistines gathered together all their armies to Aphek a Either, that in the Tribe of Asher, jos. 19 24. or rather another Town of that Name in Issachar, though not mentioned elsewhere in Scripture; this being the case of many places, to be but once Named. : and the Israelites pitched by a fountain which is in Jezreel. 2 And the lords of the Philistines passed on by hundreds, and by thousands: but David, and his men passed on the rearward with Achish b i e. As the Lifeguard of Achish, as he had promised, chap. 28. 2. Achish being, as it seems, th●… General of the Army. . 3 Then said the princes of the Philistines c The Lords of the other eminent Cities and Territories, who were confederate with him in this expedition. , What do these Hebrews here? And Achish said unto the princes of the Philistines, Is not this David the servant of Saul the king of Israel, which hath been with me these days, or these years d Q. d. did I say Days? I might have said Years; either because he hath now been with me a full Year and four Months, chap. 27. 7. or because he was with me some Years ago, 1 Sam. 21. 10. and since that time hath been known to me. And it is not improbable, but David, after his escape from thence, might hold some correspondency with Achish, as finding him to be a Man of more generous temper than the rest of the Philistines, and supposing that he might have need of him for a Refuge in case Saul continued to seek his life. , and I have ‡ Heb. nothing in him, john 14. 30. found no fault in him, since he fell unto me i e. Since he revolted, or left his own King to turn to me. For that sense Achish put upon this escape of David (as it is called chap. 27. 1.) and so is the Phrase of falling to a party, elsewhere used, jer. 37. 13, 14. , unto this day. 4 And the princes of the Philistines were wroth with him e Were unsatisfied and offended with Achish for this intention and declaration. , and the princes of the Philistines said unto him, * 1 Chr. 12. 19 Make this fellow return, that he may go again to his place which thou hast appointed him f Herein the Wi●…e and Gracious Providence of God appeared, both in helping him out of those snares and difficulties, out of which no human wit could have extricated him, but he must either have been, or have been thought to be a Traitor, and an ungrateful unworthy person either to the one or to the other side; and moreover in giving him the happy opportunity of recovering his own, and his All from the Amalekites, which had been irrecoverably lost, if he had gone into this Battle. And the kindness of God to David was the greater, because it had been 〈◊〉 ●…ust for God to have left▪ David in all those Distresses into which his own sinful counsel and course had brought him. , and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it not be with the heads of these men g i e. Of these our Soldiers? They speak according to the rules of Reason and true Policy; for by this very course, great Enemies have sometimes been reconciled together. ? 5 Is not this David, of whom they sang one to another in dances, saying, * Chap. 18. 7. and ●…1. 11. Saul slew his thousands, and David his ten thousands? 6 ¶ Then Achish called David, and said unto him, Surely, as the LORD liveth h He Swears by jehovah; either, because he did acknowledge their jehovah to be a God, being, it may be, convinced and instructed therein by David, though he did worship Dagon with him, and above him: or, because this was David's God, and therefore he Swore by him; partly, out of complaisance with David, that he might receive his unwelcome message to him with less offence; and partly, that this Oath might gain more credit to his words with David. , thou hast been upright, and thy going out, and thy coming in with me i i e. Thy whole conversation with me. See chap. 18. 13. and many other place where that Phrase is used. in the host is good in my ●…ight: for I have not found evil in thee, since the day of thy coming unto me k Though before that time there was Evil in thee towards me and my people. , unto this day: nevertheless ‡ Heb. thou art not good in the eyes of the lords. the lords favour thee not. 7 Wherefore now return and go in peace, that thou ‡ Heb. do 〈◊〉 ●…vil in the e●…es of the lords. displease not the lords of the Philistines. 8 ¶ And David said unto Achish, But what have I done? and what hast thou found in thy servant so long as I have been ‡ Heb. before thee. with thee unto this day, that I may not go to fight against the enemies of my lord the king l This was deep dissimulation and flattery, but he apprehended it necessary, lest he should tacitly confess himself guilty of that whereof they accused him, and thereby expose himself to the utmost hazards. These perplexities he brought himself into by his irregular course, in forsaking the Land of judah, where God had placed him, chap. 22. 5. and promised him protection, and putting himself into the hands of the Philistines. ? 9 And Achish answered, and said to David, I know thou art good in my sight, as an angel of God m In whom nothing is blame-worthy. Or, it may be used to express David's great wisdom; (as well as integrity) as 2 Sam. 14. 17. and 2 Sam. 19 27. The Heathens acknowledged good Spirits, which also they worshipped as an inferior sort of Deities, who were Messengers and Ministers to the Supreme God; only Achish had learned the title of Angels, from the Israelites his Neighbours, and especially from David's conversation. : notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle. 10 Wherefore now rise up early in the morning, with thy master's servants n He intimates the ground of the Philistines jealousy concerning David and his men, that they were all Servants of Saul, and therefore had an Obligation, and were suspected to have an Affection to their old Lord and Master, against whom even David himself could not make them Fight, especially with, and for the Philistines. that are come with thee: and assoon as ye be up early in the morning, and have light, depart o Before the Battle begin, lest, if you delay, the Lords of the Philistines fall upon you, and destroy you. . 11 So David and his men risen up early to departed in the morning, to return into the land of the Philistines, and the Philistines went up to Jezreel. CHAP. XXX. AND it came to pass, when David and his men were come to Ziklag on the third day a To wit, after David's departure from Achish; for Ziklag was at a great distance from the Camp and place of Fight, as appears from 2 Sam. 1. 2. and David's men being all Footmen, could make but slow Marches. , that the Amalekites b The remainders of that People who lived near those parts where David had destroyed their Brethren, chap. 27. 8, 9 had invaded the south c To wit, the Southern part of judah, and the adjacent parts: See below, v. 14. , and Ziklag, and smitten Ziklag d i e. Sacked and spoiled it. , and burned it with fire: 2 And had taken the women captives that were therein: they slew not any e Which was strange, considering how David dealt with them, chap. 27. 9 But this must be ascribed partly to lemma ourself or fleshly Interest: for they might reserve them, either to make Sale of them for their Profit, or to abuse them for their Lust; or, it may be, to revenge themselves upon David and his men, by reserving them to extraordinary, and lingering, and repeated punishments; but principally, to God's overruling and wonderful Providence, who set these bounds to their Rage; and though he designed to chastise David's sin and folly, yet would not deliver him nor his up to death. , either great or small, but carried them away, and went on theIr way. 3 ¶ So David and his men came to the city, and behold, it was burnt with fire, and their wives, and their sons, and their daughters were taken captives. 4 Then David and the people that were with him, lift up their voice and wept, until they had no more power to weep f Till either the humour was wholly spent, or the consideration of their Calamity had made them stupid. . 5 And Davids two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal, the Carmelite. 6 And David was greatly distressed: for the people spoke of stoning him g As the Author of their miseries, by coming to Ziklag at first, by provoking the Amalekites to this cruelty, by his forwardness in Marching away with Achish, and leaving their Wives and Children unguarded. , because the soul of all the people was ‡ Heb. bitter. grieved, every man for his sons, and for his daughters: but David encouraged himself in the LORD his God h i e. In this that the Alwise, and All-powerful Lord, was his God by Covenant-relation, and special Promise, and true and Fatherly affection, as he had showed himself to be in the whole course of his Providence towards him. . 7 And David said to Abiathar the priest, Ahimeleches son, I pray thee bring me hither the ephod i And put it upon thyself, that thou mayst inquire of God according to his Ordinance, Numb. 27. 21. See above, chap. 23. 9 David was sensible of his former Error in neglecting to ask counsel of God by the Ephod, when he came to Achish, and when he went out with Achish to the Battle; and his necessity now brings him to his Duty, and his Duty meets with Success. : and Abiathar brought thither the ephod to David. 8 And David enquired at the LORD, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue, for thou shalt surely overtake them, and without fail recover all k Before, God answered more slowly and gradually, chap. 23. 11, 12. but now he answers speedily, and fully at once, because the business here required more haste. So Gracious is our God, that he considers even the degree of our necessities, and accommodates himself to them. . 9 So David went, he and the six hundred men that were with him, and came to the brook Besor, where those that were left behind, stayed. 10 But David pursued, he and four hundred men l A small number for such an attempt: but David was strong in Faith, giving God the glory of his Power and Faithfulness. : (for two hundred abode behind, which were so faint, that they could not go over the brook Besor ᵒ). 11 ¶ And they found an Egyptian in the field m Whom by his Habit they guessed to be a Soldier that had been engaged in that expedition. , and brought him to David, and gave him bread, and he did eat, and they made him drink water n Partly, out of humanity and compassion to a perishing creature: and partly, in prudence, that by him they might learn the true state of their Enemies. . 12 And they gave him a piece of a cake of figs, and two clusters of raisins: and * See Jud●…▪ 15. 19 when he had eaten, his spirit came again to him: for he had eaten Chap. 14. ●…▪ no bread, nor drank any water, three days, and three nights o Which is to be understood Synecdochically of one whole day and part of two others, as the same Phrase is taken Matth. 12. 40. as appears from the next Verse, where he saith three days ago I fell sick, but in the Hebrew it is, this is the third day since I fell sick. . 13 And David said unto him, To whom belongest thou? and whence art thou? And he said, I am a young man of Egypt p God by his Providence so ordering it, that he was not one of that Cursed Race of the Amalekites, who were to be utterly destroyed, but an Egyptian, who might be spared. , servant to an Amalekite, and my master left me q In this place and condition: which was barbarous inhumanity: for he ought, and easily might have carried him away with the Prey which they had taken. But he paid dear for this cruelty, for this was the occasion of the ruin of him and of all their company▪ And God by his secret Providence ordered the matter thus for that very end. So that there is no Fight against God, who can make the smallest accidents serviceable to the production of the greatest effects. , because three days ago I fell sick. 14 We made an invasion upon the south of the Cherethites r i e. The Philistines, as is manifest from v. 16. who are so called Zeph. 2. 5. , and upon the coast which belongeth to Judah, and upon the south of Caleb s This is added by way of rejection: q. d. that part of the South of judah which belongs to Caleb's Posterity, jos. 14. 13. , and we burnt Ziklag with fire. 15 And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company t For his Master had told him whither they intended to go, that he might come after them, as soon as he could. . 16 ¶ And when he had brought him down, behold, they were spread abroad upon all the earth u Secure and careless, because they were now come almost to the Borders of their own Country, and the Philistines and Israelites both were otherwise engaged, and David, as they believed with them. So they had no visible cause of danger; and yet then they were nearest so their destruction. , eating, and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah. 17 And David smote them from the tw●…light ‖ The word signifies both the Morning and Evening twilight. But the latter seems here intended, partly because their Eating, and Drinking, and Dancing, was more customary and proper work for the Evening, than for the Morning; and partly, because the Evening was more convenient for David, that the fewness of his Forces might not be discovered by the Daylight. Object. It is not likely that David would fall upon the Amalekites before his Men, who had been tired with a long and hasty March, were refreshed. Answ. Nor is it said that he did. It is probable, that when he came near them, he reposed himself, and his Army, in some secret place, whereof there were ma●…y in those parts, for a convenient Season; and then Marched on so as to come to them at the Evening time. , even unto the evening of the ‡ 〈◊〉. 〈◊〉 〈◊〉. next day: and there escaped not a man of them, save four hundred young men which road upon camels, and fled. 18 And David recovered all that the Amalekites had carried away: and David rescued his two wives. 19 And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any thing that they had taken to them: David recovered all. 20 And David took all the flocks, and the herds x To wit, which the Amalekites had taken from the Philistines or others. : which they drove before those other cattle y Before those who belonged to Ziklag. , and said. This is David's spoil z i e. The Soldiers, who lately were so incensed against David, that they spoke of Stoning him: now upon this success Magnify him, and Triumphantly celebrate his Praise; and say concerning this spoil, David purchased 〈◊〉 by his Valour and Conduct, and he may dispose of it as he pleaseth. . 21 ¶ And David came to the two hundred men, which were so faint that they could not follow David, whom they had made also to abide at the brook Besor: and they went forth to meet David, and to meet the people that were with him a To congratulate the Victory; which, it is probable, David had sent a Messenger to acquaint them with. ; and when David came near to the people, he ‖ Or, asked ●…hem how they did. saluted them b He spoke kindly to them, and did not blame them because they went no further with them. . 22 Then c When those 200 men required, or expected a part of the Spoil; and they gathered from David's words and carriage, that he intended to give it to them. answered all the wicked men, and men of Belial d So he calls them for their covetousness, and injustice, and churlishness to their brethren. By which Expressions we may judge, how heinous and odious those Sins are in God's sight. of ‡ Heb. men. those that went with David, and said, Because they went not with us e Which was from their impotency; not by choice, or design. Herein therefore was their iniquity and unreasonableness, they would punish them for no fault. , we will not give them aught of the spoil that we have recovered, save to every man his wife, and his children, that they may lead them away, and departed. 23 Then said David, Ye shall not do so, my brethren f He useth his Power and Authority to overrule them; but manageth it with all sweetness, calling them Brethren; not only as of the same Nation and Religion with him, but as his fellow-Soldiers. , with that which the LORD hath given us g What he hath freely imparted to us, we should not unkindly and injuriously withhold from our Brethren. , who hath preserved us, and delivered the company that came against us, into our hand. 24 For who will hearken unto you in this matter h What wise or just man will be of your opinion in this matter? ? but * ●…ee Num. 31. as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike i A prudent and equitable Constitution, and therefore practised by the Romans, as Polybius and others note. The Reason of it is manifest; because they were exposed to hazards, as well as their Brethren: and were a Reserve to whom they might retreat in case of a Defeat; and they were now in actual Service, and in the station in which their General had placed them. . 25 And it was so from that day ‡ Heb. and forward. that he made it a statute, and an ordinance for Israel unto this day. 26 ¶ And when David came to Zi●…lag▪ he sent of the spoil unto the elders of Judah k Partly in gratitude for their former favour to him: and partly, in Policy, to engage their Affections to him now, when he apprehended Saul's Death near. , even to his friends (saying, Behold, a ‡ Heb. blessing present for you of the spoil of the enemies of the LORD l He intimates, that though he was fled to the Philistines, yet he employed not his Forces against the Israelites, as, no doubt, Saul's Courtiers and Soldiers reported that he designed; but only against God's Enemies. ) 27 To them which were in Beth●…el m In Kiriath-jearim, where the Ark was, 1 Sam. 10. 3. , and to them which were in * jesh. 19 8. south-Ramoth n A City in the Tribe of Simeon, Jos. 19 8. so called by way of distinction, from Ramoth in Gilead, which was more Northward, 1 King. 22. 12. , and to them which were in Jatter o Of which, see jos. 15. 48. , 28 And to them which were in Aroer p Not that beyond jordan, Numb. 32. 34. as many think; which was too remote from David: but another Place of that Name in judah, where the rest of the Places here named were: This being one of those places where David and his men were wont to haunt, as is expressed v. 31. , and to them which were in Siphmoth, and to them which were in Eshtemoa, 29 And to them which were in Rhachal, and to them which were in the cities of the Jerahmeelites, and to them which were in the cities of the Kenites, 30 And to them which were in Hormah, and to them which were in Chorashan, and to them which were in Athach, 31 And to them which were in Hebron, and to all the places where David himself, and his men were wont to haunt q Or, to go. Wither they used to resort in the time of Saul's Persecution, either to hid themselves in some of their Territories; or, to get Provision from thence. . CHAP. XXXI. NOW * 1 Chron. 10. 1. the Philistines fought against Israel a Whilst David was Engaged against the Amalekites. So he returns to the History which had been interrupted, to give an account of David's concerns. : and the men of Israel fled from before the Philistines, and fell down ‖ Or, wounded. slain in mount Gilboa. 2 And the Philistines followed hard upon Saul, and upon his sons; and the Philistines slew * 1 Chro. 8. 33. Jonathan b David's dear friend; God so ordering it for the further exercise of David's Faith and Patience; and that David might depend upon God alone for his Crown, and receive it solely from him, and not from jonathan; who doubtless, had he lived, would have speedily settled the Crown upon David's Head, which would have in some sort Eclipsed the Glory of God's Grace and Power in this Work. There was also a special Providence of God, in taking away jonathan, (who of all Saul's Sons, seems to have been the fairest for the Crown) for the preventing Divisions, which have happened amongst the People concerning the Successor: David's way to the Crown being by this means made the more clear. , and Abinadab c Called also Ishui: 1 Sam. 14. 49. Ishbosheth was not here, being possibly at home for the management of Public Affairs there. , and Malchishua, saul's sons. 3 And the battle went sore against Saul, and the ‡ Heb. shooters men with bows. archers ‡ Heb. found him. hit him, and he was sore wounded of the archers. 4 Then said Saul unto his armour-bearer, Draw thy sword, and thrust me through therewith, lest these uncircumcised come, and thrust me through, and ‖ Or, mock me. abuse me d Lest they take me, and put me to some shameful and cruel Death. . But his armour-bearer would not, for he was sore afraid: therefore Saul took a sword and fell upon it e And died of the Wound, as it follows. . 5 And when his armour-bearer saw that Saul was dead, he fell likewise upon his sword, and died with him. 6 So Saul died with his three sons, and his armour-bearer, and all his men that same day together. 7 ¶ And when the men of Israel that were on the other side of the valley f To wit, the Valley of jezreel, where the Battle was Fought. , and they that were on the other side Jordan g Or rather, on this side jordan; for these were in the most danger: and the Hebrew Preposition is indifferently used for on this side, or for beyond. , saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities and fled, and the Philistines came and dwelled in them. 8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa. 9 And they cut off his head h As the Israelites did by Goliath. , and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols i To give them the glory of this Victory. , and among the people. 10 And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Bethshan. 11 ¶ And when the inhabitants of Jabesh-gilead k Which was beyond jordan: for the people on this side jordan were fled from their Cities, as was now said. heard ‖ Or, ●…ing him. of that which the Philistines had done to Saul: 12 All the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sons from the walls of Bethshan, and came to Jabesh, and * Jer. 34. 5. burned them there l Burnt their flesh, after the manner. . 13 And they took their bones, and * 2 Sam▪ 24▪ and 21. 12, 1●…▪ buried them under a tree at Jabesh, and fasted seven days m To testify their sorrow for the public loss of Saul, and of the people of God; and to entreat God's favour to prevent the utter Extinction of his People. But you must not understand this word of fasting strictly, as if they eat nothing for Seven whole days; but in a more large and general sense, as it is used both in Sacred and Profane Writers; that they did Eat but little, and that seldom; and that but mean Food, and drunk only Water for that time. . II. SAMUEL. CHAP. I. NOW it came to pass after the death of Saul, when David was returned from * 1 Sam. 30. 17. the slaughter of the Amalekites, and David had abode two days in Ziklag a Which though burnt, yet was not so consumed by the Fire, that David and his men could not lodge in it. . 2 It came even to pass on the third day b From David's return to Ziklag, as the foregoing words manifest. , that behold a man came out of the camp from Saul, with his clothes rend, and earth upon his head c Pretending sorrow for the loss of God's People, in compliance with David's humour. : and so it was when he came to David, that he fell to the earth, and did obeisance. 3 And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped. 4 And David said unto him, ‡ Heb. what was, etc. How went the matter? I pray thee tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead, and Saul and Jonathan his ●…on d He mentions only these two, as those who seemed most to obstruct David's coming to the Crown. are dead also. 5 And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead e For the knowledge of this did most concern both David and the whole Commonwealth of Israel. ? 6 And the young man that told him, said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear: and lo, the chariots and ‡ Heb. Masters: or, Captains of the horsemen. horsemen followed hard after him. 7 And when he looked behind him, he saw me, and called unto me: and I answered, ‡ Heb. Behold me. Here am I 8 And he said unto me, Who art thou? and I answered him, I am an Amalekite. 9 He said unto me again, Stand, I pray thee, upon me f i e. Lean upon me with thy weight and force, that the Spea●… may come through me: Or, stay by me: i. e. Stop thy flight, and tarry so long with me till thou hast killed me. , and slay me: for ‖ Or, my coat of Mail; (or, my embroidered coat) hindereth me, that my, etc. anguish is come upon me g i e. I am in great pain of Body, and anguish of Mind. Or thus, my coat of mail: or, embroidered coat, hath hindered me, that the Spear could not pierce into me. Thus divers both Hebrew and other Learned Expositors understand it. , because my life is yet whole within me h I am heartwhole, and not likely to die, as well as not willing to live. . 10 So I stood upon him, and slew him i, because I was sure that he could not live after that he was saln k It is most probable this was a Lie, devised to gain David's favour, as he supposed. For, 1. Saul was not killed by a Spear, as he pretends, but by his Sword, 1 Sam. 31. 4. 2. It is expressly said, That Saul's Armour-bearer being yet living, saw that Saul was dead, 1 Sam. 31. 5. which doubtless he would very thoroughly examine and know, before he would kill himself upon that account, as he did. 3. Saul's death is manifestly ascribed to his own action, even to his falling upon his Sword, v. 4, 5. : and I took the crown that was upon his head l Not that he then wore it; which would have exposed him too much, and that unnecessarily, to the Rage of the Philistines; but that he used to wear it. It is not likely that he found it now actually upon Saul's Head, but that he met with it in some part of the Camp, whithe●… Saul had brought it to wear it when he saw fit. , and the bracelet that was on his arm, and have brought them hither unto my lord m Unto thee, whom, now Saul is dead, I own for my Lord and King. . k This he addeth by way of caution and excuse, that it might be thought an act of necessity and kindness, and not of choice or ill-will that he killed Saul. But here also he betrays himself: for how could this be true, when Saul's life was whole within him, as he had now said, v. 9? 11 Then David took hold on his clothes, and * Chap. 3. 31. and 13. 31. rend them, and likewise all the men that were with him. 12 And they mourned and wept, and fasted until even, for Saul and for Jonathan his son, and for the people of the LORD, and for the house of Israel, because they were fallen by the sword. 13 ¶ And David said unto the young man that told him, Whence art thou n David heard and knew before what he was, but he asked it again judicially, in order to his Trial and Punishment. ? And he answered, I am the son of a stranger, an Amalekite. 14 And David said unto him, * Psal▪ 105. 15. How wast thou not afraid to stretch forth thine hand to destroy the LORDS anointed o Why didst not thou refuse to kill him, as his Armour-bearer had done? For notwithstanding his great danger, something might have fallen out through God's All-disposing Providence, whereby his Life might have been preserved. ? 15 And David called one of the young men, and said, Go near and fall upon him. And he smote him that he died. 16 And David said unto him, Thy blood be upon thy head p The guilt of thy bloodshed or death lies upon thyself, not upon me. : for thy mouth hath testified against thee, saying, I have slain the LORDS anointed q Thy free and voluntary Confe●…sion is sufficient proof of thy guilt in killing the King. . 17 ¶ And David lamented with this lamentation over Saul, and over Jonathan his son: 18 ¶ Also r Having mentioned David's Lamentation in general, before he comes to the particular description of it, he interposeth poseth this Verse by way of Parenthesis; to signify, That David did not so give up himself to Lamentation, as to neglect his great business, the care of the Commonwealth, which now lay upon him; but took particular care to fortify them against such further Losses and Calamities as he bewails in the following Song; and by his example, and this counsel, to instruct the People, that they should not give up themselves to sorrow and despondency for their great and general Loss; but should raise up their Spirits, and betake themselves to Action. he bade them s David being now Actually King upon Saul's Death, takes his Power upon him, and gives forth his Commands. teach the children of Judah t These he more particularly teacheth, because they were the Chief, and now the Royal Tribe, and likely to be the great Bulwark to all Israel against the Philistines, upon whose Land they bordered; and withal, to be the most friendly and true to him, and to his Interest. the use of the bow u i e. The use of their Arms, which are all Synecdochically expressed, under the name of the bow, which then was one of the chief Weapons; and for the dextrous use whereof jonathan is commended in the following Song: which may be one reason, why he now gives forth this Order, that so they might strive to imitate jonathan in his Military Skill, and to excel in it, as he did. : behold, it is written x Not the following Song, as many think, for that is written here, and therefore it was needless to refer us to another Book for it; but this foregoing counsel and course which David took to repair the last Loss, which is here mentioned but briefly, and in general terms; but, as it seems, more largely and particularly described in the Book of jasher: of which, See on josh. 10. 13. * Josh. 10. 13. in the book ‖ Or, of the upright. of Jasher. 19 The beauty of Israel y Their Flower and Glory, Saul and jonathan, and their Army, consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places; i e. Those which belong to thee, O Land of Israel. : how are the mighty fallen a How strangely! how suddenly! how dreadfully and universally! ! 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept, but a Poetical wish; whereby he doth not so much desire, that this might not be done, which he knew to be vain and impossible; as, express his great sorrow, because it was, and would be done, to the great dishonour of God, and of his People. , publish it not in the streets of Askelon: lest the daughters c He mentions these, because it was the custom of Women in those times and places to celebrate those Victories which their Men obtained, with Triumphant Songs and Dances; as Exod. 15. judg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoice, lest the daughters of the uncircumcised triumph. 21 Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you d This is no proper Imprecation; which he had no reason to inflict upon those harmless Mountains; but only a passionate representation of the Horror which he conceived at this public Loss; which was such, as if he thought every person or thing which contributed to it, were fit to bear the tokens of Divine displeasure, such as this is, when the Earth wants the blessed and necessary Influences of Dew and Rain. , nor fields of ‡ Heb. heave-offerings. offerings e i e. Fruitful fields, which may produce fair and goodly Fruits fit to be offered unto God. : for there the shield of the mighty f The Shields of the Valiant men of Israel. ‡ Heb. was loathed; so Gr. is vilely g Dishonourably: for it was a great Reproach to any Soldier, to cast away or lose his Shield. cast away h To wit, by themselves, that they might flee more swiftly away, as the Israelites did, and Saul with the rest; as is said, 1 Sam. 31. 1, 2. , the shield of Saul, as though he had not been anointed with oil i As if he had been no more, nor better than a common Soldier: he was exposed to the same kind of Death and Reproach as they were. . 22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back k To wit, without Effect: comp. Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows, and their Swords did seldom miss, and commonly pierced Fat, and Flesh, and Blood, and reached even to the Heart and Bowels. , and the sword of Saul returned not empty l i e. Not filled and glutted with Blood: for the Sword is Metaphorically said to have a mouth, which we Translate an edge; and to devour, 2 Sam. 2. 26. and 11. 25. jer. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity. . 23 Saul and Jonathan were lovely, and ‖ Or, sweet. pleasant m Amiable, and obliging in their Carriage and Conversation, both towards one another, and towards their People: for, as for Saul's fierce behaviour towards jonathan, it was only a sudden Passion, by which his ordinary temper was not to be measured; and for his carriage towards David, 1 Sam. 20. 30, 33. that was from that jealousy and Reason of State which usually engageth even goodnatured and well-nurtured Princes, to the same Hostilities in like cases. But it is observable, That David speaks not a word here of his Piety and other Virtues; but only commends him for those things which were truly in him. A fit pattern for all Preachers in their Funeral Commendations. in the●…r lives n, and in their death they were not divided o jonathan was not false to his Father, as was reported; but stuck close to him: and as he lived, so he died with him, at the same time, and in the same common and good Cause. : they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies, and Executing their Designs; which is a great commendation in a Prince, and in a Soldier. , they were stronger than lions q In regard of their bodily Strength, and the Courage of their Minds. . 24 Ye daughters of Israel r These he mentions; partly, because the Women then used to make Songs both of Triumph, and of Lamentation, as occasion required: and partly, because they usually are most delighted with the Ornaments of the Body here following. weep over Saul, who clothed you in scarlet s This he did, partly, because he procured them so much Peace as gave them opportunity of enriching themselves: and partly, because he took these things as spoils from the Enemies, and clothed his own People with them. Comp. Psal. 68 12. , with other delights, who put on ornaments of gold upon your apparel. 25 How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places t Which were in thy Country, and (had not thy Father disinherited thee by his Sins) in thy Dominions. . 26 I am distressed for thee u i e. For the loss of thee. For besides the loss of a true Friend, and all the comfort of friendship, which is inestimable; he lost him who both could, and undoubtedly would have given him a speedy, and quiet, and sure Possession of the Kingdom: whereas now, he met with long and troublesome interruptions. , my brother Jonathan, very pleasant hast thou been unto me: thy love to we was wonderful, passing the love of women x i e. That Love wherewith they love their Husbands, or Children: for their Affections are usually more vehement and ardent than men's. . 27 How are the mighty fallen, and the weapons of war y Either, 1. Metaphorically so called; to wit, Saul and jonathan, and the brave Commanders and Soldiers of Israel; who might have been called, the chariots of Israel, and the horsemen thereof. Or rather, 2. Properly: for together with the Men, their Arms were lost, which was a very great aggravation of their loss, and that loss seems to be at this time more irrecoverable and dangerous, than the loss of their men. perished? CHAP II. AND it came to pass after this, that David enquired of the LORD a By Urim, as 1 Sam. 23. 6, 9 and 30. 7, 8. Thus David gins at the right end, and lays his Foundation in God's counsel and assistance, which now he seeks. , saying, Shall I go up into any of the cities of Judah b He asketh not whether he should take the Kingdom; for that was appointed and known before; and he would not offend God, nor dishonour his Ordinances with frivolous and unnecessary inquiries; but only where he should enter upon it; whether in judab, as he supposed, because of his relation to that Tribe, and his interest in it; or whether in some other Tribe: for he doth not limit God, but resolves exactly to follow his Counsels. : And the LORD said unto him, Go up. And David said, Whither shall I go up? And he said, Unto Hebron c Which was next to jerusalem (part whereof the jebusites now possessed) the chief City of that Tribe, and a City of the Priests: josh. 21. 10, etc. and in the very centre or middle of that Tribe, to which the whole Tribe might speedily resort, when need required. . 2 So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail Nabals' Wife the Carmelite. 3 And his men that were with him, did David bring up, every man with his household: and they dwelled in the cities of Hebron d i e. The Cities or Towns belonging and subject to Hebron, which was the Metropolis, jos. 21. 11, 12. For in Hebron itself there was not space for them all, because it was filled with Priests, and with David's Court. . 4 And * 1 Mac. 2. 57 the men of Judah came, and there they anointed David king over the house of Judah e This they did upon just grounds, because not only the Kingdom was promised to that Tribe, Gen. 49. 10. but David was Designed and Anointed by God, whose will both they and all Israel were obliged to observe and obey. And they Piously resolved not to neglect their Duty, though they saw the other Tribes would. Yet their prudent caution and modesty is observable, That they make him King of judah only, and not of all Israel. And therefore there was need of a Third Anointing to the Kingdom over all Israel, which he had chap. 5. 3. But as for that First Anointing 1 Sam. 16. 13. it was only a designation of the Person who should be King, but not an actual Inauguration of him to the Kingdom. : and they told David, saying, That * ●… Sam. 31. 13. the men of Jabesh-Gilead were they that buried Saul. 5 ¶ And David sent messengers unto the men of Jabesh-Gilead, and said unto them, Blessed be ye of the LORD, that ‡ Or, because. ye have showed this kindness f This respect and affection to procure him Burial. For as it is, and ever was esteemed an act of inhumanity to deny Burial to the Dead; so it is an act of mercy and kindness to Bury him. unto your lord, even unto Saul, and have buried him▪ 6 And now the LORD show kindness and truth g i e. True and real kindness; not in words only, but also in actions, as you have now done to your King the Lords Anointed. unto you: and I also will requite you this kindness h So far am I from being offended with you for this kindness to my late Enemy, that I will requite it. , because ye have done this thing. 7 Therefore now let your hands be strengthened, and † be ye valiant i Be not afraid lest the Philistines should punish you for this Fact, but take good courage, I will defend you. : for your master Saul is ‡ Heb. be ye the Sons of valour. dead k Or, though your Master Saul be dead, and so your hearts may faint within you, as if you were now Sheep without a Shepherd. , and also ‡ Know this for your comfort that. the house of Judah have anointed me king over them. 8 ¶ But Abner the son of Ne'er l Partly, out of envy and malice against David; and partly, out of his own ambition and desire of Rule, because he knew that Ishbosheth would have only the name of King, whilst he had the power. , captain of ‡ Heb. the host which was Saul's. saul's host, took ‖ Or, Eshbaal. 1 Chr. 8. 33. Ishbosheth m Called also Eshbaal, 1 Chron. 8. 33. and 9 39 It being usual with the Hebrews, instead of Baal, the name of false gods, to put Bosheth, which signifies shame, or confusion, or a shameful thing; as appeareth by comparing judg. 9 53. with 2 Sam. 11. 21. and 2 Sam. 4. 4. with 1 Chron. 8. 34. and from jer. 3. 24. Host 9 10. the son of Saul, and brought him over to Mahanaim n A place beyond jordan, whither he carried him; partly, to secure those Brave and Valiant Men of jabesh-gilead to himself; and principally because this place was most remote from David, and from the Philistines too; and therefore here he might recruit his Forces with less disturbance than in other places. . 9 And he made him king over Gilead o Largely so taken for all the Land of Israel beyond jordan, as it is jos. 22. 9 judg. 10. 8. , and over the Ashurites p i e. The Tribe of Asher, as the Chaldee Paraphrast and others understand it. , and over Jezreel q A large and rich Valley situate in the Borders of the Tribes of Zebulun, Issachar and Napthali, and so put Synecdochically for them all. , and over Ephraim, and over Benjamin, and over all ‡ the rest of. Israel r Except judah, as it follows. . 10 Ishbosheth saul's son was forty years old when he began to reign over Israel, and reigned two years s To wit, before the following War broke forth. Compare 1 Sam. 13. 1. For that he Reigned longer, may appear both from the following Verse, and from ch. 3. 1. and from the following History. Though some think he Reigned only two Years, and that the rest of David's seven Years the Israelites by Abner's instigation stuck to the House of Saul, but were in suspense whether they should confer the Crown upon Mephibosheth the right Heir, but a Child; or upon Ishbosheth a grown man, whom with some difficulty, and after long debates amongst themselves, they preferred. : but the house of Judah followed David. 11 (And the ‡ Heb. number of days. time that David was king in Hebron over the house of Judah, was seven years and six months). 12 ¶ And Abner the son of Ne'er, and the servants t i e. His Officers, and Commanders, and their Army. of Ishbosheth the son of Saul, went out from Mahanaim to Gibeon u In the Country of Benjamin, jos. 18. 25. near judah, to Fight with David's Army, ●…nd to bring back the rest of the Kingdom to Saul's House. . 13 And Joab the son of Zeruiah, and the servants of David, went out x To Battle. Qu. How could or durst this one Tribe oppose all the rest? Ans. First, This Tribe was very numberous and valiant of themselves, and they had a King of extraordinary courage, and conduct, and success. Secondly, There were great numbers of the other Tribes which favoured them, as appears from 1 Chron. 12. Thirdly, They had the encouragement of special promises of God, made both to their Tribe, and to David. , and met ‡ Heb. them together. together y i e. Met the opposite Army, and put themselves into a Posture for Battle. by the * Jer. 41. 12. pool of Gibeon: and they sat down, the one on the one side of the pool, and the other on the other side of the pool. 14 And Abner said to Joab z Abner trusting to his greater numbers, offers Battle. , Let the young men now arise, and play a i e. Show their prowess and dexterity in managing their Weapons, and Fight together. He speaks like a vainglorious and cruel Man, and a Soldier of fortune, that esteemed it a sport to see Men wounding and killing one another. So this he designed, partly for their Mutual Recreation, and trial of Skill and Valour; and partly, that by this occasion they might be engaged in a Battle. before us: and Joab said, Let them arise. 15 Then there arose and went over by number twelve of Benjamin b He selected all his Combatants out of that Tribe, both because that was a Warlike and Valiant Tribe; and that he might give the more honour to his own Tribe. , which pertained to Ishbosheth the son of Saul, and twelve of the servants of David. 16 And they caught every one his fellow by the head c By the hair of the Head, which after their manner was of a considerable length, and therefore gave their Enemy advantage; which every one of them endeavoured to get, and to improve against the other. , and thrust his sword in his fellows side; so they fell down together: Wherefore that place was called ‖ That is the field of strong men, or, of swords. Helkath-hazzurim d Or, the field of Rocks; i e. of Men who stood like Rocks unmovable, each one dying upon the spot where he fought. , which is in Gibeon. 17 And there was a very sore battle that day: and Abner was beaten, and the men of Israel, before the servants of David. 18 ¶ And there were three sons of Zeruiah there, Joab, and Abishai, and Asahel: and Asahel was as light ‡ Heb. of his feet. of foot ‡ Heb. as one of the Roes that is in the field. as a wild Roe. 19 And Asahel pursued after Abner, and in going he turned not to the right hand, nor to the left from ‡ Heb. from after Abner. following Abner. 20 Then Abner looked behind him, and said, Art thou Asahel? And he answered, I am. 21 And Abner said to him, Turn thee aside to thy right hand, or to thy left, and lay thee hold on one of the young men, and take thee his ‖ Or, spoil. armour e If thou art ambitious to get a Trophy or Mark of thy Valour, desist from me who am an old and experienced Captain, and go to some young and raw Soldier, try thy Skill upon him, and take away his Arms from him. . But Asahel would not turn aside from following of him. 22 And Abner said again to Asahel, Turn thee aside from following of me: Wherefore should I smite thee to the ground? how then should I hold up my face to Joab thy brother? f He was loath to enrage joab too much against him, because his guilty Conscience told him that his Cause was bad, and therefore he presaged ill success, and that he might need such a Friend as joab, to make his peace with David. 23 Howbeit, he refused to turn aside: Wherefore Abner with the hinder end of the spear g Which was sharp pointed after the manner. , smote him * Chap. 20. 10. under the fifth rib h The seat of the Liver and Bowels, where wounds are mortal. , that the spear came out behind him, and he fell down there, and died in the same place i Upon the spot, not being able to go one step further. : and it came to pass, that as many as came to the place where Asahel fell down and died, stood still. 24 Joab also and Abishai pursued after Abner: and the sun went down when they were come to the hill of Ammah, that lieth before Giah, by the way of the wilderness of Gibeon. 25 ¶ And the children of Benjamin gathered themselves together after Abner, and became one troop, and stood on the top of an hill k Where, being upon the upper ground, they might better defend themselves. . 26 Then Abner called to Joab, and said, Shall the sword devour for ever? Knowest thou not that it will be bitterness in the latter end l It will produce dreadful effects, and many Bloody slaughters, if by a further prosecution thou makest them desperate; which is against all the rules of Policy. ? How long shall it be then, ere thou bid the people return from following their brethren m By Nation and Religion: whom therefore they should not pursue with so fierce a Rage, as if they were pursuing the Philistines. ? 27 And Joab said, As God liveth, unless thou hadst spoken n Unless thou hadst made the motion that they might Fight, v. 14. It was thou, not I, that gave the first occasion of this Fight. Withal, he intimates, That Almer was the sole cause of this War; and that if he had not given commission and command, the War had never been undertaken, but all things had been ended by an amicable agreement: which might have been made that very morning, if he had so pleased. , surely then ‡ Heb. from the morning. in the morning, the people had ‖ Or, gone away. gone up every one from following his brother. 28 So Joab blew a trumpet, and all the people stood still, and pursued after Israel no more, neither fought they any more o Either, First, At that time. Or rather, Secondly, In any pitched Battle. . 29 And Abner and his men walked all that night through the plain, and passed over Jordan, and went through all Bithron p Otherwise called, the Mountains of Bether, Cant. 2. 17. which were beyond jordan. Or, some other Country, now not known by that name: which is the case of hundreds of places. , and they came to Mahanaim. 30 And Joab returned from 〈◊〉 Abner: and when he had gathered all the people together, there lacked of David's servants nineteen men, and Asahel. 31 But the servants of David had smitten of Benjamin and of Abners men, so that three hundred and threescore men died. 32 ¶ And they took up Asahel, and buried him in the sepulchre of his father, which was in Bethlehem: and Joab and his men went all night, and they came to Hebron at break of day. CHAP. III. NOw there was long war a For five Years longer: for it is probable that Ishbosheth was made King presently upon Saul's death, to give them countenance for their Rebellion against David; and the other Tribes did not submit to David before seven Years were expired. between the house of Saul, and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker. 2 ¶ And * 1 〈◊〉 3. 1. unto David were sons born in Hebron: And his firstborn was Ammon, of Ahinoam the Jezreelitess: 3 And his second, Chileab b Called also Daniel, 1 Chron. 3. 1. , of Abigail ‡ who had been. wife of Nabal the Carmelite: and the third, Absalon, the son of Maacah, the daughter of Talmai king of Geshur c A part of Syria, Northward from the Land of Israel, Deut. 3. 1●…. jos. 12. 5. See 2 Sam. 13. 37. and 14. 13. and 15. 8. Her he Married, as it may seem, in policy, that he might have a powerful Friend and Ally to assist him against Ishbosheth's party in the North, whilst himself opposed him in the Southern parts. But he paid dear for making Piety give place to Policy herein, as the History of Absalon showeth. There were other Geshurites Southward from Canaan, whom David invaded, 1 Sam. 27. 8. and it is not impossible but they were a Colony of those in the North. : 4 And the fourth, Adonijah the son of Haggath: and the fifth, Shephatiah the son of Abital: 5 And the sixth, Ithream by Eglah David's wife d This is added, either because she was of obscure Parentage, and was known by no other title but her relation to David: or, to distinguish her from some other person of that name, who possibly might be of no good fame: or, because this was his first and most proper Wife, best known by her other name of Michal, who, though she had no Child by David after she scoffed at him for Dancing before the Ark, chap. 6. 23. yet might have one before that time. And she might be named the last of these here, because she was given away from David, and Married to another man, when David took the other Wives, and therefore though she had been first, yet now she was become the last of them. Or, this Title, being put in the last place, may belong to all the rest of the Women abovementioned, by a Figure called Ze●…gma, to distinguish them from his Concubines, 2 Sam. 5. 13. 1 Chron. 3. 9 : these were born to David in Hebron. 6 ¶ And it came to pass while there was war between the house of Saul, and the house of David, that Abner made himself strong for the house of Saul e He used all his endeavours to support Saul's House. Which is mentioned, to show the reason of his deep resentment of the following aspersion. Or, he strengthened himself in the House of Saul, i. e. he so managed all Affairs, as to get all the riches and power into his own hands: which made Ishbosheth suspect that he aimed at the Kingdom, and sought to Marry the King's Concubine in order to it, as the manner was. See 2 Sam. 12. 8. and 16. 21. and 1 King. 1. 17. . 7 And Saul had a concubine whose name was * Chap. 21. 〈◊〉. Rizpah the daughter of Aiah: and Ishbosheth said to Abner, Wherefore hast thou gone in unto my father's concubine f Either, First, To satisfy thy own Lust. Or rather, Secondly, By that pretence to take away my Crown first. For this was that which stirred up his Jealousy and Rage, and caused him to speak that to Abner which otherwise he neither would nor durst. But whether Abner were guilty or no, it is not evident from the following words: for if it were true, great men cannot endure to be told of their faults, though they be true and great. . 8 Then was Abner very wroth for the words of Ishbosheth, and said, Am I a dog's head g i e. A vile and contemptible creature, as a Dog was. See Deut. 23. 18. 1 Sam. 24. 14. 2 Sam. 9 8. and 16. 9 job 30. 1. Eccles. 9 4. And a Dog's head is put for a Dog by a Synecdoche, usual both in the Hebrew and in other Languages, as the Head is oft put for the whole Man in the Latin Tongue. , which against h So the Particle Lamed is well rendered, as el, which among the Hebrews is confessedly of the same nature and use, is used Eccles. 9 14. jer. 34. 7. Ezek. 13. 9, 20. Amos 7. 15. Judah do show kindness this day unto the house of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David i Which I could oft and easily have done. , that thou chargest me to day with a fault concerning this woman k Either that thou accusest me falsely concerning this matter: or, that thou canst not wink at so small a fault (for so he esteemed it) as conversation with this Woman, who, whatsoever she formerly was, is now so impotent and inconsiderable, that she can do thee no service, as I have done. ? 9 * Ruth 1. 17. So do God to Abner, and more also, except as the LORD hath sworn to David l Whence it appears that this wicked wretch did all this while fight against his own knowledge and conscience, and against God himself. , even so I do to him: 10 To translate the kingdom from the house of Saul, and to set up the throne of David over Israel, and over Judah, from Dan even to Beersheba. 11 And he could not answer Abner a word again m Because he durst not provoke Abner further, lest he should really execute what he supposed as yet he only threatened. , because he feared him n As having a greater interest in, and power with both the Army and the rest of the people, than himself had. . 12 ¶ And Abner sent messengers to David on his behalf o Who in his name and stead might treat with David concerning his Reconciliation with him. Thus God overrules the Lusts and Passions of wicked Men, to accomplish his own Wise and Holy purposes. And who then dare contend with that God who makes even his Enemies to do his work, and destroy themselves? , saying, Whose is the land p To whom doth this whole Land belong, but to thee? Is it not thine by Divine right? Saul's Son is but an Usurper, thou only art the rightful owner. ? saying also, Make thy league with me q That thou wiltst pardon all past offences to me, and to all Israel, and thou wiltst receive me into thy grace and favour. , and behold, my hand shall be with thee, to bring about all Israel unto thee. 13 ¶ And he said, Well, I will make a league with thee r To wit, upon thy terms: which, all circumstances considered, seems to be lawful, to prevent the great effusion of Israelitish Blood, which otherwise would certainly have been spilt. And although the principle of this action of Abner's was base and wicked, yet the action itself was Lawful and Commendable, and no more than his Duty to God and David obliged him to; and therefore David might well persuade and induce him to it. : but one thing I require of thee, ‡ Heb. saying. that is, Thou shalt not see my face, except thou first bring Michal saul's daughter, when thou comest to see my face. 14 And David sent messengers to Ishbosheth saul's son s Whose consent was necessary, both to take her away from her present Husband, and to persuade her to return to David. Hereby also David opened to him also a door of hope for his Reconciliation, lest being desperate he should hinder Abner in his present design. , saying, Deliver me my wife Michal t Who, though she was taken from me by force, and constrained to marry another, 1 Sam. 25. 44. yet is indeed my rightful Wife. Her David demands, partly, for the affection he formerly had, and still retained to her: partly, to deliver her from the sin and reproach of Adultery with another Man, who was not in truth and justice her Husband, though he was so called and accounted: and partly, upon a politic consideration, that she might strengthen his Right and Title to the Kingdom. , which I espoused to me * 1 Sam. 18. 25, 27. for an hundred foreskins of the Philistines. 15 And Ishbosheth sent and took her from her husband u For, being forsaken by Abner, he durst not deny David, into whose power he saw he must unavoidably come: and besides, he supposed that she might be an effectual instrument to make his peace with David. , even from * 1 Sam. 25. 44. Phalt●…. Phaltiel the son of Laish. 16 And her husband went with her ‡ Heb. going and weeping. along weeping behind her to Bahurim x A City of Benjamin, upon the Borders of judah. See 2 Sam. 19 16. 1 King. 2. 8. : then said Abner unto him, Go, return. And he returned. 17 ¶ And Abner had communication with the elders of Israel, saying, Ye sought for David ‡ Heb. both yesterday and the third 〈◊〉. in times past to be king over you y Even in Saul's time you highly honoured him, and prized his conduct, and wished that the power were in his hands; and great numbers of you went to him, when he was in the Hold, 1 Chron. 12. And after Saul's death you would gladly have advanced him to the Crown, if your respect to Saul's Family, together with my Authority and Influence, had not diverted you. . 18 Now then do it z You shall have my free consent and utmost assistance in procuring it. ; for the LORD hath spoken of David a He wickedly pretends Religion, when he intended nothing but the satisfaction of his own pride, and malice, and fury, against Ishbosheth. , saying, By the hand of my servant David, I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies b It is very probable God spoke these words, but undoubtedly he spoke the same sense by Samuel, though it be not expressed before. . 19 And Abner also spoke in the ears of Benjamin c To these he particularly applies himself, because they might be thought most kind to Saul and his House, and most loath to let the Kingdom go out of their own Tribe; and therefore it was necessary that he should use all his art and power with them, to persuade them to a compliance with his design; and besides, they were a Valiant Tribe, and bordering upon judah, and situate between them and the other Tribes; and therefore the winning of them, would be of mighty concernment to bring in all the rest. : and Abner went also to speak in the ears of David in Hebron, all that seemed good to Israel, and that seemed good to the whole house of Benjamin. 20 So Abner came to David to Hebron, and twenty men with him: and David made Abner, and the men that were with him, a feast d Which in those times was customary when Persons entered into Covenant. See Gen. 26. 30. and 31. 44, 46. . 21 And Abner said unto David, I will arise, and go, and will gather all Israel e i e. The Elders and Chieftains of all Israel, Representing and Ruling all the rest. unto my lord the king, that they may make a league with thee, and that thou mayest reign over all that thy heart desireth. And David sent Abner away, and he went in peace. 22 ¶ And behold, the servants of David, and Joab, came from pursuing a troop f Of Robbers, either Philistines, or Edomites, or some others, who taking advantage of the discord between the Houses of Saul and David, made inroads into judah, as they had occasion. , and brought in a great spoil with them: (but Abner was not with David in Hebron, for he had sent him away, and he was gone in peace). 23 When Joab and all the host that was with him, were come, they told Joab, saying, Abner the son of Ne'er came to the king, and he hath sent him away, and he is gone in peace. 24 Then Joab came to the king, and said, What hast thou done g Thou hast committed a great oversight, to dismiss so dangerous and mischievous a Person, when he was in thy hands. ? behold, Abner came unto thee: why is it that thou hast sent him away, and he is quite gone? 25 Thou knowest Abner the son of Ne'er, that he came to deceive thee, and to know thy going out, and thy coming in h To search out thy counsels and secret designs, and to make use of them against thee. , and to know all that thou dost. 26 And when Joab was come out from David, he sent messengers after Abner i In the King's name, and upon pretence of some further communication with him. , which brought him again from the well of Sirrah: but David knew it not. 27 And when Abner was returned to Hebron, Joab * 1 King. 2. 5. took him aside in the gate k In the entrance into the City before he came to the King; and in the place where conferences used to be. , to speak with him ‖ Or, peaceably. quietly l With appearance of great civility and kindness. Or, secretly, as having some matter of great importance to utter, which none but himself must hear. : and smote him there under the fifth rib m As he did Asahel, chap. 2. 23. , that he died, for the blood of * Chap. 2. 23. Asahel his brother n To revenge the death of Asahel; and withal (though that be not here mentioned to secure his own standing, and rid his hands of so great and powerful a Competitor. And this was Ioab's design; but God had other designs in it, both to punish Abner's manifold wickedness, and particularly his rebellion against David, and against God and his own Conscience therein: and that David might not owe his Kingdom to Abner, and to his revenge and treachery, but wholly to God's Wise and Powerful Providence. . 28 ¶ And afterward when David heard it, he said o Publicly before his Courtiers and People; and seriously as in God's presence. , I and my kingdom are guiltless before the LORD p I call the Lord to Witness, that this was not done by my Instigation or Authority, or by any public Counsel, but only by Ioab's malice; and therefore I trust that God will not punish me nor my Kingdom, but joab only. for ever, from the ‡ Heb. bloods. blood of Abner the son of Ne'er: 29 Let it q i e. This Blood, the guilt and punishment of it. rest on the head of Joab, and on all his father's house r But Children were not to suffer for their Parent's sin, Deut. 24. 16. And therefore either this was only a Prediction; or, if it were an Imprecation, David may seem to have transgressed his bounds, and mingled his Passion with his Zeal, that so he might express his utter detestation of this horrid Murder, and how far he was from having any hand in it. , and let there not ‡ Heb. be cut off. fail from the house of Joab one that hath an issue s Which was not only a troublesome and shameful Diseases, but also infectious, both to him that had it, and to all that touched him: so that, whilst it was upon a man, he was cut off in a great part from converse either with God or men. , or that is a leper, or that leaneth on a staff t Through craziness, or feebleness, or lameness, whereby he he is rendered unfit for action and public service. , or that falleth on the sword, or that lacketh bread. 30 So Joab and Abishai u For though joab only committed the Murder, yet Abishai was guilty of it, because it was done with his consent, and counsel, and help, and approbation: for by these and such like actions men are involved in the guilt of other men's sins, at least in God's judgement. his brother slew Abner, because he had slain their brother * Chap. 2. 23. Asahel at Gibeon in the battle x Which he did in the fury of Battle, and for his own necessary defence; and therefore it was no justification of this unnecessary and treacherous Murder in a time of peace. . 31 ¶ And David said to Joab y Him he especially obliged to it; partly, to bring him to Repentance for his sin: partly, to expose him to public shame, and to the contempt and hatred of all the people, with whom he had too great an interest, which hereby David designed to diminish. , and to all the people that were with him, * Josh. 7. 6. Rend your clothes, and gird you with sackcloth, and mourn before Abner z i e. Attending upon his Corpse, and paying him that respect and honour which was due to his quality. . And king David himself followed the ‡ Heb. bed. bier a Which was against the usage of Kings, and might seem below David's Dignity; but it was now expedient to vindicate himself from all suspicion of contrivance or concurrence in this action. . 32 And they buried Abner in Hebron, and the king list up his voice, and wept at the grave of Abner, and all the people wept. 33 And the king lamented over Abner, and said, Died Abner as † a fool dieth? ‡ Heb. 〈◊〉▪ So G●…. b i. e. As a wicked man, for such are oft called Fools in Scripture. Was he cut off by the hands of Justice for his crimes? Nothing less; but by Ioab's malice and treachery. Or, did he die by his own folly, because he had not Wisdom or courage to defend himself? Ah no. The words may be thus rendered: shall or should Abner die like a Fool, or a vile contemptible Person? i. e. unregarded, unpitied, unrevenged; as Fools or vile Persons die, for whose death none are concerned. Or, How is Abner dead like a Fool! pitying his mischance. It being honourable for a great Man and a Soldier to fight, if met with an Enemy, and not (having his Arms at liberty) stand still like a Fool to be killed, without making any resistance or defence; which, by this treachery of joab, happened to be his case. 34 Thy hands were not bound, nor thy feet put into setters c Thou didst not tamely yield up thyself to joab, as his Prisoner, to be bound hand and foot at his pleasure. joab did not overcome thee generously and honourably in an equal Combat, nor durst he attempt thee in that way, as a General or Soldier of any worth would have done. : as a man falleth before ‡ Heb. children in iniquity. wicked men d Or, before, i. e. in the presence, or by the hands of froward, or perverse, or crooked men, by Hypocrisy and Perfidiousness, whereby the vilest Coward may kill the most Valiant person. Thus he reproached joab to his very face, before all the people: which was a great Evidence of his own Innocency herein; because otherwise joab, being so powerful, and proud, and petulant to his Sovereign, would never have taken the shame and blame of it wholly to himself, as he did. , so fellest thou. And all the people wept again over him. 35 And when all the people came to cause David to eat meat e i e. Till evening, for then Fasting Days ended of course. , while it was yet day, David swore, saying, So do God to me, and more also, if I taste bread, or aught else, till the sun be down e i e. Till evening, for then Fasting Days ended of course. . d To refresh and cheer up his depressed Spirits; as they used to do at Funerals▪ See jer. 16. 5. Ezek. 24. 17. 36 And all the people too notice of it, and it ‡ Heb. was good in the●…r eyes. pleased them g They were satisfied concerning David's Integrity, and the method he used here for his own just vindication. : as whatsoever the king did h Either in this matter: or rather, in all things following this Action. The meaning is, By his carriage herein he gained so great an Interest in the hearts of his People, that they judged most favourably of, and put the best construction upon all his words and actions; as, on the contrary, when people have a prejudice against, or an ill will towards their Prince, they are apt to judge most harshly of all his Counsels and Do. pleased all the people. f Observed what the King said and did. 37 For all the people, and all Israel understood that day, that it was not of the King h Not done by his design or good will. to slay Abner the son of Ner. 38 And the king said unto his servants, Know ye not that there is a prince, and a great man i Both for his Illustrious Quality, and for his high Courage and wise Conduct; and especially, now for his great usefulness and serviceableness to me in giving me the entire and peaceable Possession of all Israel. But still observe David's Prudence and Piety, that he doth not commend him for his Virtues and Graces, as men of vendible Consciences and Tongues use to do upon Funeral-occasions; but only for that kind of worth which was really in him. Compare 2 Sam. 1. 23. fallen this day in Israel? 39 And I am this day ‡ Heb. tender. weak k Or, tender, in the Infancy of my Kingdom, not well rooted and settled in it. The Metaphor is taken from a young and tender Child or Plant. , though anointed king; and these men the sons of Zeruiah l joab and Abishai, the Sons of my Sister Zeruiah. be * Chap. 19 7. too hard for me m i e. Too powerful. They have so great a command over all the Soldiers, and so great favour with the People, that I cannot Punish them without apparent hazard to my Person, and Kingdom; especially, now when all the Tribes, except judah, are yet in a state of Opposition against me. But this, although it might give some colour to the delay of their Punishment for a season, yet it may seem to have been one of David's infirmities, that he did not do it within some reasonable time, both because this Indulgence proceeded from a distrust of God's Power and Faithfulness; as if God could not, or would not make good his Promise of the Kingdom to him, without, and against joab and all his Confederates; and because it was contrary to God's Law, which severely requires the Punishment of Wilful Murderers, Gen. 9 6. Exod. 21. 14. Numb. 35. 21. which David had no power to dispense with. And David might, and should have remembered, how dear Saul paid for this very thing, that he dispensed with God's Command, and spared those whom God commanded him to slay, 1 Sam. 15. And it seems David's Conscience oft smote him for this: which made him watch for a fit opportunity to remove, and then punish him, and having neglected it till Death, he declareth his sorrow for that neglect, by giving Solomon a charge to execute it after his Death, 1 King. 2. 5, 6, 34. : * See Chap. 20. 10. the LORD shall reward the doer of evil according to his wickedness. 1 King. 2. 5, 6, 33, 34. CHAP. IU. AND when saul's son heard that Abner was dead in Hebron, his hands were feeble a His Spirit, and Courage, and Strength failed him. This Phrase is used in the same sense, Ezra 4. 4. Neh. 6. 9 Isa. 13. 7. and 35. 3. , and all the Israelites were troubled b Because now they were unable to oppose David, and doubtful of obtaining his favour, now Abner their peacemaker was dead. . 2 And saul's son had two men that were Captains of bands, the name of the one was Baanah, and the name of the ‡ Heb. second. other, Rechab, the sons of Rimmon, a Beerothite, of the children of Benjamin c Of Ishbosheth's own Tribe, whom therefore he trusted the more; and this gave them opportunity to execute their wicked design. : (for Beeroth also was reckoned to Benjamin d This is added as the reason why he called them Beerothites, because though Beeroth was now in the hands and Possession of the Philistines, 1 Sam. 31. 7. yet of right it belonged to the Benjamites, josh. 18. 25. ; 3 And e Or, Yet, or But. For this comes in to anticipate an Objection against what he had now said. It is true, saith he, the Beerothites fled, as others did, upon the overthrow of Saul and his Army; 1 Sam. 31. 7. to a place called Gittaim; 2 Sam. 4. 3. not that in Benjamin, Nehem. 11. 33. but some other place of that name more remote from the Philistines and so they were Gittaimites by their present Habitation; but Beerothites by their Original, and place of their Birth. the Beerothites fled to Gittaim, and were sojourners there until this day). 4 And Jonathan, saul's son, had a son that was lame of his feet f This History is inserted as that which encouraged these men to this wicked Murder, because Saul's Family was now reduced to a low ebb; and if Ishbosheth was dispatched, there would be none left, but a lame Child, who was altogether unfit to manage the Kingdom, especially in so troublesome a time as this was; and therefore the Crown must necessarily come to David by their act and deed; for which they promised themselves no small recompense. , and was five years old when the tidings came of ‡ The slaughter of Saul and Jonathan out of Jezreel g The place of that last and fatal Fight, 1 Sam. 29. 11. , and his nurse took him up, and fled, and it came to pass as she made haste to flee, that he fell, and became lame; and his name was ‖ Meribbaal. 1 Chr. 8. 34. and 9 40. Mephibosheth h Called also Meribbaal, 1 Chron. 8. 34. See the notes on Chap. 2. 8. . 5 And the sons of Rimmon the Beerothite, Rechab and Baanah, went and came about the heat of the day to the house of Ishbosheth, who lay on a bed at noon i Either, from discontent of mind, as Ahab did, 1 King. 21. 4. or from sloth and sensuality, as David seems to have done, Chap. 11. 2. . 6 And they came thither into the midst of the house k Or, into the house: for the midst is not always taken exactly, and Mathematically, but for any part within, as Gen. 48. 16. Exod. 8. 22. josh. 3. 17. , as though they would have fetched wheat l Which was laid up in public Granaries in the King's House, and was fetched thence by the Captains and Commanders of the Army for the Pay of their Soldiers, who, in those ancient times were not paid in Money, but in Corn, as is well known. Upon this pretence they were admitted into the House, and so went from room to room, to the place where the King lay. ; and they smote him under the fifth rib; and Rechab and Baanah his brother escaped m Which was not difficult to do, when the King was left alone, either because he desired to compose himself to Rest o●… Sleep: or, because his Guards, if he had any, were very small, and negligent, now at least, in his declining and forlorn Condition. . 7 For when they came into the house, he lay on his bed in his bedchamber: and they smote him, and slew him, and beheaded him, and took his head, and got them away through the plain n i e. In the way from Mahanaim to Hebron; which for the most part was a plain Country. all night. 8 And they brought the head of Ishbosheth unto David to Hebron, and said to the king, Behold, the head of Ishbosheth the son of Saul, thine enemy, which sought thy life o i e. To destroy it, or take it away; as this Phrase is used; 1 Sam. 20. 1. and 23. 15. and elsewhere. ; and the LORD hath avenged my lord the king this day of Saul and of his seed p The●… thought their Action not only blameless, but Meritorious; because they had but executed Justice upon Saul's House, and David's Enemies, and made way for David's obtaining of his Rights. It may seem strange, they were not discouraged by David's punishing of the Amalekite for kill Saul, 2 Sam. 1. and by his sharp Reproof of joab for Murd ring Abner; but they thought the first Case much differing from theirs, because Saul was Anointed King by God: whereas, Ishbosheth was not, but was a mere Usurper: and for the latter, they thought that David's sharp words proceeded rather from Art and Policy, than from any real dislike of the thing; which they judged, because David contented himself with words, and joab did not only go unpunished, but continued in his former Place and Power. . 9 ¶ And David answered Rechab, and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity q Who hath hitherto delivered, and will deliver me from all mine Enemies. So that I needed not your wicked help in this way. , 10 When * Chap. 1. 4, 15. one told me, saying, Behold Saul is dead, ( ‡ Heb. he was in his own eyes as a bringer, etc. thinking to have brought good tidings) I took hold of him, and slew him in Ziklag, ‖ Or, which was the wound I gave him for his tidings: or, to whom I was to give a reward for his tidings. So Gr. who thought that I would have given him a reward for his tidings: 11 How much more when wicked men have slain a righteous person r For so he was comparatively, and in respect of these men, having not deserved Death at their hands. in his own house, upon his bed? Shall I not therefore now require his blood of your hand, and take you away from the earth? 12 And David commanded his young men s Those of his Guard, who used to Execute Justice upon Malefactors at the King's Command. , and they slew them, and cut off their hands and their feet t Which had been most Instrumental in this Villainy; their Hands to Cut off his Head, and their Feet to carry them away, and his Head with them. , and hanged them up over the pool in Hebron u As Monuments of their Villainy, and of David's Abhorrency of it. : but they took the head of Ishbosheth, and buried it in the * Chap. 3. 32. sepulchre of Abner in Hebron. CHAP. V. THen * 1 Chron. 11. 1. came all the Tribes of Israel a To wit, by their Ambassadors, Ishbosheth and Abner being now dead; and that without David's concurrence. to David unto Hebron, and spoke, saying, Behold, we are thy ●…one, and thy flesh b i e. Thy Brethren, or Kinsmen, of the same Nation and Parentage, though not of the same Tribe; and therefore, as God's Law, Deut. 17. 15. permits us, so our own relation and affection inclines us to choose thee for our King; and we doubt not thou wilt receive us for thy Subjects and People, and Pardon our Offences against thee. . 2 Also in time past, when Saul was king over us, * 1 Sam. 18. 13. thou wast he that leddest out, and broughtest in Israel c Thou wast our Chief Commander in our Expeditions against the Philistines, and therefore art most fit to be King over us. ; and the LORD said to thee d To wit, by Samuel, 1 Sam. 16. 11, 12, 13. for though the words vary, yet the sense is the same. , * Psal. 78. 71. Thou shalt feed my people Israel e i e. Rule them, and take care of them, as a Shepherd doth of his Sheep, Psal. 78. 70, 71. This Expression he useth to admonish David, that he was not made a King to advance his own Glory and Interest, but for the good and benefit of his People; and that he ought to Rule them with all tenderness, and to watch over them with all diligence. , and thou shalt be a captain over Israel. 3 So all the elders of Israel came to the king to Hebron, and king David made a league with them f Whereby David obliged himself to rule them according to God's Laws; and the People promised Fidelity and Obedience to him. in Hebron before the LORD g Either, 1. Before the Ark; which might be here, though that be not mentioned in this place. Or, 2. Before the Priest clothed with the Ephod; whereby he was in a manner put into God's Presence. Or rather, 3. In the congregation of the mighty, or Magistrates, where God used to be present, Psal. 82. 1. in the Public Assembly now met together in God's name and fear, and as in his Presence to call upon him, to appeal to him as the Witness and Judge of their Transactions. Compare judg. 11. 11. 1 Sam. 23. 18. : and they anointed David h Either by a Prophet, or the Priest, to whom this Office belonged. See 2 Sam. 2. 4. king over Israel. 4 ¶ David was thirty years old when he began to reign, and he reigned forty years i And some odd Months, as it follows. . 5 In Hebron he reigned over Judah * Chap. 2. 11. seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 6 ¶ And the king and his men went k Having the advantage of so great a confluence of his People to make him King, he thought fit to begin his Reign with some eminent Action, and to lead them forth in this Expedition. Wherein doubtless he asked Advice from God, and the consent of the Elders now present. to Jerusalem l As the place which God had designed for his Worship; and in the Centre and Heart of his Kingdom, and therefore fittest for his Royal City. unto the Jebusites m Who continued to dwell there in spite of the Benjamites, to whose lot it fell. See josh. 15. 63. judg. 1. 21. and 19 10, 11. , the inhabitants of the land, which spoke unto David, saying, ‖ Or, except one remove from thee. Except thou take away the blind and the lame, thou shalt not come in hither n Or, thou shalt not come in hither, but the blind and the lame shall remove or hinder thee. By the blind and the lame they understand, either, 1. Their own People; and so they imply, that the Place was so Impregnable, that a few Blind and Lame men were able to Defend it against all David's Assaults. And these may be called, and were the hated of David's soul, v. 8. Not because they were blind and lame, but because they were jebusites, a People hated and accursed by God: and the jebusites of this place were more hateful to him, than the rest of that Nation; partly, because they Possessed this Place, which David knew was designed for the one and only Place of God's Solenm Worship; and partly, because they did so wickedly and insolently defy the Armies of Israel, and consequently, the God of Israel. Or 2. Their gods or images; which, after the manner of the Heathens, they Worshipped as their tutelary gods, and placed in their Gates or Walls. These they call blind and lame sarcastically, and with respect to David's opinion; as if they said, These gods of ours, whom you Israelites Reproach, as Blind and Lame, Psal. 115. 5, 6. and so unable to direct and protect us, they will defend us against you; and you will find, they are neither Blind, nor Lame, but have Eyes to watch for us, and Hands to Fight against you; and you must Conquer them, before you can take our City. And these may well be called, the hated of David's soul. But I prefer the former sense, as being most easy, and natural, and proper; whereas, the latter is Metaphorical, and seems doubtful and forced. : ‖ Or, saying, thinking, David cannot come in hither o Concluding their Fort to be Impregnable. . 7 Nevertheless, David took the strong hold of Zion o Either, 1. A very strong Fort which they had built upon Mount Zion; which being taken, the City quickly yielded. Or, 2. The City of Zion, which was very strongly Fortified. : the same is ‡ Now 〈◊〉 the city of David. 8 And David said on that day, Whosoever getteth up to the gutter p i e. Whosoever Scaleth the Fort, or getteth up to the top of it, where the Gutter was. , and smiteth the Jebusites, and the lame, and the blind q Or even, or especially (for the Hebrew Particle Vau, signifies both ways) the lame and the blind: i. e. Those of them who are set to Defend that Place; who, as they pretend, should be only the Lame, and the Blind. Others understand it, of their Idols, or Images. But they could not properly be said to be smitten, i. e. Killed; as that Word is used here, and elsewhere. , that are hated of David's soul r This belongs to the jebusite, and the lame, and the blind; and it is explained in v. 6. , * 1 Chron. 11. 6. he shall be chief and captain s These words are fitly supplied out of 1 Chron. 11. 6. where they are expressed; and they must needs be understood to make the sense complete. And such Ellipses or defects of a part of the Sentence, are usual in Promises and Oaths, and Conditional Offers, such as this was. : ‖ Or, because they had 〈◊〉, even the blind and the lame, he shall not come into the house. wherefore they said, The blind and the lame shall not come into the house t i e. Whence it became a Proverb, or a common saying, used by David, and others, upon this occasion: or otherwise, The blind and the lame Iebusites ●…ere set to keep the House: i. e. The Fort of Zion; and to keep others from coming into it; but now they are shut out of it, and none of them, to wit, either, 1. Of the jebusites; or, 2. Of Blind and Lame persons, shall be admitted to come into it again. Which David might resolve, and ordain, to keep up the memory of this great Exploit, and of the Insolent Carriage of the jebusites, and their unhappy Success. Or, the blind and the lame shall not come into my house: to wit, Into the King's Palace. And although this might be a general Rule and Decree of David's, yet he might dispense with it in some special cases, as in that of Mephibosheth. But it is not necessary, that this should be a Proverb; for the Words may be thus rendered, as it is in the Margin of our Bible, because they had said, even the blind and the lame, he (i. e. David) shall not come into the house: or, because they (i. e. the Jebusites) had said, the blind and the lame shall hinder him; (which Words are easily supplied out of v. 6. where having spoken of this more largely, it was sufficient here to mention the most Emphatical Words, as is usual in such Cases;) He shall not come into the house, or hither; as they say, v. 6. i. e. Into the Fort: for the Word house is used very largely and generally in the Hebrew Language, for any place; as judg. 16. 21. . 9 So David dwelled in the fort, and called it, The city of David: and David built round about from Millo u Which seems to have been some large and well fortified Building, judg. 9 6. 2 Chron. 3. 5. adjoining, or near to the wall of the City of Zion. , and inward. 10 ¶ And David ‡ Heb. went going and growing. went on, and grew great x In reputation and power. , and the LORD God of hosts was with him. 11 And * 1 King. 5. 2. 1 Chron. 14. 1. Hiram king of Tyre sent messengers to David, and cedar-trees y For Lebanon, which was famous for its Cedars, was, a great part of it, in his Dominion. , and carpenters, and ‡ Heb. hewers of the stone of the wall. masons z For the Tyrians were excellent Artists and Workmen; as both Sacred and Profane Writers agree. , and they built David an house. 12 And David perceived a By reflecting upon the Promises which God had made him, and the constant course of God's Providence favouring him. , that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake. 13 ¶ And * 1 Chron. 3. 9 and 14. 3. David took him moe concubines and wives b This may well be reckoned amongst David's miscarriages, the multiplication of 〈◊〉 being expressly forbidden to the King, Deut. 17. 17. The use of seems to have been his Policy, that hereby he might enlarge his Family, and strengthen his Interest by Alliances with so many considerable Families. And the number of Wives being not limited, Deut. 17. he might conceive this was no Transgression of that Law. out of Jerusalem, after he was come from Hebron, and there were yet sons and daughters born to David. 14 And * 1 Chron. 3. 5. these be the names of those that were born unto him in Jerusalem: ‖ Or, Shimea. Shammua, and Shobub, and Nathan, and Solomon. 15 Ibhar also, and ‖ Or, Elishama. Elishua, and Nepheg, and Japhiah: 16 And Elishama, and Eliada, and Eliphalet. 17 ¶ * 1 Chron. 11. 16. and 14. 8. But when the Philistines heard that they had anointed David king over Israel c Whilst the Civil War lasted between the Houses of Saul and David, they wisely forbore all Hostilites, and left them to tear out one another's Bowels, that afterwards they might make a more easy Conquest of both. But that being ended, and all united under David, they bestir themselves. , all the Philistines came up to seek David d To find him out, and fight against him, and cut him off now in the Infancy of his Kingdom. Whereby they give David a just occasion to fight against them for his own necessary Defence, and acquit him from any note of Ingratitude, in opposing them who had formerly exercised kindness and Hospitality to him. Though indeed David's Obligations were in a manner wholly to Achish, who seems to he dead at this time, there being no mention of him. , and David heard of it, and went down to the hold e To some fortified place to which his people might conveniently resort from all places, and where he might entrench his Army, and which lay towards the Philistines. . 18 The Philistines also came and spread themselves in the valley of Rephim f Or, of the Giants: which lay Westward from jerusalem, and so was the ready way to jerusalem, which it seems they designed to take. . 19 And David enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? and the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand. 20 And David came to * Isa. 28. 21. Baalperazim g Wither the Philistines were come from the Valley of Rephaim, 1 Chron. 14. 11. , and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters h As Floods or Rivers of Waters, which break the Banks, and overflow a Land, and overturn all that stands in their way. . Therefore he called the name of that place ‖ That is, the 〈◊〉 of brea●…. Baalperazim. 21 ¶ And there they left their images i Which they seem to have brought into the Field to Figh●… for them, as the Israelites had formerly done the Ark. , and David and his men * 1 Chron. 14. 12. ‖ Or, took them away. burned them k As God had commanded, Deut. 7. 5. . 22 And the Philistines came up yet again l Doubtless with greater Force, as those that saw their All lay at stake. , and spread themselves in the valley of Rephaim. 23 And when David enquired of the LORD, he said, Thou shalt not go up m To wit, directly against them, as the following words explain it. : but fetch a compass behind them, and come upon them over against the mulbery-trees n Where they least expect thee; God's purposes and Promises do not exclude men's just endeavours, but require them. . 24 And let it be when thou hearest the sound of a going o A noise as it were of persons walking upon the tops of them, which I shall cause; and by this sign, both thou shalt be assured that I am coming to help thee; and the Philistines shall be affrighted and amused, and not perceive the noise of thy Army, until thou art upon them. in the tops of the mulbery-trees, that then thou shalt bestir they self p Do thou fall upon them. : for than shall the LORD go out before thee, to smite the host of the Philistines. 25 And David did so, as the LORD had commanded him, and smote the Philistines from Geba, until thou come to Gazer q They followed their Victory, and pursued them to their own Borders, in which Gazer was, as josephus relates. . CHAP. VI AGain David gathered together all the chosen men of Israel a The stoutest, and valiantest Men in his Army and Land; lest the Philistines should attempt to disturb them in this work. , thirty thousand. 2 And * 1 Chron. 13. 5, 6. David arose, and went with all the people that were with him b With the whole body of the People: for these seem to be a differing Party from the 30000 now mentioned. See 1 Chron. 13. 1, 2. , from Baale of Judah c Qu. How from it, when they went to it; as is evident, both from 1 Chron. 13. 6. and because the Ark was there, and to be fetched thence? Answ. Some Affirm, That the Hebrew Preposition Man, sometimes signifies to, as Gen. 13. 11. But there is no need of that: for, 1 Chron. 13. 6. mentions their going to Baalah; and this place mentions their going from it; and the one of these doth manifestly suppose the other: for they went thither, that they might return thence. So the sense is plain, They went from Baaleh of judah, to bring (or rather to carry; for the Word signifies either) up from thence the ark. Whereby it is supposed, that they first went thither, which is related 1 Chron. 3. 6. Moreover, this place is commonly called Kiriath-jearim, 1 Sam. 7. 1. and 1 Chron. 13. 5. and formerly, Kiriath-baal, josh. 15. 60. and Baalah, josh. 15. 9 and here Baale of judah, so called, because it was in the Tribe of judah, as is evident from josh. 15. 1, etc. , to bring up from thence the ark of God d Unto jerusalem, which in many respects was fit for it than Baalah; because this was a more Public place, where it would be more observed and regarded; and in the Centre of the Kingdom, to which they might more easily come from all parts; and the Royal City, where it might be always at hand for David to inquire at, as occasion required; and the place which God had allotted for it. , ‖ Or, on which the name, even the name of the LORD of hosts was called upon. whose name is called by the name of the LORD of hosts e Thus whose, belongs not to the Ark, but to God: for what follows is not the name of the Ark, but of God. The place may well be, and is by some rendered thus, Upon (or At, or Beside, or Before,) which (Ark) the name, even the name of the Lord of hosts, that dwelleth between the Cherubims is called upon: i. e. By, or before which, they were to present their Prayers to God for Counsel and Succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest Treasure which they had, and so the benefit would abundantly recompense the inconvenience. , that dwelleth between the cherubims. 3 And they ‡ Heb. made to ride set the ark of God * See 1 Sam. 6. 7. upon a new cart f Being taught, and encouraged to do so, by the Example of the Philistines, who did so without any token of God's displeasure upon them for so doing. But they did not sufficiently consider, that God might wink at the Philistines, because they were ignorant of God's Laws; and yet be angry with them for the same thing, because they knew, or might, and should have known the Law of God, which commanded the Priests to bear it upon their shoulders, Numb. 4. 14, 15. and 7. 9 But their present transports of Joy at the happy Change of their Affairs, and their greedy desire of having the Ark removed, made them hasty and inconsiderate. , and brought it out of the house of Abinadab that was in ‖ Or, the hill. Gibeah g Or, on the hill, as 1 Sam. 7. 1. : and Uzzah and ‖ Or, his brother. So Gr. Ahio the sons of Abinadab h For Abinadab himself seems now to have been dead; or at least, detained at home through infirmity or indispensable occasions. , drove the new cart. 4 And they brought it out of * 1 Sam. 7. 1. the house of Abinadab which was at Gibeah, ‡ Heb. with accompanying the ark of God, and Ahio went before the ark i To lead the Oxen that drew it. . 5 And David and all the house of Israel played before the LORD, on all manner of instruments made of fir-wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. 6 ¶ And * 1 Chron. 13. 9 when they came to Nachons' k Otherwise called Chidon, 1 Chron. 13. 9 threshing floor, Uzzah * See Num. 4. 15. put forth his hand to the ark of God, and took hold of it, for the oxen ‖ Or, stumbled, or, threw it down; 2 King. 9 33. shook it l For they stumbled, 1 Chron. 13. 9 . 7 And the anger of the LORD was kindled against Uzzah, and God smote him m With some deadly Disease or Stroke, as it follows. there for his ‖ Or, rashness. error n Either, 1. For his touching the Ark, when he was no Levite, as josephus reports; nor indeed was Kiriath-jearim a Levitical City: or, that being but a Levite, he touched the bare Ark, which only the Priests might do, Numb 4. 15. and 18. 3. And though the Ark was ordinarily covered, yet it is not impossible but the covering might be either lose, and so blown aside by the Wind; or worn out, and so he might touch the Ark itself. Or, 2. Because he put the Ark into a Cart, and thereby exposed it to the danger of falling, which would have been a great discouragement to the Israelites, and a reproach to the Ark. And though Ahio also might have an hand in putting it into the Cart, yet Uzzah only is smitten; either, because he was the Elder Brother, and the person to whose care the Ark was more especially committed; or, because he was the chief Author of this counsel of putting it into a Cart; or, because he added a new fault of touching the Ark, and that out of distrust of God's care over it. , and there he died o This may seem very severe, considering that his Intention was pious, and his Transgression not great. But, besides that, Men are very improper Judges of the Actions of God; and that God's Judgements are always just, though sometimes obscure: there are many things to be said of this, and such like cases. 1. That it is fit and reasonable, that God should make some persons Examples of his just and high Displeasure against Sins, seemingly small; partly, for the demonstration of his own exact and impartial Holiness; partly, for the Establishment of Discipline, (for which very reason, even Earthly Princes have ofttimes Inflicted great Punishments for small Offences;) and for the greater Terror and Caution of Mankind, who are very prone to have slight thoughts of Sin, and to give way to small Sins, and thereby to be led on to greater; all which is, or may be prevented by such instances of Severity: and consequently, there is more of God's Mercy, than of his Justice, in such Actions, because the Justice is consigned to one particular person, but the Mercy and benefit of it public and common to Mankind of that, and all future Ages. 2. That God is justly most severe in those things which immediately concern his Worship and Service; and against those persons who have the nearest Relation to him, and the greatest opportunities of Knowing, and the highest obligations of careful Practising those Duties which they neglect: See Levit. 10. 3. 3. That this Punishment possibly was not so great, as it may seem to be; for as for his Body, the Disease, though dangerous, might not be exceedingly painful: and for his Soul, the stroke probably was not so sudden, 〈◊〉 not to give him space of Repentance. by the ark of God. 8 And David was displeased p Or, grieved, both for the sin, which he acknowledgeth, 1 Chron. 15. 2, 13. and for God's heavy Judgement; whereby their hopes were dashed, and their joys interrupted, and a good subject struck dead for the circumstantial error of a Pious mind, which he might possibly think harsh and very severe, and therefore be displeased or offended at this sharp Providence. , because the LORD had ‡ Heb. had broken. made a breach upon Uzzah: And he called the name of the place ‖ That is, the breach of Uzzah. Perez Uzzah to this day. 9 And David was afraid of the LORD q Either, that God was displeased with him for removing the Ark, and bringing it to his City: or lest God should proceed further in the way of his Judgements upon him and his people: or, lest the Ark being brought to his House, might be the occasion of inconveniencies and great calamities for some neglects or errors which they might easily and frequently commit. that day, and said, How shall the ark of the LORD come unto me r How may I presume, or how shall I dare do it, when God hath showed his displeasure for my attempting it? I will therefore wait further upon God for his direction in the case, and at present forbear. But why did not David consult God presently by the Urim, as he used to do? This therefore seems to have been his infirmity and neglect. ? 10 So David would not remove the ark of the LORD unto him into the city of David▪ but David carried it aside into the house of Obed-Edom s Which doubtless was done by the consent and desire of the owner of it, who for the enjoyment of so great a Privilege, was willing to expose himself to some hazard; and wisely considered, that the late Judgement was not to be imputed to the Ark, but to Uzzah's carelessness in managing it. the * Josh. 21. 24 1 Chr. 13. 13. Gittite t He was certainly a Levite, 1 Chron. 15. 18, 21, 24. and 16. 5. and 26. 4. and here called a Gittite, Either, First, From Gath of the Philistines, where he or his Father might be Born or have Sojourned, which might be upon divers occasions: Or, Secondly, From Gathrimmon, which was a Levitical City, jos. 21. 24, 25. . 11 And the ark of the LORD continued in the house of Obed-Edom the Gittite three months: and the LORD blessed Obed-Edom, and all his household u With happy Success in all their Affairs and Actions. . 12 ¶ And it was told king David, saying, The LORD hath blessed the house of Obed-Edom, and all that pertaineth unto him, because of the ark of God. * 1 Chron. 15. 25. So David went and brought up the ark of God x Understanding that the Ark was entertained without danger or inconvenience, and with great advantage, he apprehended his former mistake, and brought it to himself. from the house of Obed-Edom y Which is thought to have been either in jerusalem, or very near it. , into the city of David, with gladness. 13 And it was so, that when they that bore the ark of the LORD, had gone six paces z With safety and comfort. , he sacrificed * See 1 〈◊〉 15. 26. oxen and fatlings a Upon an Altar suddenly erected, as was usual in such cases. See Exod. 20. 24. This he did, either, to appease God for the former miscarriage: or, to praise him for his present mercy, that he had not made another breach upon them: or, to implore his favour and gracious presence with them in this great Affair. . 14 And David danced before the LORD b To express his inward joy and thankfulness to God by his outward carriage, according to the manner of those times. See Exod. 15. 20. judg. 11. 34. and 21. 21. 1 Sam. 18. 6. Psal. 149. 3. and 150. 4. with all his might, and David was girded with a linen ephod c The usual Habit of the Priests and Levites, in their Sacred Ministrations, yet sometimes worn by others, as it was by the young Child Samuel, 1 Sam. 2. 18. before he was come to those years in which the Levites were allowed to Minister; and so hereby David, who laid by his Royal Robes, and put on this Robe to signify and declare, that although he was King of Israel, yet he willingly owned himself to be the Lords Minister and Servant. . 15 So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. 16 And as the ark of the LORD came into the city of David, Michal saul's daughter looked through a window, and saw king David leaping and dancing before the LORD, and she despised him in her heart d As one of a base and mean spirit, that knew not how to carry himself with that Majesty which became his place, but behaved himself like one of the Fools or vain Persons in Israel. . 17 ¶ And * 1 Chr. 16. 1. they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had † pitched for it e For Moses his Tabernacle was still at Gibeon, 1 Chron. 16. 39 and 21. 29. and 2 Chron. 1. 3. which David left there, because he designed to build a Temple at jerusalem with all speed, though he was countermanded therein by God himself. : and ‡ Heb. stretched. David offered burnt-offerings, and peace-offerings before the LORD. 18 And assoon as David had made an end of offering burnt-offerings, and peace-offerings, * 1 Chron. 16. 2. he blessed the people f i e. He hearty and solemnly prayed to God for his Blessing upon them: which he did both as Prophet, and as their King, to whom by office it belongs, by all means, to seek his People's welfare. in the name of the LORD of hosts. 19 And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine: so all the people departed every one to his house. 20 ¶ Then David returned to bless his household: and Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself g Either, First, by stripping himself of his Royal Robes, that he might put on a Levitical Ephod: or, by discovering some part of his Thighs or Legs, as might possibly happen whilst he danced with all his might, as is said above ver. 14. considering that the men did then wear lose Garments. Or, she speaks thus, not that he did so, but only by way of aggravation of his fault, and to vilify him the more, as is usual with persons in such cases. to day in the eyes of the handmaids of his servants h Who either bare a part in the Solemnity, as Women sometimes did, Exod. 15. 20. or, at least were spectators of it, and of David's carriage in it. , as one of the vain fellows i As idle and light persons use to do. ‖ Or, openly. shamefully uncovereth himself! 21 And David said unto Michal, It was before the LORD k In his presence and service, which though contemptible to thee, is, and ever shall be honourable in mine eyes. , which chose me before thy father, and before all his house l Which took away the honour from him and his, and transferred it upon me, whereby he hath obliged me to Love and Serve him with all my might. , to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD. 22 And I will yet be more vile than thus, and will be base in mine own sight m I will always be ready to humble and abase myself before God. : and ‖ Or, of the ●…andmaids of my servants. of the maid-servants which thou hast spoken of, of them shall I be had in honour n I shall rather choose to get honour from the meanest of my people, in serving and praising God, than to gain esteem from thee by my lukewarmness in God's service. . 23 Therefore o Not because of David's words to her, which have nothing in them to this purpose; but because of her proud, and petulant, and ungodly speech and carriage to David, which God justly punished with sterility. Michal the daughter of Saul had no child p To wit, by David, and after this time, which these words evidently respect. Which was true, although those five Children ascribed to Michal, 2 Sam. 21. 8. were hers by Birth, and not by Adoption only. until the day of her death q i e. Never: for if she ever had any, it must be before her death. Compare 1 Sam. 15. 35. Matth. 1. 25. . CHAP. VII. AND it came to pass, * 1 Chr. 17. ●…. when the king sat in his house a i e. Was settled and warm in the House which Hirams men built for him, chap. 5. 11. then he reflected upon the unhandsome and unsettled state of the Ark. , and the LORD had given him rest round about from all his enemies b Philistines, Moabites, and others, so that they durst not invade his Land, as they had formerly done. For though you read of David's Wars with them, chap. 8. yet in them David was the Aggressor, and entered their Lands. : 2 That the king said unto Nathan the prophet, See now, I dwell in an house of Cedar, but the ark of God dwelleth within curtains c i e. In a Tent or Tabernacle, v. 6. composed of several Curtains, Exod. 26. 1, etc. . 3 And Nathan said to the king, Go, do all that is in thine heart d Pursue thy intentions, and Build an House for the Ark. The design being Pious, and the thing not forbidden by God, Nathan hastily approves it, before he had either seriously considered it in his own mind, or consulted God about it, as both he and David certainly ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the Holy Prophets did not speak all things by Prophetical Inspiration, but some things by an human spirit, and prudent conjecture; and therefore they were ignorant and mistaken in some matters, as 1 Sam. 16. 6. 2 King. 4. 27. : for the LORD is with thee. 4 ¶ And it came to pass that night e Because David's mistake was Fious, and from an honest mind, God would not suffer him to lie long in his mistake, nor to disquiet his mind, or run himself into inconveniencies, in order to the Work, before he gave a stop to it. , that the word of the LORD came unto Nathan f That the same Person who had confirmed David in his mistake, might now rectify it. , saying, 5 Go and tell ‡ Heb. to my servant, to David. my servant David, Thus saith the LORD, * See 1 Kin. 5. 3. 1 Chron. 22. 8. and 28. 3. Shalt thou build g i e. Thou shalt not. Or, wiltst thou build, & c? Dost thou purpose it? me an house for me to dwell in? 6 Whereas I have not dwelled in any house, * 1 King. 8. 16 since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent, and in a tabernacle h These two seem thus to be distinguished, the one may note the Curtains and Hang within, the other the Frame of Board's, and Cover upon it. . 7 In all the places wherein I have walked with all the children of Israel, spoke I a word i Did I ever give any command about it, without which neither they did, nor thou shouldst attempt it? with ‖ 1 Chr. 17. 6. any of the Judges. any of the tribes k In 1 Chron. 17. 6. it is of the judges, and to them, not to the Tribes, the following words agree, whom I commanded to feed my people Israel. Either therefore the Tribes are here put Synecdochically for the Rulers of the Tribes, as the word Church is sometimes used for the Governors of it: or, the word here rendered Tribes, may be rendered Sceptres, as it is used Gen. 49. 10. and Sceptres put for Scepter-bearers or Rulers, as is very frequent. of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar? 8 Now therefore, so shalt thou say unto my servant David l Lest David should be too much discouraged, or judge himself neglected and forsaken of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his Servant, thereby signifying that he accepted of his service, and of his good intentions, which also was expressed at this time, as it may seem from 1 King. 8. 18. though not in this place. : Thus saith the LORD of hosts, * 1 Sam. 16. 11, 12. Psal. 78. 71. I took thee from the sheep-coat, ‡ Heb. from after. from following the sheep, to be ruler over my people, over Israel m I advanced thee, and I do not repent of it. . 9 And I was with thee whithersoever thou goest, and have cut off all thine enemies ‡ Heb. from thy face. out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. 10 (Moreover, I will appoint a place n i e. I will make room for them, whereas hitherto they have been much straitened and distressed by their Enemies. Or, I will establish (for so that Verb sometimes signifies) a place for them, i. e. I will establish them in their Place or Land. Some learned Men render the Verse thus, and the Hebrew words will bear it: And I have appointed (or, assigned, or given) a place for my people Israel (to wit, the Land of Canaan) and have planted them in it, that they may dwell in their own place, and be no more driven to and fro: or rather, and they shall dwell in their own place, etc. i. e. As I did long ago appoint it to them, and afterwards planted them, or put them into actual possession, so now they shall continue or dwell in it, in spite of all their Enemies. for my people Israel o Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his Blessings to the people of Israel, because they were great Blessings to David; partly, because the strength and happiness of a King consists in great part in the multitude and happiness of his People; and partly, because David was a Man of a pious and public spirit, and therefore no less affected with Israel's felicity than with his own. , and will plant them, that they may dwell in a place of their own p i e. In their own Land, not in strange Lands, nor mixed with other people. , and move no more: neither shall the children of wickedness afflict them any more, as before-time q Either, First, As in the Land of Egypt: and so he goes downward to the Judges. Or Secondly, As in Saul's time; and so he ascends to the Judges. , 11 And as since the time that I commanded judges to be over my people Israel r Nor as they did under the Judges, neither so oft, nor so long. But all this is to be understood with a condition, except they should notoriously forsake God, or rebel against him: which being so oft declared by God in other places, it was needless to mention it here. Or, this may relate to the later Ages of the World, when the people of Israel shall be converted to Christ, and recalled out of Captivity, and planted in their own place; when they shall enjoy a far greater degree of Tranquillity than ever they did before. And this agrees best with the Future Tense, I will appoint—— and will plant them, etc. otherwise the work was already done, God had already appointed this Land for them, and actually planted them in it. , and ‖ Or, I will cause. So Gr. have caused thee to rest from all thine enemies s i e. And until this time in which I have given thee rest. But these words though according to our Translation they be enclosed in the same Parenthesis with the foregoing clauses, may seem to be better put without it, and to be taken by themselves. For the foregoing words in this Verse, and in v. 10. do all concern the people of Israel; but these words seem to concern David alone, to whom the Speech returns after a short digression concerning the people of Israel. And they may be rendered either thus, And I have caused thee to rest, etc. or, And I will cause thee to rest, etc. to wit, more fully and perfectly than yet thou dost. .) Also the LORD telleth thee, That he will make thee an house t For thy good intentions to make him an house, he will make thee an house, to wit, a sure house, as is expressed, 1 King. 11. 38. i e. he will increase and uphold thy Posterity, and continue the Kingdom in thy Family. . 12 ¶ And * 1 King. 8. 20. when thy days be fulfilled u When the time of thy life shall expire. This Phrase implies, that his days shall be completed and prolonged to the usual course and stint of Nature, and not out off in the midst, by any violent or untimely death. , and thou shalt sleep with thy fathers, I will set up thy seed after thee x I will set up in thy stead and Throne, thy Posterity, first Solomon, and then others successively, and at last the Me●…sias. So the following words may be understood diversely, part of his Posterity in general or indefinitely taken; part of Solomon, and part of Christ only, according to the differing nature of the several passages. , which shall proceed out of thy bowels y Out of thy inward parts, or from thy Loins, who shall be begotten by thee. , and I will establish his kingdom. 13 * 1 King▪ 〈◊〉 and 6. 12. 1 〈◊〉 〈◊〉 〈◊〉 He shall build an house z This is meant literally and immediately of Solomon, who alone did build the material House or Temple; but mystically and ultimately of Christ, who is the Builder of God's Spiritual House or Temple, Heb. 3. 3, 6. 1 Pet. 2. 5. for my Name a i e. For my Service, and Worship, and Glory. , and I will establish the throne of his kingdom b This is not meant of Solomon, for his Kingdom was not for ever. And though the Phrase for ever is sometimes used of the time of a man's life, yet it cannot be so understood here, because the Mercy here promised to David's Son is of another nature, and of far longer continuance, than that which was given to Saul, v. 15. who yet enjoyed the Kingdom as long as he lived. But it is to be understood of David's Posterity in general, but with special respect to Christ, in whose Person the Kingdom was to be lodged for ever, Isa. 9 7. Dan. 2. 44. Luk. 1. 32. 33. for ever. 14 * Heb. 1. ●…. I will be his father, and he shall be my son c I will carry myself towards him as becomes a Father, with all affection and tenderness, and I will own him as my Son. This is intended both of Solomon, as a Type of Christ; and of Christ himself, as is evident from Heb. 1. 5. : * Psal. 89. 〈◊〉▪ 30, 31, 32. if he commit iniquity d This agrees only to Solomon and some others of David's Posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no Type of Christ, and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a Type of Christ, the sense passeth through Solomon unto Christ. , I will chasten him with the rod of men ⸫ Either, First, With such Rods as men use to correct their Sons, or to beat other Men: which are here opposed to the Rods or Strokes which an angry God inflicts. See job 23. 6. Psal. 39 11. Isa. 47. 3. Rom. 9 22. Heb. 10. 31. and 12. 29. Or, Secondly, With such Rods as are gentle and moderate, and suited to Man's weakness; as a tolerable and resistible temptation is called human, or common to men, 1 Cor. 10. 13. , and with the stripes of the children of men: 15 But my mercy e i e. Or, my kindness, i. e. the Kingdom which I have mercifully and kindly promised to thee and thine. shall not departed away from him, as I took it from Saul f In regard of his Posterity, for the Kingdom was continued to his person during life. , whom I put away before thee. 16 And thine house, and thy kingdom shall be established for ever * 1 King. 1. 〈◊〉 before thee g Thine Eyes in some sort beholding it: for he lived to see his Wise and Godly Son Solomon actually placed in the Throne, with great reputation and general applause, 1 King. 1. 39, 40. which was in itself a good presage of the continuance of the Kingdom in his Family; and being considered together with the infallible certainty of God's promise to him and his for ever, of the accomplishment whereof, this was an earnest, gave him good assurance thereof; especially considering that he had his eyes and thoughts upon the Messiah, Psal. 110. 1, etc. whose day he saw by Faith, as Abraham did, joh. 8. 56. and whom he knew that God would raise out of the fruit of his Loins to sit on his Throne, as is affirmed, Act. 2. 30. and that for ever: and so the Eternity of his Kingdom is rightly said to be before him. The LXX and Syriack read before me, which is an usual Phrase, which makes no great variation in the Hebrew Text. : thy throne shall be established for ever. 17 According to all these words, and according to all this vision, so did Nathan speak unto David h Although it was contrary to his own opinion, and an evidence of his rashness and folly. This therefore is here mentioned as an evidence of his Fidelity and Impartiality, in relating the whole mind of God herein, and of his modesty in taking shame to himself. . 18 ¶ Then went king David in, and sat i This word may note either, first, his Bodily gesture: for there is no certain gesture to which Prayer is limited; and we have examples of Saints Praying in that Posture, Exod. 17. 12. 1 King. 19 4. or, he might sit for a season whilst he was Meditating upon these things, and then alter his Posture (though it be not here expressed) and betake himself to Prayer. Or rather, Secondly, His continuance there, as this Hebrew word is oft used, as Gen. 27. 44. Levit. 14. 8. 1 Sam. 1. 22. and 20. 19 that he did not barely present himself before God, but abode there for some competent time, that he might with Gods leave pour out his Soul freely before him. For howsoever one may in some cases pray sitting, yet it is most probable that David would in this Holy place, and upon this occasion, use a more Humble and Reverend gesture, such as kneeling is, which therefore David prescribeth or adviseth, Psal. 95. 6. and Solomon accordingly practiseth, 1 King. 8. 54. 2 Chron. 6. 13. How infinitely unworthy am I and my Family of this great honour and happiness! before the LORD, and said, Who am I, O LORD God? and what is my house, that thou hast brought me hitherto k? 19 And this l To wit, which thou hast already done for me, as he now said, That thou hast brought me hitherto, i. e. to that pitch of Honour, and Peace, and Prosperity, in which through thy favour I now stand. was yet a small thing in thy sight, O LORD God m Though it was more than I deserved or could expect, yet thou didst not think it enough for thee to give to me. : but thou hast spoken also of thy servants house for a great while to come n For many future Ages, and indeed to all Eternity. , and is this the ‡ Heb. law. manner of man, O LORD God o Do men use to deal so freely and kindly with their inferiors, as thou hast done with me? No: this is the Prerogative of Divine Grace, to give such promises and largesses as this. So these are words of admiration: which very well suits with the foregoing and following words. Or, And is this the Manner, or Law, or Custom of mean or obscure men, etc. as the Hebrew Adam is confessed sometimes to signify, as Psal. 49. 2. and 62. 9 Isa. 2. 9 i e. Is this the manner of men's dealing with mean and obscure persons, such as I am? So the Hebrew, haadam, is the Genitive Case of the object, which is frequent in the Hebrew and other Languages. And this seems more probable, because it exactly agrees with the parallel place, 1 Chron. 17. 17. where the words are, thou hast regarded me according to the estate of a man of high degree, i. e. thou hast dealt with me as if I had been not a poor mean Shepherd, but the Son of some Great Monarch, to whom such honours best agree. ? 20 And what can David say more unto thee p Either, First, In way of gratitude, and praise to thee, words cannot express my obligations to thee, nor my sense of these obligations. Or rather, Secondly, In way of prayer, as appears by the parallel place, 1 Chron. 17. 17. What can I ask or desire of thee more than thou hast freely done? ? for ‖ Or, but. thou LORD God, knowest thy servant q Thou knowest, Either, First, My deep sense of thy favours, and my obligations to thee. Or rather, Secondly, My condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt be ready to supply me accordingly. Compare Matth. 6. 8, 32. . 21 For thy words sake r That thou mightest fulfil thy promises made to me, by Samuel and Nathan, and thereby demonstrate thy Faithfulness. , and according to thine own heart s i e. Of thine own mere liberality and good pleasure, without any desert of mine. So far was David, though now a very gracious man, from thinking his actions Meritorious. hast thou done all ‡ Heb. this greatness. these great things, to make thy servant know them t i e. That thy gracious and wonderful purposes of Mercy towards me, which lay hid in thine own heart, might be manifested unto me and others, by thy most kind words and actions. So it agrees with 1 Chron. 17. 19 . 22 Wherefore thou art great u Both in Power and in Goodness, as appears by the great and good things which thou hast done for me. , O LORD God: for * Deut. 3. 24. and 4. 35. and 2. 39 Sam. 2. 2. 〈◊〉 45. 5, 18, 〈◊〉. there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears x What we have heard from our Parents, or out of thy word concerning the incomparable excellency of thy Majesty, and of thy Works; of that I have this day eminent experience. . 23 And * Deut 4. 7, 32. and 33. 29. Psal. 147. 20. what one nation in the earth is like thy people, even like Israel, whom God went y To wit, into Egppt. An expression of God after the manner of men. to redeem for a people to himself, and to make him a name z To advance the Glory of his Power and Goodness, and other perfections. Compare Exod. 9 16. , and to do for you great things, and terrible, for thy land, before thy people which thou redeemedst to thee from Egypt, from the nations and their gods? 24 For thou hast confirmed to thyself a Partly, by thy Promises, and that sure Covenant which thou hast made with them: and partly, by thy Glorious Works wrought on their behalf, as it appears this day. thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God b In a peculiar manner, and by special Relation and Covenant: for otherwise he is the God and Father of all things, 1 Cor. 8. 6. . 25 And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said. 26 And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel c i e. Do thou never cease to manifest thyself to be the God and Governor of Israel. : and let the house of thy servant David be established before thee. 27 For thou, O LORD of hosts, God of Israel. hast ‡ Heb. opened the ear. revealed to thy servant, saying, I will build thee an house: therefore d Because thy Promise hath given me encouragement to Pray, and assurance of Answer. hath thy servant found in his heart e Or, found his heart, i. e. taken Courage; as a man is said to lose his heart when he wants Courage. to pray this prayer unto thee. 28 And now, O LORD God, (thou art that God f That God who hast declared thyself to be Israel's God, and in particular my God. , and * John 17. 17. thy words be true, and thou hast promised this goodness unto thy servant): 29 Therefore now ‡ Heb. be thou pleased and bless. let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O LORD God hast spoken it g And therefore wiltst certainly do it, for thy words never fail. , and with thy blessing let the house of thy servant be blessed for ever. CHAP. VIII. AND after this it came to pass, that David smote the Philistines, and subdued them: and David took ‖ Or, the bridle of Ammah▪ Metheg-Ammah a i e. Gath and her Towns, as it is expressed in the parallel place, 1 Chron. 18. 1. which are called Metheg-Ammah, or the Bridle of Ammah, because Gath was situate in the Mountain of Ammah; and because this being the chief City of the Philistines, and having a King, which none of the rest had, was the Bridle which had hitherto kept the Israelites in subjection, but now was taken out of their mouths. out of the hand of the Philistines. 2 And he smote Moab b For although the King of Moab, out of hatred to Saul, pretended some kindness to David, and gave protection to his Parents, 1 Sam. 22. 3, 4. yet the Moabites were perpetual and sworn Enemies to the Israelites, who therefore were forbidden to admit them into the Congregation of the Lord, and to seek their peace and prosperity, Deut. 23. 6. And though God commanded them in their March to Canaan, to spare the Moabites, Deut. 2. 9, 19 yet afterwards they proved unthankful, and insolent, and fierce Enemies to God and his people, Numb. 22. 2, etc. and 24. 17. and 25. 17, 18. judg. 3. 14, etc. 1 Sam. 14. 47, etc. and thereby provoked God to alter his course and carriage towards them. , and measured them with a line c i e. As with Line, the Particle as being oft understood, as Psal. 11. 1. and 22. 6. and 45. 1. The sense is, Having conquered the Land, he made an estimate of it, and, as it follows, distributed the Towns, and People into three parts. , casting them down to the ground d i e. Overthrowing their Towns, and utterly destroying their People in manner following. : even with two lines measured he to put to death e Which severity was necessary for his own and his People's security, because they were numerous, and Potent, and Bordering upon Canaan, and very vexatious and mischievous to the Israelites. And now that Prophecy Numb. 24. 17. was accomplished. ; and with one full line to keep alive: and so the Moabites became david's servants, and brought gifts. 3 ¶ David smote also Hadadezer f Called Hadarezer, 1 Chron. 18. 3. the Hebrew letters Daleth and Resch being alike, and so oft interchanged. the son of Rehob, king of * Psal. 60. title. Zobah g A part of Syria, lying North-East from Canaan towards Hemath, 1 Chron. 18. 3. See 1 Sam. 14. 47. , as he h Quest. Who? Ans. Either, First, Hadarezer: who being already very Potent, and going to enlarge his Dominion further, David thought fit to oppose him. Or, Secondly, David, who remembering the grant which God had made to his people, of all the Land as far as Euphrates, and having subdued his Neighbouring Enemies, went to recover his Rights, and establish his Dominion as far as Euphrates. went to recover his border at the river Euphrates. 4 And David took ‖ Or, of his. from him a thousand ‖ As 1 Chron. 18. 4. charets i Which word is fitly supplied out of 1 Chron. 18. 4. such Substantives being oft understood in the Hebrew Language, as Gen. 26. 30. 2 Sam. 21. 16. , and seven hundred horsemen k Or, seven hundred Companies of Horsemen, i. e. in all seven thousand; as it is 1 Chr. 18. 4. there being ten in each Company, and each ten having a Ruler or Captain, Exod. 18. 21. Deut. 1. 15. Or, these seven hundred were the Chief and the Rulers of the rest, and the remaining 6300 were the common Horsemen, subject to their Commanders. , and twenty thousand footmen: and David houghed l i e. Cut the sinews of their Legs, that they might be useless for War. Compare jos. 11. 6. all the chariot horses m Except the following reserve. Chariots are here put for Chariot-Horses, as they are 1 Sam. 13. 5. 2 Sam. 10. 18. Psal. 76. 6. David did this, because he could not keep them for his own use, Deut. 17. 16. , but reserved of them for an hundred charets. 5 And when the Syrians of Damascus ▪ i e. Who were subject to Damascus, the chief City of Syria. came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6 Then David put garrisons in Syria of Damascus, and the Syrians became servants to David, and brought gifts n To purchase their peace, and acknowledge their subjection to him. : and the LORD preserved David whithersoever he went. 7 And David took the shields of gold that were on the servants o Or rather, which were with the servants, i. e. committed to their custody, as being kept in the King's Armoury: for it is not probable they carried them into the field. of Hadadezer, and brought them to Jerusalem. 8 And from Beta, and from Berothai p In 1 Chron. 18. 8. it is, from Tibhath, and from Chan. Either therefore the same Cities were called by several names, as is usual, the one by the Hebrews, the other by the Syrians: or those were two other Cities, and so the Brass was taken out of these four Cities. , cities of Hadadezer, king David took exceeding much brass. 9 ¶ When Toi king of Hamath q Another eminent City of Syria. heard that David had smitten all the host of Hedadezer, 10 Then Toi scent Joram r Here also the Names differ from 1 Chron. 18. 9, 10. where it is Tou and Hadoram. his son unto king David, to ‡ Heb ask him of peace. salute him, and to bless him, because he had taught against Hadadezer, and smitten him: (for Hadadezer ‡ Heb. was a man of wars with, etc. had wars s Heb. was a man of Wars, i. e. was exercised with continual Wars. Compare Gen. 9 20, etc. with Toi) and joram ‡ Heb. in his hands were, brought with him vessels of silver, and vessels of gold, and vessels of brass; 11 Which also king David * 1 Chron. 18. 11. and 26. 26. did dedicated unto the LORD t To the building of God's Temple. So he shown his affection to God and his House, in preparing for it, when he was not permitted to build it. ; with the silver and gold that he had dedicated of all nations which he subdued: 12 Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer son of Rehob, king of Zobah. 13 And David got him a name u i e. Much increased his reputation. when he returned from ‡ Heb. his smiting. smiting of the Syrians x Or, Edomites, as they are said to be, 1 Chron. 18. 12. It is likely these two people were confederates, and that divers of the Syrians whom David had defeated in Syria, fled to Edom, and there joined with them against their common Enemy, and made up together a very great Army (as the number of the Men slain in it showeth) consisting of the veterane Soldiers of both Countries. Although the slaughter here following may seem not to have been of the Syrians, as the words at first reading seem to intimate, but of the Edomites; (it not being probable that the Syrians would come so far from their own Country, as to the Valley of Salt, to fight) and this Verse may be 〈◊〉 thus, and that very agreeably to the Hebrew: And David got him a name when he returned from smiting of the Syrians, in smiting (which is easily repeated out of the last Clause, according to the common usage of Scripture) in the Valley of Salt eighteen thousand men, who were Edomites, as is sufficiently implied here in the next Verse, and expressed 1 Chron. 18. 12. in the valley of salt y A place in Edom so called, either from its Neighbourhood to the Salt Sea, or for some other cause now unknown. , * See Psal. 60. title. being eighteen thousand men z As it is also 1 Chr. 18. 12. where also they are said to be smitten by Abishai; because he was then a chief Commander of the Army under David, and, it may be, began the fight; as, for the like reason, they are said to be smitten by joab, Psal. 60. title where also there are only 12000 mentioned; which place, if it speak of this Battle, the state of it was this: Abishai gins the Combat, and kills 6000, after him comes in joab and kills 12000 more, which makes up this 18000. But why may not that be another History and Battle? So the Edomites and Syrians together did first fight with Abishai, and lost 18000 men, and afterwards recruited their Forces and fought with joab, and lost other 12000 men. Nor is it strange if two Battles were fought in one place; of which there are divers instances in Historians. . 14 ¶ And he put garrisons in Edom; throughout all Edom put he garrisons, and all * Num▪ 〈◊〉 they of Edom became David's servants: and the LORD preserved David whithersoever he went. 15 And David reigned over all Israel, and David executed judgement and justice a i e. Just judgement, as Deut. 16. 18. A Figure called Hendiadis; as in Gen. 3. 16. Matth. 4. 16. upon all his people. 16 And Joab the son of Zeruiah was over the host b Who having doubtless declared his repentance for his former crimes, and having done eminent service for his Country, and having received the chief Command by virtue of David's promise and contract, 2 Sam. 5. 8. was still continued in his place. ; and Jehoshaphat the son of Ahilud was ‖ Or, remembrances, or writer of Chronicles recorder c Either, First, The writer of Chronicles. But it is not likely he would have been put among the great Officers of State and Church. Or, Secondly, The Treasure●…▪ who examined all the accounts, and kept Records of them▪ Or, Thirdly, The King's Counsellor, as Ahitophel is called 2 Sam. 15. 12. 1 Chron. 27. 33. who was to bring things 〈◊〉 moment to the King's mind and remembrance, and to admonish him from time to time of things fit to be done. See 1 King. 4. 3. and 2 King. 18. 18. . 17 And * 1 Chron. 24. 3, 4. Zadok the son of Ahitub d Not of that Ahitub, 1 Sam. 4. for that was of Ithamar's race, but this of Eleazar. , and Ahimelech the son of Abiathar e So Abiathar called his Son by the name of his Father, 1 Sam. 22. 20. , were the priests f i e. The Chief Priest next under Abiathar, who fled to David, 1 Sam. 22. 20. and now was High Priest, as may be gathered from 2 Sam. 15. 35. and 1 King. 2. 27, 35. under him these two were the next Chief Priests, or the Second Priests, each one being Chief of the House of his Father, Zadok of Eleazar, and Ahimelech of Ithamar. See Numb. 3. 32. 1 Chron. 24. 3, 4. Or, these two are here mentioned, because they constantly attended upon the King, that he might consult with them in the matters of the Lord, as need required. ; and Seraiah was the ‖ Or, Secretary. Scribe; 18 * 1 Chron. 18. 17. And Benaiah the son of Jehoiada was over g These words are supplied out of the parallel place, 1 Chron. 18. 17. and out of 2 Sam. 20. 23. where they are expressed. both the Cherethites and the Pelethites h i e. The Cherethites and Pelethites were undoubredly Soldiers, and such as were eminent for their Valour and Fidelity to the King, as is evident from 2 Sam. 15. 18. and 20. 7. and 1 King. 1. 38, 44. and most probably they were the King's Guards, which consisted of these two Bands, who might be distinguished either by their several Weapons, or by the differing time or manner of their service. They are supposed to be thus called, either, first, from their Office, which was upon the King's command to cut off or punish offenders, and to preserve the King's Person, as their names in the Hebrew Tongue may seem to imply. Or, Secondly, From some Country, or place to which they had relation. As for the Cherethites, it is certain they were either a Branch of the Philistines, or a People neighbouring to them, and confederate with them, as is manifest from 1 Sam. 30. 14. Ezek. 25. 16. Zeph. 2. 4, 5. And so might the Pelethites be too, though that be not related in Scripture. And these Israelites and Soldiers of David might be so called▪ either, because they went and lived with David when he dwelled in those parts: or, from some notable Exploit against, or Victory over these People; as among the Romans the names of Asiaticus, Africanus, etc. were given for the same reason. One of their Exploits against the Cherethites is in part related, 1 Sam. 30. 14. And it is likely they did many other against them, and against other people, amongst which the Pelethites might be one. : and David's sons were ‖ Or, Princes. chief rulers i Had the places of greatest Authority and Dignity conferred upon them. . CHAP. IX. AND David said a David's Wars being ended, he set himself to the Administration of Justice to all his People, chap. 8. 15. And amongst others he minds his just debt and obligation to jonathan and his Family. , Is there yet any that is left of the house of Saul b He saith not of the house of jonathan, for he knew not of any Son which he had left, and therefore thought his kindness and obligation was to pass to the next of his Kindred. As for Mephibosheth, he was very young and obscure, and possibly concealed by his Friends, lest David should cut him off from jealousy of State, as hath been usual among Princes in like case, and therefore was unknown to David, as well he might be, especially when David's head and hands were full of War with divers and Potent Enemies, as they had hitherto been. , that I may show him kindness for Jonathans' sake? 2 And there was of the house of Saul a servant c One who had been a Servant, and, as it may seem, a Steward to Saul. See below, v. 10. whose name was * Chap. 16. 1. & 19 29. Ziba: and when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he. 3 And the king said, Is there not yet any of the house of Saul, that I may show the kindness of God d Either, First, That kindness which I own him for God's sake, and by virtue of my Oath given to him about it, 1 Sam. 20. 14, 15. But that Oath seems only to oblige him to Ionathan's Posterity, and not to any other of Saul's House. Or, Secondly, Great and eminent kindness. unto him? And Ziba said unto the king, Jonathan hath yet a son, which is * Chap. 4. 4. lame on his feet. 4 And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar e In a place beyond jordan, chap. 17. 27. where his Friends thought he might be kept out of David's sight. . 5 ¶ Then king David sent, and fet him out of the house of Machir the son of Ammiel, from Lodebar. 6 Now when Mephibosheth the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence: And David said, Mephibosheth. And he answered, Behold thy servant. 7 ¶ And David said unto him, Fear not; for I will surely show thee kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father f Which were now seized and possessed by David, as due to him, either, in right of his Wife, to whom the Inheritance was devolved, Saul's Sons by his Wives being all dead. See Numb. 27. 8. or, by Divine Donation, as belonging to the Crown which God had now given him: or, by forfeiture, because of Ishbosheth's Rebellion against his Lord and King. , and thou shalt eat bread at my table continually. 8 And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a * 1 Sam. 24. 14. dead dog as I am? g So contemptible in my person and condition. 9 ¶ Then the king called to Ziba saul's servant, and said unto him, * See Chap. 19 29. I have given unto thy master's son all that pertained to Saul, and to all his house. 10 Thou therefore, and thy sons, and thy servants shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat h i e. That he may have wherewith to buy Food for all his Family, and all manner of provisions (which oft come under the tile of Food and Bread) necessary for himself and them. : but Mephibosheth thy master's son shall eat bread always at my table. Now Ziba had fifteen sons, and twenty servants i For it is probable he had been the chief Steward to manage Saul's Lands: whereby he had great opportunities to enrich himself, which also he was very intent and resolved upon, either directly, or indirectly, as the following History of him shows; and therefore it is not strange that he was so rich. . 11 Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the ●…ings sons k These are the words, Either, First, Of David; the words, said he, or said the King, being supplied out of the former and following Verses. Or, Secondly, Of Ziba, being thus rendered and understood, Also Mephibosheth, if the King so please, shall eat at my table, and shall be treated there according to his Quality▪ as one of thy Sons, as thou desirest: for the Estate will suffice for that also. . 12 And Mephibosheth had a young son l Either, First, Before he was discovered and brought to the King; and than David seems guilty of a great error in forgetting his dear jonathan so long; although his long and continued Wars both Civil and Foreign, might afford him some excuse, as filling his mind and time with business of another nature. Or, Secondly, After that time: for there is nothing here which determines when this Son was Born. , whose name was Micha m Who also had other Children and grandchildren, to keep up the name and memory of worthy and famous jonathan. See 1 Chron. 8. 34, 35. and 9 40, 41. : and all that dwelled in the house of Ziba were servants unto Mephibosheth. 13 So Mephibosheth dwelled in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet. CHAP. X. AND it came to pass after this, that the * 1 Chr. 19 1: king of the children of Ammon a Nahash, v. 2. probably the same whose Army Saul defeated and destroyed, 1 Sam. 11. who out of enmity to Saul shown kindness to David, as it follows; hoping also by fomenting the differences between Saul and David, to make way for his future Conquests. died, and Hanun his son reigned in his stead. 2 Then said David, I will show kindness unto Hanun the son of Nahash b Therefore there had hitherto been Peace and Friendship between David and him; and therefore the spoils of the children of Ammon are mentioned chap. 8. 12. by way of anticipation, and with respect to the story here following. , as his father shown kindness unto me c Which he might do, either, by offering him his help, if he needed it; or, by supplying him with Military or other provisions upon occasion, or many other ways. . And David sent to comfort him by the hand of his servants, for ‡ the loss of, his father: and David's servants came into the land of the children of Ammon. 3 And the princes of the children of Ammon said unto Hanun their lord, ‡ Heb. in thine eyes doth David. Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? Hath not David rather sent his servants unto thee, to search the city, and to spy it out d To observe where the City is weakest, and may soon be taken. The ground of this suspicion was, partly, the Conscience of their ill deserts and carriage towards the Israelites, whose quarrel David had espoused: partly, the opinion they had of David's policy: and partly, the severity of God's Law particularly against them, Deut. 23. 6. which might easily come to their ears. And they knew David was a zealous asserter of God's Laws. , and to overthrow it? 4 Wherefore Hanun took David's servants, and shaved off the one half of their beards e Partly, that he might compel them to bear a part in their mourning, and that in such a way as was usual with them, but forbidden to the Israelites, Levit. 19 27. Deut. 14. 1. which probably was not unknown to them: and partly, to fasten this as a reproach upon them, and to make them ridiculous and contemptible. Compare Isa. 20. 4. and 47. 2. and 50. 6. , and cut off their garments in the middle, even to their buttocks f This was worse than the former, because the Israelites wore no Breeches, and so their nakedness was hereby uncovered. Compare Isa. 20. 4. , and sent them away. 5 ¶ When they told it unto David, He sent to meet them g He sent them Clothes and other necessaries. , because the men were greatly ashamed: and the king said, Tarry at Jericho h Both because this was one of the first places which they came to in Canaan: and because it was now a very obscure Village; and therefore fittest for them in their circumstances: for it was not built as a City till after this time, 1 King. 16. 34. until your beards be grown i For the want or loss of Beards was esteemed a reproach among the Israelites. , and then return. 6 ¶ And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Beth-Rehob k Near Hamath, Numb. 13. 21. , and the Syrians of Zoba l Of which see 1 Sam. 14. 47. and 2 Sam. 8. 3. , twenty thousand footmen, and of king Maacah m i e. Of that part of Syria which was under King Maachah: for Syria was a large Country, and there were divers Kings in the several parts of it. This part was near Gilead. See Deut. 3. 14. a thousand men, and of Ishtob n Or, of the men of Tob, the Country where jepthah dwelled, judg. 11. 3. Besides these, they hired others out of Aram Naharaim, or Mesopotamia, as appears from 1 Chron. 19 6. and Psal. 60. title. And all these were forward enough to Combine against David, both to revenge their former losses and reproaches, and to give check to his growing greatness. twelve thousand men. 7 And when David heard of it, he sent Joab, and all the host of the mighty men o Choosing wisely to carry the War into their Country, rather than to expect it in their own. . 8 And the children of Ammon came out, and put the battle in array at the entering in of the gate p To wit, of Medeba, as it is expressed 1 Chron. 19 7. which was a frontier City. See Numb. 21. 30. This place they chose for the Fight, that they might both defend that City and their Country, whereof that was the entrance, and, if need were, might retreat into it. : and the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field q That by their numerous Forces they might fall upon the Israelites on the other side. . 9 When Joab saw that the front of the battle was against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians r Which were the most valiant and expert Soldiers. . 10 And the rest of the people he delivered into the hand of Abishai his brother, that he might put them in array against the children of Ammon. 11 And he said, If the Syrians be too strong for me, than thou shalt help me: but if the children of Ammon be too strong for thee, than I will come and help thee. 12 Be of good courage, and let us play the men for our people s For the preservation of ourselves and all our Brethren from that utter ruin which our Enemy's design for us. Our War is not vainly undertaken to enlarge our Empire or Glory, but for our own just and necessary defence; and therefore we may hope for God's Blessing and assistance it it. , and for the cities of our God s Which are devoted to his Worship and Service, and therefore he will plead their cause against his Enemies. : and the LORD do that which seemeth him good t Let us do our parts, and quietly refer ourselves and the event to God's good pleasure, which we have no reason to distrust. . 13 And Joab drew nigh, and the people that were with him, unto the battle against the Syrians u He prudently falls upon them first, because they were but mercenaries, and not concerned so much in the Success as the Ammonites were, all whose interest lay at stake; and therefore not likely to venture too far in their defence. : and they fled before him. 14 And when the children of Ammon saw that the Syrians were fled x In whose numbers and prowess they had the most confidence. , then fled they also before Abishai, and entered into the city: so Joab returned from the children of Ammon y Not judging it convenient or safe to pursue them; because the Forces were not utterly ruined, but only dispersed and put to flight, and so might easily rally together. , and came to Jerusalem. 15 ¶ And when the Syrians saw that they were smitten before Israel, they gathered themselves together z Partly, to wipe out the stain of Cowardice which they had now contracted: partly, to prevent that vengeance which they supposed David would execute upon them for their last attempt: and partly, to shake off the Yoke that David had lately put upon them. . 16 And Hadarezer a The same with Hadadezer, chap. 8. 3. sent, and brought out the Syrians that were beyond the river b Who having engaged themselves in the former expedition, as was noted before, were now obliged to proceed in their own defence, being also persuaded and hired to this second Expedition, v. 19 : and they came to Helam; and Shobach c Or, Shophack, 1 Chron. 19 16. the captain of the host of Hadarezer went before them. 17 And when it was told David, he gathered all Israel d i e. The Chosen and Valiant Men picked out of all Israel. together, and passed over Jordan, and came to Helam: and the Syrians set themselves in array against David, and fought with him. 18 And the Syrians fled before Israel, and David slew the men of seven hundred chariots e Heb. seven hundred chariots: i e. The Men belonging to them, that Fought in, or with them; as plainly appears, 1. Because the Men only, and not the Chariots were capable of being killed, as these are said to have been. 2. Because it is thus explained in the Book of Chronicles, which was written after this Book, for this end, to Explain what was dark or doubtful, and to supply what was omitted here; where instead of these Words, are seven thousand men which Fought in Chariots, 1 Chron. 19 18. And this is a very common Metonymy; of which, See above Chap. 8. 4. and the Notes on 1 Sam. 13. 5. Although there might be 7000 Chariots in all, whereof 700 were chosen one's; according to the distinction made Exod. 14. 7. of the Syrians, and forty thousand horsemen f For which in 1 Chron. 19 18. is forty thousand footmen. Which may be reconciled divers ways. 1. Both these may be true, that he slew 40000 Horsemen, which being the most considerable part and strength of the Army, it might seem sufficient to name them, and every one could easily understand, that the Footmen in that case were certainly cut off; and that he slew also 40000 Footmen, as is said 1 Chron. where he mentions them only, because they were omitted in 2. Sam. and the Horsemen being expressed here, it was needless to repeat them in 1 Chron. 2. The Horsemen may be here called footmen, in opposition to those that Fought in Chariots; because they sometimes Fought on Horseback, and sometimes came down from their Horses, and Fought on Foot, when the place of the Battle was more commodious for Footmen, than for Horsemen; which it is not improbable was their Case here; for David, being a Soldier of great Prudence and Experience, and understanding the great Numbers of the Syrian Horsemen; whereas the Israelites had but very few, Deut. 17. 16. would doubtless endeavour to choose a place as inconvenient for their Horsemen as he could. 3. Peradventure the Syrians designed to bring the War into David's Country, and therefore hastened their March, and for that end put their Footmen on Horseback, (as hath been frequently done in like Cases) who, when they came to the place of the Battle, came down from their Horses, and Fought on Foot. So there is no need of acknowledging an error of the Scribe in the Sacred Text: which, yet if it were granted in such Historical Passages of no moment to the Doctrine of Faith and good Life, it would not shake the Foundation of our Faith in matters of great Importance, which it might reasonably be presumed the Providence of God would more watchfully preserve from all depravation or Corruption. , and smote Shobach the captain of their host, who died there. 19 And when all the kings that were servants to Hadarezer f To wit, for that time, or in that Expedition to which ●…e hired them. saw that they were smitten before Israel, they made peace with Israel, and served them: So the Syrians feared to help the children of Ammon any more. CHAP XI. AND it came to pass, that ‡ Heb. at the return of the year. after the year was expired at the time when kings go forth b Which is, when the ground is fit for the March of Soldiers, and brings forth Provision for Man and Beast. to battle c These words are to be understood here, as Gen. 10. 11. and 14. 8. that * 1 Chron. 20. 1. David sent Joab and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah d The Chief and Royal City of the Ammonites, Deut. 3. 11. , but David tarried still at Jerusalem. a When that year ended, and the next begun, which was in the Springtime, Exod. 12. 2. 2 ¶ And it came to pass in an evening-tide, that David arose from off his bed e Where he had lain, and slept for sometime; being possibly disposed to sleep after Dinner, by reason of some Excels committed in Eating, or Drinking; and indulging himself in his Lazy Humour, which may seem very improper for so great a Prince and Captain, who had so many and great Burdens upon his Shoulders, especially in a time of War; and therefore such Practices have been condemned by Heathens: and Homer will not allow a General and great Counsellor to sleep all the Night, much less to take any part of the Day for it. And therefore this is thought to be David's first Error, and the occasion of his following Fall. , and walked upon the roof f Which was plain after the manner, Deut. 22. 8. of the king's house: and from the roof he saw a woman washing herself g To wit, in a Bath, which possibly was in her Garden; or in some room near to the King's Palace, where she might wash herself divers ways, and for different ends; either for health, or coolness, or to cleanse herself from some kind of legal Impurity: where also, the Windows being open, and she careless, David might espy her. : and the woman was very beautiful to look upon. 3 And David sent and enquired after the woman h Instead of suppressing that Lust which the sight of his Eyes had kindled, he seeks rather to feed it; and first inquires who she was; that, if she were unmarried, he might make her either his Wife, or his Concubine : and one said, Is not this Bathsheba i Called also Bathshua, 1 Chron. 3. 5. where also Fliam is called Ammiel. the daughter of Eliam, the wife of Uriah the Hitt●…te k So called, either, 1. By his Original, being born either of that Race, but become a zealous Proselyte; or, at least, among that People. Or, 2. By his Habitation among them. Or, 3. For some notable Exploit of his against that People: See 1 Sam. 26. 6. and the notes on 2 Sam. 8. 18. ? 4 And David sent messengers, and took her l From her own House into his Palace, not by force, but by persuasion, as desiring to speak with her. , and she came in unto him m Into his Palace and Chamber, as he desired. , and he * Psal. 51. title. lay with her ( ‡ Heb. and she was purifying herself from her uncleanness. So Gr. for she was purified from her uncleanness) n To wit, from her menstruous Pollution, according to the Law, Levit. 18. 19 Which is here noted, as the reason, either why David pursued his Lustful desire; or why she so easily yielded to it, because she was not under that Pollution which might alienate her from it; or rather, why she so readily conceived, that time being observed by Aristotle and others, to be the most likely time for Conception. and she returned unto her house. * Leu. 15. 19 and 18. 19 5 And the woman conceived, and sent, and told David, and said, I am with child o Consider therefore what to do for thy own honour, and for my safety, whom thou hast brought into a most shameful and dangerous condition. . 6 And David sent to Joab, saying, Send me Uriah the Hittite: And Joab sent Uriah to David. 7 And when Uriah was come unto him, David demanded of him ‡ Heb. of the peace of, etc. how Joab did, and how the people did, and how the war prospered p Frivolous Questions which any common Messenger could have answered: which probably made Uriah suspect that there was some other secret cause why he was sent for. And he might understand something, either by David's Messengers, v. 4. or by some of his own Family, concerning her being sent for to the Court: which together with other Circumstances might give him cause of further suspicion. Yet such might be the Questions (though not here particularly mentioned) concerning those Heads, as every private person might not be acquainted with, nor able to resolve, but such only as were acquainted with the Counsel of War. ? 8 And David said to Uriah, Go down to thy house q Not doubting but he would there Converse with his Wife, and so cover their Sin and Shame. , and wash thy feet r As Travellers there used to do. . And Uriah departed out of the king's house, and there ‡ Heb. went out after him followed him a mess of meat from the king s Seemingly as a Testimony of David's respect and Affection to him; but really to cheer up his Spirits, and dispose him to desire his Wife's company. . 9 But Uriah slept at the door of the king's house with all the servants of his lord t With the King's Guard. This he did, either upon some suspicion of the matter, See v. 7. Or, by the secret direction of God's wise and irresistible Providence, who would bring David's Sin to light. , and went not down to his house. 10 And when they had told * Whether of their own accord, or being first asked by David, it doth not appear. David, saying, Uriah went not down unto his house, David said unto Uriah, Camest thou not from thy journey u Wearied with hard service and Travel, and therefore didst need refreshment; nor did I expect or desire that thou shouldest now attend upon my Person, or keep the Watch. ? why then didst thou not go down unto thine house? 11 And Uriah said unto David, The ark x Which it seems, was now carried with them for their encouragement and direction, as was usual: See Numb 10. 35. 1 Sam. 4. 4. , and Israel, and Judah abide in tents, and * Chap. 20. 6. my lord Joab, and the servants of my lord are encamped in the open fields y To wit, in Tents which are in the Fields. ; shall I then go into mine house to eat, and to drink, and to lie with my wife z He might possibly add these words, to insinuate his apprehension of the King's Design, and to awaken his Conscience to the consideration of his Sin, and of the Injury which he had done him. His meaning is, Now when God's People are in a doubtful and dangerous Condition, it becomes me to Sympathise with them, and to abstain even from lawful Delights. Whereby he might possibly intimate, how unworthy it was for David in such a season to indulge himself in sinful and injurious Pleasures. But David's Ear was now Deaf, his Heart being hardened through the deceitfulness of Sin. ? As thou livest, and as thy soul liveth, I will not do this thing. 12 And David said to Uriah, Tarry here to day also, and to morrow I will let thee departed. So Uriah abode in Jerusalem, that day and the morrow. 13 And when David had called him ▪ i e. Being invited by David. , he did eat and drink before him, and he made him drunk a Or, he made him merry, as the Word oft signifies. He caused him to Drink more than was convenient. : and at even he went out to lie on his bed b Which it doth not appear, that he did the Night before; but now his Excess in Eating and Drinking, might make it more necessary for him. with the servants of his lord c i e. In some Chamber in the King's Court, where the King's Servants used to take their Repose. , but went not down to his house. 14 And it came to pass in the morning, that David wrote a letter to Joab, and sent it by the hand of Uriah. 15 And he wrote in the letter, saying, Set ye Uriah in the forefront of the ‡ Heb. strong. hottest battle, and retire ye ‡ Heb. from after him. from him, that he may be smitten and die d So far is David from Repenting upon these just and great Occasions, that he seeks to cover one Sin with another; and to hid his Adultery with Murder, even the Murder of a most Excellent Person, and that in a most Malicious and Perfidious manner. . 16 And it came to pass when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men were e Placed there to defend it, because that part of the City was supposed either the weakest, or the place designed for the Assault. joab having formerly committed a base Murder upon Abner, was ready to execute this wicked Command of the King; that so he being involved in the same Gild with him, might the more willingly receive him into favour. . 17 And the men of the city went out and fought with Joab: and there fell some of the people of the servants of David, and Uriah the Hittite died also. 18 Then Joab sent, and told David all the things concerning the war: 19 And charged the messenger, saying, When thou hast made an end of telling the matters of the war unto the king; 20 And if so be that the king's wrath arise, and he say unto thee, Wherefore approached ye so nigh unto the city when ye did fight? knew ye not that they would shoot from the wall? 21 Who smote * Judg. 9 53 Abimelech the son of Jerubbesheth? ▪ Called also jerubbaal, judg. 9 1. See the note on 2 Sam. 2. 8. did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez? why went ye nigh the wall? then say thou, Thy servant Uriah the Hittite is dead also f Which he knew would be acceptable news to the King, and therefore allay his Wrath. This indeed might make the Messenger suspect that David had an hand in Uriah's Death; and possibly joab might say so for that very reason, that these matters by degrees being known, David might be hardened in Sin, and so joab might have the greater interest in him. . 22 So the messenger went and came, and shown David all that Joab had sent him for. 23 And the messenger said unto David, Surely the men prevailed against us, and came out unto us into the field, and we were upon them even unto the entering of the gate g We beat them back, and pursued them even to the Gate. . 24 And the shooters shot from off the wall upon thy servants, and some of the king's servants be dead, and thy servant Uriah the Hittite is dead also. 25 Then David said unto the messenger, Thus shalt thou say unto Joab, Let not this thing ‡ Heb. be 〈◊〉 in thine 〈◊〉 displease thee h Be not dejected or discouraged by this sad occasion. : for the sword devoureth † one as ‡ Heb. So 〈◊〉 such. well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him i i e. joab, to proceed in the Siege. . 26 And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband. 27 And when the mourning was past k Which was seven days, Gen. 50. 10. 1 Sam. 31. 13. Nor could the nature of the thing admit of longer delay, lest the too early birth of the Child might discover David's Sin. , David sent and ●…et her to his house, and she became his wife, and bore him a son l By which it appears, That David continued in the state of Impenitency for divers Months together; and this notwithstanding his frequent attendance upon God's Ordinances. Which is an eminent instance of the Corruption of Man's Nature which is even in the best; and, without Divine Assistance, is too strong for them; of the deceitfulness of Sin, and of the tremendous Judgement of God in punishing one Sin, by delivering a man up to another. : but the thing that David had done m i e. His Adultery and Murder, as is evident from the next Chapter. , ‡ Heb. 〈◊〉 in the 〈◊〉 〈◊〉 displeased the LORD. CHAP. XII. AND the LORD sent Nathan a The Prophet, chap. 7. 2. 1 King. 1. 8. When the ordinary means did not awaken David to Repentance, God useth an Extraordinary Course. Thus the Merciful God pities and prevents him who had so horribly forsaken and forgotten God. unto David: and * Psa. 51. 〈◊〉 he came unto him, and said unto him, There were two men in one city b He prudently ushereth in his Reproof with a Parable, after the manner of the Eastern Nations, and ancient times, that so he might surprise David, and cause him unawares to give Sentence against himself. He manageth his Relation as if it had been a real thing; and demands the King's Justice in the case. Though the Application of this Parable to David be easy and obvious, yet it matters not, if some circumstances be not so applicable; because it was fit to put in some such Clauses, either for the decency of the Parable, or that David might not too early discover his Design. ; the one rich and the other poor: 2 The rich man had exceeding many flocks and herds c Noting David's many Wives and Concubines. . 3 But the poor man had nothing save one little ewe▪ lamb d Designing Uriah, with his own and only Wife. , which he had bought e As men then used to buy their Wives: or, had procured. and nourished up: and it grew up together with him, and with his children, it did eat of his own ‡ Heb. Morsel. meat, and drank of his own cup, and lay in his bosom f Which David might take for Hyperbolical Expressions of his tender care of, and affection to it. Although there want not Instances of some who have treated such Brute-Creatures in this manner. , and was unto him as a daughter. 4 And there came a traveller g This some make to be the Devil; whom David gratified by his Sin; but it rather seems added for the decency of the Parable. unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the wayfaring man that was come unto him, but took the poor man's lamb, and dressed it for the man that was come to him. 5 And David's anger was kindled greatly against the man, and he said to Nathan, As the LORD liveth, the man that hath done this thing, ‖ Or, is worthy to die. ‡ Heb. is the Son of death. shall surely die h This seems to be more than the Fact deserved, or than he had Commission to Inflict for it, Exod. 22. 1. But it is observable, That David now when he was most Indulgent to himself, and to his own Sin, was most severe to others; as appears by this Passage, and the following Relation v. 31. which was done in the time of David's impenitent continuance in his Sin. . 6 And he shall restore the lamb * Exod. 22. 4. fourfold, because he did this thing, and because he had no pity. 7 And Nathan said to David, Thou art the man i Thou hast committed this Crime with great Aggravations; and out of thine own mouth thy Sentence hath proceeded, and thou art worthy of Death. . Thus saith the LORD God of Israel, * 1 Sam. 16. 13. I anointed thee king over Israel, and I delivered thee out of the hand of Saul: 8 And I gave thee thy master's house, and thy master's wives k Or, women, as that Word is elsewhere used; as Numb. 31. 18. And though we read not a word of God's giving, or of David's taking any of Saul's Wives into his bosom; or, which is all one, into his Bed; Yet (which I think to be aimed at here) it might be according to the manner of that time, that the Wives and Concubines of the Precedent King, belonged to the Successor, to be at least at his Dispose. And to pretend to them, was interpreted little less than pretending to the Crown. Which made it fatal to Adonijah to ask Abishag, 1 King. 2. 23 And to Abner to be suspected for Rispah, 2 Sam. 3. 8. And Absalon, Usurping the Crown, usurped the Concubines also; which is looked on as a Crime unpardonable, 2 Sam. 16. 21. nor would this have been reckoned amongst the Mercies and Blessings which God here is said to give him, and which are opposed to that which he ●…infully took: but we do read, That Merab Saul's Daughter, was given to him for his Wife by Saul's promise, and consequently by God's grant; though afterwards Saul perfidiously gave her to another Man; and that Michal, the other Daughter, was actually given to him, 1 Sam. 18. And it is very possible, that some other of David's Wives were nearly Related to the House of Saul; whereby David might design to enlarge and strengthen his Interest in the Kingdom. Although there is no absolute Necessity of restraining this to Saul, seeing the Word is Plural, Masters; and may belong to others also, who sometimes were owned by David as his Masters, Lords, or Superiors, such as Mabal was, and some others not elsewhere named might be, whose Houses and Wives, or, at least, womans, God might give to David. into thy bosom, and gave thee the house of Israel and of Judah, and if that had been too little, I would moreover have given unto thee such and such things l Such other things as thou hadst wanted, or in reason desired. . 9 Wherefore hast thou despised the commandment of the LORD m i e. Those Laws of God which forbade thee to do this thing, by not giving them that respect and observance which they deserved. , to do evil in his sight? thou hast killed Uriah the Hittite n That Valiant, and Generous, and Noble Person. with the sword, and hast taken his wife to be thy wife o This he mentions amongst his other Sins; partly, because he had rewarded her, who by God's Law should have been severely punished: partly, because he compassed this Marriage by wicked Practices, even by Uriah's Murder, and for sinful ends, even for the gratification of his inordinate and sensual Lusts, and for the concealment of that Sin which he was obliged to con●…ess and lament. , and hast slain him with the sword of the children of Ammon p Those cursed Enemies of God, and of his People, whom thou hast encouraged and hardened in their Idolatry, by giving up him, and others of God's People into their hands. And note here, That although David did not kill Uriah himself, nor command any to do it; but only that he should be put upon dangerous Service, (which a General of an Army oft doth to Soldiers under him, on justifiable accounts, without being therefore Legally chargeable with Murder, though the person so employed die in the Service:) yet in God's account, who judged of David's Design therein, it is justly so reputed. And therefore, though the Ammonites slew Uriah, yet David is said to have killed him with their Sword. . 10 Now therefore the sword shall never departed from thine house q During the residue of thy Life: as appears from the following History. , because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. 11 Thus saith the LORD, Behold, I will raise up evil r To wit, the evil of Punishment. against thee out of thine own house s From thy own Children and Family. , and I will * Deut. 28. 30. Chap. 16. ●…2. take thy wives before thine eyes t i e. Openly, so as thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it. , and give them u i e. I shall by my Providence, give him power over them, which I know he will abuse; and I shall not restrain him from so doing, either by my Grace or Providence. unto thy neighbour x To one who is very near to thee, even thy beloved Son Absolom. But God expresseth this here darkly and doubtfully, that the accomplishment of it might not be hindered. , and he shall lie with thy wives in the sight of the sun y in the open Day, and in a Public Place. The accomplishment hereof, See Chap. 16. 22. . 12 For thou didst it secretly: but I will do this thing z i e. I will Execute this Judgement. This God did by inclining David's Heart to leave his Concubines, to keep his House, and so to come into Absalom's Power, by giving up Achitophel to his own Carnal Policy, which readily suggested to him that wicked and desperate Counsel; and by exposing Absalon to these Temptations, and leaving him to his own Vicious Inclinations, which God certainly knew would in such circumstances produce that Effect. So the Sin was wholly from Men; but the ordering and overruling their Mistakes and Miscarriages to this end, was from God. before all Israel, and before the Sun. 13 And David said unto Nathan, * Psa. 32. 5. and 51. 4. I have sinned against the LORD a I now freely confess, that Sin which I have hitherto so wickedly smothered; and I have deserved all these, and far heavier Judgements for it; and I am more troubled for my Sin against my Sovereign Lord and gracious God, than for the shame and punishment that follow it. How serious and pathetical this confession was, we may see, Psal. 51. . And Nathan said unto David, The LORD also hath put away thy sin b i e. So far as concerns thy own Life and Eternal Salvation: both which were forfeited by this Sin. , thou shalt not die c As by thy own Sentence v. 5. thou didst deserve, and as thou mightest expect to do by my immediate Stroke; though possibly thou mightest elude the Law, before a humane Judicature, or there be no Superior to Execute the Law upon thee. . 14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme d i e. To reproach both God and his People, and the true Religion. For though these were not concerned in David's Sin, the blame and shame of which should have been appropriated to him; yet Heathens and wicked men would, according to their own evil Minds, and malicious Hearts, fasten the Reproach of this upon God and Religion; as if God were unholy, because the man after God's own heart was so; and partial, in conniving at so great a Crime, when Saul was cast off for a far less Sin: and negligent in the Government of the World, and of his Church in suffering such a Wickedness, as even Heathens have abhorred to go unpunished; and as if all Religion were but hypocrisy and Imposture, and a pretence for Villainies. Besides, the Ammonites upon their success against Uriah and his Party, did doubtless magnify and praise their Idols, and blaspheme the God of Israel. , the child also that is born unto thee, shall surely die e Which, considering his Affection to it, and the Punishment threatened to the poor innocent Infant for his sake, must needs be grievous to him. . 15 And Nathan departed unto his house: and the LORD struck the child f With some sudden and dangerous distemper. that Uriahs' wife bare unto David, and it was very sick. 16 David therefore besought God for the child g Supposing the Threatening might be conditional, and so the Execution of it prevented by Prayer. , and David ‡ Heb. fasted a ●…ast. fasted, and went in h To wit, into his Closet, as Matt. 6. 6. to pray solitarily and earnestly as he had done with others. Or this Word may only note his Progress and continuance in the actions here expressed. , and lay all night upon the earth. 17 And the elders of his house i The Chief Officers of his Kingdom and Household who were there present. arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them k This excessive Mourning did not proceed simply from the fear of the loss of the Child; but from a deep sense of his Sin, and from the Divine Displeasure manifested herein; and particularly, from a just apprehension of the injury which he had done to the Child by his Sin, which justice obliged him to do his utmost to repair by Prayer, or other means. . 18 And it came to pass on the seventh day l Either, 1. From the beginning of the Distemper. Or, rather, 2. From the day of his Birth, which is the most usual way of computation of men's Days or Years: for it is apparent, that this happened during the time of David's Fasting, and lying upon the Earth, v. 20. which it is not probable that it lasted for Seven Days. , that the child died: and the servants of David feared to tell him that the child was dead: for they said m Whispering among themselves, v. 19 , Behold, while the child was yet alive, we spoke unto him, and he would not hearken unto our voice: how will he then ‡ Heb. do hurt. vex himself, if we tell him that the child is dead? 19 But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead. 20 Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD n i e. To the Tabernacle, to confess his Sin before the Lord, and to own his Justice in this stroke, and the other threaten, and to deprecate his great and just displeasure, and to acknowledge Gods rich mercy, in sparing his own Life; and to offer such Sacrifices as were proper and required in such cases. Nor did David transgress that Law, Numb. 19 14. in going thither before the Seven Days were expired. For neither is there the same reason of a Tent, and of a dwelling House, where the several Rooms of the House are as distinct as several Tents; nor is it here said, that David was in the same Room, or in the same House where the Child died. , and worshipped: then he came to his own house, and when he required, they set bread before him, and he did eat. 21 Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child while it was alive, but when the child was dead, thou didst rise and eat bread. 22 And he said, While the child was yet alive, I fasted and wept: * See Isa. 33. 1. Jon. 3. 9 for I said, Who can tell whether God will be gracious to me, that the child may live o For God's threatening of the Child's Death might be conditional, as that was of Ninevehs Destruction, jonah 3. 4. ? 23 But now he is dead, wherefore should I fast p Seeing Fasting and Prayer cannot now prevail with God for his Life. ? can I bring him back again? I shall go to him q Into the state of the Dead, in which he is, and into Heaven, where I doubt not I shall find him. , but he shall not return to me. 24 And David comforted Bath sheba his wife r Who was now much dejected, both for her former Sin which she truly Repent of, as may be gathered from Prov. 31. 1, 2, 3, etc. and for the loss of that Child which was very dear to her, and which might seem to be the only tie of David's Affection to her; which being now dead, she might think that David would utterly cast her off, and leave her to that Shame and Punishment which she had deserved. , and went in unto her s To wit, into her Chamber or Bed. , and lay with her: and * Matt. 1. 6. she bore a son and * 1 Chron 〈◊〉. 9 he called his name Solomon; and the LORD loved him t i e. The Lord declared to David, that he loved his Son, notwithstanding the just cause which David had given to God to alienate his Affections from him. . 25 And he sent by the hand of Nathan the prophet; and he called his name ‖ That is, beloved of the Lord. Jedidiah, because of the LORD u Either, because of the Lord's love to him, as the Name signifies: or because the Lord commanded him to do so. . 26 And Joab fought against Rabbah of the children of Ammon, and took the royal city x i e. That part of the City where was the King's Palace where he ordinarily resided; though now it seems he was retired to a strong Fort. . 27 And Joab sent messengers to David and said, I have fought against Rabbah, and have taken the city of waters y The same Royal City so called, because it either stood beside the River, or was encompassed with Water, both for defence and delight. Although the Words are by some Learned Men rendered thus, I have taken, or intercepted, or cut off water from the city. Which well agrees, both with the words, eth being here put for meeths, which is frequent; as Gen. 4. 1. and 44. 4. Exod. 9 29, etc. and with the Relation of josephus the jew, who saith, The Conduits of Water were cut off, and so the City was taken; And with a Relation of Polybius concerning the same Ciry, which was taken afterwards by Antiochus in the same manner, by cutting off Water from the City. . 28 Now therefore, gather the rest of the people together, and encamp against the city, and take it z For having taken one part of the City, he concluded the remaining part of it could not long stand out. : lest I take the city, and ‡ Heb. my name be called upon it. it be called after my name a Lest I have the Honour of taking it. Thus he seeks to engratiate himself with the King, by pretending great care for his Honour and Interest. . 29 And David gathered all the people together b Either because joab needed more help for the Storming of the City: or, at least, for the Prosecution of the Victory, and Execution of Justice upon the whole Land: or because he would have them all to partake of the spoil of the City, which was there in great abundance, v. 30. the rather because they were all exposed to the hazard of utter Ruin, in case the Ammonites had prevailed against them. : and went to Rabbah: and fought against it, and took it. 30 * 1 Chron. 20. 2. And he took their king's crown from off his head, (the weight whereof was a talon of gold c Or rather, the price whereof, etc. For as the Hebrew Shekel signifies both a Weight, and a piece of Money of a certain price; so also may mishkal, as proceeding from the same Root. And in general, the same Words both in Hebrew, Greek and Latin, are promiscuously used, to signify either Weight, or Price; as is well known to the Learned. And the addition of precious stones, which are never valued by the Weight of Gold, makes this signification here most proper, and probable. Moreover, the Weight might seem too great either for the King of Ammon, or for David to wear it upon his Head. Although, if this were meant of the Weight, it might be said, that this was not a Crown to be worn ordinarily, but merely to be put on upon the King's Head at his Coronation, or upon Solemn occasions, as here where this was done, in token of the Translation of this Kingdom to David; and, it may be, it was held up, or supported by two Officers of State, that it might not be too burdensome to him, and after a little while taken off. , with the precious stones) and it was set on David's head: and he brought forth the spoil of the city ‡ Heb. very great. ●… in great abundance. 31 And he brought forth the people that were therein d The words are indefinite, and therefore not necessarily to be understood of all the people; for it had been Barbarous to use Women and Children thus; but of the Men of War, and especially, of those who had been the Chief Actors or Abettors of that Villainous Action against David's Ambassadors, which was contrary to the Law of Nature, and of Nations, and of all Humanity, and of the Dreadful War ensuing upon it; for which, they might seem to deserve, the severest Punishments. Although indeed there seems to have been too much Rigour used; especially, because these dreadful Deaths were Inflicted not only upon those great Counsellors, who were the only Authors of that vile Usage of the Ambassadors; but upon a great number of the People who were Innocent from that Crime. And therefore it is probably conceived, That David exercised this Cruelty whilst his Heart was hardened, and impenitent; and when he was bereft of that free and good Spirit of God, which would have taught him more Mercy and Moderation. , and put them under saws e He Sawed them to Death: of which Punishment, we have Examples both in Scripture, Heb. 11. 37. and in other Authors. , and under harrows of iron, and under axes of iron f He caused them to be laid down upon the Ground, and ●…orn by sharp Iron Harrows drawn over them, and hewed in pieces by keen Axes. , and made them pass through the brick-kiln g i e. To be burnt in Brick-kilns. Or, made them to pass through the furnace of Malchen: i. e. of Moloch, called also Milchom, and here Malchen; Punishing them with their own Sin, and with the same kind of Punishment which they Inflicted upon their own Children: See 2 King. 16. 3. and 23. 10. and Levit. 18. 21. and 20. 2. and Deut. 18. 10. : and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem. CHAP. XIII. AND it came to pass after this, that Absalon the son of David had a fair sister a His Sister by Father and Mother: See 2 Sam. 3. 3. , whose name was Tamar: and Amnon the son of David loved her. 2 And Amnon was so vexed, that he fell sick b The Passion of his Mind disturbed his Body, as is usual. for his sister Tamar, for she was▪ a virgin c And therefore diligently kept, so as he could not get private Converse with her; and withal Modest, and abhorring any compliance with his Lustful desires, both from her Inclination and Interest. , and ‡ Heb. it was marvellous, or ●…idden in the eyes of Amnon Amnon thought it hard for him to do any thing to her. 3 But Amnon had a friend whose name was Jonadab, the son of Shimeah d Called also Shammah, 1 Sa●…. 16. 9 , David's brother: and Jonadab was a very ‡ subtle man. Heb. Wise. 4 And he said unto him, Why art thou, being the king's son, ‡ Heb. thin. lean ●… from day to day e Heb. from morning to morning: for, whereas in the Day he had many Diversions, and Refreshments; in the Night he was pestered with tormenting Thoughts and Pa●…sions; the Effects whereof appeared in his Countenance in the Morning. ? wilt ‡ Heb. morning by morning. thou not tell me f Thy sure Friend and faithful Servant, who am ready to advise and assist thee. ? And Amnon said unto him, I love Tamar my brother Absaloms' sister. 5 And Jonadab said unto him, Lay thee down on thy bed, and make thy felt sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister g So he calls her, to prevent the suspicion of any dishonest Design upon so near a Relation, whom neither Nature nor respect and affection would permit him to Vi●…iate. Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand h Pretending, that his Stomach was so nice, that he could Fat nothing but what he saw dressed, and that by a Person whom he much affected. . 6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand. 7 Then David sent home to Tamar, saying, Go now to thy brother Amnons' house, and dress him meat i It is strange, that so wise and sagacious a Person, as David, did not see through so vain a pretence: but that must be ascribed partly to the Instincts of Nature, which generally preserve near Relations from such Monstrous Actions; and partly to God's Providence, which blinded David's Mind, that he might bring upon him the designed and threatened Judgements. . 8 So Tamar went to her brother Amnons' house, (and he was laid down k Upon his Bed, or rather his Couch. ) and she took ‖ Or, Paste. flour, and kneaded it, and made cakes in his sight, and did bake the cakes. 9 And she took a pan, and poured them out l Out of the Frying-pan into the Dish. before him, but he refused to eat. And Amnon said, Have out all men from me: and they went out every man from him. 10 And Amnon said unto Tamar, Bring the meat into the chamber m An inner Chamber: either 1. That wherein he lay sick upon his Bed, where also Tamar made the Cakes in his sight, who then carried them out into the next Room, to bring them in again when he called for them. Or rather, 2. Another Chamber. Amnon lying upon his Couch in one Chamber where the Company were with him, where also she made the Cakes before him, first sendeth all out of that Room, and then riseth from his Couch, and, upon some pretence, goes into another secret Chamber, where he might have the better opportunity for his intended Wickedness. ▪ that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother. 11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me my sister. 12 And she answered him, Nay, my brother n Whom Nature both teacheth to abhor such thoughts, and obligeth to defend me from such a Mischief with thy utmost hazard, if another should attempt it. , do not ‡ Heb. humble me. force me o Thou shouldest abhor it, if I were willing; but to add Violence to thy Filthiness, is Abominable. : for * Leu. 18. 9 † no such thing ought to be done in Israel p Among God's People who are taught better things; who also will be infinitely Reproached for such a base Action. ; do not thou this folly. ‡ Heb. it shall not so be done. 13 And I, whither shall I cause my shame to go q How can I either endure or avoid the shame and reproach of it? ? And as for thee, thou shalt be as one of the fools in Israel r i e. Loathsome and contemptible to all the people, whereas now thou art in great Reputation, and Heir apparent of the Crown. : now therefore I pray thee, speak unto the king, for he will not withhold me from thee s This the spoke, either because she did not understand, or not remember that the Law of God prohibited such Marriages between a Brother and his half-Sister: or, because she thought her Royal Father could or would dispense with it, upon this extraordinary occasion, to save his firstborn Son's life: or, that by this pretence she might free herself from her present and most urgent danger, knowing she should have opportunity enough to prevent other mischiefs. . 14 Howbeit, he would not hearken unto her voice: but being stronger than she, forced her, and lay with her. 15 ¶ Then Amnon hated her ‡ Heb. with great hatred greatly. exceedingly s Partly, because his Lust being now satisfied, his mind and conscience had a true and clear prospect, and deep sense of the Natural turpitude and baseness of the action, and of that shame, and contempt, and loss, and mischief, which was likely to follow it, and consequently an utter aversion from her who had been the instrument and occasion of his sin; and principally, by the just Judgement of God both upon Amnon and David, that so the sin might be made public, and way made for the succeeding Tragedies: for otherwise it would probably produce Love and Kindness to her, as it did in another, Gen. 34. 2, 3. especially in him, whom both Nature, and Interest, and even Lust itself, obliged to allay her grief and shame, by all possible demonstrations of kindness. , so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her: and Amnon said unto her, Arise, be gone. 16 And she said unto him, There is no cause ‖ To wit, given thee by me. : this evil in sending me away, is greater than the other t This she might truly say, because though the other was in itself a greater sin, yet this was an act of greater inhumanity and barbarous cruelty, and a greater wrong and calamity to her (which she means by evil) because it exposed her to public infamy and contempt, as if she had been an impudent Strumpet, and had either enticed him to the sin, or at least consented to it; and besides, it turned a private offence into a public scandal, to the great dishonour of God and of his people Israel, and especially of the Royal Family, and was likely to cause direful passions, and breaches, and mischiefs among them. that thou didst unto me: but he would not hearken unto her. 17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her. 18 And she had a garment of divers colours u Of Embroidered work. Compare Gen. 37. 3. up on her: for with such robes were the king's daughters that were virgins, apparelled. Then his servant brought her out, and bolted the door after her. 19 ¶ And Tamar put ashes on her head, and rend her garment x To signify her grief for some Calamity which had befallen her, and what that was, concurring circumstances did easily discover. of divers colours that was on her, and laid her hand on her head y In token of grief and shame, as if the were unable and ashamed to show her face. See I●…r. 2. 37. , and went on, crying z To manifest her abhorrency of the Fact, and that it was not done by her consent. . 20 And Absalon her brother said unto her, Hath Amnon thy brother been with thee a i e. Lain with thee. Behold, and imitate the modesty of Scripture-expressions. ? but hold now thy peace, my sister: he is thy brother b Therefore thou must forgive and forget the injury; therefore thy disgrace of him will be a blot to us all: therefore thou wiltst not get right from David against him, because he is as near and dear to him as thou: therefore thy dishonour is the less, because thou wast not abused by any mean person, but by a King's Son: therefore this Evil must be born, because it cannot be revenged. And thus he covers his design of taking vengeance upon him at the first opportunity. , ‡ Heb. not thine heart. regard not this thing c So as to torment thyself. . So Tamar remained ‡ Heb. and was desolate. desolate d Neglected and forsaken by others, none now seeking her in Marriage; and through shame and dejection of mind giving herself up to solitude and retirement. in her brother Absaloms' house. 21 ¶ But when king David heard of all these things, he was very wroth e To wit, with Amnon: whom yet he did not punish, at least so severely as he should: either from the conscience of his own guilt in the like kind; or, from that foolish indulgence which he oft shown to his Children: or, because the case was perplexed: for if he had been put to death for the Fact, by virtue of that Law, Deut. 22. 23, 24. she also, who was innocent, must have died with him, because she did not cry out: although indeed that Law did not reach the present case, Tamar not being betrothed to an Husband: and for the following Law concerning a Virgin not betrothed, that could have no place here: he could not force Amnon to Marry Tamar, because that Marriage had been incestuous. . 22 And Absalon spoke unto his brother Amnon neither good nor bad f i e. He said nothing at all to him; to wit, about that business. It is a Synecdochical expression, used in like manner, Gen. 31. 24. He neither debated it with him, nor threatened him for it; but seemed willing to cover it, and pass it by with Brotherly kindness. For if he had wholly forborn all discourse and converse with him, it would have raised great jealousies in Amnon and David, and hindered him in his intended and desired revenge. : for g Or rather, but, or though, as the Hebrew Particle, Chi, commonly signifies: for the following Clause is not added as a reason of the former, but by way of exception or opposition. Though he outwardly expressed no dislike of the Fact, yet he inwardly hated him. Absalon hated Amnon, because he had forced his sister Tamar. 23 ¶ And it came to pass after two full years ‖ This circumstance of time is noted, partly, as an aggravation of Absalom's malice, which was so inveterate and implacable: and partly, as an act of Absalom's policy, that both Amnon and David might more securely comply with his desires, as being now free from all suspicion of revenge. , that Absalon * 1 Sam 〈◊〉. had sheep shearers h According to the manner of those ancient times, when Princes did not give themselves up to sloth and luxury, but spent their time and pains in some honest employment. in Baal-Hazor, which is besides Ephraim i Either, First, The City called Ephraim, or Ephrem, joh. 11. 54. Or, Secondly, The Tribe of Ephraim, towards or nigh unto which this place was situate. : and Absalon invited all the king's sons. 24 And Absalon came to the king, and said, Behold now, thy servant hath sheep shearers, Let the king, I beseech thee, and his servants go with thy servant k To the Feast, which was usual upon those occasions. See Gen. 38. 12. 1 Sam. 25. 7, 11. . 25 And the king said to Absalon, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him l Pretending great desire of his presence there, to prevent any jealousies, which otherwise he thought would arise in the Breast of a King so wise and experienced, and under the expectation of God's dreadful judgements to be inflicted upon his Family. : howbeit he would not go, but blessed him m Dismissed him with thanks for his kindness, and with his Fatherly blessing. . 26 Then said Absalon, If not, I pray thee, let my brother Amnon go with us n For the King designed (as the following words show) to keep him at home with him, as being his eldest Son, and Heir of his Kingdom: otherwise Absalon would never have made particular mention of him; which now he was forced to do. Nor did this desire of Amnon's presence want specious pretences, as that seeing the King would not, he who was next to him might, honour him with his company; and that this might be a manifest and public token of that Love and Friendship which was between him and his Brother, notwithstanding the former occasion of difference. . And the king said unto him, Why should he go with thee? 27 But Absalon pressed him, that he let Amnon and all the king's sons go with him o It is strange that his urgent desire of Amnon's company raised no suspicion in so wise a King; but God blinded his mind that he might execute his Judgements upon David, and bring upon Amnon the just punishment of his lewdness. . 28 ¶ Now Absalon had commanded his servants, saying, Mark ye now when Amnons' heart is merry with wine p When he lest suspects, and will be most unable to prevent the evil. , and when I say unto you, Smite Amnon, then kill him, fear not: ‖ Or, will ye not, since I have commanded you? have not I commanded you q I who am the King's Son, and, when Amnon is gone, his Heir: who therefore shall easily obtain pardon for you, and will liberally reward you. ? be courageous, and be † Heb. sons of 〈◊〉. valiant. 29 And the servants of Absalon did unto Amnon as Absalon had commanded: then all the king's sons arose, and every man ‡ Heb. road. got him up upon his mule r Which were in use amongst the Israelites. See 1 King. 23. 33. For though they might not promote such mixed kinds of procreation, Levit. 19 19 yet they might use Creatures so engendered. , and fled. 30 ¶ And it came to pass, while they were in the way, that tidings came to David, saying, Absalon hath slain all the king's sons s Which was not improbable, when the Sword was once drawn among them, and one of them killed, which might provoke the rest to draw their Swords both to defend themselves, and to revenge their Brother's death, and thereby occasion the death of all. And God suffered this false report to be spread for David's greater terror and humiliation, that he who had formerly rejoiced in the tiding of Uriah's death, might now be tormented with the report of the death of all his Sons. , and there is not one of them left. 31 Then the king arose, and tore his garments, and lay on the earth, and all his servants stood by with their clothes rend. 32 And Jonadab the son of Shimeah, David's brother t A man of great craft and subtlety, and one that had exact knowledge of Amnon's fact and of Absalom's temper. , answered and said, Let not my lord suppose that they have slain all the young men the king's sons: for Amnon only is dead: for by the ‡ Heb. mouth. appointment u Or, by the command, Heb. mouth, put for command, Num. 3. 16. of Absalon this hath been ‖ Or, 〈◊〉. determined, from the day that he forced his sister Tamar. x It was resolved from that time in his Breast: but the word of command was not then given to others; for that would probably have hindered his design. But all this he seems to have spoken from a probable conjecture, rather than of certain knowledge, as appers by the sequel. 33 Now therefore let not my lord the king take the thing to heart, to think that all the king's sons are dead: for Amnon only is dead. 34 But Absalon fled y He who had undertaken to defend his Servants, flies for his own life. . And the young man that kept the watch lift up his eyes, and looked, and behold, there came much people by the way of the hill side behind him z Behind the watchman: for it seems they did not come in the direct Road, where the watchman looked for them, but (for some reason or fancy they had) fetched a compass, and come that way which he least expected them. . 35 And Jonadab said unto the king, Behold, the king's sons come: ‡ as they servant said, so Heb accord●… to the 〈◊〉 of thy 〈◊〉. it is. 36 And it came to pass as soon as he had made an end of speaking, that behold, the king's sons came, and lift up their voice and wept: and the Heb. with a 〈◊〉 weeping 〈◊〉. king also and his servants wept ‡ very sore. 37 ¶ But Absalon fled, and went to Talmai, Or, Ammi●…. the son of ‖ Ammihud king of Geshur ▪ His Mother's Father, 2 Sam. 2. 3. that he might have present protection and sustenance from him; and that by his mediation he might obtain his Father's pardon and favour. : and David mourned for his son every day. 38 So Absalon fled, and went to Geshur, and was there three years. 39 And * 1 Sam. 24. 10. the soul of king David ‖ Or, was consumed. longed to go forth unto Absalon ‡ To wit, to visit him, or to send for him. And thus this word, the Soul, is here understood, partly, from the Hebrew Verb, which being of the Feminine Gender, agrees not with David, but with David's Soul; and partly, by comparing this with other places, where the same Verb is used, and the Soul expressed, as Psal. 84. 3. and 119. 81. But as this supplement may seem too bold, so this version seems not so well to agree with that Phrase of going out to Absalon; for David neither desired nor intended to go out to Absalon, but that Absalon should come home to him. And these words may be, and are otherwise rendered, by the most ancient and remarkable Interpreters to this purpose, And King David made an end of going out (to wit, in an Hostile manner, as that Verb is oft used, Gen. 14. 18. 2 Sam. 11. 1.) against (for so the Hebrew Particle, El, is oft used, as jor. 34. 7. Ezek. 13. 9, 20. Amos 7. 15.) Absalon: i e. having used some, though it is probable, but cold and remiss endeavours to pursue after Absalon, and to fetch him from his Grandfathers to receive condign punishment, he now gave over thoughts of it. Thus the same Verb, and that in the same conjugation, is used in the same manner, 1 King. 3. 1. he made an end of building. It is to be Objected, That the Hebrew Verb is of the Feminine Gender, and therefore doth not agree with King David, which is Masculine. It may be Answered, That Enallage of Genders is a most frequent Figure; and as the Masculine Gender is sometimes applied to Women when they do some manly and gallant Action, as Exod. 1. 21. So the Feminine Gender is sometimes used of Men when they show an effeminate tenderness in their disposition; which is the case here, as some Learned Hebricians have noted. : for he was comforted concerning Amnon, seeing he was dead. CHAP. XIV. NOw Joab the son of Zeruiah, perceived that the king's heart was toward Absalon a He desired to see him, but was ashamed to show kindness to one whom God's Law and his own Conscience obliged him to punish; and wanted a fair pretence, which therefore joab gave him. . 2 And Joab sent to Tekoah b A City of judah, 2 Chron. 11. 5, 6. One of jerusalem was not convenient, lest the King might know the person, or search out the business. And besides, this Woman seems to be of great eminency for her Wisdom, as the following discourse manifests. , and fetched thence a wise woman c Rather than a Man, because Women can more easily express their passions, and do sooner procure pity in their miseries, and an answer to their requests. , and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil d As they used to do when they were out of a Mourning state. See Ruth 3. 3. Matth. 6. 17. , but be as a woman that had a long time mourned for the dead: 3 And come to the king, and speak on this manner unto him: so Joab put the words in her mouth. 4 ¶ And when the woman of Tekoah spoke to the king, she fell on her face to the ground, and did obeisance, and said, ‡ Heb. save. Help, O king. 5 And the king said unto her, What aileth thee? And she answered, I am indeed a widow-woman e One of them who most need thy compassion and assistance, and whom thou art by God's Law obliged in a singular manner to protect and relieve. , and mine husband is dead. 6 And thy handmaid had two sons, and they two strove together in the field, and there was ‡ Heb. no deliverer between them. none to part them f And therefore there is no witness, either that he killed him, or how he killed him, whether from some sudden passion and great provocation, or in his own necessary defence, or otherwise. , but the one smote the other, and slew him g As the avengers of Blood report. . 7 And behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him h According to the Law, Numb. 35. 19 Deut. 19 12. , for the life of his brother whom he slew, and we will destroy the heir also i So they plainly discover, that their prosecution of him was not so much from love of Justice, as from a covetous desire to deprive him of the Inheritance, and to transfer it to themselves; which self-interest might justly render their Testimony suspected. Or, perhaps these words are not spoken as the express words of the prosecutors (who can hardly be thought so directly to express a sinister design) as the Woman's Inference or Comment upon what they were doing: (for this would be indeed the result of it, though they did not so in express words) thereby to lie to represent her case as the more deserving pity. : and so they shall quench my coal which is left k The poor remainder of my light and comfort, by whom alone my hopes may be revived and repaired. , and shall not leave to my husband l She names him rather than herself, because Children bear the names of their Fathers, not of their Mothers. neither name nor remainder ‡ Heb. upon the face of the earth. upon the earth. 8 And the king said unto the woman, Go to thine house, and I will give charge concerning thee m That thy cause may be justly and truly examined, and thy Son preserved from their unjust and malicious proceed. . 9 And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless n The sense is, either, first, this, If I do not inform thee aright, and thou thereby be'st drawn to give an unrighteous sentence on my behalf, I am willing to bear the whole blame of it before God and Men; I acknowledge thou art wholly innocent in the case. Compare Gen. 27. 13. Or, Secondly, this, If through thy forgetfulness or neglect of this my just cause, my adversaries prevail and destroy my Son, my desire is, that God would not lay it to the King's charge, but rather to me and mine, so the King may be exempted thereby. Whereby she both insinuates her great esteem of, and affection for the King, thereby winning upon him to compass her design; and withal implies, that such an omission of the Kings will bring guilt upon him; and yet most prudently and decently order her Phrase so as not to seem to blame or threaten the King. Compare Exod. 5. 16. 2 Sam. 20. 16. This sense seems best to agree with David's answer, which shows that she desired some further assurance of the King's care and justice in her concern. . 10 And the king said, Whosoever saith aught unto thee▪ bring him to me, and he shall not touch thee o i e. So as to hurt or molest thee, by pursuing thy Son. any more. 11 Then said she, I pray thee, let the king remember the LORD thy God p The sense is, either, first, Make mention (as this Hebrew Verb is oft rendered) of the name of the Lord thy God, to wit, in an Oath; i. e. Swear to me by God, That thou wilt protect me and my Son against the revenger of Blood. For so David did in compliance with this desire of hers. Only she was forced to express her mind in more general and ambiguous terms, because it had been presumption and rudeness for her in plain terms to desire the King's Oath, as if she durst not trust his word; yet withal she insinuates her meaning so plainly, that the King understood it; and yet so handsomely and elegantly, that the King was much pleased with her Wisdom, and thereby inclined to grant her request. Or, Secondly, this, Remember the Gracious nature of thy God, who is not too severe and rigorous to mark at all that is amiss, nor doth cut off every manslayer, as appears from Numb. 35. and from the example of Cain, and from thyself, O King: though this she expresseth not, but only useth such words which ●…he knew would give so wise and good a King occasion to reflect upon himself and upon the goodness of God in sparing him, though a wilful Murderer, that thereby he might be obliged to imitate God, in sparing the person whom she designed. Or, Thirdly, this, Remember the Lord, in whose presence thou hast made me this promise, and who will be a witness against thee, if thou breakest it. , ‡ Heb. that the revenger of blood do not multiply to destroy that thou wouldst not suffer the revengers of blood to destroy any more q Heb. lest the avenger of blood multiply to destroy, i. e. lest they cause one destruction to another, and add my surviving Son to him who is slain already. Or, lest thou dost multiply avengers of blood to destroy, i. e. lest by thy connivance at their cruel and malicious proceed against my Son, thou dost encourage avengers of Blood to the like furious practices, and thereby increase the number of that sort of Men, and upon that pretence occasion multitudes of Murders. , lest they destroy my son r Or, and let them not destroy my Son; the Future Tense, being put for the Imperative Mood, as is frequent. . And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth s i e. He shall not suffer the least damage. We have the same Phrase used 1 Sam. 14. 45. 1 King. 1. 52. Act. 27. 34. Compare Matth. 10. 30. . 12 Then the woman said t Having obliged the King by his Oath in her supposed case, she now throws off the vail, and gins to apply this parable to the Kings and Kingdoms present case. , Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on: 13 And the woman said, Wherefore then hast thou thought such a thing against the people of God u If thou wouldst not permit the avengers of Blood to molest me, or to destroy my Son, who are but two persons; how unreasonable is it that thou shouldst proceed in thy endeavours to avenge Amnon's blood upon Absalon, whose death would be highly injurious and grievous to the whole Commonwealth of Israel, all whose eyes are upon him as the Heir of the Crown, and a wise, and valiant, and amiable person, unhappy only in this one act of kill Amnon, which was done upon an high and heinous provocation, and whereof thou thyself didst give the occasion by permitting Amnon to go unpunished? ? for the king doth speak this thing as one which is faulty x By thy Word, and Promise, and Oath given to me for my Son, thou condemnest thyself for not allowing the same equity towards thy own Son. , in that the king doth not fetch home again his banished y To wit, Absalon, from that Heathenish Country where he is in evident danger of being infected with their Idolatry and other vices: which is likely to be a great and public mischief to all thy people, if he come to Reign in thy stead, which he is very likely to do. It is true, there was a considerable disparity between her Sons, and Absalom's case, the one being a rash and sudden action, the other a deliberate and premeditated Murder; but that may seem to be balanced in some measure; partly, by Amnon's great and lasting provocation; and principally, by the vast difference between a private injury, which was her case, and a public calamity and grievance, which she affirmed, and the King easily believed was Absalom's case: And what David said in the case of Ioab's Murder of Abner, That he could not revenge it, because the sons of Zeruiah were too hard for him, 2 Sam. 3. 39 the like peradventure might have been said in this case, where the People's hearts may seem to have been universally and vehemently set upon Absalon, and the rather, because his long banishment moved their pity, and his absence made him more desirable, as it frequently happens among people; and therefore it might really be out of the King's power to punish him; and so he might seem to be obliged to spare him for the common safety of his whole Kingdom. . 14 For we must needs die z Heb. In dying we shall die, i. e. we shall certainly and suddenly die all of us, both thou, O King, who therefore art obliged to take due care of thy Successor, who is Absalon; and Absalon, who, if he do not die by the hand of Justice, must shortly die by the necessity of Nature: and Amnon too must have died in the common way of all flesh, if Absalon had not cut him off. Therefore, O King, be not implacable towards Absalon for nipping a Flower a little before its time of fading, and restore him to us all before he die in a strange Land. , and are as water spilt on the ground, which cannot be gathered up again a Which is quickly drunk up and buried in the Earth, and cannot be recovered. : ‖ Or, 〈◊〉 God hath 〈◊〉 taken 〈◊〉 his life, he 〈◊〉 also 〈◊〉 means, & ●…. neither doth God respect any person b To wit, so far as to exempt him from this common Law of dying. But this version seems not to agree with the Scripture Phrase: for the accepting of a person is never to my knowledge expressed in Hebrew by Nasa Nephesh, which is the Phrase here, but by Nasa Panim, every where. The words therefore may be rendered either thus: yet God will not take away, or doth not use to take away (the Future Tense oft noting a continued act, as 〈◊〉 observe) the soul, or souls, or lives of men, to wit, by violence. God doth not severely and instantly cut off offenders, but suffers them to live till they die by the course of Nature; and therefore so shouldst thou do too. Or, rather thus: yet God hath not taken away his soul or life, the Pronoun, his, being understood here, as it is in many other places, and as being easily supplied out of the context. So the sense is, God hath hitherto spared him, and did not suffer his Brethren to kill him, as in reason might have been expected; nor hath God himself yet cut him off for his Murder, as he oft doth with persons who are out of the Magistrates reach; but hath hitherto preserved him even in a Heathenish Land. All which are intimations that God would have him spared. , yet doth he devise means, that his banished be not expelled from him c Or, but hath devised means, etc. i. e. hath given Laws to this purpose, That the manslayer who is banished should not always continue in banishment, but upon the High-Priests death return to his own City. Whereby he hath showed his pleasure, that the avenger of Blood should not implacably persist in seeking revenge, and that the manslayer should be spared. Or rather, thus, but thinketh thoughts, or, but hath designed, or, therefore he intendeth that he who is banished (to wit, Absalon) be not (always) expelled or banished from him, i. e. from God and from his People, and from the place of his Worship, but that he should return home to him. So the sense is, That God by sparing Absaloms' life in the midst of dangers, did sufficiently intimate, that he would in due time bring him back to his Land and People. Even as in our Days and Land, God's miraculous preservation of the Life of our present Sovereign in so many and great dangers, was a pledge and presage that God intended sooner or later to restore him to his Kingdoms. . 15 Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid d The truth is, I was even forced to this bold Address to thee, by the disposition and condition of thy people, who are discontented at Absalom's perpetual banishment, and full of fears; either lest, upon thy death, which none knoweth how soon it may happen, they should be involved in a Civil War about thy Successor; or lest, in the mean time, if Absalon by his Fathers-in-law assistance invade the Land, and endeavour by force to regain and secure his right to the Succession, the people, who have a great opinion of him, and kindness for him, and think he is very hardly used, should take up Arms for him; or lest he who is thy Heir and Successor should by continual and familiar conversation with Heathens, be ensnared in their Errors, or alienated from the true Religion, and from God's Worship, from which he is now utterly excluded. : and thy handmaid said e Or, therefore thy handmaid said, either, within myself, i. e. I intended: or, to the people, to quiet them. , I will now speak unto the king; it may be that the king will perform the request of his handmaid. 16 For the king will hear f For I know the King is so wise and just, that I assure myself of Audience and Acceptation. Which expectation of hers is cunningly insinuated here, that the King might conceive himself obliged to answer it, and not to disappoint her hope, nor to forfeit that good opinion which his Subjects now had of him. , to deliver his handmaid out of the hand of the man g To grant my request concerning my Son, and consequently the people's Petition concerning Absalon. that would destroy me and my son h Implying that her life was bound up in the life of her Son, and that she could not outlive his death; (and supposing, it is like, that it might be David's case also, and would therefore touch him in a tender part, though it were not proper to say it expressly): and thereby suggesting, that the tranquillity, safety, and comfort of the people of Israel, depended upon Absalom's Restitution, and the settlement of the Succession in him. together out of the inheritance of God i i e. Out of that Inheritance which God hath given to me and mine: or, out of that Land which God gave to his people to be their Inheritance and Possession, and in which alone God hath settled the place of his Presence and Worship. Whereby she intimates the danger of Absalom's living in a state of separation from God, and his House, and amongst Idolaters. : 17 Then thine handmaid said, The word of my lord the king shall now be ‡ Heb. for rest. comfortable k I doubt not the King will give a gracious and satisfactory Answer to my Pe●…tion. : for as an angel of God l To wit, 〈◊〉 Wisdom, and Justice, and Goodness. , so is my lord the king ‡ Heb. to hear. to discern good and bad m To hear and judge of Causes and Requests, whether they be just, and good, and fit to be granted, as mine is; or unrighteous, and unreasonable, 〈◊〉 fit to be rejected. 〈◊〉 〈◊〉 〈◊〉 confidence in the Justice of her Cause, and thereby confirms the King in his purpose and promise to grant her Request, and withal arms the King against the suggestions of them who should advise him to a rigorous execution of God's Law against Absalon, and be ready to censure him for restoring Absalon, and this for want of that Angelical Wisdom which the King had, who wisely considered many things far above their reach. : therefore n Because thou art so wise, and just, and pitiful, and gracious to those who in strict Justice deserve punishment. the LORD thy God will be with thee o God will own and stand by thee in this thy act of Grace: or, God will prosper thee in thy erterprises: or, at least, not be offended with thee. . 18 Then the king answered and said unto the woman, Hid not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak. 19 And the king said, Is not the hand of Joab with thee in all this p Hast thou not said and done this by Ioab's direction and contrivance? ? And the woman answered, and said, As thy soul liveth, my lord the king, none can turn to the right hand, or to the left, from aught that my lord the king hath spoken q As the King is so wise that no man can deceive him by any turn or wind to the right or left hand, but he quickly searcheth out the truth in every thing; so (it is a folly to dissemble, or go about to conceal it) it is even so, thou hast now discovered the truth of this business. : for thy servant Joab he bade me, and he put all these words in the mouth of thine handmaid r To wit, for the scope and substance of them, but not as to all the expressions which she used, for these were to be varied as the King's answer gave occasion, which also she did with singular prudence. : 20 To fetch about this form of speech s i e. To propose mine, and his, and the people's desire of Absalom's restitution in this parabolical manner, in mine, and my Son's person. hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth t Or, in this Land, in all thy Kingdom; all the counsels and devices of thy Subjects, which have any relation to thee or thy affairs. . 21 ¶ And the king said unto Joab, Behold now, I have done this thing u In compliance with thy desire: although in truth it was according to his own desire. He overlooks the Woman in this grant, because she was but Ioab's Instrument in it. : go therefore, bring the young man x By which expression he mitigates his Crime, as being an act of youthful heat, and folly, and rashness. Absalon again. 22 And Joab fell to the ground on his face, and bowed himself, and ‡ Heb. blessed. thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of ‖ Or, thy. his servant y i e. Restored Absalon at my request. Whereby joab thought to establish himself for ever, and that he should be both the Fathers and the Sons favourite. Quest. Whether David did well in granting this request? Ans. Although there be some circumstances which in part extenuate David's fault herein, as Amnon's high provocation of Absalon; Absaloms being out of the reach of David's Justice, where also he could and would have kept himself, if David had not promised him impunity; the extreme danger of Absalom's infection by Heathenish principles and practices; the safety of David's Kingdom, which seemed to depend upon the Establishment of the Succession, and that upon Absalon, to whom the hearts of the people were so universally and vehemently inclined, if the matter was really so, and not pretended or magnified by the art of this subtle Woman; yet it seems most probable that David was faulty herein, because this action was directly contrary to the express Laws of God, which strictly command the Supreme Magistrate to execute Justice upon all wilful Murderers, without any reservation, Gen. 9 6. Numb. 35. 30, 31. And David had no power to dispense with God's Laws, nor to spare any whom God commanded him to destroy: for the Laws of God did bind the Kings and Rulers, as well as the people of Israel, to observe and obey them, as is most evident from Deut. 17. 18, 19 and from jos. 1. 8. and many other places. And indeed we may read David's sin in the Glass of those tremendous Judgements of God which befell him, by means of his indulgence to Absalon. For although God's Providences be in themselves no Rule to Judge of the good or evil of men's actions; yet where they comply with God's word, and accomplish his threaten, as here they did, they are to be taken for the tokens of God's displeasure. . 23 So Joab arose and went to Geshur, and brought Absalon to Jerusalem. 24 And the king said, Let him turn to his own house, and let him not see my face z Lest whilst he shown some mercy to Absalon, he should seem to approve of his sin, and thereby wound his own conscience, and lose his honour, and encourage him and others to such like attempts; and that by this means Absalon might be drawn to a more thorough humiliation and true repentance. . So Absalon returned to his own house, and saw not the king's face. 25 ¶ ‡ Heb. and as Absalon there was not a beautiful man in all Israel to praise greatly. But in all Israel there was none to be so much praised as Absalon for his beauty a This is here noted as the occasion of his pride and insolency, and of the people's affections to him, and consequently of the following Rebellion. : from the sole of his foot even to the crown of his head, there was no blemish in him. 26 And when he polled his head, (for it was at every years' end that he polled it: because the hair was heavy on him, therefore he polled it) he weighed the hair of his head at two hundred shekels b Whereas ordinarily the hair of a Manss head which grows in a years space, comes not to half so much. But some men's hair grows much faster, and is much heavier than others. But others understand this not of the weight, but of the price of his hair, which was sold by him that Polled it at that rate. , after the king's ‡ Heb. stone. weight. 27 And unto Absalon there were born three sons c All which died not long after they were born, as may be gathered from chap. 18. 18. where it is said, that Absalon had no son. and one daughter, whose name was Tamar d So called from her Aunt, Chap. 13. 1. : she was a woman of a fair countenance. 28 ¶ So Absalon dwelled two full years in Jerusalem, and saw not the king's face. 29 Therefore Absalon sent for Joab, to have sent him to the king e That by his mediation he might be admitted into the King's favour and presence. , but he would not come to him: and when he sent again the second time, he would not come f Partly, because perceiving David's affections to be cold to Absalon, he would not venture his own Interest for him, especially in desiring that which he feared he should be denied; partly, lest by interceding further for Absalon, he should revive the remembrance of his former Murder, and meet with the reproach of one Murderers interceding for another; and partly, because by converse with Absalon, he observed his temper to be such, that if once he were fully restored to the King's favour, he would not only eclipse and oppose Ioab's interest and power with the King, but also attempt high things, not without danger to the King and Kingdom, as it happened. . 30 Therefore he said unto his servants, See, Joabs' field is ‡ Heb. near my place. near mine, and he hath barley there; go and set it on fire g That joab may be forced to come to me to complain of, and demand reparations for this injury. : and Absaloms' servants set the field on fire. 31 Then Joab arose and came to Absalon unto his house, and said unto him, Wherefore have thy servants set my field on fire? 32 And Absalon answered Joab, Behold, I sent unto thee, saying, Come hither that I may send thee to the king, to say, Wherefore am I come from Geshur? It had been good for me to have been there still h Rather than here, because my estrangement from him now when I am so near to him, is both more grievous and more shameful to me. But the truth of the business was this, Absalon saw that his Father had accomplished his design in bringing him thither, having satisfied both his own Natural affection, and his people's desire of Absalom's return from banishment; but that he could not without restitution into the King's presence and favour compass his design, i. e. confirm and improve that interest which he saw he had in the people's hearts. : now therefore let me see the king's face: and if there be any iniquity in me, let him kill me i For it is better for me to die, than to want the sight and favour of my dear Father. Thus he insinuates himself into his Father's affections, by pretending such Respect and Love to him. It seems that by this time Absalon having so far recovered his Father's favour, as to be recalled, he began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done, had been no iniquity, at least not such as to deserve death. For so much this speech intimates. . 33 So Joab came to the king, and told him: and when he had called for Absalon, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalon k In testimony of his thorough Reconciliation to him. Which Absalon did very ill requite, as the next Chapter manifesteth. . CHAP. XV. AND it came to pass after this, that Absalon * 1 King. 1. 5. prepared him charets, and horses, and fifty men to run before him a As being the King's eldest Son, now Amnon was dead; for Chileab, who was his eldest Brother, 2 Sam. 3. 3. was either dead, or manifestly uncapable of the Government. And this course he knew would draw the eyes and minds of people to him, and make them conclude that David intended him for his Successor. . 2 And Absalon risen up early b Thereby making a show of self-denial, and diligence, and solicitude for the good of the public, and of every private person, as he had opportunity. , and stood beside the way of the gate c Either, First, Of the King's Palace. Or rather, Secondly, Of the City, for that was the place of Judicature or judgement, for which these Men came. : and it was so, that when any man that had a controversy, ‡ Heb. to 〈◊〉. came to the king for judgement, than Absalon called unto him d Preventing him with the offers of his assistance. , and said, Of what city art thou e As if he were ready to make particular enquiry into the state of his cause. ? And he said, Thy servant is of one of the tribes of Israel f Or rather, of one City (which word is easily understood out of the foregoing question) of the tribes of Israel, i. e. of an Israelitish City, either this, or that; of such or such a City. . 3 And Absalon said unto him, See, thy matters are good and right g Upon some very flight hearing of their case, he approved it, that he might oblige all. : but ‖ Or, none will hear thee from the King downward. there is no man deputed of the king to hear thee h To wit, none such as will do thee Justice. The other Sons and Relations of the King, and the rest of the Judges and Rulers under him and them, are wholly corrupted, and swayed by favour or bribes; or, at least not careful and diligent as they should be: and my Father being grown in years, is negligent of public affairs, leaving them wholly to their conduct. . 4 Absalon said moreover, O that I were made judge in the land i For the King had only restored Absalon to favour, but thought not fit to put him into any place of Power and Trust. , that every man k I should refuse no man, and decline no pains to do any man good. So he pretends to a very public spirit. which hath any suit or cause, might come unto me, and I would do him justice. 5 And it was so, that when any man came nigh to him, to do him obeisance, he put forth his hand, and took him and kissed him l Putting on the Garb of singular humanity and good will to all men. For that seems to have been a Ceremony, in frequent use in those times, of showing respect, as pulling off the hat, and bowing, or embracing, is at this day with us. . 6 And on this manner did Absalon to all Israel, that came to the king for judgement: so Absalon stole the hearts of the men of Israel m i e. He secretly and subrilly undermined his Father, and rob his Father of the good opinions and affections of his people, that he might gain them to himself, by such insinuations into their affections, by his plausible and over-civil carriage. . 7 ¶ And it came to pass after forty years n Quest. Whence are these to be computed? Ans. Not from Absalom's Birth; for he was Born in Hebron some considerable time after David had begun his Reign, 2 Sam. 3. 3. much less from the time of his Vow made, or of his return from Banishment: but, either, first, from the time of David's election or designation to the Kingdom, 1 Sam. 16. 13. Or, Secondly, From the beginning of Saul's Reign: which being a Solemn time, and observable for the change of the Government in Israel, might very fitly be made an Epocha, from which the computation or account of times begin; as the Greeks and Romans began their accounts in the same manner, and upon the same ground. Or rather, Thirdly, From the beginning of David's Reign, who Reigned 40 Years; and so the words may be rendered, about or towards the end of forty years, i. e. in the beginning of the fortieth Year. And so this very Phrase is used, Deut. 15. 1. At the end of every seven years, i. e. in the seventh Year, even from the beginning of it, as is manifest and confessed. So in a like expression, After three days will I rise again, Mark 8. 31. i e. on the beginning of the third day, when Christ did rise; the number of three days being then completed when the third day is begun. And the 40 Years are here expressed as one motive or inducement to Absalon to Rebel, because now his Father's end grew near; and one of the Hebrew Doctors affirms, that there was a tradition, or rumour, or prediction, that David should Reign but 40 Years. And Absalon might easily understand that David intended to decline him, and to make Solomon his Successor, as well by the conscience of his own wickedness and unfitness for so great a trust, as by that eminent Wisdom and Piety which appeared in Solomon in his tender Years, and that great respect and affection which his Father must needs have and manifest to him upon this account, and by that Promise and Oath given to Bathsheba concerning his Succession mentioned, 1 King. 1. 30. but made before that time, which also might come to Absalom's ear. Against this opinion two things are Objected: First, That David was in the time of this Rebellion a strong Man, for he Marched on Foot, v. 30. whereas in his last Year he was very infirm and bedrid. Secondly, That after this Rebellion was ended, divers other things happened, as the three Years Famine, 2 Sam. 21. 1. and other things following in the History. But it may be Answered to the first, That David might in the beginning of his last Year, have so much strength and vigour left as to March on Foot, especially when he did so humble and afflict himself, as it is apparent he did, v. 30. and yet through his tedious Marches, and the tormenting Cares, Fears, and Griess of his Soul for Absalon, might be so strangely and suddenly impaired, as in the end of the same Year to be very feeble and bedrid, it being a very common accident, especially in old Men, and upon extraordinary occasions, to languish and decline exceedingly, and to fall from some competent degree of health and vigour, to be very infirm and bedrid, and that in the space of a few Months. And to the second Objection, That those Histories related chap. 21, etc. though they be placed after this Rebellion, yet indeed were done before it; the proof of which see on chap. 21. 1. For it is so confessed and evident, that things are not always placed in the same order in which they were done, that it is a Rule of the Hebrews, and approved by other Learned men, Non 〈◊〉 prius & posterius in Sacris literis, that is, There is no first and last in the order of Scripture relations. And here is a plain reason for this transplacing of this History, which is allowed in other like cases, That when once the History of Tamar's Rape had been mentioned, it was very fit to subjoin the Relation of all the Mischiefs which followed upon that occasion. If any Infidel will yet cavil with this Text and number of Years, let him know, that instead of forty, the Syriack, and Arabic, and josephus the jew, read four years; and that it is much more rational to acknowledge an Error of the Scribe, who Copied out the Sacred Text, than upon so frivolous a ground to question the Divine Authority of the Holy Scriptures. And that some men choose the latter way rather than the former, is an evidence that they are Infidels by the choice of their wills, more than by the strength of their reasons. , that Absalon said unto the king, I pray thee, let me go, and pay my vow o He pretends Piety, which he knew would please his Father, and easily procure his consent. which I have vowed unto the LORD in Hebron p Which is mentioned as the place, not where the Vow was made, for that was at Geshur, v. 8. but where he intended to perform it. The pretence for which was, That he was Born in this place, 2 Sam. 3. 3. and that here was a famous high-place; and, till the Temple was built, it was permitted to Sacrifice upon the high-places. . 8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, than I will serve the LORD q i e. Worship him by the offering of Sacrifices of Thanksgiving to God for restoring me to the place of his presence and service, and to my Father's favour. But why should not this service have been performed at Zion, or at Gibeon? Here was some ground of suspicion; but God blinded David's eyes, that he might bring upon David and upon Absalon the Judgements which they deserved, and he designed. . 9 And the king said unto him, Go in peace. So he arose, and went to Hebron r This place he chose as being an eminent Ciry, and next to jerusalem, the chief of the Tribe of judah, and the place of his Birth, and the place where his Father began his Kingdom, which he took for a good omen, and where it is probable that he had secured many Friends, and which was at some convenient distance from jerusalem, that his Father could not suddenly reach him. . 10 ¶ But Absalon sent s From Hebron. Or, had sent from jerusalem, that when he went to Hebron, they should go into the several Tribes to sift the people, and to dispose them to Absalom's party, and acquaint them with his success. spies throughout all the Tribes of Israel, saying, Assoon as ye hear the sound of the trumpet t Which I shall take care to have sounded in several parts by other persons; and when that is done, you shall inform them of the reason of it. Or, as soon as you understand that the Trumpet was Sounded at Hebron; partly, to call the people together for my assistance; and partly, to celebrate my Inauguration to the Kingdom, which you shall speedily know by messengers whom I shall send to you to that end. , than ye shall say, Absalon reigneth in Hebron. 11 And with Absalon went two hundred men out of Jerusalem, that were called u Such as Absalon had picked out as fit for his purpose, such as were of some quality and reputation with the King and people, which would give a great countenance to his undertaking, and give occasion to people at first to think that this was done by his Father's consent or connivance, as being now aged, and infirm, and willing to resign the Kingdom to him, as his eldest Son, and the Noblest too, as being descended from a King by both Parents; and such as by their wisdom and interest in the people, might have done David much service in thiis needful time; yet such as were not very Martial men, nor likely with violence to oppose his proceed. , and they went in their simplicity, and they knew not any thing x Concerning Absalom's design. . 12 And Absalon sent for Ahithophel the Gilonite y Who is thought to have been the Author, or, at least, the fomenter of this Rebellion; either, because he was discontented with David, for which there might be many reasons; or, because he saw the Father was old and nigh his end, and he thought it best policy to worship the rising Sun, and to follow the young Prince, whom he observed to have so great an interest in the hearts of the people, and whom he supposed he could easily manage as he pleased, which he could not do with David. , David's Counsellor, from his city, even from Giloh, while he offered sacrifices z Which he did not in Devotion to God, for he neither feared God, nor reverenced Man; nor to implore God's favour and assistance against his Father, which he knew was a vain thing to expect; but merely that upon this pretence he might call great numbers of the people together, whereof many would come to join with him in the Worship of God, and most to partake of the Feasts which were made of the remainders of the Sacrifices, according to the manner. : and the conspiracy was strong, for the people increased continually with Absalon. 13▪ And there came a messenger to David, saying, The hearts of the men of Israel are after Absalon a The generality of the people are for him. Which is not strange, considering, either, first, David, whose many mis●…arriages had greatly lost him in the hearts of his people. Or, Secondly, The people, whose temper is generally unstable, weary of old things, and desirous of changes, and apt to expect great benefits thereby. Or, Thirdly, Absalon, whose noble Birth, and singular Beauty, and most obliging Carriage, and ample Promises, had won the people's hearts, considering also that he was David's firstborn, to whom the Kingdom of right belonged, and yet that David intended to give away his right to Solomon, which the people thought might prove the occasion of a civil and dreadful War, which hereby they designed to prevent. Or, Fourthly, The Just and Holy God, who ordered and overruled all these things for David's chastisement, and the instruction and terror of sinners in all future Ages. . 14 And David said unto all his servants, that were with him at Jerusalem, Arise, and let us flee b For though the Fort of Zion was strong and impregnable, and he might have defended himself there; yet he had not laid in provisions for a long Siege; and, if he had been once besieged there, Absal●…m would have got speedy and quiet possession of his whole Kingdom; whereas if he Marched abroad, he might raise a considerable Army for his defence and the suppression of the Rebels. Besides, the greatest part of jerusalem could not be well defended against him. And he suspected that a great number of the Citizens might take part with Absalon, and possibly deliver him up into Absalom's hand's. Besides, if he had made that the ●…eat of the War, he feared the destruction of that City, which he vehemently desired to preserve, because it was the Chief and Royal City, and the place in which God had appointed to put his Name and Worship. Moreover, when David considered, that God's hand was now against him, and that he was now bringing evil upon him out of his own house, as he had threatened, chap. 12. 11. it is no wonder if he was intimidated and disposed to flee. : for we shall not else escape from Absalon: make speed to departed, le●…t he overtake us suddenly, and ‡ Heb. thrust. bring evil upon us, and smite the city with the edge of the sword. 15 And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall ‡ Heb. choose. appoint. 16 And * Psal. 3. title. the king went forth, and all his household ‡ Heb. at his feet. after him c Or, on foot, by comparing v. 30. which the King chose to do, ●…ather than to ride; partly, to humble himself under the hand of God; partly to encourage his companion●… in this hand and comfortless March; and partly, to move compassion in his people towards him. : and the king left ten women which were concubines d For he supposed that their Sex would protect them even among Barbarians, and their relation to David would gain them some respect, and, at least, safety from his Son. But it seems he did not now actually consider that Clause of the threatening concerning his Wives, (God diverting his mind to other things) or he thought that would be accomplished some other way, conceiving that Absalon would abhor the thoughts of such incestuous converse, especially with persons which were now grown in Years. , to keep the house. 17 And the king went forth, and all the people after him, and tarried e Either to rest and refresh themselves a little: or rather in expectation of others who should or would come after him, that they might March away in a considerable Body, which might both defend the King, and invite others to come in to their assistance. in a place that was far off f At some convenient distance, but not very far. . 18 And all his servants passed on beside him: and all the Cherethites, and all the Pelethites g Of whom see the notes on chap. 8. 18. , and all the Gittites h who were either, first, Israelites by Birth, called Gittites, because they went with him to Gath, and abode with him in that Country. Or rather, Secondly, Strangers, as Ittai their head is called, v. 19 and they are called his Brethren, v. 20. and probably they were Philistines by Birth, born in the City or Territory of Gath, as the following words imply, who by David's counsel, and example, and the success of his Arms, were won to embrace and profess the true Religion, and had given good proof of their Military skill, and valour, and fidelity to the King. , six hundred men, which came after him from Gath, passed on before the king. 19 ¶ Then said the king to ●…ttai the Gittite, Wherefore goest thou also with us? return to thy place i Either, First, To thy native Country of Gath, where thou wiltst be remote from our bros●…s. Or, Secondly, To jerusalem, where thy settled abode now is. , and k Or, or: for he could not both go to Gath, and tarry in jerusalem with ●…salom. Although this part of the Verse ●…es otherwise in the Hebrew Text, and may be rendered thus, 〈◊〉 (to wit, to jerusalem) and abide with the King (there); for 〈◊〉 〈◊〉 a stranger and exile from thy own place; or, in respect of thy own place, or, as concerning thy place, i. e. in regard of the place of thy birth and former habitation. abide with the king l With Absalon, who is now made King by the choice of the people, and therefore is able to give thee that protection and encouragement which thou deservest; whereas I am in a manner deposed and unable to do for thee what I desired and intended. : for thou art a stranger, and also an exile m Not much concerned in our affairs, and therefore not fit to be involved in our troubles. . 20 Whereas thou camest but yesterday n By which it may be gathered, that these were not the Israelitish Soldiers which went with David to Gath, and came up with him from thence to Hebron, which was above thirty Years before this time, but some Proselytes which came from thence more lately. For though this word yesterday be sometimes used of a time long before past, as 2 King. 9 26. job 8. 9 Isa. 30. 33. yet it seems to be here restrained to a shorter compass by the following words, and by the argument here used. , should I this day ‡ Heb. 〈◊〉 thee 〈◊〉 i●… going. make thee go up and down with us? seeing I go whither ‡ Heb. I 〈◊〉. I may o I know not whither; having now no certain dwelling place. , return thou, and take back thy brethren p Thy Countrymen and Soldiers the Gittites, v. 18. : * Chap. 〈◊〉 mercy and truth be with thee q Since I am now unable to recompense thy kindness and fidelity to me, my hearty prayer to God is, that he would show to thee his Mercy, in Blessing thee with all sorts of Blessings, and his Faithfulness in making good all those Promises which he hath made, not to Israelites only, but in and with them to all truehearted Proselytes, such as thou art. . 21 And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. 22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him r For being so deeply engaged for David, he durst not leave his little ones to Absalom's mercy. . 23 And all the country s i e. The generality of the people by whom they passed: for it must be considered, that Absalom's Friends and Partisans were gone to him to Hebron, and the rest of the people thereabouts were either well-willers to David, or at least moved with compassion at the sad and sudden change of so great and good a King, which was able to affect an heart of stone. wept with a loud voice, and all the people passed over: the king also himself passed over the brook ‖ Called▪ 〈◊〉 18. 1. 〈◊〉 Kidron t Which was near jerusalem. See Matth. 26. 36. Io●…. 18. 1. , and all the people passed over toward the way of the wilderness u Which was between jerusalem and jericho. . 24 ¶ And lo, Zadok also, and all the Levites were with him, bearing the ark of the covenant of God x As a pledge of God's presence and assistance, and that David might inquire at it upon occasion. , and they set down the ark of God y Either in expectation of drawing forth more people to David's party, if not from the●…r Loyalty to their Lawful King, yet from their Piety and Reverence to the Ark: or, that all the people might pass along, and the Ark might come in the rear of them for their safeguard and encouragement. : and Abiathar went up z Either, 1. From the Ark which now was in the low ground, being near the Brook Cedron, to the top of the Mount of Olives, whence he had the Prospect of the City and Temple; as appears from Mark 13. 3. where he could discern when the people ceased to come out of the City after David; which when they did, he gave notice to David, that he should wait no longer, but March away and carry the Ark with him. Or, 2. From the Ark to the City, which was in an higher ground, that so he being Highpriest, might use his Authority and Interest with the People, to persuade them to do their duty, in going forth to defend and help their King against his Rebellious Son; and there he stayed until all those whom he could persuade were gone forth. , until all the people had done passing out of the city. 25 And the king said unto Zadok, Carry back the Ark of God into the City a Partly, out of Care and Reverence to the Ark, which though sometimes it was, and might be carried out to a certain place; yet he might justly think unfit to carry it from place to place he knew not whither, and to expose it to all the hazards and inconveniences to which he himself was likely to be Exposed: partly out of respect to the Priests, whom by this means he thought he should expose to the Rage of Absalon, as he had before Exposed them to Saul's Fury on another occasion, 1 Sam. 22. And partly, that by this means he might have the better opportunity to search ou●…, and to Counter-work Absaloms' Plots; which was so necessary, not only for himself, but for the defence and maintenance of the Ark, and all God's Ordinances, and of the true Religion. : if I shall find favour in the eyes of the LORD, he will bring me again, and show me both it, and his habitation b i e. The Tabernacle which David had lately built for it, Chap. 6. 17. in which the Ark, and God, by means thereof, ordinarily dwelled. And hereby he insinuates another reason of his returning the Ark to jerusalem, because there was the Tabernacle made for the receipt of it. . 26 But if he thus say, I have no delight in thee c I will not receive thee into my Favour, nor restore thee to thy Throne and City, and to the enjoyment of my Ark and Ordinances. : behold, here am I, let him do to me as seemeth good unto him. d Ready to obey him, and to submit to his Will and Pleasure concerning me. 27 The king said also unto Zadok the priest e Either because Abiathar was gone from him, v. 24. and not yet returned: or because David put more confidence in Zadok. , * ●… Sam. 9 9 Art not thou a seer f i e. Either 1. A Prophet, for such were called Seers, 1 Sam. 9 9 2 Sam. 24. 11. Amos 7. 12. And such he may be called, either because he really had the gift of Prophecy: or, because as the name of Prophets is sometimes given to those who had not Prophe●…ical Gifts, but were only Officers and Ministers devoted to, and employed in, God's Worship and Service, as 1 Sam. 10. 5, etc. 1 King. 18. 4, 13. Compare 1 Chron. 25. 1, 2, 3. So it is reasonable, That the name of Seers be extended to the same Latitude; and therefore he may properly and fitly be called a Seer, as he was with, and under Abiathar the Chief Governor of the House and Worship of God; who by his Office was to Instruct and Direct the People in those matters, whereby he had many opportunities both of sifting out Absalom's Counsels, and of minding the People of their Duty to David, as he saw opportunity. Which sense suits well with David's Scope and Design. Or, 2. a seeing, or discerning, or observing man: for so the Hebrew Verb, raah is oft used. And this suits well with David's mind: Thou art a wise man, and therefore fit to manage this great business, which requires Prudence and Secrecy. ? return into the city in peace g As men of Peace, giving over all thoughts of War, and devoting yourselves entirely to God's Service. , and * See chap. 17. 〈◊〉. your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar. 28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me. 29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem; and they tarried there. 30 And David went up by the ascent of mount Olive●…, ‡ Heb. going 〈◊〉, and weep●…. and wept as he went up▪ and had his head covered, and he went ba●…e foot h In Testimony of his deep Sorrow, and Humiliation and Shame for his Sins, whereby he had procured this Evil to himself: for these were the Habits of Mourners, 2 Sam. 19 4. Esth. 6. 12. Isa. 20. 3, 4. jer. 14. 3, 4▪ and to take an Holy Revenge upon himself for his former Delicacy and Luxury. : and all the people that was with him, covered every man his head, and they went up weeping, as they went up. 31 And ‖ Or, David told. one told David i Or, David told; i. e. David being hereof informed, acquaints his friends and followers with it, to stir them up to ●…oyn with him, in the following Prayer against him. , saying, Ahithophel is among the conspirators with Absalon. And David said, O LORD▪ I pray thee, turn the counsel of Ahithophel into foolishness k Either infatuate him, that he may give foolish Counsel; o●… let his Counsel be rejected as foolish, or spoiled by the foolish Execution of it. . 32 And it came to pass that when David was come to the top of the mount where he worshipped God l Looking towards jerusalem where the Ark and Tabernacle was. Compare 1 King. 8. 44, 48. Dan. 6. 10. , behold, Hushai * Josh. 16. 2. the Archite came to meet him, with his coat rend, and ashes upon his head: 33 Unto whom David said▪ If thou passest on with me, than thou shalt be a burden unto me m. Increasing my Charge, and Care, and Sorrow, for what may befall thee; and being but of little use to me: for it may seem he was an Old Man, and fit for Counsel than for War. 34 But if thou return to the City, and say unto Absalon, I will be thy servant, O king: as I have been thy father's servant ‖ Or, heretofore. hitherto, so will I now also be thy servant n i e. As faithful to thee▪ as I have been to thy Father; which he neither was, nor aught to be. And therefore, the profession of this was great dissimulation: and David's suggesting this crafty Counsel, may be reckoned amongst his Errors: which, proceeding from a violent Temptation, and his present and pressing Straits, God was pleased mercifully to Pardon, and to direct this Evil Advice to a Good End. : then mayest thou for me defeat the counsel of Ahithophel. 35 And hast thou not there with thee Zadok, and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. 36 Behold, they have there * Ver. 27. with them o Not in jerusalem, but in a place near to it, to which they could easily send upon occasion. See Chap. 17. 17. their two sons, Ahimaaz Zadoks son, and Jonathan Abiathars' son: and by them ye shall send unto me every thing that ye can hear. 37 So Hushai David's friend came unto the city, and Absalon came into Jerusalem. CHAP. XVI. AND when David was a little past the top of * Chap. 15. 35 the hill, behold, * Chap. 9 2. Ziba a A Crafty Man; who being persuaded, that God would in due time appear for the Righteous Cause of so good a King, and scatter the Cloud which was now upon him, takes this occasion to make way for his future Advancement. the servant of Mephibosheth met him with a couple of Asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle b A large Bottle, or Vessel proportionable to the other Provisions. of wine. 2 And the king said unto Ziba, What meanest thou by these?▪ And Ziba said, The asses be for the king's household to ride on c For the King, and his Wives and Children were all on Foot; not that he had no●…, or could not procure Asses for them at jerusalem; but because he chose it as best becoming that State of Penitence and Humiliation in which they were. , and the bread and summer fruit for the young men to eat, and the wine, that such as be ●…aint in the wilderness may drink. 3 And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father d Which though it might seem a very unlikely thing, yet such vain Expectations do often get into the Minds of Men; nor was it impossible, that when David's Family was thus divided, and one part engaged against another, they might destroy themselves by mutual Wounds; and the People being tired out with Civil Wars, might Restore the Kingdom to the Family of Saul their old Master, whereof this was the top-branch. And this was a time of general Defection of many whom the King had greatly obliged, witness Achitophel. And Mephibosheth's absence made the Calumny more probable. . 4 Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth e A rash Sentence, and unrighteous, to Condemn a Man unheard, upon the single Testimony of his Accuser, and Servant. But David's Mind was both clouded by the deep sense of his Calamity, and biased by Ziba's great and seasonable kindness. And he might think, that Ziba would not dare to Accuse his Master of so great a Crime, which, if false, might so easily be disproved. . And Ziba said, ‡ Heb. I do 〈◊〉. I humbly beseech thee that I may find grace in thy sight, my lord, O King f Thy favour is more to me, than this gift; which, as a token of thy favour, I accept with all thankfulness. . 5 And when king David came to Bahurim g A City in Benjamin, Chap. 3. 16. and 19 16. i e. To the Territory of it, for to the City he came not till v. 14. , behold, thence came out a man of the family of the house of Saul, whose name was Shimei the son of Gera: ‖ Or, he still came forth and cursed. he came forth, and cursed still as he came. 6 And he cast stones k at David, and at all the servants of king David: and all the people, and all the mighty men were on his right-hand, and on his left i Which is noted to show the Prodigious Madness of the Man: though Rage, (which is truly said to be a short Madness) and the height of Malice hath oft transported men to the most hazardous and desperate Speeches and Actions. . h Not so much to hurt them, as to show his Contempt of them. 7 An●… thus said Shimei when he cursed, Come out k Or rather, go out, as the Word properly signifies. Be gone out of thy Kingdom, as thou deservest. , come out thou † bloody man, and thou ‡ Heb. man of blo●…d. man of Belial: 8 The LORD hath returned upon thee all the blood of the house of Saul l Either, 1. The Blood of Abner, and Ishbosheth; which he Maliciously imputes to David, as if they had been Killed by David's contrivance: especially the former, because David did only give joab hard Words, as in Policy he was obliged to do; but instead of Punishing him, did Reward and Prefer him. Or, 2. The Death of Saul's seven Sons, Chap. 21. 8. which though related after this, seems to have been done before: Of which, see the Notes on chap. 15. 7. , in whose stead thou hast reigned, and the LORD hath delivered the kingdom into the hand of Absalon thy son: and ‡ Heb. 〈◊〉 thee in thy evil behold, thou art taken in thy mischief m The same Mischief thou didst bring upon others, is now returned upon thy own head. Or, Thy Sin hath found thee out, and thou art now receiving the just Punishment of it. , because thou art a bloody man. 9 Then said Abishai the son of Zeruiah unto the king, Why should this * 1 Sam. 24. 14. Chap. 3. 8. dead dog curse my lord the king? let me go over, I pray thee, and take off his head. 10 And the king said, What have I to do with you n To wit, in this Matter I ask not your Advice, nor will I follow it; nor do I desire you should at all concern yourselves in it, but wholly leave it to me, to do what I think fit. , ye sons of Zeruiah? so let him curse, because the LORD hath said unto him o Not that God commanded it by his Word; for that severely forbids it, Exod. 22. 28. or moved him to it by his Spirit; for neither was that necessary, nor possible, because God tempteth no man, Jam. 1. 13. but that the secret Providence of God did order and overrule him in it. God did not put any Wickedness into Shimei's heart, for he had of himself an heart full of Malignity and Venom against David; but only left him to his own Wickedness; took away that common Prudence which would have kept him from so foolish and dangerous an Action; directed his Malice that it should be Exercised against David, rather than another man; at when God gives up one Traveller into the hands of a Robber, rather than another; inclined him to be at home, and then to come out of his doors at that time when David passed by him; and brought David into so distressed a condition, that he might seem a proper Object of his Scorn and Contempt. And this is ground enough for this Expression, the Lord said, not by the Word of his Precept, but by the Word of his Providence, in respect whereof he is said to command the Ravens, 1 King. 17. 4. and to send forth his Word and Commandment to senseless Creatures, Psal. 147. 15, 18. , Curse David. Who shall then say p Not unto Shimei, for it was justly said so to him afterwards, 1 King. 2. 9 but unto the Lord: who shall reproach God's Providence for permitting this? Or, who shall by Words or Actions restrain him from executing Gods just Judgement against me? , Wherefore hast thou done ‖ Or, 〈◊〉 thou. so? 11 And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life q Which is a greater Mischief, than to Reproach me with Words. Of that Tribe and Family from which God hath taken away the Kingdom, and given it to me; which was likely to stir up his Rage and Hatred against me. : how much more now may this Benjamite ‖ do it? let him alone, and let him curse r Do not now hinder him violently from it, nor punish him for it. It is meet I should bear the Indignation of the Lord manifested herein, and submit to his Pleasure, and possess my Soul with Patience; and by bearing these lesser Evils, prepare myself for greater, which are coming towards me. : for the LORD hath bidden him. 12 It may be s He speaks doubtfully, because he was conscious, that by his Sins he had forfeited all his Claim to God's Promises. that the LORD will look on mine ‖ Or, 〈◊〉 ‡ Heb. 〈◊〉 affliction t With an Eye of Commiseration. , and that the LORD will requite me good for his cursing this day. 13 And as David and his men went by the way, Shimei went along on the hills side over against him, and cursed as he went, and threw stones at him, and ‡ Heb. 〈◊〉 him 〈◊〉 〈◊〉 cast dust u Not that he could reach, or hurt him with it; but only as an expression of Contempt. And the like is to be thought concerning the Stones, wherewith he could not think to reach David, when he was Encamped with his Men on every side. . 14 And the king, and all the people that were with him, came x To the City of Bahurim, v. 5. weary, and refreshed themselves there. 15 And Absalon and all the people, the men of Israel, came to Jerusalem, and Ahithophel with them. 16 And it came to pass when Hushai the Archite, David's friend, was come unto Absalon, that Hushai said unto Absalon, ‡ Heb. 〈◊〉 〈◊〉 King live. God save the king y To wit, Absalon, whom he pretends to own for his King, and Liege Lord. , God save the king. 17 And Absalon said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? z Doth this Action answer that Profession of greatest Friendship which thou hast hitherto made to him? Dost thou thus requite his Favour and true Friendship to thee? He speaks thus only to try him. And he saith, thy Friend, by way of Reflection upon David; as one who was a Friend to Hushai, and to Strangers, but not to his own Son, whom by his Severity, and Design to give away his Right to Solomon, he provoked to this Course; and therefore he doth not vouchsafe to call him his Father. 18 And Hushai said unto Absalon, Nay, but whom the LORD, and this people, and all the men of Israel choose a Though as a private person, I owed and paid Friendship to David whilst he was King; yet I must make all my Obligations give place to the Authority of God, who putteth down, and setteth up Kings at his pleasure; and to the common Sense and Decree of the whole Body of the Nation. But Hushai expresseth himself very cautiously; for though he would be thought to understand Absalon, yet in truth this Character did not agree to him, whom neither God, nor all the People had chosen, but only a part, and that the worst part of them. , his will I be, and with him will I abide. 19 And again, whom should I serve? should I not serve in the presence of his son b Thou art his Son, and Heir, and Successor, and now in his place and stead: whereby my Friendship which was due to him, is devolved upon thee by Right of Inheritance; and I reckon, that my Friendship is not wholly alienated from him, when it is transferred upon one that came out of his Bowels. ? as I have served in thy father's presence, so will I be in thy presence. 20 Then said Absalon to Ahitophel, Give counsel among you what we shall do. 21 And Ahitophel said unto Absalon, Go in unto thy father's concubines c This Counsel he gave, partly to Revenge the Injury done to Bathsheba, who was the Daughter of Eliam, 2 Sam. 11. 3. who was the Son of Ahitophel, Chap. 23. 34. and principally, for his own, and the People's safety, that the Breach between David and Absalon might be made wide, and irreparable by so Vile an Action; which must needs provoke David in the highest Degree, both for the Sin, and shame of it; as the like Action had done jacob, Gen. 49. 3, 4. and cut off all hopes of Reconciliation, which otherwise might have been expected by some Treaty between Absalon and his render-hearted Father; in which Case his Followers, and especially Ahitophel himself, had been left to David's Mercy. , which he hath left to keep the house, and all Israel shall hear that thou ‡ Heb. stinkest with thy father. art abhorred of thy father d And therefore obliged by thy own Interest to Prosecute the War with all possible Vigour, and to abandon all thoughts of Peace: as knowing that his Father, though he might dissemble, yet would never forgive so foul and scandalous a Crime. Yea, they will Fight with greater Courage and Resolution, when they are freed from the fear of thy Reconciliation, which otherwise would make their Heart's saint, and Hands slack in thy Cause. But by this we may see the Character of Absalom's Party, and how abominably wicked they were, whom such a loathsome and Scandalous Action tied the faster to him, whom for that very reason they should have deserted and abhorred. And we may further learn, how corrupt and filthy the Body of the People was, and how ripe for that severe judgement which is now hastening to them. , then shall the hands of all that are with thee be strong e. 22 So they spread Absalon a tent upon the top of the house f To wit, of the King's Palace, the very place from whence David had spied and gazed upon Bathsheba, Chap. 11. 2. So that his Sin was Legible in the very place of his Punishment. , and Absalon * Chap. 12. 11. went in unto his father's concubines g i e. To one, or some of them. And by so doing did further make Claim to the Kingdom as his own; and, as it were, take Possession of it. It being usual in the Eastern Countries to account the Wives and Concubines of the late King, to belong of right to the Successor; See the note on Chap. 12. 8. , in the sight of all Israel h Who saw him go into the Tent; and thence concluded, That he lay with them, as he had designed to do. . 23 And the counsel of Ahitophel which he counselled in those days, was as if a man had enquired at the ‡ Heb. word. oracle of God i It was received by the People with equal Authority and Veneration, and was usually attended with as certain Success. Which is mentioned as the reason why a Counsel which had so ill a face, should meet with such general approbation. : so was all the counsel of Ahitophel, both with David k To whose Pious Disposition he ●…ted himself, as Policy obliged him; but being weary of it, he takes this first occasion to Discover himself, and Execute that Wickedness which before lay in his Heart. , and with Absalon. CHAP. XVII. MOreover, Ahithophel said unto Absalon, Let me now choose out twelve thousand men, and I will arise and pursue a I am so well assured of the goodness of this Counsel, that I will venture my own Person and Life in the Execution of it. after David this night a I am so well assured of the goodness, of this Counsel, that I will venture my own Person and Life in the Execution of it. . 2 And I will come upon him while he is weary and weakhanded b Tired with a tedious March on Fo●…t, and destitute of Men, and Military Provisions; and disheartened by his own small Numbers, and by the general Defection of his Subjects. , and will make him afraid: and all the people that are with him shall flee, and I will smite the king only. 3 And I will bring back all the people unto thee: the man whom thou seekest is as if all returned c i e. The Death of that Man whom thou seekest to destroy, is no less considerable to thee, than if all the People that follow him should desert him, and return unto thee. : so all the people shall be in peace. 4 And the saying ‡ Heb. was right in the eyes of, etc. pleased Absalon well, and all the Elders of Israel. 5 Then said Absalon, Call now Hushai the Archite also, and let us hear likewise ‡ Heb. what is in his mouth. what he saith d A wonderful Effect of Divine Providence, blinding his Mind, and Influencing his Heart, that he could not rest in Ahitophel's Counsel, though it was so evidently Wise, and Good, and approved by the general consent of his whole Party; and that he should desire Hushai's Advice, though neither his Repuation for Wisdom was equal to Ahitophels', nor had he yet given any one proof of his Fidelity to Absalon, as Ahitophel had done; nor was he so fixed by his Interest to him, as Ahitophel was; and though there wanted not just Cause to suspect him, and his Counsel too. But there is no contending with that God who can Arm a Man against himself, and Destroy him by his own Mistakes and Passions, without any other help. . 6 And when Hushai was come to Absalon, Absalon spoke unto him, saying, Ahithophel hath spoken after this manner: Shall we do after his ‡ Heb. Word. saying? if not, speak thou. 7 And Hushai said unto Absalon, The counsel that Ahithophel hath ‡ Heb. counselled. given, is not good at this time e Though at other times he generally gives most wise and admirable Counsel; yet, as he is a man, he seems now to be under a mistake, and not sufficiently to consider all the present Circumstances of this Business. . 8 For (said Hushai) thou knowest thy father and his men, that they be mighty men f Of approved Courage and Strength, therefore not so soon vanquished as Ahitophel supposeth. , and they be ‡ H●…b. bitter of soul. chafed in their minds g Heb. bitter of soul, Inflamed with Rage; Desperate, and therefore resolved to sell their Lives at a dear rate. , as * Host 13. 8. a bear rob of her whelps in the field g Heb. bitter of soul, Inflamed with Rage; Desperate, and therefore resolved to sell their Lives at a dear rate. : and thy father is a man of war h A wise Prince and General; who knowing of what Importance it is to secure his own Person, and that your great Design is against his Life; will doubtless use extraordinary care to keep out of your reach, which he may easily do. , and will not lodge with the people. 9 Behold, he is hid now in some pit, or in some other place i Having been oft accustomed to that course, and well acquainted with all hiding-places from Saul's time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in Ambush for us; and, when they see a fit opportunity, they will suddenly come forth and surprise some of our men, when they least expect it, and fall upon them with great fury, and probably will at first put them to flight. : and it will come to pass, when some of them k To wit, of Absalom's men sent against David. be ‡ Heb. fallen. overthrown at the first l Implying, that their good success at first would mightily animate David's men to proceed vigorously in the fight, and intimidate Absalom's Army, and consequently would be both a presage and an occasion of their total defeat. , that whosoever heareth it, will say m They who first hear these ill tidings will propagate it, and strike terror with it into the rest of the Army. , There is a slaughter among the people that followeth Ab●…alom. 10 And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men n The known fame of the 〈◊〉 valour of David and his followers will easily gain credit to that report, and strike the stourest of our men with dread, even Ahitophel himself, if he should go with them. . 11 Therefore I counsel, that all Israel be generally gathered unto thee o His pretence was, that they might have a far greater Army, and make sure, though slow work: his design was to gain David more time, that he might increase his Army, and make better provisions for the Battle; and that the present heat of the people might be cooled, and they might at last bethink themselves of their duty to David, and return to their former Allegiance. , from Dan even to Beersheba, as the sand that is by the sea for multitude, and ‡ Heb. that thy face, or, presence go, etc. that thou go to battle in thine own person p For thy presence will put more Life and Courage into all thy Soldiers, who will be ambitious to show their utmost Skill and Courage in defending thy Person and Cause, when they know that all their Actions are observed by him who hath the distribution of rewards and punishments in his hands. So mayest thou also give counsel as occasion offers, and encourage thy men to kill David, which otherwise they may possibly be afraid to do. Besides, the glory of the Victory will be wholly thine, which now Ahitophel seeks to get to himself. . 12 So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground q i e. Plenteously, suddenly, irresistibly, and on all sides; for so the Dew falls. : and of him, and of all the men that are with him, there shall not be left so much as one. 13 Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city r Not that they should do so, or that it was the Custom to do so; but it is an Hyperbolical and Thrasonical expression, suited to the vainglorious temper of this insolent young man; and therefore most likely to prevail with him: implying, that they would do so if they could not discover and destroy him another way: or, that they should be enough to do so, if there were occasion. , and we will draw it into the river s Adjoining to the City; it being usual to build Cities near some River, both for defence, and for other accommodations. , until there be not one small stone sound there. 14 And Absalon and all the men of Israel said t Being infatuated by a Divine power, and given up to believe lies and mistakes. , The counsel of Hushai the Archite is better than the counsel of Ahithophel: for the LORD had ‡ Heb. commanded. appointed to defeat the good counsel u So it was, politically considered; being the wisest and most effectual course to accomplish Absalom's end. of Ahithophel, to the intent that the LORD might bring evil upon Absalon. 15 ¶ Then said Hushai unto Zadok, and to Abiathar the priests, Thus and thus did Ahithopel counsel Absalon and the elders of Israel: and thus and thus have I counselled. 16 Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness x Lest the Kings and people's minds change, and A●…itophel by his deep wit and great interest, persuade the King to follow his former advice, and to pursue you speedily. , but speedily pass over, lest the king be swallowed up, and all the people that are with him. 17 Now Jonathan and Ahimaaz stayed by Enrogel y Or, the Fuller's well. A place near jerusalem, jos. 15. 7. and 18. 16. : (for they might not be seen to come into the city) and a wench z Pretending to go thither to wash some clothes. went and told them: and they went and told king David. 18 Nevertheless, a lad saw them a Who knew them to be favourers of David, and observed them to wait there upon design, and to gain intelligence, and possibly saw the Wench speaking privately to them. , and told Absalon, but they went both of them away quickly b Suspecting by this Lads observation and carriage, that they were discovered. , and came to a man's house in Bahurim, which had a well in his court, whither they went down c Either to some hole in the side of the Pit: or, to the bottom of the Pit, it being then dry, as Pits often were in those hot Countries. And this being in so open a place, they concluded none would imagine them to be hid there. And besides, they relied upon God's good Providence, which they knew watched over David, and them for his sake. . 19 And the woman took and spread a covering over the wells mouth, and spread ground corn thereon Under pretence of drying it by the Sun: which shows it was Summertime. , and the thing was not known. 20 And when Absaloms' servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water d i e. Over jordan. This was a manifest lie; but because it was spoken for no hurt, but good only, many persons in those times conceived such lies to be lawful. Compare Exod. 1. 19 jos. 2. 4, 5. But although God was pleased to overlook and pardon the sin, and graciously to reward the good intention which accompanied them; yet it is certain that all kinds of lies are moral Evils, and condemned by plain Scriptures, and that we must not do evil that good may come, nor tell a lie for God's glory, Rom. 3. 7, 8. . And when they had sought, and could not find them, they returned to Jerusalem. 21 And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you. 22 Then David arose, and all the people that were with him, and they passed over Jordan e Either at the Ford, or in Boats. : by the morning-light, there lacked not one of them that was not gone over Jordan. 23 ¶ And when Ahithophel saw that his counsel was not ‡ Heb. done. followed, he saddled his ass, and arose, and gate him home to his house, to his city, and ‡ Heb. gare charge concerning his house. put his household in order f Disposed of his Estate by Will. Compare Isa. 38. 1. , and hanged himself g Partly, because he could not endure to outlive his disgrace, and the rejection of his Counsel: and partly, because he foresaw by this means David would gain time and strength, and in all probability be Victorious, and then the storm would fall most heavily upon his head, as the main Author and Pillar of the Rebellion, and the contriver of those two pernicious Counsels above mentioned. , and died, and was buried in the sepulchre of his father. 24 Then David came to Mahanaim h A place in the Country of Gilead, bordering upon the Land of the Ammonites, v. 27. See Gen. 32. 2. and 2 Sam. 2. 8. : and Absalon passed over Jordan i Not speedily, but when all the men of Israel were gathered together according to Hushai's counsel, who are said to be with him here, as it follows. , and all the men of Israel with him. 25 ¶ And Absalon made Amasa captain of the host instead of Joab: which Amasa was a man's son whose name was Ithra, an Israelite k Obj. He was an Ishmaelite, 1 Chron. 2. 17. Ans. Not Amasa; but Ithra, or jether, Amasa's Father, is there so called, because he was such, either by his Birth from such Parents, or by his long habitation among them, or for some other reason now unknown. Compare 2 Sam. 15. 18. And Amasa is here called an Israelite, either, because he was a Proselyte: or, in opposition to joab, who was of the Tribe of judah, as Amasa was of one of the ten Tribes: or rather, to intimate, that although he or his Parents were called Ishmaelites for some reason, yet as to their extraction they were indeed Israelites. Which if Amasa had not been, it is not probable that he could have had so powerful an influence upon the Tribe of judah, as he had, chap. 19 14. , that went in to Abigail l i e. Lay with her, whether being first Married to her, or not, is uncertain. the daughter of Nahash m Nahash is either another name of jesse: or rather, the name of Iesse's Wife, by whom he had this Abigail, as he had Zeruiah by another Wife; so they were sisters by the Father, but not by the Mother; and Nahash is here named to signify so much. , sister to Zeruiah, Joabs' mother. 26 So Israel and Absalon pitched in the land of Gilead. 27 ¶ And it came to pass when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon n Who, as it may seem, disliked and disowned that barbarous action to the Ambassadors; and therefore, when the rest were destroyed, was left King or Governor of the residue of the Ammonites. , and * Chap. 9 4. Machir the son of Ammiel of Lodebar o See above ch. 9 4. , and * Chap. 19 31. 1 King. 2. 7. Barzillai the Gileadite, of Rogelim, 28 Brought beds, and ‖ Or, cups. basins p i e. All sorts ●…of Householdstuff, as well as other provi●…ons, all which David now wanted. , and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, 29 And honey, and butter, and sheep, and cheese of kine for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty in the wilderness q i e. Having been in the wilderness. Which is an easy and common Ellipsis. Or, because of (so the Hebrew Particle hath is oft used) the Wilderness, which they have passed through, in which provisions are very scarce. ▪ CHAP. XVIII. AND David numbered the people that were with him a Which flocked to him thither, so as to make up a small Army. , and set captains of thousands, and captains of hundreds over them. 2 And David sent forth a third part of the people under the hand of Joab b To wit, for his especial conduct and management in the ●…attel: otherwise, joab was the General of all the Forces; nor had David yet taken away that power from him, nor was this a time to do it. But such distributions of Forces are usual in Battles. , and a third part under the hand of Abishai the son of Zeruiah ●…oabs brother, and a third part under the hand of Ittai the Gittite: and the king said unto the people, I will surely go forth with you myself also c That by my presence I may put life and courage into my Soldiers; and because it is fit I should run the same hazards with you, which you do for my sake. . 3 But * Chap. 21▪ 〈◊〉. the people answered, Thou shall not go forth d For this was Absalom's great error, into which he was drawn by a Divine infatuation, and by Hushai's craft to go to Battle in his own person, which was the utter ruin of him and of his Cause. : for if we flee away, they will not ‡ Heb. 〈◊〉 their heart on us. care for us; neither if half of us die, will they care for us: but now thou art ‡ Heb. a●… ten thousand of us. worth ten thousand of us e Not only for the Dignity of thy Person▪ but also for the importance of our common cause and concern, which, if thou art slain, is irrecoverably lost. : 〈◊〉 now it is better that thou ‡ Heb. be to secure. secure us out of the city f By sending us Supplies of Men, and Provisions of all sorts, as we have occasion; and by securing our retreat, if we be defeated. Or thus: not go along to the Battle with us, but only go out with us, or accompany us out of the City (to encourage the Company) and then retire for thy own safety. And so it seems by the next Verse. . 4 And the king said unto them, What seemeth you best, I will do. And the king stood by 〈◊〉 gate-side g i e. Between the two Gates of the City, as it is expressed below, v. 24. , and all the people came out by hundreds, and by thousands. 5 And the king commanded Joab, and Abishai, and Ittai, saying, Deal gently for my sake with the young man, even with Absalon h If you Conquer (which he presaged they would by Gods Gracious answer to his prayer for the turning of Ahitopbel's counsel into foolishness), take him Prisoner, but do not kill him. Which desire proceeded, partly, from his great indulgence towards his Children: partly, from David▪ s consciousness that he himself was the meritorious and procuring cause of this Rebellion, Absalon being given up to it for the punishment of David's sins; and therefore did indeed deserve some pity from him: partly, from the consideration of his youth, which commonly makes men foolish, and heady, and violent, and subject to ill counsels: and partly, from his Piety, being loath that he should be cut off in the act of his sin without any space, or means for repentance, whereby both his Soul and Body would be in danger to perish for ever. . And all the people i To wit, the Citizens and others who stood with the King in the Gate when the Army Marched forth. heard when the king gave all the captains charge concerning Absalon. 6 ¶ So the people went out into the field against Israel: and the battle was in the wood of Ephraim k So called, not from its situation in the Tribe of Ephraim, which was on the other side jordan, as is evident; but from some memorable action or occurrent of the Ephraimites beyond jordan; whether it was their kill of Oreb and Zeeb there, judg. 7. 25. and 8. 3. or, their slaughter by jephthah, judg. 12. 5, 6. or, some other not mentioned in Sacred Scripture. , 7 Where the people of Israel l i e. The Soldiers of Absalon so called; partly, to note that all Israel (some few excepted) were engaged in this Rebellion, which made David's deliverance more glorious and remarkable: and partly, in opposition to David's men, who, as to the main Body, or most considerable part, were of the Tribe of judah, or had followed him from judah. were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men. 8 For the battle was there scattered m i e. The Warriors being beaten in the fight, fled and were dispersed: the abstract being put for the concrete, as poverty is put for poor men, 2 King. 24. 14. and deceit for the deceiver, and dreams for dreamers, Prov. 12. 24. and 13. 6. over the face of all the country: and the * Isa. 15. 9 wood ‡ Heb. multiplied to devour. devoured more people n i e. More people died in the Wood, either through hunger, and thirst, and weariness: or, by the wild Beasts, whereof great numbers were there, which though they were driven away by no●…se and clamour from the place of the main Battle, yet might easily meet with them when they s●…ed several ways, which also might be directed and sent to them by God's Providence, and just Judgement, to punish them for their Rebellion: or, by falling into Ditches and Pits, which were in that place, v. 17. and probably were covered with Grass or Wood, so as they could not see them till they fell into them: or, by being hanged in Trees, as Absalon was▪ v. 9 and especially by David's men, who pursued them, and killed them in the Wood; and the Wood is rightly said to have devoured them, because it gave the occasion to their destruction, inasmuch as the Trees, and Ditches, and Pits, entangled them, and stopped their flight, and made them an easy prey to David's men, who followed them, a●…d slew them in the pursuit, being therein directed and assisted by the people of that Country, who, after the manner, fell in with the victorious side. that day than the sword devoured o To wit, in the main Battle: the Sword being put for the Battle, by a common Meto●…ymy. . 9 ¶ And Absalon met the servants of David p Who according to David's command, spared him, and gave him an opportunity to escape. ; and Absalon road upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak q In which probably he was ●…ntangled by the hair of the head, which being very long and thick, might easily ●…atch hold of a Bough, especially when the Great God directed it. Either he wore no Helmet, or his Helmet was such as left much of his hair visible; or he had thrown away his Helmet as well as his other Arms, to hasten his flight, or because of the heat of the season. Thus the matter of his pride was the instrument of his ruin, as also Asahel's swiftness, chap. 2. 18. and Ahitophel's policy, chap. 17. 23. were the occasions of their destruction. , and he was taken up between the heaven and the earth, and the mule that was under him went away r Which might easily happen, because being in ●…light the Mule passed along very swiftly. . 10 And a certain man saw it, and told Joab, and said, Behold, I saw Absalon hanged in an oak. 11 And Joab said unto the man that told him, And behold, thou sawest him, and why didst thou not smite him there to the ground s Why didst thou not smite him down from the Oak, and with thy Spear nail him to the ground? , and I would have given thee ten shekels of silver, and a girdle s A Military Belt of more than ordinary price, as a Testimony of thy Valour and good Service. See on 1 Sam. 18. 4. ? 12 And the man said unto Joab, Though I should ‡ Heb. weigh upon mine hand. receive a thousand shekels of silver in mine hand, yet would I not put ●…orth mine hand against the king's son: for in our hearing the king charged thee, and Abishai, and Ittai, saying, ‡ Heb. Beware whosoever ye▪ be, of, etc. Beware that none touch the young man Or, take heed what (for so the Hebrew Pronoun, mi▪ is sometimes used, as Iud●…. 13. 17.) ye do with the young man. He expresse●…h David's sense, though not his words. Absalon. 13 Otherwise I should have wrought falsehood against mine own life t Either, First, I should have been guilty of false and perfidious dealing against the King's express Injunction, and that with the manifest hazard of my own life. Or, Secondly, I should have betrayed my own life. I should not only have deceived myself with false hopes, either of concealing my Fact from the King, or of obtaining a reward, yea or a pardon, from him or thee for it, but also have destroyed myself thereby, and laid a plot against my own life. : for there is no matter hid from the king u This, as all other things, would certainly come to the King's ear. , and thou thyself wouldst have set thyself against me x Thou wouldst have been mine adversary and accuser; partly, because it was thy duty to be so; and partly, to vindicate thyself by casting the blame upon another. Or, thou wouldst have stood afar of, as this Phrase is used, Psal. 38. 11. Thou wouldst not have stood to me to intercede for my life or reward, but wouldst keep at a distance from me. . 14 Then said Joab, I may not tarry thus ‡ Heb. before thee. with thee y I must not lose time in contending with thee till I let the occasion slip. . And he took three darts in his hand, and thrust them through the heart z Not properly so called, for he was yet alive after these wounds, and was slain, ver. 15. but through his middle, as the word heart is oft used, as Psal. 46. 2. and that too, not exactly, but more largely understood, as Deut. 4. 11. Ezek. 27. 4. Matth. 12. 40. or through his Body: which might be, and yet the wounds not mortal. of Absalon, while he was yet alive a Or, yet he continued alive, i. e. the Darts did not dispatch ●…im, and therefore they smi●…e him again, and kill him, v. 15. in the ‡ Heb. heart. midst of the oak. 15 And ten young men that bare Joabs' armour, compassed about, and smote Absalon, and slew him b Judging that there could be no safety to the King, no●… peace to the Kingdom, nor security to himself, and all David's Friends, and Loyal Subjects, and good men, if Absalon had lived, as may seem probable from chap. 19 10. and yet perceiving that the King's heart was reconcilable to Absalon, notwithstanding his abominable Crimes of lying with his Father's Concubines, and of horrid and unnatural Rebellion▪ both which were capital Crimes by the Law of God; he adventured to save David's life against his will. But whether joab did well in this, all things considered, I shall not here determine. . 16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people c Who otherwise were highly incensed against the Rebels, and hotly pursued them. But, the head of the Rebellion being cut off, and the danger thereby past, he puts a stop to the effusion of Israelitish blood. . 17 And they took Absalon, and cast him into a great pit in the wood, and laid a very great heap of stones upon him d As a lasting monument of Absalom's sin and shame, and of the Righteous Judgement of God upon him. Compare jos. 7. 26. and 8. 29. and 10. 27. He was first hanged, after a sort, which was an accursed death, Deut. 21. 23. and then thrust through with Darts and Swords; and, after all, in a manner stoned, which was the proper punishment of a Rebellio●…s Son, Deut. 21. 21. : and all Israel fled every one to his tent e To their houses and dwellings, to avoid the shame and punishment of their Rebellion. . 18 ¶ Now Absalon in his life time had taken and reared up for himself a pillar f To preserve his name in memory; whereas it had been 〈◊〉 for his honour if his name had been buried in perpetual oblivion. But this was the effect of his pride and vainglory. , which is in * Gen. 14▪ ●…▪ the king's dale g A place near Ier●…salem so called, Genesis 14. 17. : for he said, ●… have no son to keep my name in remembrance h Object. He had three sons, chap. 14. 27. Ans. Either they were all now dead; or, if one of them was left alive, he thought him unfit and unworthy to keep up his name and honour; or, he erected this Pillar before his Sons were born. But the first opinion seems most probable; and it was a remarkable Judgement of God, that he who struck at his Father's life, should be punished with the death of all his Sons. : and he called the pillar after his own name, and it is called unto this day, Absaloms' place i Heb. Absalom's hand, i. e. his work, made, though not by his hand, yet for him and his glory, and by his procurement. . 19 ¶ Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath ‡ Heb. 〈◊〉 him from 〈◊〉 hand of, etc. avenged himself of his enemies. 20 And Joab said unto him, Thou shalt not ‡ Heb. be ●… man of ●…dings. bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead k And thou shalt not be a Messenger of Evil tidings, which will be unwelcome to him, and prejudicial to thee. . 21 Then said Joab to Cushi l Or, to an Ethiopian; so he might be by birth, and yet by profession an Israelite. , Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. 22 Then said Ahimaaz the son of Zadok yet again to Joab, But ‡ Heb. be what may. howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son m So he calls him with respect both to his younger years, and to that true and tender affection which he had for him. , seeing that thou hast no tidings ‖ Or, ●…ent, or, ●…ent, Numb. 11. 22. ready? 23 But howsoever (said he) let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain n Which was the smother and easier, though the longer way. , and overran Cushi. 24 And David sat between the two gates o For the Gates of the Cities than were, as now they are, large and thick; and for the greater security, had two Gates, one more outward, the other inward. Here he sat, that he might hear tidings when any came into the City. : and the watchman went up to the roof over the gate unto the wall p Unto the top of the Wall or Tower upon the Gate, where watchmen used to watch. Compare 2 King. 9 17. Ezek. 33. 2. , and lift up his eyes, and looked, and behold, a man running alone. 25 And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth q He is sent with some special Message: which was a very probable conjecture: for if he had run or fled from the Enemy, many others would have followed him. . And he came apace, and drew near. 26 And the watchman saw another man running, and the watchman called unto the porter, and said, Behold, another man running alone. And the king said, He also bringeth tidings. 27 And the watchman said, ‡ Heb. I see thee running. Me thinketh the running of the foremost, is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings r He loves me well, and therefore would not afflict me with Evil tidings. . 28 And Ahimaaz called and said unto the king, ‖ Or, Peace be to thee. ‡ Heb. Peace. All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath ‡ Heb. shut up. delivered up s Into thy hand and power; or, to destruction. Compare 1 Sam. 24. 19 and 26. 8. the men that lift up their hand against my lord the king. 29 And the king said, ‡ Heb. Is there peace? Is the young man Absalon safe? And Ahimaaz answered, When Joab sent the king's servant s Cushi. , and me thy servant, I saw a great tumult, but I knew not what it was t He seems to tell an untruth, as is evident from v. 20. because he now plainly perceived what joab foretold him, that such tidings would be very unwelcome to David. But he made a bad choice, to offend God with a lie, rather than to displease the King with a truth. Yet thus far it might be true; that though he had reason to think Absalon was dead, yet was not able to give account of the particulars which concerned it, wherewith Cushi was entrusted. . 30 And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still. 31 And behold, Cushi came, and Cushi said, ‡ Heb. tidings ●…s brought. Tidings my lord the king: for the LORD hath avenged thee this day of all them that risen up against thee. 32 And the king said unto Cushi, Is the young man Absalon safe? And Cushi answered, The enemies of my lord the king, and all that rise up against thee to do thee hurt, be as that young man is u May they perish and be cut off, as he is. . 33 ¶ And the king was much moved, and went up to the chamber over the gate x Retiring himself from all men and business, that he might wholly give up himself to lamentation. , and wept: and as he went, thus he said, O my son Absalon, my son, my son Absalon: would God I had died for thee, O Absalon, my son, my son y This he might speak from a deep sense of his Eternal state, because he died in his sins, without the least testimony of repentance, and because David himself had by his own si●…s been the unhappy instrument and occasion of his Son's death. . CHAP. XIX. AND it was told Joab a By his Messengers, upon their return. , Behold, the king weepeth and mourneth for Absalon. 2 And the ‡ Heb. salvation, or, deliverance. victory that day was turned into mourning, unto all the people: for the people heard say that day, how the king was grieved for his son. 3 And the people got them by stealth that day into the city b Not openly, and orderly, and triumphantly, as Conquerors use to do; but secretly, and disorderly, and asunder, as if they were afraid and ashamed, lest David should see them, and look upon them with an evil eye, as those that had an hand in the kill of his dearly beloved Son. , as people being ashamed steal away when they flee in battle. 4 But the king covered his face c As a deep mourner, as one that desired neither to see, nor to be seen by any others. , and the king cried with a loud voice, O my son Absalon, O Absalon, my son, my son. 5 And Joab came into the house d Either the Gatehouse: or, his now dwellinghouse in the City: to which he was retired, that he might more freely ind●…lge himself in the expressions of his grief. to the king, and said, Thou hast shamed this day the faces of all thy servants e By disappointing their just hopes of praises and rewards, and by requi●…ing them with contempt and tacit rebukes. , which this day have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy w●…ves, and the lives of thy concubines f All which Absalon struck at, and had sooner or later actually taken away, if he had not been cut off in such a manner without expecting thy knowledge or consent: and therefore thy carriage towards them that have saved the lives of thee and thine, with the utmost hazard of their own, is highly unjust and ungrateful. , 6 ‡ Heb. by loving, etc. In that thou lovest thine enemies, and hatest thy friends; for thou hast declared this day, ‡ Heb. that princes, or servants, are not to thee. that thou regardest neither princes, nor servants: for this day I perceive, that if Absalon had lived, and all we had died this day, than it had pleased thee well g This is not to be understood as exactly true in the rigour of it; but only comparatively and Hyper●…olically spoken. For David desired their preservation and Absalom's too: but it must be considered, that joab was now in an high transport of passion, which might easily hurry him into indecent expressions; and that David's carriage gave too much colour to such a suggestion; and that such sharpness of speech was in a manner necessary to awaken the▪ King out of his Lethargy, and to preserve him from the impendent mischiefs. . 7 Now therefore arise, go forth, and speak ‡ Heb. to the heart of thy servants. comfortably unto thy servants: for I swear by the LORD h This Oath was either assertory of what he believed might in reason be expected, as likely in great measure to come to pass; or else promissory; or rather, minatory of what he by his influence could and would effect; and if so, it was much more than became him to say to his Sovereign; and could only be excused by the circumstances which at this time might make it seem necessary: For David was indeed to blame in taking no more notice of their good service (however joab might be faulty also in disobeying the Kings express command as to Absalom's person); and great reason there was that David, as joab did now advise, should show himself less displeased to the people, who had exposed their lives to preserve him and his. , if thou go not forth i To the Gate, to show thyself to thy people, and kindly and thankfully to acknowledge the good service that they have now done thee. , there will not tarry one with thee this night k The hearts of all thy people will forth with be irrecoverably alienated from thee, and they will look out for some other person on whom they may set the Crown. , and that will be worse unto thee than all the evil that be●…el thee from thy youth until now. 8 Then the king risen, and sat in the gate l He was come forth out of his retirement, and appeared in public, on the Seat of Judgement, at the Gate of the City, to receive the Addresses of his people, and mind the Affairs of the Kingdom. : and they told unto all the people, saying, Behold, the king doth sit in the gate: and all the people came before the king m To congratulate him for the Victory, and to profess their subjection to him. So Ioab's Speech, though very severe and presumptuous, was, it seems, a word in season, and had that good effect which he designed. : for Israel had fled every man to his tent. 9 ¶ And all the people were at strife n Quarrelling one with another as the Authors or Abettors of this shameful and cursed Rebellion. throughout all the tribes of Israel, saying o Discoursing privately and publicly of David's high merits, which God, being now reconciled to David, brings afresh to their memories, and reneweth the sense of their obligations to their King, which they had lately shaken off. Thus the Crowns of Kings sit faster or loser upon their heads, as God is pleased to dispose of the thoughts and hearts of their people, which he can turn in an instant which way he will. , The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines, and now he is fled out of the land for Absalon p Now we come to reflect upon our own actions, we are sensible of our folly and unworthiness in adhering to Absalon, and thereby forcing David to fly out of the Land of Canaan, to the parts beyond jordan, for his security. . 10 And Absalon whom we anointed q i e. Caused to be Anointed by Zadok, or Abiathar, or some other of the Priests, whom they persuaded or constrained to do this office: for this being a Sacred Ceremony, of great reputation, and a likely means to gain the more authority and veneration from the people to Absalon, as one whom God by his Vicegerent had constituted and set up; and this rite being usual upon all translations of the Government from one person to another in an extraordinary way, as this confessedly was, it is not likely that they would now omit it: though otherwise Anointing is frequently put for designing or constituting. over us, is dead in battle r And therefore we have no obligation to him, and no hope of any thing from him. : now therefore why ‡ Heb. are ye silent. speak ye not a word s The People of Israel speak thus to the Elders of Israel, as appears by comparing this Verse with the next. Seeing their designs for Absalon disappointed, they now repent of that undertaking, and were willing to testify so much by their forwardness to bring back David, and re-establish him. of bringing the king back? 11 ¶ And king David sent to Zadok, and to Abiathar the priests, saying, Speak unto the elders of Judah t Who being the first and chief Abettors of Absalom's Rebellion, despaired of ever obtaining the King's grace and pardon, and therefore were backward to promote the King's Restauration. , saying, Why are ye the last to bring the king back to his house u To his Royal Palace at jerusalem. ? (●…eeing the speech of all Israel is come to the king, even to his house x i e. Even to Mahanaim, where now the King's House and Family is. Thus sometimes one word is taken in divers senses in the same Verse, as Matth. 8. 22. Or rather thus: about bringing the King back to his house: For, First, Those words are very fitly and easily understood here, out of the foregoing member of the Verse; such defects being usual in the Hebrew, which is a very concise or short Language. So it is Exod. 22. 15. and Deut. 1. 4, etc. Secondly, It seems most reasonable to understand the same Phrase, to his house, being twice here used in the same sense in both places, to wit, of his House in jerusalem: and this is most agreeable to rule, and to Scripture-usage. Thirdly, Thus the words have more Emphasis than the other way: for if the Speech came to the King at Mahanaim, it matters not whether it found him in his House there, or in the Gatehouse, or in the field. Fourthly, David had no House in Mahanaim, which could properly be called his house; as he had in jerusalem. And then the Parenthesis should close before those last words, even to his house, or even to his own house, to wit, that at jerusalem. ). 12 Ye are my brethren, ye are my bones and my flesh y Of the same Tribe, and some of you of the same Family with myself; and therefore if I should revenge myself of you, which perhaps you may fear I will do when I have fully regained my power, I should but tear my own Flesh in pieces, and hate my own Body, which Nature and Interest obligeth every man to preserve. : wherefore then are ye the last to bring back the king z This delay doth not suit with the relation you have, and the affection you own to me. ? 13 And say ye to Amasa a Absalom's late General; who judging his case, above all others, desperate, might be ready to use all his Interest with that Tribe, to delay or hinder the King's return. , Art thou not * Chap. 〈◊〉. 〈◊〉. of my bone, and of my flesh b i e. My near Kinsman, my Nephew. See 1 Chron. 2. 16, 17. ? God do so to me, and more also, if thou be not captain of the host before me c i e. In my presence; or, now whilst I live; lest he should think he promised him only the reversion of it. continually, in the room of Joab d Who, besides his other Crimes had lately exasperated the King by his wilful Murder of Absalon, contrary to David's express command; and by his insolent carriage towards him. And therefore the King having now the opportunity of another person who had a greater interest both in judah and Israel than joab, he gladly complies with it, that so he might both chaftise joab for his faults, and rescue himself from the Bondagein which joab had hitherto held him. Yet is it not necessary, from those words in the room of joab, to conclude that joab was to be displaced to make room for Amasa; but that he might be in like condition with joab: But, what follows in the next Chapter, makes very probable that he was indeed displaced, and Amasa put in his place. . 14 And he e Either, First, Amasa by his great influence upon them. Or, rather, Secondly, David by this prudent and kind message, and his free offer of pardon and favour to them, as if they had never offended. bowed the heart of all the men of Judah, * Judg. 20. 1. even as the heart of one man, so that they sent this word unto the king, Return thou and all thy servants. 15 So the king returned, and came to Jordan: and Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan f To attend upon the King in his passage over jordan, and to furnish him with conveniences for his passage and journey. See below, v. 41, 42. . 16 ¶ And * Chap. 16. 5. 1 King. 2. ●…. Shimei, the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah, to meet king David. 17 And there were a thousand men of Benjamin with him g Whom he brought, partly to show his power and interest in the people, whereby he was able to do David either great service, or great disservice: and partly, as intercessors on his behalf, and as witnesses of David's clemency or severity, that in him they might see what the rest of them might expect. , and * Chap. 16. 1. Ziba the servant of the house of Saul h Who, being conscious of his former abuse of David, and of his Master Mephibosheth, which he knew the King would understand, designed to sweeten David's Spirit towards him, by his great officiousness and forwardness in meeting him, and congratulating his return. , and his fifteen sons, and his twenty servants with him, and they went over Jordan before the king i They did not tarry on this side jordan waiting till the King came over, as the most of the men of judah did; but went over jordan to pay their respects and duty to the King there, to express their eager and impatient desire to see the King. , 18 And there went over a ferry▪ boat k Made by the men of judah for the King's proper use; besides which there were doubtless many Boats ready for the use of others. to carry the king's household, and to do ‡ Heb. the good in his eyes. what he thought good: and Shimei the son of Gera fell down before the king as he was come over Jordan l Or rather, as he was passing, or about to pass over jordan; but this was beyond jordan: for as he went over jordan to the King, v. 17. so doubtless he fell down before him at his first coming into his presence the●…e. ; 19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember * Chap. 16. 5. that which thy servant did perversely the day that my lord the king went out of jerusalem, that the king should take it to his heart m i e. Be affected with it, or excited to Revenge it. . 20 For thy servant doth know that I have sinned n I do not excuse my Sin, but with grief and shame Confess it; in which case the Lord thy God is ready to Pardon Offenders, and so I trust wilt'st thou be. : therefore behold, I am come the first o The sense of my former Sin now hath, and whilst I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty. , this day of all the house of Joseph p Object. He was a Benjamite, Chap. 16. 5. How then doth he make himself one of the house of joseph? Answ. The house of joseph is here put, either, 1. For the Ten Tribes, which are oft distinguished from judah, and then they are called the house of joseph; as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms: and even after that Division, Benjamin was constantly reckoned with judah, and not with joseph, or Ephraim. Or, 2. For all the Tribes of Israel, who are all called the children of joseph, Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might, not only because of Ioseph's Eminency, (the most Eminent Persons and Things being oft put for the rest of the kind) and because the rights of Primogeniture were in a great part devolved upon him, 1 Chron. 5. 1. but also because joseph had been as a Father to them, and had nourished them all like Children; as is expressed in the Hebrew Text, Gen. 47. 12. But in this sense this was not true, for the House of judah came before him, ver. 15. Or rather, 3. For all the Tribes, except judah, which are conveniently called the house of joseph, for the reasons now mentioned, and are fitly distinguished from judah, because the Rights of the Firstborn were divided between judah and joseph, 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joined with judah, because than they adhered to that Tribe; yet before that time it was more conveniently joined with joseph, because they Marched under the Standard of the House of joseph, or of Ephraim, Numb. 10. 22, 23, 24. Whence it is, that Ephraim, Benjamin, and Manasseh, are put together, Psal. 80. 2. , to go down to meet my lord the king. 21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD's anointed q i e. The King. By this Expression he minds David of his former Zeal against those who offered any injury to Saul, because he was the Lord's Anointed, 1 Sam. 24. 6. and 26. 9 and therefore demands the same Justice against Shimei for his Cursing of the King, which was so expressly forbidden Exod. 22. 28. and by the Analogy of that Law, Exod. 21. 17. might seem punishable with Death. ? 22 And David said, What have I to do with you r I do not ask, neither will I take your Advice in this Matter. , ye sons of Zeruiah s Implying, that Ioab's hand was in this Contrivance, or that he suspected it. , that ye should this day be adversaries unto me t i e. That you put me upon things unfit for me to do, and contrary to my present Interest; for it was David's Interest at this time to Appease the People, and reconcile them to him, and not now to give them any new distaste by acts of Severity: for this would make others jealous, that David will not forgive them neither, but would watch an opportunity to be Revenged on them. You pretend Friendship herein, and would have me take it for an effect of your Zeal for my Service; but in truth you give me such counsel as my Enemies would wish me to follow, that thereby I might awaken the fears and jealousies of my People which are now asleep, and cast them into a second Rebellion: which either joab and Abishai really designed by this Advice, that so joab might recover his Place again, and be made necessary for the King's Service; or David suspected that they did so. ? * 1 Sam. 11. 13. Shall there any man be put to death this day in Israel? for do not! know, that ●… am this day king over Israel u Is not my Kingdom, which for my Sins was in a manner wholly lost, just now restored and assured to me? And when God hath been so Merciful to me in forgiving my Sin, shall I now show myself Revengeful to Shimei? Shall I fully the Public Joy and Glory of this Day, with an act of such severity? Or, shall I alienate the Hearts of my People from me, now when they are returning to me? ? 23 Therefore * 1 King. 2. 37, 36. the King said unto Shimei Thou shalt not die x To wit, this day, as Abishai desireth; nor whilst I live, nor by my Hands, as it is repeated and explained, 1 King. 2. 8. nor for this Cause alone. For though David gave order to Solomon for his Punishment after his Death; nor was it fit for the Public Good that such a Horrid Crime should go Unpunished; yet he would not have him Punished for this Fault alone, but for some other Capital Crime, which 〈◊〉 presumed Shimei's Temper would easily betray him to; and Solomon's deep Wisdom would easily find out, 1 King. 2. 9 : and the king swore unto him y That he would not put him to death with the Sword, as it is expressed 1 King. 2. 8. . 24 ¶ And Mephibosheth the son z i e. The Grandson, 2 Sam. 6. 3, 6. of Saul came down to meet the king, and had neither dressed his feet a By cutting his Nails, and by washing his Feet, which was usual in hot Climates, and very refreshing; and therefore now neglected, as becoming a Mourner. , nor trimmed his beard b But suffered it to grow very long, and disorderly, as was usual with many persons in a forlorn, or mournful State. , nor washed his clothes c His Linen Clothes. This and the former were signs, that he was a true and obstinate Mourner, that laid aside his usual Refreshments: and they are here mentioned as Evidences of the Falsehood of Ziba's former Relation concerning him, Chap. 16. 3. , from the day the king departed, until the day he came again in peace. 25 And it came to pass when he was come to Jerusalem d So it is supposed, That Mephibosheth, though he went to meet the King, wanted either Courage, or fit Opportunity to speak to the King till he came to jerusalem, because of the great Multitudes that Addressed themselves to the King by the way. Though it might more reasonably be thought, that he could not go from jerusalem to meet the King, as others did, because he wanted conveniencies for his Journey: for Ziba had gotten all his Lands and Goods, Chap. 16. 4. and it is not likely that he, who would not provide him an Ass to Ride on, or to accompany the King at his departure, would now be hasty to furnish him with one to meet the King, to whom he knew he would complain of him. But the Words may seem to be better rendered thus, when he went (for so the Hebrew Verb signifies, Ruth 3. 7. jonah 1. 3.) from (which Preposition is oft understood) jerusalem. For there he was, Chap. 16. 3. and having continued there, as probably he did, (because he wanted an Ass to convey him elsewhere, and knew not where to be with more safety) he could not properly nor truly be said to have come thither to meet the King. to meet the king, that the king said unto him, Wherefore goest not thou with me e As Justice and Gratitude obliged thee to do. , Mephibosheth? 26 And he answered, My lord, O king, my servant deceived me f By carrying away the Ass which I bid him Saddle for me. ; for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king, because thy servant is lame: 27 And * Chap. 16. 3. he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God g To distinguish between true Reports and Calumnies; See on Chap. 14. 20. : do therefore what is good in thine eyes. 28 For all of my father's house, were but ‡ Heb. men of death. dead men before my lord the king h i e. Before thy Tribunal: we were all at thy Mercy: not my Estate only (which thou hast now granted to Ziba) but my Life also was in thy Power, if thou hadst dealt with Rigour, and as Earthly Kings use to do with their Predecessors and Enemies Children. For otherwise by the Law of God Saul himself had not deserved to die by David's hands, as David himself confessed: much less his Children, who were not to die for their Father's Sins, Deut. 24. 16. But Mephibosheth speaks like a Courtier, and like an Orator, aggravating Matters against himself, that he might seem to justify the King's Sentence, and to submit to it; and so insinuate himself into the King's favour. : yet * Chap. 9 7. didst thou set thy servant among them that did eat at thine own table: what right therefore have I yet to cry any more unto the king i To wit; for the Vindication of mine Honour, and the Restitution of my Estate. ? 29 And the k●…ng said unto him, Why speakest thou any more of thy matters k For as Ziba was present, so doubtless he was not silent, but said and did what he could to make good his former Charge; which must needs occasion many Words before the King. And the King was not now at leisure for long Debates, and therefore makes an end of the Matter. ? I have said l To wit, within myself; I have considered the Matter as far as now I can, and upon the whole am come to this Resolution, wherein I expect that thou and he do both acquiesce. Or, I do now say, I pronounce this Sentence in the Cause. , Thou and Ziba divide the Land m The meaning is either, 1. The Land shall be divided between thee and him, as it was by my first Order, Chap. 9 10. He and his Sons managing it, and supporting themselves out of it, as they d●…d before, and giving the rest of the profits thereof to thee. And to this the following words may well enough be accommodated; Yea, let him take all; to wit, to his own sole use. Or, 2. The right and profits of the Land shall be equally divided between you. It seems a very rash and harsh Sentence, and very unbecoming David's Wisdom, and Justice, and Gratitude to jonathan; and Ziba seems to have deserved Death for falsely Accusing his Master of Treason, rather than a Recompense. But the whole Transaction of the Matter is not here set down. Possibly Ziba might bring plausible Pretences to justify his Accusation; and it might be pretended, That Mephibosheth neglected the trimming and dressing himself only in Policy, and that for a season, till David and his Family had Destroyed one another by their C●…vil Wars, and giving him a fit opportunity to take the Crown. So that David might really be at a loss what to determine. And Ziba had given proof of his Affections to David by an Act of kindness which could not be without hazard to himself, Chap. 16. 1, 2. which Mephibosheth had not done. And possibly, th●…s was only a present Sentence, and David resolved to Examme things more throughly when he had more leisure, and then to make a more full and final Determination of the Business; which also he might do, though it be not here Recorded. For we must not think, that nothing was done and said about such things but what is mentioned in Scripture. Besides, Ziba being a powerful man, and the Crown not yet firmly fixed upon the King's Head, David might think fit to suspend his Final Sentence till a more convenient season, and not now to provoke him too much by taking away all his Estate from him at once, but to proceed against him by degrees. Howsoever, this is certain, we cannot pass a right Judgement upon this Action of David's, unless we understood all the Circumstances of it, which we cannot pretend to do. . 30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house n I am contented to lose all, being fully satisfied with the happiness of seeing my dear and dread Sovereign restored to his 〈◊〉 own, and Truth and Peace returned to his Kingdom. . 31 ¶ And * 1 King. 2. 7. Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan o And then to cross jordan again, and so return to his Native Land. . 32 Now Barzillai was a very aged man, even fourscore years old, and * Chap. 17. 27. he had provided the king of sustenance while he lay at Mahanaim: for he was a very great man. 33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem. 34 And Barzillai said unto the king, † Heb. how many days are ●…he years of my life? How long have I to live, that I should go up with the king unto Jerusalem p Seeing my time of continuance in this World is but short, it is not advisable to change my Habitation, or to give thee or myself any further trouble. ? 35 I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing-men, and singing women q My Senses are grown dull, and uncapable of relishing the Delights of the Court. I am past taking Pleasure in delicious Tastes, or sweet Music, and other such Delights of the Court. ? wherefore then should thy servant be yet a burden unto my lord the king r I am through Age both 〈◊〉 and ●…urdensome to others, and therefore most improper 〈◊〉 Court-life. ? 36 Thy servant will go a little way over Jordan s A little onward in thy way to jerusalem, and then return. with the king: and why should the king recompense it me t Or, recompense me, to wit, for my small kindness to thee at Mahanaim, which was but a part of my duty to thee. with such a reward? 37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father, and of my mother: but behold thy servant Chimham u Barzillai's son, 1 King. 2. 7. , let him go over with my lord the king, and do to him what shall seem good unto thee. 38 And the king answered, Chimham shall go over with me: and I will do to him that which shall seem good unto thee: and whatsoever thou shalt ‡ Heb. ch●…se require of me, that will I do for thee. 39 And all the people went over Jordan: and when the king was come over, the king kissed Barzillai, and blessed him, and he returned unto his own place. 40 Then the king went on to Gilgal, and Chimham went on with him, and all the people of Judah conducted the king x Attended upon him on his Journey towards jerusalem. , and also half the people of Israel y Whereas the Men of judah came entirely and unanimously to the king, as is noted here, and above ver. 14. the Israelites of the other Tribes came in but slowly, and by halves, as being no less guilty of the Rebellion, than the Tribe of judah; but not encouraged and invited to come in by such a particular and gracious Message as they were. And this is here mentioned as the occasion both of the Contention here following, and of the Sedition, Chap. 20. . 41 ¶ And behold, all the men of Israel z To wit, such as were present. came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away a i e. Conveyed thee over jordan hastily and privily, not expecting nor desiring our Consent and Concurrence in the Business, which we were no less ready to afford than they. It is also a secret Reflection upon the King, for permitting this Precipitation. , and have brought the king and his household, and all David's men b i e. All thy men; such changes of Persons being most frequent in the Hebrew Language; thine Officers, and Guards, and Soldiers. This is mentioned as an aggravation of their fault, That they did not only carry the King over jordan, but all his Men too, without ask their Advice. with him over Jordan? 42 And all the men of Judah answered the men of Israel, Because the king is near of kin to us c Of the same Tribe with us, and therefore both oweth the more respect to us, and might expect and challenge more respect from us. : wherefore then be ye angry for this matter? have we eaten at all of the king's cost? or hath he given us any gifts d We have neither sought nor gained any advantage to ourselves hereby, but only discharged our duty to the King, and used all Expedition in bringing him back, which you also should have done, and not have come in by halves, and so coldly as you have done; See ver. 40. ? 43 And the men of Israel answered the men of Judah, and said▪ We have ten parts e They say but ten, though strictly there were Eleven; either, because they accounted joseph (which comprehends both Ephraim and Manasseh under it) for one Tribe, as it is sometimes reckoned; or because Simeon, whose Lot lay within the Tribe of judah, were joined with them in this Action. in the king f i e. In the Kingdom, and the management of the Affairs of it; the Word King being put for Kingdom, as it is 2 Chron. 23. 20. and Isa. 23. 15. Dan. 7. 17. Host 10. 15. Or, in the King's person, and the disposal thereof. , and we have also more right in David than ye g As in the general we have more right in the King and Kingdom; so particularly, we have more right in David than you, because you were the first beginners, and the most zealous promoters of this Rebellion: and as David is nearest of kin to you, so he hath been most injured by you; howsoever, as he is King, we justly Claim a greater Interest in him, than you; inasmuch as we are the far greatest part of his Subjects. : Why then did ye ‡ Heb. set us a light. despise us, that our advice should not be first had in bringing back our king h That we being the far greater Number, should not have the first and chiefest Vote in this Action. But the Words are by some, and may well be rendered interrogatively, And was not my word first about bringing the King back? Did not we make the first mention of it, before you could be drawn to it? For so indeed they did, ver. 11. And therefore the neglect of their Advice herein might seem more inexcusable. ? And the words of the men of Judah were fiercer i Instead of mollifying them with gentle words, they answered them with greater fierceness and insolency; so that David durst not interpose himself in the matter. than the words of the men of Israel. CHAP. XX. AND there happened a His presence was casual in itself, though certain, and ordered by God's Providence. to be there a man of Belial b A Lawless person, one that attempted to shake off the Yoke of Civil Authority; See Deut. 13. 13. , whose name was Sheba the son of Bichri, a Benjamite c Aggrieved at the Translation of the Kingdom from Saul, and that Tribe, to David. , and he blew a trumpet, and said, * 1 Kin. 12. 16. We have no part in David d The Tribe of judah have Monopolised the King to themselves, and will not allow us any share in him; let them therefore enjoy him alone, and let us seek out a new King. , neither have we inheritance in the son of Jesse d The Tribe of judah have Monopolised the King to themselves, and will not allow us any share in him; let them therefore enjoy him alone, and let us seek out a new King. : every man to his tents e An Expression of Contempt, implying their Rejection of him, that he was no more to be owned as their King, but as a private Person, as the Son of jesse. f Let us all desist from this unthankful Office, of bringing the King back, and go each to our homes, that we may consider, and then meet together to choose a New King. , O Israel. 2 So every man of Israel f i e. The generality of those Israelites who were present. went up from after David, and followed Sheba the son of Bichri: but the men of Judah clavae unto their king, from Jordan even to Jerusalem. 3 ¶ And David came to his house at Jerusalem, and the king took the ten women his * Chap. 15. 16. and 16. 22. concubines, whom he had left to keep the house, and put them in ‡ Heb. a house of ward. ward g Partly, because they had not vigorously Opposed Absaloms' Lustful Desire, as they should have done, even with the hazard of their Lives: and partly, lest the sight of them should renew the Memory of Absalom's Filthiness, and of their own and David's Reproach, which it was fit to bury in perpetual Oblivion: and partly, because it might appear Incestuous to have to do with those who had been defiled by his own Son: and partly, because as David would not, so it was not now convenient that any other man should have any Conjugal conversation with them. , and said them, but went not in unto them, so they were ‡ Heb. bound. shut up unto the day of their death, ‡ Heb. in widowhood of life. living in widowhood. 4 ¶ Then said the king to Amasa, ‡ Heb. Call. Assemble me the men of Judah h And March in the Head of them as their General, as I have promised thee; Chap. 19 13. , within three days i Which he supposed Amasa having been their late General could easily do: and the business required haste. , and be thou here present k Within that time to receive Orders and Instructions from me. . 5 So Amasa went to assemble the men of Judah; but he tarried longer than the set time l Either, because the people being wearied out by the late Civil War, were not forward to Engage in another: or, because the Soldiers had more Affection to Ioa●…, than to their new General; to whose ill Conduct possibly they might impute their unsuccessfulness in the last Battle: Or, because Amasa for his own Interest might seek delays, to render himself more necessary and useful to the King, and to keep up his Honourable and Profitable Employment, which is the common Policy of such Men. which he had appointed him. 6 And David said to Abishai m Not to joab; lest by this means he should recover his Place, and Amasa be discontented, and David's Fidelity in making good his Promise to Amasa be questioned. , Now shall Sheba the son of Bichri do us more harm than did Absalon: take thou * Chap. 11. 11▪ thy lords servants n i e. My Guards that attend upon my Person, and the other Soldiers who are now present with me. He speaks of himself in the Third Person, as is very frequent. For it is not probable he would now call joab his lord, whom he had lately Deposed; nor Amasa, who had not yet taken actual Possession of his Place, nor had the Command over the King's Guards. , and pursue after him, lest he get him fenced cities, and ‡ Heb. deliver himself from our eyes. escape us. 7 And there went out after him Joabs' men o The remainders of Ioab's Army who were there present, with whom also joab might go as a Reformade, watching an opportunity to do what he designed. ▪ and the * 〈…〉 Cherethites, and the Pelethites p Of whom, see on Chap. 8. 18. , 〈◊〉 〈◊〉 the mighty men: and they went out of Jerusalem to pursue after Sheba the son of 〈◊〉. 8 When they were at the great stone which is in Gibeon, Amasa went before them q Having gathered some Forces, and given due Orders for the rest to follow him, he returned to jerusalem, and by the King's Command went after those mentioned ver. 7. and being come up to them at the place where they waited for him, he put himself into the Head of Ioab's men, and the Cher●…thites and the Pelethites, and such as he had brought along with him, and Marched before them as their Chief and General. ; and Joabs' garment that he had put on, was girded unto him r After the manner of Travellers and Soldiers. , and upon it a ‡ Heb Girdle; or, belt of a Sword. girdle with a sword fastened upon his loins in the sheath thereof, and as he went forth s To meet and Salute Amasa, who was coming towards him to do him Honor. it fell out t Things having (it is likely) been so contrived by joab, that upon the least Motion of his Body, his Sword should drop out, and he might take it up without raising Amasa's Suspicion. . 9 And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard u As the manner of Ancient times was, when they kissed and saluted one another. with the right hand to kiss him. 10 But Amasa took no heed to the sword that was in Joabs' hand x Which falling out, as it seemed, casually, he supposed that joab intended only to put it into its Scabbard, and therefore took no care to defend himself against the stroke. : so he smote him therewith in the fifth rib y See on Chap. 2. 23. , and shed out his bowels to the ground, and ‡ Heb. doubled not his stroke. struck him not again z He dispatched him at one stroke; or, gave him his Death's Wound at the first blow, and needed not to smite him again. , and he died: so Joab a Who now boldly resumed his former Place, and Marched in the Head of the Army. It is not strange, that Amasa's Soldiers did not fight to Revenge his Death; partly, because not many of them were yet come up, but came by degrees, as the following Verses ●…hew; and partly, because Ioab's Interest and Authority with the Military-men was very great; especially, with David's Guards, who were here present, and who had no kindness for Amasa, as having been the General of the Rebellious Army; and, as they might think, was not fit to be put into a Place of so great Power and Trust. and Abishai his brother pursued after Sheba the son of Bichri. 11 And one of Joabs' men b Left there on purpose to deliver the following Message. stood by him, and said, He that favoureth Joab c He that would have joab to be General, rather than such a Perfidious Rebel and Traitor as Amasa▪ , and he that is for David d He that wisheth David good success against Sheba, and against all Rebels. Whereby he implies, that though this Fact of his was done against the King's Command, yet it was for his Interest and Defence. , let him go after Joab. 12 And Amasa wallowed e Heb. rolled himself, being in the Pangs of Death; yet having so much Life left, as to move himself a little, though not to raise himself up from his place. in blood f In his own blood, which was shed there. in the midst of the highway: and when the man saw that all the people g To wit, the Soldiers which were upon their March. stood still h Wondering at the Spectacle, and enquiring into the Author and occasion of it. , he removed Amasa out of the highway into the field i Perceiving, that it both incensed them against joab, and hindered the King's present Service. , and cast a cloth upon him, when he saw that every one that came by him, stood still. 13 When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri. ¶ 14 And he k Either, 1. joab, who pursued Sheba through all the Tribes as far as Abel. Or rather, 2. Sheba, who was last mentioned, who Marched from Tribe to Tribe to stir them up to Sedition; and to him the following words seem best to agree. went through all the tribes of Israel unto Abel, and to Beth-maachah l Or rather, to Abel, even to Bethmaachah; i. e. unto Abel-beth-maachah, as this place is called here in the Hebrew text, ver. 15. and 1 King. 15. 20. 2 King. 15. 29. to distinguish it from other Abel's; and to signify, that this was that Abel which was in the Tribe of Napthali in the Northern border of Canaan towards that part of Syria called Maachah, 2 Sam. 10. 8. , and all the Berites m Such as lived in the City, or Territory of Beeroth of Benjamin, josh. 18. 25. who being of the same Tribe, if not City with Sheba, and his greatest Acquaintance and Friends: or, being most Implacable against David, adhered to Sheba, and followed him through all the Tribes of Israel. : and they n to wit, the Tribes of Israel; i. e. a considerable Number of them; as might well be expected, when the discontents were so high and general. were gathered together, and went also after him o i e. After Sheba. . 15 And they p i e. joab and his Army, which is easily understood, both from the foregoing and following Verses. came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city q From whence they might either batter the Wall, or shoot at those who defended it against them, who should Assault it. See 2 King. 19 32. jer. 32. 24. and 33. 4. Otherwise, they threw down the bank of the City, which they had raised up to Defend the City on the weakest side. , and ‖ Or, it stood against the outmost Wall. it stood in the trench r i e. The Bank stood in, or near to the Trench, or the Wall of the City; so that the City was in great danger of being taken. Otherwise, the City stood within the Trench, or Wall, being Defended only by a single Trench, or a weak Wall; the Bank which was raised up there to Defend it, being thrown down. : and all the people that were with Joab, † battered the wall to throw it down: ‡ Heb. marred to throw down. 16 ¶ Then cried a wise woman out of the city, Hear, Hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee. 17 And when he was come near unto her, the woman said, Art thou Joab? And he answered, I am he: Then she said unto him, Hear the words of thine handmaid. And he answered, I do hear. 18 Then she spoke, saying, ‖ Or, They plainly speak in the beginning, saying, Surely they will ask of Abel, and so make an end. They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matters. s According to this Translation the sense is, This City which thou art about to Destroy, is no mean and contemptible one, but so honourable and considerable for its Wisdom, and the Wise People in it, that when any differences did arise among any of the Neighbours, they used Proverbially to say, We will ask the Opinion and Advice of the Men of Abel about it, and we will stand to their Arbitration; and so all parties were satisfied, and Disputes ended. But there is another Translation in the Margin, embraced also by some others, which seems to be the best; They (i. e. The Citizens of this City) plainly (or, commonly) spoke (among themselves) in the beginning (to wit, when Sheba and his Men first came into the City, and they were informed, That joab was pursuing him) saying, Surely they will ask of Abel, and so make an end: i. e. They will peaceably Expostulate the business with us, and inquire, Why we received Sheba into our City? and whether we would deliver him up into their hands, and would inform us of the reason of their Hostile Attempt upon us, and offer to us Conditions of Peace, which by God's Law Deut. 20. 10. they were to do even to strange, and much more to Israelitish Cities. So she doth both modestly reprove joab for the neglect of his Duty, and oblige him to the Performance of it. 19 I am one of them that are peaceable and faithful in Israel t Or, I (to wit, the City of Abel, in whose Name and Person she speaks this) am one of the peaceable and faithful Cities of Israel. Whatsoever Sheba may design, whom we have innocently received into our City, before we well understood the matter; We of this City abhor the thoughts of Warring, and Rebelling against the King, as having had no hand in Absalom's late Rebellion: which is probable enough, considering both their Situation in the utmost Borders of the Land, very remote from the Seat of that Civil War; and their open Profession of their Peaceableness, and Fidelity, or Loyalty to the King; which had been Impudent if they had been so lately Involved in the last War and Rebellion. : thou seekest to destroy a city, and a mother u i e. A Mother City: for great Cities are commonly called Mothers; as lesser Towns or Villages subject to them, and depending upon them, for Direction and Defence, are called their Daughters, as Ezek. 16. 27, 46. in Israel: why wilt thou swallow up the inheritance of the LORD x i e. A considerable part of that Land which God hath chosen for his peculiar Possession. The Destruction which thou art about to bring upon us, is an injury also to Israel, and to the God of Israel. ? 20 And Joab answered and said, Far be it, far be it from me, that I should swallow up, or destroy. 21 The matter is not so: but a man of mount Ephraim y Qu. How can this be so, when he is called a Benjamite? ver. 1. Answ. Either he was a Benjamite by Birth, but dwelled in the Tribe of Ephraim, as many did upon several occasions dwell out of their own Tribes: or, mount Ephraim was a place in Benjamin, which might be so called, either because it was upon the Borders of Ephraim, and looked towards it; or from some notable Action or Event of the Ephraimites in that place. Comp. Chap. 18. 6. (Sheba the son of Bichri ‡ Heb. by 〈◊〉 Name. by name) hath lift up his hand z i e. Taken up Arms, or raised Rebellion. against the king, even against David: deliver him only, and I will departed from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall a Which she undertook, because she knew the present temper, and great fears of the Citizens, and Soldiers too; and that considering their evident and extreme Danger, they were generally desirous of Peace, from which they were restrained only by Sheba's Authority and Interest; and therefore did not doubt by God's Blessing upon her Wise Counsel to effect it, as indeed she did. And it is not unlikely, that this Woman might be a Governess in that City. For though this Office was commonly performed by Men; yet were not the Women wholly Excluded, but sometimes Employed in the Government: As we see in Deborah, who Judged Israel, judg. 4. 4. And Queen Athalia, 2 King. 11. . 22 Then the woman went unto all the people in her wisdom b Prudently Treated with them about it, either severally or jointly, as she saw fit; representing to them the certainty and nearness of all their Ruin, if they did not speedily comply with her Desires, and certain Deliverance if they did. , and they cut off the head of Sheba the son of Bichri, and cast it out to Joab: and he blew a trumpet, and they c joab and his Army which Besieged them. † retired from ‡ Heb. 〈◊〉 scattered. the city, every man to his tent: and Joab returned to Jerusalem unto the king. 23 ¶ Now * Chap. 〈◊〉▪ Joab was over all the host of Israel d The good success of this, and of former Expedition, under the conduct of joab, had so fixed his Interest in the Army, and others of David's fastest Friends, that the King could not, without danger to the public weal displace him. : and Benajah the son of Jehoiadah was over the Cherethites, and over the Pelethites. 24 And Adoram was over the tribute e The receiver and manager of the King's public Revenue. See on 1 King. 4. 6. : and Jehoshaphat the son of Ahilud was ‖ Or, remembrance●…. recorder f See 2 Sam 8. 16. . 25 And Sheba was scribe, and Zadok and Abiathar were the priests g See 2 Sam. 8. 17. and 15. 35. : 26 And Ira also the Jairite h So called from his birth or dwelling in the Country of jair in Gilead, Numb. 32. 41. judg. 10. 4. was ‖ Or, a prince. a chief ruler i Either the Precedent of the King's Council: or, his Chief Minister (as the Hebrew word Cohen signifies) of State, instead of Ahitophes: or in some other very high place near the King's Person. Compare 2 Sam. 8. 18. where this title is given to David's Sons, the Chief of which were now cut off. And these things are here repeated with some alteration, to show that David was now fully reestablished in his former Estate. about David. CHAP. XXI. THen a When? Either, First, After Absaloms and Sheba's Rebellion, as it is here related. Or rather, Secondly, In some other time before. It is well known and confessed, that the Particle, then, doth not always note that the thing was done in that order in which it is mentioned; but is oft of an indefinite signification; as also that the Scripture in its Histories and Relations, doth not always observe the order of time, but the order of things, putting that after, which was done before, as occasion requires. And so it seems to be here. The things related here and chap. 24. are by the most and best Interpreters conceived to have been done long before Absalom's Rebellion. And this opinion is not without sufficient grounds: First, This Particle then, is here explained, in the days, i. e. during the Life and Reign of David: which general and indefinite words seem to be added as an intimation that these things were not done after the next foregoing passages, for then the Sacred Writer would rather have added, after these things, or some such expression, as it is 2 Chron. 32. 1. and in many other places. Secondly, Here are divers passages which it seems very improbable to ascribe to the last Years of David's Reign: such as these, First, That Saul's sin against the Gibeonites should so long remain unpunished. And indeed that this was done, and Saul's seven Sons hanged by David's order before that time, seems plainly to be intimated by that passage 2 Sam. 16. 8. where he is charged with the blood of the house of Saul: for which there was not the least colour till this time. Secondly, That David should not remove the Bones of Saul and jonathan to their proper place, here v. 12, 13, 14. till that time. Thirdly, That the Philistines should wage War with David again and again, v. 15, etc. so long after he had fully subdued them, chap. 8. 1. and that David in his old age should attempt to fight with a Philistine Giant, or that his people should suffer him to do so. Fourthly, That David should then have so vehement a desire to number his people, chap. 24. 1, etc. which being an act of youthful heat and vanity, seems not at all to agree with his old age, nor with that state of deep humiliation, and great affliction in which he then was. And the reason why these matters are put here out of their proper order, is plainly this, because David's sin being once related, it was very convenient that David's punishments inflicted for it should immediately succeed: this being very frequent in Scipture-story, to put those things together which belong to one matter, though they happened at several times. And this is the more considerable, because it tends to the clearing of that great difficulty 2 Sam. 15. 7. there was a famine in the days of David three years, year after year; and David ‡ Heb. sought the face of, etc. enquired of the LORD b Concerning the reason of his displeasure, and this judgement. . And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites c Which was not only an act of cruelty, but also of perfidiousness and perjury, because it was a direct and public violation of that Solemn Oath given to them for their security by joshua and the Princes, in the name of all the Israelites, of that, and of succeeding Generations, and consequently a great scandal to the true Religion, and the professors of it, and a mean to discourage others from embracing it, as the Gibeonites had done. Quest. Why did not God punish Saul 〈◊〉 he was alive for this fault, but his innocent Children, and David and the Israelites of this age? Ans. First, God did severely punish Saul for this and his other sins. Secondly, As God may justly inflict Temporal punishments upon any offender, either in his person, or in his posterity, when he pleaseth; so it is meet he should take his own time for it; and it is folly and wickedness in us to quarrel with God for so doing. Thirdly, The Israelites might sundry ways make themselves guilty of Saul's sin, though it be not particularly mentioned in Scripture, advising or encouraging him to it; or, by assisting him in the execution of it; or, by conniving at it; or, by rejoicing in it, for some worldly advantage which they received, or expected from it; or, by not repairing the injuries which Saul had done them, as far as they might. And some of these ways David himself might be involved in the guilt: although indeed this evil fell principally upon the people. And whereas many of the people probably were innocent of that crime, yet they also were guilty of many other sins, for which God might punish them, though he took this occasion for it. And it may be further observed, That God is pleased many times severely to punish lesser delinquents, and to suffer the greater for the present to go unpunished; and that not only to manifest his own Sovereign power and liberty, but also to give the World thereby assurance of a future Judgement, and Punishments reserved for the next life. . 2 And the king called the Gibeonites, and said unto them, (now the Gibeonites were not of the children of Israel, but * Josh. 9 3, 16, 17. of the remnant of the Amorites, and the children of Israel had sworn unto them: and Saul sought to slay them d i e. He fought occasions and pretences how he might cut them off with some colour of Law or Justice, diligently searching out and aggravating their faults, and punishing them worse than they deserved; oppressing them with excessive labours, and openly killing some of them, and intending by degrees to wear them out. , in his zeal to the children of Israel and Judah). e Conceiving, or rather, pretending that it was not for the honour, nor comfort, nor advantage of God's people, to nourish any of that viperous brood in their Bosoms; and that howsoever joshua and the Princes which then were, had by their fraud been drawn into an Oath to preserve them, josh. 9 15. yet in truth that Oath was contrary to God's command, Exod. 23. 32. Deut. 7. 2. and therefore (as he thought) not to be observed. This was his pretence: but how little Zeal he had for God, or for the public good of his people, is evident by the whole course of his life: and therefore it is more than probable he had some particular motive or design in the case: either, because some of them had highly provoked him, for whose sake he would be revenged of the whole race: or, because they being cut off, their Estates might be forfeited to the Crown: or, for some other reason now unknown. 3 Wherefore David said unto the Gibeonites f To some of the chief of them, who were to impart it to the rest. , What shall I do for you g What satisfaction do you expect or require for the injuries formerly done to you? ? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD h That by your acknowledgement of satisfaction received, the guilt and curse may be removed from the Land and People of God, and by this means, as also by your Prayers, God may be reconciled, and may restore his Blessing of plenty to us, which hitherto he hath denied us. ? 4 And the Gibeonites said unto him, ‖ Or, It is not silver nor gold that we have to do with Saul or his house, neither pertains it to us to kill, etc. We will have no silver or gold of Saul, nor of his house, neither for us shalt thou kill any man in Israel i Except Saul's Family, as it here follows. . And he said, What you shall say k To wit, in any reason, and as far as God's Law will permit. , that will I do for you. 5 And they answered the king, The man that consumed us, and that ‖ Or, 〈◊〉 us off. devised against us, that we should be destroyed from remaining in any of the coasts of Israel l That we should be either killed, or banished from the Land of Israel; which is as bad as death to us, because here and here only God is truly worshipped and enjoyed. Whereby it seems divers of them were hearty Proselytes, and Godly persons; and therefore God is more severe in punishing the injuries done to them. Compare 1 Sam. 26. 19 , 6 Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD m To vindicate his honour, which was injured by Saul's violation of the Oath and Covenant of God, and to appease his wrath. in Gibeah of Saul n Saul's Country, 1 Sam. 10. 26. and 11. 4. for their greater shame. , ‖ Or, chosen of the LORD. whom the LORD did choose o This is added to 〈◊〉 Saul's offen●…e, that it was committed not only against them, but also against the Lord who had chosen and advanced him, and therefore did little deserve this from Saul's hand, to have his Laws broken, and his Name dishonoured by perjury. . And the king said, I will give them p Having doubtless consulted God in the matter; who as he had before declared Saul's Bloody House to be the causes of this Judgement, so now commanded that Justice should be done upon it, and that the remaining Branches of it should be cut off; as sufficiently appears from hence, that God was satisfied and well pleased with the action; which he would not have been, if David had done it without his command; for than it had been a sinful action of David's, and contrary to a double Law of God, Deut. 21. 23. and 24. 16. which none but God himself could dispense with. . 7 But the king spared Mephibosheth q For the Gibeonites desiring only such a number, without designing the persons, it was at David's choice whom to spare. Or, he prevailed with the Gibeonites that they did not demand him; and with the Lord, that he might not be one of those who were devoted to destruction. the son of Jonathan ‖ This is expressly added, to distinguish him from the other Mephibosheth, v. 8. , the son of Saul, because of * 1 Sam. 18. 3. and 20. 8, 42. and 23. 18. the LORDS oath that was between them, between David and Jonathan the son of Saul. 8 But the king took the two sons of Rispah r Saul's Concubine, v. 11. and chap. 3. 7. , the daughter of Aiah, whom she bore unto Saul, Armoni, and Mephibosheth, and the five sons of ‖ Or, Michal's sister, v. 19 Michal s Or, of Michal's sister, to wit, Merob: for Michal had no Children, 2 Sam. 6. 23. nor was she Married to this Adriel, but to Phalti or Phaltiel the son of Laish, 1 Sam. 25. 44. and 2 Sam. 3. 15. and Merob her sister was Married to this very Adriel the Meholathite, 1 Sam. 18. 19 And it must be remembered, that the Hebrew Language is very short, and full of Elipses or defects of words, which yet may be easily understood from the sense. Particularly, relative words are oft lacking, and to be supplied, as Goliath is put for Goliah's brother, here v. 19 and Uncle for Uncle's son, Jer. 32. 7, 12. Or, the Sons of Merob are called the sons of Michal, to wit, by adoption; or, the near Kindred and next Heirs of Michal, and brought up by her. For upon that and such like accounts the title of Son is oft given in Scripture, as Gen. 48. 5. Exod. 2. 10. Deut. 25. 5, 6. Ruth. 1. 11, 12. and 4. 17. Quest. But why then are not these called the sons of Merob? Ans. Because they were better known by their Relation to Michal, who was David's Wife, and, it may be alive at this time, and having no Children of her own, took these and bred them up as her own; when Merob was▪ now a more obscure person, and possibly dead many Years before this. the daughter of Saul, whom she ‡ Heb. bare to Adriel. brought up t For so this Hebrew Verb, which primarily and properly signifies to bear, is sometimes used, as Gen. 50. 23. Ruth 4. 17. because the Education of Children is a kind of bearing of them, as requiring frequently no less care and pains than the hearing doth; whence it is that Nurses are reputed as Mothers, and sometimes go under that name both in Sacred and Profane Writers. See Ruth 4. 16, 17. and compare Gen. 16. 2. and 30. 3. Numb. 11. 12. Gal. 4. 19 for Adriel the son of Barzillai the Meholathite u Of Abel-meholah in the Tribe of Benjamin. judg. 7. 22. So he is here called by way of distinction from Barzillai the Gileadite, chap. 19 31. . 9 And he delivered them into the hand of the Gibeonites x Quest. How could David do this, when he had Sworn that he would not cut off Saul's seed, 1 Sam. 24. 21, 22. Ans. Because he had special warrant and direction from God about it, who, as all confess, can dispense with men's Oaths, and with his own Laws when he sees it fit. And that he did so here, is manifest, because God was pleased with it, and removed the Judgement upon it, whereas otherwise David had been guilty of the same sin with Saul, to wit, of the breach of his Oath and Covenant, for which this Famine was inflicted. See the note on 1 Sam. 24. 22. , and they * Josh 10. 26. hanged them in the hill y Or, in an hill, in or near Gibeah; in a conspicuous place for their greater infamy, and for the caution and terror of others who should make any attempt upon the Gibeonites for the future. before the LORD z As a Sacrifice offered up to God to appease his wrath: or, unto the Lord, as was said v. 6. : and they fell a i e. Died: for so the word, to fall, is oft used, as Exod. 19 21. 1 Chro. 21. 14. Psal. 91. 7. jer. 39 last. Host 5. 5. or, were executed. all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest b Which was before the Wheat-harvest. . 10 ¶ And * Chap. 3●…. Rizpah the daughter of Aiah took sackcloth, and spread it for her c As a Tent to dwell in: being informed that their Bodies were not to be taken away speedily, as the course of the Law was in other and ordinary cases, Deut. 21. 23. but were to continue there until, God was entreated, and did remove the present Judgement. And God was herein pleased to dispense with his own Law, that it might plainly appear that these were not put to death by David for politic reasons, as that he and his Sons might be freed from competitors, which doubtless David's Enemies were ready to suggest; but by Gods special command, who was pleased to execute this Judgement upon them, as partly and principally for the punishment of Saul's sin; so secondarily for the stablishing of David's Throne to himself and to his seed for ever, as he had promised. upon the rock d, from the beginning of harvest, until water dropped upon them out of heaven e i e. Until they were taken down: which was not to be done till God had given Rain as a sign of his favour, and a mean to remove the Famine, which was caused by the want of it. , and ‡ Heb. 〈◊〉 not. suffered neither the birds of the air to rest on them by day f i e. On their Carcases. , nor the beasts of the field g From which she might preserve herself and them by divers methods. by night. 11 And it was told David h Who heard it with so much approbation, that he thought ●…it to imitate her Piety, being by her example provoked to do what hitherto he had neglected, to bestow an honourable Interment upon the remains of Saul and jonathan, and, with them, upon those that were now put to death, that the honour done to them herein, might be some comfort to this dejected and disconsolate Widow. what Rizpah the daughter of Aiah the concubine of Saul had done. 12 ¶ And David went and took the bones of Saul, and the bones of Jonathan his son, from the men of Jabesh-Gilead, which had stolen them from the street of Bethshan, where the * 1 Sam. 31 〈◊〉. Philistines had hanged them, when the Philistines had slain Saul in Gilboa. 13 And he brought up from thence the bones of Saul, and the bones of Jonathan his son, and they gathered the bones i Having first burnt off the flesh which remained upon them when they were taken down. Compare 1 Sam. 31. 10, etc. of them that were hanged. 14 And the bones of Saul and Jonathan his son, buried they in the country of Benjamin in Zelah k A place in Benjamin, mentioned jos. 18. 28. , in the sepulchre of Kish his father: and they performed all that the king commanded: and after that l After those things were done which were before related; i. e. after they were hanged up: for by that God was pacified, and not by their burial. So the relative belongs to the remoter antecedent. Or, if this relate to what was last mentioned, the meaning is, that God was pleased to restore the Blessing of plenty to the Land. God was entreated for the land. 15 ¶ Moreover, the Philistines had yet war again with Israel m These Wars though here related, were transacted long before this time: of which see the notes on v. 1. For it is no way probable, either, that the Philistines being so fully and perfectly subdued by David, chap. 8. 1. should in his days be in a capacity of waging War with the Israelites: or, that David in his old age would undertake to fight with a Giant, or that his people would permit him to do so. , and David went down, and his servants with him, and fought against the Philistines, and David waxed faint. 16 And Ishbi benob, which was of the sons of ‖ Or, 〈◊〉 the giant n So called by way of eminen●…y. Or, of Rapha, a Giant so called. , (the weight of whose ‡ Heb. 〈◊〉 staff, or, 〈◊〉 head. spear weighed three hundred shekels o See 1 Sam. 17. 5. of brass in weight) he being girded with a new sw●…rd p Or rather, with a new Girdle or Belt: For, First, This was the usual habit of Soldiers, 1 Sam. 18. 4. 2 Sam. 18. 11. and 20. 8. 1 King. 2. 5. Isa. 5. 27. and, when it was of an extraordinary fashion and price, an Ensign of dignity and command in the Army, Ezek. 23. 15. So this may be mentioned to note, that this was the first time either of his going out to fight, or of his advancement to some eminent place in the Army: which made him desirous to signalise himself with some great action. Secondly, This supplement is more natural and usual, the word girdle being easy supplied from the word being girded: such Ellipses of conjugate words being frequent in the Hebrew Tongue, as Numb. 11. 14. Psal. 76. 12. Matth. 20. 12. Thirdly, The newness of the Sword seems to have no emphasis nor significancy for the present purpose; seeing an old and tried Sword would seem more considerable for his encouragement, than one new and unproved. , thought to have slain David. 17 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then * Chap. 18. 3. the men of David swore unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the † light of Israel q Lest thou be slain, and thereby thy people be ruined. Good Kings are in Scripture justly called the Light of their people, as 1 King. 11. 36. and 15. 4. Psal. 132. 17. because the beauty and glory, the conduct and direction, the comfort, and safety, and welfare of a People depends upon them, and comes from them. . ‡ Heb. candle, or, lamp. 18 * ●… Chro. 20. 4. And it came to pass after this r After the Battle last mentioned. , that there was again a battle with the Philistines at Gobrias s Or, in Gezer, as it is 1 Chron. 20. 4. whereby it seems Gobrias and Gezer were Neighbouring places, and the Battle fought in the confines of both. : then Sibbechai the Hushathite t One of David's Worthies, 1 Chron. 11. 29. slew Sapho, which was of the sons of ‖ Or, Rapha. the giant. 19 And there was again a battle in Gobrias, with the Philistines, where Elhanan u Another of David's worthy and valiant Commanders. the son of Jaare-oregim, a Bethlehemite, slew * ●…ee 1 Chro. 〈◊〉. 5. the brother of Goliath the Gittite x The relative word Brother, is not in the Hebrew Text, but is fitly supplied out of the parallel place, 1 Chron. 20. 5▪ where it is expressed. And such defects of relatives are not unusual in Scripture. Thus the word Wife is understood, Matth. 1▪ 6. joh. 19 25. and Father or Mother, Mar. 15. 40, 47. Compare with Mar. 16. 1. and Luk. 24. 10. and Son, Matth. 4. 21. Mar. 2. 14. joh. 21. 15. and Brother, Luk. 6. 16. Compare with jud. v. 1. And such Ellipses do also frequently occur in profane Authors. Although the place may be, and is otherwise rendered Elhanan the son of jaare-oregim, slew Beth-halachmi or Lachmi, (as he is called by way of abbreviation, 1 Chron. 20. 5. which is very frequent in the Hebrew▪ Tongue), who was (which words are frequently understood in the Hebrew Text) with (so eth is oft rendered, as hath been noted before) Goliath the Gittite, i. e. in his Company, bred up with him to the War, and related to him as his Brother. Or, he slew Beth-halachmi a Goliath (or, another Goliath) of Gath, or the Gittite. So the name of the Giant was Beth-halachmi, who may be here called Goliath, not only for his near relation to him, being his Brother, but for his exact resemblance of him in Feature, or in Stature and Strength, or in Courage and Military Skill; as john the Baptist was called Elias, for the like reason. Peradventure also, after the death of the first and famous Goliath the Gittite, 1 Sam. 17. that name was either given to him by others, or taken by himself. , the staff of whose spear was like a weaver's beam y In thickness. See 1 Sam. 17. 7. . 20 And there was yet a battle in Gath z i e. In the Territory of the City of Gath. Which circumstance intimates, that this, and consequently the other Battles here described, were fought before David had taken Gath out of the hands of the Philistines, which he did 2 Sam. 8. 1. compare with 1 Chron. 18. 1. and therefore not in the last days of David, as some conceive from their mention in this place.▪ Or, a man of Middin or Madon, as the LXX render it, so called from the place of his birth, as Goliath is said to be of Gath for the same reason. , where was a man of great stature▪, that had on every hand six fingers, and on every foot six toes, four and twenty in number, and he also was born to ‖ Or, Rapha. the giant. 21 And when he ‖ Or, reproved defied Israel, Jonathan the son of * 1 Sam. 16. 9 Shimea, the brother of David, slew him. 22 These four were born to the giant in Gath, and fell by the hand of David ‖ Either, because they were slain by his conduct, and counsel, or con●…urrence; for he contributed by his hand to the death of one of them, whilst maintaining a fight with him, he gave Abishai the easier opportunity of killing him, ver. 16, 17. or because what is done by the inferior Commanders, is commonly ascribed to the General, both in Sacred and Profane Writers. , and by the hand of his servants. CHAP. XXII. This Chapter is in a manner wholly the same with Psal. 18. and therefore I shall adjourn the exposition of it to that place. AND David spoke unto the LORD the words of this song, in the day that the LORD had delivered him out of the hand of all his enemies, and out of the hand of S●…ul. 2 And he said, * Psal. 18. 2, etc. The LORD is my rock, and my fortress, and my deliverer: 3 The God of my rock, in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence. 4 I will call on the LORD, who is worthy to be praised: so shall I be saved from mine enemies. 5 When the ‖ Or, pangs. waves of death compassed me: the floods of ‡ Heb. Belial. ungodly men made me afraid. 6 The ‖ Or, cords. sorrows of hell compassed me about: the s●…ares of death prevented me. 7 In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears. 8 Then the earth shook and trembled: the foundations of heaven moved and shook, because he was wroth. 9 There went up a smoke ‡ Heb. by out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. 10 He bowed the heavens also, and came down: and darkness was under his feet. 11 And he road upon a cherub, and did fly: and he was seen upon the wings of the wind. 12 And he made darkness pavilions round about him, ‡ Heb. binding of waters. dark waters, and thick clouds of the skies. 13 Through the brightness before him were coals of fire kindled. 14 The LORD thundered from heaven, and the most High uttered his voice. 15 And he sent out arrows, and scattered them: lightning, and discomfited them. 16 And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast of the breath of his nostrils. 17 He sent from above, he took me: he drew me out of ‖ Or, great. many waters. 18 He delivered me from my strong enemy, and from them that hated me: for they were too strong for me. 19 They prevented me in the day of my calamity: but the LORD was my stay. 20 He brought me forth also into a large place: he delivered me, because he delighted in me. 21 The LORD rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me. 22 For I have kept the ways of the LORD, and have not wickedly departed from my God. 23 For all his judgements were before me: and as for his statutes, I did not departed from them. 24 I was also ‖ Or, perfect. upright ‡ Heb. to him. before him, and have kept myself from mine iniquity. 25 Therefore the LORD hath recompensed me according to my righteousness: according to my cleanness ‡ Heb. before his eyes. in his eyesight. 26 With the merciful thou wilt show thyself merciful, and with the upright man thou wilt show thyself upright. 27 With the pure thou wilt show thyself pure: and with the froward thou wilt ‖ Or, wrestle, Psal. 18. 20. show thyself unsavoury. 28 And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down. 29 For thou art my ‖ Or, candle. lamp, O LORD: and the LORD will lighten my darkness. 30 For by thee I have ‖ Or, broken a troop. run through a troop: by my God have I leapt over a wall. 31 As for God, his way is perfect; the word of the LORD is ‖ Or, refined. tried: he is a buckler to all them that trust in him. 32 For who is God save the LORD? and who is a rock, save our God? 33 God is my strength and power: and he ‡ Heb. riddeth or looseth. maketh my way perfect. 34 He ‡ Heb. equalleth. maketh my feet like hind's feet: and setteth me upon my high places. 35 He teacheth my hands ‡ Heb. for the war. to war: so that a bow of steel is broken by mine arms. 36 Thou hast also given me the shield of thy salvation: and ‡ Heb. thy harkening to me. So Gr. thy gentleness hath ‡ Heb. multiplied me. made me great. 37 Thou hast enlarged my steps under me: so that my ‡ Heb. ankles. feet did not slip. 38 I have pursued mine enemies, and destroyed them: and turned not again until I had consumed them. 39 And I have consumed them, and wounded them, that they could not arise: yea, they are fallen under my feet. 40 For thou hast girded me with strength to battle: them that risen up against me, hast thou ‡ Heb. caused to bow. subdued under me. 41 Thou hast also given me the necks of mine enemies, that I might destroy them that hate me. 42 They looked, but there was none to save: even unto the LORD, but he answered them not. 43 Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad. 44 Thou also hast delivered me from the strive of my people, thou hast kept me to be head of the heathen: a people which I knew not, shall serve me. 45 ‡ Heb. sons of the stranger. Strangers shall ‖ Or, yield feigned obedience. ‡ Heb. lie. submit themselves unto me: assoon as they hear, they shall be obedient unto me. 46 Strangers shall fade away, and they shall be afraid out of their close places. 47 The LORD liveth, and blessed be my rock, and exalted be the God of the rock of my salvation. 48 It is God that ‡ Heb. giveth avengement for me. avengeth me, and that bringeth down the people under me; 49 And that bringeth me forth from mine enemies: thou also hast lifted me up on high above them that risen up against me: thou hast delivered me from the violent man. 50 Therefore I will give thanks unto thee, O LORD, among * Rom. 15. 9 the heathen, and I will sing praises unto thy name. 51 He is the tower of salvation for his king: and showeth mercy to his anointed, unto David, and * Chap. 7. 12. to his seed for evermore. CHAP. XXIII. NOw these be the last words of David a Not simply the last that he spoke, but some of the last uttered in his last days upon the approach of his death: or, the last which he spoke by the Spirit of God, assisting and directing him in an extraordinary manner. : David the son of Jesse said, and the man who was raised up on high b Advanced from an obscure Family and Estate, to the Kingdom. , the anointed of the God of Jacob c Whom, though despised by Men, and rejected by his own Brethren, God himself singled out from all his Father's House, and out of all the Families and Tribes of Israel, and anointed to be King. , and the sweet psalmist of Israel d Or, sweet, or delightful, or amiable in the Songs of Israel: Either, First, As the object of them: he whom the people of Israel mentioned in their Songs with joy and praise, as when they Sung, Saul hath slain his thousands, and David his ten thousands; and many others which doubtless they made and Sung concerning him, upon the occasion of his eminent Victories, and the blessings of his wife and righteous Government; some whereof we have in the Book of Psalms. Or, 2dly, As the Author of them: he who was eminent and famous among the people of God, for the composing of sweet and holy Songs to the praise of God, and for the use of his Church in after Ages: For he did not only indite most of the Book of Psalms, by the direction of God's Spirit; but also invented the Tunes, or appointed Tunes to which they were to be Sung, and the Instruments of M●…sick which were used in and with those Holy Songs, 1 Chron. 25. 2, 6. Amos 6. 5. If the expressions here used seem arrogant, and not fit to be said by David in his own praise; let him consider, First, That Holy men spoke by inspiration from God; and therefore must follow his suggestions impartially, as indeed they do, sometimes in the publishing their own praises; which yet is never done unnecessarily, and always moderately; and sometimes in the publishing of their own infirmities and shame, as they are moved thereunto, and as the Edification of the Church requires. Secondly, That these seem not to be the words of David, but of the Sacred Penman of this Book, to make way for, and gain the greater attention and respect unto David's following words. , said, 2 The spirit of the LORD spoke by me, and his word was in my tongue e The following words, and consequently the other words and Psalms composed and uttered by me upon the like Solemn occasions, are not to be looked upon as my private fancies or human inventions, but both the matter and the words of them are suggested and governed by God's Spirit, which is the great teacher of the Church. . 3 The God of Israel said, * Deut. 〈◊〉 The Rock of Israel f He who is the strength, and defence, and protector of his people; which he here manifests by obliging and directing Kings and Rulers so to manage their Power and Authority as may most conduce to their comfort and benefit. spoke to me g By way of command. Or, of me, by way of prediction and promise concerning me and my House, and the Messiah who is to come out of my Loins. : ‖ Or, Be 〈◊〉 ruler. He that ruleth over men must be just, ruling in the fear of God h Thus it is a Precept or Declaration of the Duty of Kings, and particularly of Solomon his Son (to whom as a dying man he gives this advice) and of his Successors the Kings of God's Israel, for whose instruction he gives this Rule. And so here are the two principal parts of a King's duty, answerable to the two Tables of God's Law, Justice towards men, and Piety towards God, both which he is to maintain and promote among his people. To which if you add benignity and clemency, whereby a King renders his Government not frightful and burdensome, but acceptable and amiable to his people, which possibly may be meant by the following similitudes, here is a complete Character of an excellent Prince or Governor. Others make it a Prophecy of Christ, and then the words are or may be thus rendered, There shall be a Ruler over men (or rather, among men, as the Hebrew word properly signifies, to wit, the Messiah, who, though he be the Eternal and Invisible God, yet shall visibly appear and rule among men) a Just or Righteous one (a title oft given to Christ, as Isa. 53. 11. jer. 23. 5, 6. and 33. 15. Zech. 9 19) ruling in the fear of the Lord, making it his great business to advance the Service, and Worship, and Glory of the Lord: or, as it is in the Hebrew, ruling the fear of the Lord, i. e. Governing and ordering the Worship of God, which is 〈◊〉 called, the fear of God. And so this clause i●… added to prevent or remove scandals and offences which might be taken at the Messiah when he should come, because of his changing and abrogating the Ceremonial Law; and to insinuate that he should have no less power in the governing of God's House and Worship, than Moses had; and that he might make such Laws as he thought meet. And if this be the meaning of the place, then as jacob, being greatly afflicted with the troubles which he by the Spirit of Prophecy foresaw were coming upon his Posterity, comforts himself with the thoughts of that Great and Glorious Salvation of God, which he also foresaw and waited for, Gen. 49. 18. So David reflecting upon the great disorders, and miscarriages, and calamities which had already arisen in his house; and either, wisely presaging, or foreseeing by the Spirit of the Lord, v. 2. that the same sins and miseries should befall his Posterity and Successors; he supports and comforts himself with this Consideration, That one of them should be a most excellent Person; Just, and Pious, and Merciful, and an unspeakable Blessing to David himself, and to all his Family and People, and to the whole World, even the great Messiah, who was undoubtedly Revealed to, and expected by David, as appears by many passages of the Psalms, and by other Scriptures. 4 And * Judg. 5. 31. Psal. 89. 36. Pro●…. 4. 18. Host 6. 5. he shall be i These Words are either, 1. A further Description of the King's Duty, which is not only to Rule with exact Justice and Piety, but also with sweetness, and gentleness, and condescension to the Infirmities of his People; to render his Government as pleasant and acceptable to them, as is the Sunshine in a clear Morning, or the tender Grass which springs out of the Earth by the warm and refreshing Beams of the Sun after the Rain, which hath a peculiar kind of sweetness and fragrancy in it. Or rather, 2. A Prediction or Declaration of the sweet and blessed Effects of such a Government, both to the Governor himself, in that Peace, and Prosperity, and Glory, and Happiness which it brings to him, and to his People; to whom it is no less grateful, and comfortable, and beneficial, than those great and public Blessings of Sunshine and Rain, and the Fruits which they produce: Which is true of every good King or Governor; but most eminently of the Messiah. as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. 5 Although my house be not so with God k Although God knows, that neither I, nor my Children have Lived and Ruled as we should have done, so justly, and in the fear of the Lord; and therefore have not enjoyed that uninterrupted Prosperity which we might have enjoyed: but our Morning-light, or, the beginning of that Kingdom promised to me and mine for ever, hath been overcast with many black and dismal Clouds, and my Children have not hitherto been like the tender Grass springing out of the Earth, and thriving by the Influences of the Sun and Rain; but rather like the Grass that withereth away, or is cut off before its due time. ; yet he hath made with me an everlasting covenant l Notwithstanding all our Transgressions whereby we have broken Covenant with God, and the Confusions and Civil Wars which have threatened our Dissipation and utter Destruction; yet I comfort myself with this, That God, to whom all my Sins were fore-known before I committed them, was graciously pleased to make a sure Covenant, to give and continue the Kingdom to me, and to my Seed for ever; Chap. 7. 16. 〈◊〉 the Coming of the Messiah; who is to be my Son and Successor, and whose Kingdom shall have no End. , ordered in all things m Ordained in all Points by God's Eternal and Unchangeable Counsel; and disposed by his wife and powerful Providence, which doth and will overrule all things, even the Sins and Sufferings of my House so far, that although he would punish them for their Sins, yet he will not utterly root them out, nor break his Covenant made with me and mine; as is said, Psal. 89. 31, 32, 33, 34. and sure n Or, preserved or observed, or kept; to wit, on God's part, and by God's power and faithfulness in the midst of all the oppositions and uncertainties to which it seems to be exposed on our part; compare Rom. 3. 3. And 2 Tim. 2 13. : for o Or therefore, as the Hebrew Particle, chi, oft signifies; therefore, i. e. because God hath made such a Covenant. this is p Or, he is, he who hath made this Covenant: or, in this is, i. e. it consists in, and depends upon this Covenant. all my Salvation q Both my own Eternal Salvation, and the Temporal Salvation, or the Preservation of the Kingdom to me and mine. , and all my desire r Or, every desirable thing; the Word desire being oft put for Desired, or a Desirable Thing; as Psal. 21. 2. and 78. 29, 30. Ezek. 24. 16. David being deeply sensible, and having had large experience of the vanity and uncertainty of all Farthly things, here declares, That the Covenant made by God with him▪ and his in the Messiah, is the only happiness which he prizeth and desireth, in which he doth fully acquies●…e. , although he make it s i e. My House, mentioned before. So the sense is, Although God as yet hath not made my House or Family to grow; i. e. to increase, or to flourish with Worldly Glory and Prosperity, as I expected; but hath for my Sins ●…ut off divers of my most eminent Branches, and sorely afflicted my Person and Family; and although he may for the future deal in like manner with my Sons and Successors for the like miscarriages, which it is probable they may commit: yet this is my great support and comfort, that God will constantly and inviolably keep this Covenant; and therefore, in the midst of all the shake, and confusions, and interruptions, which may happen in my House, and Kingdom, will preserve my Line and Family until the coming of the Messiah out of my Loins, whose Kingdom is an Everlasting Kingdom; who as he is the desire of all Nations, Hag. 2. 7. so in a special manner is my desire, and the Author of all my Salvation. not to grow. 6 ¶ But the sons of Belial t Or, the Men of Belial, as it is expressed 2 Sam. 16. 7. and elsewhere. Having in the foregoing Verses described the nature, and felicity, and stability of that Kingdom which God himself had by a sure and everlasting Covenant settled upon him and his Seed; and especially, upon the Messiah, who was to be one of his Posterity; He now describes the quality, the mischievous nature, the hazardous and miserable condition, of all the Enemies of this Holy and Blessed Kingdom, whom he justly calleth sons of Belial, because they Rebelled against God's appointment, and against that King whom God had set over them: for which reason others are so called, 1 Sam. 10. 27. 2 Chron. 13. 7. shall be all of them as thorns thrust away u Which men do not use to handle, as they do other Trees, but thrust them away from themselves, by some Instrument chosen for that purpose. And so will God remove, or thrust away from himself, and from his People, and Kingdom, all those who shall either secretly or openly set themselves against it. And this may be here added, either 1. By way of Prescription to Rulers, whom, as before, he admonished to be just and kind to their People, ver. 3, 4. So here he requires them to be severe in Punishing, and Purging away Wicked and Incorrigible Men from about his Throne, and from among his People; the Encouraging of the Good, and the Punishing of the Bad, being the two chief Works of every good Magistrate, and the two Pillars of all Government. Or, 2. By way of Caution; to show, That not withstanding the holiness, and happiness, and sureness of this Kingdom, yet there would be sons of Belial in it, who would endeavour to disturb, and overthrow it, but to no purpose; for all their Projects against it should be vain, and fall upon their own Heads. , because they cannot be taken with hands. 7 But the man that shall touch them, must be ‡ Heb. filled. fenced with iron, and * Or, or. the staff of a spear x So the meaning is, He must fill his Hand, or Arm himself with some Iron Weapon, whereby he may cut them down; or, with the staff of a spear, or some such like thing, whereby he may thrust them away from himself, that they do him no hurt. Or thus, he will be filled, or will fill himself; i e. his Hand, wherewith he attempted to touch, and take them with Thorns, as with iron and the staff of a spear. i e. He will be as surely and sorely Wounded, as if one should run the Iron head, and part of the wood of a Spear, into his Hand. , and y Or, therefore, because men cannot safely touch them, therefore they will burn them up. Or, or i. e. if they do not cut them down with Iron, or thrust them away with the Staff of a Spear, they will burn and consume them. 2. Or, in their place, where they grow or stand; and they will not trouble or hazard themselves to remove them. Withal, it may imply, that they shall be Destroyed, when, and where they thought themselves most secure, even in their own place. And, it may possibly intimate, That those Children of Belial, the Wick edand Unbelieving Jews, who rejected and Rebelled against the Messiah, David's Successor, and their Lawful King, should be Destroyed in their Great, and Strong, and Holy City jerusalem, where the greatest part of that People were gathered together as fuel for the fire, and were Destroyed together by the Romans under Titus, where also their wicked Predecessors had been Destroyed by Nabuchadnezzar in former times. they shall be utterly burnt with fire in the same place z. 8 ¶ These be the names of the mighty men whom David had a i e. Of his chief and most valiant Commanders. And as it was noted upon Chap. 21. 1. that the things related in that Chapter were done before Absaloms and Sheba's Rebellion, though they be mentioned after them; so that Opinion is confirmed by this Catalogue, which though placed here, was taken long before, as is manifest from hence, that Asahel and Uriah are named here. And whereas there are some differences between this list, and that, 1 Chron. 11. most of them are easily reconciled by these two Considerations; 1. That nothing is more common than for one person to have divers Names. 2. That as some of the Worthies died, and others came in their steads; so this must needs cause some alteration in the latter Catalogue, 1 Chron. 11. from this which was the former. ; ‖ Or, joshebbassebet the Tachmonite head of the three, etc. The Tachmonite b Or, Hachmonite, called jashobeam, 1 Chron. 11. 11. from his place; or, as here, josheb-basshebeth, i. e. as we render it, that sat in the seat: i. e. Was, under joab, Chief, or Precedent of the Council of War, or Lieutenant (locum tenens.) that sat in the seat, chief among the captains (the fame was Adino c This was his Proper Name. the Eznite d So called, either from his Family, or from the place of his Birth or Education. ‖ See 1 Chron. 11. 11. and 27. 2. he lift up his spear e Which Words are fitly supplied out of 1 Chron. 11. 11. where they are expressed. Or thus, he was above 800; i e. He conquered them. So there is only an Ellipsis of the Verb substantive, which is most frequent. against eight hundred ‡ Heb. slain. , whom he slew at one time f In one Battle, which though it be strange, yet cannot seem incredible, supposing him to be a Person of extraordinary Strength and Activity, and his Enemies to be weak, or discouraged, and fleeing away; and especially, God's singular Blessing, and Assistance: all which may very reasonably be supposed. Obj. But this man is said to have slain only 300. in 1 Chron. 11. 11. Answ. 1. Possibly he slew 800 at one time, and 300 at another; whereof the former is related here, as being most considerable; and the latter in the Book of Chronicles, which supplies many Passages omitted in the former Writings. 2. He Slew 300 with his own Hands, and the other 500 though killed by his Men, are said to be Slain by him, because he was the chief Cause of all their Death; for he by his undaunted Courage killing 300. put the rest to Flight, who were easily Slain by his Soldiers, in the Pursuit. 3. Some of the Hebrew Writers Affirm, That these were Two distinct Persons, being called by differing Names; the one the Father, and the other the Son, who Succeeded his Father, as in Strength and Valour, so also in his place of Honour and Trust. . 9 And after him was * 1 Chron. 11. 12. and 27. 4. Eleazar the son of Dodo the Ahohite g Of the Children of Ahoah, 1 Chron. 8. 4. , one of the three h i e. One of the first Three, ver. 19 mighty men with David i Who were with David at this time: or, who usually attended upon David. , when they de●…ied the Philistines k When he either in the name of all the Israelites, or with the countenance and help of some of them, Challenged the Philistines to Fight. Or, when some of, or among the Philistines desied them: i. e. The Israelites, according to their manner, and the Example of their great Goliath, 1 Sam. 17. 25, 36. Or, in Horpam (for some make it a proper name of a Place) among the Philistines. that were there gathered together to battle, and the men of Israel were gone away l i e. Fled away, 1 Chron. 11. 13. being dismayed at the Approach of their Enemies. Heb. ascended, i. e. Vanished away like Smoke which ascends, and so disappears, as that Verb is oft used. . 10 He arose m i e. He undertook the Work, as that Word sometimes is used. Or, he stood, (as it sometimes signifies) when the rest fled. , and smote the Philistines until his hand was weary, and his hand clavae unto the sword n Either through Sweat or Blood, or by a Contraction of the Sinews. Or thus, yet did his hand cleave to his sword; i. e. Though he was weary, he did not desist, but continued Fight. : and the LORD wrought a great victory that day; and the people returned after him only to spoil. n i e. To pursue the Enemy whom he had discomfited, and to take their Spoil. 11 And after him was * 1 Chron. 11. 27. Shammah the son of Agee the Hararite: and the Philistines were gathered together ‖ Or, for Foraging. into a troop, where was a piece of ground full of lentiles o Or Barley, as it is 1 Chron. 11. 13. For both might very well grow in the same Field, in divers parts of it. And this fact is ascribed to Eleazar, 1 Chron. 11. 12. but so as it is employed, that he had some Partner or Partners in it; for it is there said, v. 14. They set themselves, etc. So Eleazar might stand and Fight in that part where the Barley was; and Shammah there where the Lentiles were. : and the people fled from the Philistines. 12 But he stood in the midst of the ground and defended it p That the Philistines could neither burn, nor tread it down, and spoil it, nor carry it away. , and slew the Philistines: and the LORD wrought a great victory. 13 ‖ Or, the three Captains 〈◊〉 the thirty. And three of the thirty q Either 1. The Three already named, as is generally supposed, because it is said of them, in the close of this History, 1 Chron. 11. 19 These things did those three mightiest. But in the Hebrew it is only, these three mighty men, as the same Words are rendered here, ver. 17. Or rather, 2. The following three: for it is expressly said, both here, ver. 16. and 1 Chron. 11. 20. That Abishai was chief, and therefore one of the three: and this Three are plainly distinguished from the first Three, ver. 19 and 1 Chron. 11. 25. chief went down and came to David, in the harvest-time, unto the cave of Adullam r Which was a strong Place where David had been before, 1 Sam. 22. 1, etc. and where he had now again Fortified himself in the beginning of his Reign, when the Philistines were too strong for him. : and a Troop of the Philistines pitched in the valley of Rephaim s Of which see above, Chap. 5. 18. . 14 And David was then in an hold, and the garrison of the Philistines was then in Bethlehem. 15 And David longed, and said, O that one would give me drink of the water of the well of Bethlehem t Being hot and thirsty, he expresseth how acceptable a draught of that Water would be to him; as is usual with men to do in such cases: but was far from desiring, or expecting that any of his men should hazard their Lives to procure it, as appears from ver. 17. , which is by the gate! 16 And the three mighty men broke through the host of the Philistines u Which was in the Valley of Rephaim, v. 13. and in the way to Bethlehem. Lest by gratifying himself upon such terms, he should seem either to set too High a Price upon the satisfaction of his Appetite, or too low a Price upon the Lives of his Soldiers, or should encourage others to the like Vainglorious and Foolish Attempts. , and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof x, but poured it out unto the LORD y As a kind of Drink-offering, and acknowledgement of God's goodness in preserving the Lives of his Captains in so dangerous an Enterprise; and to show, that he esteemed it as a Sacred thing, which considering all things, it was not fit for him to drink it. . 17 And he said, Be it far from me, O LORD, that I should do this: is not this the blood of the men z i e. The Price of their Blood or Lives, which they rashly exposed to manifest hazard. that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men a Either one of these Three are here omitted, as one of the first Three is not named, 1 Chron. 11. Or Asahel, who follows next, was one of these three. . 18 And * 1 Chron. 11. 20. Abishai the brother of Joab the son of Zeruiah, was chief among three, and he lift up his spear against three hundred, ‡ Heb. 〈◊〉 and slew them b He fought with, and killed 300 Men in one Battle. , and had the name among the three c i e. Was the most famous and Eminent among them. . 19 Was he not most honourable of three? therefore he was their captain: howbeit, he attained not unto the first three d He fell short of them in Strength and Valour. . 20 And Benajah the son of Jehojadah, the son ‡ Heb. 〈◊〉 acts. of a valiant man, of Kabzeel e A Place in judah, josh. 15. 21. , † who had done m shy acts f This may belong either to Benaiah, or to his Father; to note, that Benaiah was a Son becoming such a Father. , he slew two ‡ Heb. 〈◊〉 of God. l●…on-like men g For Courage and Strength. Or, Lions of God, i. e. Great and Strong Lions. Or, two Gigantic Persons; and therefore both so called, as being either equal in Might, or Brethren by birth. of Moab: he went down also and slew a lion in the midst of a pit h Where he put himself under a necessity, either of Killing, or being Killed. in time of snow i When Lions are most fierce, both from the sharpness of their Appetite in cold Seasons, and from want of Provision, cattle being then shut up, and fed at home. . 21 And he slew an Egyptian, ‡ Heb. a man of countenance, or sight. Called 1 Chr. 11. 23. A man of great stature. a goodly man k For Stature, as it is expressed, 1 Chron. 11. 23. : and the Egyptian had a spear in his hand; but he went down to him with a staff l Without a Sword, or any Warlike Weapon. , and plucked the spear out of the Egyptians hand, and slew him with his own spear. 22 These things did Benaiah the son of Jehoiada, and had the name among three mighty men. 23 He was ‖ Or, honourable among the thirty. more honourable than the thirty, but he attained not to the first three: and David set him over his ‖ Or, council. ‡ Heb. at his command. guard m Heb. over (for el is sometimes put for all) the men (which is oft understood, as hath been noted before) of his command. So his Guard is called, because they were always at the King's hand, ready to hear and receive the King's Commands, and to put them in Execution. Over the Cherethites and Pelethites; as appears by comparing 2 Sam. 8. 18. and 20. 23. who were faithful and obedient to him, when others Revolted from him; chap. 15. 18. . 24 Chap. 2. 18. Asahel the brother of Joab was one of the thirty n Heb. with, or among the thirty; not only as one, but as the Chief of them. , Elhanan the son of Dodo of Bethlehem, 25 Shammah the Harodite o In 1 Chron. 11. 27. Shammoth the Harorite. Concerning which, and such like alterations, and other changes of the Names, which will be observed, by comparing this Catalogue with that, it will be sufficient to suggest, 1. That the same Names of Persons, or Places, are differently pronounced according to the different Dialects used by Men of divers Places or Ages. 2. That one man had oft two Names. 3. That David had more Worthies than those here mentioned; and as some of these were Slain in the former part of David's Reign, as Asahel was; so others came up in their steads; and some were added to this Number, as appears from 1 Chron. 11. where they are named, but not numbered, as they were here; and where there is a greater number than is here expressed. , Elika the Harodite, 26 Helez the 1 Chron. 11. 27. Paltite, Ira the son of Ikkesh the Tekoite, 27 Abiezer the Anethothite, Mebunnai the Hushathite, 28 Zalmon the Ahohite, Maharai the Netophathite, 29 Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin, 30 Benaiah the Pirathonite, Hiddai of the ‖ Or, Valleys. brooks of Gaash, 31 Abi▪ albon the Arbathite, Azmaveth the Barhumite, 32 Eliahba the Shaalbonite; of the sons of Jashen, Jonathan, 33 Shammah the Hararite, Ahiam the son of Sharar the Hararite, 34 Eliphelet the son of Ahazbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite, 35 Hezrai the Carmelite, Paarai the Arbite, 36 Igal the son of Nathan of Zobah, Bani the Gadite, 37 Zelek the Ammonite, Naharai the Beror●…thite, armour-bearer to Joab the son of Zeruiah, 38 Ira an Ithrite, Gareb an Ithrite, 39 Uriah the Hittite; thirty and seven in all p Here are but 36 named. Either therefore one must be supplied whose name is not expressed among the three second Worthies: or, joab is comprehended in the number, as being the Lord General of all. . CHAP. XXIV. AND again a To wit, after the former tokens of his Anger, such as the three years' Famine, Chap. 21. the anger of the LORD was kindled against Israel, and ‖ Satan, See 1 Chron. 21. 1▪ he moved David b He; Who? Either 1. Satan, as is Expressed, 1 Chron. 21. 1. Or, 2. God; who is said, in like manner, to stir up Saul against David, 1 Sam. 26. 19 and to turn the hearts of the Egyptians to hate his people, Psal. 105. 25. and to make men to err from his ways, Isa. 63. 17. and to send strong delusions, etc. and to harden their hearts. All which Expressions are not so to be understood, as if God did work these sinful Dispositions, which neither was necessary, because they are naturally in every man's heart, nor possible for the holy God to do; but because he permits them, and withdraws his grace, and all restraints and hindrances from them, and giveth occasions and advantages to them; and directs their thoughts to such Objects as may indeed be innocently thought of, which yet he knows they will wickedly abuse, and give them up to Satan, who, he knows, will deceive and enti●…e them to such and such Sins; which, being tempted to do by Satan, and being effected by their own Wicked hearts, he so orders and overrules, that they shall be Punishments for their former Sins. against them c i e. For Israel's Punishment. , to say d Or, saying. For this may be referred, either 1. to God, of whom the same Expression is used, 2 Sam. 16. 10. The Lord said to Shimei, Curse David. Which in both places is not to be understood of any command or impulse of God, but of his secret Providence, disposing things in manner here above expressed. Or, 2. to David: he moved David to say, to wit, to joab, as he did, ver. 2. , Go number Israel and Judah. 2 For the king said to Joab the captain of the host, which was with him, ‖ Or, Compass. Go now through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people e Which Expression points at David's Sin in this matter, that he numbered them, not by direction from God, nor for any important business of the Church or Kingdom; but out of mere curiosity, and pride, and vainglory; accompanied either with a secret distrust of God's Promise; or rather, with a carnal confidence in the Numbers of his People. All which were great Sins, and were so manifest, that not only God saw them, and all the degrees and aggravations of them in David; but even joab and the Captains of the Host were very sensible of them, ver. 3, 4. . 3 And Joab said unto the king, Now the LORD thy God add unto the people (how many soever they be) an hundred fold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing f What reason or necessity is there for this Action? It is to no purpose, and will be burdensome to thy People, and may offend God, and produce ill Effects. ? 4 Notwithstanding, the king's word prevailed against Joab g joab perceiving the King bend upon it, would not hazard the King's favour, by further disputing, or disobeying his Command. , and against the captains of the host: and Joab and the captains of the host went out from the presence of the king, to number the people of Israel. 5 ¶ And they passed over Jordan h They began their Computation in the Eastern part of David's Dominions, which were beyond jordan. , and pitched i Or, encamped. For joab carried with them divers of his Commanders, and others; partly, for his Honour, and the credit of the Work: partly, to assist him in that troublesome Work: and partly, to overcome the People, in case they should Oppose it as sinful or burdensome, or favouring of some Evil Design which David might have upon them. in Aroer, on the right side of the city that lieth in the midst of the ‖ Or, Valley. river of Gad k i e. Of the River which lay in the Tribe of Gad, or upon the borders of Gad and Reuben, which was called Arnon, Deut. 2. 36. , and toward Jazer l Or, near jazer, which also was upon the River Arnon. . 6 Then they came to Gilead m To Mount Gilead, which lay Northward from Arnon. , and to the ‖ Or, Nether land newly inhabited. land of Tahtim-hodshi n A Place so called. Or, the low-land lately gained; i. e. not given by joshua, but taken lately from the Hagarens by Saul; which was near Gilead: 1 Chron. 5. 10. ; and they came to Dan▪ Jaan o i e. Probably, the Famous City of Dan, as it is called, josh. 19 47. judg. 18. 7. for this was in the Northern Border of the Land, and in the way from Gilead to Zidon. , and about to Zidon p i e. To the City and Territory of Zidon; but not into it, because it was not in the Power and Possession of the Israelites: and the like it to be thought concerning Tyre, and the Cities which the Hivites and Canaanites yet Possessed in the Neighbourhood of Tyre and Sidon. , 7 And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beer-sheba. 8 So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. 9 And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand q Obj. In 1 Chron. 21. 5. They are Numbered 1100 thousand. Answ. The sum here Expressed, is only of such as were not in the ordinary and settled Militia waiting upon the King, which being 24000 for every Month, as is largely related, 1 Chron. 27. amounts to 288 Thousand, which either with their several Commanders, or with the Soldiers placed in several Garrisons, might very well make up 300 Thousand. Or, 288 Thousand may pass in such accounts for 300 Thousand; it being frequent in such great Sums to neglect a smaller number. But in the Book of the Chronicles, which was to gather up the Fragments omitted in the former Books, both sorts are put together, and so they amount to 1100 Thousand. valiant men that drew the sword; and the men of Judah were five hundred thousand r In 1 Chron. 21. 5. but 470 Thousand. Answ. Either, 1. they were exactly no more, but are called 500 Thousand in a round sum, as is usual in Scripture, and other Authors. Or, 2. the Garison-Soldiers, and such as were employed in other Services about the King are here included, which are there excluded. Or, 3. They were 500 Thousand when joab gave up the Number to the King; though presently after that, they were but 470 Thousand, 30000 being slain by the Plague, in the Tribe of judah; which being David's own Tribe, it was but just and fit it should suffer more than the rest for this Sin. And though it be true, that joab gave up the Sum before the Plague begun, yet the Sacred Penman of the Book of Chronicles, thought fit to make a defalcation of them who had been swept away by the Plague, that the Judgement of God therein might be observed. Or, 4. there are included here the 30000 which belonged to the 30 Colonels mentioned Chap. 23. who are Excluded 1 Chron. 21. although it be questionable, whether those were all of the Tribe of judah. men. 10 ¶ And david's heart smo●…e s His Conscience discerned his Sin, and he was hearty sorry for it. And the occasion of his Repentance was, God's Message by the Prophet Gad, as it here follows, ver. 11. For when, etc. as formerly God's Message by Nathan had the same effect, 2 Sam. 12. Both which Passages are Noted, to show how necessary the further and repeated supplies of God's grace, are even to the best of men, to raise them when they fall into Sin. him after that he had numbered the people: and David said unto the LORD, I have sinned greatly in that I have done: and now I beseech thee, O LORD, take away the iniquity of thy servant, for t Because I am sensible of my Sin and Folly, as it is more fully Expressed, Psal. 51. 5, 6. Or, although, as this Particle is oft used. I have done very foolishly. 11 For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's * 2 Ch●…. 29. 〈◊〉 seer u So called, because he was a Prophet (for such were called Seers, 1 Sam. 9 9) now and at other times employed by God to Reveal his Mind and Will to David. See 1 Sam. 22. 5. 1 Chron. 29. 29. , saying, 12 Go, and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee. 13 So Gad came to David, and told him, and said unto him, Shall seven years of famine x Obj. In 1 Chron. 21. 12. it is only three years of famine. Ans. 1. Some conceive, that here was an Error in the Transcriber, and that the true Reading is, three years, as the LXX read it in this place, being supposed to have found it so in their Copi●…s, and that otherwise they durst never have presumed to make so great a change in the Text. 2. In Chron. he speaks exactly of those years of Famine only which came for David's Sin: but here he speaks more confusedly and comprehensively, including those Three years of Famine sent for Saul's Sin, Chap. 21. And this Sin of David's was Committed in the Year next after them, which was in a manner a year of Famine; either, because it was the Sabbatical Year, wherein they might not Sow, nor Reap: or rather, because not being able to Sow in the Third Yea●…▪ because of the Excessive Drought, they were not capable of Reaping this Fourth Year. And Three Years more being added to these Four, make up the Seven here mentioned. So the meaning of the Words is this, As thou hast already had Four Years of Famine, shall Three years more come? And that it is said of these Seven Years, that they shall come, it is a Synecdochical Expression frequent in Scripture, because part of the years were yet to come. Even as it is said of the Israelites, that they should wander in the wilderness forty years, Numb. 14. 33. when part of that time was already spent. come unto thee, in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days pestilence in thy land? now advise, and see what answer I shall return to him that sent me. 14 And David said unto Gad, I am in a great strait, let us fall now into the hand of the LORD y To wit, his immediate Stroke, which is chief in the Pestilence: for though the Sword and Famine be also God's Hand, yet there is also the hand of Man, or other Creatures in them. The reason of this choice, was partly his Experience in, and confidence of God's great goodness: partly, because the other Judgements, especially the Sword, had been more dishonourable, not only to David, but also to God, and to his People, and to the True Religion: and partly, because he having sinned himself, thought it just and reasonable to choose such a Plague to which he was as obnoxious as his People; whereas, he had better fences fo●… himself against Sword and Famine than they had. (for his mercies are ‖ Or, 〈◊〉. great z And therefore will not exceed measure in his Strokes, as me●… will do. ) and let me not fall into the hand of man. 15 ¶ So the LORD sent a Pestilence upon Israel, from the morning even to the time appointed a Either, 1. From Morning to Evening, which is here called the time appointed; or, the time of the convention, or public meeting, as this Hebrew Word oft signifies, i. e. till the time of the Evening-Prayer and Sacrifice, when the people used more solemnly to meet together. See Psal. 141. 2. Act. 3. 1. Thus God mitigated his Sentence, and turned three days into one; it being a thing not unusual with God, to qualify his threaten, and to take off the evil threatened sometimes wholly, as in Ninevehs Case, and sometimes in part. And this God might do here upon the speedy and serious Repentance of David, and of his People. Or rather, 2. from the morning, (or rather, from that morning; for the Article seems to be Emphatical, and to denote, That very morning in which Gad came to David, ver. 11. and that the Plague did immediately ensue after Gad's offer, and David's choice:) even to the time appointed; to wit, by God, i. e. for Three Days, as God had set the time, ver. 13. Object. If it continued Three Days, how is it said, That God repent him of the evil, and stopped the Angel in his course? ver. 16: Answ. This he did in the beginning of the Third Day, whereas otherwise it should have gone on to the end of the Day. Or, it may signify no more but this; At the end of the third day God gave over smiting: for than is God said (after the manner of men) to repent, when he ceaseth to proceed as before he had done. : and there died of the people from Dan even to Beer-sheba, seventy thousand men b So the number of his people, which was the matter of his pride and glorying, was diminished. . 16 And when the angel c Which appeared in the shape of a Man with a Sword in his hand, 1 Chron. 21. 16. to convince them more fully that this was no natural nor common Plague, but inflicted immediately by the hand of God. stretched out his hand upon Jerusalem d Which he had begun to smite, and was proceeding to make a far greater slaughter. to destroy it, * ●… Sam. 15. 11. the LORD repent him of the evil e i e. He moderated, and in part recalled his Sentence of the Plague's continuance for three whole days, and this he did upon David's Prayers and Sacrifices, as appears from v. 25. though these be mentioned afterward. , and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshing-place of * ●… Chron. 21. 1●…, 20, 21. Araunah f Called also Araunah in the Hebrew of v. 18. and Ornan, 1 Chron. 21. 22. such changes in the pronunciation of the names being usual in Scripture. the Jebusite. 17 And David spoke unto the LORD, when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? Let thine hand, I pray thee, be against me g Wherein David shows his Justice, and Piety, and Fatherly care of his people, and that he was a Type of Christ. , and against my father's house h Against my nearest Relations, who probably either put David upon, or encouraged him in this action, because they were no less vainglorious than David; and the honour which they thought would come to David thereby, would also redound to them; or, at least they did not use their utmost endeavours to dissuade David from it, as they should have done, and therefore were involved in David's guilt. Howsoever it was but fit and reasonable that his Family which did partake of his honour and happiness, should also partake in his suffering, rather than those who were less related to him. Nor doth David absolutely desire that they may suffer, but only speaks comparatively, and by way of supposition, and with reference to God's good pleasure. . 18 ¶ And Gad came that day to David i By command from God, v. 19 1 Chron. 21. 18. , and said unto him, Go up k To Mount Moriah. , rear an altar unto the LORD, in the threshing-floor of Araunah the Jebusite l Which place God appointed for this work, partly, in Gracious condescension to, and compliance with David's fear of going to Gibeon, which is expressed 1 Chron. 21. 29, 30. partly, because this was the place where God by his Angel appeared in a threatening posture, where therefore it was meet he should be appeased: and partly, because God would hereby signify the translation of the Tabernacle from Gibeon hither, and the erection of the Temple here, 2 Chron. 3. 1. . 19 And David, according to the saying of Gad, went up, as the LORD commanded. 20 And Araunah looked, and saw the king, and his servants coming on toward him: and Araunah went out, and bowed himself before the king, on his face upon the ground. 21 And Araunah said, Wherefore is my lord the king come to his servant m Wherefore doth the King do me this honour, and give himself the trouble of coming to me? ? And David said, To buy the threshing-floor of thee to build an altar unto the LORD, that ‡ Sacrifices may be offered, and so. the plague may be stayed from the people. 22 And Araunah said unto David, Let my lord the king take and offer up what seemeth good unto him: Behold, here be oxen n Which were employed by him in his present work, which was threshing, 1 Chron. 21. 20. See the notes on Deut. 25. 4. for burnt▪ sacrifice, and threshing-instruments, and other instruments of the oxen for wood. 23 All these things did Araunah, as a king o The Particle, as, being understood, as it oft is in the Hebrew: i e. with a Royal bounty. Or, Araunah the king▪ as he might be called, either, because he was King of the jebusites before David took their City: or, because he was the Son and Heir of that King. , give p He not only offered, but actually gave them, i. e. he actually resigned his right and property in them unto David; for so he did; and David by his refusal returned it to Araunah again. unto the king: and Araunah said unto the king, The LORD thy God accept thee q He was a jebusite by Nation, but an hearty Proselyte: which made him so liberal in his offers to God's service, and the common good of God's people. . 24 And the king said unto Araunah, Nay, but I will shrely buy it of thee at a price: neither will I offer burnt-offerings unto the LORD my God, of that which doth cost me nothing r For this would be both dishonourable to God, as if I thought him not worthy of a costly Sacrifice: and a disparagement to myself, as if I were unable or unwilling to offer a Sacrifice of my own goods: and unsatisfactory to the command of God, which obligeth all offenders, and me in a particular manner, to offer Sacrifice of their own Estate. . So David * 1 Chr. 21▪ bought the threshing▪ floor, and the oxen, for fifty shekels of silver s Obj. In 1 Chron. 21. 25. he is said to give for the place six hundred shekels of gold by weight. Ans. These two places may be fairly reconciled divers ways. First, Here he speaks of the price paid for the threshing-floor, and oxen, and Instruments; and there for the whole place adjoining, on which the Temple and its Courts were built, which certainly was very much larger than this Threshing-floor, and probably had Araunah's House, if not some others, now built upon it. Secondly, The Shekels here may be of Gold; and in 1 Chron. 21. of Silver; and so the proportion of Gold to Silver being that of twelve to one, 50 Shekels of Gold make 600 Shekels of Silver. And whereas it may be objected, That on the contrary these 50 Shekels are said to be of Silver, and the 600 of Gold; this they answer by another translation of the words. For they render this place thus, agreeably enough to the words and the order of the Hebrew Text, he bought them for silver, (or, for money, as the Hebrew word Ch●…seph, oft signifies, and particularly in this very History in the Parallel place, 1 Chron. 21. 24. where David desires to buy it for the full price, or for full money, where in the Hebrew it is for full silver): even for fifty shekels, to wit, of Gold, as it is expressed 1 Chron. 21. 25. which place they render thus, and that consonantly to the Hebrew, he gave shekels of gold of the value (for the Hebrew word Mishk●…l, signifies value as well as weight, as was before noted on 2 Sam. 12. 30.) of six hundred shekels, to wit, of Silver. And this may seem added in the Book of the Chronicles, lest it should be thought that the 50 Shekels here mentioned were but common and Silver Shekels. Thirdly, There is a considerable difference in the Phrase in these two places. Here he mentions for what David bought it, or what he was obliged to give for it; and in Chronicles what he actually gave for it, to wit, of his Royal bounty, over and besides the full price of it: which was decent and convenient for so great a King, and especially upon so great an occasion, and to him who had given him such a noble example. . 25 And David built there an altar unto the LORD t Which he might well do, having Gods command for it, and the place being Sanctified by God's special presence in and by the Angel. , and offered burnt-offerings u To make atonement for his sins. , and peace-offerings x To praise God for his Gracious manifestation of himself. : so the LORD was entreated for the land y As appeared both by fire from Heaven, which consumed the Sacrifices, as was usual in such cases: and by the speedy cessation of the Plague. , and the plague was stayed from Israel. I. KINGS. The ARGUMENT. THese two Books called of the Kings, because they treat of the Kings of Judah and Israel, were written by the Prophets or Holy Men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the Penman, that these are a part of those Holy Scriptures which were Divinely inspired, is sufficiently evident, First, From the concurring Testimony of the whole Jewish Church in all Ages, to whom were committed the Oracles of God, Rom. 3. 2. who also did Faithfully discharge their Duty in preserving and delivering them entirely and truly to their Posterity from time to time, as plainly appears, because Christ and his Apostles who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the Records of the Prophets, Nathan, Ahijah and Iddo, 2 Chron. 9 29. and out of the Prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature. Thirdly, From the approbation of these Books by the New Testament, both generally, as 2 Tim. 3. 16. All Scripture is given by inspiration from God, etc. which is affirmed concerning all those Holy Scriptures which Timothy had known from a child, v. 15. and therefore must necessarily be meant of all the Books of the Old Testament, which the Jews owned for Canonical Scripture; and particularly Rom. 11. 2, 3. etc. where a passage out of these Books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency. CHAP I. NOW king David was old, and ‡ Heb. entered into days. stricken in years a Being in the end of his seventieth Year. , and they covered him with clothes, but he got no heat b Which is not strange in a person not only of so great an age, but also who had been exercised with so many hardships in War, and with such tormenting cares, and fears, and sorrows, for his own sins (as divers of his Psalms witness) and for the sins and miseries of his Children and People. See Prov. 17. 22. Besides, this might be from the nature of his Disease, or Bodily Distemper. . 2 Wherefore his servants c His Physicians. said unto him, ‡ Heb. let them seek. Let there be sought for my lord the king ‡ Heb. a damsel a virgin. a young virgin d Whose Natural heat is fresh and wholesome, and not impaired with bearing or breeding of Children. The same counsel doth Galen give for the cure of some cold and dry Distempers. , and let her stand before the king e i e. Minister unto him, or wait upon him, (as this Phrase is oft used) in his sickness, as occasion requires. , and let her ‡ Heb. be a cherisher unto him. cherish him, and let her lie in thy bosom f As his Wife or Concubine: for that she was so, may appear by divers arguments. First, Otherwise this had been a wicked counsel and course; which therefore neither his Servants durst have prescribed, nor would David have used, especially being now in a dying condition. And seeing this was easily prevented by his taking her for his Concubine, which then was esteemed allowable, it is absurd to think that he would not choose the safer way. 2dly, That passage v. 4. but the king knew her not, implies that the King might have had carnal knowledge of her without sin or scandal. Thirdly, It appears from this Phrase of lying in his bosom, which is every where in Scripture mentioned as the privilege of a Wife and Concubine, as Gen. 16. 5. Deut. 13. 6. 2 Sam. 12. 8. Mic. 7. 5. Fourthiy, This made Adonijahs crime in desiring her to Wife, so heinous in Solomon's account, because he wisely saw, that by Marrying the King's Wife he designed to revive his pretence to the Kingdom, at least in case of Solomon's death; which pretence had been ridiculous, if she had been only the King's handmaid. , that my lord the king may get heat. 3 So they sought for a fair damsel g Whose beauty might engage his affections, and refresh his spirits, and invite him to those embraces which might communicate some of her Natural heat to him, as was designed. throughout all the coasts of Israel; and found Abishag a Shunammite h Of the City of Shunem in Issachar, jos. 19 18. See 2 King. 4. 8. , and brought her to the king. 4 And the damsel was very fair, and cherished the king, and ministered unto him: but the king knew her not i Which is mentioned to note the continuance and progress of the King's malady, and the ground of Adonijahs Rebellion, and of his following request, chap. 2. 17. . 5 ¶ Then k Upon notice of the desperateness of the King's Disease, and the approach of his death. Adonijah the son of Haggith l See 2 Sam. 3. 4. exalted himself m Entertained high thoughts and designs. , saying, I will ‡ Heb. reign. be king n As the right of the Kingdom is mine, v. 6. so I will now take possession of it, lest Solomon attempt to deprive me of it. : and he prepared him charets, and horsemen, and fifty men to run before him o As Absalon had done upon the like occasion, 2 Sam. 15. 1. such ill use did he make of that example, that he committed the same wickedness which he had done, and yet feared not the same disappointment and destruction which he brought upon himself. . 6 And his father had not displeased him ‡ Heb. from his days. at any time p This is noted as David's great error, and the occasion of Adonijahs presumption. , in saying, Why hast thou done so q He neither restrained him from, nor reproved him for, his miscarriages: which was a great sin against that plain Law, Levit. 19 17. and severely punished in Eli, which David was not ignorant of, except Adonijahs errors were small or concealed from David. ? And he also r This particle relates either, ●…irst, To Absalon here following, who also was a goodly man. Or rather, Secondly, to what goes before, to signify that this was a second ground of his confidence, because his great comeliness made him amiable in the people's eyes, as his Father's indulgence was the first. was a very goodly man; and his mother bore him after Absalon s i e. Next after Absalon was born of his Mother: See 2 Sam. 3. 3, 4. ▪ 7 And ‡ Heb. his words were with Joab. he conferred with Joab the son of Ze ruiah, and with Abiathar the priest: and they ‡ Heb. helped after Adonijah. following Adonijah, helped him t Either, because they thought the right of the Crown was his: or rather, from secret grudges, because they perceived themselves neglected by David, and possibly by Solomon too; and from carnal policy, that they might secure and advance their own Interest, which they saw to be in manifest danger. . 8 But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and * Chap. 4. 18. Shimei and Rei, and * 2 Sam, ●…3. 8. the mighty men which belonged to David u His great and famous Commanders, and the Guards, and Soldiers under them. , were not with Adonijah. 9 And Adonijah slew sheep and oxen, and fat cattle x Partly, for a Sacrifice; and partly, for Feasts, that he might engage God to be on his side, and draw a multitude of people after him. , by the stone of Zoheleth, which is by ‖ Or, the well Rogel. Enrogel y Or, the fountain of Rogel, or, of the Fuller: a place nigh to jerusalem. See jos. 15. 7. and 18. 16. 2 Sam. 17. 17. , and called all his brethren the king's sons z Either, because he knew they envied, and were discontented with Solomon, and therefore would favour him, or that he might engage them so to do. , and all the men of Judah the king's servants a Except these here excepted, v. 10. . 10 But Nathan the prophet, and Benaiah, and the mighty men b Because he knew they favoured Solomon his Competitor , and Solomon his brother he called not. 11 ¶ Wherefore Nathan spoke c Being prompted to it both by his Piety in fulfilling the will of God declared to him, and by him to David concerning Solomon's Succession, 2 Sam. 7. 13. 1 Chron. 22. 8, 9 and by his prudence, as knowing that Adonijah hated him for being the principal instrument of Solomon's advancement. unto Bathsheba the mother of Solomon d Who being retired and private in her apartment, was yet ignorant of what was done abroad: and, who was likely to be most zealous in the cause, and most prevalent with David. , saying, Hast thou not heard that Adonijah the son of * 2 Sam. 34. Haggith doth reign, and David our lord knoweth it not e So far is he from consenting to it, as thou mayest fear, or others think, that they have not yet acquainted him with it. ? 12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon f For he will never reckon himself safe till his Competitor and his Friends be taken out of the way. . 13 Go, and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear g i e. Thou didst Swear; which David himself owneth, v. 30. which probably he did to satisfy Bathsheba's doubts and fears about it, and to oblige himself to a compliance with the Divine will declared about it. See chap. 2. 15. and 1 Chron. 28. 5. unto thine hand maid h So she calleth herself, to testify her reverence and subjection to him, not only as her Husband, but as her King. , saying, * 1 Chr. 22. 9 Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne i Another expression of the same thing, to signify David's sincerity and fervency in his Swearing, which adds to his obligation. ? Why then doth Adonijah reign k How comes this to pass? Or why do●…t thou suffer it? ▪ 14 Behold, while thou yet talkest there with the king, I will also come in after thee, and ‡ Heb. ●…ill u●…. confirm thy words. 15 ¶ And Bathsheba went in unto the king, into the chamber: and the king was very old, and Abishag the Shunammite ministered unto the king. 16 And Bathsheba bowed, and did obeisance unto the king: and the king said, ‡ Heb. what to thee▪ What wouldst thou? 17 And she said unto him, My lord, thou swarest by the LORD thy God l To whom thou art highly obliged, whose name thou justly fearest and honour'st, and therefore thou wilt'st not pollute it by Perjury, but make Conscience of thy Oath. unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne: 18 And now behold, Adonijah reigneth; and now my lord the king, thou knowest it not m This she adds, partly, lest she should seem to accuse the King of inconstancy and perfidiousness; and partly, to aggravate Adonijahs crime, from that gross neglect and contempt of the King, which did accompany it. . 19 And he hath slain oxen, and fat cattle, and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant n Who is not so presumptuous as Adonijah, usurping the Throne before his time, but carries himself modestly, and submissively, as thy Son, and Servant, and Subject. hath he not called. 20 And thou, my lord, O king, the eyes of all Israel are upon thee o The generality of the People are in suspense, whether Adonijahs practices be with thy consent or no, and wait for thy Sen●…ence, which they will readily embrace. , that thou shouldest tell them who shall sit upon the throne of my lord the king p She speaks only in general, as owning the King's Prerogative to give the Crown to which of his Sons he pleased, if he had not restrained himself by his Oath to Solomon. after him q i e. After thy death. Whereby she taxeth Adonijahs ambition, who usurped the Crown whilst his Father lived. . 21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers r i e. Die as his Fathers did. See Gen. 47. 30. , that I and my son Solomon shall be counted ‡ Heb. shall be sinners. offenders s We shall be punished with death as Malefactors, as guilty of practising against the right Heir of the Crown, and transferring the Kingdom to Solomon, and covering our ambitious designs with a pretence of Religion. . 22 ¶ And lo, while she yet talked with the king, Nathan the prophet also came in t To discourse with the King; which made it fit for her to withdraw, as she did, v. 28. . 23 And they told the king, saying, Behold, Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. 24 And Nathan said, My lord, O king, hast thou said u Is this done by thy consent, without which it seems strange that he durst attempt it? , Adonijah shall reign after me, and he shall sit upon my throne? 25 For he is gone down this day, and hath slain oxen, and fat cattle, and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and behold, they eat and drink before him, and say, ‡ Heb. Let king Adonijah live. God save king Adonijah. 26 But me, even me thy servant x Whom he knew to be acquainted with thy mind, and with the mind of God in this matter: and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity: which now I come to know. , and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon hath he not called. 27 Is this thing done by my lord the king, and thou hast not showed it unto thy servant y Who, having been an instrument in delivering God's message to thee concerning thy Successor, might reasonably expect that if the king had changed his mind, or God had since made some revelation contrary to the former, thou wouldst have acquainted me with it, as being both a Prophet of the Lord, and one whom thou hast always found Faithful to thee, and to whom thou hast used to communicate thy secret counsels. , who should sit on the throne of my lord the king after him? 28 ¶ Then king David answered and said, Call me Bathsheba z Who, upon Nathan's approach to the King had modestly withdrawn herself, either into another Room, or into another part of this Room, more remote from the Bed upon which David lay. : and she came ‡ Heb. before the king. into the king's presence, and stood before the king. 29 And the king swore, and said, As the LORD liveth, that hath redeemed my soul out of all distress, 30 Even as I swore unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. 31 Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever a i e. For a long time, as that word is oft used, as Chap. 2. 33. Dan. 2. 4. Though I desire thy Oath may be kept, and the right of Succession confirmed to my Son, yet I am far from thirsting after thy death for his advancement, and should rather rejoice, if it were possible for thee to live and enjoy thy Crown for ever. . 32 ¶ And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. 33 The king also said unto them, Take with you the servants of your lord b i e. My public Officers, and my Guards. , and cause Solomon my son to ride upon ‡ Heb. which belongeth to me. mine own mule c As a token that the Royal Dignity is transferred upon Solomon, and that by my consent. Compare Gen. 41. 43. Esth. 6. 8. , and bring him down to Gihen d A River near jerusalem, on the West side, as may be gathered from 2 Chron. 32. 30. as Enrogel, where Adonijah was inaugurated, was on the East-side. This place David chose, either, as remote from Adonijah and his company, that so the people might go thither, and be there without fear of Tumults or Bloodshed; or to show that Solomon was chosen King in opposition to Adonijah: or, because this was a place of great resort, and fit to receive and display that numerous company, which he knew would follow Solomon thither: or, that he might from thence return and make the more magnificent entrance into the City. . 34 And let Zadok the priest, and Nathan the prophet, anoint him there king e As they used to do where there was any thing new, or doubtful, extraordinary in the Succession, as 1 Sam. 10. 1. and 16. 12, 13. 1 King. 19 15, 16. 2 King. 9 3. And this unction signified both the designation of the Persons to the Office, and the Gifts and Graces which were necessary for their Office, and which, they seeking them sincerely from God, might expect to receive. over Israel: and blow ye with the trumpet f To make the action more Solemn, and Glorious, and Public. , and say, God save king Solomon. 35 Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead g My Deputy and Vice-King whilst I live, and absolutely King when I die. Or, if David and Solomon were Joint-Kings, it is no more than was afterwards frequent at Rome, where the Father and Son, or two other persons were not seldom Joint-Emperors. ; and I have ‡ Heb. commanded him. So Gr. appointed h And that by Divine direction. him to be ruler over Israel, and over Judah i This is added, partly, as being the most Eminent and Royal Tribe, it being frequent, together with the general distinction, to mention one of the most eminent particulars, as 1 King. 11. 1. Psal. 18. title. Mark 16. 7. and partly, lest the men of judah, who were in a special manner invited by Adonijah, v. 9 might think themselves exempted from his Jurisdiction. . 36 And Benaiah the son of Jehoiada answered the king, and said, Amen k Which was both an approbation of the King's Fact, and a profession of his Allegiance to the new King, and a Petition to God to ratify and confirm it. : The LORD God of my lord the king say so too l The Lord establish Solomon's Throne in spite of Adonijah, and all his other Enemies. . 37 As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David m Which Petition, albeit it might have offended an unworthy, vainglorious and envious Father, he knew would be welcome to so pious and generous a Man as David was, and to one so kind and indulgent to his Children. . 38 So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites went down, and caused Solomon to ride upon king David's mule, and brought him to Gihen. 39 And Zadok the priest n For though he was not the Highpriest, he might do this office, especially having the direction of the Prophet Nathan, v. 34. took an horn of * Exod. 3●…. 25, 32. oil out of the tabernacle o That which David had erected for the Ark, 2 Sam. 6. 17. in which Oil was kept for divers Sacred uses: for Moses his Tabernacle was at Gibeon, 1 Chron. 16. 39 and 21. 29. which was too remote for the present occasion, which required all possible expedition. , and anointed Solomon: and they blew the trumpet, and all the people said, God save king Solomon. 40 And all the people came up after him p Which flocked thither in abundance, some out of curiosity to see so Solemn an action; others to do their Duty; and others in expectation of some advantage by their cheerful attendance upon the new King. , and the people piped with ‖ Or, flu●…es pipes, and rejoiced with great joy q Partly, because this would certainly prevent Civil Wars, under which they had so lately and so sorely groaned, and which they had reason to fear from Adonijahs pretence to the Crown, and the assistance he might have from the great and famous Lord General joab, and from Abiathar the Highpriest, and from others who were or might easily be engaged for him, if David had not ended the controversy in his life-time: and partly, because of the singular wisdom and virtue for which Solomon was even then famous. See chap. 2. 5, 9 , so that the earth rend r An Hyperbolical expression: yet even solid Bodies have been oft broken and rend by great sounds. with the sound of them. 41 ¶ And Adonijah, and all the guests that were with him, heard it, as they had made an end of eating s For Nathan having given wise counsel, took all due care to expedite the execution of it, that it might not be spoiled by delays, as frequently happens. : and when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city, being in an uproar? 42 And while he yet spoke, behold, Jonathan the son of Abiathar t Who it seems was left at jerusalem for a Spy, as he had formerly been under Absalon. the priest came, and Adonijah said unto him, Come in, for thou art a valiant man u Or; a man of virtue or worth, as this Hebrew word is used, Prov. 12. 4. and therefore an happy man, and hast good news for thyself and us. Compare 2 Sam. 18. 27. , and bringest good tidings. 43 And Jonathan answered and said to Adonijah, Verily x Or, but, or, nay but; i. e. The matter is not as thou expectest, but quite contrary. , our lord king David hath made Solomon king. 44 And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule. 45 And Zadok the priest, and Nathan the prophet, have anointed him king in Gihen: and they are come up from thence rejoicing, so that the city rang again: this is the noise that ye have heard. 46 And also Solomon sitteth on the throne y i e. Is put into actual possession of the Kingdom. of the kingdom. 47 And moreover, the king's servants came to bless our lord king David z To praise and thank him for his great and good care, in leaving them in the hands of so excellent a Successor, under whom they might expect Peace and all Prosperity; and to congratulate with him for God's great Mercy to him, in giving him such a Son and Successor, and that his Eyes had now seen the actual accomplishment of Gods promise made to him concerning this thing. , saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed a Adoring God for this great Mercy, and thereby declaring his hearty approbation and consent to this action. Compare Gen. 47. 31. . 48 And also thus said the king, Blessed be the LORD God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. 49 And all the guests that were with Adonijah, were afraid, and risen up, and went every man his way b i e. The way to his own House, lest they should be discovered and taken. . 50 ¶ And Adonijah feared, because of Solomon, and arose, and went, and caught hold on the horns of the altar c Either, that which was at Gibeon, as appears from 1 Chron. 16. 39 2 Chron. 1. 3. and was made with four Horns, Exod. 38. 2. to which the Sacrifices were bound, Psal. 118. 27. Or rather, that which David had lately set up in the Threshing-floor of Araunah, which doubtless was made after the same form as that at Gibeon: For, First, This was next at hand. Secondly, The Altar only is mentioned here, whereas in Ioab's case there is mention of the Tabernacle and Altar both, Chap. 2. 28, 29. which seems to be noted to distinguish the two Altars: for Adonijah being the King's Son, he might safely go to Araunah's Altar, and the People would not be forward to seize upon him, or bring him to Justice: but joab truly thought it was not safe for him to venture himself there, and therefore he flieth to Gibeon, as a place more remote from jerusalem. Hither he fled, either to implore God's Mercy; or rather, to avoid Solomon's Rage; sapposing that his Reverence to that Sacred place would not permit him to pollute it with his Brother's blood; or that the consideration of God's Grace and Mercy, which himself needed and begged of God, in pardoning his offences, and accepting the Sacrifices which he should offer there, would engage and dispose him to show Mercy to his offending and now penitent Brother; or, that his Piety would not allow him violently to pluck him as it were out of the Arms of God, into which he had put himself. And for these or such like reasons the Altar was esteemed a kind of Sanctuary or place of Refuge, not only among the Gentiles, but also among the Hebrews, though it be not called by that name, as may be gathered from Exod. 21. 14. 1 King. 2. 28. . 51 And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day, that he will not slay his servant d He owns Solomon as his King, and himself as his Servant and Subject; and being sensible of his great guilt, and of the jealousy which Kings have of their competitors, could not be satisfied without Solomon's Oath. with the sword. 52 And Solomon said, If he will show himself ‡ Heb. a son of virtue, or valour. a worthy man e Heb. a man of strength or courage: for it requires great strength of mind, and resolution, to resist all temptations of vice, and to do virtuously. , * 1 Sam. 14. 4●…. 2 Sam. 14. 11. Act. 27. 34. there shall not an hair of him fall to the earth f Herein Solomon manifests his Clemency and Brotherly affection, and withal his prudence in sparing him, whom, being his Brother, and his eldest Brother too, it would have been invidious to have slain. : but if wickedness shall be found in him g Not only if he shall be guilty of some capital crime, but of any great wickedness or evil design. For as this pardon was Solomon's free act, so he might justly qualify it as he pleased. , he shall die. 53 So king Solomon sent, and they brought him down from the altar; and he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house h Led a private, or retired and quiet life, without noise and numerous attendants, and meddle not with the Affair●… of the Court and Kingdom. . CHAP. II. NOW the days of David drew nigh, that he should die; and he charged Solomon his son, saying, 2 ●… go the way of all the earth a i e. Of all men upon the Earth. Compare jos. 23. 14. Heb. 9 27. : be thou strong b For to govern his People according to the Law of God, as it here follows, requires great fortitude or strength of mind, to Arm himself against the subtle devices and evasions of some; against the flatteries and importunities of others; against terrors and dangers from revengeful men, and especially against himself and his own weakness, or partiality, through fear or favour; and against all those evil thoughts and passions to which the temptations of their great wealth, and glory, and uncontrollable power naturally expose them. See Prov. 16. 32. therefore, and show thyself a man c In manly wisdom, and courage, and constancy, though thou art but young in years, 1 Chron. 22. 5. . 3 And keep the charge of the LORD thy God d i e. What God hath charged or commanded thee to do; the act being put for the object, as is usual. , to walk in his ways, to keep his statutes, and his commandments, and his judgements, and his testimonies, as it is written in the law of Moses e Which the Prince was enjoined to transcribe and read, Deut. 17. 18. that he might govern his own and his people's actions by it. , that thou mayest * Deut. 29. 9 Josh. 1. 7. ‖ Or, do wisely. prosper f Or, behave thyself prudently: for the word signifies both. Hereby he intimates, That Religion is the truest Reason of State, and that all true Wisdom and good success depends upon Piety. in all that thou dost, and whithersoever thou turnest thyself: 4 That the LORD may confirm his word g i e. Fulfil his promise, the condition upon which it was suspended being performed. which he spoke concerning me, saying, * Psal. 132. 12. If thy children take heed to their ways h i e. Diligently observe all their actions, to order them according to God's word. , to walk before me i To live as those that have God before their eyes, and endeavour to approve themselves to him. in truth k Not only in pretence and show, but truly and sincerely. , with all their heart, and with all their soul l i e. Universally, freely, and ●…ervently. , * 2 Sam. 7. 12. there shall not ‡ Heb. be cut off from thee from the throne. fail thee (said he) a man on the throne of Israel m The Succession shall be continued in thy Line without any interruption. . 5 Moreover, thou knowest also what Joab the son of Zeruiah did to me n i e. Against me; Either, First, Directly and immediately; how insolently and imperiously he hath carried himself towards me from time to time, trampling upon my Authority and Commands when they thwarted his humour or interest, provoking my spirit by his words and actions. See 2 Sam. 3. 39 and 19 7. Or, Secondly, Indirectly in what he did against Abner and Amasa: whose death was a great injury to David, as it was a breach of his Laws and Peace; a contempt of his Person and Government; a pernicious example to others of his Subjects upon the like occasions; a great scandal and dishonour to him, as if joab had been only David's instrument, to effect what he secretly desired and designed; whereby the hearts of his People either were or might have been alienated from him, and inflamed against him, and the wounds which were well-nigh healed, might have been widened again, and made to bleed afresh. , and o Or, even; the following branches being added as an explication of the foregoing, to show what and how he acted towards or against David. Or, and particularly; as his other miscarriages, so these especially. what he did to the two captains of the hosts of Israel, unto * 2 Sam. 3. 27. Abner, the son of Ne'er, and unto * 2 Sam. 20. 10. Amasa the son of Jether, whom he slew, and ‡ Heb. put. shed the blood of war in peace p He flew them as if they had been in the state and act of War, when there was not only a Cessation of Arms, but also a treaty and agreement of Peace, of which also they were the great procurers and promoters. , and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet q This is added to note his impudence and impenitency, that although by his perfidions manner of killing them when he pretended to embrace them, he stained his own Garments with their Blood, yet he was not ashamed of it, but gloried in it, and Marched boldly along with the Army, with the same Girdle and Shoes which were sprinkled with their Blood. See 2 Sam. 20. 10. . 6 Do therefore according to thy wisdom r i e. What in Reason and Justice thou seest fit. For though I was forced to forbear him when it was in a manner out of my power to punish him, yet I never forgave him; and therefore do thou wisely and severely examine all his actions, and particularly this last Rebellion, and punish him according to his demerits. , and let not his hoar head go down to ‡ Heb. hell. So Gr. the grave in peace s Though he be old, having been the General of the Army 40 Years, yet do not suffer him to die a Natural death, but cut him off by the Sword of Justice. . 7 But show kindness unto the sons of * 2 Sam. 19 31. Barzillai the Gileadite t Quest. Why doth he not require the like kindness to Mephibosheth the Son of his dear jonathan? Ans. Either he and his were now extinct; or by their after miscarriages had forfeited his favour. , and let them be of those that eat at thy table: for so u i e. With such kindness either as I cannot express (as the Particle so is else where used) or as I command thee to show to them. they x i e. Barzillai and his Sons: for though Barzillai only be mentioned, 2 Sam. 17. 27. yet his Sons doubtless were instrumental in the business, especially Chimham, 2 Sam. 19 37, 38. came to me when I fled because of Absalon thy brother. 8 And behold, thou hast with thee y i e. In thy power, as that Phrase is o●…t used. * 2 Sam. 16. 5. Shimei the son of Gera, a Benjamite of Bahnrim, which cursed me with a ‡ Heb. strong. grievous curse z Or, reproached me with bitter reproaches, 2 Sam. 16. 7, 8. which David could not but deeply resent from him, though, as it was an affliction sent from God, he patiently submitted to it. , in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I swore to him by the LORD, saying, * 2 Sam. 19 23. I will not put thee to death with the sword a Quest. How then could David Lawfully engage Solomon to punish him for it? And did David upon his deathbed bea●… malice against Shimei? Ans. First, David was not a private person, who might remit such offences without any inconvenience; but a public Magistrate, who for the honour and maintenance of Government was obliged to punish such insolent and opprobrious Speeches, if the necessity of his Affairs had not then engaged him to pass it by. Otherwise it appears from divers passages of the Psalms, and of this History, how free David was from a rancorous and revengeful spirit even towards his Enemies. Secondly, The following advice is not contrary to David's Oath, both because that was only personal, that David would not kill him either at that time, as Abishai desired him, or whilst he lived; and did not oblige his Successors; and especially, because it was not David's mind that Shimei should be put to death for that fault (as is evident, for then there was no need of Solomon's Wisdom to find out an occasion, but only of his Justice to punish him for the old crime) but for some other competent crime, which Solomon's Wisdom narrowly prying into all his actions, would easily find out. And if the condition which Solomon imposed upon Shimei, v. 36, 37. seem hard, it must be remembered, that David only Swore that he would Pardon him as to life, but not that he would exempt him from all punishment or consinement. . 9 Now therefore hold him not guiltless b Though I have desired his life, do not treat him as an innocent Person, neither let him go wholly unpunished. : for thou art a wise man c And therefore wiltst easily find out just occasions to chastise him, especially considering his perverse and wicked disposition. , and knowest what thou oughtest to do unto him d How to punish him, not without just cause, and yet without any violation of my Oath, or reflection upon me, or upon Religion for my or thy sake. , but his hoar head bring thou down to the grave with blood e i e. With the effusion of his blood, with a bloody or violent death. . 10 * Act. 2. 2●…▪ and 13. 36. So David slept with his fathers f See of this Phrase Deut. 31. 16. 1 King. 1. 21. , and was buried in the city of David g i e. In that part of jerusalem which was called by his name, because he took it from the jebusites. See 2 Sam. 5. 7. 1 Chron. 11. 5. 2 Chron. 5. 2. . 11 And the days that David * 2 Sam. 5. 1 Chr. 25. 26, 27. reigned over Israel, were forty years: seven years h More precisely, 7 Years and 6 Months, 2 Sam. 5. 5. but smaller sums are oft neglected in Scripture-computations. , reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 12 ¶ * 1 Chron. 29. 23. 2 Chron. 1▪ Then sat Solomon upon the throne of David his father, and his kingdom was established greatly i Being settled upon him with universal consent and approbation, and with the hearty affections of his People, which all Wise men know to be a Prince's best and surest Establishment. . 13 ¶ And Adonijah the son of Haggith came to Bathsheba the mother of Solomon, and she said, Comest thou peaceably k Or, with some Evil design upon me or my Son: which she might well surmise, knowing his ambition and envy at Solomon, and his hatred against her, as the chief occasion of his dejection. ? and he said, Peaceably. 14 He said moreover, I have somewhat to say unto thee. And she said, Say on. 15 And he said, Thou knowest that the kingdom was mine l Both by Birthright, and by actual Inauguration. It seems he could not yet forget his pretence to the Crown, no●… his ambition for it, but continues his claim: Which, it seems, Solomon did apprehend and resent, though Bathsheba did not; the Wives and Concubines of the late King being reputed to appertain to the Successor. See 2 Sam. 12. 8. , and that▪ all Israel set their faces on me, that I should reign m They looked upon me as their King, and David's Successor, expecting that David should confirm my Election. : howbeit, the kingdom is turned about n Translated from me to him by the vicissitude of human affairs, and the changeable humour of the people. , and is become my brothers: for * 1 〈◊〉 and 2●…. 5. it was his from the LORD o Either, First, By God's Providence so disposing David's mind, and the People's hearts. Or rather, Secondly, By God's appointment and particular designation, wherein he would seem to acquiesce. Which he mentions, not that he made any Conscience of it, or had any regard to it; but only that by this pretence he might deceive both her and Solomon, as if he were far from any design of Usurping the Kingdom. . 16 And now I ask one petition of thee, ‡ Heb. 〈◊〉 not away my face. deny me not p Heb. do not turn away my face, i. e. do not send me out of thy presence sad or ashamed. Compare 2 Chron. 6. 42. Psal. 132. 10. . And she said unto him, Say on. 17 And he said, Speak, I pray thee, unto Solomon the king (for he will not ‡ Heb. 〈◊〉 away my 〈◊〉. say thee nay) that he give me Abishag the 〈◊〉 to wise q Which though it was against a positive Law of God, Levit. 18. 7. yet either Adonisah might be ignorant of it, being a man more studied in the Affairs of the Court, than in the Book of God; or might think her not concerned in it, because David knew her not, Chap. 1. 4. . 18 And Bathsheba said, Well, I will speak for thee unto the king. 19 ¶ Bath sheba therefore went unto king Solomon to speak unto him for Adonijah: and the king risen up to meet her, and bowed himself unto her, and sat down on his throne, and caused a ‡ 〈◊〉 〈◊〉 〈◊〉. seat to be set for the king's mother, and she sat on his right hand r The most honourable Place next to the King's; See ●… Chron. 18. 18. Neh. 8. 4. Psal. 45. 9 Mat. 20. 21. . 20 Then she said, I desire one small petition s So she esteemed it, because she did not perceive his Design in it; and as for that Law, Levit. 18. 7. the might apprehend, that because David knew her not, it was only a Contract for Marriage, and therefore no impediment of her Marriage to any other after his Death; which also is the Opinion of some of the late Learned Hebrew Doctors. of thee, I pray thee say me not nay: and the king said unto her, Ask on, my mother, for I will not say thee nay t Supposing thy Request be but small, as thou sayest it is, and not unlawful, nor injurious to myself, or others. . 21 And she said, Let Abishag the Shunammite be given to Adonijah thy brother u By the Father's side, whom Brotherly Affection and Relation obligeth thee to gratify; at least, in small things. to wise. 22 And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also x His Design is not upon Abishag, but upon the Kingdom; which by this means he thinks to recover; partly, because she was the last King's Wife, or Concubine, which might strengthen his Pretence to the Crown; See 2 Sam. 3. 7. and 12. 8. and 16. 21. and partly, because by her eminent Beauty, and near Relation to David, she had a powerful Interest in the Court. Quest. Was not this too harsh a Censure, and the following Punishment of it too severe? Answ. 1. That Adonijah had such a Design, is very probable, both from his Temper, for he was an aspiring and Designing Man, and highly discontented with Solomon's Government, and desirous of a Change; and from the nature of the thing, because he would not have made so daring and presumpt●…ous a Request, if he had not some great Design in it. 2. It is very likely from the following words, though not expressed, that he, and joab, and Abiathar, were engaged in some Design against Solomon, and that Solomon had got Information of it; and therefore he did, and might reasonably take this for an Indication, and the first overt-act of his Treason. 3. Solomon did not Pardon Adonijah▪ s Treason simply, and absolutely, but upon condition that he carried himself worthily, Chap. 1. 52. and this being confessedly a bold and unworthy Action, and arguing more confidence and presumption than became him; and carrying in it the appearance and intention of an Incestuous Marriage, he might justly revive his Gild, and take this occasion to Execute the Sentence which he formerly deserved. If it be said, That it is very improbable that Adonijah should expect to get the Kingdom from Solomon, who was so firmly Established in it with universal Applause; it may be answered, That▪ Adonijah was not the only man that hath fed himself with vain hopes, and engaged himself in high and Treasonable Designs, where to other wise Men there was but little likelihood of Success: and that he might now be only laying the Foundation of what he further intended, when he saw a fit time, and getting a pretence for his future Attempts upon the Crown; either, when Solomon should lose the People's Affections, as David had done; or when Solomon should die, which also Adonijah might secretly procure and hasten; and he had only Solomon's young and tender Son to contest with. All which, and many other things Solomon in his great Wisdom might easily discern; yea, or have some secret Intelligence of, though it be not Recorded. ; (for he is mine elder brother y He looks upon the Kingdom as his, by Nature and Birthright, and the Law of Nations; and therefore he may seek to recover his own, and to cast me ou●… as an Usarper. ) even for him, and for Abiathar the priest, and for Joab the son of Zeruiah z Who have all an hand in the Plot, though he alone appear in it: which appears the more likely, because of Solomon's proceeding against them all at the same time; as appears in the following Verses. . 23 Then king Solomon swore by the LORD a Once here and again, ver. 24. Which he did to oblige himself irrevocably to it, and to prevent all Intercessions for his Life, it being of so great importance to him. , saying, * Ruth 1. 17. God do so to me, and more also, if Adonijah have not spoken this word against his own life. 24 Now therefore, as the LORD liveth, which hath established me, and set me on the throne of David my father b Though Adonijah be my elder Brother, yet I have an undoubted Right and Title to the Crown, and that from the promise and appointment of that God who disposeth of all Kingdoms, and especially this of Israel, to whom he plea●…eth; and therefore Adonijah in this, and his former Attempt, is guilty of Treason against me, and of Rebellion against God. , and who hath made me an house c Either, 1. who hath given me Posterity, as that Phrase is used, Exod. 1. 21. and elsewhere: for Rehoboam most probably was born before this time; by comparing 1 King. 14. 21. Or rather, 2. who hath Established me in the House and Throne of David: which he thus expresseth, to signify, that God had fulfilled in and to him that Promise which he made to David, in 2 Sam. 7. 11. where the same Phrase is used, and where it doth not so much signify the giving of David Posterity, which he had sufficiently before that time; as the settlement of the Crown in him and his Seed. as he * 2 Sam. 17. 12, 13. promised, Adonijah shall be put to death this day d For he knew delays were dangerous in matters of that Nature. . 25 And king Solomon sent by the hand of Benaiah, the son of Jeho●…ada e For the Execution of Justice was not then 〈◊〉 to obscure persons, as now it is; but to persons of great Honour and Authority. See judg. 8. 21. 1 Sam. 22. 18. 2 Sam. 1. 15. and 4. 12. , and he gell upon him f With a Sword, or other Instrument of Death; as below, ver. 32, 34, 46. that he died. 26 ¶ And unto Abiathar the priest said the king, Get thee to Anathoth g A City of the Priests, josh. 21. 18. to lead a private life there. unto thine own fields h Either that part of the Suburbs which fell to his share: or, other Land which he had purchased there. See jer. 32. 7. , for thou art ‡ Heb. a man of death. worthy of death: but I will not at this time i He doth not fully Pardon him, but only forbears him, and reserves to himself a liberty of Punishing him afterwards, if he saw occasion; which he doth to keep him in awe, that he might not dare to raise or foment Discontents or Tumults among the People, which otherwise he might be prone to do. put thee to death, because thou barest the ark of the LORD God before David my father k When he thought fit to carry it out with him; as 2 Sam. 15. 24, 29. 1 Chron. 15. 11, 12. when he as Highpriest was to attend upon it. Thus Solomon showeth his respect to his Sacred Function. , and because * 1 Sam. 22. 20. thou hast been afflicted in all wherein my father was afflicted l Here he mixeth Mercy with Justice, and requires Abiathar's former kindness to David; hereby reaching Princes, that they should not Write Injuries in Marble, and Benefits in Sand or Water, as they have been too oft observed to do. . 27 So Solomon thrust out Abiathar from being priest unto the LORD m Either from his Office; or, at least, from the Execution of his Office. For some think, that he was thrust from his Office before David's Death, when Zadok was formerly made Priest; i. e. Highpriest, in his stead, 1 Chron. 29. 22. But that seems to be a mistake: for although that passage immediately follows the History of what was done in the time of David's Life and Health, when he was in a capacity of going into the Public Congregation: yet it manifestly belongs to another time, and was done after it: for he there speaks of Solomon's being made King the second time, and he was made King but twice; once undoubtedly before this, 1 Chron. 23. 1. and again, 1 King. 1. 39 When David was Bedrid, and Adonijahs Usurpation made a second Unction necessary. And therefore what is said, 1 Chron. 29. 22. of Zadok's being made Priest, was done after Abiathar's Deposition, and upon that occasion. ; that he might * 1 Sam. 2. 31. 35. fulfil the word of the LORD n For what hinders but Solemon might intent this not only as a Punishment for his Treason, but also as a means to accomplish God's Word? , which he spoke concerning the house of Eli o i e. Concerning the Translation of the Priesthood from the House of Eli, and of Ithamar, unto that of Eleazar: which being threatened 80 years ago, is now Executed. So Divine Vengeance, though sometimes it be slow, is always sure. ▪ in Shiloh. 28 ¶ Then tidings p Concerning Adonijahs Death, and Abiathar's Deposition. came to Joab, (for Joab had turned after Adonijah, though he turned not after Absalon) and Joab fled unto the Taberna cle of the LORD q Which then was at Gibeon, 1 King. 3. 4. compared with 2 Chron. 1. 3, 5. , and caught hold on the horns of the altar r Of which see before, Chap. ●…. 50. . 29 And it was told king Solomon that Joab was fled unto the tabernacle of the LORD, and behold, he is by the altar: then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him s To wit, if he will not come thence, as I foresee he will not. . 30 And Benaiah came to the tabernacle of the LORD, and said unto him, Thus saith the king, Come forth t That the King gave him this Command, though it be not mentioned before, is evident, both from the nature of the thing; for Solomon would not pollute the Altar without necessity; and from Benaiah's Affirmation of it; for why should he tell a lie without a cause? and from his return to the King for new 〈◊〉 upon Ioab's Resolution not to come thence. . And he said, Nay, but I will die here u For 〈◊〉 〈◊〉, either that Solomon would not defile that 〈◊〉 〈◊〉 〈◊〉 Blood: or, that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it, as he had done Adonijah: or, he had a superstitious conceit, that his dying there might give his guilty and miserable Soul some advantage. . And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me. 31 And the king said unto him, Do as he hath said x Either 1. Kill him in that place: and for so doing, Solomon might seem to have Warrant from God, Exod. 21. 14. and might further design by this just severity, to deter future Offenders, by showing, that no place nor person should protect them from the stroke of Justice. Or rather, 2. let him Die as he is resolved; kill him, though he be there; take him by violence from that place, and then kill him: for Exod. 21. 14. doth not command the Ruler to kill the Murderer there, but to remove him thence, to take him from the Altar, that he may die. And seeing this might be done, why should Solomon unnecessarily slain the Altar with his Blood? , and fall upon him, and bury him; that thou mayst take away the innocent blood y i e. Both the Gild of it, which would rest upon my Fathers and my Family, if it went unpunished; and the scandal and reproach of it, that neither this, nor following Ages may imagine that it was done by David's secret instigation, or with his consent. which Joab shed, from me, and from the house of my father. 32 And the LORD shall return his blood z i e. The guilt of the Blood which he shed. upon his own head, who sell upon two men more righteous and better than he a Of more ingenuous and generous Tempers, abhorring from all such Treacherous Practices; and both of them then devoted to, and employed in my Service. , and slew them with the sword, my father David not knowing thereof, to wit, * 2 Sam. 3. 27. Abner the son of Ne'er, captain of the host of Israel, and * Amasa the son of Jether, 2 Sam. 20. 10. captain of the host of Judah. 33 Their blood therefore shall return * 2 Sam. 3. 2●…. upon the head of Joab, and upon the head of his seed for ever b Either as long as he shall have a Posterity: or, for a long time▪ as that Phrase is commonly used. : but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD c In, and by this Execution of Justice upon him, and such 〈◊〉, my Throne shall be Established, and God will bless me▪ and m●…ne, with Peace and Prosperity. . 34 So Benaiah the son of Jehoiada went up, and tell upon him, and slew him, and he was ●…uried in his own house in the wilderness d Places which have but few Houses and Inhabitants, a●…e oft so called in Scripture; as, Isa. 42. 11. jer. 25. ●…4. Ezek 34. 25. . 35 ¶ And the king put Benaiah the son of Jehoiada in his room over the host, and Zadok the priest did the king put in the room of Abiathar e He now put him in the execution of that Office, to which he may seem to have been Anointed before, 1 〈◊〉. 29. 22. But of that, see my notes here on ver. 27. . 36 ¶ And the king sent, and called for * 〈◊〉 Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither f This Solomon ordered, partly for his own security; that being removed from that place where his Kindred, and Estate, and Interest lay, to a place where he was but a stranger, and sufficiently odious for his former, and never-to-be forgotten Insolency towards his Lord and King, he might be uncapable of raising any Tumults, and Seditions; partly, as a penalty for his former Wickedness, wherein yet there was more Mercy than Justice, and from which David had not promised him any security, but only given him his Life; and partly, That being in this Public Theatre, all his Words, and Actions might be narrowly observed; which, considering his busy, and covetous, and wicked Temper, was likely to give Solomon the advantage which he sought for; and this very Prohibition would probably inflame his desire of Transgressing it, as the manner of men is. . 37 For it shall be, that on the day thou goest out, and passest over the * 2 〈◊〉 ●… 23. brook Kidron g A Brook nigh unto jerusalem, of which see 2 Sam. 15. 23. 2 King. 23. 4. Which he particularly names, because that was the way to Bahurim, his former and settled Habitation: but this is not to be understood exclusively to other ways and places; for the restraint was general, that he should not go forth thence any whither, ver. 36. to wit, as far any other way as Cedron was; which also appears from the following History; for when he went to Gath, he went not over Cedron, (which lay Eastward from the City) but Westward, as Gath lay. ▪ thou shalt know for certain, that thou shalt surely die: thy blood shall be upon thine own head h The blame and guilt of thy Blood shall lie upon thyself only. . 38 And Shimei said unto the king, The saying is good i Thy Sentence is much more merciful than I expected, or deserved. ▪ as my lord the king hath said, so will thy servant do k And Shimei did not only promise it, but also swore to it; being required by Solomon to do so, as is manifest from ver. 42, 43. . And Shimei dwelled in Jerusalem many days. 39 And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath l A King, but subject and Tributary, first to David, and then to Solomon. This might be, either that Achish who shown so much kindness to David, 1 Sam. 27. and 28. or his Son; who in requital of this kindness was still permitted to enjoy the Title and Honour of a King, but not the full Power; whence it was, that Achish could not, or durst not keep these Servants, though they had fled to him for Protection; but suffered Shimei to take them away from his Royal City. , and they told Shimei, saying, Behold, thy servants be in Gath. 40 And Shimei arose, and saddled his ass, and went to Gath m Which, though highly dangerous, he attempted, partly because he was bimded with Covetousness and Rage against his Servants, which two Lusts have done, and daily do engage men to such Courses and Actions as are no less dangerous to their lives than this is; partly, because he thought length of time had worn this out of Solomon's mind, and other men's thoughts: and that this being done secretly and sp●…eddy, would never have come to Solomon's ears; or that Solomon would not be severe in this Case, where it was not wantonness nor contempt of his Authority, but the necessity of his Houshold-concerns, which put him upon it: and partly, because God withdrew from him the light of common Prudence, and wholly left him to his own Mistakes, and Folly, and Lusts; and withal, to the Instigation of the Devil, whose Cunning, and powerful Artifices, and In●…ations, he could not resist without Divine help. , to Achish, to seek his servants: and Shimei went and brought his servants from Gath. 41 And it was told Solomon n Who doubtless had his Spies appointed, to observe him in all his Motions. , that Shimei had gone from Jerusalem to Gath, and was come back again. 42 And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, that on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? And thou saidst unto me, The word that I have heard is good. 43 Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with o He was Guilty both of Rebellion against the express, and just, and (as himself called it) good Command of the King, and of Perjury against God; which were two high and heinous Crimes. His Oath, he calls the oath of the Lord, because it was taken in God's Presence, and he was called upon as witness of it, and as the Avenger of all Violations of it, and because the Law of God obliged him to the performance of it. ? 44 The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to p For which thy own Conscience accuseth thee, and there is no need of other Witnesses. , that thou didst to David my father: therefore the Lord shall return q Heb. hath returned, which seems most proper. God hath Punished thee for thy former Wickedness, by suffering thee to fall into further Crimes, and expose thyself to thy deserved Death. thy wickedness upon thine own head. 45 And king Solomon shall be blessed, and the throne of David r That Royal Power and Dignity conferred upon David to him and his Heirs for ever. shall be established s By the Execution of such Righteous Judgements as this is. before the LORD t In the Presence of that God, who is both an Observer and Rewarder of all such Righteous Actions: or, under God's inspection, and by his Blessing. for ever. 46 So the king commanded Benaiah the son of Jehoiadah, which went out u Carrying Shimei along with him to the place of Execution, which was not fit to be in the King's Presence. , and sell upon him that he died: and the * kingdom was established in 〈◊〉. 1. 1. the hand of Solomon x His secret and worst Enemies being taken out of the way. . CHAP. III. AND * Chap. 7. 8. Solomon made affinity with Pharaoh king of Egypt a As being a powerful neighbour. , and took Pharaohs daughter b Upon what conditions is not here expressed: but it is probable, she was first Instructed in, and Proselyted to the Jewish Religion; as may be gathered, 1. Because he was not yet fallen from God, but loved the Lord, and walked in the statutes of David, ver. 3. And therefore would never have Married a gross Idolater, which was so contrary to God's Law, and so pernicious in its Consequences. 2. Because ●…e is no where ●…eproved for this Fact, as he is for loving many other strange women, 1 King. 11. 1. 3. By comparing Psal. 45. and the Book of Canticles: whereby it plainly appears, that this Action had something extraordinary in it, and was designed by God to be a Type of Christ, calling his Church to himself, and to the true Religion, not only out of the jews, but even out of the Gentile World. , and brought her into the city of David c Of which, see Chap. 2. 10. Into David's Palace there. , until he had made an end of building his own house, and the house of the LORD d i e. The Temple appropriated ●…o the Worship and Honour of God. , and the * Chap. 9 15, 19 wall of Jerusalem round about e Which though in some sort Built by David, 2 Sam. 5. 9 yet Solomon is here said to Build, either because he made it higher, and stronger, and more beautiful, and glorious; in which, or the like sense Nabuchadnezzar is said to have built Babylon, Dan. 4. 30. or because he built another Wall besides the former, for greater security; for after this time jerusalem was encompassed with more Walls than one. ▪ 2 * 2 Chron. 33. 17. Only f This Particle is used here, and v. 3. as an Exception to Solomon's Integrity and Glory, and as his infirmity, and a blemish to his Government, That he himself both permitted and practised this which was expressly forbidden, Levit. 17. 3, 4. Deut. 12. 13, 14. except in some extraordinary cases. Possibly he permitted it, because he thought it better to allow an Error in a Circumstance, than to occasion a neglect of the Substance of God's Worship, which he apprehended would follow upon a severe Prohibition of that Practice, because the People's hearts were generally and constantly set upon these high places, as appears from all the following History; and they were not willing to submit to so much trouble and charge as the bringing of all their Sacrifices to one place would cause; nor would yield to it until the Temple was built, which he knew would easily incline and oblige them to it; and that being speedily to be done, he might think it more adviseable, rather to delay the Execution of that Law of God for an approaching Season, wherein he doubted not, they would be sweetly and freely drawn to it; than at present to drive them to it by force. Although these and all other prudential Considerations should have given place to the Will and Wisdom of God. the people sacrificed in high places f Which were Groves, or other convenient places upon Hills, in which the Patriarches used to offer up their Worship and Sacrifices to God; and from them this Custom was derived both to the Gentiles and the jews: and in them the Gentiles Sacrifice●… to Idols, jer. 7. 31. Ezek. 6. 3, 4. Host 10. 8. the Hebrews to the true God. , because there was no house g Which reason was not sufficient, for there was a Tabernacle, to which they were as much confined as to the Temple, Deut. 12, etc. built unto the name of the LORD h Either, 1. To the Lord, the name of the Lord being oft put for the Lord himself, as Deut. 28. 58. job 1. 21. Psal. 7. 17. and 116. 13. and 135. 1. Or, 2. To the Honour, and Praise, and Service of God; to the Glory of his Name; i. e. of his Majesty, and all his Perfections, which shall be adored and manifested there. until those days. 3 And i Or, yet, although he mistook, and miscarried himself in the matter of the High Places, yet in the general, his Heart was right with God, and he both loved him with inward Affection, and walked with him in outward Conversation and Worship. Solomon loved the LORD, walking in the statutes of David k i e. According to the Statutes or Commands of God, which are here called the statutes of David; not only because they were so freely chosen, and hearty loved, and diligently practised by David, but also because the observation of them was so earnestly pressed upon Solomon, and fortified with David's Authority and Command: See 1 King. 2. 2, 3, 4. and 1 Chron. 28. 8, 9 his father l The most eminent and frequented, because there was the Tabernacle, and the Altar of Moses, 1 Chron. 16. 39 and 21. 29. And 2 Chron. 1. 3, 5, 6. which possibly were placed upon an high, or raised Ground. : only he sacrificed and burnt incense in high places. 4 And the king went to Gibeon to sacrifice there; for that was the great high place l The most eminent and frequented, because there was the Tabernacle, and the Altar of Moses, 1 Chron. 16. 39 and 21. 29. And 2 Chron. 1. 3, 5, 6. which possibly were placed upon an high, or raised Ground. : a thousand burnt offerings did Solomon offer upon that altar m Thereby showing his special respect to this above all other places; and by his Example teaching and inviting all his People to do so. . 5 ¶ In Gibeon the LORD appeared to Solomon in a dream n Quest. How could Solomon pray in his Dream, or that prayer be acceptable to God, as this was, v. 10? Ans. The Dreams of Men are not such insignificant things as many imagine. That good Dreams are oftentimes praiseworthy, and evil Dreams blame-worthy, is not only the opinion of the jews and Christians, but of divers of the wiser and better Heathens; and the reason hereof is evident, because men's Dreams are commonly the Images of their minds and tempers, and do only reflect and represent, though but faintly and imperfectly, those very things which are most imprinted upon their hearts by their waking-meditations, and daily conversation; and therefore it is not unreasonable that either the sinful Dreams of evil-minded Men should be imputed to them, and punished in them, or the virtuous Dreams of good Men imputed to, and rewarded in them; which was Solomon's case: for his heart having been daily and constantly employed in passionate long and prayers for the Wisdom, which here he begs; it was a natural and likely thing that his heart should, as it did, work that way even in his Dreams. Although, to speak truly and strictly, Solomon's prayer made in his Dream, would have been no way pleasing to God, not profitable to himself, if it had not been the result of his daily and most serious practice; and though God signified his mind in a Dream, yet it was Solomon's waking-prayers (which were shadowed by this dark representation) which God accepted and required; and this acceptance of God was signified to him in an extraordinary manner, and by a Divine Dream, which was one of those ways whereby God oft used to communicate his Will to his Prophets and People. So the whole business lies thus: Solomon Dreamt that God bid him ask what he would, 1 King. 3. 5. and that he did ask Wisdom, v. 6, etc. and that God accepted his desire, ver. 10. and gave him that Gracious answer, ver. 11, etc. And all this was done in a Dream, but with this difference; Solomon's prayer was but imaginary, but God's answer was real, though conveyed in a Dream. And when he awoke, he knew by Divine inspiration that this was a Dream sent from God to assure him that he would give him Wisdom, and Riches, and Honour, and this with respect unto his frequent, constant, and fervent waking-desires, which his Dream of his prayers did sufficiently intimate. See more on v. 6. by night: and God said o i e. He Dreamt that God said so. , Ask what I shall give thee. 6 And Solomon said p i e. He Dreamt that he said. See on v. 5. Or, he really said. For although the use of reason is ordinarily so dark and imperfect in Dreams, that such actings are not human actions; yet in extraordinary and Divine Dreams it is but reasonable to allow something extraordinary. For who can doubt but God may so clear up and assist a man's reason in his Dream, that he may have a true and strong apprehension of some things, which also may make a suitable impression upon the will or affections; and consequently such acts of the Soul may be Moral acts, and regardable by God and men? And this might be a kind of exstatical rapture, whereby his Soul might be as it were carried out of his Body, as St. Paul's was, 2 Cor. 12. 3. for a season, in which case both his reason might clearly and distinctly apprehend God's mind, and his Gracious offer; and his Will might make a free choice of Wisdom; which therefore might be accepted and rewarded by God. , Thou hast showed unto thy servant David my father great ‖ Or, bounty. mercy, according as he walked before thee in truth q Either, First, Sincerely, and without dissimulation. But that is more fully expressed in the following words, in uprightness of heart. Or rather, Secondly, in the true Worship and Service of God, in the profession, belief, practice and defence of the truth, or of the true Religion, or of God's Will or Word, which is called truth, Prov. 23. 23. joh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God, as righteousness doth his duties to men, and uprightness the right manner of performing both sorts of duties. , and in righteousness, and in uprightness of heart with thee r i e. In thy Judgement, to whom alone his heart was known, and to whom he oft appealed as the witness of his Integrity; and with respect to whom he performed all his duties, even to men. , and thou hast kept s Or, reserved; that which thou didst not reserve for Saul, whose Posterity thou didst cut off from the Kingdom. for him this great kindness, that thou hast given him a son to sit on his throne: as it is this day. 7 And now; O LORD my God, thou hast made thy servant king in stead of David my father: and I am but a little child s So he was in Years: not as if he were now but twelve Years old, as many gather from this name of Child; for that name is given to Ishmael, when 18 Years old, Gen. 21. 14, 15 and to Rehoboam when 41 Years old, 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man, chap. 2. 9 but he was now not above 20 Years old; and withal (which he principally intends) he was raw and unexperienced, as a Child, in State-Affairs, and altogether unfit for so hard a task. : I know not how to go out or come in t i e. To govern my People, and manage Affairs, as that Phrase signifies, Num. 27. 17. Deut. 31. 2. jos. 14. 11. . 8 And thy servant is in the midst of thy people u i e. Is set over them to rule and guide them. A Metaphor from the Overseer of divers Workmen, who usually is in the midst of them, that he may the better observe how each of them dischargeth his office. which thou hast chosen x Thy peculiar People, whom thou takest special care of, and therefore wiltst expect a more punctual account of my Government of them. , a great people, that cannot be numbered, nor counted for multitude. 9 * ●… Chr. 1. 1●…. Give therefore thy servant an ‡ Heb. 〈◊〉▪ understanding heart y Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in Scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a Fool, and one void of understanding. to judge z Or, govern, as that word is used, judg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people, that I may discern between good and bad a To wit, in Causes and Controversies among my People, that I may not through mistakes, or prejudices, or passions, give wrong Sentences, and call evil good, or good evil. : for who is able b Of himself, or without thy Gracious assistance. to judge this thy so great a people? 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God, see in the notes on v. 5, and 6. , that Solomon had asked this thing. 11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself ‡ Heb. 〈◊〉 days. long life, neither haste asked riches for thyself, nor hast asked the life of thine enemies d That God would take away their lives, or put them into thy power to destroy them. , but hast asked for thyself understanding ‡ Heb to 〈◊〉 to discern judgement; 12 Behold, I have done according to thy word e I have granted, and do at this present grant unto thee thy desire. And accordingly at this time God did infuse into him a far higher degree, and greater measure of Wisdom than he naturally had. : lo, I have given thee a wise and an understanding heart f i e. Wisdom to govern thy People, to know and do thy several duties, which was the thing that Solomon desired, v. 7, 9 and the effects whereof here follow, v. 16, etc. and withal, all Divine and human Wisdom, the knowledge of all things, of all the Arts and Sciences, as may be gathered from 1 King. 4. 29, etc. and that in a far greater proportion than by his years, and the time he could get for his study, could possibly produce. , so that there was none g Either, no King: or rather, no man: for he is herein preferred not only before all Kings, but before all men, chap. 4. 31. no mere man since the fall equalled him, to wit, in universal knowledge, and especially in the art of well governing his People. like thee before thee, neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him? Ans. They did not in Natural and Political knowledge, but only in the knowledge of the mysteries of Faith, which were more freely and more fully imparted in those times; the ignorance whereof was no disparagement to Solomon's Wisdom, because they were not discoverable by any Creature without Divine revelation, which God saw fit not to afford in Solomon's time. I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles; and Solomon had a more comprehensive knowledge of all things known in that Age, than the Apostles had in all the discoveries of their Age. . 13 And I have also * Mat. 6. 〈◊〉 given h Either, First, I have granted and decreed to give: for words signifying action, are oft put only for the purpose of the action. Or rather, Secondly, I will give, as it is expressed in the Parallel place, 2 Chron. 1. 12. I will as certainly give them, as if I had actually done it; for future certain things are oft expressed in Scripture in the past time, as is well known to all. thee that which thou hast not asked, both riches and honour, so that there ‖ Or, 〈◊〉 not been. shall not be i So it is true of all the succeeding Kings of Israel, of whom he speaks. Or, hath not been, as it is in the Hebrew: and so it may be true of all the Kings that then were or had been in the world, whereof none was like to him, to wit, in all the things here mentioned, and wherein he is compared with them, which is not only in Riches, but also in Wisdom, and in Honour or Renown. any among the kings like unto thee all thy days k To wit, of thy life. Whereby he signifies, that these gifts of God were not temporary and transient, as they were in Saul, but such as should abide with him whilst he lived. . 14 And if thou wilt walk in my ways l This caution God gives him, lest his great Wisdom should make him proud, or careless, or presumptuous, as if he were out of all danger; and to oblige him to more care and circumspection to avoid the snares and mischiefs to which so much prosperity and glory would probably expose him; and withal to justify himself in case he should afterwards alter the course of his Providence towards Solomon; and that, when men are surprised with Solomon's dreadful fall, they might know, it was no surprisal to God, but that he did foresee it, and would overrule it to his own Glory one way or other. , to keep my statutes, and my commandments, * Chap. 15. 5. as thy father David did walk, than I will lengthen thy days. 15 And Solomon awoke, and behold, it was a dream m i e. He perceived that it was a Dream; not a vain Dream wherewith men are commonly deluded; but a Divine Dream, assuring him of the thing: which he knew, partly, by a Divine impression and inspiration thereof in his mind after he was awakened: and partly, by the vast alteration which he presently found within himself in point of Wisdom and Knowledge. : and he came to Jerusalem, and stood before the ark of the covenant of the LORD n Which was there in the City of David, 2 Sam. 6. 17. before which he presented himself in way of Holy Ministration and Adoration, which may be noted by the word, stood. Or, that word may note his abode there for some considerable time, as the offering of so many Sacrifices required. , and offered up burnt-offerings o Chief for the expiation of his and his people's sin, through the Blood of Christ, manifestly signified in these Sacrifices. , and offered peace-offerings p Solemnly to praise God for all his Mercies, and especially for giving him a quiet and fixed possession of the Kingdom, and for his Glorious appearance to him in a Dream, and for the great promise therein made to him, and the actual accomplishment of it since wrought in him. , and made a feast to all his servants. 16 ¶ Then came there two women that were harlots q Or, Victuallers: for the Hebrew word signifies both. See on jos. 2. 1. And possibly they might be both, this by their open profession, and the other by their secret practice: not that they were common Harlots; for neither would Solomon have tolerated such; nor durst such have presented themselves before so wise and just a Ruler; nor do such use either to bring forth Children, or to have such a tender care of, and affection to them as these express. Yet that they were unmarried persons, and so guilty of Fornication, seems most probable, both because there is no mention of any Husbands, whose office it was, if there were any such, to contest for their Wives; and because they lived a solitary life in one House. , unto the king r Haply they had presented their Cause to the Inferior Courts, who could not determine; and therefore now they bring it to the King, as the Supreme Magistrate, and famous for his Wisdom. , and stood there before him s Desiring and expecting his Sentence in the case. . 17 And the one woman said, O my lord, I and this woman dwell in one house, and I was delivered of a child with her in the house. 18 And it came to pass the third day t So they could not be distinguished by their Age. after that I was delivered, that the woman was delivered also: and we were together; there was no stranger with us in the house u Therefore no Witness on either side: and although there might be some sensible difference to an exact observer between the features of the two Children; yet it is not probable that was much minded by the Neighbours: for though civil Women might assist them both in their Childbirths, yet it is not likely they would afterwards converse much with them, as being persons of suspected fame, and the features of the Children, especially for so few days, night easily be so like, that it was difficult to discern the one from the other. And the Testimonies of the Women were of equal credit, i. e. of none at all. , save we two in the house. 19 And this woman's child died in the night, because she over-laid it x And so smothered it: which she justly conjectures, because there were evidences of that kind of death, but no appearance of any other cause thereof. . 20 And she arose at midnight y When I was asleep, as she reasonably and truly concluded. , and took my son from beside me z Either, because the really desired the comfort of a Child, to be educated by her, and owned as hers: or, because she would not be thought guilty of the Child's death, for which she knew not how severely Solomon would punish her. , while thine handmaid slept a As the might well know, because had she been awake, she had discovered and prevented her design. , and laid it in her bosom, and laid her dead child in my bosom. 21 And when I risen in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. 22 And the other woman said, Nay, but the living is my son, and the dead is thy son: and this said, No; but the dead is thy son, and the living is my son. Thus they spoke before the king b Both peremptorily and vehemently affirmed the same thing, oft repeating the same words. . 23 Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. 24 And the king said, Bring me a sword: and they brought a sword before the king. 25 And the king said c With seeming sincerity and earnestness, though with a design far above the reach of the two Women, or of the People present, who probably with admiration and horror expected the execution of it. , Divide the living child in two, and give half to the one, and half to the other. 26 Then spoke the woman whose the living child was, unto the king, (for * Host 11. 8. her bowels ‡ Heb. were hot. yerned upon her son) and she said, O my lord, give her the living child, and in no wise slay it: but the other said, Let it be neither mine nor thine, but divide it. 27 Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof d As is evident from her Natural and Motherly affection to the Child, which she had rather have alienated and given away from her, than destroyed. . 28 And all Israel heard of the judgement which the king had judged, and they feared the king: for they saw that the wisdom of God e Either, great and eminent Wisdom, as the Cedars or mountains of God are the highest and most eminent of the kind: or, Divine Wisdom, with which God had inspired him for the better government of his People. was ‡ Heb. in the midst of him. in him to do judgement f To assist him in Wisely examining and Justly determining the causes and controversies of his people. . CHAP. IU. SO king Solomon was king over all Israel a This is spoken with respect to his Successors, who were Kings only over a part, and that the smallest part of it. Or, in reference to the times of Division and Rebellion under David; when part went after David, and part after Ishbosheth; or part after Absalon, or Zeba, or Adonijah: but now all Israel were united under Solomon, and adhered to him, not only a part of them; especially since the death of Adonijah and joab (who may be suspected to have watched an opportunity of revolting), and the confinement of Abiathar, and of Shimei (if not his death also) who could now have little or no interest or opportunity of setting up a party against Solomon (their principals being taken away, to whom they were but accessaries); nor in probability, any design to attempt it. . 2 And these were the princes which he had b i e. The chief Rulers or Officers belonging to him. , Azariah the son c Or, the Grandson, by comparing this with 1 Chron. 6. 8, 9 of Zadok d Either Zadok the Priest, 1 Chron. 6. 8, 9 or some other of that name. , ‖ Or, the chief officer. the priest e So he was the second Priest, or the Priest that attended upon Solomon's person in Holy Offices and Administrations. But when this Sacred Writer professeth to give an account of Solomon's Princes, Why should he put the second Priest, or Solomon's Domestic Priest, in the first place? Or, why should he be mentioned distinctly from his Father, who was generally present with Solomon, and could easily, either by himself, or some other fit person or persons appointed by him, manage all the Kings Sacred concerns? Or, why is he named before his Father? Others therefore render this Hebrew word, Prince, as it is used, Gen. 41. 45. and 47. 22, 26. Exod. 2. 16. 2 Sam. 8. 18. So he was either the chief in Dignity, the first Prince, and the highest Officer in the State next to the King: or the chief Minister of State, by whom the great Affairs of State were managed and prepared for the King's consideration, etc. , 3 Elihoreph, and Ahiah the sons of Shisha, ‖ Or, secretaries. scribes f i e. Secretaries of State. He chose two, whereas David had but one: either, because he observed some inconveniencies in trusting all those matters in one hand: or, because he had now much more employment than David had, this being a time of great Peace and Prosperity, and his Empire enlarged, and his correspondencies with Foreign Princes more frequent. : Jehoshaphat, the son of Ahilud the ‖ Or, remembrancer. recorder g Of which see on 2 Sam. 8. 16. . 4 And Benaiah the son of Jehoiada, was over the host: and Zadok and Abiathar were the priests h i e. The High-Priests, to wit, successively, first Abiathar, and then Zadok. Quest. Why is Abiathar named when he was deposed? Ans. First, Because it is ordinary for persons to retain the Names and Titles of those places which in reality they have lost. Secondly, Because though he was deposed from the High-Priesthood, yet he was a Priest and the Chief of one of the Priestly Families: and as Zadok was jointly named with Abiathar when Abiathar alone was the Highpriest, as 2 Sam. 8. 17. and 20. 25▪ so now Zadok and Abiathar are joined, although the High-Priesthood was rested in Zadok alone. Thirdly, Possibly Abiathar, though he was deposed from the Supreme Priesthood, yet upon his serious repentance, and by the intercession of his Friends, was restored to the execution of the Priestly Office, and put into that place which Zadok enjoyed when Abiathar was Highpriest. Fourthly, Some say that here is mention made of all Solomon's Chief Officers, both such as now were, and such as had been, and such as were afterwards, as they gather from v. 11. and 15. where two persons are named who Married two of Solomon's Daughters, which could not be till many Years after this time. . 5 And Azariah the son of Nathan was over the officers i Or, Overseers, or Surveyors, to wit, over those twelve Officers named ver. 7, etc. where this Hebrew word is used, who were all subject, and to give up their accounts to him. Though the word signifies any Governors or Commanders of the higher sort, as 1 King. 5. 16. 2 Chron. 8. 10. : and Zabud the son of Nathan k The Prophet, who had been so highly instrumental in Solomon's Establishment in the Throne. was principal officer l Possibly, Precedent of the King's Council. The Hebrew word is Cohen, which ver. 2. is rendered Priest, whence some read this place thus: Zabud the son of Nathan the Priest, or the Minister (as the word properly signifies, and that Title well enough agrees to a Prophet, or the Prince: for the Prophet Nathan was a man considerable both for his quality, and for his honour and esteem with the King), was the king's friend. , and the king's friend m Either his special favourite, both for his Father's sake and for his own, having, it seems, been brought up with him: or, his confident, with whom he used to communicate his most secret counsels . 6 And Abishar was over the household n Steward of the King's Household. : and * Chap. 5. 14. Adoniram the son of Abda was over the ‖ Or, levy. tribute o To wit, the personal Tribute, or the Levy of men, as appears by comparing this with chap. 5. 13, 14. it being very sit that there should be some one person to whom the chief conduct or inspection of that great business was committed. . 7 ¶ And Solomon had twelve officers over all Israel, which provided victuals for the king and his household: each man his month in a year made provision. 8 And these are their names: ‖ Or, Ben-h●…. the son of Hur p This and others of them are denominated from their Fathers, because they were known and famous in their generation. in mount Ephraim. 9 ‖ Or, Bendeka●…. The son of Dekar in Makaz, and in Shaalbim, and Bethshemesh, and Elon-Beth-hanan q Or, Elon, the house or dwelling place of Hanan; and Hanan may be a man's name, and this place may be so differenced from other Elons. Or, the plain (for so the Hebrew word signifies) of Beth-hanan. . 10 ‖ Or, Ben-hesed. The son of Hesed in Aruboth, to him pertained Sochoh r There were two Sochohs, but both near together. See jos. 15. 35, 48. , and all the land of Hepher s In judah. See 1 Chron. 4. 6. . 11 ‖ Or, Ben-a●…nadab. The son of Abinadab in all the region of Dor s In Manasseh within jordan, where also were Tamach, Megiddo, and Bethshean, v. 12. , which had Taphath the daughter of Solomon to wife. 12 Baana the son of Ahilud, to him pertained Taanach, and Megiddo, and all Bethshean, which is by Zartanah beneath Jezreel t Which was in Issachar. And this seems added to distinguish it from that Zartanah, jos. 3. 16. , from Bethshean to Abel-Meholah, even unto the place that is beyond Jockneam. 13 ‖ Or, Ben- 〈◊〉. The son of Geber in Ramoth Gilead u Ramoth in the Land of Gilead, Deut. 4. 43. jos. 20. 8. 1 King. 22. 3. so called to difference it from Ramoth in Issachar, 1 Chr. 6. 73. , to him pertained the towns of Jair x In Manasseh beyond jordan. See Numb. 32. 41. Deut. 3. 14. the son of Manasseh, which are in Gilead: to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls and brazen bars y This is added by way of distinction from those Towns of jair. For being without jordan, they were liable to the attempts of their Enemies. . 14 Ahinadab the son of Iddo had ‖ Or, to ●…naim. Mahanaim z The City and Territory of Mahanaim: of which see Gen. 32. 2. jos. 13. 26. But this seems too narrow a compass for one of these great Officers, and unequal to the rest: although these portions seem not to be distributed into equal portions of Land, but into larger or lesser parts, according to their fertility or barrenness. And this seems to have been a very fruitful place. See 2 Sam. 17. 27. Or, to Mahanaim. So he may understand all the space from the parts last mentioned to Mahanaim, which was in the Tribe of Gad. . 15 Ahimaaz was in Naphtali: he also took Basmath the daughter of Solomon to wife. 16 Baanah the son of Hushai was in Asher, and in Aloth. 17 Jehoshaphat the son of Paruah in Issachar. 18 Shimei the son of Elah a Which he adds to distinguish him from that cursed and cursing Shimei, 2 Sam. 16. 5. , in Benjamin. 19 Geber the son of Uri was in the country of Gilead b i e. In the remaining part of that Land of Gilead, which was mentioned above, v. 19 , in the country of Sihon king of the Amorites, and of Og king of Bashan: and he was the only officer which was in the land c Or rather, in that land, for the Hebrew points intimate that the emphatical Article is there understood, to wit, in all Gilead, excepting the parcels mentioned before, in all the Territories of Sihon and Og; which because they were of large extent, and yet all committed to this one man, it is here noted concerning him as his privilege above the rest, whose Jurisdictions were of a narrower extent. . 20 ¶ Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry. 21 And Solomon reigned over all kingdoms, from the river d Euphrates: for so far David, having conquered the Syrians, extended his Empire, which Solomon also maintained in that extent. And so Gods promise concerning the giving of the whole Land, as far as Euphrates, to the Israelites, was fulfilled. And, if the Israelites had multiplied so much that the Land of Canaan would not suffice them, having Gods grant of all the Land as far as Euphrates, they might have seized upon it whensoever occasion required. unto the land of the Philistines e Which is to be understood inclusively; for it is unreasonable to think that the Philistines were not within Solomon's dominion. , and unto the border of Egypt f Unto the River Sihor, which was the border between Egypt and Canaan, jos. 13. 3. Compare Gen. 15. 18. : they brought presents, and served Solomon g By Tribute, or other ways, as he needed and required. all the days of his life. 22 ¶ And solomon's ‡ ●…eb. bread. provision for one day was thirty ‡ Heb. Cor●…. measures h Heb. Cors: each of which contained ten Ephahs, Exod. 16. 36. So this Provision was sufficient for near three thousand persons. of fine flour, and three score measures of meal i Of a courser sort for common use, and for the inferior sort. , 23 Ten fat oxen k Fatted in stalls. , and twenty oxen out of the pastures l Well fleshed, tender and good, though not so fa●… as the former. , and an hundred sheep, beside hearts, and robucks, and fallow▪ deer, and fatted fowl. 24 For he had dominion over all the region on this side the river, from Tiphsah m Either that Tiphsah, 2 King. 15. 16. which was in the Kingdom of Israel within jordan. Or, rather, another place of that name upon the river now mentioned, to wit, Eu●…ates, even that eminent City which is mentioned by Ptolemy, and Strabo, and Pliny, called Thapsarum. And this best agrees with the following Azzah, which was the border of Canaan in the South and West, Gen. 10. 19 Deut. 2. 23. as Tiphsab was in the North and East. And so his Dominion is described by both its borders. even to Azzah, over all the kings on this side the river n Who owned subjection, and paid Tribute to him. : and he had peace on all sides round about him. 25 And Judah and Israel dwelled ‡ Heb. confidently. safely, * 〈◊〉. 4. 4. every man under his vine, and under his figtree o Enjoying the fruit of his own labours with safety and comfort. Under these two Trees, which were most used and cultivated by the Israelites, he understands all other Fruitbearing Trees, and all other comforts, by a Synecdoche. And they are brought in as sitting or dwelling under these Trees, partly for recreation or delight in the shade; and partly, for the comfort or advantage of the Fruit; and withal, to note their great security, not only in their strong Cities, but even in the Country, where the Vines and Figtrees grew, which were most open to the incursions of their Enemies. , from Dan even to Beersheba, all the days of Solomon. 26 ¶ And * ●… Chr. 9 25. Solomon had forty thousand stalls of horses p In 2 Chron. 9 25. it is but four thousand. Ans. First, Some acknowledge an error of the Transcriber, writing arbal●…m, forty, for arbah, four, which was an easy mistake. And such mistakes in some Copies, in these lesser matters, God might permit, for the trial and exercise of our Faith, without any prejudice to the Authority of the Sacred Scriptures in the great Doctrines of Faith and good life. Secondly, It is not exactly the same Hebrew word which is here and there, though we Translate both stalls; and therefore there may well be allowed some difference in the signification, the one signifying properly stables, of which there were 4000, the other stalls or partitions for each Horse, which were 40000. Which great number seems directly forbidden, Deut. 17. 16. except Solomon had some particular dispensation from God, which might be, though it be not Recorded. for his charets q Both for his Military Charets, which seem to be those 1400, 1 King. 10. 26. and for divers other uses, as about his great and various Buildings, and Merchandises, and other occasions, which might require some thousands of other Charets. , and twelve thousand horsemen r Appointed partly for the defence and preservation of his People in peace; and partly, for attendance upon his Person, and for the Splendour of his Government. Compare chap. 10. 26. But the words may be otherwise rendered, and 12000 horses, for Parash manifestly signifies both an horse and horsemen. And these might be a better ●…ort of Horses than most of those which were designed for the Charets. Or thus, and for (which Particle is easily understood and bortowed from the foregoing clause) 12000 horsemen: and so he means that the 40000 Horses were in part appointed for his Charets, and in part for his 12000 Horsemen. . 27 And those officers s Named above, v. 7, etc. provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month: they lacked nothing s Or rather, they suffered nothing to be lacking to any man that came thither, but plentifully provided all things necessary. . 28 Barley also and straw for the horses, and ‖ Or, m●…es, or, swift beasts. dromedaries t Or, Mules, by comparing this with 2 Chron. 9 24. or, Post-Horses: which are particularly mentioned and distinguished from the other Horses, because they took a more exact and particular care about them. Howsoever, it is agreed that these were swift Beasts, which is evident from Esth. 8. 10, 14. Mich. 1. 13. , brought they unto the place where the officers were, every man according to his charge. 29 ¶ And God gave Solomon wisdom, and understanding, exceeding much, and largeness of heart u i e. Either, First, Magnanimity, or generosity and greatness of spirit, whereby he was disposed and emboldened to undertake great things. But this seems not so well to suit with the following resemblance. Or rather, Secondly, Vastness of understanding, a most comprehensive knowledge of all things both Divine and humane: for this Wisdom is the thing for which he is here commended, both in the foregoing and following words. , even as the sand that is on the sea shore x Which cannot be numbered nor measured; and which, though it be so vast and comprehensive, yet consists of the smallest parts, and so it may note that Solomon's Wisdom was both vast, reaching to all things; and most accurate, searching and discerning every small thing. . 30 And Solomon's wisdom excelled the wisdom of all the children of the east country y The Caldaeans, Persians, and Arabians, who all lay Eastward from Canaan, and who were famous in ancient times for their Wisdom and Learning, as appears both from Sacred and Profane Writers. , and all the wisdom of Egypt z i e. The Egyptians, whose Fame was then great for their Sk●…ll in the Arts and Sciences, which made them despise the Grecians as Children in knowledge. See Act. 7. 22. . 31 For he was wiser than all men a Either of his Nation: or, of his time: or, of all times and Nations, whether of the East or any other Country, excepting only the first and second Adam. : than Ethan the Ezrahite, and Heman b Israelites of eminent Wisdom, probably the same mentioned, 1 Chron. 2. 6. and 15. 19 and 25. 4. Psal. 88 title and 89. title. , and Chalcol, and Darda c Of whom see 1 Chron. 2. 6. the sons of Mahol d Obj. All these four were the Sons of Zerah, 1. Chron. 2. 6. or of Ezrah, as others call him. Ans. Either, the same Man had two names, Zerah and Mahol, which was common amongst the jews; and he might be called Mahol from his office or employment; for that signifies a Dance, or a Pipe; and he was expert in Musical Instruments, and so were his Sons, 1 Chron. 15. 17, 18, 19 who possibly may here be called by a vulgar Ebraism●…, Sons of the Musical Instrument, from their dexterity in handling it, as upon another account we read of the daughters of music, Eccles. 12. 4. : and his fame was in all nations round about. 32 And he spoke three thousand proverbs e i e. Short, and deep, and useful Sentences, whereof a great and the best part are contained in the Books of Proverbs and Ecclesiastes. : and his songs were a thousand and five f Whereof the chief and most Divine are in the Canticles. . 33 And he spoke of trees g i e. Of all Plants, of their nature and qualities: all which Discourses are lost, without any impeachment of the perfection of the Holy Scriptures; which were not Inspired and Written to teach men Philosophy or Physic, but only to make men Wise to Salvation. See joh. 20. 31. 2 Tim. 3. 16, 17. , from the cedar-tree that is in Lebanon, even unto the hyssop that springeth out of the wall h i e. From the greatest to the least. : he spoke also of beasts, and of fowl, and of creeping things, and of fishes. 34 And there came of all people to hear the wisdom of Solomon, from all i To wit, from all the Neighbouring Kings; universal Particles being frequently understood in a restrained sense; and such restriction is grounded upon the following words, where this is limited to such as heard of Solomon's Wisdom. kings of the earth, which had heard of his wisdom. CHAP. V. AND Hiram king of Tyre sent his servants unto Solomon a To wit, as soon as he heard of his Succession in the Throne, as the following words show, he sent to congratulate with him, as the manner of Princes is. : (for he had heard that they had anointed him king in the room of his father) for * 2 Sam. 5. 11. 1 Chr. 14. 1. Amos 1. 9 Hiram was ever a lover of David. 2 And * 2 Chron. 2. 3. Solomon sent to Hiram, saying, 3 Thou knowest b By common fame, and by particular information. how that David my father could not build an house unto the Name of the LORD his God c i e. Either, First, For the Worship and Service of God, 1 King. 3. 2. Or, Secondly, For the Lord himself, as that Phrase is used Deut. 28. 58. Psal. 20. 1. and 52. 9 , * 1 Chr. 22. 8. for the wars which were about him on every side d Which diverted his cares and thoughts to other things, and withal occasioned God's denial of the honour of that work to him. , until the LORD put them under the soles of his feet e i e. Made them subject to him, that he might trample upon them at his pleasure. Compare Psal. 8. 6. 1 Cor. 15. 27. . 4 But now the LORD my God hath given me rest on every side, so that there is neither adversary, nor evil occurrent. 5 And behold, I ‡ Heb. say. purpose to build an house unto the Name of the LORD my God, * 2 Sam. 7. 13. 1 Chr. 22. 10. and 17. 12. as the LORD spoke unto David my father, saying, Thy son whom I will set upon thy throne in thy room, he shall build an house unto my Name. 6 Now therefore command thou, that they f i e. Thy servants, as appears both from the foregoing words, command, etc. and from the following opposition of my servants. And this assistance which these Gentiles gave to the building of Solomon's Temple, was a Type of the calling of the Gontiles, and that they should be very instrumental in the building and constituting of Christ's Spiritual Temple, ●…o wit▪ his Church. hue me cedar-trees g Which for their soundness, and strength, and fragrancy, and durableness, were most excellent and proper for his design. Of these David had procured some, but not a sufficient number. out of Lebanon h Which was either wholly or impart in Solomon's Jurisdiction: and therefore he doth not desire that Hiram would give him the Cedars, because they were his own already; but only that his servants might hue them for him; which required Art and Skill, in the time and manner of▪ doing of it; all which the ingenious Tyrians well understood. , and my servants shall be with thy servants i Either to be employed therein as they shall direct; or to receive the Cedars, being cut down and ●…wed, from their hands, and to transmit them to me; although Hiram in his return eased him of that trouble. : and unto thee will I give hire for thy servants k i e. Pay them for their Labour and Art. , according to all that thou shalt ‡ Heb. say. appoint: for thou knowest that there is not among us any that can skill to hue timber, like unto the Sidonians l Or, Tyrians: for these places and people being near, and subject to Hiram, are promiscuously used one for another. . 7 ¶ And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly m Being an ingenuous Prince, a lover of Excellency, and a Faithful Friend to David and to his House. , and said, Blessed be the LORD n For though it be not probable that he was a sincere Proselyte, because he did not endeavour the instruction of his People, and the extirpation of their gross Idolatry, which by God's blessing and Solomon's help he might easily have effected; yet he had sufficient information concerning the Nature and Excellency of the God of Israel, and had honourable thoughts of him, as also divers other Heathens had, 1 Sam. 4. 8. Dan. 6. 16. 2 Macc. 3. 3. this day, which hath given unto David a wise son over this great people. 8 And Hiram sent o A Letter, 2 Chron. 2. 11. to Solomon, saying, I have ‡ Heb. 〈◊〉▪ considered the things which thou sentest to me for: and I will do all thy desire concerning timber of cedar, and concerning timber of fir p Which formerly was, and still is very useful in most buildings. Others render the Hebrew word, pitch-trees, or ash-trees, or pinetrees. To others, it was a particular sort of Cedars, and therefore comes under the general name of Cedars, in Solomon's message before related. . 9 My servants shall bring them down from Lebanon unto the sea q The Midland Sea. : and I will convey them by sea in ‖ Or, 〈◊〉▪ floats r Or, Ships, or Rafts. It is thought the Timbers were tied together in the Water, as now it is usual, and so by the help of Boats or Ships, conveyed to the appointed place, which was at no great distance. unto the place that thou shalt ‡ Heb. 〈◊〉▪ appoint me s Which was jop, 2 Chron. 2. 16. a Town upon the Sea, jos. 19 46. Act. 9 43. , and will cause them to be discharged t Heb. dispersed▪ or dissolved: which implies that they were tied together. there, and thou shalt receive them: and thou shalt accomplish my desire, in giving food for my household u Or, i. e. Either, First, My Kingdom or People: for the word house or family is sometimes used for a Nation or People, as judg. 13. 2. and 18. 11. Zech. 12. 13. and 14. 18. The reason of this desire is, because the Country belonging to Tyre and Sidon, was very barren, and the People there being very numerous, depended upon Solomon's Country for relief, as is manifest from Act. 12. 20. compare Ezra 3. 7. Ezek. 27. 17. And this Relief or Provisions, Hiram doth not desire to be freely given to him, but to be sold to him and his people at a reasonable rate, as josephus reports it. Or, Secondly, My servants employed in the work, as it is expressed, 2 Chr. 2. 16. Though divers, both jewish and Christian Interpreters, conceive that this and that are differing accounts; and that here he speaks of the recompense which was given to Hiram himself, and to his House, for the materials which were taken out of his Territories; and in 2 Chron. 2. of what was given to his Servants for their Labour. Or, Thirdly, My Royal Family and Court, which most properly is called his house. . 10 So Hiram gave Solomon cedar-trees, and fir-trees, according to all his desire. 11 And Solomon gave Hiram twenty thousand ‡ Heb. 〈◊〉 measures of wheat, for food to his household, and twenty measures of pure oil x Heb. Twenty Cors of pure oil; but in 2 Chron. 2. 10. it is twenty thousand baths of oil▪ To which is there added 20000 measures of barley, and 20000 baths of wine. Either therefore, First, He speaks of several things, as was now said on v. 9 Or, Secondly, He speaks there of what Solomon offered▪ for it runs thus, I will give; and here of what Hiram accepted; and accordingly Solomon gave, for it is here said Solomon gave Hiram. Or, Thirdly, The Barley, and Wine, and 20000 baths of common oil, mentioned 2 Chron. 2. must be added to the 20000 measures of wheat, and the twenty measures of pure oil here expressed, and the whole sum is to be made up from both places; that Book of Chronicles being written to supply and complete the Histories of the Books of Samuel, and of the Kings. : thus gave Solomon to Hiram year by year y Either, First, For sustenance to the Workmen, during the Years wherein they were employed in the cutting down and hewing of the Timber. Or, Secondly, For the Yearly support of the King's House, during the said time. And these words being left out in ●… Chron. 2. may seem to favour their opinion, that these places speak of divers passages, and several Recompenses, the one given to the King's House, the other to the Labourers, although the Argument is not cogent; and this might be omitted there, either because it was sufficiently implied in the nature of the thing, or because it had been plainly expressed here. . 12 And the LORD gave Solomon wisdom z i e. He increased in Wisdom more and more: which is here mentioned, because he shown his Wisdom in all his Transactions with Hiram. , * Chap. 3. 12. as he promised him, and there was * Judg. 4 17. peace between Hiram and Solomon, and they two made a league together. 13 ¶ And king Solomon raised a ‡ Heb. tribute of men. levy out of all Israel, and the levy was thirty thousand men a Which were to be Employed in the most honourable and easy parts of the Work relating to the Temple; in manner expressed, ver. 14. And these were Israelites; but those 150000 mentioned ver. 15. were Strangers, by comp. this with Chap. 9 21, 22. If it seem strange to any man, that so many Thousands should be employed about so small a Building as the Temple was; it must be considered, 1. That the Temple, all its parts being considered, was far larger than men imagine; of which, more hereafter. 2. That it is probable, that they were employed by turns, as the 30000 were, ver. 14. else they had been oppressed with hard and uninterrupted Labours. 3. That the Timber and Stone hewed and carried by them, was designed, not only (though principally) for the Temple, but also for Solomon's own Houses, and Buildings; because we read of no other Levy of Men, nor of any great care and pains taken after the Building of the Temple, for the procurement, or preparation of Materials for his own Houses, or his other Buildings; which implies, That that Work was done before; nay, that this very Levy of Men was made and employed for the building of the Lords house, and Solomon's house, and Millo, and the wall of jerusalem, and Hazor, and Megiddo, and Gezer, is expressed 1 King. 9 15. which may fully satisfy that scruple. . 14. And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, and two months at home: and * Chap. 4. 6. Adoniram was over the levy. 15 And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers b Either of Timber, or rather of Stones: for Hiram had taken care for the Timber. in the mountains: 16 Besides the chief of Solomon's officers which were over the work, three thousand and three hundred c Whereof 3000 were set over the 150000, expressed ver. 15. each of these over 50 of them, and the odd 300 were set over these 3000, each of these to have the oversight of ten of them, to take an account of the Work from them. But in 2 Chron. 2. 18. these Overseers are said to be 3600. Answ. The 300 added in 2 Chron. 2. might be a reserve, to supply the places of the other 3000▪ yea, or of the 3300, as any of them should be taken off from the Work by Death, or Sickness, or Weakness, or necessary occasions; which was a prudent Provision, and not unusual in such like cases. And so there were 3600 Commissioned for the Work, but only 3300 employed at one time; and therefore both Computations may fairly stand together. Some Learned men add, That those 3600 were Strangers, which indeed is manifest from 2 Chron. 2. 17. And that those 3300 were a distinct number of Men, and Israelites, which were set over all the rest, both Strangers and Israelites; who therefore are here called, the chief of Solomon's officers, and are said to rule over the workmen: whereas, all that is said of those 3600 2 Chron. 2. 18. is, that they were overseers to set the people a work. Which may deserve further consideration. Others say, That the 300 added in 2 Chron. were Overseers of the Tyrian Workmen in Mount Lebanon, and the rest in all other places; or that they were set over some particular and more curious and considerable parts of the Work. , which ruled over the▪ people that wrought in the work. 17 And the king commanded, and they brought great stones, costly stones d Marble or Porphiry, or other Stones of great size and value. , and hewed stones, to lay the foundation of the house e Where they could not afterward be seen: and therefore that this was done, is mentioned only as a point of Magnificence, except it was intended for a Type, or Mystical signification of the Preciousness of Christ, who is the foundation of the true Temple, the Church of God; as ●…e is called, Isa. 28. 16. 1 Cor. 3. 11. . 18 And Solomon's bvilders, and hiram's bvilders did hue them, and the ‖ Or, Giblites▪ as Ezek. 27. 〈◊〉 stone-squarers f Heb. the Giblites, the Inhabitants of Gebel, a place near Zidon, named Psal. 83. 7. Ezek. 27. 9 famous for Artificers and Architects, josh. 13. 5. These are here mentioned apart, as distinct from the rest of Hirams Builders, as the most Eminent of them. , so they prepared timber and stones to build the house. CHAP. VI AND * 2 Chron. 3. 1▪ it came to pass in the four hundred and fourscore year after the children of Israel were come out of the land of Egypt a This Chronological difficulty, is too vast and comprehensive to be fully discussed here, or to be determined by Unlearned Readers: and for the Learned, I refer them to what is largely digested in my Latin Synopsis upon this place. It may suffice at present to suggest these particulars, 1. That Israel's coming out of Egypt is variously understood in Scripture, and with some latitude, so as not only to note the time when first they came out of Egypt, but the time of their being in, or coming out of the Wilderness; as is manifest from Deut. 4. 45. where the Words in the Hebrew are not after, etc. as we translate it, but in their coming forth out of Egypt: And Psal. 114. 1, 2, 3. When Israel came forth, etc. Heb. in their coming forth, etc. And it is not impossible it may be so understood here; after they were come out, etc. to wit, completely; i. e. towards the end of their Expedition out of Egypt into Canaan. Nor doth the difference between the Hebrew Praepositions, Lamed and Beth, which a Learned Man objects, hinder this sense; for as Beth signifies (as he saith) after; so also doth Lamed, Gen. 7. 4, 10. Numb. 33. 38. 2. That whereas the times of the Judges do chief cause this difficulty, there are many things which will relieve us therein; as, 1. That divers of the years there mentioned belong to one and the same time, as is evident from jairs 22 years, within which fell out, as divers Learned Chronologers agree, the 18 years of the Oppression of the Ammonites, and several years of the Philistine Tyranny, who oppressed Israel in the West, whilst the Ammonites vexed them in the East: and the like might be observed in other cases. 2. That the years of Rest are not necessarily to be understood of so many distinct years, besides those of War, and Servitude; and those words which are generally rendered, the land had rest forty, or eighty years, or the like; may be thus rendered, and that very agreeable to the Hebrew, The land had rest, or began to rest, or recovered its rest, in the fortieth, or in the eightieth (the Cardinal Numbers being frequently put for the Ordinal, especially where the Number exceeds Ten) year, to be computed from some remarkable time; and so that Phrase doth not note how long time, or till what time the Rest continued, but at what time it began. As for instance, in judg. 3. 11. the land had rest, not forty years, as it is in our Translation, but in the fortieth year; to wit, from, and after their first Rest in, or quiet Possession of, the Land of Canaan, which joshua gave them; which time may very probably he made up of the days of joshua, after he had settled them in a state of Rest; and of the elders that outlived him; judg. 2. 7. and the time of their Corruption after the Death of those Elders; and the Eight years of Servitude under the King of Mesopotamia. So judg. 3. 30. The land had rest in the eightieth year; to wit, from, and after the rest which Othoniel obtained for them, ver. 11. And judg. 5. 31. It rested in the fortieth year; to wit, after that Rest got by Ehud, judg. 3. 30. And judg. 8. 28. It rested in the fortieth year; to wit, from the last Rest got by Deborah. And thus the computation of Years is more plain and certain, being thus made from Rest to Rest, than theirs that proceed the other way. And this is the more considerable, because it was the Opinion of that famously Learned and Pious Bishop of Armagh. All which considered, it will be very easy to contain all the parts and passages of Sacred Story, from the coming out of Egypt, to this time, within the compass of 480 Years▪ of the several parcels whereof, See my Latin Synopsis. And as for other Scriptures, which some conceit to be contradictory to this, I shall by God's help Vintlicate them in their several places. , in the fourth year of Solomon's reign b His three first Years being spent, partly, in settling the Affairs of his Kingdom; without which, neither Civil nor Ecclesiastical Concerns could have any Consistency; and partly, in making necessary Preparations for the Work. over Israel, in the month Zif, which is the second month, that he ‡ Heb. built▪ began to b●…ild c For so it is expressed, 2 Chron. 3 1. And so it is explained here below, ver. 37. The foundation of the house was laid: though in the Hebrew it be only, he built. Thus active words are oft understood of the beginning of the Action, as Gen. 5. 32. and 11. 26. the house of the LORD. 2 And the house d Properly so called, as distinct from all the Walls and Buildings which were adjoining to it; to wit, the Holy, and Most Holy Place. which king Solomon built for the LORD, the length thereof e From East, and to West. And this, and the other Measures may seem to belong to the inside from Wall to Wall. was threescore cubits f Cubits of the Sanctuary; of which, See on Gen. 6. 15. , and the breadth thereof twenty cubits, and the height thereof g To wit, of the House: for the Porch was 120 Cubits high, 2 Chron. 3. 4. So that all the measures compared each with other, were harmonious. For 60 to 20. (the length to the breadth) is triple: or as 3 to 1: And 60 to 30 (the length to the height) is double, or as 2 to 1: And 30 to 20 (the height to the breadth) is Sesquialter, or one and a half, as 3 to 2. Which are the Proportions answering to the Three great Concord's in Music, commonly called, a Twelfth, an Eighth, and a Fifth. Which therefore must needs be a graceful Proportion to the Eye, as that in Music is graceful to the Ear. thirty cubits. 3 And the porch before the temple of the house h In the Front of, or Entrance into the house, 2 Chron. 3. 4. Being a Peristilium or Portico, a Walk or Gallery, at one end of the Building (from side to side.) And the measures of this were Harmonious also. For 20 to 10 (the length of the Portico to the breadth of it) is double, or as 2 to 1. And, if the height within, be the same with that of the House, that is 30; it will be to the length of it, as 3 to 2; and to its breadth, as 3 to 1. Or, if we take in the whole height mentioned 2 Chron. 3. 4. which is a 120; there is in this no disproportion (being to its length as 6 to 1; and to its breadth as 12 to 1; especially when this height conveniently divided into several Galleries, one over another, each of which had their due Proportions. , twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house. 4 And for the house, he made ‖ Or, windows broad within, and narrow without: or, skewed and closed. windows of narrow lights i Narrow outward, to prevent the inconveniencies of the Wether; widening by degrees inward, that so the House might better receive, and more disperse the Light. Or, for prospect, i. e. to give light; yet shut, i. e. so far closed as to keep out Wether, and let in Light. . 5 ¶ And ‖ Or, upon, or, joining to. against the wall k Or, upon it; or, joining to it: for the Beams of the Chambers were not fastened into the Wall, but leaned upon the Buttresses of the Wall. of the house he built ‡ Heb. Floor. chambers l For the laying the Priest's Garments, and other Utensils belonging to the Temple, or to the Worship of God, therein; See 2 King. 11. 2. 1 Chron. 28. 12. Ezek. 42. 13, 14. round about, against the walls of the house round about m Not simply, for there were none on the East-side; and it may seem, that there were some spaces left for the Windows, which being narrow outwardly, little spaces would suffice; but in a manner, i. e. on all the sides except the East, where the Porch was; and except some very small passages for the Light. And yet these Lights might be in the Five uppermost Cubits of the Wall, which were above all these Chambers, for these were only 15 Cubits high, and the Wall was 20 Cubits high. , both of the temple, and of the oracle: and he made ‡ Heb. Ribs. chambers n Heb. Ribs; i e. Either, other Chambers above, and besides the former: or rather, long Galleries which encompassed all the Chambers, as the Ribs do Man's Body; and which were necessary for passage to all the several Chambers. round about. 6 The nethermost chamber was five cubits broad o To wit, on the inside, and besides the Galleries mentioned above. , and the middle was six cubits broad, and the third was seven cubits broad: for without in the wall of the house he made ‡ Heb. narrowing, or, rebatements. narrowed rests p Or, narrowing: as in our Buildings the Walls of an House are thicker, or broader at the bottom, and narrower towards the top: only these Narrowing were in the outside of the Wall, which at each of the Three Stories was a Cubit narrower than that beneath it. And this is mentioned, as the reason of the differing breadth of the Chambers; because the Wall being narrower, allowed more space for the upper Chambers. round about, that the beams should not be fastened in the walls of the house q That there might be no holes made in the Wall for the fastening of them; and that the Chambers might be removed, if occasion were, without any inconvenience to the House. . 7 And the house, when it was in building, was built of stone, made ready r Hewed, and Squared, and fitted exactly according to the direction of the Architect. before it was brought thither: so that there was neither hammer, nor axe, nor any tool of iron heard in the house, while it was in building s So it was ordered, partly for the ease and conveniency of Carriage: partly, for the Magnificence of the Work, and Commendation of the Workmen's skill and diligence: and partly, for Mystical Signification. And as this Temple was a manifest Type both of Christ's Church upon Earth, and of the Heavenly jerusalem: so this Circumstance signified as to the former, That it is the duty of the Builders and Members of the Church, as far as in them lies, to take care that all things be transacted there with perfect peace and quietness; and that no noise of Contention, or Division, or Violence, be heard in that Sacred Building: and for the latter, that no Spiritual Stone, no Person, shall bear a part in that Heavenly Temple, unless he be first hewed, and squared, and made meet for it in this Life. . 8 The door for the middle chamber t i e. By which they entered to go up to the middle Chamber or Chambers; to wit, such as were in the middle Story. was in the right ‖ Heb. shoulder. side u i e. In the Southside, called the rightside here, and in the Hebrew Text, Psal. 89. 12. and in other Authors; because when a man looks towards the East, or Sunrising, which is esteemed the most Glorious part of the Heavens, and to which Men most frequently look for divers reasons; the South is on his right-hand. Whereby it is employed, That there was another Door on the left, or the North-side, leading to the Chambers on that side; though for brevity sake it be not mentioned here. of the house: and they went up with winding stairs x Which were either, 1. Within the thickness of the Temple-wall, as many think, which is not probable, as tending to the great weakening of the Wall; especially in the upper parts, where the Wall was much narrower. And if such care was taken to preserve the Walls entire and unbroken, that there might not be small holes made into it for the fastening of the Beams of the Chambers, ver. 6. it seems very absurd and incredible, that there should be made such great breaches within them, as the Stairs would require. Or rather, 2. Without the Wall, and without the Chambers too, as leading up to the Gallery out of which they went into the several Chambers. into the middle chamber y Or rather, into the middle Story, or row of Chambers; and so in the following words, out of the middle Story: for these Stairs could not lead up into each of the Chambers; nor was it needful, or convenient it should do so, but only into the Story, which was sufficient for the use of all the Chambers. , and out of the middle into the third. 9 So he built the house, and finished it i; and covered the house ‖ Or, the 〈◊〉▪ beams▪ and the ceilings with Cedar. with beams and boards of cedar a Or, the house, i. e. the top of the House: for the like is said of the sides, and bottom; ver. 15. even the beams and boards; (or, the vault-beams, and the ceilings; the Arched Beams and Board's wherewith the top of the House was covered, which was made of other Wood, which was more playable than Cedar, and would better endure bowing and bending) with Cedars. . z To wit, the Bulk, and the Body of the House. 10 And then he built chambers against all the house b Which Interpreters understand of those Chambers described ver. 5, 6. But why should that be repeated again, and that so darkly and confusedly, after he had particularly and exactly treated of them? (unless to give an account of the height of each Chamber, or Story, which before was not done.) And the Hebrew words may be truly and properly rendered thus, He built a roof, (to wit, a flat and plain Roof, called Yatziah, because of the exact resemblance it hath with the Floor of an House) over all the house, according to the manner of all the Israelitish Buildings, which were flat at the top; of which, See Deut. 22. 8. josh. 2. 6. 2 Sam. 11. 2. The inner Roof was Arched, ver. 9 that it might be more beautiful and glorious to behold; but the outward Roof was flat. , five cubits high c Above the Walls of the Temple; which was necessary, that it might be a little higher than the Arched Roof, which it was designed to cover and secure. : and they rested d Heb. it rested, to wit, the Roof: for the Hebrew Verb is of the singular Number. on the house with timber of cedar e Which rested upon the top of the Wall, as the Chambers, ver. 5, 6. rested upon the sides of the Wall. But all this I submit to the Learned and Judicious. . 11 ¶ And the word of the LORD came to Solomon f Either by some Prophet, or rather in a Vision or Dream, as it did before. , saying, 12 Concerning this house which thou art in building g God speaks thus, partly to encourage him to proceed in his Work; and partly, to purge out that Pride and Vainglory, (which God, the searcher of hearts, saw either then did, or would arise in Solomon's Mind, as being the Author and Builder of so glorious a Work:) and that Presumption and Security which was very likely to grow, and God foresaw would grow both in Solomon, and in the People; as if God was now in a manner engaged to continue his Presence with them, and in his own Temple; and that they had now no great reason to fear God's departure from them, though they should provoke him. Therefore he expresseth the Condition upon which his Promise and Favour is suspended; and by assuring him thereof in case of Obedience, he plainly intimates the contrary, upon his Disobedience. , * Chap. 2. 4. ●…d 9 4. if thou wilt walk in my statutes, and execute my judgements, and keep all my commandments to walk in them: then will I perform my word with thee, * 2 Sam. 7. 13. Chron. 22. 〈◊〉. which I spoke unto David thy father. 13 And I will * Exod. 25. 8. dwell among the children of Israel, and will not forsake my people Israel. 14 So Solomon built the house, and finished it. 15 And he built the walls of the house within with boards of cedar, ‖ Or, from the 〈◊〉 of the 〈◊〉, unto the 〈◊〉, etc. and ver. 16. both the floor h Or rather, from the floor, as it is in the Hebrew: for the floor itself was not covered with Cedar, but with fir, as it here follows. of the house, and the walls of the ceiling i Or rather, as it is in the Hebrew, unto the walls of the ceiling, or of the roof; i. e. unto the top of the Wall, which was even with the Roof: for the Roof itself was not of Stone, but Wood Or, unto the walls of the ceiling, i. e. unto the Ceiling itself; which performing the office of a Wall, may well be called by that name. For the name of a wall is not appropriated to Stone or Brick, because we read of a Brazen wall, jer. 15. 20. and a wall of Iron, Ezek. 4. 3. And that wall into which Saul smote his javelin, 1 Sam. 19 10. seems more probably to be understood of Wood, than of Stone; especially, considering that it was the Room where the King used to dine. So by this Periphrasis, from the floor of the house, unto the walls of the ceiling, he disigns all the side-walls of the house. , and he covered them k To wit, the side-walls of the House, now mentioned. on the inside with wood l i e. With other kind of Wood, even with Fir; as appears from 2 Chron. 3. 5. wherewith the Floor is here said to be covered; and this ●…s here spoken only concerning the Floor, because there was nothing but Planks of Fir; whereas there was both Cedar and Fir in the sides of the House, the Fir being either put above, or upon the Cedar; or, intermixed with, or put between the boards or ribs of Cedar: as may be gathered from the said Parallel place, 2 Chron. 3. 5. , and covered the floor of the house m with planks of fir. 16 And he built twenty cubits on the sides of the house n i e. The Most Holy Place, which contained in the Length of the House twenty Cubits, by comp. this with ver. 2. and ver. 17. which may be said to be on the sides of the house, because this part took off 20 Cubits in length from each side of the House, and was also 20 Cubits from side to side, so it was 20 Cubits every way; or on the sides, (i. e. on all the sides, as indeed it was) of the house, or of that house; to wit, The most holy place, as it here follows. Or, from the sides of the house; i. e. from one side to the other. And so this is meant only of the Partition Wall, which was between the Holy and the Most Holy Place. both the floor and the walls o Or rather, as ver. 15. from the floor to the wall, or ceiling, or roof. So it is not necessary, at least by virtue of these words, to understand this, as they generally do, That the Floor itself was built with Cedar; but only all the sides of it from the bottom 20 Cubits upward. If it be said, that the whole House, and consequently the Most Holy Place, was 30 Cubits high, ver. 2. it may be replied, either, That that is true only of the greater House, or the Holy Place, which is called the house, ver. 17. and that the lesse●…, or the Most holy Place, was but 20 Cubits high, as divers think; or that the ten cubits at the top, were covered with some other Wood or thing; or were left open, that it might thereby receive both Light from the Candlesticks, and Smoke from the Altar of Incense. with boards of cedar: he even built them for it within, even for the oracle, even for the ‡ most holy place p i e. That it might be the Oracle, or, the most holy place. Or, on the inner side (whereby the might imply, that the outside of the Partition Wall which looked towards the Holy Place, was not so covered.) Of (for the Hebrew Lamed is very oft a note of the Genitive Case) the Oracle, even of the most holy place: which last words are added, to explain what he means by the word Oracle, which he had not used before. . 〈◊〉 holiness holiness. 17 And the house q i e. The Holy Place. , that is, the temple r This is added, to restrain the signification of the Word house, which otherwise notes the whole Building. before it s i e. Before the Oracle. Or, as it is in the Hebrew, before my face; i. e. before the place of my Presence. Or, it may be said to be before God, because he being pleased to describe himself as sitting upon the Cherubims, hath his face towards this house, where he beholds the services of his People. So this part of the House distinct from the Most Holy, hath its harmonious proportions also. The Length 40, to the Height 30, is Sesquitertian, or 4 to 3; (which is that of a Fourth in Music:) The Length to the Breadth, 40 to 20; as 2 to 1: the Height to the Breadth, 30 to 20, as 3 to 2. , was forty cubits long. 18 And the cedar of the house within was carved with ‖ Or, Gourds. knops, and ‡ Heb. openings of flowers. open flowers, all was cedar t i e. All the House was covered with Cedar. Quest. How was this true, when it was covered with Fir, 2 Chron. 3. 5? Answ. 1. It was done both with Cedar and Fir: of which see on ver. 15. 2. It may be said to be all cedar, because the greatest part was so, Universal Particles being oft so used. 3. Cedar is here named, not to exclude all other Wood, but Stone only; as the following Words show. 4. Or, all was of Cedar; that is, all the Carving was of Cedar. , there was no stone seen. 19 And the oracle he prepared u i e. Adorned and fitted it for the Receipt of the Ark. in the house x Heb. In the middle of the house, or building; not the middle Mathematically or exactly, but in general within the House, as that Phrase, in the middle, oft signifies; as Deut. 4. 11. josh. 7. 21. Dan. 3. 26. within y Or, in the innermost part of the House; for so this was, the entrance into the House being at the other end. , to set there the ark of the covenant of the LORD. 20 And the oracle in the forepart z Or rather, which was in the inner part, to wit of the House, called here in Hebrew the forepart; not because a man first enters there, but because when a man is entering, or newly entered into the House, it is still before him. Thus the same or the like Word proceeding from the same Root, is oft used, as Levit. 10. 18. 1 King. 6. 19, 29, 30, 36. 1 Chron. 28. 11. was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof a Object. The great House was 30 Cubits high, above, ver. 2. Answ. It is probably Affirmed by divers, That the Most Holy Place was not so high as the Holy Place, by ten Cubits: which was no way inconvenient, nor against the Rules of Proportion observed in Buildings. And as the second part of the Building was far lower than the first, which was the Porch; so the third part might be considerably lower than the second. And it might be lower either, 1. Outwardly, or in respect of the Walls of it, which might be only 20 Cubits high, and at that height covered with a Flat Roof; it being but decent that that eminently Holy Place should be distinguished from the less Holy, even by its outward and visible shape. Or, 2. Inwardly, or within the Walls of that part. For although this part might be Vaulted at the top, as the Holy Place was, which Vaulted Roof some think was Ten Cubits high; yet here might be the difference, That the Vaulted Roof of the Holy Place lay open to view; whereas that of the Most Holy was covered with a Flat Roof from Wall to Wall, at the height of 20 Cubits. : and he overlaid it with ‡ Heb. shut up, or beaten gold pure gold, and so b i e. With Gold, Chap. 7. 48. 1 Chron. 28. 18. covered the altar c To wit, The Altar of Incense, which was put next to the Most Holy Place, ver. 22. which was of cedar d Object. This Altar was made of Shittim Wood, Exod. 30. 1. Answ. Either that was covered with Cedar, that it might be agreeable to the rest, all being Cedar, as was said, ver. 18. Or this was a new Altar which Solomon made by Divine Command and Direction, delivered to him, either immediately, or by his Father: of which, See 1 Chron. 28. 12, etc. But this place may seem to be better Translated thus, and he covered the altar with Cedar, either to make it like the rest; or because this was a new Altar made of Stone, and therefore sit to be covered with Cedar, that it might better receive and retain the Gold wherewith this Cedar was over-laid, ver. 22. . 21 So Solomon overlaid the house e Or, that house, to wit, the Oracle. within with pure gold f Compare 2 Chron▪ 3. 8. : and he made a partition by the chains of gold g i e. He made a Veil, which was upon, or before the Partition; or which was a further Partition between the Holy, and the Most Holy; which Veil did hang upon these Golden Chains. Others render it thus, he closed or shut (as the Word signifies in the Chaldee Dialect, from which divers Hebrew Words borrow their signification) it (i. e. the House now mentioned; to wit, the door of it) with chains or bars of gold. before the oracle h i e. In the outward part of the Wall, or Partition, which was Erected between the Oracle and the Holy Place; which is properly said to be before the Oracle, which was the space within, and beyond that Partition: for there the Veil was hung; and there the Chains or Bars, or whatsoever it was which fastened the doors of the Oracle, were placed. , and he overlaid it i To wit, the Partition; which he here distinguisheth from the house, or the main Walls of the House, which he had in the former part of this Verse told us were overlaid with Gold; and now he affirms as much of the Partition. with gold. 22 And the whole house k Not only the Oracle, but all the Holy Place; and, as some add, even the Chambers belonging to it. he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle l i e. The Altar of Incense, which was set in the Holy Place close by the doors of the Oracle. ▪ he overlaid with gold m As before he overlaid it with Cedar: of which, see the notes on ver. 20. . 23 ¶ And within the oracle he made two cherubims n Besides those two made by Moses, Exod. 25. 18. which were of Gold, and far less than these, and fixed in another place and posture. of ‖ Oily. ‡ Heb. trees of oil. olive-tree o Or, of oily trees, which sometimes are distinguished from the Olive-trees, as Isa. 41. 19 , each ten cubits high. 24 And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other, were ten cubits. 25 And the other cherub was ten cubits: both the cherubims were of one measure, and one cise. 26 The height of the one cherub was ten cubits, and so was it of the other cherub. 27 And he set the cherubims within the inner house; and * Exod. 25. 20. ‖ Or, the Cherubims stretched forth their wings. they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall: and their wings touched one another in the midst of the house. 28 And he overlaid the cherubims with gold. 29 And he carved all the walls of the house round about with carved figures of cherubims p As signs of the Presence and Protection of the Angels vouchsafed by God to that Place. , and palm-trees q Emblems of that Peace and Victory over their Enemies, which the Israelites duly serving God in that place might expect. , and ‡ Heb. openings of flowers open flowers, within and without r Within the Oracle and without it, in the Holy Place. . 30 And the floor of the house he overlaid with gold, within and without. 31 ¶ And for the entering of the oracle, he made doors of olive-tree: the lintel and side-posts were ‖ Or, five square. a fifth part of the wall r i e. Four Cubits in height or breadth, whereas the Wall was 20 Cubits. Or, a fifth part of the door now mentioned. Or rather, five square, having 5 sides, and 5 Angles, which is not incongruous, nor unusual in Buildings. . 32 The two ‖ Or, 〈◊〉 the door. doors also were of olive-tree, and he carved upon them carvings of cherubims and palm-trees, and ‡ Heb. o●…nings of ●…ers. open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm-trees. 33 So also made he for the door of the temple, posts of olive-trees ‖ Or, ●…square. a fourth part of the wall s Or rather, foursquare. See on ver. 31. . 34 And the two doors were of fir tree: the * Ezek▪ 〈◊〉. ●… two leaves of the one door were folding, and the two leaves of the other door were folding. 35 And he carved thereon cherubims, and palm-trees, and open flowers, and covered them with gold, fitted upon the carved work. 36 And he built the inner court t i e. The Priest's Court, 2 Chron. 4. 9 so called, because it was next to the Temple which it did encompass. with three rows of hewed stone, and a row of cedar-beams u Which is understood, either 1. Of the thickness of the Wall, the three rows of Stones being one within another, and the Cedar innermost as a li●…ing to the Wall. Or, 2. Of the height of the Wall, which was only 3 Cubits high, that the People might see the Priests Sacrificing upon the Altar, which was in their Court; each row of Stones being about a Cubit, and possibly of a differing Colour from the rest, and all covered with Cedar. Or rather, 3. Of so many Galleries, one on each side of the Temple, whereof the Three first were of Stone, and the Fourth of Cedar, all supported with rows of Pillars: upon which there were many Chambers for the uses of the Temple, and of the Priests: for it is hard to think, that only the making of a low Wall about the Court would be called a Building of the Court. And that a great number of Buildings and Rooms were necessary for the various Offices and Works which were to be done, and the Treasures of all sorts which were to be laid up in the Temple, largely so called, is sufficiently evident from the nature of the things, and divers passages in Scripture: See among others, 1 Chron. 28. 11, 12. . 37 ¶ In the fourth year was the foundation of the house of the LORD laid, in the month Zif. 38 And in the eleventh year, in the month Bul, (which is the eighth month) was the house finished ‖ Or, 〈◊〉 all the ●…tenances thereof, 〈◊〉 with all 〈◊〉 ordinanc●… thereof. throughout all the parts thereof, and according to all the fashion of it: so was he seven years x Complete, and 6 Months, as appears by computation. But smaller Sums are usually neglected, and swallowed up in the greater, both in Scripture, as judg. 20. 46. 2 Sam. 5. 5. 1 King. 2. 11▪ and in other Authors. It is not strange that this Work took up so much time: for 1. The Temple properly so called, was for Quantity the least part of it, there being very many and great Building both above ground in the several Courts, (for though only the Court of the Priests be mentioned, yet it is thereby implied, that the same thing was proportionably done in the others) and under ground. 2. The great curiosity of Art which was used here, and the fewness of exquisite Artists, required the longer time for the doing of it. And if the Building of Diana's Temple did employ all Asia for 200 Years; and the Building of one Pyramid employed 360 Thousand Men, for 20 Years together; both which, Pliny Affirms: no reasonable man can wonder that this Temple was 7 Years in Building. in building it. CHAP. VII. BUT Solomon was building his own house a The Royal Palace for himself, and for his Successors. Or, his houses, the Singular Number being put for the Plural. * Chap. 9▪ 〈◊〉 Thirteen years b Almost double time to that in which the Temple was Built; because neither were the Materials so far provided and prepared for this, as they were for the Temple: nor did either he or his People use the same alacrity and diligence in this, as in the other Work; nor had they the same Obligations to this Work, as they had to that, to which they were quickened by God's Express Command; and by the necessity of setting up God's Worship there, as the Foundation of all the hopes and happiness both of King and People, whereas this building was only for Solomon's greater conveniency, and he had already a Palace of David's building. , and he finished all his house. 2 ¶ He built also the house of the forest of Lebanon c An House so called. Either, First, Because it was built in the Mountain and Forest of Lebanon, for his recreation there in Summertime. But it is generally and more probably held, that it was in or near jerusalem, both because there was the 〈◊〉 of judgement, v. 7. which was fittest to be in the place of his constant and usual residence: and because there was the chief Magazine of Arms, Isa. 22. 8. and Solomon's Golden Shields were put there, as is manifest from 1 King. 10. 17. and 14. 25, 26, 28. which no wise Prince would do in a place so remote from his Royal City, and in the utmost Borders of his Kingdom, as this was. Or rather, Secondly, From some resemblance it might have with that place, for the pleasant Shades and Groves which were about it: nothing being more frequent both in Sacred and other Writers, than to transfer the names of Carmel, or Tempe, or the like, to other places of the same nature and quality with them. , the length thereof d To wit, of the principal Mansion; to which doubtless other buildings were adjoined. was a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar-pillars e Upon which the House was built, and between which there were four stately Walks. , with cedar-beams upon the pillars f Which were laid for the Floor of the second Story. . 3 And it was covered with cedar above upon the ‡ Heb. ribs. beams that lay on forty five pillars, fifteen in a row g So in this second Story were only three rows of pillars, which was sufficient for the ornament of the second, and for the support of the third Story. . 4 And there were windows in three rows, and ‡ Heb. sight against sight. light was against light h One directly opposite or answering to the other, as is usual in well-contrived Buildings. in three ranks i One exactly under another. . 5 And all the ‖ Or, spaces and pillars were square in prospect▪ doors and posts were square with the windows: and light was against light in three ranks k He speaks, either first, of the the same lights mentioned v. 4. it being the manner of the Hebrews to repeat the same things. Or rather, of the smaller Windows or Lights, which were over the several Doors, as the manner of many Buildings is. . 6 ¶ And he made a porch of pillars l i e. Supported by divers Pillars, for the more Magnificent entrance into the House; upon which also it is thought there were other Rooms built, as in the House. , the length thereof was fifty cubits, and the breadth thereof thirty cubits: and the porch m Now mentioned, which is said to be before them, i. e. before the Pillars on which the House of Lebanon stood; or, before the Doors and Posts mentioned v. 5. or, a porch, i. e. another and a lesser Porch, which was before them, i. e. before the Pillars of the greater Porch now mentioned. was ‖ Or, according to them. before them: and the other pillars n Or, and 〈◊〉▪ i. e. fewer and lesser Pillars for the support of the lesser Porch. , and the thick beam o Which was laid upon these Pillars, as the others were, v. 2. were ‖ Or, according to them. before them. 7 ¶ Then he made a porch p Another Porch or distinct Room without the House. for the throne q Described chap. 10. 18. where he might judge r The People that brought their 〈◊〉 ●…efore him. , even the porch of judgement: and it was covered with cedar ‡ Heb. from floor to floor. from one side of the floor to the other s i e. The whole Floor; or, from floor to 〈◊〉, i. e. from the lower Floor on the Ground, to the upper Floor which covered it. . 8 ¶ And his house where he dwelled, ●…ad another court within the porch t i e. Between the Porch and the House, called therefore the middle court▪ 2 King. 20. 4. , which was of the like work. Solomon made also an house for Pharaohs daughter u Of which see 1 King. 3. 1. and 2 Chron. 8. 11. , ( * Chap. 3. 1. whom he had taken to wife) like unto this porch x Not for form or quantity, but for the Materials and workmanship, the Rooms being covered with Cedar, and furnished with like Ornaments. . 9 All these y Buildings described here and in the former Chapter. were of costly stones according to the measures of hewed stones z Either, First, which were hewed in such measure and proportion as exact Workmen use to hue ordinary Stones▪ Or, Secondly, As large as common hewed Stones, which are oft very great. , sawed with saws, within and without a Both on the inside of the Buildings which were covered with Cedar, and on the outside also. , even from the foundation unto the coping b From the bottom to the top of the Building. , and so on the outside toward the great court c Not only on the outside of the front of the House, which being most visible, men are more careful to adorn; but also of the other side of the House, which looked towards the great Court belonging to the King's House. . 10 And the foundation was of costly stones, even great stones, stones of ten cubits d Not square, which would have been both unnecessary, and unportable, and unmanageable; but of solid measure, by which Stones and Timber are usually measured: and so they were only two cubit's square, but there were twenty solid Cubits contained in them. And so also the following eight cubits are to be understood. , and stones of eight cubits. 11 And above e i e. In the Roof or upper part; for this is opposed to the foundation. were costly stones f Intermixed here the one, and there the other. (after the measures of hewed stones) and cedars f Intermixed here the one, and there the other. . 12 And the great court g To wit, of Solomon's dwellinghouse, mentioned ver. 8. round about, was with three rows of hewed stones, and a row of cedar-beams h Of which see the note on 1 King. 6. 36. , both for the inner court of the house of the LORD i Or, as (Heb. and, which is oft used in that sense for a particle of comparison or similitude, as Prov. 11. 25. and 17. 3. and 25. 23.) for the inner court, etc. i. e. as it was in that inner Court, of which the very same thing is said, 1 King. 6. 36. Otherwise it might seem very improper and impertinent to speak of the Court of the Lord's House here, where he is treating only of Solomon's House. , and for the porch of the house k Or, of this house, to wit, of which I am here speaking, i. e. Of the King's House, the Porch whereof had Pillars, verse 6. and these both of Stone and Cedar, as may seem most probable, because the other Pillars were such. And whereas the number and quality of the Pillars of the Porch was omitted, v. 6. that defect is here supplied, and we are implicitly acquainted with both of them. But this I speak with submission. . 13 ¶ And king Solomon sent and fet Hiram out of Tyre. 14 He was ‡ Heb. the son of a widow-woman. a widow's son of the tribe of Naphthali l Obj. She was one of the daughters of Dan, 2 Chron. 2. 14. Ans. So indeed Haram King of Tyre there affirms; but he might easily mistake or be misinformed, especially being no Israelite, nor a careful observer of the distinction of Tribes▪ Or, she might be of Dan by her Father, and of Naphthali by her Mother, or by her Husband, who was of that Tribe▪ and therefore she was truly a widow of Naphthali. , and his father was a man of Tyre m Either by his descent, being a Tyrian by Birth▪ or, by Education and Habitation, he or his Father being given to the study of these Arts, and having planted themselves at Tyre for their improvement therein. However that was, it was a singular Providence of God that there was at that time so excellent a Workman fit for so great and Glorious Works. , a worker in brass: and he was filled with wisdom and understanding, and cunning to work all works in brass n And of gold, and stone, and purple, and blue, etc. as is affirmed 2 Chron. 2. 14. But only his skill in brass is here mentioned, because he speaks only of the Brazen things which he made. : and he came to king Solomon, and wrought all his work. 15 For he ‡ Heb. fashioned. cast * 2 Chr. 4. 12. two pillars of brass o Of which see 2 King. 25. 16, 17. jer. 52. 21. , of eighteen cubits high a piece p Obj. They are said to be 35 Cubits high, 2 Chron. 3. 15. Ans. That place manifestly speaks of both the Pillars; and this of each, or one pillar, as it is in the Hebrew. Obj. But than it should have been 36 Cubits. Ans. Either the odd half Cubit is swallowed up either in the top of the Chapter, or in the bottom of the Basis of each Pillar; or, it is neglected in the account, as commonly small measures or numbers are. : and a line of twelve cubits did compass either of them about q So the Diameter was four Cubits, which, considering the chapter of five cubits added to the height of each Pillar, 2 Chron. 3. 14. was not unproportionable to the height. . 16 And he made two chapiters of molten brass, to set upon the tops of the pillars: the height of the one chapter was five cubits s Obj. It is but three cubits in 2 King. 25. 17. Ans. The word chapter is taken diversely, as hundreds of other words are, either more largely for the whole, so it is 5 Cubits; or, more strictly, either for the pommels, as they are called, 2 Chron. 4. 12. or for the Cornice or Crown, and so it was but three Cubits, to which the Pomegranates being added make it four cubits, as it is below, ver. 19 and the other work upon it took up one Cubit more, which in all made five cubits. , and the height of the other chapter was five cubits. 17 And nets of checker-work, and wreathes of chain-work, for the chapiters t Which those Nets and Wreaths did encompass, either covering, and as it were receiving and holding the Pomegranates, or being mixed with them. which were upon the top of the pillars: seven for the one chapter, and seven for the other chapter. 18 And he made u Or, so he made, or framed, or perfected: Either of Pomegranates, by comparing this with v. 20. or of some other curious Work. the pillars, and two rows x round about upon the network, to cover the chapiters that were upon the top, with pomegranates: and so did he for the other chapter. 19 And the chapiters that were upon the top of the pillars, were of lily-work y Made like the Leaves of Lilies, or such Flowers. in the porch z Or, as in the porch, i. e. such Work as there was in the Porch of the Temple, in which these Pillars were set, v. 21. that so the Work of the tops of these Pillars might agree with that in the top of the Porch. So there is only an Ellipsis or defect of the Particle as, which is frequent, as Gen. 49. 9 Deut. 33. 22. Psal. 11. 1. Isa. 21. 8. , four cubits a Of which see on ver. 16. . 20 And the chapiters upon the two pillars, had pomegranates also above, over against the belly b So he calls the middle part of the Chapter, and that which jetted furthest out. ▪ which was by the network: and the pomegranates were two hundred c These Pomegranates are variously accounted in Scriptures. They are said to be ninety and six on a side of a pillar, i. e. in one row, and in all an hundred, Jer. 52. 23. four great Pomegranates between the several Checquer-works being added to the first 96. And it must needs be granted, that there were as many on the other side of the Pillar, or in the other Row, which makes them 200 upon a Pillar, as is here said, and 400 upon both Pillars, as they are numbered, 2 Chron. 4. 13. , in rows round about upon the other chapter. 21 * 2 Chr. 3▪ 17. And he set up the pillars in the porch of the temple d Where they were placed for mere Ornament and Magnificence, for they supported nothing. : and he set up the right pillar, and called the name thereof ‖ That is, he shall establish Jachin e jachin signifies he, i. e. God shall establish, to wit, his Temple, and Church, and People: and Boaz signifies, in it, or rather, in him (to answer the he in the former name) is strength. So these Pillars being eminently strong and stable, were in a manner Types or Documents of that strength which was in God, and▪ would be put forth by God for the defending and establishing of his Temple and People, if they were careful to keep the conditions required by God on their parts. : and he set up the left pillar, and called the name thereof ‖ That is, in it is strength. Boaz. 22 And upon the top of the pillars was lily-work: so was the work of the pillars finished. 23 ¶ And he made * Jer. 52. ●…. a molten sea f He melted the Brass, and cast it into the form of a great Vessel, for its vastness called a Sea, which name is given by the Hebrews to all great collections of Waters. The use of it was for the Priests to wash their Hands and Feet, or other things as occasion required, with the Water which they drew out of it. See 2 Chron. 4. 6. Compare Exod. 30. 19, 20. , ten cubits ‡ Heb. 〈◊〉 his b●…m 〈◊〉 his brim from the one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about. 24 And under the brim of it round about, there were knops g Or, carved or molten figures: for learned Hebricians note, that this word signifies the Figures or Pictures of all sorts, as Flowers, Beasts, etc. This general word is particularly explained of oxen, 2 Chron. 2. 3. unless there were so many Figures, or Sculptures of Gourds, or other Flowers; and in each of these a little Ox's head. compassing it, ten in a cubit h So there were 300 in all. , * 2 Chr 4●…▪ compassing the sea round about: the knops were cast i Together with the Sea, not carved. in two rows k It seems doubtful whether the second row had ten in each Cubit, and so there were 300 more; or, whether the ten were distributed into five in each row. , when it was cast. 25 It stood upon twelve oxen l Of solid Brass, which was necessary to bear so great a weight. It is probably conceived, that the Water was by Cocks drawn out of the Mouths of these Oxen. , three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east m Partly, for the more equal and convenient support of the Vessel; and partly, that divers persons might draw Water out of it at the same time, which was frequently necessary, especially in great Solemnities. : and the sea was set above upon them, and all their hinder-parts were inward. 26 And it was an hand-breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths n Which amounts to 500 Barrels, each Bath containing about 8 Gallons; the Bath being a measure of the same bigness with an Ephah, Ezek. 45. 11. Obj. This Sea is said to contain 3000 Baths, 2 Chron. 4. 5. Ans. Either there were two sorts of Baths, as of Cubits, the one common, the other Sacred, and the Sacred held half as much more as the common: or rather he here speaks of what it did actually and usually contain, to wit, 200 Baths, which was sufficient for use; and in 2 Chron. 4. 5. he speaks of what it could contain if it were filled to the brim, as it is implied in the Hebrew words, which differ from these, and properly sound thus, strengthening itself (to wit, to receive and hold as much as it could, or being filled to its utmost capacity) it contained, or could contain 3000 Baths. . 27 ¶ And he made ten bases o Upon which stood the ten Lavers mentioned below, v. 38. in which they washed the parts of the Sacrifices, 2 Chr. 4. 6. of brass: four cubits was the length of one base, and four cubits the breadth thereof, and three cubits the height of it. 28 And the work of the bases was on this manner: they had borders p Broad brims, possibly for the more secure holding of the Lavers. , and the borders were between the ledges q: 29 And on the borders that were between the ledges, were lions, oxen, and cherubims: and upon the ledges there was a base r So he calls the uppermost part of the Base: for though it was above, yet it was a Base to the Laver, which stood upon it. above: beneath the lions and oxen were certain additions s Either as Bases for the Feet of the said Lions and Oxen: or, only as further Ornaments. made of thin work. 30 ¶ And every base had four brazen wheels t Whereby the Bases and Lavers might be carried from place to place as need required. , and plates of brass: and the four corners thereof had under-setters u Heb. Shoulders; fitly so called, because they strongly supported the Lavers, that they should not fall from their Bases, when the Bases were removed together with the Lavers. : under the laver were undersetters melted, at the side of every addition. 31 And the mouth of it x So he calls that part in the top of the Base which was left hollow, that the Foot of the Laver might be let into it, and fastened in it. within the chapter y i e. Within the little Base, which he calls the chapter, because it risen up from, and stood above the great Base, as the Head doth above the rest of the Body. and above z Above the Chapter; for the Mouth went up, and grew wider like a Funnel. was a cubit a Either in breadth: or rather, in height, v. 35. whereof half a Cubit was above the Chapter or little Base, as is said ver. 35. and the other half is here implied to be within it, and below it. : but the mouth thereof was round after the work of the base, a cubit and an half b To wit, in compass. : and also upon the mouth of it were gravings with their borders, foursquare, not round c So the innermost part, called the Mouth, was round, but the outward part was square, as when a Circle is made within a Quadrangle. . 32 And under the borders were four wheels: and the axletrees of the wheels were ‡ Heb. in the base. joined to the base, and the height of a wheel was a cubit and half a cubit. 33 And the work of the wheels was like the work of a charet-wheel: their axletrees, and their naves, and their felloes, and their spokes were all molten d And cast together with the Bases. . 34 And there were four under-setters to the four corners of one base: and the under-setters were of the very base itself e Not only of the same matter, but of the same piece, being cast with it. . 35 And in the top of the base was there a round compass of half a cubit high: and on the top of the base, the ledges thereof, and the borders thereof were of the same. 36 For on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm-trees, according to the ‡ Heb. nakedness. proportion f Or, empty place, i. e. according to the bigness of the spaces which were left empty for them, implying that they were smaller than those abovementioned. of every one, and additions round about. 37 After this manner he made the ten bases: all of them had one casting, one measure, and one cise. 38 ¶ Then made he ten lavers of brass: one laver contained forty baths g Ten Barrels; of which see above on ver. 26. : and every laver was four cubits: and upon every one of the ten bases, one laver. 39 And he put five bases on the right ‡ Heb. shoulder side h i e. In the Southside, as is expressed in the end of the Verse, and as the right side is used above 1 King. 6. 8. and Psal. 89. 12. of the house i Not within the House, but in the Priest's Court, where they washed either their Hands or Feet, or the parts of the Sacrifices. , and five on the left side of the house k i e. On the North-side; for this is here opposed to the right or South- side. : and he set the sea on the right side of the house eastward, over against the south l i e. In the Southeast part, where the Offerings were prepared. . 40 ¶ And Hiram made the lavers, and the shovels, and the basons: So Hiram made an end of doing all the work that he made king Solomon, for the house of the LORD. 41 The two pillars, and the two bowls of the chapiters that were on the top of the two pillars: and the two networks to cover the two bowls of the chapiters, which were upon the top of the pillars: 42 And four hundred pomegranates for the two networks, even two rows of pomegranates for one network, to cover the two bowls of the chapiters that were ‡ Heb. upon the face of the pillars. upon the pillars: 43 And the ten bases, and ten lavers on the bases: 44 And one sea, and twelve oxen under the sea: 45 And the pots m To seethe those parts of the Sacrifices which the Priests or Officers were to eat. To these, fleshhooks are added, 2 Chron. 4. 16. , and the shovels, and the basons: and all these vessels which Hiram made to king Solomon for the house of the LORD, were of ‡ Heb. made bright: or; scoured. bright brass. 46 In the plain of Jordan did the king cast them ‡ Heb. in the thickness of the ground. , in the clay ground n Or, in thick clay, fat, and tough, and tenacious, and therefore fittest to make Moulds of all sorts, into which the melted Brass was to be poured. , between Succoth and Zarthan. 47 And Solomon left all the vessels unweighed ‡ Heb. for the exceeding multitude: o Because the weighing of them was very troublesome, and to no purpose. , because they were exceeding many: neither was the weight of the brass ‡ Heb. searched found out. 48 And Solomon made all the vessels that pertained unto the house of the LORD p Such as God by the Mouth of Moses had commanded to be made for his House and Service, and such as Moses had made, only these were larger, and richer, and more, according to the difference of the Temple, and Tabernacle, and Solomon's vast riches, and the poverty of Moses and the Israelites at that time. : the altar of gold q To wit, of Incense, as appears from 1 Chron. 28. 18. where this is mentioned amongst the things for which David left Gold, and Solomon is here said to build it; and therefore this cannot be that Altar made by Moses, Exod. 25. 23, 24. and 30. 1, 3. which also was of Shittim-Wood, whereas this was made of Cedar, and covered with Gold, 1 King, 6. 20. , and the table of gold, whereupon the * Exod. 25. 30▪ shewbread was r Under which by a Synecdoche are comprehended both all the utensils belonging to it, and the other ten Tables which he made together with it, 2 Chron. 4. 7, 8. . 49 And the candlesticks s Which were ten, according to the number of the Tables, whereas Moses made but one: whereby might be signified the progress of the Light of Sacred Truth, which was now grown clearer than it was in Moses his time, and should shine brighter and brighter until the perfect day of Gospel▪ Light. of pure gold t Of massy and fine Gold. , five on the right side, and five on the left, before the oracle u In the Holy place. , with the flowers x Wrought upon the Candlesticks, as it had formerly been. See on Exod. 25. 31. , and the lamps, and the tongs of gold. 50 And the bowls, and the snuffers, and the basons, and the spoons, and the ‡ Heb. ashpans. censers of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit, of the holy temple. 51 So was ended all the work that king Solomon made for the house of the LORD: and Solomon brought in the ‡ Heb. Holy things of David. things * 2 Sam. 8. 11. 2 Chron. 5. 1. which David his father had dedicated, even the silver and the gold y Either, First, All of it; and so Solomon built it wholly at his own charge. Or, Secondly, So much of it as was left. , and the vessels z Those which David had dedicated, and with them the Altar of Moses, and some other of the old utensils which were now laid aside, far better being put in the room of them. did he put among the treasures of the house of the LORD. CHAP. VIII. THen * ●… Chr▪ ●…. 2. Solomon assembled the elders of Israel a The Senators, and Judges, and Rulers. , and all the heads of the tribes b For each Tribe had a peculiar Head or Governor. , the ‡ Heb. princes. chief of the fathers c The chief Persons of every great Family in each Tribe. of the children of Israel, unto king Solomon d Unto himself; the antecedent Noun being put for the relative and reciprocal Pronoun, as is frequent with the Hebrews. in Jerusalem e Where the Temple was built, and now finished. , that they might bring up the ark f To the top of this high Hill of Moriah, upon which it was built; whither they were now to carry the Ark in a Solemn pomp, that by this their attendance they might make a public profession of that service, and respect, and obedience which they owed unto that God who was Graciously and Gloriously present in the Ark. of the covenant of the LORD, out of the city of David g Where David had placed the Ark, 2 Sam. 6. 12, 17. See on 1 King. 2. 10. and 3. 1 , which is Zion h Which is also called Zion, because it was built upon that Hill. . 2 And all the men of Israel i Not only the chief Men who were particularly invited, but a vast number of the common people, as being forward to see and to join in this great and Glorious Solemnity. assembled themselves unto king Solomon at the feast k Understand either first, The Feast of Tabernacles. Or rather, Secondly, The Feast of the Dedication, to which Solomon had invited them, which was before that Feast: for that began on the 15 day of the 7th month, Leu. 23. 34. but this began at the least 7 days before that Feast; for Solomon and the People kept the Feast for 14 days, here v. 65. i. e. 7 days for the Dedication of the Temple, and 7 other days for that of Tabernacles; and after both these were finished, he sent all the People to their homes on the 23 day of the month. See 2 Chron. 7. 9, 10. , in the month Ethanim, which is the seventh month l Which time he chose with common respect to his People's convenience, because now they gathered in all their Fruits, and now they were come up to jerusalem, to Celebrate the Feast of Tabernacles. Quest. The Temple was not finished till the eighth month, 1 King. 6. 38. how then could he invite them in the seventh month? Ans. This was the 7th month of the next Year. For although the house in all its parts was finished the Year before, yet the utensils of it described chap. 7. were not then fully finished, but took up a considerable time afterward: and many preparations were to be made for this great and extraordinary occasion. . 3 And all the elders of Israel came, and the priests took up the ark m For although the Levites might do this, Numb. 4. 15. yet the Priests did it at this time, partly, for the greater honour of the Solemnity; and partly, because the Levites might not enter into the Holy place, much less into the Holy of Holies, where it was to be placed, into which the Priests themselves might not have entered, if the Highpriest alone could have done it. Obj The Levites are said to have done this, 2 Chron. 5. 4. Ans. That is most true, because all the Priests were Levites, though all the Levites were not Priests. . 4 And they brought up the ark of the LORD, and the tabernacle of the congregation n That made by Moses, which doubtless before this time had been translated from Gibeon to Zion, and now together with other things was put into the Treasuries of the Lords-House, to prevent all the superstitious use and profane abuse of it, and to oblige the people to come up to jerusalem, as the only place where God would now be Worshipped. , and all the holy vessels that were in the tabernacle, even those did the priests and Levites o The Priests carrying some, and the Levites others. bring up. 5 And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen p Either First, In the way, as David did upon the like occasion, 2 Sam: 6. 13. Or, Secondly, When the Ark was come into the Priest's Court where the Altar stood, whence it was speedily to be conveyed to that place where the People could never behold it more. Or rather, Thirdly, When the Ark was seated in its place: for although they might in the way or passage offer some Sacrifices, as David did; yet that was not a proper season to offer so many Sacrifices as could not be told nor numbered, as these are here said to be; which far better agrees with what is more particularly related below, ver. 62, 63, 64. which is here signified in the general by way of anticipation, as is frequently done in the Scripture in like cases. that could not be told nor numbered for multitude. 6 And the priests brought in the ark of the covenant of the LORD unto his place, into the Oracle of the house q i e. To that part of the House which is called the Oracle. 1 King. 6. 5, 16, 19, 23. or, as it here follows, the most holy place. , to the most holy place, even under the wings of the cherubims r To wit, of Solomon's newmade Cherubims, 1 King. 6. 23, 24, 27. not of the Mosaical Cherubims, which were far less, and unmovably fixed to the Ark, Exod. 37. 7, 8. and therefore together with the Ark were put under the wings of these Cherubims. . 7 For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark, and the staves thereof above. 8 And they drew out the staves s Not wholly, which was expressly forbidden, Exod. 25. 15. Numb. 4. 6. but in part. , that the ‡ Heb. 〈◊〉 ends of the staves were seen out in the ‖ Or, ar●…, ●… 2 Chro●…▪ 〈◊〉 holy place t Either, First, Properly so called: which place was indeed before the oracle. But how then could it be said that they were not seen without, to wit, in the Holy place? For that they should be seen without, to wit, in the Court, was so ridiculous a conceit, that it had been absurd to suppose it, or to say any thing to prevent it. Nor is it much better what others say, that these ends of the staves did discover themselves through the vail, which they thrust forward, though they did not pierce through it. For neither in that case had they been seen; and besides, there was a Wall as well as a Veil in that place. Or rather, Secondly, In the most Holy place, which is oft called by way of eminency, the Holy place, as Exod. 29. 30. and 39 1. Levit. 6. 30. and 10. 18. and 16. 2, 16, 17, 20. And the Hebrew words rendered before the oracle, may be as well rendered, within the oracle, the Phrase, all pene, being so used, Gen. 1. 2. the spirit of God moved upon the face of the waters, i. e. in the Waters, or in that confused heap of Earth and Water, in which God was now Working, that he might bring it into order and use; and Gen. 1. 20. where it is well rendered, in the open firmament of heaven, i. e. of the Air. And thus the whole is most true, They were seen out, to wit, without the Ark, and the Cherubims which covered all the other parts, but they were not seen without the Oracle, to wit, in the Holy place, strictly so called. For how could they be seen there, when there was both a Wall and a thick Veil between that place and the Oracle? And these Staves were left in this posture, that the Highpriest might hereby be certainly guided to that very particular place where he was one day in a year to sprinkle Blood, and to offer Incense before the Ark, which otherwise he might mistake in that dark place, where the Ark was wholly covered with the Wings of the great Cherubims, which stood between him and the Ark when he entered thither. Some conceive that the Door of the Oracle stood always open (which yet seems very improbable); and that they who were near the Door, might see the ends of the Staves, though by reason of the darkness of the place they could see nothing else there. before the oracle, and they were not seen without: and there they are unto this day. 9 * Exod. 2●…▪ 〈◊〉▪ Deut. 10. ●…▪ There was nothing in the ark u Strictly and properly: for in a more large sense, as in is oft taken for by or near, as is confessed, and hath been proved before; so the pot of Manna, and Aaron's rod were also in it, Heb. 9 4. i e. by it, to wit, in the most Holy place, before the Ark of the testimony, where God commanded Moses to put them, as it is expressed, Exod. 16. 33, 34. Numb. 1●…. 10. and not strictly in it. But of this more, God assisting, on Heb. 9 4. , save the two tables of stone, which * Deut. 〈◊〉 Moses put there at Horeb, ‖ Or, 〈◊〉 when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt. 10 And it came to pass▪ when the priests were come out of the holy place x Either, First, The most Holy place, into which the Priests had now entered to carry in the Ark. Or rather, Secondly, The Holy place, where they might have stood to minister, if the Cloud had not hindered them, as may be gathered from the next Verse. , that the cloud y The usual token of God's Glorious presence. See Exod. 16. 10. and 24. 15, 16. Numb. 9 15. * Exod. 〈◊〉 34, 35. filled the house of the LORD z Partly, in testimony of his Gracious acceptance of this Work, and their Service; and partly, to beget an awe and reverence in them, and in all others, when they approach to God. , 11 So that the priests could not stand to minister, because of the cloud a Because the Cloud was either so bright that it dazzled their eyes: or rather so dark, that it struck them with horror and amazement, as is implied in the next Verse. : for the glory of the LORD had filled the house of the LORD. 12 ¶ Then spoke Solomon b Perceiving both Priests and People struck with horror and wonder at this darkness, he minds them, that this was no sign of God's dislike or disfavour, as some of them might possibly imagine; but a token of his Approbation, and Grace, and special Presence among them. , The LORD * ●… Chr. 6. 1. said c Not in express words, but by plain consequence, because he hath declared both by his Words and Actions, that he would manifest his presence ●…ith, and dwelling among his People, by a dark Cloud, in which he would appear. See Exod. 13. 21, 22. and 24. 16. and 40. 35. Numb. 9 15. Deut. 4. 11. and 5. 22. Psal. 18. 12. and 97. 2. that he would dwell * 〈◊〉. 16. 2. in the thick darkness. 13 I have surely built thee an house to dwell in d I perceive by this thick darkness, that thou art coming among us, and therefore make haste and come, O thou Blessed Guest, into the Dwelling-place which I have built by thy Command, and for thy Service. , a settled place for thee to abide in for ever e Not a Tabernacle, which was made to be carried from place to place; but a durable, and, I hope, perpetual Habitation. . 14 And the king turned his face about f From the Temple, towards which he was looking to observe that thick and extraordinary darkness, to the Body of the Congregation. , and blessed all the congregation of Israel g Or, Blessed, (to wit, the Lord, which is easily understood from the following words; in which he only blesseth or praiseth God, but doth not bless the People at all) with (so the Hebreweth is oft used, as hath been showed before) all the congregation. Although he might do both, first bless the Congregation, which possibly he might do in that Solemn and Appointed Form, Numb. 6. which therefore it was needless to repeat here; and then blessed God. And indeed he doth both here below, where these same words are used, ver. 55, 56, etc. ; (and all the congregation of Israel stood h Partly, in way of Devotion to God, whom they adored: and partly, out of respect to the King. ) 15 And he said, Blessed be the LORD God of Israel, which spoke with his mouth unto David my father, and hath with his hand fulfilled it i Praised be God both for his Grace in making such a promise, and for his Goodness and Truth in fulfilling it. , saying, 16 Since the day that I brought forth my people Israel out of Egypt k Until David's time; for than he did choose jerusalem. , I chose no city l i e. I did not declare my choice of it: for so choosing is used for declaring or executing one's choice, as Deut. 12. 1. 2 Chron. 6. 5. Zech. 2. 12. and things are oft said to be done when they are only manifested or declared to be such; in which sense God is said to be justified, Psal. 51. 4. and Men to be guilty, Host 5. 15. Otherwise to speak properly, whatsoever God chooseth, he chooseth from Eternity. out of all the tribes of Israel to build an house, that my Name might be therein m That my Presence, and Grace, and Worship, and Glory, might be there. ; but I chose * 2 Sam. 7. 8. David n And in and with him the Tribe of judah, of which he was, and jerusalem where he dwelled; which is here implied by the opposition of this to the former part of the Verse. to be over my people Israel. 17 And * 1 Chr. 17. 1. it was in the heart of David my father o In his desire and purpose, as this or the like Phrase is used, 1 Sam. 10. 7. and 14. 7. 2 Sam. 7. 3. , to build an house for the Name of the LORD God of Israel. 18 And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my Name, thou didst well that it was in thine heart p Thy intention and affection was wellpleasing to me. : 19 Nevertheless, thou shalt not build the house, but thy son that shall come forth out of thy loins, he shall build the house unto my Name. 20 And the LORD hath ‡ Heb. established. performed his word that he spoke, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built an house for the Name of the LORD God of Israel. 21 And I have set there a place for the ark, wherein is the covenant of the LORD q i e. The Tables of the Covenant, by a Metonymy, wherein the Conditions of God's Covenant with Israel are written. , which he made with our fathers, when he brought them out of the land of Egypt. 22 ¶ And Solomon stood r Upon a Scaffold set up for him in the Court of the People, 2 Chron. 6. 13. before * 2 Chr. 6. 12. the altar of the LORD s With his Face towards the Altar of Burnt-offerings. , in the presence of all the congregation of Israel t Who stood round about the Scaffold, in the same Court with him. , and spread forth his hand toward heaven: 23 And he said, LORD God of Israel, * Exod. 15. 11. 2 Sam. 7. 22. There is no God like thee, in heaven above, or on earth beneath, who * Dan. 9 4. keepest covenant and mercy with thy servants that walk before thee with all their heart: 24 Who hast kept with thy servant David my father that thou promisedst him u That branch of thy Promise concerning the Building of this House by David's Son. : thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day. 25 Therefore now, LORD God of Israel, keep with thy servant David my father, that thou promisedst him x Make good the other branch of thy Promise, and do not lose the Glory of thy Faithfulness, which now thou hast got. , saying, * Chap. 2. 4. 2 Sam. 7. 12. ‡ Heb. there shall not be cut off unto thee a man from my sight. There shall not fail thee a man in my sight, to sit on the throne of Israel, ‡ Heb. only if. so that thy children take heed to their way, that they walk before me, as thou hast walked before me. 26 And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father. 27 But * 2 Chr. 2. 6. Isa. 66. 1. Jer. 23. 24 Act. 7. 49. will God indeed dwell on the earth y Reflecting upon God's performance of his promise concerning the building of the Temple, he breaks forth into admiration, Is it possible that the Great, and High, and Lofty God should stoop so low, as to take up his dwelling here amongst men? O, astonishing condescension! ? Behold, the heaven z All thi●… vast space of the visible Heaven. , and heaven of heavens a The third and highest, and therefore the largest Heaven, called the heaven of heavens here, as also Deut. 10. 14. Psal. 148. 4. for its eminency and comprehensiveness. , cannot * Amos 7. 10. contain thee b For thy Essence reacheth far beyond them, being Omnipresent. , how much less this house that I have builded c This House therefore was not built as if it were proportionable to thy greatness, or could contain thee, but only that therein we might serve and glorify thee. ? 28 Yet have thou respect unto the prayer of thy servant d Though thou art not comprehended within this place, yet show thyself to be graciously present here, by accepting and granting my present Requests here tendered unto thee. , and to his supplication, O LORD my God, to hearken unto the cry, and to the prayer which thy servant prayeth before thee to day: 29 That thine eyes may be open e To behold, to wit, with an Eye of favour and compassion. So it is a Synecdochical Expression; comp. Psal. 33. 18. and 34. 15. Zech. 12. 4. toward this house night and day, even toward the place of which thou hast said, Deut. 12. 11. My name f My Presence, and Glory, and Grace. See above ver. 16. shall be there: that thou mayest hearken unto the prayer which thy servant shall make ‖ Or, in the place. towards this place g This Temple, to which Solomon did now look, and it may be, point; and towards which, the godly Israelites directed their looks in their Prayers. See Dan. 6. 10. . 30 And harken thou to the supplication of thy servant, and of thy people Israel, when they shall pray ‖ Or, in this place▪ towards this place: and hear thou in heaven thy dwelling-place h Which he adds, that the People might not Idolise the Temple, nor presume upon it, as if God were now fast tied to them, as having no other Dwelling-place; and to direct them in all their Addresses to God in this Temple, to lift up their eyes above it, even to Heaven, where God's most True, and most Glorious Dwelling-place is. , and when thou hearest, ‖ Or, be favourable. So Gr. forgive i To wit, the Sins of thy People, praying, and even of their prayers; which, if not pardoned, will certainly hinder the Success of all their Prayers, and the course of all thy Blessings upon them. . 31 ¶ ‡ Heb. Whatsoever a man trespass. So Gr. If any man trespass k i e. If he be Accused of a Trespass. against his neighbour, ‡ Heb. and he require an oath of him, o●…, tender an oath to him. and an oath be laid upon him l Either by the Judge, or by the Party Accusing him, or by the Accused Person himself: which was usual, when there were no Witnesses. See Exod. 22. 8, 11. Numb. 5. 12, 15, etc. , to cause him to swear, and the oath come before thine altar in this house m For here God, who was appealed to as Witness, was especially present. Hence the Heathens used to Swear at their Altars. : 32 Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way n i e. The just Recompense of his Wicked Action and Course. upon his head, and justifying the righteous, to give him according to his righteousness o To Vindicate him, and to manifest his Integrity. . 33 ¶ When * Leu. 26. 17. Deut. 28. 25▪ thy people Israel be smitten down before the enemy, because they have sinned against thee, and * Leu. 26. 39, 40. shall turn again to thee, and confess thy Name p Give Glory to thy Name, by acknowledging their Sins, and thy Justice; and by accepting the Punishment of their Iniquity; and by trusting to thy Power and Goodness alone, for their Deliverance. , and pray, and make supplication unto thee ‖ Or, toward▪ in this house▪ 34 Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again q From the Land into which they are supposed to be carried by their Enemies, into Canaan. Quest. If they were Banished into a strange Land, how could they Pray in this house, as they are said to do, ver. 33. Answ. 1. That may be rendered to, or towards this house, as it is expressed, v. 29. 30. The Hebrew Preposition Beth, in, being oft put for el, to, or towards. 2. This may be understood of divers persons; and so the sense is this: When the People of Israel be Defeated in Battle, and many of their Brethren be taken Prisoners, and carried into Captivity; if then their Brethren remaining in the Land, shall hearty pray for their Captive Brethren, they shall be Delivered. unto the land, which thou gavest unto their fathers. 35 ¶ When * Leu. 26. 19 Deut. 28. 23. heaven r The lower Heaven in which the Clouds are; as Deut. 11. 17. Psal. 147. 8. is shut up s The Heaven is compared to a great Store-House in God's keeping, out of which nothing can be had, so long as it is close shut up. , and there is no rain, because they have sinned against thee; if they pray towards this place, and confess thy Name, and turn from their sin, when thou afflictest them t Do not reject their Prayers, because they are forced from them by their Afflictions, as thou mayest justly do. : 36 Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them u That their Sin being Pardoned, and thou being Reconciled unto them, mayest vouchsafe to Teach them. Or rather, as our Translators render the very same Words, 2 Chron. 6. 27. When thou shalt teach, or hast taught them, not only by thy Word, for that was done before; but by their Afflictions, which is one of God's Schools; and especially, by thy Spirit, enlightening their Minds, and inclining their Hearts, that they may learn, and profit both by the Word, and by their Afflictions. And this is here fitly added, to show, that he could not expect, and did not desire from God the Pardon of their Sins, but upon God's Terms, to wit, upon their True Repentance. the good way x i e. The way, or Will of God; or the way of their Duty, as the following words explain it, which is most rightly called the good way here, and 1 Sam. 12. 23. because it is both Just and Holy and therefore good in itself; and good, both Delightful and Profitable to those that walk in it. The meaning is, When thou hast effectually taught them, and they have throughly learned how to please and serve thee acceptably, and to walk before thee in the way which thou hast prescribed them. wherein they should walk, and give rain y The order of Solomon's Prayer is very observable; first and chief, he prays for their Repentance and Forgiveness, which is the chief Blessing, and the only solid Foundation of all other Mercies: and then he prays for the Temporal Mercy; thereby teaching us what to mind and desire principally in our Prayers; which also Christ hath taught us in his Perfect Pattern and Form of Prayer; wherein there is but one Prayer for outward, and all the rest are for Spiritual Blessings. upon thy land which thou hast given to thy people for an inheritance. 37 ¶ If * Leu. 26. 1●…▪ 26. there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpillar z i e. The Plague of Locusts, or Caterpillars, infesting a Land by their great numbers, and venomous or noxious qualities: of which see, Exod. 10. 4, 5. Deut. 28. 42. Psal. 105. 34, 35. ; if their enemy besiege them in the Deut. 28. 21, 22, 27, 3●…. land of their ‖ Or, jurisdiction, Heb. 〈◊〉 cities, whatsoever plague a That chief signifies, an extraordinary Judgement sent from God. , whatsoever sickness there be; 38 What prayer and supplication soever be made by any man: or by all thy people Israel, which shall know every man the plague of his own heart b i e. Either, 1. His Sin, which may be called the plague of his heart, in opposition to the other Plagues here mentioned, which Afflict only the Body, or outward Man: So the sense is, Who by their Afflictions are brought to a true and serious sense of their worse and inward Plague of their Sins, which are most fitly called the plague of the heart, because that is both the Principal Seat of Sin, and the Fountain from whence all Actual Sins flow, Matt. 15. 19 Or rather, 2. His Affliction; for so this is Explained in the parallel-place, 2 Chron. 6. 29. (which is the more considerable, because that Book was written after this, to Explain what was dark or deubtful, and to supply what was lacking in this) when every one shall know his own sore, and his own grief; which is not unfitly called, the plague of his heart, because it was that Plague which his Heart was most Afflicted with, which pained him at the very heart; as the Phrase is, jer. 4. 19 comp. Psal. 55. 4. which caused him most vexation or grief, which is a Passion of the Heart: and so the sense is, Who shall know, i. e. be duly and deeply sensible of his Affliction, and the hand of God in it; and his Sin as the Cause of it: for Words of Knowledge in Scripture, do very frequently note such a kind of Knowledge as affects and changeth the Heart, and reforms the whole course of a Man's Life; for which cause, men of ungodly Lives are frequently said in Scripture not to know God, or Christ, or his Word, etc. And therefore ●…o man knows his sore in a Scripture-sence, but he who hears the rod, who turneth unto him that smiteth him, and sincerely seeketh to the Lord for Relief. , and spread forth his hands towards this house: 39 Then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways c According to his Repentance, or Impenitency. I pray with more hope and confidence, because I do not desire that thou wouldst deliver such as are insensible of thy Judgements, and their Sin; but only those who truly know the Plague of their own Heart in manner before explained. , whose heart thou knowest d Thou knowest who are truly Penitent, and who are not; and therefore the granting of my Request will be no dishonour to thy Government, nor injury to thy Holy Nature. , (for thou, even thou only knowest the hearts of all the children of men.) 40 That * Psal. 130. 4. they may fear thee e That when thou hast first smitten them, and then so eminently delivered them, and that in answer to their Prayer, they may hereby be taught to fear Thee, and thy Justice, and thy Goodness. all the days that they live in the land which thou gavest unto our fathers. 41 Moreover concerning a stranger that is not of thy people Israel, but cometh out of a far country for thy Names sake f This may note, either 1. The end of his coming, that he may Worship, and Glorify thy Name: or rather, 2. The motive, or occasion of his Coming, which was the fame of God's Greatness, and Power, and Kindness to his People: as the following words Explain it. , 42 (For they shall hear of thy great Name, and of thy strong hand, and of thy stretched out arm) when he shall come and pray towards this house, 43 Hear thou in heaven thy dwelling-place, and do according to all that the stranger calleth to thee for g To wit, Agreeable to thy Will and Word: for he would not have them heard, if they had Prayed for any thing dishonourable to God, or destructive to his People. It is observable, That his prayer for the Strangers is more large, and comprehensive, than for the Israelites; that thereby he might both show his Public-spiritedness, and encourage Strangers to the Worship of the True God. : that all people of the earth may know thy Name, to fear thee, as do thy people Israel h Whereby we see, how sincerely and hearty the ancient and godly jews desired the Conversion of the Gentiles; whereas, the latter and degenerate jews, in the days of Christ, and of the Apostles, did Envy, Oppose it, and fret at it. , and that they may know that ‡ Heb. thy ●…ame is called 〈◊〉 this house. this house, which I have builded, is called by thy Name i i e. Is owned, not only by us, but by thyself, as thy House; the only place in the World to which thou wilt vouchsafe thy Presence and Protection, and wherein thou wiltst ●…e Publicly and Solemnly Served. . 44 ¶ If thy people go out to battle against their enemy▪ whithersoever thou shalt send them k i e. In a Just Cause, and by thy Warrant or Commission. Whereby he implies, That it was unlawful for them to undertake any War merely for their own Glory, or Lust; or to enlarge their Empire beyond its due bounds; and that they could not with safe Conscience pray to God for his Blessing upon such a War. , and shall pray unto the LORD l Whereby he instructs them, That they should not trust, either to the Strength or Justice of their Arms, but only to God's Help and Blessing, which they were to pray for. ‡ 〈◊〉 the way of the city. toward the city which thou hast chosen m To wit, for thy Dwelling-place, and the Seat of thy Temple▪ , and toward the house that I have built for thy Name n For to it they were to turn their Faces in Prayer; partly, thereby to profess themselves to be the Worshippers of the True God, in opposition to Idols; and that they sought help from him, and from no other: and partly, to strengthen Faith in God's Promises and Covenant, the Tables whereof were contained in that House. : 45 Then hear thou in heaven their prayer, and their supplication, and maintain their ‖ Or, right. Heb. judgement. cause o Declare the Justice of their Cause, by giving them the Victory. . 46 If they sin against thee, ( * 2 Chron. 6. ●…6▪ Prov. 20. 9 Eccles. 7. 20. 〈◊〉▪ 3. 2▪ for there is no man that sinneth not p The Universal Corruption of Man's whole Race and Nature, makes me presage, that they will fall into Sins; and withal, makes me to hope, that thou wiltst not be severe to deal with them as their Sins deserve. ) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the * Jo●…. 1. 8, 10. Leu. 26. 34, ●…4▪ Deut. 28. 〈◊〉▪ 64▪ land of the enemy, far or near: 47 Yet if they shall ‡ Heb. bring back to their hearts. bethink themselves q Heb. bring back their hearts; to wit, their Sin; Expressed ver. 46. and implied in the following word, Repent. in the land whither they were carried captives, and repent, and make supplication unto thee, in the land of them that carried them captives, saying r Sensibly, and with an honest heart. , We have sinned, and have done preversly, we have committed wickedness; 48 And so return unto thee with all their heart, and with all their soul s i e. Sincerely, Universally, and Steadfastly. , in the land of their enemies, which led them away captive, and * Dan. 6. 10. pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy Name: 49 Then hear thou their prayer, and their supplication in heaven thy dwelling-place, and maintain their ‖ Or, right Heb. judgement▪ cause t Heb. their right, against their Invaders and Oppressors. For they had forfeited all their Rights to God only, but not to their Enemies; whom though God used as scourges to chastise his People's Sins, yet they had no pretence of Right to their Land, nor any regard to it; but only minded the satisfaction of their own Lusts and Interests. See Isa. 10. 5, 6. and 47. 6. Zech. 1. 15. . 50 And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and * Psa. 106. 46. give them compassion before them, who carried them away captive, that they may have compassion on them u i e. May gently use them whilst they are there, and proclaim Liberty to their Captives, to go to their own Land. : 51 For they be thy people x For howsoever they may sin against thee, or suffer from men; yet still remember, that they, are thy peculiar People, and therefore do thou pity, and pardon, and save them. , and thine inheritance, which thou broughtest forth out of Egypt, from the * Jer. 11. 4▪ midst of the furnace of iron y So called, either from the Metal melted in it: or rather, from the Matter of which it consisted, an Iron Furnace being more hot and terrible, than one of Brick, or Stone. He understands hereby, their cruel Bondage, and painful Labours. See on Deut. 4. 20. : 52 That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee. 53 For thou didst separate them from among all the people of the earth, to be thine inheritance z Thou hast begun to build a Work of great and glorious Mercy to them; do not give occasion to thine Enemies to think, thou wast unable to finish it; or that thou art unstable in thy ways and Counsels, or unkind to thine own Children. , * Exod. 19 ●…. as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O LORD GOD. 54 And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees, with his hands spread up to heaven. 55 And he stood and blessed all the congregation of Israel with a loud voice, saying, 56 Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: * Deut. 12. 10. there hath not ‡ Heb fallen. failed one word of all his good ‡ Heb. word. Jer. 29. 1●…. promises a See the like, josh. 21. 45. and 23. 14. 2 King 10. 10. ; which he ‡ Heb. spoke. promised by the hand of Moses his servant. 57 The LORD our God be with us b By the presence of his Grace and Mercy. , as he was with our fathers: let him not leave us, nor forsake us: 58 That he may incline our heart unto him c That he may not only bless us with outward Prosperity, and Glory; but especially, with Spiritual Blessings: and that as he hath given us his Word and Statutes to teach and direct us, so he would by his Holy Spirit, effectually incline and engage our Hearts to keep and obey them. , to walk in all his ways, and to keep his commandments, and his statutes, and his judgements, which he commanded our fathers. 59 And let these my words wherewith I have made supplication before the LORD, be nigh unto the LORD our God, day and night, that he ‡ Heb. do the judgement. maintain the cause of his servant d i e. Of me, as ver. 28, 29, 30. their King, and consequently of all my Successors. , and the cause of his people Israel e According to mine, or their various necessities and exigencies. ‡ Heb. the thing of a day in his day. at all times, as the matter shall require: 60 That all the people of the earth may know f Both by our virtuous and holy Lives, to which thou inclinest us by thy Grace; and by the eminent manifestations of thy Power and Goodness, in defending, and delivering us from all the assaults and devices of our Enemies. that * 35, the LORD is God, and that there is none else. 61 Let your heart therefore be perfect g i e. Sincere and serious in your purposes of Obedience: for sinless Perfection, he himself taught them was not to be expected here, Eccles. 7. 20. with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day. 62 ¶ And * 2 Chron. 7. 4. the king, and all Israel with him, offered sacrifice before the LORD. 63 And Solomon offered a sacrifice h By the hands of the Priests. of peace-offerings which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep i Not all in one day, but in the 7, or, it may be in the 14 days, mentioned ver. 65. : so k i e. By these Sacrifices, and Holy Exercises. the king and all the children of Israel dedicated the house of the LORD l i e. Began to set it apart for the Work and Service of God. . 64 The * 2 Chron. 7. 7. same day did the king hollow the middle of the court m To wit, of the Priest's Court, in which the great Altar was. This he Consecrated as he did the great Altar, to wit, by Sacrifices; but with this difference, That he Consecrated That for lasting and perpetual use: but This only for the present time and occasion, being warranted to do so both by the necessity of it for God's Service, and for the present Solemn Work, for which the Brazen Altar was not sufficient, as it here follows; and by the direction of God's Spirit, where with Solomon was endowed, as being a Prophet, as well as a King. Here therefore he suddenly reared up divers Altars, which after this Solemnity were demolished. that was before the house of the LORD: for there he offered burnt-offerings, and meat-offerings, and the fat of the peace-offerings, because * 2 Chron. 4. 1. the brazen altar that was before the LORD, was too little to receive the burnt-offerings, and meat-offerings, and the fat of the peace-offerings. 65 And at that time Solomon held a feast n i e. Kept the Solemnity. , and all Israel with him, a great congregation, from the entering in of Hamath, unto the river of Egypt o The usual and known bounds of the Land, in the utmost length of it, of which, see Num. 34. 8. josh. 13. 5. judg. 3. 3. , before the LORD p i e. Before the Temple, and as in God's Presence. our God, seven days, and seven days q Seven for the Dedication of the Temple, or Altar; and the other seven for the Feast of Tabernacles; as may be gathered from 2 Chron. 7. 9 And it seems to be expressed in this manner, to intimate, that these 14 days of Rejoicing, were not all together, but that there was some interval between them, which indeed was necessary, because the Day of Atonement was on the Tenth day of this Month, Levit. 23. 27. And because these 14 days ended on the Twentysecond day, 2 Chron. 7. 10. it may seem most probable, that the Feast of the Dedication was kept before the Tenth day: and the Feast of Tabernacles some days after it. , even fourteen days. 66 On the eighth day he sent the people away r Solomon having joined with the People in the Solemn Assembly, which was kept on the Eighth day; in the close of that Day and Service, he took his solemn farewell, and dismissed them with his Blessing; and the next Morning when the Heads and Elders who came to Solomon upon this special Summons, above ver. 3. and with them divers of the People came to take their leave of the King, he sent them away. And so this place agrees very well with 2 Chron. 7. 9, 10. : and they ‖ Or, thanked. blessed the king s i e. They prayed to God to Bless him, according to their duty and custom. Or, they praised him, for his great care and pains in Building of the Temple, and setting up God's Worship among them. , and went unto their tents joyful and glad of heart, for all the goodness that the LORD had done for David t In giving him a sure House, and a wife and religious Son, by whom he had now fulfilled the Promise made to David about the Building of the Temple. his servant, and for Israel his people. CHAP. IX. AND * 2 Chron. 7. 11. it came to pass when Solomon had finished the building of the house of the LORD, and the king's house, and all Solomon's desire which he was pleased to do: 2 That the LORD appeared to Solomon the second time a To wit, in a Dream or Vision: for that which is mentioned, Chap. 6. 11. seems to have been imparted unto him by some Prophet or Messenger sent from God, with that Errand. The time of this Revelation was, either 1. after all Solomon's Buildings, as the words, thus rendered plainly imply. And if it seem strange, that God should not Reveal this purpose and sentence of his concerning the Temple, till so many years after the finishing of it; it must be considered, 1. That as it is an act of God's singular Grace, when he doth thus Reveal himself to any person, so it is but meet he should choose his own time for it. 2. That God had presently after the finishing of the Temple, at the Feast of the Dedication of it, sufficiently showed his acceptance and approbation of it, by that Glorious Cloud, Chap. 8. 10, 11. and therefore this Revelation was not then necessary. 3. That God might choose this as the fittest time for giving Solomon the following Admonition, when he perceived that his heart began to be lifted up in Pride, for his sumptuous and magnificent Buildings, etc. and that he was grown vain, and careless, and secure; and therefore most needed such an awakening Oracle. Or, 2. Presently after the Building of the Temple, as may be thought from the Matter of this Revelation, which seems best to suit with that time when it was newly Built, and when Solomon's Prayer here mentioned was newly made: for seeing the following words contain God's Answer to that Prayer, it seems improbable, that the Answer should come so many years after it. But then this second Verse, and the rest even to ver. 11. are to he enclosed with a Parenthesis; and the place must be thus rendered, ver. 2. For (so the Hebrew vau is oft rendered) the Lord appeared, or, had appeared to Solomon, etc. ver. 3. And the Lord had said unto him, etc. And this Parenthesis may seem to have a foundation in ver. 10. where the first Verse (in substance, though not in the very same words) is repeated, as is usual after long digressions; and then he completes the Sentence ver. 11, etc. which till then had been suspended. Nor are such long Parenthesis without Example in Scripture; See my Latin Synopsis, on Rom. 5. 12, etc. Eph. 3. 1, etc. Revel. 22. 7. , * Chap. 3. 5. as he had appeared unto him at Gibeon. 3 And the LORD said unto him, I have heard thy prayer, and thy supplication that thou hast made before me: I have hallowed this house b I have my Glorious Presence in the Cloud, and by my Acceptation of thy Sacrifices Sanctified it to my proper use and Service. which thou hast built, * Chap. 8. 29. to put my name there for ever c As long as the Mosaical Dispensation lasts; whereas hitherto my Name and Worship hath been successively in several places. , and mine eyes d i e. My watchful and gracious Providence. and mine heart e My true and tender Affection. shall be there f Shall be towards this Place and People. perpetually g Upon condition of your Obedience; as it here follows. . 4 And if thou wilt walk before me, as David thy father walked h Who, though he miscarried in some things, yet in the general course of his Life was Upright and Faithful towards me. , in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgements: 5 Then i Upon that condition; for my Promise to David was Conditional. I will establish the Throne of thy kingdom upon Israel for ever, * ●… Sam. 7. 12. Chap. 2. 4. 1 Chro. 22. 10. as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. 6 But * 2 Sam. 7. 14. if ye shall at all turn from following me k Or rather, if ye shall wholly turn, etc. If you shall wilfully and obstinately departed from God, and violate his Laws, as the doubling of the Word implies. Whereby he also intimates, That he would not be so rigid and severe towards them, as to mark every thing that was amiss; but would bear with much, as he did in David, etc. only that ●…e would not endure a total defection from him. , ye or your children, and will not keep my commandments and my statutes, which I have set before you, but go and serve other gods, and worship them: 7 Then will I cut off Israel out of the land which I have given them, and this house which I have hallowed * ●…er. 7. 15. for my name, will I cast out of my sight l I will not regard it, I will take away my Protection and gracious Presence from it. , and Israel shall be a proverb m Their Miseries shall be named Proverbially, to express extreme Calamities. See Deut. 28. 37. , and a byword among all people: 8 And at this house which is high n i e. Exalted in its Privileges, Glorious, and Renowned. The Particle which is oft understood, and is here fitly supplied out of 2 Chron. 7. 21. where it is expressed. , every one that passeth by it shall be astonished o At its unexpected and wonderful Ruin. , and shall hiss p By way of Contempt, and Derision. See jer. 19 8. and 49. 17. and 50. 13. ; and they shall say, * Deut. 29. 24. ●…er: 22. 8. Why hath the LORD done thus unto this land, and to this house? 9 And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil. 10 ¶ And * 2 Chro. 8. 1. it came to pass at the end of twenty years, * Chap. 6. 37, 38. & 7. 1. when Solomon had built the two houses, the house of the LORD, and the king's house, 11 (Now Hiram the king of Tyre had furnished Solomon with cedar-trees, and fir-trees, and with gold, according to all his desire) that then king Solomon gave Hiram twenty cities in the land of Galilee p Or, near (as Beth oft signifies, as hath been proved before) the Land of Galilee bordering upon it; in those parts which were near, and adjoining to Hirams Dominions: with the Cities, understand the Lands and Territories belonging to them. Quest. How could Solomon give away any part of that Land wherein the People had a Right by a Divine Lot, and God had a Right, as being the only Proprietary of it; upon which ground the total Alienation of it, or any part of it, was forbidden. Levit. 25. 23? Answ. 1. It is not said, that he gave them away wholly, and for ever; but he might Assign them to him only for a time, until he was fully satisfied for his Debt. 2. If these Cities were possessed by Israelites, Solomon did not give him their particular Possessions, but only his own Royalties over them, and all the Profits he received from them, which were very considerable, as may be gathered from that passage, Chap. 12. 4. 3. These Cities, though they were within those large bounds which God fixed to the Land of Promise, Gen. 15. 18. jos. 1. 4. yet were not within those parts which were distributed by Lot in Ioshua's time; nor belonging to the Tribe of Asher, (as some suppose) as may be gathered both from josh. 19 ver. 27. where their border is said to go out only to the Land of Cabul; to wit, exclusively: and ver. 30. where all their Cities are said to be but twenty and two; and from 2 Chron. 8. 2. where it is said of those Cities, when Hiram restored them, That Solomon built them, and caused the children of Israel to dwell there. Which makes it more than probable, that these Cities were not Inhabited by Israelites, but by Canaanites, or other Heathens; who being Subdued, and Extirpated by David, or Solomon, those Cities became a part of their Dominion, and at their Disposal; and afterwards were reckoned a part of Galilee, as josephus' notes. And may be one reason, why he gave these, rather than other Cities, because they were in his power to give, when others were not. . 12 And Hiram came out from Tyre to see the cities which Solomon had given him, and they ‡ Heb. were not right in his eyes. pleased him not q He did not accept them for satisfaction, because the Cities were out of repair, as appears from ver. 13. and the Soil not good in his Eyes, and therefore he refused them, 2 Chron. 8. 2. and expected, and doubtless had satisfaction some other way; as may be gathered from the following Story. . 13 And he said, What cities are these which thou hast given me, my brother? And he called them the land of ‖ That is, displeasing, or dirty. Cabul r i e. Of dirt, as most interpret it. Not that it was a barren Soil, as some imagine; for they who describe those parts, commend them as Fruitful: nor would Solomon have made him so unworthy a return: but because it was not pleasant, nor agreeable to his, nor to his People's humour; because, though the Land was very good, yet being a thick and stiff Clay, and therefore requiring great pains to Manure and Improve it, it was very unsuitable to the disposition of the Tyrians, who were Delicate, and Lazy, and Luxurious, and wholly given to Merchandise. unto this day. 14 And Hiram sent s Or rather, for Hiram had sent. And this seems to be here added, both to declare the quantity of the Gold sent, which had been only named before, ver. 11. and as the reason why he resented Solomon's Action so ill, because so great a Sum required a better Recompense. to the king sixscore talents of gold. 15 ¶ And this is the reason of the levy which king Solomon raised t Both the Levy of Men; of which, Chap. 5. 13. and the Levy of Money upon his People and Subjects, which is sufficiently evident from many Scriptures. And this Sentence may look both backward, and forward. He raised this Levy, both to pay what he owed to Hiram, which is mentioned before; and to Build the Works here following. , for to build the house of the LORD, and his own house, and Millo u It seems to have been an eminent, and large, and strong Fort or Castle in jerusalem; as may be gathered from 1 King. 11. 27. 2 Chron. 32. 5. , and the wall of Jerusalem, and Hazor x In Napthali, See josh. 11. 10. and 19 36. , and Megiddo y In that part of the Tribe of Manasseh within jordan: of which see josh. 17. 15. , and Gezer z In Ephraim, josh. 21. 21. It now was, and long had been in the possession of the Canaanites, josh. 16. 10. judg. 1. 29. and permitted so to be by David, and Solomon; either by neglect, or because they were busied in greater and more necessary Employments. . 16 For Pharaoh king of Eggpt had gone up, and taken Gezer a Not now, but long before this time, and presently after the Marriage of his Daughter, as is most probable; and it is here mentioned only as the occasion of Solomon's Building it. Possibly the Canaanites of this place had been guilty of some Heinous Crime; and because Solomon thought not fit to destroy them himself, he desired Pharaoh to do it for him, or Pharaoh might offer his Service therein for his Daughter's advantage. , and burned it with fire, and slain the Canaanites that dwelled in the City, and given it for a present unto his daughter, Solomon's wife. 17 And Solomon built Gezer, and Bethhoron the nether b In Benjamin, jos. 18. 13, 14. and Bethoron the upper, which is added 2 Chron. 8. 5. a City in the Tribe of Ephraim, jos. 16. 5. possibly bordering upon Benjamin, and ●…igh unto the lower Bethoron: which alone may be here mentioned, either, because it was the more famous place: or, be cause it needed more reparations. , 18 And Baalath c In the Tribe of Dan, jos▪ 19 40, 44. , and Tadmor d Supposed to be called Tamar, Ezek. 47. 19 , in the wilderness, in the land e This Clause may belong either first, to all the places abovementioned, which are here declared to be in the Land of Canaan. But so that Clause may seem superfluous; for none would easily think that he would Build much out of his own Land. Or rather, Secondly, To Tadmor, which otherwise, being in that Wilderness which was the border of the Land, might have been presumed to have been out of the Land. , 19 And all the cities of store f To lay up Arms and Ammunition for War, and Corn, or other Provisions, against a time of scarcity. See Exod. 1. 11. that Solomon had, and cities for his charets, and cities for his horsemen, and ‡ Heb. the desire of Solomon which he desired▪ that which Solomon desired to build in Jerusalem, and in Lebanon g Either in the Mountain of Lebanon, which being the Border of his Land, he might Build some Forts, or a Frontier City in it. Or, in the House of the Forest of Lebanon: of which see chap. 7. 2. , and in all the land of his dominion. 20 And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, 21 Their children * Judg. 1. 21, 27, 29. that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bond-service h He used them as Bondmen, and imposed Burdens and Bodily Labours upon them. See 2 Chron. 2. 18. Hence some think they are called Solomon's servants, Ezra 2. 55, 58. Quest. Why did not Solomon destroy them, as God had commanded, when now it was fully in his power to do so? Ans. First, The command of destroying them, Deut. 7. 2. did chief, if not only, concern that Generation of Canaanites who lived in or near the time of the Israelites entering into Canaan. Secondly, That Command seems not to be Absolute and Universal, but conditional, and with some exception for those who should submit to them, and embrace the True Religion, as may be gathered both from jos. 11. 19 and from the History of the Gibeonites, jos. 9 whom joshua did not sin in sparing, when he had Sworn to do so; and Saul did sin in endeavouring to destroy them. But if God's Command had been Absolute, the Oaths of joshua, and of the Princes, could not have obliged them, nor dispensed with such a Command. unto this day. 22 But of the children of Israel did Solomon * Leu. 25. 39 make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his charets, and his horsemen. 23 These were the chief of the officers that were over Solomon's work, five hundred and fifty i Obj. They were only 250 in 2 Chron. 8. 10. Ans. First, Those might be Officers of another sort; for they are not said to be over the work, as these are, but only over the people. Secondly, The 250 were Israelites, who are therefore distinctly mentioned in that Book, where many things are more exactly noted than in the former; and the other 300 were strangers, who therefore are neglected in that more accurate account. Or, Thirdly, There was but 250 at one time, which is noted there, and 250 at another time, (for it is apparent they did their work by turns) and the other 50 either were Superior to all the rest; or rather, were a reserve to supply the place of any of the 500 when there was occasion, which might frequently happen. And so this was an act not unbecoming Solomon's Wisdom, to make provision for Emergencies. , which bare rule over the people that wrought in the work. 24 ¶ But * 2 Chr. 8. 11. Pharaohs daughter came up out of the city of David, unto * Chap. 7. 8. her house which Solomon had built for her: then did he build Millo. 25 ¶ And three times in a year k i e. At the three Solemn Feasts. Which is not said exclusively, as is evident both from 2 Chron. 8. 13. and from the express and oft-repeated Commands of God to offer at other times, which it is absurd to think that Solomon, not yet fallen into sin, should so wickedly and scandalously neglect; but because then he did it more Solemnly, and more costlily, and more publicly: whereby it might be presumed, that he did so at all other appointed times. did Solomon offer burnt-offerings, and peace-offerings upon the altar which he built unto the LORD, and he burnt incense ‡ Heb. upon it. upon the altar that was before the LORD: so he finished the house l Or, so he perfected the house, to wit, by applying it to the use for which it was made, in which the perfection of such things consists. Or, the house may be put Metonymically for the Work or Service of the House, as it is elsewhere commonly used for the things or persons in the House. Or, the words may be, and are rendered thus, After that (for so the Hebrew Vaughan oft signifies, as Isa. 37. 9, 36. Host 1. 11. Zech. 12. 2.) he finished the house; i. e. From the time of the finishing of the House, until this time, he continued to do so. . 26 ¶ And * 2 Chr. 8. 17. king Solomon made a navy of ships m Not now in the order in which it is placed in the History, but in the beginning of his Reign; as appears, because the Almug-trees which he used in this Work, were brought in this Navy from Ophir, chap. 10, 11, 12. 2 Chron. 9 10, 11. which was a three Years Voyage there, ver. 22. For Ophir and Tharsis were either the same place, or one near to another. , in Ezion-Geber, which is beside Eloth n, on the ‡ Heb. lip. shore of the red sea, in the land of Edom o Which David brought under his Dominion, and Solomon kept it. . r Or, Elath, as it is called 2 King. 14. 22. See Deut. 2. 8. It is thought to be that famous Port on the Red Sea, which Ptolemy and Strabo call Elana. 27 And Hiram sent in the navy his servants, ship-men that had knowledge of the sea p For which the Tyrians were famous. He sent also Ships to join with Solomon's, 2 Chron. 8. 18. not from Tyre, the famous City of Phoenicia, which was in the Midland Sea, from whence he could not Sail to the Red Sea, without fetching a vast compass; but from an Island in the Red-Sea, called Tyre, because it was a Colony of the Tyrians, as Strabo notes. , with the servants of Solomon. 28 And they came to Ophir q A place famous for the plenty and fineness of the Gold there; Of which see Gen. 2. 11, 12. job 22. 24. and 28. 16. Psal. 45. 9 Isa. 13. 12. It is manifest and agreed, that it was a part of the East-Indies, which though very remote from us, yet was far nearer to the Red-Sea, from whence they might easily Sail to it in these Ancient times, because they needed not to go far from the Coast to come to it, because they might (according to the manner of these first Ages) Sail all along near the Coast, though the Voyage was thereby more tedious, which was the reason why three Years were spent in it. And here, and here only were to be had all the Commodities which Solomon fetched from Ophir, 1 King. 10. 22. , and fet from thence gold, four hundred and twenty talents r In all there came to the King 450 Talents, whereof it seems 30 Talents were allowed by Solomon to Hiram and his Men for the Voyage, and so there were only 420 that came clearly into the King's Treasury. , and brought it to king Solomon. CHAP. X. AND when the * 2 Chr. 9 1. Matth. 12▪ 4●…▪ Luk. 11. 31. queen of Sheba a Either, First, Of Aethiopia, as that People by constant Tradition from their Ancestors affirm, which also was truly in the ends of the earth, whence she came, Matt. 12. 42. Or rather, Secondly, Of that part of Arabia, called Sabaea, which was at a great distance from jerusalem, and really in the ends of the earth, and bordering upon the Southern Sea; for there, much more than in Ethiopia, were the Commodities which she brought, v. 2, 10. Howsoever, this is here said for her commendation, That being a Woman, and a Queen, and living at great ease, and in such remote parts, she was willing to take so long and chargeable a Journey to improve herself in knowledge, and that of Divine things, as is here implied. heard of the fame of Solomon, concerning the Name of the LORD b i e. Concerning the great Work which he had done for the Name, i. e. the Honour, and Service, and Worship of the Lord, as it is expressed chap. 8. 17. and elsewhere. Or, concerning God; the Name of God being oft put for God, as hath been noted before, concerning his deep knowledge in the things of God. For it is very probable, that she had, as also had divers other Heathens, some knowledge of the True God, and an earnest desire to know more of the Being, and Nature, and Worship of God, wherein the Heathens were generally at a great los●…, and which many of them desired and endeavoured to understand. Or, concerning the great things which God had done for him, especially in giving him such incomparable Wisdom, and that in an extraordinary manner. , she came to prove him with hard questions c Concerning Natural, and Civil, and especially, concerning Divine things, about which there are, and ever were the hardest questions. . 2 And she came to Jerusalem with a very great ●…eb. host. So Gr. train, with camels that bore spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart d i e. Of all the doubts and difficulties wherewith her mind▪ was perplexed. . 3 And Solomon told her all her ‡ Heb. words. questions e Heb. all her matters▪ he satisfied her in all the things she desired to know. : there was not any thing hid from the king, which he told her not f There was not any thing she asked which Solomon did not both understand himself, and acquaint her with. . 4 And when the queen of Sheba had seen all Solomon's wisdom, and the house g Or, the houses, the Singular number being put for the Plural, to wit, both the Temple and the King's House, in both which there were evidences of singular Wisdom. that he had built, 5 And the meat of his table, and the sitting of his servants h i e. The order and manner in which his Courtiers, or other Subjects (who all were his servants in a general sense) sat down at Meals, at several Tables in his Court. , and the ‡ Heb. standing▪ attendance of his ministers i To wit, upon the King▪ both at his Table, and elsewhere in his Court; and when he went abroad to the Temple or other places. , and their apparel k Both the costliness of it, and especially the conveniency of it to their several Places and Offices. , and his ‖ Or, butler's▪ cupbearers, and his ascent by which he went up unto the house of the LORD l From his own Palace. See 2 King. 16. 18. But the Ancients, and some others, Translate the words thus, and the burnt-offerings which he offered up in the house of the Lord; under which, as the chief, all other Sacrifices are understood: when she saw the manner of his offering Sacrifices to the Lord, which doubtless she would not neglect to see; and in the ordering of which she might discern many Characters of excellent Wisdom, especially when she had so excellent an Interpreter as Solomon was, to inform her of the reasons of all the circumstances of that Service. : there was no more spirit in her m She was astonished, and wrapped up in a kind of exta●…ie, and could scarce determine whether she did really see these things, or whether it was not only a pleasant Dream. . 6 And she said to the king, It was a true Heb. word. report that I heard in mine own land, of thy ‖ Or, sayings. acts, and of thy wisdom. 7 Howbeit, I believed not the words n Which the reporters used concerning thee: or, the things reported: they seemed incredible, and above the perfection of humane nature. , until I came, and mine eyes had seen it: and behold, the half was not told me: Heb. thou hast added wisdom and goodness to the same etc. thy wisdom and prosperity o Or, happiness: or, virtue. Heb. goodness. exceedeth the fame which I heard. 8 Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. 9 Blessed be the LORD thy God p He deserves all blessing and praise, for delighting to honour and advance so Worthy a Person. , which delighted in thee, to set thee on the throne of Israel q For it was Gods special act to make him King, rather than his elder Brother. . because the LORD loved Israel for ever, therefore made he thee king, to do judgement and justice r i e. To execute just Judgement among them, to govern them with Right and Equity. She tacitly admonisheth Solomon, that he was not made King that he might live in Ease, and Pleasure, and Splendour, but for the good of his People. ▪ 10 And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices, as these which the queen of Sheba gave to king Solomon. 11 And the navy also of Hiram that brought gold from Ophir, brought in from Ophir great plenty of Almug-trees, and precious stones. 12 And the king made of the Almug-trees s Called also (by an inversion of the Letters, which is usual among the Hebrews) Algum-trees, 2 Chron. 2. 8. and 9 10. whereof there were some in Lebanon, 2 Chron. 2. 8. but the best sort came from Ophir, as is here said▪ , ‖ Or, rails. ‡ Heb. a prop▪ pillars t Or, supporters, either, for the Ascent or Stairs, by which they went from the King's House to the Temple. See 1 Chron. 26. 16. and 2 Chron. 9 11. or, for divers parts both of the Lords, and of the King's House. for ‡ Heb. to the house of the LORD, and for the king's house, harps also, and psalteries for singers: there came no such * 2 Chr. 9 10▪ Almug-trees, nor were seen unto this day. 13 And king Solomon gave unto the queen of Sheba all her desire whatsoever she asked, besides that which Solomon gave her ‡ Heb. according to the hand of king Solomon. of his royal bounty, so she turned, and went to her own country, she and her servants. 14 ¶ Now the weight of gold that came to Solomon in one year, was six hundred threescore and six talents of gold u Which amounts to about two Millions of our money. And this Gold did not come from Ophir in India, or Tarshish; but from Arabia, and Ethiopia, and other parts, which then were well replenished with Gold, though since exhausted by the Insatiable Avarice of succeeding Ages. , 15 Besides that he had of the merchantmen x Heb. of the searchers or spies: i e. either Merchants, who use to inquire and search out Commodities, and all advantages of Trade: or rather, the Publicans or gatherers of the King's Revenues, who used to search narrowly into all Wares and Deal, that the King might not be defrauded of his rights. ; and of the traffic of the spice-merchants y Or rather, of the merchants in general, as that word is oft used in Ezek. 27. and elsewhere. So this and the former particular contain both the branches of the King's Revenue, what he had from the Land and Fruits thereof, and what he had from the Merchants and Traders in other Commodities. , and of all the kings of Arabia z To wit, of those parts of Arabia which were next to Canaan, which were either conquered by David, or submitted to pay Tribute to Solomon. But we must not think all these to be Kings of large Dominions, but many of them only Governors of Cities, and the Territories belonging to them, such as were formerly in Canaan, and were anciently called Kings. , and of the ‖ Or, captain●…▪ governor's of the country a Or, of the land, or of that land, for there is an Article in the Hebrew; i e. either of the Land of Canaan: or rather, of the Land of Arabia: whereof some parts were so far Conquered, that he had Governors of his own over them, who were each of them to take care of the King's Revenue in his Jurisdiction; and part only so far, that they still had Kings of their own, but such as were Tributaries to him. . 16 ¶ And king Solomon made two hundred * 1 Sam. 17. 6. targets of beaten gold b For Pomp and Magnificence, and (as may be thought from the use of the Brazen Shields, chap. 14. 27, 28.) to be carried before him, by his Guard, when he went abroad. : six hundred shekels of gold went to one target. 17 And he made three hundred shields of beaten gold; three pound c Or, 300 shekels, as it is expressed, 2 Chron. 9 16. of gold went to one shield: and the king put them in the * Chap. 7. 2. house of the forest of Lebanon. 18 ¶ Moreover, the king made a great throne of ivory, and overlaid it d Not wholly, but in part, here and there, which made it more beautiful to the eye. Probably the main substance of it was Ivory, but some cavities were left in it which were filled with Gold. with the best gold. 19 The throne had six steps, and the top of the throne was round ‡ Heb. on the hinder part thereof. behind e Made like the half of a Circle. : and there were ‡ Heb. hands. stays on either side on the place of the seat, and two lions f These and the following Lions seem added, to express either the Tribe from which Solomon sprung, compared to a Lion, Gen. 49. 9 or rather, that Majesty and Power where with a Prince is adorned and armed, which his Subjects cannot resist; or, the Duty of a Prince in the execution of Judgement, which ought to be done with great courage and magnanimity. stood beside the stays. 20 And twelve lions stood there on the one side, and on the other upon six steps: there was not ‡ Heb. so. the like made in any kingdom. 21 ¶ And all king Solomon's drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold, ‖ Or, there was no silver in them. none were of silver; it was nothing accounted of g Comparatively. Such Hyperbolical expressions being frequent both in Scripture, and other Authors. in the days of Solomon. 22 For the king had at sea a navy of Tharshish h Either, First, The Ships of the Sea, which may seem to be called Tarshish, as Psal. 48. 7. Isa. 60. 9 from an eminent part of the Sea near judea, so called. Or rather, the Ships that went to Tarshish. For Tarshish was the name of a certain place upon the Sea, famous for its Traffic with Merchants, as it is manifest from Isa. 23. 6, 10. and 66. 19 jer. 10. 9 Ezek. 27. 12 and it was a place very remote from judea, as appears from the 3 Years usually spent in that Voyage. But whether it was Spain, where in those times there was abundance of Gold and Silver, as Strabo and others affirm; or, some place in the Indies, it is needless to determine. , with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold and silver, ‖ Or, elephants teeth. ivory, and apes, and ‖ Or, parrots. peacocks. 23 So king Solomon exceeded all the kings of the earth in riches, and for wisdom. 24 ¶ And all the earth i i e. All the Kings of the Earth, (as it is expressed 2 Chron. 9 23.) to wit, of those parts of the Earth: which Synecdoche is very frequent. ‡ Heb. sought the face of, etc. sought to Solomon, to hear his wisdom which God had put in his heart. 25 And they brought every man his present, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses and mules, ‡ Heb. the thing of a year in its year, Exod. 16. 4. a rate year by year. 26 ¶ * 2▪ Chr. 1. 14. and 9 25. And Solomon gathered together charets, and horsemen k Like a wise Prince, in deep Peace providing for War. : and he had a thousand and four hundred charets l See the Notes on 1 King. 4. 26. , and twelve thousand horsemen, whom he bestowed in the cities for charets, and with the king at Jerusalem. 27 And the king ‡ Heb. gave. made silver to be in Jerusalem as stones, and cedars made he to be as the sycomore-trees m Which there were vile and common. See Isa. 9 10. , that are in the vale for abundance. 28 ¶ * 2 Chr. 1. 16. and 9 28. ‡ Heb. and the going forth of the horses which was solomon's. And Solomon had horses n The two chief Commodities of Egypt. See Prov. 7. 16. Cant. 1. 9 Isa. 3. 23. Ezek. 27. 7. brought out of Egypt, and linen yarn n The two chief Commodities of Egypt. See Prov. 7. 16. Cant. 1. 9 Isa. 3. 23. Ezek. 27. 7. : the king's merchants received the linen yarn at a price o Solomon received them from Pharaoh at a certain price agreed between them, and gave this privilege to his Merchants, for a Tribute to be paid to him out of it. . 29 And a chariot p This is not to be understood of the Charets and Horses themselves, (for then all Horses had been set at an equal price, which is most absurd) but by a Metonymy, for the Lading of Charets and Horses, which consisting of fine Linen, and 〈◊〉, etc. were of great value; and the King's Custom, together with the Charges of the Journey, amounted to these sums. came up, and went out of Egypt for six hundred shekels of silver, and an horse for an hundred and fifty: and so for all the kings of the Hittites q A People dwelling principally in the Northern and Eastern parts of Canaan, jos. 1. 4. whom the Israelites contrary to their Duty spared; and suffered to live among them, judg. 3. 5. who afterwards, it seems, grew numerous and potent; and, it may be, they sent out Colonies (after the manner of the Ancient times) into some parts of Syria and Arabia; and possibly these kings of the Hittites may be some of those kings of Arabia, 1 King. 10. 15. , and for the kings of Syria, did they bring them out ‡ Heb. by 〈◊〉 hand. by their means. CHAP. XI. BUT * Neh. 13. 2●… king Solomon loved a To wit, Inordinately and Lustfully. * Deut. 17. 1●…. many strange women b He sinned against Gods known Law, both in their number, Deut. 17. 17. and in their quality. ( ‖ Or, besides together with the daughter of Pharaoh) women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: 2 Of the nations concerning which the LORD said unto the children of Israel, * Exod. 3●… 〈◊〉 Deut. 7. 9▪ Ye shall not go in to them c i e. Marry them. See on Gen. 6. 4. , neither shall they come in unto you; for surely they will turn away your heart after their gods d Possibly Solomon might think himself too Wise to be drawn to Idolatry by his Wives, and therefore to be unconcerned in the reason of the Law, and consequently free in some measure from the obligation of the Law; and so, like our first Parents, trusting his own fancy more than God's Word, he fell dreadfully. : Solomon clavae unto these in love. 3 And he had seven hundred wives, princesses, and three hundred concubines e Partly, for his Lust, which being indulged, becomes infinite and unsatiable; and partly, from his Pride, accounting this a point of Honour and Magnificence. : and his wives turned away his heart. 4 For it came to pass, when Solomon was old f As having now Reigned nigh 30 Years, when it might have been expected that Age should have cooled his Lust, and experience have made him wiser and better, and when probably he was secure as to any such miscarriages: Then God permitted him to fall so shamefully, that he might be to all succeeding Generations an example of God's severity, and of the folly, and weakness, and wickedness of the wisest and best men, when left to themselves. , that his wives turned away his heart after other gods g Not that they changed his mind or opinion about the True God, and Idols, which is not credible; but that they cooled his zeal against them, obtained from him a public indulgence for their worship, and money for the making of Idols, and the support of the charges of their Priests and Sacrifices, and possibly persuaded him sometimes in complaisance to join with them in the outward act of Idol-worship; or, at least, in their Feasts upon their Sacrifices, which was a participation of their Idolatry. See Psal. 106. 28. 1 Cor. 10. 20. : and * Chap. 15. 3. his heart was not perfect with the LORD his God, as was the heart of David his father. 5 For Solomon went after h In manner explained in the former Verse. * Judg. 2▪ ●… 2 King. 2●…▪ 1●…. Ashtaroth the goddess of the Zidonians, and after * Judg. 2▪ 13. Milcom i Called also Moloch: of which see Levit. 18. 21. 2 King. 23. 10. the abomination of the Amorites. 6 And Solomon did evil in the sight of the LORD, and Heb. fulfilled 〈◊〉 after, 〈◊〉. 1. 36. went not fully after the LORD k i e. Did not Worship God wholly and solely, but joined Idols with him. , as did David his father. 7 Then did Solomon build l i e. Suffer to be built, or gave Money for it. an high place m i e. An Altar upon the High-place, as the manner of the Heathens was. See Numb. 22. 41. and 23. 1. for * Sam▪ 21. 29. Judg. 11. 24. Chemosh the abomination of Moab, in the hill that is before Jerusalem n i e. In the Mount of Olives, which was nigh unto jerusalem, 2 Sam. 15. 30. and from this act was called the mount of corruption, 2 King. 23. 13. Idolatry being often called and esteemed a corruption. ; and for Molech the abomination of the children of Ammon. 8 And likewise did he for all his strange wives o Having once given way to some few of his most beloved Wives, he was forced to comply with the rest. , which burned incense, and sacrificed unto their gods. 9 ¶ And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel p From the express Command, and from the Worship of God; not that he wholly neglected God, but because God esteems all the Worship of Idols (though it be not exclusive of, but conjoined with his own Worship) to be a forsaking of, and departing from God, and ofttimes so calls it. , * Chap. 3. 5. and 9 2. which had appeared unto him q To wit, in an extraordinary, and most Gracious, and obliging manner. twice, 10 And * Chap. 6. 12. had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded. 11 Wherefore the LORD said unto Solomon r Either by suggestion to his mind: or, by appearance to him in a terrible manner: or by the Prophet Ahijah, of whom v. 29. , Forasmuch as this ‡ Heb. is with thee▪ is done of thee, and thou hast not kept my covenant, and my statutes which I have commanded thee, * Ver. 31. Chap. 12. 15. I will surely rend s I will violently take away. The word in the Hebrew is doubled for the greater assurance of the thing. the kingdom from thee, and will give it to thy servant t To one of thy Servants and Subjects; which was jeroboam, v. 26. etc. . 12 Notwithstanding, in thy days I will not do it, for David thy father's sake u For the respect I bear to his memory, and for my promise-sake made to him, 2 Sam. 7. : but I will rend it out of the hand of thy son. 13 Howbeit, I will not rend away all the kingdom: but will give one tribe x How but one, when he had both judah and Benjamin, 2 Chron. 11. 12? Ans. Either Benjamin is swallowed up in judah, because it was comparatively very small, and their habitation much intermixed with that of judah: or, one, to wit, of that kingdom which he here threatens to rend away from him, i. e. of the Kingdom of Israel; and that was Benjamin: one besides judah, which was his own Tribe: or, but one, because Benjamin was not entirely his, but part of it adhered to jeroboam, as Bethel, 1 King. 12. 29. and Hephron, 2 Chron. 13. 19 both which were Towns of Benjamin, jos. 18. 22. Or, if God promised to give one, and gave him two, I suppose that was no great injury to him. to thy son, for David my servant's sake, and for Jerusalem's sake y Not, surely, for its merits; but because he had chosen it, as it follows, to be the Seat of his Temple and Worship; it being Gods usual method to give to him that hath, and to continue and multiply favours to them whom he hath begun to favour. , which I have chosen. 14 ¶ And the LORD stirred up an adversary unto Solomon, Hadad the Edomite, he was of the king's seed in Edom. 15 * 2 Sam. 8. 14. For it came to pass when David was in Edom z To wit, by his Army, to War against it. See 1 Chron. 18. 12, 13. , and Joab the captain of the host was gone up to bury the slain a To wit, the Israelites which were slain in the Battle, 2 Sam. 8. 13, 14. whom he honourably interred in some certain place, to which he is said to go up for that end. And this may be mentioned as that which gave Hadad the opportunity of making his escape, whilst joab and his men were employed in that Solemnity. , * Num. 24. 1●…. Deut. ●…0. 1●…. after he had smitten every male in Edom b Or, and he sinote, etc. as it is in the Hebrew. Which is here noted as the cause of Hadad's flight; he sinote, etc. He understood what joab had done in part, and intended further to do, even to kill all the Males, and therefore fled for his life. , 16 (For six months did Joab remain there with all Israel, until he had cut off every male in Edom) 17 That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child. 18 And they arose out of Midian c He fled at first with intent to go into Egypt, as is said, v. 17. but took Midian, a Neighbouring Country, in his way, and stayed there a while, possibly till he had by some of his Servants tried Pharaoh's mind, and prepared the way for his reception. , and came to Paran, and they took men with them out of Paran d Another Country in the Road from Edom to Egypt, where he hired Men to attend him, that making his entrance there something like a Prince, he might find more favour and respect from that King and People. , and they came to Egypt unto Pharaoh king of Egypt, which gave him an house, and appointed him victuals, and gave him land e To support himself and his Train out of the profits of it. . 19 And Hadad found great favour in the sight of Pharaoh f God so disposing his heart, that Hadad might be a scourge to Solomon for his impieties, which God foresaw long before they were done. , so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen. 20 And the sister of Tahpenes bore him Genubath his son, whom Tahpenes weaned in Pharaohs house: and Genubath was in Pharaohs household among the sons of Pharaoh. 21 And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host g Whom he feared as much as David himself. was dead, Hadad said to Pharaoh, ‡ Heb. send me away. Let me departed, that I may go to mine own country h Whether accordingly he came; and was there, even from the beginning of Solomon's Reign; where he either lived as a private person, yet secretly working for the recovery of his Crown when an opportunity was offered; or rather, by the near relation which was between his Wife and solomon's, and by Pharaoh's intercession, he obtained his Kingdom with condition of Subjection and Tribute to be paid by him to Solomon; which condition he kept till Solomon fell from God, and then it seems he began to be troublesome to him, and dangerous to his House and Kingdom. . 22 Then Pharaoh said unto him, But what hast thou lacked with me, that behold, thou seekest to go to thine own country? And he answered, ‡ Heb. No●…. Nothing: Howbeit, let me go in any wise. 23 ¶ And God stirred him up another adversary, Rezon, the son of Eliadah, which fled from his lord Hadadezer i When David had defeated him: See 2 Sam. 10. 10, etc. king of Zobah k A part of Syria, between Damascus and Euphrates: of which see 1 Sam. 14. 47. 2 Chron. 8. 3. Psal. 60. 2. . 24 And he gathered men unto him, and became captain over a band l To wit, of Soldiers, who fled and dispersed themselves upon that Defeat, 2 Sam. 10. and others who readily joined themselves with them, and lived by Robbery, as many Arabians did. , * 2 Sam▪ 8. 3. and 10. 18. when David slew them of Zobah: and they m When they were increased in number and strength. went to Damascus n And took it, whilst Solomon was wallowing in Luxury, and grown Effeminate. , and dwelled therein, and reigned in Damascus. 25 And he was an adversary to Israel all the days of Solomon o He was a secret Enemy, watching all occasions to do them mischief cunningly and privately all that time; and when Solomon had forsaken God, and was forsaken by God, he shown himself more openly and maliciously. , beside the mischief that Hadad did p So the sense is, This infelicity was added to the former concerning Hadad, mentioned above v. 14, etc. Whilst Hadad molested him in the South, Rezon threatened him in the North. But some understand this of Hadadezer, who is here called Hadad, by way of abreviation, (which is not unusual in proper Hebrew names, as is well known) and that for, or because of (for the Hebrew Particle eth, is sometimes put for el, which oft signifies for, or because of, as Hebricians know) the evil which befell Hadad, or Hadadezer, i. e. he bore a grudge against the Israelites from, and ever since the slaughter that joab made in Hadadezer's Army, whereof he was a member, although he also took that occasion of making a defection from his Master. : and he abhorred Israel, and reigned over Syria q Over all that part of Syria, enlarging his Empire more and more, and thereby laying a foundation for much misery to Solomon's House and Kingdom. . 26 ¶ And * 2 Chr. 13. 6 Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, (whose mothers name was Zeruah a widow woman) even he lift up his hand against the king r i e. Rebelled against the King, not now and immediately in the Person of Solomon himself, but in his Son and Successor Rehoboam. . 27 And this was the cause that he lift up his hand against the king: * Chap. 9 24. Solomon built Millo, and Heb. closed. repaired the breaches of the city of David his father. 28 And the man Jeroboam was a mighty man of valour s Or, a man of great strength of Body, or courage of mind, or both. : and Solomon seeing the young man that he Heb. did work. was industrious s Ingenious, and diligent, and active, and every way fit for business, and for command. , he made him ruler over all the Heb. burden. charge t i e. The Taxes and Tributes which were to be gathered of the People by his Power and Authority. of the house of Joseph u Either of Ephraim and Manasseh, who were jointly comprehended under this name, jos. 17. 17. Or, of Ephraim only, who elsewhere comes under that name, as 1 Chron. 5. 1. Psal. 78. 67. Ezek. 37. 16. And it seems most probable, that each Tribe had a several Ruler. . 29 And it came to pass at that time, when Jeroboam went out of Jerusalem x Upon some occasion, possibly to execute his charge. , that the prophet Ahijah the Shilonite found him in the way, and he had clad himself with a new garment; and they two were alone in the field y Having gone aside thither for some private conference; for otherwise it is most likely that he had Servants attending upon him, who, though they heard not the words, yet might see the action, and the rending of Ieroboam's Coat; and thus it came to Solomon's ears, who being so acute and wise, could easily understand the thing by what he heard of the action, especially when a Prophet did it. . 30 And Ahijah caught the new garment that was on him, and * See 1▪ Sam. 15. 27. and 24. 5. rend it in twelve pieces. 31 And he said to Jeroboam, Take thee ten pieces z Whence the Kingdom of Israel is oft called the Kingdom of the Ten Tribes: by which expression it may seem, that David's Posterity should have one Tribe reserved out of the Kingdom of Israel, besides that of judah, which because of its greatness and eminency, is commonly distinguished from Israel, and that not only after the division of the two Kingdoms, but even before it, as 1 Sam. 11. 8. and 2 Sam. 5. 5. : for * Ver. 11. thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32 (But he shall have one tribe a See the Notes above on v. 13. , for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel) 33 Because that they b i e. The King, and his Concubines, and People, who easily followed his example, but were not at all excused by it. have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways to do that which is right in mine eyes, and to keep my statutes, and my judgements, as did David his father. 34 Howbeit, I will not take the whole kingdom c To wit, of Israel, that which I have designed for thee. Or rather, I will not take any thing, or part of the kingdom. For the Hebrew Phrase, lo col, which properly signifies not all, or not the whole, doth usually signify not any thing, as Deut. 8. 9 thou shalt not want every thing, i. e. not anything. So also Gen. 4. 15. and 23. 6. and 39 23. Psal. 49. 18. and 143. 2, etc. out of his hand d He shall possess it whilst he lives, as it follows; and therefore thou shalt not yet attempt to invade it. : but I will make him prince all the days of his life, for David my servant's sake, whom I chose, because he kept my commandments and my statutes e Whereby he showeth, that he doth not judg●… of men by some particular acts, but by their general ●…purpose and course of life. . 35 But * Chap. 12. 1●…. I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36 And unto his son will I give one tribe, that * 2 King. ●…●…▪ David my servant may have a ‡ Heb. 〈◊〉▪ or cand●…e. light f i e. A Son and Successor, to preserve his name and memory, and to give Light to the people in his stead. King's are oft called Lights, partly, from their great Splendour; and partly, for the Counsel and Comfort which their people have or should have from them. Compare 2 Sam. 21. 17. 1 King. 15. 4. Psal. 132. 17. In my presence, which is in jerusalem, and under my favour and protection. always before me g in Jerusalem, the city which I have chosen me, to put my Name there. 37 And I will take thee g And place thee in the Throne, as it follows. , and thou shalt reign according to all that thy soul desireth h He secretly taxeth him for his ambitious and aspiring mind. , and shalt be king over Israel. 38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes, and my commandments, as David my servant did; that I will be with thee, and build thee a sure house i i e. Firmly settle thee and thy Posterity in the Throne, as this or the like Phrase is used, 2 Sam. 7. 16, 27. but he doth not say he would do this for ever, as is there said of David's House, v. 16. , as I built for David, and will give Israel unto thee. 39 And I will for this k For this cause, which I mentioned ver. 33. afflict the seed of David, but not for ever l There shall a time come when the seed of David shall not be thus molested by the Kingdom of Israel, but that Kingdom shall be destroyed, and the Kings of the House of David shall be uppermost, as it was in the days of Asa, Hezekiah and fosiah. And at last the Messiah shall come, who shall unite together the broken sticks of judah and joseph, and rule over all the jews and Gentiles too. . 40 Solomon m To whose ears this might come, either 1. by jeroboam himself, who might speak of this, either out of vainglory and ostentation; or, with design to prepare the People for his purpose. Or, 2. By the Servants. See above on ver. 29. sought therefore to kill Jeroboam: and Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt n Who was either, first, Solomon's Brother-in-law, who yet might be jealous of him, or alienated from him, because he had taken so many other Wives to his Sister, as is here noted ver. 1. or, might cast a greedy eye upon the great riches and glorious things which Solomon had amassed together, and upon which, presently after Solomon's Death, he laid Violent hands, 2 Chron. 12. 9 All this was known to jeroboam, who therefore durst put himself into Shishak's Protection; especially, considering how little such Relations commonly signify in the Affairs of Princes; and withal, being made confident by God's Promise of the Kingdom. Or, 2. One of another Line or House, to whom that Crown might Descend for want of Issue. , and was in Egypt until the death of Solomon. 41 ¶ And the rest of the ‖ Or, words, or things. acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon o In the Public Records, where the Lives and Actions of Kings were Registered from time to time. So this was only a Political, but not a Sacred Book. ? 42 And the Heb. days. time that Solomon reigned in Jerusalem over all Israel, was * ●… Chron. 9 ●…▪ forty years. 43 And Solomon slept with his fathers p This Expression is promiscuously used concerning good and bad; and signifies only, That they died as their Fathers did. But hence Interpreters question, Whether Solomon was Saved, or Damned? That he was Damned, some believe upon this only Argument, That he died without Repentance; which they gather, 1. Because his Repentance is not mentioned in his History. 2. Because if he had Repent, he would have Abolished the Monuments of Idolatry which he had Erected; which that he did not, they gather from 2 King. 23. 13. Of which, (God Assisting) I shall speak upon that place. But to the former, many things may be said; 1. We read nothing of the Repentance of Adam; Noah, after his Drunkenness, Lot, Samson, Asa, etc. shall we therefore conclude, they were all Damned? The silence of the Scripture is a very weak Argument in matters of History. 2. If he did Repent, yet the silence of the Scripture about it in this History, was not without wise Reasons; as among others, That his Eternal Condition being thus far left doubtful, his Example might have the greater influence for the Terror and Caution of future Offenders. 3. His Repentance is sufficiently implied in this, (to omit divers other Passages) That after Solomon's death the way of Solomon is mentioned with Honour, and joined with the way of David, 2 Chron. 11. 17. But it seems to be put out of dispute by the Book of Ecclesiastes; which (by the general consent both of Jewish and Christian Interpreters) was written by Solomon, and that after his Fall; as is evident, not only from the unanimous Testimony of the Hebrew Writers, who thence conclude, That he did Repent, and was Saved; but also, from the whole strain of that Book, which was written long after he had finished all his Works, and after he had liberally drunk of all sorts of Sensual Pleasures, and sadly Experienced the bitter Effects of his love of Women, Eccles. 7. 17, & c. Which makes it more than probable, that as David writ Psal. 51. so Solomon wrote this Book as a public Testimony and Profession of his Repentance. And this Argument is so cogent, that those Interpreters who are of the other Opinion, confess it, if Solomon did write this Book after his Fall, which they pretend he wrote before it: but they offer not any Argument to prove it. And therefore we have reason to conclude, That Solomon did Repent, and was Saved. , and was buried in the city of David his father: and * 〈◊〉. 1. 7. called Roboam. Rehoboam his son reigned in his stead. CHAP. XII. AND ●… C●… 10. ●…. Rehoboam went to Shechem; for all Israel were come to Shechem a Rehoboam did not call them thither, but went thither, because the Israelites prevented him, and had generally pitched upon that place, rather than upon jerusalem; partly, because it was most convenient for all, as being in the Centre of the whole Kingdom: partly, because that being in the potent Tribe of Ephraim, they supposed there they might use that freedom of speech, which they resolved to use, to get their Grievances Redressed: and partly, by the secret direction of jeroboam, or his friends, who would not trust themselves in jerusalem; and thought Shechem a fit place to execute their Design. to make him king b To Confirm him in the Kingdom, which they generally intended to do; he being the undoubted Heir of the Crown, and the only Son which Solomon had from so vast a number of Wives. . 2 And it came to pass, when Jeroboam the son of Nebat, who was yet in * Chap. 11. 4●…. Egypt, heard of it c In the Hebrew it is only heard, and may relate either to Solomon's Death, or to the meeting which all the Tribes had appointed at Shechem. , (for he was fled from the presence of king Solomon, and Jeroboam dwelled in Egypt) 3 That they sent and called him d When the People sent him word of Solomon's Death, they also sent a summons for him to come to Shechem. Or, As soon as he had heard the tidings of Solomon's Death from others, or from common Fame; presently there came a solemn Message to him from the people, who desired his presence and assistance, as it seems probable from divers Motives; some, that they might translate the Kingdom from Rehoboam to him; and others only for this reason, That the Presence and Countenance of a man of so great Interest and Reputation, and one that had some Claim or Pretence upon the Kingdom, might lay the greater obligation upon Rehoboam to grant their desires of ease and relief. : and Jeroboam, and all the congregation of Israel came and spoke unto Rehoboam, saying, 4 Thy father made our * Chap. 4. 7. yoke grievous e By heavy Taxes and Impositions, not only for the Temple and his Magnificent Buildings, but for the Expenses of his Numerous Court, and of so many Wives and Concubines, whose Luxury and Idolatry must needs be very costly. And Solomon having so grossly forsaken God, it is no wonder if he Oppressed the People, and made their Yoke most grievous, as they speak. But here the People's perverseness is very observable, both in this, that they mention and aggravate only the grievances of the Government, but take no notice of the vast benefits which they received from it; and in that, that they mind nothing but their outward pressures, and have no regard unto that Abominable Idolatry which he set up among them; being, it seemed, either leavened with it by his pernicious Example, or grown careless and negligent of all the concerns of Religion. By which, see how ripe they were all for those dreadful Judgements of God which are now hastening upon them. : now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. 5 And he said unto them, Depart yet for three days, then come again to me f Give me that time for deliberation and advice. . And the people departed. 6 ¶ And king Rehoboam consulted with the old men that stood before Solomon his father g With Solomon's old Councillors, whom Age and Experience of Men and Things, and converse with such a King, had made wise. , while▪ he yet lived, and said, How do ye advise, that I may answer this people? 7 And they spoke unto him, saying, If thou wilt be a servant unto this people this day h By complying with their desires, and condescending to them for a season, till the troubled humours be quieted, and the opportunity they now have, and some of them that seek for Sedition, be gone, and thou be'st better established in thy Throne. They use this expression, as foreseeing that some would dissuade him from this course, as servile or slavish, and below the Majesty of a Prince. , and wilt serve them, and i For, that is, Thy Service, say they, is not hard, it is only a few good words, which it is as easy to give as bad ones. answer them, and speak good words to them, than they will be thy servants for ever. 8 But he forsook the counsel of the old men k Judging it unworthy of his Majesty and Authority, and likely to encourage and increase the People in their Insolent Demands. , which they had given him, and consulted with the young men l So called comparatively to the Old Men; otherwise they were near 40 years old, as the following words imply. that were grown up with him m Which is added as the reason of his inclination to their Counsels, because his daily converse with them, and the likeness of their Age and Humour to his, had engaged his Affections to them, and that bribed his judgement, as it commonly doth. , and which stood before him. 9 And he said unto them, What counsel give ye, that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us, lighter? 10 And the young men that were grown up with him, spoke unto him, saying, Thus shalt thou speak unto this people that spoke unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker n Or rather is thicker, and therefore stronger, and more able to crush you, if you proceed in these Mutinous Demands, than his loins, in which is the principal Seat of Strength. My father was young and weak, and had many Enemies when he first took the Kingdom; but I am the undoubted heir; and I find the Kingdom by his wise Care, far better settled and fortified against all Enemies Foreign or Domestic, than he did. than my father's loins. 11 And now whereas my father did lad you with an heavy yoke, I will add to your yoke o i e. Make it heavier and stronger, both to punish your Petulancy, and to curb and restrain you from Seditious Attempts. : my father hath chastised you with whips, but I will chastise you with scorpions p i e. With such Whips as will Sting you like Scorpions: If you proceed in these courses, I will most severely punish you for it. . 12 ¶ So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day. 13 And the king answered the people ‡ Heb. hardly. roughly; and forsook the old men's counsel that they gave him: 14 And spoke to them after the course of the young men, saying, My father made your yoke heavy, and I will add to your yoke; my father also chastised you with whips, but I will chastise you with scorpions. 15 Wherefore the king harkened not unto the people, for * Judg. 14. 4. and 2 Chron. 10. 15. and 22. 7. and 25. 20. the ‡ Gr. the turning. cause was from the LORD q Who gave up Rehoboam to so foolish and fatal a mistake, and alienated the People's Affections from him; and ordered all Circumstances by his Wise Providence to that end. , that he might perform his saying, which the LORD * Chap. 11. 31. spoke by Ahijah the Shilonite, unto Jeroboam the son of Nebat. 16 ¶ So when all Israel saw that the king harkened not unto them, the people answered the king, saying, What portion have we in David r i e. In David's Family and Son; we can expect no benefit or relief from him, and therefore we renounce all Commerce with him, and Subjection to him. See 2 Sam. 20. 1. They named David, rather than Rehoboam; to signify, That they did Renounce, not Rehoboam only, but all David's Family. ? neither have we inheritance in the son of Jesse s So they call David in contempt; q. d. Rehoboam hath no reason to carry himself with such Pride and Contempt toward his People; for if we trace his Original, it was as mean and obscure as many of ours. And since he abuseth his Power, let us reduce him to his former Obscurity. : to your tents, O Israel t i e. Let us all forsake him, and go to our own homes, there to consider, and then to meet, and conclude how to provide otherwise for ourselves. ; now see to thine own house, David u i e. Govern thy own Family; for thou shalt no longer Rule over us. Thus they broke out into Actual Rebellion against him, whom God had made their Lawful Sovereign; wherein, though they fulfilled God's Counsel, yet they Violated his Authority and Command. And they do again make an opprobrious mention of David, whom they should not have named without Honour. . So Israel departed unto their tents. 17 But * Chap. 11. 32. as for the children of Israel which dwelled in the cities of Judah x By which Phrase he principally understands the Tribe of judah; but withal, those parts and parcels of the Tribes of Levi, and Simeon, and Benjamin, whose dwellings were within the Confines of judah, or intermixed with them. , Rehoboam reigned over them. 18 Then king Rehoboam sent Adoram, who was over the tribute y Him he sent, either 1. To pacify the People, and promise them Relief, now when it was too late. But then he would not have sent a person so ungrateful to the People, as that sort of men use to be. Or rather, 2. To pursue the Counsel which he had resolved upon, and to execute his Office, and, exact their Tribute with Rigour and Violence, if need were. , and all Israel stoned him with stones that he died: therefore king Rehoboam ‡ Heb. strengthened himself. made speed to get him up to his chariot, to flee to Jerusalem z From Shechem, where it seems he yet stayed, and his Guards and friends with him; that being there in the midst of his Kingdom, and among the Seditious Tribes, he might over-awe them by his Presence, and repress any Tumults in their first rise. . 19 So Israel ‖ Or, fell away. rebelled a Their Revolt is called Rebellion, and therefore was sinful, because it was contrary to God's Authority, and Command of subjection to David, and his Seed for ever; from which the People were not freed by God's Promise and Grant made to jeroboam, which was but a Secret Transaction, not yet sufficiently Revealed to them, and was not a grant of present and actual Possession; but only a Promise, That God would give it to him in his own time, and way; which might have been done, though neither jeroboam, nor the People had used these indirect and evil Courses to bring it about; as it befell David upon the same occasion. Besides, the People did not this in compliance with God's Counsel, but to gratify their own Passions, and get themselves a little ease. against the house of David unto this day. 20 And it came to pass when all Israel heard that Jeroboam was come again b To wit, from Egypt; which was known before to the chief of the Tribes, and to them who met at Shechem, and now was more universally known by all the People. , that they sent c To his Tent or Habitation, to which he had retired himself, as others also generally did; see above, ver. 16. and called him unto the congregation d Which was summoned by the Elders of the several Tribes, to take advice, how to settle their Affairs, which they easily agreed to do, by conferring the Crown upon jeroboam, according to God's Promise made to him. , and made him king over all Israel: there was none d i e. No entire Tribe. See on Chap. 11. 13, 31, 32. that followed the house of David, but the Tribe of Judah * Chap. 11. 〈◊〉▪ only. 21 And * 2 Chr●… 11. 1. when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin e i e. That part of it which was next to judah, and joined with them. See on Chap. 11. 13. , an hundred and fourscore thousand chosen men, which were warriors, to fight against the house f i e. The Families or Tribes, (for these Words are promiscuously used one for the other) of Israel. of Israel, to bring the kingdom again to Rehoboam the son of Solomon. 22 But * 2 Chro●… 〈◊〉 2. the word of God came unto Shemaiah the man of God g i e. The Prophet, so called; partly, to distinguish him from others of that Name. See Nehem. 6. 10. jer. 29. 31. And partly, to add the more weight to his words. , saying, 23 Speak unto Rehoboam the son of Solomon king of Judah, and to all the house of Judah, and Benjamin, and to the remnant of the people, saying, 24 Thus saith the LORD, Ye shall not go up nor fight against your brethren the children of Israel: return every man to his house, for this thing is from me h This event is from my Counsel and Providence, to punish Solomon's Apostasy, though they procured it by sinful means: and therefore, if you proceed, you must fight with me, as well as them. . They harkened therefore to the word of the LORD i Either from conscience of their duty, or because they durst not oppose so Potent an Adversary. , and returned to departed according to the word of the LORD. 25 ¶ Then Jeroboam built Shechem k i e. He repaired, and enlarged, and fortified it; for it had been ruined long since; judg. 9 45. He might choose it as a place both auspicious, because here the Foundation of his Monarchy was laid; and commodious, as being near the Frontiers of his Kingdom. in mount Ephraim, and dwelled therein; and went out from thence, and built Penuel l A place beyond Jordan; of which, see Gen. 32. 30. judg. 8. 17. to secure that part of his Dominions. . 26 And Jeroboam said in his heart m i e. Reasoned within himself. The Phrase discovers the Fountain of his Error, That he did not consult with God, who had given him the Kingdom; as in all reason, and ●…ustice, and gratitude he should have done: nor believed God's Promise, Chap. 11. 38. but his own imaginations, and carnal policies. , Now shall the kingdom return to the house of David: 27 If these people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their LORD n Which in itself might seem a prudent conjecture; for this would give Rehoboam, and the Priests, and Levites, the sure and faithful friends of David's House, many opportunities of alienating their minds from him, and of reducing them to their former Allegiance. But considering God's Providence, by which the hearts of all Men, and the affairs of all Kings and Kingdoms are governed, and of which he had lately seen so eminent an Instance; it was a foolish, as well as wicked course. , even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28 Whereupon the king took counsel, and made two calves of gold o In imitation of Aaron's Golden Calf, and of the Egyptians, from whom he was lately come. And this he the rather presumed to do, because he knew the people of Israel were generally very prone to Superstition, and Idolatry, as their whole History showeth: and that Solomon's example and countenance given to false Worships, had exceedingly strengthened those inclinations; and therefore they were in a great measure prepared for such an Attempt; especially, when his Proposition tended to their own ease, and safety, and profit, which he knew was much dearer to them, as well as to himself, than their Religion. , and said unto them, It is too much for you p Too great a trouble and charge, and neither necessary, nor safe for them, as things now stood. to go up to Jerusalem: * Exod. 32. 8. behold thy gods, O Israel, which brought thee up out of the land of Egypt q Not as if he did himself believe, or thought to persuade the people to believe, That these Calves were properly, and truly, that very God of Israel, who brought them out of Egypt: (which was so monstrously absurd and ridiculous, that no Israelite in his right wits could believe it) and had been so far from attaining his end, and satisfying his people, that this would have made him both hateful, and contemptible to them; but his meaning was, that these Images were visible Representations, in, and by which he designed to Worship the True God of Israel, as appears, partly from that Parallel-place, Exod. 32. 4. where see my notes: partly, because the Priests and Worshippers of the Calves, are said to Worship jehovah; and upon that account, are distinguished from those belonging to Baal; 1 King. 18. 21. and 22. 6, 7. And partly, from Ieroboam's design in this Work, which was to quiet the people's minds, and remove their scruples about going to jerusalem to Worship their God in that place, as they were commanded: which he doth, by signifying to them, That he did not intent any alteration in the substance of their Religion; nor to draw them from the Worship of the True God, to the Worship of Ashteroth, or Milcom, or any of those Baal's, which were set up by Solomon; but to Worship that selfsame God whom they Worshipped in jerusalem, even the True God, and the God of their Fathers, who brought them out of Egypt; but only to vary a circumstance: and that as they Worshipped God at jerusalem by, and before one Visible Sign, even the Ark, and the Sacred Cherubims there; so his Subjects should Worship God by another Visible Sign, even that of the Calves, in other places; and as for the change of the place, he might suggest to them, that God was present in all places, where Men with honest minds did call upon him; that before the Temple was built, the best of Kings, and Prophets, and People, did Pray, and Sacrifice to God in divers High-places, without any scruple; notwithstanding that restraint of God to one place, Deut. 12. 5, etc. That God would dispense with them also in that matter; because going to jerusalem was very dangerous to them at this time; and God would have Mercy, rather than Sacrifice; and God had been pleased to dispense with his own Ordinances in cases of necessity or great inconvenience, as he did with Circumcision for 40 years in the Wilderness. . 29 And he set the one in Bethel, and the other put he in Dan r Which two places he chose for his people's conveniency; Bethel being in the Southern, and Dan in the Northern parts of his Kingdom. . 30 And this thing became a sin s i e. A cause or occasion of great wickedness among that People; not only of Idolatry, which is called Sin by way of Eminency; not only of the Worship of the Calves, wherein they pretended to worship the True God; but also of the Worship of Baal, and of the utter desertion of the True God; and of all sorts of impiety, and abominable Sins; as is manifest from the History of that Kingdom: in which, there was not one good King: and very few of the people who were not guilty of heinous Crimes, as the Prophet's witness. : for the people went t The King's Counsel and Example seduced them, though it did not excuse their Sin; and they willingly walked after this his wicked commandment, Host 5. 11. to worship before the one, ‡ Heb. of the Calves. even unto Dan u Which is not here mentioned exclusively, for that they went also to Bethel is evident from ver. 32, 33. but for other reasons, either because that of Dan was first made, or best frequented, the people in those parts having been long leavened with Idolatry: See judg. 18. 30. or to show the people's readiness to comply with the King's Command, and their Zeal for Idols; that those who lived in, or near Bethel, had not patience to stay till that Calf was finished, but all of them were forward to go as far as Dan, which was in the utmost borders of the Land, to Worship an Idol there; when it was thought too much for them to go to jerusalem to Worship God. . 31 And he made an house of high places x Or, an house (i. e. Houses, or Chapels) in the high-places. Besides the famous Houses, or Temples, which he Built at Dan and Bethel; he Built also for his People's better accommodation, lesser Temples upon divers high-places, which were esteemed Sacred and Venerable, because their Pious Ancestors had served God in them: and thereby jeroboam might not seem to bring in a new Religion, but only to revive the old. , and made priests of ‡ Heb. the extremities. the * Chap. 13. 33. Ezek. 44. 7, 8. lowest of the people y Which he might do, either 1. Because the better sort refused it, as an office below their quality: or, 2. Because such would be satisfied with mean allowances; and so he could put into his own Purse a great part of the rich Possessions and Revenues of the Levites, which doubtless he seized upon when they forsook him, and went to jerusalem; 2 Chron. 11. 13, 14. which also was very necessary for his present and pressing Occasions; the rather, because he durst not yet lay grievous Taxes upon that People who had newly cast off Rehoboam for that very Reason. Or, 3. Because mean persons would depend upon his favour, and therefore be very pliable to his humour, and firm to his Interest, and zealous to promote the Worship of the Calves. But the Words in the Hebrew properly signify, from the ends of the people; which is, and may be Translated thus, out of all the people; promiscuously out of every Tribe. Which Exposition seems to be confirmed by the following words, which are added to explain these, which were not of the sons of Levi; though they were not of the Tribe of Levi. And that indeed was Ieroboam's Sin; not that he chose mean persons, for some of the Levites were such; and his Sin had not been less, if he had chosen the Noblest and Greatest Persons; as we see in the Example of Uzziah: 2 Chron. 26. 18, 19 But that he chose Men of other Tribes, contrary to God's appointment, which restrained that Office to that Tribe. , which were not of the sons of Levi z To whom that Office was confined by God's express Command, but promiscuously to any person of any other Tribe. . 32 And Jeroboam ordained a feast a Either, 1. A Feast of Dedication, like that which was in judah, at the Dedication of the Temple. Or rather, 2. The feast of Tabernacles, as may be thought, 1. because that began on the fifteenth day of the Month, Levit. 23. 34. 2. Because he is not blamed for devising the Feast (which thereby seems to have been of God's appointment) but only for devising the month, ver. 33. for keeping God's Feast, not in God's time, which was the 15th day of the Seventh Month, and so onward, Levit. 23. 34. But on the 15th day of the Eighth Month. And this alteration he made, either 1. To keep up the difference between his Subjects, and those of judah, as by the differing manners, so by the distinct times of their Worship. Or, 2. Lest he should seem directly to oppose the God of Israel, (who had in a special manner obliged all the People to go up to jerusalem at that time, Deut. 16. 16.) by requiring their attendance to Celebrate the Feast elsewhere, at the same time. Or, 3. To engage as many Persons as possibly he could, to come to his Feast; which they would more willingly do when the Feast at jerusalem was passed, and all the Fruits of the Earth were most perfectly gathered in. in the eighth month, on the fifteenth day of the month b And so onward till the Seven days ended. , like unto the feast that is ‡ Or, was. in Judah c He took his Pattern thence, to show, That he Worshipped the same God, and Professed the same Religion for substance, which they did; howsoever he differed in circumstances, as here he did in the time. , and he ‖ Or, went up to the Altar, etc. offered c Either, 1. By his Priests. Or, rather 2. By his own hands; as appears from Chap. 13. 1, 4. which he did, to give the more countenance to his new-devised solemnity. Nor is this strange; for he might plausibly think, that he who by his own Authority had made others Priests, might much more exercise a part of that Office; at least, upon an extraordinary occasion; in which case, he knew David himself had done some things, which otherwise he might not do. upon the altar, (so did he in Bethel) d i e. He himself did offer there in like manner, as he now had done at Dan. ‖ Or, to Sacrifice. sacrificing unto the calves e For they were two, ver. 29. that he had made: and he placed in Bethel f As he had done at Dan. v. 31. the priests of the high-places which he had made. 33 So he ‖ Or, went up to the altar, etc. offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart g Which he appointed without any Warrant from God, which was superstition, comp. jer. 7. 31. : and ordained a feast unto the children of Israel, and he offered upon the altar, ‡ Heb. to burn incense. and burnt incense. CHAP. XIII. AND behold, there came a man of God a An Holy Prophet. out of Judah by the word of the LORD b By Divine Inspiration and Command. unto Bethel: and Jeroboam stood by the altar to ‖ Or, to offer 〈◊〉 to burn sacrifice. burn incense. 2 And he cried against the altar c And consequently, against all that Worship; which is oft signified by the name of the altar. See Isa. 19 19 1 Cor. 9 13. Heb. 7. 13. and 13. 10. in the word of the LORD, and said, O altar, alter d He directs his Speech to the Altar; partly, because the following signs were wrought upon it; and partly to signify, That jeroboam would no more regard his words, than the Altar did; and yet they should take effect. , thus saith the LORD, Behold, a child ‡ Heb. is born. shall be born unto the house of David, * 2 King. 23. 16. Josiah by name e Which being done above 300 years after this Prophecy; plainly shows the absolute certainty of God's Providence, and Foreknowledge, even in the most contingent things. For this was in itself uncertain, and wholly depended upon Man's Will, both as to the having of a Child, and as to the giving it this Name. Therefore God can certainly, and effectually overrule Man's Will which way he pleaseth; or else it was possible, that this Prediction should have been false; which is Blasphemous to imagine. , and upon thee shall he offer the priests f Synecdochically, the Bones of the Priests, 2 King. 23. 15, 16. whereby the Altar should be defiled. of the high-places that burn incense upon thee, and men's bones shall be burnt upon thee. 3 And he gave a sign the same day g i e. He then wrought a Miracle, to assure them of the Truth of his Prophecy. , saying, This is the sign which the LORD hath spoken: Behold, the altar shall be rend, and the ashes that are upon it poured out. 4 And it came to pass when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand h To point out the Man whom he would have the People lay hands on, and to stir them up to do so. from the altar i Where it was employed, in offering something upon it. , saying, Lay hold on him. And his hand which he put forth against him, dried up k Or, withered, the Muscles and Sinews, the instruments of Motion, were shrunk up. This God did, partly to chastise jeroboam for offering violence to the Lord's Prophet: partly, to secure the Prophet against further Violence: and partly, that in this Example God might show, how highly he resents the injuries done to his Ministers, in, and for the faithful discharge of their Office. , so that he could not pull it in again to him. 5 The altar also was rend, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD. 6 And the king answered l i e. Spoke; as that Word is oft used in both Testaments. , and said unto the man of God, Entreat now the face of the LORD thy God m Who by his Zeal for thee, hath manifested himself to be thy God and Friend, in a singular manner; and therefore will hear thy Prayers for me, though he will not regard mine, because I have forsaken him and his Worship. , and pray for me, that my hand may be restored me again. And the man of God besought ‡ Heb. the 〈◊〉 of the LORD▪ the LORD n To assure jeroboam, that what he had said, was not from ill-will to him, and that he hearty desired his Reformation, not his Ruin. , and the king's hand was restored again o Partly to assure him, that the stroke was from God: partly, because he Repent of that Violence which he intended against the Prophet, for which God inflicted it: and partly, that this goodness of God to him, might have led him to Repentance; or, if he continued Impenitent, leave him without all excuse. , and became as it was before. 7 And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward p Horrid Stupidity! He desires to requite the Instrument, but takes no notice of the chief Cause and Author of this great and wonderful Mercy, which was God. . 8 And the man of God said unto the king * ●…o Numb. 〈◊〉 18. and 24. 〈◊〉▪ , If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread, nor drink water in this place: 9 For so was it charged me by the word of the LORD q My refusal of thy favour, is not from any contempt, or hatred of thy Person; but in obedience to the just Command of my God, who hath forbidden me all further Converse or Communication with thee. , saying, Eat no bread, nor drink water r To wit, in that place, or with that People. Whereby God declares, how detestable they were in God's Eyes; not because their Idolatry was so bad as that of the Heathens, but because they were vile Apostates from the True God, and embraced this Idol-worship, against the light of their own Consciences, merely to comply with the King's humour and command: and because their vicinity and Relation to the Tribe of judah, made this more dangerous, as to their infection by it. , nor turn again by the same way that thou camest s That by thy avoiding the way that led thee to Bethel as execrable, although thou goest by my special Command, thou mightest teach all others, how much they should abhor that way, and all thoughts of going to that place, or to such people, upon any trivial and unnecessary occasion. . 10 So he went another way, and returned not by the way that he came to Bethel. 11 ¶ Now there dwelled an old prophet t A Prophet of the Lord; one to whom, and by whom, God did sometimes impart his mind; as is manifest from ver. 20, 21. and one that had a respect to the Lords holy Prophets, and gave credit to their Predictions: all which the following Relation shows: but whether he was an holy and good Man, may justly be doubted, seeing all those qualifications might meet in a vicious man, to, and by whom he may Reveal some part of his Mind, as he did to Balaam, Numb. 23. etc. and in such, his other qualities are sometimes found; and we find him in a downright and premeditated Lie, and that without any great temptation to it, ver. 18. And albeit, an holy Prophet might possibly have continued in the Kingdom of Israel, he would never have gone from his own habitation, to dwell at Bethel, the chief Seat of Idolatry, unless with design to Preach against it: which it is evident he did not; his Sons seem to have been present at, and to have joined with others in that Idolatrous worship, v. 11. and that not without their Father's connivance. in Bethel u For thither he came to dwell, probably expecting some great advantages from jeroboam; but he came out of Samaria, 2 King. 23. 18. where he either was born, and had lived before. Or, his usual dwelling was at Bethel, but had lately been at Samaria, and was now returned to Bethel. , and his ‡ Heb. 〈◊〉▪ sons x Who probably were eye and ear-witnesses of what had passed. came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. 12 And their father said unto them, What way went he? for his sons had seen what way the man of God went, which came from Judah. 13 And he said unto his sons, Saddle me the ass. So they saddled him the ass, and he road thereon: 14 And went after the man of God, and found him sitting under an oak y Being faint and weary with his journey, and possibly with the heat, which makes him choose this shady place; and especially with hunger and thirst, ver. 9 And he might easily guests that this was the old Prophet, by his age and carriage, and, it may be, by his Prophetical Mantle, and by the Character which his Sons had given him. : and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. 15 Then he said unto him, Come home with me, and eat bread. 16 And he said, I ‡ Heb. cannot▪ ●…eut. 12. 16. 〈◊〉 17. 5. and ●… Cor. 10. 21. may not return with thee, nor go in with thee: neither will I eat bread, nor drink water with thee in this place z i e. In Bethel, where thou desirest me to do it. . 17 For ‡ Heb. a word 〈◊〉. it was said to me by the word of the LORD, Thou shalt eat no bread, nor drink water there, nor turn again to go by the way that thou camest. 18 He said unto him, I am a prophet also as thou art, and an angel spoke unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread, and drink water. But he lied unto him a Not with evil design against him, but out of curiosity, to know all the truth and circumstances from his own mouth, and to express his kindness to him, and to relieve his pressing hunger; whereby possibly he thought to please God, and to compensate for his miscarriages. But his sin was great; for he did not only tell a premeditated lie, but also made God a liar, and to contradict himself, and all this without any pretence of necessity, or benefit to himself. . 19 So he went back with him, and did eat bread in his house, and drank water. 20 ¶ And it came to pass, as they sat at the table b There the Prophet meets with a severe Judgement, where he was pleasing himself with this seasonable refreshment. , that the word of the LORD came c By secret instinct into his mind; as sometimes God spoke to Moses and other Prophets when they were in company, with others. unto the prophet that brought him back d So he makes this Prophet publicly to call himself liar, and to pronounce a terrible Sentence against him, to whom he professed so much kindness. Indeed the Hebrew words are ambiguous, and by others rendered thus, to the Prophet whom he had brought back; which agrees very well with the Hebrew Phrase; and may seem to be the best Translation, by comparing v. 23. where the very same Phrase i●… so rendered; and ver. 26. where this message is said to be spoken to him. But these Arguments are not cogent; not that from v. 23. because it is a common thing for the same Phrase in divers Verses, and sometimes in one and the same Verse, to be diversely used: nor that from v. 27. for that may be rendered concerning him. And Therefore our Translation is better, as is manifest from v. 21. : 21 And he cried e With a loud Voice, the effect of his passion, both for his own guilt and shame, and for the Prophet's approaching ●…sery, and his unhappy influence both in procuring and i●… denouncing of it. unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth f i e. The word of command coming out of his mouth. A Metonymy of the Cause for the Effect. of the LORD, and hast not kept the commandment which the LORD thy God commanded thee, 22 But camest back, and hast eaten bread, and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers g i e. Thou shalt not die a natural, but a violent death; and that in this journey, before thou returnest to thy native habitatition; and thy Carcase shall not be buried in the proper Sepulchre; which was esteemed a kind of Curse, and a note of Infamy; as the contrary was reckoned an honour and blessing. See chap. 14. 13. Isa. 14. 19, 20. jer. 22. 19 and 26. 24. . 23 ¶ And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass That he might sooner come to his home, and, if possible, escape the Judgement threatened. But, it is observable, he doth not accompany him; his guilty Conscience making him to expect and fear to be involved in the same Judgement with him. , to wit, for the prophet whom he had brought back. 24 And when he was gone, a * Chap. 20. 36. lion met him h For there were many Lions in judea, and this was brought hither by God's special Providence. by the way, and slew him i Why doth God punish a good man so severely for so small an offence? Ans. First, His sin was not small, for it was a gross disobedience to a positive command. Obj. But he supposed, and was told by another Prophet, that God had repealed his command, and so was deceived. Ans. He had no sufficient discharge from the former command; for he neither was assured that the old man was a Prophet, nor that the message he delivered was from God; but had reason to suspect the contrary, or at least to inquire the mind of God in this doubtful point, which he grossly neglected to do, and willingly believed the message, because it suited with his own inclination and necessity. Add to this, that he being a Prophet was obliged to the greater exactness in obedience to all God's Precepts; and therefore this sin was much greater in him than in another, because hereby God was dishonoured, and the Authority and Success of his message blasted, and jeroboam and the Idolatrous Israelites hardened in their wicked courses; for the prevention whereof it was necessary that God should exercise severity towards him. Ans. Secondly, As his sin was not so small, so his punishment was not so great, as may be imagined. For as to his outward man, his Bodily death (which was a Debt that he owed to God and Nature) in this way was not so painful and terrible as many other kinds of death; and as to his Soul, God, by giving him a Gracious admonition both of his sin and danger, ver. 21, 22. awakened him to true Repentance, which doubtless he practised, and so was prepared for his death, and by this sudden death freed from all the miseries of an evil time and world, and speedily let in to Eternal Glory. Ans. Thirdly, As the world and all men in it were made for God's Glory, and all their Lives and Deaths ought to be laid out in his Service; so it cannot seem strange nor harsh if God should bring his deserved Death upon him in this manner, for the accomplishment of his own Glorious Designs, as to vindicate his own Honour and Justice from the imputation of partiality; to assure the Truth of his Predictions, and thereby provoke jeroboam and his Idolatrous followers to Repentance; to justify himself in all his Dreadful Judgements which he intended to inflict upon Ieroboam's House, and the whole Kingdom of Israel, for their Cursed Apostasy; and to warn all succeeding sinners not rashly to venture upon small sins, and especially to take heed of greater sins, for which they might expect far sorer punishments. : and his carcase was cast in the way k His Life and Soul being gone, his Dead Body falls to the ground, and lies there. , and the ass stood by it: the lion also stood by the carcase l See on v. 28. . 25 And behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelled. 26 And when the prophet that brought him back from the way, heard thereof, he said, It is the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath ‡ Heb. broken. torn him, and slain him, according to the word of the LORD, which he spoke unto him m Or rather, concerning him: for so the Particle Lamed is oft used, as Gen. 20. 13. Psal. 3. 2. and 91. 11. compare with Matth. 4. 6. See the Notes on v. 20. . 27 And he spoke to his sons, saying, Saddle me the ass n Being secure as to himself, because so many others had been there without any harm; and because he perceived the Prophet's Death was a Judgement of God, and that for special reasons. . And they saddled him. 28 And he went and found his carcase cast in the way, and the ass, and the lion standing by the carcase: the lion had not eaten the carcase, nor ‡ Heb. broken. torn the ass o Here was a concurrence of Miracles; That the Ass did not run away from the Lion, according to his nature and custom, but boldly stood still, as reserving himself for the carrying of the Prophet to his Burial; that the Lion did not devour its prey, as the manner is; nor yet go away when he had done his work which he was sent for, but stood still, partly, to preserve the Carcase of the Prophet from other wild Beasts or Fowls, which would quickly have eaten it; partly, as an evidence that the Prophet's Death was not casual, nor the effect of a Lions hungry and ravenous disposition, but of God's singular and just Judgement; and consequently, that his Prediction was Divine, and should be infallibly accomplished in its proper time; and partly, as a token of God's favour to the deceased Prophet, of whose very Carcase he took such special care: thereby signifying, that although for Wise and Just reasons he thought fit to take away his life, yet his remains were precious to him, and his Soul did live in his sight. . 29 And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn, and to bury him. 30 And he laid his carcase in his own grave p So that threatening, v. 22. was fulfilled; and withal, the memory of his Prophecy was revived and preserved among them, and his very Carcase resting there, might be a witness of their madness and desperate wickedness, in continuing in their abominable Idolatry, after such an assurance of the dreadful effects of it. , and they q The old Prophet and his Sons, and others, whom common humanity taught to lament the untimely death of so worthy a Person. mourned over him, saying, Alas my brother r Which was an usual form of expression in Funeral-lamentations. See jer. 22. 18. . 31 And it came to pass after he had buried him, that he spoke to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried, * ●… Kin. 23. 18. lay my bones beside his bones s That I may be secured from that Judgement threatened ver. 2. . 32 For the saying which he cried by the word of the LORD, against the altar in Bethel, and against all the houses of the high places, which are in the cities of * See Chap. 16. 24. Samaria t i e. Of the Kingdom of Samaria; as it was called, though not when this Fact was done, yet before these Books were written. Samaria was properly the name of one City, 1 King: 20. 1. but from hence the whole Kingdom of Israel was so called, jer. 31 5. Hos: 7. 1. and 8. 5. and Amos 3. 9 and the King of Israel is called the King of Samaria, 2 King. 1. 3. Host 10. 7. and (as here) we read of the cities of Samaria, Ezra 4. 10. , shall surely come to pass. 33 ¶ After this thing, u i e. After all these things: the Singular Number put for the Plural; after so many, and evident, and successive Miracles. Which is noted to aggravate his Infidelity and Apostasy. Jeroboam returned not from his evil way, but ‡ Heb. returned and made. * Chap. 12. 31. made again of the lowest of the people priests x He abated not so much as a circumstance in his Idolatrous Worship. of the high places: whosoever would y Without any respect to Tribe, or Family, or integrity of Body, or Mind, or Life; all which were to be regarded in the Priesthood. , he ‡ Heb. filled his hand. consecrated him z Heb. he filled his hand. Of which Phrase see Exod. 28. 41. and 29. 9, 33. , and he became one of the priests of the high places. 34 And this thing became sin Either, an occasion of sin, and means of hardening all his Posterity in their Idolatry: or, a punishment, for so the word sin is oft used. This his obstinate continuance in his Idolatry, after such warnings, was the utter ruin of all his Family. unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. CHAP. XIV. AT that time a Either, First, Presently after the things described in the former Chapter: which, though related in the beginning of his Reign, yet might be done a good while after it, and so Ahijah the Prophet might be very old, as he is described to be, v. 4. Or, Secondly, many Years of it, i. e. Whilst jeroboam lived and persisted in his former course. For this Phrase is oft used indefinitely, and without respect to the time last mentioned before it, as Dan. 12. 1. Matth. 4. 1. Abijah the son of Jeroboam fell sick b By the stroke of God to punish Ieroboam's Rebellion against God. . 2 And Jeroboam said to his wife c Partly, because he would trust none else with this secret; partly, because she might without suspicion inquire concerning her own Child; and partly, because she would inquire most exactly, and diligently, and faithfully acquaint him with the whole truth. , Arise, I pray thee, and disguise thyself d Change thy habit, and voice, and go like a private and obscure person. , that thou be not known to be the wife of Jeroboam e This caution proceeded: First, From the pride of his heart, which made him loath to confess his folly in worshipping such ignorant and helpless Idols, and to give Glory to the God whom he had forsaken. Secondly, From jealousy and suspicion, lest the Prophet knowing this, should either give her no Answer, or make it worse than indeed it was. Thirdly, From Policy, lest his people should by his example be drawn to forsake the senseless Calves, and to return to the God of judah, whom they had rashly forsaken. , and get thee to Shiloh: Behold, there is Ahijah the prophet, which told me that * Chap. 11. 〈◊〉▪ I should be king over this people. 3 And take ‡ Heb. in 〈◊〉 hand. with thee ten loaves, and ‖ Or, 〈◊〉▪ cracknels, and a ‖ Or, 〈◊〉▪ cruse of honey f A present, after the manner, judg. 13. 17. 1 Sam. 9 7, 8. 2 King. 5. 15. and 8. 8. but mean, as became an ordinary Country Woman, which she personated. , and go to him g To inquire the event of this sickness, as the following words imply. : he shall tell thee what shall become of the child. 4 And Jeroboams wife did so, and arose, and went to Shiloh, and came to the house of Ahijah: but Ahijah could not see, for his eyes ‡ Heb. 〈◊〉 for 〈◊〉▪ were set h Or, stood still, or were grown stiff; the Nerves, by which the Eyes and Lye-lids are moved, being contracted and withered. by reason of his age. 5 ¶ And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son, for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman. 6 And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam i By which discovery he both reproves their folly, who thought to conceal themselves or their designs from that God from whom they expected and desired the discovery of the most secret things; and withal gives her assurance of the truth and certainty of that message which he was to deliver. , why feignest thou thyself to be another? for I am sent to thee with ‡ Heb. 〈◊〉▪ heavy tidings. 7 Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people k For so they were when jeroboam was first set over them. Israel: 8 And rend the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David l Who though he fell into some sins, yet, first, he constantly persevered in the True Worship of God; from which thou art revolted. Secondly, He hearty repent of, and turned from all his sins, whereas thou art obstinate and incorrigible. , who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes, 9 But hast done evil above all that were before thee m Above all the former Kings of my People, as Saul, and Solomon, and Rehoboam. : for thou hast gone and made thee other gods, and molten images n Or, other Gods, to wit, (for so and oft signifies among the Hebrews, as hath been formerly noted) molten images, namely, the Golden Calves: which he calls other gods, not as if the Israelites esteemed the Calves made of their own Gold, to be gods indeed, which it is incredible should find belief with any man in his wits, especially with the whole Body of the Israelites, who knew that the Ark and Cherubims, though made by God's special direction, were not Gods, but only Pledges of God's presence, etc. Nor as if they thought them to be other gods in a strict and proper sense; for it is apparent that they still pretended to Worship the God of their Fathers, as the jews at jerusalem did, though in a differing manner; but only because God rejected their whole Worship, and, howsoever they called or accounted it, he reckoned it a manifest defection from him, and a betaking of themselves to other gods, or devils, as they are called, 2 Chron. 11. 15. by whose instigation they were led to such Idolatrous practices, and whom alone they served and worshipped therein, whatsoever pretences they had to the contrary. , to provoke me to anger o i e. Whereby thou didst provoke me. For otherwise this was not Ieroboam's design in it, but only to Establish himself in the Throne. , and hast cast me behind thy back p Despised, and disregarded, and forsaken me, and my Commands, and my Worship, as we do things which we cast behind our backs. : 10 Therefore behold, I * Chap. 15. 29. will bring evil upon the house of Jeroboam, and will cut off from Jeroboam * Chap. 21. 21. 2 King. 9 8. him that pisseth against the wall q Either, so much as a Dog: or, any male Children. Of which Phrase see the Notes on 1 Sam. 25. 22. , and him that is shut up and left r Those who had escaped the fury of their Enemies invading them, either because they were shut up in Caves, or Castles, or strong Towns: or, because they were left, over-looked or neglected by them, or spared as poor, impotent, helpless Creatures. But now, saith he, They shall be all searched out, and brought to destruction. See more on Deut. 32. 36. in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung s Which they remove, as a loathsome thing, out of their Houses, and that thoroughly and universally. , till it be all gone. 11 Him that dieth of Jeroboam in the city, shall the dogs eat: and him that dieth in the field, shall the fowls of the air eat t So both sorts shall die unburied. : for the LORD hath spoken it. 12 Arise thou therefore, get thee to thin●… own house; and when thy feet enter into the city u Presently upon thy entrance into the City; when thou art gone but a little way in it, even as far as to the threshold of the King's door, v. 17. which possibly was near the Gates of the City. And by the event of this branch, judge of the Truth of the rest of my Prophecy. , the child shall die. 13 And all Israel shall mourn for him x Either, First, For the loss of so worthy and hopeful a Person. Or, Secondly, For the sad calamities which should follow his death, which possibly his moderation, and wisdom, and virtue, might have prevented, whereof his death was a certain presage and evidence. So they should mourn, not simply for him, but for their own loss in him. , and bury him▪ for he only of Jeroboam shall come to the grave y Shall have the honour of Burial, denied to the rest, v. 11. , because in him 2 Chr. 12. 12. and 19 3. there is found some good thing toward the LORD God of Israel z Some P●…ous inclinations and intentions of taking away the Calves, or of permitting or obliging his People to go up to jerusalem to Worship, if God gave him Life and Authority to do it, and of trusting God with his Kingdom in that case. , in the house of Jeroboam a Which is added for his greater commendation; he was good in the midst of so many temptations and wicked examples; a good branch of a bad stock. . 14 Moreover, the LORD shall raise him up a king b Baasha, chap. 15. 28. over Israel, who shall cut off the house of Jeroboam that day c When he is so raised; in the very beginning of his Reign, chap. 15. 29. : but what d But what do I say, he shall raise, as it were a thing to be done at a great distance of time: he hath already raised him in some sort: the man is now in being, if not in power, who shall do this: this Judgement shall be shortly executed. ? even now. 15 For the LORD shall smite Israel e Because they obeyed Ieroboam's wicked command of Worshipping the Calves, and that willingly, Host 5. 11. as a reed is shaken in the water f Easily and variously, hither and thither, with every wind. So shall the Kingdom and People of Israel be always in an unquiet and unsettled posture, tossed to and fro by Foreign Invasions, and Civil Wars; by opposite Kings and Factions, and by the dissensions of the People. See 2 King. 17. 18. , and he shall * 2 Kin. 17. 23. root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river g To wit, Euphrates, oft so called by way of eminency, as Gen. 15. 18. and 31. 21. 1 King. 4. 21, 24. This was accomplished in part, 2 King. 15. 29. and more fully, 2 King. 17. 6. , because they have made their groves h For the Worship of their Idols, Exod. 34. 13. Deut. 16. 21. God having before condemned the making and worshipping of the Calves, by which they designed or pretended to Worship the True God; he now takes notice that they were not contented with the Calves, but (as it is the nature of Idolatry, and all sin, to proceed from evil to worse) were many of them fallen into another and a worse kind of Idolatry, even their worship of the Heathenish Baal's, which they commonly exercised in Groves. See on 1 King. 18. 19 , provoking the LORD to anger. 16 And he shall give Israel up, because of the sins of Jeroboam, who did sin, and who made Israel to sin i To wit, by his invention, and making of the occasion of their sin, the Calves; by his example, by encouraging those and only those that worshipped the Calves; and by his Authority requiring and compelling them to do it. This is mentioned as a monstrous aggravation of his wickedness, that he was not content with his own sin, but was the great Author, and chief cause, of drawing others into sin, and of corrupting and undoing the whole Kingdom: which therefore God would never forgive him, nor forget him, but upon all occasions mentions him with this Eternal brand of infamy upon him. . 17 ¶ And Jeroboams wife arose, and departed, and came to Tirzah k An Ancient and Royal City, jos. 12. 24. in a pleasant place, Cant. 6. 4. where the Kings of Israel had a Palace, chap. 15. 33. and 16. 6, 8, 23, 24. whither jeroboam was now removed from Shechem, either for his pleasure, or for his Son's recovery, by the healthfulness of the place. : and when she came to the threshold of the door l To wit, of the King's House, which probably was upon, or by the Wall of the City, and near the Gate, which was the place of Judicature. See v. 12. , the child died. 18 And they buried him, and all Israel mourned for him, according to the word of the LORD, which he spoke by the hand of his servant Ahijah the prophet. 19 And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel m Heb. in the book of the words or things of the days, etc. By which you are not to understand that Canonical Book of the Chronicles, for that was written long after this Book; but a Book of Civil Records, the Annals, wherein all remarkable passages were Recorded by the King's command from day to day; out of which the Sacred Penman by the direction of God's Spirit, took out those passages which were most considerable and useful for God's Honour, and men's Edification. . 20 And the days which Jeroboam reigned, were two and twenty years So he lived till Asa's second year, chap. 15. 25. : and he ‡ Heb. lay down. slept with his fathers o Either, First, He was Buried with his Ancestors. But their Sepulchre seems to be too mean and improper for a great King; and Kings use to be Buried in peculiar Sepulchers. Or, Secondly, He died, as his Fathers did. , and Nadab his son reigned in his stead. 21 ¶ And Rehoboam the son of Solomon reigned in Judah: 2 Chr. 12. 13. Rehoboam was forty and one years old p Therefore he was born a year before Solomon was King, as appears from 1 King. 11. 42. This is noted as an aggravation of Rehoboam's folly, that he was old enough to have been wiser. when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his Name there: and his mother's name was Naamah, an Ammonitess q A People Cursed by God, and shut out of the Congregation of his People for ever, Deut. 23. 3. Neh. 13. 1. This is observed as one cause both of God's displeasure in punishing Solomon with such a Son, and of Rehoboam's Apostasy after his three first years, 2 Chron. 11. 17. . 22 And Judah did evil r After a little time, 2 Chron. 11. 17. in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done. 23 For they also s They followed the example of the Israelites, although they were better instructed, and had the Temple in their Kingdom, and liberty of access to it, which was denied to the Israelites; and the privilege of Worshipping God in his own way, and the Counsels, and Sermons, and Examples of the Priests and Levites, to teach and establish them, and the dreadful example of Israel's horrid Apostasy, to caution and terrify them. built them high places t Which was unlawful, and, now especially when the Temple was Built, and ready to receive them; unnecessary, and therefore expressed a greater contempt of God and his express Command to the contrary. , and ‖ Or, standing images, or, statues. images, and groves u Not only after the manner of the Heathens and Israelites, but against a direct and particular prohibition. on every high hill, and under every green tree x The People were universally corrupted: which is a prodigious, all things considered, and is a clear evidence of the greatness and depth of the Original corruption of Man's nature, which without God's Grace is ready to break forth into all sorts of wickedness. . 24 And there were also Sodomites y i e. Males, who prostitured their Bodies to the filthy Lusts of others: of whom see on Deut. 23. 17. who also did this in the worship, and to the honour of their Idols, as also the Women did, Numb. 25. 1, 2. And this might be one occasion of so great a spreading of Idolatry among the Lustful Israelites. And on the other side God doth frequently punish Idolatry with Corporal uncleanness, Rom. 1. 21, 28. See 1 King. 15. 12. and 22. 46. 2 King. 23. 7. in the land, and they did according to all the abominations of the nations which the LORD cast out before the children of Israel. 25 ¶ And it came to pass in the fifth year of king Rehoboam z Presently after his and his People's Apostasy, which was not till his fourth year: when the Apostatical Israelites enjoyed Peace and some kind of Prosperity, at first, for many Years together: of which difference two reasons may be given: First, That Iudah's sins were committed against clearer Light, and more powerful means and remedies of all sorts, and therefore deserved more severe and speedy Judgements. Secondly, That God discovered more Love to judah in chastizing them speedily, that so they might be humbled, and reform, and so graciously preserved, as it happened; and more anger against Israel, that he spared them, and by their impunity hardened and ripened them to that total destruction which he intended to bring upon them. , that Shishak king of Egypt a Of whom see 1 King. 11. 40. and 2 Chron. 12. 2, etc. where this History is more fully described. He is thought by many to be Solomon's Brother-in-law. But how little such Relations signify among Princes, when their Interest is concerned, all Histories witness. Besides Rehoboam was not Solomon's Son by Pharaoh's Daughter, and so the relation was in a manner extinct. came up against Jerusalem b Either, From ambition and a desire to enlarge his Empire: or, from jealousy of Rehoboam's growing-greatness: Of which see 2 Chron. 11. or, by Ieroboam's instigation: or, from a covetous desire of possessing these great treasures which David and Solomon had left: and, above all, by God's Providence, disposing his heart to this expedition for Rehoboam's punishment. . 26 And he took away the treasures c It is implied, that first he took the City: which may seem strange, considering the great strength of that City, and how much time it took Nabuchadnezzar and Titus to take it. But, First, It might cost Shishak also some time, and a long Siege ere he took it, though that be not here related. Secondly, It is probable that David and Solomon in their building and altering of this City, had more respect to State and Magnificence, than to its defence, as having no great cause to fear the Invasion of any Enemies, and being too secure in reference to their Posterity, because of God's promise of the Kingdom to be continued to them and to their seed for ever. And it is probable and certain, that after the division between judah and Israel, the Kings of judah did add very much to the Fortifications of this City. of the house of the LORD, and the treasures of the king's house, he even took away all: and he took away all the shields of gold * Chap. 10 〈◊〉▪ which Solomon had made. 27 And king Rehoboam made in their stead brazen shields, and committed them unto the hands of the chief of the ‡ Heb. 〈◊〉▪ guard d Whereas the Golden Shields, as being more precious, were kept in a certain place. , which kept the door of the king's house. 28 And it was so, when the king went into the house of the LORD e By which it seems the affliction had done him some good, and brought him back to the Worship of God, which he had forsaken, chap. 12. 1. , that the guard bore them, and brought them back into the guard-chamber. 29 ¶ Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah f Such a Book of Chronicles as that mentioned above, ver. 19 . 30 And there was war between Rehoboam and Jeroboam g Not an Invasive War with Potent Armies, which was forbidden, chap. 12. 12. and not revived till Abijam's Reign, 2 Chron. 13. but a defensive War from those Hostilities which by small Parties and Skirmishes they did to one another. all their days. 31 And Rehoboam slept with his fathers, and was buried with his fathers in the city of David▪ and his mother's name was Naamah an Ammonitess h This is repeated as a thing very observable. See above, ver. 21. . And Abijam his son reigned in his stead. CHAP. XV. NOw in the eighteenth year of king * 2 Chr. 13. ●…. Jeroboam a Obj. How can this be, when he Reigned 3 Years, ver. 2. and Asa, his Successor, began his Reign in the twentieth Year of jeroboam, v. 9? Ans. Parts of Years are commonly called and accounted Years both in the old and New Testament, and in profane Writers. So his Reign began with Ieroboam's 18th Year, and continued his whole 19th Year, and ended within his 20th Year, in which also Asa's Reign began. And thus one and the same Year may well be, as it frequently is, attributed to two several Persons. the son of Nebat, reigned Abijam over Judah. 2 Three years b See the last Note, on ver. 1. reigned he in Jerusalem: and his mother's name was Maachah the daughter of Abishalom c Or, of Absalon, as he is called 2 Chron. 11. 21. And because he is here mentioned as a known Person without any addition of his Kindred or Quality, some conceive that this was Absalom's Daughter, called properly Tamar, 2 Sam. 14. 27. and from her Royal Grandmother, 2 Sam. 3. 3. Maachah; and that she is called Michajah (which differs not much from Maachah) the daughter of Uriel, 2 Chr. 13. 2. because she was first Married to Uriel, as josephus affirms, Antiq. 8. 3. and afterwards to Rehoboam. Others think this was another Person, and that both she and her Father had each of them several names, which was not unusual among the Hebrews. . 3 And he walked in all the sins of his father d Which his Father lived in, Either, First, Before his humiliation. Or rather, Secondly, After his deliverance from Shishak, when, though he did not openly renounce the Worship of God, he seems to have relapsed into his former sins; which otherwise would not have been remembered against him; as David's name and memory is never loaded with the shame of his sins, because he truly repent of them. , which he had done before him: and his Chap. 11. ●…. heart was not perfect with the LORD his God, as the heart of David his father. 4 Nevertheless, for David's sake did the LORD his God give him a ‖ Or, candle. lamp e i e. A Son and Successor to perpetuate his name and memory, which otherwise had gone into obscurity. The same Phrase is used above, ch. 11. 36. 2 King. 8. 19 2 Chr. 21. 7. in Jerusalem, to set up his son after him, and to establish Jerusalem f i e. That he might maintain that City, and Temple, and Worship, as a witness for God, in the World, against the Israelites and Heathen world, who should have enquired after it, and embraced the True Religion there established and set up, as a Beacon upon an high Hill, that all men might take notice of it. : 5 Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, * 2 Sam. 11. 4 and 12. 9 save only in the matter of Uriah the Hittite g Quest. How is this true, seeing David sinned in the matter of Nabal, 1 Sam. 25. and Achish, chap. 27. and Mephibosheth, and his indulgence to his Children, Adonijah, Amnon and Absalon; and in the numbering of the People? Ans. This and the like Phrases are not to be understood as exclusive of every sinful action, but only of a sinful course or state, or of an habitual and continued Apostasy from God, or from his ways, as the very Phrase of turning aside from God or from his Commands, doth constantly imply, as appears from Exod. 32. 8. Deut. 9 12, 16. 1 Sam. 8. 3. Psal. 78. 57 Isa. 44. 20. 1 Tim. 1. 6. and 5. 15, etc. And thus it is most true. For David's other sins were either sudden and transient acts, proceeding from humane infirmity, and extraordinary temptations, and soon repent of and blotted out, as in the cases of Nabal and Achish; or, mistakes of his judgement, which was not fully convinced of the sinfulness of such actions, as in the other cases alleged: whereas that which concerned Uriah's Wife was a designed and studied sin, long continued in, defended with a succession of other sins, presumptuous, and scandalous to his Government, and to the True Religion, which he so eminently professed. . 6 And there was war between Rehoboam and Jeroboam h Which was said, chap. 14. 30. and may be here repeated to signify the Cause and Original of the War between Abijam and jeroboam, which is implied here, and particularly described, 2 Chron. 13. Abijam continued the War which Rehoboam had begun, and pushed it on to a decisive Battle. But the place may be thus rendered, Yet there was war, etc. i. e. Although God was pleased to show so much respect to David, as for his sake to continue the Succession to the Kingdom in his Posterity, yet he thought fit to manifest his displeasure against David's Successors for their sins, and to mix their honour and happiness with Wars and Troubles. all the days of his life. 7 Now the rest of the acts of Abijam, and all that he did, are they not written in the book of * 2 Chr. 13. 3. the chronicles of the kings of Judah i In their Annals; whence they were long after this time Translated into the Sacred Book of Chronicles. See above on chap. 14. 19 ? And there was war between Abijam and Jeroboam. 8 And Abijam slept with his fathers, and they buried him in the city of David: and Asa 2 Chr. 14. 1. his son reigned in his stead. 9 ¶ And in the twentieth year of Jeroboam k In or towards the end of the Year. See above, ver. 1. king of Israel, reigned Asa over Judah. 10 And forty and one years reigned he in Jerusalem: and his ‖ That is, grandmother. mother's l i e. His Grandmothers', as appears from ver. 2. who is called his mother, as David is called Abijam's father, v. 3. and this Asa's father, ver. 11. And so the names of father, and mother, and sons, and daughters, are oft taken, both in Sacred and Profane Authors, for Grand-Parents and grandchildren. And his Grandmothers' name may be here mentioned, rather than his Mothers, because his Mother was either an obscure person, or was long since dead, or indisposed, or unwilling to take care of the Education of her Son, and so he was Educated by the Grandmother, who, though she did Poison his Father Abijam with her Idolatrous Principles, ver. 12. yet could not infect Asa, nor withhold him from prosecuting his good purposes of Reforming Religion. Which is here remembered to his praise. name was Maachah, the daughter of Abishalom. 11 And Asa did that which was right in the eyes of the LORD m As to the Government of his Kingdom, and Life, and the Reformation, and Establishment of God's Worship. , as did David his father. 12 And he took away the Sodomites n Of whom see chap. 14. 24. not all of them, but those whom he could find out; but some escaped his observation and censure, as appears from chap. 22. 46. out of the land, and removed all the idols that his fathers had made. 13 And also * 2 Chr. 15. 16. Maachah his mother, even her he removed from being queen o i e. He took from her either the Name and Authority of Queen Regent, which she, having been Rehoboam's Wife, and Abijam's Mother, took to herself during Asa's minority, and abused to the Patronage of Idolatry; or, the Dignity of the Queen-Mother, and those Guards, or other Ensigns of Honour, or Instruments of Power, which, as such, she had enjoyed and misemployed. Otherwise, he removed her from the queen, i. e. from his Wife, that she might not be infected by her, and afterwards infect his Children: which was a prudent and necessary care▪ for the prevention of so great and public a Mischief. , because she had made ‡ Heb. an horror. an idol p Heb. a terror, or horror, i. e. an horrible Idol; which it may be he so called, either, because all Idols, though for a season they please, yet in the end will bring dreadful effects upon their worshippers: or, because this was an Idol of a more horrible or terrible shape, more abominable than ordinary, and not to be seen without horror: whether it was that filthy Idol, called Priapus, which was commonly placed in Groves or Gardens; or, Pan, or some other Heathen god, to whose service she in a special manner devoted herself. in a grove, and Asa ‡ Heb. cut off. destroyed her idol, and burned it by the brook Kidron q That when it was burnt to powder, it might be thrown into the Water, and be unfit for any use. See Exod. 32. 20. Deut. 12. 3. . 14 But the high places were not removed r Obj. He did take these away, 2 Chron. 14. 3. Ans. He took away those which were devoted to the worship of Idols, as is there said, he took away the altars of the strange gods, and the high places, to wit, where they were worshipped: but as for those high places where the True God was Worshipped, he did not take them away; partly, because he thought there was no great Evil in them, because they had been used by David and Solomon, and other Good and Wise men; and because the True God was there worshipped, and that in the manner, though not in the place, which God had appointed; and partly, because he thought the removal of them might do much more hurt than their continuance, to wit, by occasioning the total neglect of God's Worship by many of the People, who either could not, or through want of competent Faith and Zeal would not go up to jerusalem to Worship, now especially, when the Israelites, their near Neighbours, formerly their Friends, were become their Enemies, and watched all opportunities to invade or molest them, which they concluded they would do when all their Males were gone up to jerusalem; and partly, because the People were so obstinately bend towards them, that it was, or at least, seemed to him, impossible to remove them without great offence, or such commotions as were highly dangerous to that Church and State. : nevertheless, Asa his heart was perfect with the LORD s i e. He did sincerely and constantly adhere to the Worship and Service of God. Though he could not hinder the People from using the high places, yet he did entirely Devote himself to the Worship of God in the manner and place prescribed by God. all his days. 15 And he brought in the ‡ Heb. holy. things which his father had dedicated t Abijam, to wit, when he was in distress, and going to fight with jeroboam, 2 Chron. 13. though afterwards he did not perform his Vows, nor bring in what he had Devoted; whether because he was prevented by Death, or because he afterwards relapsed to Idolatry, as may seem probable from the 12 Verse of this Chapter. , and the things which himself had dedicated, into the house of the LORD, silver, and gold, and vessels. 16 ¶ And there was war between Asa and Baasha king of Israel all their days u So long as they two Lived and Reigned together. Which is not so to be understood, as if there were a solemn and declared War continuing all that time (for Asa was quiet in a great measure for his first ten years, 2 Chr. 14. 1. till the Israelites had recovered themselves from that dreadful blow given them by Abijam, 2 Chron. 13. and Baasha began to Reign in Asa's third Year) but so that there were many private and particular Hostilities practised among them; in which sense the same Phrase is used, chap. 14. 30. . 17 And 2 Chr. 16. 1. Baasha king of Israel went up against Judah x Perceiving Asa's great success; of which see 2 Chron. 14▪ and 15. and the defection of many of his own Subjects to him, upon that occasion, 2 Chron. 15. 9 he began to bestir himself, and commenceth a War against him. , and built y i e. Repaired and Fortified. Ramah z A City of Benjamin; which either belonged to the Kingdom of Israel, from the division (as some other places of that Tribe are supposed to have done; of which see on 1 King. 11. 13.) or belonged to judah, but was now Invaded and taken by Baasha, and Fortified. , that he might not suffer any to go out or come in to Asa king of Judah a Therefore he chose this place, because it was in the way from his Kingdom to jerusalem, and, as some add, in, or near the straits of the Mountains, where they could easily discover and hinder all Passengers that way. . 18 Then Asa took all the silver, and the gold that were left b These poor remainders, which, either Shishak had left at that time, chap. 14. 26. or, Abijam, or Asa, or others, both of Israel and judah, had dedicated; which probably was not inconsiderable, because Asa had got great spoils from Zerah, 2 Chron. 14. and he and his numerous and prosperous People did at this time express a great Zeal for the House and Worship of God. in the treasures of the house of the LORD, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them to * 2 Chr. 16. 2. Benhadad c Wherein he committed three great faults, amongst many others, First, he Alienated things Consecrated to God, without necessity. Secondly, He did this out of Carnal fear and distrust of that God whose Power and Goodness he had lately experienced. Thirdly, He did this for an ill intent, to hire him to the breach of his League and Covenant with Baasha, v. 19 and to take away part of that Land which by Right, and the special Gift of God, belonged to the Israelites. the son of Tabrimon, the son of Hezion king of Syria, that dwelled at Damascus, saying, 19 There is a league between me and thee, and between my father and thy father d Whereby it appears, that albeit he was an adversary to Israel all Solomon's days, chap. 11. 25. yet after the division of the Kingdoms of Israel and judah, he was in League with both of them, either, because his designs lay upon the enlargement of his Empire other ways; or rather, because he thought it his Wisdom and Interest to leave them to themselves to undo one another by their intestine Wars, and so to prepare the way to his Conquest of both; whereas his Invading of either of them might have made up the breach, and forced them to unite against their common Enemy. And therefore as soon as he was free from this fear, and one of them needed and earnestly desired his help against the other, he gladly embraced the opportunity. : behold, I have sent unto thee a present of silver and gold: come, and break thy league with Baasha king of Israel, that he may ‡ Heb. go up. departed from me e That being called to defend himself, he may be forced to departed from my Territories. . 20 So Benhadad harkened unto king Asa, and sent the captains of the hosts which he had, against the cities of Israel, and smote Ijon, and Dan, and Abel-beth-maachah, and all Cinneroth f The Northern parts of Baasha's Kingdom, which were nearest to his own Kingdom of Damascus, and most remote from those parts where Baasha was now employed, which were in the most Southern parts of his Dominions. , with all the land of Naphtali. 21 And it came to pass, when Baasha heard thereof, that he left off building of Ramah, and dwelled in Tirzah g Now the Royal City of Israel. See chap. 14. 17. There he abode to defend his own Kingdoms, and durst not return to oppose Asa, lest the Syrian King should make a second and worse Invasion. So Asa met with success in his ungodly course, as on the other side good men sometimes meet with disappointment in a good cause and course. So there is no judging of Causes by Events. . 22 Then king Asa made a proclamation throughout all Judah, (none was ‡ Heb. free. exempted All sorts of Persons were obliged to come, except those who were disenabled by age, or infirmity, or absence, or by the public service of the King and Kingdom in other places. ) and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded: and king Asa built with them Geba of Benjamin, and Mizpah h i e. Repaired and strengthened them, for they were built before. See jer. 41. 9 Quest. Why did he not rather perfect the Fortifications of Ramah which Baasha had begun? Ans. Because Baasha might have returned and recovered it afterwards; and he thought it most convenient that there should be no City nor Fort in that place. . 23 The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, are they not written in the book of the chronicles of the kings of Judah? Nevertheless i Notwithstanding the great things which he had done, and the glory and prosperity which he enjoyed, he felt the effects of humane infirmity, and of his own sins; of which see 2 Chron. 16. 12, 13. , in the time of his old age he was diseased in his feet. 24 And Asa slept with his fathers, and was buried with his fathers in the city of David his father: and * 2 Chr. 1●…. ●…. Matth. 1. 8. called Jo●…phat. Jehoshaphat his son reigned in his stead. 25 ¶ And Nadab the son of Jeroboam ‡ Heb. rei●…d. began to reign over Israel, in the second year of Asa king of Judah, and reigned over Israel two years k Not complete, as appears from v. 28. and 33. . 26 And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin l i e. In the worship of the Calves which his Father had made. . 27 ¶ And Baasha the son of Ahijah, of the house m i e. Of the Tribe, which is oft called an house, as judg. 10. 9 Psal. 135. 20. Host 1. 7. of Issachar, conspired against him, and Baasha smote him at Gibbethon, which belonged to the Philistines n Who, taking advantage of the division between Israel and judah, had retaken this Town, which belonged to the Tribe of Dan, jos. 19 44. and belonged to the Levites, jos. 21. 23. upon whose departure to judah, 2 Chron. 11. 14. the Kings of Israel seized their Towns and Lands to their own use, as was noted before; which made them so much concerned for this Town, to besiege both now and many Years after this time, chap. 16. 15. , (for Nadab and all Isaael laid siege to Gibbethon) 28 Even in the third year of Asa n How this agrees with 2 Chron. 16. 1. see in the notes there. king of Judah, did Baasha slay him o Which he did, not to fulfil God's Threatening, but only to advance himself; and therefore this is called Murder, Chap. 16. 7. , and reigned in his stead. 29 And it came to pass when he reigned, that he smote all the house of Jeroboam, he left not to Jeroboam any that breathed, until he had destroyed him, according unto * Chap. 14. 10. the saying of the LORD q So God over ruled Baasha's ambition and cruelty, to fulfil his own Counsel and Prediction. , which he spoke by his servant Ahijah the Shilonite: p i. e. Any of the Males of that Family. See Deut. 20. 16. josh. 10. 40. 30 Because of the sins of Jeroboam which he sinned, and which he made Israel sin r So that same wicked Policy which he used to Establish the Kingdom in his Family, proved his and their Ruin: which is very frequently the event of ungodly Counsels. , by his provocation wherewith he provoked the LORD God of Israel to anger. 31 ¶ Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the chronicles of the kings of Israel * See above 14▪ 19 ? 32 And there was war between Asa and Baasha king of Israel all their days. 33 In the third year of Asa king of Judah, began Baasha the son of Ahijah to reign over all Israel in Tirzah * And reigned. , twenty and four years. 34 And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin. CHAP. XVI. THen the word of the LORD came to Jehu a A Prophet, of whom see more, 2 Chron. 19 2. and 20. 34. the son of Hanani b Who also was a Prophet, 2 Chron. 16. 7. , against Baasha, saying, 2 Forasmuch as I exalted thee out of the dust c Out of a low and mean Estate. See 1 Sam. 2. 8. Psal. 113. 7. Quest. How is Baasha's Exaltation to the Kingdom ascribed to God, when he got it by treachery and cruelty? Answ. Though that way or manner of Invading the Kingdom was from himself, and his own wicked heart; yet the Translation of the Kingdom from Nadab to Baasha simply considered, was from God, who by his Decree and Providence ordered it, and disposed of all occasions, and of the hearts of all the Soldiers and People, so that Baasha should have opportunity of Executing God's Judgement upon Nadab; and such success thereupon, that he should get a present and quiet Possession of the Kingdom. Nay, the very act of Baasha, to wit, the Killing of his Master Nadab, was an act of Divine Justice, foretold and appointed by God, Chap. 14. 10. And if Baasha had done this in obedience to God's Command, and with a single Design, to Execute God's Vengeance threatened against him, it had been no more a Sin, than Iehu's act in Killing his Master King jehoram, upon the same account, 2 King. 9 But that Baasha did this, merely to gratify his own Pride, or Covetousness, or Malice; this was not from God, but from himself, and therefore is charged upon him as Murder here, ver. 7. , and made thee prince over my people Israel, and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger d See on 1 King. 14. 9 with their sins: 3 Behold, I will take away the posterity of Baasha, and the posterity of his house: and will make thy house like * Chap. 15. 29. the house of Jeroboam the son of Nebat. 4 * Chap. 14. 11. Him that dieth of Baasha in the city, shall the dogs eat: and him that dieth of his in the fields, shall the fowls of the air eat. 5 Now the rest of the acts of Baasha, and what he did, and his might, * 2 Chro. 16. 1. are they not written in the book of the chronicles of the kings of Israel? 6 So Baasha slept with his fathers, and was buried in Tirzah, and Elah his son reigned in his stead. 7 And also by the hand of the prophet Jehu the son of Hanani, came the word of the LORD e The meaning is, The Message which came from the Lord to jehu, ver. 1, etc. was here delivered by the hand. i e. the Ministry of jehu, unto Baasha. jehu did what God commanded him in this matter, though it was not without apparent hazard to himself. against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with the work of his hands, in being like the house of Jeroboam, and because he * Chap. 15. 29. and 2 King. 10. 17. killed him f i e. Nadab; who though he be not expressed, yet is sufficiently understood: 1. By the manifest reference which these words have to the Murder committed by Baasha, which was done upon Nadab only, ch. 15. 28. 2. By the foregoing words, the house of jeroboam; i. e. His Posterity, which was Nadab. Quest. Why doth God punish him for doing God's Work? Answ. 1. Though God appointed, That Ieroboam's Family should be cut off; yet he did not give Baasha Commission to do it; nor had declared how, or by whom he would do it. 2. Baasha did this, not to fulfil God's Will, but his own Lusts. See on, ver. 2. . 8 In the twentieth and sixth year of Asa king of Judah, began Elah the son of Baasha to reign over Israel in Tirzah, two years g One complete, and part of the other, ver. 10. which in Scripture-account is reckoned for a Year. See above 7. 15. and 15. 25. . 9 And his servant Zimri (captain of half his chariots h i e. Of all his Military Chariots, and the Men belonging to them: the Chariots for carriage of necessary things, being put into other, and meaner hands. ) conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza ‡ Heb. which was over, etc. steward of his house in Tirzah i Whilst his Forces were elsewhere employed, ver. 15. which gave▪ Zimri advantage to execute his Design. . 10 And Zimri went in and smote him, and killed him in the twenty and seventh year of Asa king of Judah, and reigned in his stead. 11 ¶ And it came to pass, when he began to reign, assoon as he sat on his throne, that he slew all the house of Baasha: he left him * 1 Sam. 25. 22 not one that pisseth against a wall, ‖ Or, both his kinsmen and his friends. neither of his kinsfolks, k Heb. avengers; to whom it belonged to Revenge his Death. See Numb. 35. 12. nor of his friends l His confidents, and familiar Acquaintance, such as were most likely to hinder his Settlement in the Throne, and to Avenge their Friends Quarrel. . 12 Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spoke against Baasha m i e. Thus fulfilling God's Threatening, but either without his knowledge, o●… merely for his own ends. , ‡ Heb. by the hand of, etc. by Jehu the prophet. 13 For all the sins of Baasha, and the sins of Elah his sons; by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities. n i. e. Idols, oft called vanities; as Deut. 32. 21. 1 Sam. 12. 21. jer. 14. 22. because they are but imaginary Deities, and mere nothings; 1 Cor. 8. 4. having nothing at all of a God in them, and nothing of Power to do either good or hurt. 14 Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel * See above 14. 19 ? 15 ¶ In the twenty and seventh year of Asa king of Judah, did Zimri reign seven days in Tirzah: and the people were encamped against Gibethon, which belonged to the Philistines o Which had been Besieged before, Chap. 15. 27. but, it seems, was then relieved, or afterwards recovered by the Philistines; taking the advantage of the Disorders and Contentions which were among their Enemies. . 16 And the people that were encamped, heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri the captain of the host king over Israel that day in the camp. 17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18 And it came to pass when Zimri saw that the city was taken, that he went into the palace of the King's house, and burned the king's house over him p Or, and he burnt, etc. Either, 1. Omri burned it over Zimri; for Pronouns sometimes respect more remote Nouns. Or rather, 2. Zimri (to whom both the foregoing and following words apparently belong) who burned it upon himself; that neither himself, nor the Royal Palace and Treasures might come into the hands of his insulting Adversary. with fire, and died; 19 For his sins q i e. This befell him for his Sins. which he sinned, in doing evil in the sight of the LORD, in walking in the way of Jeroboam r Which he might do, either before his Reign, in the whole course of his Life, which is justly charged upon him, because of his Impenitency: or in the Seven days of his Reign; in which, he had time enough to publish his Intentions or Decrees, about the continuance of the Worship of the Calves; or to Sacrifice to them, for his good Success, either already obtained, or further desired. , and in his sin which he did, to make Israel sin. 20 Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel * See Chap. 14. 19 ? 21 ¶ Then were the people of Israel divided into two parts s Fell into a Civil War: yet neither this, nor any other of God's dreadful Judgements could win them to Repentance; which is an evidence of their Prodigious Impiety, and Incorrigibleness, and how ripe they were for Ruin. : half of the people followed Tibni the son of Ginath, to make him king t Disdaining that the Soldiers should Usurp such a Power over the whole Kingdom. : and half followed Omri u Because they approved the Person, though not the manner of his Election. . 22 But the people that followed Omri prevailed x Partly, because they had the Army on their side; and principally, by the appointment and judgement of God, giving up the Israelites to him who was much the worst; ver. 25, 26. against the people that followed Tibni the son of Ginath: so Tibni died y A violent Death, in the Battle. , and Omri reigned. 23 ¶ In the thirty and one year of Asa king of Judah, began Omri to reign over Israel twelve years z i e. And he Reigned Twelve Years, not from this 31 year of Asa, for he died in his 38 year. ver. 29. but from the beginning of his Reign, which was in Asa's 27 year, ver. 15, 16 So he Reigned four years in a State of War with Tibni, and Eight years peaceably. : six years reigned he in Tirzah. 24 And he bought the hill Samaria of Shemer, for two talents of silver, and built a To wit, the City; and especially, a Royal Palace, because that at Tirzah was burnt, ver. 18. on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill ‡ Heb. Shemeron. * See Chap. 13. 32. Samaria. 25 ¶ But * Mic. 6. 16. Omri wrought evil in the eyes of the LORD, and did worse than all that were before him. 26 For he walked in all the way of Jeroboam b i e. Did not only promote the Worship of the Calves, as jeroboam and all his Successors hitherto had done; but did also imitate all Ieroboam's other sins, which doubtless were many and great; and peradventure he added this to the rest, that together with the Calves, he Worshipped Devils: i e. other Idols of the Heathens, as may be thought from 1 Cor. 10. 20. 20. where his Worship of the Devils, and of the Calves is distinguished. Besides, though he did no more for the substance of the Action, than his Predecessors did; yet he might justly and truly be said to do worse than they, because he did it with greater Aggravations, after so many terrible Examples of Divine Vengeance upon the Kings and People of Israel for that Sin; or, because he made seve●…er Laws concerning the Calf-Worship; whence we read of the statutes of Omri, Mich. 6. 16. or did more industriously and violently Execute them, with greater despite against God, and malice against his servants. the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities. 27 Now the rest of the acts of Omri, which he did, and his might that he shown, are they not written in the book of the chronicles of the kings of Israel? 28 So Omri slept with his fathers, and was buried in Samaria, and Ahab his son reigned in his stead. 29 ¶ And in the thirty and eighth year of Asa king of Judah, began Ahab the son of Omri to reign over Israel; and Ahab the son of Omri reigned over Israel in Samaria, twenty and two years. 30 And Ahab the son of Omri did evil in the sight of the LORD, above all that were before him. 31 And it came to pass, ‡ Heb. was it a light thing? etc. as if it had been a light thing for him c As if that Sin were not big enough to express his contempt of God; as if he thought it below his Wit and Dignity, to content himself with such a Vulgar Fault. But the Hebrew runs thus, Was it a light thing, & c? i. e. Was this but a small Sin, that therefore he needed to add more Abominations? Where the question, as is usual among the Hebrews, implies a strong denial; and intimates, That this was no small Sin, but a great Crime; and might have satisfied his wicked Mind, without any additions. to walk in the sins of Jeroboam the son of Nebat; that he took to wife Jezebel d A Woman infamous for her Idolatry, and Cruelty, and Sorcery, and Filthiness. See Chap. 18. 4. and 21. 8. 2 King. 9 22. Revel. 2. 20. the daughter of Ethbaal e Called Ithobalus, or Itobalus in Heathen Writers. king of the Zidonians f So she was of an Heathenish and Idolatrous Race, and such whom the Kings and People of Israel were expressly forbidden to Marry. , and went and served Baal g i e. The Idol which the Sidonians Worshipped, which is thought to be Hercules: or false gods: for this name is common to all such. And this Idolatry was much worse than that of the Calves; because in the Calves they Worshipped the True God; but in these, false gods or Devils, as is evident from Chap. 18. 21. , and worshipped him. 32 And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. 33 And Ahab made a grove h Against God's Express Prohibition, Deut. 7. 5. ; and Ahab did more to provoke the LORD God of Israel to anger, than all the kings of Israel that were before him. 34 In his days i This is here added, 1. As a Character of the time, and an instance of the truth and certainty of Divine Predictions and Comminations, this being fulfilled 800 years after it was threatened; and withal, as a warning to the Israelites, not to think themselves innocent or safe, because the Judgement threatened against them by Ahijah, Chap. 14. 15. was not yet Executed, though they continued in that Calf-worship which he condemned: but to expect the certain accomplishment of it in due time, if they persisted in their Impenitency. Or, 2. As an Evidence of the horrible Corruption of his times, and of that high Contempt of God which then Reigned. did Hiel the Bethelite k Who lived in Bethel, the Seat and sink of Idolatry, wherewith he was thoroughly leavened. build Jericho l A place seated in the Tribe of Benjamin, but belonging to the Kingdom of Israel: which place he seems to have chosen for his Buildings; not so much for his own advantage, as out of a contempt of the True God, and of his Threaten, which he designed to convince of falsehood by his own Experience; and out of an Ambitious desire to advance his own Reputation and Interest thereby, by attempting that which he knew his King and Queen too, would be highly pleased with. : he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub m i e. In the beginning of his Building, God took away his Firstborn, and others successively in the progress of the Work, and the youngest when he finished it. And so he found by his own sad Experience, the truth of God's Word, and how vain it was to contend with him. Qu. Why did not God rather punish Hiel himself? Answ. This was a terrible Punishment, to see his Children Cut off by Divine Vengeance, before their time, one after another; and all this, for his own folly and rashness. Compare jer. 52. 10. And as for Hiel himself, possibly after he had been spared so long, that he might be an Eye-witness of his Sons untimely Deaths; he also might be Cut off, though it be not Recorded, as not belonging 〈◊〉 the Prophecy here mentioned; or, if not, his present Impunity was his greatest Misery; either, as it continued his Torment in the sad and lasting Remembrance of his Loss and Misery; or as it was a mean to harden his Heart so for greater Judgements, to which he was reserved. , * Josh. 6. 26. according to the word of the LORD, which he spoke by Joshua n Of which, see on josh. 6. 26. the son of Nun. CHAP. XVII. AND ‡ Heb. Elijahu. ●…uk. 4. 2●…. he is called Elias. Elijah a The most Eminent of the Prophets, Matt. 17. 3. who is here brought in, like Melchisedek, Gen. 14. 18. Heb. 7. 3. without any mention of his Father, or Mother, or beginning of his days; like a man dropped out of the Clouds, and raised by God's special Providence as a Witness for himself, in this most degenerate time and state of things; that by his Zeal, and Courage, and Power of Miracles, he might give some check to their various and abominable Idolatries, and some reviving to that small number of the Lords Prophets, and People, who yet remained in Israel; as we shall see. the Tishbite b So called, either from the place of his Birth or Habitation; or for some other reason not now known. who was of the ‡ 〈◊〉. sojourtus. inhabitants of Gilead c Which was the Land beyond jordan. See Gen. 31. 21. , said unto Ahab d Having doubtless admonished him of his Sin and Danger before this; and now upon his obstinacy in his Wicked courses, he proceeds to declare, and execute the Judgement of God upon him. , * ●…am. 5. 17. As the LORD God of Israel liveth e I Swear by the God of Israel, who is the only True and Living God; when the gods whom thou hast joined with him, or preferred before him, are dead and senseless Idols. , before whom I stand f Either, 1. Whose Minister I am, (as this Phrase is oft used, as Numb. 3. 6. Deut. 10. 8. and 17. 12. and 18. 5.) not only in general, but especially in this Threatening, which I now deliver in his Name and Authority, and not from my own Imagination or Passion. Or, 2. Who is now present with me, and a Witness of what I say; and let him punish me severely, if I speak not the Truth. , there shall not be dew nor rain g This was a Prediction, but was seconded with his Prayer, That God would verify it; as it is Recorded, jam. 5. 17. And this Prayer of his was not voluntary, and malicious; but necessary, and (all things considered) truly Charitable; that by this sharp and long Affliction, God's Honour, and the Truth of his Word and Threaten (which was now so horribly and universally contemned) might be Vindicated; and the Israelites (whom their present Impunity and Prosperity had hardened in their Idolatry) might hereby be awakened to see their own Wickedness, and the vanity of their Calves, and other Idols; and their dependence upon God, and the necessity of returning to the True Religion. these years h i e. These following years, which were three and an half, Luk. 4. 25. jam. 5. 17. , but according to my word i i e. Until I shall declare, That this Judgement shall cease, and shall pray to God for the removal of it. . 2 And the word of the LORD came unto him, saying, Get thee hence, and turn thee Eastward, and hid thyself by the brook Cherith k Thus God rescues him from the fury of Ahab and jezabel, who, he knew, would seek to destroy him. Qu. Why did not Ahab seize upon him immediately upon these Words? Answ. 1. This must be ascribed to God's overruling Providence, who hath the hearts of all men in his hands; and hath oft protected his Prophets and Servants in such cases. 2. He might say this, not by word of Mouth, but by Letter and Message sent to him; as that Word is sometimes used, as Exod. 18. 6. , that is before Jordan. 4 And it shall be, that thou shalt drink of the brook, and I have commanded l i e. I have Decreed or Appointed. Or, I shall command, i. e.. Effectually move them, by Instincts and Inclinations which I shall put into them, which shall be as forcible with them, as a Law or Command is to Men. God is said to command both Brute-creatures, as Amos 9 3. jonah 2. 10. and senseless things; as job 38. 11, 12. Psal. 78. 23. Isa. 5. 6. and 45. 12. when he causeth them to do the things which he intends to Effect by them. the Ravens m Which he names, and chooseth for this Work; partly, to secure the Prophet's Faith against human Infirmity, by the credibility of the thing, the●…e being many Ravens in those parts, and those delighting to reside near brooks of Water; and that sort of Creatures being apt and accustomed to seek Provisions, and to carry them away to the places of their abode: and partly, to show his care and power in providing for the Prophet by those Creatures, which are noted for their greediness, in Monopolising Provision to themselves; and for their Malignity and unnaturalness towards their own young; that by this strange and noble experiment he might be taught to trust God in those many and great difficulties to which he was likely to be Exposed. Obj. The Ravens were unclean, Levit. 11. 15. Answ. They were Unclean for Meat, but not for the touch. But howsoever that Ceremonial Law was overruled by necessity, and by the Lawgivers Dispensation. to feed thee there. 5 So he went and did according unto the word of the LORD: for he went and dwelled by the brook Cherith, that is before Jordan. 6 And the ravens brought him bread and flesh n Not raw, but boiled by the Ministry of some Angel or Man, and left in some place or places till the Ravens came for it: in all which, there is nothing incredible, considering the Power and Providence of God. in the morning o i e. For Dinner and Supper, according to the custom. See Gen. 43. 25. Ruth 2. 14. Luk. 14. 12. Act. 10. 9 10. , and bread and flesh in the evening p Heb. at the end of days; i. e. Of a year; for so the Word days is oft used, as by many, in Exod. 13. 10. Levit. 25. 29. Numb. 9 22. judg. 17. 10. 1 Sam. 1. 3. and 27. 7. And this seems to be a convenient time for the drying up of the Brook, which was gradually dried up. And so this agrees well with Chap. 18. 1. in the third year: of which, see the notes there. : and he drank of the brook. 7 And it came to pass ‡ Heb. at the end of days. Gen. 4. 3. and 2 Sam. 14. 26 after a while q, that the brook dried up r God so ordering it, partly for the Punishment of those Israelites who lived near it, and had hitherto been refreshed by it: partly, for the trial and exercise of Elijah's Faith, and to teach him to depend upon God alone, not on any Creature for his support: and partly, to show his own alsufficiency in providing for his People. , because there had been no rain in the land. 8 ¶ And the word of the LORD came unto him, saying, 9 Arise, get thee to * Luk. 4. 26. called Sarepta. Zarephath s A City between Tyrus and Sidon, called Sarepta by St. Luke, Chap. 4. 26. by Pliny and others. , which belongeth to Zidon t To the jurisdiction of that City, which therefore was Inhabited by Gentiles. See Luk. 4. 25. And God's providing for his Prophet, first, by an Unclean Bird, and then by a Gentile, whom the jews esteemed Unclean, was a notable presage of the Calling of the Gentiles, and of the Rejection of the jews. , and dwell there: behold, I have commanded u i e. Appointed or Provided, as before ver. 4. for that she had as yet no Revelation or Command of God about it, appears from ver. 12. a widow-woman there to sustain thee. 10 So he arose, and went to Zarephath: and when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her x Knowing by Divine suggestion, that this was the woman designed. , and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. 11 And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand y Which he said only to try her, and to make way for what follows. . 12 And she said, As the LORD thy God liveth z By which she discovers, That though she was a Gentile, yet she owned the God of Israel as the True God. , I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and behold, I am gathering two sticks a i e. A few sticks, that number being oft used indefinitely for any small number, both in Scripture, as Host 6. 2. and by other Authors. , that I may go in, and dress it for me and my son, that we may eat it, and die b For having no more Provision, we must needs perish with Hunger. For though the Famine was only in the Land of Israel, yet the Effects of it were in Tyre and Sidon, which were fed by the Corn of that Land. See Acts 12. 20. Or the same Famine might be in those parts also, the chief cause of the Famine; to wit, the Worship of Baal being common to both places. . 13 And Elijah said unto her, Fear not; go, and do as thou hast said: but make me thereof a little cake first c Which he requires as a trial and exercise of her Faith, and Charity, and Obedience, which he knew God would graciously and plentifully reward; and so this would be a great Example to encourage others to the practice of the same Graces upon like occasions. , and bring it unto me, and after make for thee and for thy son. 14 For thus saith the LORD God of Israel d In whom I perceive thou trustest. , The barrel of meal e i e. The Meal of the Barrel. An Hypallage or Metonymy. So the cruse of oil ●…or the oil of the cruse. shall not waste, neither shall the cruse of oil fail, until the day that the LORD ‡ Heb. giveth. sendeth rain upon the earth. 15 And she went and did according to the saying of Elijah f Giving Glory to the God of Israel, by believing his Prophet. : and she, and he, and her house did eat ‖ Or, a full year many days g i e. A long time, even above Two Years: See Chap. 18. 1. Heb. days, i. e. A full Year; as ver. 7. namely, before the following Event about her Son happened, and the rest of the time of the Famine after it. . 16 And the barrel of meal wasted not h God still Creating new, as fast as the old was spent. , neither did the cruse of oil fail, according to the word of the LORD, which he spoke ‡ Heb. by the hand of. by Elijah. 17 ¶ And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick, and his sickness was so sore, that there was no breath i Or, no Soul, or Life, as this Hebrew Word oft signifies: i. e. He died, as is manifest from the following Verses. See also Heb. 11. 35. left in him. 18 And she said unto Elijah, What have I to do with thee k Wherein have I injured or provoked thee? Or, Why didst thou come to Sojourn in my House, (as the following Words seem to Explain these) if this be the fruit of it? They are Words of a troubled Mind, favouring of some rashness and impatience. , O thou man of God? art thou come unto me l Didst thou come for this end, that thou mightest severely observe my Sins, and by thy prayers bring down God's just Judgement upon me, for them, as thou hast for the like cause brought down this Famine upon the Nation? to call my sin to remembrance m Either, 1. To my remembrance; that I should by this dreadful Judgement be brought to the knowledge and remembrance of my Sins, which have procured it. Or rather, 2. To God's Remembrance: for God is oft said in Scripture, to remember sins, when he punisheth them; and to forget them, when he spares the Sinner. See 2 Sem. 16. 10. Have I instead of the Blessing which I expected from thy presence, met with a Curse? , and to stay my son? 19 And he said unto her, Give me thy son n Into mine Arms. . And he took him out of her bosom, and carried him up into a loft o A private place, where he might more freely and fully pour out his Soul to God, and use such Gestures or Methods, as he thought most proper, without any offence or observation. , where he abode, and laid him upon his own bed. 20 And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow, with whom I sojourn, by slaying her son p A Prayer full of powerful Arguments. Thou art the Lord, that canst revive the Child: and my God; and therefore wiltst not, do not deny me. She is a widow, add not Affliction to the Afflicted; deprive her not of the great support and staff of her Age; She hath given me kind entertainment: let her not far the worse for her kindness to a Prophet, whereby Wicked Men will take occasion to Reproach both her, and Religion. ? 21 And he ‡ Heb. measured. stretched himself upon the child q Not as if he thought this could contribute any warmth or Life to the Child; but partly, to express, and withal to increase his grief for the Child's Death, and his desire of its reviving; that thereby his Prayers might be more fervent, and consequently, more prevalent with God: and partly, that it might appear, That this Miracle, though wrought by God alone, yet was done for the sake of Elijah, and in answer to his Prayers. Compare 2 King. 4. 34. joh. 9 6. Act. 20. 10. three times, and cried unto the LORD r First, he stretched himself, than he prayed, and that for Three times successively. , and said, O LORD my God, I pray thee let this child's soul come ‡ Heb. into 〈◊〉 inward parts. into him again s By which it is evident, That the Soul was gone out of his Body, and therefore doth subsist without it after Death. Compare Gen. 35. 18. This was a great Request; but Elias was encouraged to make it; partly, by his Zeal for God's Honour, which he thought was concerned in it, and would be Eclipsed by it: partly, by the experience which he had of his prevailingpower with God in prayer: and partly, by a Divine Impulse moving him to desire it. . 22 And the LORD heard the voice of Elijah, and the soul of the child came into him again, and he revived. 23 And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. 24 ¶ And the woman said to Elijah, Now by this I know t Now I am assured of that concerning which I began upon this sad occasion to doubt. that thou art a man of God, and that the word of the LORD in thy mouth is truth u That the God whom thou professest, is the True God; and the Doctrine and Religion which thou Teachest, is the only True Religion: and therefore henceforth I wholly Renounce the Worship of Idols. . CHAP. XVIII. AND it came to pass after many days, that the word of the LORD came to Elijah in the third year a Either, 1. From the time when he went to hid himself by the Brook Cerith; Six Months before which time the Famine might begin, though it was not yet come to extremity. And so this being in, or towards the end of the Third Year, it makes up these Three Years and Six Months, jac. 5. 17. Or 2. From the time of his going to Sarepta, which probably was a Year after the Famine begun; See on Chap. 17. 7. and so this might be in the middle of the Third Year, which also makes up the Three Years and Six Months. , saying, Go show thyself unto Ahab b To acquaint him with the cause of Judgement, ver. 18. and to advise him to remove it, and upon that condition to promise him Rain. , and I will send rain upon the earth c According to thy Word and Prayer which thou shalt make for it. Thus God takes care to maintain the Honour and Authority of his Prophet, and in Judgement remembers Mercy to Israel for the sake of the Holy Seed yet left among them, who suffered in this common Calamity. . 2 And Elijah went to show himself unto Ahab d Wherein he shows a strong Faith, and resolute Obedience, and invincible Courage, that he durst at God's Command run into the mouth of this raging Lion; which was a degree of Martyrdom. ▪ and there was a sore famine in Samaria. 3 And Ahab called ‡ Heb. 〈◊〉 ahu. Obadiah which was ‡ Heb. over 〈◊〉 house. the governor of his house e Being valued by Ahab for his great prudence and fidelity, and therefore indulged as to the worship of the Calves and Baal. : (now Obadiah feared the LORD greatly f Quest. How could he and some other Israelites be said to fear the Lord, when they did not go up to jerusalem to Worship, as God had Commanded? Ans. Although they seem not to be wholly excusable in this neglect, because they should have preferred God's Service before their Worldly commodity, according to the good example of the Priests and Levites, and the generality of the Godly People who did so, 2 Chron. 11. 13, 16. yet because they Worshipped God in Spirit and Truth, and performed all Moral Duties to God and their Brethren, and abstained from Idolatry, and being kept from jerusalem by violence, they thought necessity, and the apparent hazard of their Lives, would excuse them from Ceremonial Services; and God bore with their infirmity herein. : 4 For it was so, when ‡ Heb. Izebel. Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets g Which name is not only given to such as are endowed with an extraordinary Spirit of Prophecy, but to such Ministers as Devoted themselves to the Service of God in Preaching, Praying, Praising God, and the like, as 1 Sam. 10. 10, 11, 12. and in this place compared with v. 22. where Elijah saith, I only remain a prophet of the Lord, to wit, strictly so called; and Matth. 10. 41. 1 Cor. 12. 28, 29. and 14. 29. , and hide them by fifty in a cave, and fed them h With the hazard of his own life, and against the King's command; as wisely considering, that no command of an Earthly Prince could overrule the command of the Supreme Lord, the King of kings, or discharge him from those acts of Piety to God, and Charity to Men, which Gods Law indispensably required. with bread and water i Either properly; which was a great kindness in those circumstances: or figuratively, i. e. with meat and drink. ). 5 And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks k About which, Grass was most probably to be found in that great drought. : peradventure we may find grass to save the horses and mules alive, ‡ ●…eb. that we cut not off 〈◊〉 selves from the beasts. that we lose not all the beasts. 6 So they divided the land between them, to pass throughout it. Ahab went one way by himself l Not daring to trust any other, Obadiah excepted, lest being bribed by such as had Grass for their own use, they should not give him a true account. , and Obadiah went another way by himself. 7 ¶ And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face m By this profound reverence, showing his great Respect and Love to him. , and said, Art thou that my lord Elijah? 8 And he answered him, I am: go tell thy lord n Ah●…: whom, though a very wicked man, he owns for Obadiah's lord and King; thereby instructing him, that he did well in owning him as such; and that the wickedness of Kings doth not exempt their Subjects from obedience to their Lawful commands. , Behold, Elijah is here. 9 And he said, What have I sinned o Wherein have I so offended God, and thee, that thou shouldest inflict this punishment upon me, and expose me to certain ruin by this means? , that thou wouldst deliver thy servant into the hand of Ahab, to slay me? 10 As the LORD thy God liveth, there is no nation or kingdom p To wit, near to his own, where he could in reason think that Elijah had hid himself. Nothing is more frequent than to understand general expressions with such limitations. , whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not q Not that he could force other Kingdoms to take an Oath, but that by his persuasions he prevailed with the chief persons in several Kingdoms for his satisfaction to Swear that they did not know of Elijah's being among them. Which was not hard for him to obtain. For Ahab was a great Prince, and had a great interest among the Neighbouring Kings. The King of Tyre was his Father-in-law; the King of Moab Tributary to him; jehoshaphat, his Friend and Relation, to whom the King of Edom was Tributary. We read also of all the kings of Arabia, and of all the Kings of the Hittites, and of Syria, 1 King. 10. 15, 29. which as they corresponded with Solomon, so how far they might be Allied to, or Confederate with Ahab, we know not; nor what Articles or Agreements were between him and them, among which this might be one, That they should deliver up to one another all their fugitive or banished Subjects upon demand; which might give sufficient ground for his desire or expectation of this Oath. Quest. How then could Elijah lie hid in the House of the Widow of Sarepta? Ans. That might easily be, either, because she herself, or at least others, did not know particularly who he was; or, because she used all possible care to conceal him, her Conscience and Interest both obliging her so to do; or because God secured him there. . 11 And now thou sayest, Go tell thy lord, Behold, Elijah is there. 12 And it shall come to pass, as soon as I am gone from thee, that the Spirit of the LORD r The Holy Ghost, to whom the inspiration and conduct of the Prophets is commonly ascribed in Holy Scripture, as Isa. 48. 16. and 61. 1. Matth. 4. 1. Act. 16. 6, 7. who might do this either immediately by his own power, or by an Angel, or by a strong wind. shall carry thee whither I know not s Such transportations of the Prophets having doubtless been usual before this time, as they were after it. See 2 King. 2. 16. Ezek. 3. 12, 14. Mat. 4. 1. Act. 8. 39 ; and so when I come and tell Ahab, and he cannot find thee, he will slay me t Either as a cursed impostor that hath deluded him with vain hopes: or rather, because I did not forthwith seize upon thee, and bring thee to him to receive punishment. : but I thy servant fear the LORD from my youth u He speaks not these, nor the following words, in way of vain boasting; but only for his own necessary vindication and preservation, that he might move the Prophet to pity and spare him, and not put him upon that hazardous action; which yet he was resolved to do, if the Prophet peremptorily required it. . 13 Was it not told my lord, what I did when Jezebel slew the prophets of the LORD? how I hide an hundred men of the LORDS prophets by ‡ Heb. fifty, fifty. fifty in a cave, and fed them with bread and water? 14 And now thou sayest, Go tell thy lord, Behold, Elijah is here: and he shall slay me. 15 And Elijah said, As the LORD of hosts x The Lord of all the Creatures, which are called Gods hosts, Gen. 2. 1. Deut. 4. 19 Psal. 103. 21. and 148. 2. and are all subject to his Command. He mentions this Title as his Shield, under the Protection whereof he did, and durst venture to come into Ahab's presence. liveth, before whom I stand, I will surely show myself unto him to day. 16 So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah. 17 ¶ And it came to pass when Ahab saw Elijah, that Ahab said unto him, Art thou he * Act. 16. 20▪ that troubleth Israel y Have I at last met with thee, O thou great disturber of my Kingdom, the Author of this Famine, and of all our Disquiets and Calamities? ? 18 And he answered, I have not troubled Israel, but thou and thy father's house z These Calamities are not to be imputed to my passions, but thine and thy Father's wickedness, which God punisheth by this means. He answered him thus boldly, because he spoke and acted in God's Name, and for his Honour and Service, whose Vassal Ahab was. , in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim. 19 Now therefore send a To wit, Messengers, that this controversy between thee and me may be decided, the true cause of these heavy Judgements discovered and removed, that so this Plague may be removed. , and gather to me all Israel b By their Deputies, or Heads, and Representatives, that they may be Witnesses of all our Transactions. unto mount Carmel c Not that Carmel in judah, 1 Sam. 15. 12. but another in Issachar by the Midland-Sea, jos. 19 26. jer. 46. 18. which he chose as a very convenient place, being not far from the Centre of his Kingdom, to which all the Tribes might conveniently resort, and at some good distance from Samaria, that jezebel might not hinder his design; and a very high Mountain, Amos 9 3. and that upon the Sea, whence he might have the opportunity to discover the Rain at its first approach, which he did chap. 42, etc. , and the prophets of Baal d Which were dispersed in all the parts of the Kingdom. four hundred and fifty, and the prophets of the groves e Which attended upon those Baal's or Idols which were worshipped in the Groves, which were near the Royal City, and much valued and frequented by the King and the Queen, 1 King. 15. 13. and 16. 33. 2 King. 13. 6. and therefore were maintained at the Queen's Charges. four hundred, which eat at Jezebels table. 20 So Ahab f He complied with Elijah's motion; partly, because it was so fair and reasonable, that he could not refuse it with honour, nor without the discontent of all his people, this being proposed in order to their deliverance from this terrible Famine; partly, because the urgency of the present distress made him willingto try all means to remove it; partly from a curiosity of seeing some extraordinary Events; and principally, because God inclined his heart to close with it. sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. 21 And Elijah came unto all the people, and said, How long halt ye between two ‖ Or, thoughts. opinions g Why do you not make strait paths with your Feet, as the Phrase is, Heb. 12. 13? Why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to Worship God or Baal? ? If the LORD be God h Whom you pretended to worship in the Calves, 2 King. 10. 16. 31. compare Exod. 32. 4. , follow him i Worship him, and him only, and that in such place and manner as he hath commanded you, and not by the Calves. : but if Baal k If Baal can prove himself to be the True God. , * See Josh. 24. 15. then follow him: And the people answered him not a word l Being convinced of the reasonableness of his proposition; taught by experience, that jehovah had sent this Judgement, and that Baal could not remove it, which had staggereed them in their Opinion about Baal; yet not daring to disown Baal, for fear of the displeasure of the King, then present. . 22 Then said Elijah unto the people, I, even I only remain m To wit, here present, publicly to own and plead the cause of God; for he opposeth himself only to Baal's 450 Prophets, because they only were present; the Prophets of the Groves, being, it seems, not permitted by jezabel (through her pride, or obstinacy, or care, and kindness to them) to go thither. See chap. 22. 6. As for the other Prophets of the Lord, many of them were slain by Ahab or jezabel, others banished, or hid in Caves. a prophet of the LORD; but Baal's prophets are four hundred and fifty men. 23 Let them therefore give us two bullocks n He attempts the decition of this controversy; not by God's word, which was either rejected, or despised, or grossly neglected, by the generality of that People; but by a Miracle, to which all that had common sense must needs submit. , and let them choose one bullock for themselves o Which they judge best and fittest for their purpose. , and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: 24 And call ye on the name of your ‖ Or, God. gods, and I will call on the Name of the LORD: and the God that answereth by fire p i e. That shall consume the Sacrifice by Fire sent from Heaven; which the People knew the True God used to do, as Genesis 4. 4. judges 6. 21. and 13. 20. , let him be God. And all the people q Even the Baalites themselves; partly, because they could not without great reproach to themselves and Baal, refuse so equal a motion; and partly, because they were confident of Baal's power and divinity, having probably had some experiments of supernatural and prodigious Events done in the worship of Baal by God's Just and Wife permission, for the hardening of that Apostatical and wicked People in their Idolatry; as God hath in several Ages for the like reason suffered lying wonders to be wrought by the Devil whom they worshipped in and by their Idols. answered and said, ‡ Heb. The word is good. it is well spoken. 25 And Elijah said unto the prophets of Baal, Choose ye one bullock for yourselves, and dress it first, for ye are many r And I am willing to give you the precedency. This he did, partly, because if he had first offered, and God had answered by Fire, as he knew that he would do, Baal's Priests would have been discouraged, and upon some excuse (which would easily be accepted in regard of the King's Authority, and the Favour which they had with the People) would have desisted from making the trial on their part; and partly, because the disappointment of the Priests of Baal, of which he was well assured, would notably prepare the way for the People's more diligent attention unto his words and actions, and cause them to entertain the Prophet's good success with more admiration and affection; and this coming last, would leave the greater impression and relish upon their hearts. And this they accepted, because they might think, that if Baal did answer them first, which they presumed he would, the People would be so confirmed and heightened in their Opinion of Baal, that they by the King's assistance might murder Elijah before he came to his experiment. : and call on the name of your ‖ Or, God. gods, but put no fire under. 26 And they took the bullock which was given them s Which being chosen by them, v. 25. was now put into their hands by those who had the Beasts in their custody, till they were taken away for Sacrifice. , and they dressed it t Cut it in pieces, and laid the parts in or upon the Wood , and called on the name of Baal from morning u From the time of the morning-Sacrifice; which advantage Elijah suffered them to take for their Sacrifice. even until noon, saying, O Baal, ‖ Or, 〈◊〉▪ hear us. But there was no voice, nor any that ‖ Or, 〈◊〉▪ answered. And they ‖ Or, 〈◊〉 〈◊〉 and 〈◊〉 the 〈◊〉. leapt upon the altar x Or, over the altar: which might easily be done, the Altar being low, and suddenly made for the present use. Or rather, beside, as the Hebrew (all) oft signifies the altar: or, before it. They used some superstitious, unusual, and disorderly gestures, either pretending to be acted by the Spirit of their God, and to be in a kind of Holy rage, and Religious ecstasy; or, in way of Devotion to their god; which they might borrow from the practice of their progenitors, who amongst other things, used Dancing in God's Service and presence, as Exod. 15. 20. and 32. 19 judg. 21. 21. 2 Sam. 6. 14. which was made y Heb. which he made: Either, First, Elias; which some think was already made, though the making of it be not mentioned till afterwards, ver. 31. and that it was their design, by leaping upon his Altar, to overthrow it. Or rather, Secondly, Ahab on their behalf; or, any other person: that being only an Hebraism, the third person active, being put for the passive Verb, as our Translators well render it. . 27 And it came to pass at noon z When they had long tried all means in vain. , that Elijah mocked them a Derided them and their gods, which were indeed, and had now proved thmselves to be ridiculous and contemptible things. By this example we see, that all jesting is not unlawful, but only that which intrencheth upon Piety, and good Manners. See on Eph. 5. 4. , and said, Cry ‡ Heb. with a great 〈◊〉▪ aloud: for he is a god, either ‖ Or, ●…e ●…tateth. he is talking, or he ‡ Heb. 〈◊〉 pursuit. is pursuing, or he is in a journey b He is employed about some other business, and hath not leisure to mind you: for being a god of a small and narrow understanding, he cannot mind two things at once, and you are immodest and unreasonable to expect it from him. , or peradventure he sleepeth, and must be awaked. 28 And they cried aloud c As if Eltas had spoken the truth, and their god needed rowzing. , and cut themselves after their manner with knives and lancers d Mingling their own blood with their Sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (which was indeed the Devil) than humane blood; and hoping hereby to move their god to pity and help them. And this indeed was the practice of divers Heathens in the worship of their false gods, as is manifest both from Scripture, as Levit. 19 28. Deut. 14. 1. 1 King. 18. 28. and from the express testimonies of Plutarch, Lucian, Apuleius, and many others. , till ‡ Heb. 〈◊〉 out blood upon them. the blood gushed out upon them. 29 And it came to pass, when midday was past, and they ‡ Heb. had. prophesied e i e. Praised, and prayed unto, and worshipped their God; for so the word prophesying is used, 1 Sam. 10. 10. and 19 20, etc. 1 Chron. 25. 2, 3. Matth. 7. 22. 1 Cor. 11. 4 and 14. 5, 6, etc. until the time of the ‡ Heb. 〈◊〉 ending. offering of the evening sacrifice f Heb. of the sacrifice, which being here opposed to the time of their offering, which was the morning, ver. 26. must needs be meant of the Evening Sacrifice; of which see Exod. 29. 39, etc. which is called the sacrifice, by way of Eminency, because it was more solemn, and public, and frequented, than the Morning Sacrifice; of which divers reasons may be given. See Exod. 12. 6. Psal. 141. 2. Act. 3. 1. , that there was neither voice, nor any to answer, nor any ‡ Heb. attention. that regarded g Heb. there was no attention: Either, First, Of their god, who was so far from answering, that he did not mind any of their words and actions. Or, Secondly, Of the People, who were now tired out with so long attention and expectation; and therefore more readily deserted them, and approached to Elijah and his Altar, at his call, v. 30. . 30 And Elijah said unto all the people, Come near unto me h Come away from these impudent deceive ●…to me, and expect from me what satisfaction you desire. . And all the people came near unto him; and he repaired i Which by the People's help was quickly done; the materials being all ready, and very slightly put together, only for the present occasion. the altar of the LORD k Which had been built there by some of their Ancestors for the offering of Sacrifice to the God of Israel, which was frequently done in high-places, of which this was none of the least eminent ones: but being for some time neglected, it needed reparations. that was broken down l Either, First, By the Priests of Baal at this time, who leapt upon it to that end: of which see on ver. 26. Or rather, Secondly, By some of the Baalites, out of their enmity to the True God, whose Temple, because they could not reach, they shown their malignity in destroying his Altars, ch. 19 14. . 31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob m This he did, partly, to renew the Covenant between God and all the Tribes, as Moses did, Exod. 24. 4. Partly, to show, that he prayed and acted in the Name, and for the Service of the God of all the Patriarches, and of all the Tribes of Israel, and for their good: and partly, to teach the people, that though the Tribes were divided as to their Civil Government, they ought all to be united in the Worship of the same God, and in the same Religion. , unto whom the word of the LORD came, saying, * 〈◊〉 32▪ 28. 2 〈◊〉▪ 17. 34. Israel shall be thy name n Which jacob was Graciously answered by God when he prayed to him, and was honoured with the Glorious Title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a like Gracious answer; and if ever you mean to have your Prayers granted, you must not seek to Baal for it, who, as you now see, neither hears nor regards his most devout worshippers; but unto the God of jacob; and if you would recover the honour which was once conferred upon jacob, and continued a long time to his Posterity, you must return to that God from whom you are revolted. . 32 And with the stones he o With the assistance of the People, who readily yielded their helping-hand. built an altar p Which, though generally forbidden, he might do, because he did it by the command and suggestion of God, who can dispense with his own Laws, and upon apparent and urgent necessity, and for a work of great mercy, (to which even by Gods Command the Ceremonial Laws must give place, Host 6. 6. Mar. 2. 27.) even for the conversion of the Israelites, whom it was impossible▪ to bring to the Altar of jerusalem at this time. in the Name of the LORD q By the Authority of God, and for his Worship. : and he made a trench about the altar, as great as would contain two measures r i e. Two third parts of an Ephah: which shows that the ●…rench was of a competent largeness. of seed. 33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water s Which they could quickly fetch, either from the River Kishon; or, if that was dried up, from the ●…ea; both which were at the foot of the Mountain. See jer. 46. 18. , and * See Judg. 6. 20. pour it on the burnt-sacrifice, and on the wood t This he did, to make the Miracle more Glorious, and more unquestionable, and so more successful. . 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ‡ Heb. 〈◊〉. ran round about the altar, and he filled the trench also with water. 36 And it came to pass, at the time of the offering of the evening sacrifice u Which time he chose, that he might unite his Prayers with the Prayers of the Godly jews at jerusalem, who at that time assembled together to pray, Act. 3. 1. , that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day, that thou art God in Israel, and that I am thy servant, and that I have done all these things x Brought this Famine, gathered the people hither, and done what I have done, or am doing here. at thy word y Not in compliance with my own passions, but in obedience to thy command, as thy Agent and Minister. For that action of shutting up Heaven, and that of killing the Priests of Baal, must needs expose him to great envy and reproach; which made this public vindication necessary, as it was also effectual, being witnessed from Heaven. . 37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart z That they may feel so powerful and sudden a change in their hearts, that they may know it is thy Work, and the effect of thy Grace to them, and in them. Or, when thou hast turned, etc. or, because thou, etc. So the Particle Vau is oft used; and the sense is, That they may know thee to be the True God, by the effects of thy Divine Power, in converting their hearts, and that in so miraculous a way, and in answer to my Prayers. back again a Unto thee, from whom they have revolted. . 38 Then the fire of the LORD fell, and consumed the burnt-sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. 39 And when all the people saw it, they fell on their faces b In way of acknowledgement and adoration of the True God. : and they said, The LORD, he is the God; the LORD, he is the God c He alone; and Baal is a dull and senseless Idol. And they double the words, to note their abundant satisfaction and assurance of the Truth of their assertion. . 40 And Elijah said unto them d He takes the opportunity, whilst the people's hearts were warm with the fresh sense of this great miracle. , ‖ Or, apprehend. Take the prophets of Baal, let not one of them escape: and they took them, and Elijah brought them down to the brook Kishon e That their blood might be poured into that River, and thence conveyed into the Sea, and might not defile the Holy Land. , and slew them there f Quest. How could Elijah do this, seeing he was but a private Person? Ans. First, He had no doubt the consent of all the heads of the People, who were here assembled; and of the King too, who durst not resist the universal torrent, and could not deny that they were Impostors, and worthy of Death; and probably was by the Prophet assured of Rain when this was done. Ans. Secondly, As these Idolatrous Priests were manifestly under a Sentence of Death, passed upon such by the Sovereign Lord of Life and Death, Deut. 13. and 17. so Elijah had sufficient Authority to execure it, as being a Prophet, and an extraordinary Minister of God's vengeance against sinners, now especially when the Magistrate so grossly neglected his Duty therein. . 41 ¶ And Elijah said unto Ahab, Get thee up g From the River, where the King and he had been present at the slaughter of Baal's Priests, to thy Tent: which probably was pitched on the side of Carmel. , eat and drink h Take comfort, and refresh thyself: for neither the King, nor any of the People could have any leisure to eat, being wholly inrent upon the decision of the great controversy. , for there is ‖ Or, a sound of a noise of rain. a sound of abundance of rain i The Rain is as certainly and speedily coming, as if I did actually see it, or hear the noise which it makes. God's wrath is now appeased, and thou shalt have no cause to repent of this days work. . 42 So Ahab went up to eat and to drink, and Elijah went up to the top of Carmel k Where he might secretly and ardently pour out his Prayers unto God; and whence he might look towards the Sea, and discern when the Rain was coming. , and he cast himself down upon the earth, and put his face between his knees l He either sat, or rather, kneeled upon his Knees, and then cast down his Face to the Ground between his Knees; either, in token of profound reverence and humility; or, out of fervency of spirit, which oft disposeth men to uncouth gestures, which at other times, or in other men, would be ridiculous; but in them and in that case, are usual and allowed; or, that turning away his Eyes from all outward objects, he might be more intent and earnest upon his work, or pray to God without distraction. , 43 And said to his servant, Go up now m Whilst I continue praying. , look towards the sea n Whence Clouds and Vapours usually arise. Elijah desired to have timely notice of the very first appearance and signification of Rain, not out of vanity or ambition, but that Ahab and the People might know that it was obtained from jehovah by the Prophet's prayers, and thereby be confirmed in the True Religion. . And he went up, and looked, and said, There is nothing. And he said, Go again seven times o Let us not be dejected for some disappointments, but continue to wait upon God, who will Answer me, and that speedily. . 44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up; say unto Ahab, ‡ Heb. Tye, or, bind. Prepare thy ohariot, and get thee down, that the rain stop thee not. 45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab road and went to Jezreel p Not that in judah, jos. 15. ●…6. but another City in the border of Issachar and Manasseh, jos. 19 18. . 46 And the hand of the LORD was on Elijah q God gave him more than natural and ordinary strength, whereby he was enabled to outrun Ahab's Chariot, and that for so many Miles together. , and he girded up his loins r That his Garments, which were then long, might not hinder him. See 2 King. 4. 29. and 9 1. , and ran before Ahab s Partly, to show how ready he was to honour and serve the King, if he did not exalt himself above or against God: partly, that by this humble and selfdenying carriage, it might appear, that what he had done was not from envy, or ambition, or humane passion, but only from a just zeal for God's Glory: partly, that by his presence with the King, and his Courtiers who attended upon him, he might animate and oblige them to proceed in the well-begun Reformation of Religion: and partly, to demonstrate, that he was neither ashamed of nor afraid for what he had done, though he knew how jezabel would resent it, but durst venture himself in the midst of his Enemies, as being confident of the Divine Power and Protection. , ‡ Heb. till thou come to Jezreel. to the entrance of Jezreel. CHAP. XIX. AND Ahab told Jezebel a For his vindication, and her satisfaction. all that Elijah had done, and withal how he had slain all the prophets b To wit, of Baal; not of the Groves, who were not present, as may be gathered from chap. 18. 19, 22. and 22. 6. with the sword. 2 Then Jezebel sent a messenger unto Elijah c She gives him notice of it beforehand: partly, out of the height of her spirit, as scorning to kill him secretly and surreptitiously, and resolving to make him a public Sacrifice: partly, out of her impatience, till she had breathed out her rage, which she could do speedily, when it required some time and preparation to seize him, who was now so much esteemed and favoured by all the People: partly, because she supposed, that he who had the confidence to come thither (where, it seems, she was at this time) would still have the same confidence to stay there, and be obliged in honour to maintain his ground: and principally, from God's all-disposing Providence, that so he might have an opportunity of escaping. , saying, Ruth 1. 17. So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow at this time d So far was she from being changed by that most evident Miracle, that she persists in her former Idolatry, and adds to it a mad and monstrous confidence, that in spite of God she would destroy his Prophet. . 3 And when he saw that, he arose, and went for his life e i e. To save his life: or, according to his soul, or mind. Whereby it may be intimated, that he did not flee from jezreel by the hand or direction of the Lord, by which he came thither, ch. 18. 46. but because of his own fear and apprehension of danger. For this may seem to be an act of humane frailty. For God had brought him hither, and his presence might seem very necessary here to encourage and engage the King and People to go on to destroy the Priests of the Groves, and to purge out Idolatry; and his withdrawing, as we see, did discourage all the rest, and occasioned their return to Idolatry again; and, having had such a late and ample experience of God's all-sufficiency in protecting him against the King and 450 of Baal's Priests, and the current of the people incensed against him for the Famine, he had little reason to feat the threats of an impotent Woman, whom God could cut off in a moment. But Elias was a man subject to like passions as we are, Jam. 5. 17. which probably is said with respect to his fear and discontent, manifested here and ver. 4. And lest he should be exalted above measure (which was also Paul's case, 2 Cor. 12. 7.) for his eminent Gifts, and Graces, and miraculous Works, God saw fit to withdraw his Grace, and to leave him to himself, that he might be sensible of his own impotency and sinfulness, and might not dare to take any part of God's honour to himself. , and came to Beersheba, which belonged to Judah f Either, First, To the Tribe of judah, according to the first division; for Simeon's part, in which Beersheba was, was afterwards taken out of it. Or, Secondly, to the Kingdom of judah. , and left his servant there g Partly, that he might abide there in safety; and partly, that he should wait there till his return: partly, because he would not expose him to those perils and hardships which he expected: and partly, because he desired solitude, that he might more freely converse with God. . 4 ¶ But he himself went a days journey into the wilderness h The vast Wilderness of Arabia. He durst not stay in judah, though good jehoshaphat Reigned there, because he was Allied to Ahab, and was a Man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah. , and came and sat down under a juniper-tree: and he * Jona. 43, ●…. requested ‡ Heb. for his life. for himself i Heb. for his life, or his soul, that it might be taken away from his Body. Or, with his soul, as it is Isa. 26. 9 i e. He desired it hearty or fervently. Which he did not only for his own sake, that he might be freed from his great fears and troubles; but especially from his zeal for God's Glory, which he saw was and would be dreadfully eclipsed by the relapse of the Israelites into Idolatry, and by Elijah's Death, if it should be procured by the hands of jezabel, or of the worshippers of Baal: and therefore he wished to die in peace, and by the hand of God. that he might die, and said, It is enough k I have lived long enough for thy Service, and am not like to do thee any more Service; neither my words nor works are like to do any good upon these unstable and incorrigible people. , now, O LORD, take away my life: for I am not better than my fathers l That I should continue in Life, when other Prophets who have gone before me, have lost their Lives by jezabel, or other persecutors. . 5 And as he lay and slept under a juniper-tree, behold then, an angel touched him, and said unto him, Arise and eat. 6 And he looked, and behold, there was a cake baken on the coals, and a cruse of water at his ‡ Heb. 〈◊〉. head: and he did eat and drink, and laid him down again. 7 And the angel of the LORD came again the second time, and touched him, and said, Arise, and eat, because the journey is too great for thee m i e. Above thy strength, now especially when thou art faint, and weary, and fasting. . 8 And he arose, and did eat and drink, and went in the strength of that meat n God giving that Food a far greater and more durable virtue than ordinary. * See Deut. 9 9, 18. Matth. 4. 2. forty days and forty nights, unto * Exod. 3. 1. Horeb o He wandered hither and thither for 40 days, till at last he came to Horeb, which in the direct Road was not above 3 or 4 days Journey. the mount of God. 9 ¶ And he came thither unto a cave, and lodged there: and behold, the word of the LORD came to him, and he said unto him, What dost thou here p A tacit reproof. This is not thy proper place, nor the station in which I set thee, which was in Israel, to turn that backsliding people, to which end I gave thee my help, and would have proceeded to assist thee further, if thou hadst continued there. Nor did I give thee those excellent Gifts to lie idle in this Wilderness, but to employ them for thy peo●…s good, whom now thou hast deserted, and art come hither, not by my Command, but through thy own fear and cowardice. , Elijah? 10 And he said, I have been very jealous for the LORD God of hosts q I have not been wholly wanting to my vocation, but have executed my office with zeal for God's Honour and Service, and with the hazard of my own Life; and am fled hither, not being able to endure to see the dishonour done to thy Name by their obstinate Idolatry and Wickedness. : for the children of Israel have forsaken thy covenant, thrown down thine altars r Those which were erected for thy Worship in high-places, which they did not destroy, because they were to be abolished by thy Command, Deut. 12. but out of mee●… contempt and opposition against thee, and therefore they suffered the Altars of Baal to stand. , and slain thy prophets with the sword: and * Rom. 11. 3. Chap▪ 18. 22. I, even I only am left s To wit, of all thy Prophets, I mean, which do boldly and publicly Plead thy Cause: for the rest of thy Prophets who are not slain, hid themselves, and dare not appear to do thee any Service. , and they seek my life, to take it away t I despair of doing them any good: for instead of receiving my Testimony, they hunt for my Life. . 11 And he said, Go forth, and stand upon the mount before the LORD. And behold, the LORD passed by u Either, First, By his Harbingers: for, as it follows, the Lord was not yet there. Or, Secondly, Himself. And so this is a brief and general description of the thing, after which the manner of it is particularly explained. , and a * ●…uk. 1. 4. and 37. 9 great and strong wind rend the mountains, and broke in pieces the rocks x Whereby he both prepares Elijah to receive this discovery of God with greatest humility, reverence, and Godly fear; and signifies his Almighty and Irresistible Power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against him in the discharge of his office. before the LORD; but the LORD was not in the wind y The Lord did not vouchsafe his Special and Gracious Presence to Elijah in that Wind, where he confidently expected him: which possibly was, Either, First, To qualify the excessive fervour and passion of Elijah, which mixed itself with his zeal for God, and to make him more mild in his Censures, and more meek and patiented in waiting for the Conversion of Israel; wherein he might sooner expect God's Presence and Blessed Success, than in the Storm of Anger or Impatience. Or, Secondly, To teach him not to▪ wonder if God did not accompany his terrible Administration at Mount Carmel with the Presence of his Grace, to turn the hearts of the Israelites to himself, as he desired, but God for Wise and Just Reasons saw fit to deny. : and after the wind and earthquake; but the LORD was not in the earthquake. 12 And after the earthquake, a fire; but the LORD was not in the fire: and after the fire a still small voice z Wherein it is implied, That God was present. Which peradventure was to insinuate, that God would do his Work in and for Israel in his own time, not by might or power, but by his own spirit, Zech. 4. 6. which moves with a Powerful, but yet with a sweet and gentle Gale. . 13 And it was so, when Elijah heard it, that he wrapped his face in his mantle a Through horror and dread of God's presence, being sensible that he was neither worthy nor able to endure the sight of God with open face. Compare Gen. 16. 13. Exod. 3. 6. , and went out, and stood in the entering in of the cave b Which God commanded him to do; and as he was going towards the mouth of the Cave, he was affrighted and stopped in his course, by the dreadful Wind, and Earthquake, and Fire; and, when these were passed, he prosecutes his Journey, and goeth on to the mouth of the Cave, and there stands still. Or, the words may be rendered, After (as Vaughan is elsewhere used) he was gone out, and standing in the mouth of the cave: which may be mentioned as the reason why he covered his Face, because now he wanted the shelter of the Cave. : and behold, there came a voice unto him, and said, What dost thou here, Elijah? 14 And he said c What before he spoke by an Angel, he now speaks to him again immediately. , I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only am left, and they seek my life, to take it away. 15 And the LORD said unto him, Go, return on thy way d By which thou camest; for so in part lay the way from Horeb to Damascus. to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria e Anoint: Either, First, Figuratively, i. e. appoint or declare him King; which was done, 2 King. 8. 12. For this word is oft used of them who were Anointed with Oil, Psal. 45. 7. Isa. 45. 1. and 61. 1. Zech. 4. 14. Dan. 9 24. Or, Secondly, Properly; which might be done, though it be not related. Again, anoint, either, by thyself; or, by another: for so he Anointed jehu by Elisha, 2 King. 9 1, 6. . 16 And * 2 Kin. 9 1, 23. Jehu the son of Nimshi f i e. His Grandson, for he was the son of jehoshaphat, 2 King. 9 2. shalt thou anoint to be king over Israel: and * Luk. 4. 27. called Elizeus. Elisha g Whom he Constituted Prophet, by casting his Mantle over him, here, v. 19 the son of Shaphat of Abel-Meholah, shalt thou anoint to be prophet in thy room. 17 And it shall come to pass, that him that escapeth the sword of Hazael, shall Jehu slay: and him that escapeth from the sword of Jehu, shall Elisha slay h Here the order of times seems to be perverted; for Elisha was Prophet before jehu or Hazael were Kings, and Hazael was King before jehu. But that is of no moment as to the substance of the thing threatened, which is only this, That one or other of these should infallibly execute God's Judgements upon the Apostatical Israelites. Elisha is said to slay them, either, because he slew those 42 Children, 2 King. 2. 24. besides others whom upon like occasions he might destroy; or, because he by God's appointment inflicted the Famine, 2 King. 6. 31. or rather, by the Sword which came out of his mouth, as Isa. 49. 2. Revel. 1. 16. and 19 15, 21. by his cutting-Prophecies and threaten of God's Judgements: the Prophets being said to pull down and to destroy what they only declare and foretell shall be pulled down, etc. Hazael began to slay them before jehu was King, 2 King. 8. 28. though his cruelty was much increased afterward, 2 King. 10. 32. and 13. 1, 2, 3. and jehu destroyed those whom Hazael did not, as King joram himself, and Ahaziah, and his 42 Brethren, 2 King. 9 24, 27. and 10. 14. all the near Relations of wicked Ahab. . 18 * Rom. 11. 4. Yet ‖ Or, I will leave. I have left i Or, I have reserved to myself; I have by my Grace kept from the common contagion: therefore thou art mistaken to think that thou art left alone, or that the People are universally corrupted. Or, I trill reserve, from the slaughters last mentioned, and from Iezabel's Rage▪ me seven thousand k Either, definitely so many: or rathe●…, indefinitely, for many thousands; the number of seven being oft used for a great number, as Leu. 26. 18. Psal. 12. 6. Mic. 5. 5. Zech. 3. 9 Luk. 17. 4. For it is altogether improbable that all the Israelites, except 7000, did worship Baal: except Baal be here Synecdochically put for all their Idols, and the Calves among others. in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him l i e. All those who have not worshipped Baal, nor professed reverence or subjection to him: which Idolaters did to their Idols, by bowing the Knee, Rom. 11. 4. compare Rom. 14. 11. Phil. 2. 10. and by kissing them, or by kissing their hand with their mouth, before them, and in respect to them; of which mention is made both in Scripture, as job 31. 26, 27. Host 13. 2. compare Psal. 2. 12. and in Pliny, Apulei●…s, and other profane Authors. And God chooseth these expressions here, to teach men, that it is not sufficient to deny inward veneration of mind and heart to Idols, unless they do also forbear all outward significations of worship or reverence to them; and that he will own none for his People that do otherwise. . 19 ¶ So he departed thence, and found Elisha the son of Shaphat, who was ploughing with twelve ●…oke of oxen before him, and he with the twelfth m Who had twelve Ploughs going, whereof eleven were managed by his Servants, and the last by himself; according to the simplicity and humility of those Ancient times, in which men of good Worth and Estate submitted themselves to the meanest employments. : and Elijah passed by him, and cast his mantle upon him n By that Ceremony conferring upon him the Office of a Prophet, which God was pleased to accompany with the Gifts and Graces of his Spirit, wherewith he endowed and qualified him for it. The Mantle was the usual Habit of the Prophets. See 2 King. 1. 8. Zech. 13. 4. But whether he did also Anoint him, is uncertain. See the Note on v. 16. . 20 And he left the oxen, and ran after Elijah o Being powerfully moved by God's Spirit to follow▪ Elijah, and wholly to give up himself to his Function. , and said p Or, but he said: or, yet he said. , Let * Matth. 8. 2●…, 22. me, I pray thee, kiss my father and my mother q i e. Bid them farewell by the usual Ceremony. See Gen. 29. 〈◊〉. and 31. 28. Act. 20. 37. , and then I will follow thee. And he said unto him, ‡ Heb. Go, return. Go back again r And take thy leave of them, as thou desirest, and then return to me again. ; for what have I done to thee s Either, First, To hinder thee from performing that office. That employment to which I have called thee, doth not require an Alienation of thy heart from thy Parents, nor the total neglect of them. Or, Secondly, To make such a change in thee, that thou shouldst be willing to forsake thy Parents, and Lands, and All, and desire only this liberty to go and bid them farewel, that thou mayst follow me. Whence comes this marvellous change? It is not from me, who did only throw my Mantle over thee; but from an higher Power, even from God's Spirit, which hath changed thy heart, and Consecrated thee to thy Prophetical Office: which therefore it concerns thee vigorously to execute, and wholly to devote thyself to it. ? 21 And he returned back from him t From Elias to his Parents; whom when he had seen and kissed, he returned to the Field where Elijah was. , and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen u i e. With the wood belonging to the Blow, etc. to which more was added, as occasion required. But that he burned, to show his total relinquishing of his former employment. , and gave unto the people x i e. He made thereof a Feast for his Servants who had been Ploughing with him, and for him, and his other Friends and Neighbours who came to take their leave of him. Hereby he shown how willingly and joyful he forsook all his Friends, that he might serve God in that High and Honourable employment. , and they did eat: then he arose, and went after Elijah, and ministered unto him. CHAP. XX. AND Benhadad a Called Adad by josephus, and Ader by the LXX, and Ad●…res by justin; such changes of names being usual in their Translations into other Languages, and by other Authors. the king of Syria gathered all his host together b To War against Israel: wherein his design was to amplify the Conquests which his Father had made, chap. 15. 20. but God's design was to punish Israel for their Apostasy and Idolatry. , and there were thirty and two kings c Petty Kings, such as were in Canaan in Ioshua's time, who indeed were no more than Governors of Cities or small Territories. These were either Subject or Tributary to Benhadad, or hired by him. with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. 2 And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad, 3 Thy silver and thy gold is mine d I challenge them as my own, and accordingly expect to have them forthwith delivered into my possession, if thou expectest peace with me. , thy wives also and thy children, even the goodliest are mine. 4 And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine, and all that I have e I do so far comply with thy demand, that I will own thee for my Lord, and myself for thy Vassal and Tributary; and will hold my Wives, and Children, and Estate, as by thy favour, and with an acknowledgement. But it is not likely that he would deliver up his Wives and Children into the Barbarians hand, or that his proud and imperious Wife jezabel would permit him to do so. . 5 And the messengers came again, and said, Thus speaketh Benhadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver and thy gold, and thy wives, and thy children f Although I did before demand not only the dominion of thy Treasures, and Wives, and Children, as thou mayst seem to understand me, but also the Propriety and actual Possession of them; wherewith I would then have been contented: : 6 Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is ‡ Heb. desirable. pleasant in thine eyes, they shall put it in their hand, and take it away g Yet now I will not accept of those terms, but together with thy Royal Treasures, I expect all the Treasures of thy Servants or Subjects; nor will I wait till thou deliver them to me, but I will send my Servants into the City, and they shall have free liberty and power to search out and take away all which they desire, and this to prevent fraud and delay; and then I will grant thee a peace. . 7 Then the king of Israel called all the elders of the land h Whose counsel and concurrence he now desires in his distress. , and said, Mark, I pray you, and see how this man seeketh mischief i Though he pretended Peace, and a Friendly Agreement upon these terms propounded, it is apparent by those additional demands, That he intends nothing less than our utter ruin. : for he sent unto me for my wives, and for my children, and for my silver, and for my gold, and ‡ Heb. I kept not back fr●… him. I denied him not k I granted his demands in the sense before mentioned. . 8 And all the elders, and all the people said unto him, Harken not unto him, nor consent. 9 Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first, I will do: but this thing I may not do l If I would do it, I cannot, because my people will not suffer it. . And the messengers departed, and brought him word again. 10 And Benhadad sent unto him, and said, * Chap. 19 2. The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that ‡ Heb. 〈◊〉 〈◊〉 my feet. follow me m If I do not assault thy City with so potent and numerous an Army, that shall turn all thy City into an heap of Dust, and shall be sufficient to carry it all away, though every Soldier take but one handful of it; See the like boast, 2 Sam. 17. 13. 11▪ ●…nd the king of Israel answered and said, Tell him, Let not him that girdeth on his harnes●…, boast himself, as he that putteth it off n Do not Triumph before the Fight and Victory, for the Events of War are uncertain. . 12 And it came to pass, when Benhadad heard this ‡ Heb. Word. message (as he was drinking, he, and the kings in the ‖ Or, Tents. pavilions) that he said unto his servants, ‖ Or, Place the E●…. And they placed E●…. Set yourselves in array o Put yourselves and Engines in order, to make the Assault. : And they set themselves in array against the city. 13 ¶ And behold, there ‡ Heb. approached. came a prophet p Who having hid himself before, now ventures to come to Ahab, having this welcome Message in his Mouth. unto Ahab king of Israel, saying, Thus saith the LORD q God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help; partly, That Ahab and the Idolatrous Israelites, might hereby be fully convinced and won to God, or left without all Excuse: and partly, that Benhadad's intolerable Pride, and Contempt of God, and of his People, might be repressed and punished: and partly, that the remnant of his Prophets and People who were involved in the same Calamity with the rest of the Israelites, might be preserved and delivered. , Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the LORD r And not Baal, because I will deliver thee, which he cannot do. . 14 And Ahab said, By whom? And he said, Thus saith the LORD, Even by the ‖ Or, Servants. young men of the princes of the provinces s Not by Old and Experienced Soldiers, but by those Young Men; either the Sons of the Princes, and great men of the Land, who were generally fled thither for safety; or their Pages, or Servants that used to attend upon them; who are bred up delicately, and seem unfit for the business. . Then he said, Who shall ‡ Heb. ●…ind, or, 〈◊〉. order the Battle? And he answered, Thou t Partly to encourage the Young Men to Fight courageously, as being in the presence of their Prince: and partly, that it might appear, that the Victory was wholly due to God's gracious and powerful Providence, and not to the Valour or Worthiness of the Instruments. . 15 Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, even all the children of Israel u Either 1. All the men; for they only went out to Battle; and the rest of the men might be consumed with the Sword or Famine, or other Judgements: Or rather, 2. All the Men of War, or all that were fit to go out to War; all, except those whom their Age, or Infirmity, or other sufficient causes excused. , being seven thousand x Which number may possibly be noted with respect unto those 7000, commended chap. 19 18. for whose sakes principally God gave this deliverance. . 16 And they went out at noon y When they were eating, and drinking, and secure from all fear and expectation of an Assault. : but Benhadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him. 17 And the young men of the princes of the provinces went out first, and Benhadad sent out, and they told him, saying, There are men come out of Samaria. 18 And he said▪ Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive z He bids them not Fight, for he thought they needed not to strike one stroke; and that the Israelites could not stand the first brunt. . 19 So these young men of the princes of the provinces came out of the city, and the army which followed them. 20 And they slew every one his man a i e. Him who came to Fight with him, or to seize upon him, as Benhadad had Commanded. : and the Syrians fled b Being amazed at the unexpected and undaunted Courage of the Israelites, and being struck with a Divine Terror. , and Israel pursued them: and Benhadad the king of Syria escaped on an horse, with the horsemen. 21 And the king of Israel went out c i e. Proceeded further in his March, and Fought against them. , and smo●…e the horses and chariots d i e. The men that fought from them, or belonged to them: for so Horses and Chariots are sometimes taken. See on 1 Sam. 13. 5. , and ●…lew the Syrians with a great slaughter. 22 ¶ And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou dost e Consider what is fit and necessary for thee to do by way of Preparation, or Prevention. : for at the return of the year f Next year about this time, when the season comes of going forth to Battle: of which see 2 Sam. 11. 1. 1 Chron. 20. 1. 2 Chron. 36. 10. the king of Syria will come up against thee. 23 And the servants of the king of Syria said unto him g They suppose that their gods were no better than the Syrian gods (which the Idolatry of the Israelites had given them too great cause to imagine;) and that there were many gods who had each his particular charge and jurisdiction; which was the Opinion of all Heathen Nations, That some were gods of the Woods, others of the Rivers, and others of the Mountains; and they fancied these to be either, because the Land of Canaan was a Mountainous Land, Deut. 12. 2. And the great Temple of their God at jerusalem stood upon an Hill, and so did Samaria, where they had received their last blow: or because the Israelites did generally choose High Places for the Worship of their gods. It is observable, that they do not impute their ill Success to their Negligence, and Drunkenness, and bad Conduct, or Cowardice, of which they were really guilty; nor to the Valour of the Israelites; but to a Divine Power, which indeed was visible in it. , Their gods are gods of the hills, therefore they were stronger than we: but let us fight against them in the plain h Wherein there was not only Superstition, but Policy; because the Syrians most excelled the Israelites in Horses, which are most serviceable in plain ground. , and surely we shall be stronger than they. 24 And do this thing, Take the kings away every man out of his place i Who being of softer Education, and less experienced in Military Matters, were less fit for his Service; and being many of them but Mercinaries, and therefore less concerned in his good success, would be more negligent and cautious in venturing themselves for his good. , and put captains k i e. Experienced Soldiers of his own Subjects, who will faithfully obey the Commands of the General (to which the Kings would not so readily yield) and use their utmost Skill and Valour for their own Interest and Advancement. in their rooms. 25 And number thee an army, like the army ‡ Heb. that was fallen. that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he harkened unto their voice, and did so. 26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek l Not that in judah; of which, josh. 13. 4. and 15. 53. but that in Asher; of which, josh. 19 30. judg. 1. 31. nigh unto which, was the great Plain of Galilee. And this seems to be one of those Cities which Benhadad's Father had taken from Israel, ver. 34. Here also the Syrians might Retreat, if they should be worsted. ‡ Heb. to the War with Israel. to fight against Israel. 27 And the children of Israel were numbered, and ‖ Or, were Victualled. were all present m i e. All the Forces of the Israelites were here gathered together, to oppose the Syrians: so if those had been Conquered, all had been lost. , and went against them n Being persuaded, and encouraged so to do; partly, to prevent the Mischiefs of a Siege in Samaria, and the waste of all the rest of their Country: and partly, by the remembrance of their former Success, and an expectation of the same Assistance from God again. : and the children of Israel pitched before them o Probably upon some Hilly Ground, where they might secure themselves, and watch for Advantage against their Enemies; which may be the reason why the Syrians ●…rst not Assault them before the Seventh Day; ver. 29. , like two little flocks of kids p i e. Few, and Weak, and Heartless; being also for conveniency of Fight, and that they might seem to be more than they were, divided into Two Bodies. : but the Syrians filled the country. 28 ¶ And there came a man of God, and spoke unto the king of Israel, and said, Thus ●…aith the LORD, Because the Syrians have said q Which he knew, either by common Report, strengthened by their present choice of a Plain Ground for the Battle: or rather, by Revelation from God, who discovered their secret Counsels, 2 King 6. 12. , The LORD is God of the hills, but he is not God of the valleys: therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD r To wit, The Universal Lord of all Places, and Persons, and Things. . 29 And they pitched one over against the other seven days, and so it was, that in the seventh day the battle was joined, and the children of Israel ●…low of the Syrians an hundred thousand footmen in one day. 30 But the rest fled to Aphek in the city, and the wall s Or, the walls (the Singular Number, for the Plural; than which, nothing more frequent) of the City; or of some great Castle, or Fort, in, or near the City, in which they were now Fortifying themselves; or of some part of the City where they lay. Which might possibly happen through Natural Causes; but most probably, was Effected by the Mighty Power of God, then sending some sudden Earthquake, or violent Storm of Wind, which threw down the Wall, or Walls upon them; or doing this by the Ministry of Angels. Which cannot be incredible to any Man, except to him that denies the Truth of all the Miracles Recorded in the Old and New Testament; which being Attested, many of them, by jews and Heathens, it is the height of Folly and Impudence to deny. For if ever Miracle was to be Wrought, now seems to have been the proper time, and season for it; when the Blasphemous Syrians denied the Sovereign and Infinite Power of God, and thereby in some fort obliged him, for his own Honour, to give a Proof of it; and to show, That he was the God of the Plains, as well as of the Mountains; and that he could as effectually Destroy them in their strongest Holds, as in the open Fields; and make the very Walls, to whose strength they trusted for their Defence, to be the Instruments of their Ruin. But it may be further observed, that it is not said, That all these were killed by the fall of this Wall; but only that the wall fell upon them, Killing some, and Wounding others; as is usual in those Cases. Nor is it necessary, that the Wall should fall upon every Individual Person; but it is sufficient to justify this Phrase, if it fell upon the main Body of them; for the Words in the Hebrew run thus, the Wall fell upon 27000 (not of the men that are left, as we render it, but) which were left of that great Army. fell upon twenty and seven thousand of the men that were left: and Benhadad fled, and came into the city t Either, 1. Out of the Fields, as the rest of his Army did. Which is distinctly, and particularly noted of him, because he was the most Eminent Person in it, and the Head of it. Compare the Title of Psal. 18. Or, 2. A●…, and from the noise and report of that Terrible Fall of the Wall, or Walls; which possily might be in the outside, or Suburbs of the City; from whence he ●…led further into the City. , ‖ Or, from chamber to chamber. ‡ Heb. unto a chamber, within a chamber. into an inner chamber u Or, a chamber, within a chamber; where he supposed he might lie hid, till he had an opportunity of making an Escape, or of obtaining Mercy. . 31 ¶ And his servants said unto him, Behold, now, we have heard that the kings of the house of Israel are merciful kings x More merciful than others, because that Religion which they had professed, taught them Humanity, and obliged them to show Mercy. : let us I pray thee, put sackcloth on our loins, and ropes upon our heads y As a testimony of our sorrow, for undertaking this War; and that we have justly forfeited our Lives for it, which we submit to their mercy▪ 〈◊〉. , and go out to the king of Israel, peradventure he will save thy life. 32 So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee let me live. And he said, Is he yet alive? he is my brother z I do not only freely Pardon him, but Honour and Love him as my Brother. . 33 Now the men did diligently observe, whether any thing would come from him, and did hastily catch it a Or, they took that Word for a good token, and made haste and snatched it (i. e. that Word) from him, i. e. from his mouth; they repeated the word again, to try whether the King would own it, or it only dropped casually from him; or made haste to know, whether it was from him: i. e. Whether he spoke this from his heart, or only in dissimulation or design: for it seemed too good news to be true. : and they said, Thy brother Benhadad b Understand, liveth: for that he enquired after, ver. 32. . Then he said, Go ye, bring him: then Benhadad came forth to him; and he caused him to come up into the chariot. 34 And Benhadad said unto him, The cities which my father took from thy father c Either, 1. From Baasha, Chap. 15. 20. whom he calls Ahabs' Father, because he was his Legal Father; i. e. His Predecessor. Or, 2. From Omri; in whose time, it seems, he made a successful Invasion into the Land of Israel, and took some more of the Cities, and Aphek amongst the rest; though it be not elsewhere Recorded in Scripture. , I will restore, and thou shalt make streets d Or, markets, etc. places where thou mayst either receive the Tribute which I promise to pay thee, or exercise Judicature upon my Subjects in case of their Refusal. Or outlets (as the LXX render it) in or into Damascus; i. e. Some strong Fort near Damascus, which might curb the Kings of Damascus, and keep them from Attempting any other Invasion into the Land of Israel. for thee in Damascus as my father made in Samaria. Then said Ahab, I will send thee away with this covenant e He takes no notice of his Blasphemy against God; nor of the vast Injuries which his People had suffered from him, but only minds his own Grandeur, and the advancement of his Power. . So he made a covenant with him, and sent him away. 35 ¶ And a certain man of the sons of the prophets said unto his neighbour f Or, Brother, another son of the Prophets. in the word of the LORD g In the Name, and by the Command of God, whereof doubtless he had informed him. , Smite me h So as to wound me, ver. 37. He speaks what God commanded him, though it was to his own hurt; by which obedience to God, he secretly Reproacheth Ahab's disobedience in a far easier matter. And this Prophet by God's appointment desires, that looking like a Wounded Soldier, he might have the more free access to the King, and discourse with him; which it was very hard for a Prophet to obtain, that sort of men being hateful to Ahab, Chap. 22. 8. and to his Courtiers. , I pray thee. And the man refused to smite him i Not out of contempt of God's Command, but most probably, in tenderness and compassion to his Brother. . 36 Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And assoon as he was departed from him, a * Chap. 13▪ ●… lion found him, and slew him k If the Punishment seem too severe for so small fault, let it be considered; 1. That Disobedience to God's Express Command, especially when it is delivered by a Prophet, is a great Sin, and no less than Capital, Deut. 18. 19 2. This fault was much worse in a Prophet, who very well knew the Authority of God's Commands, and this way or manner of Publishing them. 3. We cannot judge of the case, because this Man might be guilty of many other heinous Sins unknown to us, but known to God; for which, God might justly Cut him off: which God chose to do upon this occasion, that by the severity of this Punishment of a Prophet's Disobedience, proceeding from ●…pity to his Brother, he might teach Ahab the greatness of his Sin, in spa●…ing him through foolish pity; whom by the Laws of Religion, and Justice, and Prudence, and common Safety, he should have Cut off, and what Punishment he might expect for it. . 37 Then he found another man, and said, Smite me, I pray thee. And the man smote him, * Heb. smiting and wounding. so that in smiting he wounded him. 38 So the prophet departed, and waited for the king by the way, and disgnised himself l That he might sooner gain access to the King, and Audience from him. See on, ver. 35. with ashes m Whereby he changed the colour of it. Or, with a vail, or cloth, or band; (as the Hebrew Doctors understand the Word) whereby he might seem to have bound up his Wound, which probably was in his Face; for it was to be made in a very conspicuous place, that it might be visible to Ahab and others. upon his face. 39 And as the king passed by, he cried unto the king: and he said n This following Relation is not an untruth, but a Parable; an usual way of Instruction in the Eastern parts, and Ancient Times, and most fit for this occasion, wherein an obscure Prophet was to speak to a great King; whose Fars were tender, and impatient of a downright Reproof, and exceeding Partial in his own Cause; who by this Artifice is made to condemn himself, before he was ware of it, and so forced to receive the Prophet's just Sentence with more patience and moderation: Compare, 1 Sam. 12. and 14. , Thy servant went out into the midst of the battle, and behold, a man o My Commander or Superior, as the manner of his Expression here following showeth. turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life p Thou shalt die in his stead; as below, ver. 42. Comp. Exod. 21. 23. , or else thou shalt ‡ 〈◊〉 Weigh. pay a talon of silver. 40 And as thy servant was busy here and there, ‡ 〈◊〉 ●…e was 〈◊〉. he was gone. And the king of Israel said unto him, So shall thy judgement q i e. Thy Sentence; or the Sentence against thee: thou must perform the Condition to which thou didst submit. Either suffer the one, or do the other. be, thyself hast decided it. 41 And he hasted, and took the ashes away from his face: and the king of Israel discerned him that he was one of the prophets r Either 1. By his Face, which was known either to the King, or to some of his Courtiers there present. Or, 2. By the change of the manner of his Address to him, which now was such as the Prophets used. . 42 And he said unto him, Thus saith the LORD, * Chap. 22. 37. Because thou hast let go out of thy hand a man ‡ 〈◊〉 if my 〈◊〉. whom I appointed to utter destruction, therefore thy life shall go for his life s Quest. What was the great Sin of Ahab in this Action, for which God so severely punisheth him? Answ. The great dishonour hereby done to God, in suffering so horrid a Blasphemer, ver. 23. to go unpunished, which was contrary to an express Law, Levit. 24. 16. Obj. What is this to Benhadad, seeing that Law concerned Israelites only? Answ. It reached both to them that were born in the land, and (as is there expressed) unto strangers that were among them, and in their Power, which was Benhadad's case; for God had delivered him into Ahabs' hand, for his Blasphemy, as he promised to do, ver. 28. by which act of his Providence, especially compared with that Law, it was most evident, that this man was appointed by God to Destruction, as is here said. But Ahab was so far from punishing this Blasphemer, that he doth not so much as Rebuke him, but Treats him like a Friend, and a Brother; dismisseth him upon easy terms, and takes his Word for the performance, and takes not the least care for the Reparation of God's Honour, but only for the Amplification of his own Power. , and thy people for his people t Quest. Why were the People punished for Ahab's Sin? Answ. 1. Because Ahab was punished in the loss of his People. 2. The people were punished for their own Sins, which were many, and great; though God took this occasion to Inflict it. 3. The great injury and mischief hereby done to ●…is own people; who by this most foolish and wicked act, were exposed to all those Rapines and Slaughters which Benhadad either did commit, or might have committed against them afterwards; of which, consequently Ahab was guilty. And it must be considered, That all the Israelites were the Lords peculiar people; nor did their Apostasy from God, deprive God of his right; and the Kings of Israel and judah had these committed to them, in way of Trust, to be Governed and Protected by them. And therefore Ahab for this gross breach of his Trust, was justly liable, though not to the Censures of his People, yet to the hand of God, who was his King and Governor. . 43 And the King of Israel went to his house, heavy and displeased u Not for his Sin, but for the sad Effects of it upon himself, and people; which he might confidently expect▪ having had many experiences, that God did not suffer the words of his Prophets to fall to the ground. , and came to Samaria. CHAP. XXI. AND it came to pass after these things▪ that Naboth the Jezreelite had a vineyard, which was in Jezreel a Where one of Ahab's Palaces was, as the other was in Samaria. , hard by the palace of Ahab king of Samaria. 2 And Ahab spoke unto Naboth, saying, Give me thy * 1 Sam. 8. 14. vineyard that I may have it for a garden of herbs, because it is near unto my house, and I will give thee for it a better vineyard than it: or if it ‡ Heb. be good in thine eyes. seem good to thee, I will give thee the worth of it in money. 3 And Naboth said to Ahab, the LORD forbidden it me, that I should give the inheritance of my fathers unto thee b For God hath expressly, and for divers weighty reasons forbidden the alienation of Lands from the Tribes and Families to which they were allotted, Levit. 25. 15, 23, 25. Numb. 36. 7. Ezek. 46. 18. And although these might have been alienated till the Jubilee, yet he durst not ●…ell it to the King for that time; because he supposed, that if once it came into the King's hand, especially to be made a Garden of Pleasure, and affixed to his Palace, neither he, nor his Posterity could ever recover it again; and so he should both offend God, and wrong his Posterity; which, being as it seems, a Pious Man, he durst not do. . 4 And Ahab came into his house, heavy and displeased, because of the word which Naboth the Jezreelite had spoken to him: for he had said▪ I will not give thee the inheritance of my fathers: and he laid him down upon his bed, and turned away his face c From the Light, and Company which either than were with him, or might come to him, to the Wall, as Hezekiah did under a like Dejection of Spirit, Isa. 38. 2. , and would eat no bread d Refused to eat meat in his usual time. . 5 ¶ But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou earest no bread? 6 And he said unto her, Because I spoke unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard. 7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel e Art thou fit to be King, that canst put up such Affronts from thy Subjects, and hast not the Courage to use thy Absolute Power to dispose of them, and theirs, as seemeth good unto thee? ? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. 8 So she wrote letters in Ahabs' name, and sealed them with his seal, and sent the letters unto the elders, and to the nobles f Whom she very well knew to be fit for her purpose. that were in his city g i e. In jezreel. So she seeks to destroy him with a pretence of Justice, and with as little reflection upon Ahab, as might be. dwelling with Naboth. 9 And she wrote in the letters, saying, Proclaim a fast h To remove all suspicion of hatred, or evil design in Ahab, and to beget a good opinion of him amongst his people, as if his afflictions had done him good, and as if he were grown zealous for God's Honour, and careful of his People's welfare, and therefore desirous to prevent the further displeasure of God against his City and Kingdom, and in order thereunto to inquire into all those sins which provoked God against them, and effectually to purge them out. , and set Naboth ‡ Heb. in the top of the people. on high i In a scaffold, or some other high-place, where Malefactors were usually and fitly placed, that they might be seen, and their Defence heard by all the People. among the people. 10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst ‡ Heb. bless. So Gr. Job 2. 5, 9 * Act. 6. 11. blaspheme k Heb. Bless. Blessing is put for cursing and blaspheming, as job 1. 5. and 2. 9 so also here, as is apparent, because his blessing God and the king had been no Crime. It is a Figure called Euphemismus. God would have Blasphemy so much abhorred, that it should not easily and unnecessarily be named by its proper name▪ Compare Psal. 16. 4. ▪ God and the king: and then carry him out l To the place where Malefactors were punished, which was out of the City, Leu. 24. 23. jos. 7. 24. Mar. 15. 20. Heb. 13. 12. partly, to show that they were unworthy of all humane society, and abhorred by all the people: and partly, because the place where they were killed, was thereby ceremonially polluted. , and * ●…ev. 24. 14. stone him m The proper punishment of Blasphemers, Leu. 24. 15, 16. that he may die n As one that Cursed his God, and his Political Father, his King. See Exod. 21. 17. and 22. 28. . 11 And the men of his city, even the elders, and the nobles, who were the inhabitants in his city, did as Jezebel had sent unto them o Which is not at all strange in them who had for a long time cast off the fear and sense of God, and prostituted their Consciences and Religion to please their King, and sold themselves▪ to all manner of wickedness, and could not now make a safe▪ and honourable retreat, and durst not disobey Iezabel's command, by whom they knew the King was wholly governed, and who could easily have taken away their Lives in the same manner, if they had refused to kill Naboth. , and as it was written in the letters which she had sent unto them. 12 They proclaimed a fast, and set Naboth on high among the people. 13 And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did ‡ Heb. bless. So Gr. blaspheme God and the king. Then they carried him forth out of the city, and stoned * 2 Kin. 9 26. him p And his Sons with him, a●… it may be thought from 2 King. 9 26. that so the King might have an undisturbed possession; for which they might pretend those examples, Numb. 16. 32. jos. 7. 24. But these were examples of extraordinary vengeance, and by special warrant from God, and the Law of God was positively contrary to it, Deut. 24. 16. with stones that he died. 14 Then they sent to Jezebel q By whom they knew the Affairs of the Kingdom were managed, and this Design contrived. , saying, Naboth is stoned, and is dead. 15 ¶ And it came to pass, when Jezebel heard that Naborth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth r Either, First, By right of confiscation, to repair the injury which he did to the King by blaspheming him. Or, Secondly, By tyrannical Usurpation. Or, Thirdly, By right of Inhesitanee: for some say that Ahab was his next Kinsman, his Sons being Dead; which they judge more likely, because his Land was next to the Kings. the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. 16 And it came to pass, when Ahab heard that Naboth was dead, that Ahab risen up to go down to the vineyard of Naboth the Jezreelite, to take possession of it. 17 ¶ And the word of the LORD came to Elijah the Tishbite, saying▪ 18 Arise, go down to meet Ahab king of Israel, which is in Samaria s Either, who now is there, and about to departed thence to jezreel: or, who commonly dwells there. : behold, he is t Or rather, he will be; by that time that thou comest thither, thou shalt find him there. in the vineyard of Naboth, whither he is gone down to possess it. 19 And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession u Thou hast murde●…ed an Innocent and Righteous man; and instead of repenting for it, thou hast added another piece of injustice and violence to it, and art going confidently and cheerfully to reap the Fruit of thy wickedness. He ascribes Iezabel's Fact to Ahab, because jezabel did it by his Connivance, and Consent, and Authority, and for the satisfaction of his inordinate Appetite. ? And thou shalt speak unto him, saying, Thus saith the LORD, ●…n the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine x Quest. How was this fulfilled, when Ahab's blood was not licked in jezreel, which was in the Tribe of Issachar, but in the Pool of Samaria, chap. 22. 38. which was in the Tribe of Ephraim? Ans. First, This was done, though not in the same individual place, yet in the same general place, i. e. in the Territory of Samaria, within which jezreel was; and in a place of the same nature, a public and common place; for such was both the place of Naboth's Execution, and the Pool of Samaria. Secondly, This was particularly accomplished in his Son joram, as is affirmed, 2 King. 9 25, 26. whose blood is not improperly called Ahab's blood, because Children are said to be born of their Parent's blood. See joh. 1. 13. Act. 17. 26. Obj. These words, thy blood, even thine, show that it is meant of Ahab's Person. Ans. True, the threatening was so directed and designed at first; but afterwards, upon his humiliation, the punishment was transferred from him to his Son, as is expressed, ver. 29. Obj. This is said to be fulfilled in Ahab's Person, chap. 22. 38. Ans. Either that may be referred to some other Prediction or Commination not elsewhere mentioned: or rather, it intimates, that it was in part, and in some sort fulfilled in him, though not so severely and opprobriously, nor with such Characters of the Curse as it was in his Son; whence he there mentions only the thing, without any regard unto the place here designed. But it may further be observed, That although upon Ahab's humiliation the Curse here threatened might seem to be wholly translated from his Person to his Posterity; yet upon Ahab's return to sin, in the next Chapter, he brings back the Curse upon himself, and so it is no wonder if it be in some sort fulfilled in him also. Thirdly, The Hebrew word, rendered in the place where, may be, and is by some learned men otherwise rendered, either thus, Instead of this that; that being frequently said to be done in another's place, which was only done in his stead: or, like as: or, because that. So it doth not design the place, but the cause and reason of this Judgement. And in this sense the same word is used, Zech. 2. 10. . 20 And Ahab said to Elijah y Upon, and after his delivery of the message last mentioned, which it was needless to repeat. , Hast thou found me z Dost thou pursue me from place to place? Wiltst thou never let me rest? Art thou come after me hither with thy unwelcome messages? , O mine enemy a That art always disturbing, threatening, and opposing me, and expressing not so much God's mind, as thy own hatred and enmity against me. Comp. ch. 22. 8. ? And he answered, I have found thee b The hand of God hath found and overtaken thee in the very act of thy sin. : because thou hast sold thyself c Thou hast wilfully and wholly resigned up thyself to be the bondslave of the Devil, or Baal, and of wicked jezabel, to do whatsoever they persuade thee to do; as a man that sells himself to another is totally in his Master's Power, and must employ all his time and strength for his service. Compare 2 King. 17. 17. See on Rom. 7. 14. to work evil in the sight of the LORD d i e. Impudently and contemptuously. Withal he minds him, that although his sin was in a great measure hid from the eyes of men by Iezabel's cunning contrivance, yet it was evident and known to God who, would require it at his hands. . 21 Behold, * Chap. 14. 10. ●… King. 9 8. I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab * Sam. 25. 22. him that pisseth against the wall, and * Chap. 14. 10. him that is shut up, and left in Israel, e Of which see on chap. 14. 10. 22 And will make thine house like the house of * Chap. 15. 29. Jeroboam the son of Nebat, and like the house of * Chap. 16. 3. Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. 23 And * ●… Kin. 9 36. 〈◊〉▪ ditch. of Jezabel also spoke the LORD, saying, The dogs shall eat Jezebel by the ‖ wall f Or, by the ditch, or fort: or, in the portion, as it is explained 2 King. 9 36. the Hebrew chel, here, being put for chelek, used there by an Apocope of the last Hebrew Letter, which is not unusual in the Hebrew Tongue. of Jezreel. 24 * Chap. 14. 11. and 16. 4. Him that dieth of Ahab in the city, the dogs shall eat; and him that dieth in the field, shall the fowls of the air eat. 25 ¶ But there was none like unto Ahab g None among all the Kings of Israel which had been before him. , which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife ‖ 〈◊〉▪ 〈◊〉. stirred up h This is added to show, that temptations to sin are no excuse to the sinner. . 26 And he did very abominably in following idols, according to all things as did the Amorites i i e. The seven Nations of Canaan, all called by this name, as Gen. 15. 16. and 48. 22. Amos 2. 9, 10. , whom the LORD cast out before the children of Israel. 27 And it came to pass when Ahab heard those words, that he rend his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly k i e. Slowly and silently, after the manner of mourners, or those who are under a great consternation, and in deep consideration. . 28 And the word of the LORD came to Elijah the Tishbite, saying, 29 Seest thou how Ahab humbleth himself before me? because he humbleth himself before me l i e. In my presence, and upon my threatening. But this humiliation or repentance of Ahab's was only external and superficial, arising from the terror of God's Judgements; and not sincere and serious, proceeding from the Love of God, or a true sense of his sin, or a solemn purpose of amendment of his Life, as appears, because all the particulars of his repentance here, ver. 27. are external and ritual only; nor is there the least intimation of any one sign or fruit of his true repentance, as that he restored Naboth's Land, or reproved his infamous Wife; but in the very next Chapter you find him returning to his former Vomit, hating and threatening the Lods Prophets, etc. , I will not bring the evil m i e. The Judgement threatened, both that ver. 19 which was not inflicted upon Ahab with so much ignominy, and with that particular signature of God's vengeance, that it was to be done in the same place, as it was upon his Son joram; and especially that, ver. 21, 22▪ which was wholly suspended until his Sons days. in his days: but * ●…▪ Kin. 9 25. in his sons days will I bring the evil upon his house. CHAP. XXII. AND they a The Syrians and Israelites designed in the following words. continued three years b Computed from the last War and League wherewith it was concluded: because both Ahab and Benhadad were so weakened and broken by the late Wars, that they needed and desired Peace to recruit themselves, and repair their former losses. without war between Syria and Israel. 2 And it came to pass in the third year, that * 2 Chron. 18. 1, etc. Jehoshaphat the king of Judah came down to the king of Israel c Having now, as he supposed, made a firm Peace with Ahab by the Alliance contracted between joram his Son and Athaliah, Ahab's Daughter; Of which see 2 King. 8. 18. 2 Chron. 18. 1. . 3 (And the king of Israel said unto his servants, Know ye that * 1 Chr. 6 73. Ramoth in Gilead is ours d i e. Belongeth to us by right, both by God's Donation, and designation of it for a City of refuge, jos. 21. 38. and by our last agreement with Benhadad, 1 King. 20. 34. which he refuseth to deliver up to us upon our demand. , and we be ‡ Heb. ●…lent from taking it. still, and take it not out of the hand of the king of Syria)? 4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, * 2 King. 3●… I am as thou art, my people as thy people, my horses as thy horses e I will hearty and effectually join with thee; and my Forces shall be at thy service, as much as thine own. . 5 And Jehoshaphat said unto the king of Israel, Inquire f By some Prophet; that we may know the mind of God in it, and what success we may expect. This was the practice of the Godly. See judg. 1. 1. and 20. 28. 1 Sam. 23. 2. I pray thee, at the word of the LORD to day. 6 Then the king of Israel gathered the prophets g Which doubtless were his own false Prophets, or the Priests of Baal; probably those very 400 Men whom jezabel preserved from that great slaughter, chap. 18. who yet gave in their Answer in the Name of jehovah, not of Baal; either, in compliance with jehoshaphat; or rather, by Ahab's direction, that good jehoshaphat might be deceived by them, into a good opinion of the War. together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up: for the LORD shall deliver it unto the hand of the king. 7 And Jehoshaphat said, Is there not here a prophet of the LORD besides h Besides these, who may seem to be such by your opinion, and their own profession: but I desire further satisfaction from some other Prophet. , that we might inquire of him? 8 And the king of Israel said unto Jehoshaphat, There is yet one i To wit, in this place, for whom I can speedily send: for there were also other Prophets elsewhere in the Kingdom, as Elijah, Elisha, and others: but these were not at hand for the present occasion. man (Micaiah k Not one of the 12 Prophets, who lived about 150 Years after this time, but another of that name. the son of Imlah) by whom we may inquire of the LORD; but I hate him, for he doth not prophesy good concerning me, but evil l He is always a messenger of evil tidings: which was true, but no sufficient reason why he should hate him, because Micaiah was purely God's instrument in all his messages: and whatsoever evil he threatened, Ahab himself was the cause and procurer of it. . And Jehoshaphat said, Let not the king say so m Do not presage evil to our enterprise: let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause. . 9 Then the king of Israel called an ‖ Or, Eunuch. officer, and said, Hasten hither Micaiah, the son of Imlah. 10 And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne, having put on their robes n Their Royal Robes, and Ensigns of Majesty. , in a ‡ Heb. floor▪ void place o In the place of Judicature, which was in or nigh the Gate of the City, and in the front of some void place, where either People stood to hear and see Justice Administered; or Soldiers▪ were placed for the defence of the City in time of War. in the entrance of the gate of Samaria, and all the prophets prophesied before them. 11 And Zedekiah the son of Chenaanah made him horns of iron p Fit Emblems of the Power and Victory of these two Kings. The Devil is God's Ape, and the false Prophets sometimes imitating the true, who when they declared God's mind by words, did also oftentimes confirm it by sensible signs. See Isa. 20. 2. jer. 27. 2. : and he said, Thus saith the LORD q Heb. jehovah: whose Name he pretends, to gain the more credit and countenance to his words, See on v. 7. , With these shalt thou push the Syrians, until thou have consumed them. 12 And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the king's hand. 13 And the messenger that was gone to call Micaiah, spoke unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good r This he designs, not out of any Love to Micaiah (whom he persuades to debauch his Conscience), but merely out of a desire to gratify his King's humour. . 14 And Micaiah said, As the LORD liveth, what the LORD saith unto me s What answer God shall put into my mind and mouth, which, it seems, was not yet done. , that will I speak. 15 ¶ So he came to the king, and the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him t Not seriously, but ironically, using the very words of the false Prophets in way of derision: As appears, First, From his omission of that Solemn Preface, Thus saith the Lord; or, this is the word of the Lord, which the Prophets generally used, and which himself useth when he comes to his serious answer, v. 19 Secondly, From Ahab's reply, ver. 16. which shows that he suspected Micaiah's sincerity in that answer, and gathered by his gesture or manner of speaking, that he spoke only mimically, as representing and traducing the false Prophets for their answer. See the like Ironical passages, Gen. 3. 22. judg. 10. 14. 1 King. 18. 27. Eccles. 11. 9 Ezek. 20. 39 Amos 4. 4, 5. All which expressions are not used to lead Men into mistakes, but to bring them to the sight of their sin and duty; which may be done sometimes most efficaciously in this way. So Micaiah's meaning is plainly this, Because thou dost not seek to know the truth, but only to please thyself, go to the Battle, as all thy Prophets advise thee, and expect the success which they promise thee, and try the truth of their Prediction by thy own costly experience. , Go, and prosper: for the LORD shall deliver it into the hand of the king. 16 And the king said unto him, How many times shall I adjure thee u I adjure thee again and again, that thou give over this mockery, and seriously tell me the mind of God in this matter. , that thou tell me nothing, but that which is true in the Name of the LORD? 17 And he said, I saw x In the Spirit, or in a Vision. all Israel * Matth. 9 36. scattered upon the hills y Upon the Mountains of Gilead, nigh Ramoth: either, where they lay encamped by Ahab's order: or, to which they fled from the Enemy, esteeming that the safest place. See Matth. 24. 16. , as sheep that have not a shepherd z As People who have lost their King. See Numb. 27. 17. Isa. 40. 11. and 44. 28. Ezek. 34. 23. : And the LORD said, These have no master, let them return every man to his house in peace a Discharged from the War: which was fulfilled v. 26. . 18 And the king of Israel said unto Jehoshaphat, Did I not tell thee, that he would prophesy no good concerning me, but evil b Now thou seest my words verified, and this man showing his hatred by this malignant and treasonable Prophecy, and how little heed is to be given to his words. Which crafty insinuation seems to have had too great an influence upon good jehoshaphat; otherwise he would never have gone to the Battle. ? 19 And he said, Hear thou therefore c Because thou givest credit to thy false Prophets, and distrustest my words, as if they were but the suggestions of my own fancy, and hatred of thy Person; I will give thee a distinct and true account of the whole matter, in God's Name and Presence. the word of the LORD: I saw d By the eyes of my mind: for he could not see the Lord with bodily eyes. the LORD sitting on his throne, and * Job 1. 6. and 2. 1. Dan. 7. 10. Zech. 4. 10. Matth. 18. 10. Heb. 1. 7, 14. all the host of heaven e i e. The Angels, who are oft called God's host or hosts, because of their great number, excellent order, and constant readiness to attend upon God, and to execute his Commands. See Gen. 2. 1. Psal. 103. 21. and 148. 2. These Angels were both good and bad, the one possibly on his right, the other on his left hand. Nor is it strange that the Devils are called the host of heaven; if you consider, First, That their original seat was in Heaven, and men in Scripture are oft called by the name of the place from whence they came. Secondly, That the name of heaven is oft given to all that part of the World which is above the Earth, and among the rest, to the Air, as Gen. 1. 20. and 7. 11. and 8. 2. and 27. 28. Deut. 4. 11. and 11. 11. where the Devils residence and dominion lies, Eph. 2. 2. and that both Michael and his Angels, and the Dragon and his Angels, are said to be, and to wage war in heaven, Revel. 12. 7. i e. either the Air, or the Church. And this place is not to be understood as if Micaiah had seen with his bodily eyes, the Lord and his Angels sitting in the third Heaven; but that he saw a representation of the Divine Presence in the Air, attended with good and bad Angels. standing by him f In the posture of Ministers, to receive and execute his Commands. , on his right hand, and on his left. 20 And the LORD said, Who shall ‖ Or, deceive. persuade Ahab g This is not to be grossly understood, as if God did ask and take counsel from his Creatures, or were at a loss to find out an expedient to accomplish his own Will; did consider several ways, and then close with that which upon debate appeared to be best; all which, it is ridiculous to imagine concerning a God of perfect and infinite knowledge; but only to bring down Divine things to our shallow capacities, and to express the various means which God hath to execute his own Designs. , that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. 21 And there came forth a spirit h An evil spirit came out of the knot or company of them, standing possibly on the left had, and presented himself before the Throne, as having something to say to the Lord. , and stood before the LORD, and said, I will persuade him. 22 And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets k I will inspire a lie into the minds and mouths of his Prophets. . And he said, * Judg. 9 23. Thou shalt persuade him, and prevail also l I will give them up into thy hands, and blind their minds, and leave them to their own ignorance and wickedness, which will certainly lead them into dreadful mistakes. : go forth, and do so m This is not a command, but only a permission; which is oft expressed in the Imperative Mood, as 1 Sam. 16. 10. Matth. 8. 22. joh. 13. 27. I will not hinder thee from tempting them, nor give them Grace to withstand their temptation; whereby thou mayst be assured of success. . 23 Now therefore behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee. 24 But Zedekiah the son of Chenaanah n The chief of the false Prophets, who was much in the King's favour, upon which he now presumed. went near, and smote Micaiah on the cheek o In way of contempt and scorn, job 16. 10. jer. 20. 2. Lament. 3. 30. Mark 14. 65. , and said, * 2 C●…. 18. 〈◊〉▪ Which way went the spirit of the LORD from me to speak unto thee p i e. In what manner went it? Forasmuch as I and my Brethren have consulted the Lord, and answered in his Name, and have the same spirit which thou pretendest to have, and not a lying spirit, as thou dost falsely and maliciously affirm, How is it possible that the same spirit should tell us one thing, and thee the quite contrary? ? 25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go ‖ Or, from chamber to chamber. into ‡ Heb. a chamber in a chamber. an inner chamber to hid thyself q Out of a just fear and expectation of the deserved punishment of a false Prophet, and of the great Author and Abettor of this pernicious War, and of Ahab's destruction. . 26 And the king of Israel said, Take Micaiah, and carry him back r To wit, into Prison; where it seems, he was before shut up; for so the Lords Prophets were used by Ahab. And some think he was the deliverer of that unwelcome message, ●…hap. 20. 41, 42. unto Amon the governor of the city, and to Joash the king's son: 27 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction, and with water of affliction s i e. With a very course and sparing Diet, whereby he may be only supported to endure his torment. See Deut. 16. 3. 2 Chr. 18. 26. Isa. 30. 20. , until I come in peace t Until I return in triumph, which I doubt not I shall do in spite of all his malicious suggestions to the contrary, and then I shall call him to an account for all his lies and impudence. . 28 And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me u I acknowledge myself to be an Impostor, and to deserve Death. . And he said x i e. Micaiah, the person last named, being assured of the truth of his Prophecy, calls all the people to be witnesses of it. , Harken, O people, every one of you. 29 So the king of Israel, and Jehoshaphat the king of Judah y Who, though a good man, yet was easily deceived in this matter; partly, because Micaiah was a person unknown to him, and both he and the other Prophets pretending to give their answer in the Name of the Lord, it seemed hard to him to determine the controversy, which only the event could decide; and therefore it is no wonder if he was overborne by the vast disproportion of 400 Prophets to one, and by his Relation, and Obligation, and Affection to Ahab: and partly, because the War was Just and Lawful to recover his own rights, which the Syrian King unjustly detained from him. went up to Ramoth-gilead. 30 And the king of Israel said unto Jehoshaphat, ‖ Or, when he was to disguise himself, and enter into the battle. I will disguise myself z i e. Put off my Imperial habit, that the Syrians may not know me, and direct their main Force against me; which they will assuredly endeavour, as knowing that this War proceedeth from me, and is likely to die with me: and then thou shalt see that this Man is a false Prophet, and I shall have the success which I desire and expect, notwithstanding all his presages. , and enter into the battle, but put thou on thy robes a Thy Royal Robes: which thou mayst do without any danger, because thou art not the object either of the Syrians rage, or of this false Prophecy. . And the king of Israel disguised himself, and went into the battle. 31 But the king of Syria commanded his thirty and two captains, that had rule over his chariots b And the men that fought from them, or with them, i. e. his whole Army. Possibly the Chariots and the whole Army were distributed into thirty two several parts, and each Captain ruled those Chariots and Soldiers attending upon them, which fell to his share. , saying, Fight neither with small nor great, save only with the king of Israel c This he ordered, either in Policy, truly supposing this to be the best way to put an end to the War: or, with design to take him Prisoner, that thereby he might wipe out the stain of his own Captivity, and recover the honour and advantage which then he lost: or rather, by the Power and Providence of God, which disposeth the hearts of Kings as he pleaseth; and inclined them to this course, that they might, though ignorantly, accomplish his word and counsel. . 32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside d They drew their Forces from their several quarters towards jehoshaphat. to fight against him: and Jehoshaphat cried out e To the Lord for help, 2 Chron. 18. 31. . 33 And it came to pass, when the captains of the chariots perceived that it was not the king of Israel f Which they easily perceived; either, by their words uttered to God or them; or, by the difference of his shape and countenance from that of Ahab, which probably many of them very well knew. , that they turned back from pursuing him. 34 And a certain man drew a bow ‡ Heb. in his simplicity. at a venture g Heb. In his simplicity, i. e. ignorantly, without care, or choice, or any design, or thought of reaching Ahab. Or, according to his perfection, i. e. with his perfect and utmost strength: which is mentioned as the reason why it pierced through the joints of his Armour. , and smote the king of Israel between the ‡ Heb. joints and the breastplate. joints of the harness h Where the several parts of his Armour are joined together; which possibly were not then joined with so much art and closeness as now they are. : wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host i Out of the midst of the Host where the heat of the Battle was, into a safer part of the Army. See the next Verse. , for I am ‡ Heb. made sick. wounded. 35 And the battle ‡ Heb. ascended. increased k i e. Grew hot and violent. that day: and the king was stayed up l Was supported by Cordials, or by his Servants, that by his presence he might encourage his Soldiers to Fight more courageously, and that he might see the event of the Battle. in his chariot against the Syrians, and died at even, and the blood ran out of the wound, into the ‡ Heb. bosom. midst of the chariot. 36 And there went a proclamation throughout the host m Probably by Iehoshaphats order, with the consent of the chief Captains of Israel; and possibly with the permission of the King of Syria, upon notice of Ahab's Death, which was the only thing at which he aimed, ver. 31. , about the going down of the sun, saying, Every man to his city, and every man to his own country n The King is Dead, and the Battle ended: and therefore every man hath liberty to return to his own House and private occasions. . 37 ¶ So the king died, and ‡ Heb. came▪ was brought to Samaria, and they buried the king in Samaria. 38 And one washed the chariot in the pool of Samaria, and the dogs licked up his blood o Together with the Water wherewith it was mixed. , and they washed his armour, according * Chap. 21. 19 unto the word of the LORD, which he spoke p Of which see the Note on chap. 21. 19 . 39 Now the rest of the acts of Ahab, and all that he did, and the ivory house q Heb. the house of the tooth or teeth, to wit, of Elephants: See chap. 10. 18. Not that it was made wholly of solid Ivory, but because the other materials were covered, or intermixed, or adorned with Ivory. Compare Amos 3. 15. which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? 40. So Ahab slept with his fathers, and Ahaziah his son reigned in his stead. 41 ¶ And * 2 Chr. 20. 31. Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab r Who Reigned 22 Years: therefore he Reigned about 18 Years with Ahab. king of Israel. 42 Jehoshaphat was thirty and five years old when he began to reign, and he reigned twenty and five years s Part, by himself; and partly, with his Sons whom he took into the Fellowship of his Kingdom. Of which, see more on 2 King 1. 17. in Jerusalem: and his mother's name was Azubah the daughter of Shilhi. 43 And he walked in all the ways of Asa his father t He took the same care for the Government of his Kingdom; and especially, for the Reformation of Religion, that Asa did: of whom, see Chap. 15. 11. , he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless, the high places were not taken away u Object. It is said, he did take them away, 2 Chron. 17. 6. Answ. He took away those which were Erected to Idols; of which, he seems to speak there, because the high places are there joined with groves, which were generally Erected to Idols, and not to the True God, as will appear to any one that shall compare all the Scriptures where groves are mentioned; but he could not take away those which were Erected to the True God; of which, this place manifestly speaks; as also that Parallel place, 1 King. 15. 14. where see the notes. Or, he took them away, but not fully; or not in the very beginning of his Reign. ; for the people offered and burnt incense yet in the high places. 44 And Jehoshaphat made peace with the king of Israel x With Ahab first, and then with his Son. This is noted as a Blemish in his Government, 2 Chron. 19 2. and proved of most Mischievous Consequence to Iehoshaphats Posterity; as we shall see 2 King. 9 and 10. . 45 Now the rest of the acts of Jehoshaphat, and his might that he shown, and how he warred, are they not written in the book of the chronicles of the kings of Judah y Whence the most memorable Passages were Translated into that Canonical Book of the Chronicles. ? 46 And the remnant of the Sodomites z Of whom see Deut. 23. 17. 1 King. 14. 24. and 15. 12. which remained in the days of his father Asa, he took out of the land. 47 There was then no king in Edom: a deputy a Sent, and set over them by the Kings of judah, from the time of David, 2 Sam. 8. 14. until the days of jehoram, 2 Chron. 21. 8. was king. 48 Jehoshaphat ‖ Or, had ten ships. made ships b As it is expressed, 2 Chron. 20. 36. Or, there were to jehoshaphat ten ships: the Ellipsis of the Verb Substantive, and of the Praefix Lamed, being frequent in the Hebrew Language. Some render the Words, he made ten ships; so joining both Texts together, and out of both completing the sense. of Tharshish c Either, 1. Of the Sea, as this Word is thought sometimes to be used. Or, rather 2. To go to Tarshish, (as it is expressed, 2 Chron. 20. 36.) and then●…e 〈◊〉 Ophir, as it here follows. See more on 1 King. 10. 〈◊〉. to go to Ophir d Of which, See 1 King. 9 28. for gold: but they went not; for the ships were broken at Eziongeber e Which was in Edom, and consequently in Iehoshaphats Territories. . 49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships, but Jehoshaphat would not f Obj. It is said, That he did join with Ahaziah herein, 2 Chron. 20. 35, 36. Answ. That was before this time, and before the Ships were broken: for the breaking of the Ships mentioned here, ver. 48. is noted to be the 〈◊〉 of his Sin, in joining with Ahaziah, and of the 〈◊〉 consequent upon it, 2 Chron. 20 37. And good 〈◊〉 being warned and chastised by God for this Sin, 〈◊〉 not be persuaded to repeat it; whereby he shown the sincerity of his Repentance. . 50 ¶ And Jehoshaphat slept with his fathers and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead. 51 ¶ Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat g By comparing this Verse with ver. 41. it appears, that Ahaziah was made King by his Father, and Reigned in Conjunction with him a year or two before Ahab's Death, and as long after it; even as jehoram the son of jehoshaphat was made King by his Father in his Life-time, as we shall see hereafter; which possibly was done in compliance with Ahab's desire upon Marriage of his Daughter to Iehoshaphats Son; and it may be Ahab, to induce and encourage him to do so, gave him an Example of it, and made his Son his Partner in the Kingdom. king of Judah, and reigned two years h Either after his Father's Death: or one before it, and another after it. over Israel. 52 And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam i Which Clause seems here added, to show, how little the Authority and Example of Parents, or Ancestors, is to be valued, where it is opposed to the Will and Word of God. the son of Nebat, who made Israel to sin. 53 For he served Baal, and worshipped him, * By so 〈◊〉 and provoked to anger the LORD God of Israel, according to all that his father had done. II. KINGS. CHAP. I. THAN Moab a Which had been subdued by David, 2 Sam. 8. 2. as Edom was; and upon the division of this Kingdom into two, Moab was adjoined to that of Israel, and Edom to that of judah, each to that Kingdom upon which it bordered. And when the Kingdoms of Israel and judah were weak and forsaken by God, they took that opportunity to Revolt from them; Moab here, and Edom a little after it. rebelled against Israel, * Chap. 3. 5. after the death of Ahab. 2 And Ahaziah fell down through a lattess in his upper chamber b In which, the Lattess might be left to convey Light into the lower Room. Which if it now seem absurd to be in a King's Palace, we must not think it was so then, when the World was not arrived to that height of Curiosity and Art, in which now it is. But the words may be, and are by some rendered, through the Battlements (or through the Lattess in the Battlements) of the Roof of the House. Where being first walking, after the manner, and then standing and looking through, and leaning upon this Lattess, which was grown infirm, it broke, and he fell down into the Court or Garden belonging to the House. that was in Samaria, and was sick, and he sent messengers, and said unto them, Go, inquire of Baal zebub c Properly, the god of Flies. An Idol so called, because it was falsely supposed to deliver those people from Flies, which were both vexatious and hurtful to them: as jupiter and Hercules were called by a like Name among the Grecians, for the same reason. And it is evident, both from Sacred and Profane Histories, That the Idol-gods, being consulted by the Heathens, did sometimes through God's Permission, and Just Judgement, give them Answers; though they were generally observed, even by the Heathens themselves, to be dark and doubtful. the god of Ekron, whether I shall ‡ Heb. live. So 〈◊〉 recover of this disease? 3 But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel d Dost thou not by this action cast contempt upon the God of Israel, as if he were either ignorant of the Event of thy Disease, or unable to give thee any Relief; and as if Baalzebub had more Skill and Power than he? , that ye go to inquire of Baal zebub the god of Ekron? 4 Now therefore e For this was a very heinous Crime, to deny the Perfections of God, and to transfer them to an Idol. See Levit. 19 31. and 26. 6, 27. Deut. 18. 10. thus saith the LORD, ‡ Heb. The bed whither thou 〈◊〉 gone up, thou shalt not come down from it. Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed f The Messengers not daring to Apprehend him, as suspecting him to be more than Man, because he knew the secret Message which the King delivered to them in his Bedchamber. . 5 ¶ And when the messengers turned back unto him, he said unto them, Why are ye now turned back g? f Before you have been at Ekron: which he easily knew by their quick return. 6 And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it not because there is not a God in Israel, that thou sendest to inquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou are gone up, but shalt surely die. 7 And he said unto them, ‡ Heb. What was the manner of the man? What manner of man was he which came up to meet you, and told you these words? 8 And they answered him, He was an hairy man h Either, 1. As to his Body; the hair of his Head and Beard being through neglect grown long, and spread over much of his Face. Or rather, 2. As to his outward Garment, which was rough and hairy, such as were sometimes worn by Eminent Persons in Greece, in ancient Times; and were the proper Habit of the Prophets. See Isa. 20. 2. Zech. 13. 4. Mat. 3. 4. Heb. 11. 37. , and girt with a girdle of leather about his loins i As john the Baptist also had; Mat. 3. 4. That by his very outward Habit, he might Represent Elias, in whose Spirit and Power he came. : and he said, It is Elijah the Tishbite. 9 Then the king sent unto him a captain of fifty, with his fifty: and he went up to him, (and behold, he sat on the top of an hill) and he spoke unto him, Thou man of God k So he calls him in way of Scorn and Contempt; q. d. Thou that vauntest, as if thou wast more than a mere Man. , the king hath said, Come down l The King Commands thee to come 〈◊〉 him: which if thou refusest, I am here to carry thee to him by Force. . 10 And Elijah answered and said unto the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty m Which desire did not proceed from a carnal and malicious Passion; but from a pure Zeal, to vindicate God's Name and Honour, which was so horribly abused; and from the motion of God's Spirit; as is evident from God's miraculous Answer to his desire. And therefore Christ doth not condemn this Fact of Elias, but only reproves his Disciples for their perverse Imitation of it, from another Spirit and Principle, and in a more unseasonable time, Luke 9 54, 55. . And there came down fire from heaven, and consumed him and his fifty. 11 Again also he sent unto him another captain of fifty, with his fifty: and he answered and said unto him, O man of God, Thus hath the king said, Come down quickly n Wherein he discovers more Petulancy and Impudence than the former; and shows, how little he was moved or affrighted by the former Example. . 12 And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fi●…ty. And the fire of God came down from heaven, and consumed him and his fifty. 13 ¶ And he sent again a captain of the third fifty, with his fifty: and the third captain of fifty went up, and came and ‡ Heb. bowed. fell on his knees before Elijah, and ‡ Heb. prayed unto him. besought him o Expressing both Reverence to his Person, and a belief of his Power, and a Dread of God's Judgements. , and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants be precious in thy sight. 14 Behold, there came fire down from heaven, and burnt up the two captains of the former fifties, with their fifties: therefore let my life now be precious in thy fight. 15 And the angel of the LORD said unto Elijah, Go down with him, be not afraid of him. And he arose, and went down with him unto the king p Not fearing the rage of the King, nor of jezabel, nor of all their Forces. Wherein, he gives an eminent Example of his Faith and Obedience; and withal, of his growth in Grace since that time that he fled for fear of jezabel, 1 King. 19 3. . 16 And he said unto him q To his very Face. Nor durst the King lay hands upon him, being daunted with the Prophet's presence, and great courage, and confidence; and affrighted by the late dreadful Evidence of his Power with God and over Men: and withal, struck with a Divine and extraordinary Terror. , Thus saith the LORD, Forasmuch as thou hast sent messengers to inquire of Baal zebub the god of Ekron, (is it not because there is no God in Israel to inquire of his word?) therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. 17 ¶ So he died, according to the word of the LORD which Elijah had spoken: and Jehoram r His Brother, Chap. 3. 1. for he had no son to Succeed him, as it here follows. reigned in his stead, in the second year of Jehoram the son of Jehoshaphat king of Judah s Other Passages of Scripture seem to close with this, as that Ahaziah, who reigned but two years, begun his Reign in Iehoshaphats seventeenth year, 1 King. 22. 51. and therefore this Iehoram must begin his Reign in Iehoshaphats Nineteenth Year; and therefore before the Reign of jehoram, Iehoshaphats Son; and that jehoram the son of jehoshaphat began to reign in the fifth year of joram, Ahabs' son, 2 King. 8. 16. Answ. These difficulties are easily resolved by this consideration, That it was an usual Practice among Kings in former Ages, to make their Sons sometimes their Viceroys and Deputies in the Administration of the Kingdom▪ and sometimes formally Kings in Conjunction with themselves, and whilst they lived; whereof there are instances both in Profane History, among the Persians, Greeks, and Romans, and in the Sacred Scripture, as in David; 1 Chron. 23. 1. and 29. 22. in Uzziah, 2 Chron. 26. 21. (and to come close to the point) in jehoshaphat, 2. King. 8. 16. who in his Seventeenth year, when he went to Ahab, and with him to Ramoth-Gilead, appointed his Son jehoram his Viceroy, and (in case of his Death) his Successor. In the Second Year from that time, when jehoram was thus made Vice-King in his Father's stead and absence; this Iehoram, Ahab's son, began to Reign: and in the fifth year of the reign of this joram son of Ahab, which was about the Twenty fourth Year of Iehoshaphats Reign, jehoram the son of jehoshaphat was formerly made king of judah, together with his Father; or whilst jehoshaphat lived, and was king of judah also. And ●…o all the places agree. To which some add, that this Verse, or this part of it, wherein the difficulty consists, is wanting in some ancient Copies, and is omitted by the LXX Interpreters; which is far more prudent and pious to grant, than upon such Chronological difficulties to question the Truth and Divinity of the Holy Scriptures. , because he had no son. 18 Now the rest of the acts of Ahaziah, which he did, are they not written in the book of the chronicles of the kings of Israel? CHAP. II. AND it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. a This he desires, Either, 1. That he being left alone, might better prepare himself for his great Change. Or, 2. Out of his Humility and Modesty: he desired no Witnesses of his Glorious Removal▪ and no Fame and Glory from it. Or, 3. Out of Indulgence to Elisha, that he might not be overwhelmed with Grief at so sad a sight. Or, 4. That he might try his Love, and whet his desire to accompany him; it being highly convenient for God's honour, and the Churches good, (which Elijah sought above all things) that there should be Witnesses of so glorious a Translation. 2 And Elijah said unto Elisha, Tarry here, I pray thee: for the LORD hath sent me to Bethel b Which was truth, but not the whole truth: for he was to go a far longer Journey. But he was first to go to Bethel, as also to jericho, to the Schools of the Prophets there, that he might comfort, and strengthen their hearts in God's Work, and give them his last and dying Counsels. : and Elisha said unto him, As the LORD liveth, and * 1 Sam. 1▪ ●…6. as thy soul liveth, I will not leave thee. So they went down to Bethel. 3 And the sons of the prophets that were at Bethel▪ came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master c This was Revealed to some of the Sons of the Prophets, and by them to the whole College. from thy head d Heb. from above thy head: Which Phrase may respect, either, 1. The manner of sitting in Schools, where the Scholar sat at his Master's feet, Deut. 33. 3. Act. 22. 3. Or, 2. The manner of Elijah's Translation, which was to be by a Power sent from Heaven, to take him up thither. to day? And he said, Yea, I know it, hold you your peace e Do not aggravate my grief, nor divert me with any unseasonable Discourses; that I may digest my Sorrow, and prepare myself for so great a Stroke, and diligently attend all my Master's steps, lest he be snatched away from me whilst I am talking with you; and that I may beg and obtain some great Blessing from him, before his departure. . 4 And Elijah said unto him, Elisha, tarry here, I pray thee: for the LORD hath sent me to Jericho: and he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho. 5 And the sons of the prophets that were at Jericho, came to Elisha, and said unto him, Knowest thou that the LORD will take away thy Master from thy head to day? And he answered, Yea, I know it, hold you your peace. 6 And Elijah said unto him, Tarry, I pray thee here: for the LORD hath sent me to Jordan. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on. 7 And fifty men of the sons of the prophets went and stood ‡ Heb. in ●…ight, or over against etc. to view f To observe this great Event, Elijah's Translation to Heaven, which they expected every moment; now when he had taken his last farewell of all the Prophets: and whereof they desired to be Spectators, not so much to satisfy their own curiosity, as that they might be Witnesses of it to others. afar off: and they two stood by Jordan. 8 And Elijah took his mantle, and wrapped it together, and smote the waters, and * ●…o Exod. 1●…. 21. Josh. 3. 15. and they were divided hither and thither, so they two went over on dry ground. ¶ 9 And it came to pass when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit g Either, 1. Double to what is in thee. Which it seems not probable, that he had confidence either to ask, or to expect. Or, rather 2. Double to what the rest of the Sons of the Prophe●…s ma●…●…eceive at thy Request upon this occasion. He allude 〈◊〉 〈◊〉 double portion of the Firstborn, Deut. 21. 17. But though Elisha desired no more, yet God gave him more than he desired or expected; and he seems to have had a greater portion of the Prophetical and Miraculous Gifts of God's Spirit, than Elijah had. be upon me. 10 And he said, ‡ Heb. Thou hast done hard in ask. Thou hast asked a hard thing h i e. A rare and singular Blessing, which I cannot promise thee, which only God can give; and he gives it only when, and to whom he pleaseth. : nevertheless, if thou see me when I am taken from thee, it shall be so unto thee: but if not, it shall not be so i This Sign he proposed, not without the instinct and direction of God's Spirit, that hereby he might engage him more earnestly to wait, and more fervently to pray for this mercy. . 11 And it came to pass as they still went on and talked, that behold there appeared a * Chap. 6. 17. chariot of fire, and horses of fire k A bright Cloud form into such a likeness, managed by Holy and Blessed Angels sent from Heaven to Conduct him thither. , and parted them both asunder, and Elijah went up by a whirlwind into heaven l Into the Third Heaven, being in the way so transformed and changed, as might make him meet to be admitted into those blessed Mansions. . 12 ¶ And Elisha saw it, and cried, * Chap. 13, 14 My father, my father m So he calls him for his fatherly Affection to him, and for his fatherly Authority which by his Office he had over him, in which respect the Scholars of the Prophets are called their Sons, as 1 King. 20. 35. , the chariot of Israel, and the horsemen thereof n Who by thy Example, and Counsels, and Prayers, and Power with God, didst more for the Defence and Preservation of Israel, than all their Chariots and Horses, or other Warlike Provisions. The expression alludes to the form of Chariots and Horses which he had seen. . And he saw him no more: and he took hold of his own clothes, and rend them in two pieces. 13 He took up also the mantle of Elijah, that ●…ell from him o God so ordering it for Elisha's comfort, and the strengthening of his Faith, as a Pledge, that together with Elijah's Mantle, his Office and Spirit should rest upon him. , and went back and stood by the ‡ Heb. lip. bank of Jordan. 14 And he took the mantle of Elijah, that sell from him, and smote the waters, and said, Where is the LORD God of Elijah p Who at Elijah's Request divided these Waters, and is as able to do it again; and hath given me his Spirit, and Office, and therefore I humbly beg, and confidently expect his Assistance in this matter. ? and when he had smitten the waters, they parted q But these words are by many rendered otherwise, and that agreeably to the Hebrew, even himself? or, even the same? (which words they join with the former, as an Emphatical Addition, or Repetition, which is usual in fervent Prayers. But they may be rendered without an Interrogation, thus, Surely he is, to wit, here present, and ready to help me. Or, surely he is the same; to wit, to me, that he was to Elijah, as able and willing to work for me, as for Elijah. Then the following words they render, as they are in the Hebrew) and he smote the water, and it was divided. By which Repetition it may seem, that he smote it twice, and that at the first smiting, the success did not answer his desire and expectation. Which God so ordered, partly to keep him in a modest and humble sense of his own Insufficiency, that he might not be puffed up with the great Gifts which he had now received; Comp. 2 Cor. 12. 7. And partly, to stir him up to a more lively Exercise of Faith and Prayer, which followed God's denial or suspension of his help, as it is here expressed; which also was attended with desired success. hither and thither: and Elisha went over. 15 And when the sons of the prophets which were * ver. 7. to view at Jericho, saw him r Or, as it is in the Hebrew, And the sons of the Prophets who lived in jericho, saw him over-against them, from ●…ome Hill where they stood at a convenient distance, to observe the Event, ver. 7. , they said s Heb. and they said, ●…ither by Revelation; or rather, by the visible Effects of it which they saw. , The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him s Thereby testifying their Reverence and Subjection to him as Elijah's Successor, and their Master and Teacher. . 16 ¶ And they said unto him, Behold now, there be with thy servants fifty ‡ Heb. sons of strength. strong men t Able to take such a journey. , let them go, we pray thee, and seek thy master, lest peradventure * Ezek. 8. 3. Act. 8. 39 the spirit of the LORD hath taken him up, and cast him upon ‡ Heb. one of the Mountains some mountain, or into some valley u They thought, either 1. That God had not finally taken him away from them, but only for a time; comp. 1 King. 18. 12. which they hearty desired, and therefore easily believed; or that God had only taken away his Soul, and that his Body was cast down into some place, which they desired to seek, that they might give it an honourable Bu●…ial. . And he said, Ye shall not send. 17 And when they urged him, till he was ashamed x i e. To wit, to deny them any longer, lest they should think his denial proceeded from a neglect of his Master, or a contempt of the Sons of the Prophets, or a secret content he took in his Master's loss, that he might have his Honour and Power. Or, till they were ashamed, because he did so oft, and so obstinately deny their Request. , he said, Send. They sent therefore fifty men, and they sought three days, but found him not. 18 And when they came again to him (for he tarried at Jericho) he said unto them, Did I not say unto you, Go not? 19 ¶ And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seethe: but the water is naught, and the ground ‡ Heb. causing to miscarry. barren y Either it was so Originally, at least, as to that part of the City where the College of the Prophets was; for it is not necessary to understand this of the whole Territory: or, it became so from the Curse of God inflicted upon it, either when joshua first took it; or afterwards, when Hiel Rebuilt it. Howsoever, upon the Prophet's care, it grew exceeding fruitful, and therefore is commended for its Fertility by later Writers. . 20 And he said, Bring me a new cruse z Partly, that there might be no ground of suspicion, that the Cure was wrought by any natural Virtue of any thing which was, or had been in the Cruse before, but only by God's Power: and partly, that there might be no Legal Pollution in it which might offend God, and hinder his Miraculous Operation by it. , and put salt therein a A most improper Remedy; for Salt naturally makes Waters brackish, and Lands barren. Hereby therefore he would show, That this was Effected solely by the Divine Power, which could work either without means, or against them. . And they brought it to him. 21 And he went forth unto the spring of the waters, and cast the salt in there b Which was in itself idle and ineffectual, considering both the quality of Salt, and the small quantity of it, and the place where it was put; the Fountain which quickly works out any thing which is put into it; See Levit. 11. 36. but was only used as a sign of God's Presence and Power, which did the thing; compare Exod. 15. 25. 2 King. 4. 41. and 6. 6. , and said, Thus saith the LORD, I have healed these waters, there shall not be from thence any more death c i e. Hurt, or Danger, as death is oft used, (as 2 Cor. 11. 23.) to Men or Beasts, by drinking of it, as formerly. , or barren land. 22 So the waters were healed unto this day, according to the saying of Elisha which he spoke. 23 ¶ And he went up from thence unto Bethel d To the other School or College of Prophets, to inform them of Elijah's translation, and his succession into the same office; and to direct, and comfort, and establish them, as he saw occasion. : and as he was going up by the way, there came forth little children e Or, children: or, young men: as this Hebrew word oft signifies, as Gen. 22. 5, 12. and 41. 12. 2 Chr. 13. 7. Isa. 11. 6. It is more than probable they were old enough to discern between good and evil, as their expression showeth. out of the city f Bethel, which was the mother-City of Idolatry, 1 King. 12. 28, 29. Host 4. 15. and 5. 8. where the Prophets planted themselves, that they might bear witness against it, and dissuade the people from it; though, it seems, they had but small success there. , and mocked him g With great petulancy and vehemency, as the conjugaiton of the Hebrew Verb signifies; deriding both his Person and Ministry, and that from a profane contempt of the True Religion, and a passionate Love to that Idolatry which they knew he opposed. , and said unto him, Go up h Go up into Heaven, whither thou pretendest that Elijah is gone. Why didst not thou accompany thy Friend and Master to Heaven? O that the same Spirit would take thee up also, that thou mightest not trouble us nor our Israel, as Elijah did! , thou bald-head i So they mock his Natural infirmity, which is a great sin. , go up thou bald-head k There petition shows their heartiness and earnestness, that it was no sudden nor rash slip of their Tongue, but a scoff proceeding from a rooted impiety and hatred of God and his Prophets. . 24 And he turned back, and looked on them, and cursed them l Nor was this punishment too great for the offence, if it be considered, that these Children were grown up to some maturity: See on v. 23. that their mocking proceeded from a great malignity of mind against God; that they mocked not only a man, and an ancient man, whose very Age commanded reverence; and a Prophet; but even God himself, and that most Admirable and Glorious Work of God, the assumption of Elijah into Heaven, which makes it in some degree resemble the sin against the Holy Ghost. That they might be guilty of many other heinous Crimes, which God and the Prophet knew; and were guilty of Idolatry, which by God's Law deserved death; that the Idolatrous Parents were punished in their Children; and that, if any of these Children were more innocent and ignorant of what they said, God might have Mercy upon their Souls, and then this death was not a misery, but a real blessing to them, that they were taken away from that wicked and Idolatrous Education which was most likely to expose them not only to Temporal, but to an Eternal destruction. in the Name of the LORD m Not from any carnal or revengeful passion, but by the motion of God's Spirit, and by God's command and commission, as appears by God's concurrence with him. Which God did, partly, for the terror and caution of all other Idolaters and profane persons who abounded in that place; partly, to vindicate the Honour, and maintain the Authority of his Prophets; and particularly, of Elisha, now especially in the beginning of his Sacred Ministry. And this did beget such a confidence in Elisha, that he durst venture to go into Bethel after this was done; and such a terror in the Bethelites, that they durst not avenge themselves of him. : and there came forth two she-bears n Possibly rob of their Whelps, and therefore more fierce, Prov. 17. 12. Host 13. 8. but certainly acted by an extraordinary fury, which God raised in them for this purpose. out of the wood, and tore forty and two children o This Hebrew word signifies not only young Children, but those also who are grown up to maturity, as Gen. 32. 22. and 34. 4. and 37. 30. Ruth 1. 5. of them. 25 And he went from thence to mount Carmel p Partly, to decline the fury of the People of Bethel: partly, that he might retire himself from men, and converse more freely with God, and so fit himself more for the discharge of his employment: and partly, that he might visit the Sons of the Prophets who lived in that place or near it. , and from thence he returned to Samaria q By the direction of God's Spirit for the service which he did, chap. 3. 11, etc. . CHAP. III. NOw Jehoram the son of Ahab began to reign over Israel in Samaria, the eighteenth year of Jehoshaphat king of Judah a Quest. How can this be true, when Ahaziah, Iehorams predecessor, who Reigned two Years, began his Reign in Iehoshaphats 17th Year, 1 King. 22. 51? Ans. Either, Ahaziah Reigned the greatest part of two Years, to wit, of the 17th and 18th Years of jehoshaphat, (parts of Years being oft called years in the computation of times, both in Scripture and other Authors) and jehoram began his Reign towards the end of his 18th Year: or, Ahaziah Reigned part of this two Years with his Father, and the rest after him. , and reigned twelve years. 2 And he wrought evil in the sight of the LORD, but not like his father, and like his mother: for he put away the ‡ Heb. 〈◊〉. image of Baal, * 1 King. 16. 31, 32. that his father had made b Not from any principle of Conscience (for that would have reached the Calves also): but either, because he was startled at the dreadful Judgements of God inflicted upon his Father and Brother for Baal-worship: or, because he needed Gods help to subdue the Moabites, which he knew Baal could not do: or, to gratify jehoshaphat, whose help he meant to crave, which he knew he should never obtain without this; and for this reason, it seems, jezabel was willing to connive at it, as a trick of State. . 3 Nevertheless, he cleaved unto the sins of Jeroboam c i e. The worship of the Calves: which all the Kings of Israel kept up as a Wall of partition between their Subjects and those of judah. Thus he shows that his Religion was overruled by his Interest and Policy. the son of Nebat, which made Israel to sin: he departed not therefrom. 4 ¶ And Mesha king of Moab was a sheep-master d A man of great wealth (which in those times and places consisted much in cattle) which enabled and emboldened him to Rebel against his Sovereign Lord. , and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool. 5 But it came to pass, when * Ahab was dead, that the king of Moab rebelled e See of this ch. 1. 1. It is here repeated to make way for the following Story. Ahaziah did not attempt the recovery of Moab; either, because he was a man of a low spirit and courage: or, because his Sickness, or the shortness of his Reign gave not opportunity for it. against the king of Israel. 6 ¶ And king Jehoram went out of Samaria f To some place appointed for the Rendezvous of his people. the same time, and numbered all Israel g To wit, such as were fit for War. . 7 And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? and he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses h Of which see on 1 King. 22. 4. He joins with him in this War; partly, because the War was very just in itself, and convenient for jehoshaphat, both in the general, that Rebels and Revolters should be chastised and suppressed, lest the example should pass into his Dominions, and the Edomites should be hereby encouraged to revolt from him, as they did from his Son; and in particular, that the Moabites should be humbled, who had with others Invaded his Land before this time, 2 Chron. 20. 1. and might do so again if they were not brought low; for which a fair opportunity was now offered to him; and partly, because jehoram had reform some things, and jehoshaphat hoped by this means to engage him to proceed further in that work. . 8 And he i Either, jehoshaphat: or rather, joram: for the following answer may seem to be Iehoshaphats. said, Which way shall we go up? And he answered, The way through the wilderness of Edom k Which though it was much the longer way, yet they thought it best; partly, to secure the King or Viceroy of Edom, of whom they might have some suspicion, from that passage 2 Chron. 20. 22. and to carry both him and his Soldiers along with them into the War, both to get their assistance, and to prevent them from making a War of diversion against judah, whilst jehoshaphat was engaged against Moab; and partly, that they might invade Moab on their weakest side, and where they lest expected them. God also thus disposed their hearts to make way for the following miracle. . 9 So the king of Israel went, and the king of Judah, and the king of Edom l i e. The Viceroy under jehoshaphat, 1 King. 22. 47. here called king; either, because he was so called and accounted by his own people: or, because that word is sometimes used for any Prince or chief Ruler. See Deut. 33. 5. judg. 18. 1. and 21. 25. 1 King. 20. 1. : and they fetched a compass of seven days journey m Because they made a great Army, which could move but slowly; and they fetched a greater compass than was usual, for some advantage which they expected by it. : and there was no water n A frequent want in those hot and desert parts; and now, as it seems, increased by the extraordinary heat and dryness of the season. for the host, and for the cattle ‡ Heb. at their feet. that followed them. 10 And the king of Israel said, Alas, that the LORD hath called these three kings together, to deliver them into the hand of Moab o So he chargeth his calamity upon God; and not upon himself, whose sins were the true and proper causes of it. . 11 But Jehoshaphat said, Is there not here a prophet of the LORD, that we may inquire of the LORD by him p This he should have asked before, when they first undertook the expedition, as he did in a like case, 1 King. 22. 5. and for that neglect he now suffers: but better late than never: his afflicton brings him to the remembrance of his former sin, and present duty. ? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah q i e. Who was his Servant: this being one office of a Servant: and this office was the more necessary among the Israelites, because of the frequent washings which their Law required. . 12 And Jehoshaphat said, The word of the LORD is with him r We may inquire the mind of God by him: for he is a true Prophet. Which jehoshaphat might easily understand, because being a good man, and a great favourer of the Lords Prophets, he would diligently inquire, and many persons would be ready to inform him of all things of that nature, and, amongst others, of Elijah's calling of Elisha by casting his Prophetical Mantle over him, 1 King. 19 19 and of Elijah's translation, and Elisha's substitution in his place, and of the proof of it, 2 Kin. 2. 8, 14. . So the king of Israel, and Jehoshaphat, and the king of Edom went down to him s To his Tent; which was either in the Camp, or not far from it: for he went along with the Army by the impulse of God's Spirit, for this very occasion. They did not send for him, but went to him, that by giving him this honour, they might more effectually engage him to give them his utmost assistance; and, because they had heard that he was a man of a rugged temper and carriage, who therefore was to be sweetened, and so disposed to pity and relieve them. . 13 And Elisha said unto the king of Israel, What have I to do with thee t I desire to have no discourse nor converse with thee. ? * So Judg. 10. 14. 〈◊〉 1. 15. Get thee to the prophets of thy father, and to the prophets of thy mother u i e. To the Calves, which thou after thy Father's example dost worship; and to the Baal's which thy Mother yet worshippeth by thy permission; and to which thy heart is yet inclined, though thou hast destroyed one of his Images for politic reasons. Let these Idols whom thou worshippest in thy Prosperity, now help thee in thy distress. . And the king of Israel said unto him, Nay x I renounce those false Prophets and Baal's, and will seek to none but God for help. : for the LORD hath called these three kings y If thou hast no respect for me, yet pity this innocent King of Edom, and good jehoshaphat, who are involved in the same danger with myself. together to deliver them into the hand of Moab. 14 And Elisha said, As the LORD of hosts liveth, before whom I stand, Surely were it not that I regard the presence of Jehoshaphat the king of Judah z Whom I Reverence and Love for his Virtue and Piety. , I would not look toward thee, nor see thee. 15 But now bring me a minstrel a One that can Sing and Play upon a Musical Instrument. This he requires, that his mind which had been disturbed and inflamed with Holy anger at the ●…ight of wicked Iehoram, might be composed, and cheered, and united within itself, and that he might be excited to the more servant prayer to God, and joyfully praising him; whereby he was prepared to receive the Prophetical Inspiration. For although Prophecy be the Gift of God, yet men might do something either to hinder or further the reception of it: for which cause Paul bids Christians study to get the Gift of Prophecy, 1 Cor. 14. 1. And for this very end the Colleges of the Prophets were erected, wherein the Sons of the Prophets did use divers means to procure this Gift, which also they did sometimes receive, as we see 2 King. 2. 3, 5. and, amongst other means, they used Instruments of Music to exhilerate their spirits, etc. 1 Sam. 10. 5. Of the great power of Music upon the affections, see the Notes on 1 Sam. 16. 17. . And it came to pass when the minstrel played, that the hand of the LORD b i e. The Spirit of Prophecy, so called, to note that it was not from Elisha's temper of body or mind; that it was no natural nor acquired virtue inherent in him; but a singular Gift of God, given to whom and when he pleased. This Phrase is used also Ezek. 1. 8. and 3. 14, 22. and 8. 1. ‡ Heb. was. came upon him. 16 And he said, Thus saith the LORD, Make this valley ‡ Heb. ditches, ditches. full of ditches c Which may receive the Water, and hold it for the use of Men and Beasts. . 17 For thus saith the LORD, Ye shall not see wind d Any of those winds which commonly produce Rain. And seeing is here put for perceiving or feeling, one sense for another, or for all, as Gen. 42. 1. compare Act. 7. 12. Exod. 20. 18. and elsewhere. , neither shall ye see rain, yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. 18 And this is but a light thing in the sight of the LORD e This is but a small favour in comparison of what he intends to you for Iehoshaphats sake. He will give you more than you ask or expect. For they were so weakened and discouraged with the great drought, that they had no hopes of proceeding in the offensive War, and thought it sufficient, if it were possible, to Defend themselves from the Moabites, ver. 13. , he will deliver the Moabites also into your hand. 19 And ye shall smite every fenced city, and every choice city, and shall fallen every good tree f This is, Either, First, A command; and then the last clause is an exception from that Law, Deut. 20. 19 which being delivered by a Prophet, might be obeyed. And if this command seem severe, it must be considered, that the Moabites were a very wicked people, perfidious, cruel, implacable Enemies to God's People upon all occasions, and now in a state of Rebellion. Or rather, Secondly, A prediction of their success, that they should have so full and complete a Victory, that they should be able to do all which is here expressed. , and stop all wells of water, and ‡ Heb. grieve, make useless. mar every good piece of land with stones. 20 And it came to pass in the morning, when the meat-offering was offered g i e. The morning-Sacrifice: of which Exod. 29. 39, 40. which doubtless was attended with the Solemn prayers of God's People, as the Evening-Sacrifice unquestionably was, Act. 3. 1. there being the same reason for substance for both times. At this time Elisha joined his Prayers with the Prayers of God's People, especially those at jerusalem, as he had done at a like time, 1 King. 18. 29. and this time God chose to answer his and their Prayers, and to work this Miracle, that thereby he might determine the controversy between the Israelites and jews, about the place and manner of worship, and give a public Testimony from Heaven for the jews, and against the Israelites. , that behold, there came water h Miraculously produced out of some Rock or Vein of the Earth. by the way of Edom i From those parts which were towards Edom. , and the country was filled with water. 21 ¶ And when all the Moabites heard that the kings were come up to fight against them, they ‡ Heb. were cried together gathered all that were able to ‡ Heb. gird himself with a girdle. put on armour k Heb. to gird on a girdle, i. e. a Military Girdle, to which the Sword was fastened, 2 Sam. 20. 8. 1 King. 2. 5. , and upward, and stood in the border l Or, in that border, to wit, of their Country, which was towards Edom, which way they understood the Kings came. Here they stood probably to defend the passages into their Country. . 22 And they risen up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood n Because of the morning-Sun, which meeting with the Vapours that arose from the Earth, and shining through them upon the Water, gave it a reddish tincture. God also so ordered things, that their senses and fancies were disturbed, or the Air so disposed, that it might seem of this Colour. And they might more easily mistake this for Blood, because they knew that that ground was generally dry, and without any trenches or streams of Water, now especially in this dry season, there being no noise of Wind and Rain, v. 17. And they might justly think that the three Kings being divided in their Religion and Interests, and discontented for want of Water, might fall into dissensions, and heats, and mutual slaughters, of which they had a late example, 2 Chron. 20. 22, 23. . 23 And they said, This is blood: the kings are surely ‡ Heb. destroyed. slain, and they have smitten one another: now therefore Moab to the spoil n They were so highly confident, that they send no Scouts, but March thither with their whole Army, and that in great disorder. Wherein there was also a Divine hand, strengthening them in their mistakes, and hardening them to their destruction. . 24 And when they came to the camp of Israel, the Israelites risen up and smote the Moabites, so that they fled before them: but ‖ Or, they smo●…e in it, even smiting. they went forward smiting the Moabites, even in their country o They pursued them to their own Country, and entered it, with and after them; the passes, which before the Moabites defended, being now open for them. . 25 And they beat down the cities, and on every good piece of land cast every man his stone p The Stones which happily had been with great care and pains picked out of the Land, and laid in heaps after the manner, they dispersed again, and slew the people, who should have cleansed them again. , and filled it, and they stopped all the wells of water, and felled all the good trees: ‡ Heb. until he le●…t the stones thereof in Kirharaseth. only in Kirharaseth q Which was the Royal and strongest City of the Moabites, Isa. 16. 7, 11. into which the remnant of the Moabites were gathered, where also their King was with them. left they the stones thereof r The Walls and Buildings of this City only were left; other Cities, and, in a manner, their whole Country being utterly destroyed. : howbeit the slingers s Either, First, Such as slung small Stones against those that stood upon the Wall to descend it. Or rather, Secondly, Such as slung great Stones against the Walls to break them down, according to the manner of those times. went about it, and smote it t i e. Made breaches in the Walls, by which they might enter into the City, and take it. . 26 ¶ And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom u That being unable to defend the City longer, he might make an escape: which he chose to do on the King of Edom's quarter; because he thought either that his was the weakest side: or, that he would more willingly suffer him to escape, because he was not so hearty in the War as the rest, but only forced to it, and he might hereafter have some occasion of the King of Moab to join with him, as before he had, 2 Chron. 20. 22. : but they could not. 27 Then he took his eldest son x Either, First, the King of Edom's Son; whom in his eruption he took, and then Sacrificed. Compare Amos 2. 1. But, First, That place speaks of the king, not of the king's son▪; and of the burning of his bones, not of the offering of a living man for a Burnt-Offering. Secondly, This would not have made the besiegers to raise their siege, but to have followed it more warmly to revenge so barbarous an action. Thirdly, The following clause, that should have reigned in his stead, agrees not so well to the Edomites, whose King was only Iehoshaphats Viceroy, and therefore his Son had no right to succeed him; as it doth to the Moabites, whose King was revolted from Israel, and intended to keep that Kingdom to himself and Children. Or rather, Secondly, His own Son: whom he Sacrificed; partly, to obtain the favour of his God, according to the manner of the Phoenicians and other people in grievous and public Calamities; whereof we have manifest testimonies, both in Scripture, as Ps. 106. 37. Ezek. 20. 31. and in Heathen Authors, as Porphyrius, Plutarch and others: and partly, to oblige the Israelites to quit the siege out of compassion; or, as despairing to Conquer (at least without greater loss of men than it was worth) him who was resolved to defend himself and City to the utmost extremity. that should have reigned in his stead, and * Amos 2. 1. offered him for a burnt-offering upon the wall y That the besiegers might see it, and be moved by it. , and there was ‡ Heb. great repentance upon Israel. great indignation against Israel z Or, great trouble or repentance upon Israel, i. e. the Israelitish King and people (who was the first cause of the War, and had brought the rest into confederacy with him) were greatly afflicted and grieved for this barbarous action, and resolved to prosecute the War no further, and so withdrew their Forces, as also did their Allies, and returned to their several Homes. Which they were the more willing to do, because the Kingdom and Country of Moab were so ruinated both as to their Men, and Cities, or Villages, and Lands, that they were all secure of any great annoyance from it. , and they departed from him, and returned to their own land. CHAP. IU. NOw there cried a certain woman of the wives of the sons of the prophets a Who, though they were wholly devoted to Sacred employment, were not excluded from Marriage, no more than the Priests and Levites. unto El sha', saying, Thy servant my husband is dead, and thou knowest that thy servant did fear the LORD b His poverty therefore was not procured by his idleness, or prodigality, or rather, wickedness; but by his Piety, because he would not comply with the King's way of worship, and therefore lost all worldly advantages. : and the creditor is come to take unto him my two sons to be bondmen c Either, to use them as his slaves, or to sell them to others, according to his Law. Of which see Exod. 21. 2. Levit. 25. 39 Isa. 50. 1. Matth. 18. 25. . 2 And Elisha said unto her, What shall I do for thee d How shall I relieve thee, who am myself poor? ? Tell me, what hast thou in the house e Which may contribute to the Payment of thy Debts, or, at least, to the satisfaction of thy Creditors, who may perchance deal favourably with thee through my persuasion. ? And she said, Thine handmaid hath not any thing in the house, save a pot of oil f Which was useful for divers things about the Service of God, and health, or delight, or ornament, and other uses of men. See judg. 9 9 . 3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels, ‖ Or, 〈◊〉 not. borrow not a few. 4 And when thou art come in, thou shalt shut the door upon thee g Partly, that none may hinder thee from minding thy work of filling and removing the Vessels, which will require attention and diligence: partly, that thou alone mayst enjoy the benefit of it: partly, lest any of thy Creditors should break in upon thee, and seize upon thy borrowed Vessels before they are filled: partly, that thy mind being freed from distraction, may be wholly employed in Prayer and Praising of God: and partly, that it may be manifest that this is the work of God alone. , and upon thy sons, and shalt pour out h Out of the Pot, in which God multiplied the Oil from time to time. into all those vessels, and thou shalt set aside that which is full. 5 So she went from him, and shut the door upon her, and upon her sons: who brought the vessels to her, and she poured out. 6 And it came to pass when the vessels were full, that she said unto her son i To one of them: for she had two, v. 1. , Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed k To teach us, that we should not waste any of God's Good Creatures; and that God would not work Miracles unnecessarily. . 7 Then she came and told the man of God: and he said, Go, sell the oil, and pay thy ‖ Or, creditor. debt, and live thou and thy children of the rest l First do Justice to others, and then take care of thyself and Children. . 8 ¶ And ‡ Heb. there was a day. it ●…ell on a day, that Elisha passed to Shunem m A City in Issachar, near Mount Carmel, jos. 19 17, 18. whither the Prophet frequently went. , where was a great woman n For Estate, or Birth and Quality. See Gen. 24. 35. 1 Sam. 25. 2. ; and she ‡ Heb. laid ●…old on him. constrained him o By her importunate desire. to eat bread p To take his repast there. . And so it was, that as oft as he passed by, he turned in thither to eat bread. 9 And she said unto her husband, Behold, now I perceive, that this is an holy man of God q A Prophet, as judg. 13. 6. and that of eminent Holiness: by our kindness to whom, we shall procure a blessing to ourselves. , which passeth by us continually. 10 Let us make a little chamber, I pray thee, on the wall r That he may be free from the noise of Family-business, and enjoy that privacy, which, I perceive, he desireth for his Prayers and Meditations. , and let us set for him there a bed, and a table, and a stool, and a candlestick s He will not be troublesome or thargeable to us: he cares not for rich Furniture or costly Entertainment, and is content with bare necessaries. : and it shall be when he cometh to us, that he shall turn in thither. 11 And it fell on a day that he came thither, and he turned into the chamber, and lay there. 12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him s i e. Before the Prophet, in the door of his Chamber, as it is said, ver. 15. The relation seems to be a little perplexed, but may be thus conceived. It is in this Verse recorded in the general, That the Prophet sent Gehazi to call her, and that the came to him upon that call: then follows a particular description of the whole business with all the circumstances, first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, ver. 13. and of Gehazi's conjecture thereupon, ver. 14. and then of her coming to the Prophet at his call: which is there repeated to make way for the following passages. . 13 And he said ‖ Or, had said. unto him, Say now unto her, Behold, thou hast been careful for us with all this care, What is to be done for thee t Where with shall I recompense all thy care and kindness to me and my Servant? ? wouldst thou be spoken for to the king, or to the captain of the host u With whom he justly had great power for his eminent service, chap. 3. ? And she answered, I dwell among mine own people x I live in Love and Peace among my Kindred and Friends; nor have I any cause to complain of them, or to seek relief from higher powers. . 14 And he said, What then is to be done for her Hast thou observed any thing which she wants or desires? For the Prophet kept himself much in his Chamber, whilst Gehazi went more freely about the House, as his occasions led him. ? And Gehazi answered, Verily she hath no child, and her husband is old. 15 And he said, Call her. And when he had called her, she stood in the door y Out of reverence, humility, and modesty, waiting till he came to her, or called her further in to him. . 16 And he said, About this ‡ Heb. set time. season, according to the time of life z Of which Phrase see on Gen. 18. 10. , thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid a Do not delude me with vain hopes. She could not believe it for joy, and supposed the Prophet might say thus either for her trial, or from his own private judgement and affection, and not by warrant from God. . 17 And the woman conceived and bore a son, at that season that Elisha had said unto her, according to the time of life. 18 ¶ And when the child was grown, it fell on a day, that he went out to his father to the reapers. 19 And he said to his father, My head, my head b His Head was grievously pained: which possibly came from the heat of the Harvest-season, to which he was exposed in the field. : and he said to a lad, Carry him to his mother. 20 And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 21 And she went up, and laid him on the bed of the man of God, and shut the door upon him c Partly, in hopes that this might contribute something to the Child's restitution to Life, she having in all probability had an account of the like Miracle done by Elijah, 1 King. 17. 21. and partly, that she might for the present conceal the death of the Child: which if it had been known, would have filled her Husband with grief, and hindered her journey, and opened the mouths of the enemies of God and his Prophets to blaspheme: whereas she had a confidence put into her by God, that the Prophet could and would restore her Son. , and went out. 22 And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. 23 And he said, Wherefore wilt thou go to him to day? it is neither new moon nor sabbath d Which were the chief and usual times in which they resorted to the Prophets for instruction, for which he supposed she now went, not suspecting but that the Child was well by this time. . And she said, It shall be ‡ Heb. peace. well e My going will not be troublesome to him, no●… prejudicial to thee or me. Heb. peace, i. e. peace be to thee, farewel, or be contented, let me go. . 24 Then she saddled an ass, and said to her servant, Drive, and go forward: ‡ Heb. restrain not for me to ride. slack not thy riding for me, except I bid thee. 25 So she went, and came unto the man of God to mount Carmel: and it came to pass when the man of God saw her asar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite: 26 Run now, I pray thee, to meet her, and say unto her, Is it well with thee? Is it well with thy husband? Is it well with the child? And she answered, It is well f So it was in some respects, because it was the Will of a Wise and Good God, and therefore best for her. Or, it shall be well: though the Child be dead, I doubt not by God's blessing upon thy endeavours it shall live again and do well. But she answers ambiguously, and briefly too, that she might sooner come to the Prophet, and more fully open her mind to him. . 27 And when she came to the man of God to the hill, she caught ‡ Heb. by his feet. him by the feet g She fell at his Feet and touched them, as a most humble and earnest suppliant. Compare 1 Sam. 25. 24. Matth. 28. 9 Withal, she intimated, what she durst ●…ot presume to express in words, that she desired him to go along with her. : but Gehazi came near to thrust her away h Judging this posture indecent for her, and offensive to her Master. . And the man of God said, Let her alone, for her soul is ‡ Heb. bitter. vexed within her i Disturb her not, for this uncouth gesture is a sign of some extraordinary grief. : and the LORD hath hid it from me, and hath not told me k Whereby he signifies, that what he knew or did, was not by any virtue inherent and abiding in himself, but only from God, who revealed to him only what and when he pleased. Compare 2 Sam. 7. 3. . 28 Then she said, Did I desire a son of my lord l This Child was not given to me upon my immoderate desire, for which I might have justly been thus chastised, as Rachel was, Gen. 30. 1. compare with 35. 18. but was freely promised to me by thee in God's Name, and from his special Grace and Favour: and therefore I trust both thou didst pray for it, and God design it as a blessing, and not as an affliction, as now it proves, unless thou dost obtain the Child for me a second time, which I know thou canst do, and I humbly beg thee to do. ? Did not I say, Do not deceive me m With vain hopes of a comfort that I should never have. And I had been much happier if I had never had it, than to lose it so quickly. Therefore thou art in some measure concerned to revive my dead hopes, and to continue to me the great blessing which thou hast procured. ? 29 Then he said to Gehazi, Gird up thy loins n Tie up thy long Garments about thy Loins for expedition. See 1 King. 18. 46. , and take my staff in thy hand, and go thy way: if thou meet any man, salute him not: and if any salute thee, answer him not again o An Hyperbolical expression: Make no delays nor stops by the way, neither by words nor actions, but go with all possible speed. Compare Luk. 10. 4. He requires this haste, that the Miracle might be done secretly and speedily before the Child's death was divulged, which might cause many inconveniences. See on ver. 21. : and lay my staff upon the face of the child p For God can work a Miracle by the most unlikely and contemptible means, as he did by a Rod, Exod. 14. 16. and a Mantle, 2 King. 2. 8. . 30 And the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee q Until thou goest home with me. For she had no great confidence in Gehazi, nor was her Faith so strong as to think that the Prophet could work so great a Miracle at this distance, and by his Staff: which possibly was one reason why this did no good. Compare Matth. 9 18. and 13. 58. and 17. 20. . And he arose and followed her. 31 And Gehazi passed on before them, and laid the staff upon the face of the child, but there was neither voice, nor ‡ Heb. attention. hearing r i e. Neither speech, nor sense, nor any sign of life, to wit, in the Child. Which disappointment might proceed from hence, that Elisha having changed his mind, and yielded to her importunity to go with her, did alter his course, and not join his fervent prayers with Gehazi's action, but reserved them till he came thither. : wherefore he went again to meet him, and told him, saying, The child is not awaked s i e. Not revived: death being oft and fitly compared to a sleep, as Psal. 76. 5. Dan. 12. 2. because of the Resurrection which will in due time follow it, and here followed speedily, which makes the expression most proper in this place. . 32 And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 33 He went in therefore, and shut the door upon them twain t Upon himself and the dead Child, that he might pray to God without distraction, and might more freely use all those gestures and means which he thought fit. , and prayed unto the LORD. 34 And he ●…ent up and lay upon the child u And although some ceremonial uncleanness might seem to be contracted by the touch of this dead Body, yet that was justly to give place to a Moral Duty, and to an action of so great Piety and Charity as this was, especially when done by a Prophet, and by the instinct of God's Spirit, who can dispense with his own Laws. , and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands x One part upon another successively; for the disproportion of the Bodies would not permit it to be done together. Compare 1 King. 17. 21. Act. 20. 10. , and he stretched himself upon the child, and the flesh of the child waxed warm y Not by any external heat, which could not be transmitted to the Child's Body by such slight touches of the Prophet's Body; but by a Natural heat, proceeding from a principle of Life, which was already infused into the Child, and by degrees enlivened all the parts of his Body. . 35 Then he returned and walked in the house ‡ Heb. 〈◊〉 ●…ther, 〈◊〉 〈◊〉 〈◊〉. to and fro z He changeth his postures for his own necessary refreshment, and walked to and fro, exercising his mind in Prayer to God, and Faith, for the accomplishment of this work. , and went up and stretched himself upon him a Repeating his former actions, to teach us not to be discouraged in our Prayers if we be not speedily answered, but to wait with patience, and continue, and be instant in Prayer, till we obtain what we seek for. : and the child sneezed seven times, and the child opened his eyes b So the work begun in the former Verse is here perfected. Although Miracles were for the most part done in an instant, yet sometimes they were done by degrees, as here, and 1 King. 18. 44, 45. Mark 8. 24, 25. . 36 And he called Gehazi, and said, Call this Shunammite. So he called her, and when she was come in unto him c Heb. come to him, to wit, to the Door of his Chamber: where probably he met her with this joyful message. , he said, Take up thy son. 37 Then she went in d Into his Chamber, and, after she had done him honour, to the Bed where the Child lay, whence she took him, and went her way. , and fell at his feet, and bowed herself to the ground, and took up her son, and went out. 38 ¶ And Elisha came again to Gilgal e When he came with Elijah, chap. 2. 1. where was a School of the Prophets, whom he designed to comfort concerning the present Dearth, and their other discouragements, and to confirm in the profession and practice of Religion, and to instruct in the Duties of the present season. , and there was a dearth in the land, and the sons of the prophets were sitting before him f At his Feet, as Scholars to be taught by him. See chap. 2. 3. Act. 22. 3. : and he said unto his servant, Set on the great pot, and seethe pottage g He provides no delicious Meats, but mee●… necessaries, to teach them the contempt of worldly delights. for the sons of the prophets. 39 And one went out into the field to gather herbs, and found a wild vine h A Plant called Coloquintida, whose Gourds or Leaves resemble the Leaves of a Vine, and are very bitter, and pernicious to the eater. , and gathered thereof wild gourds his lap●…l, and came and shred them into the pot of pottage: for they knew them not. 40 So they poured out for the men to eat: and it came to pass as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot i i e. Some deadly thing: which they gathered from its excessive bitterness, by which possibly some of them might discern what it was. : and they could not eat thereof. 41 But he said, Then bring meal: and he cast it into the pot k Together with the Pottage which they had taken out of it. : and he said, Pour out for the people, that they may eat: and there was no ‡ Heb. 〈◊〉 thing. harm in the pot l The Meal took away that hurful quality, not by its natural power, which could do little in so short a time, but by the Supernatural Blessing of God upon it. . 42 ¶ And there came a man from Baalshalisha, and brought the man of God bread of the first fruits m Which were the Priests due, Numb. 18. 2. but these, and probably the rest of the Priest's deuce were usually brought by the Pious Israelites, according to their ability and opportunity, to the Lords Prophets; partly, because they did a great part of the Priest's office; and partly, because they were not permitted to carry them to jerusalem; and they might reasonably think that their circumstances being extraordinary, would warrant their giving of them ●…o extraordinary Persons; and that those ceremonial Justitutions ought to give place to the greater Laws of necessity and mercy to the Lords Prophets. And this passage seems to be noted here, not only on occasion of the following Miracle; but also that by this one instance we might understand how so many Schools of the Prophets were supported. , twenty loaves n Small Loaves, as appears, both because one Man brought them all so far; and because, otherwise there had been no Miracle here. of barley, and full ears of corn ‖ Or, in his scrip, or garment. in the husk thereof: and he said, Give unto the people o To wit, the Sons of the Prophets, who were then present with him, ver. 38. , that they may eat. 43 And his servitor said, What should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, * ●…ob. 6. 11. They shall eat, and shall leave thereof. 44 So he set it before them, and they did eat, and lest thereof, according to the word of the LORD. CHAP. V. NOw Naaman captain of the host of the king of Syria, was a great man ‡ Heb. before. with his master a In great power and favour with the King of Syria. , and ‖ 〈◊〉, gracious. ‡ Heb. lifted up, ●…r, accepted in countenance. honourable b Highly esteemed both for his quality and success. , because by him the LORD had given ‖ Or, victory. deliverance unto Syria c Which expression he useth, partly, to mind the Israelites, that all the hurt they had from the Syrians was from the Lord, who used them as his Rod, and gave them the successes against Israel, which are Recorded; and partly, to check that proud conceit which then was working, and afterwards more fully discovered itself in the Israelitish Nation, as if the Care, and Providence, and Goodness of God, were wholly confined to themselves, and not imparted to any other People. : he was also a mighty man of valour, but he was a leper. 2 And the Syrians had gone out by companies d Making inroads into the Land of Israel to rob and plunder, after the manner of those times. See 1 Sam. 30. 8. 2 King. 13. 21. and 24. 2. , and had brought away captive out of the land of Israel a little maid, and she ‡ 〈◊〉. wa●… before. waited on e Heb. was before, i. e. stood before her, or Ministered to her. Compare Deut. 1. 38. Naaman's wi●…e. 3 And she said unto her mistress, Would God my lord were ‡ Heb. before. with the prophet that is in Samaria f Either, First, In the Kingdom of Samaria. Or, Secondly, In the City of Samaria: where he was when she was taken: or, where he commonly resided, though he went to other places, as need required. ; for he would ‡ Heb. gather in. recover him of his leprosy g Or, take him away (as this Hebrew Verb is used, Gen. 30. 23. Zeph. 1. 2.) from his leprosy, i. e. take away his Leprosy from him. . 4 And one went in, and told his lord h One of Naaman's Servants hearing this, went in and told it to Naaman, and he to the King of Syria, which is implied. Or, And he went in, etc. i. e. Naaman, mentioned, ver. 1. hearing this from his Wife, told it to the King of Syria, as the next words intimate. , saying, Thus and thus said the maid that is of the land of Israel. 5 And the king of Syria i joram the Son of Ahab, chap. 3. 1. said, Go to, go, and I will send a letter unto the king of Israel k Desiring him to obtain this favour from the Prophet. . And he departed, and took ‡ Heb. in his hand. with him ten talents o●… silver, and six thousand pieces of gold l Partly, for the Charges of his Journey; and pa●…tly, for Presents to the Prophet, or others, as he saw ●…it. , and ten changes of raiment. 6 And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him m i e. Procure his recovery by the means of Elisha, v. 3, 4. whom thou mayst command to use his utmost skill and power herein. of his leprosy. 7 And it came to pass, when the king of Israel had read the letter, that he rend his clothes n Either, in detestation of his Blasphemy, in giving Gods Perfections to him: or rather, for grief, arising from a suspicion and fear that the Syrian made this only a pretence for the War which he designed against him. , and said, Am * Deut. 32. 39 and 1 Sam. 2. 6. I God, to kill and to make alive o He expresseth it thus, because Leprosy is a kind or degree of Death, Numb. 12. 12. and he thought it as impossible to cure it, as to raise the Dead. , that this man doth send unto me to recover a man of his leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me p For not doing what he requires, which he knows impossible for me to do. . 8 ¶ And it was so, when Elisha the man of God q Whom joram had not advised with, either, because the sudden surprisal made him forget it: or, because he hated him, and scorned to beg any thing from him. had heard, that the king of Israel had rend his clothes, that he sent to the king, saying, Wherefore hast thou rend thy clothes r There was no just occasion for thee to do so. ? Let him come now to me, and he shall know that there is a prophet in Israel. 9 So Naaman came with his horses, and with his chariot, and stood at the door of the house of Elisha s Waiting for Elisha's coming to him. . 10 And Elisha sent a messenger unto him t Which he did, partly, to try and exercise Naaman's Faith and Obedience: partly, for the honour of his Religion and Ministry, that it might appear he sought not his own glory and profit in his miraculous performances, but only God's Honour, and the good of Men: and partly, for the discovery of the Almighty Power of God, that could by such slight means cure so desperate a Disease. , saying, Go, and wash in Jordan seven times, and thy flesh shall come again u Which was in great part consumed by the Leprosy. See Numb. 12. 12. unto thee, and ‡ Heb. be clean. thou shalt be clean. 11 But Naaman was wroth x Supposing himself despised and mocked by the Prophet. , and went away, and said, Behold, I ‡ Heb. said, or, I said with myself▪ He will surely come out. thought y Herein he gives an example of the perverseness of mankind, who are apt to prefer their own fancies before God's appointments. , he will surely come out to me, and stand, and call on the Name of the LORD his God, and ‡ Heb. move up and down. strike his hand over the place z Over or upon the affected part where the Leprosy is; without which it seemed to him ridiculous to expect a cure. , and recover the leper. 12 Are not ‡ Heb. Amana. Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them, and be clean a Is there not as great a virtue in them to this purpose? But he should have considered, that the Cure was not to be wrought by the Water, but by the Power of God, who might use what means and methods of Cure he pleased. ? So he turned and went away in a rage. 13 And his servants came near, and spoke unto him, and said, My father b Or, our father. So they call him, both to show their Reverence and Affection to him, and to mitigate his exasperated m●…nd. , if the prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then, when he saith to thee, Wash and be clean? 14 Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child c i e. Fresh and pure, free from the least mixture or mark of the Disease. and * Luk. 4. 27. he was clean. 15 ¶ And he returned to the man of God d To give him thanks, and a recompense for his great kindness. , he and all his company, and came and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel e By this wonderful work I am fully convinced, that the God of Israel is the only True God, and that other gods are but impotent Idols. : now therefore, I pray thee, take a blessing f A thankful acknowledgement. See on Gen. 33. 11. of thy servant. 16 But he said, As the LORD liveth before whom I stand, I will receive none: and he urged him to take it, but he refused g Not that he thought it simply unlawful to receive Gifts or Presents, which he did receive from others, chap. 4. 42. but because of the special circumstances of the present case; this being much for the Honour of the True God and Religion, that the Syrians should see the generons Piety, and Charity, and Kindness of his Ministers and Servants, and how much they despised all that Worldly wealth and glory, which the Priests or Prophets of the Gentiles so greedily sought after; and that hereby Naaman might be much confirmed in that Good Religion which he had embraced, and others might be brought to a love and liking of it. . 17 And Naaman said, Shall there not then, I pray thee, ●…e given to thy servant two mules burden of earth h Wherewith I may make an Altar of Earth, as was usual, Exod. 20. 24. He desires the Earth of this Land, because he thought it more holy and acceptable to God, and proper for his Service; or, because he would by this Token profess and declare his conjunction with the Israelites in the Worship of God, and constantly put himself in mind of his great Obligations to that God from whose Land this was taken. And though he might freely have taken this Earth without ask any leave, yet he rather desires it from the Prophet's Gift, as believing that he who had put so great a Virtue into the Waters of Israel, could put as much into the Earth of Israel, and make it as useful and beneficial to him in a better way. And these thoughts, though extravagant and groundless, yet were excusable in an Heathen, and a Novice, who was not yet thoroughly instructed in the True Religion. ? for thy servant will henceforth offer neither burnt-offering, nor sacrifice unto other gods, but unto the LORD. 18 In this thing the LORD ‖ Or, be favourable to. So Gr. pardon thy servant, that when my master goeth into the house of Rimmon i A Syrian Idol, called here by the LXX Remman, and Act. 7. 43. Remphan. to worship there, and he leaneth on my hand k Or, arm, as that word sometimes signifies, both in Scripture and other Authors; or, shoulder. Upon which, the King leaned, either for state, or for support▪ Compare chap. 7. 2. , and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon l Not in honour to the Idol, which I do here, and shall there, openly renounce; but only in compliance with the King's infirmity and conveniency, who cannot well bow if I stand upright. the LORD pardon thy servant in this thing m Because there seemed to be an appearance of Evil in this action, though done with an honest mind, he desires the Prophet's Prayers that God would not charge it upon him as Idolatry, nor be displeased with him for that practice. . 19 And he said unto him, Go in peace n These words may contain an answer: Either, First, To his last Petition, v 18. and so the sense may be this, Be not too solicitous about this matter, Go, and the Peace or Blessing of God go along with thee. So the Prophet both Prays to God to bless and direct him in this and all other things, and intimates that God would do so. Or, Secondly, To the former, v. 17. trouble not thyself about any of our Earth, but go to thy own Land, and I with thee from God, and doubt not but God will give thee peace, i. e. his favour and other blessings, which are oft contained in this word, if thou dost persist in this Religion which thou hast now received. Or rather, this is only a farewell salutation, wherewith the Prophet dismisseth him without any further answer to his requests, or instruction about his doubt: which he forbore by the motion of God's Spirit, which sometimes gives and sometimes denies instructions to persons or people, as he thinks fit. See Act. 16. 6, 7. And the Prophet by the Spirits direction might forbear to give him particular answers, partly, because these matters were not of such importance as to concern the Essence or Foundation of Religion: and partly, because he was yet but a Novice, and not able to bear all truths, which was for a time the condition of the Apostles, joh. 16. 12. nor fit to be pressed to the practice of the hardest Duties, which Christ himself thought not convenient for his Disciples, Matth. 9 14, 15, 16, 17. And therefore he at present accepts of his profession of the True, and his renunciation of the false Religion; and of this declaration, that what he did in the Temple of Rimmon should not now be (as he had formerly intended and practised it) a religious action towards the Idol, but only a civil respect to his Master. And what was necessary for him to know further about the Lawfulness or Sinfulness of that action, the Prophet might take another and a more convenient time to inform him. . So he departed from him ‡ Heb. a little piece of ground. a little way. 20 ¶ But Gehazi the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian o A stranger, and one of that Nation who are the implacable Enemies of God's people: whom therefore my Master should not have had so much regard to, as to the Lords Prophets, who better deserved and more needed the money which he offered, than Naaman himself did. , in not receiving at his hand that which he brought: but as the LORD liveth, I will run after him, and take somewhat of him p He Swears, that he might have some pretence for the action to which he had bound himself by his Oath; not considering, that to Swear to do any wicked action, is so far from excusing it, that it makes it much worse. . 21 S●… Gehazi followed after Naaman: and when Naama●… saw him running after him, he lighted down from the chariot to meet him q Thereby testifying his great respect to the Prophet his Master. , and said, ‡ Heb. 〈◊〉 peace? Is all well? 22 And he said, All is well: my master hath sent me r This was a very unlikely Story; but Naaman was not willing to question it, but glad of the opportunity of showing his gratitude to the Prophet. , saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talon of silver, and two changes of garments. 23 And Naaman said, Be content, take two talents: and he urged him s Who at first refused it upon a pretence of modesty and obedience to his Master's command. , and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants, and they bore them before him. 24 And when he came to the ‖ Or, 〈◊〉 places. tower t A safe and private place which he chose for that purpose, and where possibly he hide and kept other things which he had got by such like frauds and artifices. , he took them from their hand, and bestowed them in the house; and he let the men go u Before they came within sight of his Master. , and they departed. 25 But he went in and stood before his master: and Elisha said unto him, Whence comest thou Gehazi? and he said, Thy servant went ‡ Heb. not ●…ther, or ●…ther. not whither. 26 And he said unto him, Went not mine heart with thee x Did not my mind, being enlightened by God's Spirit, discern what thou saidst and didst? , when the man turned again from his chariot to meet thee? Is it a time y Was this a ●…it season for this action? I had but newly and obstinately refused his Gifts, for great reasons; of which see on ver. 16. and now thou hast given him cause to think, that I was a ●…sed and wicked Impostor, who vaingloriously refused in Public, what I inwardly and greedily desired, and sought only a sitter place and opportunity to take; and that all our Religion is but an Imposture; and that the God who owns such a vile wretch for his Prophet, as thou hast represented me to him, is not so Holy and Righteous as we pretend. to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and man-servants, and maidservants z Which Gehazi intended to purchase with this money: and therefore the Prophet names them, 〈◊〉 inform him, That he exactly knew by Divine Inspiration not only Gehazi's outward Actions, but even his most secret Intentions. ? 27 The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever ‖ i e. For some Generations; or for a long time, as that World is oft used, and as may be thought by comparing this with Exod. 20. 55. and 34. 7. . And he went out from his presence ‡ Being confounded with the sense of his guilt, and shame, and misery, and banished from the company of others by God's Law, Levit. 13. and 14. a leper as white as snow * Which is the worst kind of Leprosy, and noted by Physicians to be incurable. See Exod. 4. 6. Numb. 12. 10. 2 Chron. 26. 19, 20. Nor was this Punishment too severe for Gehazi's Wickedness, which was great, and various, horrid Covetousness, which is Idolatry; the Profanation of God's Name, by a Wicked Oath; downright Theft; deliberate and impudent Lying, and that to a Prophet, which was in a manner a lying to the holy Ghost, like theirs, Acts 5. 3. A desperate contempt of God's Omniscience, Justice, and Holiness; an horrible Reproach fastened upon the Prophet, and his Religion; and a mischievous Scandal given to Naaman and all other Syrians that might hear of it. . CHAP. VI AND the sons of the prophets a Either at Bethel: or, jericho: or rather, at Gilgal: as may seem from its nearness to the River of jordan, ver. 2. said unto Elisha, Behold now, the place where we dwell with thee b Or, before thy face; i. e. under thy inspection and direction; where thou dost frequently dwell with us. Or, to thy face; which may be joined with the following Words; and so the sense may be this: It is apparent to thy view, that this place is too straight for us. , is too straight for us c The number of the Prophets increasing by the gracious Providence of God, and by the Ministry and Miracles of Elijah and Elisha. . 2 Let us go, we pray thee, unto Jordan d i e. To the Woods near jordan, which were near to them. See on, ver. 1. , and take thence every man a beam e i e. A piece of Timber for the Building. Hence it may be gathered, That although the Sons of the Prophets principally devoted themselves to Religious Exercises, such as Prayer, and Praising of God, and the studying of God's Word, and Instructing of others, and waiting for Divine Revelations; yet they did sometimes employ themselves about Manual Arts; which now they might be forced to, through the Iniquity of the times. , and let us make us a place there where we may dwell. And he answered, Go ye. 3 And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. 4 So he went with them. And when they came to Jordan, they cut down wood. 5 But as one was felling a beam, the 〈◊〉. 〈◊〉. axe head f The Iron fell from the Wood fell into the water: and he cried, and said, Alas master, for it was borrowed g He was the more concerned, partly, because he was now forced to be idle and useless to them in the common Work; and partly, because it was his Friend's loss, who now was likely to suffer for his kindness; and as Justice obliged him to restore it, so his Poverty disenabled him from it. . 6 And the man of God said, Where fell it? and he shown him the place: and he cut down a stick, and cast it in thither, and the iron did swim. 7 Therefore said he, Take it up to thee: and he put out his hand, and took it. 8 ¶ Then the king of Syria warred against ●…el, and took counsel with his servants, saying, Heb. in the 〈◊〉 of such 〈◊〉 〈◊〉. In such and such a place 〈◊〉 be my 〈◊〉 〈◊〉. 〈◊〉 Thither I will send my Forces, to 〈◊〉 〈◊〉 〈◊〉▪ or to lie in Ambush where the King 〈◊〉 〈◊〉 〈◊〉 to pass, ver. 9 9 And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place, for thither the Syrians are come down. 10 And the king of Israel sent to the place h Either Spies, to try whether the Prophet spoke Truth: or rather Soldiers, to secure the Place and Passage Designed. which the man of God told him, and warned him of, and saved himself i Either his Person when he was to p●…ss 〈◊〉 〈◊〉: or his People, or Places of Importance. there not once nor twice k 〈◊〉 mu●…h more frequently. . 11 Therefore the heart of the king of Syria was sore troubled for this thing, and he called 〈◊〉 servants, and said unto them, Will ye not show me which of us is for the king of Israel? 12 And one of his servants said, ‡ Heb. no▪ None, my lord, O king: but Elisha the prophet, that 〈◊〉 〈◊〉 Israel, telleth the king of Israel the words that thou speakest in thy bedchamber. 13 ¶ And he said, Go, and spy where he is, that I may send and fetch him l For though I cannot conceal my 〈◊〉 from him, yet I may possibly take him by force; 〈◊〉 〈◊〉 〈◊〉▪ I 〈◊〉 not, much inferior to his Knowledge. . And it was told him, saying, Behold he is in Dothan A 〈◊〉 〈◊〉 ●…chem, Gen. 37. 17. and not far from 〈◊〉. . 14 Therefore sent he thither horses, and chariots, and a ‡ Heb. heavy great host: and they came by 〈◊〉 and compassed the city about. 15 And when the ‖ 〈…〉 servant of the man of God▪ n Who having been with him but a little time, even since Gehazi's dismission, had not yet seen any Experiments of his great Power; or, if he had, his Faith might easily ●…e shaken upon so great and sudden a danger. was risen early, and gone forth o Either out of the Gates of the City, where he might see them; or, out of his House into the Streets of the City, where he might learn this by the Common Fame and Tumult of the People. , behold, 〈◊〉 〈◊〉 compassed the city, both with horses and char●… and his servants said unto him, Alas my ma●… how shall we do? 16 And he answered, Fear not: for * 2 Chron. 〈◊〉. they that be with us, are more than they that be with them. 17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see p That by some Visible Appearance, he may see the Invisible Guard of Angels which encompass and defend us. . And the LORD opened the eyes of the young man, and he saw: and behold, the mountain was full of horses, and chariots of fire q Which is useful, both for Defence to those that are surrounded by it, and Offence to the Enemies who shall attempt to break through it. found about Elisha r Either the Mountains were round about the City, and therefore round about Elisha, who was within it: or, he saw in a Vision, Elisha upon the Mountain encompassed with Fiery Horses and Chariots. . 18 And when they came down to him s Either in the City, into which they easily got admission when they Declared, That the only end of their coming, was to take Elisha: or in the Field without the City, whither he went to meet them. , Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness t Not with a Total Blindness, that they could see nothing, for than they would not have followed him; but with a partial Blindness, that they could not distinctly discern the Man they sought: which might be by some alteration made by God in their Brain, or in the Air. See the notes on Gen. 19 11. , according to the word of Elisha. 19 ¶ And Elisha said unto them, This is not the way, neither is this the city u To wit, where you will find the Man for whom you seek, which was very true; because he was now come out of the City: and if they had gone on in that way into the City, they had found that Elisha was gone thence. There is indeed some Ambiguity in his Speech, and an intention to deceive them, which hath ever been esteemed Lawful in the State of War, as appears from the use of Stratagems. : ‡ Heb. come ye after me. follow me, and I will bring you to the man whom ye seek x And so he did, though not in such manner as they expected and desired. . But he led them to Samaria y Which seemed to them to be some small and ordinary City; their senses being still deluded by a Divine Operation. . 20 And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw, and behold they were in the midst of Samaria. 21 And the king of Israel z To whom Elisha had doubtless sent notice of his Intentions, that he might accordingly prepare himself. said unto Elisha, when he saw them, My father a Now he gives him this title of Reverence and Affection, because of a great and present benefit he received from him; though otherwise he hated him, and would not hearken to his Counsel. , shall I smite them? shall I smite them b The repetition of the question shows his great desire to smite them, and that with utter Destruction. ? 22 And he answered, Thou shalt not smite them: Wouldst thou smite those whom thou hast taken captive with thy sword, and with thy bow c It is against the Laws of Humanity, and Custom of War, to kill Captives, though thou thyself hast taken them with thy own Sword and Bow; which may seem to give thee some colour of Right to destroy them; but much more unworthy will it be in cold Blood to kill these, whom not thy Arms, but God's Miraculous Providence hath put into thy hands. ? set bread and water before them d i e. Give them Meat and Drink, which may refresh and strengthen them for their Journey. Which was an action of singular Piety and Charity, in doing good to their Enemies, which was much to the Honour of the True Religion; and of no less prudence, that hereby the hearts of the Syrians might be both mollified towards the Israelites, and afraid to Oppose that People who had such an Invincible Protector. , that they may eat and drink, and go to their master. 23 And he prepared great provision for them, and when they had eaten and drunk, he sent them away e Refreshed, but Disarmed, as is most probable. , and they went to their master. So the bands of Syria came no more f Either 1. In such a manner, to wit, in small Bands, or Companies, which might be Entrapped, as these had been: but their next Attempt was, by an open and solemn War, and a Conjunction of all their Forces, which they still ridiculously conceited would be too hard for the King, and Prophet, and God of Israel; notwithstanding their multiplied Experiences to the contrary. Or, 2. For some considerable time; until the Terror of these Examples was got out of their minds. into the land of Israel. 24 ¶ And it came to pass after this, that Benhadad king of Syria g He whom Ahab wickedly and foolishly spared, 1 King. 20. 42. who now comes to requite Ahab's kindness, and to fulfil that Divine Prediction. Benhadad was a name very frequent among the Kings of Syria, 1 King. 15. 18, etc. and Chap. 13. 24. 2 King. 13. 3, 24. If not common to them all. See jer. 49. 27. Amos 1. 4. gathered all his host, and went up, and besieged Samaria. 25 And there was a great famine in Samaria: and behold, they besieged it, until an ass' head was sold for fourscore pieces h Supposed to be Shekels; and the common Shekel being valued at fifteen pence of English Money, this amounts to five pounds. A vast price, especially for that which had on it so little Meat, and that unwholesome, and unclean by Law, Levit. 11. 13. though necessity might seem to excuse their violation of that Law. of silver, and the fourth part of a kab i A measure containing 24 Eggs. of doves dung k Which they used not for Fire (for he is speaking here only of the scarcity of Food) but for Food. Which if it seem incredible, it must be considered, First, That Famine hath constrained People to eat things as improper and unfit for nourishment as this, as dry Leather, and Man's Dung, as is implied, Isa. 36. 12. and affirmed by grave Historians. Secondly, That some Creatures do usually eat the Dung of others. 3dly, That Doves Dung, though it be hotter than ordinary, might in other respects be fit for nourishment than other, as being made of the best and purest Grains, and having some moisture in it, etc. Fourthly, That this Hebrew word being of an obscure and doubtful signification, and no where else used, may be, and is by Learned Men otherwise rendered and understood: either, first, of the Corn which is found in the Crops of Doves: or, secondly, of the Guts and other innards of Doves: or rather, thirdly, of a sort of cicer or pease, which in the Arabic Language (which is near a kin to the Hebrew, and from which many words are explained), is called Doves Dung: for this was a Food much in use amongst the poorer Israelites, and was by all esteemed a very course Food, and therefore fit to be joined with an Ass' head: and a kab was the usual Measure of all sorts of Grains and Fruits of that sort. for five pieces of silver. 26 And as the king of Israel was passing by upon the wall l To give necessary order for the Defence of the City against Assaults, and to see if the several Guards were watchful and diligent, and if his directions were executed, and to observe the motions of the Enemy. , there cried a woman unto him, saying, Help my lord, O king. 27 And he said, ‖ Or, Let 〈◊〉 the Lord save thee. If the LORD do not help thee m Or, let not God help thee, as some both ancient and late Interpreters render the words. So they are words of Impatience, and Rage, and a formal Curse, wishing that God would not help her, as he could not, as josephus amongst others understand it: which agrees too well with the Character of the Man, an Infidel, and Idolater, and a wicked Man, and at this time in a great Rage, as appears from ver. 31. Or, they may be rendered thus, No; (as this Hebrew Particle is sometimes used, as job 20. 17. Psal. 34. 5. and 41. 2. and 50. 3. Prov. 3. 3, 25. and 31. 4.) let the Lord help thee. So it may be taken, Either, First, As a direction: No: do not cry to me; but to God for help: God help thee, for I cannot. Or rather, Secondly, As a profane scoff. No: come not to me, but go to him to whom Elisha directs you; Pray to the Lord: you see how ready he is to help you, by his suffering you to come to this extremity: wait upon God for relief, as Elisha adviseth me: but I will wait no longer for him, ver. 33. and I will take a course with Elisha for thus abusing both me and my people with vain hopes. Or, thus, the Lord (on whom forsooth thou and I are commanded to wait for help) will not help thee, as he could easily do, and would do, if he were so good as Elisha pretends; whence then shall I help thee? , whence shall I help thee? out of the barn-floor, or out of the wine-press n Dost thou ask of me Corn or Wine, which I want for myself? ? 28 And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow. 29 So * Deut. 28. 53, 57 we boiled my son, and did eat him o A dreadful Judgement threatened to them in case of their Apostasy, Deut. 28. 56, 57 in which they were now deeply plunged. Compare Ezek. 5. 10. : and I said unto her on the ‡ Heb. 〈◊〉▪ next day, Give thy son, that we may eat him: and she hath hid her son p Either, that she might eat him alone; or rather, that she might save him from Death, her Bowels yearning towards him, and her hunger being in great measure satisfied. . 30 ¶ And it came to pass, when the king heard the words of the woman, that he rend his clothes q Partly, in Grief for such an horrid Fact: and partly, through Indignation at the Prophet, ver. 31. , and he passed by upon the wall, and the people r Who were in great numbers upon the Wall, either to defend the City: or rather, to seek for relief from the Soldiers, for whose Provisions the King doubtless took special care, as it was necessary, for the preservation of the place. looked, and behold, he had sackcloth within upon his flesh s Under his inner Garments, in token of his sorrow, and with a pretence of humiliation, which he would show by outward signs, as his Father Ahab had done, not without some advantage to himself, 1 King. 21. 27, 28, 29. . 31 Then he said, * Ruth 1. 17. God do so, and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day t If I do not this day take his head and life. This wretched and partial Prince overlooks his own great and various sins, and amongst others his obstinate cleaving to the Idolatry of the Calves, and the Whoredoms and Witchcrafts of his Mother jezabel, 2 King. 9 22. and the Wickedness of his People, which was the true and proper cause of this and all their Calamities; and lays the blame of all upon Elisha, either, supposing that he who had the Spirit of Elijah resting upon him, had brought this Famine by his Prayers, as Elijah had formerly done, 1 King. 17. 1. or, because he had encouraged them to withstand the Syrians, by promising them help from God in due time: or, because he would not by his intercession to God, and the working of a Miracle, deliver them from these Calamities, as he easily could have done. But he did not consider, that the Prophets could not work what Miracles, and when they pleased, but only as far as God saw fit, whose time was not yet come; otherwise it was Elisha's Interest as well as theirs to be freed from this distress. . 32 But Elisha sat in his house u In the House where he jodged: for he had no House of his own, having forsaken all when he followed Elijah, 1 King. 19 20, 21. (and the elders x So they might be called, Either, First, From their age. Or rather, Secondly, From their office, which was either Ecclesiastical, or Civil: so they were either the Sons of the Prophets: or rather, some Godly men who were then in some Power and Office, either in the Court, or Army, or City, as may seem probable from what he requires of them. And though joram was a wicked King, and most of his Officers probably like himself; yet there were some of them, whom Elisha's Holy Life, and Powerful Ministry, and Glorious Miracles, and the great and public benefits procured by him, had won to God, and to the True Religion, at least to the profession of it, among which jehu might be one: and these were here sitting with him; either, to receive comfort and counsel from him in this distressed time; or rather, to solicit him to use his Power with God, for their relief: which accordingly he doth, and in compliance with them, not out of any fear of the King, (from which he very well knew by frequent experience, and certain assurance, that God both could and would deliver him), he gives the following answer, chap. 7. 1. sat with him) and the king sent a man from before him y Or, one of them who stood before his face, one of his Guard, or some other Officer, to take away his head, as it follows. : but ere the messenger came to him, he said to the elders z Being admonished by God of his danger. , See ye how this son of a murderer a The genuine Son of that wicked Ahab the Murderer of the Lords Prophets, 1 King. 18. 4. and 21. 9 whose son he is not by Birth only, but also by his Manners and Bloody disposition. Compare joh. 8. 44. This expression may seem very harsh and unfit; nor is it to be drawn into imitation by others: but it must be considered, that he was an extraordinary Prophet, entrusted with a Power in some sort superior to that of joram, and had Authority to control and rebuke him in the Name of the King of kings. hath sent to take away mine head b To kill me, before he hear what I have to say. ? Look when the messenger cometh, shut the door, and hold him c Not the King, but the Messenger, who was last mentioned; that he may not break in upon me, and take away my life, before the King comes. fast at the door: Is not the sound of his master's feet behind him d You shall not need to hold him long, for the King is just at his heels coming, as is probable; either, to recall his rash and furious sentence; or, at least to debate the matter with the Prophet, and to procure relief. ? 33 And while he yet talked with them, behold, the messenger came down unto him e To wit, to the Door, where also we are to understand that he was held fast, that he could not come at the Prophet till the King came, as the Prophet had commanded them to do. : and he said f Either, 1. The Messenger in the King's name and words. Or, Secondly, The King himself, who, though not here named, may be presumed to be present, both by the Prophet's prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, chap. 7. 2. , Behold, this evil g This dreadful Famine, which is now so extreme, that Women are forced to eat their own Children. is of the LORD h He hath inflicted it, and (for aught that I see) he will net remove it. Thus he lays all the blame upon God, not, as he ought, upon his own, and his Mother's wickedness, which provoked God, who doth not willingly afflict, to send this heavy Judgement upon him. , what should I wait for the LORD any longer i Thou bidst me wait upon God for help: but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer. ? CHAP. VII. THen Elisha said a Either, to the Messenger, to be reported to the King: or rather, to the King, being then come to him, as it is expressed, ver. 18. and to his Courtiers, who were come with him, ver. 2. , Hear ye the word of the LORD, Thus saith the LORD b The Lord, whom you have so highly offended, and at present despise and refuse to wait upon, of his own mere Grace and Bounty hath sent you the glad tidings of your deliverance. , To morrow about this time shall a measure c Heb. Seah, a Measure containing six Cabs, or 144 Eggshells, or about a Peck and a Pottle of our Measure. of fine flour be sold for a shekel d Compare this with chap. 6. 25. , and two measures of barley for a shekel, in the gate of Samaria. 2 Then ‡ Heb. a lord which belonged to the King, leaning upon his hand. a lord on whose hand the king leaned e When he walked. See chap. 5. 18. , answered the man of God, and said, Behold, if the LORD would make windows f Through which he could Rain down Corn, as once he did Manna. in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof g A just punishment for such peremptory unbelief, whereby he made not only the Prophet, but even God himself (in whose Name it was evident Elisha said and did this and other things) a liar. . 3 ¶ And there were four leprous men at the entering in of the gate h To wit, of the City; out of which they were shut by virtue God's Law, Leu. 13. 46. and 14. 3▪ either, the dwelling-place of the Lepers was near the Gate: or, they were come very near the Gate, for fear of the Syrians. : and they said one to another, Why sit we here until we die? 4 If we say we will enter into the city, than the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. 5 And they risen up in the twilight i In the Evening twilight, as appears from v. 9 and 12. to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there. 6 For the LORD made the host of the Syrians to * 2 Sam. 5. 2●… hear a noise k Either, in the Air: or rather in their Ears: otherwise the Samaritans had heard it. of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites l Under which name (as elsewhere under the name of the Amorites) he seems to understand all, or any of the people of Canaan. For though the greatest number of that people were destroyed, yet ●…ry many of them were spared, and many of them upon Ioshua's coming, fled away, some to more remote parts, (whi●… that famous and ancient Inscription upon a Pillar in Africa testifies) and others to the Lands bordering upon Canaan, where by reason of the scarcity of Inhabitants there was in t●…t Age room enough for them; and there they seated themselves, and grew numerous and powerful, and had (after their ancient and constant manner) Kings over them. The Kings also of Tyrus or Sidon may be here included. , and the kings of the Egyptians m By which they may understand, either the King of Egypt, the Plural Number being put for the Singular, as it is elsewhere: or, the Princes and Governors of the several Nomis or Provinces in Egypt, such being oft called kings in Scripture. to come upon us. 7 Wherefore they arose and ●…ed in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for life To save their lives; which they fancied to be in such present and extreme danger, that they durst not stay to take away any of their Goods, but every man fled the next way before him. . 8 And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it: and came a gain, and entered into another tent, and carried thence also, and went and hid it. 9 Then they said one to another, We do not well n Not well for our Brethren, whom we should pity and help: nor well for ourselves; for we may suffer for this neglect; either, from the Syrians, who may lie lurking hereabouts; or, from our King and people; or, from God's immediate hand. : this day is a day of good tidings, and we hold our peace: if we tarry till the morning-light, ‡ Heb. we shall find punishment. some mischief will come upon us: now therefore come, that we may go and tell the king's household. 10 So they came, and called unto the porter of the city: and they told them o To wit, the Porter and his Companies. , saying, We came to the camp of the Syrians, and behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were. 11 And he called the porters p Either, his fellow-Porters of the City: or rather, the Porters or Guards of the Gate of the King's House. , and they told it to the king's house within. 12 ¶ And the king arose in the night, and said unto his servants, I will now show you what the Syrians have done to us: they know that we be hungry, therefore are they gone out of the camp, to hid themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city. 13 And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left ‡ Heb. in it. in the city: (behold, they are as the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed q So the sense is, We may well venture these Horses, though we have no more, because both they and we are ready to perish through hunger; and therefore let us use them whilst we may for our common good, or to make the discovery. But the repetition of the Phrase seems to imply something more emphatical and significant than the saving of four or five Horses, for which it is not probable they would be so much concerned in their circumstances. The words therefore may be rendered otherwise, Behold, they are of a truth (the Hebrew prefix, Caph, being not here a note of similitude, as the other Translations make it, and as it is commonly used, but an affirmation of the truth and certainty of the things, as it is taken Numb. 11. 1. Deut. 9 10. Host 4. 4. and 5. 10. I●…h. 1. 14.) all the multitude of the Horses of Israel that are left in it: (to wit, in the City:) behold, I say, they are even all the multitude of the Horses of the Israelites, which (i. e. which multitude) are consumed, i. e. reduced to this small number, all consumed except these five. And thus the vulgar Latin, and some others, understand it. And this was indeed a memorable passage, and worthy of a double behold, to show what mischief the Famine had done both upon Men and Beasts, and to what a low ebb the King of Israel was come, that all his Troops of Horses, to which he had trusted, were shrunk to so small a number. ) and let us send and see. 14 They took therefore ‡ Heb. two chariots of horses, 1. Kin. 10. 29. two chariot-horses r Or, two chariots ●…f horses: or rather, two chariot-horses, as divers render the words, i. e. Horses which belonged to the King's Chariots. For single Horses 〈◊〉 much more proper for this service, than Chariots and Horses. And whereas it was moved by the King's Servant that all the five Horses should be sent, it seems it was thought by the King and others, that two were sufficient for that purpose. , and the king sent after the host of the Syrians, saying, Go, and see. 15 And they went after them unto Jordan, and lo, all the way was full of garments and vessels, which the Syrians had cast away ‡ Or. in the●… 〈◊〉 in their haste s Or, in their fear or consternation, wherewith God struck them. ; and the messengers returned and told the king. 16 And the people went out, and spoiled the tents of the Syrians: So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the LORD. 17 ¶ And the king appointed the lord on whose hand he leaned, to have the charge of the gate t Partly, to prevent tumults, and disorders and mischiefs amongst the people: and partly, to take order about the shutting of the Gates, if need were, and if the Syrians should happen to return upon them. : and the people trod upon him in the gate, and he died, as the man of God had said, who spoke when the king came down to him. 18 And it came to pass, as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria: 19 And that lord answered the man of God, and said, Now behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. 20 And so it fell out unto him: for the people trod upon him in the gate, and he died. CHAP. VIII. THen a This Particle of time may be understood, either, particularly and definitely of the time next following the former History: or, more generally and indefinitely (as it is frequently used) of the time in which Elisha and this Shunamitish Woman lived. Possibly this might happen before the History of Naaman, chap. 5. or at least, before the Siege of Samaria, chap. 6. But this is not certain. spoke Elisha unto the woman b Expressing his gratitude for her former kindnesses, by taking special care for her preservation. ( * Chap. 4●…. whose son he had restored to life) saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn c In any convenient place out of the Land of Israel. : for the LORD * Psal. 〈◊〉 Hag. 1. 〈◊〉. hath called for a famine d i e. Hath appointed to bring a Famine, or a great scarcity of Provisions. This expression intimates, that all afflictions are sent by God, and come at his Call or Command. , and it shall also come upon the land seven years e A double time to the former Famine under Elijah, jam. 5. 17. which is but just and reasonable, because they were still obstinate and incorrigible under all the severe and succeeding Judgements of God, and under the powerful Ministry of Elisha, who confirmed his Doctrine by Glorious Miracles. See Levit. 26. 21, 24, 28. . 2 And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines f Either, because that was near her Lands and Dwelling, which she thought she might have an eye to, when occasion required: or, because there was more plenty than in judah: or, because she knew that her going to dwell in judah would be very displeasing to the King of Israel, whose favour she was like to need hereafter. Nor was there now that danger of Idolatry from the Philistines, as the●…e had been formerly, because their power and influence was now grown inconsiderable, and probably many of the jews and Israelites lived among them. And this Land, though bordering upon Israel, was free from this Famine, that it might appear that this was a special Hand and Judgement of God upon the Israelites for their Idolatry, and for their unprofitableness under all the means of Grace which now they plentifully enjoyed by Elisha and many other Prophets; which the Philistines not enjoying, their sin was much less, and therefore their present condition was better. seven years. 3 And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went ●…orth to cry unto the king for her house, and for her land g Which having been forsaken by her, were possessed by her Kindred, or others, who had obtained them from the King, and now intended to keep the possession of them. . 4 And the king talked with Gehazi the servant of the man of God h Quest. How could the King speak with Gehazi who was a Leper? Ans. Either, the King might speak with him at a convenient distance, it being usual for others to discourse with Lepers, as 2 King. 7. 8. Matth. 8. 2. Luk. 17. 12. or, his Leprosy might be of that sort which was not infectious: or, if his Leprosy was such as made him yet to be unclean, the King's great Curiosity might easily prevail with him to break a Ceremonial Law, who made no scruple of violating Gods Moral Law. , saying, Tell me, I pray thee, all the great things that Elisha hath done. 5 And it came to pass, as he was telling the king how he had restored a dead body to life, that behold, the woman i By God's wonderful and Gracious Providence brought thither in the most advantageous season. whose son he had restored to life, cried to the king for her house, and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life. 6 And when the king asked the woman k Concerning the truth of Gehazi's relation. , she told him. So the king appointed unto her a certain ‖ 〈◊〉. officer, saying, Restore all that was hers, and all the fruits of the field, since the day that she left the land, even till now. 7 ¶ And Elisha came to Damascus l Either to the City; or rather, to the Kingdom of Damascus; by comparing v. 9 as Samaria, which properly was the name of the City, is sometimes the name of the Kingdom; of which see on 1 King. 13. 32. Hither he came by the special direction of the Spirit, and under God's protection, upon the Errand here following. ; and Benhadad the king of Syria was sick, and it was told him, saying, The man of God is come hither. 8 And the king said unto Hazael, Take a present in thine hand m By which he thought to purchase his favour, and the healing of his Disease. , and go meet the man of God, and inquire of the LORD by him, saying, Shall I recover of this disease? 9 So Hazael went to meet him, and took a present ‡ Heb. in his hand. with him, even of every good thing of Damascus, forty camels burden n Hazael carried the more noble Present, hoping, as his Master did, to get some interest in the Prophet, and advantage to himself by it. Whether the Prophet received it or not, is not here mentioned; but it is most probable he did not, from his former practice, chap. 5. and because the reasons which then swayed him, were still of the same force. , and came and stood before him, and said, Thy son Benhadad o He who before persecuted him as an Enemy, chap. 6. 13, 14. now in his extremity honours him like a Father. king of Syria hath sent me to thee, saying, Shall I ‡ Heb. live. Chap. 1. 2. recover of this disease? 10 And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit, the LORD hath showed me, that he shall surely die p Here is no contradiction: for the first words contain an answer to Benhadad's question, ver. 8. Shall I recover this disease? To which the answer is, th●…u mayest or shalt recover, i. e. notwithstanding thy Disease, which is not mor●…l, and shall not take away thy life. The later words contain the Prophet's explication of, or addition to that answer, which is, that he should die, not by the power of his Disease, but by some other cause. But it is observable, that in the Hebrew Text it is, lo, the Adverb, which signifies not; which though most affirm to be put for lo, the Pronoun, signifying to him; yet others take it as it lies, and Translate the words thus, Say, thou shalt not recover: for the Lord hath showed me, that he shall surely die. Or, according to the former reading, the first words may be taken Interrogatively, say unto him, Shalt thou indeed recover? (as thou dost flatter thyself): no: (which negation is implied in the very question, and gathered from the following words) for the Lord hath showed me, that he shall surely die. . 11 And he settled his countenance ‡ Heb. and ●…et it. steadfastly q The Prophet fixed his eyes upon Hazael. , until he was ashamed r Either, till the Prophet was ashamed to look any longer upon him: or, till Hazael was ashamed, as apprehending that the Prophet suspected or discerned something extraordinary, and of an evil and shameful nature in him. The Hebrew words are ambiguous, and may indifferently ●…e referred to either of them: but they seem more properly to belong to Hazael, because it follows by way of distinction, the man of God wept. : and the man of God wept. 12 And Hazael said, Why weepeth my lord? And he answered, Because I know * Chap. 10. 32. and 13. 3. Amos 1. 3. the evil that thou wilt do unto the children of Israel s So here was a double cause of his Grief and Tears, the evil of sin in Hazael: and the evil of suffering upon Israel. : their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt * Chap. 15. 16. Host 13. 16. Amos 1. 13. dash their children, and rip up their women with child. 13 And Hazael said, But what, is thy servant a dog t Either, so vile and unworthy, as this expression is used, 2 Sam. 3. 8. and 9 8. or so impudent, for which Dogs are noted: or, so fierce, and barbarous, and inhuman. Compare Psal. 22. 16, 20. and 59 6. , that he should do this great thing? And Elisha answered, The LORD hath showed me that thou shalt be king over Syria u And when thou shalt have power in thy hand, thou wiltst discover that bloody disposition, and that hatred against God's People, which now lies hid from others, and possibly from thyself; and therefore with the Kingdom thou wiltst inherit their cruel ●…ons. . 14 So he departed from Elisha, and came to his master, who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover x He represents the Prophet's answer by halves, that by his Master's security he might have the fit opportunity to execute his Treasonable design. . 15 And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face y Pretending it may be to cool his immoderate heat with it, but applying it so closely, that he choked him therewith: by which Artifice his Death seemed to be Natural, there being no signs of a violent Death upon his Body. And this he the more boldly attempted, because the Prophet's Prediction made him confident of the success. , so that he died: and Hazael reigned in his stead z Having the favour of the People, and of the Men of War. . 16 ¶ And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, * 2 Chr. 21. 4. Jehoram the son of Jehoshaphat king of Judah ‡ Heb. reigned. began to reign a jehoram was first made King or Viceroy by his Father divers Years before this time, to wit, at his expedition to Ramoth-Gilead, as was noted before: which Dominion of his ended at his Father's return. But now jehoshaphat, being not far from his Death, and having divers Sons, and fearing some competition and dissension among them, makes jehoram King the second time, as David did Solomon upon the like occasion, 1 Chron. 29. 22. which is the thing here related. But of this see more in the Notes on 2 King. 1. 17. and 3. 1. . 17 Thirty and two years old was he when he began to reign, and he reigned eight years b Part with his Father, and part by himself alone. in Jerusalem. 18 And he walked in the way of the kings of Israel c After his Father's Death. , as did the house of Ahab: for * Ver. 26. the daughter of Ahab d Athaliah, ver. 26. This unequal Marriage, though jehoshaphat possibly designed it as a mean of Uniting the two Kingdoms under one Head, and in the True Religion, is here and elsewhere noted, as the cause both of the great wickedness of his Posterity, and of those sore Calamities which befell them. was his wife; and he did evil in the sight of the LORD. 19 Yet the LORD would not destroy Judah, for David his servant's sake, * 2 Sam. 7. 13. as he promised him to give him always e Heb. all days, until the coming of the Messiah, as it is elsewhere limited and explained: for so long, and not longer, this Succession might seem necessary for the making good of God's Promise and Covenant made with David. But when the Messiah was once come, there was no more need of any Succession, and the Sceptre might and did without any inconvenience depart from judah, and from all the succeeding Branches of David's Family, because the Messiah was to hold the Kingdom for ever in his own Person, though not in so gross a way as the carnal jews imagined, but in a Spiritual manner. a ‡ Heb. candle, or, lamp. light f i e. A Son and Successor. Of this Phrase see on 1 King. 11. 36. , and to his children. 20 ¶ In his days Edom revolted from under the hand of judah g 〈◊〉 〈◊〉 they had been from David's time, 2 Sam. 〈◊〉▪ 〈◊〉▪ 〈◊〉 ●… King. 22. 47. , and made a king over themselves. 21 So Joram went over to Zair, and all the chariots with him, and he risen by night and smote the Edomites which compassed him about: and the captains of the chariots, and the people h i e. The common Soldiers of the Edomites, herein following the example of their Captains. fled into their tents. 22 Yet Edom revolted i For though joram had given them a defeat, yet it may seem to have been no great slaughter, but only a putting them to flight; and therefore they might easily rally again. And jehoram could not pursue the Victory, because he was recalled by the revolt of his own Subjects, which had took the occasion of his absence, and probably feared that others would follow their example, if they had the like occasion. from under the hand of Judah until this day. Then Libnah k A considerable City in judah, belonging to the Priests, jos. 15. 42. and 21. 13. revolted l Why, see 2 Chron. 21. 10, 11. It is probable they returned to their obedience, because those words, unto this day, which are added to the former clause, are omitted here. at the same time. 23 And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah m Of which see on 1 King. 14. 19 ? 24 And Joram slept with his fathers, and was buried with his fathers in the city of David: and * 2 Chr. 22. 1. Ahaziah his son reigned in his stead. 25 ¶ In the twelfth year of Joram n Obj. It was in the eleventh year of joram, chap. 9 29. Ans. Either, First, He began to Reign in the confines of Iorams 11th and 12th Year, in the very end of his 11th Year, or towards the beginning of the 12th, whence it is indifferently ascribed to the one or the other. Or, Secondly, The one Year of Ahaziah did concur with the later half of Iorams 11th Year, and the former half of his 12th Year: and if he could not be said to begin to reign in both these Years, yet he might unquestionably be said to reign in both of them; and the Hebrew word, both here and chap. 9 29. properly signifies he reigned, and not, he began to reign, as it is Translated. Or, Thirdly, Ahaziah began to 〈◊〉 with h●…s Father, and during his Life, according to the late examples both in judah and Israel, there being also special occasion for it, by reason of Iorams cruel and long sickness, 2 Chron. 21. 18, etc. and this was in Iorams 11th Year, and then his Father died, and he began his single Reign in Iorams 12th Year. the son of Ahab king of Israel, did Ahaziah o Called also jehoahaz, 2 C●…ro. 21. 17. and Azariah, 2 Chron. 22. 6. the son of Jehoram king of Judah begin to reign. 26 Two and twenty years old p How this agrees with 2 Chron. 22. 2. see on that place. was Ahaziah when he began to reign; and he reigned one year in Jerusalem; and his mother's name was Athaliah, the daughter q i e. His Granddaughter. See above on ver. 18. of Omri king of Israel. 27 And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab; for he was the son in law of the house of Ahab r He was the proper Son of Athaliah, Daughter of Ahab, and the Grand-Son-in-law of Ahab, because his Father was Ahab's Son-in-law, ver. 18. . 28 ¶ And he went with Joram the son of Ahab, to the war against Hazael king of Syria in Ramoth-gilead, and the Syrians wounded Joram. 29 And * Chap. 9 1●…. king Joram went back to be healed in Jezreel of the wounds ‡ Heb. 〈◊〉 with the ●…ans had wounded. which the Syrians had given him at Ramah s The same place with Ramoth, or Ramoth-Gilead. , when he fought against Hazael king of Syria: and Ahaziah the son of Jehoram king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was ‡ Heb. wounded▪ sick. CHAP. IX. AND Elisha the prophet called one of the children of the prophets, and said unto him, Gird ●…p ●…hy loins a For haste, to take this opportunity when the Kings of Israel and judah were both absent, chap. 8. 29. and jehu, as it seems, was left in Chief Command. , and take this box of oil in thine hand, and go to Ramoth-gilead. 2 And when thou comest thither, look out there Jehu the son of Jehoshaphat, the son of Nimishi, and go in, and make him arise up from among his brethren, and carry him to an ‡ Heb. ●…ber in a ●…ber. inner chamber b Partly, that the Work may not be hindered: and partly, for the security of thy own person. See v. 3. . 3 Then * 1 King. 19 1●…. take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel c This was not his whole Message; but the rest of it is particularly declared, v. 7, 8, 9, 10. and is to be understood here. : then open the door, and flee, and tarry not. 4 ¶ So the young man, even the young man the prophet, went to Ramoth-gilead d Which is here noted, as an eminent act of obedience, whereby he run into a manifest hazard of his life. . 5 And when he came, behold, the captains of the host were sitting: and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. 6 And he arose, and went into the house e i e. Into an inner Chamber in the House, v. 2. , and he poured the oil on his head f Thereby in God's Name letting him in to the actual possession of the Kingdom. For if Elijah did before this time Anoint him, as some think, from 1 King. 19 16. that unction did only confer a remote right to the Kingdom, as Samuel's unction did to David, 1 Sam. 16. 13. Though others think Elijah did perform that command by Elisha, to whom he lef●… it in charge, and Elisha waited God's time and command for the actual execution of it, which he received at this time. , and said unto him, Thus saith the LORD God of Israel, * 2 Chr. 22. 7. I have anointed thee king over the people of the LORD, even over Israel. 7 And thou shalt smite g i e. Kill and destroy, as that word is used, Gen. 8. 21. and elsewhere. the house of Ahab thy master h Thy former Lord and King. , that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, * 1 Kin. 21. 15. at the hand of Jezebel. 8 For the whole house of Ahab shall perish, and * 1 Kin. 14. 10. and 21. 21. I will cut off from Ahab * 1 Sam. 25. 22. him that pisseth against the wall, and him that is shut up, and left in Israel. 9 And I will make the house of Ahab, like the house of * 1 Kin. 14. 10. and 15. 20. and 21. 22. Jeroboam the son of Nebat, and like the house of * 1 Kin. 16. 3, 11. Baasha the son of Ahijah. 10 And the dogs shall eat Jezebel in the portion of Jezreel i In that part of Land in or near the City, which belonged to Naboth. , and there shall be none to bury her. And he opened the door, and fled. 11 ¶ Then Jehu came forth to the servants of his lord k To the rest of the Commanders and Officers there present. , and one said unto him, Is all ‡ Heb. peace. well l Is not this unlucky Messenger come with some ill tidings? ? Wherefore came this mad fellow m They perceived him to be a Prophet by his habit, and gestures, and manner of speech. And these profane Soldiers esteemed the Lords Prophets mad men; partly, because of their neglect of themselves, and contempt of all worldly Wealth and Honour, which the wise Men of this World so greedily seek, and of their strange and uncouth manner of living: partly, because of their Holy Exercises to which they devoted themselves, which they esteemed nothing but a Religious frenzy: and partly, because of those unusual and seemingly ridiculous gestures and actions which the Prophets sometimes used in raptures of Spirit, or in the ●…ervours of Devotion. Compare jer. 29. 26. joh. 10. 20. Act. 26. 24. to thee? And he said unto him, Ye know the man, and his communication n You rightly guess that he was a mad man, and so it appears by his discourse with me, which was, after the manner of that sort of men, vain and impertinent, to tell me of my ●…ins, or of my duty, or such things as are not worth my speaking, or your hearing. . 12 And they said, It is false o There is something extraordinary and of great importance in his Message, as we plainly perceive by his calling thee into an inner Chamber, by his great expedition, and by his gesture and carriage. , tell us now p His concealment of the thing made them more greedy to know it. . And he said, Thus and thus spoke he to me, saying, Thus saith the LORD, I have anointed thee king over Israel. 13 Then they hasted q Being well pleased with the thing; partly, from the advantage which hereby they expected; pattly, from that desire of change which is in most men's natures; and principally, by God's Providence, inclining their hearts to jehu. , and took every man his garment, and put it under him r A Ceremony used in the Eastern parts towards Superiors, in token of great reverence to his Person, that they would not have his Feet to touch the ground, and that they put themselves and their concerns under his Feet, and into his disposa●… See on Matth. 21. 7. on the top of the stairs s In some high and eminent place, whence he might be seen and owned by all the Soldiers, who were called together upon this great occasion. , and blew with trumpets, saying, Jehu ‡ Heb. reign●…. is king. 14 So Jehu the son of Jehoshaphat the son of Nimshi, conspired against Joram: (Now Joram had kept Ramoth-gilead t Which Interpreters conclude to have been taken by joram before this time, though the taking of it be not mentioned. This they gather, First, From the mention of the inner chamber, ver. 2. and of the top of the stairs here. Secondly, From ver. 15. let none go forth out of the city. But these Arguments seem not to be cogent. Not the former, because there might be some Suburbs or out-Buildings be longing to the City, or not far from it, which the Israelites might have in their possession. Nor the later, as we shall there see. And if it was taken, why should all Israel be there to keep it, for which a strong Garrison was sufficient? The words therefore may be otherwise rendered, exactly according to the Hebrew, joram had kept, or did keep (to wit, by his Army left there) or put guards, or laid siege at, or to (for so the Particle Beth is oft used) Ramoth-Gilead. And therefore he had all Israel, i. e. all the Military Force of Israel, with him, that he might both maintain the siege, and withal oppose Hazael who sought to relieve it. , he and all Israel, because of Hazael king of Syria: 15 But * Chap. 8. 29. king ‡ Heb. Jehoram. Joram was returned to be healed in Jezreel, of the wounds which the Syrians ‡ Heb. smote. had given him, when he fought with Hazael u When he came with an Army, either to retake the City taken by joram: or, to raise the Siege. king of Syria)▪ And Jehu said, If it be your minds, then ‡ Heb. let ●…o escaper go, etc. let none go forth nor escape out of the city x Or, from the City; either from within the City, or from before it, from the Siege or Army. , to go tell it in Jezreel y That we may surprise him, and so more easily subdue him. . 16 So Jehu road in a chariot, and went to Jezreel z Accompanied with the Horsemen of his Army. , (for Joram lay there z Accompanied with the Horsemen of his Army. ) and Ahaziah king of Judah was come down to see Joram. 17 And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace a Inquire who it is comes, and if he come upon peaceable terms. For he feared, lest either the Syrians had prevailed there; or, some Sedition or Rebellion was raised against him; which the example of Libnah, and his own guilty Conscience, made him fear. ? 18 So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace b What right hast thou, or thy Master that sent thee, to Peace? ? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again. 19 Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thou behind me. 20 And the watchman told, saying, He came even unto them, and cometh not again: and the ‖ Or, marching. driving is like the driving of Jehu the son of Nimshi; for he driveth ‡ Heb. in madness. furiously c As his temper is hasty and fierce, so is his March. . 21 And Joram said, ‡ Heb. Bind. Make ready. And his chariot was made ready. And Joram king of Israel, and Ahaziah king of Judah went out, each in his chariot, and they went out againt Jehu d Or, to meet jehu, to know his intentions, and by his presence to repress any Seditious inclinations which might be in jehu or his followers. , and ‡ Heb. found▪ met him in the portion of Naboth the Jezreelite e In that Field which formerly belonged to Naboth, part whereof was enclosed by Ahab, and made a Garden. . 22 And it came to pass when Joram saw Jehu, that he said, Is it peace f Dost thou come to me with a Peaceable mind, or in a way of Hostility? For now, when it was too late, he began to suspect some Treachery: which God hide from him before, to prepare him for destruction. , Jehu? And he answered, What peace g What cause hast thou to expect Peace, when thou hast so long abetted, and dost still abet, and allow thy Mother in her abominable practices? , so long as the whoredoms of thy mother Jezebel, and her witchcrafts h Which are to be understood, Either, First, Literally; Spiritual Whoredom, which is Idolatry, being oft punished with corporal. See ver. 30. and witchcraft there was oft practised by Idolaters. Or rather, Mystically and Spiritually, of her Idolatry, which is oft called whoredom, because it is a departing from God, to whom we are all tied by many obligations; and witchcraft, either, because it doth so powerfully bewitch and deceive men's minds; or, because it is a manifest entering into Covenant with the Devil. For Idolatry being her chief sin, and the cause of all the rest, it seems improbable, that jehu would omit that in the Indictment which he drew against her. He mentions not Iorams, but his Mother's sins; partly, because they were more notorious and infamous: partly, because they were the principal cause why God inflicted, and he was come to execute these Judgements: partly, because by his connivance he had made them his own: and partly, because he could find no gross and odious matter wherewith to charge him, except about the worship of the Calves; which he forbore to mention, both lest it should lose his Interest amongst his Officers and Soldiers, who were devoted to that worship; and because he himself intended to keep it up. are so many? 23 And Joram turned his hands i Either, that therewith he might turn the Reins of the Chariot: or, that by this motion he might direct his Charioteer to turn it from jehu. , and fled, and said to Ahaziah, There is treachery, O Ahaziah. 24 And Jehu ‡ Heb. filled his hand with a bow. drew a bow with his full strength, and smote Jehoram between his arms k Between his shoulders, when he was turned, or turning back, the Chariot being probably open behind, as many times they were. , and the arrow went out at his heart, and he ‡ Heb. bowed. sunk down in his chariot. 25 Then said john to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that ‖ Or, I and tho●… were with them that road together. when I and thou road together after Ahab his father l Which might be when Ahab went in his Chariot, attended with his Nobles or Chief Officers (of which these were two) to take a formal and solemn possession of Naboth's Land: for then the Prophet Elijah met him, and denounced this Judgement against him, 1 King. 21. 17, etc. , * 1 Kin. 21. 29. the LORD laid this burden m i e. This grievous Prophecy: for such are oft and truly called burdens, as Isa. 13. 1. and 15. 1. jer. 23. 33, 34. Nah. 1. 1. upon him. 26 Surely, I have seen yesterday the ‡ Heb. bloods. blood of Naboth, and the blood of his sons n Who, as it seems, were killed with their Father by Iezabel's advice, to make the possession of the Vineyard more sure to Ahab, though it be not mentioned in its proper place, 1 Kin. 21. 13. For it is not unusual to bring in such fragments of History in succeeding Writings which were neglected in the History of those matters. Thus we read of the earthquake in the days of Uzziah, Amos 1. 1. which was not Recorded in his History in the Books of the Kings or Chronicles. Although he might well be charged with ●…aking away the lives of his Sons, because he took away the necessary supports of their lives. , said the LORD, and I will requite thee in this ‖ Or, portion. plat o Of which see the Notes on 1 King. 21. 19 , saith the LORD. Now therefore take and cast him into the plat of ground p Where he shall lie unburied, and be a prey to the Dogs or Fowls, according to the prediction, 1 King. 21. 24. , according to the word of the LORD. 27 ¶ But when Ahaziah the king of Judah saw this, he fled by the way of the garden-house q By some secret way, hoping to escape, whilst they were busy about joram. : and Jehu followed after him, and said, Smite him also r As you have done joram, for he also is of the House of Ahab, chap. 8. 18. in the chariot: and they did so s They smote or wounded him, but not mortally; either, supposing that the wound was mortal; or, being more remiss in executing Iehu's Sentence against him, because they were not so much concerned in his, as in Iorams Death; or, because they had some kindness for him, either for his own, or for Iehoshaphats, sake. at the going up to Gur, which is by Ibleam: and he fled to Megiddo, and died there t Quest. How doth this agree with 2 Chron. 22. 9 He sought Ahaziah: and they caught him, for he was hid in Samaria, and brought him to jehu: and when they had slain him, & c? Ans. Either, First, Samaria is there to be understood, not of the City, but of the Kingdom, or Territory so called, 1 Kin. 13. 32. and elsewhere, in which Megiddo was: and so that may be noted to show that he could not flee into his own Kingdom where he might have been safe; but was forced to take up in another part of the Kingdom of Israel, in the Territory of Samaria, and there to hid himself. Or, Secondly, If Samaria be the City, than the History is briefly and imperfectly described here, and the defects supplied there, (the Book of Chronicles being in great part written for that end, to supply things omitted in the Book of Kings) and out of both, the History may be thus completed: He fled first to Megiddo, and thence to Samaria, where he was caught, and thence brought to jehu, and by his Sentence was put to death at Megiddo, either because jehu was there at that time upon some occasion; or, for some other reason, which at this distance of time we cannot understand. . 28 And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers, in the city of David u Which they did by Iehu's permission for Iehoshaphats sake, 2 Chron. 22. 9 . 29 And in the eleventh year of Joram x Of this see the Note on chap. 8. 25. the son of Ahab, began Ahaziah to reign over Judah. 30 ¶ And when Jehu was come to Jezreel, Jezebel heard of it, and she ‡ Heb. put 〈◊〉 eyes in p●…ing. painted her face, and tired her head y Either, hoping that by her Majestic dress and carriage she might strike jehu or his followers with such an awe, that they should not offer any injury to her person: or rather, because, perceiving her case to be desperate, and that she could not live, was resolved to die with honour and gallantry. , and looked out at a window. 31 And as Jehu entered in at the gate z Of the King's Palace. , she said, Had Zimri peace, who slew his master a Remember that thy brother Traitor Zimri had but a very short enjoyment of the benefit of his Treason, and was speedily and severely punished for it by my Grandfather Omri, 1 King. 16. 9, 16. and do thou expect the same from some of my posterity. ? 32 And he lift up his face to the window, and said, Who is on my side, who? And there looked out to him two or three ‖ Or, ch●…▪ lains. eunuches b For such used to attend upon Queens in their Chambers. . 33 And he said, Throw her down. So they threw her down c Being mercenary Creatures, they quickly comply with Iehu's command, Sacrificing her life to save their own. , and some of her blood was sprinkled on the wall, and on the horses: And he trod her under foot. 34 And when he was come in, he did eat and drink, and said, Go see now this cursed woman, and bury her d This he suddenly commanded, either, because he had forgot the charge given him above, ver. 10. or, because having done his own business, he was careless about God's Work, and the fulfilling of his threatening. : for she is a king's daughter e See 1 King. 16. 31. He doth not say, because she was a king's wife, left he should seem to show any respect to that wicked and cursed House of Ahab, which God had devoted to ignominy and utter destruction. . 35 And they went to bury her: but they found no more of her than the scull, and the feet, and the palms of her hands. 36 Wherefore they came again, and told him: and he said, This is the word of the LORD f This strange Providence brings that to his mind which he had forgotten, or did not regard. , which he spoke ‡ Heb. by the hand of by his servant Elijah the Tishbite, saying, * 1 Kin. 21. 23. In the portion of Jezreel shall the dogs eat the flesh of Jezebel: 37 And the carcase of Jezebel shall be as dung upon the face of the field, in the portion of Jezreel, so that they shall not say, This is Jezebel g These words are not extant in the place where this Prophecy is first mentioned, 1 King. 21. 23. but are here added, either by jehu, by way of explication and amplification: or rather, because Elijah spoke them, though they be not there Recorded, as being for the substance of them contained in the former words; it being usual to insert some passages in following Writings, which had been omitted in the former. . CHAP. X. AND Ahab had seventy sons a Either, First, Properly Sons by several Wives. Or rather, Secondly, Grandsons are comprehended, who are oft called sons; and Grandfather's, fathers in Scripture. in Samaria b Either, because they were bred up there, that being the chief City of the Kingdom: or, because upon the tidings of Iorams slaughter, they fled thither, or were by their Friends conveyed from several parts thither, as to the strongest place; in which, it may seem by Iehu's message, they intended to defend themselves and Ahab's Children, and to set up one as King in Iorams stead: or rather, because they were left there by joram, when he went to Ramoth-Gilead, that, if the Syrians had prevailed against him, they might have safety in that very strong and great City, and he by their means secure from it. : And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel c Heb. the princes of jezreel, i. e. the great Persons and Officers of the Court, which then was and had been for some time at jezreel, who either had fled thither with Ahab's Sons, upon the news of Iehu's actions and successes: or rather, had been sent by joram with his Sons to Samaria, to take care of them there. , to the elders d Either, by Age: or rather, by Office, the Rulers or Senators of Samaria. , and to ‡ Heb. nou●…hers. them that brought up Ahabs children, saying, e That had a more particular care of the several Children under the inspection of the princes or rulers here mentioned. 2 Now assoon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a ●…enced city also, and armour: 3 Look even out the best and meetest of your master's sons, and set him on his father's throne, and ●…ight for your master's house f Thus he speaks, either, because he had some notice of their intentions thus to do: or, to make trial of them, whether they would do so, or would be true to him and his designs: or, to signify to them his intentions of fight against them, if they did so, that by the terror hereof he might bring them to a compliance with him. . 4 But they were exceedingly afraid, and said, Behold, two kings stood not before him g All their Power and Interest, either in jezreel, or in the Army before or in Ramoth-Gilead, could not hinder him from executing his design, from killing the two Kings, and from invading one of their Kingdoms. It is true, he surprised the Kings, which a little weakens their argument; but fear and self-love made them easily yield to it. : how then should we stand? 5 And he that was over the house h The chief Governor of the King's Palace or Castle there. , and he that was over the city i The chief Magistrate or Military Governor. , the elders also, and the bringers up of the children, sent to Jehu, saying, We are thy servants, and will do all that thou shalt bid us k They make no delays or conditions, but submit all to his mercy. ; we will not make any king: do thou that which is good in thine eyes. 6 Then he wrote a letter l Thus jezabel is requited for her Letter directed in like manner to the Elders of Naboth's City, whereby his life was wickedly taken away, 1 Kin. 21. 8. And it is probable that some of these Elders were concerned in that very business, which makes the Judgement of God more remarkable. the second time to them, saying▪ If ye be ‡ Heb. for me. mine, and if ye will hearken unto my voice, take ye the heads of the men m Which word seems to imply that some of them were grown up who doubtless trod in their Parents steps; and those that were yunger, were justly cut off for their Parent's sin: of which see on Exod. 20. 5. Deut. 5. 9 , your master's sons, and come to me to Jezreel by to morrow this time: (now the king's sons being seventy persons, were with the great men of the city, which brought them up) 7 And it came to pass when the letter came to them, that they took the king's sons, and slew seventy persons jehu justly required this, because the Sovereign and most Righteous Lord of all men's lives commanded it; but the Samaritans wickedly obeyed it, because they destroye●… persons in a great measure innocent, merely out of slavish fear, and without any knowledge of, or regard to God's command. , and put their heads in baskets, and sent him them to Jezreel. 8 ¶ And there came a messenger, and told him, saying, They have brought the heads of the king's sons. And he said, Lay ye them in two heaps at the entering in of the gate n The place of Judicature; to signify, that this was an act of Justice, and of God's Righteous Judgement; and the place of greatest concourse, where people went out of the City, and came into it, and whither they resorted for Judgement, and other occasions; that all men might behold this dreadful spectacle of Divine vengeance upon Ahab's Family, and thereby might justify Iehu's cause and proceed. , until the morning. 9 And it came to pass in the morning, that he went out, and stood, and said to all the people o Either, First, To the promiscuous multitude met there to gaze upon this sad and strange spectacle. So the sense is, Be not you troubled nor affrighted with these unusual and dismal occurrences: if any thing be amiss in these actions, I do here publicly and solemnly acquit you as Righteous and Innocent; do not you therefore fear any vengeance from God or men for it: if there be any guilt, it is in me, and in those who cut off these heads. Or, Secondly, To those who cut off, and brought the heads; for the same persons did both, and were here present, as jehu commanded them, v. 6. to them he speaks in the audience of all the people; or by all the people may be meant all those who brought the Heads, and were there waiting for jehu, according to his order. So the Speech is in part Ironical, to this purpose, You are Righteous in your own eyes, and you look upon me as a Traitor, and Rebel, and Murderer, because I have risen against, and slain my Master, which I acknowledge I have done. But if I am guilty, you are not innocent, and therefore cannot accuse me: for I have killed one, but you a great number. This explication seems probable; only the Hebrew word, ham, being generally used of the common people, may seem not so fitly to agree to these Rulers and great Men, who had brought the Heads; and that expression, to all the people, implies that jehu did not direct his Speech to some particular persons, but to the whole Body of the people then present, whom he clears from all blame, and to whom he appeals as Witnesses between him and these persons. , Ye be righteous: behold, I conspired against my master, and slew him: but ‡ Heb. an●… who slew all these? 10 Know now, that there shall fall unto the earth nothing of the word of the LORD, which the LORD spoke p But the truth is, neither I nor they are to be blamed; nor you that assisted and encouraged me herein: for this is not man's work, but Gods, and done by his command. concerning the house of Ahab: for the LORD hath done that which he spoke * 1 Kin. 21. 29▪ ‡ Heb. by the hand of. by his servant Elijah q Whom he mentions, rather than Elisha; partly, because Elijah was now dead, and therefore his ●…me and memory was more Sacred than Elisha's, who was yet alive; this being the common humour and folly of Mankind, to value and honour those that are dead, whom they contemned whilst they lived: and partly, because Elijah's Prophecy was known, and public, and famous; when Elisha's was delivered in a corner, and that not from his own mouth, but by one of the Sons of the Prophets. . 11 So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men r Whom he had advanced and made Great in Wealth, or Honour and Quality; who had been partners with him in his sins; and, who were likely to be avenged of his death. , and his ‖ Or, acquaintance▪ kinsfolks, and his priests s His Domestic Priests which had waited upon Ahab and jezabel in their Idolatrous services, and were fed at the King's Table. Compare 1 King. 18. 19 Or, his chief officers of State; as that word is sometimes used: Of which see 2 Sam. 8. 18. compare with 1 Chron. 18. 17. Obj. These were included in his great men mentioned before. Answ. Yet may they well be mentioned apart, as a distinct, and the most eminent sort of them. , until he left him none remaining t To wit, in that place and Kingdom; for he did leave some of the Royal Seed of judah, Chap. 11. 1, 2. . 12 And he arose and departed, and came to Samaria. And as he was at the ‡ Heb. House of Shepherds binding sheep. shearing house u Where they used to shear Sheep, and then to Feast after their manner, 1 Sam. 25. 36. 2 Sam. 13. 23. Or, this may be the name of a Place, Beth-heked of the shepherds: or, Beth-heked-rohim. in the way, 13 Jehu ‡ Heb. found. met with the brethren x Not strictly so, for they were killed before this, 2 Chron. 21. 17. but his brethren's sons, as they are called, 2 Chron. 22. 8. or others of his near kinsmen, such being oft called brethren in Scripture: as Gen. 13. 8. of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethren of Ahaziah, and we go down ‡ Heb. to the peace of, etc. to salute the children of the king, and the children of the queen. 14 And he said, Take them alive. And they took them alive and slew them y Partly, in compliance with God's Command, Chap. 9 8. for these were of the House of Ahab by the Mothers-side; Chap. 8. 18. and partly, that they might neither claim the Kingdom of Israel in Right of their Grandmother; as they might well have done, if God had not given it to jehu; nor Revenge the Deaths of their near Relations. at the pit of the shearing-house z Where he intended to Bury them. , even two and forty men; neither left he any of them. 15 And when he was departed thence he ‡ lighted on Jehonadab the son of Rechab a A Kenite, 1 Chron. 2. 55. and a man of singular Prudence and Piety; as appears from this History, and from jer. 35. 6. , coming Heb. found. to meet him b To Congratulate with him, for the Destruction of that wicked Family; and to encourage, and advise him to proceed in fulfilling the Will of God Revealed to him. , and he ‡ Heb. blessed. saluted him c jehu saluted jehonadab. , and said unto him, Is thine heart right, as my heart is with thy heart d Dost thou hearty approve of, and affect me, and my present Proceed, as my Heart doth as sincerely cleave to thee, as thine own heart doth? ? And Jehonadab answered, It is. If it be, give me thine hand e As a sign of friendship and consent. See Gal. 2. 9 These may be the words, either, 1. Of jehu; and so here is an Elipsis, If it be: for, And jehu said, If it be. Comp. 1 King. 20. 34. Or, 2. Of jehonadab, who having said, It is, adds, If it be, i. e. If thine heart be with mine, as thou sayest it is, give me thine hand. But this the Elipsis is larger than the former. And it seems not so decent and proper for jehonadab a Stranger and Subject, to speak thus to the King, as for the King to say so to him. . And he gave him his hand: and he took him up to him in the chariot. 16 And he said, Come with me, and see my zeal for the LORD f i e. For the Vindication of his Honour and Quarrel, and for the Execution of his Commands. Do not believe my Words, but mine Actions, which thine Eyes shall behold. . So they g i e. 〈◊〉 Servants opened the door of his Chariots, and lift up jehonadab into it. made him ride in his chariot. 17 And when he came to Samaria, * 2 Chr. 22. 8. he slew all that remained unto Ahab h Either all his Household: or rather, all his Kindred, and Relations, though more remote from him. in Samaria, till he had destroyed him, according to the saying of the LORD, * 1 King. 21. 21. which he spoke to Elijah. 18 And Jehu gathered all the people together i By their Representatives, their Elders or Rulers, as was usual: to whom he imparts his mind: and they being generally Corrupt, and Time-servers, and such as had no sense of Religion in them, durst not oppose his Resolution, but seemed to comply with it. , and said unto them, Ahab served Baal a little, but Jehu shall serve him much k As if he had said, My quarrel is only with Ahab's Family, and not with Baal; which my actions shall manifest. Which words being manifestly false, and spoken with a design to deceive, cannot be excused from Sin, though they were uttered with a pious intention; this being an unmovable Principle, That we must not do the least Evil of Sin, that the greatest good may come, Rom. 3. 8. And if jehonadab did concur with john herein, it was a Humane Infirmity. . 19 Now therefore call unto me all the prophets of Baal, all his servants l Either, 1. All his Ministers: of whom there may seem to have been several sorts, whereof two are here distinctly mentioned, his Prophets and Priests; and the rest of the Inferior sort, may be comprehended under this general Title of Servants, because they were to attend upon the others in their Sacred Ministrations. And these being once destroyed, jehu rightly concluded, that the rest would fall of course. And this sense may seem to be favoured by ver. 22. wherein Vestments were brought forth for all these worshippers of Baal; which were not commonly used by the People, in the Worship either of God, or of Baal; but only by the Priests, or Ministers. Or, 2. All his Worshippers, as the same word is Translated, in the close of this Verse. Quest. How could all these be contained in one House of Baal? Answ. Well enough; for the number of Baal's Worshippers had been vastly diminished by the Ministry of Elijah, and Elisha, and the rest of the Prophets; and by Iorams neglect, and disuse of that Worship. For the generality of the Israelites had too much knowledge to have any real and Religious respect to such senseless Idols; only they practised it in compliance with the humour of their King and Queen, and for worldly, or wicked ends; and therefore when the King deserted it, they generally forsook it; some few silly and besotted persons excepted, who are here gathered together. Besides, this House or Temple of Baal might be very large and capacious, and probably was so, because it was the chief of that sort, as being in the King's City, and nigh his Palace, and for the use of the King and Queen, and the whole Court; and for great and high Solemnities. Moreover, as the name of the House or Temple of God at jerusalem oft signifies, not only the Principal Building, but all the other Buildings and Courts belonging to it; in which all the Worshippers stood when they Worshipped, so it might be here; and so there was space sufficient for all the Worshippers of Baal, which can reasonably be thought to have been at this time in all Israel. , and all his priests▪ let none be wanting: for I have a great sacrifice to do to Baal m I will offer to him a noble and acceptable Sacrifice; not of Sheep, or Oxen, etc. as they understood it; but of his own beloved Priests, and Prophets, and Servants; as he meant it. ; whosoever shall be wanting, he shall not live. But Jehu did it in subtlety n With another design, that he might both certainly Discover, and utterly Destroy them all, without any further trouble, or danger of Sedition o●… Tumult in his Kingdom. , to the intent that he might destroy the worshippers of ●…aal. 20 And Jehu said, ‡ Heb. 〈◊〉. Proclaim o Heb. Sanctify. Prepare yourselves, and all things necessary for this Solemn day, and Sacrifice, and Feast, which I intent to keep. a solemn assembly for Baal: and they proclaimed it. 21 And Jehu sent through all Israel: and all the worshippers of Baal came, so that there was not a man left that came not p Either, 1. Because they thought jehu was serious and sincere in his Professions; it being natural, and usual for men too easily to believe, what they wish to be true. And for the Priests which jehu destroyed before ver. 11. they might think that was done, only because of their nearness and Relation to Ahab and his Family. Or, 2. For fear of their Lives; for certain Death was threatened to all that did not come, ver. 19 which considering Iehu's fierce and bloody temper, they knew would be Executed; whereas, if they did come, there was more than a possibility of the sparing of their Lives: for jehu was known to be indifferent and unconcerned in matters of Religion, one that had served Baal when his Prince Ahab lived and did so; and forsook it when the next Prince joram did; and therefore it was doubtful whether jehu had not in good earnest returned to his first love, to that Religion which he had formerly embraced, and only deserted in complacency to others. Or, 3. By God's just Providence, deceiving their Minds, and inclining their Hearts to come to their own Destruction. : and they came into the house q i e. The Temple. of Baal; and the house of Baal was ‖ Or, so 〈◊〉 that they 〈◊〉 mouth to mouth. full from one end to another. 22 And he said unto him that was over the vestry, Bring forth vestments r Sacred Garments; such as were used by the Priests and others of the Lords Ministry in God's Worship; and from thence the Devil borrowed this custom in his Worship. for all the worshippers of Baal. And he brought them forth vestments. 23 And Jehu went, and Jehonadab the son of Rechab s Whom the Baalites possibly did not know, and therefore suspected nothing; or, if any of the more crafty sort suspected any thing, it was now too late to amend their Error. into the house of Baal, and said unto the worshippers of Baal, Search, and look that there be here with you none of the servants of the LORD t Because their presence will offend Baal, and deride, or pollute his Worship: whence Profane persons have been oft excluded from Solemn acts of Worship, both by jews and Heathens. So this did not raise their suspicion. , but the worshippers of Baal only. 24 And when they went in u When some in the name of the rest went to the Altar to offer Sacrifice. to offer sacrifices, and burnt-offerings, Jehu appointed fourscore men x Far greater numbers being doubtless in readiness to assist them, in case of any opposition. without, and said, If any of the men whom I have brought into your hands, escape, he that letteth him go, his life shall be for the life of him. 25 And it came to pass assoon as he y i e. The Chief Priest of Baal. See 2 Chron. 23. 17. had made an end of offering the burnt-offerings z So far he suffered them to proceed; either, because till then they were not all come into the House: Or, because having been taken in the very act of gross Idolatry, their Destruction was more just and reasonable. , that Jehu said to the guard, and to the captains a i e. To the Fourscore men, and their Officers. , Go in, and slay them, let none come forth. And they smote them with ‡ 〈◊〉 the 〈◊〉▪ the edge of the sword, and the guard and the captains cast them out b i e. Cast their Carcases out of the City. But that was not proper work for the Guard: nor could they so soon have done it; nor would they stay to do it, when they were going in haste to other work; nor indeed was it necessary to be done; because they intended to pull down the House, and Bury them in its Ruins, and turn it into a Draught-house, as it follows. This Word therefore is, and may be joined with the next; and both rendered, They went hastily and eagerly; properly, they fling themselves out (Hiphil for Hithpahel, which is not unusual in the Hebrew Language) and went. The like Expression is used, Esth. 6. 12. hasted, Heb. pushed himself on, or fling himself, i. e. went with great haste; and in the Greek Text, Mark 14. 72. , and went to the city of the house of Baal c Either, 1. To some City near to Samaria, where another eminent Temple of Baal was Erected. But this seems not to agree with the context, there being but one House or Temple of Baal mentioned, both in the foregoing and following Verses. Or rather, 2. To some Buildings belonging to this House of Baal, which may be here called the City; either for some particular reason now unknown: or, because they were very numerous and capacious. For as there were divers Chambers and Rooms built without the Temple, belonging to it, for the use of the Priests, and Levites, etc. So it may probably be conceived, That this famous Temple of Baal had many such Buildings; in some of which, the Priests of Baal, or of the Groves, (whereof there were great numbers belonging to the King's Court, 1 King. 18. 19) peradventure might dwell; and others of them might be for divers uses belonging to the House, and Service of Baal. And into these Buildings the Guard might go, and that hastily, to ●…urprize, and kill those Inferior Ministers of Baal, who were there employed in preparing things for the Sacrifices which were to be Offered; or, in other Services belonging to that House, or that Solemnity. . 26 And they brought forth the ‡ Heb. Statues. Images out of the house of Baal, and burned them d Heb. it, i. e. The Collection of the Images; or, each of them. . 27 And they broke down the image of Baal e The chief Image which they Worshipped more than the rest. , and broke down the house of Baal f And the like they did with the rest of the Houses of Baal in Israel; as may be gathered both from the nature and reason of the thing; and from ver. 28. , and made it a draught-house unto this day. 28 Thus Jehu destroyed Baal out of Israel. 29 Howbeit from the sins of Jeroboam the 〈◊〉 of Nebat, who made Israel to sin, Jehu departed not from after them g Herein he discovers his Hypocrisy, that he follows God as far as his Interest would permit; namely, in destroying the House of Ahab, and the Worship of Baal, but no further: for he still resolves to keep up the Worship of the Calves: partly, lest he should disoblige and irritate his own Nobles and Subjects, who had been long enured, and were hearty affected to it: and partly, lest he should open a door for his people to return to their Obedience to the House of David. And his sin and folly is the more inexcusable, both because he durst not trust that God with the keeping of his Kingdom, of whose Power, and Faithfulness, and kindness to him, he had such ample experience in his giving him the Kingdom; and because he had so great and uncontrollable a power in the matters of Religion; having first pretended, and seemed to set up the Worship of Baal with all his might, and then destroying it with no less vehemency, none daring to mutter against him in either case; and because the House of David, and Kingdom of judah, his Competitor, now was, and was likely to be in a feeble and declining condition, and much more likely to fall into his hands, than that his Kingdom should come into theirs. , to wit, * 1 King. 12, 2●…. the golden calves that were in Bethel, and that were in Dan. 30 And the LORD said unto Jehu h By some Prophet, as above, Chap. 9 7. , Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, * Chap. 15. 12▪ thy children of the fourth generation shall sit on the throne of Israel k And so they did; namely, jehoahaz, below ver. 35. joash, Chap. 13. 10. jeroboam, Chap. 14. 24. and Zechariah, Chap. 15. 8. . i i. e. In part, and so far as is here expressed, these actions were good and right, though his heart was not so. 31 But Jehu ‡ Heb. Observed not. took no heed to walk in the law of the LORD God of Israel, with all his heart l His Obedience wanted three necessary Properties, Care or Heedfulness, Universality, and Sincerity. : for he departed not from the sins of Jeroboam m His resolved continuance in one single Course, is justly alleged as an Argument of his False-heartedness in all his other Actions. , which made Israel to sin. 32 In those days n In the time of Iehu's Life and Reign, as may be gathered by comp. v. 34. the LORD began ‡ Heb. to cut off the ends. to cut Israel short o: and Hazael smote them in all the coasts of Israel p i e. In their Borders, or the outtermost part of their Land beyond jordan, as it is explained, ver. 33. And at this time possibly he Executed those Cruelties mentioned Chap. 8. 12. ; a Either to diminish the number of the People, by cutting them off: or, to straiten their Borders. 33 From Jordan ‡ Heb. toward the rising of the sun. eastward q To wit, from the Land of Canaan. , all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, (which is by the river Arnon) ‖ Or, even to Gilead and Bashan. even * Amos 1. 3. Gilead and Bashan. 34 Now the rest of the acts of Jehu, and all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel. 35 And Jehu slept with his fathers, and they buried him in Samaria, and Jehoahaz his son reigned in his stead. 36 And ‡ Heb. the days were. the time that Jehu reigned over Israel in Samaria, was twenty and eight years. CHAP. XI. AND when * 2 Chro. 22. 10. Athaliah the mother of Ahaziah saw that her son was dead, she arose, and destroyed all the ‡ Heb. seed of the Kingdom. seed royal a i e. All of the Royal Family, left after those Slaughters, 2 Chron. 21. 2, 4. and 22. 1. and 2 King. 10. 13, 14. except one, as the next Verse limits and explains it. This she did, partly out of Rage at the Extirpation of her Family; resolving, that David's Family should not outlive hers; partly, from ambition and desire of Rule; for which many persons have Destroyed their nearest Relations: partly, from the zeal which she had for Idolatry, and the Worship of Baal which she intended to Establish; to which she knew the House of David were implacable Enemies. And partly, in her own Defence, that she might secure herself from Iehu's Fury, who was commanded by God, and resolved in himself, utterly to destroy all the branches of Ahab's Family, whereof she was one, Chap. 8. 18, 26. For had she not done this, she suspected, that either the King, or People of judah would have delivered her up to jehu upon his Demand. Possibly those whom she slew were Iorams Children by another Wife: Of which, see on the next Verse. And this was the fruit of Iehoshaphats Marrying his Son to a Daughter of that Idolatrous and Wicked House of Ahab, even the Extirpation of all his Posterity, but one. And this Dreadful Judgement God permitted, and Inflicted upon him and his, to show how much he abhors all such sinful and unequal affinities. . 2 But Jehosheba b Called jehoshabeath, 2 Chron. 22. 11. the daughter of king Joram c To wit, by another Wife, and not by this Athaliah: for it is not likely jehoiadah who Married her, 2 Chron 22. 11. would have Married one of that Wicked and Cursed House, except he were Married very young, and therein overruled by his Parents. sister of Ahaziah, took Joash the son of Ahaziah c Either, 1. His Adopted, and Legal Son, who was to Succeed him, though he was of another House, and of Nathan's Family, as many think: such persons being sometimes called the Sons of their Predecessors, as we shall see hereafter. Or rather, 2. His proper and Natural Son; for not only he, but the rest who were Slain, are here called the kings (i. e. Iorams) sons. , and stole him from among the king's sons which were slain d Either, 1. From amidst of the Carcases, where this Infant was laid, and supposed by her to be killed, though it was not quite dead; either through the compassion, or connivance of the Instruments of this Execution; or by some other Artifice which his Nurse used. Or, 2. Out of that Apartment of the Palace which was allotted for the King's Children. ; and they e jehosheba and her Husband jehoiadah. hid him, even him and his nurse in the bed chamber f Which was in the house of the Lord; as is affirmed in the next Verse. So that it was one of those Chambers adjoining, or near to the Temple, which were for the uses of the Priests and Levites, and for them only: which made it more proper for this purpose. , from Athaliah, so that he was not slain. 3 And he was with her hid in the house of the LORD, six years g Either, Athaliah thought they were all Dead; or if she suspected that this was preserved, she thought an Infant could do her no great harm; and that she could so well assure the Kingdom to herself within a few years, that she need not fear any such weak Competitor; or she was willing to smother up the business, lest if she had made a strict and diligent search for it, the people should thereby learn, that there was yet a Son of David's Family left; and so be unquiet under her Government, and desirous of a Change. : and Athaliah did reign over the land h Which she had an opportunity to do, because she was not only the late King's Wife, but also was probably made Queen-Regent upon Iorams going to Ramoth-Gilead. . 4 And * 2 Chron. 23. 1. in the seventh year Jehoiada sent i If this action of Iehoiadah's seem strange and irregular, this was no ordinary case, but there were divers peculiar things in it; as that Athaliah was a mere Usurper, having no pretence of Right to the Crown, and one of that wicked House which God had particularly, and by Name, Devoted to Destrnction; that Iehoiadah's Wife was neare●… Allied, and had more Right to the Crown, than Athaliah; that the Crown of judah was by Divine appointment appropriated to the Sons of David; and therefore the Right of the Crown was inherently in him whom jehoiadah set up, which right her Usurpation could not Exclude: That jehoiadah was not a mere private person, but the Husband of the King's Aunt; and probably the Highpriest, to whom it belonged in great part to see the Laws of God Executed: That jehoiadah did not act alone in the business, but had the consent and concurrence of the Chief Rulers both Civil and Ecclesiastical; and besides all this, that it is conceived, That he had a special Motion of God's Spirit, or the direction and encouragement of the Prophets of that time. So that this action cannot be drawn into a Precedent for succeeding times, and for other Kingdoms. , and set the rulers over hundreds k Of whom see Exod. 18. 25. Of these there were five, which are named, 2 Chron. 23. 1. And these were either, 1. Civil, or Military Officers. But then such small Officers could not have stood him in much stead. And why did he not rather engage Captains of thousands, or greater Persons, whom doubtless he might easily have brought into this Confederacy? Or rather, Priests or Levites of eminency, as their work showeth, ver. 5, 6, 7. and 2 Chron. 23. 1, 2. and their distinction from the Captains and Guard. , with the captains l Or, Princes, or Nobles, or Commanders; such as he knew were weary of her Idolatrous and Tyrannical Government, and Faithful to their King. and the guard m Possibly those who had been the former King's Guard, who had been displaced by Athaliah, as persons whose fidelity she suspected. , and brought them to him into the house of the LORD n i e. Into the Courts of that House, which oft come under the name of the house, or Temple of the Lord: for into the House none but the Priests or Levites might enter. , and made a covenant with them o To restore the King to his Kingdom, and Religion to its Purity. , and took an oath of them p For their Secrecy and Fidelity in the present Design. in the house of the LORD, and shown them the king's son. 5 And he commanded them, saying, This is the thing that ye shall do; a third part of ●…ou q Either, 1. A third part of you, (i. e. of the whole Number, including those that come in, and those that go out on the Sabbath) even they that enter in on the Sabbath: and so the two other Third parts were to consist of those that went out on the Sabbath; as some gather from ver. 6, 7. Or rather, 2. A third part only of those that enter in on the Sabbath, who seem to be plainly divided into Three Thirds here; and ver. 6. as those that went forth on the sabbath are expressly distributed into Two Parts, ver. 7. that enter in * 1 C●… 〈◊〉 25. on the sabbath r i e. That come into the Temple on the Sabbath-day. For the understanding of this matter, you must know, That the Levites were, in and from David's time, distributed into Twenty four Courses, which were to do the Work of the Temple successively, and by turns; each Course consisting of about a Thousand Men for his week: of which see 1 Chron. 23. and 24. , shall even be keepers of the watch of the king's house s Either, 1. Of that Bedchamber where the King now was. But it is unlikely, and without Example, either that one Bedchamber, or the Temple, or any part of it, should be called the king's house. And besides, the King's Person is secured by other persons, ver. 7. Or rather, 2. Of that part which leadeth to the King's Palace, which Athaliah now Possessed, and whence they might expect Opposition. : 6 And a third part shall be at the gate of Sur t The Chief gate of the Temple called the Highgate, 2 King. 15. 35. and the foundation-gate, 2 Chron. 23. 5. and the east-gate, jer. 19 2. and the middle-gate, jer. 39 3. and the gate of the entrance, Ezek. 40. 15. , and a third part at the gate behind the guard u Either, 1. The King's Guard. Or, 2. The Guard of the Temple; for such a Guard there was, and a Captain of the Guard, called, the Captain of th●…●…le, Act. 4. 1. and 5. 24. This Gate was in the South-●…●…d, as some think, is that which is called Sippim, or the threshold-gate; 2 Chron. 23. 4. : so shall ye keep the watch of the house ‖ Or, from breaking 〈◊〉 that it be not broken down x i e. So you shall Guard all the Gates or Entrances into the House or Temple of God, that neither Athaliah nor any of her Soldiers may break into the Temple, and Defile it, or Destroy it; as she will doubtless endeavour to do. Or, and ye shall keep the watch of the house Massach: as the LXX and other Interpreters render it; who think this was the name of an House not far from the Temple; in which, or against which, they were to keep a Guard. . 7 And two ‖ Or, Companies. ‡ Heb. 〈◊〉▪ parts of all you that go forth on the sabbath y i e. Who having finished their Course, and Week, should have gone home, but were detained, 2 Chron. 23. 8. , even they shall keep the watch of the house of the LORD about the king z Whilst the rest guard the doors and entrances into the Temple; these shall have a special Care of the King's Person, part on his Right, and part on his Left Hand. . 8 And ye shall compass the king round about a When you have set your Watches, and Guards, all the rest of you shall draw near to the King to preserve his Royal Person from all Assaults and Dangers. , every man with his weapons in his hand: and he that cometh within the ranges b Or, Fences, i. e. the Walls wherewith the Courts of the Temple were Environed: See ver. 15. Or, your Ranks or Order. If any of Athaliah's Guards shall attempt to break in upon you, or within your Bounds. , let him be slain; and be ye with the king as he goeth out, and as he cometh in c Whether the King shall go out of the Temple, to offend, or subdue his Enemies; or retire hither to Defend himself; do you always accompany him. . 9 And the captains over the hundreds did according to all things that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest. 10 And to the captains over hundreds, did the priest give king David's spears and shields d Offensive and Defensive Weapons, which he gave to the Captains, both for themselves, and for all their Soldiers: for they all came into the Temple unarmed, to prevent suspicion. These are called David's, either because they were such as he had taken from his Enemies, which he had dedicated to God, and laid up in the Temple, as Monuments of God's goodness to him. See 1 Sam. 21. 9 2 Sam. 8. 7, 11. 1 King. 7. 51. Or, because David had made a Sacred Armoury in the Temple, whence Arms might be taken upon extraordinary Occasions, for the Defence of the Temple, or City of God. that were in the Temple of the LORD. 11 And the guard stood, every man with his weapon in his hand, round about the king, from the right ‡ 〈…〉. corner of the temple, to the left corner of the temple e From the Southeast, to the North-east side. , along by the altar f The Altar of Burnt-offerings, which was by the Great and Eastern Gate of the Temple. , and the temple g i e. By, and towards the other parts of the Temple, which they defended on all sides. . 12 And he brought forth the king's son, and put the crown upon him, and gave him the testimony h i e. The Book of the Law, which he put into the King's hand, to mind him of his Duty at his entrance upon his Kingdom, which was to Read and Writ out that Holy Book, Deut. 17. 18. and to Govern himself and his Kingdom by it: the Law of God being frequently and most properly called a Testimony, as Psal. 78. 5. and 132. 12. Isa. 8. 16, 20. See also Deut. 6. 17, 20. 2 King. 23 3. Because it is a Witness of God's Will, and Man's Duty. , and they made him king, and anointed him i As they used to do in doubtful cases, when there was any competition or question about the Crown, as now there was. ; and they clapped their hands, and said, ‡ Heb. Let the ●…ng live. God save the king. 13 ¶ And when Athaliah heard the noise of the guard, and of the people k Who came thither upon the hearing of the noise and tidings of what was done. , she came to the people l To inquire into the cause of this great Noise; being hitherto kept in deep ignorance, partly, because it was managed with so much secrecy, and in the Temple; and partly, because the People Universally hated her, and wished her downfall. into the temple of the LORD m i e. Into the Courts: whither by Iehoiadah's direction she was permitted to enter, though contrary to his general Order, ver. 8. that so he might draw her into his Net. . 14 And when she looked, behold, the king stood by a pillar ‖ Possibly by one of the two famous Pillars of the Temple; of which see 1 King. 7. 21. nigh unto which the Throne was Erected. If it be said, That none but Priests might come thither: I answer, ordinarily they might not: but the King being a Sacred Person, especially upon such Extraordinary occasions might be there. Or, upon a scaffold, possibly that Brazen Scaffold which Solomon Erected, 2 Chron. 6. 13. and left there for such purposes. See 2 King. 23. 3. as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rend her clothes, and cried, Treason, treason. 15 But Jehoiada the priest commanded the captains of the hundreds, the officers of the host m Of these Companies of Levites, who are elsewhere called the Lord's Host, and now were the King's Host. , and said unto them, Have her forth without the ranges n Of which, see above, ver. 8. If she will not go out of them of her own accord, force her out of them. : and him that followeth her o If any of the People come hither upon this occasion, shall stand up for her help. , kill with the sword: for the priest had said, Let her not be slain in the house of the LORD p i e. In the Court of the Temple, lest it be polluted with her Blood. . 16 And they laid hands on her q Or, they gave her space or room, to wit, to go out of the Court of the Temple, and did not keep her within it, as they could have done. Or, they appointed bands for her: they ordered two Bands of the Levites to follow her, and kill her. , and she went by the way by the which the horses came into the king's house r By the great and public Road in which Horses and Chariots went to the Palace. , and there was she slain s In an Ignominious place and manner; as her Mother jezabel had been. . 17 ¶ And Jehoiada made a Covenant between the LORD, and the king, and the people t A Sacred Covenant, whereby he solemnly engaged both the King, and People, as it here follows, that they should be the Lords people; i. e. That they should renounce, and root out all Idolatry, and set up and maintain God's True Worship. Comp. 2 King. 23. 10. , that they should be the LORD's people; between the king also and the people u This was a Civil Covenant, whereby the King engaged himself to Rule them justly, and in the fear of God; and the People obliged themselves to Defend and Obey him. Comp. 2 Sam. 5. 3. . 18 And all the people of the land went into the house of Baal, and broke it down, his altars and his images broke they in pieces throughly, and slew Mattan the priest of Baal before the altar x To which possibly he fled for Refuge: or rather, he was brought thither as a fit Sacrifice to his God. : and the priest appointed officers ‡ Heb. Offices. over the house of the LORD y Of which see more particularly, 2 Chron. 23. 18, 19 . 19 And he took the rulers over hundreds, and the captains and the guard, and all the people of the land, and they brought down the king from the house of the LORD, and came by the way of the gate of the guard z i e. By the gate of the Royal Palace, where the Kings Guard stood. to the king's house, and he sat on the throne of the kings. 20 And all the people of the land rejoiced, and the city was in quiet; and they slew Athaliah with the sword besides the king's house. 21 Seven years old was Jehoash when he began to reign. CHAP. XII. IN * 2 Chron. 24. 1. the seventh year of Jehu, Jehoash began to reign; and forty years reigned he in Jerusalem: and his mother's name was Zibiah of Beersheba 2 And Jehoash did that which was right in the sight of the LORD a To wit, for the matter of it, though not with an honest and sincere mind, but only by the influence of his good Tutor and Restorer, as the words here following plainly imply. all his days, wherein Jehoiada the priest instructed him. 3 But the high places were not taken away b To which the people were so fond and strangely addicted, that the foregoing Kings, though men of riper years, and great power and courage, and finally settled in their Thrones, could not take them away; and therefore it is not strange if jehoiada could not now remove them, when the King was very young and tender, and not well settled in his Kingdom, and when the people were more corrupt and disorderly through Athaliah's male- Administration. : the people still sacrificed, and burnt incense in the high places. c To God. 4 ¶ And Jehoash said to the priests d Remembering that he owed his preservation and restauration to the Temple, and that he was made by God the Guardian of his Temple and Worship, and that he had covenanted to be so, he now takes care to repair it. , * Chap. 22. 4. All the money of the ‖ Or, holy things. ‡ Heb. holinesses. dedicated things e This may be; Either, First, The general designation of the Money, the particulars whereof here follow. Or rather, Secondly, A special branch of it, the Money which had been either formerly or lately vowed or dedicated to the use and service of God and of his House, either by the former Kings; of which see below, ver. 18. and compare 1 King. 7. 51. and 15. 15▪ 2 King. 12. 18. 2 Chron. 15. 18. or, by this King or his people. that is brought f Or rather, that shall be brought: for though the people might Vow to bring it thither in convenient time, yet it is not likely they would bring much Money thither in the Tyrannical and Idolatrous Reign of Athaliah: or, if they did, that Athaliah would not seize it for her own use. into the house of the LORD, even ‡ Or, and. the money of every one that passeth the account i e. The half Shekel, which was paid for every one that was numbered from 20 Years old and upward; of which the very same Phrase is used, Ex. 30. 13. compare 2 Chr. 24. 5, 6, 9 , ‡ Heb. the money of the souls of his estimation. the money that every man is set at g Heb. the money of souls or persons▪ according to his taxing, i. e. the Money which every man that had Vowed his person to God, paid according to the rate which the Priest put upon him; Of which see Levit. 27. 2, etc. , and all the money that ‡ Heb. ascendeth upon the heart of a man. cometh into any man's heart h All that shall be freely offered. See Exod. 25. 2. and 35. 5. to bring into the house of the LORD. 5 Let the priests take it to them i Let them go abroad through all the parts of the Land, as they have acquaintance and interest, and gather up the Money, and bring it to jerusalem. , every man of his acquaintance, and let them repair the breaches of the house, wheresoever any breach shall be found k Either through decay; or, by ill accidents; or, by the malice of Athaliah or her Relations: Of which see 2 Chron. 24. 7. . 6 But it was so, that ‡ Heb. in the twentieth year, and third year. in the three and twentieth year of king Jehoash, the priests had not repaired the breaches of the house l Either, because the people were generally corrupt and backward to the Worship of God, especially where it cost them any thing: or, because the persons employed in making the Collections, were negligent, or unfaithful, perverting the Money received, to their own uses, as may seem probable from the contrary character of other persons, of whom it is noted that they dealt faithfully, below, v. 15. or, because the people did not like this way of Collection, and had no good opinion of the Collectors Faithfulness. . 7 Then king Jehoash called for Jehoiada the priest, and the other priests, and▪ said unto them, Why repair ye not the breaches of the house? now therefore receive no more money of your acquaintance, Or, repairng of. but deliver it m i e. The Money which you have already received. for the ‖ breaches of the house. 8 And the priests consented to receive no more money of the people, neither to repair the breaches of the house n Nor to take the charge of that work which the King had committed unto them, but freely to resign it to whom the King should appoint. . 9 But Jehoiada the priest o By the King's consent, 2 Chron 24. 8. took a chest, and bored a hole in the lid of it, and set it beside the altar y, on the right side, as one cometh into the house of the LORD: and the priest that kept the ‡ Heb. threshold. door q The Door of the Priest's Court, which, together with the Temple and all its utensils, was committed to the charge of th●… Priests and Levites, Numb. 18. 4. 1 Chron. 9 26, etc. , put therein all the money that was brought into the house of the LORD. p. In the Priests Court. Obj. It was placed without, at the gate of the house of the Lord, 2 Chron. 24. 8. Ans. Either, First, It was first placed by the Altar, and afterwards thence removed to the Gate of the Court, for the people's greater satisfaction, that they might come thither, and put in their Money with their own hands. Or, Secondly, That place 2 Chron. speaks of the Gate of the Temple strictly so called, nigh unto which the Altar of Burnt-Offerings was. Or, Thirdly, It was placed near the entrance into the Priest's Court, which was over against the Altar, and not far from it, so as the people standing in their own Court, might either put their Money into it, or see when the Priests put it in. 10 And it was so, when they saw that there was much money in the chest, that the king's ‖ Or, 〈◊〉. scribe r Who kept an exact account hereof in writing. See 2 King. 19 2. and 22. 3. , and the high priest came up, and they ‡ Heb. 〈◊〉 up. put up in bags, and told the money that was found in the house of the LORD. 11 And they gave the money, being told, into the hands of them that did the work, that had the oversight of the house of the LORD s Who were chosen out of the people, not without a reflection upon the Priests for their neglect or unfaithfulness. : and they ‡ Heb. 〈◊〉 it forth. laid it out to the carpenters and bvilders, that wrought upon the house of the LORD; 12 And to masons, and hewers of stone, and to buy timber, and hewed stone, to repair the breaches of the house of the LORD, and for all that ‡ Heb. 〈◊〉 forth. was laid out for the house to repair it t And for all other things which were necessary for the reparation of the House. . 13 Howbeit, there were not made u To wit, until all the breaches of the House were repaired: but, when that was done, they laid it out for these things, as is noted 2 Chron. 24. 14. for the house of the LORD, bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money that was broughr into the house of the LORD. 14 But they gave that to the workmen, and repaired therewith the house of the LORD. 15 Moreover, * Chap. 22▪ 7. they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen: for they dealt faithfully x For they perceived by many experiments that they were Faithful. . 16 * Numb. ●…. ●… The trespass-money, and * Leu. ●…. 〈◊〉, 〈◊〉 sin-money was not brought into the house of the LORD y i e. It, was not employed towards the reparation of the House, because, as it follows, it was the Priests; it was given to them for their private use and maintenance. Quest. If this reason was weighty, how could the money of them that passed the account, or, the money that every man was set at, be thus employed, as they were, ver. 4. for these also may seem to have been the Priests? Ans. They were not appropriated to the Priests, but for the service of the tabernacle of the congregation, as is said of the former, Exod. 30. 16. Or, for the Lord, Levit. 27. 2, 9, 14, 23. : it * Num. 1●…. 9●… was the priests. 17 ¶ Then z i e. In this King's days, when jehoiada was dead, and joash revolted from God: of which see 2 Chron. 24. 17▪ etc. Hazael king of Syria went up, and sought against Gath a Once a City of the Philistines, but taken by David, 1 Chr. 18. 1. and now a part of the Kingdom of judah. , and took it: and Hazael set his face b i e. Directed his March, and led his Forces. Or, undertook in good earnest. So the same Phrase is used 2 Chron. 20. 3. jer. 21. 10. Ezek. 35. 2. to go up to Jerusalem. 18 And Jehoash king of Judah * Chap. 1●…. 15, 16. took all the hallowed things c That necessity of saving his Kingdom and People by this means, which otherwise might seem to excuse the fact, was brought upon himself by his▪ Apostasy from God. See on 1 King. 15. 18. that Jehoshaphat, and Jehoram, and Ahaziah his fathers, kings of Judah, had dedicate, and his own hallowed things, and all the gold that was found in the treasures of the house of the LORD, and in the king's house, and sent it to Hazael king of Syria, and he ‡ Heb. went up. went away from Jerusalem. 19 ¶ And the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 20 And his servants arose, and made a conspiracy, and slew Joash d Of which see 2 Chron. 24. 25. in ‖ Or, Beth●…. the house of Millo e Either, in that strong and famous place in jerusalem called Millo: of which see 2 Sam. 5. 9 1 King. 9 15, 24. and 11. 27. into which he possibly retired for his security, being afraid even of his own Subjects and Servants. Or, in some other place called by the same name, for some resemblance it had with it. , which goeth down to Silla f i e. Which standeth upon the descent to Silla, or upon that descending causeway which leadeth from Millo to the King's House. Some refer this to joash, and render the place thus, They slew him at or near the house of Millo, descending, or as he was going down to Silla, to escape their hands. . 21 For Jozachar g Called also Zabad, 2 Chron. 24. 26. the son of Shimeath, and Jehozabad the son of Shomer h, his servants, smote him, and he died; and they buried him with his fathers i i e. In the same City, but not in the same Royal Sepulchre, 2 Chron. 24. 25. in the city of David, and A●…naziah his son reigned in his stead. t Called Shimrith, 2 Chron. 24. 26. Except Shomer be the Father's name, and Shimrith the Mothers. CHAP. XIII. IN † the three and twentieth year of Joash the 〈◊〉 the twentieth yea●…, and third year. son of Ahaziah king, of Judah, Jehoahaz the son of Jehu began to reign a Heb. reigned: which is put for began to reign, 2 King. 3. 1. and 8. 16, 25. and 12. 1. over Israel in Samaria, and reigned seventeen years. 2 And he did that which was evil in the sight of the LORD, and ‡ Heb. walked after. followed the sins of Jeroboam the son of Nebat, which made Israel to sin, he departed not therefrom. 3 ¶ And the anger of the LORD was kindled against Israel, and he delivered them into the hand of * Chap. 8. 12. Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all their days b Or rather, all his days, as it is explained▪ ver. 22. . 4 And Jehoahaz besought the LORD, and the LORD harkened unto him c Not for his sake, for God regards not the prayers of the wicked and impenitent, Psal. 66. 18. Prov. 1. 28. and 15. 8. but for other reasons expressed below, ver. 23. : for he saw d i e. He observed it with care and compassion. the oppression of Israel e His chosen and once beloved people. He now helps them, because of his former and ancient kindness to them. , because the king of Syria oppressed them f To wit, very grievously, as it is expressed ver. 7. So that he helped them no●… for their own sakes, but because of the rage of their Enemies, and their Blasphemies which doubtless accompanied it▪ See Deut. 32. 27. Psal. 12. ●…. . 5 (And the LORD gave 〈◊〉 a * See Ver. 25. ●…our g Either Elisha, below, for 1●…. or rather, 〈◊〉, the Son of this jehoahaz, below, ver. 2●…. and 〈◊〉 his Son, 2 King. 14. 25. , so that they went out from ●…der the hand of the Syrians: and the children 〈◊〉 ●…ael dwelled in their tents ‡ Heb. as yesterday, 〈◊〉 third 〈◊〉 as before time h In peace and security, not only in th●… strong Cities, but even in their ●…ents in the fields. . 6 Nevertheless, they departed not from the sins of the house of Jeroboam, who made Israel sin, but ‡ Heb. ●…e walked. walked therein: and there ‡ Heb. ●…ood. remained the grove i Which Ahab had planted for the worship of Baal, 1 King. 16. 32. and which should have been destroyed, Deut. 7. 5. also in Samaria.) 7 Neither did he k i e. The King of Syria, ver. 4. with which this Verse is to be joined; ver. 5. and 6 being put within a Parenthesis, as it is in our Translation. But this Verse may be Translated otherwise, Although he (either the King of Syria, v. 4. or the Lord, ver. 5. to whom Judgements are oft ascribed, even when wicked men are the instruments of executing it) had not left, etc. And so it may be joined with the next foregoing Verse, as a great aggravation of their impenitency, and obstinate continuance in their Idolatry, notwithstanding such terrible Judgements, which in all reason should have driven them from it. leave of the people l i e. Of his Army, or Men of War, as the following words evince. to Jehoahaz, but fifty horsemen, and ten chariots, and ten thousand footmen: for the king of Syria had destroyed them, and had made them like the dust by * Amos 1. 3. threshing m i e. Had broken and ground them to dust, or powder, as the Corn is many times broken by threshing. . 8 ¶ Now the rest of the acts of Jehoahaz, and all that he did, and his might n For though his success was not good, he shown much personal valour and courage. Which is noted to intimate, that the Israelites were not conquered, because of the baseness and cowardice of their King, but merely from the Righteous and Dreadful Judgement of God, who was now resolved to reckon with them for their filthy Apostasy. , are they not written in the book of the chronicles of the kings of Israel? 9 And Jehoahaz slept with his fathers, and they buried him in Samaria, and Joash his son reigned in his stead. 10 ¶ In the thirty and seventh year of Joash king of Judah o By which, compared with v. 1. it may be gathered, that jehoahaz had two or three Years before his death made his Son jehoash King with him: which is very probable, because he was perpetually in the state of War, and consequently in danger of an untimely death; and because he was a Man of valour, as is implied here ver. 12. and declared 2 Chron▪ 25. , began Jehoash the son of Jehoahaz to reign over Israel in Samaria, and reigned sixteen years. 11 And he did that which was evil in the sight of the LORD; he departed not from all the sins of Jeroboam the son of Nabat, who made Israel sin: but he walked therein. 12 And the rest of the acts of Joash, and all that he did▪ and his might wherewith he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel? 13 And Joash slept with his fathers, and Jeroboam sat upon his throne: and Joash was buried in Samaria with the kings of Israel. 14 ¶ Now Elisha was fallen sick, of his sickness whereof he died, and Joash the king of Israel came down unto him, and wept over his face p No●… for any true Love and Respect to him, for than he would have followed his counsel in forsaking the Calves, and returning to the Lord; but for his own and the Kingdoms inestimable loss in him. , and said, O my father, my father, the chariot of Israel, and the horsemen thereof q See 2 King. 2. 12. . 15 And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows. 16 And he said to the king of Israel, ‡ Heb. Make thine hand to ride. Put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king's hands. 17 And he said, Open the window eastward r Either, towards Syria, which lay North-East-ward from the Land of Israel: or, towards the Israelites Land beyond jordan, which lay Eastward from Canaan, and which was now possessed by the Syrians. Either way this Arrow is shot against the Syrians, as a token what God intended to do against them. : and he opened it. Then Elisha said, Shoot: and he shot. And he said, The arrow of the LORDS deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek s Not in the City, but in the Territory of it, where it seems there was a great Battle to be fought between the Israelites and Syrians. Of Aphek see 1 Sam. 4. 1. and 29. 1, 1 King. 20. 30. though it is possible there might be several Cities of that name. Or, as in Aphek, i. e. thou shalt smite them as they were smitten in the City and Territory of Aphek, i. e. utterly destroy them. See 1 King. 20. 26, 29, 30. the Particle as being oft understood, as hath been formerly and frequently proved. , till thou have consumed them t i e. The Syrians, not all that people, but their Armies, or at least that which was to be at Aphek, where a dreadful Battle was to be fought. Or, if this be meant of all the Syrian Armies, this is to be understood conditionally, if he did not hinder it by his unbelief or neglect, signified in the following Verses. . 18 And he said, Take the arrows: and he took them. And he said unto the king of Israel, Smite upon the ground u The former sign portended Victory, and this was to declare the number of the Victories. : and he smote thrice, and stayed. 19 And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times, then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice x Quest. Wherein was jehoash his fault, or why was the Prophet angry with him? Ans. The Prophet himself did not yet know how many Victories jehoash should obtain against the Syrians, but God had signified to him that he should learn that by the number of the King's strokes. And he was angry with him, not simply, because he smote only thrice, but because by his unbelief and Idolatry he provoked God so to overrule his heart and hand, that he should smite but thrice, which was a token that God would assist him no further. Although his smiting but thrice might proceed either from his unbelief or negligence. For by the former sign, and the Prophet's Comment upon it, he might clearly perceive that this also was intended as a sign of his success against the Syrians, and therefore he ought to have done it frequently, and vehemently. . 20 ¶ And Elisha died, and they buried him y In or near Samaria. : and the bands of the Moabites invaded the land at the coming in of the year z In the Spring, when the Fruits of the Earth grew ripe. . 21 And it came to pass as they were burying Or, were about to bury, as that Particle is oft used in the Hebrew Tongue. a man, that behold, they spied a band of men a Coming towards them, but at some distance. , and they cast the man into the sepulchre of Elisha b Not daring to carry the dead Corpse further to the place appointed for his burial, they made use of the next buryingplace, where Elisha was buried, and there they removed some Stone, or opened some Door, and hastily fling down their dead Corpse there. : and when the man c i e. The man's dead Body, or the Coffin in which he was put. ‡ Heb. went down. was let down, and touched the bones of Elisha d Which might easily be, the Coffin and Linen in which Elisha's Body was put and the Flesh of his Body being now consumed: for this was some considerable time after his death. , he revived, and stood up on his feet e Which Miracle God wrought there, partly, to do honour to that great Prophet, and that by this Seal he might confirm his Doctrine, and thereby confute the false Doctrine and Worship of the Israelites; partly, to strengthen the Faith of joash, and of the Israelites, in his promise of their success against the Syrians; and partly, in the midst of all their Calamities to comfort such Israelites as were Elisha's followers, with the hopes of that Eternal life, whereof this was a manifest pledge, and to awaken the rest of that people to a due care and preparation for it. . 22 ¶ But Hazael king of Syria oppressed Israel all the days of Jehoahaz. 23 And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his ‡ Heb. 〈◊〉. presence f i e. From the Land of Canaan, to which the presence, and public and solemn Worship of God was confined. as yet. 24 So Hazael king of Syria died, and Benhadad his son reigned in his stead. 25 And Jehoash the son of Jehoahaz ‡ Heb. 〈◊〉ed and ●…ook. took again out of the hand of Benhadad the son of Hazael, the cities which he had taken out of the hand of Jehoahaz his father by war: three times did Joash beat him g According to the Prediction above, v. 19 , and recovered the cities of Israel. CHAP. XIV. IN the second year of Joash son of Jehoahaz king of Israel a i e. After he began to Reign alone: for he Reigned two or three Years with his Farther: O●… which see on chap. 13. 10. , reigned * 2 C●…. 〈◊〉. Amaziah the son of Joash king of Judah. 2 He was twenty and five years old when he began to reign, and reigned twenty and nine years b To wit, 14 Years with joash King of Israel, who Reigned only 16 Years, chap. 13. 10. and 15 Years after the death of joash, or with jeroboam the Son of joash, as is affirmed here, ver. 17. and 2 Chron. 25. 25. in Jerusalem: and his mother's name was Jehoaddan of Jerusalem. 3 And he did that which was right in the sight of the LORD c That which was in some sort agreeable to Gods Will. , yet not like David his father d Not sincerely, 2 Chron. 25. 2. : he did according to all things as Joash his father did e i e. For a time served God aright, but afterwards fell to Idolatry, 1 Chron. 25. 14. as joash had done, 2 King. 12. 3. . 4 Howbeit f Though he did right, etc. for this Particle is to be joined with those words, the rest being to be closed with a Parenthesis. , the high places were not taken away: as yet the people did sacrifice, and burnt incense on the high places. 5 ¶ And it came to pass assoon as the kingdom was confirmed in his hand, that he slew his servants * Chap. 12▪ 〈◊〉. which had slain the king his father Whereby it is implied, that his Father's Murderers had powerful Friends and Abetrors, and that their Fact was in some sort approved by the generality of the People, to whom joash had made himself hateful by his Apostasy to Idolatry, and by his ingratitude to the House of jehoiada. . 6 But the children of the murderer he slew not g Wherein he shown some Faith and Courage, that he would obey this Command of God, though it was very hazardous to himself, such persons being likely to seek revenge for their Father's death. ▪ according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, * Deut. 24. 〈◊〉. Ezek. 18, 〈◊〉. The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin. 7 He slew of Edom h i e. Of the Edomites, or the children of Seir, as they are called 2 Chron. 25. ●… 1. either, because they dwelled in Seir; See Gen. 36. 8. or, because these people were confederates. And he invaded these People because they were Subjects to his Kingdom, from which they had revolted in Iorams days, 2 King. 8. 20. in the valley of salt i Which was the Land of Edom: Of which see 2 Sam. 8. 13. Psal. 60. 2. , ten thousand, and took ‖ Selah k Or, the rock: the chief City of that part of Arabia, called by other Authors Petra, which signifies a rock, because it was built upon a Rock, ●… Chron. 25. 12 by war, and called the Or, the rock. name of it Joktheel l Which signifies, the obedience of God, i. e. given him by God as a reward of his Obeidence to God's Message by the Prophet, 2 Chron. 25. 8, 9 , unto this day. 8 ¶ Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, Come, let us look one another in the face m Let us fight personally, and with our Armies. This challenge he sent, partly upon the late and great in●…uries done by the Israelites to his people, 2 Chron. 25. 10, 13. and partly, from self-confidence, and a desire of advancing his Glory and Empire by his Arms. . 9 And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon, sent to the cedar that was in Lebanon n By the thistle, a low and contemptible, yet troublesome, Shrub, he understands Amaziah; and by the cedar, himself, whom he intimates to be far stronger than he, and out of his reach. , saying, Give thy daughter to my son to wife o Let us make a match, i. e. let us fight. Only he expresseth this Bloody work in a civil manner, as Amaziah had done, ver. 8. and as Abner did, 2 Sam. 2. 14. Or, let thy Kingdom and mine be United under one King, as formerly they were; and let us decide it by a pitched Battle, whether thou or I shall be that King. Or, as some expound it, by affirming, That it was great arrogancy and presumption for him to desire a Friendly League or Affinity with him; he leaves him to guests how intolerable it was that he should undertake to wage War against him. : and there passed by a wild beast that was in Lebanon, and trod down the thistle p And with no less ease shall my Soldiers tread down thee and thy Forces. . 10 Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this q Content thyself with that Glory and Success, and let not thine Ambition betray thee to ruin. , and tarry ‡ 〈◊〉. at thy 〈◊〉. at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee? 11 But Amaziah would not hear r Because God blinded and hardened him to his destruction for his abominable and ridiculous Idolatry, 2 Chron. 25. 10. : therefore Jehoash king of Israel went up s To wit, into the Kingdom of judah, carrying the War into his Enemy's Country. , and he and Amaziah king of Judah looked one another in the face at Beth-shemesh, which belongeth to Judah t Which is added to distinguish it from that Bethshemesh in Issachar, and another in Naphthali, jos. 19 22, 38. . 12 And Judah ‡ Heb. was 〈◊〉. was put to the worse before Israel, and they fled u Being unsatisfied in the ground and manner of the quarrel, and discouraged by their King's Idolatry, and smitten by God with a spirit of fear. every man to their tents. 13 And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash, the son of Ahaziah, at Beth-shemesh, and came to Jerusalem x Commanding entrance in Amaziah's name, and with his consent, which he durst not deny. , and broke down the wall of Jerusalem, from the gate of Ephraim y Which led to Ephraim. , unto the corner-gate, four hundred cubits z Which was done, partly in scorn and contempt; and partly, that he might re-enter and re-take it, if they should attempt to renew the War. . 14 And he took all the gold and silver, and all the vessels that were found in the house of the LORD, and in the treasures of the king's house, and hostages a To assure their peaceable carriage towards him. , and returned to Samaria b He did not keep jerusalem, nor seek to gain the possession and dominion of that Kingdom; partly, because he thought he could not keep it, considering the difficulty he found in keeping his own from such potent and near Enemies as the Syrians were; and the great affection which 〈◊〉 judah bore to David's House▪ and partly, because God so inclined his heart, that he might make good his promue to David and his Family. . 15 ¶ Now the rest of the acts of Jehoash which he did, and his might, and how he fought with Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel? 16 And Jehoash slept with his fathers, and was buried in Samaria with the kings of Israel, and Jeroboam his son reigned in his stead. 17 ¶ And Amaziah the son of Joash king of Judah, lived after the death of Jehoash son of Jehoahaz king of Israel, fifteen years. 18 And the rest of the acts of Amaziah, are they not written in the book of the chronicles of the kings of Judah? 19 Now * 2 Chr. 25▪ 27. they i e. The People, or the Princes and chief men among them, possibly those whose Sons he had delivered up as Hostages to jehoash, with the connivance, if not approbation of the People; as appears, because the desig●… was carried on openly, and steadily, and irresistibly, as the following words show. made a conspiracy against him in Jerusalem: and he fled to Lachish c A strong City in judah, towards the Philistines: Of which see jos. 10. 31. and 15. 39 2 King. 19 ●…. , but they sent after him d Either, secret Murderers: or rather, bands of Soldiers: for this Rebellion was carried on by strong hand, and open force. Compare 2 King. 12. 20. and 15. 10, 15. to Lachish, and slew him there. 20 And they brought him on horses e Or, with horses, to wit, in a Chariot. , and he was buried at Jerusalem with his fathers in the city of David. 21 ¶ And all the people of Judah took * Chap. 15. 13. 2 Chron. 26. 1. he is called Uzziah. Azariah, (which was sixteen years old) and made him king in stead of his father Amaziah f Which they did, either in opposition to the conspirators: or, to show their affection to the House of David, and that their quarrel was only personal against Amaziah, whom they looked upon as the Author of all their late Calamites. This Azariah is called Uzziah, 2 King. 15. 30. 2 Chron. 26. 1. both names signifying the same thing for substance; that, God's help; and this, God's strength. . 22 He built Elath g i e. Repaired and Fortified it: for it was built before, Deut. 2. 8. , and restored it to Judah h From whom it had revolted with the rest of Edom, in which Land this place was, upon the Red-Sea. , after that the king i i e. His Father Amaziah; who did not perfect his Conquest of Edom, but left some work for his Son. slept with his fathers. 23 ¶ In the fifteenth year of Amaziah, the son of Joash king of Judah, Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years. 24 And he did that which was evil in the sight of the LORD: he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin. 25 He restored the coast of Israel from the entering of Ha●…nath k Which was the Northern border of the Kingdom of Israel, Numb. 13. 21. and 34. 8. , unto the sea of the plain l i e. Unto the dead Sea, which once was a goodly plain, Gen. 13. 10. which was their Southern border. , according to the word of the LORD God of Israel, which he spoke by the hand of his servant * Matth. 22. 39, 40. called Ionas. Jonah m Or, jonas, one of the small Prophets; though this Prophecy of his be not Recorded there; and there●…re it is remembered here. , the son of Amittai the prophet, which was of Gath-Hepher. 26 For the LORD saw the affliction of Israel, that it was very bitter n Whereby he was moved to pity and help them, though they were an unworthy people. : for there was not any shut up, nor any left o See of this Phrase on Deut. 32. 36. 1 King. 14. 10. and 21. 21. , nor any helper for Israel. 27 And the LORD said not o i e. Not yet: he had not yet declared this, as afterwards he did by the succeeding Prophets, though not in those words. See Host 1. 5, 6, 9 that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash. 28 ¶ Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which belonged to Judah ‡ For Israel. p These were Cities of Syria, but were taken from the Syrians by David and Solomon, 2 Sam. 8. 6. 2 Chron. 8. 3. and probably by them incorporated with, and added to the possessions of their own Tribe, to which from that time they belonged; but afterwards they were retaken by the Syrians; and were now recovered by this jeroboam. , are they not written in the book of the chronicles of the kings of Israel? 29 And Jeroboam slept with his fathers, even with the kings of Israel; and Zachariah his son reigned in his stead. CHAP. XV. IN the twenty and seventh year of Jeroboam king of Israel a Quest. How can this be true, seeing Amaziah, the Father of this Azariah, lived only till the 15th Year of Ieroboam's Reign, chap. 14. 2, 23? Ans. This might be either, First, Because jeroboam was made King by, and Reigned with his Father eleven or twelve Years, and afterwards Reigned alone; and so there is a twofold beginning of his Kingdom; by the former this was his 27 Year, and by the later, his 15th Year. Or, Secondly, Because there was an inter-Reign for eleven or twelve Years in the Kingdom of judah; either, through the prevalency of that Faction which cut off Amaziah the Father, and kept the Son out of his Kingdom; or, because Azariah was very young when his Father was slain, and the people were not agreed to restore him to his right till his 16th Year, chap. 14. 21. 2 Chr. 26. 1. And yet these 11 or 12 Years of inter-Reign, in which he was excluded from the exercise of his Regal office, some think to be included in those 52 Years which are here ascribed to Azariah's Reign, ver. 2. which may well be doubted. , ‡ Heb. reigned. began Azariah b Called also Uzziah here, and v. 13, 30. son of Amaziah king of Judah to reign c Solely and fully to exercise his Regal power. . 2 Sixteen years old was he when he began to reign, and he reigned two and fifty years d Besides the sixteen Years of his minority last mentioned. in Jerusalem, and his mother's name was Jecholiah of Jerusalem. 3 And he did that which was right in the sight of the LORD, according to all that his father Amaziah had done e i e. In the same manner, unsincerely, and but for a time. ; 4 Save that f Understand this, as howbeit, chap. 14. 4. the high places were not removed: the people sacrificed and burnt incense still on the high places. 5 ¶ And the LORD * 2 Chr. 26. 19 smote the king, so that he was a leper g The cause whereof see 2 Chron. 26. 16. unto the day of his death, and dwelled in a several house h Separated from conversation with others by virtue of that Law, Leu. 13. 46. which being the Law of the King of kings, bound kings no less than subjects. : and Jotham the king's son was over the house, judging the people of the land i i e. He governed the King's Court and whole Kingdom, in his name, and as his Vicegerent. . 6 And the rest of the acts of Azariah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 7 So Azariah slept with his fathers, and * 2 Chr. ●…6. 〈◊〉 they buried him with his fathers in the city of David, and Jotham his son reigned in his stead. 8 ¶ In the thirty and eighth year of Azariah king of Judah k Of which see the Note on ver. 2. , did Zachariah the son of Jeroboam reign over Israel in Samaria six months. 9 And he did that which was evil in the sight of the LORD, as his fathers had done: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 10 And Shallum the son of Jabesh l One of his chief Captains. conspired against him, and * Job 34. ●…6. Amos 7. 9 smote him before the people m Openly and impudently: which he presumed to do; either, because he remembered that the promise of the Kingdom made to jehu, was confined to the fourth Generation, chap. 10. 30. which he observed to be now expired: or, because he perceived that the people were generally disaffected to their King, and favourable to his attempt. , and slew him, and reigned in his stead. 11 And the rest of the acts of Zachariah, behold, they are written in the book of the chronicles of the kings of Israel. 12 This was * Chap 〈◊〉▪ the word of the LORD which he spoke unto Jehu, saying, Thy sons shall sit on the throne of Israel unto the fourth generation. And so it came to pass. 13 ¶ Shallum the son of Jabesh began to reign in the nine and thirtieth year of * 〈◊〉 〈◊〉 cal●…ed 〈◊〉 Uzziah king of Judah, and he reigned ‡ Heb. 〈◊〉 of days. a full month in Samaria. 14 For Menahem the son of Gadi, went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead. 15 And the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel. 16 ¶ Then Menahem smote Tiphsah n Either that Tiphsah mentioned 1 King. 4. 24. or another City of that name. , and all that were therein, and the coasts thereof from Tirzah o i e. All the people dwelling between Tirzah and Tiphsah. : because they opened not to him p Because they refused to open the Gates of their City to him, and to submit to him as Conqueror. , therefore he smote it, and all * Chap. 〈◊〉▪ the women therein that were with child, he ripped up q That by this example of severity he might affright all the rest of the people into obedience. . 17 In the nine and thirtieth year of Azariah king of Judah, began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria. 18 And he did that which was evil in the sight of the LORD: he departed not all his days from the sins of Jeroboam the son of Nebat, who made Israel to sin. 19 And * 1 Chr. 〈◊〉 Isa. 9 1. Pull the king of Assyria r Called by Heathen An●…hors Pul-Belochus, who by the help of Arbaces the Mede, vanquished Sardanapalus the last Monarch of Assyria, and translated the Kingdom to Chaldaea, and was the first King of Babylon and Assyria; Arbaces being made King of the Medes and Persians. came against the land s To wit, of Israel, as the context shows. ; and Menahem gave t i e. Agreed or promised to give, as the next Verse explains it. Pull a thousand talents of silver, that his hand might be with him, to confirm the kingdom in his hand u That he might assist him against all that did or should oppose him. By which it appears, that his cruelty to Tiphsah was so far from establishing him, as he expected, that it weakened and endangered him so far, that he was forced to call in a Foreign Prince to his aid. . 20 And Menahem ‡ Heb. caused to come forth. exacted the money of Israel, even of all the mighty men of wealth, of each man x i e. Of each of those wealthy Israelites. But as each of these were not equally Wealthy, so it is not probable that he taxed them equally. Others therefore render it, to or for each man, i. e. for every Assyrian Soldier: which Interpretation is favoured by the placing of the words in the Hebrew Text, which differs from that in our Translation. fifty shekels of silver, to give to the king of Assyria: so the king of Assyria turned back, and stayed not there in the land. 21 ¶ And the rest of the acts of Menahem, and all that he did, are they not written in the book of the chronicles of the kings of Israel? 22 And Menahem slept with his fathers, and Pekahiah his son reigned in his stead. 23 ¶ In the fiftieth year of Azariah king of Judah, Pekahiah the son of Menahem began to reign over Israel in Samaria, and reigned two years. 24 And he did that which was evil in the sight of the LORD, he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 25 But Pekah the son of Remaliah, a captain of his, conspired against him, and smote him in Samaria, in the palace of the king's house, with Argob, and Arieh ‖ Who might be either Pekah's Partners in this Treason: or, the King's Courtiers or Officers, who were now slain with him. , and ‡ 〈◊〉 were. with him fifty men of the Gileadites y Who assisted him in the execution of his Treason. : and he killed him, and reigned in his room. 26 And the rest of the acts of Pekahiah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel. 27 ¶ In the two and fiftieth year of Azariah king of Judah, * 〈◊〉. 7. 1. Pekah the son of Remaliah began to reign over Israel in Samaria, and reigned twenty years. 28 And he did that which was evil in the sight of the LORD, he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 29 In the days of Pekah king of Israel, came * ●… Chr. 5. 26. Tiglath-pileser z Or, Tiglath-pilneser, 2 Chron. 28. 20. called in Heathen Authors Phulasar, or Phul-Assur, the Son of that Pull or Phul above, v. 9 king of Assyria, and took Ijon, and Abel-beth-maachah a Of which see 1 King. 15. 20. , and Janoah b A City of Ephraim, Jos. 16. 6. , and Kedesh, and Hazor c Two Cities of Napthali, Jos. 12. 22. and 19 36. , and Gilead d All the Land beyond jordan, which was nigher to the Assyrian than the rest. , and Galilee e To wit, the upper Galilee, as may be gathered from the following words, all (or, even all) the land of Naphthali: which seem to be added by way of explication or restriction, to show what Galilee he meant, even the upper, in which Naphthali's lot fell. See the Notes on Isa. 9 1. , all the land of Naphtali, and carried them captive to Assyria. 30 And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him f Which he did more easily effect, because the people were enraged against Pekah, as the Man who by his murder of King Pekahiah the Son of Menahem, whom the Assyrian Monarch set up and favoured, and by his unnecessary War with Ahaz, had brought the Assyrian upon them, and caused the loss of one half of that Kingdom. , and reigned in his stead, in the twentieth year of Jotham the son of Uzziah g Quest. How could this be, when jotham Reigned only 16 Years, below, v. 33? Ans. The meaning is, That he began his Reign in the twentieth Year after the beginning of Iotham's Reign; or, which is the same thing, in the fourth Year of Ahaz, Son of jotham, as appears from chap. 16. 1. But the Sacred Writer, having not yet ma●…e mention of Ahaz, thought it more proper to number Hoshea's Years by jotham, of whom he had spoken, than by Ahaz. Besides, as jotham did Reign divers Years in his Father's life, so might Ahaz in Iotham's life, and jotham might for divers reasons (which it is needless he●…e to inquire) resign up the Administration of the Kingdom wholly into Ahaz his hands some Years before his death, and therefore might be said to Reign but 16 Years, though he lived longer. . 31 And the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel. 32 ¶ In the second year of Pekah the son of Remaliah king of Israel, began * 2 Chr. 2●…. 1. Jotham the son of Uzziah king of Judah to reign. 33 Five and twenty years old was he when he began to reign h To wit, properly and alone: for he had Reigned before this, as his Father's Deputy and Viceroy. , and he reigned sixteen years in Jerusalem: and his mother's name was Jerusha, the daughter of Zadok. 34 And he did that which was right in the sight of the LORD: he did according to all that his father Uzziah had done. 35 ¶ Howbeit, the high places were not removed: the people sacrificed and burnt incense still in the high places: he built the higher gate of the house of the LORD i Not of the Temple, properly so called; but of one of the Courts of the Temple, probably that which led to the King's Palace, 2 Chron. 23. 20. called also the new gate, Jer. 26. 10. and 36. 10. . 36 ¶ Now the rest of the acts of Jotham and all that he did, are they not written in the book of the chronicles of the kings of Judah? 37 (In those days k i e. Towards the end of Iotham's Reign. the LORD began to send l i e. Disposed their hearts to unite their Forces together, and to make preparation for a War against judah: which yet they did not execute till Ahaz his Reign. against Judah, * Isa. 7. 1. Rezin the king of Syria, and Pekah the son of Remaliah) 38 And Jotham slept with his fathers, and was buried with his fathers in the city of David his father, and Ahaz his son reigned in his stead. CHAP. XVI. IN * ●… Chr. 28. 1. the seventeenth year of Pekah a Of which see on ch. 15. 30. the son of Remaliah, Ahaz the son of Jotham king of Judah began to reign. 2 Twenty years old was Ahaz when he began to reign b Of the difficulty hence arising, see the Notes on chap. 18. 2. to which it more properly belongs. , and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the LORD his God, like David his father. 3 But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire c Either 1. by way of lustration, to pass hastily thorough it, so as to be scorched, and, as it were, baptised with it: Or, 2. by way of oblation, so as to be utterly consumed, and offered for a burnt-offering, which was the practice of Heathens, and of some Israelites, in imitation of them; of which, see 2 Kings 21. 6. Psal. 10●…. 36. jer. 7. 31. which seems best to agree with 2 Chron. 28. 3. where it is said, he burned his children, i. e. some of them: first one, as is here noted, and afterwards others of them, as is there observed. Of these practices, see more on Leu. 18. 21. and Deut. 18. 10. , according to the abominations of the heathen, whom the LORD cast out from before the children of Israel. 4 And he sacrificed and burnt incense in the high places, and on the hills, and under every green 〈◊〉 d After the manner of the 〈◊〉; 〈◊〉 on 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉. 〈◊〉. Host 4. 13. . 5 ¶ Is●…▪ 7. ●…. Then Rezi●…●…ing of 〈◊〉▪ and 〈◊〉 〈◊〉 〈◊〉 Remal●…ah king of Israel, 〈◊〉 up to Jerusalem to war: and they besieged 〈◊〉, but could ●…ot overcome 〈◊〉 Because God of his own m●… 〈◊〉, 〈◊〉 their 〈◊〉, as he promised to do, and 〈◊〉 the hopes and design of their enemies: of 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. 7. . 6 At that time Rezin king of Syria recovered Elath f i e. Took it from the jews, who had no●… long since taken it, chap. 14. 22. It lay in the land of Edom, upon the Red S●…a, very conveniently for navigation: of which see on, 1 Kings 9 2●…. to Syria, and drove the ●…ews from Elath and the Syrians came to Elath, and dwelled the●…e unto this day. 7 So Ahaz sent messengers to Tiglath-pileser king of Assyria, saving, I am thy servant, and thy son g I 〈◊〉 myself to thee, as thy Vassal, to serve and obey 〈◊〉, and pay thee Tribute, upon condition thou dost assist me ●…ainst my enemies. : come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel h For though they were now gone from ●…erusalem, yet he justly concluded they would return again, and from time to time mo●…est and vex him. , which rise up against me. 8 And Ahaz * Chap. 12. 18. took the silver and the gold that was sound in the house of the LORD, and in the treasures of the king's house, and sent it for a present to the king of Assyria. 9 And the king of Assyria harkened unto him: for the king of Assyria went up against ‡ Heb. Dammese●…. Damascus i The Metropolis of the Syrians, and the head of that Kingdom, Isa. 7. 8. , and took it, and carried the people of it captive k As was prophesied, Amos 1. 5. to Kir l Not Kir of Moab, Isa. 15. 1. but a part of Media, which then was subject to the King of Assyria. , and slew Rezin. 10 ¶ And king Ahaz went to Damascus, to meet Tiglath-pileser king of Assyria m To congratulate his Victory, and acknowledge his favour and help, and to beg the continuance of it. , and saw an altar n Of an excellent structure, upon which the Syrians used to offer to their Idols; see 2 Chron. 28. 23. that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. 11 And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus o So he complied with the King's command against his own 〈◊〉, and against the express command of that great God, to whom the King, and he both, were sub●…ect. ; so Urijah the priest made it against king Ahaz came from Damascus p He made haste, and delayed not to do it, to please the King, and advance himself. . 12 And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon q To wit, a Sacrifice, and that not unto God, but unto the Syrian Idols, as appears from 2 Chron. 28. 23, 24. to whom that altar was appropriated. Whether he offered this by himself, or by a Priest, is not certain. . 13 And he burned his burnt-offering, and his meat-offering, and poured his drink offering, and sprinkled the blood of ‡ Heb. which were his. his peace offerings r For the Heathens; and Ahaz, in imitation of them, offered the same sorts of Offerings to their false gods, which the Israelites did to the true, the Devil being noted to be God's Ape in his Worship. upon the altar. 14 And he brought also the brazen altar s Of Burnt-Offerings, made by Solomon, and placed there by God's appointment. which was before the LORD t i e. From before the Lord's House; See on Leu. 1. 3. , from the forefront of the house, from between the altar and the house of the LORD u Or rather, from between his Altar, etc. or, that Altar, etc. His new Altar was at first set below the brazen Altar, and at a further distance from the Temple. This he took for a disparagement to his Altar; and therefore most impiously and audaciously takes that away, and putteth his in its place. , and put it on the north side of the altar x Or, of that Altar; or of his Altar; as before. So he put God's Altar out of its p●…ce and use. . 15 And king Ahaz commanded Urijah the priest, saying, Upon the great altar y i e. This new Altar; which was greater than Solomon's, either in quantity, or in his estimation. burn * Exod. 29 39, 40, 41. the morning burnt-offering, and the evening meat-offering, and the king's burnt-sacrifice, and his meat-offering, with the burnt-offering of all the people of the land, and their meat-offering, and their drink-offerings, and sprinkle upon it all the blood of the burnt-offering, and all the blood of the sacrifice z Whatsoever is offered to the true God, either in my name (for possibly he did not yet utterly forsake God, but worshipped Idols with him), or on the behalf of the people, shall be offered upon this new Altar: Which he seems to prescribe, not only to gratify his own humour, but also in design to discourage, and by degrees to extinguish the worship of the true God: for he concluded, that the Worshippers of God would never be willing to offer their Sacrifices upon his Altar. : and the brazen altar shall be for me to inquire by a That shall be reserved for my proper use, to inquire by; i. e. at which I may seek God, or his favour, or inquire of his will, to wit, by Sacrifices joined with prayer, when I shall see fit. He saith only to seek, or to inquire; not seek the Lord, or, to inquire of the Lord, as the Phrase is more largely expressed elsewhere; but he would not vouchsafe to mention the name of the Lord, whom he had so grossly forsaken and despised. . 16 Thus did Urijah the priest, according to all that king Ahaz commanded b Having once began to debauch his conscience, he could not now make an honourable retreat; and therefore proceeds to execute all the King's Commands. . 17 ¶ And king Ahaz cut off * 1 Kings ●…. 27, 28. the borders of the bases, and removed the laver from off them, and took down the * 1 Kings ●…. 23, 25. sea from off the brazen oxen that were under it, and put it upon a pavement of stones c Which he did, either to express his contempt of them, or to render them inconvenient for the uses to which they had been designed; or to dispose of them, or of the Brass of them, in some other place and way, as best suited with his fancy; or for the King of Assyria, as it follows in the next Verse. . 18 And the covert for the sabbath d The form and use whereof is now unknown. It is generally understood of some Building, or Covert, either that where the Priests after their weekly course was ended, abode until the next course came, and relieved them; which was done upon the Sabbath day, see 2 Kings 11. 5, 7. or that in which the Guard, or Watchmen of the Temple, kept their station; or that under which the King used to sit to hear God's Word, and see the Sacrifices; which is called, the covert of the Sabbath, because the chief times in which the King used it for those ends, was the Weekly Sabbath, and other solemn days of Feasting, or Fasting (which all come under the name of Sabbaths in the Old Testament), upon which the King used more certainly, and solemnly, to present himself before the Lord, than at other times. that they had built in the house, and the king's entry without e By which the King used to go from his Palace to the Temple; see on, 1 Kings 10. 5, 12. , turned he from the house of the LORD, for the king of Assyria f i e. That he might ingratiate himself with the King of Assyria, by his public contempt and rejection of that Religion which had been the only Partition-Wall between the Kings of judah, and other Kings; and which possibly the present King of Assyria, did vehemently dislike and hate; and therefore required these things from Ahaz. . 19 ¶ Now the rest of the acts of Ahaz, which he did, are they not written in the book of the chronicles of the kings of Judah? 20 And Ahaz slept with his fathers, and was buried with his fathers in the city of David, and Hezekiah his son reigned in his stead. CHAP. XVII. IN the twelfth year of Ahaz king of Judah, ‡ Heb. reigned. began Hoshea the son of Elah to reign a Quest. How can this be true, seeing it is said, that he reigned, or began to reign in Israel in the twentieth year of jotham, chap. 15. 30. which was the Fourth Year of Ahaz, as was there noted? Ans. He usurped the Kingdom in Ahaz his Fourth Year; but either was not owned as King, by the generality of the People; or was not accepted and established in his Kingdom by the Assyrian, till Ahaz his Twelfth Year: Or, in his Eight First Years, he was only a Tributary Prince, and the King of Assyria's Viceroy; and after that time he set up for himself, which drew the Assyrian upon him. in Samaria, over Israel nine years b To wit, after his confirmation, and peaceable possession of his Kingdom: For in all, he reigned Seventeen, or Eighteen Years; to wit, Twelve with Ahaz, who reigned Sixteen Years, and Six with Hezekiah, 2 Kings 18. 10. . 2 And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him c For he neither worshipped Baal, as many of his predecessors did; nor compelled the People to worship the Calves; one of them, that of Dan, being destroyed, or carried away before, as the Hebrew Writers affirm; nor, as some add, hindered those by force, who were minded to go to jerusalem to worship. And yet, the measure of the Israelites sins, being now full, vengeance comes upon them without remedy; Compare 2 Kings 23. 26. . 3 ¶ Against him came up Shalmaneser d The Son, or Successor of Tiglath-pileser. The ancient Hebrew Writers make him the same with Sennacherib, who Eight Years after this time, invaded the kingdom of judah; See chap. 18. 10, 13. it being very frequent in the Eastern parts, for one man to be called by several Names, especially by the People of several Countries. josephus affirms, that he met with his Name in the Annals of the Tyrians, which were extant in his days. He came against him, either because he denied the Tribute which he had promised to pay; or that he might make him Tributary. king of Assyria, and Hoshea became his servant, and ‡ Heb. rendered. gave him ‖ Or, tribute. presents e Swore Fealty to him, and engaged to pay him a Tribute. . 4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt f By Heathen Writers called Sua, or Sabacus, that by his assistance he might shake off the Yoke of the King of Assyria; who now was, and for many Years had been the King of Egypt's Rival; See 2 Kings 18. 21. jer. 37. 5. , and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison g To wit, after he had come up against him, and taken him, with Samaria; the particular Relation whereof here follows. . 5 ¶ Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. 6 ¶ * Chap. 18. 10. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah▪ and in Habor, by the river of Gozan, and in the cities of the Medes h This is added, to distinguish this place from the former, which was either in Assyria, or in the Mountainous and less inhabited parts of Media. Hither he carried them, partly to replenish his own Country; and partly, because these places were at so great a distance from Canaan, that this would cut off all hopes and thoughts of returning to their own Country. . 7 For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods: 8 And walked in the statutes of the heathen i i e. According to the Laws and Customs of the Heathen, is the Worship of their Baal's, and other of their sins. (whom the LORD had cast out from before the children of Israel) and of the kings of Israel, which they had made k i e. Which the Kings of Israel had ordained concerning the Worship of the Calves, and against their going up to jerusalem to worship. . 9 And the children of Israel did secretly th●…e things that were not right, against the LORD l This belongs, either 1. to their gross Idolatries, and other abominable practices, which they were ashamed to own before others; Compare Ezek. 8. 12. Or, 2. to the worship of Calves: And so the words are otherwise ●…ndered, and that agreeably to the Hebrew Text; th●…●…ed, or disguised, or covered things that were not 〈◊〉 against, or before, or towards the Lord: i. e. They 〈◊〉 their idolatrous worship of the Calves, with fair pre●…ences of necessity, the Two Kingdoms being now divided, and at enmity; and of their honest intention of serving the true God, and retaining the substance of the jewish Religion, from which they alleged, that they differed only in circumstances of Worship. their God, and they built them high places in all their cities, from the tower of the watchmen, to the fenced city m In all parts and places, both in Cities, and in the Country; yea, in the most uninhabited and neglected parts, where few or none dwell, beside the Watchmen, who are left there in Towers, to preserve the cattle and Fruits of the Earth, or to give notice of the approach of Enemies. . 10 And they set them up ‡ Heb. statues▪ images and * Exod. 34. 13. Deut. 16. 21. groves in every * Deut. 12 2. high hill, and under every green tree: 11 And there they burned incense in all the high places, as did the heathen n Not only to the Lord, which was practised and tolerated, sometimes in the Kingdom of judah; but also to the Idols or Baal's of the Heathen. whom the LORD carried away before them o For the same sins; by whose Example they should have taken warning. ; and wrought wicked things to provoke the LORD to anger p i e. In despite and contempt of God, and his Authority and Command, as the next Verse shows. . 12 For they served idols * Exod. 20. 3, 4. Deut. 5. 7, 8. , whereof the LORD had said unto them, * Deut. 4. 19 Ye shall not do this thing. 13 Yet the LORD testified against Israel q Disowned, and gave testimony against their false Worship, which they would fasten upon him, and against all their impieties. , and against Judah ‡ Heb. by the hand of all. by all the prophets, and by all * 1 Sam. 9 9 the seers r To whom he declared his mind, by extraordinary Revelations and Visions, and by whom he published it to you, bearing witness from Heaven to their Doctrine, by eminent and glorious miracles. , saying, * Jer. 18. 11. and 25. 5. and 35. 15. Turn ye from your evil ways, and keep my commandments, and my statutes, according to all the law which I commanded your fathers s Whereby he accuseth them of partiality, that they observed only those laws of God, which they might safely keep, and lived in the constant breach of others, which their Kings forbade them to observe. , and which I sent to you by my servants the prophets. 14 Notwithstanding, they would not hear, but * Deut. 31. 27. hardened their necks t i e. Refused to submit their neck to the Yoke of God's Precepts. A Metaphor from stubborn Oxen, that make their hearts hard, or stiff, and will not bow to the Yoke; see on Deut. 31. 27. like to the neck of their fathers, that did not believe in the LORD their God. 15 And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them, and they followed vanity u i e. Idols; oft so called, because of their nothingness, impotency, and unprofitableness; and to show the folly and madness of Idolaters. , and became vain x By the long worship of Idols, they were made like them, vain, sottish, and senseless Creatures. , and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them. 16 And they left all the commandments of the LORD y They grew worse and worse, from a partial disobedience to some of God's Laws, they fell by degrees to a total Apostasy from all of them. their God, and * Exod. 32. 8. 1 Kings 12. 28. made them molten images, even two calves, and made a * 1 Kings 14. 15, 23. and 15. 13. and 16. 33. grove, and worshipped all the host of heaven z The Stars, as Saturn, jupiter, Mars, Venus, etc. See Deut. 4. 19 , and served * 1 Kings 16. 31. and 22. 53. Chap. 11. 18. Baal. 17 And they * Leu. 18. 21. Chap. 16. 3. caused their sons and their daughters to pass through the fire, and used divination, and enchantments, and sold themselves to do evil a Of which Phrase, see on 1 Kings 21. 21. in the sight of the LORD, to provoke him to anger. 18 Therefore the LORD was very angry with Israel, and removed them out of his sight b i e. Out of Canaan, the only place of God's solemn worship, and gracious presence; or, out of his Church. : there was none left * 1 King. 11. 13. but the tribe of Judah only c And the greatest part of the Tribe of Benjamin, and those of the Tribes of Simeon and Levi who adhered to them, and were incorporated with them; and therefore very fitly denominated from them: See of this Phrase on 1 Kings 11. 13. . 19 Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made d Iudah's idolatry and wickedness is here remembered, as an aggravation of the sin of the Israelites, which was not only evil in itself, but scandalous, and mischievous to their Neighbour, who by their examples were instructed in their wicked arts, and provoked to an imitation of them; See Hosea 4. 15. and compare Matth. 18. 7. 20 And the LORD rejected all the seed of Israel e i e. All the Kingdom, or Tribes of Israel: first, one part of them, chap. 15. 29. and now the rest. But this extends not to every individual person of these Tribes; for many of them removed into the Kingdom of judah, and were associated with them, as appears from 2 Chron. 11. 16. and many other places. , and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. 21 For * 1 Kings 11. 11, 31. he rend Israel from the house of David, and * 1 Kings 12. 20, 28. they made Jeroboam the son of Nebat king f Which action is here ascribed to the people, because they would not tarry till God, by his providence, had invested jeroboam with the Kingdom which he had promised him; but rashly, and unthankfully, and rebelliously, risen up against the house of David, to which they had such great Obligations; and set him upon the Throne without God's leave or advice. , and Jeroboam drove Israel from following the LORD g He not only dissuaded, but kept them by force from God's Worship at jerusalem, the only place appointed for it. , and made them sin a great sin h So the worship of the Calves is called, to meet with that idle conceit of the Israelites, who esteemed it a small sin, especially when they were forced to it by severe penalties; which yet he shows did not excuse it from being a sin, and a great sin too. . 22 For the children of Israel walked in all the sins of Jeroboam which he did, they departed not from them i But willingly and resolutely followed the wicked Examples and Commands of their Kings, though contrary to God's express commands. : 23 Until the LORD removed Israel out of his sight k They continued to the last, obstinate and incorrigible under all the instructions and corrections which God sent to them; and therefore were most justly given up by God into this dreadful captivity; which all this foregoing discourse was designed to prove. , as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria, unto this day. 24 ¶ And the king of Assyria l Either Shalmanezer, or rather his Son and Successor, Esarhaddon, Ezra 4. 2. because this was a work o●… some time; and as his Father had projected, and possibly began this; so he executed or finished it: whence it is ascribed to him, rather than to his Father. brought men from Babylon m Which then was subject to the Assyrian Monarch; but a few years after, revolted from him, and set up another King; as appears both from sacred and profane Histories. , and from Cuthah, and from Ana, and from Hamath, and from Sepharvaim n Several places then in his Dominion. , and placed them in the cities of Samaria, instead of the children of Israel; and they possessed Samaria, and dwelled in the cities thereof. 25 And so it was at the beginning of their dwelling there, that they feared not the LORD ‖ They did not acknowledge, nor worship God in any sort. ; therefore o For this gross neglect, and contempt of God, which was contrary to the Principles and Practices of the Heathens, who used to worship the Gods of the Nations where they lived, and gave that honour to their false gods, which here they denied to the true. Hereby also God asserted his own right and sovereignty over that land, and made them to understand, that neither the Israelites were cast out, nor they brought into that land by their valour, or strength, but by God's Providence, who as he had cast the Israelites out for their neglect of God's service; so both could, and would in his due time, turn them out also, if they were guilty of the same sins. the LORD sent lions among them, which slew some of them. 26 Wherefore they spoke p i e. They wrote, or sent messengers to him for relief. to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land q They supposed the true God to be like one of their Topical Deities, who had their particular Countries and Provinces allotted to them. : therefore he hath sent lions among them, and behold, they slay them, because they know not the manner of the God of the land. 27 Then the king of Assyria commanded, saying, Carry thither one of the priests r i e. One of the chief of the Priests, with others, to be under his inspection and direction, as may be gathered from the following words; where it is said of the same person, or persons, let them go, etc. and then, let him teach, etc. Nor is it probable, that one Priest could suffice for the instruction of the Inhabitants of so many and distant parts. , whom ye brought from thence, and let them go and dwell there, and let him teach them the manner of the God of the land. 28 Then one of the priests whom they had carried away from Samaria, came and dwelled in Bethel, and taught them how they should fear the LORD s i e. The manner of God's Worship, as it was practised in Israel; as may be gathered both from the quality of this person, who was an Israelitish Priest; and from the place of his residence, Bethel, a place infamous for the worship of the Calves, and from the manner of their making Priests by this man's direction, ver. 32. . 29 Howbeit, every nation made gods of their own t Or, worshipped (as that Verb is sometimes used; of which, see Exod. 32. 35.) i. e. those whom they worshipped in the places from whence they came, whose names here follow. , and put them in the houses of the high places, which the Samaritans u i e. The former People, or Inhabitants, not of the City, but of the Kingdom of Samaria. had made, every nation in their cities wherein they dwelled. 30 And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, 31 And the Avites made Nibhaz, and Tartak, and the Sepharvites burnt their children in fire to Adrammelech, and Anammelech, the gods of Sepharvaim. 32 So they feared the LORD, and made unto themselves of the lowest of them priests of the high places x See the Notes on 1 Kings 12. 31. , which sacrificed for them y To wit, unto the true God: For as to the worship of their own gods, they needed no instruction, and would not permit a person of another Religion to minister therein. in the houses of the high places. 33 * 〈◊〉▪ 1●…. They feared the LORD z They worshipped God externally in that way which the Israelites used. , and served their own gods, after the manner of the nations ‖ 〈◊〉▪ ●…ho car●… 〈◊〉 away 〈◊〉 〈◊〉. whom they carried away from thence a These words belong, either 1. to both the foregoing branches, and to the Israelites; and then the sense is, They trod in the steps of their predecessors, the Israelites (who, in regard of their several Tribes, are both here, and elsewhere, called Nations) who did, many of them, worship both God in their Calves, and Baal too. Or, 2. to the last branch only; but then the words must be otherwise rendered; they served their own gods, after the manner of the Nations from which they brought, or carried them, or from whence they (these new Inhabitants) were brought; i. e. each of them served the god of the country or place whence he was brought, as is related above, ver. 30, 31. But these Nations could not so properly be said to be carried away, or to be carried away captive (as this Hebrew word signifies), as the Israelites; and therefore the former interpretation seems more proper. . 34 Unto this day they b Either 1. the Samaritans, whose Religion he hath hitherto been describing, and to the description whereof he re●…, ver. 41. So the following Verses are a digression, wherein he designs only to take an occasion to compare them with the Israelites, and to aggravate the sins of the Israelites above theirs, which he doth, ver. 35, etc. and then returns to the former description, ver. 31. Or rather, 2. The Israelites, who are the principal Subjects of this whole Discourse; and of whom he unquestionably speaks, ver. 35. and thence to ver. 41. of whom also the last words of ver. 33. are to be understood; and from thence he takes an occasion to return to his main business, to relate, and aggravate the sins of Israel; and thereby to justify his severe proceed against them, to all the World. So the sense of the place is this; As the Israelites before their captivity, gave these Nations an ill Example, in serving the Lord, and Baal together; so, or after their former manner, they do unto this day, in the land of their captivity. do after the former manners: they fear not the LORD c Though they pretended to fear, and serve both the Lord and Idols, yet in truth they did not, and do not fear or worship the Lord, but their own Calves, or other vain inventions: And God will not accept that mongrel and false Worship, which they pretend to give to the true God. Or, this may intimate, that the Israelites were worse than their Successors, because these feared the Lord, and Idols too; but they did quite cast off the fear and worship of God in their captivity, and wholly degenerated into Heathenish Idolatry. , neither do they after their statutes d i e. God's Law delivered to their Fathers, and to them, as their Inheritance, Psal. 119. 111. This is alleged as an Evidence, that they did not fear the Lord, whatsoever they pretended, because they lived in the constant breach of his statutes. , or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob e i e. Themselves: the Noun put for the Pronoun; which is usual among the Hebrews. , * Gen. 32. 28. and 35. 10. whom he named Israel f A Name, signifying his special interest in God, and power with him, which was given to him, not only for himself, but for his Posterity also, whom God frequently honours with that Name. And by this great favour he aggravates their sin. . 35 With whom the LORD had made a covenant g Containing many precious promises, upon the condition here following: see Gen: 17. 7. Exod. 19 5. and 24. 7. , and charged them, saying, * Judg. 6. 10. Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them: 36 But the LORD, who brought you up out of the land of Egypt, with great power, and a stretched-out arm▪ him shall ye fear, him shall ye worship, and to him shall ye do sacrifice. 37 And the statutes, and the ordinances, and the law, and the commandment which he wrote for you, ye shall observe to do for evermore, and ye shall not fear other gods: 38 And the covenant that I have made with you, ye shall not forget, neither shall ye fear other gods. 39 But the Lord your God h i e. God above, as the whole context shows. ye shall fear, and he shall deliver you out of the hand of all your enemies i And therefore you have no pretence of need to go to other gods for relief. . 40 Howbeit, they did not hearken, but they did after their former manner. 41 So k i e. In like manner, and after their example. these nations l Who came in their stead. feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day. CHAP. XVIII. NOw it came to pass in the third year a In the third of those nine years mentioned, chap. 17. 1. of which see there. See below ver. 10. of Hoshea son of Elah king of Israel, that * 2 Chron. 28 2●…. and 29. 1. He is called Ezekias, Mat. 1. 9 Hezekiah the son of Ahaz king of Judah began to reign. 2 Twenty and five years old was he when he began to reign b How is this credible? For then Ahaz, who lived but Six and Thirty years, chap. 16. 2. must beget Hezekiah at the Eleventh year of his Age. Ans. 1. There are some like instances mentioned by credible Authors; which these very men will not deny, who are so ready to quarrel with the holy Scriptures for such matters. 2. This being the confessed custom of sacred, and other Writers, in the numbering of years, sometimes to omit, and sometimes to add those which are imperfect, or unfinished: And so Ahaz might be near One and twenty years old when he began to reign, and near Seventeen years older when he died: And on the other side, Hezekiah, when he began to reign, might be only Four and Twenty years old complete, and but entered into his Five and Twentieth year.— And thus Ahaz might be between Thirteen and Fourteen years old, when he got Hezechiah; which is not at all strange, especially in that Nation to which God had promised a singular degree of Fruitfulness, and in that House of David to which God had made so many, and such great Promises. 3. It is not certain that Ahaz lived only Thirty six years, for those Sixteen Years which he Reigned, Chap. 16. 2. may be computed, not from the first beginning of his Reign, when he Reigned with his Father; (of which, see the notes on Chap. 15. 30.) which was at the Twentieth Year of his Age, but from the beginning of his Reign alone. 4. Some affirm, That Hezekiah was not the Natural, but only the Legal Son and Successor of Ahaz: for the name of Son is given in Scripture to such Persons; as 1 Chron. 3. 16. comp. with 2 King. 24. 17. Matt. 1. 12. compared with jer. 22. 30. and to Adopted Sons, Act. 7. 21. Heb. 11. 24. And to Sons in Law, 1 Sam. 24. 16. and 26. 17. Luk. 3. 23. Any of these Solutions are far more credible to any man of common prudence, than that these Sacred Books, whose Divine Original hath been so fully Evidenced both by God and Men, are but the Fictions and Contrivances of a base Impostor. And if none of these Solutions were sufficient, it is absurd to conclude, That a true Resolution 〈◊〉 be found, because it is not yet found; because it is 〈◊〉. That many difficulties both in Scripture, and in 〈◊〉 〈◊〉 were formerly judged Insoluble, have been 〈◊〉 〈◊〉 〈◊〉: and therefore we may justly expect 〈◊〉 〈◊〉 〈◊〉 Difficulties, which may be thought 〈◊〉 Explained. , and he reigned twenty and nine years in Jerusalem: his mother's name also was Abi, the daughter of Zachariah. c Or, Abiah, 2 Chron. 29. 1. 3 And he did that which was right in the sight of the LORD, according to all that which David his father did. 4 * 2 Chro. 31. ●…. ¶ He removed the high places d i e. The most of them, or such as the people most frequented: for all were not taken away, Chap. 23. 13, 14. And this he attempted to do, notwithstanding the people's great and constant Affection to them; partly, because he had more Zeal and Courage than his Predecessors: and partly, because the Dreadful Judgements of God upon the Kingdom of Israel for their Superstition and Idolatry, had made the People of judah more pliable to the Commands of God, and of their good King. , and broke the † images, and cut down the groves, and broke ‡ Heb. Sta●…es. in pieces the * Numb. 21. 9 brazen serpent that Moses had made e By God's Command to be an Ordinance or mean for the conveyance of God's Blessing to the People: which therefore had been hitherto kept as a Memorial of God's Mercy; but being now commonly abused to Superstition, was destroyed. : for unto those days the children of Israel did burn incense to it f Not doubtless as to a God, but only as to an Instrument and token of God's Mercy, by and through which, their adoration was directed to God, and given to that only for God's sake. , and he called it Nehushtan g i e. He said, This Serpent, howsoever formerly honoured, and used by God as a sign of his Grace, yet now it is nothing but a piece of Brass, which can do you neither good nor hurt; and therefore is no fit Object for your Worship. . 5 He trusted in the LORD God of Israel h Without calling in Foreign and Heathenish Succours to establish or help him; which his Father Ahaz did; Chap. 16. 7. and Isa. 7. and before him Asa, 1 King. 15. 18, 19 with reflection upon whom this seems to be noted. , so that after him was none like him among all the kings of Judah, nor any that were before him i To wit, of the Kings of judah only; for David and Solomon were Kings of all Israel. Object. The like is said of josiah, Chap. 23. 25. Ansiv. Each of them excelled the other in several qualities or actions: Hezekiah in this, That he fell upon this Work with great expedition, even in the beginning of his Reign, which josiah did not, Chap. 23. and with no less Resolution, undertaking to do that which none of his Predecessors durst do, even to remove the high Places, wherein josiah did only follow his Example; Chap. 22. 1, 3. . 6 For he clavae to the LORD, and departed not ‡ 〈◊〉. f●…om after him from following him k In the general course of his Life, and especially in the matters of God's Worship. , but kept his commandments which the LORD commanded Moses. 7 And the LORD was with him, and he prospered whithersoever he went forth: and he rebelled against the king of Assyria l He shook off that Yoke of Subjection and Tribute, to which his Father had wickedly submitted, Chap. 16. 7. and reassumed that full and independent Sovereignty which God had settled in the House of David, which Ahaz could not alienate further, than for his own time. And Hezekiah's Case differs much from that of Zedekiah, who is blamed for Rebellion against the King of Babylon, both because he had engaged himself to him by a Solemn Oath and Covenant, which we do not read of Ahaz; and because he broke the Covenant which he himself had made, etc. because God had actually given the Dominion of his own Land and People to the King of Babylon, and Commanded both Zedekiah and his People to submit to him. And whereas Hezekiah is here said to Rebel; that Word implies, only a defection from that Subjection which had been professed and performed to another; which sometimes may be justly done, and sometimes may not: and therefore that Word doth not necessarily prove this action to be a Sin. And these Words, he rebelled, etc. are explained by the next following Words, and he served him not. And that it was not a Sin in him, seems most probable, because God did own, and assist him therein; and did not at all reprove him for it, in that Message which he sent to him by Isaiah about this matter, Chap. 19 20, etc. nor afterwards, though he did particularly reprove him for that which might seem a less fault, for his Vainglory, and Ostentation, 2 Chron. 32. 25, 26. For what he saith, I have offended; see on, ver. 14. , and served him not. 8 He * Isa. 14. 〈◊〉. smote the Philistines m And recovered from them what his Father had lost, 2 Chron. 28. 18. and more. even unto ‡ Heb. Azz●… Gaza, and the borders thereof, from the tower of the watchmen, to the fenced city n Of which Phrase, see on Chap. 17. 9 . 9 ¶ And it * Chap. 1●…. ●… came to pass in the fourth year of king Hezekiah, (which was the seventh year of Hoshea o The Seventh of those Nine years expressed, Chap. 17. 1 son of Elah king of Israel) that Shalmanezer king of Assyria came up against Samaria, and besieged it. 10 And at the end of three years p To wit, of the Siege; i. e. In the Third Year, as this Phrase is used, Deut. 14. 28. josh. 9 16, 17. jer. 34. 14. comp. with Exod. 21. 2. they took it, even in the sixth year of Hezekiah (that is * Chap. 1. 〈◊〉 the ninth year of Hoshea king of Israel) Samaria was taken. 11 And the king of Assyria did carry away Israel into Assyria, and put them * 1 Chre●…▪ 〈◊〉 in Halah, and in Habor, by the river of Gozan, and in the cities of the Medes q Of which see above on Chap. 17. 6. : 12 Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded r They began with one sin, the Worship of the Calves; but from thence they were led by degrees into the violation of all the other Commands: although indeed, that one Sin made them in some sort guilty of the breach of the whole Law, jam. 2. 10. , and would not hear them, nor do them. 13 ¶ Now * 2 Ch●… 〈◊〉 1. Isa. 36. 〈◊〉 in the fourteenth year of king Hezekiah did ‡ Heb. 〈◊〉 rib. Sennacherib king of Assyria s The Son or Successor of Salmanasser. i e. Against many of them; universal Particles being frequently so used both in Scripture, and other Authors; for that all were not taken, appears from Chap. 19 8. And this success God gave him; partly, to lift him up to his own greater and more shameful Destruction: partly, to humble and chastise his own People for their manifold Sins, and afterwards to raise them up with more comfort, and glory: and partly, to gain an eminent opportunity to advance his own Honour and Service, by that Miraculous Deliverance which he designed for his People. come up against all the fenced cities of Judah, and took them t To wit, against thee; i. e. I have given thee occasion of Warring against me, whereof I now repent. Or, his ill success might make him think that he had sinned against God in this action, and might make him willing to submit to him, though God graciously prevented it. . 14 And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended u Of which see on, Exod. 25. 39 , return from me: that which thou puttest on me, will I bear. And the king of Assyria appointed unto Hezekiah king of Judah, three hundred talents of silver, and thirty talents of gold. 15 And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king's house. 16 At that time did Hezekiah cut off the gold from the doors of the temple of the LORD; and from the pillars, which Hezekiah king of Judah had overlaid x So repairing the injury which his Father had done to them, and putting them into the same condition in which Solomon left them, 1 King. 6. 32. , and gave ‡ Heb. them. it to the king of Assyria. 17 And the king of Assyria sent y Having received the money, upon which he agreed to departed from Hezekiah and his Land, ver. 16. He breaks his Faith with Hezekiah, thereby justifying Hezekiah's Rebellion, and preparing the way for his own approaching Destruction. Tartan, and Rabsaris, and Rabshakeh from Lachish to king Hezekiah with a ‡ Heb. heavy. great host against Jerusalem: and they went up, and came to Jerusalem: and when they were come up, they came and stood * Isa. 7. 3. by the conduit of the upper pool, which is in the highway of the fullers field. 18 And when they had called to the king z i e. Sent a Message to him, to come, or send to Treat with them. , there came out to them Eliakim the son of Hilkiah a Of whom see, Isa. 22. 20, etc. , which was over the household b Heb. over the house; either of God: or rather, of the King here mentioned; as appears from Isa. 22. , and Shebna the ‖ 〈◊〉, 〈◊〉 scribe c So called to distinguish him from another Shebna who was over the house, Isa. 22. 15. , and Joash the son of Asaph the recorder. 19 And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? 20 Thou ‖ 〈◊〉, 〈◊〉. sayest d Either to thy People, to encourage them: or rather, within thyself. (but e Or, surely: or, only. they are but ‡ 〈◊〉 word of 〈◊〉 〈◊〉. vain words f Words of the ●…ips, i. e. vain, unprofitable, idle talk, without any effect; or they come not from thy heart; thou speakest this against thy own knowledge. ) ‖ Or, 〈◊〉 〈◊〉 and 〈◊〉 are 〈◊〉 〈◊〉. I have counsel and strength for the war g Counsel to contrive, strength or courage to Execute: which two things are of greatest necessity and use for War. But the words are, and may be ●…endred otherwise; either thus, thou speakest surely words of the lips; i e. Thou encouragest thyself, and thy people with talk, and words; but counsel and strength are for War, are necessary for thy Defence: neither of which thou ha●… within thyself, but must seek them from others: and where wilt'st thou find them? on whom (as it follows) dost thou trust? Or thus, thou sayest, I have the word of my lips. (Either, 1 Words wherewith to pray to God for help. Or, 2. Eloquence, to encourage my Soldiers and People) counsel and strength for war; i. e. I am furnished with all things necessary for my Defence. . now on whom dost thou trust h Seeing it is apparent thou hast not strength of thy own, from whom dost thou expect Succours? , that thou rebellest against me? 21 Now behold, thou ‡ Heb. trustest▪ 〈◊〉. trustest upon the staff of this bruised reed i He calls Egypt a Reed, with allusion to the Reeds wherewith the Banks of Nilus were full; and bruised, to note their Weakness and Insufficiency to support him. Comp▪ Ezek. 29. 6, 7. , even upon Egypt, on which if a man lean, it will go into his hand, and pierce it k By some of the fragments into which it will be broken. : so is Pharaoh king of Egypt unto all that trust on him l Doing them no good, but much hurt. . 22 But if ye say unto me, We trust in the LORD our God: is not that he whose high places, and whose altars Hezekiah hath taken away m Thereby robbing him of that Worship and Service which he had in those Places. Thus boldly he speaks of these things which he understood not, judging of the great God, by their false and petty gods; and judging of God's Worship according to the vain ●…ancies of the Heathens, who measured Piety by the multitude of Altars. , and hath said to Judan and Jerusalem, Ye shall worship before this altar in Jerusalem? 23 Now therefore, I pray thee, give ‖ O●…, Hostages. pledges to my lord n i e. Give him Hostages to secure him from thy future Rebellion, and he will departed from thee. Or rather, contend with my lord in battle: Seeing thou hast counsel and strength for War, do not lie lurking in thy strong hold, but come out into the open Field, and let us try for Mastery: and whereas thou mayst pretend thou wantest Horses to Fight with me, if thou wilt'st accept of my Challenge, I will furnish thee with 2000 Horses, if thou hast Riders for them; as it here follows. the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. 24 How then wilt thou turn away the face of one captain o How wilt'st thou force him to turn his back to thee, and flee away from thee? , of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 25 Am I now come up without the LORD p Without his consent and Commission? against this place to destroy it? The LORD said unto me q To wit, by secret Inspiration; or by his Providence. But indeed, he neither owned God's Word, nor regarded his Providence; but he forged this, to strike a terror into Hezekiah and the People. , Go up against this land, and destroy it. 26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language, (for we understand it) and talk not with us in the Jews language, in the ears of the people that are on the wall r Upon which these Officers stood; not being willing to put themselves into the power of such a Barbarous and Perfidious Enemy, by going out of the City. . 27 But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? Hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink ‡ Heb. the water of their feet. their own piss s To tell them to what Extremities and Miseries he will force them. with you? 28 Then Rabshakeh stood and cried with a loud voice in the Jews language t That he might affright the People into a compliance with him, which he perceived Eliakim and his Brethren endeavoured to prevent. , and spoke, saying, Hear the word of the great king, the king of Assyria. 29 Thus saith the king, Let not Hezekiah deceive you, for he shall not be able to deliver you out of his hand: 30 Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria. 31 Harken not unto Hezekiah: for thus saith the king of Assyria, ‖ Or, Seek my favour. ‡ Heb. Make with me a blessing. Make an agreement with me by a present u To redeem yourselves from all the Calamities of a close Siege, and that Death which certainly will follow on them. Or, procure, or purchase a blessing from me; i. e. a blessed Peace; whereby you may be delivered out of your distressed and cursed condition, and receive from me the Blessings of Protection and Provision, which your King cannot give you. , and come out to me, and then eat ye every man of his own vine x Upon these terms, I will give you no Disturbance; but quietly suffer each of you to enjoy his own Possessions. , and every one of his figtree, and drink ye every one the waters of his ‖ Or, pit. cistern: 32 Until I come and take you away to a land like your own land y i e. A fruitful and pleasant Land. Because he could not conceal from them his intentions of transplanting them into another Land, which he had already discovered in his dealing with the Israelites, and other Nations; he assures them, they shall be no losers by it; and shall only change their place, but not their condition and comforts; which they should enjoy in that Land, no less than in their own. , a land of corn and wine, a land of bread and vineyards, a land of oil-olive, and of honey, that ye may live and not die: and harken not unto Hezekiah, when he ‖ Or, 〈◊〉. persuadeth you, saying, The LORD will deliver us. 33 * I●…a. 10. 10. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria? 34 Where are the gods of Hamath, and of Arpad z Of which see jer. 49. 23. ? where are the gods of Sepharvaim a Of which see Chap. 17. 24. , Hena, and Ivah b The names, either 1. O●… Idol-gods. But why should only these two be named, and not the Gods of the other places here mentioned? Or rather, 2. of Cities or Countries, as is manifest from Chap. 19 13. where those words are repeated among other places, whose Kings are there mentioned, and where they are rendered, of Henah and Ivah, as they should be here also, the words in the Hebrew being the very same. ? have they c i e. Either the gods here mentioned, which together with other Idols, were Worshipped in Samaria. Or, 2. Their gods; which is easily understood from the foregoing words. delivered Samaria out of mine hand? 35 Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand? 36 But the people d i e. Either these Three Men, this Word being sometimes used of a very few men, as 1 Sam. 9 24. Or rather, the people that were with them upon the wall, ver. 26. to whom he spoke, and from whom he expected an answer. held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not e Which was wisely ordered; partly, lest by their words they should either betray their Fears, or provoke their Enemies to greater Injuries or Blasphemies; or give them some advantage or direction for their further Proceed: and partly, that by this Instance of Obedience and Calmness, he might see the resolution of the People to cleave unto their King; and the vanity of his Attempts to seduce them to a defection from him. . 37 Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joash the son of Asaph the recorder, to Hezekiah * Isa. 36. 22. with their clothes rend, and told him the words of Rabshakeh. CHAP. XIX. AND * Isa. 37. 1. it came to pass, when king Hezekiah heard it, that he rend his clothes, and covered himself with sack cloth, and went into the house of the LORD. 2 And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests covered with sack cloth, to * Luk. 3. 4. called Esaias. Isaiah the prophet, the son of Amos. 3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke a Either, 1. From God, wherein God rebukes and chastens us sorely. Or rather, 2. From the Assyrian, who Reviles and Reproacheth us: for his business here is to complain, not of God, but of the Assyrian. , and ‖ Or, provocation. blasphemy: for the children are come to the birth, and there is not strength to bring forth b We are like a poor Travelling Woman in great Extremity, and having no strength left to help herself, and to bring forth her Infant into the World. We have attempted to deliver ourselves from the Assyrian Yoke; and had carried on that work to some maturity, and as we thought, brought it to the Birth; but now we have no might to finish, unless thou assist us. We have begun an happy Reformation, and are hindered by this insolent Assyrian, from bringing it to perfection. See 2 Chron. 32. 1. . 4 It may be c He speaks doubtfully, because he knew not whether God would not deliver them all up into the Assyrians hand, as he, and his people deserved. But sometimes this is not a word of doubt, but of good hope; as Numb. 22. 33. josh. 14. 12. the LORD thy God d To whom thou art dear and precious. He saith not our God, because he seemed to have forsaken and rejected them; and they, by their Designs had forfeited all their Interest in him. will hear e i e. Will show by his Actions, that he hath heard them with just Indignation. all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words f Or rather, will reprove him, (An Ellipsis of the Pronoun, which is frequent in the Hebrew Tongue) for the words, as the Syriack, and Arabic, and Caldee render it. which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant g This he mentions as an Argument, to stir up Isaiah to pray, and to move God's Compassion towards them; That they were but a small Remnant either of God's People, of whom Ten Tribes were now lost: or of the Kingdom of judah, which had been greatly wasted and depopulated in the days of Ahaz; and now lately by this Assyrian, ver. 13. that are ‡ Heb. sound. left. 5 So the servants of king Hezekiah came to Isaiah. 6 ¶ And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. 7 Behold, I will send a blast upon him h Heb. a wind, a Storm or Tempest, by which name God's Judgements are oft called; i. e. a violent, and sudden, and terrible Stroke; namely, That miraculous Destruction of his Army, of which ver. 35. Although the place may be rendered thus, I will put a Spirit within him, so that he shall hear a rumour, and return, etc. For by Spirit, is many times understood an Imagination, or Inclination, or Affection; in which sense we read of the Spirit of fear; 2 Tim. 1. 7. Of the Spirit of jealousy, Numb. 5. 14. Of the Spirit of slumber, Rom. 11. 8. Or, a Spirit against (for so the Hebrew Position Beth is oft used, as hath been noted before) him; Of whom this Word is elsewhere used, as judg. 9 23. 1 Sam. 16. 14, 23. 1 King. 22. 23. as it is also given to Man's Soul, job 12. 10. Eccles. 12. 7. which is a Spiritual Substance, as the Angels are. And this Interpretation seems most agreeable to the design of this Verse, which is in brief to represent all the Judgements of God which were to befall him, and which are related in the following History; and therefore all the other Particulars being contained in the following Branches of this Verse; the tidings of Tirhakah, ver. 9 in these words, he shall hear a rumour; his returning to his own Land, and being slain there, ver. 36, 37. in the next words, it seems most probable, That the chiefest of all the Judgements, to wit, the Destruction of 185 thousand Soldiers in one night, ver. 35. is not omitted here, but expressed in the first branch of the Verse; and the Spirit here is the same thing, which is here called an Angel; this latter Word being there used, to limit and explain the former, which otherwise was of a doubtful signification. , and he shall hear a rumour, and shall return to his own land, and I will cause him to fall by the sword in his own land. 8 ¶ So Rabshakeh returned i To the King, to give him an account of the Treaty, and to advise with him what was further to be done; leaving behind him the Army under the other Commanders mentioned, Chap. 18. 17. as is most probable from the other threatening Message here following; which would have been very unsuitable, if his Siege had been raised. , and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish k Not being able to take it. . 9 And when he heard say of Tirhakah king of Ethiopia l Heb. of Chush, i. e. Either, 1. of Arabia, as that Word is most commonly meant; of which see the notes, and especially my Latin Synopsis, upon Numb. 12. 1. Or rather, 2. Of Ethiopia beyond Egypt. Nor was there any need that he should force his Passage through Egypt, which is objected against this Opinion by a very Learned Man; because the Egyptians (against whom this Sennacherib Warred, as Heathen Historians, Herodotus and Berosus, relate) and the Ethiopians were Confederates in this Expedition, as josephus expressly affirms; who lived above 1600 Years nearer the time when this was done, than we; and therefore was more likely to understand it. , Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying, 10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. 11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered m No certainly, never expect it: such questions oft imply a denial; as Gen. 18. 17. ? 12 Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar n Several places about, or beyond Euphrates. See Gen. 11. 31. Ezek. 27. 23. ? 13 Where is the king o Either, 1. Their god, whom he here calls their King; because they looked upon him as their Protector and Governor; which Kings are, or should be to their People. Or rather, 2. Their King properly so called. And as before he compared their gods with the God of jerusalem; so now he compares their kings with King Hezekiah; and by both intends to persuade them, that neither their God, nor their King, was able to save them out of his Hand. of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Henah, and Ivah p Of which see the notes on Chap. 18. 34. ? 14 ¶ And Hezekiah received the letter of the hand of the messengers, and read it: And Hezekiah went up into the house of the LORD q i e. Into the Court of the Temple: for further he might not enter. , and spread it before the LORD r i e. Before the Ark, or Temple: which ●…e did, not to acquaint God, but to strengthen his own Faith, and quicken himself to Prayer. . 15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, * 1 Sam. 4. 4. which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth. 16 LORD, bow down thine ear, and hear: open, LORD thine eyes, and see: and hear the words of Sennacherib, which hath sent him s i e. The Messenger who brought this Railing Letter, ver. 14. Or Rabshakeh, who was easily understood out of the former Chapter, although he would not do him the honour to name him; or, sent it; to wit, This Letter. to reproach the living God. 17 Of a truth, LORD, the kings of Assyria have destroyed the nations, and their lands. 18 And have ‡ Heb. given. cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. 19 Now therefore, O LORD our God, I beseech thee save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only. 20 ¶ Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria, I have heard t i e. Accepted it, and will answer it: A common Synecdoche. . 21 This is the word that the LORD hath spoken concerning him, The virgin u So he calls Zion, or jerusalem; partly, because she was pure in good measure from that gross Idolatry wherewith other people were defiled, which is called Spiritual Whoredom: partly, to signify, that God would defend her from that Rape which Sennacherib intended to commit upon her, with no less Care and Zeal, than Parents do their Virgin Daughters from those who seek to Force and Deflower them: and partly, to intimate, That as she had not yet been Forced, and taken by her Barbarous Enemies, so she should still retain her Virginity in spite of his Attempts against her. , the daughter of Zion x i e. The People of Zion; i. e. as it follows, of jerusalem; so called Synecdochically from the Mountain, and City of Zion, which was an eminent part of it. Cities and Countries are oft called Mothers, as 2 Sam. 20. 19 and their Inhabitants Daughters; as Numb. 21. 25. josh. 17. 16. judg. 1. 27. Psal. 45. 13. and 137. 8. hath despised thee, and laughed thee to scorn, the daughter of Jerusalem hath shaken her head at thee y Laughed at all thy proud and impotent Threaten. This is a Gesture of Contempt and Derision: of which, see Psal. 22. 7. and 44. 13. jer. 18. 16. Matt. 27. 39 . 22 Whom haste thou reproached and blasphemed? and against whom hast thou exalted thy voice z By Rabshakeh, who cried with a loud voice, Chap. 18. 28. , and lift up thine eyes on high a A Gesture of Pride, and Scornfulness, Pro. 21. 4. ? even against the holy One of Israel b Not against man, but against the Holy God, who will not suffer thy Impious Blasphemies to go unpunished; and against the holy one of Israel, who hath a special relation and kindness to Israel, having as it were set himself apart for them, and set them apart for himself, as being at this time the God of the jews only, and not the God of the Gentiles; whom, as yet, he suffered to walk in their own evil ways, Act. 14. 16. And therefore he will Plead their Cause against thee. . 23 By ‡ Heb. By the hand of, etc. thy messengers c So thou hast advanced thy very Servants above me. thou hast reproached the LORD, and hast said, With the multitude of my chariots I am come up to the height of the mountains d I have brought up my very Chariots to those Mountains which were thought inaccessible by my Army. , to the sides of Lebanon e An high Hill, famous for Cedars and Fir-trees, here following. , and will cut down ‡ Heb. the tallness, etc. the tall cedars thereof, and the choice fir-trees thereof f This may be understood, either, 1. Mystically, I will destroy the Princes, and Nobles of judah, (which are sometimes compared to cedars, etc.) Or, their strongest Cities. Or rather, 2. Literally, I will cut down the Trees that hinder my March, and plain and prepare the way for all my Numerous Army and Chariots. And by this one Instance, he intimates, That nothing should stand in his way; no not the highest and strongest Places. : and I will enter into the lodgings of his borders g i e. Those Towns and Cities (which he calls Lodgings in way of Contempt) which are in his utmost Borders, and most remote from me. I am come into the Land of Canaan at one Border Lebanon, and I resolve to March on, to the other extreme Border, and so to Destroy the whole Country, from one Border to another: the borders of a Land being oft put for the whole Land within its Borders; as Exod. 8. 2. Psal. 74. 17. and 147. 14. Isa. 54. 12. Or, as it is in the Hebrew, into the lodging of his border; for which in the Parallel place, Isa. 37. 24. it is, into the height of his border. And so this may be understood of jerusalem; which it is not probable, that in all his brags he would omit; and against which, his chief Design now lay, which he here calleth a lodging, for its contemptible smallness, if compared with his great and vast City of Niniveh; or, as it is in Isa. 37. the height, for its Two famous Mountains, Zion and Moriah; or for the Mountains which were round about jerusalem; Psal. 125. 2. and he adds, of his border, because this City was in the Border of judah; as being part of it in the Tribe of Benjamin, and near the Kingdom of the Ten Tribes, which was now in the Assyrians hands. , and into the ‖ Or, the forest and his fruitful field. forest of his Carmel. h i. e. The Forest of Mount Carmel, which may seem to be another Inaccessible Place, like Lebanon. Or, into his forest, and his fruitful field. For Carmel, though properly it was a pleasant and fruitful Mountain in the Tribe of Issachar, of which see josh. 12. 22. yet it is oft used to signify, any fruitful place, as is manifest from Isa. 10. 18. and 16. 10. jer. 2. 7. And thus all the parts of the Land are here enumerated; the Mountains, the Cities, the Woods, and the Fruitful Fields. Or, his fruitful forest; to wit, jerusalem; which is thought by many Interpreters, to be called a Forest, jer. 21. 14. Ezek 20. 46. a name which agrees well enough to Cities, where Buildings are very numerous, and close, and high, like Trees in a Forest. And if jerusalem might be called a Forest, it might well be called, Hezekiah's Carmel; or, Fruitful Place: because his Chief Strength, and Treasure, and Fruit was now in it: and this last Word may seem to be added here, to intimate, That this was not like other Forests, unfruitful, and barren. And so both this, and the foregoing words are understood of the same place, even of jerusalem; the last Branch being joined to the former by way of Apposition; into the lodging of his border, the forest of his Carmel; or, his fruitful Forest; there being no more words in the Hebrew Text. 24 I have digged and drank strange waters i Such as were never discovered nor used by others. And therefore all thy endeavours to deprive me of Water for my Army, 2 Chron. 32. 3. are Idle and Fruitless. , and * Deut. 11 1●…. with the sole of my feet have I dried up all the rivers of ‖ Or, fenced. besieged places k And as I can furnish my Army with Water digged out of the Earth, by their Labour, and my Art; so I can deprive my Enemies of their Water, and can dry up their rivers, and that with the sole of my feet; i e. With the March of my Vast and Numerous Army, who will easily do this, either by Marching through them, and each carrying part away with them: or by Drinking every one a little of them: or by their Pains, making many new Channels, and deriving the Waters of the River into them, as Cyrus dried up Euphrates, and thereby took Babylon. . 25 ‖ Or, Hast thou not heard how I have made it long ago, and form it of ancient times? should I now bring it to be laid waste, and fenced cities to be ruinous heaps? Hast thou not heard long ago, how I have done it, and of ancient times that I have form it l Hast thou not long since learned, that which some of thy Philosophers could, and did teach thee; That there is a Supreme and Powerful God, by whose Decree and Providence all these Wars and Calamities were sent, and ordered; whose mere Instrument thou art, so that thou hast no cause for these vain Boastings? This Work is mine, more than thine. Or, as it is in the Margin of our Bibles, Hast thou not heard that (a Particle oft understood) I have made (i. e. Constituted, or Purchased, or Adorned, for all these ways is this Hebrew Verb used) it (either jerusalem, which he now threatened; or rather, the jewish Nation, which he endeavoured to Root out: the Relative Pronoun, being put without the Antecedent, which is to be gathered out of the Context; of which I have formerly given instances) long ago, and form it of ancient times? i. e. Didst thou not hear what I did for this People many Ages since, that I carried them out of Egypt in spite of Pharaoh and all his Host; and through the Red-sea, where I overthrew the Egyptians; and through the vast howling Wilderness; and then brought them into this Land by a strong hand, by which I Destroyed all their Enemies, and planted them in their stead? By which thou mayest understand how dear this People are to me, and how easily I could Destroy thee before them, if I saw it fit; and that the Places which thou hast taken, and the Conquests which thou hast made here, are not to be imputed to thy Valour, or Numbers, but unto my Providence, who for wise and just reasons, have given them up into thy hands, as it here follows. This may seem to be the truest sense, because that Barbarous Prince and People were much more likely to hear the Tidings of what God did for the Israelites in Egypt, and at the Red-sea, and in Canaan; the Fame of which was spread in all those parts; than to hear of, or be instructed in the Doctrine of God's particular Providence in the Government of several Nations, and all their Counsels, and actions of State, and War.▪ For, though the Assyrian was indeed the rod in God's hand, etc. Isa. 10. 5. yet ●…e did not so understand it, ●…or was God in all his thoughts, but he minded only the enlargement of his own Empire, by the Destruction of other Kingdoms, as it there follows, ver. 7, 13, 14, 15. ? now have I brought it to pass, that thou shoulded be to lay waste sensed cities into ruinous heaps m This Translation seems better to agree both with the foregoing Branch of this Verse, and with the following Verse, than the other Interrogative Translation in the Margin; and the plain sense seems to be this, Great Things I have done for this People, which thou canst not be ignorant of; but now I have changed my Course towards them, resolved by Punish them severely for their Sins; and therefore, now I have brought it to pass, i. e. I have so disposed of things by my Providence, that thou shouldest be a Great and Victorious Prince, and that thou shouldest employ thy Forces against them, to do my work upon them, that thou shouldest be (to wit, a person raised up, and fitted, and strengthened for this very purpose) to lay waste fenced cities (and to turn them) into ruinous heaps; i e. That thou shouldest be so successful as thou hast hitherto been, first against the Kingdom of Israel, and now against judah. . 26 Therefore n Because I had armed thee with my Commission and Strength, and taken away their Spirit and Courage, and withdrew my help from them, to give it to thee. their inhabitants o The People of Israel, and judah, and other Places which thou hast Conquered. were ‡ Heb. 〈◊〉 〈◊〉 hand. of small power, they were dismayed and confounded, they were as the grass of the field p Which is weak and quickly fading, and unable to resist any Hand or Instrument which offers Violence to it. , and as the green herb, as * Psal. 〈◊〉 〈◊〉 the grass on the house tops, and as corn blasted before it be grown up q i e. All their Designs and Hopes were disappointed, before they could come to any Perfection or Success. . 27 But I know thy ‖ Or, 〈◊〉 abode, and thy going out, and thy coming in r Though thou dost not know me, yet I thoroughly know thee, and all thy Designs and Actions, all thy secret and subtle contrivances in the place of thy abode, in thy own Kingdom and Court; and the Execution of thy Designs abroad, what thou intendest in thy going out, and with what successes or further thoughts thou comest in, or returnest to thy own Land. For the Phrase, Compare Deut. 31. 2. Psal. 139. 2, 3. , and thy rage against me s i e. Against my servant Hezekiah, and my People, against whom he was engaged, because they would not deliver up jerusalem to him, which he demanded. Things are frequently said to be done against God, which are only done against his People, because of that near Union and Relation which is between them. See Zech. 2. 8. Acts 9 4, 5. But the Words may well be rendered, and thy rage is with me, or before me, as the Syriack hath it; or, i●… manifest to me; as the Chaldee renders it. And so this Branch of the Verse answers to the former; I know, etc. and it is before me. . 28 Because thy rage against me, and thy tumult t i e. Thy Tumultuous Noise, thy Clamours, and Blasphemies which Rabshakeh in thy Name belched forth against me, with a loud voice, Chap. 18. 28. is come up into mine ears, therefore * Ezek 〈◊〉 and 3●…. 4. I will put my hook in thy nose, and my bridle in thy lips u A Metaphor from wild and furious Beasts, that must be thus managed. ; and I will turn thee back by the way by which thou camest x I will cause thee to return to thy home with shame and lost. . 29 And this shall be a sign unto thee y To wit, of the certain accomplishment of the Promises here made to thee; That Zion should Triumph over this Insulting Enemy, ver. 21. That God would not only preserve the City from his present Fury, ver. 34. but also, That God would bless his People with a durable Prosperity, and an happy Increase, ver. 30, 31. And thus, it is not only a sign of a short Deliverance, which would be passed before this sign was Fulfilled, (though there are instances of such Signs as followed the thing done; as Exod. 3. 12. Isa. 7. 14.) but of a future Mercy, which was to continue long after that sign. And this Sign was the more necessary, because otherwise Hezekiah and his people had cause to fear, That the Assyrians would be greatly enraged for their shameful Repulse, and the Destruction of their Army, and would quickly recruit their Army, and return against them with far greater Force and Violence. But some affirm, That Sennacherib when he heard of Tirhakah's March against him, of which, ver. 9 went with his Army to meet him, and overthrew him, and the Egyptian who was joined with him, as was noted before; and prosecuted his Victory, by following them into Egypt, and Ethiopia: in the Conquest of which, he spent Two Years; in which space, the People did eat such things as grew of themselves: and in the Third Year returned to jerusalem, intending to Besiege it. It is true, it is said, and so the Sign went before the thing, (which may be objected against the Truth of this Relation) ver. 9 That when he heard of Tirhakah, he sent messengers to Hezekiah, pretending as if he would forthwith come against him; but it is not said, that he did so: nor is it set down, what he did with Tirhakah, because the Design of the Sacred Writer, was only to write the History of the jewish Nation; not of others, but only with respect to them. , Ye shall eat this year such things as grow of themselves, and in the second year, that which springeth of the same, and in the third year z This was an excellent Sign, for it was miraculous; especially, considering the waste and havoc which the Assyrians had made in the Land; and that the jews had been forced to retire into their strong Hold, and consequently to neglect their Tilling, and Sowing, and Reaping; and yet this Year they should have sufficient Provision from those Fruits of the Earth which the Assyrian left; and the Second Year, which probably was the Year of Release, in which they might neither Sow, nor Reap, from such Fruits as the Earth brought forth of its own accord; and so in the Third Year. sow ye, and reap, and plant vineyards, and eat the fruits thereof a You shall not Sow, and another Reap, as lately you did; but you shall Enjoy the Fruit of your own Labours. . 30 And ‡ Heb. the escaping of the House of judah that remaineth. the remnant that is escaped of the house of Judah, shall yet again take root downward, and bear fruit upward b i e. Shall increase and multiply greatly. A Metaphor from Plan●…. Comp. job 29. 19 . 31 For out of Jerusalem shall go forth a remnant c That handful of jews who now were gathered together, and shut up in jerusalem, shall go out to their several Habitations, and by my singular Blessing increase exceedingly. , and ‡ Heb. the escaping. they that escape out of mount Zion d The same thing expressed in other words, which is usual in the Hebrew Language. : * 〈◊〉 9 7. the zeal of the LORD of hosts shall do this▪ Although when you reflect upon yourselves, and consider either your present fewness, and weakness, or your great unworthiness, this may seem too great a Blessing for you to expect, or believe; yet God will do it from the zeal which he hath, both for his own Name, to Vindicate it from the Blasphemous Reproaches of the Assyrians, and for the good of his undeserving People. 32 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it e Which was true, though he sent Rabshakeh, and others, with a great Host against jerusalem, Chap. 18. 17. Either because that Host went away with Rabshakeh to Libnah; above ver. 8. Or rather, because that Army did not form a close Siege against it, but only Marched towards it, and disposed themselves so as to block it up at some distance; possibly waiting till the King of Assyria had taken Libnah and Lachish, (which they presumed he would speedily do) and should come up with the rest of his Forces, when they intended to fall more vigorously to their work. . 33 By the way that he came, by the same shall he return f Whereas he expected to devour the Kingdom of judah at one Morsel, and then to proceed further, and to Conquer Egypt, or other Neighbouring Countries; and, as it is said of him, and concerning this very time, and design, Isa. 10. 7. To cut off nations not a few; he shall meet with so sad a disappointment and rebuke here, that he shall make haste to return with shame to his own Country. , and shall not come into the city, saith the LORD. 34 For * Chap. 20. 6. I will defend this city to save it, for mine own sake, and * 1 King. 11. 1●…, 13. for my servant David's sake g For my Promise and Covenants-sake made with David concerning the Stability and Eternity of his Kingdom, See 1 King. 11. 12, 13. . 35 ¶ And * 〈◊〉. 37. 36. it came to pass that night h Either, 1. In the Night following this Message of the Prophet to Hezekiah: Or 2. In that famous Night when God Destroyed the Assyrians, it was done in this manner. For such Expressions are oft used of an indefinite and uncertain time, as that day is frequently taken, as Isa. 4. 1. and 26. 1. and 27. 1, etc. , that the angel of the LORD went out, and smote i With Pestilence, or some other sudden and Mortal stroke. in the camp of the Assyrians k Either before Libnah; or, in some other place near jerusalem, where they were Encamped. an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 36 So Sennacherib king of Assyria departed l Whom God spared, not in Mercy, but in Wrath; reserving him to a more dreadful and shameful Death, by the hands of his own Children. , and went and returned, and dwelled at Nineveh. 37 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of ‡ Heb. Ararat. Armenia m Which was a place most fit for their purpose, because it was near to that part of Assyria, and was very Mountainous and inaccessible by Armies; and the people more stout, and warlike, and constant Enemies to the Assyrians. , and * Ezra 4. 2. Esarhaddon n Who sent great supplies to his new Colony in Samaria, Ezra 4. 2. fearing, it seems, lest Hezekiah should improve the last great advantage to disturb his new Conquests there. his son reigned in his stead. CHAP. XX. IN * 2 Changed▪ 32. 24. Isa. 3●…. 1. those days a i e. In that Year of the Assyrian Invasion, as is manifest from hence, that that was in Hezekiah's 14th Year, chap. 18. 13. and God now added 15 Years more to him, chap. 20. 6. and yet Hezekiah Reigned only 29 Years in all, chap. 18. 2. And this happened, Either, First, After the destruction of Sennacherib's Army. Or, Secondly, Before it, as may be thought from v. 6. where he speaks of his deliverance from the King of Assyria, as a future thing. It is true, that when Hezekiah received that insolent Message from the Assyrian, he was in health, and went into the Temple to pray, ch. 19 14. but there might be time more than enough for this sickness and recovery, between that threatening, and this destruction of the Assyrian. ▪ was Hezekiah sick unto death: and the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, ‡ Heb. Give charge concerning thine house. Set thine house in order b Take care to make thy Will, and to settle the Affairs of thy Family and Kingdom: which he the rather presseth upon him, because the state of his Kingdom required it: for it is plain, that Hezekiah had not as yet any Son, Manasseh his Heir and Successor not being born till three Years after this time, by comparing this chap. 20. 6. with chap. 21. 1. : for thou shalt die, and not live c According to the course of Nature, and of thy Disease, which is mortal in its kind, and will be so in effect, if God doth not miraculously prevent it. Such threaten, though absolutely expressed, have oft times secret conditions, which God reserves in his own Breast. See jonah 3. 4. . 2 Th●…n he turned his face to the wall d Either, because the Temple lay that way: or rather, that by turning his Face from the company, he might intimate his desire of privacy, and so might with more freedom and fervency pour out his Soul to God. , and prayed unto the LORD, saying, 3 I beseech thee, O LORD, remember now how I have walked before thee in truth e i e. Sincerely, with an honest mind, as the following words explain it. I have in some measure (humane frailty excepted) kept the condition which thou didst require, 1 King. 8. 25. and therefore do humbly beg of thee, that the Promise made to David and to his Posterity upon that condition, may not fail in my Person, for as yet thou hast not given me a Son. See on ver. 1. I am not conscious to myself of any gross exorbitancies in the course of my life, for which thou usest to shorten men's days, and cut off my life in thy displeasure, which by this sharp Message thou threatnest to do. , and with a perfect heart, and have done that which is good in thy sight: and Hezekiah wept ‡ Heb. with a great weeping. sore f Partly, for that horror of death which is and was common to men, especially, in the times of the Old Testament, when the Grace of God in Christ was not so fully manifested, as now it is: and principally, for the distracted and miserable condition in which the Church and State were then likely to be left, through the uncertainty of the Succession to the Crown, and the great proneness of the People to backslide to their false worship, and evil practices; which he easily perceived, and which he knew would bring far worse Calamities upon them, if he were removed; as afterwards it came to pass. . 4 And it came to pass, afore Isaiah was gone out into the middle ‖ Or, cit●…. court g To wit, of the King's Palace; of which see on 1 King. 7. 8. Or, into the middle city, as it is in the Hebrew. For some observe, that there were three Cities, or three parts of this City; one called the city of David in Zion; another 〈◊〉 led jebus, or Salem; and a third which was betwixt these two parts, and united them all into one City, called jerusalem. This is noted to show Gods great readiness to hear the sincere and fervent prayers of his Children. , that the word of the LORD came to him, saying, 5 Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father h I am mindful of my Promise made to David and his House, and will make it good in thy Person. , I have heard thy prayer, I have seen thy tears: behold, I will heal thee; on the third day i Which shows that the cure was Miraculous. thou shalt go up into the house of the LORD k To give me Solemn Praise for this Mercy. Which proves the perfection of the cure. . 6 And I will add unto thy days fifteen years l Beyond what thou dost expect, and beyond what thou wouldst do if I should leave thee to the force of thy Disease. , and I will deliver thee and this city out of the hand of the king of Assyria m This is added, either, first, Because he might otherwise fear the Assyrians return to this City from which he was so shamefully repulsed. Or, Secondly, Because this sickness happened before that great slaughter, chap. 19 35. Of which see the Notes on ver. 1. : and * Chap. 19 34. I will defend this city for mine own sake n To vindicate my Glory against that insolent Blasphemer. , and for my servant David's sake. 7 And Isaiah said, Take a lump of figs o Though the deliverance was certainly Promised, yet means must be used, and those suitable: for this hath naturally a power of ripening and softening Boils or Sores; though that power was altogether insufficient to produce so sudden and so complete a Cure. . And they took and laid it on the boil Which seems to have been a Plaguesore. , and he recovered. 8 ¶ And Hezekiah said p Or rather, had said: for it is evident this was said before his recovery, though his recovery be mentioned before it; such transpositions being frequent in Scripture. unto Isaiah, What shall be the sign q He asketh a sign, not because he disinherited it; but for the strengthening of his Faith, which otherwise might be shaken by the greatness of his danger, and by the contradiction between this and his former Message. Compare judg. 6. 17, 37, 39 Isa. 7. 11. that the LORD will heal me, and that I shall go up into the house of the LORD the third day? 9 And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? 10 And Hezekiah answered, It is a light thing for the shadow to go down ten degrees r To wit, in an instant: for that course or motion of the Sun is natural for the kind of it, though miraculous for the swiftness of it; but the other would be both ways miraculous. : nay, but let the shadow return backward ten degrees. 11 And Isaiah the prophet cried unto the LORD s Being moved by God's Spirits first to offer him this sign, and then to pray for it. , and * Isa. 38. 8. he brought the shadow ten degrees backward t Quest. 1. What were these degrees? Ans. Lines in the Dial: but whether each of these Lines or Degrees noted an hour, or half an hour, or a quarter of an hour, is uncertain, and not very considerable in this case. Quest. 2. What was it that went down? Ans. Either, First, The Shadow alone went back without the Sun. For God could so dispose of the Light of the Sun, by interposing Clouds or other things, so that the Shadow should fall only upon those Lines, and in that manner as God directed it. And whereas the sun is said to have gone down, that may be spoken according to appearance, as other passages of Scripture are understood, as when the Moon is called one of the great lights, Gen. 1. though it be less than some of the Stars: and when the sun is said to go down, Jer. 15. 9 and to be turned into darkness, Joel 2. 31. Or, Secondly, The Sun itself went back, and the Shadow with it. This may seem most probable: First, By comparing this with jos. 10. 13. where the Sun itself stood still. Secondly, Because it is said, the sun itself returned, Isa. 38. 8. for which he here mentions the shadow only, because the Miracle was not so easily discovered in the Sun, as in the Shadow of a Dial. And though the sun may be elsewhere taken improperly, yet where the improper signification is unnecessary, the proper is and aught to be preferred before it. Thirdly, Because this Miracle was noted by the Babylonians, who, having understood that it was done for Hezekiah his sake, sent to inquire into the truth and manner of it, 2 Chron. 32. 31. Obj. If this had been done, the Heathen Historians and Astronomers would have taken notice of it, which we do not find that they did. Ans. So it is most probable they did: although those Books be not now extant: which is not strange; this being confessed and bewailed, that so very few of the first and Ancient Writers are now left. Herodotus himself, the first, and Father of the ancient Historians, being long after this time. And yet it is observed, that there are some intimations of these things left, though mixed with fables, as many true Histories were; as what the Poets fabled of Jupiter's making the Night twice as long as it should have been, that he might enjoy Al●…mena longer. Whether the Sun or Shadow went backward suddenly, or leisurely, and in the same time in which it had gone down, is a question of no great moment, the Miracle being evident either way. , by which it had gone down in the ‡ Heb. degrees. dial of Ahaz u Which Ahaz had made in the King's Palace. This Dial he mentions, because the truth of the Miracle might be best and soon discovered there; this Dial possibly being visible out of the King's Chamber, or at least beingnear to it, and the Degrees being most distinct and conspicuous in this Dial; but the same thing was discerned by all other Dial's. . 12 ¶ * Isa. 39 ●…. At that time Berodach baladan x Called Berodach-baladan, Isa. 39 1. whose name josephus found in that famous Chaldaean Historian, Berosus. He seems to have been the King of Assyria's Viceroy in Babylon, and upon that terrible slaughter of 185 thousand in the Assyrian Host, and the death of Sennacherib, and the differences among his Sons, to have usurped an absolute Sovereignty over Babylon; and either himself or his Son destroyed the Assyrian Monarchy, and translated the Empire to Babylon. the son of Baladan king of Babylon, sent letters and a present unto Hezekiah y Partly, for the reasons mentioned, 2 Chron. 32. 31. and partly, to assure himself of the Friendship and assistance of Hezekiah against the Assyrians, their common, and as yet, powerful Enemy. : for he had heard that Hezekiah had been sick. 13 And Hezekiah harkened unto them z i e. Granted their desires of a League and Amity with them. , and shown them all the house of his ‖ Or, 〈◊〉. precious things, the silver, and the gold, and the spices and the precious ointment, and all the house of his ‖ Or, 〈◊〉▪ ‡ Heb. 〈◊〉▪ armour, and all that was found in his treasures a For though his Country had lately been harassed by the Assyrians, yet he had reserved all his Treasures and precious things, which he and his Fathers had gathered in jerusalem. Besides, he had considerable spoils out of the Assyrian Camp. Also he had many Presents sent to him, 2 Chr. 32. 23. which doubtless were things of considerable worth. : there was nothing in his house, nor in all his dominion, that Hezekiah shown them not b Which he did through vain ostentation and pride of heart, 2 Chron. 32. 25, 26. being lifted up by the great Honour which God had done him, in working such Glorious Miracles for his sake, and by the great Respects and Presents rendered to him from divers Princes and People, and now by this great Babylonian Monarch. So hard a matter is it even for a good man to be high and humble. . 14 ¶ Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men, and from whence came they unto thee? And Hezekiah said, They are come from a far country c A vainglorious expression, intimating the great honour which he had from all parts both far and near. , even from Babylon d That great and potent Monarchy: which he speaks to magnify his own honour and happiness. . 15 And he said, What have they seen in thine house e He asketh, not that he was ignorant of it, but that from his Answer he might take the occasion of delivering God's message to him. ? and Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasure that I have not showed them. 16 And Isaiah said unto Hezekiah, Hear the word of the LORD. 17 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, * Chap. 24. 13. 〈◊〉 25. 13. 〈◊〉. 27. 22. shall be carried into Babylon f This Judgement is denounced against him for his pride, which God exceedingly abhors; and for his ingratitude, whereby he took that honour to himself▪ which he should have given entirely to God; and abused Gods Gifts and Favours to the gratification of his own Lusts: Of both which see 2 Chron. 32. 25, 26. and for his Carnal confidence in that League which he had now made with the King of Babylon, by which, it is probable, he thought his Mountain to be so strong that it could not be removed. ▪ nothing shall be left, saith the LORD. 18 And of thy sons that shall issue from thee, which thou shalt beget g i e. Of thy grandchildren, who are oft called sons. , shall they take away, and they shall be eunuches in the pala●… of the king of Babylon h They shall be Servants to that Heathen Monarch, whereby both their Bodies will be subject to Slavery, and the Lusts of their Lords, and their Souls exposed to the peril of Idolatry, and all sorts of Wickedness; which must needs be very grievous to so good a Man as Hezekiah, and was indeed a very sore Judgement. Whereby God would teach the World the great evil of sin, yea even of those sins which are generally esteemed but small and venial, for such were those sins of Hezekiah noted upon v. 17. . 19 Then said Hezekiah unto Isaiah, Good is the word of the LORD i I hearty submit to this sentence, as being both just, because deserved and procured by mine and my People's sins; and merciful, because the punishment is less than I have deseved. , which thou hast spoken. And he said, ‖ Or, Shall 〈◊〉 not be 〈◊〉 ●…nd 〈◊〉, etc. Is it not good, if peace and truth be in my days k Which he speaks not as if he were careless and unconcerned for his Posterity, (which neither the common inclinations and affections of Nature in all Men, nor that singular Piety and Charity which was eminent and manifest in Hezekiah, can suffer us to believe) or for the Church and People of God, for whose welfare he was so solicitous and industrious in the whole course of his Life; but because it was a singular favour that this Judgement did not immediately follow his sin, the cause of it, but was suspended for a longer time. ? 20 ¶ And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? 21 And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. CHAP. XXI. MAnasseh * ●… 〈◊〉. 33. 1. was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem a In which time the Years of his Imprisonment are comprehended, 2 Chron. 33. 11. : and his mother's name was Hephzi-bah. 2 And he did that which was evil in the sight of the LORD b Partly, by the instigation of the wicked Princes of judah, who in Hezekiah's time were secret Enemies to his Reformation, and now when their Fetters were knocked off by Hezekiah's death, break forth into open Hostility against it, and corrupt the King's tender years with their wicked counsel; and principally, by his own vicious inclination. , after the abominations of the heathen, whom the LORD cast out before the children of Israel. 3 For he built up again the high places * 〈◊〉. 18. 4. which Hezekiah his father had destroyed, and he reared ●…p altars for Baal, and made a grove, as * 1 〈◊〉. 16. 33▪ did Ahab king of Israel, and worshipped all the host of heaven c The Stars, which the Gentiles had transformed into gods. See on Deut. 4. 19 , and served them. 4 And * 〈◊〉. 32. 34. he built altars in the house of the LORD d i e. In the Temple its self, in the Holy-place; because this is distinguished from the courts of the house, ver. 5. , of which the LORD said, * 2 Sam. 7. 13. 1 〈◊〉 8. 29. 〈◊〉 9 3. In Jerusalem will I put my Name e That place I have peculiarly Consecrated to my Worship and Honour: which made it the greater Injustice, and Impiety, and Sacrilege, to Alienate it from God, and to Dedicate it, or any part of it, especially the Temple, to the service of Idols, whom God abhorreth. . 5 And he built altars for all the host of heaven, in the two courts f The one of the Priests, the other of the People, 1 King. 6. 36. of the house of the LORD. 6 And * Leu. 18. 2●…. and 2●…. ●…. he made his son pass through the fire g Of which see the Notes on Leu. 18. 21. and 2 King. 16. 3. , and observed times h i e. Lucky or unlucky days or seasons for the dispatch of businesses, according to the superstitious practice of the Heathens. See Esth. 3. 7. See also Leu. 19 26. Deut. 18. 10, 11. , and used enchantments, and dealt with familiar spirits, and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger. 7 And he set a graven image of the grove i Either, First, The Image of that Baal which was worshipped in the Grove. Or, Secondly, A representation of the Grove, as may seem by comparing chap. 23. 6. Or, Thirdly, The Graven Image of Asherah, a god or goddess so called, possibly the same called elsewhere Ashtaroth. See judg. 6. 25, 28. 2 King. 23. 6. 2 Chron. 15. 16. that he had made, in the house of which the LORD said to David, and to Solomon his son, * 2 Sa●…. ●…. 1●…. 1 King. ●…. 〈◊〉. and 9 3. Chap. 23. 27, Psal. 1●…. 13. In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my Name for ever. 8 Neither will I make the feet of Israel move any more out of the land k They shall no more be carried Captives into a strange Land, as it had happened before. which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. 9 But they harkened not: and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel l Partly, because they were not contented with those Idols which the Canaanites worshipped, but either themselves invented, or they borrowed from other Nations many new Idols and kinds of Idolatry; and partly, because as their light was far more clear, their obligations to God infinitely higher, and their helps and antidotes against Idolatry much stronger than the Canaanites had; so their sins, though the same in kind, were unspeakably worse in respect of these dreadful aggravations. . 10 ¶ And the LORD spoke by his servants the prophets, saying, 11 * Jer. 15. 4. Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites m i e. The Canaanitish Nations, all so called from one eminent part of them. See on Gen. 15. 16. did, which were before him, and hath made Judah also to sin with his idols n By his Example, Encouragement, Counsel, Authority and Command. . 12 Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both * 1 Sam. 3. 11. his ears shall tingle o By the great commotion which such terrible reports shall cause in the hearts and heads of the hearers. See on 1 Sam. 3. 11. jer. 19 3. . 13 And I * Isa. 34. 11. will stretch over Jerusalem the line of Samaria p She shall have the same measure and lot, i. e. the same Judgements which Samaria had. The line is oft put for ones lot or portion, as Psal. 16. 6. 2 Cor. 10. 16. because men's portions or possessions used to be measured by Lines, Psal. 78. 55. Amos 7. 17. Or, it is a Metaphor from workmen who mark out by Lines what parts of the Building they would have thrown down, and what they would have stand. See Isa. 34. 11. Lam. 2. 8. Amos 7. 7, 8. Zech. 1. 16. Or, it is an allusion to that fact of David, who destroyed the Moabites by a measuring Line, 2 Sam. 8. 2. , ‡ Heb. over the House of Manasseh. and the plummet of the house of Ahab, and I will wipe Jerusalem, as a man wipeth a dish, ‡ Heb he wipeth and turneth it upon the face thereof. wiping it, and turning it upside down q As men do with a Dish that hath been used, first wholly empty it of all that is in it, then throughly cleanse and wipe it; and lastly, turn it upside down, that nothing may remain in it; so will I deal with jerusalem, thoroughly empty and purge it from all its wicked Inhabitants, and that so as to cut off all hopes of restitution. . 14 And I will forsake the remnant of mine inheritance r i e. The Kingdom of judah, the only remainder of all the Tribes of Israel, which I did once choose for my Inheritance, but now, notwithstanding that privilege, will utterly reject and forsake them. , and deliver them into the hand of their enemies, and they shall become a prey, and a spoil to all their enemies; 15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day s This sore Judgement, though it was chief inflicted for the sins of Manasseh and his Generation, yet had a respect unto all their former sins, the guilt whereof was upon this occasion revived. See Exod. 32. 34. . 16 Moreover, Manasseh shed innocent blood t The Blood of those Prophets and Righteous Men who either reproved his sinful practices, or refused to comply with his wicked commands and worship. very much, till he had filled Jerusalem ‡ Heb. from mouth to mouth. from one end to another, beside his sin u i e. His Idolatry, which is elsewhere called evil and corruption, and here sin, by way of emmency; which is the more considerable, because it is here compared with horrid cruelty, and implied to be worse than that, and more abominable in God's sight, because it doth more directly and immediately strike at the Glory and Purity of the Divine Majesty, by respect unto which all sins are to be measured. And this expression God here useth in opposition to the gross error of most men, who look upon Idolatry as a small sin, as a mere mistake of the mind, as the fruit of a good intention, and as an excess proceeding from Zeal in Religion. wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD. 17 ●… Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah? 18 And ●… 〈◊〉. 〈◊〉 〈◊〉. Manasseh slept with his fathers, and was buried in the garden of his own house x Not in the Sepulchre of the Kings; either, by the people's designation, who judged him unworthy of that honour; or rather, by his own choice and command, as a lasting Testimony of his sincere Repentance and Abhorrency of himself for his former Crimes. , in the garden of Uzza y Or, of King Uzziah, who possibly planted or enlarged it. : and Amon his son reigned in his stead. 19 〈◊〉 was twenty and two years old when he began to reign, and he reigned two years in Jerusalem: and his mother's name was Meshullemeth, the daughter of Haruz of Jotbah. 20 And he did th●… which was evil in the sight of the LORD, as his father Manasseh did. 21 And he walked in the way that his father walked in, and served the idols that his father served, and worshipped them: 22 And he forsook the LORD God of his fathers, and walked not in the way of the LORD. 23 ¶ And the servants of Amon conspired against him, and slew the king in his own house. 24 And the people of the land slew all them that had conspired against king Amon, and the people of the land made Josiah his son king in his stead. 25 Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah? 26 And he was buried in the sepulchre, in the garden of Uzza: and * Matth. 1. 10. Called, ●…osias. Josiah his son reigned in his stead. CHAP. XXII. JOsiah * 2 Chr. 34. 1. was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem: and his mother's name was Jedidah the daughter of Adajah of Boscath. 2 And he did that which was right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left. 3 ¶ And it came to pass in the eighteenth year a Not of his Life, but of his reign, as it is expressed, 2 Chron. 34. 3, 8. What he did before this time, see 2 Chr. 34. 3, etc. of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam the scribe b The King's Secretary. , to the house of the LORD, saying, 4 Go up to Hilkiah the high priest, that he may sum the silver c i e. Take an exact account how much it is, and then dispose it in manner following. which is * Chap. 12. 4. brought into the house of the LORD, which the keepers of the ‡ Heb. threshold. door d Who were Priests or Levites, as appears from chap. 12. 9 2 Chron. 8. 14. and 23. 4. and 34. 9 have gathered of the people. 5 And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD e i e. The care and oversight of the workmen; which also were Levites, 2 Chron. 34. 12. : and let them give it to the doers of the work, which is in the house of the LORD, to repair the breaches of the house. 6 Unto carpenters, and bvilders, and masons, and to buy timber, and hewn stone f Either, hewed or cut out of the Quarries; or, to be hewed and fitted to the Building. , to repair the house. 7 Howbeit, there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully g i e. Because it was found by experience that they dealt faithfully. Verbs signifying the being of a thing, are oft put for the manifestation of it. ▪ 8 ¶ And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law h That Original book of the law of the Lord, given or written by the hand of Moses, as it is expressed, 2 Chr. 34. 14. which by God's Command was put beside the Ark, Deut. 31. 26. and probably taken from thence and hid, by the care of some godly Priest, when some of the Idolatrous Kings of judah persecuted the True Religion, and defaced the Temple, and (which the jewish Writers affirm) burned all the Copies of God's Law which they could find, and now found among the Rubbish, or in some secret place. in the house of the LORD: and Hilkiah gave the book to Shaphan, and he read it. 9 And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have ‡ Heb. 〈◊〉 gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD. 10 And Shaphan the scribe shown the king, saying, Hilkiah the priest hath delivered me a book: and Shaphan read it before the king. 11 And it came to pass when the king had heard the words of the book of the law i i e. The dreadful Comminations against them for the sins still reigning among the people. Quest. Did josiah never see and read a Copy of this Book before this time? If he did not, how could he do so much towards the Reformation of Religion, as he did before? If he did, why was he not sooner convinced and humbled by it? Ans If josiah had not yet seen a Copy of this Book (which is not impossible) yet there was so much of the Law left in the minds and memories of many of the people, as might easily persuade and direct him to all that he did till this time: or, if josiah had seen and read it before, which seems more probable, yet the great Reverence which he justly bore to the Original Book, and the strange, and remarkable, and seasonable finding of it, had very much awakened and quickened him to a more serious and diligent reading, and attentive consideration of all the passages contained in it, than he used before. , that he rend his clothes. 12 And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the scribe, and Asahiah a servant of the kings k Who most constantly waited upon the King's Person: otherwise all of them were the King's Servants. , saying, 13 Go ye, inquire of the LORD l Either, what he intends to do with us: or, what we shall do to him to appease his wrath. for me, and for the people, and for all Judah, concerning the words of this book m Whether the Curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them. that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not harkened unto the words of this book, to do according unto all that which is written concerning us. 14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah went unto Huldah the prophetess n For we read of Women Prophetesses, both in the Old and New Testament, as Miriam, Exod. 15. 20. Deborah, judg. 4. 4. Hamah, 1 Sam. 2. Elizabeth, and the Blessed Virgin, Luk. 1. and Philip's Daughters, Act. 21. 9 Quest. But why did he send to this Woman, and not rather to Zephaniah, or jeremiah, who were Prophets in Iosiah's days? Ans. Either, First, Because the King's earnest affection in this business required great haste; and she was in jerusalem, which is therefore noted in the following part of the Verse, when jeremiah might at this time be at Anathoth, or in some more remote part of the Kingdom; and the like may be said of Zephaniah, who also might not be a Prophet at this time, though he was afterward, in the days of josiah, which is all that is affirmed of him, Zeph. 1. 10. Or, 2. Because the King or his Courtiers had longer and greater experience of the eminency of her Prophetical Gifts, than of Ieremiah's, who began not to Prophecy till the thirteenth Year of josiah, jer. 1. 2. and being well assured of her Fidelity in delivering the Mind and Counsel of God to those that enquired of her, they rightly concluded, that it was much more considerable what Message God sent, than by whom it was conveyed to them. , the wife of Shallum, the son of Tikvah, the son of Harhas', keeper of the ‡ 〈◊〉 gar●…. wardrobe, (now she dwelled in Jerusalem in ‖ 〈◊〉▪ in the 〈◊〉 part. the college o Where the Sons of the Prophets, or others, who devoted themselves to the study of God's Word, used to meet and discourse of the things of God, and receive the Instructions of their Teachers. Others both Ancient and Modern render it, in another or the second part, to wit, of the City, i. e. in the Suburbs, which also were Fortified and Walled about by Hezekiah, 2 Chron. 32. 5. ) and they communed with her. 15 ¶ And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me▪ 16 Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read. 17 Because they have forsaken me, and have burnt incense unto other gods, that they might provoke me to anger with all the works of their hands p God's made with hands. This she adds to aggravate their folly and contempt of God, in preferring such vain and idle things before him. : therefore my wrath shall be kindled against this place, and shall not be quenched. 18 But to the king of Judah, which sent you to inquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard; 19 Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardst what I spoke against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rend thy clothes, and wept before me: I also have heard thee, saith the LORD. 20 Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace q i e. In a time of public Peace, and the Tranquillity of thy Kingdom; or so as thou shalt not see all the evil which I will bring upon this place, as the following words explain it: for otherwise he died in battle, chap. 23. 29. Besides, he died in Peace with God, and was by death translated to everlasting Peace. , and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again. CHAP. XXIII. AND * 2 C●…r. 34. 30. the king sent, and they gathered unto him all the elders a The chief Governors both of Church and State. of Judah, and of Jerusalem. 2 And the king went up into the house of the LORD, and all the men of Judah, and all the inhabitants of Jerusalem with him, and the priests, and the prophets b Either jeremiah, Zephaniah, Urijah: or, the Sons or Disciples of the Prophets. , and all the people ‡ Heb. from 〈◊〉 even ●…to great. both small and great: and he read c He caused to be read. in their ears all the words of the book of the covenant, which was found in the house of the LORD. 3 ¶ And the king stood by the pillar d Of which see on chap. 11. 14. and 2 Chron. 34. 31. , and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all their heart, and all their soul, to perform the words of this covenant, that were written in this book: and all the people stood to the covenant e To wit, as to the taking of it: they declared their consent to it, and their concurrence with the King in that act, which possibly they did by standing upright, as the King himself stood when he took it. . 4 And the king commanded Hilkiah the high priest, and the priests of the second order f Either those two who were next in degree to the Highpriest, and in case of his sickness were to manage his work: Of whom see 2 S●…m. S. 17. or the heads of the ●…4 courses which David had appointed, 1 C●…r. 25. , and the keepers of the door g See above on chap. 22. 4. , to bring forth h i e. To take care that they should be brought forth. out of the temple of the LORD all the vessels that were made for Baal, and for the grove i i e. The image of the grove: of which see on chap. 21. 7. it being most frequent to call Images by the names of the persons or things which they represent. , and for all the host of heaven: and he burnt them without Jerusalem in the fields of Kidron k i e. Adjoining to the brook of Kidron. , and carried the ashes of them unto Beth-el l Partly, to show his abhorrency of them, and that he would not give the Ashes of them a place in his Kingdom: and partly, to pollute and disgrace that place which had been the Chief Seat and Throne of Idolatry. . 5 And he ‡ Heb. caused to ●…ease. put down the ‡ Heb. Chemarim. idolatrous priests m Heb. the Chemarim; which were Ministers of Idols, Host 10. 5. distinct from the Priests, Zeph. 1. 4. Possibly they were the highest rank of Priests, because they are here employed in the highest work, which was to burn Incense. , whom the kings of Judah had ordained to burn in cense in the high places, in the cities of Judah, and in the places round about Jerusalem, them also that burnt incense unto Paal n A particular god, of greatest esteem with them, so called: though elsewhere the name of Baal is common to all false gods. , to the sun, and to the moon, and to the ‖ Or, twelve signs or constellations. planets, and to all the host of heaven. 6 And he brought out the * Chap. 21. 7. grove o See on ver. 4. from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people p i e. Of the common people, whose Graves were made together in some common place, which was generally accounted very impure and contemptible, and therefore a sit place for this ●…ilth to be thrown into. Or, of Bastards, who are oft called the children of the people: who as they had this brand of infamy laid upon them, that they might not enter into the congrigation of the Lord, Deut. 23. 2. so possibly they were exposed to this further Ignominy, to be buried in a peculiar, and in the most infamous place. Or rather, as it is in the Hebrew, of that people, i. e. those Idolatrous people, as it is explained, 2 Chr. 34. 4. and here sufficiently implied in this and the foregoing Verse. . 7 And he broke down the houses of the sodomites q Wherein some Males prostituted their Bodies to the Lusts of others: which abominable practice was both a punishment of Idolatry, Rom. 1. 23, 24, 27. and a part of Idol-worship, this being done to the honour of some of their Idols, and by the appointment and instigation of those impure and diabolical spirits, which were worshipped in their Idols. See 1 King. 14. 24. and 15. 12. and 22. 46. that were by the house of the LORD, where the women wove ‡ Heb. houses. hang r Or, curtains, either to draw before the Idol or Idols which were worshipped in the Grove, to preserve them from defilement, or to gain more reverence for them; or which were set up in the Grove, that the abominable filthiness last mentioned might be committed within them. Or, garments for the service of the Grove, for the Idols or the Priests belonging to them. Heb. houses, i. e. either little Chapels made of woven work, like those which were made of Silver, Act. 19 24. within which there were some representations of their Grove-Idols: or rather, Tents made of those Curtains for the use abovementioned. for the grove s Or, for Asherah, an Idol so called, as was noted before. . 8 And he brought all the priests t To wit, belonging to the high-places here following, whether such as worshipped Idols; or rather, such as worshipped God in those forbidden places, Deut. 12. 11. as may be gathered from the following Verse. out of the cities of Judah, and defiled the high places u By burning dead men's Bones upon them, as ver. 14, 16, 20. or by putting them to some other unclean or filthy use. where the priests had burnt incense, from Geba x The Northern border of the Kingdom of judah: Of which see Jos. 18. 24. 1 Kin. 15. 22. to Beersheba y Which was the Southern border. See Gen. 21. 31. 〈◊〉. 20. 1. i e. from one end to the other. , and broke down the high places of the gates z Which were erected by the Gates of the City here mentioned, into the honour of their Tutelary gods, which after the manner of the Heathen they owned for the Protectors of their City and Habitations. that were in the entering in of the gate of Joshua the governor of the city a This circumstance is noted to show Iosiah's great zeal and impartiality, in rooting out all monuments of Idolatry, without any respect unto those great persons who were concerned in them, or affected to them. , which were on a man's left hand at the gate of the city. 9 Nevertheless, the priests of the high places b Which Worshipped the True God there. came not up to the altar of the LORD in Jerusalem c i e. Were not suffered to come thither to the exercise of their Priestly function; as a just punishment for the corruption of God's Worship, and the transgression of so plain and positive a Law of God, Deut. 12. 11. which was much worse in them who had more knowledge to discern God's mind therein, and more obligations to observe it, and to engage others to the observation of it. Compare Ezek. 44. 10. , but they did eat of the unleavened bread d i e. Of the Meat-Offerings, allotted to the Priests, wherein there was to be no Leaven, Leu. 2. 4, 5, 10, 11. and consequently of other Provisions belonging to the Priests, which by a Synecdoche are contained under this one kind. Thus their Spiritual blemish puts them into the very same state which corporal blemishes brought them, Leu. 21. 17, etc. And thus he mitigates their punishment: he shuts them out from Spiritual Services, but allows them natural and necessary Provisions. among their brethren. 10 And he defiled Topheth, which is in the valley of the children of Hinnom e Of which see jos. 15. 8. Nehem. 11. 30. jer. 7. 31. and 19 6, 11. , that no man might * Leu. 18. 21. Deut. 1●…. 10. make his son, of his daughter to pass through the fire to Molech f See on Leu. 18. 21. Deut. 18. 10. . 11 And he took away the horses g Either, ●…. The Carved or Graven Horses, to which were ●…yned a Graven Chariot, in which there might be the Picture of the Sun, which the Heathens used to represent in this manner. Or rather, 2. Living Horses: For, 1. Such the ●…stern Nations used to Consecrate to the Sun, to signify the swifness of his motion. 2. These Horses are mentioned apart from the Chariots, and are said to be given to the sun, which is not said of the Chariots; and to be taken away, when the 〈◊〉 more burnt, etc. and a certain place is here allotted to the Horses, not to the Chariots. that the kings of Judah had given to the sun h Either, to be Sacrificed to the Sun: or, to draw those Chariots in which the Kings, or some other in their stead, and by their appointment, went forth every Morning to worship the rising Sun: for both these were the customs of the Armenians and Per●…, as Xenophon testifies. , at the entering in of the house of the LORD i i e. By the Gate of the outward Court of the Temple: for the Courts are oft contained under the name of the House or Temple. , by the chamber of Nathan-melech the ‖ Or, 〈◊〉, or, officer. chamberlain k Or, officer, to whom the care of these Horses was committed. , which was in * 1 Chr. 26. 18. the suburbs l Either, 1. Of the City of David: or rather, of the Temple: in certain outward Buildings belonging to the Temple, and the uses thereof. See Ezek. 45. 2. Heb. in Parvarim; a place near the Temple, called also Parbar, 1 Chr. 26. 18. though it be not now known either where it was, or why it was so called. , and burned the chariots of the sun m Which were made for the honour and worship of the Sun, as was before expressed. with fire. 12 And the altars that 〈◊〉 on the top of the upper chamber of Ahaz n i e. Upon the Roof of the King's House. They were so mad upon their Idols, that they were not content with all their public high places and Altars, but made others upon their Housetops, for the worship of the Heavenly bodies. See jer. 19 13. Zeph. 1. 5. , which the kings of Judah had made, and the altars which * Chap. ●…1. ●…. Manasseh had made o Quest. How could this be, when Manasseh had taken them away before, 2 Chr. 33. 15▪ Ans. Either, these Altars were not so fully destroyed as they should have been, the foundations of them being left through the neglect of the Officers appointed to do that work, upon which Amon built his new Altars. Or, if they were wholly rooted out, Amon's new Altars are called by his Father's name, because they were built by his example, and in the very same place where his Father's Altars were; as the Wells which Isaac digged in the same place, where Abraham had digged them before, were therefore called by their ancient names, Gen. 26. 15. See more on the next Verse. in the two courts p The Priests and the People's. See ch. 21. 5. of the house of the LORD, did the king beat down, and ‖ Or, 〈◊〉 from thence. broke them down from thence, and cast the dust of them into the brook Kidron q Partly, to show his derestation of them: and partly, to abolish the very remembrance of them as far as he could. . 13 And the high places that were before Jerusalem, which were on the right hand of the ‖ That is, the mount o●… 〈◊〉. mount of corruption r i e. The Mount of Olives, 1 King. 11. 7. here called the mount of corruption, for the gross Idolatry there practised, which is oft expressed by the name of corruption. See Exod. 32. 7. Deut. 32. 5. In the Hebrew is an elegant allusion between M●…seah, anointing, and Mosh●…ith, corruption, as there is between Bethel and Bethaven, Host 4. 15. which * 1 〈◊〉 〈◊〉 Solomon the king of Israel had builed s Not the same individual Altars; which doubtless either Solomen upon his repentance, or some other of Iosiah's Godly predecessors had taken away long before this time; but other Altars built by Man●…sseh or Amon, which because erected by Solomon's example, and for the same use, and in the same place, are called by his name; this brand being left by the Holy Ghost upon his name and memory, as a just punishment of that abominable practice, and a mean to deter others fro●… the like. for Ashtoreth t Of which and the rest see on 1 King. 11. 5▪ 6, 7. the abomination u i e. The Idol, so called, because it was abominable, and made them abominable to God. of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile. 14 And he * 〈◊〉 〈◊〉 〈◊〉. De●…. 7. 5●…. ●… broke in pieces the ‡ 〈◊〉. 〈◊〉. images, and cut down the groves, and filled their places with the bones of men x i e. Of the Idolatrous Priests, which he caused to be taken out of their Graves, v. 18. . 15 ¶ Moreover, the altar that was at Beth●…el y Quest. How could he rightly do this, seeing Bethel was a part of the Kingdom of Israel, not of judah? Ans. Either, First, This City was now under the Kingdom of judah, to which it was added by Abijah long since, 2 Chron. 13. 19 Or, Secondly, He did this by virtue of that ancient right which David and his posterity had to the Kingdom of Israel, which though suspended for a time by God's grant of the Ten Tribes to jeroboam, and the succeeding Kings of Israel; yet these being all extinct, it might seem to return to him, at least so far as to pluck up Idolatry out of the Land of Israel, as he had opportunity, and especially out of those parts of it which bordered upon judah. Or, Thirdly, The King of Babylon having engaged in a War with the Assyrian, Hezekiah's great enemy, and having thereupon occasion for Hezekiah's friendship, did (as some suppose) enlarge his Dominion, and give him some power over the Kingdom of Israel, at least as to matters of Religion: Which▪ may seem not improbable from 2 Chron. 30. 1, 4, 5, 6. And the same power seems to have been continued, and some kind of League made between the King of Babylon and Manasseh (who thereupon was restored to his Kingdom, 2 Chron▪ 33. 13.) and after him josiah, who therefore was so zealous in his quarrel against the King o●… Egypt, 2 Chron. 35. 20, etc. Or, Fourthly, He did it in purseance of God's prediction concerning this action, 1 King. 13. 2. which (in a matter so good, and so agreeable to God's wi●… and word, as the extirpation of Idolatry unquestionably was) had the force of a warrant or command upon him to do it, as God's prediction of the Conversion of the Gentiles by the Messiah, was a command to his Apostles to Preach to them, Act. 13. 47. ▪ and the high place * 1 〈◊〉. which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar, and the high place z Which seems to have been some little Temple or House erected for that Worship, or for the Priests attending upon it. he broke down, and burned the high place, and stamped it small to powder, and burned the grove. 16 And as Josiah turned himself a Iosiah's care and zeal was so great, that he would not trust his Officers with these things, but would see them done with his own Eyes. , he spied the sepulchers that were there in the mount, and sent and took the bones out of the sepulchers, and burned them upon the altar, and polluted it, according to the * 1 〈◊〉 〈◊〉 〈◊〉. word of the LORD, which the man of God proclaimed, who proclaimed these words b 300 years before it was done. . 17 Then he said, What title is that that I see c It was the manner then, as now it is, to set up little Pillars or Stones, by, or upon the Graves of the higher sort of Men, upon which the name of the Person, and some Remarkable passages relating to him, were Engraven. ? And the men of the city told him, It is the sepulchre of * 〈◊〉 13. the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Beth-el. 18 And he said, Let him alone: let no man move his bones: so they let his bones ‡ 〈◊〉 escape. alone with the bones of * 〈◊〉 〈◊〉 13. the prophet that came d Which were now mixed together. out of Sa●…aria e The place of his Birth or former abode, though now he were in Bethel, 1 Sam. 13. 11. . 19 And all the houses also of the high places that were in the cities of Samaria f By what Authority he did this, see on, ver. 15. , which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el. 20 And he ‖ 〈◊〉. * 〈◊〉 〈◊〉 11. 18. slew all the priests of the high places g Either, 1. The Priests which jeroboam had made of the meanest of the People, whom he ●…ew, both for their Pre●… Usurpation of that Sacred Office, which of itself ●…as Punishable with Death by God's Law, 〈◊〉. 3. 10. and for their Idolatry. Or rather, 2. The Priests of Baalim; by comparing this Verse with the former, where speaking of these same High Places, he ●…oth not say, which jeroboam made; as is usual when he speaks of the High Places of the Calves; but which the other kings of Israel made, who were divers of them Worshippers of Baal; and by considering the Parallel place, 2 Chron. 34. 4. where it is said, they broke down the altars of Baalim, etc. By this Relation it appears, and from the nature of the thing, and common practice in like cases, it is more than probable, that after the departure of the King of Assyria, divers of the Israelites who had retired to other parts, and kept themselves out of the Conqueror's hands, returned together with their Priests to their own Land, and to their old trade of Worshipping Idols; to whom, peradventure, they ascribed this their Deliverance from that Judgement which jehovah had brought upon them. , that were there upon the altars h According to that Famous Prophecy, 1 King. 13. 1, 2. , and burned men's bones upon them, and returned to Jerusalem. 21 ¶ And the king commanded all the people, saying, * 〈◊〉 〈◊〉. 1. Keep the passover i Having abolished False Worship, he now endeavours to set up the True Worship of the True God. ▪ unto the LORD your God, * 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉. 5. 〈◊〉 〈◊〉. ●…. 〈◊〉 〈◊〉. as it is written in this book of the covenant k In this Book which I have found; wherein is contained the Covenant made between God and Israel, and the terms of it. . 22 Surely there was not holden such a passover l i e. Celebrated with such Solemn care, and great Preparation, and numerous Sacrifices, 2 Chron. 35. 7, 8, 9 and universal Joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh, and Amon; and the good hopes they now had of the happy Establishment of their Nation, and the True Religion; and of the prevention of God's Judgements denounced against them. , from the days of the judges m Or, from the days of Samuel, the last of the Judges; as it is expressed 2 Chron. 35. 18. None of the Kings had taken such care to prepare themselves, the Priests, and People, and accurately to observe all the Rites, and diligently to purge out all uncleanness, and to renew their Covenant with God, so solemnly as josiah now did. that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah: 23 But in the eighteenth year of king Josiah, wherein this passover was holden to the LORD in Jerusalem. 24 ¶ Moreover, the workers with familiar spirits, and the wizards n Of which see on, Levit. 19 31. and 20. 27. Numb. 22. 5. Deut. 18. 11. , and the ‖ 〈◊〉 images, and the idols, and all the abominations o Three words noting the same thing, to show, That all the Instruments and Monuments of Idolatry were Destroyed, as God had Commanded. ▪ that were spied p i e. All that were discovered; not only such as were in the place and state of Worship, but such as their Priests or Zealot●… had removed, and endeavoured to hid and secure. in the land of Judah, and in Jerusalem, did Josiah put away, that he might perform the words of * 〈◊〉. ●…0. 27. 〈◊〉 18. 11. the law, which were written in the book that Hilkiah the priest found in the house of the LORD. 25 And * Chap. 18. ●…. like unto him was there no king before him q To wit, for his diligent Study in God's Law, and 〈◊〉 exact Care, and unwearied Industry, and fervent Zeal, in rooting out of Idolaters, and all kinds and appearances of Idolatry, not only in judah, but in Israel also; and in the Establishment of the True Religion in all his Dominions, and in the conforming of his own Life, and his People's too, (as far as he could) to the holy Law of God▪ though Hezekiah might excel him in some other particulars; of whom therefore the like is said above, Chap. 18. 55. , that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses, neither after him arose there any like him. 26 ¶ Notwithstanding, the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah r Because though the King was most hearty in his Repentance and acceptable to God, as was said before, and therefore the Judgement was delayed for his time; yet the people were generally corrupt, and secretly averse from Iosiah's pious and excellent Reformation, and inclined to their old Lusts and Idols; as appears from the complaints of the Prophets, especially jeremiah, and Zephaniah, against them: and by the following History, wherein we see, that as soon as ever josiah was gone, his Children, and the Princes, and the People, suddenly and greedily returned to their former Abominations. , * Jer. 15. 4. because of all the ‡ Heb. anger's. provocations that Manasseh had provoked him withal s The Sine of Manasseh, and of the men of his Generation; who complied and concurred with him in his Idolatrous and cruel practices, Chap. 24. 3, 4. are justly punished in this Generation; partly, because of God's Sovereign Right of Punishing Sinners (such as these unquestionably were) when, and upon what occasion he sees sit: partly, because of that public Warning and Declaration of God, That he would visit the Iniquity of the Fathers upon the Children: and principally, because these men had never sincerely Repent of their own, nor of their Father's Sins; but their hearts still hankered after them; which, though not yet seen by men, was manifest to God, who therefore pronounced this Terrible Sentence against them. . 27 And the LORD said, I will remove Judah also out of my sight, as I have removed Israel; and will cast off this city Jerusalem, which I have chosen, and the house of which I said t To wit, upon the conditions in sundry places expressed, which they broke, and therefore God justly made them to know his breach of promise, as he threatens Numb. 14. 34. , * 1 King. 8. 29▪ My Name shall be there. 28 Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 29 ¶ * 2 Chron. 35▪ 〈◊〉 In his days Pharaoh nechoh u Called Necos by Herodotus, who makes mention of this Fight; wherein, as he saith, Ne●…os conquered the Syrians in Magdalo. king of Egypt went up against the king of Assyria x i e. The King of Babylon, who having formerly Rebelled against the Assyrian his Lord, had now conquered him; as appears by the course of the Sacred, and the concurrence of the Profane History; and therefore is here and elsewhere called the Assyrian, and the king of Assyria, because now he was the Head of that Empire. to the river Euphrates y i e. Against Carchemish by Euphrates, as it is expressed, 2 Chron. 3●…. 20. which the Assyrian had taken from the Syrians, Isa. 10. 9 Pharach's Confederates, who therefore sendeth Forces against the Assyrian, that he might both help them, and secure himself. : and king Josiah went against him z Either to defend his own Country from Pharaoh's Incursions; or to Assist the King of Babylon▪ with whom he seems to have been in League, as was noted before. ; and he slew him a i e. Gave him his Death's Wound there; though he died not till he came to jerusalem, 2 Chron. 35▪ 23, 24. at * Zech. 12. 11▪ Megiddo, when he had seen him b i e. When he Fought with him, or in the first Onset. Thus Fight is called a looking in the face, 2 King. 14. 8. . 30 And his servants carried him in a chariot dead c i e. Mortally Wounded, as in the former Verse; and as we commonly say of a sick man, past hopes of Recovery, that he is a dead man; Compare Gen. 20. 3. from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre: and * 2 Chron. 36. 1. the people of the land took * 1 Chron. 3▪ 1●…. ●…er. 22. 11. Shall●…. Jehoahaz the son of Josiah d Who was younger than jehoiakim, by comparing ver. 31. with 36. yet preferred by the People before the elder Brother; either because jehojakim refused the Kingdom for fear of Pharaoh, whom he knew he should hereby provoke▪ or because, jehoahaz was the more Stout and Warlike Prince; whence he is called a Lion, Ezek. 19 3. though indeed he shown his Courage more against his People, than his Enemies: but they judged, that he was most able and willing to defend them against the Conquering Army. , and anointed him e As they used to do in such Extraordinary Cases, because this was a troublesome time, and he was not the right Heir to the Crown, and therefore needed this Solemn Rite of Confirmation, which Solomon had in the same Circumstances. , and made him king in his father's stead. 31 ¶ Jehoahaz was twenty and three years old when he began to reign, and he reigned three months in Jerusalem: and his mother's name was * Chap. 24. 18. Hamutel, the daughter of Jeremiah of Libnah. 32 And he did that which was evil in the sight of the LORD, according to all that his fathers f i e. His grand Parents, Manasseh, and Amon. He restored that Idolatry which his Father had destroyed; partly, to gratify the generality of the people, who had made him King, and who were inclined to their old Superstitions, even in Iosiah's time, as was observed before, though restrained from the outward acts, by fear: and partly, to sweeten the King of Egypt, who possibly was a Zealous Idolater, by his compliance with him in the Worship of Idols. had done. 33 And Pharaoh-nechoh put him in bands g Either, because he presumed to take the Kingdom without his leave and consent: or because he renewed the War against Pharaoh, as some affirm, and by him was Conquerred, and taken Prisoner. at Kiblah h An eminent City in Syria; of which see Numb. 34. 11. 2 King. 25. 6. where Pharaoh now was to finish, or make good his Conquests, whither jehoahaz was carried to receive his Sentence. , in the land of Hamath ‖ Or, because he Reigned. that he might not reign i Or, because he had reigned; i. e. Taken the Kingdom without right, and without his leave. Or, according to the other reading, in the beginning of his Reign; the word reigning being commonly used for beginning to reign; when he was scarce warm in his Throne. in Jerusalem, and † 〈◊〉 set a 〈◊〉 upon the land. put the land to a tribute k To wit, a Yearly Tribute, whereby they should acknowledge him to be their Superior; and for which, he would be their Protector, when they needed his help. of an hundred talents of silver, and a talon of gold. 34 And Pharaoh-nechoh made Eliakim the son of Josiah l Whom he perceived to be of a more mild and peaceable disposition. king, in the room of Josiah his father, and turned his name to * Matt. 1. 11. called Io●…im. Jehoiakim m Because the giving of Names was accounted an act and sign of Dominion; which therefore Parents did to their Children, and Conquerors to their Vassals or Tributaries. Compare Chap. 24. 17. Dan. 1. 7. , and took Jehoahaz away n Partly as a Punishment for him: and partly, that he might give no disturbance to his Brother. : and he came to Egypt, and died there. 35 And Jehoiakim gave the silver and the gold to Pharaoh, but he taxed the land to give the money according to the ‡ Heb. mouth. commandment of Pharaoh; he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaoh-nechoh. 36 ¶ Jehoiakim was twenty and five years old when he began to reign o Either, 1. When he began to Reign alone, and with full Power, or after jehoahaz his Death: till which the people would not disown him whom they had Anointed King, which was esteemed a great tie; 2 Sam. 19 10. nor own, or accept jehojakim as their King, but only as his Brother's Viceroy, though Pharaoh had by violence forced him upon them. And so jehoahaz might be his Elder Brother, and the same who is called johanan, and is first mentioned, as the eldest son, 1 Chron. 3. 15. though he may be placed first, not in regard of his Birth, but of his Dignity; the Crown being first put upon his Head. Or, 2. When he was first set up by Pharaoh, and so this was the Elder Brother, though by popular Violence put by his Right. See on ver. 31. , and he reigned eleven years in Jerusalem: and his mother's name was Zebudah, the daughter of Pedaiah of Rumah. 37 And he did that which was evil in the sight of the LORD p By Idolatry, the Oppression of his People, and the Persecution of the Prophets, and other good men, jer. 26. 20. Ezek. 19 5, 6, 7. , according to all that his fathers had done. CHAP. XXIV. IN * 2▪ 〈◊〉 〈◊〉 his days a i e. In Iehoiakim's Reign, in the end of his third Year, Dan. 1. 1. or, the beginning of his Fourth, jer. 25. 1. Nabuchadnezzar king of Babylon b The son of Nabopolassar, who quite subdued the Assyrian, first his Lord, and then his Competitor, and made himself Absolute Monarch of all those parts of the World. came up c To wit, against jehoiakim, as the Friend and Confederate of Pharaoh, whose Forces he had lately Conquered. jer. 46. 2. , and Jehoiakim became his servant three years: then he turned and rebelled against him d By the instigation of the Egyptian, who threatened him if he did not Rebel, and promised him his utmost Assistance if he did. . 2 And the LORD sent against him bands of the Caldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon e For Nebuchadnezzar's Army was made up of several Nations, who were willing to Fight under the Banner of such a Puissant and Victorious Emperor. , and sent them against Judah to destroy it, * Chap. 〈◊〉 and 23. 〈◊〉 according to the word of the LORD, which he spoke ‡ Heb. by the hand o●…. by his servants the prophets. 3 Surely at the commandment of the LORD, came this upon Judah, to remove them out of his sight, for * Chap. 〈◊〉 and 2●…. 〈◊〉. the sins of Manasseh f Properly and directly for their own sins, and occasionally for the sins of Manasseh, which had never been charged upon them, if they had not made them their own by their impenitency for them, and repetition of them. , according to all that he did. 4 And also for * Chap. 〈◊〉 the innocent blood g To wit, of those Prophets and Saints, who either reproved, or would not comply with his Idolatrous Worship. that he shed, (for he filled Jerusalem with innocent blood) ‡ Heb. 〈◊〉 God 〈◊〉 not 〈◊〉; or, ●…e ●…rable▪ 〈◊〉. which the LORD would not pardon. 5 ¶ Now the rest of the acts of Jehoiakim, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 6 So Jehoiakim slept with his fathers: and Jehoiachin h Called also jechoniah, 1 Chron. 3. 16. (as jehojakim also was, by comparing this with Matt. 1. 11.) and in way of contempt, Choniah, jer. 22. 24. his son reigned in his stead. 7 And the king of Egypt came not again any more out of his land i To wit, in this King's days; nor until Zedekiah's time, jer. 37. 6, 7. nor to any purpose. He could not now come out to Protect the King of judah, being scarce able to defend his own Kingdom. : for * Jer. 4●…. ●… the king of Babylon had taken from the river of Egypt unto the river Euphrates, all that pertained to the king of Egypt. 8 ¶ Jehoiachin was eighteen years old when he began to reigh k Object. He was then but Eight years old, 2 Chron. 36. 9 Answ. 1. Both are true; in his Eighth Year he began to Reign with his Father, who made him King with him, as divers other Kings of Israel and judah had done in the like times of trouble; and in his Eighteenth Year he Reigned alone. 2. He is called a son of eight years when he began to reign, 2 Chron. 36. 9 because this was the Eighth Year, not of his Age, but of the Babylonish Captivity, or Bondage; under which, both he, and his Father had been just so long; for it began in the Fourth Year of jehojakim, as it is affirmed, jer. 25. 1. and continued all his Reign, which lasted Eleven Years, Chap. 23. 36. and so the First Year of jehojakim was precisely the Eighth Year of that Captivity. And this is certain, That the Years of Kings mentioned in Scripture, are not always accounted from the beginning of their Age, but from some other Remarkable Time, or thing: thus Saul, when at Man's Estate, is called, the son of one year, 1 Sam. 13. 1. of which see my notes there; and Ahaziah, (whose Father lived only Forty Years, 2 Chron. 21. 20.) is called a son of forty and two years when he began to reign, 2 Chron. 22. 2. because that was the Forty and second Year of the Reign of Omri's Family, as most think. And therefore it cannot seem strange, if the Years of this King be computed, not from liis Birth, but from the beginning of so great and famous a Change of the jewish Affairs, as this Captivity made; this being the usual way of the Romans and Greeks, and other more Ancient and Eastern Nations, to compute the times from the great Changes and Revolutions happening among them. And that this was the practice of the jews in the Computation of these very times, is evident from the use of it in the Prophecy of Ezekiel, Chap. 1. 2. which was the fifth year of Iehojakim's captivity; and Chap. 33. 21. in the Twelfth year of our Captivity; and Chap. 40. 1. in the Twenty fifth year of our captivity. 3. To all this might be added, That some here acknowledge an Error of the Scribe, and affirm, That in the first and best Copies, in 2 Chron. 36. 9 it was not eight, but eighteen; which they gather from hence, because those two Ancient and Venerable Translators, the Syriack and Arabic, read there, as it is here, was eighteen years old▪ which they say, they would never have presumed to do, if they had not so read it in those Hebrew Copies, out of which they drew their Translation; or in some of them. , and he reigned in Jerusalem three months l And ten days, which are added, 2 Chron. 36. 9 But such small sums are frequently omitted in great Numbers. See on Gen. 15. 13. 1 King. 16. 8. : and his mother's name was Nehushta, the daughter of Elnathan of Jerusalem. 9 And he did that which was evil in the sight of the LORD, according to all that his father had done. 10 ¶ * 〈◊〉 1. 1. At that time the servants of Nabuchadnezzar king of Babylon came up against Jerusalem, and the city ‡ 〈◊〉. came 〈◊〉. was besieged. m Either, 1. Because the people had made jehojachin King without his consent. Or, 2. Because he had some notice, or at least a suspicion of his intentions to Rebel against him, and to join with Egypt against him, as Zedekiah his Successor did. But whatsoever was the Second and Immediate cause of it, the chief Cause was. God's commandment, or the direction of his Providence, as it was said ver. 3. 11 And Nabuchadnezzar king of Babylon came against the city, and his servants did besiege it. 12 And Jehoiachin the king of Judah went out to the king of Babylon n i e. Yielded up himself and the City into his hands; and this by the counsel of jeremiah, and to his own good. , he, and his mother, and his servants, and his princes, and his ‖ 〈◊〉 〈◊〉 officers, and the king of Babylon took him in the eighth year of his reign o i e. Of Nebuchadnezzar's Reign; as appears by comparing this with Chap. 25. 8. and because jehojachin Reigned not half a year. . 13 * 〈◊〉 17. 〈◊〉. And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house▪ and cut in pieces all the vessels of gold q i e. The most and choicest of them, by comparing this with ch. 25. 14, 15. which Solomon king of Israel had made r So he expresseth it, either First, Because these Vessels were made by the godly Kings of judah, instead of those which Solomon made, and so they go by his name; as the Ship of the Argona●…ts was still reputed the same Ship, though it was from time to time recruited with new materials, until nothing of the old was left. Or, Secondly, Because though the City and Temple had been rifted more than once both by the Kings of Egypt and Israel, and by the wicked Kings of judah▪ yet these golden Vessels were preserved from them, either by the care of the Priests, who hide them out of the way; or by the clemency of the Conquerors, and the reverence which they bore to such sacred Instruments; or by the special providence of God, disposing their hearts to leave them. Or, if they had been taken away by any of these Kings, they might afterwards be recovered by the entreaty, or at the cost of the godly Kings of judah. in the temple of the LORD, as the LORD had said. p Or rather, took away, as this word elsewhere signifies; or cut off, to wit, from the Temple. For why should they cut in pieces those Vessels which might conveniently be carried away? And that they were not cut in pieces, but reserved whole, is manifest from Ezra 1. 7. and Dan. 5. 2, 3. 14 And he carried away all Jerusalem s i e. The Inhabitants of jerusalem; not simply all, but the best and most considerable part, as the following words explain and restrain it. , and * 〈◊〉. 24. 1. all the princes, and all the mighty men of valour, even ten thousand t Which are more particularly reckoned up, v. 16. where there are 7000 mighty men, and a thousand Smiths; and those mentioned v. 15. make up the other 2000 ●… Which might furnish them with new Arms, and thereby give him fresh trouble. captives, and all the crastsmen and smith's ●…: none remained save the poorest sort of the people of the land. 15 And * Chron. ●…6. 〈◊〉 2▪ 6. he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his ‖ Or, 〈◊〉. officers, and the mighty of the land, those carried he into captivity, from Jerusalem to Babylon. 16 And all the men of might, even seven thousand, and craftsmen, and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. 17 ¶ And * 〈◊〉 37. 1. the king of Babylon made Mattaniah * 1 Chron. 3. 〈◊〉 his father's brother king in his stead, and changed his name to Zedekiah x That he might admonish h●…m of (what this Name signifies) the justice of God, which had so severely Punished jehojakim for his Rebellion; and would no less certainly overtake him, if he should be guilty of the same Rebellion and Perfidiousness, of which his Predecessor was guilty. . 18 * 2 Chr. 36. 1▪ Jer. 37. 1. and 52. 1. Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem: and his mother's name was * Chap. 23. 31. Hamutal, the daughter of Jeremiah of Libnah. 19 And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done. 20 For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon y Thus the People's Sins were the true Cause why God gave them wicked Kings, whom he suffered to do wickedly, that they might bring the long-deserved, and threatened Punishments upon Themselves and their People. . CHAP. XXV. ANd it came to pass * 2 Chr. 36. 17. Jer. 34. and 3●…. 1. Ezel●…. 24. 1. in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nabuchadnezzar King of Babylon came, he, and all his host, against Jerusalem a To chastise Zedekiah for his Rebellion and Pe●…jury, 2 Chron. 36. 13. , and pitched against it, and they built forts against it round about b Partly to keep all supplies of men or provisions from entering into the City: And partly, that from thence they might shoot D●…rts, or Arrows, or Stones into the City. See jer. 52. 4. Ezek. 4. 2. and 17. 17. . 2 And the city was besieged unto the eleventh year of King Zedekiah. 3 And on the ninth day of the * Jer. 52. 6. fourth month c Which word is easily understood, by comparing this and the first verse, and jer. 39 2. and 52. 6. where it is expressed. the famine prevailed in the city, and there was no bread for the people of the land d i e. For the common sort of people, who flocked thither from all parts, upon the approach of the Babylonian Army; but only for the great Men and Soldiers. See of the grievousness of this ●…lamine, Lam. 4. 10. and Ezek. 5. 10, 12. . 4 ¶ And the city was broken up e By the Chaldeans, who broke and entered the gate, jer. 39 3. , and all the men of war fled f Which word is fitly supplied out of the parallel place, jer. 39 4. or out of the following verb, went away. by night, by the way of the gate, between two walls g Between the outward and inward wall of the City, by a private way, having the advantage of the darkness of the night, and possibly of some Vault under the ground. , which is by the king's garden, (now the Caldees were against the city round about) and the king h This word also is necessarily to be understood; partly, by its singular, which agrees not with the men of war; and partly out of the next verse, where it is expressed. went the way toward the plain i Of jericho, as it follows. . 5 And the army of the Caldees pursued after the King, and overtook him in the plains of Jericho: and all his army were scattered from him. 6 So they took the king, and brought him up to the king of Babylon, to Riblah k Of which see above, v. 23, 33. and below v. 21. where Nabuchadnezzar stayed, that he might both supply the hefiegers with more men, and Military provisions, as their occasions required; and have an eye to Chaldea, to prevent or suppress any commotions which might happen there in the time of his absence. , and they ‡ Heb. spoke judgement with him. gave judgement upon him l The King's Officers appointed thereunto, examined his cause, and passed the following sentence against him. . 7 And they flew the sons of Zedekiah before his eyes, and ‡ Heb. made bl●…d. put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon m Thus two Prophecies were fulfilled, which seemed contrary one to the other, that he should go to Babylon, jer. 32. 5. and 34. 3. and that he should never see Babylon: Which seeming-contradiction, because Zedekiah the false Prophet could not reconcile, he concluded both were false, and that jeremy was a false Prophet; and it seems Zedekiah the King might stumble at this difficulty. . 8 ¶ And in the fifth month, on the seventh day of the month n Quest. How doth this agree with jer. 52. 12. where he is said to come thither on the tenth day? Ans. Either he came to jerusalem on the seventh day, and burned the Temple on the tenth day: Or this sacred Writer speaks of the day of his departure from Riblah towards jerusalem, and jeremiah speaks of his coming to jerusalem, which was about three days journey from Riblah. , (which is * See Chap. 24. 12. and Ver. 24. the nineteenth year of king Nabuchadnezzar king of Babylon) came Nebuzaradan ‖ Or, chief Marshal. captain of the guard, a servant of the king of Babylon, unto Jerusalem: 9 And he burned the house of the LORD o Which had now stood about 450 years. , and the king's house, and all the houses of Jerusalem, and every great man's house burned he with fire. 10 And all the army of the Caldees that were with the captain of the guard, broke down the walls of Jerusalem round about. 11 Now the rest of the people that were left in the city p Whom neither the Sword nor Famine had destroyed, who were 832 persons, jer. 52. 29. being members and traders of that City: For it is likely that there were very many more of the Countrypeople who were fled thither, who were left with others of their Brethren to manure the Land, as it here follows. , and the ‡ Heb. fallen away. fugitives that fell away to the king of Babylon, with the remnant of the multitude q To wit, of the Inhabitants of the Country. , did Nebuzar▪ adan the captain of the guard carry away. 12 But the captain of the guard left of ‡ Heb the poverty. the poor of the land to be vinedressers and husbandmen. 13 And * Chap. 20. 17. Jer▪ 27. 19, 22. the * 1 Kin. 7. 15. pillars of brass r The carriage whereof to Babylon was foretold, jer. 27. 21, 22. that were in the house of the LORD, and the * 1 Kin. 7. 27. bases, and the * 1 Kin. 7. 23. brazen sea that was in the house of the LORD, did the Caldees break in pieces, and carried the brass of them to Babylon. 14 And the * Exod. 27. 3. 1 Kin. 7. ●…0. pots, and the shovels s Of these and the following words, see on Exod. 27. and 1 King. 6. and 7. , and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away. 15 And the fire-pans, and the bowls, and such things as were of gold, in gold, and of silver, in silver, the captain of the guard took away. 16 The two pillars, ‡ Heb. the one sea. one sea, and the bases which Solomon had made for the house of the LORD, * 1 Kin. 7. 47. the brass of all these vessels was without weight. 17 * 1 Kin. 7. 15. Jer. 52. 21. The height of the one pillar was eighteen cubits, and the chapter upon it was brass: and the height of the chapter three cubits: and the wreathen-work, and pomegranates upon the chapter round about, all of brass: and like unto these had the second pillar with wreathen work. 18 ¶ And the captain of the guard took Seraiah the chief priest t The Highpriest, Grandson of that Hilkiah, of whom ch. 22. 4. and Father of jehozadack, who, as it seems, was taken with his Father; and when his Father was slain, v. 21. he was carried away to Babylon, as it is noted, 1 Chron. 6. 13, 14. , and * Jer. 29. 25. Zephaniah the second priest u Who was the High-Priests deputy, when he was hindered from the execution of his Office, see on Numb. 3. 32. 2 Sam. 8. 17. 2 King. 23. 4. , and the three keepers of the ‡ Heb. threshold. door. 19 And out of the city he took an ‖ Or, eunuch. officer, that was set over the men of war, and five men of them that ‡ Heb. saw the king's face. were in the king's presence x i e. Of them who constantly attended upon the King's Person, see 1 King. 10. 8. Esth. 1. 14. Obj. These were seven, jer. 52. 25. Ans. Either five were first taken, and two after them: Or two of the seven were of an inferior rank, who therefore are here omitted. , which were found in the city, and the ‖ Or, scribe of▪ the captain of the host. principal scribe of the host, which must ered the people of the land, and threescore men of the people of the land y Who had been most forward or active in the Rebellion. that were found in the city. 20 And Nebuzar adan captain of the guard, took these, and brought them to the king of Babylon, to Riblah. 21 And the king of Babylon smote them, and slew them at Riblah in the land of Hamath. So Judah was carried away out of their land. 22 ¶ * Jer. 40. 5, 9 And as for the people that remained in the land of Judah, whom Nabuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan z A righteous and good man, and a friend to the Prophet jeremiah, jer. 26. 24. , ruler. 23 And when all the * Jer. 40. ●…. captains of the armies a Which escaped away when Zedekiah was taken. See above, v. 4, 5. , they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they, and their men. 24 And Gedaliah swore to them, and to their men b Assured them by his promise and oath, that they doing what he required, should be kept from the evils which they feared. This he might safely swear, because he had not only the King of Babylon's promise and interest too, but also God's promise for their Indemnity, delivered by jeremiah. , and said unto them, Fear not to be the servants of the Caldees: dwell in the land, and serve the king of Babylon, and it shall be well with you. 25 But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed ‡ Heb. of the kingdom. royal c And therefore moved with envy to see so mean a Person advanced into their place. See this History more fully described jer. 41. , came, and ten men d To wit, Ten Captains or Officers, and under each of them many Soldiers, otherwise the attempt was ridiculous. with him, and * Jer. ●…1. 2▪ smote Gedaliah, that he died, and the Jews and the Caldees that were with him at Mizpah. 26 And all the people both small and great, and the captains of the armies arose, and * Jer. 43. 4. came to Egypt: for they were afraid of the Caldees. 27 ¶ And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day e Or, on the 25 day, as it is jer. 52. 31. for then the Decree was made, which was executed upon the 27 day. of the month, that Evil-merodach king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin king of Judah out of prison. 28 And he spoke ‡ Heb. good things with him. kindly to him, and set his throne above the throne of the kings that were with him in Babylon f It seems though the power of these Kings was taken away, yet some honour and respect was given to them, even in the place of their captivity, and to jehojachin more than to any of the rest. . 29 And changed his prison-garments: and he did eat bread continually before him g i e. In his presence, and at his Table, the following allowance being given to him for the maintenance of his Family and Royal Dignity. Compare 2 Sam. 9 10. all the days of his life. 30 And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life. I CHRONICLES. THese Books of the Chronicles are not the same which are so called 1 King. 14. 19 and elsewhere, (because some Passages said to be there mentioned, are not found here) but other Books, and written by other Persons, and for other Ends. Yet this same Writer took out of those Books such Historical Passages as were most useful or necessary. They were written after the Babylonish Captivity, as appears from 2 Chron. 36. 20, etc. by Ezra, 〈◊〉 may be gathered not only from the same words used in the place now quoted, and in the Beginning of that Book which goeth under the name of Ezra, but also from some other Passages, which we may observe hereafter, and from the exactness and diligence here used in making Catalogues of Persons and Families, which also is used in the Book of Ezra. If one or two Passages seem to be of a later Date, those were added by some other Prophets, there being some few such Additional Passages in the Books of Moses. The chief Design of these Books is, to complete the History of the Kings of Judah, and together up the Fragments of Sacred History, which were omitted in the Books of Samuel and Kings, and to explain some Passages there mentioned, and to give an exact Account of the Genealogies: Which (though ignorant or inconsiderate Persons may think trivial and useless) was a Work of great Necessity, to preserve the Distinction of the Tribes and Families; that so it might appear that Christ came of that Nation, and Tribe, and Family of which he was to be born. And this Account having been hitherto neglected, is most seasonably mentioned in these Books, because this was to be in a manner the last Part of the Sacred and Canonical History of the Old Testament, and therefore the fittest place to Record those Genealogies, upon which the Truth and Authority of the New Testament in some sort depends. And whereas many things in these Genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the Persons here named, were known to them by those very particular and exact Genealogies, which they kept in their several Families and in public Registers; from whence this Sacred Penman, by the direction of God's Spirit, took those Things which were of most Importance. 1 ADam, * 〈◊〉. 〈◊〉 Sheth a i e. Adam begat Sheth: And so in the following Particulars. For brevity sake he only mentions their Names; but the rest is easily understood out of the former▪ Books and from the Nature of the thing; and from some following Passages where the Sense is completed. , Enosh, 2 Kenan, Mahalaleel, Jered, 3 Henoch, Methushelah, Lamech, 4 Noah, Shem, Ham, and Japhet b Formerly he mentions only one Son, but here he names and treats of Noah's three Sons, partly because they were all the Founders of the New World; and partly because the Accomplishment of Noah's Famous Prophecy, Gen. 9 25, 26, 27. could not otherwise appear but by the Account of their several Posterities. . 5 * 〈◊〉 The sons of Japhet; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 6 And the sons of Gomer; Ashchenaz, and ‖ 〈…〉 Riphath c Or, Diphath: For those two Hebrew Letters which answer to our D and R, being very like, are oft confounded and exchanged, as v. 7, 41, 46, 50. , and Togarmah. 7 And the sons of Javan; Elishah, and Tarshish▪ Kittim, and ‖ 〈…〉 Dodanim. 8 The sons of Ham; Cush, and Mizraim, Put, and Canaan. 9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raama, and Sabtecha: and the sons of Raamah; Sheba and Dedan. 10 And Cush * 〈◊〉. ●…. begat Nimrod: he began to be mighty upon the Earth. 11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 12 And Pathrusim, and Casluhim, (of whom came the Philistines d Of which see the Notes on Gen. 10. 14. ,) and * 〈◊〉. 2. 23. Caphthorim. 13 And * Gen. 10. 1●…▪ Canaan begat Zidon his firstborn, and Heth. 14 The Jebusite e The People so called. So the Names which follow until v. 17▪ are not the Names of particular Persons, but of People or Nations. And all these descended from Canaan, though some of them were afterwards extinct or confounded with others of their Brethren by Cohabitation or mutual Marriages, whereby they lost their Names: Which is the Reason why they are no more mentioned▪ at lest under these Names. also, and the Amorite, and the Girgashite, 15 And the Hivite, and the Archite, and the Sinite, 16 And the Arvadite, and the Zemarite, and the Hamathite. 17 The sons of * Gen. 10. 22▪ & 11. 10. Shem f Either the Name of sons is so taken here as to include Grandsons, who are called Sons, Gen. 29. 5. 2 Sam. 19, 24. Or, these words, The Children of Aram, are understood and inserted before Uz, out of Gen. 10. 23. where they are expressed. ; Elam, and Ashur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and ‖ Or, Mash. Gen. 10. 23. Meshech. 18 And Arphaxad begat Shelah g Either Immediately, or Mediately by his Son Cainan, who is expressed, Luke 3. 35. of which, God assisting, I shall speak in its proper place. , and Shelah begat Eber. 19 And unto Eber were born two sons: the name of the one was ‖ That is, division. Peleg, (because in his days the earth was divided h In their Languages and Habitations: Of which see Gen. 11. 7. ,) and his brother's name was Joktan. 20 And * Gen. 10. 26▪ Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah. 21 Hadoram also, and Uzal, and Diklah, 22 And Ebal i Or, Obal, as it is Gen. 10. 28. Such proper Names being oft differently written according to the difference of Times, and People, 〈◊〉 Writers. , and Abimael, and Sheba, 23 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 24 * Gen. 11. 10▪ Luke 3. 36. Shem, Arphaxad k Having given a brief and general Account of the Original of the World and the People in it, he now returns to a more large and particular Account of the Genealogy of Shem, from whom the Jews were descended. , Shelah, 25 * Gen. 11. 15. Eber, Peleg, Reu, 26 Serug, Nahor, Terah, 27 * Gen. 17. 5. Abram, the same is Abraham. 28 The Sons of Abraham; * Gen. 21. 2, 3, Isaac, and * Gen 16. 11, 15. Ishmael. 29 These are their generations: The * Gen. 25. 13, to 17. firstborn of Ishmael, Nebajoth: then Kedar, and Adbeel, and Mibsam, 30 Mishma, and Dumah, Massa, ‖ Or, Had●…. Gen. 25. 15. Hadad, and Tema, 31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael. 32 Now * Gen 25. 1, 2. the sons of Keturah; Abraham's concubine: she bore Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan. 33 And the Sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah. 34 And * Gen. 21. 2. Abraham begat Isaac. * Gen 25. 25. The sons of Isaac; Esau, and Israel. 35 The sons of * Gen. 36. 9, 10. Esau; Eliphaz, Revel, and Jeush, and Jaalam, and Korah. 36 The sons of Eliphaz; Teman, and Omar, ‖ Or, Zepho. Gen. 36. 11. Zephi, and Gatam, Kenaz, and Timna l There is another Timna, the Concubine of Eliphaz. Gen. 36 12. but this was one of his Sons, though called by the same Name; there being some Names common both to Men and Women in the Hebrew and in other Languages. , and Amalek. 37 The sons of Revel; Nahath, Zerah, Shammah, and Mizzah. 38 And the sons of Seir m One of another Nation, Prince of the Horims; whose Genealogy is here described, because of that Affinity which was contracted between his and Esau's Posterity; and those who were not united and incorporated with them, were destroyed by them. See Deut. 2. 12. ; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan. 39 And the Sons of Lotan; Hori, and ‖ Or, Heman. Gen. 36. 22. Homam: and Timna was Lotans' sister. 40 The sons of Shobal; ‖ Or, Alvan, Gen 36. 23. Alien, and Manahath, and Ebal, ‖ Or, Shepho. Gen. 36. 23. Shephi, and Woman. And the sons of Zibeon; Ajah, and Anah. 41 The Sons of Anah; * Gen. 36. 25. Dishon. And the sons of Dishon, ‖ Or, H●…mdan. Gen. 36. 26. Amram, and Eshban, and Ithran, and Cheran. 42 The sons of Ezer; Bilhan, and Zavan, and ‖ Or, A●…han. Gen. 36. 27. Jakan. The sons of Dishan; Uz, and Aran. 43 Now these are the * Gen. 36. 31. Kings that reigned in the land of Edom n Of this and the following Verses see on Gen. 36. 31, etc. whence this whole Relation is taken. , before any King reigned over the Children of Israel; Bela the son of Beor: and the name of his City was Dinhabah. 44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead. 45 And when Jobab was dead, Husham of the land of the Temanite, reigned in his stead. 46 And when Husham was dead, Hadad the son of Bedad (which smote Midian in the field of Moab) reigned in his stead: and the name of his city was Avith. 47 And when Hadad was dead, Samlah, of Masrekah reigned in his stead. 48 * Gen. 〈◊〉 And when Samlah was dead, Shaul of Rehoboth by the river, reigned in his stead. 49 And when Shaul was dead, Baal-hanan the son of Achbor reigned in his stead. 50 And when Baal-hanan was dead, ‖ Or, 〈◊〉 Gen. 36. 〈◊〉▪ Hadad reigned in his stead: and the name of his city was ‖ Or, 〈◊〉 Gen. ●…6. 〈◊〉▪ Pa●…: and his wife's name was Mehetabel the daughter of Matred, the daughter of Mezahab. 51 Hadad died also. And the * 〈…〉 Dukes of Edom were, Duke Timna, Duke Aliah, Duke Jetheth, 52 Duke Aholibamah, Duke Elah, Duke Pinon, 53 Duke Kenaz, Duke Teman, Duke Mibzar, 54 Duke Magdiel, Duke Iram. These are the Dukes of Edom. CHAP. II. 1 THese are the sons of ‖ 〈…〉 Israel; * 〈…〉 Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, 2 Dan, Joseph, and Benjamin, Naphtali, Gad and Asher. 3 The sons of * 〈…〉 Judah a Whom he puts first, because the best part of the Right of the Firstborn, to wit, the Dominion, was conferred upon him, Gen. 49. 8. and because the Messiah was to come out of his Loins. ; Er, and Onan, and Shelah: which three were born unto him of the daughter of * 〈…〉 Shua the Canaanitess. And Ere the firstborn of Judah, was evil in the sight of the LORD, and he slew him. 4 And * 〈…〉 Tamar his daughter in law, bore him Pharez, and Zerah. All the sons of Judah were five. 5 The Sons of * 〈…〉 Pharez; Hezron, and Hamul. 6 And the Sons of Zerah; ‖ 〈…〉 Zimri, * 〈…〉 and Ethan, and Heman, and Calcol, and ‖ 〈…〉 Dara b If these be the same who are mentioned as the Sons of Machol, 1 King ●…4. 31. Either the same Man had two Names, Zerah and Machol, as was usual among the Hebrews: Or, one of these was their immediate Father, and the other their Grandfather, : five of them in all. 7 And the sons of Carmi c Who is here mentioned, because he was the Son of Zimri, who is also called Zabdi, jos. 7. 1. : ‖ 〈…〉 Achar d Called Achan, jos. 7. 1. and here Achar, with a little variation for greater significancy: For Achar signifies a Troubler. , the troubler of Israel, who transgressed in the thing * 〈…〉 accursed. 8 And the sons of Ethan; Azariah. 9 The sons also of Hezron that were born unto him; Jerahmeel, and ‖ 〈…〉 Ram, and ‖ 〈…〉 Chelubai. 10 And Ram * 〈…〉 begat Amminadab, and Amminadab begat Nahshon, prince of the children of Judah. 11 And Nahshon begat Salma, and Salma begat Boaz, 12 And Boaz begat Obed, and Obed begat Jesse. 13 * 〈…〉 And Jesse begat his firstborn Eliab e Called also Elihu, 1 Chron. 27. 18. unless that was another person, and the word Brother be taken more largely for a Kinsman, as it is frequently used. , and Abinadab the second, and ‖ 〈…〉 Shimma the third, 14 Nethaneel the fourth, Raddai the fifth, 15 Ozem the sixth, David the seventh f For though he had eight Sons, 1 Sam. 16. 10. one of them either died presently after that time, or is neglected for some reason now unknown, as others are▪ See the Notes on Mat. 1. 8, 9 : 16 Whose sisters were Zerujah, and Abigail. And * 〈…〉 the sons of Zerujah; Abishai, and Joab, and Asahel, three. 17 And Abigail bore Amasa, and the father of Amasa was Jether the Ishmeelite g By Birth or Habitation, but by Profession an Israelite, 2 Sam. 17. 25. where see my Notes. . 18 And Caleb the son of Hezron h Not that Caleb, Numb. 13. 6. for he was the Son of Iephun●…, of whom he speaks Ch. 4. 15. but another Caleb. † begat children Heb. g●…t w●…th 〈◊〉 〈◊〉. of Azubah his wife, and of Jerioth: her sons i i e. The Sons either 1. of jerioth, she being last mentioned: Or, rather 2. of Azubah, who is by way of distinction called his Wife, when 〈◊〉 probably was only his Concubine, and, as it may seem, 〈◊〉▪ And therefore upon Azubah's death he married another Wife, v. 19 And those other Sons of this Caleb mentioned below v. ●…2. are his Sons by some other: Wife distinct from all these. are these, Jesher, and Shobab, and Ardon. 19 And when Azubah was dead, Caleb took unto him Ephrath, which bore him Hur. 20 And Hur begat Uri, and Uri begat * Exod. 31. ●…. Bezaleel. 21 And afterward Hezron went in k i e. Lay with her, as that Phrase is commonly used, as Gen. 4. 〈◊〉 & 6. 4. to the daughter of * 〈…〉 Machir, the father of Gilead l Of a Man so called. Or, if Gilead be the Name of that known Country, Father is put for Head or Governor, as it is used, 1 Sam. 24. 11. 2 King. 5. 13. & 16. 7. Isa. 22. 21. Or, for Protector, or Curatour, as Father is used job 29. 16. jer. 2. 2●…. 〈◊〉. ●…. 3. This Man being a Man of noted Valour, and the Great Champion in those Parts. , whom he † married m Heb. And he took her, to wit, to Wife. Or, After he had taken her. For so the Particle vau is used, as hath been formerly noted. when he was n Heb. And he was, to wit, when he went in unto her, Or, when he married her. threescore years old, and she bore him Segub. 22 And Segub begat Jair, who had three and twenty cities in the land of Gilead o Which he had, though he was of the Tribe of judah, as 〈◊〉 we see, because he married a Daughter of Manasseh, Num. ●…6. 29. whence he is called a Son of Manasseh, Numb. 32. 41. Deut. ●…▪ 14. And because, being a Man of great Courage, he joined himself 〈◊〉 that half Tribe in subduing Gilead, wherein he acted so Val●…ntly and Successfully, that he had 23 Cities or great Towns given to him to possess or dispose off: or, rather to Rule over them, 〈◊〉 have some Advantage from them; As a King is said to have his Kingdom, although he hath not the propriety of all the Lands and Houses in it. . 23 * 〈…〉 And he took p Or, For he had taken. So this is the Reason why he had so great a Territory and Jurisdiction given to him. Geshur and Aram q Two Cities or great Towns so called. , with the towns of Jair r i e. With those 23. Cities which he is 〈◊〉 to have, v. 22. , from them s i e. From the former Inhabitants, which is easily understood. , with Kenath t Which was taken by Nobah, one of jairs Commanders, sent by him to take it, as may be gathered from 〈◊〉. 32. 41, 42. , and the towns thereof, even threescore cities: all these belonged to the sons of Machir u Partly to his own Sons, and partly to his Son-in-law jair, who by reason of that dear Affection which was 〈◊〉 them, and his forsaking his own Tribe and Kindred to 〈◊〉 for them and to dwell with them, is here reckoned as his own Son. , the father of Gilead. 24 And after that Hezron was dead in Calebephratah x A place then so called by a Conjunction of the Names of the Man and his Wife; afterwards supposed to be called Bethlehem-Ephratah. Others translate the words thus, When Caleb took Ephratah. So it is an Ellepsis of the Verb which is here to be understood out of v. 19 where it is expressed. , than Abiah Hezrons' wife bore him Ashur y After the Father's death. the father of Tekoa z A known place, 2 Sam. 14. 2, 4. jer. 6. 1. Amos 1. 1. Whose Father he is called, because he was either the Progenitor of the People inhabiting there: Or, their Prince and Ruler: Or, the Builder of the City. . 25 And the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, and Ahijah a Or, of (the prefix, man being oft understood) Ahijah, his Wife so called, as may seem probable from the next Verse, where he mentions another Wife. . 26 Jerahmeel had also another wife, whose name was Atarah, she was the mother of Woman. 27 And the sons of Ram the firstborn of Jerahmeel were Maaz, and Jamin, and Eker. 28 And the sons of Woman were, Shammai, and Jada. And the sons of Shammai; Nadab, and Abishur. 29 And the name of the wife of Abishur was Abihail, and she bore him Ahban, and Molid. 30 And the sons of Nadab, sealed, and Appaim: but Seled died without children. 31 And the sons b An Expression oft used both afterwards in this verse and elsewhere, and in profane Authors too, where there is but one Son. It is an Enallage of the Number, which is frequent in the Hebrew. of Appaim; Ishi. And the sons of Ishi; Sheshan. And * See ver. 34, 35. the children of Sheshan; Ahlai. 32 And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children. 33 And the sons of Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel. 34 Now Sheshan had no sons c To wit, living when he died, his Son Ahlai, v. 31. dying before him: unless Ahlai was the Name of a Daughter. , but daughters: and Sheshan had a servant, an Egyptian, whose name was Jarha. 35 And Sheshan gave his daughter to Jarha his Servant to wife, and she bore him Attai. 36 And Attai begat Nathan, and Nathan begat * Chap. 11. 41▪ Zabad, 37 And Zabad begat Ephlal, and Ephlal begat Obed, 38 And Obed begat Jehu, and Jehu begat Azariah, 39 And Azariah begat Helez, and Helez begat Eleasah, 40 And Eleasah begat Sisamai, and Sisamai begat Shallum, 41 And Shallum begat Jekamiah, and Jekamiah begat Elishama. 42 Now the sons of Caleb the brother of Jerahmeel d To wit, of that Caleb mentioned v. 18. as appears by comparing that Verse with v 25. And these are his Sons by another and his third Wife. See on v. 18. were, Mesha his firstborn, which was the father of Ziph e The Name either of a Man: or of a Place, of which see jos. 15. 24, 55. And then Father is to be understood here as v. 23, & 24. : and the sons of Mareshah the father of Hebron f Not the Place so called, but a Man, as is evident because his Sons here follow. . 43 And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema. 44 And Shema begat Raham the father of Jorkoam: and Rekem begat Shammai. 45 And the son of Shammai was Maon: and Maon was the father of Bethzur g A Place in judah, jos. 15. 58. See on v. 23. . 46 And Ephah Calebs' Concubine bare Haran, and Moza, and Gazez: and Haran begat Gazez. 47 And the sons of Jahdai h The Son of Gazez last mentioned: which is implied because he follows next after him in the Genealogy. Or, the Sons of Moza: whose Name might be changed into jahdai for some Reason now unknown. ; Regem, and Jotham; and Geshan, and Pelet, and Ephah, and Shaaph. 48 Maachah Calebs' Concubine bare Sheber and Tirhanah. 49 She bore also Shaaph the father of Madmannah i This, and divers other following Names are the Names of Places in judah, and Father is meant as v. 23, 24. , Sheva the father of Machbenah, and the father of Gibea: and the daughter of Caleb was * Josh. ●…5. 〈◊〉. Achsah. 50 These were the sons of Caleb the son of Hur, the firstborn of Ephratah; Shobal the father of Kirjath-jearim. 51 Salma the father of Bedlam k To wit, in part: For Boaz descended from another Salmon, who was the Son of Naasson, v. 11. , Hareph the father of Beth-gader l Called also Penuel the father of Gedor, ch. 4. 4. . 52 And Shobal the father of Kirjath-jearim, had sons; ‖ Or, Reajah, chap. 4. 2. Haroeh m Which may signify an Overseer, a Prophet, or Teacher, or Ruler; but here is a proper Name, as appears from ch. 4. 2. where he is called Rea●…ah with no great variation in the Hebrew. , and ‖ Or, half of the Menuchites, Or, 〈◊〉. half of the Manahethites. 53 And the families of Kirjath-jearim n Or, In Kirjath-jearim, all which descended from Shobal, v. 51. ; the Ithrite, and the Puhite, and the Shumathite, and the Mishraite: of them o i e. Of the Family of the Mishraite, last mentioned. came the Zareathite, and the Eshtaulite p The Inhabitants of two places called Zoreah and Eshtaol, jos. 15. 33. . 54 The sons of Salma q Of that Salma mentioned v. 51. ; Bethlehem r i e. The Inhabitants of Bethlehem. , and the Netophathite, ‖ Or, Atarit●…s: or, crowns of the House of joab. Ataroth s The Name of a Person, or People. , the house of Joab t The Progenitors of Ioab's Family. , and half of the Manahethites u The other half being mentioned v. 52 , the Zorites x For, to wit, the Zorite. . 55 And the families of the Scribes y Either Civil, who were Public Notaries who wrote and signed Legal Instruments: Or Ecclesiastical. And these were either Levites, or Simeonites, or rather Kenites, and are here mentioned not as if they were of the Tribe of judah, but because they dwelled among them, and probably were allied to them by Marriages, and so in a manner Incorporated with them. which dwelled z Or, rather dwelled; Heb. Were Dwellers. For the other Translation, which dwelled, may seem to ins●…uate that these were Descendants of judah, which they were not; but this Translation only signifies their Cohabitation with them, for which cause they are here named with them. at Jabez ‖ A Place in judah, so named probably from that Famous jabez of that Tribe, ch. 4. 9 ; the Tirathites, the Shimeathites, and Suchathites. These are the * Judg. 1. 16. Kenites that came of Hemath † Who dwelled in judah, judg. 1. 11. Thus they are distinguished from the other Branch of the Kenites, who dwelled in the Tribe of Manasseh, judg. 4. 11. the father of the house of * Jer. 35. 2. Rechab. CHAP. III. NOw these were the sons of David, which were born unto him in Hebron: the firstborn * 2 Sam. 3. 2. Amnon, of Ahinoam the * Josh. 15. 56. Jezreelitess a Of that jezreel in judah, jos. 15. 56. not of that in Manasseh, jos. 17. 16. : the second ‖ Or, Chileab, 2 Sam. 3. 3. Daniel, of Abigail the Carmelitess b So called because she was the Wife of Nab●…l who dwelled in Carmel, 1 Sam. 25. 2. which was in judah, jos. 15. 55. : 2 The third, Absalon the son of Maachah, the daughter of Talmai King of Geshur: the fourth, Adonijah the son of Haggith: 3 The fifth, Shephatiah of Abital: the sixth, Ithream by * 2 Sam. 3. 5. Eglah his wife c Which Title belongs either to all the foregoing Women, or rather, as the singular number showeth, to Eglah only, last mentioned: who possibly may be so called because she was his first, and therefore most proper, Wife, though her son was born after all the rest beforementioned, and therefore both she and her Son are put in the sixth place, the Wives being here named only for the Sons sakes. See more on 2 Sam. 3. 5. . 4 These six were born unto him in Hebron, and * 2 Sam. 〈◊〉. there he reigned seven years and six months: and * 2 Sam. 5. 5. in Jerusalem he reigned thirty and three years. 5 * 2 Sam. 5. ●…. And these were born unto him in Jerusalem, ‖ Or, 〈◊〉▪ 2 Sam. ●…. 〈◊〉 Shimea, and Shobab, and Nathan, and * 2 Sam. 〈◊〉 Solomon, four d All David's Children by her, as the Text positively affirms: and therefore Solomon is called her only Son, Prov. 4. 3. because she loved him as if he had been so. , of ‖ Or, 〈◊〉 2 Sam. 〈◊〉 ●… Bathshuah the daughter of ‖ Or, 〈◊〉 2 Sam. 〈◊〉. ●…▪ Ammiel e Called also Eliam, 2 Sam. 11. 3. See on 2 Sam. 11. 3. : 6 Ibhar also, and ‖ 〈…〉 Elishama, and Eliphelet f And he had two other Sons called by the same Names, v. 8. but they were by differing Wives: and probably they were then distinguished by some additional Clause or Title, which is here omitted, because it was now needless for us to know it: Or, the two first were dead before the two second were born, and therefore the Names of the deceased were given to these to preserve their Memory: , 7 And Nogah, and Nepheg, and Japhia, 8 And Elishama, and ‖ 〈…〉 Eliada, and Eliphelet, nine g Obj. There are but seven mentioned, 2 Sam. 5. 14, etc. Ans. Two of them are omitted there, because they died very early, or were Inglorious, or died without issue: And here we have all the Sons of David, as it here follows v. 9 which Clause is not added 2 Sam. 5. . 9 These were all the sons of David, besides the sons of the concubines, and * 〈…〉. Tamar their sister. 10 And Solomon's son was * 〈…〉 Rehoboam, ‖ 〈…〉 Abia his son, Asa his son, Jehoshaphat his son, 11 Joram his son, ‖ 〈…〉 Ahaziah his son, Joash his son, 12 Amaziah his son, ‖ 〈…〉 Azariah his son, Jotham his son. 13 Ahaz his son, Hezekiah his son, Manasseh his son, 14 Amon his son, Josiah his son. 15 And the sons of Josiah were, the firstborn ‖ 〈…〉 Johanan, the second ‖ 〈…〉 Jehoiakim, the third ‖ 〈…〉 Zedekiah, the fourth Shallum h Of whom, at least under that Name, there is no mention in the History of the Reign of Iosiah's Sons, 2 King. 23, & 24. But in jerem. 22. 11. there is mention of Shallum the Son of josiah King of judah, which reigned instead of josiah his Father. Which most conceive to be the same who is otherwise called jehoahaz, 2 King. 23. And this seems most probable, 1. From that Phrase, he reigned instead of josiah; which implies that he immediately succeeded his Father; otherwise he would have been said to have reigned instead of his Brother, as Zedekiah is said to reign instead of jehojachim, 2 King. 24. 17. because he was his next Successor. 2. From the Order of that Sermon or Discourse of jeremiah, which was directed to Zedekiah, and his Servants, and People, as appears by jer. 21. 1, 2, 11. & 22. 1, 2. whom he admonisheth by the Examples of the Kings his Predecessors, and of the Sentence of God concerning each of them, and that in order as they reigned; 1. Of Shallum, v. 11, etc. 2. Of jehojakim, v. 18, etc. 3. Of jechoniah, etc. Therefore Shallum is the same with jehoahaz, who was the first King after josiah, 2 King. 23. 31. 3. From the Nature of that Prophecy, jer. 22. 11, 12. which best agrees to jehoahaz, who was carried Captive not so far as Babylon, but only to Egypt a very near Country, whence the People hoped that he would speedily and easily return, or be reestablished in his Throne by the King of Egypt, in opposition to the King of Babylon. 4. Because jehoahaz was one of Iosiah's younger Sons, as appears by comparing 2 King 23. 31. 36. And this Shallum is here called his fourth Son. . 16 And the sons of Jehojakim, ‖ 〈…〉 Jeconiah his son, Zedekiah his son i Not his Natural Son, for he was his Uncle, 2 Kings 24. 17. but his Legal Son, or his Successor, upon whom the Sons Right was devolved by virtue of that Law, Numb. 27. 8, 9, 10. and therefore it is not strange if he have the Name of Son with it. See the Notes on Luke 3. Or this was another Zedekiah; because it is improbable and without Example, that one and the same Ma●… should be twice mentioned in the same Genealogy as the Son of two several Parents. . 17 And the sons of Jeconiah; Assir k Or, of jechoniah the Captive, or Prisoner: which is added to show that he begat his Son when he was Captive in Babylon, as it is no●…ed, Mat. 1. 12. whether he was carried Captive, 2 King. 24. 17. Obj. It is said of this jechonias, Jer. 22. 30. Writ this Man childless. Ans. So he is called because he was an Unhappy Prince, and had no Son that succeeded him in the Throne, as the next words explain it. See more on that Place. , † Heb. 〈◊〉. Salathiel * Mat. 1. 11. his son l Either his Legal, or his Natural Son: of which see the Notes on jer. 22. 30. & 〈◊〉. 1. 12. & Luke 3. 27. . 18 Malch●…ram also, and Pedajah m The Sentence seems to be short and imperfect, as is frequent in the Hebrew Language, and something is here understood, as, The Sons also of Salathiel were Malchiram and Pedajah, etc. as they gather from hence that the same Zerubbabel is called the son of P●…jah, v. 19 and the son (i. e. the Grandson) of Salathiel, M●…. 1. 12. Or, Malchiram and the rest here named were the Sons of jechoniah; and they are differing Zerubbabels, which are mentioned here v 19 & Mat. 1. 12. & Luk. 3. 27. of which see the Notes on those places. , and Shenazar, Jecamiah, Hoshama, and Nedabiah. 19 And the sons of Pedajah were, Zerubbabel, and Shimei; and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister n i e. Sister to the two last named Sons of Zerubbabel, to wit, by both Parents; and therefore named before the other five, v. 20. who were her Brethren by the Father, but not by the Mother. : 20 And Hashubah, and Ohel, and Berechiah, and Hazadiah, Jushab-hesed, five o Either of Zerubbabel: or of Meshullam, as is gathered from hence that the Sons of Hananiah (Brother to Meshullam, v. 19) are ●…med, v. 21. and therefore those v. 20. are presumed to be the Sons of Meshullam. But that is no necessary Inference, for Meshullam possibly had no Sons, and therefore he passeth from him to Hananiah, v. 21. . 21 And the sons of Hananiah, Pelatiah, and Jesajak: the sons of Rephajah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah p All these Men, both Parents and their Sons here blended together, are mentioned as the Sons of Hananiah, and Branches of the Royal Stock. . 22 And the sons of Shechaniah; Shemajah: and the sons of Shemajah; * 〈…〉. Hattush, and ●…geal, and Ba●…iah, and Neariah, and Shaphat, six q To wit, including the Father. But the Hebrew word, Shishah, which is rendered six, may be the proper Name of one of the Sons of Shemajah, who may be so called because he was the sixth Son. . 23 And the sons of Neariah r Who alone is here mentioned, because his Elder Brethren probably died without Issue. ; Elioenai, and † 〈…〉 Hezekiah, and Azrikam, three. 24 And the sons of Elioenai were, Hodajah, and Eliashib, and Pelajah, and Akkub, and Johanan, and Dalajah, and Anani, seven. CHAP. IU. THe sons a i e. The Posterity: For only Pharez was his immediate Son. But they are all mentioned here only to show Shobals' Descent from judah, of whom he intended to speak more particularly. of Judah; * 〈◊〉. 38. 29. ●…. 12. Pharez, Hezron, and ‖ 〈…〉. Carmi, and Hur, and Shobal. 2 And ‖ Reajah b Call●… Haroch, ch. 2. 52. of whom see there. the son of Shobal, begat Jahath, Or, 〈◊〉, ●…. 52. and Jahath begat Ahumai, and Lahad. These are the families of the Zorathite c Of whom see 〈◊〉 ch. 2. 5●…. . 3 And these were of the father of Etam d Etam is the Name either of a Man, or of a Place: of which see below, v. 32. & 2 Chron. 11. 6. Whose Inhabitants descended from him. The Name of this Father is not here expressed. ; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelelponi. 4 And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah e Either they are other Sons besides those mentioned ch. 2. or there is some variation in their Names, which is most frequent among the Hebrews, as hath been oft proved. , the father of Bedlam f This Title is here given to the Father, and ch. 2. 51. to Salma, his Son, who had it either with, or after his Father. See the Notes on ch. 2. 51, 52. . 5 And * Ch. 2. 〈◊〉▪ Ashur the father of Tekoa, had two wives, Helah, and Naarah. 6 And Naarah bore him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah. 7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan g Understand here, and Coz, out of the beginning of the following Verse. The like Ellipses we have in the end of v. 13. and of ch. 7. v. 18. . 8 And Coz begat Anub, and Zobebah, and the families of Aharhel, the son of Harum. 9 And Jabez h One of the Fathers of the Families of Aharhel last mentioned. was more honourable than his brethren i For Courage, and especially for true and servant Piety expressed in the following Petition. : and his mother called his name ‖ That is sorrowful. Jabez, saying, Because I bore him with sorrow. 10 And Jabez called on the God of Israel k When he was undertaking some great and dangerous Service. , saying, † Heb. If tho●… will't, etc. Oh that thou wouldst bless me indeed l I trust not to my own or People's Valour, but only to thy Blessing and Helpe. , and enlarge my coast m Drive out these Wicked and Cursed Canaanites, whom thou hast commanded us to root out, and therefore I justly beg and expect thy Blessing in the Execution of thy Command. , and that thine hand might be with me n To protect and strengthen me against my Adversaries. , and that thou wouldst † Heb. Do 〈◊〉 keep me from evil o Or, work with (for so the Hebrew Prefix Man is sometimes used, as Cant. 1. 2. & 3. 9 Isa, 5. 7, 8.) evil, i. e. so restrain and govern it. , that it may not grieve me p That it may not oppress and overcome me, which will be very grievous to me. The consequent put for the antecedent; and more is understood than is expressed. He useth this Expression in allusion to his Name, which signifies grief, q. d. Lord▪ let me not have that Grief which my Name implies, and which my Sin deserves. . And God granted him that which he requested. 11 And Chelub the brother of Shuah, begat Mehir, which was the father of Eshton. 12 And Eshton begat Beth-rapha, and Paseah, and Tehinnah the Father of ‖ Or, the City of Nahash▪ Irnahash. These are the men of Rechah q From these are sprung the present Inhabitants of Rechah, a Town not elsewhere mentioned. . 13 And the sons of Kenaz r The Son either of Chelub, v. 11. or of his Son Eshton, v. 12. and the Father of Iepha●…neh, and consequently Calebs' Grandfather, v. 15. Whence Caleb is called a Kenezite, Numb. 32. 12. ; Othniel, and Serajah: and the sons of Othniel; ‖ Or, Hathath and Men●…thai, who begat, etc. Hathath s Understand, and Meonothai, out of v. 14. See above on v. 7. . 14 And Meonothai begat Ophrah: and Serajah begat Joab, the father * Nehem. 11. 35. of the ‖ Or, Inhabitants of the Valley, etc. valley t i e. Of the Inhabitants of the Valley. of ‖ That is, Craftsmen. Charashim, for they were Crastsmen. 15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah; ‖ Or, U●…naz. even Kenaz u Another Kenaz, differing from that Kenaz, v. 13. Or, his Name might be Uknaz. . 16 And the sons of Jehaleleel x The Son of Kenaz, or Uknaz last mentioned. ; Ziph, and Ziphah, Tiria, and Azareel. 17 And the sons of Ezra y The Son of Azareel last named. were, Jether, and Meredith, and Epher, and Jalon: and she bare z She, i. e. Bithiah, bare unto Meredith, as may seem by comparing this with v. 18. Miriam, and Shamma, and Ishbah the father of Eshtemoa. 18 And his wife a Either Ezra's Wife, or rather, another Wife of Mered. ‖ Or, the Iewes●…. Jehudijah b Or, the jewess, so called to distinguish her from his Egyptian Wife here following. bore Jered the father of Gedor, and Heber the father of Zocho and Jekuthiel the father of Zanoah. And these c To wit, Miriam, and the rest following, v. 17. are the sons of Bithiah the daughter of Pharaoh d Either 1. of Pharaoh King of Egypt: For Meredith might be a Person of great Estate and quality: Or this might be only Pharaohs Illegitimate Daughter. Or, of some other Egyptian or Israelite called by that Name; which might easily happen upon divers occasions. , which Meredith took. 19 And the sons of his wife ‖ Or, jehudijah, mentioned before. Hodiah, e His third Wife. , the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite. 20 And the sons of Shimon f Another Son of the Father of Keilah, mentioned v. 19 were, Amnon, and Rinnah, Ben-hanan, and Tilon. And the sons of Ishi g son of Tilon last mentioned. were Zoheth, and Ben-zoheth. 21 The sons of Shelah h Having treated of the Posterity of judah by Pharez, and by Zare, he now comes to his Progeny by Shelah, of whom see Gen. 38. * Gen. 38. 1, 5. the son of Judah were, Er, the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea. 22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab i Which they ruled in the name and for the use and service of the Kings of judah, to whom Moab was Subject from david's Time. Or, who had Possessions in Moab: or, who married Wives in Moab. , and Jashubi-lehem. And, ‖ Or, But. these are ancient things k The Sense is either, 1. These Persons and things were in Ancient Times; and therefore it is not strange if now they be so little known. But that might have been with equal truth said of divers other parts of this Account. Or, rather 2. But those Blessed times and Things are long since past and gone. Our Ancestors then had the Dominion over the Heathen, but their degenerate Posterity are now Slaves to them in Chaldea, Persia, etc. where they are employed as Potters or gardiner's, or in other Servile Works. . 23 These were l Or rather, these are: for he seems to oppose their present Servitude to their former Glory▪ and to show their low and mean Spirits that had rather tarry among the Heathen to do their Drudgery, than return to jerusalem to serve God and enjoy their Freedom. the Potters, and those that dwelled amongst plants and Hedges: there they dwelled m Or, tarr●…ed, or, now dwell; when their Brethren are returned. with the King n Of Babylon or▪ Persia▪ Esteeming it a greater Honour and Happiness to serve that Earthly Monarch in the meanest Employments, than to serve the King of Kings in his Temple, and in his most Noble and Heavenly Work. for his work. 24 The sons of Simeon o These are here joined with judah, because their Possession was taken out of judah's Portion, jes. 19 1. This Account seems to differ from that, Gen. 46. both in the Number and Names of the Persons, which is not strange, considering how Customary it was amongst the Hebrews for one Person to have 2, or 3 Names given to him upon several occasions. And for Ohad, Gen. 46. 10. he may be omitted here, because he left no Posterity or Family after him, as the rest did. were ‖ Or, Ie●…uel, Gen. 46. 10. Exod. 6. 15. Nemuel, and Jammi, Jarib, Zerah, and Shaul: 25 Shallum his son p i e. Son of Saul last mentioned. , Mibsam his son, Mishma his son. 26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son. 27 And Shimei had sixteen sons, and six daughters: but his brethren had not many children, neither did all their family multiply, † 〈…〉. like to the children of Judah q The Tribe of Simeon did not increase proportionably to the Tribe of judah in which they dwelled; as appears by those two Catalogues, Numb. 1. 22. & 26. 14. Which is to be ascribed to Gods Curse upon them delivered by the Mouth of Holy jacob, Gen. 49. and signified by Moses his neglect of them when he Blessed all the other Tribes. . 28 And they dwelled at * 〈…〉. Beer-sheba r This, and the following Cities are mentioned, jos. 19 2, etc. with no great Alterations. , and Moladah, and Hazar-shual, 29 And at ‖ Or, 〈◊〉, Josh. 19 ●…. Bilhah, and at Ezem, and at ‖ Or, 〈◊〉, Josh. 19 ●…. Tolad, 30 And at Bethuel, and at Hormah, and at Ziklag, 31 And at Beth-marcaboth, and ‖ 〈…〉. Hazar-susim, and at Bethbirei, and at Shaaraim. These were their cities unto the reign of David c Either 1. of David's Posterity; i. e. as long as the Kingdom of judah lasted, or until the Captivity of Babylon. But this seems not to be true; for Simeon was gone into Captivity with the rest of the Ten Tribes long before that time. Or rather 2. of David himself. And this may seem to be added, because some of these Cities though given to Simeon by joshua, yet through the Sloth or Cowardice of that Tribe, were not taken from the Philistines, until David's Time, who took some of them; and, the Simeonites having justly forfeited their Right to them by their neglect, gave them to his own Tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines Hands in David's Time, and by them given to him, and by him annexed to the Tribe of judah, 1 Sam. 27. 6. . 32 And their villages were, ‖ Or, 〈◊〉, Josh▪ 19 ●…. Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities. 33 And all their villages that were round about the same cities unto ‖ Or, 〈◊〉 〈◊〉, Josh▪ 19 ●…. Baal. These were their habitations, and ‖ 〈…〉 their genealogy. 34 And Meshobah, and Jamlech d These and the rest here following are particularly mentioned for their Valiant and Successful Achievements related v. 39▪ etc. , and Joshah, the son of Amaziah. 35 And Joel, and Jehu the son of Josibiah, the son of Serajah, the son of Asiel. 36 And Elioenai, and Jaakobah, and Jeshohajah, and Asajah, and Adiel, and Jesimiel, and Benajah, 37 And Ziza the son of Shiphi, the son of Allon, the son of Jedajah, the son of Shimri, the son of Shemajah. 38 These e Named v. 34, 35, 36, 37. † Heb. 〈◊〉. mentioned by their names, were princes in their families: and the house of their fathers † 〈…〉 increased greatly f Which forced them to seek for new and larger Habitations. . 39 And they went to the entrance of Gedor g To that Country that belongs to Gedor, or borders upon it: either that Gedor, jos. 15. 58. or that called Gederah, jos. 15. 36. , even unto the eastside of the valley h Of which see on 1 Sam. 17. 1, 52. , to seek Pasture for their flocks. 40 And they ●…ound ●…at pasture and good, and the land was wide, and quiet, and peaceable: for they of Ham i i e. The Posterity of that cursed Ham, either the Arabians: or the Canaanites, or Philistines, who descended from Ham, Gen. 10. 6. And accordingly these words contain a Reason, either 1. to prove that the land was good; because the Arabians, who being wholly given to Pasturage, used to find out the Choicest Grounds, had formerly pitched their Tents there. Or, 2. Why they went and possessed this Place, because it was not in the Hands of their Brethren of judah, but in the Possession of that People which they had Authority and Command to expel. had dwelled there of old k i e. Had possessed it of old and hitherto. Or, dwelled there before, i. e. before they came and cast them out of their Possessions. . 41 And these written by name, came in the days of Hezekiah king of Judah l But a little before their Captivity, which was in the sixth year of Hezekiah, 2 Kings 17. So their Joy in their new, and pleasant, and fruitful Possessions lasted but for a very little while. , and smote their tents m i e. The People dwelling in Tents: for so it seems these still did for the conveniency of Pasturage. , and the habitations that were ●…ound there, and destroyed them utterly unto this day n i e. so as they could never after recover themselves. , and dwelled in their rooms: because there was pasture there for their flocks. 42 And some of them, even of the sons of Simeon, five hundred men, went to mount Seir o Probably about the same time. , having † Heb. in the 〈◊〉 of 〈◊〉, 〈◊〉. 10. 9 for their captains Pelatiah, and Neariah, and Rephajah, and Uzziel the sons of Ishi. 43 And they smote * 〈…〉. the rest of the Amalekites p No●… destroyed by Saul, or David, or his Successors. that were escaped, and dwelled there unto this day q Either 1. until the Captivity of the Ten Tribes. But that happening so speedily after this time, this Expression may seem to be very improper and insignificant here. Or rather 2. until the Babylonish Captivity or the time next after it, when these books were written. For although the main Body of that Tribe dwelling in Canaan were carried into Captivity, yet this small Remnant of them having removed their Dwellings, and being planted in Mount Seir, which by Southward from judah, might possibly be continued and preserved in those Parts, when their Brethren were gone into Captivity. . CHAP. V. 1 NOw the sons of Reuben the firstborn of Israel, (for he was the firstborn a These and the following words to v. 3. which are enclosed within a Parenthesis, seem to be inserted here as an Answer to a secret Objection, or as a Reason why Reubens Genealogy was not set down first, but Iudah's was put before it, which is double, the first follows immediately, the other is in the last Clause of this Verse. , but forasmuch as he * 〈…〉. defiled his father's bed, his birthright b i e. The Right of the Firstborn, which, although it contain in it something of Dominion, Gen. 27. 1. 32. which joseph had in his own person, Gen. 49. Yet principally consisted in having a double Portion, as appears from Deut. 21. 17. which joseph enjoyed both in his Person and in his Posterity, which had 2 Parts of twelve in Canaan. And it is josephs' Posterity which is here considered. was given unto the sons of Joseph c Ephraim and Manasseh, each having a distinct Portion. the sons of Israel d This is added emphatically, because they were reputed and treated as if they had been the immediate Sons of jacob: of which see Gen. 48. 5. : and the genealogy is not to be reckoned after the birthright e This is the second Reason, which showeth both why R●…bens Genealogy was not first mentioned; and if another Tribe was to be ranked before it, why that was judah, and not joseph, as it might seem most fit for the former Reason; because, ●…aith he, the Order of their Genealogy was not to be ruled by the Birthright, but by an higher Privilege, which was given to judah, and which here follows. . 2 For * Gen. ●…9. 8, 10. Judah f Not the Person (for so joseph prevailed) but the Tribe of judah▪ prevailed above his brethren g Excelled the other Tribes in Number and Power, and especially in the following Privilege. , and h Or, for, as the Hebrew vau is oft used: This being a Reason of the foregoing Assertion, or a Declaration wherein he did prevail. of him came the * 〈…〉 chief ‖ 〈…〉. ruler i The Government was by God's Promise and Appointment to be seated chief and most durably in that Tribe, first in David and his Successors, and then in the Messiah, who sprang out of judah, Heb. 7. 14. which was a far greater Privilege than the Birthright. Or, as to the Ruler (i. e. as to the Point of Dominion) he was more than he, or preferred before him, i. e. before joseph, who is named in the very next clause, the pronoun being referred unto the following noun, which is frequent among the Hebrews, as Psal. 87. 1. & 105. 19 , but k Or, although, as vau is oft used; so this prevents or removes an Objection against judah's Precedency taken from his Birthright. the (birthright was joseph's.) 3 The sons, I say, of * Gen. 46. 9 Exod. 6. 14. Numb. 26. 5. Reuben the firstborn of Israel were, Hanoch and Pallu, Ezron, and Carmi. 4 The sons of Joel l Who was the Son either of Carmi last mentioned▪ or rather of Hanoch Reubens Firstborn, because he and his were successively Princes of this Tribe, as may be gathered from v. 6. ; Shemajah his son, Gog his son, Shimei his son. 5 Micah his son, Reaja his son, Baal his son, 6 Beerah his son, whom ‖ Or, Tiglath-pileser, 2 King. 15. 29. & 16. 7. Tilgath-pilneser king of Assyria, carried away captive: he was prince of the Reubenites. 7 And his brethren m i e. The other Sons of Reuben and their Posterity. by their families (when the genealogy of their generation was reckoned) were the chief n Heb. the head, each was the Head of his Family. Jeiel, and Zechariah. 8 And Bela the son of Azaz, the son of ‖ Or, Shemajah, ver. 4. Shema, the son of Joel, who o To wit, the Reubenites, all these here before mentioned, as appears both by the following Verses, which relate to the whole Tribe; and by the Agreement of this Description of their Inheritance with that, jos. 13. 15, 16. dwelled in * Josh. 13. 15, 16. Aroer, even unto Nebo, and Baalmeon. 9 And eastward he p i e. The Tribe of Reuben. inhabited unto the entering in of the wilderness from the river Euphrates q From jordan and the Wilderness beyond it unto Euphrates. Or, of the Wilderness which lies towards or reacheth to the River Euphrates, namely, the great Wilderness of Kedemoth, Deut. 2. 26. which was extended far and wide towards Euphrates: for that was the Eastern Border of Reubens Possession, and not Euphrates, to which their Habitation never reached. : because their cattle were multiplied r Which forced them to enlarge their Habitation as far as they could Eastward towards Euphrates. in the land of Gilead. 10 And in the days of Saul they made war s The Gadites and Marassites joining with them in the War, v. 18, 19 with the Hagarites t The Ishmeelites, who dwelled in Arabia the Desert. , who fell by their hand: and they dwelled in their tents u The Israelites took possession of their Lands and Tents or Houses. † Heb. upon all the face of the east. throughout all the east- land of Gilead x Which lay Eastward from the Land of Gilead. . 11 And the children of Gad who dwelled over against them, in the land of * Josh. 13. 11. Bashan unto Salcah were as followeth. 12 Joel the chief y The Prince of the Tribe or at least of his Family, when they were numbered, to wit, in the days of jotham, v, 17. , and Shapham the next, and Jaanai, and Shaphat in Bashan z i e. Who dwelled in the City of Bashan. Others thus, Who abode in Bashan to defend the City and Country, when their Brethren went out to War against the Hagarens, v. 18. . 13 And their brethren of the house of their fathers, were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven. 14 These a These seven last named. are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael; the son of Jeshishai, the son of Jahdo, the son of Buzz: 15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers b This A●…i was the Head or Chief of the Houses or Families either 1. of those seven named, v. 13, or 2. of Abdiel and Guni 〈◊〉 named, and of their Fathers. . 16 And they c i e. The Children or Tribe of Gad. dwelled in Gilead d i e. In part of Gi●… for the Reubenites and Manassites dwelled in other parts of it, Deut. 3. 12, 13, 16. in Bashan e In the Land of Bashan, as it is said v. 11. Qu. How come the Gadites to dwell in Bashan, when all Bashan is expressly said to be given to the half Tribe of Manasseh, Deut. 3. 13. & jos. 13. 29, 30? Ans. All Bashan is put for the greatest Part of it by a Synecdoche very frequent in Scripture and all Authors; and so the Gadites might possess a Part of it. And thus both Bashan and Gilead are used for Parts of them, jos. 17. 1. where it is said of Machir a Manassite, that he had Gilead and Bashan. And as it is unquestionably true that Gilead is taken sometimes more largely for all the Land of the Israelites beyond jordan, sometimes more strictly for that part of it which Borders upon Mount Gilead; of which see my Notes on jos. 17. 1. The like may be presumed concerning Bashan; and so in its strictest Sense it might be all given to the Manassites, and yet in its largest ●…ence might comprehend a Part of the Land belonging to the Gadites. and in her † 〈…〉 towns f i e. In some of her Cities and Towns. , and in all the suburbs g i e. In its Fields and Pasture-grounds, 1 Chron. 27. 29. of * Changed▪ 2●…. 29. Sharon h Not that within jordan, Isa. 35. 2. but another without jordan. , upon † 〈…〉 their borders i To wit, of Gilead and Bashan. For Gilead, properly so called, or the greatest Part of it, belonged to the Reubenites; and Bashan, or the greatest Part of it, to the Manassites; and so the Gadites (whose Habitation was between the Reubenites and Manassites) had those Parts of both their Countries which were towards their Borders. Or, unto their Borders, i. e. as far as the Suburbs or Fields of Sharon, which were last mentioned, were extended. . 17 All these were reckoned by Genealogies in the days of * 2 Kin. 15. 5. 32. Jotham king of Judah k Who reigning long, partly in his Father's days, and partly by himself, 2 Kings 15. And being at leisure as to Wars or Troubles, thought this a fit Season to examine the state of his People. , and in the days of * 2 Kin. 14. 16, 28. Jeroboam l Either the second of that Name, of whom see 2 Kings 13. 13, 14. O●… rather the first jeroboam; partly because he is called simply jeroboam, without any Addition; which shows that he speaks of the most Famous of the two: and partly because this Work of taking an Account of the People doth far better agree to the Times of jeroboam the First, when the Kingdom of ●…srael was first erected and established, and broken off from that of judah, when it was necessary for jeroboam to know his own Strength and the Numbers of his People, than to the Times of jeroboam the second, when the Kingdom of Israel was broken and near to its Ruin. King of Israel. 18 The sons of Reuben, and the Gadite, and half the tribe of Manasseh, † Heb. sons of valour. of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilful in war, were four and forty thousand seven hundred and threescore, that went out to the war. 19 And they made war with the Hagarites, with * Gen. 25. 15. Ch. 1. 31. Jetur, and Nephish, and Nodab m i e. With the Posterity of jetur, etc. who were Ishmeelites, appears from Gen. 25. 15. . 20 And they were helped against them n To wit, By God, v. 22. who gave them extraordinary Courage and Success. , and the Hagarites were delivered into their hand, and all that were with them o Their Friends and Allies in this War. : for they cried to God in the battle, and he was entreated of them, because they p●…t their trust in him. 21 And they † Heb. led captive. took away their cattle, of their camels fifty thousand p For Camels were very numerous in Arabia, being used in War and for Burdens, etc. and being very patiented of thirst, and therefore most fit for those hot and dry Countries. , and of sheep two hundred and fifty thousand, and of asses two thousand, and of † Heb. soul●… of men, as Num. 31. 35. men an hundred thousand q Whom they took Prisoners, and either used as Slaves, or sold them for such. . 22 For there fell down many slain, because the war was of God r God put them upon it, and mightily assisted them in it. . And they s i e. That Party of these Tribes which went out to this War being 44760 men; or part of them by the consent of the rest. dwelled in their steads until the captivity t Of which, 2 Kings 15. 29. and 17. 6. . 23 And the children of the half-tribe of Manasseh u Having discoursed of the Reubenites, v. 3, etc. and next of the Gadites, v. 11, etc. he now comes to the Manassites. , dwelled in the land x i e. In their Land, to wit, in the Northern part of the land beyond jordan. : they increased from Bashan, unto Baal-hermon, and Senir, and unto mount Hermon. 24 And these were the heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valour, † Heb. as 〈◊〉. famous men, and heads of the house of their fathers. 25 And they transgressed against the God of their fathers, and went a * 〈…〉 whoring after the gods of the people of the land, whom God destroyed before them. 26 And the God of Israel stirred up the spirit y He so governed his Counsels and Affections that he should bring his Forces against this People rather than others. of * 〈…〉 Pull king of Assyria, and the spirit of Tilgath-pilneser king of Assyria, and he carried them away, (even the Reubenite, and the Gadite, and the half-tribe of Manasseh) and brought them unto * 〈…〉. Halah, and Habor, and Hara, and to the river Gozan z Of which places see, 2 King. 15. & 17. , unto this day. CHAP. VI 1 THe sons of Levi; * 〈…〉. ‖ 〈…〉 Gershon, Kohath, and Merari. 2 And the sons of Kohath; Amram, Izhar a Called also Amminadab, v. 22. compare Exod. 6. 21. , and Hebron, and Uzziel. 3 And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; * 〈…〉 Nadab and Abihu, Eleazar, and Ithamar. 4 Eleazar begat Phinehas, and Phinehas begat Abishua, 5 And Abishua begat Bukki, and Bukki begat Uzzi b In whose days it is supposed that the High-Priesthood was translated from Eleazar's Family to Ithamars', for some Cause now unknown, in whose Line it continued for some Successions. , 6 And Uzzi begat Zerahiah, and Zerahiah begat Merajoth, 7 Merajoth begat Amariah, and Amariah begat Ahitub, 8 And * 2 Sam. ●…. 1●…▪ Ahitub begat Zadok, and * 2 Sam. 1●…. 〈◊〉 Zadok begat Ahimaaz, 9 And Ahimaaz begat Azariah, and Azariah begat Johanan, 10 And Johanan begat Azariah, ( * 〈…〉 he it is that executed the priest's office c So did all the rest, but it is implied that he did it worthily, he filled his place and valiantly discharged his Office in Uzziahs' time; of which see 2 Chron. 26. 17, etc. Or this, he, may relate to johanan, otherwise called Iehojada●…, who is so highly commended for the good Service which he did to the House of God and of the King: of whom see 2 Kings 11. † Heb. i●… the house. in the * 〈…〉 temple that Solomon built d In Solomon's Temple; so called to distinguish it from the second Temple which was built or in building when these Books were written. in Jerusalem.) 11 And * 〈…〉 Azariah begat Amariah, and Amariah begat Ahitub, 12 And Ahitub begat Zadok, and Zadok begat ‖ 〈…〉 Shallum, 13 And Shallum begat Hilkiah, and Hilkiah begat Azariah, 14 And Azariah begat * 〈…〉. Serajah e Who was slain by Nabuchadnezzar at Riblah, 2 Kings 25. 18, 21. , and Serajah begat Jehozadak, 15 And Jehozadak went into captivity, * 〈…〉. when the LORD carried away Judah and Jerusalem by the hand of Nabuchadnezzar. 16 The sons of Levi; * 〈◊〉▪ 6. 16. ‖ 〈…〉. Gershom, Kohath, and Merari f This he repeats, as the Foundation of the following Genealogy of those Levites who were not Priests. . 17 And these be the names of the sons of Gershon; Libni, and Shimei. 18 And the sons of Kohath were Amram, and Izkar, and Hebron, and Uzziel. 19 The sons of Merari; Mahli, and Mushi. And these are the families of the Levites according to their fathers g Who are distinguished and named from their Fathers. And the following Catalogue is thought to contain the successive Heads or Chiefs of their several Families until the Times of David, by whom they were distributed into several Ranks or Courses. . 20 Of Gershom; Libni his son, Jahath his son, * 〈…〉 Zimmah his son h i e. His Grandson, by his Son Shimei, as appears from v. 42, 43. the Names of Father and Son being oft used in Scripture of more remote Progenitors or Successors. . 21 ‖ 〈…〉. Joah his son, ‖ 〈…〉 Iddo his son, Zerah his son, Jeaterai his son. 22 The sons of Kohath; ‖ 〈…〉. Amminadab his son, Korah his son, Assir his son. 23 Elkanah his son, and Ebiasaph his son, and Affi●… his son, 24 Tahath his son, ‖ 〈…〉 Uriel i Called also Zephaniah, v. 36. where also Uzziah here following is called Azariah. his son, ‖ Uzziah his son; and ‖ 〈…〉. Shaul his son. 25 And the sons of Elkanah k The Son of that Korah mentioned above, v. 22. as is manifest by v. 35, 36, 37. and by Exod. 6. 23, 24. ; * See 〈◊〉▪ 35, 1▪ Amasai, and Abimoth. 26 As for Elkanah l This was another Elkanah Son or Grandson of the former Elkanah, and either the Son or Brother of Ahimoth last mentioned, or of Amasai. : the sons of Elkanah; ‖ 〈…〉. Zophai his son, and Nahath m Called also Toah, v. 34. and Tohu, 1 Sam. 1. 1. his son, 27 * 〈…〉. Eliab his son, Jeroham his son, Elkanali n The Father of the Prophet Samuel, 1 Sam. 1. 1. who therefore follows here. his son. 28 And the sons of Samuel; the firstborn, ‖ 〈◊〉 also 〈◊〉, ver. 33. ●…am. 8. 2. Vashni, and Abiah. 29 The sons of Merari; Mahly, Libni his son, Shimei his son, Uzza his son, 30 Shimea his son, Haggiah his son, Asajah his son. 31 And these o Whose Names here follow. are they whom David set over the ‖ Heb. 〈◊〉. service p Heb. the Hands. Hand put for 〈◊〉 or Service, which is commonly performed by the Hand. Thus God is frequently said to speak or command things by the Hand (i. e. the Ministry) of Moses. Compare 2 Chron. 29. 27. of song in the house of the LORD, after that the 〈◊〉. 16. 1. ark had rest q Which was in David's Time, 2 Sam. 6. 17. . 32 And they ministered before the dwelling-place of the tabernacle r Or, the Tabernacle of the Tent, as the same Hebrew words are translated, Exod. 39 32. & 40 2, 6. of the congregation, with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order s Which David had appointed by the Spirit, as it follows in this Book. . 33 And these t To wit, Heman here mentioned; and Asaph, v. ●…9. and Ethan, v. 44. are they that † Heb. st●…od. waited with their children: of the sons of the Kohathite; Heman a singer, the son of Joel, the son of Shemuel u Or, Samuel the Prophet. , 34 The son of Elkanah, the son of Jeroham, the son of Eliel, the son of ‖ Ver. 26. Nah●…th. Toah, 35 The son of ‖ or, Zophai. Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, 36 The son of Elkanah, the son of ‖ Ver. 24. Shaul. Uzziah. Uriel. Joel, the son of Azariah, the son of Zephaniah, 37 The son of Tahath, the son of Assir, the son of * Exod. 6. 24. Ebiasaph, the son of Korah, 38 The son of Izhar, the son of Kohath, the son of Levi, the son of Israel. 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father, Levi; and by his Office and Employment, which was the same with his. Asaph (who stood on his right hand) even Asaph the son of Berechiah, the son of Shimea, 40 The son of Michael, the son of Baasiah, the son of Melchiah, 41 The son of Ethni, the son of Zerah, the son of Adajah, 42 The son of Ethan, the son of Zimmah, the son of Shimei, 43 The son of Jahath, the son of Gershom, the son of Levi. 44 And their brethren the sons of Merari, stood on the left hand: Ethan y Called also jeduthun, 1 Chron. 9 16. 2 Chron. 35. 15. and in the Titles of divers Psalms. the son of ‖ Or, Kushajah, Ch. 15. 17. Kishi, the son of Abdi, the son of Malluch, 45 The son of Hashabiah, the son of Amaziah, the son of Hilkiah, 46 The son of Amzi, the son of Bani, the son of Shamer, 47 The son of Mahli, the son of Mushi, the son of Merari, the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed. were appointed unto all manner of service of the tabernacle of the house of God. 49 But a Having mentioned the Work and Employment of the High-Priests, he briefly rehearseth the Names of the Persons who successively performed it. Aaron and his sons offered * Leu. 1. 9 upon the altar of the burnt-offering, and * Exod. 30. 7. on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded. 50 And these are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son, 51 Bukki his son, Uzzi his son, Zerahiah his son, 52 Merajoth his son, Amariah his son, Ahitub his son, 53 Zadok his son, Ahimaaz his son. 54 Now these are their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathite: for theirs was the lot b Or, this Lot or Portion which here follows. Or, the first Lot as appears by the sequel. . 55 And they gave them Hebron in the land of Judah, and the suburbs thereof round about it. 56 But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh. 57 And to the sons of Aaron they gave the cities c Or, out of the Cities; the Hebrew eth being put for meeths, as hath been oft noted. of Judah, namely, Hebron the city of refuge, and Libna with her suburbs, and Jattir, and Eshtemoa, with their suburbs. 58 And ‖ Or, Holon, Josh. 21. 15. Hilen with her suburbs, Debi●… with her suburbs, 59 And ‖ Or, Ain, Josh. 21. 16. Ashan with her suburbs, and Beth-shemesh with her suburbs. 60 And out of the tribe of Benjamin, Geba with her suburbs, and ‖ Or, Almon, Josh. 21. 18. Alemeth with her suburbs, and Anathoth with her suburbs. All their cities throughout their families, were thirteen cities d Whereof 11. are here numbered, and two more added to them, jos. 21. 13. . 61 And unto the sons of Kohath, which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe, were cities given out of the half tribe, namely, out of the half tribe of Manasseh, * Josh. 21. 5. by lot, ten cities f Or, by lot, (with a full Point, for there the Sense ends.) All their Cities were ten cities, as it is expressly said, jos. 21. 26. Those words, all their cities were, are to be understood out of the former Verse; which is not unusual in the Holy Scripture. And so this sacred Writer explains himself, v. 66, etc. where eight of these Cities are named, whereof only two are taken out of this half Tribe of Manasseh, v. 70. the other two being named, jos. 21. 21, etc. where these things are more plainly and fully declared. . 62 And to the sons of Gershom g Understand here, cities were given, which is also understood v. 61, and expressed, v. 64. throughout their families, out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities. 63 Unto the sons of Merari were given by lot throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, * Josh. 21. 7, 34. twelve cities. 64 And the children of Israel gave to the Levites h i e. To the Tribe of Levi, consisting of Priests and other Levites. these cities i Which are numbered or named in this Chapter. with their suburbs. 65 And they gave k To wit, to those Levites of the Family of Kohath who were Priests, as appears both by v. 57, etc. where the Cities given to the A●…ronites are said to be taken out of the Tribes here named, even out of judah, (under which Simeon is comprehended, because his Lot lay within that of judah) and Benjamin; and by the next Verse where the other Kohathites who were not Priests are called, the Residue of the Families of the Sons of Kohath, by way of distinction from those of them to whom this v. 65. relates. by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities which are called by their names l Which are expressed by their Names above, v. 57, etc. . 66 And the residue of the families of the sons of Kohath, had cities of their coasts m Or, of their borders, i. e. of their Country contained within its Borders, as that word is oft used, as hath been noted before. out of the tribe of Ephraim. 67 * Josh. 21. 21. And they n Either the Ephraimiter: or rather the Children of Israel, as it is expressed v. 64. who gave part out of Ephraim, and part out of the half-tribe of Manasseh, as it here follows. But the Eph●…aimites could not give away any Cities belonging to the Manassites. gave unto them o i e. To the residue of the Kohathites last mentioned. of the cities of refuge p Or, the cities (i. e. the City: the plural Number used of one; of which frequent Examples have been given before, see ch. 7, 3, 12, 14.) of refuge. Or, cities, (the construct form being put for the absolute, of which there wants not Examples in the Hebrew Language) the City of refuge. As to the Names of these Cities, divers of them are differing from those Names which were given to them, jos. 21. 15. Nor is it at all strange that the Names of Places should be changed in so many hundreds of years as were between joshua and this time. And to the Cities themselves, this is further to be observed, that they are dispersed among all the Tribes, partly that jacobt Prophecy might be fulfilled concerning the scattering of Levi, Gen. 49. 7. and partly that every Tribe might have Teachers among them by whom they might be directed in, and quickened to the observation of God's Laws, upon which their safety and happiness wholly depended. , Shechem in mount Ephraim with her suburbs: they gave also Gezer with her suburbs. 68 And * Se●… 〈◊〉 22, 〈◊〉 〈◊〉. where 〈◊〉 these 〈◊〉 have 〈◊〉 names. Jokmeam with her suburbs, and Bethhoron with her suburbs, 69 And Ajalon with her suburbs, and Gathrimmon with her suburbs. 70 And out of the half-tribe of Manasseh, Aner with her suburbs, and Bileam with her suburbs, for the family of the remnant of the sons of Kohath. 71 Unto the sons of Gershom were given out of the family of the half-tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs. 72 And out of the tribe of Issachar, Kedesh with her suburbs, Deberath with her suburbs, 73 And Ramoth with her suburbs, and Anem with her suburbs. 74 And out of the tribe of Asher, Mashal with her suburbs, and Abdon with her suburbs, 75 And Hukok with her suburbs, and Rehob with her suburbs. 76 And out of the tribe of Naphthali, Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs. 77 Unto the rest of the children of Merari, ●…rt given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs. 78 And on the other side Jordan by Jericho, o●… the east-side of Jordan were given them out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and jahzah with her suburbs, 79 Kedemoth also with her suburbs, and Mephaath with her suburbs. 80 And out of the tribe of Gad, Ramoth i●… Gilead with her suburbs, and Mahanaim with her suburbs, 81 And Heshbon with her suburbs, and jazer with her suburbs. CHAP. VII. 1 NOw the sons of Issachar were, * Gen. 〈◊〉 1●…. Numb 〈◊〉 Tola, and ‖ Or, 〈◊〉 〈◊〉. Puah, Jashub a called by way of contraction, job, Gen. 46. 13. , and Shimron, ●…our. 2 And the sons of Tola; Uzzi, and Rephajah, and Jeriel, and Jahmai, Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations, * 2 〈◊〉 1, 2. whose number was in the days of David b When he numbered the People, 2 Sam. 24. 1, etc. , two and twenty thousand and six hundred. 3 And the sons c For, the son: for he names bu●… one Son. of Uzzi, Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Jo●…h Ishiah, five d Including their father Izrahiah. : all of them chief men. 4 And with them by their generations, after the house of their fathers were bands of soldiers for war, six and thirty thousand men e To wit, of the Posterity of Uzzi, as the other 22600, v. 2. were the Posterity of Tobah. : for they had many wives and sons. 5 And their brethren among all the families of Issachar, were men of might, reckoned in all by their genealogies four score and seven thousand. 6 The sons of * 〈◊〉 16. 21. Benjamin; Bela, and Becher, and Jediael, three f They were Ten, Gen. 46. 21. and five of them are named, ch. 8. 1. but here only three are mentioned, either because these were most Eminent for Courage or Fruitfulness; or because the other Families were now extinct. . 7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers g Each of them Head, or Chief, or Commander of that House or Family from which he was descended or to which he belonged. For it may seem by comparing this with ch. 8. 3, etc. that these were not the immediate sons of Belah, but his Grandchilds descended each from a several Father; and their Fathers are here omitted peradventure, because they were obscure persons, as their sons are mentioned for their Eminency. , mighty men of valour, and were reckoned by their genealogies, twenty and two thousand and thirty and four. 8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher. 9 And the number of them after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred. 10 The sons also of Jediael, Bilhan: and the sons of Bilhan, Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tarshish, and Ahishahar. 11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers fit to go out for war and battle. 12 Shuppim also and Huppim h Called Muppim and Huppim, Gen. 46. 21. also Hupham and Shupham, Numb. 26. 39 , the children of 〈◊〉. 1. Ir, and Hushim, the sons of ‖ 〈◊〉, 〈◊〉, 〈◊〉. 16. 18. Aher i But divers take the Hebrew word 〈◊〉 for a Common, not Proper, Name, and render the words thus, ●…uther son, or the son of another Family or Tribe, to wit, of Dan, as may be gathered 1. from Gen. 46. 23. where Hushim is mentioned as the only Son of Dan, where also the word sons is used of that one Man, as it is here. 2. From the Clause of the next Verse, the sons of Bilhah, who was Mother both to Dan and Napthali. 3. Because otherwise the Genealogy of Dan is quite left out. 4. From the word another, which is used in the Hebrew Writers to design an Abominable thing which the Writer disdained to mention; whence they call a Swine, which to him was a very unclean and loathsome Creature, another thing. And it must be remembered that the Tribe of Dan had made themselves and their Memory Infamous and Detestable by that gross Idolatry, which began first and continued longest in that Tribe, judg. 18. For which reason many Interpreters conceive this Tribe is omitted in the numbering of the sealed Persons, Rev. 7. . 13 The sons of Naphtali; Jahziel, and Guni, and Jazer, and * 〈◊〉. 46. 24. 〈◊〉. Shallum, the sons k i e. The Grandchilds: for Bilhah was jacobs' Concubine, and Mother both to Napthali, the Father of these last named Persons, and to Dan. See on v. 12. of Bilhah. 14 The sons l i e. Grandehildrens, as, v. 13. For both Ashriel and Zelophehad were the Grandchilds of Machir Son of Manasseh, Numb. 26. 29, etc. and 27. 1. of Manasseh; Ashriel, whom she bore m To wit, his Wife, as may be thought, because his Concubine is here opposed to her. Or, whom he got; for the Hebrew Word yalad is sometimes used of men's begetting, as, Gen. 5. 18, &c Compare Psal. 2. 7. But these and the following words may be otherwise rendered according to the Hebrew Text, whom his Concubine the Aramitess bore, who bore him (which Ellipses are very frequent in the Hebrew) for meeths, of, or by Machir: So this was a differing Ashriel from him named Numb. 26. 31. for that was Gileads Son, and this his Brother. , (but his concubine the Aramitess bore Machir the father of Gilead n A Person so called, as is manifest from v. 17. & Numb. 26. 29. . 15 And Machir took to wise the sister o Which Word is here fitly understood out of the following Clause, where it is expressed, and she is called Maachah, who also is called the wife of Machir, v. 16. of Huppim, and Shuppim, whose sisters name was Maachah) and the name of the second p Of the second Son or Grandson of Machir; for so Zelophehad was, Numb. 26. 29, etc. Or, Zelophehad is here called the second, because he was the younger Brother of Ashriel, who was the eldest Son of Hepher, the Son of Gilead, the Son of Machir. was Zelophehad: and Zelophehad had daughters q i e. Only Daughters, and no Sons. . 16 And Maachah the wife of Machir bore a son, and she called his name Peresh, and the name of his brother was Sheresh, and his sons were Ulam and Rakem. 17 And the sons of Ulam, * 1 Sam. 12 1●…▪ Bedan. These r To wit, Ashriel and Zelophehad named, v. 14, 15. the Relative being here referred to the remoter Antecedent; as is frequent in the Hebrew. were the sons of Gilead, the son of Machir, the son of Manasseh. 18 And his sister s i e. Gileads Sister. Hammoleketh bare Ishod, and Abiezer, and Mahalah t Understand, and Shemida, out of the next Verse. . 19 And the sons of Shemida were Ahian, and Shechem, and Likhi, and Aniam. 20 And the sons of Ephraim; Shuthelah, and Bered his son u Either 1. the son of Shatelah; and so Tahath the son of bere; and so the rest, which make up seven succeeding Generations. Or, 2. the son of Ephraim, and so Tahath is the son not of Bered, but of Ephraim, and so forward. And thus all these were Brethren, and Sons or Grandchilds of Ephraim living together at one time with their Father. Obj. This cannot be because then Ephraim had two sons called Shathelah, and two called Tahath. Ans. That might easily happen; either because the first Shathelah and Tahath were dead before the other two of those Names were born: or because two of them were Ephraim's Sons, and two of them his Grandchilds called after their Uncle's Names. For this is certain the Name of Sons is promiscuously used concerning immediate Children, and Grandchilds, and Great Grandchilds. , and Tahath his son, and Eladah his son, and Tahath his son, 21 And Zabad his son, and Shutelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land, slew x This History is not recorded elsewhere in Scripture, but it is in the Ancient Hebrew Writers, though mixed with many Fables. The Philistines (one of whose Cities this Gath was) and the Egyptians were next Neighbours; and in those Ancient Times it was usual for such to make Inroads one into another's Country, and to carry thence what Prey they could take; as we find both in Scripture and in Profane Writers. And as the Philistines had probably made such Inroads formerly into Egypt, and particularly into the Land of Goshen, which was the utmost part of Egypt bordering upon the Philistines Land; so the Israelites might requite them in the like kind: and particularly the Children of Ephraim either presuming upon their Numbers and strength; or having possibly received the greatest Injury from the Philistines in their last Invasion, might make an Attempt upon the Philistines to their own great loss; as is here related. And this seems to have happened a little before the Egyptian Persecution, and before the Reign of that new King mentioned, Exod. 1. 8. The Philistines are here called the men of Gath, either because they were Subject to the King of Gath, as afterwards that People were; or because they lived about Gath. And this Clause, that were born in that land, may be added emphatically as the motive which made them more resolute and furious in their Fight with the Ephraimites, because they fought in, and for their own Land, wherein all their wealth and concerns lay, and against those that unjustly endeavoured to turn them out of their Native Country. , because they came down to take away their cattle. 22 And Ephraim their father y Either 1. that Ephraim of whom he speaks v. 20 whose sons are here named. But that to many seems hard, especially if these several sons named v. 20, 21. be understood successively so as each Man be the Son of him who is named next and immediately before him, which seems most probable for so here are 7 successive Generations of Ephraim; which it is not likely that 〈◊〉 lived ●…o see; for than he must have been near 200 years old. Although it is not necessary that the Persons here said to be slain, should be that Generation which was last mentioned, but the Particle whom may belong to the other Sons of Ephraim of the Fourth, or Fifth, or Sixth Generation. Nor is the word, whom, in the Hebrew Text, which runs thus, and the men of Gath— slew them, i. e. the Sons of Ephraim in the general as they are expressed in the beginning of v. 20. without respect to this or that particular Generation. And the relative Particle, them, may be referred not unto the Persons last named, but unto some of the other and more remote persons: this being a common Observation of Hebricians, that the Relative oft belongs to the remoter Antecedent. Or, 2. Zabad the Father of the three Persons and Families last named, who might possibly have two Names, and be called both Zabad and Ephraim. Or rather the Name of Ephraim may be put patronymically (as the Learned speak) for the Son and Successor of Ephraim; who being now in Ephraim's stead, the Head of the Tribe, as old Ephraim was in his Time, might well be called by the same Name. Thus Isaac is put for his Son jacob or▪ Israel, Amos 7. 9 and Moses for the Sons of Moses, Psal. 90. Title▪ and David for his Son Rehoboam, 1 King. 12. 6. and for Christ, jer. 30. 9 Ezek. 34. 23. and (as many think) Abraham for jacob Abraham's Grandchild, Act. 7. 16. And these words, their father, seem to be added by way of distinction, to show that he meant not this of the old Ephraim, but of another, who was Father to the three Persons said to be slain, v. 21. For if he had understood this of the first Ephraim, having called these the sons of Ephraim, it might seem superfluous and tautological to tell us that Ephraim was their father. mourned many days, and his brethren z i e. his Kinsmen, as that word is frequently used. came to comfort him. 23 And when he went in to his wife, she conceived and bore a son, and he called his name Beriah, because it went evil with his house. 24 (And his daughter a i e. His Grandchild or Great Grandchild; for such are oft called sons or daughters in Scripture. was Sherah, who built b i e. Rebuilt or repaired: which possibly she did in Ioshua's time. And this work may be ●…scribed to her, because these works were done either by her design or contrivance; or by her instigation and influence upon her Husband and Brethren who did it. , Bethhoron the nether, and the upper, and Uzzensherah.) 25 And Rephah was his son, also Rezeph, and Telah his son, and Tahan his son. 26 Laadan his son, Ammihud his son, Elishama c The Head of the Tribe of Ephraim in the Wilderness, Num. 1. 10. his son, 27 ‖ Or, Nun, Numb. 13. 8. Non his son, Jehoshuah his son. 28 And their possessions d i e. The Portion allotted to the Tribe of Ephraim. and habitations were Beth▪ el e Which stood in the Border of Benjamin, but belonged to Ephraim. , and the † Heb. daughters. towns thereof, and eastward * Josh. 16. 7. Naaran, and westward Gezer, with the † Heb. daughters. towns thereof, Shechem also and the towns thereof, unto ‖ Or, Ad-azza. Gaza f Not that of the Philistines, which belonged to another Tribe and was remote from Ephraim, but another of the same Name. Or rather Ad-azza, as it is in the Margin of our Bible; the Particle, ad, here rendered unto, being a part of the Name; for why should unto be put to this Town which is not put to any of the other? and the towns thereof. 29 And by the borders of the children of * Josh. 17. 7. Manasseh, Beth shean and her towns, Tannach and her towns, * Josh. 17. 11. Megiddo and her towns, Dor and her towns. In these dwelled the children of Joseph g i e. Of Ephraim, josephs' eldest Son, who is sometimes called joseph, as hath been noted before. , the son of Israel. 30 * Gen. 46. 17. The sons of Asher: Imnah, and Ishuah, and Ishuai, and Beriah, and Serah their sister. 31 And the sons of Beriah; Heber, and Malchiel who is the father of Birzavith. 32 And Heber begat Japhlet, and Shomer, and Hotham, and Shuah their sister. 33 And the sons of Japhlet, Pasach, and Bimhal, and Ashvath. These are the children of Japhlet. 34 And the sons of Shamer ‖ Or, Shomer, ver. ●…2. ; Ahi, and Rohgah, Jehubbah, and Aram. 35 And the sons of his brother h Brother either of Shamer the eldest, namely Hotham: or of Aram last mentioned. , Helem, Zophah, and Imnah, and Shelesh, and Amal. 36 The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah: 37 Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and Beera. 38 And the sons of Jether ‖ Or, 〈◊〉 ver. 〈◊〉. ; Jephunneh, and Pispah, and Arah. 39 And the sons of Ulla i Another Son of jether, as may be gathered by the course of the Genealogy, though he be not expressed with his Brethren, v. 38. See the like defect v. 18, & 34. ; Arah, and Haniel, and Reziah. 40 All these were the children of Asher; heads of their father's house, choice and mighty men of valour, chief of the princes. And the number throughout the genealogy of them that were apt to the war, and to battle, was twenty and six thousand men. CHAP. VIII. 1 NOw Benjamin a He had spoken something of this Tribe before, ch. 7. 6. but now he treats of it again and that more fully and exactly; partly for saul's sake who was of this Tribe; and partly because this Tribe adhered to David and the Kingdom of judah, and went with judah into Babylon; and now were returned from thence in greater Numbers than the other Tribes, except judah. begat * 〈…〉 Bela b So called by Moses: but the Names of the rest vary from those in Moses: either because the same Person had two several Names, as hath been oft noted: or because these were not the immediate sons of Benjamin, but his Grandchilds here mentioned in their Parent's stead, possibly because they were more Eminent than their Parents, his first▪ born, Ashbel the second, and Aharah the third, 2 Nohah the fourth, and Rapha the fifth. 3 And the sons of Bela, were ‖ Addar, and Gera, Or, 〈◊〉▪ 〈◊〉▪ 〈◊〉. and Abihud, 4 And Abishua, and Naaman, and Ahoah, 5 And Gera, and ‖ 〈…〉 Shephuphan, and Huram. 6 And these c Either those three last mentioned; or rather th●…se following, v. 7. because he here speaks of them who were removed; and they are said to be removed, v. 7. He describes the Sons of Benjamin by the Places of their Habitation without an exact Account of their Parents; because their Genealogies were broken by that almost total Extirpation of this Tribe, judg. 20. are the sons of Ehud: these are the heads of the fathers of the Inhabitants of Geba d, and they removed them e Either their Fathers, or their Heads and Superiors removed them: or they removed themselves; either because they were too numerous for that Place: or because they desired to change their Habitation and hoped it would be for the better, and judged Manahath a more convenient Place. to * 〈…〉 Manahath: 7 And Naaman, and Ahiah, and Gera, he f Either 1. Their Father: Or, 2, Gera last mentioned, who, it seems, was the Chief Counsellor or Promoter of this Work. removed them, and begat Uzza, and Ahihud g When he was seated in Manahath. . 8 And Shaharaim begat children in the country of Moab h Wither he had removed himself either at the same time when Elimelech did, Ruth 1. 1, etc. or upon the same or like Occasion. , after he i Ehud or Gera last mentioned. had sent them away. Hushim and Baara were his wives k Others join these Words with the former and render the Place thus, after he had sent them (to wit, his Sons) away, with Hushim and Baara his wives, i. e. as he also sent his Wives away from him. Which may be here mentioned as a Brand upon him, to show that he was without natural Affection to his Wives and Children. And it seems the more probable that he divorced them, because we find him married to another Wise, v. 9 . 9 And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham, 10 And Jeuz, and Shachiah, and Mirma. These were his sons, heads of the fathers. 11 And of Hushim he begat Ahitub, and Elpaal. 12 The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod l Of which see Ezr. 2. 33. Nehem. 7. 37. & 11. 35. with the towns thereof. 13 Beriah also and Shema, who were heads of the fathers of the inhabitants of Ajalon m A Place formerly belonging to the Tribe of Dan, jos. 19 42. but after the Return from Babylon possessed by the Benjamites, because both Dan and the rest of the ten Tribes were yet for the Generality of them in Captivity and but few of them returned. , who drove away the inhabitants of Gath n Either 1. at that time when they made such a Slaughter among Ephraim's Children, ch. 7. 21. and were possibly pursuing their Victory, till they were driven back by these Benjamites who came to the ●…uccour of their Brethren. Or, 2, Now when they were returned from the Captivity and found the Men of Gath possessed of Ajalon. Or, 3. at some other time not mentioned in Scripture. . 14 And Ahio, Shashak, and Jerimoth, 15 And Zebediah, and Arad, and Ader, 16 And Michael, and Ispah, and Joha, the sons of Beriah, 17 And Zebadiah, and Meshullam, and Hezeki, and Heber, 18 Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal. 19 And Jakim, and Zichri, and Zabdi, 20 And Elionai, and Zilthai, and Eliel, 21 And Adajah, and Berajah, and Shimrath, the sons of ‖ 〈…〉 Shimhi. 22 And Ishpan, and Heber, and Eliel, 23 And Abdon, and Zichri, and Hanan, 24 And Hananiah, and Elam, and Antothijah, 25 And Iphedejah, and Penuel, the sons of Shashak. 26 And Shamsherai, and Shehariah, and Athaliah, 27 And Jaresiah, and Eliah, and Zichri, the sons of Jeroham, 28 These were heads of the fathers by their generations, chief men. These o All these named from v. 14. to this place. dwelled in Jerusalem. 29 And at Gibeon dwelled the ‖ 〈◊〉 〈◊〉, 〈◊〉 9 35. father of Gibeon p i e. The Chief or Ruler of the Benjamites dwelling there. (whose * 〈◊〉. 9 35. wives name was Maacha:) 30 And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab, 31 And Gedor, and Ahio, and ‖ 〈◊〉, 〈◊〉, 〈◊〉 9 37. Zacher. 32 And Mikloth begat ‖ Or, 〈◊〉, 〈◊〉 9 3●…. Shimeah. And these also dwelled with their brethren q i e. With those other Benjamites spoken of v. 28. in Jerusalem, over against them r In some street or part of jerusalem, which was over against that where their Brethren dwelled. . 33 And * 1 Sam. 14. 51. Ne'er begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and ‖ 〈◊〉, 〈◊〉, 〈◊〉, Sam. 2. 8. Eshbaal. 34 And the son of Jonathan, was ‖ 〈◊〉, 〈◊〉▪ 〈◊〉, 2 Sam. 〈◊〉. Meribbaal, and Meribbaal begat * Sam. 9 12. Micah. 35 And the sons of Micah, were Python, and Melech, and ‖ 〈◊〉▪ 〈◊〉, 〈◊〉 ●…. 41. Tarea, and Ahaz. 36 And Ahaz begat Jehoada, and Jehoada begat Alemeth, and Azmaveth, and Zimri, and Zimri begat Moza, 37 And Moza begat Binea: Rapha was his son, Eleasa his son, Azel his son, 38 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheraiah, and Obadiah, and Hanan. All these were the sons of Azel. 39 And the sons of Eshak his brother, were Ulam his firstborn, Jehush the second, and Eliphelet the third. 40 And the sons of Ulam were mighty men of valout, atchers s Heb. That tread the bow; For the Bows of Steel, which these used, required great strength to bend them; which therefore they did by treading the Bow with their Feet, and pulling the String with both their Hands. , and had many sons, and sons sons, an hundred and fifty. All these are of the sons of Benjamin. CHAP. IX. 1 SO all Israel were reckoned by genealogies: and behold, they were written in the book of the Kings of Israel and Judah a Not in that Sacred and Canonical Book so called, but (as hath been oft observed before) in the Public Records, wherein there was an Account of that King and Kingdom, and of the several Families in it according to their Genealogies. , who b i e. Which Tribe or People of judah last mentioned. were carried away to Babylon for their transgression. 2 Now the first inhabitants c The first after the Return from Babylon. that dwelled in their possessions, in their cities d i e. That took possession of their own Lands and Cities, which had been formerly allotted to them; but of late years had been taken from them for their Sins, and possessed by other People. , were the Israelites e i e. The Common People of judah and Israel, called here by the general name of Israelites, which was given to them before that unhappy Division of the two Kingdoms, and now is restored to them when the Israelites are united with the Jews in one and the same Commonwealth, that so all the Names and Signs of their former Division might be blotted out. And although the generality of the ten Tribes were yet in Captivity, yet divers of them were now returned, either such as had long before the Captivity fled to jerusalem to worship God, and joined themselves with judah, as those 2 Chron. 11. 16. and others: Or such as, upon Cyrus his general Proclamation associated themselves and returned with those of judah and Benjamin. , the priests, Levites f These took possession of the Cities or Places belonging to them, as they had need and opportunity. , and the Nethinims g A certain Order of Men, either Gibeonites or others joined with them, devoted to the Service of God, and of his House, and of the Priests and Levites; who, that they might attend upon their work without distraction, had certain Places and Possessions given to them; which they are now said to repossess. . 3 And in * N●…hem. 11. 〈◊〉 Jerusalem dwelled of the children of Judah and of the children of Benjamin, and of the children of Ephraim, and Manasseh h i e. Some of each of these Tribes, either such as offered themselves; or such as were chosen by Lot, see Nehem. 11. 1, 2. . 4 Uthai, the son of Ammihud i That there is so great a diversity of Names between this Catalogue and that Nehem. 11. may be ascribed to two causes, first to the Custom of the Hebrews who used very frequently to give 2. or 3. several Names to one person: And secondly to the change of Times; for here they are named who came up at the first Return; but many of those in Nehemiah might be such as returned afterward and came and dwelled either in stead of the Persons here named, who might be then dead or gone from jerusalem, or with them. , the son of Omri the son of Imri, the son of B●…ni, of the children of Pharez the son of Judah. 5 And of the Shilonites k Or, Shelanites, as they are called from Shelah, Numb. 26. 20. , Asajah l Called also Maaseiah, Nehem. 11. 5. the firstborn, and his sons. 6 And of the sons of Zerah; Jevel, and their brethren, six hundred and ninety. 7 And of the sons of Benjamin; Sallu the son of Meshullam n Who is mentioned, but described by other Parents, Neh. 11. 7. or at least by persons under other Names. Possibly these were his more immediate, and those his more remote Parents: or he might be born of one, and adopted by another. For this is certain, Men are sometimes in Scripture called the Sons of those who adopted them, or whose Right of Inheritance fell to them. , the son of Hodaviah, the son of Hasenuah. 8 And Ibnejah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shophatiah, the son of Revel, the son of Ibnijah; 9 And their brethren according to their generarations, nine hundred and fifty and six o They are reckoned but 928. in Neh. 11. 8. either because there he mentions only those that were by Lot determined to dwell at jerusalem, to whom he here adds those who freely offered themselves to it; see Neh. 11. 1, 2. because some of the persons and Families first placed there were dead or extinguished, or else removed from jerusalem upon some emergent Occasion. . All these men were chief of the fathers in the house of their fathers. 10 And of the priests; Jedajah, and Jehojarib, and Jachin, 11 And Azariah p The same called Seraiah, Nehem. 11. 11. the son of Hilkiah q Either of him in josiahs' time, 2 Kin. 22. 8. or rather another of the same Name. , the son of Meshullam, the ion of Zadok, the son of Merajoth, the son of Ahitub, the ruler of the house of God r Or, a ruler in the house of God: Not the Highpriest, who was Ezra, Ezr. 3▪ 8. but a Chief Ruler under him; either the second Priest, as such are called, Numb. 3. 32. or the Head of one of the 24. Families or Courses of the Priests. . 12 And Adaiah the son of Jeroham, the son of Pashur s i e. His Great Grandson, as appears from Neh. 11. 12, 13. , the son of Malchijah, and Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer. 13 And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore, † Heb. mighty men of valour. very able men t Heb. mighty men of valour: Which is here noted as an excellent Qualification for their Place; because the Priests might meet with great Opposition and Difficulty in the Faithful discharge of their Office, in the Execution of the Censures upon all Impure persons without Exception, and in preserving Sacred things from Violation by the Touch of Forbidden Hands. Of which see an Eminent Instance in Azariah, 2 Chrens. 26, 17, etc. for the work of the service of the house of God. 14 And of the Levites; Shemajah the son of Hashub, the son of Azrikam, the son of Hashabiah, of the sons of Merari. 15 And Bakbakkar, Heresh, and Galal: and Mattaniah the son of Micah, the son of Zichri, the son of Asaph. 16 And Obadiah the son of Shemajah, the son of Galal, the son of Jeduthun: and Berechiah the son of Asa, the son of Elkanah, that dwelled in the villages of the Netophathite u Or, Netophathites; which were in judah, ch. 2. 54. Here they now dwelled, either because their proper Cities were not yet built: or because they were not yet numerous enough to replenish them. . 17 And the Porters x Whose Office it was to keep all the Gates of the Temple, that no unclean Person or Thing might enter into it. were Shallum, and Akkub, and Talmon, and Ahiman, and their brethren. Shallum was the chief. 18 (Who hitherto waited in the king's gate y In the East-gate of the Temple, which was so called, either because it was the Chief and most Magnificent of all the Gates: or because the Kings of judah used to go to the Temple through that Gate, 2 King. 16. 18. Compare Ezek. 44. 1, 2. Under this Gate he comprehends all the rest, which also were guarded by these Porters. eastward) They were porters in the companies z Or, according to the companies, or orders, or courses, i. e. They kept the Gates successively according to that Method into which themselves and the rest of their Brethren the Levites were distributed for the more convenient management of their several Offices; among which this of the Porters was one. of the children of Levi. 19 And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren (of the house of his father) the Korhites were over the work of the service, keepers of the † Heb. threshold●…. gates of the tabernacle a Or, who were, to wit, in time past, which is expressed in a like case, v. 20. when the Tabernacle was standing, before the Temple was built. : and their father's b The Kohathites, of whom see on Numb. 4. ●…. being over the host of the LORD c Or, with (as this Hebrew Particle is oft used) the host, etc. i. e. when the Israelites were in the Wilderness encamped in a Military manner round about the Tabernacle, with, or among whom these were then placed. , were keepers of the entry d i e. Of the Veil by which they entered into the Tabernacle; which he calls the entry distinctively, because then there were no Gates. The meaning is, That all things were now restored to their Primitive Order and Institution; and the several Persons took those Places and Offices upon them, which their Ancestors had before them. ▪ 20 And * Num ●…●…. Phinehas the son of Eleazar was the ruler over them e i e. Over all the Porters and other Levites and Priests before mentioned. in time past, and the LORD was with him f To direct, and assist, and bless him in the discharge of his Place. Which seems here related to encourage his Successor, and consequently all the Priests and Levites of this time to go on courageously and resolutely in their Work, not doubting but God will stand by them as he had done by their Fathers. . 21 And Zechariah the son of Meshelemiah, was g To wit, in the time of David, as the following verse showeth. See ch. 26. 1, 2. & 27. 2. porter h i e. Chief Porter. of the door of the tabernacle i i e. Of the Door which led out of the Priest's Court into the Tabernacle in which the Ark was placed, 2 Sam. 6. 17. of the congregation. 22 All these which were chosen to be porters in the gates, were two hundred and twelve. These were reckoned by their genealogy in their villages k Where their usual Residence was, and whence they came to jerusalem in their Courses. : whom * Changed▪ ●…6. 1●…. David and Samuel the * 1 Sa●… 9 9 seer † Heb. 〈◊〉. did ordain l In the times of the Judges there was much Disorder and Confusion both in the Jewish State and Church, and the Levites came to the Tabernacle promiscuously and as their Inclinations or occasions brought them. But Samuel the best of Judges, having some prospect and good hopes of deliverance from their Enemies and of an happy Settlement of the Israelitish Church and Nation; and observing that the Levites were greatly increased, he began to think of establishing some Order among the Levites in their Ministration about the Tabernacle. And these Intentions of his probably were communicated by him to David, who after samuel's death and his own peaceable Settlement in his Throne, revived and perfected samuel's Design and took care to put it in execution. in their ‖ Or, 〈◊〉. set office m Heb. in their faith or faithfulness, i. e. either 1. in their Office, which is called faithfulness, because this is required in that Office. Or, 2. In the Faithful discharge of their Duty and in obedience to the Will of God signified to them by Revelation or by the spirit, as it is said of David, 1 Chron. 28. 12. which they received by Faith, and accordingly designed and David executed it. And so this is added to show that this was no Humane Invention, as some might conceive, but a Divine Appointment, to which all aught to submit. . 23 So they and their children had the oversight n To wit, in David's time. of the gates of the house of the LORD, namely, the house of the tabernacle o This is added to explain what he means by the House of the Lord, not that Tabernacle which David had set up for the Ark; but that more solemn Tabernacle, which Moses had made by God's express Command and most particular Direction; which in David's time was at Gibeon; in which God was and would be worshipped until the Temple was built. See 1 King. 3. 2, etc. 2 Chron. 1. 3, 5, etc. , by wards p i e. By Turns or Courses, each of them at his Gate and in his appointed Time. . 24 In four quarters were the porters q i e. The Chief Porters, as this is explained, v. 26. : toward the east, west, north, and south. 25 And their brethren which were in their villages, were to come r From their several Villages to the Place of Worship. after seven days s Every Sabbath or seventh day the Courses were changed, and the New Comers were to tarry till the next Sabbath-day. See 2 Kin. 11. 5, 7, 9 , from time to time with them t i e. To be with them, i. e. with the Chief Porters who always abode in the Place of God's Worship, and to minister to them. . 26 For these Levites, the four chief porters, were in their ‖ Or, trust. set office u i e. These were constantly upon the place and in the execution of their Office, that so they might oversee and direct the Inferior Porters in their work. Or, as others render the words, agreeably to the Hebrew Text, For these (i. e. their brethren, v. 25.) were under the charge or committed to the trust of the four chief porters, who also were Levites, as their Brethren were; whereas the Chief of all of them was a Priest. Either way these words contain a Reason of what was said, v. 25. why the rest were to come to these and to be with them. ; and were over the ‖ Or▪ 〈◊〉. chambers and treasuries x In which the Sacred Utensils and other Treasures belonging to the Temple were kept. of the house of God. 27 And they lodged round about the house of God y Therefore they were obliged to constant Residence in the Place; and were not permitted to dwell in the Villages, as their Brethren were. , because the charge was upon them, and † Heb. they were ●… the key▪ & Gr. the opening thereof every morning pertained to them. 28 And certain of them had the charge of the ministering vessels, that they should † Heb. bring 〈◊〉 i●… by tale, 〈◊〉 〈◊〉 them 〈◊〉 〈◊〉 〈◊〉. bring them in and out by tale. 29 Some of them also were appointed to oversee the vessels, and all the ‖ 〈◊〉, 〈◊〉. instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices. 30 And ‖ 〈◊〉▪ 〈◊〉. some of the sons of the priests made * 〈◊〉 30. 2●…. the ointment of the spices z This is added to prevent a Mistake, and to show that although the Levites were entrusted with the keeping of this Ointment, yet none but the Priests could make it. See Exod. 30. 22, etc. . 31 And Mattithiah, one of the Levites (who was the firstborn of Shallum the Korhite) had the ‖ 〈◊〉▪ 〈◊〉. set office over the things that were made ‖ O●…, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉. in the pans a i e. was to take care that Fine Flour might be provided and 〈◊〉 sa●…ly and well, that when occasion required they might make Cakes in Pans to be offered to the Lord: of which see on Leu. 2. 5. . 32 And other of their brethren of the sons of the Kohathites, were over the † 〈◊〉 〈◊〉 of 〈◊〉. shewbread b Of which see Exod. 35. 13. to prepare it every sabbath. 33 And these c i e. Others of the Levites; of whose several Offices he had spoken before. are d Or rather, were; which is understood, and all along in the foregoing and following verses, and again in this very verse. * 〈…〉. the singers, chief of the fathers of the Levites, who remaining in the chambers e Where they waited that they might be ready to come ●…hensoever they were called to the Service of God in the Taber●…. , were free f From all Trouble and Employment, that they might wholly attend upon the proper Work. : for † 〈…〉 they were employed in that work g Either composing or ordering sacred Songs; or actually singing; or teaching others to sing th●…. day and night h i e. Continually, and particularly in the Morning and Evening, the two Times appointed for solemn Service and Offerings. . 34 These chief fathers of the Levites, were chief throughout their generations: these dwelled at Jerusalem i Upon their return from Babylon they were not suffered to choose their Habitations in the Country, as others were, but were obliged to settle themseleus at jerusalem, that they might constantly attend upon God's Service there, and be ready to instruct the younger Levites in their Office, as they needed or desired it. . 35 And in Gibeon dwelled the father of Gibeon, Jehiel † 〈…〉. whose wives name was Maacha k In this and the following verses to the end of this Chapter he repeats what he had said before ch. 8. 29, etc. concerning saul's Genealogy, that he might make way for the following History. Which i●… a Figure called Epa●…alepsis, which is frequent both in Sacred and Prof●… Writ●…. : 36 And his firstborn son Abdon, than Zur, and Kish, and Baal, and Ne'er, and Nadab, 37 And Gedor, and Ahio, and Zechariah, and Mikloth. 38 And Mikloth begat Shimeam, and they also dwelled with their brethren at Jerusalem over against their brethren. 39 * Ch. 8. 33 And Ne'er begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal. 40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah. 41 And the sons of Micah were Python, and Melech, and Tahrea, * Ch. 8. 35. and Ahaz. 42 And Ahaz begat Jarah, and Jarah begat Alemeth, and Azmaveth, and Zimri: and Zimri begat Moza. 43 And Moza begat Binea: and Rephajah his son, Eleasah his son, Azel his son. 44 And Azel had six sons, whose names are these: Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. These were the sons of Azel. CHAP. X. 1 NOw * 1 Sam. 31. 1, 2. the Philistines fought against Israel a Of this and the following verses till v. 13. see my Notes on 1 Sam. 31. where we have the same thing expressed almost in the same words. , and the men of Israel fled from before the Philistines, and fell down ‖ Or, wounded. slain in mount Gilboa. 2 And the Philistines followed hard after Saul, and after his sons, and the Philistines slew Jonathan, and ‖ Or, Ishui, 1 Sam. 14. 49. Abinadab, and Malchishua, the sons of Saul. 3 And the battle went sore against Saul, and the † Heb. shooters with bows. archers † Heb. found him. hit him: and he was wounded of the archers. 4 Then said Saul to his armour-bearer, Draw thy sword, and thrust me through therewith, lest these uncircumcised come, and ‖ Or, m●…ck. me. abuse me: but his armour-bearer would not, for he was sore afraid. So Saul took a sword, and fell upon it. 5 And when his armour-bearer saw that Saul was dead, he fell likewise on the sword, and died. 6 So Saul died, and his three sons, and all his house b i e. All his Children, to wit, then present with him, namely, his three sons; as it is expressed, 1 Sam. 31. 6. For it is evident that Ishbosheth and Mephibosheth were not slain. But nothing is more common in Scripture and all Authors, than to understand all of a great and most considerable part. died together. 7 And when all the men of Israel that were in the valley c Which was beneath Mount Gilboa, where the Fight was, v. 1. , saw that they fled, and that Saul and his sons were dead, than they forsook their cities, and fled, and the Philistines came and dwelled in them. 8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa. 9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people. 10 And they put his armour in the house of their gods, and fastened his head in the † Heb. house. temple of Dagon d And his Body severed from his Head to the Wall of Bethshan, 1 Sam. 31. 10. . 11 And when all Jabesh-gilead heard all that the Philistines had done to Saul: 12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days e To wit, every day till evening, after the manner of the Jewish Fasts. . 13. So Saul died for his transgression f The sense is, Wonder not that Saul fell by the Hands of the Philistines, who were armed against him by his own Sin and by God's Vengeance for it. which he † Heb. transgressed. committed against the LORD, * 1 Sam. 13. 13. & 15. 23. even against the word of the LORD g Against Gods express, and plain, and positive Command: which is a great Aggravation of any Sin. , which he kept not, and also for ask counsel of one that had a familiar spirit h Which also was contrary to a manifest Command, Levit. 19 31. and moreover contrary to his own Conscience which was so fully convinced hereof, that he had endeavoured the utter Extirpation of all such Persons in pursuance of Gods Law. See 1 Sam. 28. 9 , * ●… Sam. 28. 7. to inquire of it i Concerning the Event of the approaching Battle. : 14 And enquired not of the LORD k Obj. Saul enquired of the Lord, 1 Sam. 28. 6. Ans. He did so, but not in a right Manner, not humbly and penitently, not diligently and importunately, not patiently and perseveringly: but when God would not answer him speedily▪ he gives it over and goes from God to the Devil. Compare 1 Sam. 14. 18▪ 19 Such an inconsiderable and trifling Inquiry as Saul made is justly accounted to be no Enquiry at all. As they are said not to eat the Lords Supper, 1 Cor. 11. 20. who did eat it in a sinful and irregular manner. : therefore he slew him, and turned the kingdom unto David the son of † Heb. Isal, Jesse. CHAP. XI. 1 THen * 2 Sam. 5. 1. all Israel a i e. All the Tribes of Israel, as it is expressed, 2 Sam. 5. 1. i e. their Elders, as it is here said v. 3. and Officers, and a great multitude of the Soldiers and People. gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. 2 And moreover, † Heb. both yesterday and the third day. in time past, even when Saul was king, thou wast he that leddest out, and broughtest in Israel: and the LORD thy God said unto thee b Or, concerning thee: for it is apparent that they knew of it; and therefore many of them opposed David hitherto against their own Consciences. , Thou shalt ‖ Or, rule. feed my people Israel, and thou shalt be ruler over my people Israel. 3 Therefore came all the elders of Israel to the king to Hebron, and David made a covenant with them in Hebron before the LORD, and they anointed David king over Israel, according to the word of the LORD † Heb. by the hand of. by * 1 Sam. 16. 13 Samuel. 4 And David and all Israel * 2 Sam. 5. 6. went out to Jerusalem c Of this and the three following Verses see the Notes on 2 Sam. 5. 6, etc. , which is Jebus, where the Jebusites were, the inhabitants of the land. 5 And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David. 6 And David said, whosoever smiteth the Jebusite first, shall be † Heb. head. chief and captain. So Joab the son of Zerujah went first up, and was chief d Before this he was one of David's Chief Captains, 2 Sam. 3. 22. 23. and General of the Forces of judah; but now he is made Captain-General of all the Forces of Israel and judah. . 7 And David dwelled in the castle: therefore they called ‖ That is, Zion, 2 Sam. 5. 7. it, The city of David. 8 And he built the city round about: even from Millo round about: and Joab † Heb. revived. repaired the rest of the city. 9 So David † Heb. went in going and increasing. waxed greater and greater: for the LORD of hosts was with him. 10 * 2 Same ●…●… These also are the chief of the mighty men whom David had, (who ‖ Or, held 〈◊〉 with 〈◊〉▪ strengthened themselves with him in his kingdom e Who helped him with all their Might to settle him in his Kingdom. , and with all Israel f In conjunction with all those Loyal Israelites who joined with David; of whom see the next Chapter. , to make him king, according to the word of the LORD concerning Israel. 11 And this is the number of the mighty men, whom David had:) Jashobeam ‖ Or, s●… of 〈◊〉. an Hachmonite g Called the Tachmonite and Adino the Eznite, 2 Sam. 23. 8. the chief of the captains: he lift up his spear against three hundred, slain by him h Towit▪ by his own Hand, 500 more being slain by others then joining with him, who pursued the Victory that he alone got, and in the Pursuit slew 500, both which Sums make up the 800 numbered 2 Sam. 23. 8. the slaughter of all which is justly ascribed to him, because it was the Effect of his Valour. But concerning that and other differences about these Persons or Things see my Notes on 2 Sam. 23. at one time. 12 And after him was Eleazar the son of Dodo the Ahohite, who was one of the three mighties. 13 He was with David at ‖ Or, 〈◊〉 〈◊〉, 1 Sam▪ 1●…. ●…. Pasdammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley, and the people fled from before the Philistines. 14 And they ‖ Or, 〈◊〉 set themselves in the midst of that parcel, and delivered it, and slew the Philistines, and the LORD saved them by a great ‖ Or, 〈◊〉 deliverance. 15 Now ‖ 〈…〉. three of the thirty captains * 2 Sam▪ 〈◊〉 went down to the rock to David, into the cave of Adullam, and the host of the Philistines encamped in the valley of Rephaim. 16 And David was then in the hold, and the Philistines ‖ Or, 〈◊〉 garrison was then at Bedlam. 17 And David longed and said, O that one would give me drink of the water of the well of Bedlam, that is at the gate. 18 And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David. But David would not drink of it, but poured it out to the LORD, 19 And said, My God forbidden it me, that I should do this thing, shall I drink the blood of these men, † 〈…〉. that have put their lives in jeopardy? for with the jeopardy of their lives they brought it: therefore he would not drink it. These things did these three mightiest i Heb. these three mighties, to wit, last mentioned, whereof one was Abishai, v. 20. For the Acts of two of the first three are here passed over being recorded 2 Sam. 23. . 20 And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them k He vanquished them all and slew a great number of them; though it be not said that he slew them all at one time, as it is said of jashobeam above v. 11. , and had a name among the three. 21 * 2 S●…●…. 19, &c Of the three he was more honourable than the two, for he was their captain, howbeit he attained not unto the first three l He did not equal them in Valiant Exploits. . 22 Benajah the son of Jehojada, the son of a valiant man of Kabzeel, † Heb. 〈◊〉 of 〈◊〉. who had done many acts: he slew two lion-like men of Moab: also he went down, and slew a lion in a pit in a snowy day. 23 And he slew an Egyptian, † Heb. ●… 〈◊〉 of 〈◊〉. a man of great stature, five cubits high, and in the Egyptians hand was a spear like a weaver's beam, and he went down to him with a staff, and plucked the spear out of the Egyptians hand, and slew him with his own spear. 24 These things did Benajah the son of Jehojada, and had the name m Or, had a name, i. e. was greatly reputed: For though he did not equal Abishai, one of these three, as appears by v. 20, 21. yet he did excel the third of them, and all the thirty here following. among the three mighties. 25 Behold, he was honourable among the thirty, but attained not to the first three; and David set him over his † ●…. hearing. 〈◊〉. guard n Heb. his hearing or obedience, i. e. those that were always ready to hear and obey or execute his Commands, to wit, the Guards of his Body. . 26 Also the valiant men of the armies, were Asahel the brother of Joab, Elhanan the son of Dodo of Bedlam: 27 Shammoth the ‖ ●…▪ 〈◊〉, 〈◊〉. 23. 25, Hararite, Helez, the Pelonite, 28 Ira the son of Ikkesh the Tekoite, Abiezer the Antothite, 29 Sibbecai the Hushathite, Ilai the Ahohite, 30 Mahari the Netophathite, healed the son of Baanah the Netophathite, 31 Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benajah the Pirathonite, 32 Hurai of the brooks o Or, of the valleys, i. e. of one of them: the Plural Number for the Singular: so called because he was born or bred there. of Gaash, Abiel the Arbathite, 33 Azmaveth the Baharumite, Eliahba the Shaalbonite, 34 The sons of Hashem p Or, or jashem, to wit, jonathan here following, and Shammah here omitted, but expressed, 2 Sam. 23. 32, 33. the Gizonite, Jonathan the son of Shage the Hararite, 35 Ahiam the son of Sacar the Hararite, Eliphal the son of Ur, 36 Hepher the Mecherathite, Ahijah the Pelonite, 37 Hezro the Carmelite, Naarai the son of Ezbai, 38 Joel the brother of Nathan h, Mibhar ‖ Or, the 〈◊〉. the son of Haggeri, q Either 1. the same who is called jaal the son of Nathan of Zobah, being possibly his brother by Birth and Nature, and called his Son by adoption or right of succession to his Estate: or called his brother at large for his near Kinsman, and his son for his Nephe●…: Or 2. Another, who, upon the death of the former, was put in his stead. 39 Zelek the Ammonite, Naharai the Berothite, the armour-bearer of Joab the son of Zerujah, 40 Ira the Ithrite, Gareb the Ithrite, 41 Uriah the Hittite r The last of that Catalogue in 2 Sam. 23. 39 But here some others are added to the Number, because though they were not of the Thirty, yet they were Men of great Valour and Renown amongst David's Commanders. , Zabad the son of Ahlai, 42 Adina the son of Shiza, the Reubenite, a captain of the Reubenites, and thirty s Thirty Captains who were under him as their Colonel. with him. 43 Hanan the son of Maacah, and Joshaphat the Mithnite, 44 Uzziah the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite t So called possibly because his Station and Quarters were upon the River Aroer beyond jordan, being placed there for the Defence of those Parts, , 45 Jediael the ‖ 〈…〉. son of Shimri, and Joha his brother, the Tirzite, 46 Eliel the Mahavite, and Jerimai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite u So called either because he was by Birth a Moabite, though now proselyted to the True Religion: or from some Eminent Service done by him against the Moabites, as among the Romans Scipio was called A●…atick and African, because of his great Achievements and Victories over those Parts and People. ▪ 47 Eliel, and Obed, and Jaasiel the Mesobaite. CHAP. XII. 1 NOw * 1 Sam▪ 27. 2, these are they that came to David to Ziklag, † Heb. being shut up. while he yet kept himself close a Or, was shut up, or shut out, from his own Land and People; for he speaks not of that time when he was shut up, and hid himself in Caves in the Land of judah, but when he was at Ziklag. , because of Saul the son of Kish: and they were among the mighty men, helpers of the war. 2 They were armed with bows, and could use both the right hand and the left b With like nimbleness and certainty. Compare judge 3. 15. & 20. 16. , in hurling stones and shooting arrows out of a bow, even of saul's brethren of Benjamin c i e. Of saul's own Tribe: who were moved hereunto by God's Spirit and by the Conscience of their Duty to David to whom God had given the Crown in reversion; and by their Observation of God's departure from Saul, and of his special presence with David and his gracious providence for him. . 3 The chief was Ahiezer, than Joash, the sons of ‖ Or, Hasmaah. Shemaah the Gibeathite, and Jeziel, and Pelet, the sons of Azmaveth, and Berachah, and Jehu the Antothite. 4 And Ismajah the Gibeonite, a mighty man among the thirty, and over the thirty d i e. Who came attended with 30 valiant Benjamites, and was their Leader and Commander. , and Jeremlah, and Jahaziel, and Johanan, and Josabad the Gederathite, 5 Eluzai and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite, 6 Elkanah, and Jesiah, and Azareel, and Joezer and Jashobeam the Korhites. 7 And Joelah, and Zebadiah the sons of Jeroham of Gedor. 8 And of the Gadite there separated themselves e From Saul to whom they had hitherto adhered; and from their Brethren of their own Tribe who yet maintained saul's cause; and from their Families and the places where they lived, from whom they went to David. unto David into the hold to the wilderness f Or, into the hold of the wilderness; i. e. Either to the Cave of Adullam or Engedi: or rather to Ziklag, as appears from v. 1. which was in the Wilderness of judah, which is here called the hold, or the fortress, which name is also given to the City of David, 1 Chron. 11. 7. the Hebrew word being the same both here and there. , men of might, and men † Heb. of the host. of war, fit for the battle, that could handle shield and buckler: whose faces were like the faces of lions g Who were full of Courage, and by the Majesty and Fierceness of their Countenances terrified their Adversaries. , and were † Heb. as the roes upon the mountains to make haste. as swift as the roes upon the mountains h As their very Looks daunted their Enemies and put them to flight, so they could easily pursue and overtake and destroy them in their Flight. . 9 Ezer the first, Obadiah the second, Eliab the third, 10 Mishmannah the fourth, Jeremiah the fifth. 11 Attai the sixth, Eliel the seventh, 12 Johanan the eighth, Elzabud the ninth, 13 Jeremiah the tenth, Machbanai the eleventh. 14 These were the sons of Gad, captains of the host: ‖ one of the least was over an hundred, and † Heb. Or, one that was lest could resist an hundred, and the greatest a thousand. the greatest over a thousand i Not that they brought now so many men with them, but either 1. they had hitherto been Captains or Colonels under Saul, or in the established Militia or Bands of their Tribe. Or, 2. they were so afterwards under David, who for their Valour and Fidelity thus advanced them. . 15 These are they that went over Jordan k To wit, in Saul. time, when▪ it seems the Enemies of the Israelites had made an In●…oad and done some Mischiefs to the Israelites beyond jordan, to whose Help these than came. in the first month, when it had † Heb▪ filled o●…▪ overflown all his banks l As it commonly did about that time. See jos. 3. 15. & 4. 18. jer. 49. 19 This is noted either as a Description of the Time when this was done, it being usual with Historians to note the Circumstances of great Actions: or as an Aggravation of the Fact. And possibly these being Men of great Nimbleness and Dexterity, did swim over jordan through their ardent Desire to help their Brethren and to fight with their Enemies. , and they put to flight all them of the valleys m i e. The People that lived in the Valleys or Deserts beyond jordan, who, as it seems, when Saul was engaged against the Philistines, took that Advantage to fall upon the Israelites beyond jordan. , both toward the east, and toward the west n Either 1. the People that lived more Eastward and remote from jordan, and those who lived more Westward or nearer to it. Or 2. they made them fly several ways, some Eastward, some Westward, as they saw the way open for them. See Deut. 28. ●…, 25. . 16 And there came ‖ 〈◊〉. of the children of Benjamin and Judah to the hold o To the same Hold mentioned▪ v. 8. where see the Notes. unto David. 17 And David went out † Heb. before 〈◊〉. to meet them, and answered p i e. 〈◊〉; as that word is oft used in Scripture even of him that speaketh 〈◊〉. and said unto them, If ye be come peaceably unto me to help me, mine heart shall † Heb. be one. be knit unto you q I shall ever esteem and love you, and show this by my 〈◊〉 to you hereafter. : but if ye be come to betray me to mine enemies r Which your Number, and Quality and near Relation to Saul gives me some cause to suspect. , seeing there is no ‖ Or, violence. wrong in mine hands s I have done no Injury to Saul, nor to you; but have spared him and you when it was in my Power to have destroyed you. , the God of our fathers look thereon, and rebuke it t To wit, by his Hand and Power manifested for me and against you for your Persidiousness. . 18 Then † Heb. the spirit clothed Amasal. So Judg. 6. 34. the spirit came upon Amasal u Not only saving Graces, but other heroical and generous Motions are ascribed to God's Spirit, which here stirred up in him a more than ordinary greatness and presentness of Mind and Resolution. , who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse; peace, peace be unto thee, and peace be to thine helpers, for thy God helpeth thee x We have observed Gods singular and gracious Care of thee and Kindness to thee and if we should oppose thee, we should be Fighters against God and his Word and Providence. . Then David received them: and made them captains of the band y i. e Of those Forces which they brought with them. Or, he put them among the heads or officers of his band; i. e. He gave them Commands either now in his small Army, each according to his Quality: or afterwards when he was advanced to the Kingdom: for it is not here expressed when he did this. . 19 And there fell some of Manasseh to David (when he came with the Philistines against Saul to battle, but they helped them not z i e. The Manassites here named, and the rest of David's Forces to whom they had now joined themselves did not help the Philistines in Battle, as David had pretended to do. ; for the lords of the Philistines, upon advisement, sent him away, saying, * 1 Sam. 29. 4. He will fall to his master Saul, † Heb. on our heads. to the jeopardy of our heads.) 20 As he went to Ziklag a As he returned from the Camp of the Philistines to Ziklag, 1 Sam. 29. 11. , there fell to him of Manasseh, Adnah, and Jozabad, and Jedaiel, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh. 21 And * 1 Sam. 30. 1, 9▪ 10. they helped David ‖ Or, with a band. against the band of the rovers b i e. Against the Amalekites who had taken and burnt Ziklag, whom David and his 600 Men were now pursuing, whom these accompanied in that Expedition. Or, with a band or troop of Soldiers, which they brought along with them to David's Assistance. : for they were all mighty men of valour c Therefore they readily came to David's help. , and were captains in the host d Therefore they brought others along with them. . 22 For at that time e i e. While he was at Ziklag, and in his March to Hebron, and principally at Hebron, as the next Verse explains it. day by day, there came to David to help him, until it was a great host, like the host of God f i e. Innumerable like the Stars or Angels, both which are called Gods hosts. Oth. the host of God, i. e. a very great Host, great things being so called, as Cedars, Mountains, etc. of God. But the particle of likeness here added excludes this Sense, for it had been very improper to say, a great host like a great host, i. e. like itself. . 23 And these are the numbers of the ‖ 〈◊〉, 〈◊〉 or, 〈◊〉 〈◊〉. 〈◊〉▪ bands, that were ready armed to the war, and * 〈◊〉 〈◊〉▪ came to David to Hebron, to turn the kingdom of Saul to him, * 〈◊〉 〈◊〉▪ according to the word of the LORD g Whereby he had settled the Crown upon David after saul's death. . 24 The children of Judah that bare shield and spear, were six thousand and eight hundred h Who came thither in the name of all their Brethren; for that whole Tribe stuck to David at his very first coming to Hebron. ready ‖ 〈◊〉▪ 〈◊〉 armed to the war. 25 Of the children of Simeon, mighty men of valour for the war, seven thousand and one hundred. 26 Of the children of Levi, four thousand and six hundred. 27 And Jehojada was the leader of † 〈◊〉 〈◊〉 the Aaronites i Not the Highpriest, for that was Abiathar, 1 Sam. 23. 6. but one of Eminent place under him, and who had a great Power and interest among his Brethren. , and with him were three thousand and seven hundred. 28 And * ●… 〈◊〉 〈◊〉 Zadok k Thought to be the same who was made Highpriest in Solomon's time, 1 Kings 2. 35. which if true, he was very young at this time. , a young man mighty of valour, and of his father's house twenty and two captains l Whom he brought along with him. . 29 And of the children of Benjamin, the † 〈◊〉▪ 〈◊〉 〈◊〉. kindred of Saul, three thousand: for hitherto the † 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ * 〈◊〉 〈◊〉 8, 3. greatest part of them had kept the ward of the house of Saul m i e. Endeavoured to keep the Crown in their own Tribe, and in saul's Family. . 30 And of the children of Ephraim, twenty thousand and eight hundred mighty men of valour, † Heb. 〈◊〉 〈◊〉. famous throughout the house of their fathers. 31 And of the half tribe of Manasseh n Which was within jordan: for of the other half beyond jordan he speaks v. 37. , eighteen thousand, which were expressed by name o Which were not ashamed nor afraid publicly to own David first by putting their Names to some Paper presented to them for that purpose; and then by marching to him to Hebron. , to come and make David King. 32 And of the children of Issachar, which were men that had understanding of the times p Either 1. skill in the Stars and several Seasons and Changes of the Air; which might be of good use in Husbandry, to which this Tribe was addicted, Gen. 49. 14. Deut. 33. 18. Or rather 2. Political Prudence to discern and embrace the fit Seasons for all Actions, as appears 1. from the following words, to know what not only their own Tribe but all Israel ought to do. 2. By the great Authority and Command which they had over all their Brethren upon this account, as it here follows. 3. Because this is so considerable a Circumstance in all Humane, and especially in public Affairs, that the Success or Disappointment of them depends very much upon the right or wrong Timing of them, and therefore this is a very fit expression to signify their great Prudence. And particularly they shown this point of their Wisdom at this time; for as they had adhered to Saul whilst he lived, as knowing the time was not yet come for David to take Possession of the Kingdom: and as they could not join themselves to David, whilst Abner lived, and was potent, and had the Command of the other Tribes wherewith they were encompassed, so as soon as he was dead and they had opportunity to declare themselves, they owned David for their King. 4. By the like use of this Phrase, Esth. 1. 13. , to know what Israel ought to do: the heads of them were two hundred, and all their brethren were at their commandment. 33 Of Zebulun such as went forth to battle, ‖ Or, 〈◊〉 of 〈◊〉, o●…, 〈◊〉 〈◊〉. expert in war, with all instruments of war, fifty thousand q For this Tribe being next to that of Issachar, which was generally well-affected to David, were probably very much swayed by their Opinion and Advice. ▪ which could keep rank r Or, which were disposed or prepared, or ordered for battle or to fight for David, if occasion so required. : they were † 〈◊〉 〈◊〉 bat●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉. not of double heart s Heb. without an heart and an heart: which may relate either 1. to the whole Body of them, they were all of one heart and one mind towards David, not some for him and others secretly against him, but all with one soul and one consent adhered to him. Or, 2. To the same particular persons, they were each of them sincerely Loyal to David, and did not dissemble with David, pretending to be for him, whilst in their hearts they▪ favoured saul's Family; which possibly some of those who came to Hebron, did. Or this is particularly noted of this Tribe because they lay under some suspicion in this matter; as also some of the other Tribes did; and therefore the like testimony is given to all of them, v. 38. . 34 And of Naphtali a thousand captains, and with them, with shield and spear, thirty and seven thousand. 35 And of the Danites, expert in war, twenty and eight thousand and six hundred. 36 And of Asher, such as went forth to battle, ‖ Or, 〈◊〉 〈◊〉 〈◊〉. expert in war, forty thousand. 37 And on the other side of Jordan, of the Reubenite, and the Gadite, and of the half-tribe of Manasseh, with all manner of instruments of war for the battle, an hundred and twenty thousand. 38 All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel were of one heart t To wit, after the death of Abner and Ishbosheth. to make David King. 39 And there they were with David, three days, eating and drinking: for their brethren had prepared for them. 40 Moreover, they that were nigh them u That lived not far from Hebron, the place where they now were. , even unto Issachar, and Zebulun, and Naphtali x This is added by way of amplification and explication, to show that he did not understand this of those Israelites only who lived in the Neighbourhood of Hebron, but of those that lived at some distance, yet were nearer to Hebron, than some of the other Tribes here named. , brought bread on asses, and on camels, and on mules, and on oxen y Which, though not commonly used in this manner, nor fit for such Purposes, now they so used, because the quantity of Provisions which they brought was very great, as the Numbers of the People at Hebron were, and Horses they had few in Israel, and most of their Asses, and Camels, and Mules here mentioned probably were used to carry divers Men, or Women and Children, to this great, and public, and happy Solemnity. , and ‖ 〈◊〉, 〈◊〉 of 〈◊〉. meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there was joy in Israel z Partly because their Civil Wars were wholly ended, and they were all united under one King: and partly because they had now a King of Eminent Valour, and Piety, and Felicity, and therefore expected to be saved from all their Enemies and Calamities, as they were. . CHAP. XIII. 1 A And David consulted with the captains of thousands, and hundreds, and with every leader a Or, Governor, or Elder of the People. . 2 And David said unto all the congregation of Israel b i e. Unto all the People then assembled with him at 〈◊〉. This Story is mentioned in another place in 2 Sam. 5. & 6. even after the taking of jerusalem and the two first Fights with the Philistines, whereas here it is placed before the latter, and there is no mention here of the former. The matter may be thus conceived: There being now a great and general concourse of all Israel, and David being now Established in his Throne with universal consent and applause, he gins with God, and his first Thoughts and Cares are about Religion and the Ark, than the great Instrument and Ornament of it and takes the Opportunity of this Assembly to desire their Advice and Concurrence with him in it, that the Ark might be brought either to Hebron, which then was the Royal City; or to jerusalem, which, as probably he told them, he was resolved to besiege, and doubted not, by God's Help, to take. After this was proposed by the King and accepted by the People, this great Assembly was dismissed, only some of them David reserved to go with him against jerusalem, which accordingly he did, and succeeded in his Enterprise, as is related, 1 Sam. 5. But before this Resolution could be executed, the Philistines came and fought twice with David, as is related 1 Sam. 5. 17, etc. and here, ch. 14. 8▪ etc. And after they were repulsed with great loss and shame. David sets upon the Execution of that which before he had resolved, and in order to it calls another General Assembly of the People. , I●… it seem good unto you, and that it be of the LORD our God c i e. If this Translation of the Ark be pleasing to God, which I purpose to inquire by the Urim after the manner, and to act accordingly. , † Heb. let us break forth and s●…nd. let us send abroad d Heb. let us break out and send, i. e. let us send Messengers speedily and universally to the several Tribes. We are now in some sort penned up in a Corner of the Land in Hebron▪ but let us break up the Assembly and disperse ourselves and send far and near about this Work. It is a Metaphor from the Sea or Rivers, which, when the Banks are broken, do suddenly overflow the whole adjoining Country. unto our brethren every where, that are left e By which word he minds them of the great Desolations and Destructions which God for their sins had hitherto made among them; and therefore adviseth that Remnant whom God had so graciously saved in and from those dreadful Ruins, that they would more seriously set themselves to seek God than they had formerly done. in all the land of Israel, and with them also to the Priests and Levites, which are † Heb. in the cities of their 〈◊〉. in their cities and suburbs, that they may gather themselves unto us. 3 And let us † Heb. bring about bring again the ark of our God to us: for we enquired not at it f The Ark was then neglected; and the generality of the People either lived in the gross neglect of the solemn Worship of God; or contented themselves with going to Gibeon and offering Sacrifices there, not caring, though the Ark, the Soul of the Tabernacle, was in another place. in the days of Saul g So it was in the days of Samuel; but it is rather charged upon Saul than him: partly because Samuel was exercised with continual Wars or expectation of Wars with the Philistines all the time of his Regency, and therefore wanted the Opportunity to bring back the Ark which Saul had and neglected: partly because Samuel took care to stir up and maintain Religion among them by other Means and in an extraordinary manner; whereas this was but one Branch of saul's Impiety, and was joined with a contempt of all Religion, as the History of his Life shows: and partly because it was more proper to accuse himself and the present Generation who were guilty of this neglect, than to rake into the Ashes of their deceased Progenitors, and lay his Charge against those who were dead and gon●… some good while since. . 4 And all the congregation said that they would do so: for the thing was right in the eyes of all the people h Their Consciences smiting them for their former negligence, and being fully convinced of the Piety and Reasonableness of this Proposition. . 5 So * 1 Sam. 7. 1. 2 Sam. 6. 2. David gathered all Israel i i e. All the chosen Men of Israel, as it is phrased, 2 Sam. 6. 1. their Elders and Representatives. together, from Shihor of Egypt k Of which see Numb. 34. 5. jos. 13. 3. 1 Chron. 13. 5. , even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim. 6 And David went up, and all Israel to * 〈◊〉. 1●…. 9▪ 60. Baalah, that is, to Kirjath-jearim l Which Explication is justified by jos. 15. 9 60. where the same City is called by both Names. Obj. They are said to go from this Baale, 2 Sam. 6. 2. Ans. 1. Some Learned Men render that Place also to Baale, the particle Man being sometimes used for to amongst the Hebrews, and especially amongst the Arabians. 2. Both were true; they first went to Baale for the Ark, as is here said, and then went from Baale to bring or to carry (for the word signifies either) or carrying from thence the Ark of God, as is there related. But of this and other difficulties or differences between these two Relations see the Notes on 2 Sam. 6. , which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose Name is called on it m. 7 And they † Heb. made the ark to ride. carried the ark of God in a new cart out of the house of Abinadab, and Uzza and Ahio drove the cart. 8 And David and all Israel played before God with all their might, and with † Heb. sorg●…. singing and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets. 9 And when they came to the threshing-floor of ‖ Called Nach●…n▪ ●… Sam. 6. 6. Chidon, Uzza put forth his hand to hold the ark, for the oxen ‖ Or, s●…ok it. stumbled. 10 And the anger of the LORD was kindled against Uzza, and he smote him, * Numb. 4. 15. because he put his hand to the ark: and there he died before God. 11 And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called ‖ That is, bre●…ch o●… U●…a. Perez-uzza, to this day. 12 And David was afraid of God that day, saying, How shall I bring the ark of God home to me? 13 So David † Heb▪ removed brought not the ark home to himself to the city of David, but carried it aside into the house of Obededom the Gittite. 14 And the ark of God remained with the samily of Obededom in his house three months. And the LORD blessed * As Ch. 26. 5. the house of Obededom, and all that he had. CHAP. XIV. 1 NOw * 2 Sam. 5. 11, etc. Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters to build him an house. 2 And David perceived a By the Remembrance of God's Promise and his Providence complying with it, etc. But of this and the following Verses see the Notes on 2 Sam. 8. 12, etc. where the same History is related. that the LORD had confirmed him king over Israel, for his kingdom was lift up on high, because of his people Israel. 3 And David took † Heb. yet. more wives at Jerusalem: and David begat more sons and daughters. 4 Now these are the names of his children which he had in Jerusalem, Shammua, and Shobab, Nathan, and Solomon, 5 And Ibhar, and Elishua, and Elpalet, 6 And Noga, and Nepheg, and Japhia, 7 And Elishama, and ‖ Or, Elia●…a, 2 Sam. 5. 16. Beliada, and Eliphalet. 8 And when the Philistines heard that * 2 Sam. 5. 17. David was anointed king over all Israel, all the Philistines went up to seek David, and David heard of it, and went out against them. 9 And the Philistines came and spread themselves in the valley of Rephaim. 10 And David enquired of God, saying, Shall I go up against the Philistines? and wilt thou deliver them into mine hand? and the LORD said unto him, Go up, for I will deliver them into thine hand. 11 So they came up to Baalperazim, and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand, like the breaking forth of waters: therefore they called the name of that place ‖ That is, a place of breaches. Baalperazim. 12 And when they had left their gods there, David gave a commandment, and they were burnt with fire. 13 And the Philistines yet again spread themselves abroad in the ‖ Or, that. valley ‖ Or, of Re●…, v. o. . 14 Thorefore David enquired again of God, and God said unto him, Go not up after them: turn away from them, * 2 Sam▪ 〈◊〉▪ 〈◊〉▪ and come upon them, over against the mulberry trees. 15 And it shall be, when thou shalt hear a sound of going in the tops of the mulbery-trees, that then thou shalt go out to battle: for God is gone forth before thee, to smite the host of the Philistines. 16 David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer. 17 And the same of David went out into all lands b i e. Into all the neighbouring Countries. , and the LORD brought the fear of him upon all nations. CHAP. XV. 1 ANd David made him houses a A Palace consisting of many Houses or Apartments for his several Wives and Children. in the city of David, and prepared a place for the ark of God, and pitched for it a tent b Qu. Why did he not first fetch the tabernacle of Moses from Gibeon, where it now was, that so he might put the Ark into its proper place? Ans. Partly because he had no motion or direction from God concerning the Tabernacle, as he had concerning the Ark: and partly because he thought the Tabernacle was not so necessary for that end as formerly, seeing he intended forthwith to set upon the building of the Temple, as appears from chap. 17. . 2 Then David said, † 〈…〉▪ None ought to carry the * 〈…〉▪ ark of God but the Levites c And that upon their Shoulders: of which see Numb. 4. 15. & 7. 9 and not in a Cart, as it was before to our great grief and loss. : for them the LORD hath chosen to carry the ark of God, and to minister unto him for ever d i e. So long as the Ark is to be removed and as that Worship continues. . 3 And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place which he had prepared for it. 4 And David assembled the children of Aaron, and the Levites. 5 Of the sons of Kohath e To wit, of Amram or Izhar, Kohaths Sons, Numb. 3. 27. Otherwise Elizaphan, v. 8. and Hebron, v. 9 and Uzziel, v. 10. were Kohaths Children; of which see Exod. 6. 17, 18, 22▪ ; Uriel the chief, and his ‖ Or, 〈◊〉. brethren an hundred and twenty. 6 Of the sons of Merari; Asajah the chief, and his brethren two hundred and twenty. 7 Of the sons of Gershom; Joel the chief, and his brethren an hundred and thirty. 8 Of the sons of Elizaphan; Shemajah the chief, and his brethren two hundred. 9 Of the sons of Hebron; Eliel the chief, and his brethren sourscore. 10 Of the sons of Uzziel; Amminadab the chief, and his brethren an hundred and twelve. 11 And David called for Zadok, and Abiathar the priests f i e. The Chief Priests, Abiathar the Highpriest, and Zadok the second Priest, see Numb. 3. 32. , and for the Levites, for Uriel, Asajah, and Joel, Shemajah, and Eliel, and Amminadab; 12 And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves g By solemn Purification and Preparation of yourselves, both in Soul and Body. See on Exod. 19 10. 15. , both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. 13 For * 2 Sam. ●…. ●…. Ch. 13. 7. because ye did it not at the first h Because you did not sanctify and prepare yourselves by solemn Prayer and seeking Counsel from God, and by a serious consideration of Gods Will as to the Manner of carrying it; which it was your Duty more than others to observe and see it executed. , the LORD our God made a breach upon us, for that we i He takes a part of the guilt to himself, because it was his Duty as well as theirs diligently to read the Law and Word of God and to see it executed, and their oversight did not excuse his. sought him not after the due order k According to the Rules which he appointed. . 14 So the Priests and the Levites sanctified themselves, to bring up the ark of the LORD God of Israel. 15 And the children of the Levites l To wit, the Kohathites, Numb. 4. 4. bore the ark of God upon their shoulders, with the staves thereon, as * 〈◊〉 25. 14. 〈◊〉. ●…. 15. 〈◊〉 ●…. 9 Moses commanded, according to the word of the LORD. 16 And David spoke to the chief of the Levites, to appoint their brethren to be the singers, with instruments of music, psalteries, and harps, and cymbals, † 〈…〉▪ sounding, by lifting up the voice with joy. 17 So the Levites appointed * C●…. 6. 33. Heman the son of Joel: and of his brethren, * C●…. ●…. 39 and Asaph the son of Berechiah, and of the sons of Merari their brethren, * 〈◊〉. ●…. 44. Elthan the son of Kushajah. 18 And with them their brethren of the second degree m The first rank or degree of Sacred Musicians being those three famous Persons named v. 17. next unto whom were these here named. , Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benajah, and Maasiah, and Mattithlah, and Eliphalet, and Mikniah, and Obededom, and Jeiel the porters n Who were to keep the Doors of the Tabernacle and Courts, but withal were instructed in Music and singing, that when they were free from Attendance upon their proper Office, they might not be idle nor unprofitable persons in God's House. . 19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass. 20 And Zechariah o In this Catalogue Ben is omitted, who was mentioned v. 18. Yet others think him to be the same who is called Azariah, v. 21. But Ben might be some other person, who was indeed appointed for this Work as is related, v. 17, 18. and yet he might be taken off by death or sickness, or some sudden and extraordinary Accident which hindered his Execution of the Place and Work allotted for him, which might force the Chief of the Levites to appoint some other in his stead, when they came to put their Institution in practice, as here they did. , and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maasiah, and Benajah, with Psalteries on Alamoth p Or, with (as that particle is elsewhere used) Alamoth which is thought to be the name of an Instrument of Music; or of a certain Tune, or Note, or part in Music. The certain signification of it is not now known, nor is it necessary for us to know it. And the like may be said of Sheminith, v. 21. . 21 And Mattithiah, and Eliphaleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps ‖ Or, 〈◊〉 the 〈◊〉 〈◊〉 over. on the Sheminith q See on v. 20. to excel r Which word may be here added to note the Excellency of that Instrument, or Note, or part of Music; or that there was a greater Extension or Elevation of the voice than in the former. . 22 And Chenaniah chief of the Levites ‖ 〈…〉. was for ‖ 〈…〉. song s Heb. Was for lifting up, either 1. of the Ark: he was for carriage of the Ark, being appointed to instruct or direct the time and manner of carrying the Ark, and when they should make a stand or a change in the Bearers. Or rather 2. of the Voice: he was the Moderator of the Music, instructing them when and how to lift up their Voices, or change their Notes, or make these Stops, which best agrees with the following Reason, because he was skilful▪ For this required far more Skill than the carriage of the Ark; which any man of common discretion could easily govern; and with v. 27. where this same Chenaniah is joined with the Singers. : he instructed about the song, because he was skilful. 23 And Berechiah, and Elkanah were doorkeepers for the ark t They were appointed to keep the Door of the Tent in which the Ark was to be put and kept that no unallowed person might press in and touch it; and in like manner they were to attend upon the Ark in the Way, and to guard it from the press and touch of profane Hands; for which End these two went before the Ark, as their other two Brethren mentioned in the close of v. 24. came after it, that so it might be guarded on all sides: which, how necessary it was to be done, sufficiently appears from the danger of coming too near the Ark or to look into it, which was exemplified in the Bethshemites, 1 Sam. 6. 19 . 24 And Shebaniah, and Jehoshaphat, and Nathaneel, and Amasai, and Zechariah, and Benajah, and Eliezer the priests * Num. 10. 8. did blow with the trumpets before the ark of God: and Obededom and Jehiah were doorkeepers for the ark. 25 So * 2 Sam. 6. 12, 1●… etc. David and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the LORD, out of the house of Obededom with joy. 26 And it came to pass when God helped the Levites u Either 1. by giving them strength to carry their Burden: or rather 2. by encouraging them in their Work with some comfortable Sign of his Presence with them and approbation of their work and manner of carrying the Ark. When they saw that he did not cut off any of the persons employed, as he had done before, but spared and favoured them; which they perceived when they had gone six paces, as appears by 2 Sam. 6. 13. that bore the ark of the covenant of the LORD, that they offered seven bullocks, and seven rams. 27 And David was clothed with a robe of fine linen x i e. With a Linen Ephod, as it is explained in the close of this verse, where this Circumstance is repeated because it was a notable and unusual thing for David who was no Levite to wear a Levitical Garment. See of this and the following verses the Notes on 2 Sam. 6. 14, 15, 16. , and all the Levites that bore the ark, and the singers, and Chenaniah the master of the † carriage, v. 22. song with the singers. David also had upon him an ephod of linen. 28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries, and harps. 29 And it came to pass as the ark of the covenant of the LORD came to the city of David, that Michal the daughter of Saul, looking out at a window, saw king David dancing and playing, and she despised him in her heart. CHAP. XVI. 1 SO * 2 Sam. 6. 1●…. they brought back the ark of God a Of these three first verses see on 2 Sam. 6. 17, 18, 19 , and set it in the midst of the tent that David had pitched for it: and they offered burnt-sacrifices and peace-offerings before God. 2 And when David had made an end of offering the burnt-offerings, and the peace-offerings, he blessed the people in the name of the LORD. 3 And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine. 4 And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank, and praise the LORD God of Israel: 5 Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benajah, and Obededom, and Jeiel † Heb. with instruments of psalteries and harps. with psalteries and with harps: But Asaph made a sound with cymbals. 6 Benajah also and Jahaziel the priests, with trumpets continually before the ark of the covenant of God. 7 Then on that day David ‖ Or, appointed to serve the Lord by the hand of Asaph. delivered first this psalm b Whereby it is employed that after this he delivered many other Psalms successively into their Hands to be sung by them to the praise of God in his Public Service. See 2 Sam. 23. 1. 2 Chron. 29. 30. As for the Matter of this Psalm, I shall defer the Explication of it till I come to the Book of Psalms, where we shall find it in the same words, in Psal. 96. & 105. to thank the LORD into the hand of Asaph and his brethren: 8 * Psal. 105. 1. Give thanks unto the LORD, call upon his name: make known his deeds among the people. 9 Sing unto him, sing psalms unto him, talk ye of all his wondrous works. 10 Glory ye in his holy Name, let the heart of them rejoice that seek the LORD. 11 Seek the LORD and his strength, seek his face continually. 12 Remember his marvellous works that he hath done, his wonders, and the judgements of his mouth. 13 O ye seed of Israel his servant, ye children of Jacob his chosen ones. 14 He is the LORD our God, his judgements are in all the earth. 15 Be ye mindful always of his covenant: the word which he commanded to a thousand generations. 16 Even of the * Gen. 17. 2. & 26. 3. & 28. 13. covenant which he made with Abraham, and of his oath unto Isaac: 17 And hath continued the same to Jacob for a law, and to Israel for an everlasting covenant, 18 Saying, Unto thee will I give the land of Canaan, † Heb. the cord. the lot of your inheritance. 19 When ye were but † Heb. men of number. few, * Gen. 34. 30. even a few, and strangers in it; 20 And when they went from nation to nation, and from one Kingdom to another people. 21 He suffered no man to do them wrong: yea, he Gen. 12. 17. & 20. 3. Exod. 7. 15. reproved kings for their sakes, 22 Saying, * Psal. 105. 15. Touch not mine anointed, and do my prophets no harm. 23 * Psal. 96. 1. Sing unto the LORD all the earth: show forth from day to day his salvation. 24 Declare his glory among the heathen: his marvellous works among all nations. 25 For great is the LORD, and greatly to be praised: he also is to be feared above all gods. 26 For all the * Leu. 19 4. gods of the people are idols: but the LORD made the heavens. 27 Glory and honour are in his presence: strength and gladness are in his place. 28 Give unto the LORD, ye kindreds of the people: give unto the LORD glory and strength. 29 Give unto the LORD the glory due unto his Name; bring an offering, and come before him, worship the LORD in the beauty of holiness. 30 Fear before him, all the earth: the world also shall be stable, that it be not moved. 31 Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The LORD reigneth. 32 Let the sea roar, and the fullness thereof: let the fields rejoice, and all that is therein. 33 Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth. 34 * Psal. 107. 1. & 118. 1. & 236. 1. O give thanks to the LORD, for he is good: for his mercy endureth for ever. 35 And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen c This might seem an improper and unseasonable Prayer for David's time when the Israelites were not yet scattered amongst the Heathen, but indeed it was not so: partly because they had already been sadly divided by a Civil War among themselves, and though they were now externally and visibly united under David, yet he might justly think that there were some who yet retained in their Hearts their old Leaven, their hatred of him and their affection to Saul. which might hereafter break forth when Occasion was offered, as it did, 2 Sam. 16. 8. and therefore he justly prays that they may be gathered and united together in hearty Love as well as in outward Show: and partly because this Psalm or Prayer was made by David for the use of the Church not only in that present time, but in future Ages, in which David foresaw by the Spirit of Prophecy, or by consideration of those Ancient and Sacred Predictions, Deut. 31. & 32. That the Israelites would one time or other forsake God, and for their Apostasy be dispersed among the Heathens; when they should have great and particular need of this Prayer. , that we may give thanks to thy holy name, and glory in thy praise. 36 Blessed be the LORD God of Israel for ever and ever: and all * Deut. 27. 〈◊〉. the people said, Amen, and praised the LORD. 37 So he left there d i e. He appointed them their Work and Station there. , before the ark of the covenant of the LORD, Asaph and his brethren, to minister before the ark continually, as every days work required: 38 And Obededom, with their brethren, threescore and eight: Obededom also the son of Jeduthun, and Hosah e Or, doorkeepers, as the same Hebrew Word is rendered, ch. 15, 23, 24. of which see the Note on v. 23. to be porters: 39 And Zadok the priest f Not the Highpriest, but the second, and the Chief Priest at Gibeon, where the Famous Tabernacle and Altar made by Moses still were, 1 Chron. 21. 29. 2 Chron. 1. 3. where also the Ordinary Sacrifices were offered and the stated and public Worship of God was performed, as it here follows, for which the Priests were placed there; as the Extraordinary Worship was before the Ark upon great Occasions, as when God was consulted, which was to be done before the Ark and by the Highpriest, Exod. 28. 1●…, 20. 21. who now was Abiathar; who therefore abode here with the Ark, when Zadok was left at Gibeon. , and his brethren the priests, before the tabernacle of the LORD, * 1 〈◊〉 14. in the high place that was at Gibeon, 40 To offer burnt-offerings unto the LORD upon the altar of the burnt-offering continually * 〈◊〉 〈◊〉. ‖ morning and evening, and to do according to all that is written in the law of the LORD, which he commanded Israel: 41 And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name g So exceeding careful was this good King of God's Worship that he would have no person employed in it, but such as he appointed to it and were fit for it. , to give thanks to the LORD, because his mercy endureth for ever: 42 And with them Heman and Jeduthun with trumpets and cymbals, for those that should make a sound, and with musical instruments of God h i e. Appointed and appropriated to the Worship and Honour of God. : and the sons of Jeduthun were † Heb. 〈◊〉 〈◊〉 porters. 43 And all the people departed every man to his house: and David returned to bless his house. CHAP. XVII. 1 NOw * 2 〈◊〉 〈◊〉 etc. it came to pass a This whole Chapter is explained, 2 Sam. 7. where the same things are recorded with very little variation of the Words; which also hath been considered in my Notes upon that Chapter; to which I refer the Reader, taking notice here but of some very few things. as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark of the covenant of the Lord remaineth under curtains. 2 Then Nathan said unto David, Do all that is in thine heart, for God is with thee. 3 And it came to pass the same night, that the word of God came to Nathan, saying, 4 Go and tell David my servant, Thus saith the LORD, Thou shalt not build me an house to dwell in. 5 For I have not dwelled in an house since the day that I brought up Israel, unto this day, but 〈◊〉 〈◊〉 have gone from tent to tent, and from one tabernacle to another. 6 Wheresoever I have walked with all Israel, spoke I a word to any of the judges of Israel (whom I commanded to feed my people) saying, Why have ye not built me an house of cedars? 7 Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, even † 〈…〉 from following the sheep, that thou shouldest be ruler over my people Israel: 8 And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth. 9 Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more, neither shall the children of wickedness b Such as are devoted and wholly given up to Wickedness, elsewhere called Children of B●…lial. wast them any more: (as at the beginning, 10 And 〈◊〉 〈◊〉 since the time that I commanded judges to be over my people Israel) moreover, I will subdue all thine enemies. Furthermore, I tell thee, that the LORD will build thee an house. 11 And it shall come to pass, when thy days be expired, that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. 12 He shall build me an house, and I will establish his throne for ever. 13 * 〈◊〉 〈◊〉 I will be his father, and he shall be my son, and I will not take my mercy away from him, as I took it from him that was before thee. 14 But I will settle him in mine house c In my Dwelling-place, either 1. in jerusalem, the place where God had put his Name for ever, 2 King. 21. 4, 7. 2 Chron. 6. 5, 6. Compare 1 King. 11. 36. & 15. 4. Or, 2. In the Temple, which is more properly and constantly called God's House; and so this Expression agrees but very imperfectly with Solomon, or his Successors, who might be said to be settled in God's House, because they were settled near it, and in some sort set over it, because they were to take care that the Prie●…ts and others should perform their Offices and God's Service in it; but strictly and properly agrees only to Christ, to whom alone that Promise also of an Everlasting Establishment in this Kingdom belongs, as was noted on 2 Sam. 7. And this Expression seems to be most emphatically added to signify that that person in whom all those Promises should be fully and perfectly accomplished, to wit, the Messiah, should be settled not only in the King's Throne, as others of David's Successors were, but also in God's House or Temple; and consequently that he should be a Priest as well as a King; which Mystery was more clearly revealed to David, Psal. 110. 1, 2, 4. and may be intimated though obscurely (as was fit and usual in that State of the Church) in these words. , and in my Kingdom d Either 1. In the Kingdom of Israel, which God calls his Kingdom, because he was in a special manner their King and Governor, having raised them up and form them into a Kingdom, and given them that Protection and Assistance which Kings own to their Kingdoms; and because he expected and required from them, what Kings do from their people, that they should be wholly governed by his Laws and devoted to his Service. Or 2. In God's Kingdom in a more large and general Sense. And this as well as the former Phrase may seem singularly to belong to the Messiah, who was not only to be the King of Israel, but also of all Nations, as was foretold even in the Old Testament, as Psal. 2. 6, 7, 8, 9, 10, 11, 12. & 22. 27, 28. & 72. 11. Isa. 2. 4. Hagg. 2, 7. And so this may be an Intimation of that great Mystery which is more fully revealed in the New Testament, to wit, that Christ is the Head, or King, or Governor of all God's Church consisting of Jews and Gentiles, and of all Nations, and indeed of all Creatures, the Angels not excepted; all which is God's Kingdom and by him given to his Son our Blessed Lord Christ. And for the signification of these great things there is so great and remarkable an alteration of the Phrase here from what it is in 2. Sam. 7. where speaking to David he constantly calls it his (i. e. david's) Kingdom, and his House v. 12, 13, 16, 19, 25, 27. for which he here saith my House, and my Kingdom, which also he distinguisheth from his Throne, which is mentioned in the next Clause of this Verse, and in v. 11, 12. But these things I submit to the Judicious Reader. for ever, and his throne shall be established for evermore. 15 According to all these words, and according to all this vision, so did Nathan speak unto David. 16 And David the king came, and sat e Which may note either his Gesture; or his Continuance there till he had finished this following Prayer. before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto? 17 And yet this was a small thing in thine eyes, O God, for thou hast also spoken of thy servants house for a great while to come, and hast regarded m●… according to the estate or a man of high degree, O LORD God f i e. Thou hast treated me as if I had been born the Son 〈◊〉 Great Monarch, and not a poor Shepherd, as indeed I was, 〈◊〉 Lord God. Oth. Thus, Thou hast regarded or 〈◊〉 〈◊〉 Type or Figure, or according to the Rank or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man, or Man of high Degree who is also 〈◊〉 〈◊〉 God, i. e. 〈◊〉 〈◊〉 Messiah, who is God-man. i e. Thou hast given to me and my House an Everlasting Kingdom, which is the peculiar Privilege of that Great Person the Messiah, Dan. 2. 44. & 7. 13, 14. . 18 What can David † Heb. 〈◊〉▪ speak more to thee for the honour of thy servant? for thou knowest thy servant. 19 O LORD for thy servants sake g In 2 Sam. 7. 21. it is for thy words 〈◊〉, i. e. for the sake of thy Word and Promise made to thy Servant; as that Phrase, for David's sake, is oft thus understood, for God's Covenants sake made with David. , and according to thine own heart hast thou done all this greatness, in making known all these † Heb. greatnesses. great things. 20 O LORD, there is none like thee, neither is there ●…ny God besides thee, according to all that we have heard with our ears. 21 And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of † Heb. greatnesses and terrible 〈◊〉. greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt? 22 For thy people Israel didst thou make thine own people for ever, and thou LORD, becamest their God. 23 Therefore now LORD, let the thing that thou hast spoken concerning thy servant, and concerning his house, be established for ever, and do, as thou hast said. 24 Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts is the God of Israel, even a God to Israel h Or, The Lord of Hosts, the God of Israel, is a God to Israel, i. e. He is really to his People that which he hath styled himself, their God, having taken such Care of them and shown such Mercy and Truth to them, as did fully answer that Title. , and let the house of David thy servant be established before thee. 25 For thou, O my God, † Heb. hast uncovered the ea●… of thy servant. hast told thy servant, that thou wilt build him an house: therefore thy servant hath found in his heart to pray before thee. 26 And now, LORD, (thou art God, and hast promised this goodness unto thy servant.) 27 Now therefore ‖ Or, it hath pleased thee. let it please thee to bless the house of thy servant, that it may be before thee for ever, for thou blessest, O LORD, and it shall be blessed for ever. CHAP. XVIII. 1 NOw after this * 2 Sam. 8. 1, etc. it came to pass, that David smote the Philistines a All this Chapter is explained on 2 Sam. 8. , and subdued them, and took Gath and her † Heb. daughters. towns out of the hands of the Philistines. 2 And he smote Moab: and the Moabites became david's servants, and brought gifts. 3 And David smote ‖ Or, Hadade●… 2 Sam 8. 3. Hadarezer king of Zobah unto Humath, as he went to establish his † Heb. 〈◊〉, 〈◊〉▪ ●…. ●…. dominion by the river E●…phrates. 4 And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot- horses, but reserved of them an hundred chariots. 5 And when the Syrians of † Heb. Darmesek. Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6 Then David put garrisons in Syria-damascus, and the Syrians became David's servants, and brought gifts. Then the LORD preserved David whithersoever he went. 7 And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem. 8 Likewise from ‖ 〈◊〉 in the book of Sam. 〈◊〉, and 〈◊〉. Tibhath, and from Chun b For which 2 Sam. 8. 8. Betah and Berothai are mentioned. Either therefore they were the same places called by several names, as is usual: Or they were four neighbouring places, out of all which the Brass was taken, whereof two places having been named there and omitted here, and the other two Places there omitted are here remembered. , cities of Hadarezer, brought David very much brass, wherewith * 1 Kin. ●…. 〈◊〉. 2 Chr. 4. 15. Solomon made the brazen sea, and the pillars, and the vessels of brass. 9 Now when ‖ Or, Toi, 2 Sam. 8. 9 Tou king of Hamath heard how David had smitten all the host of Hadarezer king of Zobah: 10 He sent Hadoram his son to king David, ‖ Or, jeram, 2 Sam. 8. 10. to inquire of his welfare, and ‖ Or, to salute, to congratulate him, because he had fought against Hadarezer, and smitten † Heb. to bless. him, (for Hadarezer † Heb. was the man of wars. had warred with Tou) and with him all manner of vessels of gold, and silver, and brass. 11 Them also King David dedicated unto the LORD, with the silver and the gold that he brought from all these nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek. 12 Moreover, Abishai the son of Zerujah slew of the Edomites in the valley of salt, eighteen thousand. 13 And he put garrisons in Edom, and all the Edomites became David's servants. Thus the LORD preserved David whithersoever he went. 14 So David reigned over all Israel, and executed judgement and Justice among all his people. 15 And Joab the son of Zerujah was over the host, and Jehoshaphat the son of Ahilud, ‖ Or, remembrancer, 2 Sam. 8. 17. recorder. 16 And Zadok the son of Ahitub, and ‖ Called Ahimelech in Sam. Abimelech the son of Abiathar, were the priests, and ‖ Called Serajah in Sam. 1. and Shisha, 1 Kin. 4. 3. Shausha was scribe. 17 And Benajah the son of Jehojada was over the Cherethite, and the Pelethite: and the sons of David were chief † Heb. at the hand of the King. about the king. CHAP. XIX. 1 NOw * 2 Sam. 10. 1. etc. it came to pass after this, that Nahash the king of the children of Ammon died a Of all the Contents of this Chapter see the Notes on 2 Sam. 10. where we have the same things and almost the very same words. , and his son reigned in his stead. 2 And David said, I will show kindness unto Hanun the son of Nahash, because his father shown kindness to me. And David sent messengers to com●…ort him concerning his father: so the servants of David came into the land of the children of Ammon, to Hanun, to comfort him. 3 But the princes of the children of Ammon said to Hanun, † Heb. in thine eyes doth David. Thinkest thou that David doth honour thy father that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land? 4 Wherefore Hanun took David's servants, and shaved them, and cut off their Garments in the midst hard by their buttocks, and sent them away. 5 Then there went certain, and told David how the men were served. And he sent to meet them (for the men were greatly ashamed) and the king said, tarry at Jericho until your beards be grown, and then return. 6 And when the children of Ammon saw that they had made themselves † Heb. ●…. 〈◊〉 odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zobah. 7 So they hired thirty and two thousand chariots b i e. 32000 Men fight from or with Chariots, as that word is elsewhere used: of which see my Notes on 1 Sam. 13. 5. And this Interpretation seems the more probable by comparing this place with 2 Sam. 10. 6. where this Army is said to consist of 2000●… footmen, and 12000 men of Ishtob; which make up these 32000 men, who fought partly from Chariots, and partly on Foot with Chariots or attending upon the Chariots, as the Ancient Manner of fight was. And here v. 6. this Army it made up of Chariots and Horsemen; where, except the chariots be understood, there were no Footmen in the Army, which is unusual and incredible. , and the king of Maachah and his people, who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle. 8 And when David heard of it, he sent Joab, and all the host of the mighty men. 9 And the children of Ammon came out, and put the battle in array before the gate of the city: and the kings that were come, were by themselves in the field. 10 Now when Joab saw that † Heb. 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉. the battle was set against him, before and behind, he chose out of all the ‖ 〈◊〉▪ 〈◊〉 choice of Israel, and put them in array against the Assyrians. 11 And the rest of the people he delivered unto the hand of † Heb. 〈◊〉 Abishai his brother, and they set themselves in array against the children of Ammon. 12 And he said, If the Syrians be too strong for me, than thou shalt help me: but if the children of Ammon be too strong for thee, than I will help thee. 13 Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the LORD do that which is good in his sight. 14 So Joab and the people that were with him, drew nigh before the Syrians, unto the battle; and they fled before him. 15 And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem. 16 And when the Syrians saw that they were put to the worse before Israel, they sent messengers and drew forth the Syrians that were beyond the ‖ That is, ●… 〈◊〉. river: and ‖ Or, 〈◊〉 2 Sam. 1●… 〈◊〉 Shophach, the captain of the host of Hadarezer, went before them. 17 And it was told David, and he gathered all Israel, and passed over Jordan, and came upon them, and set the battle in array against them, so when David had put the battle in array against the Syrians, they fought with him. 18 But the Syrians fled before Israel, and David slew of the Syrians seven thousand men, which fought in chariots, and forty thousand footmen c How this agrees with 2 Sam. 10. 18. see in the Notes on that place. , and killed Shophach the captain of the host. 19 And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more. CHAP. XX. 1 ANd * Sam. 11. 1. 〈◊〉. ●…t the 〈◊〉 of the ●…. it came to pass, that † after the year was expired, at the time that kings go out to battle, Joab led forth the power of the army, and wasted the country of the children of Ammon a Of this first verse see my Notes on 2 Sam. 11. 1. and of v. 2, 3. on 2 Sam. 12. 30, 31. and of the rest of this Chapter on 2 Sam. 21. 15, etc. where also an Account is given of the seeming Differences between this and that Relation. , and came and besieged Rabbah, (but David tarried at Jerusalem) and Joab smote Rabbah, and destroyed it. 2 And David * ●… Sam. 11. 12, ●…. took the crown of their king from off his head, and found it † Heb. the 〈◊〉 〈◊〉. to weigh a talon of gold, and there were precious stones in it, and it was set upon David's head; and he brought also exceeding much spoil out of the city. 3 And he brought out the people that were in it, and cut them with saws and with harrows of iron, and with axes: even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem. 4 And it came to pass after this, * 2 Sam. 21. 18. that there ‖ Or, 〈◊〉. † He●…. 〈◊〉. arose war at ‖ Or, Ge●…. Gezer with the Philistines; at which time Sibbechai the Hushathite slew ‖ 〈◊〉. Sippai that was of the children of ‖ 〈◊〉 21. 18. the giant, and they were subdued. 5 And there was war again with the Philistines, and Elhanan the son of ‖ Or, Ra●…es▪ 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 21. 19 ●… 〈◊〉 ●…1. 20. 〈◊〉 slew Lahmi the brother of Goliath the Gittite, whose spear-staff was like a weaver's beam. 6 And yet again * 〈◊〉 ●… 〈◊〉 〈◊〉▪ there was war at Gath, where was † a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was † 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉▪ the son of the giant. 7 But when he ‖ 〈◊〉, 〈◊〉. defied Israel, Jonathan the son of ‖ Shimea, David's brother slew him. 8 These were born unto the giant in Gath: and 〈◊〉 〈◊〉, 〈◊〉▪ 16. 9 they fell by the hand of David, and by the hand of his servants. CHAP. XXI. 1 ANd * ●… Sam 24. 1, ●… ‖ 〈◊〉, 〈◊〉 〈◊〉▪ 〈◊〉 22. 〈◊〉. Satan stood up a Heb. stood, to wit, before the Lord and his Tribunal to accuse David and Israel, and to beg God's permission to tempt David to number the People. Standing is the Accusers posture before men's Tribunals; and consequently the Holy Scripture (which useth to speak of God and of the things of God after the manner of men to bring them down to our Capacities) elsewhere represents Satan in this posture, as 1 King. 22. 21. Zech. 3. 1. And so this agrees with 2 Sam. 24. 1. where the Lord is said to move David, i. e. to give Satan Commission or Permission to move him; for otherwise God tempteth no man, Jam. 1. 13. But of this, and of this whole Chapter, and of the Variations and seeming Contradictions between this Narrative and that in Samuel, see my Notes on 2 Sam. 24. against Israel, and provoked David to number Israel. 2 And David said to Joab, and to the rulers of the people, Go, number Israel, from Beersheba even to Dan; and bring the number of them to me, that I may know it. 3 And Joab answered, The LORD make his people an hundred times as many more as they be: but my lord the king, are they not all my lords servants, why then doth my lord require this thing! why will he be † 〈◊〉 ●… tres●… & Gr. a cause of trespass to Israel b Or, why will he be, or, why should this be a trespass or a cause of trespass or an occasion of punishment, (for Hebrew words signifying sin are oft used to note the punishment of Sin:) or a desolation, or a cause of desolation or destruction (for the verb whence this noun proceeds is oft used in that Sense) to or against Israel? Why wilt thou provoke God by this sin to punish Israel? Thus he speaks because God commonly punisheth the People for the sins of their Rulers, because they are for the most part guilty of their sins in one kind or other; or at least God takes this occasion to punish People for all their Sins. . 4 Nevertheless, the king's word prevailed against Joab: wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. 5 And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and one hundred thousand men that drew sword: and Judah was four hundred threescore and ten thousand men that drew sword. 6 But Levi and Benjamin counted he not among them c Partly for the following Reason; and principally by God's special and gracious Providence to these two Tribes, to Levi, because they were devoted to his Service; and to Benjamin, because they were the least of all the Tribes having been almost extinct, judg. 21. and because God foresaw that they would be faithful to the House of David in the division of the Tribes, and therefore he would not have them diminished. And joab presumed to leave these two Tribes unnumbered, because he had specious Pretences for it; for Levi, because they were no Warriors, and the Kings Command reached only to those that drew sword, as appears from v. 5. And for Benjamin, because they, being so small a Tribe and bordering upon jerusalem their Chief City, might easily be numbered afterward. ; for the king's word was abominable to Joab. 7 † Heb. and it was evil in the eyes of the LORD concernning this thing. And God was displeased with this thing d Because this was done without any colour of necessity, and out of mere Curiosity, and Ostentation, and carnal Confidence, as David's own Conscience told him, which therefore smote him, as it is related, 2 Sam. 24. 10. , therefore he smote Israel e Which is particularly related in the following verses. . 8 And David said unto God, * 2 Sam. 24. 10. I have sinned greatly, because I have done this thing; * 2 Sam. 12. 13. but now I beseech thee, do away the iniquity of thy servant, for I have done very foolishly. 9 And the LORD spoke unto Gad, David's seer, saying, 10 Go, and tell David, saying, Thus saith the LORD, I † Heb. stretch out. offer thee three things, choose thee one of them that I may do it unto thee. 11 So Gad came to David, and said unto him, Thus saith the LORD, † Heb. take to thee. choose thee, 12 Either three years' famine, or three months to be destroyed before thy foes, (while that the sword of thine enemies overtaketh thee) or else three days the sword of the LORD, even the pestilence in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself, what word I shall bring again to him that sent me. 13 And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD, (for very ‖ Or, many. great are his mercies) but let me not fall into the hand of man. 14 So the LORD sent pestilence upon Israel; and there fell of Israel seventy thousand men. 15 And God sent an * 2 Sam. 24. 16. angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repent him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshing-floor of ‖ Or, Ara●…nah, 2 Sam. 24. 18. Ornan the Jebusite. 16 And David lift up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem: then David and the elders of Israel, who were clothed in sackcloth f i e. In mourning Garments, humbling themselves before God for their Sins and deprecating his Wrath against the People. , fell upon their faces. 17 And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father's house, but not on thy people, that they should be plagued. 18 Then † Heb. an angel. the * 2 Chr. 3. 1. angel of the LORD commanded Gad to say to David, that David should go up and set up an altar unto the LORD, in the threshing-floor of Ornan the Jebusite. 19 And David went up at the saying of Gad, which he spoke in the name of the LORD. 20 ‖ Or, when Or●…nan turned back and saw the angel, than he and his four sons with him hid themselves. And Ornan turned back, and saw the angel; and his four sons with him hid themselves g Or, And Ornan turned back (i. e. turned his face from the Angel) for or when (for the Hebrew vau is frequently used both those ways) he saw the angel, and (so did) his four sons with him hiding themselves; partly because of the Glory and Majesty in which the Angel appeared, which men's weak and sinful natures are not able to bear; and partly from the fear of God's Vengeance which was at this time riding circuit in the Land, and now seemed to be coming to their Family. . Now Ornan was threshing wheat. 21 And as David came to Ornan, Ornan looked and saw David, and went out of the threshing-floor, and bowed himself to David with his face to the ground. 22 Then David said to Ornan, † Heb. give. Grant me the place of this threshing-floor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price, that the plague may be stayed from the people. 23 And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: ●…o, I give thee the oxen also for burnt-offerings, and the threshing-instruments for wood, and the wheat for the meat-offering, I give it all. 24 And king David said to Ornan, Nay, but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt-offerings without cost. 25 So * 2 Sam. 24. 24. David gave to Ornan for the place, six hundred shekels of gold by weight. 26 And David built there an altar unto the LORD, and offered burnt-offerings, and peace-offerings, and called upon the LORD; and he answered him from heaven by fire h Heb. by fire sent from Heaven: which was the sign of God's Acceptance. See Levit. 9 24. 1 King. 18. 24, 38. 2 Chron. 7. 1. upon the altar of burnt▪ offering. 27 And the LORD commanded the angel, and he put up his sword again into the sheath thereof. 28 At that time, when David saw that the LORD had answered him in the threshing-floor of Ornan the Jebusite, than he sacrificed there i When he perceived that his Sacrifice there offered was acceptable to God, he proceeded to offer more Sacrifices in that place, and did not go to Gibeon, as otherwise he should have done. . 29 For the tabernacle of the LORD which Moses made in the wilderness, and the altar of the burnt-offering were at that season in the high place at * 1 King. 3. 4. Ch. 16. 39 2 Chr. 1. 3. Gibeon. 30 But David could not k i e. Durst not. go before it l i e. Before the Tabernacle, where the Altar stood. to inquire of God m Heb. to seek God, i. e. humbly to beg his Favour by Prayer and Sacrifice. ; for he was afraid because of the sword of the angel of the LORD n i e. When he saw the Angel stand with his drawn Sword over jerusalem, as is related above, v. 15, 16. he durst not go away thence to Gibeon, lest the Angel in the mean time should destroy jerusalem; for the prevention whereof he thought it most proper to continue to worship God in that place, which he had consecrated by his special Presence and gracious Acceptance. . CHAP. XXII. 1 Then David said a Partly by his Observation of this gracious and glorious Appearance of God, and his Command to erect an Altar and his Acceptance of a Sacrifice offered in this place: and partly by the Instinct and Direction of God's Spirit, by which as he is said to have had the pattern of the house, porch, altar, etc. 1 Chron. 28. 11, 12, 19 so doubtless he was also instructed as to the place where the House should be built. , * Deut. 12. 5. 2 Sam. 24. 18. This is the house of the LORD God b This is the place appointed by God for the building of his Temple and Altar. , and this is the altar of burnt-offering for Israel. 2 And David commanded to gather together the strangers that were in the land of Israel c The same persons whom Solomon afterwards employed in the same Work: of which see 1 King. 5. 15. compared with 1 King. 9 20, 21. , and he set masons to hue wrought stones d Wherein he could not do much being prevented by death: but Solomon carried on and perfected what David had begun. to build the house of God. 3 And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings e To be used together with melted Lead for the joining of th●…se great and square Stones together. ; and brass in abundance without weight. 4 Also cedar-trees in abundance: for the Zidonians, and they of Tyre, brought much cedar-wood to David. 5 And David said f Within himself, or in his own thoughts. , * Ca 2●…. 1. Solomon my son is young and tender g And therefore through youthful Vanity, and Folly, and Unsettledness, may not use that Care, and Consideration, and Diligence in making such Provisions as this great Work requires. Of Solomons ●…ge, see 1 King. 3. 7. , and the house that is to be built for the LORD, must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death. 6 Then he called for Solomon his son, and charged him to build an house for the LORD God of Israel. 7 And David said to Solomon, My son, as for me, * ●… Sam. 〈◊〉. it was in my mind to build an house * 〈◊〉. 12●…▪ ●… 11. unto the name of the LORD my God. 8 But the word of the LORD came to me, saying, * Changed▪ 〈◊〉. 1 King. 5. ●…. Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth h Not that Wars either now are or then were simply Unlawful, or that David sinned in shedding the Blood of War, for it is manifest that David's Wars were undertaken by God's Command or with his Leave, and were attended with his Blessing; but partly because David's Military Employments did for a good while fill his Head and Hands, and gave him no leisure for Temple Work: and principally for mystical Sgnification, to teach us that the Church (whereof the Temple was a manifest and illustrious Type) should be built by Christ, the Prince of Peace, Isa. 9 6. and that it should be gathered and built up not by might or power, or by force of Arms, but by God's Spirit, Zech. 4. 6. and by the preaching of the Gospel of Peace. in my sight i Which I have taken particular notice of. And this expression may possibly be added in reference to Uriah and the rest of the Israelites who were slain at the Siege of Rabbah by David's contrivance: which peradventure David had in his Eye, Psal. 51. 4. where David confessing this Sin useth this very Expression, I have done this evil in thy sight. , 9 Behold, a son shall be born to thee, who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be ‖ 〈◊〉 〈◊〉 〈◊〉. Solomon, and I will give peace and quietness unto Israel in his days. 10 * 2 Sam. 〈◊〉 1 Ki●…. ●…. ●…. Ch. 1●…. 〈◊〉 He shall build an house for my name, and he shall be my son, and I will be his father, and I will establish the throne of his kingdom over Israel for ever k Of this see my Notes on 2 Sam. 7. 13. . 11 Now my son, the LORD be with thee, and prosper thou l Go on prosperously in carrying on this Work. Or, the Lord give thee that Rest and Prosperity which is necessary for it. ▪ and build the house of the LORD thy God, as he hath said of thee. 12 Only the LORD give thee wisdom and understanding; and give thee charge concerning Israel m i. e Give thee Instructions or Direction rightly to manage and rule his People Israel. Or, and set thee over Israel, as the Syriack renders it, whom the Arabic follows: Or, when (as the Hebrew va●… is oft used) he shall set thee over Israel, i. e. when thou shalt be King; for then Solomon would need this Wisdom, for which therefore he prayeth, 1 King. 3. 9 , that thou mayest keep the Law of the LORD thy God. 13 Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgements which the LORD charged Moses with concerning Israel. Be strong, and of good courage, dread not, nor be dismayed. 14 Now behold, ‖ Or, i●… my po●…. in my trouble n This he allegeth as a Reason why he could do no more because of the many Troubles and Wars both Foreign and Civil, whereby much of his Treasures was exhausted. I have prepared for the house of the LORD, an hundred thousand talents of gold o A Talon of Gold in the first constitution was 3000 Shekels, as may be gathered from Exod. 38. 24, 25, 26. and so this amounts to a very vast Sum, yet not Impossible for David to get, considering how many and great Conquests he made, and what vast Spoils and Presents he got; and that he endeavoured by all just and honourable ways to get as much as he could, not out of Covetousness or for his own Ends, 〈◊〉 merely out of Zeal for God's House. And whereas some object that this quantity of Gold and Silver was sufficient though the whole Fabric of the Temple had consisted of Massy Gold and Silver, it is to be considered that all this Treasure was not spent upon the Materials of the Temple, but a very great part of it upon the Workmen, which were nigh 200000, whereof a great number were Officers, which being employed for so long time together, would exhaust a considerable part of it; and what was not employed in the building of the Temple was laid up in the Sacred Treasures for future Occasions, there being mention of the great treasures left by David even in other Authors. But some Learned Men make these Talents far less than those in Moses his Time; and they conceive that as there were two sorts of Shekels both of Gold and Silver, the common and the sacred Shekel, whereof the latter is commonly thought to be double to the former, so also there were Talents of divers kinds and values. For the Hebrew word, kikkar, which is rendered a Talon, properly signifies only a Mass or a Piece, as it is used, Exod. 29. 23. 1 Sam. 2. 36. Zech. 5. 7. So it may indifferently denote either a greater or a lesser Piece. And this is certain, and observed by two Ancient and most Learned Writers, 〈◊〉 and Pollux, and by others, that a Talon among the Greeks and Romans sometimes notes but a small quantity; and that a Talon of Gold contains only six Drams. And Homer in his Ileads, amongst other things of no great value, which are propounded as Rewards to the Conqueror at a solemn and public Exercise, a Bondwoman, an Horse, and a Pot, mentions two Talents of Gold; which plainly shows that in his Time (which was after the building of this Temple) Talents of Gold were very far Inferior in quantity and price to what they had been in former Ages. And josephus, a jew, and therefore the more Competent Judge of these things, speaking of this very thing for 100000 Talents of Gold here mentioned, he puts 10000, and for 1000000 Talents of Silver he puts 100000; either because the Talents in Moses his time were of ten times more Bulk and Price than in david's and Solomon's time, and therefore these Talents reduced to them amounted to no greater Sum; or because he read so in his Copy of the Hebrew Bible. And certainly it is infinitely more tolerable and reasonable to suppose that there is a mistake here in the generality of the present Copies of the Hebrew Bible, through the Error of the Scribe, (which being only in a numeral and historical Passage, might happen without Impeachment to the Care of God's Providence, which hath so miraculously preserved all the most Important and Substantial parts of Scripture, as hath been formerly said) than upon such Pretences to deny the Truth and Divine Original and Authority of the Holy Scriptures. Add to this that all the Gold then used was not of equal worth and purity; as appears both by the special Commendation given to some sorts of Gold in divers parts of Scripture, and particularly by the Difference observed in this very History between the Gold and Gold which David gave for this use; whereof one little part being distinctively called pure Gold and refined Gold, 1 Chron. 28. 17, 18. it is sufficiently implied that all the rest of the Gold was not refined nor pure, which might greatly diminish the Worth of it; for in what degree it was impure or allayed with other things in those Times and Places we cannot know at this Distance: And therefore we cannot make a true Estimate what those Talents of Gold did amount to in our Value. , and a thousand thousand talents of silver p Just as much in Silver as in Gold; for this is known and agreed that the Proportion of Gold to Silver is Ten to One. ; and of brass, and iron, without * As 〈◊〉. 3. weight (for it is in abundance) timber also and stone have I prepared, and thou mayest add thereto. 15 Moreover, there are workmen with thee in abundance, hewers, and ‖ That is, ma▪ son's and carpenters. workers of stone and timber, and all manner of cunning men for every manner of work. 16 Of the gold, the silver, and the brass, and the iron there is no number. Arise therefore, and be doing q To wit, when thou shalt come to the Throne in my stead. , and the LORD be with thee. 17 David also commanded all the princes of Israel to help Solomon his son, saying, 18 Is not the LORD your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand, and the land is subdued before the LORD, and before his people r Either 1. It is brought under the Command of God and of you his People, all the Enemies of God and of Israel in it or near it being now perfectly subdued. Or, 2. It is really subdued, whereof both God and your own Eyes are Witnesses. . 19 Now set your heart and your soul to seek the LORD your God: arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD. CHAP. XXIII. 1 SO when David was old and full of days, he made * 1 Kin. 1. 33. 39 Ch. 28. 5. Solomon his son king over Israel a Not that he did resign the Kingdom to him, but that he declared his Mind concerning his Succession into the Throne after his death. As David himself is called King, 1 Sam. 16. 1. because he was appointed and anointed to be King after saul's death, though till then he was only a Subject. ▪ 2 And he gathered together all the princes of Israel, with the priests and the Levites b Partly to declare God's Mind and his own Will that Solomon should be his Successor; and so to cut off the Claims and Pretences which others of his Sons might make to the Crown: and partly to acquaint them with those Directions which he had received from God by the Spirit, as appears from ch. 28. 11, etc. concerning the Establishment of a new Order and Method in the Ministration of the Priests and Levites in the Temple. . 3 Now the Levites were numbered from the age of * Numb. 4. 3. thirty years and upward c Not only till fifty, as it was appointed, Num. 4. 2, 3. but even till their Death: For that was but a Temporary Law grounded upon a special Reason, because the Levites were employed in carrying the Tabernacle and Sacred Vessels from place to place; and therefore God would have them freed from those Burdens when they came to feel the Infirmities of Age: Which Reason wholly ceasing upon the Building of the Temple, and their Work being far easier than it had been, and their Service being more a Privilege than a Burden, their time of Service is justly and fitly prolonged. : and their numbers by their polls, man by man, was thirty and eight thousand. 4 Of which, twenty and four thousand were ‖ Or, or to oversee. to set forward the work of the house of the LORD d i e. To take care that all the Work of the Temple about Sacrifices and other Parts or Means of God's Service should be punctually and diligently performed either by themselves or others: Which they were not to do all at once, but by Courses, 1000 at a time, as we shall shortly see. : and six thousand were * Deut. 16. 18. officers and judges e Whose Work it seems to have been to judge of and determine all difficult Causes or Differences which might arise either among the Inferior Priests or Levites about their Sacred Administrations; or among the People, which being governed in all their Concerns only by the Laws of Moses, it was fit and necessary that the Priests and Levites should be consulted and concerned in their Matters. . 5 Moreover, four thousand were porters f Whose Office was to take the Charge of all the Gates of the Temple and its Courts, that no forbidden or unclean Person might enter there, and of the Courts themselves, and of several Chambers or Buildings belonging to the Temple and the Service thereof. These also were to do their Work by turns. , and four thousand praised the LORD with instruments g Whereof 288 were persons of greater skill than their Brethren, and did Instruct them, and had some Authority over them. which I made (said David) to praise therewith. 6 And * Exod. 6. 16. Ch. 6. 1, etc. 2 Chr. 8. 14. & 29. 25. David divided them into † Heb. divisions. courses h Which he did not by his own Invention, but as a man of God, and by the command of God, and with the Advice and Concurrence of God and Nathan the Prophets, as is manifest from 2 Chron. 8. 14. & 29. 25. among the sons of Levi, namely, Gershon, Kohath, and Merari. 7 Of the * Ch. 26. 21. Gershonites were ‖ Or, 〈◊〉, Ch. 6. 17. Laadan and Shime●…. 8 The sons i i e. His Posterity: and so in the following Verses: for these could not be their immediate Sons. of Laadan, the chief was Jehiel▪ and Zetham, and Joel, three. 9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan. 10 And the sons of Shimei k Not that Shimei named v. 9 but another, and possibly the Son or Grandson of that Shimei. were, Jahath, ‖ Or, 〈◊〉, ver. 11. Zina, and Jeush, and Beriah: These four were the sons of Shimei. 11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah † Heb. did not multiply son●…. had not many sons: therefore they were in one reckoning, according to their father's house l They were reckoned together as one Family, and were not called by the name of their two immediate Parents, but by the name of their Grandfather Shimei. . 12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four. 13 The sons of * Exod. 6. 20. Amram; Aaron and Moses: and Exod. 28. 1. Heb. 5. 4. Aaron was separated, ‖ Or, to sanctify him holy of holies, him and his sons. that he should sanctify the most holy things m Not positively; for so he could not sanctify them, they being already sanctified by God in the highest Degree; but negatively, i. e. that he might keep them from Pollution: For these most holy things were polluted when they were touched by any other persons. , he and his sons n Not only his eldest Sons the High-priests successively, but all his Posterity or all the Priests; for the Works here following were not peculiar to the Highpriest, but common to all the Priests, who might all burn Incense, 2 Chron. 29. 11. Luke 1. 9 and to minister in the Temple, and to bless the People in God's Name, Numb. 6. 23. Deut. 10. 8. for ever, to burn incense before the LORD, to minister unto him, and to Numb. 6. 23. bless in his name for ever. 14 Now concerning Moses the man of God, his sons were named of the Tribe of Levi n i e. They were accounted only as common Levites, and were not Priests: Which is mentioned partly to secure the Priesthood within the Bounds to which God had confined it, lest they should presume to ●…nvade it upon a confidence in the Nobleness of their Extraction: and partly for the Honour of Moses and the demonstration of his Eminent Piety and Self-denial, who willingly left the Government to joshua, and the Priesthood to Aaron, and was content to have his Posterity reduced to a very private and mean Condition. . 15 Exod. 2. 22. & 18. 3, 4. The sons of Moses were, Gershom and Eliezer. 16 Of the sons of Gershom, ‖ Shubael, Chap. 24. 20. Shebuel was the chief. 17 And the sons o For, the son: the plural number for the singular, as Gen. 46. 23. 1 Chrom. 2. 8, 31. and oft elsewhere. of Eliezer were, Ch. 26. 25. Rehabiah ‖ Or, the first. the chief p Heb. the first, i. e. the firstborn. He is so called not because others were born after him, but because none were born before him. See o●… Mat. ●…. 23. . And Eliezer had none other sons, but the sons of Rehabiah † Heb. were very highly multiplied. were very many. 18 Of the sons of Izhar ‖ 〈◊〉 〈◊〉▪ Ch. 24. 2●…▪ She lomith the chief. 19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth. 20 Of the sons of Uzziel; Micah the first, and Jeshiah the second. 21 The sons of Merari; Mahli, and Mushi: the sons of Mahli; Eleazar, and Kish. 22 And Eleazar died, and * Ch. 24. 2●…▪ had no sons, but daughters: and their ‖ Or, 〈◊〉 brethren the sons of Kish took them. 23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three. 24 These were the sons of * Numb. 1●…. 17, 21. Levi, after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of * Numb. ●…. ●…. 4. 3. & ●…. 14. twenty years q As the Levites were anciently numbered from two several times, from the 25th. year of their Age, and from the 30th. Numb. 4. 3. & 8. 24. In like manner and for the same Reasons they are here numbered both from their 20th. year, as here, when they were more solemnly prepared for, and instructed, and by degrees exercised in some parts of their Work; and from their 30th. year, above v. 3. when they were admitted to the full and complete Exercise of all the Parts and Works of their Office. And the Reason why they were now sooner admitted to Service than they had been formerly by the Constitution of Moses, is given in the next Verses, because now their Work was more easy, they being wholly discharged from that Burdensome Work of Carrying the Tabernacle and its Utensils, which was too heavy for young and tender Shoulders. To which may be added that the Number of the Israelites were 〈◊〉 increased, and consequently the Services which were to be performed by the Levites on their behalf were multiplied, and the Work of the Temple was much greater than that of the Tabernacle, and therefore more of the Levites were to be employed, and consequently they were to be sooner taken into Service. and upward. 25 For David said, The LORD God of Israel hath given rest unto his people ‖ Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 that they may dwell in Jerusalem for ever. 26 And also unto the Levites r Or rather, as concerning the Levites, of whom he is here speaking. , they shall no more carry the Tabernacle, nor any vessels of it for the service thereof. 27 For by the last words of David s By his last Order and Constitution made by God's Direction and by the Spirit, as hath been once and again noted and proved before. This is here added to signify that this great Affair was thus settled by David not in his younger years, when it might have been thought to have the Effect of youthful Heat, and Confidence, and Presumption, and Rashness, but when he was come to the greatest Maturity, when he was Old and near his Death, and going to give up his Account to his Lord and Maker, of all his Actions, and particularly of the Alterations which he made in the Service of God; which he declared was done by the Spirit of God. These were in a manner his dying Words, which usually make the deepest Impressions. , the Levites were † Heb. 〈◊〉▪ numbered from twenty years old and above. 28 Because † Heb. their 〈◊〉 was 〈◊〉 the hand of 〈◊〉 sons of 〈◊〉▪ their office was to wait on the sons of Aaron, for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things t i e. Holy Places, and Garments, and Vessels, and Sacrifices, which were to be washed and cleansed from any Filthiness which possibly might cleave to them. , and the work of the service of the house of God. 29 Both for the shewbread, and for * Leu. 6. 20. Ch. 9 29▪ 〈◊〉▪ the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the ‖ Or, 〈◊〉 〈◊〉▪ pan, and for that which is fried, and for all manner of measure and cise u This is to be understood either 1. particularly of the Measure or Quantity of fine Flour, and Wine, and Oil, which was fixed by Gods Law. Or generally of all Measures used either in Sacred or Civil Things, the public Standards whereof were kept in the Sanctuary or Temple; of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion, must needs belong to the Priests, and under them to the Levites, who were to examine other Measures and all things by them as oft as Occasion required; that so the Priests might be at more leisure for their higher and greater Employments. . 30 And to stand every morning x The two Solemn Times of offering Sacrifices: Which Work was attended with public Prayer and Thanksgiving. to thank and praise the LORD, and likewise at even x The two Solemn Times of offering Sacrifices: Which Work was attended with public Prayer and Thanksgiving. : 31 And to offer all burnt-sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them y i e. Unto those persons, the Levites, of whom he speaks. Or, concerning them, i. e. about those things. continually before the LORD: 32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron z i e. What the Priests should commit to their Charge or command them to do. their brethren, in the service of the house of the LORD. CHAP. XXIV. 1 NOw these are the divisions a i e. The several Branches into which that Family was divided or distributed. of the sons of Aaron: * 〈◊〉. 10. ●…. 5. The sons of Aaron; Nadab and Abihu, Eleazar and Ithamar. 2 But * 〈◊〉. ●…. 4. 〈◊〉 ●…6. 6●…. Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office b i e. Were the only persons to whom and to whose Families the Execution of that Office was committed. . 3 And David distributed them, † 〈◊〉 〈◊〉 Za●…, ●…0. 3●…. both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their Offices c Or, courses: or, prefectures, i. e. Allotting to each of them several times wherein they or theirs should by turns have the Government of Holy Ministrations in the Temple Service. in their service. 4 And there were moe chief men found of the sons of Eleazar, than of the sons of Ithamar, and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar, according to the house of their fathers. 5 Thus were they divided by lot d Partly to prevent that Envy or Emulation which otherwise might arise among them: and partly that all men's Minds and Consciences might be fully satisfied in the Order now established by this Divine way of Decision. , one sort with another; for † Heb. the 〈◊〉 of the 〈◊〉, and 〈◊〉 of God, 〈◊〉 23. 6. the governor's of the sanctuary, and governor's of the house of God e But that is no other than the Sanctuary; and so it may seem to make this Division improper and irregular, the several Members of it being altogether the same. Or rather, of the things of God, i. e. of all persons ministering in the Sanctuary, and of all Holy Ministrations done in it, and of all other matters of the Lord, as they are called by way of distinction from the king's matters, 2 Chron. 19 11. , were of the sons of Eleazar, and of the sons of Ithamar. 6 And Shemajah the son of Nathancel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the Priests and Levites: one † Heb. 〈◊〉 of 〈◊〉 〈◊〉. principal household being taken for Eleazar, and one taken for Ithamar f Or, the Chief (which Word is easily supplied out of the context) of one house of the Fathers was taken (to wit, by Lot) for Eleazar (i e. out of his Family) and that which was taken after it was taken for Ithamar, i. e. out of his Family. The meaning is, that the first Lot fell to Eleazar, and the second to Ithamar; and the third to Eleazar, and the fourth to Ithamar; and so successively until all the Families of Ithamar had received their Lots▪ And afterwards all the Lots came forth to the rest of Eleazar's Families which were double in number to those of Ithamar, as was said, v. 4. . 7 Now the first lot came forth g To wit, out of the Vessel in which all the Lots were promiscuously put together, and out of which they were severally taken. to Jehoja●…ib, the second to Jedajah, 8 The third to Harim, the fourth to Seorim, 9 The fifth to Malchijah, the sixth to Mijamin, 10 The seventh to Hakkoz, the eighth to * Neh. 12. 4, 17▪ Luck ●…. 5. Abijah, 11 The ninth to Jeshua, the tenth to Shecaniah, 12 The eleventh to Elias●…ib, the twelfth to Jakim, 13 The thirteenth to Huppah, the fourteenth to Jeshebeab, 14 The fifteenth to Bilgah, the sixteenth to Immer, 15 The seventeenth to Hezir, the eighteenth to Aphses. 16 The nineteenth to Pethahiah, the twentieth to Jehezekel, 17 The one and twentieth to Jachin, the two and twentieth to Gamul, 18 The three and twentieth to Delajah, the four and twentieth to Maaziah. 19 These were the orderings of them in their service h In this Order and Method they were to come to perform the Offices of the Temple. i e. To come into the Temple every Sabbathday, and to continue there all the Week long until the next Sabbath, when they were relieved by others, as the Manner was: See 2 King. 11. 5. 1 Chron. 9 25. , to come into the house of the LORD, according to their manner i, under Aaron their father k i e. Under the Inspection and Direction of the Highpriest, whom he calls Aaron, because he represented his Person and executed his Office, and also came out of his Loins, and their father, because of the Authority which by God's Appointment he had over them, and that Love, Reverence, and Obedience which they owed to him. , as the LORD God of Israel had commanded him. 20 And the rest of the sons of Levi l Either such as were only Levites and not Priests: or rather, such as were not named or numbered before in this or the former Chapter. were these. Of the sons of Amram, * Ch. 23. 16▪ Sheb●…el. Shubael: of the sons of Shubael; Jehdejah m Who being, as it seems, an Eminent Person, or having a very numerous Family, was not reckoned with or under his Father's Family, but was accounted as a distinct Head of another Family. . 21 Concerning Rehabiah n The Son of Eliezer, ch. 23. 17. : of the sons of Rehabiah, the first o By Birth, or Place. was Jeshiah. 22 Of the Izharite; * Ch. 23. 18. Shelomith. Shelomoth p Called also Shelomith, ch. 23. 18. : of the sons of Shelomoth; Jahath. 23 And the sons of * Ch. 23. 19 & 26. 31. Hebron; Jeriah the first q Which word is fitly supplied both out of the rest of this verse, the second, third, and fourth having a manifest reference to the first, and out of 1 Chron. 23. 19 & 26. 31. where it is expressed. , Amariah the second, Jahaziel the third, Jekameam the fourth. 24 Of the sons of Uzziel; Michah: of the sons of Michah; Shamir. 25 The brother of Michah was Isshiah: of the sons of Isshiah; Zechariah. 26 The sons of Merari were, Mahli and Mushi: the sons of Jaaziah r The Son either of Mahli: or rather of Mushi last named: for Mahli's Posterity comes v. 28. ; Beno. 27 The sons of Merari by Jaaziah; Beno s Whose Name is here repeated with his Brethren▪ because he was the Firstborn, and Head of the rest who were all reckoned with and under his Family, as if they had been Branches of it. ; and Shoham, and Zaccur, and Ibri. 28 Of Mahli came Eleazar, * Changed▪ 23. 22. who had no sons. 29 Concerning Kish t Another of Mahli's Sons, as appears from 1 Chron. 23. 21. : the son of Kish was Jerahmeel. 30 The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites, after the house of their fathers. 31 These likewise cast lots over against their brethren the sons of Aaron u i e. Answerable for Number and Order to those of the Priests, so as there should be a several course of the Levites for each course of the Priests. This is expressed concerning the Singers, ch. 25. and the like is implied concerning the Porters, ch. 26. and is here sufficiently intimated concerning those Levites which were employed in other Sacred Ministrations. , in the presence of David the king, and Zadok and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren x The Lots of the Elder and Younger Brethren were promiscuously put together, and the order was settled as the Lots came forth without any regard to the Age or Dignity or Number of the Persons or Families, the youngest Family having the first Course if they had the first Lot, etc. . CHAP. XXV. 1 MOreover, David and the captains of the host a Both of the Civil and Sacred Host: to wit, all the Princes of Israel, with the Priests and the Levites, whom David gathered together, ch▪ 23. 2. for this very end that in their Presence and with their Approbation and Consent all these things might be established; who are here fitly called the Captains of the Host; for the Princes were, under David, the Chief Captains or Commanders of the Militia or Trained Bands of the Kingdom; and as the Levites are called an Host, and the Lords Host, Numb. 4. 23. and, elsewhere because of their Number and Order in Holy Ministrations; so these Priests and Levites were the Captains and Governors of the rest. separated b i e. Distributed them into their several Ranks and Orders: Which, though chief done by David as a Prophet, and by Divine Direction, as hath been oft observed, yet is here imputed in part to the Captains of the Host, because it was done with their Concurrence and Approbation. to the service of the sons of * Ch. 6. 33, 39 2 Chr. 29. 30. Asaph, and of * ver. 5. Heman, and of * 2 Chr▪ 35. 15. Jeduthun c i e. To the Service of God under the Conduct and Command of these Persons. , who should prophesy d i e. Praise God by singing the Psalms of David, (of which see on ch. 16. 7.) and other sacred Songs made by themselves, who were Prophets in some sort, or by other Prophets or Holy Men of God. Or this Action of theirs is called prophesying, because it had been formerly performed by the Prophets and the Sons of the Prophets: of which see 1 Sam. 10. 5. & 19 20. 2 King. 3. 15. 1 Chron. 15. 19 with harps, with psalteries, and with cymbals; and the number of the workmen e Of the Persons employed in this Sacred Work. , according to their service, was; 2 Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and ‖ Otherwise called jesharelah, ver. 14. Asarelah, the sons of Asaph under the hands of Asaph f i e. Under his Oversight and Direction. , which prophesied † Heb. by the hands of the king. according to the order of the king g In such Manner and Order as David appointed. . 3 Of Jeduthun: the sons of Jeduthun h Or, his sons, (the construct Form being used before the absolute, of which there are Examples in Scripture) jeduthun, called by his Father's Name: Otherwise they are not six; unless either jeduthun their Father be included in that Number: or Shimei mentioned v. 17. be one of them, as many Learned Men think. See the like, 1 Chron. 24. 23. ; Gedaliah, and ‖ Or, Izri, ver. 11. Zeri, and Jeshajah, Hashabiah, and Mattithiah, ‖ with Shimei mentioned ver. 17. six, under the hands of their father Jeduthun, who prophesied with a harp to give thanks and to praise the LORD. 4 Of Heman: the sons of Heman; Bukkiah, Mattaniah, ‖ Or, 〈◊〉, ver. 18. Uzziel, ‖ Or, 〈◊〉 〈◊〉, ver. 20. Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth. 5 All these were the sons of Heman the king's seer i Or, Prophet, which is the same thing, 1 Sam. 9 9 Either he was a Prophet as well as a Singer: or he is thus called because he prophesied in the sense designed, v. 1. And he is called the king's seer, either because the King took special Delight in him: or because he fiequently attended upon the King in his Palace, executing his Sacred Office there, while the rest were constantly employed in the Tabernacle. in the ‖ Or, 〈◊〉 words of God k i e. To sing such Divine Songs as were inspired by God to the Prophets or Holy Men of God. , to lift up the horn l Either 1. Metaphorically, to extol and praise God for exalting the horn, (i. e. the Power and Kingdom) of David; of which Phrase see Psal. 92. 10. & 132. 17. Or rather 2. properly, to praise God with the sound of a Trumpet (as was usual, as 2 Chron. 5. 12. & 13. 12.) or some other Musical Instrument made of Horn, which being a Martial kind of Music, might be most grateful to David's Martial Spirit: though he was also skilled in other Instruments of Music which he used in the House of God, as is expressed in the next Verse. . And God gave to Heman fourteen sons, and three daughters. 6 All these were under the hands m i e. Under his Direction, as v. 2. of their father, ●…or song in the house of God, with cymbals, psalteries and harps, for the service of the house of God, † Heb. by the hands of the king. according to the king's order, to Asaph, Jeduthun, and Heman n Heb. by the hands of the King, and of Asaph, jeduthun, and Heman, i. e. According to the Kings Appointment, and under the Conduct of Asaph, jeduthun, and Heman. . 7 So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning o Who were so skilful that they were able to teach others. , was two hundred fourscore and eight p Which together with their Scholars make up the 4000 mentioned ch. 23. 5. . 8 And they cast lots, ward against ward q i e. A Ward, or Rank, or Course of Levites answerable to one of the Priests, upon whom the Levites were to wait in their holy Ministrations, ch. 23. 28. , as well the small as the great, the teacher as the scholar r Without any respect to their difrent Ages or Abilities. . 9 Now the first lot came forth for Asaph to Joseph s i e. For the Family of Asaph, of which joseph was. Here that Clause, he, his sons, and his brethren were twelve, is to be understood, as it is expressed in all the following verses, otherwise they do not make up that number of 288. mentioned v. 7. , the second to Gedaliah, who t Heb. he: which word being here expressly, is rightly understood and supplied in the rest. with his brethren and his sons were twelve. 10 The third to Zaccur, he, his sons, and his brethren were twelve: 11 The fourth to Izri, he, his sons and his brethren were twelve. 12 The fifth to Nethaniah, he, his sons and his brethren were twelve: 13 The sixth to Bukkiah, he, his sons and his brethren were twelve: 14 The seventh to Jesharelah, he, his sons and his brethren were twelve. 15 The eighth to Jeshajah, he, his sons and his brethren were twelve. 16 The ninth to Mattaniah, he, his sons and his brethren were twelve. 17 The tenth to Shimei, he, his sons and his brethren were twelve: 18 The eleventh to Azareel, he, his sons and his brethren were twelve: 19 The twelfth to Hashabiah, he, his sons and his brethren were twelve: 20 The thirteenth to Shubael, he, his sons and his brethren were twelve: 21 The fourteenth to Mattithiah, he, his sons and his brethren were twelve: 22 The fifteenth to Jeremoth, he, his sons and his brethren were twelve: 23 The sixteenth to Hananiah, he, his sons and his brethren were twelve: 24 The seventeenth to Joshbekashah, he, his sons and his brethren were twelve: 25 The eighteenth to Hanani, he, his sons and his brethren were twelve. 26 The nineteenth to Mallothi, he, his sons and his brethren were twelve: 27 The twentieth to Eliathah, he, his sons and his brethren were twelve: 28 The one and twentieth to Hothir, he, his sons and his brethren were twelve: 29 The two and twentieth to Giddalti, he, his sons and his brethren were twelve: 30 The three and twentieth to Mahazioth, he, his sons and his brethren were twelve: 31 The four and twentieth to Romamti-ezer, he, his sons and his brethren were twelve. CHAP. XXVI. 1 COncerning the divisions of the porters ‖ 〈…〉 : Of the Korhites was ‖ 〈…〉 Meshelemiah the son of Kore, of the sons of ‖ 〈…〉 Asaph a Not that Famous Asaph the Singer, but another Asaph called also Ebiasaph, ch. 6. 37.. . 2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, 3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh; Moreover, the sons of Obededom were, Shemajah the firstborn, Jehozabad the second, Joab the third, and Sacar the fourth, and Nethaneel the fifth: 5 Ammiel the sixth, Issachar the seventh, Peultha●… the eighth: for God blessed ‖ 〈…〉 him b To wit, with a numerous Posterity and other Blessings, for his Respect and Affection to the Ark. See 2 Sam. 6. 11. . 6 Also unto Shemajah his son were two sons born, that ruled throughout the house of their fathers c That had the Command of their Brethren and Families, being, as some say, Captains of Hundreds or of Thousands: Of which see Exod. 18. 25. 2 King. 11. 9 : for they were mighty men of valour d This Clause is divers times mentioned, because their Office required both Strength and Courage: for they were to shut the Doors of the Temple, one whereof was so great and weighty that in the second Temple it required the help of twenty men to open and shut it, as josephus an Eye-witness reports. They were also to keep the Guard, and to keep out all unclean or forbidden Persons who might sometimes presumptuously attempt to enter into the Temple, as Uzziah did, and to prevent or suppress any Tumults or Disorders which might happen in the Temple or in its Courts, and to keep the Treasures of the Temple, v. 20, 22, 24, 26. and to be officers and judges over Israel, v. 29. and to manage every matter pertaining to God and the affairs of the King, ●…. 32. . 7 The sons of Shemajah; Othni, and Rephael, and Obed, Elzabad, whose brethren were † Heb. 〈◊〉 of 〈◊〉. strong men; Elihu and Semachiah. 8 All these of the sons of Obededom: they, and their sons and their brethren, able men for strength for the service, were thr●…escore and two of Obededom. 9 And Meshelemiah had sons and brethren, strong men, eighteen. 10 Also * Ch. 16. 38▪ Hosah of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief e Taking away the Birthright from the Firstborn either absolutely, for some gross Miscarriage, as Gen. 49. 4. or only in this ●…espect, because he wanted either Strength or Valour, or some other Qualification necessary for his Office. .) 11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen. 12 Among these were the divisions of the porters, even among the chief men, having wards one against another f Heb. having wards against or answerably to their Brethren, to wit, the other Levites, who were divided into 24 Courses, as the Priests also were, and so, it seems were the Porters. , to minister in the house of the LORD. 13 And they cast lots ‖ Or, as well for the small as for the great. as well the small as the great g Determining the Times and Places of their Service not by Age or Dignity, but merely by Lot. , according to the house of their fathers h A several Lot being allowed for each several House. , for every gate i That it might be known to whom the Care of each Gate was more especially committed. . 14 And the lot eastward fell to ‖ Called Meshelen●…ah, ver. 1. Shelemiah; then for Zechariah his son (a wise counsellor k Which is noted as an excellent and useful Accomplishment for his Office, in which there was need of Wisdom as well as Courage, as may appear by the description of their Work, v. 20, etc. See the Note on v. 6. ) they cast lots, and his lot came out northward. 15 To Obededom southward, and to his sons, the house of † Heb. gatherings. Asuppim l A Place so called: or of gatherings, so named either from the Assembly of the Elders who met there to consult about the Affairs of the Temple: or from the People who were there gathered together to hear the Discourses and Debates of the Teacher of the Law: or because the Gifts of the People towards the House and Worship of God were kept there. See 2 King. 22. 4. 2 Chr. 25. ●…4. . 16 To Shuppim and Hosah m Who for some reason were joined together in the Custody of that Gate. , the lot came forth westward, with ‖ Or, near, or at. the gate Shallecheth n A Gate of the Court so called, as some think, because the Ashes and filth of the Temple were cast out on that side, which was the most convenient Gate for that purpose, because that was a private Quarter, the great Ways to the Temple lying on the other sides. , by the causey of the going ‖ See 1 Kin. 10. 5. 2 Chr. 9 4. up o By which Causey they went up towards the Temple. , ward against ward p Which may respect either 1. the time of their Watching, that when one Guard went off another came on. Or rather 2. the place of their Guard: and so this may be understood either 1. of this Western Quarter, where there was a double Guard either because there were two Gates there, as some think, or for some other cause now unknown. Or rather 2. of all the Quarters compared together, of all which having spoken he adds this, That as one Gate was o●…er against another, the West against the East, and the North against the South, so one Ward was over against another. . 17 Eastward were six Levites q For that being the Chief Gate of the Temple required a better Guard. , northward four a day, southward four a day, and toward Asuppim r i e. The house of Asuppim, as it is called v. 15. where also it is said to be on the Southside; on which there seems to have been a double Guard both belonging to Obededom, v. 15. one at the South-gate, and the other at Asuppim; where possibly the Sacred Treasures mentioned v. 20, etc. were laid up, and therefore a particular Guard was necessary. See on v. 15. two and two. 18 At Parbar s Or, As concerning Parbar, which was another Gate or some building on the Western Quarter of the Temple. westward, four at the causey t Which led to Parbar. , and two at Parbar u At the Gate or House itself. By which it may seem that this was a Place of some Importance, either the Vessels of the Temple, or some part of the Treasures of God's House, being kept here. . 19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari. 20 And of the Levites, Ahijah was over * Mal. 3. 10. the treasures of the house of God, and over the treasures of the † Heb. holy things. dedicate things x Either these are the same kind of Treasures, the latter phrase only explaining the former, the particle and being used for that is: or rather they are two differing kinds of Treasures, the former containing the Sacred Vessels and other Treasures which by God's Command were appropriated to the Maintenance of the House, and Worship, and Ministers of God, as Tithes, and First-fruits, and other things; and the latter only those things which had been freely given or dedicated to God for those Ends; or which see v. 26, 27. . 21 As concerning the sons of ‖ Or▪ Libni, Chap. 6. 17. Laadan: the sons of the Gershonite Laadan, chief fathers y i e. Which sons were Chief Fathers, or Heads of the Houses of their Fathers. , even of Laadan the Gershonite were, ‖ Or, jehiel, Ch. 23. 8. Jehieli z Understand here, and his sons, which here follow. . 22 The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the LORD a As Shelomith and his brethren were over the treasures of the dedicated things, v. 26. But both may seem to have been subject and accountable to Ahijah, who was over both these kinds of Treasures, v. 20. Or Ahijah might have a general Oversight into the Management of those Treasures as an Auditor of the Accounts, although the others had more dignity and Power in the Disposal of them. . 23 Of the Amramite, and the Izharite, the Hebronite, and the Uzzielite b Or, As concerning the Amramite, etc. The meaning is, The persons here following were of these or the most of these Families. Only here is none of the Family of the Uzzielites; either because that Family was now extinct; whence it is that we read no more of them in the Scripture but only in this place, and Numb. 3. 27. or because there was none of them fit to be employed and trusted in these Matters. : 24 And * Ch. 23. 16. Shebuel the son of Gershom, the son of Moses, was ruler of the treasures c The Prince or Chief over all the Treasures and Treasurers mentioned either before or afterward, as his very Title shows, which is peculiarly given to him and to none of the rest. . 25 And his brethren by Eliezer d Another Son of Moses, Exod. 18. 4. ; Rehabiah his son, and Jeshajah his son, and Joram his son, and Zichri his son, and * Ch. 23. 18. Shelomith his son: 26 Which Shelomith and his brethren, were over all the treasures of the dedicate things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host had dedicated. 27 † Heb. out of the battles and spoils. Out of the spoils won in battles, did they dedicate to † Heb. strengthen. maintain e Heb. To strengthen it, either to make that Building strong and substantial by these and other Charges: or rather to repair it when it should be built; for which they might the rather take particular Care, because it was likely that every one would contribute to the building of the Temple, and there would be no want for that use; but few would provide for the Repairs of it, when by the Injury of Men or Time it should receive any Damage. the house of the LORD. 28 And all that Samuel the * 1 Sam. 9 9 seer, and Saul the son of Kish, and Abner the son of Ne'er, and Joab the son of Zerujah had dedicated, and whosoever had dedicated any thing, it was under the hand of Shelomith f Who is particularly named here and v. 26. because they were chief committed to his trust, he being, it seems, a person of Eminent Wisdom and Faithfulness. , and of his brethren. 29 Of the Izharite, Chenaniah and his sons g Who are probably thought to have been 1600, for that Sum added to the 1700, v. 30. and the 2700, v. 32. make up those 6000 Levites which were Officers and judges, 1 Chron. 23. 4. were for the outward business h For that business of the Lord and of the King (as it is explained here, v. 30, 32.) which was to be done without the Temple and without jerusalem; for what was to be done within them was committed to other hands, as we have seen. over Israel i Synecdochically, i. e. over part of Israel, even over the Midland part and that which lay upon the Sea Coast: for the other parts of the Land on both sides of Iord●…n are here committed to others, v. ●…0, 31, 32. , for officers and Judges k Who shall be Officers and Judges over the People in the several Cities and Towns or Parts of the Land to determine Questions and Controversies which might arise among them. And the reason why the Levites were entrusted with these Matters was, because the Common or Municipal Law of Israel, by which they had and held all their Rights, was no other than the Law of God, whereof the Priests and Levites being the best and established Interpreters, must needs therefore be the most proper Judges of things depending thereupon. . 30 And of the Hebronite, Hashabiah and his brethren, men of valour, a thousand and seven hundred were † Heb. 〈◊〉 charge. officers among them of Israel on this side Jordan westward l In those parts of the Land of Canaan which border upon jordan or are not very remote from it. , in all business of the LORD m i e. In all things which did or should concern the House or Worship of God; partly to take care that such moneys as were either imposed by a Tax or freely given by the People towards the building or repairing of the Temple, or towards the Sacrifices and other Holy Ministrations should be gathered and received and faithfully sent up to jerusalem to be employed in that Work; partly to see to the Execution of all the Laws of God among the People, and to restrain or punish wilful Offenders against it. , and in the service of the king n Not that all the King's Businesses were managed by them; for it is apparent both from the nature of the thing and from Scripture, that the King's Military Affairs were managed by his Captains, and his Political or Civil Affairs were managed by the Princes, and Judges, and Officers of other Tribes: but because they served the King in the Execution of his Decreas made pursuantly to the Laws of God, by which the several Rights of King and People were established, and all things both in Church and Commonwealth were to be ordered. Now as the King was the Principal Person entrusted with the Execution of God's Laws, so these Levites chief were his Eyes by which he saw his People's Transgressions, and his Hands by which he inflicted due and deserved Censures upon them for their Miscarriages. And the doing of this was very much for the Service of the King, whose Throne was established and secured by such Righteous Administrations. Besides they were to take care by their Cou●…sel and Authority to keep the People in Obedience to their King; which the Levites were most obliged and best able to do. . 31 Among the Hebronites was * Chap. 〈◊〉. 〈◊〉 Jerijah the chief▪ even among the Hebronites, according to the generations of his fathers. In the fortieth year n Which was his last year, in which he made all the Orders and distributions of Families and Offices recorded in these Chapters of the reign of David, they were sought for, and there were found among them mighty men of valour, at Jazer of Gilead o Which place is here named, either because they were seated in or near that Place, but for what cause it is now unknown: or because they were numbered there by some Person sent by David to that Purpose. . 32 And his brethren men of valour, were two thousand and seven hundred p Which is a very great number to be employed about two Tribes and an half; when all the rest of the Tribes had only 1700 v. 30. besides those under Chenaniah; of whom see on v. 29. But the reason hereof is plain, because the Tribes without I●…rdan being more remote from the King's Court and from the place of public and solemn Worship needed more than ordinary help to instruct and keep them in the Practice of the True Religion and the Worship of God, and in Obedience to their King. chief fathers, whom king David made rulers over the Reubenite, the Gadite, and the half-tribe of Manasseh, for every matter pertaining to God, and † Heb. 〈◊〉 2 Chr. 1●…▪ 〈◊〉▪ affairs of the king. CHAP. XXVII. 1 NOw the children of Israel after their number, to wit, the chief fathers and captains of thousands and hundreds, and their officers a The standing Force or Militia of Israel as it was settled under their several Officers, as it here follows. that served the king in any matter of the courses b i e. In all the business wherein the King had occasion for these Persons who were to attend upon him or his Commands by Courses or by Turns. Or, according to all the order or state of the Divisions, or, about the Companies or Courses into which they were distributed. , which came in and went out c i e. Executed their Office: which is commonly signified by this Phrase, as Numb. 27. 17. and elsewhere. month by month d Who were to be Armed and Mustered and to wait upon the King either at Jerusalem on in other places as the King should see fit. By this Order near 300000 of his People were instructed and exercised in the use of the Arms and fitted for the Defence of their King and Kingdom when it should be needful, and in the mean time sufficient Provision was made against any sudden Tumults or Eruptions of Enemies. And this monthly Course was contrived that the Burden of it might be easy and equally distributed 〈◊〉 the People. , throughout all the months of the year, of every course were twenty and four thousand. 2 Over the first course for the first month, was Jashobeam e Of whom see 2 Sam. 23. 8. and 1 Chron. 11. 11. the son of Zabdiel: and in his course were twenty and four thousand. 3 Of the children of Perez f Or, of Pharez, of the Posterity of judah, Gen. 46. 12. This seems to be understood of jashobeam, and to be mentioned as a reason why he was the Chief, etc. and the verse may be rendered thus, He was (which is easily understood out of the foregoing words) of the children of Perez (and consequently of the Tribe of judah, to which the Pre-eminence belonged, and of which judah was) and he was (or, therefore he was) the Chief (to wit, in Dignity and Precedency, though not in Power and Authority, for these captains were equal in Power, and joah was their General) of all the Captains of Host (whose several Names here follow) and was for the first month. Therefore he was first in Order and was Captain for the first month. , was the chief of all the captains of the host for the first month. 4 And over the course of the second month, was ‖ 〈◊〉▪ 〈◊〉, 〈◊〉 〈◊〉 23. 9 Dodai an Ahohite, and of his course was Mikloth also the ruler g Who was either 1. the Captain of this Course after the death of this Dodai, as Zebadiah was after Asahel, v. 7. But the differing Phrase there and here sufficiently intimates that the same thing is not meant in both Places. Or, 2. his Lieutenant or Deputy in case of his necessary Absence. But why should such an one be named here and not in the rest of the Courses? Or rather 3. one of the Officers of his Course; who seems here particularly to be named as a person then of great Note and Eminency. : in his course likewise were twenty and four thousand. 5 The third captain of the host for the third month, was Benajah the son of Jehojada a ‖ 〈◊〉▪ principal 〈◊〉▪ chief priest h Or, the chief Priest. Or rather, a chief Prince, as this Hebrew Word is oft used, as Gen. 41. 45. & 47. 22. 2 Sam. 8. 18. & 20. 26. 1 King. 4. 5. 2 King. 10. 11. and elsewhere. Probably he was not only a Captain of this Course, but a great Officer in the Court and State. For although the Priests might take up Arms in some special Cases, yet it is not likely that such were constant Officers in the King's Army, especially seeing the rest of the Captains here named were of other Tribes. Besides, neither Benajah nor Jehojadah was Highpriest at that time, but Zadok or Abiathar, and before them Abimelech, in whom the Priesthood had been for a long time together, even in the days of Samuel and S●…ul and David and Solomon. : and in his course were twenty and four thousand. 6 This is that Benajah, who was * 〈◊〉 23. 20, ●…3. 〈◊〉. 12. 22. mighty among the thirty, and above the thirty: and in his course was Ammizabad his son i Who seems to have been his Father's Lieutenant, because his Father was Captain of the King's Guards, 2 Sam. 8. 18. and therefore needed a Deputy in the one or in the other place. . 7 The fourth captain for the fourth month, was * 〈◊〉 23. 24. 〈◊〉. 26. Asahel the brother of Joab k By which, it seems, the Foundation of this Project was laid whilst David was in Hebron, during which time Asahel was slain, and David's Forces were then divided into 24 Courses under 24 Chief Commanders, whereof Asahel was one; only it is probable that the number of their Forces was much less than that which is here mentioned: But when David was fully settled in his whole Kingdom, the design was perfected and the numbers of their Soldiers increased to this Number. , and Zebadiah his son after him l i e. After his death; of which see 2 Sam. 2. 23. : and in his m Not Asahels, for in his time they were not so numerous, but Zebadiahs' his Son. course were twenty and four thousand. 8 The fifth captain for the fifth month, was Shamhuth n Supposed to be the same called 〈◊〉▪ 2 Sam. 23. 11. and Sha●…moth, 1 Chron. 11. 27. the 〈◊〉: and in his course were twenty and four thousand. 9 The sixth Captain for the sixth month, was * Ch. 11. 28▪ Ira the son of Ikkesh the Tekoite: and in his course were twenty and four thousand. 10 The seventh captain for the seventh month, was Helez the Pelonite o So called also 1 Chron. 11. 27. and the Paltite, 2 Sam. 23. 26. , of the children of Ephraim: and in his course were twenty and four thousand. 11 The eighth captain for the eighth month, was * 2 Sam. 21. 18. Sibbecai the Hushathite, of the Zarhites p Of the Family of the Zarhites. : and in his course were twenty and four thousand. 12 The ninth captain for the ninth month, was Abiezer the Anetothite, of the Benjamites: and in his course were twenty and four thousand. 13 The tenth captain for the tenth month, was Maharai the Netophathite, of the Zarhites: and in his course were twenty and four thousand. 14 The eleventh captain for the eleventh month, was Benajah the Pirathonite, of the children of Ephraim: and in his course were twenty and four thousand. 15 The twelfth captain for the twelfth month, was ‖ Or, heeled▪ Ch. 11. 30. Heldai the Netophathite of Othniel: and in his course were twenty and four thousand. 16 Furthermore, over the children of Israel q i e. These were the Princes of the Tribes, as they are called below, v. 22. who were the most ancient and constant Rulers of the Tribes at all times whether of War or Peace; who seem to have had a Superior Power to these 24 Captains, and therefore are named before them, ch. 28. 1. being probably the King's Chief Counselors and Assistants in the great Affairs of his Kingdom. : the ruler of the Reubenites was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maacha. 17 Of the Levites, * Ch. 26. 30. Hashabiah the son of Kemuel: † Heb. Aaron. of the Aaronites, Zadok: 18 Of Judah, Elihu r Called also Elia●…, 1 Sam. 16. 6. one of the brethren of David: of Issachar, Omri the son of Michael: 19 Of Zebulun, Ishmajah the son of Obadiah: of Naphtali, Jerimoth the son of Azriel: 20 Of the children of Ephraim, Hashea the son of Azaziah: of the half-tribe of Manasseh, Joel the son of Pedajah: 21 Of the half- tribe of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Ja●…siel the son of Abner: 22 Of Dan, Azareel the son of Jeroham. These were the princes of the Tribes s Of the most of the Tribes, not of all: for G●…d is omitted, probably because that Tribe was joined with though Reubenites under one Prince; and Asher, for some such reason; or for some other Causes now unknown and not worth our Enquiry. of Israel. 23 But David took not the number of them from twenty years old and under t The meaning is, David when he desired to number the people▪ he designed to number only those who were from tw●…nty years old and upward, or (which is the same thing) thos●… that drew sword, 1 Chron. 21. 5. and not those who were from 20 years old and under. : because * Gen. 15. 5. the LORD had said, he would increase Israel like to the stars of the heavens u And therefore to number them all both above and under twenty years old had been both an infinite trouble and a tempting of God, or a questioning of the Truth of his Promises. And possibly this Circumstance might in part deceive or quiet David●… Conscience, that his desire of knowing the number of his People did not proceed from distrust of God's Promise or Providence, but from a prudent Care to know the true State and Strength of his Kingdom. . 24 Joab the son of Zerujah began to number x To wit, All from 20 years old and upward, as David commanded him. , but he finished not y For Levi and Benjamin he counted not, 1 Chron. 21. 6. , because * 2 Sam. 24. 15. Ch. 21. ●…. there fell wrath for it against Israel z Whilst he was doing the Work; which was one reason which made him to cease. Heb. And there fell, etc. Though David numbered them with Caution and Limitation, as was noted before, yet this did not hinder God's Wrath from falling upon Israel for this Sin. , neither † Heb. as●…ended. was the number put in the account of the chronicles of king David a The sense is either 1. That the full number was not registered, because Levi and Benjamin were not counted by Joab. Or rather 2. That David being sensible of and smarting for his Sin, would not have the number brought in by Joab to him put into the public Register, though God would have it recorded in Scripture for the instruction of succeeding Ages. For he speaks not here of the Account given in to the King, which was done, and was Joabs' Act; but of the putting of the Account into the public Records, which was not done, and which could not be done but by David's Command or Permission. . 25 And over the king's treasures b Of Gold, or Silver, or other things of great price, which for greater security were kept in Jerusalem and in the King's Palace: and thither the Tribute-money also was sent and committed to his Care. was Azmaveth the son of Adiel: and over the storehouses c Of the Fruits of the Earth, or that share of them which belonged to the King, which were laid up in the Fields, or Cities, or Villages, or Castles, as there was conveniency and occasion. in the fields, in the cities, and in the villages, and in the castles, was Jehonathan the son of Uzziah. 26 And over them that did the work of the field d Over the King's Husbandry. for tillage of the ground, was Ezri the son of Chelub. 27 And over the vineyards e i e. Over the Workmen and Labourers in the Vineyards; as the next Officer is over the Fruit of the Vineyards. In like manner one man was over the Labourers in the Fields, v. 26. and another over the Fruits of the Fields put into Stores after the manner, v▪ 25. was Shimei the Ramathite: † Heb. over that which was of the Vineyards. over the increase of the vineyards for the wine-cellars, was Zabdi the Shiphmite. 28 And over the olive-trees, and the sycamore-trees that were in the low plains, was Baal-hanan the Gederite: and over the cellars of oil was Joash. 29 And over the herds that fed in Sharon f A place Famous for its Fruitfulness. See Isa. 33. 9 & 35. 2. , was Shitrai the Sharonite: and over the herds that were in the valleys was Shaphat the son of Adlai. 30 Over the camels also, was Obil the Ishmeelite g So called either because he was born of that People, or had lived among them; or from some notable Exploit which he did against them. : and over the asses, was Jehdeja the Meronothite. 31 And over the flocks, was Jaziz the Hagerite. All these were the rulers of the substance which was king David's. 32 Also Jonathan david's uncle was a counsellor, a wise man, and a ‖ Or, Secretary. scribe h Either one learned in the Laws of God, which were also the Laws of the Land, by which all their Counsels were to be ruled Or, the King's Secretary. : and Jehiel the ‖ Or, Hachmoni●…e. son of Hachmoni was with the king's sons i As their Tutor or Governor. . 33 And * 2 Same ●…5. 12. Ahithophel was the king's counsellor k The Person whose Counsel in matters of State the King most prized and followed. , and * 2 Sam▪ 〈◊〉 Hushai the Archite was the king's companion l Or, his Friend, as he is called▪ a Sam. 15. 37. The Person whom he most trusted with all his Secrets, and whose Conversation was most pleasant and acceptable to him. . 34 And after Ahithophel m i e. After his death, these were his Chief Counsellors. , was J●…hojada the son of Benajah, and Abiathar; and the general of the king's army was * Ch. 11 ●…. Joab. CHAP. XXVIII. 1 ANd David assembled a This Assembly seems to be distinct from that ch. 23. 2. and more general, as may be gathered from the persons said to be assembled here and there. Though others think them to be the same, and this to be a return to his former Discourse. all the * Ch. 27. 1●…. princes of Israel, the princes of the tribes, and * Ch. 27. 1●…. the captains of the companies that ministered to the kingly course, and the captains over the thousands, and captains over the hundreds, and the * Ch. 2●… 〈◊〉. stewards over all the substance and ‖ Or, 〈◊〉 possession of the king, and of his sons, with the ‖ Or, 〈◊〉 Officers, and with Ch. 〈◊〉 the mighty men, and with all the valiant men unto Jerusalem. 2 Then David the king stood up upon his feet b Partly out of Reverence to God and his Word, which was the Matter of the following Discourse; and partly out of Respect to this great and honourable Assembly. , and said, Hear me, my brethren c So he calls the Princes and chief Rulers, both because they had a Share with him, though under him, in the Government; and in compliance with the Divine Command, that the King should not be lifted up above his Brethren, Deut. 17. 20. , and my people. As for me, I had in mine heart to build an house of rest d A place where it might be fixed, and no more removed from place to place, as it had been. for the ark of the covenant of the LORD, and e Which is here put expositively, for by the Foot stool etc. he means the Ark. for the footstool of our God, and had made ready for the building: 3 But God said unto me, * 2 〈◊〉 13. 1 〈◊〉 Ch. 22. ●…. Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed † Heb. 〈◊〉 blood. 4 How beit the LORD God of Israel chose me before all the house of my father to be king over Israel * 2 〈◊〉 〈◊〉 for ever: for he hath chosen * Gen. ●…9. ●…. 1 Sam. 〈◊〉 Psal, 〈◊〉 Judah to be the ruler; and of the house of Judah, the house of my father; and among the house of my father, he liked me to make me king over Israel. 5 * Ca 〈◊〉. And of all my sons (for the LORD hath given me many sons) he hath chosen f It is not my fancy or fond Affection, but Gods express Will, that Solomon should be preferred before his elder Brethren; and therefore all of you are obliged to submit to him and accept of him as your King by Divine Appointment. Solomon my son, to sit upon the throne of the kingdom of the LORD over Israel. 6 And he said unto me, * 2 Sam. 〈◊〉 1 Chr. 〈◊〉 2 Chr. 〈◊〉 Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father. 7 Moreover, I will establish his kingdom for ever, if he be † Heb. 〈◊〉 constant to do my commandments and my judgements, as at this day g As he hath begun and hitherto continued in some good measure to do. . 8 Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God h i e. I do here exhort and charge you every one, calling God who is here present, and this Congregation wherein all Israel are present by their Representatives, for Witness against you if you do not follow my Counsel. , keep and seek for all the commandments of the LORD i Keep those Commands which you know, and seek for or search into what you are yet ignorant of, that you may distinctly understand the whole Will of God and all the parts of your Duty, and seriously give up yourselves to the Practice thereof. your God, that ye may possess this good land, and leave it for an inheritance for your children after you for ever. 9 And thou, Solomon my son, know thou the God k Know him so as to love him and serve him, as it follows: for Words of Knowledge in Scripture-use commonly imply Affection and Practice: or acknowledge him, as thy God, by loving and obeying him: For otherwise Solomon did already know God, having doubtless been very well instructed in the Knowledge of God's Nature and Law. of thy father, and serve him with a perfect heart, and with a willing mind; for * 〈…〉. the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts l If thou dost only put on a profession of Religion to please me and secure thy Hopes of the Kingdom, or if thy obedience to God be unsincere and with grudging, thou mayest indeed deceive me, but thou canst not deceive him, for he searcheth thy inward Thoughts and the motions of thy Heart. : if thou seek him, he will be found of thee; but if thou forsake him m If when I am dead and gone, and thou art perfectly at thy own dispose, thou shalst cast off that Religion and Fear of God of which thou now makest profession, and shalt continue to do so without true Repentance for thine Errors. , he will cast thee off for ever n Notwithwanding all his Promises made to me and to my seed, and that great Honour and Favour which he hath showed to thee, with which possibly thou mayest flatter thyself. . 10 Take heed now, for the LORD hath chosen thee to build an house for the sanctuary o Or, for a Sanctuary, i. e. which is to be a Sanctuary for him, to wit, for the Ark, to dwell in. : be strong p Take Courage and Resolution to break through all Difficulties, Troubles, Discouragements or Oppositions which thou mayest possibly meet with. and do it. 11 Then David gave to Solomon his son the pattern of the porch q To wit, of the Temple; which is necessarily to be understood. , and of the houses thereof r Either 1. the Houses of the Porch, so called because they went through the Porch into them. Or rather 2. the Houses of the Temple manifestly understood in the next foregoing. Clause of this Verse; to wit, the Holy Place, and the Holy of Holies; which may well pass for two Houses, because they were separated by a Partition; and because they were of differing Dimensions, as appears by 1 King. 6. 2, 20. especially seeing the Holy Place is called the greater House, 2 Chron. 3. 5. comparatively to the Holy of Holies, which was the lesser House, and so you have two Houses. , and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof s By these he seems to understand all those Rooms which were made against the Wall of the House round about, as is said 1 King. 6. 5. which are here called by divers names according to the difference of their situation or use. , and of the place of the mercy-seat t i e. In what particular part of the Holy of Holies it was to be placed. . 12 And the pattern † 〈…〉 of all u For, Even the Pattern of all: for this clause belongs both to the foregoing and to the following Particulars. that he had by the spirit x By the Spirit of God, as is evident from v. 19 For seeing all the particulars of the Tabe●…acle built by Moses were suggested to him by God's Spirit, by which even the Workmen were inspired, Exod. 25. 40. and 31. 3.▪ it is not credible that God would use less care and exactness in the building of this far more glorious and durable Work. , of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicate things y All which were within the Courts or adjoining to them, as the other Chambers v. 11. were adjoined to the House. . 13 Also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD. 14 He gave of gold by weight, for things of gold, for all instruments of all manner of service, silver also for all instruments of silver, by weight, for all instruments of every kind of service. 15 Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the ‖ main body 〈◊〉 the. candlestick, and also for the lamps thereof, according to the use of every candlestick z Whether they were large and fixed in one place, whereof there were ten in the Holy Place, 1 King. 7. 49. or such as were less and lose to be carried from place to place, as need required. . 16 And by weight he gave gold for the tables of show- bread a By this and 2 Chron. 4. 19 it appears that there were divers Tables to be used either successively or together about the shewbread; but one of them seems to have been of more Eminency and use than the rest, and therefore it is most commonly called the Table of the Shewbread in the singular number. But o●… this and the rest of the Utensils here named see the Notes on Exodus. , for every table and likewise silver for the tables of silver: 17 Also pure gold for the fleshhooks, and the bowls and the cups: and for the golden basons he gave gold by weight for every basin, and likewise silver by weight for every basin of silver: 18 And for the altar of incense, refined gold by weight; and gold for the pattern of the chariot of the * 1 Sam. 4. ●…. 1 Kin. 6. 23. etc. cherubims b i e. Of the Cherubims, which Solomon was to make, of which see 1 King. 6. 23. (for those which were fastened to the Mercy-seat were made by Moses long before) which he fitly compares to a Chariot, because within them God is oft said to sit and to dwell, as 2 King. 19 15. Psal. 80. 1. & 99 1. and sometimes he is said to ride upon a Cherub, Psal. 18. 10. And because a Chariot is made to carry a Person from place to place, this Expression may be used to intimate that God was not so fixed to them by the building of this Temple, but that he both could and would remove from them if they forsook him. And when they did so, God did make use of the Chariot of his Cherubims to convey himself away from them, as is noted Ezek. 10. 15, etc. , that spread out their wings and covered the ark of the covenent of the LORD c Not above it, for that was done by Moses his Cherubims, but before it, to keep it from the Eyes of the Highpriest, when he entered into the most Holy Place, 1 King. 6. 23. . 19 All this said David, * Exod. 25. 40. the LORD made me understand in writing by ‖ Or, from. his hand upon ‖ Or, to, or within. me d The meaning is either 1. That God revealed this to Samuel (see 1 Chron. 9 22,) or God, or Nathan, or some other Man of God who put it into writing, and by them to David. Or, 2. That God did as it were by his own Hand and Finger (wherewith he wrote the Ten Commandments, Exod. 31. 18.) writ these things upon the Table of my Mind, which now I deliver to thee. , even all the works of this pattern. 20 And David said to Solomon his son, Be strong and of good courage e See the Notes on v. 10. , and do it: fear not, nor be dismayed, for the LORD God, even my God, will be with thee, he will not fail thee, nor for sake thee, until thou hast finished all the work for the service of the house of the LORD. 21 And behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God, and there shall be with thee for all manner of workmanship, every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment. CHAP. XXIX. 1 FUrthermore, David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet * Ch. 22. 5. young and tender a Comparatively: for he was now married, as appears by comparing 2 Chron. 9 30. and 12. 13. , and the work is great: for the palace is not for man, but for the LORD. 2 Now I have prepared with all my might for the house of my God, the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx-stones, and stones to be set b Diamonds, or Emeralds, or Rubies, or any of those precious Stones which are usually set in Rings or such things. , glistering stones, and of divers colours, and all manner of precious stones, and marble-stones in abundance. 3 Moreover, because I have set my affection to the house of my God, † Heb. there is to me a peculiar treasure. I have of mine own proper good c Of that which I had reserved as a peculiar Treasure to my own Use, after I had separated those things which I had devoted to God. , of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, 4 Even three thousand talents of gold, of the gold of * 1 Kin. 9 28. Ophir d Which was accounted the best and purest Gold: of which see job. 22. 24. & 28. 16. Isa. 13. 12. By which it appears that those 100000 Talents mentioned before, ch. 22. 14. were a courser and impurer sort of Gold. , and seven thousand talents of refined silver, to overly the walls of the houses withal e The Walls of the Temple with Gold, and of the Rooms adjoining to it with Silver beaten out into Plates and put upon the other Materials here and there as it was thought fit. : 5 The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing, † Heb. to fill his hand. to consecrate his service f Heb. to fill his hand, i. e. to offer an Offering, as Exod. 32 29. Levit. 8. 33. as I have done. this day unto the LORD? 6 Then the chief of the ‖ Or, families. 〈◊〉 Gr. fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the * Ch. 27. 25. rulers over the king's ‖ Or, substance. work, offered willingly, 7 And gave for the service of the house of God, of gold five thousand talents, and ten thousand drams, and of silver ten thousand talents; and of brass, eighteen thousand talents, and one hundred thousand talents of iron. 8 And they with whom precious stones were found, gave them to the treasure of the house of the LORD, by the hand of * Ch. 26. 21. Jehiel the Gershonite. 9 Then the people rejoiced g Because this was both an Effect of God's Grace in them, and an Eminent Token of God's Favour and Goodness to be continued to them, and a good Pledge that this great and long-desired Work of the building of the Temple would receive a certain and a speedy Accomplishment. , for that they offered willingly because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy. 10 Wherefore David blessed the LORD before all the congregation; and David said, † Gr. thou art to be blessed. Blessed be thou, LORD God of Israel our father, † Heb. from everlasting. for ever and ever. 11 * Mat. 6. 13. 1 Tim. 1. 17. Rev. 5. 13. Thine, O LORD is the greatness, and the power h i e. Thou art Great, and Powerful, etc. , and the glory, and the victory, and the majesty: for all that is in the heaven, and in the earth, is thine; thine is the kingdom, O LORD, and thou art exalted as head above all i As the Sovereign Lord and Owner of all Persons and Things. . 12 Both riches and honour come of thee, and thou reignest over all k i e. Thou disposest of Riches and Honour, as thou pleasest. , and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all l Even to the weakest, whom thou canst make strong, and to the strongest, who are weak without thy help. . 13 Now therefore, our God, we thank thee, and praise thy glorious name. 14 But who am I, and what is my people, that we should † Heb. 〈◊〉 or, 〈◊〉 〈◊〉. be able to offer so willingly m i e. That thou shouldest give us both such Riches out of which we should be able to make such an Offering, and such a willing and free heart to offer them; both which are thy Gifts and the Fruits of thy good Grace and Mercy to us. after this sort? for all things come of thee, and † Heb. 〈◊〉 hand. of thine own have we given thee n We return only what we have received, and therefore we do only pay a Debt to thee, and do not hereby oblige thee or deserve any thing from thee. . 15 For * Psal. 〈◊〉 Heb. 11. 〈◊〉 1 Pe●…. 2. 〈◊〉▪ we are strangers before thee, and sojourners, as were all our fathers o These Words may contain a reason either 1. of the first clause of v. 14. Who am I, etc. i. e. What mean and contemptible Creatures are we, and how unworthy of so high a Favour? For, saith he here, we▪ I and my People, as it is v. 14. are strangers, etc. poor Pilgrims who bring nothing into the World, and pass hastily through it, and can carry nothing with us out of it. Or rather 2. of the last clause of that 14t●…. verse, of thine own, etc. For the Land which we possess is thine, not ours, we are not the Proprietors or perpetual Possessors of it, but only thy Tenants: and as our Fathers once were mere strangers in it, even with or before men, Psal. 105. 12. so we at this day are no better with or before thee, having no absolute Right and Title in it, but only to travel through it, and sojourn in it for that short time 〈◊〉 we live in the World. And thus the Argument seems to be 〈◊〉 from Levit. 25. 23. where this is given as a reason why 〈◊〉 Inheritances of the Land of Canaan could not be sold for ever, but only till the Jubily, for, saith God, the land is mine, as to Dominion and Propriety, for ye were (or, for, or, but you are) only strangers and sojourners with me. : * Psal. 〈◊〉. 〈◊〉 & 〈◊〉 our days on the earth are as a shadow, and there is none † Heb. 〈◊〉 〈◊〉, Leu. 25▪ 〈◊〉 abiding p We only give to thee what we must shortly leave, and what we cannot keep to ourselves: and therefore it is a great Favour that 〈◊〉 wilt accept such Offerings; or, and therefore we are not perpetual Possessors of this Land and the Fruits of it, but only Pilgrims and Passengers through it. . 16 O LORD our God, all this store that we have prepared to build thee an house for thine holy name, cometh of thine hand, and is all thine own. 17 I know also, my God, that thou * 1 〈◊〉 〈◊〉 〈◊〉 triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people which are † Heb▪ 〈◊〉 present here, to offer willingly unto thee q By the largeness of their Offering I dis●…ern the Sincerity, Willingness and Generosity of their Hearts towards thee: for David judged, as in reason and charity he ought, of the Tree by its Fruit, and of their Hearts by their Actions. . 18 O LORD God of Abraham, Isaac, and of Israel our father, keep this for ever in the imagination of the thoughts of the heart of thy people r Since it is from thy Grace that thy People have such willing Minds to thy Service, as was before acknowledged, I beg the continuance of that Grac●… to them, that they may persist in the s●…me generous and Pious Disposition towards thee and thy Worship , and ‖ 〈◊〉, 〈◊〉 prepare their heart unto thee s Or rather, as it is in the Margin, establish or confirm, etc. Thou who hast begun a good Work confirm and carry it on by thy Grace, otherwise it will languish, and this very People will prove degenerate. . 19 And give unto Solomon my son a perfect heart to keep thy commandments, thy testimonies and thy statutes, and to do all these things, and to build the palace for the which I have made provision t By purchasing the Place, 1 Chron. 21. and providing for the Expenses of the Work. . 20 And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD and the king u The Lord with Religious, and the King with Civil, Worship, as it is evident. . 21 And they sacrificed sacrifices unto the LORD x Before the Ark, which was there. , and offered burnt-offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel y Either 1. on the behalf of all Israel, to praise God in their Names, to procure God's Presence and Blessing for them all. Or 2. so many, that the Feasts which, after the manner, were made of the remainders of the Sacrifices, were abundantly sufficient for all the Israelites which were then present and desired to partake of them; or for all the Governors of Israel there assembled, who may well pas●… under the name of all Israel, because they represented them all. : 22 And did eat and drink before the LORD z i e. Before the Ark, in Courts or Places as near to it as they conveniently could. Or, as in God's Presence, in a Solemn and Religious manner, praising God for this great Mercy, and begging his Blessing upon this great Affair. on that day with great gladness, and they made Solomon the son of David king the second time a This is called the second time in reference to the first time, which was either 1. when he was made King during Adonijahs Conspiracy, of which see 1 King. 1. 34, etc. And so this was done after David's death, and not upon that day, when this Feasting and Solemnity lasted, as the words at first view seem to insinuate, this being related in the same verse, and immediately after the Relation of the Feast. But there are Examples of things done at distant times put together in one verse, as Act 7. 15. So jacob went down into Egypt, and died, he and our Fathers, i. e first he, and afterward our Fathers. So here, They did eat—— on that day with great gladness, and afterward they made Solomon— king the second time. And this Opinion seems to be confirmed by the following Passages, in which it is related that at this same time they anointed Zadok to be Priest, and that Solomon was King instead of David, and that all Israel, and all David's sons submitted to him: All which was not done till after David's death, as may be gathered by comparing this with 1 King. 1. & 2. or 2. in 1 Chron. 23. 1. where it is said that David— made Solomon his Son King over Israel; i. e. he declared him his Successor. And so this second time was during David's Life. And what David had more privately declared, ch. 23. he now more solemnly owns in this great and general Assembly, in which by David's Order and the Consent of all that Assembly Solomon was anointed King, i. e. to be King after his Father's death. And this Opinion the Text seems most to favour. For it is said, And they made Solomon King, etc. they, who? That must be fetched out of the foregoing Words and Verses, they who did eat and drink before the Lord on that day with great gladness, as it is here said, and then immediately it follows, and that with a copulative conjunction, and they made Solomon King, etc. which without violence cannot be pulled away from the foregoing Words. And therefore they must be David and all the Congregation, who were then present, v. 20. of whom it is said, they sacrificed, etc. v. 21. and they did eat, etc. and they made Solomon, etc. The great Objection against this Opinion is, that they anointed Zadok to be Priest at this time, which was not done till after David's death; for till then Abiathar ●…s not thrust out from being Priest, etc. 1 King. 2. 26, 27. This indeed is a difficulty, but not insoluble. It must be remembered that the Highpriest had his Vicegerent who might officiate in his stead when he was hindered by Sickness or other indispensable Occasion; and that there seems to be something more than ordinary in Zadoks case; for although Abiathar was properly the Highpriest, yet Zadok seems after a sort to be joined in Commission with him, as we see 2 Sam. 15. 29. & 19 11. and it is expressly said Zadok and Abiathar were Priests, 2 Sam. 20. 25. and 1 King. 4. 4. And it may be further considered, that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture. Possibly he was unsatisfied with this Design of translating the Crown to Solomon, and did now secretly favour Adoni●…ahs Person and Right, which afterward he did more openly defend: Which being known to David by information, might induce him and the Princes who favoured Solomon to take this course. Which they might the more willingly do in consideration of that Divine Threatening, 1 Sam. 2. 31, etc. of translating the Priesthood from Ithamars' and Elis House, of which Abiathar was, to Eleazar's Line, to which it had been promised to perpetuity, Numb. 25. 13. of which Line Zadok was. And they might judge this a sit Season, or might be directed by God at this time to execute that Threatening to the one, and promise to the other Family. And yet this Action of theirs in anointing Zadok did not, as I suppose, actually constitute him Highpriest, but only settled the Reversion of it upon him and his Line after Abiathars' death. Even as David's making Solomon king, ch. 23. 1. and their anointing Solomon to be the chief Governor here did not put him into actual Possession of the Kingdom, but only gave him a Right to it in Reversion after the present King's death, as samuel's anointing of David, 1 Sam. 16. had done to David before him. Hence, notwithstanding this Anointing, Abiathar continued to exercise his Office till Solomon thrust him out, 1 King. 2. 27 and even after he was removed from the Execution of his Office, yet he was reputed the Priest till he died, being so called 1 King. 4. 4. And this, I hope, may in some sort resolve that difficulty. For the other Arguments they seem not considerable. For as for what follows v. 23, 24, 25. Then Solomon sat on the Throne, etc. that indeed seems to belong to the time after David's death, being sufficiently ●…eparated from this 22d. verse; and not so knit to the foregoing Words, as those words, and they made Solomon King, etc. are. And for the particle, then, that is confessed by all to be often used at large and indefinitely for, about or after that time. , and * 〈◊〉. 21. 39 anointed him unto the LORD to be the chief governor b i e. To be King after David's death. , and Zadok to be priest c Of which the last Note but one. . 23 Then Solomon sat on the throne of the LORD d i e. On the Throne of Israel▪ which is called the Throne of the Lord, either more generally as all Thrones are the Lords, by whom King's reign, Prov. 8. 15. and Magistrates are ordained, Rom. 13. 1, 2. or more specially and peculiarly; Either 1. because the Lord himself was in a peculiar manner the King and Governor of Israel, not only in the time of the Judges, but afterward, Psal. 44. 4. & 89. 18. & 149. 2. Isa▪ 33. 22. or 2. because it was the Throne of Christ the Lord, whose Vicegerents David and Solomon and their Successors were, for whom this Throne was reserved, and by whom it was to be established and enjoyed for ever, Luke 2. 32. 33. Or 3. The Throne of the Lord is put for, The Throne of the People of the Lord, by a concise and short manner of Speech which is frequent in the Hebrew Language, as when the Key of David is put for the Key of the House of David; and the Mountain of the Lord, for the Mountain of the Lords House: Or 4. Because this Throne fell to Solomon not by right of Inheritance▪ for he had Elder Brethren, but by the special Appointment and Gift of the Lord. And so this, of the Lord, is the genitive case of the Efficient, as the Learned call it, and signifies, which the Lord gave him. as king in stead of David his father, and prospered, and all Israel obeyed him. 24 And all the princes, and the mighty men, and all the sons likewise of king David † Heb. gave the hand under Solomon, Gen. 24. 2, 3. & 47. 29. submitted themselves unto Solomon e Heb. Put their Hands under Solomon, i. e. They owned him for their King, and themselves for his Subjects, and swore Fealty to him; which possibly they now did after the ancient manner with that Ceremony of putting their Hands under his Thigh which was used in Swearing, Gen. 24. 2. & 47. 29. or at least the thing is signified by a Phrase taken from that practice formerly used, though now neglected; it being usual in all Nations and Languages to signify present things by Phrases taken from Ancient Customs. the king. 25 And the LO●…D magnified Solomon exceedingly in the sight of all Israel, and * 1 Kin. 3. 13. 2 Chr. 1. 12. Eccles. 2. ●…. bestowed upon him such royal majesty f i e. Such Honour and Reputation together with Power and Riches, and all things which make a King Great and Glorious. , as had not been on any king g Either David or Saul, or any of the former Governors of Israel, the Word, King, being oft used in a large sense for any Governor. before him in Israel. 26 Thus David the son of Jesse, reigned over all Israel h This Sacred Writer having mentioned the Anointing of Solomon to be King, v. 22. and upon that occasion proceeded to give a further Account of Solomon's Actual Settlement in his Kingdom, and of his prosperous and glorious Management of it, v. 23, 24, 25. he now returns to his main and proper Business, to give an Account of the Close of David's Reign and Life. Thus; i. e. in manner hitherto expressed, David— reigned, etc. . 27 And the time that he reigned over Israel, was * 1 Kin. 2. 11. forty years: * 2 Sam. 5. 5. Ch. 3. 4. seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 28 And he died in a good old age, full of days i Fully satisfied with the days which God had given him, having had the Happiness to see his Beloved Solomon settled in his Throne, being now weary of this Life, and desiring to be with God. , riches, and honour: and Solomon his son reigned in his stead. 29 Now the acts of David the king, first and last, behold, they are written in the ‖ Or, history. † Heb. words. book of Nathan the prophet, and in the book of Gad the feet k Either in the two Books of Samuel, as they are now called, which were written part by Samuel, and part by Nathan and Gad. Or, in the Annals or Chronicles of that Kingdom, which were written by Nathan and Gad, who were not only Prophets, but Historiographers or Annalists; out of which either they or some other Prophets took out by the direction of God's Spirit such Passages as were most important and useful to the Church and to the World in succeeding Ages. , 30 With all his reign and his might, and the times that went over him l i e. The Changes which befell him, both his Persecutions and manifold Troubles; and his great Successes and Achievements: The Word time or times being oft put for things done or happening in them, as Psal. 31. 15. & 77. 5. , and over Israel, and over all the kingdoms of the countries m Heb. Of these Countries, to wit, bordering upon the Land of Canaan, or not far from it. . TWO CHRONICLES. CHAP. I. 1 ANd * 〈◊〉 2. 45. Solomon the son of David was strengthened a Or, established, after his Seditious Brother Adonijah and his Partisans were suppressed; and he was received with the universal Consent and Joy of his Princes and People. in his kingdom, and the LORD his God was with him, and magnified him * 〈◊〉 23. 17. exceedingly. 2 Then Solomon spoke b To wit, concerning his Intention of going to Gibeon, and that they should attend him thither, as the next Verse shows. unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, ‖ ●… 〈◊〉 of 〈◊〉. 〈◊〉 the chief of the fathers. 3 So Solomon and all the congregation with him, went to the high place c Upon which the Tabernacle was placed; whence it is called the great high Place, 1 King 3. 4. that was at * 〈◊〉 34. 〈◊〉. 16. 39 129. Gibeon, for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness. 4 * 〈◊〉 6. 17. 〈◊〉 16. 1. But the ark of God had David brought up from Kirjath-jearim, to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem d He separated the Ark from the Tabernacle and brought it to Jerusalem, because there he intended to build a far more noble and lasting Habitation for it. . 5 Moreover, * 〈◊〉. 38. 1. the brazen altar that Bezaleel the son of Uri, the son of Hur, had made, ‖ 〈◊〉 〈◊〉. he e Either Moses mentioned v. 3. or Bezaleel here last named, by the Command and Direction of Moses: or David, who may be said to put it there, because he continued it there, and did not remove it, as he did the Ark, from the Tabernacle. put before the tabernacle of the LORD: and Solomon and the congregation sought unto it f i e. Sought the Lord and his Favour by hearty Prayers and Sacrifices in the Place which God had appointed for that Work, Levit. 17. 3, 4. . 6 And Solomon went up thither to the brazen altar before the LORD, which g i e. Which Altar. But that he had now said v. 5. and therefore would not unnecessarily repeat it. Or rather, who: and so these Words are emphatical, and contain a Reason why Solomon went thither, because the Lord was there graciously present to hear Prayers and receive Sacrifices. was at the tabernacle of the congregation, and offered a thousand burnt-offerings upon it. 7 In that night h After those Sacrifices were offered. did God appear i In a Dream, of which see the Notes on 1 King. 3. 5, etc. unto Solomon, and said unto him, Ask what I shall give thee. 8 And Solomon said unto God, Thou hast showed great mercy unto David my father, and hast made me * 1 Chr. 28. 5. to reign in his stead. 9 Now, O LORD God, let thy promise unto David my father be established: * 1 Kin. 3. 7. for thou hast made me king over a people, † Heb. much as the dust of the earth. like the dust of the earth in multitude, 10 * 1 Kin. 3. 9 Give me now wisdom and knowledge, that I may * Numb. 27. 17. go out and come in before this people: for who can judge this thy people that is so great k What one Man is sufficient to govern so numerous a People. ? 11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies l i e. The taking away of their Lives. , neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 Wisdom and knowledge is granted unto thee, and I will give thee riches, and wealth, and honour, such as * 1 Chr. 29. 25. Chap. 9 22. Eccles. 2. 9 none of the kings have had, that have been before thee, neither shall there any after thee have the like. 13 Then Solomon came from his journey to the high place m Or, from the High-place: for the Hebrew prefix Lamed, which commonly signifies to, is sometimes put for the Latin de, which signifies from. that was at Gibeon, to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel. 14 * 1 King. 4. 26. & 10. 26, etc. And Solomon gathered chariots n Of this and the three following Verses see the Notes on 1 King. 10. 26, etc. and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot-cities, and with the king at Jerusalem. 15 * 1 Kin. 10. 27. Ch. 9 27. And the king † Heb. gave. made silver and gold at Jerusalem as plenteous as stones, and cedar-trees made he as the sycamore-trees that are in the vale, for abundance. 16 * 1 Kin. 10. 28. Ch. 9 28. And † Heb. the going forth of the horses which was solomon's. Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. 17 And they fetched up, and brought forth out of Egypt a chariot for six hundred shekels of silver, and an horse for an hundred and fifty: and so brought they out horses for all the kings of the Hittites, and for the kings of Syria, † Heb. by their hand. by their means. CHAP. II. 1 ANd Solomon determined to build an house for the name of the LORD, and an house for his kingdom a i e. A Royal Palace for himself and his Successors. This whole Chapter for the substance of it is contained in 1 King. 5. and in the Notes there it is explained and the seeming Differences reconciled. . 2 And * 1 Kin. 5. 15. Solomon told out threescore and ten thousand men to bear burdens, and fourscore thousand to hue in the mountains, and three thousand and six hundred to oversee them. 3 And Solomon sent to ‖ Or, Hiram. 1 Kin. 5. 1. Huram the king of Tyre, saying, As thou * 1 Chr. 14. 1. didst deal with David my father, and didst send him cedars to build him an house to dwell therein, even so deal with me b Which words may be commodiously understood from the nature of the thing and from the following Words, such Ellipses being frequent in the Hebrew. Or, without any Ellipses, the sense being here suspended, is completed v. 7. so send me, etc. the 4. 5, and 6, verses being inserted by way of Parenthesis to usher in and enforce his following Request. . 4 Behold, I build an house to the name of the LORD my God, to dedicate it to him c i e. To his Honour and Worship. , and to burn before him † Heb. incense of Spices. sweet incense, and for the continual show- bread d So called here and Numb. 4. 7. because it was to be there continually, by a constant success on of new Bread when the old was removed: of which see Exod. 25. 30. Levit. 24. 8. , and for the burnt-offerings morning and evening, on the sabbaths, and on the new-moons, and on the solemn feasts of the LORD our God. This is an ordinance for ever to Israel. 5 And the house which I build is great e For though the Temple strictly so called was but small, yet the Buildings belonging to it both above and under ground, were large and numerous. : for great is our God above all gods. 6 * 1 Kin. 8. 27. Chap. 6. 18. But who † Heb. hath retained, or, obtained strength. is able to build him an house, seeing the heaven, and the heaven of heavens cannot contain him f When I speak of building a great House for our great God, let none be so foolish to think that I mean to include or comprehend God within it, for he is Infinite. ? who am I then that I should build him an house, save only to burn sacrifice before him g i e. To worship him there where he is graciously present. . 7 Send me now therefore a man, cunning to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that can skill † Heb. to grave gravings. to grave with the cunning men that are with me in Judah and in Jerusalem, whom David my father did provide. 8 Send me also cedar-trees, sir-trees, and ‖ Or, almug-trees, 1 Kin. 10. 11. algum-trees out of Lebanon: (for I know that thy servants can skill to cut timber in Lebanon) and behold, my servants, shall be with thy servants, 9 Even to prepare me timber in abundance: for the house which I am about to build, shall be † Heb. great and wonderful. wonderfully great h See the Notes on v. 5. . 10 And behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil. 11 Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the LORD hath loved his people, he hath made thee king over them. 12 Huram said moreover, Blessed be the LORD God of Israel that made heaven and earth, who hath given to David the king a wise son, † Heb. knowing prudence and understanding. erdued with prudence and understanding, that might build an house for the LORD, and an house for his kingdom. 13 And now I have sent a cunning man (endued with understanding) of Huram my fathers i i e. Who was my Father's Chief Workman. Or, Huram Abi, a Man so called; the Prefix Lamed being here only a Note of the Accusative Case. See more on ch. ●…. 16. ; 14 The son of a woman of the daughter of Dan k Of which see the Notes on 1 King. 7. 14. , and his father was a man of Tyre, skilful to work in gold and in silver, in brass, in iron, in stone and in timber, in purple, in blue, and in fine linen, and in crimson: also to grave any manner of graving, and to find out every device which shall be put to him, with thy cunning men, and with the cunning men of my lord l So he calls David here, and Solomon in the next Verse, either out of singular respect to their Greatness and true Worth: or because he was indeed Tributary to them: or, at least, his Country was nourished by their Country, as it was afterwards, Act. 12. 20. David thy father. 15 Now therefore the wheat, and the barley, the oil, and the wine which my lord hath spoken of, let him send unto his servants: 16 And we will cut wood out of Lebanon, † Heb. 〈◊〉 to 〈◊〉 〈◊〉 need. as much as thou shalt need, and we will bring it to thee in floats by sea to † Heb. 〈◊〉. Joppa, and thou shalt carry it up to Jerusalem. 17 * 1 Kin. 5. 1●…. & 9 〈◊〉. and ver. 2. And Solomon numbered all † 〈…〉. the strangers that were in the land of Israel, after the numbering, wherewith David his father had numbered them m For David had not only numbered his own People, for which he smarted, 2 Sam. 24. but afterward he numbered the Strangers, not out of Vanity, but that Solomon might have a true Account of them, and employ them about his Buildings, as he saw fit. Yet Solomon thought fit to number them again, because Death might have made a considerable Alteration among them since David's numbering of them; and it behoved him to have an exact Account of them. ; and they were found an hundred and fifty thousand, and three thousand and six hundred. 18 And he set * As it is ver. 2. threescore and ten thousand of them to be bearers of burdens, and fourscore thousand to be hewers in the mountains, and three thousand and six hundred overseers to set the people a work. CHAP. III. 1 THen * 1 Kin. 1, etc. Solomon began to build the house of the LORD at Jerusalem in mount Moriah, ‖ Or, 〈◊〉 was 〈◊〉 if David 〈◊〉. where the LORD appeared unto David a Which Place the Lord had Consecrated by his gracious Appearance there, 1 Chron. 21. 26. Or, which was showed unto David, to wit, to be the Place where the Temple should be built; which God pointed out to him partly by his Appearance, and principally by his Spirit suggesting this to David at that time. his father, in the place that David had prepared b By pulling down the Buildings which were upon it or near it, by levelling the Ground, and possibly by marking it out for the Temple and Courts, the Dimensions whereof he very particularly and exactly understood by the Spirit of God. in the threshing-floor c i e. In the place where that Threshing-floor formerly stood. of * 1 Chr. ●…1. 〈◊〉. & 22. 1. ‖ Or, 〈◊〉, 2 Sam. 24. 25. Ornan the Jebusite. 2 And he began to build in the second day of the second month d Of this Verse and the rest of this Chapter see my Notes on 1 King. 6. , in the fourth year of his reign. 3 Now these are the things * 1 Kin. 6. 2. wherein Solomon was † Heb. 〈◊〉. instructed e Partly by his Father David; and partly by the Spirit of God which inspired and guided him in the whole Work. Or, these were Solomon's Foundations, the Hebrew verb being put for the noun, as it is elsewhere. The Sense is, These were the Measures of the Foundations, upon which he intended to build the Temple. for the building of the house of God. The length by cubits after the first measure f i e. According to the Measure of the first and ancient Cubit. By which it is evident that there were Cubits of different sorts and sizes; which also appears from Ezek. 40. 5. and 43. 13. But how big those Cubits were, and how much larger than the common Cubits, and whether this was the Cubit used by Moses in the building of the Tabernacle, which seems most probable, or some other and yet larger Cubit, is not agreed among Learned Men, and cannot now be exactly known, nor is it of any great moment for us to know. was threescore cubits, and the breadth twenty cubits. 4 And the * 〈…〉. porch that was in the front of the house, the length of it was according to the breadth of the house, twenty cubits, and the height was an hundred and twenty g This being a kind of Turret to the Building. The breadth of it here omitted is expressed to be ten Cubits, 1 King. 6. 3. : and he overlaid it within with pure gold. 5 And the greater house h i e. The Holy Place, which was thrice as large as the lesser house or the Holy of Holies, which is called the most Holy House, v. 8. See the notes on 1 Chron. 28. 11. he ceiled with firtree, which he overlaid with † 〈…〉. fine gold, and set thereon palm-trees and chains. 6 And he † 〈…〉. garnished the house with precious stones † 〈…〉. for beauty: and the gold was gold of Parvaim i See the Notes on 1 King. 9 26, etc. . 7 He overlaid also the house, the beams, the posts and the walls thereof, and the doors thereof with gold, and graved cherubims on the walls. 8 And he made the most holy house, the length whereof was according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold amounting to six hundred talents. 9 And the weight of the nails k i e. Of each of the Nails or Heads of those Nails whereby the Pla●…es were fastened to the Board's. was fifty shekels of gold: and he overlayed the upper chambers l Of which see on 1 Chro. 28. 11. with gold. 10 And in the most holy house he made two cherubims ‖ 〈…〉▪ of image-work m Made in the shape of Young Men or Boys, as they commonly are. Or, of movable work, so called because they were not fixed to the Mercy-seat, as the Mosaical Cherubims were, but stood upon their Feet, as it is said here v. 13. in a moving posture. , and overlaid them with gold. 11 And the wings of the cherubims were twenty cubits long: one wing of the one cherub was five cubits, reaching to the wall of the house: and the other wing was likewise five cubits, reaching to the wing of the other cherub. 12 And one wing of the other cherub was five cubits, reaching to the wall of the house: and the other wing was five cubits also, joining to the wing of the other cherub. 13 The wings of these cherubims spread themselves forth twenty cubits: and they stood on their feet, and their faces were ‖ 〈…〉. inward n. Heb. Towards the House, or rather, that House, not the Holy House, as divers understand it; for than their backs must have been turned towards the Ark, which was indecent and directly contrary to the posture of Moses his Cherubims which looked towards it, but the Most Holy House, which was last named, v. 8. and of which he continues yet to speak; this Posture being most agreeable to their Use, which was with their Wings to close in the Ark and cover it, as it is expressly affirmed below, ch. 5. 8. 14 And he made the * 〈…〉. vail o To wit, the Inner Veil before the Most Holy Place, by comparing this with Exod. 26. 31. 1 King. 6. 21. of blue, and purple, and crimson, and fine linen, and † 〈…〉▪ wrought cherubims thereon. 15 Also he made before the house p i e. Before the Holy House, or before the Temple, as this is explained, v. 17. lest it should be understood of the Most Holy House, of which he had spoken before. * 〈◊〉▪ ●…. 15▪ 21 two pillars of thirty and five cubits † 〈…〉. high q To wit, both of them: of which see the Notes on 1 King. 7. 15. , and the chapter that was on the top of each of them was five cubits. 16 And he made chains, as in the oracle r As he had done, or like unto those which he made, in the Oracle; of which see 1 King. 6. 21. The particle, as, is oft understood, as Gen. 49. 9 Deut. 33. 22, etc. , and put them on the heads of the pillars, and made an hundred pomegranates s In each Row; or 200 in all, as it is said 1 King. 7. 20. , and put them on the chains. 17 And he * 1 Kin. 7. 21. reared up the pillars before the temple, one on the right hand, and the other on the left, and called the name of that on the right hand, ‖ That is, he shall establish. Jachin, and the name of that on the left, ‖ That is, in it is strength, Boaz. CHAP. IU. 1 MOreover he made * Ezek. 43. 13, 17. an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof a Qu. How could this be when God had said, Thou shalt not go up by Steps unto mine Altar, that thy Nakedness be not discovered thereon, Exod. 20. 26. and Steps were necessary for so high an Altar as this was? Ans. 1. These Steps were so made that there was no fear of this Inconvenience. 2. That Law was useful and fit when it was made; but afterwards when the Priests were commanded to wear Linen Breeches in their Holy Ministrations to cover their Nakedness, Exod. 28. 42. it was not necessary. 3. Howsoever God could undoubtedly dispense with his own Law, as here he did; for he it was that gave these Dimensions for the Altar. . 2 * 1 Kin. 7. 23. Also he made a molten sea b Of this and v. 3, 4, 5, &c, see the Notes on 1 King. 7. 23, etc. of ten cubits, † Heb. from his brim to his brim. from brim to brim, round in compass, and five cubits the height thereof, and a line of thirty cubits did compass it round about. 3 * 1 Kin. 7. 25. And under it was the similitude of oxen, which did compass it round about: ten in a cubit compassing the sea round about. Two rows of oxen were cast, when it was cast. 4 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward. 5 And the thickness of it was an hand breadth, and the brim of it like the work of the brim of a cup, ‖ Or, like a lilie-flower. with flowers of lilies; and it received and held three thousand baths. 6 He made also * 1 Kin. 7. 38. ten lavers c Of which see, 1 King. 7. 39, etc. , and put five on the right hand, and five on the left, to wash in them: † Heb. the work of burnt-offering. such things as they offered for the burnt-offering, they washed in them; but the sea was for the priests to wash in. 7 * 1 Kin. 7. 49. And he made ten candlesticks of gold according to their form d Either 1. The Form which was appointed for them by God who signified it to David. Or rather 2. The old form which God prescribed to Moses, Exod. 25. 31, etc. for so these were made. And this clause seems to be added here, because in many things there was a great Variation from the old Form, as in the posture of the Cherubims, the height of the Altar, and divers other things. , and set them in the temple, five on the right hand, and five on the left. 8 * 1 Kin. 7. 48. He made also ten tables e Of which see 1 King. 7. 48. , and placed them in the temple, five on the right side, and five on the left: and he made an hundred ‖ Or, bowls. basons of gold. 9 Furthermore, * 1 Kin. 6. 36. he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass. 10 And * 1 Kin. 7. 39 he set the sea on the right side of the east-end, over against the south. 11 And Huram made the pots, and the shovels f Of these and the following Verses see the Notes on 1 King. 7. 40, etc. , and the ‖ Or, bowls. basons; and Huram † Heb. finished to make. finished the work that he was to make for king Solomon for the house of God: 12 To wit, the two pillars, and * 1 Kin. 7. 41. the pommels, and the chapiters which were on the top of the two pillars, and the two wreathes to cover the two pommels of the chapiters, which were on the top of the pillars: 13 And four hundred pomegranates on the two wreathes; two rows of pomegranates on each wreath, to cover the two pommels of the chapiters, which were † Heb. upon the face. upon the pillars. 14 He made also bases; and ‖ Or, caldrone. lavers made he upon the bases: 15 One sea, and twelve oxen under it. 16 The pots also, and the shovels, and the fleshhooks, and all their instruments did Huram his father g i e. Solomon's Father; the Relative being put before the Antecedent, which is not unusual in the Hebrew Tongue. And he is so called here, because Solomon usually called him by that name out of that great Respect which he bore to him for his Excellent Art and Service which he did for him: it being usual to call great Artists and Inventors of things by this Name; of which see Gen. 4. 20, 21. Or, Huram Abiu or Abif, a Man so called, or Huram Abi, as ch. 2. 13. make to king Solomon for the house of the LORD, of † Heb. made bright, or scoured, bright brass. 17 In the plain of Jordan did the king cast them, in the † Heb. thicknesses of the ground. clay ground, between Succoth and Zeredathah. 18 Thus Solomon made all these vessels in great abundance; for the weight of the brass could not be found out. 19 And Solomon made all the vessels that were for the house of God, the golden altar also, and the tables whereon the † Heb. bread of faces. shewbread was set h Which were of Gold; and so are distinguished from those ten Tables mentioned v. 8. which seem to have been made of Silver. Compare 1 Chron. 28. 16. . 20 Moreover, the candlesticks with their lamps, that they should burn after the manner i According to the Prescription of God to and by Moses. , before the oracle, of pure gold; 21 And the flowers, and the lamps, and the tongs made he of gold, and that † Heb. perfections of gold. perfect gold. 22 And the snuffers, and the ‖ Or, bowls. basons, and the spoons, and the censers, of pure gold: and the entry of the house, the inner doors thereof for the most holy place, and the doors of the house of the temple, were of gold k To wit, in part; they were made of Wood, 1 King. 6. 30. 2 King. 18. 16. but covered with Golden Plates. . CHAP. V. 1 THus all the work that Solomon made for the house of the LORD was finished: * 1 Kin. 7. 51. And Solomon brought in all the things that David his father had dedicated; and the silver, and the gold a Or, even (as that particle is oft understood) the Silver, and the Gold, the Remainder of those vast Sums mentioned 1 Chron. 22. 14. , and all the Instruments, put he among the treasures of the house of God. 2 * 1 King. 8. 2, etc. Then Solomon assembled the elders of Israel b Of this and the following Verses see the Notes on 1 King. 8 1, etc. , and all the heads of the tribes, the ‖ Or, rulers of the families. So Gr. chief of the fathers of the children of Israel unto Jerusalem, to bring up the ark of the covenant of the LORD, out of the city of David, which is Zion. 3 Wherefore all the men of Israel assembled themselves unto the king in the feast, which was in the seventh month. 4 And all the elders of Israel came, and the Levites took up the ark. 5 And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, these did the priests and the Levites bring up. 6 Also king Solomon and all the congregation of Israel that were assembled unto him before the ark, sacrificed sheep and oxen, which could not be told nor numbered for multitude. 7 And the priests brought in the ark of the covenant of the LORD, unto his place, to the oracle of the house into the holy place, even under the wings of the cherubims. 8 For the cherubims spread forth their wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. 9 And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle, but they were not seen without. And ‖ Or, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 1 Kin. ●…. ●…. there it is unto this day c When this History was first written; not when it was reviewed by Ezra, who made some Additions to it: For after the Return from Babylon neither Staves nor Ark were any more seen or heard of. . 10 There was nothing in the ark save the two tables which Moses * Deut. 10. 2, 5. put therein at Horeb, ‖ Or, 〈◊〉. when the LORD made a covenant with the children of Israel, when they came out of Egypt. 11 And it came to pass when the priests were come out of the holy place: (for all the priests that were † Heb. 〈◊〉 present were sanctified, and did not then wait by course d According to David's Appointment, 1 Chron. 24. & 25. which was only for the Ordinary Service, but in Extraordinary Solemnities, such as this eminently was, they all came together. . 12 * 1 Chr. 25. ●…. And also the Levites which were the singers; all of them of Asaph, of Heman, of Jeduthun, with their sons, and their brethren; being arrayed in white linen, having cymbals, and psalteries, and harps, stood at the east-end of the altar, and with them an hundred and twenty priests sounding with trumpets.) 13 It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD: and when they lift up their voice with the trumpets, and cymbals, and instruments of music, and praised the LORD, saying, * Psal. 136. For he is good, for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the LORD; 14 So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God. CHAP. VI 1 THen * 1 Kin. 8. 1●… etc. said Solomon a This whole Chapter for the Substance and almost all the Words of it are explained in the Notes on 1 King. 8. , The LORD hath said that he would dwell in the * Leu. 16. 2. Exod. 20. 21. thick darkness. 2 But I have built an house of habitation for thee, and a place for thy dwelling for ever. 3 And the king turned his face, and blessed the whole congregation of Israel, (and all the congregation of Israel stood) 4 And he said, Blessed be the LORD God of Israel, who hath with his hands fulfilled that which he spoke with his mouth to my father David, saying, 5 Since the day that I brought forth my people out of the land of Egypt, I chose no city among all the tribes of Israel to build an house in, that my name might be there, neither chose I any man to be * ●… Sam. 6. 21. Chr. 28. 4. a ruler over my people Israel. 6 But I have chosen Jerusalem, that my name might be there, and have chosen David to be over my people Israel. 7 Now * 2 Sam. ●…. 2. Chr. 28. 2. it was in the heart of David my father, to build an house for the name of the LORD God of Israel. 8 But the LORD said to David my father, Forasmuch as it was in thine heart to build an house for my Name, thou didst well in that it was in thine heart: 9 Notwithstanding, thou shalt not build the house, but thy son which shall come forth out of thy loins, he shall build the house for my Name. 10 The LORD therefore hath performed his word that he hath spoken: for I am risen up in the room of David my father, and am set on the throne of Israel, as the LORD promised, and have built the house for the Name of the LORD God of Israel, 11 And in it have I put the ark, wherein is the covenant of the LORD, that he made with the children of Israel. 12 And he stood before the altar of the LORD, in the presence of all the congregation of Israel, and spread forth his hands; 13 (For Solomon had made a brazen scaffold, of five cubits † 〈◊〉 the 〈◊〉 〈◊〉, ●…. long, and five cubits broad, and three cubits high, and had set it in the midst of † 〈◊〉 〈◊〉 〈◊〉, place 〈◊〉 〈◊〉. the court, and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven) 14 And said, O LORD God of Israel, * 〈◊〉 15. 11. 〈◊〉 3. 24. there is no God like thee in the heaven, nor in the earth; which keepest covenant, and showest mercy unto thy servants, that walk before thee with all their heart. 15 Thou which hast kept with thy servant David my father, that which thou hast promised him, and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day. 16 Now therefore, O LORD God of Israel, keep with thy servant David my father, that which thou hast promised him, saying, * 〈◊〉 〈◊〉. 12. 1 〈◊〉 24. & 〈◊〉. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… 〈◊〉 〈◊〉 if 〈◊〉 132. 12. There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so, that thy children take heed to their way to walk in my law, as thou hast walked before me. 17 Now then, O LORD God of Israel, let thy word be verified which thou hast spoken unto thy servant David 18 (But will God in very deed dwell with men on the earth? * 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉 ●… 49. Behold, heaven, and the heaven of heavens cannot contain thee; how much less this house which I have built?) 19 Have respect therefore to the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and the prayer which thy servant prayeth before thee: 20 That thine eyes may be open upon this house day and night, upon the place whereof thou hast said, that thou wouldst put thy Name there, to hearken unto the prayer, which thy servant prayeth ‖ 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 towards this place. 21 Harken therefore unto the supplication of thy servant, and of thy people Israel, which they shall † 〈◊〉. 〈◊〉. make towards this place: hear thou from thy dwelling place, even from heaven, and when thou hearest ‖ 〈◊〉. 〈◊〉 〈◊〉 & Gr. forgive. 22 If a man sin against his neighbour, † 〈◊〉. 〈◊〉 ●…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an oath be laid upon him, to make him swear, and the oath come before thine altar in this house: 23 Then hear thou from heaven, and do, and judge thy servants by requiting the wicked, by recompensing his way upon his own head, and by justifying the righteous, by giving him according to his righteousness. 24 And if thy people Israel ‖ Or, be smitten. be put to the worse before the enemy, because they have sinned against thee, and shall return and confess thy Name, and pray, and make supplication before thee ‖ Or, toward●… in this house: 25 Then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them, and to their fathers. 26 When the * 1 Kin 17. 1. heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray towards this place, and confess thy name and turn from their sin when thou dost afflict them: 27 Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land which thou hast given unto thy people for an inheritance 28 If there * Ch. 20. 9 be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillars; if their enemies besiege them † Heb. in the land of their gates. in the cities of their land: whatsoever sore, or whatsoever sickness there be: 29 Then what prayer, or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own sore, and his own grief, and shall spread forth his hands ‖ Or, towards this house. in this house: 30 Then hear thou from heaven thy dwelling-place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest: (for thou only * 1 Chr. 28. 9 knowest the hearts of the children of men) 31 That they may fear thee, to walk in thy ways, † Heb. all the days which. so long as they live † Heb. upon the face of the land. in the land which thou gavest unto our fathers. 32 Moreover, concerning the stranger, * Joh. 12. 20. Act. 8. 27. which is not of thy people Israel, but is come from a far country for thy great Names sake, and thy mighty hand, and stretched out arm; if they come and pray in this house: 33 Then hear thou from the heavens, even from thy dwelling▪ place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy Name, and fear thee, as doth thy people Israel, and may know that † Heb. thy name is called upon this house. this house which I have built, is called by thy Name. 34 If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name: 35 Then hear thou from the heavens their prayer and their supplication, and maintain their ‖ Or, right. cause. 36 If they sin against thee, (for there is * Prov. 20. 9 Eccles. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. no man which sinneth not) and thou be angry with them, and deliver them over before their enemies, and † Heb. they that take them captives carry them away. they carry them away captives unto a land far off or near; 37 Yet, if they † Heb. bring back to their heart. be think themselves in the land whether they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly; 38 If they return to thee with all their heart, and with all their soul, in the land of their captivity, whether they have carried them captives, and pray toward their land which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name: 39 Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their ‖ Or, right. cause, and forgive thy people which have sinned against thee. 40 Now, my God, let (I beseech thee) thine eyes be open, and let thine ears be attended † 〈…〉. unto the prayer that is made in this place. 41 Now * Psal. 132. 8, etc. therefore arise, O LORD God, into thy restingplace b O thou that sittest in the Heavens arise from the Throne of thy Glory and come down into this place, which thou hast appointed for thy constant and fixed Habitation, from which thou wilt not remove, as formerly thou hast done, from place to place. , thou and the ark c i e. Thou in the Ark. of thy strength: let thy priests, O LORD God, be clothed with salvation d Which is the Sign and Instrument of thy great power put forth from time to time on the behalf of thy people. i e. Let them be adorned and encompassed on every side with thy Protection and Benediction. For he seems rather to speak of the Salvation afforded to the Priests, than of that which by God's blessing on the Priest's Labours is conferred upon the People; this being a Prayer for God's Blessing upon the whole Community, consisting of Priests and People. , and let thy saints rejoice in goodness e i e. Let them have cause of Rejoicing and Thanksgiving for the Effects of thy goodness imparted unto them. . 42 O LORD God, turn not away the face of thine anointed f i e. Of me, who by thy Command and Appointment was anointed the King and Ruler of thy People: do not deny my present Requests, nor send me back from the Throne of thy Grace with a sad Heart and dejected Countenance. : remember * Isa. 55. 3. the mercies of David thy servant g i e. Those which thou hast promised to David and to his House for ever. . CHAP. VII. 1 NOW * 1 Kin. 8. 54. when Solomon had made an end of praying, the * Leu. 9 24. Judg. 6. 21. 1 Chr. 21. 26. fire came down from heaven a In token of God's Acceptance of his Prayer. See on Levit. 9 24. 1 Kin. 18. 38. , and consumed the burnt-offering, and the sacrifices; and the glory of the LORD b i e. The Cloud, which was the Sign of God's glorious and gracious Presence. filled the house. 2 And the priests could not enter into the house of the LORD c Compare Exod. 40. 35. , because the glory of the LORD had filled the Lord's house. 3 And when all the children of Israel saw how the fire came down, and the glory of the LORD upon the house d The Cloud first came down upon the House, and then entered into the House, and was seen both within it by the Priests and without it by the People. , they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the LORD, saying, * Ch. 5. 13. for he is good, for his mercy endureth for ever. 4 Then the king and all the people offered sacrifices before the LORD. 5 And king Solomon offered a sacrifice of twenty and two thousand oxen, and an hundred and twenty thousand sheep: so the king and all the people dedicated the house of God. 6 * 1 Chr. 15. 16. And the priests waited on their offices, the Levites also with instruments of music * 1 Chr. 16. 42. of the LORD, which David the king had made to praise the LORD, because his mercy endureth for ever; when David praised ‖ the LORD. † Heb. by their hand. by their ministry e For David composed the Psalms or Hymns, 1 Chron. 16. 7. and appointed them to be sung by the Levites, and instrumental Music to be joined to their Voices. : and the priests sounded trumpets before them, and all Israel stood. 7 Moreover, Solomon hallowed the middle of the court f Of this and v. 8, 9, 10. see the Notes on 1 King. ●…. 64, etc. that was before the house of the LORD: for there he offered burnt-offerings, and the fat of the peace-offerings, because the brazen altar which Solomon had made, was not able to receive the burnt-offerings, and the meat-offerings, and the ●…at. 8 Also at that time Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath, unto * 〈…〉. the river of Egypt. 9 And in the eighth day they made † Heb. 〈◊〉 〈◊〉. a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days. 10 And on the three and twentieth day of the seventh month, he sent the people away unto their tents, glad and merry in heart for the goodness that the LORD had showed unto David, and to Solomon, and to Israel his people. 11 Thus * 1 Kin. 9 ●…, etc. Solomon finished the house of the LORD g See on 1 King. 9 1, 2. , and the king's house: and all that came into Solomon's heart to make in the house of the LORD, and in his own house, he prosperously effected. 12 And the LORD appeared to Solomon by night, and said unto him, I have heard thy prayer, * Deut. 12. 5. and have chosen this place to myself for an house of sacrifice. 13 If I shut up heaven that there be no rain, or if I command the locusts h i e. Use my Authority and Power over them to cause them to do so. A Metaphor elsewhere used in reference to unreasonable Creatures, as 1 King. 17. 4. Amos 9 3. who are not properly capable of a Command or of Obedience. to devour the land, or if I send pestilence among my people: 14 If my people † Heb. 〈◊〉 〈◊〉 my 〈◊〉 is t●…sted. which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways: then will I heat from heaven, and will forgive their sin, and will heal their land. 15 Now * Ch. 6. 42 mine eyes shall be open, and mine ears attended † Heb. 〈◊〉 prayer of this pla●…e. unto the prayer that is made in this place i Or, that shall be made in or towards this Place: for he speaks of the Answers which he will give to the Prayers which shall be made here. Heb. Of this Place. . 16 For now have * Ch. 6. 5. I chosen, and sanctified this house k Of this Verse and the rest of this Chapter see the Notes on 1 King. 9 3, etc. , that my name may be there for ever: and mine eyes and mine heart shall be there perpetually. 17 And as for thee, if thou wilt walk before me, as David thy father walked, and do according to all that I have commanded thee, and shalt observe my statutes and my judgements: 18 Than will I establish the throne of thy kingdom, according as I have covenanted with David thy father, saying, * 〈…〉 † 〈…〉 There shall not fail thee a man to be ruler in Israel. 19 * Leu. 26. ●…4. 33. Deut. 28 ●…5, 36, 37. But if ye turn away, and forsake my statutes and my commandments, which I have set before you, and shall go and serve other gods, and worship them: 20 Than will I pluck them up by the roots out of my land which I have given them; and this house which I have sanctified for my name, will I cast out of my sight, and will make it to be a proverb, and a byword among all nations. 21 And this house which is high, shall be an astonishment to every one that passeth by it; so that he shall say, * Deut. 29 ●… Je●…. 22. 〈◊〉 Why hath the LORD done thus unto this land, and unto this house! 22 And it shall be answered, Because they forsook the LORD God of their fathers, which brought them forth out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath he brought all this evil upon them. CHAP. VIII. 1 AND * Kin 9 10, it came to pass (at the end of twenty years, wherein Solomon had built the house of the LORD, and his own house) 2 That the cities which Huram had restored to Solomon a Which Solomon gave to Hiram, who not being pleased with them, 1 Kin. 9 12, 13. here returns them to him again. , Solomon built them, and caused the children of Israel to dwell there. 3 And Solomon went to Hamath-zobah, and prevailed against it. 4 And he built Tadmor in the wilderness b Of this and the following Verses see on 1 King. 9 18, etc. , and all the store-cities, which he built in Hamath. 5 Also he built Bethhoron the upper, and Bethhoron the nether, fenced cities, with walls, gates and bars: 6 And Baalath, and all the store-cities that Solomon had, and all the chariot▪ cities, and the cities of the horsemen, and † 〈…〉. all that Solomon desired to build in Jerusalem, and in Lebanon, and throughout all the land of his dominion. 7 As for all the people that were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, which were not of Israel, 8 But of their children who were left after them in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute unto this day. 9 But of the children of Israel did Solomon make no servants for his work: but they were men of war, and chief of his captains, and captains of his chariots and horsemen. 10 And these were the chief of king Solomon's officers, even two hundred and fifty that bare rule over the people. 11 And Solomon * 〈…〉. brought up the daughter of Pharaoh out of the city of David, unto the house that he had built for her: for he said, My wife shall not dwell in the house of David king of Israel, because the places are † 〈…〉. holy whereunto the ark of the LORD hath come c Not because every place where once the Ark came was thereby consecrated to God, and might not after the Ark was gone be put to any common use; for then both the House of Obededom and all other places where the Ark either rested or passed were made Holy thereby, and unlawful for Men to dwell in; but either 1. Because she was a Woman, and attended by many other Women, who besides the common Pollutions of all, are subject to many and frequent Ceremonial Pollutions peculiar to their Sex, and either she, or at least many of her followers might be Heathens at this time; and therefore he thought it indecent that such persons should come as it were in God's stead, and succeed him in the place where he had dwelled. Or, 2. He speaks not of the Time when the Ark was gone, but whilst it was there; and these words contain a Reason not of the more remote words, why he now brought her up thither, but of the words immediately preceding▪ why he built this House for her; because the Ark was now in the House of David, which therefore ought to be kept pure and free from the very Danger and Appearance of Pollution. . 12 Then Solomon offered burnt-offerings unto the LORD, on the altar of the LORD, which he had built before the porch. 13 Even after a certain rate every * 〈◊〉 29. 38. day-offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, * 〈◊〉 23. 14. 〈◊〉 16. 16. three times in a year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles. 14 And he appointed according to the order of David his father, the * ●… Chr. 24. 1. courses of the priests to their service, and * ●… Chr. 25. 1. the Levites to their charges, to praise and minister before the priests, as the duty of every day required: the * 1 Chr. 9 17. & 26. 1. porters also by their courses at every gate: for † Heb. so was the commandment of David the man of God. so had David the man of God d i e. A Prophet inspired by God in these Matters, whose Commands therefore are the Commands of God. commanded. 15 And they departed not from the commandment of the king unto the priests and Levites, concerning any matter, or concerning the treasures. 16 Now all the work of Solomon was prepared e All the Materials were procured, and in all points squared and fitted and completed before hand. unto the day of the foundation of the house of the LORD, and until it was finished: so the house of God was perfected. 17 Then went Solomon to Eziongeber f Of this and the next Verse see the Notes on 1 King. 9 26▪ etc. , and to ‖ Or, Elath, Deut. 2. 8 Eloth, at the seaside in the land of Edom. 18 And Huram sent him by the hand of his servants, ships, and servants that had knowledge of the sea, and they went with the servants of Solomon to Ophir, and took thence four hundred and fifty talents of gold, and brought them to king Solomon. CHAP. IX. 1 ANd * 1 Kin. 10. 1, etc. Mat. 12. 42. Luke 11. 31. when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon a Almost all this Chapter is contained in 1 King. 10. where it is explained. with hard questions at Jerusalem, with a very great company, and camels that bore spices, and gold in abundance, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. 2 And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not. 3 And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built, 4 And the meat of his table, and the fitting of his servants, and the attendance of his ministers, and their apparel, his ‖ Or, butler's. cupbearers also, and their apparel, and his ascent, by which he went up into the house of the LORD, there was no spirit in her. 5 And she said to the king, It was a true † Heb. word. report which I heard in mine own land, of ‖ Or, sayings. thine acts, and of thy wisdom: 6 Howbeit, I believed not their words, until I came, and mine eyes had seen it: and behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the same that I heard. 7 Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom. 8 Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD b i e. In the Lords Name and Stead, both in general because all Kings have and hold their Kingdoms from God and act as his Vicegerents and Deputies; and in a special manner, because he sat in Gods own Throne and ruled over God's Peculiar People, and di●… in a singular and eminent manner maintain the Honour and Worship of God in his Land and in the Eyes of all the World besides. thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgement and justice. 9 And she gave the king an hundred and twenty talents of gold, and of spices great abundance, and precious stones: neither was there any such spice as the queen of Sheba gave king Solomon. 10 And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum-trees, and precious stones. 11 And the king made of the algum-trees ‖ Or, stays. † Heb. high●…. Gr. 〈◊〉. terrises to the house of the LORD, and to the king's palace, and harps and psalteries for singers: and there were none such seen before in the land of Judah. 12 And king Solomon gave to the queen of Sheba, all her desire, whatsoever she asked, besides that which she had brought c Besides what he gave her of his Royal Bounty, as it is expressed, 1 King. 10. 13. which was in compensation for her Presents, as is here noted. unto the king: So she turned, and went away to her own land, she and her servants. 13 Now the weight of gold that came to Solomon in one year, was six hundred and threescore and six talents of gold; 14 Besides that which chapmen and merchants brought: and all the kings of Arabia, and ‖ Or, captains. governor's of the country, brought gold and silver to Solomon. 15 And king Solomon made two hundred targets of beaten gold: six hundred shekels of beaten gold went to one target. 16 And three hundred shields made he of beaten gold: three hundred shekels of gold went to one shield: and the king put them in the house of the forest of Lebanon. 17 Moreover, the king made a great throne of ivory, and overlaid it with pure gold. 18 And there were six steps to the throne with a footstool of gold, which were fastened to the throne, and † Heb. bands. stays on each side of the sitting-place, and two lions standing by the stays. 19 And twelve lions stood there, on the one side and on the other, upon the six steps. There was not the like made in any kingdom. 20 And all the drinking vessels of king Solomon were of gold, and all the vessels of the house of the forest of Lebanon, were of † Heb. shut up. pure gold: ‖ Or, there was no silver in them. none were of silver; it was not any thing accounted of in the days of Solomon. 21 For the king's ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold and silver, ‖ Or, elephants teeth. ivory, and apes, and peacocks. 22 And king Solomon passed all the kings of the earth in riches, and wisdom. 23 And all the kings of the earth sought the † Heb. sa●…e. presence of Solomon, to hear his wisdom that God put in his heart. 24 And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness, and spices, horses, and mules, a rate year by year. 25 And Solomon * 1 Kin. 4. 26. & 10. 26. Changed 1. 14. had four thousand stalls d To wit, greater Stalls, in each of which were ten Stalls, in all 40000 Stalls, as it is 1 King. 4. 26. where see the Notes. for horses and chariots, and twelve thousand horsemen, whom he bestowed in the chariot-cities, and with the king at Jerusalem. 26 * 1 Kin. 4. 21. And he reigned over all the kings, * Gen. 15. 18. from the ‖ That is, Euphrates. river, even unto the land of the Philistines, and to the border of Egypt. 27 And the king † Heb. gave. made silver in Jerusalem as stones, and cedar-trees made he as the sycamore-trees, that are in the low plains, in abundance. 28 * 1 Kin. 10. 28. Chap. 1. 16. And they brought unto Solomon horses out of Egypt, and out of all lands. 29 Now the rest of the * 1 Kin. 11. 41. acts of Solomon first and last, are they not written in the † Heb. words, book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of * Ch. 12. 15. & 13. 22. Iddo the seer e Mentioned also ch. 12. 15. supposed to be the same who is called Obed, ch. 15. 1. This and the other Prophets mentioned were also Historians, and wrote some Annals or Histories of their times; out of which these Sacred and Canonical Books were taken either by these or other Prophets. , against Jeroboam the son of Nebat? 30 And Solomon reigned in Jerusalem over all Israel forty years. 31 And Solomon slept with his fathers; and he was buried in the city of David his father, and Rehoboam his son reigned in his stead. CHAP. X. 1 ANd * Rehoboam went to Shechem a The Contents of this Chapter are in 1 King. 12. where see the Notes. : for 1 Kin. 12. ●… etc. to Shechem were all Israel come to make him king. 2 And it came to pass when Jeroboam the son of Nebat, (who was in Egypt, whither he had fled from the presence of Solomon the king) heard it, that Jeroboam returned out of Egypt; 3 And they sent b Or, For (as that Particle is oft used, as hath been noted before) they had sent, etc. So this is the Reason why he returned, as was said v. 2. and called him. So Jeroboam and all Israel came, and spoke to Rehoboam, saying, 4 Thy father made our yoke grievous, now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee. 5 And he said unto them, come again unto me after three days. And the people departed. 6 And king Rehoboam took counsel with the old men that had stood before Solomon his father, while he yet lived, saying, What counsel give ye me, to return answer to this people? 7 And they spoke unto him, saying, If thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever. 8 But he forsook the counsel which the old men gave him, and took counsel with the young men that were brought up with him, that stood before him. 9 And he said unto them, What advice give ye, that we may return answer to this people, which have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us? 10 And the young men that were brought up with him, spoke unto him, saying, thus shalt thou answer the people that spoke unto thee, saying, thy father made our yoke heavy, but make thou it somewhat lighter for us: thus shalt thou say unto them, My little finger shall be thicker than my father's loins. 11 For whereas my father † Heb. 〈◊〉 put a heavy yoke upon you, I will put more to your yoke: my father chastised you with whips, but I will chastise you with scorpions. 12 So Jeroboam and all the people came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day. 13 And the king answered them roughly, and king Rehoboam forsook the counsel of the old men: 14 And answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions. 15 So the king harkened not unto the people, for the cause was of God, that the LORD might perform his word which he spoke by the * 1 Kin. 11▪ 〈◊〉 hand of Abijah the Shilonite, to Jeroboam the son of Nebat. 16 And when all Israel saw that the king would not hearken unto them, the people answered the king, saying, What portion have we in David? and we have none inheritance in the son of Jesse: every man to your tents, O Israel: and now David, see to thine own house. So all Israel went to their tents. 17 But as for the children of Israel that dwelled in the cities of Judah, Rehoboam reigned over them. 18 Then king Rehoboam sent Hadoram that was over the tribute, and the children of Israel stoned him with stones, that he died: but king Rehoboam † 〈…〉 made speed to get him up to his chariot, to ●…lee to Jerusalem. 19 And Israel rebelled against the house of David unto this day. CHAP. XI. 1 ANd * ●… Kin. 12. 21, ●… when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin a Of this verse and v. 2, 3, 4. see the Notes on 1 King. 12. 21. etc. an hundred and fourscore thousand chosen men, which were warriors, to fight against Israel, that he might bring the kingdom again to Rehoboam. 2 But the word of the LORD came to Shemajah the man of God, saying, 3 Speak unto Rehoboam the son of Solomon king of Judah, and to all Israel in Judah and Benjamin, saying, 4 Thus saith the LORD, Ye shall not go up, nor fight against your brethren: return every man to his house, for this thing is done of me. And they obeyed the words of the LORD, and returned from going against Jeroboam. 5 And Rehoboam dwelled in Jerusalem, and built cities b i e. Repaired, and enlarged, and fortified them: as building is oft used in Scripture▪ as hath been formerly proved: For these Cities, or divers of them, were built before, as appears from jos. 10. 10. & 12. 15. & 15. 24, 33, 35, 58. & 19 42. for defence in Judah. 6 He built even Bedlam, and Etam, and Tekoa, 6 And Bethzur, and Shoco, and Adullam, 8 And Gath, and Maresha, and Ziph, 9 And Adoraim, Lachish, and Azekah, 10 And Zorah, and Ajalon, and Hebron, which are in Judah and in Benjamin, fenced cities. 11 And he ●…ortified the strong holds, and put captains in them, and store of victuals, and oil, and wine. 12 And in every several city c To wit, so fortified, as he said v. 11. he put shields, and spears, and made them exceeding strong, having Judah and Benjamin on his side. 13 And the priests and the Levites that were in all Israel, † resorted to him out of all their coasts. 〈…〉 14 (For the Levites left their * suburbs, and their possession, and came to Judah and Jerusalem: for * 〈◊〉 ●…5. 2. 〈◊〉 13. 9 Jeroboam and his sons had cast them off from executing the priest's office unto the LORD d They would not suffer them to instruct and assist the Israelites in the worship and service of God, nor to go up to Jerusalem to worship in their Courses: and these Priests would not join with them in the Worship of the Calves, as they were desired and commanded to do; and therefore they willingly forsook all their Patrimonies and Possessions for God's Sake. . 15 And he ordained him priests for the high places, and for the devils, and for the calves e Or, for the high places, both for the Devils (i. e. the Baal's or false gods, which divers of his People worshipped, whom he permitted and encouraged to do so, giving them liberty to do any thing 〈◊〉 to serve God at Jerusalem) and for the Calves. So he erected two sorts of High places, some for Baal, and some for the True God, whom he pretended and would be thought to worship in and by the Calves. which he had made.) 16 And after them out of all the Tribes of Israel, such as set their heart to seek the LORD God of Israel f Such as loved and feared God in truth and with their whole Heart. , came to Jerusalem, to sacrifice unto the LORD God of their fathers. 17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong three years: for three years they walked in the way of David and Solomon g This honourable mention of Solomon as a Pattern of Piety▪ is a considerable Evidence of his true Repentance before his death: of which see more on 1 King. 11. 43. . 18 And Rehoboam took him Mahalath the daughter of Jerimoth to wife, and Abihail the daughter of Eliab h He declared him his Successor and gave him the Dominion over his Brethren: wherein (if he was not the Firstborn, as it seems to be employed because this is mentioned as an Effect of his Superlative Love to his Mother) he transgressed that Law, Deut. 21. 15, 16. unless God was pleased to dispense with it at this time. the son of Jesse: 19 Which bore him children; Jeush, and Shamariah, and Zaham. 20 And after her, he took * 1 Kin. 15. 2. She is called Michaiah the daughter of Uriel. Chap. 13. 2. Maachah the daughter of Absalon, which bore him Abijah, and Attai, and Ziza, and Shelomith. 21 And Rehoboam loved Maachah the daughter of Absalon above all his wives and his concubines: (for he took eighteen wives, and threescore concubines, and begat twenty and eight sons and threescore daughters.) 22 And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren i Lest his other Sons should after his death unite their Counsels and Forces together against Abijah, he wisely dispersed them into several and distant Places, and under pretence of honouring them with the Government of them, he made them Prisoners in a sort, appointing several persons to observe their motions and prevent their Combinations. : for he thought to make him king. 23 And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city k Agreeable to their Quality, that their Restraint might be more easy to them. : and he gave them victuals in abundance: and desired † Heb. a multitude of wives. many wives l Either 1. for his Children: Or rather 2. for himself, by comparing this with v. 21. . CHAP. XII. 1 ANd it came to pass when Rehoboam had established the kingdom, and had strengthened himself, * 1 Kin. 14. 22. he forsook the law of the LORD, and * Ch. 11. 3. & 28. 19 all Israel with him. 2 And it came to pass, that in the fifth year a Presently after the Apostasy of the King and People, which was in his fourth year, by comparing this with ch. 11. 17. of king Rehoboam, Shishak king of Egypt came up against Jerusalem ( * 1 Kin. 14. 24, 25. because they had transgressed against the LORD) 3 With twelve hundred chariots, and threescore thousand horsemen: and the people were without number that came with him out of Egypt, the Lubims b A People of Africa bordering upon Egypt: of whom see ch. 16. 8. Dan. 11. 43. Nah. 3. 9 , the Sukkiims c A People living in Tents, as the Word signifies; and such there were not far from Egypt both in Africa and in Arabia. , and the Ethiopians d Either those beyond Egypt, or the Arabians. . 4 And he took the fenced cities which pertained to Judah, and came to Jerusalem. 5 Then came Shemajah the prophet to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them, Thus faith the LORD, Ye have forsaken me, and therefore have I also left you in the hand of Shishak. 6 Whereupon the princes of Israel, and the king humbled themselves, and they said, The LORD is righteous. 7 And when the LORD saw that they humbled themselves e Which though they did but forcedly, yet God was pleased so far to regard it as to mitigate their Calamity. , the word of the LORD came to Shemajah, saying, They have humbled themselves, therefore I will not destroy them, but I will grant them ‖ Or, a l●…ttle while. some deliverance, and my wrath shall not be poured out f I will give some stop to the course of my Wrath which was ready to be poured forth upon them to their utter Destruction. upon Jerusalem by the hand of Shishak. 8 Nevertheless, they shall be his servants; that they may know my service, and the service of the kingdoms of the countries g That they may experimentally know and feel the Difference between my Yoke and the Yoke of a Foreign and Idolatrous Prince, and what Mischief they have done to themselves by forsaking me and my Service. . 9 So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the LORD, and the treasures of the king's house h Upon which Condition and Rehoboams Submission to him he delivered up to him the fenced Cities of Judah, which he had taken v. 4. But of this and the two next verses see on 1 Kin. 14. 26, etc. , he took all: he carried away also the shields of gold, which Solomon had * 1 Ki●…. 10. 16. Ch. 9 15. made. 10 Instead of which king Rehoboam made shields of brass, and committed them to the hands of the chief of the guard, that kept the entrance of the king's house. 11 And when the king entered into the house of the LORD, the guard came and fet them, and brought them again into the guard-chamber. 12 And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy him altogether: ‖ Or, and yet in judah there wer●… good things. and also in Judah things went well i Heb. There were good things. The meaning is either 1. Though there were many Corruptions in Judah, yet there were also divers good things there, which were not in Israel, as the Word and Ordinances and pure Worship of God, Prophets and Ministers of God's Institution, and divers truly Religious People. And so this is an additional Reason why God would not destroy them. Or, 2. Notwithstanding this loss, they began to recruit themselves and to reg●…in some degree of their former Prosperity. Whence it follows, v. 13. So, there being some respite given and Peace being restored, Rehoboam strengthened himself, etc. . 13 So king Rehoboam strengthened himself in Jerusalem and reigned: for * 1 Ki●…. 14. 21. Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his Name there: and his mother's name was Naamah an Ammonitess. 14 And he did evil, because he ‖ Or, fixed, 1 Sam. 7. 3. prepared not k Or, directed n●…t: or settled not, etc. i. e. Although he humbled himself and seemed penitent for a season, and professed the True Religion and Worship of God; yet he quickly relapsed into his former Sins, because he was not sincere nor serious in his Actions, and his Heart was not right with God. his heart to seek the LORD. 15 Now the acts of Rehoboam, first and last, are they not written in the † Heb. words. book of Shemajah the prophet, and of Iddo the seer, concerning genea logies l In an Historical Account written by him of the Genealogies and Actions of the Kings of Judah. ? And there were wars between Rehoboam and Jeroboam con●…inually. 16 And Rehoboam slept with his fathers, and was buried in the city of David; and Abijah his son reigned in his stead. CHAP. XIII. 1 NOw * 1 Ki●…. 〈◊〉▪ etc. in the eighteenth year of king Jeroboam began Abijah to reign over Judah. 2 He reigned three years in Jerusalem: (his mother's name also was Micajah the daughter of Uriel a Called Maachah the Daughter of Absalon, 1 King. 15. 2. She might be Daughter to one, and Granddaughter to the other; or the proper and natural Daughter of the one, and the others by Adoption; of which there are Instances in Scripture: or the same Person might be called Uriel and Absalon. See 1 King. 15. 2. of Gibeah) and there was war between Abijah and Jeroboam. 3 And Abijah † Heb. 〈◊〉 〈◊〉. set the battle in array c Against Jeroboam. We need not scrupulously inquire into the Lawfulness of this War, for this Abijah, though here he makes a fair Flourish and maintained the better Cause, yet was indeed an Ungodly Man, 1 King. 15. 3. and therefore minded not the satisfaction of his Conscience, but only the Recovery of his Parents Ancient Dominions. , with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand men, being mighty men of valour. 4 And Abijah stood up upon mount Zemaraim d Some commodious Place whence his Voice might be heard by Jeroboam and some of his Host, who possibly were pitched in the Valley. Or, the two Armies being pitched near to one another, Abijah might desire a Parley before they fought; whereupon Jeroboam and some of his Commanders and Soldiers might draw near to him and stand below him at the bottom of the Hill where they might hear his Speech: which Jeroboam was the more willing to do, that in the mean time he might cause an Ambushment to come behind Abijah and his Army, as he did, v. 13. whilst he was quietly standing before them and seemed to hearken to any Terms of Accommodation which might be offered. , which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel. 5 Ought ye not to know, that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt e i e. By a perpetual Covenant, which thy ●…surpation cannot disannul. For the Phrase see on Numb. 18. 19 ? 6 Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up and hath * 1 〈◊〉 rebelled against his lord. 7 And there are gathered unto him vain men, the children of Belial f Such as have cast off the Yoke and Obedience which they owed both to God and to their King. , and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young g Not in Age, for he was then 41 years old, but in his Kingdom, which he had but newly obtained, and in Experience in Politic, and especially in Military, Affairs, to which he was wholly a Stranger, as having been born and bred up in a time of great Peace and Security. and tenderhearted h i e. Cowardly and fearful, who durst not adventure to chastise the Rebels as he should have done. But herein Abijah forgets his Duty both to his Father, whom he falsely traduceth; and to God, by whose Express Command Rehoboam was restrained from the War against Israel, which otherwise he had both Courage and Resolution to prosecute, as appears from the History, 1 King. 12. 21. , and could not withstand them. 8 And now ye think to withstand the kingdom of the LORD, in the hand of the sons of David i That Kingdom which was not set up by Vain Men in pursuance of their own Ambition and Discontent, as yours was, but ordained and established by God himself in the House of David. , and ye be a great multitude k Or, because (that Hebrew Particle being oft so used) ye be, etc. This he mentions partly as the ground of their Confidence, that they had more Tri●…es and a greater Host; and partly as a Pres●…ge of their Downfall, which trusting ●…o the Arm of Flesh is. , and there are with you golden cal●…es l Or, but there are, etc. There is that among you which may damp your Courage and Confidence: You worship those Images which God a●…hors and severely forbids. , which Jeroboam * 1 Ki●…. 〈◊〉▪ made you for gods m Or, for God, as that plural word is most commonly used, i. e. instead of God▪ to give them the Name of God, as Exod. 32. 4. and that worship which is peculiar to him. . 9 * 〈◊〉 Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoeve●… cometh † 〈◊〉 〈◊〉 〈◊〉 to consecrate himself n i e. To make himself a Priest. See on Levit. 7. 37. with a young bullock, and seven rams, the same may be a priest of them that are no gods o That have nothing of the Nature or Power, though you give them the Name, of gods. . 10 But as for us, the LORD p Heb. jehovah, the only true and great God. is our God, and we have not forsaken him q We maintain his Honour and Worship which you have ungratefully rejected. , and the priests which minister unto the LORD, are the sons of Aaron, and the Levites wait upon their business. 11 * 〈◊〉 And they burn unto the LORD every morning, and every evening, burnt sacrifices and sweet incense: the * 〈◊〉. 〈◊〉. shewbread also set they in order upon the pure table r So called, because it was made of pure Gold, Exod. 25. 23, 24. , and the candlestick of gold s He saith Table and Candlestick, though there were ten of each, 〈◊〉. 4. 7, 8. either 1. because Shishak had carried away all but on●…: Or 2. the singular number is put for the plural, as 1 King. 7. 48. and oft elsewhere. Or 3. because ordinarily there was but one of each used at a time for those uses. with the lamps thereof, * 〈◊〉. ●…. 21. to burn every evening t And from Evening to Morning continually, Leu. 24. 2, 3. for which End one Candlestick was sufficient, and it is very improbable that all the Candlesticks were used every night. , for we keep the charge of the LORD our God u This he saith, though he was an ungodly King; either because he flattered himself and fancied that his keeping up the External Worship of God would make full satisfaction for the Errors of his Life: Or, that he might hereby encourage his own Soldiers, and convince or terrify his Enemies. ; but ye have forsaken him. 12 And behold, God himself is with us † 〈◊〉 〈◊〉 〈◊〉. for our captain, and his priests with sounding trumpets to cry alarm against you x Upon the sounding whereof God hath solemnly promised to ●…ssist his People, Numb. 10. 9 : O children of Israel, * 〈◊〉. ●…9. fight ye not against the LORD God of your fathers y You have not only us for your Enemies, but God, even the God whom your Fathers honoured and served, to their own great Comfort and Benefit. , for ye shall not prosper. 13 But Jeroboam caused an ambushment to come about behind them z Whilst Abijah was discoursing, Jeroboam takes the Advantage of it to lay an Ambush. : so they were before Judah, and the ambushment was behind them. 14 And when Judah looked back, behold, the battle was before and behind: and they cried unto the LORD, and the priests sounded with the trumpets. 15 Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass that God smote a By strengthening the Hearts and Hands of the Men of Judah, and taking away the Spirits and Power of their Enemies; and, it may be, by some extraordinary Assistance. Jeroboam and all Israel before Abijah and Judah. 16 And the children of Israel fled before Judah: and God delivered them into their hand. 17 And Abijah and his people slew them with a very great slaughter: so there fell down slain of Israel five hundred thousand b chosen men. A ●…ast Number: but it hath been oft observed and recorded by sacred and profane 〈◊〉 that in 〈◊〉 ansient Ti●…es there were very numerous Army▪ and oft times very great 〈◊〉; and if this Slaughter was 〈◊〉 than ordinary, there is nothing strange nor incredible, 〈◊〉 the Almighty God fo●…ght 〈◊〉 the Israelites. 18 Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the LORD c They put their Trust in him and con●…idently expected Help from him: which is a Disposition of heart that God prizeth and taketh kindly. See 2 King. 18. 5. 2 Chron. 20. 20. Psal. 22. 4. 〈◊〉 3. 28. God of their fathers. 19 And Abijah pursued after Jeroboam, and took cities from him, Beth-el d Which Jeroboam recovered afterwards, as appears by the course of the History, though it be not pa●…ticularly mentioned▪ which is the case of many other considerable things. And in the mean time it is very probable that, when Jeroboams Host was discomfited, and he expected that Abijah would purs●…e his Victory, he removed the Golden Calf from Beth-el, which lay near Abijahs Kingdom to some safer Place. with the towns thereo●…, and Jeshanah with the towns thereof, and Ephraim e A City so called, possibly the same which is mentioned, joh. 11. 54. or that which is called Ophra, judg. 8. 27. with the towns thereof. 20 Neither did Jeroboam recover strength again in the days of Abijah: and the LORD struck him f i e. Jeroboam, as appears from the contrary ●…ondition of Abijah described in the next verse. Him God might strike either with vexation and horror of Mind: or with some painful and lingering but incurable Disease, like that of Jehoram, which tormented him two years together, and at last killed him, 2 Chro●…. 21. 19 , and he died g Not presently, but a year or two after this time. . 21 But Abijah waxed mighty, and married fourteen wives, and begat twenty and two sons, and sixteen daughters h Not now after this Victory, for he died presently after it, but in the whole time of his Life, before he was King, and afterward. . 22 And the rest of the acts of Abijah, and his ways, and his say, are written in the ‖ Or, commentary. story of the prophet * Ch. 12. 15. Iddo. CHAP. XIV. 1 SO Abijah slept with his fathers, and they buried him in the city of David, and * 1 Kin, 15. 8▪ etc. Asa his son reigned in his stead: in his days the land was quiet ten years a i e. There was no open War, either by Baasha or others; only there were secret Grudges and private Hostilities between his and Baasha's Subjects, 1 King. 15. 16. . 2 And Asa did that which was good and right in the eyes of the LORD b Of this and the next verse see on 1 King. 15. 11, 12. his God. 3 For he took away the altars of the strange gods, and the high places, and broke down the † Heb. statde●…. images, and cut down the groves: 4 And commanded Judah to seek the LORD God of their fathers c By his Royal Edicts he required them to worship God, and him only. , and to do the law and the commandment d i e. To practise all which the Laws of Moses required of them. . 5 Also he took away out of all the cities of Judah the high places, and the † Heb. sun-images. images: and the kingdom was quiet before him. 6 And he built fenced cities in Judah: for the land had rest, and he had no war in those years, because the LORD had given him rest. 7 Therefore he said unto Judah, Let us build these cities, and make about them walls, and towers, gates, and bars, while the land is yet before us d i e. In out Power, as that Phrase is oft used. See on Gen. 13. 9 ▪ because we have sought the LORD our God, we have sought him, and he hath given us rest on every side: so they built and prospered. 8 And Asa had an army of men e Which, as it seems, he had now gathered together upon the Information of Zerahs' Design against him. , that bare targets and spears, out of Judah, three hundred thousand, and out of Benjamin, that bare sh●…elds and drew bows, two hundred and fourscore thousand: all these were mighty men of valour. 9 * Ch. 16. 3. And there came out against them Zerah the Ethiopian f Or, the Arabian▪ as the Hebrew word Cush is commonly used, as hath been noted before: These being much nearer to Asa than the Ethiopians, who also could not have come to Asa but through Egypt, which probably the King of Egypt would not permit him to do. with an host of a thousand thousand, and three hundred chariots, and came unto Maresha g A City upon and within the Borders of Judah, jos. 15. 44. . 10 Then Asa went out against him, and they set the battle in array in the valley of Zephathah, at Mareshah. 11 And Asa cried unto the LORD his God, and said, LORD, † Heb. it is not for 〈◊〉 to help amongst many, him that hath no strength. it is * 1 Sam. 14. 6. nothing with thee h i e. The●…e is no difference, or no difficulty, with thee. to help, whether with many, or with them that have no power. Help us, O LORD our God, for we rest on thee, and in thy Name i By thy 〈◊〉, in confidence of thy Assistance, and for the maintenance of thy Honour, and Service, and People. we go against this multitude. O LORD, thou art our God, let not ‖ Or, mortal man. man prevail against thee. 12 So the LORD smote the Ethiopians before Asa, and before Judah, and the Ethiopians fled. 13 And Asa and the people that were with him, pursued them unto Gerar k A City of the Philistines, who probably were Confederat●… with them in this Design. : and the Ethiopians were overthrown, that they could not recover themselves, for they were † Heb. broken. destroyed before the LORD, and before his host, and they carried away very much spoil. 14 And they smote all the cities round about Gerar l Partly because they had joined with Zerah in this War; and partly because the Ethiopians had sheltered a great part of the Remains of the Army in them. , for * Gen. 35. 5. Chap. 17. 10. the fear of the LORD came upon them: and they spoiled all the cities, for there was exceeding much spoil in them. 15 They smote also the tents of cattle m i e. The dwellers in Tents, which were either a Part of Zerahs' Company, or joined with them, or had come along with them to furnish that Great Host with necessary Provisions; which their Custom of dwelling in Tents made them more capable of doing. , and carried away sheep and camels in abundance, and returned to Jerusalem. CHAP. XV. 1 ANd the spirit of God came upon Azariah the son of Oded. 2 And he went out † Heb. before Asa. to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin, * Jam. 4. 8. The LORD is with you a To defend you against all your Enemies, as now you have seen, and you may hereafter expect, if you persist in that good Course into which you are entered. , while ye be with him, and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you b But let not this Victory make you presumptuous or self-confident; for you are upon your good Behaviour; and if you leave God, he will leave and destroy you after he hath done you Good. . 3 Now for a long season * Ch. 12. 1. Israel hath been without the true God, and without a teaching priest, and without law c Heb. For many days have been to Israel without the true God, etc. i. e. They have long lived without the sound Knowledge and Worship of the True God. The Prophet confirms his foregoing Exhortation and the Threatening annexed to it, that if they forsook God he would forsake him, from the usual manner of Gods dealing with Israel formerly, and therefore in the same case they may expect the same usage Israel here mentioned and ●…ed as an Example is here understood either 1. Specially of the Ten Tribes, distinguished by that name from the Kingdom of Judah; whose Condition had been since Jeroboams Revolt, and now w●…s such in some measure, as is here described, they having been, 〈◊〉 still being, without God and his True Worship, and 〈◊〉 exposed to many Vexations, and Wars, and Miseries. But the●…e h●…d not as yet turned unto God or sought him, nor was God yet found of them, as is said of this Israel, v. 4. Nor had they as yet been exercised with those grievous and continual Vexations, and Wars, and mutual Destructions of which he here speaks, v. 5, 6. and which in succeeding times they felt. For except that one Blow which they had from A●…ijah, ch. 13. we read of none other great Miseries which befell them Or rather, 2. Generally of the whole 〈◊〉 of Israel in former times, and especially in the times of the Judges, to which all that follows suits very well: For then many times they were, though not wholly and universally, yet in a very great measure and for the generality of them, without God, and his Law, and Teaching Priests, as plainly 〈◊〉 from dive●…s Passages in the Book of the Judges; and then indeed they were brought to all the Exige●…cies and Calamities 〈◊〉 following; then they had grievous Wars both Foreign and 〈◊〉; and then they did sometimes turn to the Lord a●…d 〈◊〉 him and he was found of them, and did raise up Judges and Saviour's to them; of which see judg. 2. at large, & judg. 3. 9, 15. & 10. 10, etc. . 4 But when they d i e. Israel, mentioned, v. 3. in their trou●…le did turn unto the LORD God of Israel, and sought him, he was found of them. 5 And in those times e When Israel lived in the gross Neglect and Contempt of God and his Law and Worship. there was no peace to him that went out, nor to him that came in f Men could not go abroad about their private Occasions without great Danger; as it was in the days of Shamgar, judg. 5. 6. which is a good Comment upon this Text. , but great vexations were upon all the inhabitants of the countries g Heb. of these Countries, i. e. The divers Parts of the Land of Israel both within and without Jordan. . 6 And nation was † Heb. in 〈◊〉▪ destroyed of nation h i. e. One part of the People of Israel destroyed the other by Civil Wars: of which see Instances, judg. 9 23, etc. and 12. 1, etc. As all the people of Israel are called a Nation, so the several Tribes and Families of them are sometimes called Nations, as Gen. 17. 4. Ez●…k. 2. 3. Act. 4. 27. compared with Psal. 2. 1. , and city of city: for God did vex them with all adversity. 7 Be ye strong therefore i Go on therefore Courageously and Resolutely to maintain God's Worship and to root out Idolatry, as you have begun to do; for this is the only right Method of preserving yourselves from such Calamities as your Predecessors have felt. , and let not your hands be weak k ●…e not discouraged with the Opposition which you may possibly meet with. : for your work shall be rewarded l What you do for God and for his Honour and Service shall not go unrequited. . 8 And when Asa heard these words, and the prophecy of Oded the prophet m To wit, of Azariah, v. 1. who was also called by his Father's Name Obed. Or Obed may be here put patronymically for the son of Obed; as David is put for Christ the Son of David, jer. 30. 9 and elsewhere; and Moses for the Sons of Moses, Psal. 90. Title. Or here is an Ellipses of the Relative Word, of which there are many Instances both in sa●…red and profane Authors; as 2 Sa●…. 21. 19 the Brother of Gol●…ah: Mat. 4. 21. john the Son of Zebecke: Luk. 24. 10. Marry the Mother of james, by comparing Mark. 15. 40. joh. 19 25. Marry the Wife of Cleopas; and many other places. And so this place may be thus read, When Asa heard these words, even the Prophecy of the Son of Oded the Prophet. And this Ellipsis is the more easy and tolerable, because this Defect might be well enough understood and supplied out of v. 1. Though some understand this to be another Prophecy of Oded the Father, which is not here expressed, which Azariah his Son repeated to them for the confirmation of his own Prophecy. , he took courage n For it required great Courage to put away all the Idols, to which so great a number of his People were to this day addicted, and among others, Ma●…hah the Queen, his Mother, whom for this reason he deposed, 1 King. 15. 13. , and put away the † Heb. 〈◊〉 〈◊〉. abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken o To wit, Abijah his Father; which was easily understood from ch. 13. 19 Or, which had been taken, the active word being oft so used impersonally for the passive, as Hebricians know. from mount Ephraim, and renewed the altar of the LORD p Which had been either decayed through Age and long Use of it, or broken by his Idolatrous Mother's means: Or, he consecrated or dedicated the Altar, etc. which possibly had been polluted by Idolaters, and now needed some purification. , that was before the porch of the LORD. 9 And he gathered all Judah and Benjamin, and * 〈◊〉. 16. the strangers with them, out of Ephraim and Manasseh, and out of Simeon q Which Tribe, though they had their Inheritance out of the Portion of Judah, did for the generality of them Revolt to Jeroboam with the other Tribes, as appears from many passages of Scripture. Which they might conveniently do, because their Portion bordered as on one side upon that of Judah, so on the other side upon that of Dan; and therefore might indifferently join with the one or other, as they saw fit. , (for they fell to him r To wit, from the King of Israel. out of Israel in abundance, when they saw that the LORD his God was with him.) 10 So they gathered themselves together at Jerusalem, in the third month s To wit, of the Sacred Year, in which the Feast of Weeks or of Pentecost fell: Of which see Exod. 23. 16. Deut. 16. 9 , in the fifteenth year of the reign of Asa t Asa had Peace but ten years, ch. 14. 1. After which probably there were some Bicker and Skirmishes, which seem to have been composed: And after that Zerah comes against him and is discomfited. Upon this great Success many of the Israelites fall to him; and in his 15th. year he calls this Assembly. . 11 And they offered unto the LORD † 〈◊〉 ●… 〈◊〉 〈◊〉 the same time, of the spoil which they had brought u Taken from Zerah and his Complices, ch. 14. 13, etc. , seven hundred oxen, and seven thousand sheep. 12 And they entered into a covenant x They engaged themselves by a serious and solemn Covenant before the Lord and this great Assembly. to seek the LORD God of their fathers, with all their heart, and with all their soul. 13 That whosoever would not seek the LORD God of Israel y Whosoever should obstinately refuse to pay unto God that Solemn Worship which he required at his Temple in Jerusalem; or should disown God, or serve other gods. * 〈◊〉. 1●…. ●…. 〈◊〉 should be put to death z By virtue of all those Laws which command that such persons should be cut off: and in pursuance of that Law, Deut. 17. 2. Compare Heb. 10. 28. , whether small or great, whether man or woman. 14 And they swore unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets. 15 And all Judah ‖ i e. A great number of the People, as such general Expressions are frequently understood▪ for none doubt but there were many Dissemblers and ungodly men at this time among them. rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire, and he was found of them: and the LORD gave them rest round about. 16 And also concerning * 〈◊〉 1●…. 13. Maachah † 〈◊〉 〈◊〉. the mother of Asa the king, he removed her from being queen, because she had made an † Of this and the following Verses see on 1 King. 15. 2, 10, 14, 15. idol in a grove: and Asa cut down her Idol, and stamped it, and burned it at the brook Kidron. 17 But the high places were not taken away out of Israel: nevertheless, the heart of Asa was perfect all his days. 18 And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. 19 And there was no more war unto the five and thirtieth year of the reign of Asa * For though there were continual Skirmishes between Asa and Baasha and their People all their days, 1 King. 15. 16. yet it did not break forth into an open War till Asa's 35th. year, i. e. till that was ended. But how this 35th. year is to be computed, see the Note on ch. 16. 1. . CHAP. XVI. 1 IN the six and thirtieth year of the reign of Asa a Or, of the Kingdom of Asa, i. e. of the Kingdom of Judah, which was now Asa's Kingdom; or from the time of the division of the two Kingdoms. Rehoboam reigned 17 years, ch. 12. 13. Abijah 3 years, ch. 13. 2. Asa had now reigned 15 years, ch. 15. 10. all which put together make up the 35 years mentioned ch. 15. 19 And in the next year Baasha wars against him; and the ground of War was the defection of many of his Subjects to Asa, ch. 15. 9 whom Asa endeavours to engage together with his own Subjects by an Oath and a Covenant to be true and faithful to God and consequently to himself, which was done in his 15th. year, ch. 15. 9, 10. and therefore in his 16th. year, called here the 36th. year of h●…s Kingdom he commenceth an open War against him. If it be objected that the Reign, or Kingdom of Asa is otherwise understood of the time of Asa's personal Reign (as I may call it) ch. 15. 10. The Answer is obvious, that there are many Instances in Scripture●… (some of which have been formerly given, and others will be given in their proper places,) where the same Word or▪ Phrase is taken differently, and that in the very same Chapter and History. And particularly this variety is elsewhere used both by Sacred and Profane Writers, in the Computation of the years of Princes, which are sometimes reckoned from the beginning of their Reign, and sometimes from other remarkable Times and Occurrences. Thus Nebuchadnezars years are sometimes computed from the beginning of his Reign, as 2 King. 25. 8. jer. 52. 12, 29, 30. and sometimes from his complete Conquest of Syria and Egypt, etc. As that Passage, Dan. 2. 1. In the second year of Nabuchadnezzar, is by the general stream of Interpreters understood. Thus Ahaziahs' years, which doubtless were usually computed from the time of his Birth, are computed from another Head, ch. 22. 2. where see the Notes. And the like differences are observed in computing the years of some of the Syrian Monarches and Roman Emperors, and particularly of Augustus, the years of whose Reign are variously accounted by the Roman Historians, sometimes from his first Consulship; sometimes from the time of the Triumvirate; and sometimes from that Famous Victory at Actium, where he utterly overthrew his Competitour, and made himself sole and unquestionable Emperor. And therefore it is not strange if it be so here. And that it must necessarily be thus understood, appears from hence, that it cannot be the 36th. year of the Reign of Asa in his own▪ person, because Baasha began to reign in Asa's third year, 1 King. 15. 28. and reigned only 24 years, and consequently died in Asa's 26th. or 27th. year, as it is said he did, 1 King. 15. 8. , * 1 Kin. 15. 17. Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come into Asa king of Judah b That he might keep his subjects from revolting to Asa, as he perceived they began to do, ch. 15. 9 and keep Asa's Subjects from coming into his Dominions to seduce his ●…eople from their Obedience to him. . 2 Then Asa brought out silver and gold c This verse, and v. 3, 4, 5, 6. are explained, 1 King. 15. 18, etc. out of the treasures of the house of the LORD, and of the king's house, and sent to Benhadad king of Syria, that dwelled at † Heb. Darm●…sek. Damascus, saying, 3 There is a league between me and thee, as there was between my father and thy father▪ behold I have sent thee silver and gold, go, break thy league with Baasha king of Israel, that he may departed from me. 4 And Benhadad harkened unto king Asa, and sent the captains of † Heb. which were his. his armies against the cities of Israel, and they smote Ijon, and Dan, and Abel-maim, and all the store-cities of Naphtali. 5 And it came to pass, when Baasha heard it, that he left off building of Ramah, and let his work cease. 6 Then Asa the king took all Judah, and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was a building, and he built therewith Geba, and Mizpah. 7 And at that time * 1 Kin. 16. 1. Ch. 19 2. Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand d And so reserved to be a Scourge to thy Kingdom and Posterity hereafter: Whereas if he had joined with Baasha against thee, thou shouldest have overthrown them both, and prevented all that Mischief which that Monarch will do one day to thy Family. . 8 Were not * Ch. 14. 9 the Ethiopians and the Lubims e Either the Libyans in Africa; or another People, possibly descended from them, but now seated in some part of Arabia. , † Heb. in abundance. a huge host, with very many chariots and horsemen? yet because thou didst rely on the LORD, he delivered them into thine hand. 9 For * Zech. 4. 10. the eyes of the LORD run to and fro throughout the whole earth, ‖ Or, strongly to hold with them, etc. to show himself strong in the behalf of them, whose heart is perfect f i e. Upright and sincere, as thine is not. Obj. The heart of Asa is said to be perfect all his days, ch. 15. 17. Ans. He was perfect and sincere in the things here spoken of in the Establishment of the outward Worship of God; but not in the inward Worship of God, trusting, and fearing, and loving him with all his heart, of which he here speaks. Or thus, He was perfect or sincere in the general Course of his Life, though in some particulars, whereof this is one, his heart did not perfectly cleave to God, as it should have done. toward him; herein thou hast done foolishly; therefore from henceforth * 1 Kin. 15. 32. thou shalt have wars g With Baasha, ch. 16. 4. . 10 Then Asa was wroth with the seer, and put him in † Heb. a house of subversion. aprison house h Or, in the house of the Stocks, in which the Feet, or, as some of the Hebrews say, the Necks of the Prisoners were locked up. See I●…r. 20. 2. & 29. 26. , for he was in a rage with him, because of this thing. And Asa † Heb. cr●…shed. oppressed some of the people the same time. 11 And behold, the acts of Asa first and last, lo, they are written in the books of the kings of Judah and Israel. 12 And Asa in the thirty and ninth year of his reign was diseased in his feet until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians i He did not humble himself before God, nor earnestly desire his Help, but put all his Confidence in the Skill and Faithfulness of his Physicians, of whom, it seems, he had, great experience. . 13 And Asa slept with his fathers, and died in the one and fortieth year of his age. 14 And they buried him in his own sepulchre, which he had † Heb. digged. made for himself in the city of David, and ●…aid him in the bed which was filled with sweet odours, and divers kinds of spices prepared by the apothecary's art k As the manner of those Nations was. See Gen. 50. 2. 2 Chron. 21. 19 : and they made a very great burning l To wit, of Precious Spices; thereby ●…estifying their Thankfulness for many Benefits which they enjoyed under his Government, and their Respect to him notwithstanding his Miscarriages. for him. CHAP. XVII. ANd * 1 Kin. 15. 24. Jehoshaphat his son reigned in his stead, and strengthened himself against Israel a Against the King and People of Israel, who had molested the Kingdom of Judah with Wars all the days of Asa after that Sin of his mentioned, ch. 16. 2, etc. . 2 And he placed forces in all the sensed cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken. 3 And the LORD was with Jehoshaphat, because he walked in the first ways of his ‖ O●… of his father, & David. father David b Which David walked in before he fell into those horrid Sins of Murder and Adultery. Or, in the ways of David, and his Father's first ways: For the beginning of Asa's Reign was Laudable, as we have seen, though he declined at last. For it seems more probable that this Passage is a Ref●…ection upon Asa, whose last ways were much his worst, and of whose Repentance we have no Evidence, than upon David, who, though he fell dreadfully in the Matter of Uriah, yet did manifestly repent of it and return to his first and holy course of Life, in which also he continued until death; having this Character given him by the Holy Ghost after his death, that he did right in all things, saving that of Uriah, 1 King. 15. 5. , and sought not unto Baalim. 4 But sought to the LORD God of his father, and walked in his commandments, and not after the do of Israel c i e. Their Worship of the Calves or other Idols. : 5 There●…ore the LORD established the kingdom in his hand, and all Judah † Heb. 〈◊〉. brought to Jehoshaphat presents d As Subjects in those times and Places used to do to their Kings, as a Token of their Respect and Subjection to them. See 1 Sam. 10. 27, 28. 1 King. 10. 25. 2 Chron. 32. 23. , and he had riches and honour in abundance. 6 And his heart ‖ That is, 〈◊〉 encouraged. was lift up e Above all discouragements and difficulties and fears, by which men's Hearts use to be cast down: He was Valiant and Resolute for God and his Ways. in the ways of the LORD: moreover, * Ch. 19 ●…. he took away the high places and groves f To wit, such only wherein Idols were worshipped, as appears by comparing this with ch. 20. 33. And though Asa had done this before, yet either he did not do it thoroughly; or the Jews (who were many of them mad upon their Idols) had secretly made new Ones in the latter part of his Reign when he grew more infirm in Body and more remiss in God's cause. out of Judah. 7 Also in the third year of his reign, he ‖ Or, 〈◊〉 princes, 〈◊〉▪ 〈◊〉. sent to his princes, even to Benhail, and to Obadiah, and to Zechariah; and to Nethaneel, and to Michajah, to teach g To inform the People of their Duty and of the King's Pleasure. As Judges or Justices of Peace teach or instruct the People in the Laws of the Land when they deliver their Charges upon the Bench, so did these Princes in the Kings Name admonish and require the People to observe and obey the Laws of God, which were the Municipal Laws of that Land: The particular Explication and Enforcement whereof they left to the Levites and Priests here following, who were sent for this End, and accordingly taught the People, v. 9 in the cities of Judah. 8 And with them he sent Levites, even Shemajah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jehoram, priests. 9 And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people. 10 And * Gen. ●…5. 5. the fear of the LORD † Heb. 〈◊〉. fell upon all the kingdoms of the lands that were round about Judah h Justly concluding from this singular Piety that God would eminently appear for him and against all those who had Ill W●…ll to him, which was their Case. For even the Heathens could not but observe that the Kings of Judah were either Prosperous or Unhappy accordingly as they served God or forsook him. , so that they made no war against Jehoshaphat. 11 Also some of the Philistines i Who had been Subjects to this Kingdom ever since David's Time, but, it seems, had neglected this Duty in the Times of his Predecessors, but now were moved by their own Fears to perform it. brought Jehoshaphat presents, and tribute-silver; and the Arabians k Either because he had upon some just occasion waged War against them and subdued them; though the Particulars of it ●…e not described in Scripture▪ Or because, they voluntarily put themselves under his Protection, in Recompense whereof they sent him those Presents: Or only as a free Acknowledgement of their Respects to him. brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he-goats. 12 And Jehoshaphat waxed great exceedingly; and he built in Judah ‖ Or, 〈◊〉▪ castles and cities of store. 13 And he had much business in the cities of Judah l Partly to repair and fortify them, and furnish them with all necessary Provisions: and partly to purge out all the Relics and Seeds of Idolatry and Injustice which were more secretly and subtly managed in the Cities than in the Country, and which were first and most in the Cities, and thence spread their Infection into the Country about them. See jer. 2. 28. : and the men of war mighty men of valour were in Jerusalem. 14 And these are the number of them according to the house of their fathers. Of Judah the captains of thousands, Adnah the chief, and with him mighty men of valour, three hundred thousand. 15 And † Heb. 〈◊〉 〈◊〉 〈◊〉. next to him m Either 1. After his death, as his Successor in the same Command. And the like is supposed concerning Jehozabad, v. 18. Or, rather 2. Next to him in Place and Authority; or, at least, in Power and the Numbers of his Host. was Jehohanan the captain, and with him two hundred and fourscore thousand. 16 And next him, was Amasiah the son of Zichri, who willingly offered himself n As Volunteers and Auxiliaries to be ready upon Occasion as the Service of God and the King should require. Possibly these or most of them were the Strangers which had come out of Israel into the Kingdom of Judah in Asa's days, and probably since that in his Time. unto the LORD, and with him two hundred thousand mighty men of valour. 17 And of Benjamin, Eliada a mighty man of valour, and with him armed men with bow and shield, two hundred thousand. 18 And next him was Jehozabad, and with him an hundred and fourscore thousand, ready prepared for the war. 19 These waited on the king o These above mentioned were the Trained Bands or Auxiliaries: whose Chief Officers waited upon the King to receive his Commands, and to raise and bring in all or part of their Forces to the Service of the King and Kingdom, as need required. , besides those whom the king put in the fenced cities throughout all Judah. CHAP. XVIII. 1 NOw Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab a For Joram his eldest Son married Athaliah Ahabs' Daughter, ch. 21. 6. 2 King. 8. 18. This Chapter is for substance the same with 1 King. 22. where it is explained. . 2 * 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And † after certain years he went down to Ahab to Samaria: and Ahab killed sheep and oxen for him in abundance, and for the people that he had 〈◊〉 〈◊〉. with him, and persuaded † him to go up with him to Ramoth-gilead. 〈◊〉 〈◊〉. 〈◊〉. 3 And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth-Gilead? And he answered him, I am as thou 〈◊〉, and my people as thy people, and we will be with thee in the war. 4 And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD to day. 5 Therefore the king of Israel gathered together of prophets, four hundred men, and said unto them, Shall we go to Ramoth-gilead to battle, or shall I forbear? And they said, Go up, for God will deliver it into the king's hand. 6 But Jehoshaphat said, Is there not here a prophet of the LORD † 〈◊〉, or, 〈◊〉 besides b, that we might inqui●…e of him? 7 And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may inquire of the LORD: but I hate him, for he never prophesieth good unto me, but always evil: the same is Micajah the son of Jimla, and Jehoshaphat said, Let not the king say so. 8 And the king of Israel called for one of his ‖ 〈◊〉. o●…ficers, and said, † 〈◊〉. Fetch quickly Micajah the son of 〈◊〉. 9 And the king of Israel, and Jehoshaphat king of Judah, sat either of them on his throne clothed in their robes, and they sat in a ‖ 〈◊〉 void place, at the entering in of the gate of Samaria, and all the prophets prophesied before them. 10 And Zedekiah the son of Chenaanah had made him horns of iron, and said, Thus ●…aith the LORD, With these thou shalt push Syria, until 〈◊〉 〈◊〉 〈◊〉. they be consumed. 11 And all the prophets prophesied so, saying, Go up to Ramoth gilead, and prosper: for the LORD shall deliver it into the hand of the king. 12 And the messenger that went to call Mi●…ajah, spoke to him, saying, Behold the words of the prophets declare good to the king ‖ with one assent: let † Heb. with one 〈◊〉. thy word therefore, I pray thee, be like one of theirs, and speak thou good. 13 And Micajah said, As the LORD liveth, even what my God saith that will I speak. 14 And when he was come to the king, the king said unto him, Micajah, shall we go to Ramoth-gilead to ●…attel, or shall I ●…orbear? And he said, Go ye up and prosper, and they shall be delivered into your hand. 15 And the king said to him, How many times shall I adjure thee, that thou say nothing but the truth to me, in the Name of the LORD? 16 Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master, let them return therefore, every man to his house in peace. 17 (And the king of Israel said to Jehoshaphat, Did I not tell thee, that he would not prophesy good unto me, ‖ Or, but for evil. but evil?) 18 Again he said, Therefore hear the word of the LORD: I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand, and on his left. 19 And the LORD said; Who shall entice Ahab king of Israel that he may go up and fall at Ramoth-gilead? and one spoke saying after this manner, and another saying after that manner. 20 Then there came out a * Job. 1. 6. spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith? 21 And he said, I will go out and be a lying spirit in the mouth of all his prophets. And the LORD said, thou shalt entice him, and thou shalt also prevail: go out, and do even so. 22 Now therefore behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee. 23 Then Zedekiah the son of Chenaanah, came near, and smote Micajah upon the cheek, and said, which way went the spirit of the LORD from me, to speak unto thee? 24 And Micajah said, Behold, thou shalt see on that day, when thou shalt go ‖ Or, from chamber to chamber. into † Heb. a chamber in a chamber. an inner chamber to hid thyself. 25 Then the king of Israel said, Take ye Micajah, and carry him back to Amon the governor of the city, and to Joash the king's son: 26 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction, and with water of affliction, until I return in peace. 27 And Micajah said, If thou certainly return in peace, then hath not the LORD spoken by me. And he said, Harken, all ye people. 28 So the king of Israel, and Jehoshaphat the king of Judah went up to Ramoth-gilead. 20 And the king of Israel said to Jehoshaphat, I will disguise myself, and will go to the battle, but put thou on thy robes. So the king of Israel disguised himself, and they went to the battle. 30 Now the king of Syria had commanded the captains of the chariots that were with him, saying, Fight ye not with small or great, save only with the king of Israel. 31 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel: therefore they compassed about him to fight: but Jehoshaphat cried out, and the LORD helped him, and God † Heb. incited, ver. 2. moved them to departed from him. 32 For it came to pass, that when the captains of the chariots perceived, that it was not the king of Israel, they turned back again † Heb. from after him. from pursuing him. 33 And a certain man drew a how † Heb. in his simplicit●…. at a venture, and smote the king of Israel † Heb. between the joints, and between the breastplate. between the joints of the harness: therefore he said to his chariot-man, Turn thine hand, that thou mayest carry me out of the host, for I am † Heb. made sick. wounded. 34 And the battle increased that day: howbeit, the king of Israel stayed himself up in his chariot against the Syrians until the even. And about the time of the sun going down, he died. CHAP. XIX. 1 ANd Jehoshaphat the king of Judah returned to his house in peace a Safe, being miraculously delivered from eminent danger, as was related, ch. 18. 31, 32. , to Jerusalem. 2 And Jehu the son of Hanani the seer b Of whom see 1 Kin. 16. 1, 2. , went out to meet him, and said to king Jehoshaphat, shouldest thou help the ungodly, and * Psal. 139. 21. love them that hate the LORD c Was this agreeable to thy Duty and Love which thou pro●…essest to God and Godliness, that thou hast entered into so strict an Alliance and Friendship with wicked Ahab my sworn Enemy and given such Assistance to him? ? therefore is wrath upon thee from before the LORD d Therefore God is angry with thee and will chastise thee for this Miscarriage. Which he did partly by stirring up the Moabites and others to invade him, ch. 20. partly by permitting his Eldest Son Jehoram to kill all his Brethren, ch. 21. 4. and principally by bringing that sore and almost general Destruction upon his Grandchilds by Jehu, 2 King. 9 27. and 10. 13, 14. which was the proper F●…uit of his Alliance with Ahab. . 3 Nevertheless, there are * Ch. 17. 4. 6. good things found in thee e i e. Good Works proceeding from an Honest Heart; which God more regards than this particular Error: and therefore though he will chasten thee. yet he will not utterly destroy thee. , in that thou hast taken away the g●…oves out of the land, and hast prepared thine heart f Or, directed or set thy heart; i. e. Thou hast sought and served God with all thy Heart, and not feignedly, as many others do. And this work of preparing or directing his heart is here ascribed to Jehoshaphat, as elsewhere it is attributed to God, Prov. 16. 1. Phil. 2. 13. because it is man's Action, but performed by God's Grace preventing, enabling, and inclining him to it. to seek God. 4 And Jehoshaphat dwelled at Jerusalem: and † Heb. he returned and went out. he went out again through the people, from Beersheba to mount Ephraim h i e. Through his whole Kingdom, whereof these were the two Bounds. , and brought them back unto the LORD God of their fathers i Such of them as had revolted from God to Idols he reclaimed by his good Counsel and Example, and by the Instructions of the Levites and Priests whom doubtless now he carried with him, as he sent them before with his Officers of State. . g Once he went by his Officers, ch. 17. 7, etc. Now he went in his own person. 5 And he set Judges in the land, throughout all the fenced cities of Judah, city by city k In every City, for itself and the Country adjacent, that Justice might be administered with the most ease and convenience to the People, and they might not all be forced to go up to Jerusalem. . 6 And said to the judges, Take heed what ye do: for * Deut. 1. 17. ye judge not for man, but for the LORD l You represent God's Person to whom Judgement belongeth, and you have your Commission and Power from God, and not from Man only; and your Administration of Justice is not only for Man's good, but also for God's Honour and Service. * Psal. 82. 1. Eccles. 5. 8. who is with you m Both to observe your Carriage, and to 〈◊〉 you against all those Enemies whom the Impartial Exercise of Justice may provoke. † Heb. in the matter of judgement. in the judgement. 7 Wherefore now, let the fear of the LORD be upon you, take heed and do it: for there is no iniquity with the LORD our God, nor * Deut. 10. 17. Job 34. 19 Act. 10. 34. Rom. 2. 11. Ephes. 6. 9 Col. 3. 25. 1 Pet. 1. 17. respect o●… persons n And therefore you are in God's stead, and do his Work, and must give an Account to him, must imitate God here. Of respect of persons, see Deut. 10. 17. job 34. 19 Act. 10. 34. , nor taking of gifts o So as to pervert Judgement for them, by comparing this with Exod. 23. 8. Deut. 16. 19 Prov. 17. 23. . 8 Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of I●…rael p Who were not Priests and Levites, but such persons of other Tribes as were most Eminent for their Dignity, Ability and Integrity. But whether these persons made up one Court called the Sanhedrim, by which all Causes Ecclesiastical and Civil were decided; or there were two distinct Courts, the one Eccles●…astical, consisting of the Priests and Levites, the other Civil, consisting of the Chief of the Fathers of Israel, belongs to another place to determine, and requires more words than the Nature of this Work can permit. for the * Deut. 16. 18. judgement of the LORD q i e. For Sacred matters concerning the Laws and Worship and Service of God. , and for controversi●…s r For Matters of Difference between Man and Man. † Heb. and they returned. wh●…n they returned to Jerusalem s i e. When Jehoshaphat and his Company were returned to Jerusalem, than he made this Order ●…ing establishing Judges there. But so this last Clause may see●… superfluous and tautological, being more than employed in the beginning of the Verse. Or rather, when they, i. e. the Causes and Controversies last mentioned, shall return, or be returned t●… jerusalem; i. e. When the Causes shall be so difficult that the Judges ordained in every City cannot determine them; or when your Brethren that dwell in every City shall come to you, as it is expressed v. 10. appealing from their City-courts to the great 〈◊〉 or Council at Jerusalem. Of which see on Exod. 18. 26. 〈◊〉▪ 1. 17. & 17. 8. As for the Phrase, not only Persons but Thing●… are said to return or be returned, as Blood, 1 King. 2. 33. and Clouds, Eccles. 12. 2. and Reproach Host 12. 14. If it be further objected that these Causes were never brought to Jerusalem before, and therefore cannot be properly said to be returned thither, That may be answered both from the usage of our Law wherein suc●… Causes are said to be returned to Westminster, which never were there before; and from the use of Scripture, wherein sinners are commonly said to return to the Lord, though they had never been with the Lord in that Sense before, but were estranged from God even from the Womb till the Time of their Conversion. And t●…e Dust, i. e. Man's Body, is said to return to the Earth, Eccles. 12. 7. though it was never there before. . 9 And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully and with a perfect heart t Passing such Sentences with your Mouths, as your own Minds and Consciences, upon the hearing of the Parties, shall judge to be Just, and not acting against your own Consciences for 〈◊〉 Motives, as Corrupt Judges do. . 10 And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood u Of which see the Notes on Deut. 17. 8. , between law and commandment, statutes and judgements x When any Debates or Differences shall arise about the meaning of any of God's Laws, one party possibly putting this, and the other a quite differing sense upon the same place, or one alleging one place, and the other another place, which may seem to clash with it. , ye shall even warn them that they trespass not against the LORD y Ye shall not only give a Righteous Sentence for what is past, but ye shall admonish the Offender and others to take better heed to themselves and their ways for the future. , and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass z So you shall not bring Gild and Wrath upon yourselves and others, which otherwise you will certainly do. . 11 And behold, Amariah the chief priest is over you a Shall be your Precedent to direct and assist you. in all matters of the LORD b In spiritual or Ecclesiastical Matters. ; and Zebadiah the son of Ishmael, the ruler of the house of Judah c Either 1. the Prince or chief Ruler under the King of the Tribe of Judah, which is called the house of judah, 2 Sam. 2. 4, 7, 10. 1 King. 12. 21, 23. ●… Chron. 28. 4. Jer. 13. 11. Ezek. 4, 6. Or, 2. The Ruler of the King's House, which also seems to be called the house of judah, 2 Chron. 22. 10. and more fully, the King's House of judah, Jer. 22. 6. And who so fit to manage the King's Matters as the Ruler of the Kingshouse? , for all the king's matters d For Civil Causes or Controversies which might arise either between the King and his People; or between Subject and Subject, which may be called the King's Matters, because it was a principal part of his Office to see them justly decided. : also the Levites shall be officers before you e They shall be at your command to see your just Sentences executed; which work was fitly committed to the Levites, as persons who might add their Instructions to the Corrections, and might work the Guilty to an acknowledgement of their Fault and a submission to their Punishment. And so this is an Argument to encourage the Judges to proceed courageously and vigorously in their Work, because they had the Levites to stand by them and assist them. . † 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deal courageously, and the LORD shall be with the good f i. e. Shall protect and bless good Judges in their doing of Good and Just Things. . CHAP. XX. 1 I●… came to pass after this also, that the children of 〈◊〉, and the childr●…n of Ammon, and with them † 〈◊〉 〈◊〉 Compare 〈◊〉 〈◊〉 oth●…r beside the Ammonites a To wit, the people that dwelled in Mount Seir, who were now Confederate with them, as appears from v. 10, 22, 23. Or, This is the Name of a Peculiar People called either Mehumin, of whom you read 2 C●…ron. 26. 7. (and so there is only a Transposition of two Letters in the Hebrew word, which is not unusual in that Language) or 〈◊〉, as the LXX Interpreters render this Word; or 〈◊〉, or 〈◊〉, as it is in the Hebrew (the two first Letters being not Prefixes, as they are commonly made, but part of the Word or proper Name of that People) who, as it may seem, now dwelled in Mount Seir, being either of the Old Stock of the Edomites, or another Nation since come in their stead or mixed with them. Others render the Place thus, for (as the Hebrew vau is oft taken) with them (i. e. with the Moabites) were the Ammo●… or children of Ammon. Which may be distinctly noted either to show the largeness of the Confederacy, in which not only the Moabites were engaged, who dwelled nearer Jehoshaphats Kingdom, but the Ammonites also who lived at a greater distance from him: Or to intimate that the Ammonites, being possibly instigated by the Syrians, their next Neighbours, were the first Beginners and chief Promoters of the War, and engaged both the Moabites and the Inhabitants of Mount Seir in their Quarrel. , ●…ame against Jehoshaphat to battle. 2 Then there came some that told Jehoshaphat, saying, There cometh a great multitude against the●… from beyond the sea b To wit, the Dead Sea, beyond which Mount Seir lay. on this side Syria c Or, and from Syria, largely so called, and so it includes the Moabites and Ammonites. And it may be thus expressed to intimate that they came by the Instigation of the Syrians, who thought by this means to revenge themselves of Jehoshaphat for joining with Ahab against them. , and behold, they be in Haz●…zon-tamar, which is Engedi. 3 And Jehoshaphat ●…eared d Partly from Humane Frailty, and partly from the Remembrance of his own Gild and the Wrath of God denounced▪ against him for it, ch. 19 2. , and set † 〈…〉. himself to seek the LORD e The Phrase notes his settled Resolution, Seriousness, and Earnestness in it, and the preparing and fixing his Heart for it. , and proclaimed a fast f Partly in token of his Humiliation and Penitence for his Sins, and partly to make himself and his People more Fervent in their Prayers. throughout all Judah. 4 And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD. 5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD g Largely so called, i. e. in one of the Courts of the Temple, even in the Court of the People, and upon that Bra●…en Scaffold which Solomon had erected for such a Purpose, 2 Chron. 6. 13. before the new court h i e. Besides and before the Priest's Court: for there were but two Courts belonging to the Temple, as is noted 2 King. 21. 5. & 23. 12. And Jehoshaphat stood in the one, which must be that of the People; and before the other, which therefore can be no other than that of the Priests, which is called the New Court, because it ●…ad been lately renewed when the Altar was renewed, ch. 15. 8. as the Command of Love is called a new Command, Joh. 13. 34. 〈◊〉 joh. 2. 8. because it was so solemnly renewed and revived and reinforced by Christ. , 6 And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms o●… the heathen? and in thine hand is there not power and might, so that none is able to withstand thee. 7 Art not thou our God, † 〈…〉. who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the ●…eed of Abraham * 〈◊〉▪ ●…. 23. thy friend for ever i i e. To whom thou hast engaged thyself by Covenant to be his Friend, and the Friend of his Seed for ever, and therefore we trust thou wilt not forsake us his Posterity. ? 8 And they dwelled therein, and have built thee a sanctuary therein for thy name, saying, 〈…〉. 9 * ●… 〈◊〉▪ ●…8. 33, If when evil cometh upon us, as ‖ 〈◊〉▪ 〈◊〉 〈◊〉 〈◊〉. the sword, judgement k Or rather, 〈◊〉 Sw●…rd of Judgement or 〈◊〉 〈◊〉. ●…. e. 〈◊〉 whereby thou judgest and 〈◊〉 thy People 〈◊〉 their 〈◊〉. Compare Levit 26. 25. , or pestilence, or famine, we stand be●…ore this house, and in thy presence, (●…or thy name is in this house) and ●…ry unto thee in our 〈◊〉 o●…, than thou wilt hear and help. 10 And now behold, the children of Ammon, and Moab, and mount Seir, whom thou * Deut 2▪ 〈◊〉▪ 19 wouldst not let Israel invade, when they came out of the land of Egypt, but * Num. 20. 21▪ they turned from them, and destroyed them not: 11 Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. 12 O our God, wilt thou not judge them? for we have no might against this great company that cometh against us l Thus he speaks partly though he had great Armies to be drawn together in due time upon g●…eat 〈◊〉▪ ch. 17. 1●…▪ etc. Yet he seems t●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 his 〈◊〉 were in 〈◊〉 to oppose them 〈◊〉 〈◊〉 ●…ecause 〈◊〉 well knew and 〈◊〉 and wisely 〈◊〉 〈◊〉 〈◊〉 Humane 〈◊〉, 〈◊〉 numerous 〈◊〉 〈◊〉, were a●…le 〈◊〉 〈◊〉 〈◊〉 witho●…t God's Assistance, 〈◊〉 he feared by his Sins he 〈◊〉 〈◊〉 〈◊〉 and then he had really been as weak as Water. : neither know we what to do, but our eyes are upon thee m Looking to thee only for Relief and Succour. . 13 And all Judah stood before the LORD with their little ones n Whom they used to present before the Lord in times of great Distress, partly to stir up themselves to more 〈◊〉 and faithful Prayers, that their Eye being upon their harmless and tender Children, might affect their Heart with a gre●…ter Sense of their Mise●…y: and partly to move God to Compass●…on, not as if he were capable of Passions or Changes upon such a Sight, but because God hath declared himself that he will be prevailed with by such Methods as these. , their wives and their children. 14 Then upon Jahaziel the son of Zechariah, the son of Benajah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the spirit of the LORD in the midst of the congregation o He was suddenly inspired by God with the following Message. . 15 And he said, Harken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, * Exod. 14. 13, 14. Be not afraid nor dismayed by reason of this great multitude, for the battle is not yours, but Gods p God will fight for you, and he alone will do the Work, you need not strike a Stroke. . 16 To morrow go ye down q From Jerusalem, where he and his Army now were; which stood upon high ground. against them: behold, they come up by the † Heb. ascent▪ cliff of Ziz, and ye shall find them at the end of the ‖ Or, v●…lley▪ brook, before the wilderness of Jeruel. 17 Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them, for the LORD will be with you. 18 And Jehoshaphat bowed his head, with his face to the ground r In token of his Reverence to God and his Message, his Belief of the Promise, and his Thankfulness for so great a Favour. : and all Judah, and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD. 19 And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up s ●…y Jehoshaphats Appointment, to praise the LORD God of Israel with a loud voice on high t i e. With most loud voice, with Heart and Voice lifted up: whereby they shown their 〈◊〉 assurance of the Victory, as if it were already accomplished. . 20 And they risen early in the morning, and went forth into the wilderness of Tekoa●… and as they went forth Jehoshaphat stood and said, Hea●… me, O Judah, and ye inhabitants of Jerusalem, * Is●…. 7. 9 Believe in the LORD your God, so shall ye be established; believe † Heb▪ in his 〈◊〉. his p●…ophets t i e. Gods Promise delivered to us by this Prophet▪ and consequently all other Predictions of the Prophets that either have been or shall be. , so shall ye prosper u Take heed, le●…t by your Unbelief you frustrate Go●…s Prom●…se. . 21 And when he had consulted with the people x i e. With the Elders or Chief of the People; partly to take their Advice about the Expediency of the Thing; and partly that they might excite and prepare themselves and the People under them to this great Work of Praising God. , he appointed singers unto the LORD y To the Honour and Service of God. , and † 〈◊〉▪ 〈◊〉. that should praise the beauty of holiness z Or, the Glory or Magnificence or Majesty of Holiness, i. e. (by a vulgar Hebraism) the Holy Majesty; a Periphrasis of God. Or, according to the beauty or magnificence of the Sanctuary, i. e. in the same comely Order and Magnificent Manner, as they used to do it i●… the Temple; where the following Song was usually, s●…ng, as ●… Chron. 5. 13. & 7. 3, 6. , as they went out before the army, and to say, * 〈◊〉. 13●…. 1. Praise the LORD, for his mercy endureth for ever. 22 † Heb. and in 〈◊〉 time t●…at 〈◊〉▪ etc. And when they began † Heb. in singing and pra●…se. to sing and to praise a So acceptable are the Fervent Prayers of God's People to God, and so terrible to their Enemies. , the LORD set ambus●…ments b Or, liars in wait, either 1. the Holy Angels, who appeared in the Shape of Men, and possibly put on the Appearances and Visages of Moabites or Ammonites, and in that shape slew the rest, who supposing this Slaughter to be done by a part of their own Army, fell upon them, and so broke forth into Mutual Slaughters. Or, 2. God raised Jealousies and Animosities amongst themselves, which by degrees broke forth, first, into secret Ambushments, which one party laid for another, and then into open Hostilities and Outrages to their utter Destruction. So Vain are all men's Attempts against God, who needs none to destroy his Enemies but themselves and their own Mistakes and Passions, which he can, when he pleaseth, arm against them. against the children of Ammon, Moab, and mount Seir, which were come against Judah, and ‖ Or, they 〈◊〉 on●… 〈◊〉. they were smitten. 23 For the children of Ammon and Moab, stood up against the inhabitants of mount Seir, utterly to s●…ay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped † Heb. for the destruction. to destroy another. 24 And when Judah came toward the watchtower c Which stood upon the Cliff of Ziz mentioned above, v. 6. or some other Hill which looked toward the Wilderness, where their Enemies lay encamped, whose Numbers, and Order, and Condition they could descry from thence. in the wilderness, they looked unto the multitude, and behold, they were dead bodies fallen upon the earth, and † Heb. there was not an escaping. none escaped. 25 And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels d Which they brought with them partly to corrupt any of Jehoshaphats Officers as they saw Occasion: partly to procure necessaries for their vast Army from time to time: and partly because they came as to a Triumph rather than to a Fight, being secure and confident of the Victory because of their great Numbers, and especially because they thought to surprise Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own Destruction. (which they stripped off for themselves) more than they could carry away: and they were three days in gathering of the spoil, it was so much. 26 And on the fourth day they assembled themselves in the valley of ‖ that is, blessing. Berachah e Heb. of Blessing; so called from their solemn Blessings and Praises given to God in it upon this Occasion. ; ●…or there they blessed the LORD: therefore the name of the same place was called the valley of Berachah unto this day. 27 Then they returned every man of Judah and Jerusalem, and Jehoshaphat in the † Heb. head. ●…orefront of them, to go again to Jerusalem with joy: for the LORD had made them to rejoice over their enemies. 28 And they came to Jerusalem with psalte●…ies, and harps, and trumpets, unto the house of the LORD f To renew their Praises in the Court of the Temple, the proper and usual Place for it. . 29 And * C●…. 1●…. 〈◊〉▪ the fear of God was on all the kingdoms of those countries g Which were near, or which heard these things. , when they had heard that the LORD fought against the enemies of Israel. 30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about. 31 * 1 〈◊〉 〈◊〉 〈◊〉 etc. And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem: and his mother's name was Azubah the daughter of Shilhi. 32 And he walked in the ways of Asa his father, and departed not from it, doing that which was right in the sight of the LORD. 33 Howbeit, the high places were not taken away h Not fully nor universally; of which see on ch. 17. 6. ; for as yet the people had not prepared their heart unto the God of their fathers i The Fault was not in Jehoshaphat, but in the People, who, though they did Worship the True God, yet would not be confined to the Temple, but for their own Conveniency, or from their Affection to their Ancient Custom chose to Worship him in the High Places: which Jehoshaphat was forced to connive at, lest those people being debarred from that dearly-beloved Practice, should fall into a Neglect of God and his Worship. . 34 Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the † Heb. 〈◊〉. book of Jehu the son of Hanani, * ●… 〈◊〉. 16. ●…. who † He●…. 〈◊〉 〈◊〉 is mentioned in the book of the kings of Israel. 35 And after this k This is mentioned as an Aggravation of his Sin, after so great a Favour and Obligation laid upon him by God; and after he had been so sharply reproved and threatened by a Prophet for the same thing, ch. 19 2. yet he relapsed into the same Sin; which proceeded partly from that near Relation which was contracted between the two Families, and partly from the sweetness and easiness of Jehoshaphats Temper, which could not resist the Solicitations of others, in such things as might seem indifferent. For he did not join with him in a War, as he did with Ahab, but in a peaceable way only in a Matter of Trade and Commerce. And yet God sharply reproves and punisheth him for it, v. 37. to show his great dislike and detestation of all friendly and familiar Conversation of his Servants and People with Idolaters and professed ●…nemies of God and of Religion, as Ahaziah was, who is therefore thus stigmatised in the next words, who did very wickedly. did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly l Or, who did industriously, and maliciously, and constantly work wickedness, as the Hebrew Phrase implies, giving himself up to Idolatry and all Wickedness. : 36 And he joined himself with him to make ships to go to Tarshish m Of which see on 1 King. 10. 22. & 22. 48. : and they made the ships in Eziongeber n Of which see on 1 King. 9 26. . 37 Then Eliezer the son of Dodavah of Maresha●…, prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken that they were not able to go to Tarshish. CHAP. XXI. 1 NOw * 1 〈◊〉. 22 〈◊〉 Jehoshaphat slept with his fathers, and was buried with his fathers in the city o●… David: and Jehoram his son reigned in his stead. 2 And he had brethren the sons of Jehoshaphat, Azariah a Two Sons called by the same Name, though doubtless distin guished by some additional Title, which is not mentioned here, because it did not concern succeeding Ages to know it. Though indeed there is a Difference in their Hebrew Names, the one being Azariah, the other Azariahu, hu being the last Syllable in his Name, as in Elihu, and others. , and Jehiel, and Zechariah, and Azariah a Two Sons called by the same Name, though doubtless distin guished by some additional Title, which is not mentioned here, because it did not concern succeeding Ages to know it. Though indeed there is a Difference in their Hebrew Names, the one being Azariah, the other Azariahu, hu being the last Syllable in his Name, as in Elihu, and others. , and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Israel b So he is called either 1. Because he was so by Right: Or 2. Because he was ●…ing not only of Judah and Benjamin, but of a great number of Israelites, who had come into and settled themselves in his Kingdom, in his and in his Predecessors days; who being a considerable, and the purest and best part of Israel, may well be called Israel, being mo●…e truly and properly Gods Israel than their Apostate Brethren, who were no longer worthy of that Name. Or, 3. Because all his Subjects were Israelites; and therefore he was King of Israel, though not of all Israel. Or, 4. With some reflection upon his Memory, for making so strict an Alliance and Friendship with the King of Israel, whos●… 'Cause he defended with his own and his Kingdoms great Hazard, as if he had been the King not so much of Judah, as of Israel. And this may be the rather noted here, because here speedily follows a sad Effect of that wicked and cursed Match. Some say Israel was ●…oisted into some Copies by the Transcriber instead of judah, 〈◊〉 it was first written. . 3 And their father gave them great gi●…ts o●… silver and of gold, and of precious things, with ●…enced cities in Judah: but the kingdom gave he to Jehoram, because he was the firstborn c Whom he conceived that he ought to prefer by virtue of that Law of God, Deut. 21. 15. though otherwise he would not have done it, having probably ere this time perceived his perve●…se and wicked Inclinations, and how much he was swayed by his Idolatrous Wi●…e. Now he saw his Error when it was too late. . 4 Now * 〈◊〉. 16, 〈◊〉 when Jehoram was risen up to the kingdom of his father, he strengthened himself d He took Courage and hardened his heart, as that word sometimes signifies. ▪ and slew all his brethren with the sword e Partly because they either did, or he knew that they would, oppose him in his Wicked Designs: and partly for his own Security, lest his People, who, as he believed, would be highly exasperated with the Execution of his Counsels, should advance any of them to the Throne and depose him. , and divers also of the princes of Israel f Either 1. of Judah, here called Israel, of which see the Notes on v. 2. Or. 2. The Princes or Chief Men of Israel, properly so called; not the Princes of all Israel or of the several Tribes thereof, but the Chief of those Israelites who out of Love to God and to the True Religion had forsaken their E●…tates and worldly Advantages in the Kingdom of Israel, and were now incorporated with the Kingdom of Judah. These he especially struck at, either 1. Because his Wife instigated him thereunto, both to punish them for their Revolt from her Father, and to deter others from following their Example: Or, 2. Because he justly and truly thought these would be most firm and constant to and zealous for that Religion, which he was resolved to oppose, being both by their Conscience and Interest obliged to it. . 5 Jehoram was thirty and two years old g Of this, and v. 6, 7, 8, 9, 10. see the Notes on 2 King. 8. 17, &c when he began to reign, and he reigned eight years in Jerusalem. 6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of * 〈◊〉 ●…▪ Ahab to wife: and he wrought that which was evil in the eyes of the LORD. 7 Howbeit, the LORD would not destroy the house of David, because of the covenant that he had made with David h For which in 2 King. 8. 19 it is for David his servant's sake ●… i. e. Not for David's Merits, but for God's free Promise and Covenant, as it is here explained. , and as he promised to give a † 〈◊〉▪ 〈◊〉, 〈◊〉▪ ●…▪ light to him, and to his * 〈◊〉▪ ●…. 12. 〈◊〉 〈◊〉. 36. 〈◊〉 ●…. 19 〈◊〉 〈◊〉▪ 11, 〈◊〉 sons for ever. 8 In his days the Edomites revolted from under the † 〈◊〉. 〈◊〉. dominion of Judah, and made themselves a king. 9 Then Jehoram * 〈◊〉. 8. 21. went forth with his princes, and all his chariots with him: and he risen up by night, and smote the Edomites which compas●…ed him in, and the captains of the chariots. 10 So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers i To wit, public●…ly and avowedly, setting him at Defiance, as the next Verse shows. And this is mentioned, either 1. As the Reason why the Priests, whose City Libnah was, forsook him, because he had forsaken God: Or rather, 2. as the reason why God raised up so many Enemies against him, both from abroad and at home. , 11 Moreover, he made high places k Not to the Lord, whose sworn Enemy he was, but to Baal's or False Gods. in the mountains of Judah, and caused the inhabitants of Je●…usalem to commit fornication l Not only by his Cou●…sel and Example, but, as it follows, by Force, by Threats, and Penaltie●…. , and compelled Judah thereto. 12 And there came a writing to him from Elijah the prophet m Qu. How could this be, when Elijah was wrapped up to Heaven in Jehoshaphats time, 2 King. 2. & 3. 11. Ans. Either 1. This was Elisha, or some other Prophet called Elijah, because he acted in the Spirit and Power of Elijah▪ for which cause John the Baptist also is so called. Or rather, 2. This was really written by Elijah, who by the Spirit did clearly foresee and foretell the Reign and Acts of Jehoram, (as others did of Jo jah, 1 King. 13. 2. and Isaiah of Cyrus, ch. 45. 3. long before they were born) and in consideration thereof le●…t this Prophecy with Elisha to be delivered in due time by him or some other person in his Name and as from his Mouth. , saying, Thus saith the LORD God of David thy father n Whose Name he mentions either to upbraid him with his degeneration from so worthy a Parent: Or to take off his Presumption and Confidence which was grounded upon his being the Son and Successor of David, in whose Posterity the Crown was settled for ever by God's special Appointment, and by the Approbation of the People. , Because thou hast not walked in the ways of Jehoshaphat thy father o Whose wise Counsel and good Example thou hast despised. , no●… in the ways of Asa king of Judah; 13 But haste walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whored●…ms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself p More Innocent, and Righteous, and Pious▪ ▪ 14 Behold, with † Heb. a great stroke. a great plague will the LORD smite thy people q Qu. Why the People, for his Sin? Ans. 1. Because the generality of them sinned in complying with his Wicked and Idolatrous Commands through Fear, v. 11. 2. Because he suffered in his People's Destruction: For as the Honour, and Safety, and Strength of a King lies in the Multitude and Prosperity of his People, Prov. 14. 28. so when they are diminished and destroyed, the king is very much weakened and endangered by it. , and thy children, and thy wives r Whose Lives shall go for the Lives of thy Brethren, v. 4. , and all thy goods. 15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out, by reason of the sickness day by day s i e. From day to day continually. Or, year upon year, i. e▪ one year after another, or, for the space of two years, as the Event shows, v. 19 Heb. days upon d●…ys. Days are oft put for a year, as Exod. 13. 10. Levit. 25. 29. Numb 9 22. judg. 17. 10. 1 Sam. 1. 3. & 27. 7. Amos 4. 4. . 16 Moreover, the LORD stirred up against Jehoram the spirit of the Philistines t A People fully subdued and dispirited: but God now raiseth their Spirits and Courage to do his Work. , and of the Arabians, that were near the Ethiopians u Heb. near the Cushites, i. e. Either the Ethiopians from whom they were parted only by the Red Sea, each dwelling upon the opposite Shores of it: Or rather a People in Arabia, frequently mentioned in Scripture, and so called either for their likeness in Colour and Complexion to the Ethiopians properly so called; or because the one of these People were a Colony of the other. But the Ethiopians above Egypt were far enough from these other Arabians, being separated from them by the Red Sea. . 17 And they came up into Judah, and broke into it, and † Heb. carried captive▪ carried away all the substance that was found in the king's house, and his sons also and his wives x Whom also they slew, ch. 22. 1. except Ahaziah and Athaliah; who possibly were hidden in some secret and safe Place. : so that there was never a son left him, save ‖ Or, Ahaziah, Ch. 22. 1. Or, Azariah, Ch. 22. 6. Jehoahaz y Called also Ahaziah, which signifies the very same thing with ●…ehoahaz; and Azariah, ch. 22. 6. whose signification is near akin to the other, all signifying Gods taking or helping of him. the youngest of his sons. 18 And after all this the LORD smote him in his bowels with an incurable disea●…e. 19 And it came to pass that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases: and his people made no burning for him, like the * Changed▪ 6. 14. burning of his fathers. 20 Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed z Heb. went, to wit, the way of all the Earth, as it is more fully expressed, jos. 23. 14. Or, to the land of darkness, as job 10. 21, 22. Or, to his long home, Eccles. 12. 5. Or, went away, to wit, out of this World; as this Word is used, job 14. 20. Eccles. 5. 15. & 6. 4. there being many such Words and Phrases used concerning death in the Old and New Testament, signifying that death is not an Annihilation, but only a Translation into another Place and State. See Gen. 15. 15. Philip. 1. 23. ‖ Heb. without desire, which may belong either 1. to himself; he had no desire of living longer, nor any pleasure in Life, but was hearty weary of it, through his excedive Pains: Or rather 2. to his People, who did not desire that he should live longer, but oft and hearty wished that he had died sooner: Which contempt of him they shown both by making no burning for him, as they used to do for Good and Landable Kings, ch. 16. 14. and by denying him burial among the Kings, as it here follows. Desire is here put for a person or thing whose life or continuance is desirable or desired by others, as Isa. 2. 16. Ezek. 24. 16, 18, 21, 25. Dan. 9 23. & 10. 11, 19 And this is an emphatical Expression, because it is usual with Men to desire the deaths of some persons, whom afterward they lament and hearty wish that they were alive again▪ as they may have cause to do. But for this ungodly and unhappy Prince his People did not only in his life time wish his Death, but afterwards they did not repent of those desires, nor wish him alive again, but rejoiced that they were delivered from so great a Plague as he was to them. † 〈…〉. without being desired: howbeit they buried him in the city of David, but not in the sepulchre of the kings. CHAP. XXII. 1 ANd the inhabitants of Jerusalem made * ●… Kin. 〈◊〉. 24, etc. Ahaziah his youngest son, king in his▪ stead: for the band of men that came with the Arabians a Either 1. A cruel fort of Men who came along which the Arabians, and therefore slew those whom the Arabians had spared and only carried into Captivity. Or 2 The Philistines, who did accompany the Arabians in this Expedition, ch. 21. 16. who lived near the Kingdom of Judah, and therefore thought to make as sure work as they could in destroying all the Branches of the Royal Family▪ who otherwise, they expected, would recover Strength and revenge themselves upon them. to the camp, had slain all the * Changed▪ 2●…. 1●…. eldest. So Ahaziah the son of Jehoram king of Judah reigned. 2 Forty and two years old was Ahaziah when he began to reign b Obj. He was then only 22 years old, as is affirmed, 2 King. 8. 26. Besides, Joram his Father, died in his fortieth year, as is twice noted, ch. 21. 5, 20. how then can this be true? Ans. 1. In the Hebrew it is, A son of 42 years, etc. which is an ambiguous Phrase, and though it doth for the most part, yet it doth not always signify the Age of the Person, as is manifest from 1 Sam. 13. 1 where see the Notes. And therefore it is not necessary that this should note his Age, (as it is generally presumed to do, and that is the only ground of the difficulty) but it may note either 1. The Age of his Mother Athaliah; who being so great, and infamous, and mischievous a person to the Kingdom and Royal Family of Judah, it is not strange if her Age be here described, especially seeing she herself did for a season sway this Sceptre. Or, rather 2. Of the Reign of that Royal Race and Family from which by his Mother he was descended, to wit, of the house of Omri, who reigned 6 years, 1 King. 16. 23▪ Ahab his son reigned 22 years, 1 King. 1●…. 29. Ahaziah his Son 2 years, 1 King. 22. 51. ●…oram his Son 12 years, 2 King. 3. 1. All which put together make up exactly these 42 years. For Ahaziah began his Reign in Jorams 12th. year, 2 King. 8. 25. And such a kind of Computation of the years not of the King's Person, but of his reign or Kingdom 〈◊〉 we had before, ch. 16. 1. where see the notes. And so we have 〈◊〉 of the Persons Age, in 2 King. 8. 26. and here of the K●… to which he belonged. Ans. 2. Some acknowledge an 〈◊〉 in the Transcribers of the present Hebrew Copies, in which Language the num●…l Letters for 22 and 42 are so like, that they might easily be mistaken. For that it was read 22 here, as it is in the Book of Kings, in other Hebrew Copies, they gather from hence, that it is at this day so read in divers ancient Greek Copies, as also in those two Ancient Translations, the Syriack and the Arabic, and particularly in that Famous and most Ancient Copy of the Syriack which was used by the Church of Antioch in the Primitive Times, and to this day is kept in the Church of Antioch, from which that most Reverend, Learned, Pious, and Publick-spi●…ted Archbishop Ʋsher did at his own great Charge get another Copy transcribed, in which he hath published to all the World that he found it here written, Twenty and two years old, etc. Nor doth this overthrow the Authority of the Sacred Text, as Infidels would have it, partly because it is only an Historical Passage of no Importance to the Substantial Doctrines of Faith and a good Life; and partly because the Question here is not whether this Text be true, but which is the true Reading of the Text, whether that of the generality of present Copies, or that which was used in the Ancient Copies, which the Ancient and Venerable Translators above mentioned did follow: For it seems unreasonable and uncharitable to think that all of them would have conspired to have changed the Text, and put in twenty and two, for forty and two, if they had so read it in their Hebrew Copies. Nor can this open any great Door to those innumerable Changes which some have boldly and rashly made in the Hebrew Text without any such pretence of Authority, as there is for this, which as they are affirmed without reason, or authority, or necessity, so they may as easily be rejected. If all this will not satisfy our present Infidels, I desire them only to consider what hath been hinted before upon such Occasions, that many Difficulties which did seem unanswerable, being now fully cleared by later Writers, it is but reasonable to think that this may be so in after times, either by finding of some Hebrew Copies in which it may be Twenty and two years, etc. or by some other way. , and he reigned one year in Jerusalem: his mother's name also was * Chr. 2●…. 2. Athaliah the daughter of Omri c i e. Of Omri's Family: Or of Ahab Omri's Son. Grandchilds are oft called Sons and Daughters, as Mat. 1. 1. Luk. 3. 26. . 3 He also walked in the ways of the house of Ahab, for his mother was his counsellor d Being a Crafty and an Imperious Woman. to do wickedly. 4 Wherefore he did evil in the sight of the LORD, like the house of Ahab: for they were his counsellors after the death of his father e Who, whilst he lived, seduced his Son by his Counsel and Authority, and made other Evil Counsellors then unnecessary. , to his destruction. 5 He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel, to war against Hazael f Following the Evil Example of Jehoshaphat therein. ch. 18. though he would not follow him in what was good. But of this and the following verses see 2 King. 8. 28, 29. & 9 21, 27. king of Syria at Ramoth-gilead: and the Syrians smote Joram. 6 And he returned to be healed in Jezreel, because of the wounds † Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which were given him at Ramah, when he sought with Hazael king of Syria. And ‖ Otherwise called 〈◊〉 Ch. 2●…. 1. 2. & 〈◊〉, Ch. 2●…. ●…. Azariah the son of Jehoram king of Judah, went down to see Jehoram the son of Ahab at Jezreel, because he was sick. 7 And the † Heb. ●…ing 〈◊〉. destruction of Ahaziah * Iu●…g. 14. 4. was of God g By his Providence so disposing Occasions and Ahaziah's Inclinations, that he should come at that season to receive his deserved Judgement. by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed * 2 Kin. 9 ●…. to cut off the house of Ahab. 8 And it came to pass that when Jehu was executing judgement upon the house of Ahab, and * 2 Kin. 10. 〈◊〉 found the princes of Judah, and the sons of the brethren h Either properly so called: Or the Sons of his Cousins or near Kinsmen, who are oft called Brethren: for his Brethren were slain, v. 1. of Ahaziah, that ministered to Ahaziah, he slew them i That came thither to wait upon their King Ahaziah, as is here employed, and withal to visit Joram and his Children, as is noted, 2 King. 10. 13. . 9 * 2 Kin. 9 27▪ And he sought Ahaziah k Who, though wounded, had made an escape, 2 King 9 27. : and they caught him, (for he was hid in Samaria l Either 1. In the Kingdom of Samaria, to wit, in Megiddo: Or, 2. In the City of Samaria: and so he fled first to Megiddo; and, not thinking himself safe there, he fled to Samaria, where he was taken and sent thence by Jehu's Order to Samaria, where he received the Sentence of Death. See more of this matter upon 2 King. 9 27. and brought him to Jehu: and when they had slain him, they buried him m They gave his Servants leave to carry him away to Jerusalem and bury him there, 2 King. 9 28. Both God and Men are oft times said to do what they and others do by their permission when they could hinder them. , because (said they) he is the son of Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah n i e. His Posterity, because they were young and feeble, being ground between two Millstones, the great and growing power of Jehu; and the craft and tyranny of Athaliah. had no power to keep still the kingdom. 10 * ●… Kin. 11. 1. But when Athaliah the mother of Ahaziah o This, and v. 11, 12. are explained on 2 Kings 11. 1, 2, 3. , saw that her son was dead, she arose, and destroyed all the seed royal of the house of Judah. 11 But Jehoshabeath the daughter of the king, took Joash the son of Ahaziah, and stole him from among the king's sons that were slain, and put him and his nurse in a bedchamber. So Jehoshabeath the daughter of king Jehoram, the wise of Jehojada the priest (for she was the sister of Ahaziah) hide him from Athaliah, so that she slew him not. 12 And he was with them hid in the house of God six years, and Athaliah reigned over the land. CHAP. XXIII. 1 AND * ●… Kin. 11. 4, 〈◊〉 in the seventh year Jehojada strengthened himself, and took the captains of hundreds a Not all but those here following, in whom he put most trust. But this Chapter is almost all taken out of 2 Kings 11. where it is explained. , Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Oben, and Maasejah the son of Adajah, and Elishaphat the son of Zichri, into covenant with him. 2 And they went about in Judah, and gathered the Levites out of all the cities of Judah b Partly because they could do this without any suspicion, upon pretence of some solemn Feast; which time, it is probable, was chosen for this purpose: and partly because he knew them to be well affected to the cause of God and the King, to which they were obliged by the the two firmest ties, Conscience and Interest. , and the chief of the fathers of Israel c i e. Both of the two Tribes, and of the ten Tribes, all which are called Israel; and he useth the name of Israel rather than that of judah; because there were now great numbers of the other Tribes incorporated with Israel; and these he esteemed more faithful than many of Judah, having given better proof of the truth of their Religion than they; and therefore he picked out of the chief men of the other Tribes, as well as of Judah and Benjamin. , and they came to Jerusalem. 3 And all the congregation made a covenant with the king in the house of God: and he said unto them, Behold, the king's son shall reign, as the LORD hath * ●… 〈◊〉. 12. 1 〈◊〉 ●…4. & 〈◊〉. said of the sons of David. 4 This is the thing that ye shall do; A third part of you entering on the sabbath, of the priests 〈◊〉. 6. 16. & 〈◊〉 and of the Levites shall be porters of the † 〈◊〉 〈◊〉▪ doors d Both that of Shur, 2 Kings 11. 6. and other doors adjoining or leading to it. ; 5 And a third part shall be at the king's house; and a third part at the gate of the foundation e At the East-gate, thought to be so called because it stood lower than the rest of the doors at the foot of the steps, by which they went up from the King's house to the Temple. : and all the people shall be in the courts f Either 1. in the two Courts; and so by the People he understands as well the generality of the Levites who had no particular stations allotted to them, as their Brethren had, v. 4, 5. which were to be in the Priest's Court, as the People, who were in the Court of the people: Or 2. in the Court of the People, which may be called Courts, the plural number being put for the singular, in regard of great amplitude and divers quarters and partitions, into which it was or might be divided▪ as the Temple is called Sanctuaries, because of its division into divers parts, Levit. 26. 31. of the house of the LORD. 6 But let none come into the house of the LORD g Strictly so called, as it is distinguished from the Courts, into which others were permitted to come, v. 5. to wit, into the Holy place. , save the priests, and they that minister of the Levites h They who are to minister in course, or by my present appointment. , they shall go in, for they are † 〈◊〉. leliness. 〈◊〉 ●…1▪ 6. holy: but all the people shall keep the watch of the LORD i i e. Of the House of the Lord▪ as the phrase may be filled up out of this place and 2 Kings 11. 6. The sense is, Let them stand in their Court to prevent and oppose any person who shall endeavour violently to break into the house to seize upon the King, or to disturb their present work; which he expected Athaliah and her complices would do. . 7 And the Levites shall compass the king round about, every man with his weapons in his hand, and whosoever else cometh into the house, he shall be put to death: but be ye with the king when he cometh in, and when he goeth our. 8 So the Levites and all Judah did according to all things that Jehojada the priest had commanded, and took every man his men that were to come in * on the sabbath, with them that were to go 〈◊〉 on the sabbath: for Jehojada the priest dismissed not the courses. 9 Morcover, Jehojada the priest delivered to the captains of hundreds, spears, and bucklers, and shields, that had been king David's, which were in th●… house of God. 10 And he set all the people (every man having his weapon in his hand) from the right † Heb 〈◊〉 side of the † Heb. ●…. temple to the left side of the temple, along by the altar and the temple, by the king round about. 11 Then they brought out the king's Son, and put upon him the crown, and * Deut. 17. 18. gave him the testimony, and made him king: and Jehojada and his sons k And Zechariah among the rest, whom afterwards he ungratefully slew, ch. 24. 21. anointed him, and said, † Heb. Let the King live. God save the King. 12 Now when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the LORD. 13 And the looked, and behold the king stood at his pillar, at the entering in, and the princes and the trumpets by the king? and all the people of the land rejoiced, and sounded with trumpets, also the singers with Instruments of music, and such as taught to sing praise. Then Athaliah rend her clothes and said, † Heb. Conspiracy. Treason, treason. 14 Then Jehojada the priest brought out the captains of hundreds, that were set over the host, and said unto them, Have her forth of the ranges: and whoso solloweth her, let him be slain with the sword. For the priest said, Slay her not in the house of the LORD. 15 So they laid hands on her, and when she was come to the entering of the horse-gate, by the king's house, they slew her there. 16 And Jehojada made a covenant between him l i e. The Lord as is sufficiently implied in the end of this 〈◊〉, and plainly expressed, 2 Kings 11. 17▪ Or, between himself; that the people might see that he brought them under no bond; but what he would take upon himself. and between all the people, and between the king, that they should be the LORDS people m i e. That every one in his place and station would maintain the Law and Worship of God, and root out all false Worship; which they did in the next verse. . 17 Then all the people went to the house of Baal, and broke it down, and broke his altars and his images in pieces, and * Deut. 13. 9 slew Mattan the priest of Baal before the altars. 18 Also Jehojada appointed the offices of the house of the LORD by the hand n Or, as it is in the Hebrew, put the offices of the house of the Lord into the hand, i. e. he restored the Priests and Levites, either 1. to theirplaces and offices, which possibly in the time of the Idolatrous Kings, and of Athaliah, had been disposed of to persons of other Tribes, partly to gratify their wicked friends, and partly to bring God's House and Worship into disgrace: Or 2. to the exercise of their offices, from which they had been in a great measure hindered. of the priests the Levites, whom David had * 1 Chr. 24. 1. distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the * Numb. 28. 2. law of Moses, with rejoicing and singing, as it was ordained † Heb. by the hands of David. by David. 19 And he set the * 1 Chr. 26. 1, etc. porters at the gates of the house of the LORD, that none which was unclean in anything, should enter in. 20 And he took the captains of hundreds, and the nobles, and the governor's of the people, and all the people of the land, and brought down the king from the house of the LORD: and they came through the high gate o To wit, of the Court belonging and leading to the King's Palace. into the king's house, and set the king upon the throne of the land. 21 And all the people of the land rejoyeed: and the city was quiet, after that they had slain Athaliah with the sword. CHAP. XXIV. 1 JOash * 2 Kin. 12. 1, etc. was seven years old a A great part of this Chapter is explained on 2 Kings 12. when he began to reign, and he reigned forty years in Jerusalem: his mother's name also was Zibeah of Beer-sheba. 2 And Joash did that which was right in the sight of the LORD, all the days of Jehojada the priest. 3 And Jehojada took for him two wives, and he begat sons and daughters. 4 And it came to pass after this, that Joash was minded † Heb. to renew. to repair the house of the LORD. 5 And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel b i e. Of all the Israelites that were in the Kingdom of Judah. See Ch. 15. 17. and 21. 2. , money to repair the house of your God from year to year c Either 1. repair part of it every year till the reparations be perfected: Or 2. gather it from year to year, 〈◊〉 you get such a sum as may suffice for the work; for he supposed one or two years' collection would not suffice for the work, whether it were that collection of half a shekel for every man, of which see Exod. 30. 12, 13. 2 Kings 12. 14. Or a voluntary contribution required for the present exigence of the Temple by virtue of the command and example of Moses, who made such a collection for the building of the Tabernacle, Exod. 35. 5. See also Nehem. 10. 32. which he thought would not be any great sum, because of the great iniquity and impiety which yet had reigned for many years, and yet continued in the generality of the people of the Land, the Levites not excepted, as the last clause of this Verse shows. , and see that ye haste the matter. Howbeit the Levites hastened it not. 6 And the king called for Jehojada the chief d It is observable, that he is not called the Chief Priest, or High Priest, but only the Chief, or the Head, which he might be in many other respects, either by reason of his near relation to the Royal Family: or because he was the Chief of one of the 24 Families, or because he had been the chief man in the contriving and bringing about of this great change, and the General of the Forces employed about it. And the High Priest seems to be mentioned as a distinct person from Jehojadah here, 2 Kings 12. 9, 10 All which make it questionable, whether Jehojadah was the Highpriest or no. , and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem, the collection, according to the commandment of * Exod. 30. 12, 13, 14. Moses e Heb. the Collection of Moses, i. e. such an one as he commanded or made in the like case: of which see on v. 5. In like manner we read of the Sins of Manasseh, 2 Kings 24. 3. and of the Sin of jeroboam frequently. the servant of the LORD, and of the congregation of Israel, for the tabernacle of witness? 7 For the sons of Athaliah f To wit, Ahaziah, and his Brethren before they were carried away captive, ch. 21. 17. who did this by her instigation, as this phrase implies. , that wicked woman, had broken up the house of God g Both broken up the Treasuries, and defaced the House itself. , and also all the dedicate things of the house of the LORD did they bestow upon Baalim. 8 And at the king's commandment they made a chest, and set it without at the gate of the house of the LORD h i e. Of the Court of the people, whether all manner of persons might come to offer. . 9 And they made † Heb. 〈◊〉 a proclamation through Judah and Jerusalem, to bring in to the LORD the collection that Moses the servant of God laid upon Israel in the wilderness i i e. A Collection answerable to it; as they are said to be guilty of the error of Balaam and gainsaying of Core, Jud. v. 11. who fell into sins of the same kind. . 10 And all the princes, and all the people rejoiced, and brought in, and cast into the chest, until they had made an end. 11 Now it came to pass, that at what time the chest was brought unto the king's office k From the gate of the Court into one of the Chambers belonging to the Temple, which was appointed by the King for this office. , by the hand of the Levites, and when they saw that there was much money: the king's scribe, and the high priests officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance. 12 And the king and Jehojada gave it to such as did the work of the service of the house of the LORD, and hired masons and carpenters to repair the house of the LORD, and also such as wrought iron and brass to mend the house of the LORD. 13 So the workmen wrought, and † 〈…〉▪ the work was perfected by them, and they set the house of God in his state, and strengthened it. 14 And when they had finished it, they brought the rest of the money before the king and Jehojada, whereof were made vessels for the house of the LORD l Because Athaliah and her Sons had taken the old 〈◊〉 away, v. 7. , even vessels to minister, and ‖ Or, 〈◊〉 to offer withal, and spoons, and vessels of gold and silver: and they offered burnt-offerings in the house of the LORD continually, all the days of Jehojada. 15 But Jehojada waxed old, and was full of days when he died, an hundred and thirty years old was he when he died. 16 And they buried him in the city of David among the kings, because he had done good in Israel m i e. In Judah, which was an eminent part of Israel, and the only part of it which owned God, or was owned by God as his Israel, to whom therefore he oft appropriates this name, thereby signifying that the other Tribes were unworthy of that honourable title, and had forfeited all their right in it to Judah. 〈◊〉 on ch. 21. 2. , both towards God, and towards his house. 17 Now after the death of Jehojada, came the princes of Judah, and made obeisance to the King n In that posture presenting their requests to him, that they might not be confined to unnecessary and troublesome journeys in coming to Jerusalem to worship, but might have the liberty, which their Forefathers enjoyed, of worshipping God in the High-places. Which liberty, when once they had obtained, they knew they could then worship Idols without observation or disturbance: which was the thing at which they aimed. And for the prevention of such abuses, God obliged all to worship him in one place. : then the King harkened unto them. 18 And they left the house of the LORD God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass o By Hazael King of Syria: of which see 2 Kings 12. 17, 18. . 19 Yet he sent prophets to them, to bring them again unto the LORD, and they testified against them: but they would not give ear. 20 And the spirit of God † Heb. clothed. 〈◊〉 Judg. 6. 34. came upon Zechariah the son of Jehojada the priest, which stood above the people p In an higher place, that his voice and message might be the better heard. , and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that cannot prosper? because ye have forsaken the LORD, he hath also forsaken you. 21 And they q i e. The people to whom he preached, who were easily corrupted by the examples of their Apostate King and Princes. conspired against him, and stoned him with stones at the commandment of the king, in the court of the house of the LORD. 22 Thus Joash the king remembered not the kindness which Jehojada his father had done to him, but slew his son: And when he died, he said, The LORD look upon it, and require it r i e. Make inquisition for my innocent blood. Which he did not wish from any desire of private revenge, with which so wise and good a man would never be willing to die; but partly from a zeal to public Justice and the punishment of such gross wickedness; and partly to deter them, if possible, from completing their murderous intentions. But these words may as well be rendered indicatively as optatively, The Lord will look upon it, and require it, i. e. He will examine this action, and require satisfaction from you for it. . 23 And it came to pass † 〈◊〉. in the 〈◊〉 of 〈◊〉 〈◊〉. at the end of the year s So soon did God hear the cry of this holy Prophet's blood, and revenge it. , that the host of Syria came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people t That it might appear they were sent and directed by God to single out to destruction the first beginners and chief promoters of this general Apostasy. , and sent all the spoil of them unto the king of † 〈◊〉. 〈◊〉 i●…. Damascus u To Hazael the king of that part of Syria called Syria Damascena, from its capital City Damascus. . 24 For the army of the Syrians * 〈…〉. came with a small company of men, and the LORD delivered a very great host into their hand, because they had forsaken the LORD God of their fathers. So they executed Judgement against Joash. 25 And when they were departed from him, (for they lest him in great diseases) his own servants conspired against him, for the blood of the sons x i e. Of Zachariah his son: the plural number Sons, put for the singular Son, as it is frequently both in Scripture, as Gen. 46. 7. 〈◊〉. 26. 42. and in Cicero and other profane Authors. Or he might kill other sons of Jehojadah with him, either because they owned him in what he had said; or lest they should revenge his death. of Jehojada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchers of the kings. 26 And these are they that conspired against him; ‖ 〈◊〉▪ 〈◊〉. 〈◊〉 12. 21. Zabad the son of Shimeath an Ammonitess, and Jehozabad the son of ‖ 〈…〉. Shimrith a Moabitess. 27 Now concerning his sons, and the greatness of the * burdens laid upon him y Either the severe prophecies against him, which are oft called Burdens; of which one instance is recorded, and there might be others that are not recorded: or the great Judgements of God upon him, both by the Syrians, v. 23, 24. and by great dis●…ses, v. 25. , and the † repairing 〈◊〉 12. 18. 〈◊〉▪ 1●…. of the house of God, behold, they are 〈…〉 written in the ‖ story of the book of the kings. And Amaziah his son reigned in his stead. CHAP. XXV. AMaziah * 〈…〉▪ was twenty and five years old a Of this Verse, and v. 2, 3, 4. see the Notes on 2 King. 14. ●…, etc. when he began to reign, and he reigned twenty and nine years in Jerusalem: and his mother's name was Jehoaddan of Jerusalem. 2 And he did that which was right in the sight of the LORD, but not with a perfect heart. 3 Now it came to pass, when the kingdom was † Heb. confirmed upon him▪ established to him, that he slew his servants that had killed the king his father. 4 But he slew not their children, but did as it is written in the law in the book of Moses, where the LORD commanded, saying, * 〈◊〉. 〈◊〉. ●…6. 2 Kin. 14. ●…. Jer. 31. ●…0. Ezek. 18. 20▪ The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin. 5 Moreover, Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin: and he numbered them * Numb. 1. 3▪ from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield. 6 He hired also an hundred thousand mighty men of valour out of Israel b Out of the Kingdom of the Ten Tribes. , for an hundred talents of silver. 7 But there came a man of God to him, sa●…ing, O king, let not the army of Israel go with thee; for the LORD is not with Israel c He hath forsaken them, and for their sakes will curs●… thy Forces if thou joinest thyself with them. , to wit, with all the children of Ephraim. 8 But if thou wilt go, do it, be strong for the battle d Take Courage and strengthen thyself as much as thou canst. It is an Ironical Concession like that, Go, and prosper. : God shall make thee fall before the enemy: for God hath power to help, and to cast down. 9 And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the † Heb. hand. army of Israel? And the man of God answered, The LORD is able to give thee much more than this. 10 Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go † Heb. to 〈◊〉 place. home again: wherefore their anger was greatly kindled against Judah e Because they were both disgraced by this Rejection, and disappointed of that Prey and Spoil which they hoped to gain, whereas now they were sent away empty; for the 100 Talents probably were given to their Officers only to raise Men for this Service; that Sum being otherwise too small to be distributed into so many hands. , and they returned home † Heb. in hea●… of anger▪ in great anger. 11 And Amaziah strengthened himself, and led forth his people, and went to the valley of salt, and smote of the children of Seir, ten thousand. 12 And other ten thousand left alive, did the children of Judah carry captive, and brought them away unto the top of the rock, and cast them down from the top of the rock, that they were broken all in pieces 13 But † Heb. the sons of the band. the soldiers of the army which Amamaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Bethhoron f To wit, Bethhoron the Lower, which was in the Tribe of Benjamin; and from thence to Samaria, either 1. to the City of Samaria; for the Kings of Judah had taken divers Places within the Kingdom of Israel. Or, 2. To the Kingdom of Samaria: Bethhoron and all other Places between that City and their own Kingdom▪ , and smote g i e. Killed, as that word is generally understood. three thousand of them h Not 3000 Cities, but 3000 Persons dwelling in them▪ who possibly opposed them in taking the Spoil, which was the Thing they sought. , and took much spoil. 14 Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them. 15 Wherefore the anger of the LORD was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand i Therefore thou art not only ungrateful and impious, but also ridiculously foolish, in offending that God whose Power and Goodness thou hast now found, and in worshipping such gods of whose Impotency thou hast had late Experience. ? 16 And it came to pass as he talked with him, that the king said unto him, Art thou made of the the king's counsel k Who art thou that presumest to direct and govern my Affairs without my Commission? ? forbear, why shouldest thou be smitten l Provoke me no further, lest I cause thee to be killed for thy Sauciness. ? Then the prophet forbore, and said, I know m This he might know either by the plain and positive Rules of God's Word, as Prov. 29. 1. or by the Suggestion of God's Spirit. that God hath † Heb. counselled. determined to destroy thee, because thou hast done this, and hast not harkened unto my counsel. 17 Then * 2 Kin. 14. 8. Amaziah king of Judah took advice n i e. About the Injury which the Israelites had done to his People, v. 13. and how he should repair it. But of this and the following Verses see on 2 King. 14. 8, etc. , and sent to Joash the son of Jehoahaz, the son of Jehu king of Israel, saying, Come, let us see one another in the face. 18 And Joash king of Israel sent to Amaziah king of Judah, saying, The ‖ Or, furbush, or, thorn. thistle that was in Lebanon, sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by † Heb. a beast of the field. a wild beast that was in Lebanon, and trod down the thistle. 19 Thou sayest, Lo, thou hast smitten the Edomites, and thine heart lifteth thee up to boast: abide now at home, why shouldest thou meddle to thine hurt, that thou shouldest fall, even thou, and Judah with thee. 20 But Amaziah would not hear, for * Ch. 22. 7. it came of God o Who gave him up to his own Error and Passion in order to his Ruin. , that he might deliver them into the hand of their enemies, because they ●…ought after the gods of Edom. 21 So Joash the king of Israel went up, and they saw one another in the face, both he, and Amaziah king of Judah, at Beth-shemesh, which belongeth to Judah. 22 And Judah was † Heb. smitten. put to the worse before Israel, and they fled every man to his tent. 23 And Joash the king of Israel took Amaziah king of Judah the son of Joash, the son of Jehoahaz, at Beth-shemesh, and brought him to Jerusalem, and broke down the wall of Jerusalem: from the gate of Ephraim to † Heb. the gate of it that looketh, Ch. 26. 9 the corner-gate, four hundred cubits. 24 And he took all the gold and the silver, and all the vessels that were found in the house of God with Obededom p i e. With Obed-edoms Posterity, to whom the Custody of the Sacred Treasures was committed. See 1 Chron. 26. 15. , and the treasures of the king's house, the hostages also, and returned to Samaria. 25 And Amaziah the son of Joash king of Judah, lived after the death of Joash son of Jehoahaz king of Israel, fifteen years. 26 Now the rest of the acts of Amaziah, first and last, behold, are they not written in the book of the kings of Judah and Israel? 27 Now after the time that Amaziah did turn away † Heb. from after. from following the LORD, they † Heb. conspired a conspiracy. made a conspiracy against him in Jerusalem, and he fled to Lachish: but they sent to Lachish after him, and slew him there. 28 And they brought him upon horses, and buried him with his fathers in the city of ‖ That is, the city of David, as it is 2 Kin. 14. 20. Judah. CHAP. XXVI. 1 THen all the people of Judah took * 2 Kin. 〈◊〉: ●…. & 15. 1. ‖ Or, 〈◊〉. Uzziah a Called also Azariah, 2 King. 14. 21. both Names signifying the same thing; God's Strength or Help. See of this and v. 2, 3, 4. on 2 King. 14. 21, 22. & 15. 2, 3. , who was sixteen years old, and made him king in the room of his father Amaziah. 2 He built Eloth, and restored it to Judah, after that the king slept with his fathers. 3 Sixteen years old was Uzziah, when he began to reign, and he reigned fifty and two years in Jerusalem: his mother's name also was Jecoliah of Jerusalem. 4 And he did that which was right in the sight of the LORD, according to all that his father Amaziah did b To wit, for a Time, but not perfectly nor constantly, which was Amaziahs' Case also. . 5 And he sought God c i e. He persisted in the True Religion and Worship of God. in the days of Zechariah d As long as he lived. Compare ch. 24. 2. , who had understanding e Who was a very knowing and experienced Person. Or, who made him understanding; or, who instructed him; who was his Tutor and Teacher, and had great Authority and Influence upon him; and so restrained from those Exorbitancies to which he was otherwise inclined. † Heb. in the seeing of G●…d. in the visions of God f Either 1. In Prophetical Visions, which he either received from God himself; or understood and explained the Prophetical Visions of others, which was a special Gift of God: Of which see Gen. 41. 15. Dan. 1. 17. & 2. 19 Or, 2. In the Law and Word of God, which sometimes cometh under that Name, as Prov. 29. 18. and Isa. 22. 1, 5. : and as long as he sought the LORD, God made him to prosper. 6 And he went forth and * Isa. 14. 2●…. warred against the Philistines, and broke down the wail of Gath g Which had been taken by Hazael in the days of Joash his Grandfather, 2 King. 12. 17. but was either relinquished by him, because it lay so far from his other Dominions: or retaken by the Philistines, who had now repaired its Fortifications, and kept it. , and the wall of Jabneh, and the wall of Ashdod, and built cities ‖ Or, in the country of 〈◊〉 ded. about Ashdod, and among the Philistines. 7 And God helped him against the Philistines, and against the Arabians that dwelled in Gur-baal, and the Mehunims. 8 And the Ammonites gave gifts to Uzziah, and his name † Heb. 〈◊〉. spread abroad, even to the entering in of Egypt, for he strengthened himself exceedingly. 9 Moreover, Uzziah built towers in Jerusalem, at the * Ne●…. ●…. 15, 19, 32. corner-gate, and at the valley-gate, and at the turning of the wall, and ‖ Or, 〈◊〉. fortified them. Zech. 14. 10. 10 Also he built towers in the desert h Partly to guard his cattle from the Inroads and depredations which the Arabians were accustomed to make: and partly to give Notice of the Approach of any Enemy, and to give some stop to their March on that Side. , and ‖ Or, 〈◊〉 〈◊〉 many 〈◊〉. digged many wells, for he had much cattle, both in the low-countrieses, and in the plains: husbandmen also and vinedressers in the mountains, and in ‖ Or, 〈◊〉 fields. Carmel: for he loved † Heb. 〈◊〉 husbandry. 11 Moreover, Uzziah had an army of fighting-men, that went out to war by bands i i e. Some Bands at one time and some at another, as Occasion required. See the Notes on 1 Chron. 27. 1, etc. & 2 Chron. 13. 14. , according to the number of their account, by the hand of Jeiel the scribe, and Maasejah the ruler, under the hand of Hananiah, one of the king's captains. 12 The whole number of the chief of the fathers of the mighty men of valour, were two thousand and six hundred. 13 And under their hand was † Heb. the power of 〈◊〉 army. an army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy. 14 And Uzziah prepared for them throughout all the host, shields and spears, and helmets, and habergeons, and bows, and † Heb. 〈◊〉 of 〈◊〉. slings to cast stones. 15 And he made in Jerusalem engines invented by cunning men, to be on the towers, and upon the bulwarks, to shoot arrows and great stones withal: and his name † Heb. w●…nt 〈◊〉 spread far abroad, for he was marvellously helped till he was strong. 16 But when he was strong k When he was strengthened in his Kingdom, and free from the fear of any Enemy. , his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD * Into the Holy place▪ where the Altar of Incense stood, and into which none but the Priests might enter, much less offer Incense. , to burn incense upon the altar of incense. 17 And Azariah the Priest went in after him, and with him fourscore priests of the LORD, that were valiant men: 18 And they withstood Uzziah l Heb. Stood up against Uzziah, not by force or laying hands upon him to restrain him, for in the next Verse you still find the Censer in his hand; but only by admonition and reproof, which here follows. the King, and said unto him, It * 〈◊〉. 18. 7. appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the * 〈◊〉. 〈◊〉. 7. priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary for thou hast trespassed, neither shall it be for thine honour from the LORD God m Expect that God will punish thee, or put some brand of Infamy upon thee for this presumption. But this they express modestly, and by a figure called Meiosis, where more is meant than is expressed, because they considered that he to whom they spoke, though an Offender, was their Lord and Sovereign. . 19 Then Uzziah was wroth n With the Priests. , and had a censer in his hand, to burn incense: and while he was wroth with the priests, the leprosy even risen up in his forehead o So as he could not hid his shame though it is probable it was also in the rest of his Body. , before the priests in the house of the LORD, from beside the incense altar p By a stroke from an invisible hand coming from the Altar; that he might be assured that this was the effect of God's just displeasure against him. . 20 And Azariah the chief priest, and all the priests looked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence q Not by force, as was noted on v. 18. which needed not, for he voluntarily hasted away, as it follows, but by vehement persuasions and denunciations of God's further Judgements upon him if he did not departed. Some suppose that the Earthquake mentioned Amos 1. 1. Zech. 14. 5. happened upon this occasion, as another token of God's displeasure against this unparallelled arrogancy. , yea, himself * 〈◊〉 6. 12 hasted also to go out, because the LORD had smitten him. 21 * 〈◊〉. 15. 5. 〈◊〉. 13. 26, 〈◊〉. And Uzziah the king was a leper unto the day of his death r God would have this Leprosy to be incurable, as a lasting monument of his Anger against such presumptuous Invaders of the Priest's office. , and dwelled in a * 〈◊〉. 〈◊〉. † several house being a leper s As he was obliged to do by Law, Levit. 13. 46. which he durst not now resist, being under the hand and stroke of God, and under the fear of further and worse plagues, if he did so. , for t So the following words are a reason of the former; he dwelled in a several house, because he might not come into the Temple or Courts, nor consequently into any public Assembly, or the society of others. Or, and therefore, as the Hebrew Chi oft signifies: and the Particle and is oft understood. So it is an inference from the next foregoing words, He was a Leper, and therefore he was cut off, etc. He who could not content himself with God's allowance, but usurped the Priest's place and office, is now deprived of the privilege of the meanest of his People. A just and most suitable Judgement. he was cut off from the house of the LORD: and Jotham his son was over the king's house, judging the people of the land. 22 Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet the son of Amoz write. 23 So Uzziah slept with his fathers, and they buried him with his fathers in the field of the burial which belonged to the kings: for they said, He is a leper: and Jotham his son reigned in his stead. CHAP. XXVII. 1 JOtham * 2 Kin 15 32, etc. was twenty and five years old when he began to reign, and he reigned sixteen years in Jerusalem: his mother's name also was Jerushah the daughter of Zadok. 2 And he did that which was right in the sight of the LORD, according to all that his father Uzziah did: howbeit he entered not into the temple of the LORD a To wit, to offer Incense. But seeing this was commendable, how is this mentioned as an exception from the foregoing Character, that he did as his Father did in that which was right? etc. Answ. It is an exception only from the last clause, where also one word may be supplied out of the foregoing words, as is most usual in Scripture, thus, He did according to all that his father Uzziah did; than it fitly follows, howbeit, etc. i. e. except in his miscarriages. . And the people did yet corruptly. 3 He built b i e. Repaired it: for it was built before, ch. 11. 5. the highgate c 〈◊〉 wise called the New gate, Jer. 36. 10. of the house of the LORD, and on the wall of ‖ Or, the 〈◊〉 ●…r. Ophel d A Tower upon 〈◊〉 the wall of Jerusalem, which probably he fortified, as his Father 〈◊〉 done other Towers, ch. 2. 6. 9 he built much. 5 He fought also with the king of the Ammonites e Who, it seems, endeavoured to shake off the yoke which from David's time had been put upon them. , and prevailed against them. And the children of Ammon gave him the same year, an hundred talents of silver, and ten thousand measures of wheat, and ten thousand of barley. † Heb. this▪ So much did the children of Ammon pay unto him, both the second year, and the third. 6 So Jotham became mighty, because he ‖ Or, established. prepared his ways d Or, directed his ways, i. e. his counsels and actions by the rule of Gods Law. before the LORD his God. 7 Now the rest of the acts of Jotham, and all his wars, and his ways, lo, they are written in the book of the kings of Israel and Judah. 8 He was five and twenty years old when he began to reign, and reigned sixteen years in Jerusalem. 9 And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead. CHAP. XXVIII. 1 AHaz * 2 Kin. 16. 〈◊〉. was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: but he did not that which was right in the sight of the LORD, like David his father. 2 For he walked in the ways of the kings of Israel, and made also molten images for Baalim a To worship his Baalim or false gods in and by them. . 3 Moreover, he ‖ Or, offered sacrifice. burned incense in the valley of the son of Hinnom, and burned * L●…v. 18. 21. his children in the fire, after the abominations of the heathen whom the LORD had cast out before the children of Israel. 4 He sacrificed also, and burnt incense in the high places, and on the hills, and under every green tree. 5 Wherefore the LORD his God b God was his God, though not by Covenant, and Grace, and special Relation, which Ahaz had renounced, yet by his Sovereign Dominion over him: For God did not forfeit his Right by Ahaz his denying it. delivered him into the hand of the king of Syria, and they smote him, and carried away a great multitude of them captives, and brought them to † Heb. Darmesek. Damascus: and he was also delivered into the hand of the king of Israel, who smote him with a great slaughter. 6 For * 2 Kin. 15. 2●…. Isa. ●…. ●…. Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day, which were all † Heb. sons of valour. valiant men: because they had forsaken the LORD God of their fathers. 7 And Zichri a mighty man of Ephraim, slew Maasejah the king's son, and Azrikam the governor of the house, and Elkanah that was † Heb. the second to the king. next to the king. 8 And the children of Israel carried away captive of their brethren, two hundred thousand women, sons and daughters, and took also away much spoil from them, and brought the spoil to Samaria. 9 But a prophet of the LORD was there, whose name was Oded: and he went out before the host that came to Samaria, and said unto them, Behold, * Psal. 69. 26. Isa. 10. 5. & 47. 6. Ezek. 2. 12, 15. & 26. 2. Obad. 10. etc. Zech. 1. 15. because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven c i e. In a most high and fierce manner. An usual Hyperbole, withal signifying that their Rage did cry aloud and was heard to heaven from whence it would pull down Vengeance upon them. . 10 And now ye purpose to keep under the children of Judah and Jerusalem for bondmen, and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God d Which, if not repent of, may bring down the like Vengeance upon your own Heads. ? 11 Now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren: for the fierce wrath of the LORD is upon you. 12 Then certain of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war: 13 And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the LORD already, ye intent to add more to our sins and to our trespass: for our trespass is great, and there is fierce wrath against Israel. 14 So the armed men left the captives and the spoil, before the princes and all the congregation. 15 And the men which were expressed by name e Which were appointed to take care about the Management of this Business. , rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, * Deut. 34. 3. Judg. 1. 16. the city of palm-trees, to their brethren: then they returned to Samaria. 16 At that time did king Ahaz send unto the kings f i e. The King: The Plural Number for the Singular; Either 1. Because he was a Great King and a King of Kings; as the Elephant, or, as others think, the Crocodile, is called Behemoth, which signifies Beasts, job 40. because of his vast Bulk and Eminency above other Beasts. Or, 2. Because he wrote to divers of the Kings or great Princes, who may be called Kings in a more general signification of the Word, and indeed are so called, Isa. 10. 8. Are not my Princes altogether Kings? of Assyria to help him. 17 For again the Edomites had come and smitten Judah, and carried away † Heb. a captivity. captives. 18 Ezek. 16. 57 The Philistines also had invaded the cities of the low country g That part of Judah which was towards the Sea and towards the Philistines Land. , and of the south of Judah h Of which see jos. 15. 21. , and had taken Beth-shemesh, and Ajalon, and Gederoth, and Socho with the † Heb. daughters. villages thereof, and Timnah with the † Heb. daughters. villages thereof, Gimzo also and the villages thereof: and they dwelled there. 19 For the LORD brought Judah low, because of Ahaz king of Israel: for * Exod. 32. ●…5 he made Judah naked i Taking away their Ornament and their Defence and Strength, to wit, their Treasures, which he sent to the Assyrian to no purpose; their Frontier Towns and other strong Holds, which by his Folly and Wickedness were lost; their Religion and the Divine Protection, which was their great and only firm Security, which by his Sins he forfeited. See the Notes on Exod. 32. 25. , and transgressed fore against the LORD. 20 And * 2 Kin. 25. 2●… Tilgath-pilneser king of Assyria came unto him, and distressed him k Or, straitened him, by robbing him of his Treasures. , but strengthened him not l A most Emphatical Expression: for though he weakened his present Enemy the Syrian, as is related, 2 King. 16. 9 yet really and all things considered he did not strengthen Ahaz and his Kingdom, but rather weaken them; for by the removing the Syrian, who, though a Troublesome Neighbour, was a kind of Bulwark to him as to many other Enemies, he smoothed the way for himself a far more Dangerous and Mischievous Enemy, as appears by his Invasion of Judah in the very next King's Reign. . 21 For Ahaz took away a portion out of the house of the LORD, and out of the house of the king, and of the princes, and gave it unto the king of Assyria: but he helped him not l A most Emphatical Expression: for though he weakened his present Enemy the Syrian, as is related, 2 King. 16. 9 yet really and all things considered he did not strengthen Ahaz and his Kingdom, but rather weaken them; for by the removing the Syrian, who, though a Troublesome Neighbour, was a kind of Bulwark to him as to many other Enemies, he smoothed the way for himself a far more Dangerous and Mischievous Enemy, as appears by his Invasion of Judah in the very next King's Reign. . 22 And in the time of his distress did he trespass yet more against the LORD. This is that king Ahaz m That Monster and Reproach of Mankind, that unteachable and incorrigible Prince, whom even grievous Afflictions made worse, which commonly make Men better. This is he whose name deserves to be remembered and detested for ever. Or, King Ahaz was the same, no Changeling, not a whit better by all the Methods which God used with him. . 23 For he sacrificed unto the gods of † Heb. 〈◊〉▪ Damascus, which smote him n Or, which had smitten him formerly, i. e. had enabled their Worshippers, the Syrians, to smite him, as he fond imagined: which yet he saw confuted, having now found by experience that they could not save them from the Assy●…ian Power. : and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him and of all Israel. 24 And Ahaz gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the LORD, and he made him altars in every corner of Jerusalem. 25 And in every several city of Judah he made high places ‖ Or, 〈◊〉 〈◊〉. to burn incense unto other gods, and provoked to anger the LORD God of his fathers. 26 Now the rest of his acts, and of all his ways, first and last, behold, they are written in the book of the kings of Judah and Israel. 27 And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchers of the kings of Israel: and Hezekiah his son reigned in his stead. CHAP. XXIX. 1 HEzekiah * 2 Kin. 18. 〈◊〉 began to reign, when he was five and twenty years old, and he reigned nine and twenty years in Jerusalem: and his mother's name was Abijah the daughter of Zechariah. 2 And he did that which was right in the sight of the LORD, according to all that David his father had done. 3 He, in the first year of his reign, in the first month, opened the doors of the house of the LORD a Which Ahaz his Father had shut up, ch. 28. 24. , and repaired them. 4 And he brought in the priests, and the Levites, and gathered them together into the east-street b Which was before the Eastern Gate of the Temple. . 5 And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of the LORD God of your fathers, and carry forth the filthiness c That filthy Altar, which Ahaz had put in the Place of God's Altar, 2 King. 16. 11, etc. and the Idols or other abominable or polluting things which were there. out of the holy place d The Temple: or the Priest's Court, which also is called an holy Place, Levit. 6. 16. & 10. 13. Numb. 28. 7. . 6 For our fathers have trespassed, and done that which was evil in the eyes of the LORD our God, and have forsaken him, and have turned away their faces from the † 〈◊〉. 〈◊〉. 〈◊〉 Gr. habitation of the LORD, and † 〈◊〉. 〈◊〉 〈◊〉. turned their backs e Either 1. Metaphorically; they have wilfully, and obstinately, and contumeliously forsaken me and my House and Worship; that posture being a signification of Contempt. Or, 2. Literally and properly. For Ahaz having removed the Altar of God into a By-place, 2 King. 14. and directing his Worship towards the East, after the manner of the Heathens, whom he designed to follow; and not to the West, as the Israelites did by God's Command, in which Quarter the Ark was, he must needs consequently turn his Back upon the Altar, and House, and Ark of God. . 7 Also 〈◊〉 〈◊〉. 〈◊〉. they have shut up the doors of the porch, and put out the lamps, and have not burnt incense, nor offered burnt-offerings in the holy place, unto the God of Israel. 8 Wherefore the wrath of the LORD was upon Judah and Jerusalem, and he hath delivered them to † 〈◊〉. 〈◊〉 〈◊〉 trouble, to astonishment, and to * 〈◊〉 〈◊〉. 25. Kin. 9 8. hissing f i e. To such Calamities as all that see and hear of shall be astonished at and hiss at those who by their own Sin and Folly have brought such Miseries upon themselves. See on 1 King. 9 8. , as ye see with your eyes. 9 For lo, our fathers have fallen by the sword, and our sons, and our daughters, and our wives are g Or, were, though they were presently released, ch. 28. 5, 14, 15. in captivity for this. 10 Now it is in mine heart to make a covenant with the LORD God of Israel, that his fierce wrath may turn away from us. 11 My sons h So he calls them indifferently, though many of them were elder than himself, because he was by his tender Love and Affection as he was by his Office obliged to be a Nursing Father to them. See Isa. 49. 23. , ‖ 〈◊〉 no●… 〈◊〉. be not now negligent i In sanctifying yourselves and the Temple, v. 5. and in quickening and preparing yourselves and the People to God's Service. : for the LORD hath * 〈◊〉 ●…. 14. 〈◊〉 2, 6. chosen you to stand before him, to serve him, and that ye should minister unto him, and ‖ 〈◊〉 〈◊〉 burn incense. 12 Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites: and of the sons of Merari; Kish the son of Abdi, and Azariah the son of Jehallelel: and of the Gershonites; Joah the son of Zimmah, and Eden the son of Joah: 13 And of the sons of Elizaphan, Shimri, and Jehiel: and of the sons of Asaph; Zechariah, and Mattaniah: 14 And of the sons of Heman; Jehiel and Shimei: and of the sons of Jeduthun; Shemajah, and Uzziel. 15 And they gathered their brethren and sanctified themselves, and came, according to the commandment of the king, ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by the words of the LORD, to cleanse the house of the LORD. 16 And the priests went into the inner part of the house of the LORD k Not the Holy of Holies, into which only the Highpriest might enter, and that but once in a year, but the Holy Place. , to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD, into the court l To wit▪ the Priests Court, called here the Court, by way of Eminency. of the house of the LORD. And the Levites took it to carry it out abroad into the brook Kidron. 17 Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD; so they sanctified the house of the LORD in eight days, and in the sixteenth day of the first month they made an end m In 16 Days purging the House, and Porch, and Courts, and all the Chambers belonging to the Temple. This is noted to imply partly the Universal Abuse and Defilement of all the Parts of it by Ahaz, which required so much time to remove; and partly the Diligence of the Priests in this Work. . 18 Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt-offering, with all the vessels thereof, and the show- bread table, with all the vessels thereof. 19 Moreover, all the vessels which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and behold, they are before the altar of the LORD. 20 Then Hezekiah the king arose early, and gathered the rulers of the city, and went up to the house of the LORD. 21 And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats n The Number of seven is famous and customary in Sacred matters, and is here used in regard of the vast Numbers and various Kind's of Sins, the Gild whereof yet lay upon the Kingdom which was now to be expiated. Indeed in case of one particular Sin of Ignorance done by the People, there was but one Bullock to be offered, Levit. 4. 13, 14. but here the Sins were many and presumptuous, etc. for a * Leu. 4. 3, 14. sin- offering for the kingdom o To make Atonement for the Sins of the King and the Royal Family, and the Court. , and for the sanctuary p For all the Idolatry and Uncleanness wherewith the Temple had been polluted, which, as it had been cleansed naturally by the Priest's Hands, so now was to be purged morally by Sacrifices. , and for Judah q For the Sins of all the People of Judah. : and he commanded the priests the sons of Aaron to offer them on the altar of the LORD. 22 So they killed the bullocks, and the priests received the blood, and * Leu. 8. 14, 15. Heb. 9 21. sprinkled it on the altar: likewise when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar. 23 And they brought † Heb. near. forth the he goats for the sin- offering, before the king and the congregation, and they r i e. The King and the Elders of the Congregation in the Name of the whole Congregation. laid their * Leu. 4. 15, 24 hands upon them. 24 And the priests killed them, and 〈◊〉 made reconciliation with their blood upon the ●…tar, to make an atonement for all Israel s i e. For Judah and Benjamin, and all the rest of the Tribes, whereof a considerable Number were now in his Dominions. : for the king commanded that the burnt-offering and the sin offering should be made for all Israel. 25 * 1 Chr. 16. 4. & 25. 6. And he set the Levites in the house of the LORD, with cymbals, with psalteries, and with harps, * 1 Chr. 23. 5. & 25. 1. according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment † Heb. by the hand of the LORD. of the LORD † Heb. by the hand of. by his prophets 26 And the Levites stood with the instruments * 1 Chr. 23. 5. Amos 6. 5. of David, and the priests with * Num. 10. 10 the trumpets. 27 And Hezekiah commanded to offer the burnt-offering upon the altar: and † Heb. in the time. when the burnt-offering began, the song of the LORD began also with the trumpets, and with the † Heb. hands of instruments. instruments ordained by David king of Israel. 28 And all the congregation worshipped, and the † Heb. song. singers sang, and the trumpets sounded: and all this continued until the burnt-offering was finished. 29 And when they had made an end of offering, the king and all that were † Heb. found. present with him, bowed themselves and worshipped. 30 Moreover, Hezekiah the king, and the princes commanded the Levites to sing praise unto the LORD, with the words of David, and of Asaph the seer: and they sang praises with gladness, and they bowed their heads and worshipped. 31 Then Hezekiah answered and said, Now ye have ‖ Or, filled your hand. consecrated yourselves unto the LORD t Now that you have reconciled yourselves and the House to God's Favour, and that he is willing and ready to accept your Sacrifices. , come near, and bring sacrifices, and † Heb. thanks. * Leu. 7. 12. thank-offerings into the house of the LORD. And the congregation brought in sacrifices, and † Heb. thanks. thank-offerings, and as many as were of a free heart, burnt-offerings u Wherein there was more generosity than in the other Sacrifices, because they were wholly burnt and offered to God, and the People had no share in them as they had in the rest. . 32 And the number of the burnt-offerings which the congregation brought, was threescore and ten bullocks, an hundred rams, and two hundred lambs: all these were for a burnt-offering unto the LORD. 33 And the consecrated things x i e. All the Offerings consecrated to God besides the Burnt-offerings already mentioned. were six hundred oxen, and three thousand sheep. 34 But the priests y To wit, such as were sanctified and fit for their Work, as the following words show: for otherwise the Number of the Priests was more than sufficient for this Employment. were too few, so that they could not flay all the burnt-offerings z And much less all the other Sacrifices, which were more numerous; the flaying whereof was the Priests proper Work, Levit. 1. 5, 6. wherefore their brethren the Levites † Heb. strengthened them. did help them ‖ Necessity excusing their deviation from the Rule, as it hath excused others in like Cases. till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart, to sanctify themselves, than the priests. 35 And also the burnt-offerings were in abundance * Or, For the Burnt-offerings were to be offered also in abundance. So it is a reason why the Priests could not stay all the burnt-offerings, as was said v. 34. Because there was so much other work for them, for the Burnt-offerings were not only to be flayed, but also to be offered, to wit, wholly, and with them the Fat of Peace-offerings, etc. , with the fat of the peace-offerings, and the drink-offerings for every burnt-offering. So the service of the house of the LORD was set in order. 36 And Hezekiah rejoiced, and all the people, that God had * 1 Chr. 29. 18. prepared the people: for the thing was 〈◊〉 suddenly † It was, as a very great, so a sudden Change that the People, who but the other day were so ready to comply with wicked Ahaz in his Idolatrous and Impious Prescriptions, were now so free and forward in God's Service: whereby it plainly appeared to be the Work of the Almighty God changing their Hearts by his Holy Spirit. . CHAP. XXX. 1 ANd Hezekiah sent to all Israel a Whereby he understands all the Persons of the Ten Tribes, who were now settled in his Kingdom; as appears by their contradistinction to Ephraim and Manasseh here following. and Judah, and wrote letters also to Ephraim and Manasseh b i e. To all the remainders of the Ten Tribes, v. 5. who are here Synecdochically expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two Tribes, because they were nearest to his Kingdom, and a great Number of them had long since and from time to time joined themselves to the Kingdom of Judah, 2 Chron. 15. 8, 9 and therefore had most hopes of success amongst them. , that they should come to the house of the LORD at Jerusalem c Admonishing them of their Duty to God and persuading them to comply with it. , to keep the passover unto the LORD God of Israel. 2 For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second * Num 9 10, 11. month d Which was against the common Rule and Practise, but was justified by that Supreme Law of Necessity, and by a just Impediment, which made the doing of this in its proper time, to 〈◊〉 the 14th. Day of the first Month, impossible, because the Temple was not cleansed nor they prepared till that time was past, 〈◊〉. 29. 3. 1●…. Compare Numb, 9 10, 11. . 3 For they could not keep it at that time e Which God had appointed for it, Exod. 12. 6. One Reason whereof was evident in itself, because the Temple was not then purified and prepared; to which he adds two other Reasons. , because the priests had not sanctified themselves sufficiently f To wit, in such manner and degree as was fit, nor in such Numbers as were necessary for the s●…aying and offering of so many thousands of Paschal-offerings, as appears, because they were not sufficient for those Offerings, which were comparatively few, ch. 29. v. 32, 33, 34. , neither had the people gathered themselves together to Jerusalem g As they used and ought to do at that time from all places: which now they could not do, because neither the thing was agreed upon, nor the People summoned thither till the proper time was passed. . 4 And the thing † 〈…〉. pleased the king, and all the congregation. 5 So they established a decree h They fixed this Resolution. , to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto the LORD God of Israel at Jerusalem h They fixed this Resolution. : for they had not done it † 〈…〉. of a long time in such sort as it was written i i e. So as God had commanded them to do it, to wit, That all the Males in Israel should do it: Which Express Command of God they ought to have obeyed rather than the Wicked Commands or Edicts of Men to the contrary: which was both the Judgement and Practice of the Priests and Levites and other godly Israelites, as is manifest from 2 Chron. 15. 8, etc. . 6 So the posts went with the letters † Heb. 〈◊〉 〈◊〉. from the king, and his princes throughout all Israel, and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the LORD God of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hands of the kings of Assyria k To wit, Pull and Tilgath-pilneser, who had carried their Brethren away Captives, 2 King. 15. 19, 29. 1 Chron. 5. 26. 2 Chron. 28. 20. . 7 And be not ye like your fathers, and like your brethren, which trespassed against the LORD God of their fathers, who therefore gave them up to desolation, as ye see. 8 Now † Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be ye not stiffnecked as your fathers were, but † Heb. 〈◊〉 the 〈◊〉. yield yourselves l Heb. Give the Hand to him; i. e. submit yourselves to him by obeying his Command, and renew your Covenant with him: both which things were done amongst Men by this Ceremony of giving the Hand. See 1 Chron. 29. 24. Ezra 10. 19 Ezek. 17. 18. unto the LORD, and enter into his sanctuary which he hath sanctified for ever m Not for a transient and temporary use; but as long as the State and Church of Israel had a Being, whatsoever Alterations should happen therein. : and serve the LORD your God, that the fierceness of his wrath may turn away from you. 9 For if ye turn again unto the LORD, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the LORD your God is * Exod. 〈◊〉. 6. gracious and merciful, and will not turn away his face from you, if ye return unto him. 10 So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun: but they n i e. The Generality of the ten Tribes; who by long want of Meat had now lost all their Appetite to God's Ordinances, and from a Neglect were now fallen into a Contempt and Derision of them; for which they paid dear. For about 6 years after their Refusal of this Offer of Grace they were all carried Captive, 2 King. 18. 1, 10. laughed them to scorn, and mocked them. 11 Nevertheless, * Ch. 11. 16 divers of Asher, and Manasseh, and of Zebulun, humbled themselves and came to Jerusalem. 12 Also in Judah the hand of God was to give them one heart to do the commandment of the king, and of the princes, by the word of the LORD o i e. God by the Power of his Grace inclined their Hearts to an unanimous Compliance with Gods and the Kings Will. And this is mentioned as the Reason of this wonderful Change wrought in these Men, who had lately been utterly averse from God's Worship and wholly given up to Idolatry; as was noted before on ch. 29. 36. . 13 And there assembled at Jerusalem much people, to keep the feast of unleavened bread in the second month, a very great congregation. 14 And they arose, and took away the * 〈…〉. altars p To wit, of Burnt-offerings; because they are distinguished from the Altars of Incense here following; both which were removed and destroyed, partly because all the Israelites were confined to the Altars of the Temple; and partly because these Altars were erected to Idols. that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. 15 Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed q Their Negligence and Remissness being upbraided by the great and general Alacrity and Forwardness of the People. , and sanctified themselves, and brought in the burnt-offerings into the house of the LORD. 16 And they stood in † 〈◊〉 〈◊〉 〈◊〉. their place, after their manner, according to the law of Moses the man of God: the priests sprinkled the blood r Of the Sacrifices upon the Altar, Levit. 1. 5. , which they received of the hand of the Levites s Who flayed and killed the Sacrifices which the Priests, if they had been sanctified, should have done, as it was observed before, ch. 29. 34. . 17 For there were many in the congregation that were not sanctified t That had more desire to come to the Passover, than care and diligence to cleanse and prepare themselves for it. Now these persons were either 1. The Priests, who were before taxed with Uncleanness and Unpreparedness. Or rather 2. the People, as is implied in the word Congregation, and expressed in the next verse, and confirmed by the Reason here following. : therefore the Levites had the charge of the kill u Because many of the People were unclean, and therefore many more Sacrifices were to be offered for their Purification than the Priests could kill. of the passovers x i e. Either 1. The Paschal Lambs; which the Levites here offered, because of the Impurity of many of the Masters of Families, who otherwise, as some think, should have killed the Paschal Lambs in their own Houses, Exod. 12. 3. Or, 2. The other Sacrifices which accompanied the Passover, which also are called by the same Name, as is evident from Deut. 16. 2, 3. where see my Notes: Which the Levites here killed, for the Reason now mentioned. , for every one that was not clean y So far as they could make any discovery of their uncleanness either by their own Confession, or otherwise. But there were many whose Uncleannesses were not known, and therefore did not cleanse themselves, as is said, v. 18. as they ought to have done. , to sanctify them unto the LORD. 18 For a multitude of the people, even many of Ephraim and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover, otherwise than it was written z They had so eager a Desire to partake of this Ordinance that rather than neglect it, they would venture upon it with some Ceremonial Uncleanness upon them. : but Hezekiah prayed for them, saying, † 〈…〉. The good LORD pardon every one, 19 That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary a i e. With that Ceremonial Purification which was required of them that came into God's Sanctuary. So he calls it to distinguish from that Moral and Internal Purity which they are here acknowledged to have. . 20 And the LORD harkened to Hezekiah, and healed the people b From their Uncleanness; which itself was a Spiritual Disease, and which probably produced a Disease, or Distemper, or Trouble in their Minds and Consciences; which also had formerly brought and might justly now bring even outward Diseases upon the Body, or, at least, Gild, which is a Disease upon the Soul: From all which the Lord was pleased now to heal them, by pardoning this their Sin, and accepting them and their Services as if they had been clean. Which it is likely God was pleased to manifest by some outward Sign, possibly by fire from Heaven consuming the Sacrifices; which was the usual Token of God's Approbation, as hath been formerly noted more than once. . 21 And the children of Israel that were † Heb. found present at Jerusalem, kept the feast of unleavened bread seven days with great gladness: and the Levites, and the priests praised the LORD day by day, singing with † loud instruments unto the LORD. 22 And Hezekiah spoke † Heb. instruments of strength. comfortably unto all the Levites c Encouraged them to a cheerful and diligent Attendance upon their Holy Ministrations by the Promise of his Favour and utmost Care for them, which he faithfully performed, ch. 31. 4, etc. that taught the good knowledge of † Heb. to the heart of all, etc. the LORD d Who by their Office were to instruct and build up the People in the Knowledge and Fear of God: which is mentioned as the Cause of his Respect and Kindness to them, which was for their works sake, as it is said, 1 Thes. 5. 13. : and they did eat throughout the feast seven days, offering peace-offerings, and making confession e Either 1. Confessing their Sins: which Work was to accompany many of their Sacrifices: of which see Levit. 5. 5. & 16. 21. Or rather 2. Confessing Gods Goodness, or praising of God, which oft goes under this Name, as 1 Chron. 16. 8, 24. which also seems to be more proper work for this Season of Joy. unto the LORD God of their fathers. 23 And the whole assembly took counsel to keep * See 1 Kin. 8. 65. other seven days: and they kept other seven days with gladness f Not in the same manner as they had done the former, with offering new Paschal Lambs and eating only Unleavened Bread, (of which there is not the least intimation in the Text) but only in the solemn Worship of God, by Sacrifices, and Prayers, and Praises, and public Instruction of that great Congregation in the Good Knowledge of the Lord; which was so dear to Hezekiah, v. 22. and at this time most seasonable and necessary for the People after so long and dismal a Night of Ignorance, Superstition and Idolatry, as both Israel and Judah had been involved in. . 24 For Hezekiah king of Judah † Heb. lifted up, or, offered. did give to the congregation g First to God, to whom the parts appointed were offered in way of Thanksgiving; and then to the People, who feasted upon the Relics, as the Offerer used to do in Peace-offerings: and H●…zekiah, who was the Offerer, gave away his Right in the Remains of the Sacrifices to the People. a thousand bullocks, and seven thousand sheep h Which Generosity is the more considerable, because it was in the Beginning of his Reign, when he found the Royal Exchequer exhausted and empty; and when he had been at great Expense about the Cleansing and refitting of the Temple, and making Preparations for this great Feast. ; and the princes gave to the congregation a thousand bullocks, and ten thousand sheep: and a great number of priests sanctified themselves i Having now both more Time and further Need of sanctifying themselves to offer these Numerous Sacrifices. . 25 And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelled in Judah, rejoiced. 26 So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel, there was not the like in Jerusalem. 27 Then the priests the Levites k Those of the Levites who were Priests also; for to them only this Work belonged, 1 Chron. 23. 13. Or, the Priests and the Levites: For as the Levites did some other part of the Priests Work at this time, it is not strange if they did this also. Or the Priests might bless by solemn pronunciation of the Blessing, and the Levites by their Acclamations or with their Musical Instruments. arose, and * Numb. 6. 23. blessed the people l Either commended them for their great Zeal and Diligence in God's Service. Or rather, solemnly prayed to God to bless them; and their Prayer was not in vain, as the following words show. : and their voice was heard, and their prayer came up to † Heb. the habitation of his holiness. his holy dwelling place, even unto heaven. CHAP. XXXI. 1 NOw when all this was finished, all Israel that were † Heb. found. present, went out to the cities of Judah, and * 2 Kin. ●… 〈◊〉. broke the † Heb. 〈◊〉. images in pieces, and cut down the groves, and threw down the high places, and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, † Heb. until to make an end. until they had utterly destroyed them all. Then all the children of Israel returned every man to his possession into their own cities. a Either 1. In those Cities belonging to Ephraim and Manasseh, which the Kings of Judah had formerly taken from the Kings of Israel. Or, 2. In the Tribes of Ephraim and Manasseh. For although these were a part of Hoshea's Kingdom, yet Hezekiah presumed to do this partly by virtue of the Law of God, to which both Israel and Judah owed Subjection, which commanded the extirpation of these things out of the whole Land of Canaan: Partly by the special Impulse and Direction of God's Spirit, which sometimes did put persons upon Heroical and Extraordinary Actions not to be drawn into Imitation: And partly because he knew that Hoshea contented himself with the Worship of the Calves, and did not practise that great Idolatry which his Predecessors had used, and therefore would patiently suffer the breaking of these Images of Baal and the things belonging to them; which is all that was done at this time. 2 And Hezekiah appointed the courses of the priests and the Levites, after their courses, every man according to his service, the priests and Levites for burnt-offerings, and for peace-offerings to minister, and to give thanks, and to praise in the gates of the tents of the LORD b i e. Within the Gates of the House of the Lord: which is here called tents, partly because all Houses are oft so called, as judg. 19 9 & 20. 8. Psal. 69, 25. And partly because the Host of the Lord, to wit, the priests and Levites, frequently so called, encamped there and kept their Stations and Orders there by course. . 3 He appointed also the king's portion of his substance, for the burnt-offerings c Which had hitherto been and were to be taken out of the Treasures of the Temple which were collected from the People, 1 Chron. 26. 20. Nehem. 10. 32, 33. but that he might ease them in their present Poverty, which his Predecessor had brought upon them, and engage them to a more cheerful attendance upon God's Service, he took the Burden upon himself. , to wit, for the morning and evening burnt-offerings, and the burnt-offerings of the sabbaths, and for the new moons, and for the set feasts, as it is written in the * Numb. 28. & 29. law of the LORD. 4 Moreover, he commanded the people that dwelled in Jerusalem, to give the portion of the priests, and the Levites, that they might be encouraged in the law of the LORD d i e. Freed from worldly Cares and Distractions, and enabled to give up themselves entirely to the serious Study of God's Law, in which many of them were ignorant, and to the Instruction, and Direction, and quickening of the People in their several Duties. . 5 And as soon as the commandment † Heb. broke forth. came abroad e Either 1. As soon as the Report of this Command of the King, v. 4. was got abroad into other parts. Or, 2. as soon as the King enlarged and extended that Command to all the Parts of his kingdom, which v. 4. was confined to them that dwell in Jerusalem. , the children of Israel brought in abundance the first-fruits of corn, wine, and oil, and ‖ Or, dates. honey f Or, Dates, as the Hebrew Writers generally, and many other Learned Hebricians understand this word, which is given to them, because of the Sweetness of their Taste in some sort resembling Honey. For the Law requires no Tithes but of the Fruits of Trees, or of the Earth, or of Beasts. , and of all the increase of the field, and the tithe of all things brought they in abundantly. 6 And concerning the children of Israel and Judah, that dwelled in the cities of Judah, they also brought in the tithe of oxen and sheep g They brought in not only the same Tithes which the Dwellers in Jerusalem did, to wit, of corn, and wine, and oil, etc. which they had in their own Storehouses in that City; but also Oxen and Sheep, which were more proper to the Country: For under the Cities of judah, are comprehended the Suburbs and Territories adjacent and belonging to them, as is evident from the Nature of the thing and the Law of God. , and the * Leu. 27. 30. Deut. 14. 28. tithe of holy things, which were consecrated unto the LORD their God h This may be taken either 1. By way of Explication, even the Tithe of Holy things, etc. Or rather 2. By way of Addition, the Tithe of all Holy things which were consecrated unto the Lord, whether by Vow, or voluntary Promise, or otherwise; as the Tithes of Gains by Merchandise, or Spoils of War, etc. of which see Gen. 14. 20. & 28. 22. Numb. 31. 28. 30. , and laid them † Heb. heaps, heaps. by heaps. 7 In the third month i To wit, of the Sacred Year, Exod. 12. 2. in which their Harvest began. they began to lay the foundation of the heaps, and finished them in the seventh month k In which their Harvest ended and the Feast of Tabernacles was kept, Exod. 23. 16. Levit. 23. 34. . 8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD l Both for giving such plentiful Provisions to his Land in this Year, and for giving his People such Liberal and Pious Hearts towards this good Work. , and his people Israel m They praised them for their forwardness and faithfulness in it. . 9 Then Hezekiah questioned with the priests and the Levites concerning the heaps n How it came to pass that no more of their Provision was spent, and that there yet remained such great Heaps of it. . 10 And Azariah the chief priest of the house of Zadok o Either 1. the Highpriest, called also Zadok, 1 Chron. 6. 12. because he was of his Line and Family. Or, 2 The Chief Priest, or the Head of that Family of Zadok or of Eleazar; as there was another Chief Priest of the Family of Abiathar or of Ithama●…. See 2 Sam. 8. 17. 1 Chron. 24. 3. but both Subject to the Highpriest. , answered him, and said, * 〈◊〉 3. 12. Since the people began to bring the offerings p Which they did from the beginning of the Harvest according to the manner. into the house of the LORD, we have had enough to eat, and have left plenty: for the LORD hath blessed his people q In an Extraordinary Degree. , and that which is left is this great store. 11 Then Hezekiah commanded to prepare ‖ 〈◊〉 〈◊〉 〈◊〉. chambers in the house of the LORD r Largely so called, to wit, in the Courts, or in the Chambers adjoining to the House. ; and they prepared them, 12 And brought in the offerings and the tithes, and the dedicate things faithfully: over which Cononiah the Levite was ruler, and Shimei his brother was the next. 13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benajah, were overseers † Heb. 〈◊〉 〈◊〉 hand. under the hand of Cononiah and Shimei his brother s i e. To dispose of those Provisions by their Direction, and to be accountable to them therein. , at the commandment of Hezekiah the king, and Azariah the ruler of the house of God t Either the Supreme Ruler, to wit, the Highpriest: or the Chief Ruler under him and in his stead, being appointed by him to inspect this Work. See above, v. 10. & 1 Chron. 9 11. jer. 20. 1. . 14 And Kore the son of Imnah, the Levite, the porter toward the east u At the East-gate of the Lords House; of which see on ch. 23. 5. , was over the free-will-offerings of God, to distribute x To the Priests and Levites, to whom they were appropriated by God. the oblations of the LORD, and the most holy things y To wit, the remainders of the Free-will-offering, Levit. 2. 3, 10. The Sin-offering and Trespass-offering, Levit. 6. 18, 22. & 7. 1. and the Shewbread, Levit. 24. 9 . 15 And † Heb. 〈◊〉 〈◊〉 hand. next him were Eden, and Minjamin, and Jeshua, and Shemajah, Amariah, and Shecaniah, in * Josh. 21. the cities of the priests z Who were entrusted with the Receiving and Distributing of the several Portions belonging to the Priests who abode in their several Cities, whilst their ●…rethren came up to Jerusalem. , in their ‖ Or, 〈◊〉 set office, to give to their brethren by courses, as well to the great as to the small. 16 Beside their genealogy of males, from three years old and upward a To whom a Portion of these things was allotted, as is here implied. , even unto every one that entereth into the house of the LORD b That were capable of entering thither and doing Service there, which they were at twenty years old, as is expressed here, v. 17. & 1 Chron. 23. 24. Through the whole Company of the Priests and Levites. , his daily portion for their service in their charges, according to their courses: 17 Both to the genealogy of the priests by the house of their fathers, and the Levites, ‖ 〈◊〉 〈◊〉 of 〈◊〉. from twenty years old and upward, in their charges by their courses: 18 And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation c This is alleged as a Reason why their Wives and Children were provided for out of the Holy things, because they sequestered themselves from worldly Affairs, by which they might otherwise have provided for their Families, and entirely devoted themselves to Holy Administrations. : for in their ‖ 〈◊〉. set office they sanctified themselves in holiness. 19 Also the sons of Aaron the priests which were in * 〈◊〉. 25. 34. 〈◊〉 35. 2. the fields d Who are opposed to those that lived in or resorted to the great City, Jerusalem. of the suburbs of their cities, in every several city, the men that were expressed by name, to give portion to all the males among the priests, and to all that were reckoned by genealogies, among the Levites. 20 And thus did Hezekiah throughout all Judah, and wrought that which was good, and right, and truth before the LORD his God. 21 And in every work that he began in the service of the house of God, and in the law, and in the commandments to seek his God, he did it with all his heart, and prospered. CHAP. XXXII. 1 AFter * 〈◊〉. 18. 13, 〈◊〉. these things and † 〈◊〉. 36. ●… etc. ●… Heb. t●…is the establishment thereof a An Emphatical Preface, signifying, that notwithstanding all his Pious Care and Zeal for God, yet God saw fit to Exercise him with a fore Trial and Calamity; which yet he turned to his great Honour and Advantage. , Sennacherib king of Assyria came, and entered into Judah, and encamped against the sensed cities, and thought † 〈◊〉 Gr. 〈◊〉. 31. 20. ●… Heb. 〈◊〉 break 〈◊〉 〈◊〉. to win them for himself b He designed and bragged that he would win them all, and did actually win many of them, 2 King. 18. 13. . 2 And when Hezekiah saw that Sennacherib was come, and that † 〈◊〉 〈◊〉 face 〈◊〉 〈◊〉 〈◊〉. he was purposed to sight against Jerusalem; 3 He took counsel with his princes, and his mighty men, to stop the waters of the fountains c With Earth or other things cast into them; and withal to derive the Waters by secret Paths and Pipes under ground to Jerusalem. , which were without the city: and they did help him. 4 So there was gathered much people together, who stopped all the fountains, and the brook that † Heb. 〈◊〉 〈◊〉. ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water d Which was a scarce Commodity in this Country, and the want of it might much annoy the Assyrian Army. ? 5 Also * 〈◊〉. 22. 9 he strengthened himself, and built up all the wall that was broken e By Joash, ch. 25. 23. and not since repaired, 2 Chron 25. 23. , and raised it up to the towers f Either 1. As high as the Towers, or the tops of the Wall. Or, 2. As far as the two Towers, or Gates, which were made in the Form of Towers, and had the use of Towers, to wit, that of Ephraim and the Corner-Gate, both mentioned above, ch. 25. 23. Or, brought up Engines or Instruments of Defence upon the Towers. , and another wall without, and repaired * 2 Sam. 5. 9 Millo g Of which see 1 King. 9 24. & 11. 27. in the city of David, and made ‖ Or, swords, or weapons. darts and shields in abundance. 6 And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and † Heb. spoke to their heart. spoke comfortably to them, saying, 7 Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for * 2 Kin. 6. 16. there be more with us, than with him. 8 With him is an * Jer. 17. 5. arm of flesh, but with us is the LORD our God, to help us, and to fight our battles. And the people † Heb. leaned. rested themselves upon the words of Hezekiah king of Judah. 9 After this did Sennacherib king of Assyria send his servants to Jerusalem h Of this and the following Verses see the Notes on 2 King. 18. 17. etc. and 19 10, etc. (but he himself laid siege against Lachish, and all his † Heb. ●…. m●…n. power with him) unto Hezekiah king of Judah, and unto all Judah, that were at Jerusalem, saying, 10 Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide ‖ Or, in the strong hold. in the siege in Jerusalem? 11 Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria? 12 Hath not the same Hezekiah taken away his high places, and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it? 13 Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand? 14 Who was there among all the gods of those nations, that my fathers utterly destroyed; that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand? 15 Now there●…ore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you i Seeing I have destroyed so many Nations and some of them stronger than you in spite of all their gods, it is not probable that your God should defend you, which none of the rest could do for their People. out of mine hand? 16 And his servants spoke yet more against the LORD God, and against his servant Hezekiah. 17 * 2 Kin. 19 9▪ He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying▪ As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand. 18 * 2 Kin. 18. 28. Then they cried with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them, that they might take the city. 19 And they spoke against the God of Jerusasem, as against the gods of the people of the earth which were the work of the hands of men. 20 * 2 Kin. 19 15. And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven. 21 * 2 Kin. 19 35, etc. And the LORD sent an angel which cut off all the mighty men of valour, and the leaders and the captains in the camp of the king of Assyria: so he returned with shame of face to his own land. And when he was come into the house of his God, they that came forth of his own bowels, † Heb. made him fall. slew him there with the sword. 22 Thus the LORD saved Hezekiah, and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side. 23 And many brought gifts unto the LORD to Jerusalem, and † Heb. precious things. presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations k Or, of all those Nations, which were not very remote from Canaan and heard these matters. , from thenceforth. 24 * 2 Kin. 20. 1. Isa. 38. 1. In those days Hezekiah was sick to the death l Of which see a more particular Account, 2 King. 20. 1, etc. , and prayed unto the LORD: and he spoke unto him, and he ‖ Or, wrought a miracle for him. gave him a sign. 25 But Hezekiah rendered not again, according to the benefit done unto him: for his heart was lifted up m For that prodigious Victory over the Assyrians, above v. 21. and for his miraculous Restauration from Sickness, and the confirmation of that Work by a strange and supernatural Motion of the Sun; and by the Honour since done him by an Embassy from the great and potent King of Babylon. All which probably raised in him too great an Opinion of himself, as if these things were done, if not by his Power, yet, at least, for his Piety and Virtues. And instead of walking humbly with God, and giving the Glory of all entirely to him, he took the Honour to himself, and vaingloriously shown his Riches and Precious Treasures to the Babylonish Ambassadors, 2 King. 20. 12, etc. , therefore there was wrath upon him, and upon Judah and Jerusalem n Who might justly be punished for Hezekiahs' Sin, because they followed him in it, as they confess in the next verse. . 26 Notwithstanding, Hezekiah humbled himself for † Heb. the lifting up. the pride of his heart (both he and the inhabitants of Jerusalem) so that the wrath of the LORD came not upon them in the days of Hezekiah. 27 And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of † Heb. instruments of desire. pleasant jewels; 28 Storehouses also for the increase of corn, and wine, and oil; and stalls for all manner of beasts, and coats for flocks. 29 Moreover he provided him cities o Heb. he made, etc. Either he purchased them to himself by his Gold or Silver: Or, he repaired, and fortified, and beautified them for the honour and safety of his Kingdom. But the former Sense seems to agree better with the following Words. , and possessions of flocks, and herds in abundance: for God had given him substance very much. 30 This same Hezekiah also stopped the upper watercourse of Gihen p A Rivulet near Jerusalem consisting of two Streams, the upper which was brought into one Pool called the upper Pool, Isa. 7. 3. and the lower which was brought into another called the lower Pool, Isa. 22. 9 The former he diverted and brought by secret Pipes into Jerusalem; which was a Work of great Art, and Labour, and Policy, and therefore is here commended. , and brought it strait down q Whereas before it fetched a compass, and thereby might have been beneficial to the Assyrian Host. to the westside of the city of David. And Hezekiah prospered in all his works. 31 Howbeit in the business of the † Heb. Interpreters. ambassadors of the princes of Babylon, who * 2 Kin. 20. 12. Isa. 39 1. sent unto him to inquire of the wonder that was done in the land, God lest him r To wit, to himself, and his own Impotency and Corruption. God withdrew from him those Supplies and Assistances of his Spirit which would certainly and effectually have kept him from that sin, and suffered Satan to tempt him, and him to fall into the sin of Pride and Ostentation: to try him, that he might know s Either 1. That God might know it. So it is spoken of God after the manner of Men; whereof we have had many Instances. Or, 2. That Hezekiah might know that he had Infirmities and Sins as well as Virtues; and therefore that the great Mercies which he had received were not the Effects of his owa Merits, as he might be prone to believe, but of God's free Grace. all that was in his heart. 32 Now the rest of the acts of Hezekiah, and his † Heb. 〈◊〉. goodness, behold, they are written in * Isa. 36. & 37. & 38. & 39 the vision of Isaiah the prophet, the son of Amoz, and in * 2 Kin. 18. 19 20. the book of the kings of Judah and Israel. 33 And Hezekiah slept with his fathers, and they buried him in the ‖ Or, 〈◊〉. chiefest of the sepulchers of the sons of David: and all Judah and the inhabitants of Jerusalem did him honour at his death: and Manasseh his son reigned in his stead. CHAP. XXXIII. 1 MAnasseh * 2 Kin. 21. ●…, etc. was twelve years old when he began to reign a This, and the following Verses to v. 11. are taken out of 2 King. 21. 1, etc. , and he reigned fifty and five years in Jerusalem: 2 But did that which was evil in the sight of the LORD, like unto the * 〈◊〉. 1●…. ●…. abominations of the heathen, whom the LORD had cast out before the children of Israel. 3 For † Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he built again the high places which Hezekiah his father had * 2 Kin. 〈◊〉 Ch. 30. 14 & 31. 1. broken down, and he reared up altars for Baalim, and * Deut. 16. 21. made groves, and worshipped * Deut. 〈◊〉. 〈◊〉. all the host of heaven, and served them. 4 Also he built altars in the house of the LORD, whereof the LORD had said, * Deut. 12. 〈◊〉. 1 Kin. 8. 29. & 9 3. Ch. 6. 6. & 7. 16. In Jerusalem shall my name be for ever. 5 And he built altars for all the host of heaven, in the two courts of the house of the LORD. 6 And he * Leu. 18. 21. Deut. 18. 12. 2 Kin. 21. 1●…. caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and * 2 Kin. 〈◊〉. ●…. dealt with a familiar spirit, and with wizzards: he wrought much evil in the sight of the LORD to provoke him to anger. 7 And he set a carved image (the idol which he had made) in the house of God, of which God had said to David, and to Solomon his son, In * Psal. 13●…. 14. this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my Name for ever: 8 * 2 Sam. 〈◊〉 Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers: so that they will take heed to do all that I have commanded them, according to the whole law, and the statutes, and the ordinances by the hand of Moses. 9 So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the LORD had destroyed before the children of Israel. 10 And the LORD spoke to Manasseh, and to his people: but they would not hearken. 11 Wherefore the LORD brought upon them the captains of the host † Heb. which were 〈◊〉. of the king of Assyria, which took Manasseh among the thorns b In some Thicket where he thought to hid himself from the Assyrians till he could make an escape, as the Israelites formerly used to do, 1 Sam. 13. 6. Or, with hooks; a Metaphorical Expression. Or, in his Forts, i. e. in one of them. , and bound him with ‖ Or, 〈◊〉. setters, and carried him to Babylon c Either therefore Esarhaddon Sennacheribs Successor had recovered Babylon from Merodach-Baladan: Or rather the King of Babylon, is here called the King of Assyria, because by this time he had added Assyria to his Empire, who having been informed by his Ambassadors of the great Riches which were in Hezekiahs' Treasures at Jerusalem, which he was desirous to enjoy; and withal being assured of Manasseh his degeneracy from the Piety and Virtue of his Father, and from that God whose Power alone made Hezekiah formidable, he thought this a Fit Season to invade Manassehs Kingdom; which he did with Success. . 12 And when he was in affliction, he besought the LORD his God, and humbled himself greatly before the God of his fathers; 13 And prayed unto him, and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he was God c i e. He was convinced by his own Experience of God's Power, Justice, and Goodness, that Jehovah alone was the True God, and not those Idols which he had worshipped, by which he had received great Hart and no Good, . 14 Now after this he built a wall d He repaired and strengthened that Wall which Hezekiah had built, ch. 32. 5. and which possibly the King of Assyria, when he last took Jerusalem, had caused to be thrown down, either wholly, or in part. without the city of David, on the westside of Gihen e On the Westside of the City of David, to which Hezekiah had brought this Watercourse down, chap. 32. 30. into the great Pool which he had made to receive it; and possibly this Wall was built to secure the Free Use of it to the Citizens when they should be distressed or besieged by an Enemy. , in the valley, even to the entering in at the fish-gate, and compassed about ‖ 〈…〉 Ophel f With a Wall. Of Ophel see before, ch. 27. 3. , and raised it up a very great height, and put captains of war in all the fenced cities of Judah. 15 And he took away the strange gods, and the idol out of the house of the LORD: and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city. 16 And he repaired the altar of the LORD, and sacrificed thereon peace▪ offerings, and * 〈…〉 thank-offerings, and commanded Judah to serve the LORD God of Israel g That thereby he might, as far as he could, repair the Injuries which he had done to God by his Impious Commands, v. 9 . 17 Nevertheless, the people did sacrifice still in the high places, yet unto the LORD their God only. 18 Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the * 〈◊〉 5. 9 seers that spoke to him, in the Name of the LORD God of Israel, behold, they are written in the books of the kings of Israel h i e. Of Judah; oft called Israel, as hath been noted before. He speaks not of that part of the Canon called the Book of Kings, for these things are not mentioned there, but of their Public Records, where all things were particularly mentioned, and whence the most important things were taken by the Prophets, and put into those Canonical Books. . 19 His prayer also, and how God was entreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled, behold, they are written among the say of ‖ 〈…〉 the seers i Or rather, of Hosai, a Writer so called. For when the Sacred Penmen make a Reference, they constantly refer us to some particular Book or certain Author, as to the Chronicles of the Kings of Israel, or judah; to the Prophecy of Ahijah, or Oded, etc. . 20 So Manasseh slept with his fathers, and they buried him in his own house k i e. In his Garden; of which see on 2 King. 21. 18. , and Amon his son reigned in his stead. 21 * 〈◊〉 21. 19 Amon was two and twenty years old when he began to reign, and reigned two years in Jerusalem. 22 But he did that which was evil in the sight of the LORD, as did Manasseh his father: for Amon sacrificed unto all the carved images which Manasseh his father had made, and served them. 23 And humbled not himself before the LORD as Manasseh his father had humbled himself: but Amon † Heb. 〈◊〉 〈◊〉 trespass. trespassed more and more. 24 And his servants conspired against him, and slew him in his own house. 25 But the people of the land slew all them that had conspired against king Amon, and the people of the land made Josiah his son king in his stead. CHAP. XXXIV. 1 JOsiah * 2 Kin. 22. ●…, etc. was eight years old, when he began to reign a Of this Chapter see the Notes on 2 King. 22. & 23. , and he reigned in Jerusalem one and thirty years. 2 And he did that which was right in the sight of the LORD, and walked in the ways of David his father, and declined neither to the right hand nor to the left. 3 For in the eighth year of his reign, while he was yet young b In the 16th. Year of his Age; when he was entering into the Age and State of Temptations and Youthful Lusts; and had the Administration of his Kingdom wholly in his own Hand and Power, and none to rebuke or restrain him; yet even then he gins to be Religious in good Earnest. , he began to seek after the God of David his father: and in the twelfth year he began * 1 Kin 13 2. to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. 4 * Leu. 26. 30. 2 Kin. 23. 4. And they broke down the altars of Baalim in his presence; and the ‖ Or, sun-images. images that were on high above them, he cut down, and the groves, and the carved images, and the molten images he broke in pieces, and made dust of them, and strewed it upon the † Heb. face of graves. graves of them that had sacrificed unto them. 5 And * 2 Kin. 23. 20 he burned the bones of the priests upon their altars, and cleansed Judah and Jerusalem. 6 And so did he in the cities of Manasseh, and Ephraim, and ●…imeon, even unto Naphtali c Which was in the utmost and northern Borders of the Kingdom of Israel. For it must be remembered, that the ten Tribes were now gone into Captivity; and those who were come in their stead were weak and few, and not able to withstand the Power of Josiah. , with their ‖ Or, mauls▪ mattocks, round about. 7 And when he had broken down the altars and the groves, and had beaten the graven images † Heb. to make powder. into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem. 8 Now in the * 2 Kin. 22, 3. eighteenth year of his reign, when he had purged the land, and the house d The House of God, called the House by way of Eminency. , he sent Shaphan the son of Azaliah, and Maasejah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. 9 And when they came to Hilkiah the highpriest, they delivered the money that was brought into the house of God, which the Levites that kept the doors, had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin, and they e i e. The Levites who had gone abroad through all Josiahs' Kingdom to gather Money for this good Use, and now came with it to Jerusalem to lodge it in the Treasuries of the Lords House. returned to Jerusalem. 10 And they put it in the hand of the workmen, that had the oversight of the house of the LORD, and they gave it to the workmen that wrought in the house of the LORD, to repair and mend the house: 11 Even to the artificers and bvilders gave they it, to buy hewn stone, and timber for couple, and ‖ Or, to rafter. to floor the houses f i e. The Chambers joining to the Temple or within the Courts. which the kings of Judah had destroyed. 12 And the men did the work faithfully: and the overseers of them were Jahath, and Obadiah, the Levites, of the sons of Merari; and Zechariah, and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could skill of instruments of music g Or, all these here named, were skilful in Instruments of Music. Which may be here mentioned, either to their Commendation, that they were fit for, and careful and diligent in this Employment wherewith they were now entrusted, no less than in their own proper Work: Or, to intimate, that as they were skilful, so they were exercised in both their Employments, and did successively oversee the Work, and praised God with their Voices and Instruments for his Gracious and Powerful Help in carrying on the Work. . 13 Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers and porters. 14 And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest * 2 Kin. 22. 8, etc. found a book of the law of the LORD, given † Heb. by the hand of. by Moses. 15 And Hilkiah answered and said to Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah delivered the book to Shaphan. 16 And Shaphan carried the book to the king, and brought the king word back again, saying, All that was committed † Heb. to the hand of. to thy servants, they do it. 17 And they have † Heb. poured out, or, melted. gathered together the money that was found in the house of the LORD, and have delivered it into the hand of the overseers, and to the hand of the workmen. 18 Then Shaphan the scribe told the king, saying, Hilkiah the priest hath given me a book. And Shaphan read † Heb. in it. it before the king. 19 And it came to pass when the king had heard the words of the law, that he rend his clothes. 20 And the king commanded Hilkiah, and Ahikam the son of Shaphan, and ‖ Or, Achbor, 2 Kin. 22. 12. Abdon the son of Micah, and Shaphan the scribe, and Asajah a servant of the kings, saying, 21 Go, inquire of the LORD for me, and for them that are left in Israel, and in Judah, concerning the words of the book that is found: for great is the wrath of the LORD that is poured out upon us, because our fathers have not kept the word of the LORD, to do after all that is written in this book. 22 And Hilkiah and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of ‖ Or, Har●…as, 2 Kin. 22. 14. Hasrah, keeper of the † Heb. garments. wardrobe; (now she dwelled in Jerusalem ‖ Or, in the school, or, in the second part. in the college) and they spoke to her to that effect. 23 And she answered them, Thus saith the LORD God of Israel, Tell ye the man that sent you to me, 24 Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah: 25 Because they have forsaken me, and have burnt incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be poured out upon this place, and shall not be quenched. 26 And as for the king of Judah, who sent you to inquire of the LORD, so shall ye say unto him, Thus saith the LORD God of Israel concerning the words which thou hast heard, 27 Because thine heart was tender, and thou didst humble thyself before God when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the LORD. 28 Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again. 29 * ●… 〈◊〉 ●…3. Then the king sent, and gathered together all the elders of Judah and Jerusalem. 30 And the king went up into the house of the LORD, and all the men of Judah and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people † Heb. 〈◊〉 great 〈◊〉 great and small: and he read in their ears all the words of the book of the covenant, that was found in the house of the LORD. 31 And the king stood in his place, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant which are written in this book. 32 And he caused all that were † Heb. 〈◊〉 present in Jerusalem and Benjamin * 〈…〉 to stand to it h To own, or maintain it, or persist in it, as this phrase is used Deut. 25. 8. He caused them to engage themselves by an Oath or Covenant that they would observe and obey the Laws of God, as his Godly Predecessors had formerly done, and which indeed they were before obliged to do. . And the inhabitants of Jerusalem did according to the covenant of God i They complied with Gods and the Kings Command as to the outward Acts of God's Worship, though not with an upright heart, as appears by the History. , the God of their fathers. 33 And Josiah took away all the abominations out of all the countries that pertained to the children of Israel, and made all that were present in Israel to serve, even to serve the LORD their God. And all his days they departed not † Heb. 〈◊〉 〈◊〉. from following the LORD, the God of their fathers. CHAP. XXXV. 1 MOreover, * 2 〈◊〉 22. Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the * Exod▪ 〈◊〉 fourteenth day of the first month. 2 And he set the priests in their charges, and encouraged them to the service of the house of the LORD. 3 And said unto the Levites that taught all Israel, which were holy a Or, and which were holy. unto the LORD, Put the holy ark in the house b In the Temple: Or, in the Holy of Holies. Whence, it may seem, it had been removed, either 1. by some of the Wicked and Idolatrous Kings of Judah, possibly by Josiahs' Father Amon; which peradventure may be implied by that expression, ch. 33. 23. Amon trespassed more and more, i. e. more than he or his Father Manasseh had done, which seems to point at some very enormous Crime committed by him. Or, 2. By Josiahs' Order, that the Temple might be thoroughly repaired both in the Holy place, and in the Most Holy place, which some of the Idolatrous Kings of Judah, it may be, had defaced or defiled; and therefore it was to be searched in order to its Reparation; and to that end it might seem fit to remove the Ark: And upon this Occasion Hilkiah might find the Original Book of the Law which was written by the Hands of Moses, and by God's Command was laid beside the Ark, and upon the removal of the Ark was easily discovered. which Solomon the son of David king of Israel did build: * 1 〈◊〉 it shall not be a burden upon your shoulders c Or, that it might not be a burden, etc. So these words are to be joined with the former, as the reason why Solomon built this House, that the Ark might have a constant and fixed Habitation, and not need to be carried from place to place upon their Shoulders, as it had been done whilst it was in the Tabernacle. And withal this is mentioned as an Argument to quicken them to the more diligent Service of God in their present work, because they were freed from that troublesome part of their Office which lay upon their Forefathers. : serve now the LORD your God, and his people Israel. 4 And prepare yourselves by the * 〈◊〉. ●…. 10. houses of your fathers, after your courses, according to the * 〈…〉 writing of David king of Israel, and according to the * 〈…〉 writing of Solomon his son. 5 And stand d Or, minister, as that word is frequently used. in the holy place e i e. In the Court of the Priests, which is so called elsewhere, as hath been noted before. according to the divisions of † 〈…〉 the families of the fathers ‖ 〈…〉 of your brethren † 〈…〉 the people, and after the division of the families of the Levites f i e. According to the several Families both of the People, whom he calls their Brethren, lest they should despise them or grudge to serve them, and of the Levites. For the Passover was to be eaten by the several Families according to their numbers, Exod. 12. 3. And therefore he commands these persons, that when the Paschal Lambs were brought to them to be killed, as they were, v. 7, 8, 9 they might so order the matter, that they might be distributed to the several Families, whether of the Levitical or other Tribes. . 6 So kill the passover, and * 〈…〉 sanctify yourselves, and prepare your brethren g By purifying them and quickening them to fit themselves for so great and solemn a Work. , that they may do according to the word of the LORD, by the hand of Moses. 7 And Josiah † 〈…〉 gave to the people of the stock, lambs and kids h For either of these might be used for the Paschal-offering, Exod. 12. 5. , all for the passover- offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks i Which were to be offered after the Lambs upon the several days of the Feast of Unleavened Bread. : these were of the king's substance. 8 And his princes k Not the Political, but Ecclesiastical Princes, or the Chief of the Priests and Levites, whose Names here follow. † 〈…〉 gave willingly unto the people, to the priests and to the Levites l For the use of any of the Families of any of them as need should be. For they supposed the 30000 which the King had given were not sufficient for all the Families, Or, the King gave his cattle to the People only or principally, for they only are mentioned for that Gift, v. 7. And therefore these persons here named give their cattle not only to the People, but also to the Priests and to the Levites, as it is here expressed. And the Levites being not yet sufficiently provided for, some of their Brethren named v. 9 gave 5000 more peculiarly unto the Levites, as is there said. : Hilkiah, and Zechariah, and Jehiel, rulers of the house of God m For so they were; Hilkiah being the Highpriest, and the other the two Chief Priests of the two Lines of Eleazar and Ithamar, who many times were to officiate in the High-priests stead, and were in Power and Dignity next to him; and were in some sort joynt-commissioners with him in ruling the Affairs of the Temple. , gave unto the priests for the passoverofferings, two thousand and six hundred small cattle, and five hundred oxen. 9 Conaniah also, and Shemajah, and Nethaneel, his brethren, and Hashabiah, and Jehiel, and Jozabad, chief of the Levites, † 〈…〉 gave unto the Levites for passover- offerings, five thousand small cattle, and five hundred oxen. 10 So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment. 11 And they killed the passover, and the priests sprinkled the blood from their hand, and the Levites * 〈◊〉▪ ●…9. flayed them n Which they did, though properly it belonged to the Priests, because the Priests, who were sanctified, were not sufficient for that Work, there being so many thousands of the cattle; and they were fully employed in the kill of the Sacrifices and the sprinkling of the Blood, which was more properly the Priest's work than the other. . 12 And they removed the burnt-offerings o i e. Those cattle which were to be offered for Burnt-offerings, to wit, some of the lesser cattle: for these also might be offered as burnt-offerings. Levit. 1. 10. And hence it may seem that all these small cattle were not given to the People to be eaten by them for their Paschal-lambs, but that some of them were to be offered as burnt-offerings for the People. And these they put apart by themselves, partly lest they should be confounded with them which were for another use; and partly, that they might not be hindered from that which was their present and more immediate work, as it follows, that they might give, To wit, the Paschal-lambs or Kids. , that they might give according to the divisions of the families of the people, to offer unto the LORD p These words may belong either 1. to the more remote words, the burnt-offerings, the other words being to be put within a Parenthesis, or there being a trajection in the words, which is frequent in Scripture, and which is here observed by some learned Interpreters. Or, 2. to the last words, and to the Paschal-lambs, which they were first to be offered to the Lord, by Killing them and sprinkling the Blood, as was noted before, and then to be given to the People; though the giving be here mentioned before the offering; such transpositions being usual in Scripture and other Authors. , as it is written * Leu. 3. 3. in the book of Moses, and so did they with the oxen q To wit, as they did with the lesser cattle, of which see the first Note on this Verse. They removed those Oxen which were to be offered as Burnt-offerings, from those which were to be offered as Peace▪ offerings. . 13 And they * Exod. 12. 8, 9 roasted the passover with fire, according to the ordinance: but the other holy offerings r Those from which the Burnt-offerings were removed, v. 12. to wit, the Peace-offerings, part of which fell to the share of the Offerer, who was Josiah, and by his Gift to the People. sod they in pots, and in caldrons, and in pans, and † Heb. made them run. divided them speedily among all the people. 14 And afterward they made ready s To wit, the Paschal-lambs, and their part of the Peace-offerings. for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt-offerings, and the fat until night: therefore the Levites prepared for themselves, and for the priests the sons of Aaron. 15 And the singers the sons of Asaph, were in their † Heb. station. place, according to the * 1 Chr. 25. 1●… etc. commandment of David, and Asaph, and Heman, and Jeduthun, the king's seer: and the porters * 1 Chr. 9 17, 18. & 26. 14▪ etc. waited at every gate; they might not departed from their service; for their brethren the Levites prepared for them. 16 So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt-offerings upon the altar of the LORD, according to the commandment of king Josiah. 17 And the children of Israel, that were † Heb. found. present, kept the passover at that time, and the feast of unleavened bread, seven days. 18 And * 2 Kin. 23. 22. there was no passover like to that, kept in Israel, from the days of Samuel the prophet: neither did all the kings of Israel keep such a passover as Josiah kept, and the priests and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. 19 In the eighteenth year of the reign of Josiah was this passover kept. 20 * 2 Kin. 23. 2●…. Jer. 46. 2. After all this, when Josiah had prepared the † Heb. house temple t When he and his People hoped that God was reconciled and the Foundation of a solid and lasting Happiness was laid, their Hopes were quickly blasted. So much are men oft mistaken in their Judgements about the Designs of God's Counsel and Providence. , Necho king of Egypt came up to fight against Carchemish u Which the Assyrian had lately taken from the King of Egypt; of which he boasts, Isa. 10. 9 by Euphrates, and Josiah went out against him. 21 But he sent Ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the † Heb. the house of my war. house wherewith I have war x Heb. against the house or family of my war; i. e. Against the House of the King of Assyria, between whom and me there is War. : for God y Either his False God by their lying Priests: Or the True God either 1. by some Prophet: For God's Prophets used sometimes to deliver or send Commands from God to Heathen Kings. Though it is not probable either that Pharaoh would regard the Command of the True God: Or that a Prophet of the Lord would not acquaint Josiah with this Message: Or that Josiah would oppose Pharaoh in a War undertaken by God's Command. Or rather 2 by a Dream, as God spoke to another Heathen King, Abimelech, Gen. 20. 3. Though it is not impossible that he pretended this for his own Advantage, that Josiah might not assist his Enemies. commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not. 22 Nevertheless, Josiah would not turn his face from him z Being peradventure encouraged to do so by a Misinterpretation of that Promise made to him, ch. 34. 28. Thou shalt be gathered to thy grave in peace. Thus God overrules the Errors and Miscarriages of Men to the Accomplishment of his own Counsels. , but * So 1 Kin. 22. ●…0. disguised himself a Changed his Habit, that he might not give his Enemies the Advantage of aiming at his Person, which he wisely thought they would do, that being a likely Course to end their Trouble, as indeed it proved. , that he might sighed with him, and harkened not unto the words of Necho, from the mouth of God b Either 1. which Pharaoh sent to him in the Name of God or as coming from God's Mouth. Or rather 2. which Pharaoh received from the Mouth of God, who was pleased some way or other to impart his Mind to him; and which Pharaoh acquainted him with by the Command of God. And therefore Josiah is here blamed for not harkening to this Message. Although if he sinned herein, it was only a Sin of Ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his Testimony, which he had good reason to suspect in this matter. Yet, methinks, he ought so far to have regarded it, as to have enquired the Mind of God about it; which he neglected to do, and therefore he cannot be wholly excused, and is here taxed for it. , and came to sight in the valley of Megiddo. 23 And the archers shot at king Josiah: and the king said to his servants, Have me away: for I am ●…ore † Heb. made sick. wounded. 24 His servants therefore took him out of that chariot, and put him in the second chariot that he had: and they brought him to Jerusalem, and he died, and was buried ‖ Or, among the sepulehres. in one of the sepulchers of his fathers. And * Zech. 12. 11. all Judah and Jerusalem mourned for Josiah. 25 And Jeremiah lamented for Josiah, and all the singing men, and the singing women spoke to Josiah in their lamentations to this day c In all their succeeding Lamentations for their public Calamities, and for the ruin of their City, and Temple, and State, and Church, they remembered Josiahs' death as their first and most fatal Blow, and as that which opened the Floodgates to all their following Miseries, and it was ordained that they should do, as the next words intimate. , and made an ordinance in Israel, and behold, they are written in the lamentations d Either in that Canonical Book of Jeremy's Lamentations or in some other Volume of mournful Ditties made by divers Persons upon occasion of their following Calamities, which is since lost. . 26 Now the rest of the acts of Josiah, and his † Heb. kindnesses. Ch. 32. 32. goodness e Either 1. his Piety towards God and his House. Or 2 his Penignity, Clemency, and Kindness towards all his Subjects, being of 2 most tender Disposition and Carriage both towards God, ch. 34. 27. and towards Men. But the former seems principally intended because it best agrees both with the History of Josiah, which is wholly taken up with the former, and speaks little or nothing of the latter, and with the following words; and it doth not disagree with the Hebrew word hesed, which though it doth most frequently express kindness to Men, yet sometimes it notes a Man's Piety to God and his House, as is manifest from, Nehem. 13. 14. , according to that which was written in the law of the LORD, 27 And his deeds first and last, behold, they are written in the book of the kings of Israel and Judah. CHAP. XXXVI. 1. THen * 2 〈◊〉 etc. the people of the land took Jehoahaz a The Contents of this Chapter for the Substance of them are explained in the Notes upon 2 Kings ch. 23. 31, etc. & 24. & 25. what is peculiar to it shall be here opened so far as is necessary. the son of Josiah, and made him king in his father's stead at Jerusalem. 2 Joahaz was twenty and three years old when he began to reign, and he reigned three months in Jerusalem. 3 And the king of Egypt † Heb. 〈◊〉 〈◊〉. put him down at Jerusalem, and † Heb. 〈◊〉 condemned the land in an hundred talents of silver, and a talon of gold. 4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and turned his name to Jehojakim. And Necho took Joahaz his brother, and carried him to Egypt. 5 Jehojakim was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem; and he did that which was evil in the sight of the LORD his God. 6 * 2 〈◊〉. Against him came up Nabuchadnezzar king of Babylon, and bound him in ‖ Or, 〈◊〉. fetters to carry him to Babylon. 7 * 2 〈◊〉 〈◊〉 Nabuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon. 8 Now the rest of the acts of Jehojakim, and his abominations which he did, and that which was sound in him b That Crime of Rebellion against the King of Babylon, which for a time he kept in his own Breast, but when he saw fit▪ he discovered it and was convicted of it. See 2 King. 24. 1. , behold, they are written in the book of the kings of Israel and Judah: and ‖ Or, 〈◊〉 1 〈◊〉 〈◊〉 Jer. 〈◊〉 Jehojachin his son reigned in his stead. 9 * 2 〈◊〉 〈◊〉 Jehojachin was eight years old when he began to reign c Of which see the Notes upon 2 King. 24. 8. where he is said to be 18 years old. , and he reigned three months, and ten days in Jerusalem, and he did that which was evil in the sight of the LORD. 10 And † Heb. 〈◊〉 〈◊〉 〈◊〉 when the year was expired d Heb. At the return of the year, i. e. At the beginning of the next year according to the Sacred Account of the Hebrews, at the Spring of the Year, the time when Kings go forth to Battle, as is elsewhere said, when Nabuchadnezzar, among others, went forth to settle and enlarge his Conquests. , king Nabuchadnezzar sent, and brought him to Babylon, with the † Heb 〈◊〉 of 〈◊〉. goodly vessels of the house of the LORD, and made ‖ Or, 〈◊〉 〈◊〉 1●…. * 〈◊〉 〈◊〉 Zedekiah his brother e Largely so called, for this was his Uncle or his Father's Brother, as he is called 2 King. 24. 17. being the Son of Josiah. See 1 Chron. 3. 15. jer. 1. 3. king over Judah and Jerusalem. 11 * ●… 〈◊〉 Jer. 〈◊〉 Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. 12 And he did that which was evil in the sight of the LORD his God, and humbled not himself f By Repentance for his past Errors and Obedience to Gods express Commands, which he would not yield to through the Pride of his Heart, as is intimated by this Phrase, and expressed, Jer. 38. 19 before Jeremiah the prophet, speaking from the mouth of the LORD. 13 And he also rebelled against king Nabuchadnezzar, who had made him swear by God g Who had required and forced him to swear Fealty and constant Obedience to him by the True God whom he served▪ and whom he called upon to be a Witness against him if he broke his Oath. So his Rebellion was aggravated with Perjury and horrid Contempt of God. Compare Ezek. 17. 18. : but he stiffened his neck, and hardened his heart h i e. He added Obstinacy and Incorrigibleness to his Sins. from turning unto the LORD God of Israel. 14 Moreover, all the chief of the priests, and the people transgressed very much i They were universally corrupt▪ and therefore God justly brought upon them a general Destruction. , after all the abominations of the heathen, and polluted the house of the LORD which he had hallowed in Jerusalem. 15 * And the LORD God of their fathers sent 〈…〉 to them † by his messengers, rising up ‖ betimes, and sending k i e. Sending them early and diligently, as a careful Householder who riseth betimes about his Business, and pursues it till Night come. God sent them many Prophets and Messages, some at the very beginning of their Apostasy, and others afterward as they proceeded in their Impiety until the very day of their Captivity. ; because he had compassion on his people, and on his dwelling place: 16 But they mocked the messengers of God l Of which see Instances, Ezek. 11. 3. & 20. 49. , and despised his words, and misused his prophets m Imprisoning and persecuting them as they did Jeremy. Or, seduced themselves by his Prophets, i. e. By their Prophecies, which they perverted or misconstrued. An Eminent Instance we have in this, That because Jeremy prophesied that Zedekiah should be led to Babylon, jer. 32. 5. and Ezekiel, that he should not see Babylon, Ezek. 12. 13. Therefore they believed neither, as the Hebrew Writers relate. , until the wrath of the LORD arose against his people, till there was no † 〈◊〉 〈◊〉 remedy n Because the People would not repent, and God would not pardon them. . 17 * 〈◊〉, 〈◊〉 Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword, in the house of their sanctuary o Either in Jerusalem, which was the dwelling place of God's Sanctuary: Or, in the house which was their Sanctuary; as the River of Euphrates, Gen. 15. 18. is the River, which is Euphrates. It is probable they killed them in the very Courts and House of God, to which some of them fled for Refuge, such places being esteemed Sacred and Inviolable by the Heathens themselves. , and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. 18 And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes: all these he brought to Babylon. 19 And they burned the house of God, and broke down the wall of Jerusalem, and burned all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 20 And † Heb. the remainder from the sword. them that had escaped from the sword, carried he away to Babylon: where they were servants to him and his sons, until the reign of the kingdom of Persia: 21 To fulfil the word of the LORD by the mouth of * Jer. 25 9, 12▪ & 26. 6, 7. & 29. 10. Jeremiah, until the land * Leu. 26. 34▪ 35, 43. ‖ Or, accepted. had enjoyed her sabbaths p i e. Had rested from the labour of the Husbandmen in ploughing and harrowing it, etc. the People that should have managed it being destroyed. Of the Phrase see the Notes on Levit. 25. 2. : for as long as she lay desolate; she kept sabbath, to fulfil threescore and ten years q That so the 70 years' Captivity prophesied of by Jeremiah, might be accomplished. . 22 * Ezr. 1. 1. Now in the first year of Cyrus' king of Persia r This, and the next verse, are repeated in the beginning of the next Book, where they will be more fitly explained. , (that the word of the LORD spoken by the mouth of * Jer. 25. 12, 13. & 29, 10▪ Jeremiah might be accomplished) the LORD stirred up the spirit of Cyrus' king of Persia, that he made a proclamation throughout all his kingdoms, and put it also in writing, saying, 23 Thus saith Cyrus' king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me, and he hath charged me to build him an house in Jerusalem, which is in Judah; who is there among you of all his people? the LORD his God be with him, and let him go up. EZRA. THat this Book of Ezra is part of the Canonical Scripture is evident, partly from the testimony of the jewish Church, to which were committed the oracles of God, Rom. 3. 2. who also did carefully keep them, and faithfully transmit them to us, and are not once charged either by Christ or his Apostles with breach of that trust; and partly by the unanimous consent of all, both jews and Christians, at this day. And that Ezra was the writer of this Book is also, and ever was, the opinion of the jews, who had the best means of knowing this, and is most agreeable to his quality; for he was the Son, or Grandson (as that word is elsewhere used) of Seraiah, Ezra 7. 1. who was the Highpriest, 2 Kin. 25. 18. 1 Chr. 6. 14. and he was a ready Scribe in the Law of Moses, Ezra 7. 6 and endowed with a more than ordinary measure of God's Spirit, as is evident from this Book; and was himself an Eye-witness of all these Transactions. In his time also there lived divers other holy men of God, as Daniel, and Nehemiah, and Mordecai, and Zorobabel, and Joshuah. Which makes that probable which the jews report, that these Prophets, and other holy and learned men, did review the Canonical Books of the Old Testament, and added here and there some few passages in the historical Books, and digested them into that order in which now we have them in our Hebrew Bibles: This being a work most suitable to the Prudence, and Piety, and sacred Function of these Persons, and to the present Estate of the jewish Nation, who had been long in Captivity in Babylon, where it was to be feared that many of them were ignorant or corrupt in the Principles of Religion, and who were yet in a broken condition, and likely to be exposed to farther calamities and dispersions; which also might be signified to some of them, and to that care which the wise and gracious God hath ever used for the guidance of his Church, according to their several occasions and necessities. CHAP. I. 1 NOw in the first year of Cyrus' king of Persia a To wit, of his Empire or Reign in Babylon: For he had now been King of Persia for many Years. , (that the word of the LORD * 〈◊〉. 〈◊〉. 22▪ 〈◊〉. 25. 12. 〈◊〉. 10. by the mouth of Jeremiah might be fulfilled) the LORD stirred up the spirit of Cyrus' b i e. Put into him a Mind and Will to this work. king of Persia, that he † 〈…〉. made a proclamation throughout all his kingdom, and put it also in writing, saying, 2 Thus saith Cyrus' king of Persia, The LORD God of Heaven hath given me all the kingdoms of the earth c To wit, in those parts of the World, all that vast Empire formerly under the Assyrians and Babylonians. The Gift of which he ascribes to the great God, either by virtue of those common notions which were in the Minds of the Heathens, who though they worshipped Idols, yet many of them did acknowledge a true and supreme God: Or by that clear and express Prophecy of Isaiah concerning him, Isa. 44. 28. & 45. 1, 13. so long before he was born; which Prophecy the Jews had doubtless showed him, which also carried a great evidence with it, especially to him who was so highly gra●…ified and encouraged by it: or by a special Illumination which God vouchsafed to him, as he did to Nabuchadnezzar and Darius, and some others of the Heathen Princes. , and he hath * 〈◊〉 44. 28. ●…●…5. 13. charged me d Either by his Prophets, Isaiah formerly, or Daniel now: or by an inward suggestion to his Mind. to build him an house at Jerusalem, which is in Judah. 3 Who is there among you of all his people d To wit, of Israel. A material clause; by virtue of which they justly refused the help of those Aliens who pretended to join with them in the building, ch. 4. 2, 3. ? his God be with him e Let his God help him, as I also shall do. , and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God) which is in Jerusalem f Or only, in jerusalem, as it is in the Hebrew. So it notes the place where he allows and requires them to build it. . 4 And whosoever remaineth g Who, when his Brethren were gone up, was desirous to go with them, but forced to tarry there for want of necessaries for his Journey. , in any place where he sojourneth, let the men of his place † 〈◊〉. 〈◊〉 ●…im 〈◊〉▪ help him h I require my Officers to take care that they may be supplied, either by the voluntary Contributions of the People; or by a moderate Tax to be laid either only upon those Jews who were resolved to stay, or upon the Gentiles also; which the Persian Monarches being absolute had a power to do; and which was the more reasonable because the King himself submitted to it, and bore a great part of the burden, and because it was for the House of that great God to whom they all owed their present Peace and great felicity. with silver, and with gold i Which upon this occasion I give you leave to transport. , and with goods, and with beasts, besides the free-will-offering for the house of his God that is in Jerusalem. 5 Then rose up the chief of the fathers of Judah and Benjamin i And with them some of other Tribes, as appears from 1 Chr. 9 3. but these only are named, because they were most considerable for number and quality. , and the priests and the Levites, with all them whose spirit God had raised to go up k To whom God had given that pious Disposition, and that Fortitude and Resolution which it required to break through their difficulties, which were great and many, such as their present penury, the length, and hazards, and costliness of the journey, their settlements in comfortable Habitations, their dispersion in several and distant places, which hindered the Conjunction of their Counsels and Actions, the multitude of their Enemies, the actual possession of their Country by others, the great backwardness of many of their own Brethren to go with them, and many other discouragements. , to build the house of the LORD which is in Jerusalem. 6 And all they that were about them, ‖ That is, helped them. strengthened their hands l Either because they had embraced, or at least favoured the Jewish Religion, concerning which they were instructed by the Israelites that had now for a long time dwelled among them: or rather, that they might hereby gratify the King's humour, and purchase his favour: for they perceived him to be hearty and forward in the work. with vessels of silver, with gold, with goods, and with beasts, and with precious things, besides all that was willingly offered. 7 Also Cyrus the King brought forth the vessels of the house of the LORD, * 2 Kin. 24. 13. 2 Chr. 36. 7. which Nabuchadnezzar had brought forth out of Jerusalem m Obj. These are said to have been cut in pieces, 2 Kin. 24. 13. how then are they here returned? Ans. That Hebrew word used 2 Kin. 24. 13. signifies not so properly to cut in pieces, as to cut off, as from the use of the word, Deut. 25. 12. 2. Sam. 4. 12. 2 Kin. 18. 16. jer. 9 26. And these vessels when they were taken away from the Temple, might very well be said to be cut off from it, because they had for so long time been so constantly, and as it were inseparably united to it, and kept in it. In like manner the meat-offering and drink-offering are said to be cut off from the house of the Lord, Joel 1. 9 And it is very improbable that they should deface and cut in pieces these magnificent Vessels which they could so easily transport whole to Babylon. Although if some of the larger of them had been cut into two or more parts, yet the parts of them might be delivered to the Jews, who could without great difficulty restore them to their former Unity and Form. , and had put them in the house of his gods: 8 Even those did Cyrus' king to Persia bring forth by the hand of Mithredath the treasurer, and numbered them n i e. He caused them to be delivered to the Jews by number. unto * See Ch. 5. 14. Sheshbazzar o i e. Zorobabel, as appears by comparing ch. 3. 8. with 5. 16. to whom the Persians, or rather the Chaldeans, had given this name of Sheshbazzar, as they gave other names to Daniel and his companions, Dan. 1. 7. the prince of Judah p And the Captain and Governor of these returning Jews, chap. 2. 2. So the Sceptre is not yet departed from judah. . 9 And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives q Large Knives used in the kill of the Sacrifices, which are here mentioned, because the Hafts of them were made of, or covered with Gold or Silver. : 10 Thirty basons of gold, silver basons of a second sort r The first or chief were of Gold, and these of Silver are called the second, or next to them for worth and use. , four hundred and ten: and other vessels a thousand s He speaks of vessels of a middle size; for great and small were 5400, as it follows here. Or, as some render it, other vessels by thousands: they were not distinctly numbered according to their various forms and uses, but were promiscuously put together by thousands. . 11 All the vessels of gold, and of silver, were five thousand and four hundred. All these did Sheshbazzar bring up with them of † Heb. the transportation. the captivity, that were brought up from Babylon unto Jerusalem. CHAP. II. 1 NOw * Neh. 7. 6. etc. these are the children of the province a i e. The Israelites, called the children of the province, either 1. Of Babylon, of which Province we oft read, as ch. 7. 16. Dan. 2▪ 48. & 3. 1, 12, 30. called the Province by way of eminency; of which they are called children, because of their Birth and Habitation in it for a long time, it being usual to call the Inhabitants of any City or place its Children. Or rather 2. Of judaea, called a Province, ch. 5. 8. And he calls it thus emphatically to mind himself and his Brethren of that sad change which their sins had made among them, that from an illustrious, independent, and sormidable Kingdom were fallen to be an obscure, servile, and contemptible Province, first under the chaldeans, and now under the Persians. that went up out of the captivity, of those which had been carried away, whom Nabuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city b Either unto those Cities or Towns which belonged to their several Ancestors. Or rather, to those which were now allotted to them▪ and from this time possessed by them. For their former Cities were either demolished, or possessed by other persons, which they were not now in a capacity of disturbing. ; 2 Which came with Zerubbabel c As for this Catalogue it differs in some names and numbers from that Neh. 7. which might be from divers causes, partly because several names given to one and the same person; and partly because of the many changes which might happen in the same families between the time of the first making of this Catalogue by Ezra, and the making of it anew so many years as that Catalogue Nehem. 7. was made after the former. : Jeshua, Nehemia, ‖ Or, Azaria, Neh. 7. 7. Serajah, Reelajah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah: the number of the men of the people of Israel. 3 The children d i e. The Posterity, as that word is for the most part, if not constantly, taken in this Catalogue. of Parosh e That descended either from Parosh, or from that Family whereof Parosh was the chief. And so for the rest. , two thousand an hundred seventy and two. 4 The children of Shephaliah, three hundred seventy and two. 5 The children of Arah, seven hundred seventy and five f In Nehem. 7. 10. they were only 652. It seems 775 marched out of Babylon, or gave in their names that they would go; but some of them died, others changed their Minds, others were hindered by the sickness, or other casualties, happening to themselves or near Relations; and so there came only 652 to jerusalem. And the like is to be said in the like differences: which it suff●…es to hint once for all. . 6 The children of * Neh. 7. 11▪ Pahath-moab, of the children of Jeshuah, and Joab g Or, of jeshuah-ioab, as the former was Pahath-moab. , two thousand eight hundred and twelve. 7 The children of Elam, a thousand two hundred fifty and four. 8 The children of Zattu, nine hundred forty and five. 9 The children of Zaccai, seven hundred and threescore. 10 The children of ‖ Or, Bani, Neh. 7. 15. Bani, six hundred forty and two. 11 The children of Bebai, six hundred twenty and three. 12 The children of Azgad, a thousand two hundred twenty and two. 13 The children of Adonikam, six hundred sixty and six. 14 The children of Bigvai, two thousand and fifty and six. 15 The children of Adin, four hundred fifty and four. 16 The children of Ater of Hezekiah k, ninety and eight. h Of Ater the son of Hezekiah, not the King, but another famous person so called. 17 The children of Bezai, three hundred twenty and three. 18 The children of ‖ Or, He●…, Neh. 7. 24▪ Jorah, an hundred and twelve. 19 The children of Hashum, two hundred twenty and three. 20 The children of ‖ Or, 〈◊〉▪ Neh. 7. 2●…. Gibbar, ninety and five. 21 The children of Bedlam i Either of a Man called Bethlehem, or the Bethlehemite by way of eminency. Or, of the place so called. And so these were the remainders of the Inhabitants of that City. And the like may be said of the two following names, Netophah and Anathoth, or others of the like Nature. , an hundred twenty and three. 22 The men of Netophah, fifty and six. 23 The men of Anathoth, an hundred twenty and eight. 24 The children of ‖ Or, 〈◊〉 〈◊〉 Neh. 7. 2●…. Azmaveth, forty and two. 25 The children of Kirjath-arim k Or, Kiriath-jearim, as it is Neh. 7. 29. , Chephirah, and Beeroth, seven hundred and forty and three. 26 The children of Ramah, and Gaba, six hundred twenty and one. 27 The men of Michmas, an hundred twenty and two. 28 The men of Beth-el and Ai, two hundred twenty and three. 29 The children of Nebo, fifty and two. 30 The children of Magbish, an hundred fifty and six. 31 The children of the other * See 〈◊〉. ●…. Elam l For one Elam was mentioned before, v. 7. , a thousand two hundred fifty and four. 32 The children of Harim, three hundred and twenty. 33 The children of Lod, ‖ Or, 〈◊〉 as it is in 〈◊〉 copies. Hadid, and Ono, seven hundred twenty and five. 34 The children of Jericho, three hundred forty and five. 35 The children of Sanaah, three thousand and six hundred and thirty. 36 The priests: the children of * 1 Chr. 24. Jedajah of the house of Jeshua, nine hundred seventy and three. 37 The children of * 1 Chr. 24. 〈◊〉 Immer, a thousand fifty and two. 38 The children of * 1 Chr. 9 12. Pashur, a thousand two hundred forty and seven. 39 The children of * 1 Chr. 24▪ ●…. Harim m The Head of one of the Twenty four courses which David appointed, 1 Chr. 24. 8. Of all which courses some observe here are not above four or five that returned. There is another Harim mentioned above, v. 32. but that was no Priest as this was, v. 36. , a thousand and seventeen. 40 The Levites: the children of Jeshua, and Kadmiel, of the children of ‖ 〈…〉 Hodaviah, seventy and four. 41 The singers: the children of Asaph, an hundred twenty and eight. 42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Halita, the children of Shobai, in all, an hundred thirty and nine. 43 The Nethinims n The persons devoted to the inferior Services of the Priests and Levites: of whom see 1 Chr. 9 2. : the children of Ziha, the children of Hasupha, the children of Tabbaoth, 44 The children of Keros, the children of Siaha, the children of Pardon. 45 The children of Lebanah, the children of Hagabah, the children of Akkub, 46 The children of Hagab, the children of ‖ 〈◊〉 〈◊〉 Shalmai, the children of Hanan, 47 The children of Giddel, the children of Gahar, the children of Reajah, 48 The children of Rezin, the children of Nekoda, the children of Gazzam, 49 The children of Uzza, the children of Paseah, the children of Besai, 50 The children of Asnah, the children of Mehunim, the children of Nephusim, 51 The children of Bakbuk, the children of Hakupha, the children of Harhur, 52 The children of ‖ 〈…〉 Bazluth, the children of Mehida, the children of Harsha, 53 The children of Barkos, the children of Sisera, the children of Thamah, 54 The children of Neziah, the children of Hatipha. 55 The children of Solomon's servants o Either of those Strangers and Proselytes, whom Solomon used in the building of the Temple, 1 King. 9 21. to the service of which, as some add, he devoted them▪ as there should be occasion hereafter. Or, others who had lived in Solomon's Family, and after his death, called themselves and their Families by that name, as esteeming it a great honour to them that they had been Servants to so great a Prince. : the children of Sotai, the children of Sophereth, the children of ‖ 〈…〉 Peruda, 56 The Children of Jaalah, the children of Darkon, the children of Giddel. 57 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of ‖ Ami. 〈…〉 58 All the * Nethinims, and the children of * Solomon's servants, were three hundred ninety and two. 59 And these were they which went up from Tel-melah, Tel-harsa p The names of the places whence they came, and where they had lived in the time of their Captivity. , Cherub, Addan, and Immer q The names either of the Heads of the Families living in the places last mentioned; or of other places where the persons here understood had dwelled. : but they could not show their father's house, and their ‖ 〈◊〉 seed, whether they were of Israel: 60 The children of Delajah, the children of Tobiah, the children of Nekoda, six hundred fifty and two. 61 And of the children of the Priests: the children of Habajah, the children of Koz, the children of Barzillai: (which took a wife of the daughters of * 〈◊〉. 17. Barzillai the Gileadite, and was called after their name r To wit, Barzillai. Which name he preferred before that of his own Family, accounting it, as it seems, a greater Honour to be allied to so noble a Family than to be a Priest of the Lord. But by this ambition he deprived himself of the honour and advantage of the Priesthood, as it is here noted, v. ●…2. .) 62 These sought their register among those that were reckoned by genealogy s The Jews were generally very exact and careful in their Genealogies, partly from their own choice and Interest, that they might preserve the distinctions of the several Tribes and Families, which was necessary both to make out their claims or titles to Offices or inheritances, which might belong to them by death, or otherwise, as here we see, and to govern themselves thereby in the matter of Marriages, and some other things wherein the practice of some Laws required the knowledge of these things: and partly by the special Providence of God, that so it might be certainly known of what Tribe and Family the Messiah was born. For as they took care of all their Families, so doubtless they took a more punctual and singular care about the Royal Family, upon which all their hopes depended. , but they were not found: therefore † Heb. they were polluted from the priesthood. were they as polluted, put from the priesthood. 63 And the ‖ Or, 〈◊〉▪ Tirshatha t i e. The Governor, to wit Zerubbabel. Whence Nehemiah also is so called, Neh. 8. 9 & 10. 2. said unto them, that they should not eat of the most holy things, till there stood up a priest with * Ex. 28. 30. Urim and with Thummim u That this point which could not be found out by any humane skill or Industry might be determined by divine direction. Hereby it appears that the Urim and Thummim were lost in the destruction of the City and Temple, though the Jews said themselves with hopes of recovering them, but in vain. Of the Urim and Thummim, see Exod. 28. 30. Numb. 27. 21. 1 Sam. 23. 9 . 64 The whole congregation † Heb. as one, ch. 3. 9 together was * Neh. 7. 66. forty and two thousand three hundred and threescore x The particular sums here recited come only to 29818. Unto whom are added in this total sum 12542. Which either were of the other Tribes beside judah and Benjamin: or were such as were supposed by themselves and others to be Israelites, but could not prove their pedigree by their genealogies, and therefore could not be so punctually and particularly described, as the former. : 65 Besides their servants, and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing-men and singing-women y For Women as well as Men were devoted to, and employed in this exercise in the Temple-Service, as appears from 1 Chr. 25. 5, 6. And the Parents of these Persons had taken care to instruct and exercise them as far as they could in this Art, both for God's service, and for their own benefit, when jerusalem and the Temple should be rebuilt; which they knew would be done after jeremiahs' 70 years were expired. . 66 Their horses were seven hundred thirty and six: their mules two hundred forty and five: 67 Their camels four hundred thirty and five: their asses six thousand and seven hundred and twenty. 68 And some of the chief of the fathers, when they came to the house of the LORD z i e. To the ruins of the house; or to the place where that House stood. that is at Jerusalem, offered freely for the house of God to set it up in his place. 69 They gave after their ability unto the * 1 Chr. 2●…. 20. treasure of the work, threescore and one thousand drams of gold ‖ A dram of Gold is supposed to be of the weight of the fourth part of a shekel and of the value of a French Crown. , and five thousand pound of silver, and one hundred priests garments. 70 So the priests and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelled in their cities, and all Israel in their cities. CHAP. III. 1 ANd when the seventh month was come a Or rather, was coming, or drew near. For the Altar was set up after this time▪ v. 3. which yet was employed the first day of this month, v. 6. This was a sacred kind of month wherein there were divers Festivals, as appears from Leu. 23. for which the People had been preparing themselves, and now came to jerusalem to the celebration of them. , and the children of Israel were in the cities, the people gathered themselves together, as one man to Jerusalem. 2 Then stood up ‖ Or, joshua, Hag. 1. 1. Zech. 3. 1. Jeshua the son of Jozadak b The Highpriest. , and his brethren the priests, and ‖ Called Zorobabil, Mat. 1. 12. Luk. 3. 27. called Salathiel. Zerubbabel, the son c i e. The grandson: for he was the son of Pedaiah, 1 Chr. 3. 17, 18, 19 of * Deut. 12. 5. Shealtiel, and his brethren, and built the altar d Which was of more present and urgent necessity than the Temple, both to make atonement to God for all their sins, and to obtain God's assistance for the building of the Temple, and to strengthen their own Hearts and Hands in that great work wherein they saw they should have many Enemies. of the God of Israel, to offer burnt-offerings thereon, as it is * Deut. 12. 5. written in the law of Moses the man of God. 3 And they set the altar upon his bases, (for fear was upon them, because of the people of those countries) and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening. 4 They kept also the feast of tabernacles e This seems to be mentioned Synecdochically for all the Solemnities of this Month, whereof this was the most eminent and most lasting. Otherwise it is not probable, that they would neglect the day of Atonement which was so severely enjoined, Leu. 23. 27, 28, 29. and was so exceeding suitable to their present condition, See on v. 6. , * Ex. 23. 16. as it is written, and * Num. 29. 12. etc. offered the daily burnt-offerings f Heb. burnt-offerings day by day, i. e. Every day of that Feast they offered as many Sacrifices as were prescribed; of which see Numb. 29. 13, etc. , by number, according to the custom, † Heb. the matter of the day in his day. as the duty of every day required; 5 And afterward offered the continual burnt-offering g The Morning and Evening-Sacrifice: of which see on Numb. 28. 6. , both of the new-moons, and of all the set-feasts of the LORD, that were consecrated h i e. Set apart for the solemn and holy Service of God. , and of every one that willingly offered a free-will-offering unto the LORD. 6 From the first day of the seventh month began they to ofter burnt-offerings i And the other Sacrifices which were to be offered with them upon that day, being the Feast of Trumpets, Numb. 29. 1, etc. Burnt-offerings are oft put for all Sacrifices, as hath been observed once and again. unto the LORD: but † Heb. the temple of the Lord was not yet founded. the foundation of the temple of the LORD was not yet laid k Though it is probable they had done something towards the removing of the rubbish, and preparing the way for it. . 7 They gave money also unto the masons, and to the ‖ Or, workmen. carpenters, and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar-trees from Lebanon to the sea of * Act. 9 36. Joppa, according to the grant that they had of Cyrus' king of Persia. 8 Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem, and appointed the Levites from twenty years old and upward, to set forward the work of the house of the LORD. 9 Then stood Jeshua l with his sons, and his brethren, Kadmiel and his sons, the sons of ‖ Or, Hodaviah. ch. 2. 40. Judah † Heb. as one. together, to set forward the workmen m By their presence and favour to encourage them to a cheerful and vigorous prosecution of the work. in the house of God: the sons of Henadad, with their sons and their brethren the Levites. Not the Highpriest so called, but a Levite, of whom see chap. 2. 40. 10 And when the bvilders laid the foundation of the temple of the LORD, they set the Priests in their apparel with trumpets, and the Levites the sons of Asaph, with cymbals to praise the LORD, after † Heb. 〈◊〉 hands. the * 1 Chr. 6. 3●…. & 16. 7. & 25. 1. ordinance of David n Heb. By, or According to the hands of David, i. e. in such manner, and with such Psalms, or Songs, and Instruments as God had appointed by the Hands or Ministry of David. king of Israel. 11 And they * Ex. 15▪ 〈◊〉. 2 Chr. 7. 3. sang together by course, in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever towards Israel: And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. 12 But many of the priests and Levites, and chief of the fathers, who were ancient men, that had seen the first house o Which divers of them might very well do; because it was destroyed not quite Sixty years ago, as is manifest from 2 King. 25. 2 Chr. 36. & Ezek. 40. 1. , when the foundation of this house was laid before their eyes, wept with a loud voice p Partly because of the poor and small preparations made for this in comparison of what was made for the other Temple: partly because this Temple was divested and destitute of those things which were the principal Glory of the former Temple, to wit, the Ark▪ and the Urim and Thummim, & c. partly because these foundation-stones were far inferior to the former, both for quantity and price, 1 King. 7. 9, 10. and partly because these foundations were of a far narrower compass than the former: for although the foundations of this House of the Lord, strictly so called, were at least of equal largeness with those of the former, by comparing 1 King. 6. 2. & Ezra 6. 1, 2, 3. yet the Foundations of the whole building belonging to the first Temple, and adjoining to it, or in the courts of it, were far larger than these. ; and many shouted for joy: 13 So that the people could not discern the noise of the shout of joy, from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off. CHAP. IU. 1 NOw when the adversaries of Judah and Benjamin a The Samaritans, as appears from v. 2, 10. , heard that † Heb. 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉. the children of the captivity built the temple unto the LORD God of Israel: 2 Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, let us build with you b This they spoke not sincerely, as appears from their disposition and designs discovered in the following History, but that by this conjunction with them they might pierce into their counsels, and thereby get an opportunity to sin ●…me matter or pretences of Accusation against them. ; for we seek your God, as ye do c For so they did though in a mongrel way▪ see 2 Kin. 17. 26, etc. , and we do sacrifice unto him, since the days of Esarhaddon king of Assur d Son of Sennacherib, and after him King of Assyria, 2 Kin. 19 37. Who brought or sent these persons hither, either 1. In the days of Salmanasar, who lived and reigned in Assyria but Eight years before Esarhaddons Reign; and so Esarhaddon might be one of his most eminent Commanders, and the man by whom that colony was sent. Or 2. In the reign of Esarhaddon, who sent this second Colony to supply and strengthen the first. , which brought us up hither. 3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, † Heb. i●… 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 us. Ye have nothing to do with us e As being of another Nation and Religion, and therefore not concerned in Cyrus his Grant, which was confined to the Israelites and to the worshippers of the true God. , to build an house unto our God, but we ourselves together f i e. Who are united together by Cyrus his Grant in this work. Or, alone, as this word is sometimes used, as job 34. 29. Psal. 33. 15. Host 11. 7. will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us. 4 Then the people of the land g Heb. of that land; the present Inhabitants of that Province, to wit, the Samaritans. weakened the hands of the people of Judah, and troubled them in building h By false Reports, and Threats, and other means described. ▪ 5 And hired counsellors against them i Who by their Artifices and Interests in the Persian Court should give some stop to their work. , to frustrate their purpose, all the days of Cyrus' King of Persia k For though Cyrus still favoured the Jews, yet he was then diverted by his Wars, and his Son Cambyses was left his Viceroy, who was a very wicked Prince, and an Enemy to the Jews and their Religion. , even until the reign of Darius' king of Persia l Heb. and until, etc. i. e. Not only in the Reign of Cyrus, but also of Cambyses, and of the Magician, after whom was this Darius, of whom see chap. 5, & 6. . 6 And in the reign of † Heb▪ 〈◊〉 〈◊〉▪ Ahasuerus m Which is supposed by divers learned men to be from this time a common Name to divers succeeding Kings of Persia. And this makes it seem doubtful who this was. This was either 1. Xerxes' the fourth and rich King of Persia, as he is called Dan. 11. 2. Or rather 2. Cambyses the Son and Successor of Cyrus, as may appear, 1. Because none but he and S●…nerdis were between Cyrus and this Darius. 2. Because Cambyses was known to be no friend to the Jewish Nation nor Religion; and therefore it is very improbable that these crafty, and malicious, and Industrious Enemies of the Jews would omit so great an opportunity when it was put into their hands. , in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem. 7 And in the days of Artaxerxes n Either 1. Artaxerxes, the Son of Xerxes. Or 2. Smerdis the Magician. Or rather 3. The same Cambyses, called by his Chaldee name Ahashuerus, v. 6. and here by his Persian name Artaxexes: By which name he is here called in the Inscription of this Letter, because so he was called by himself and others in the Letters written either by him, or to him. wrote ‖ Or▪ 〈◊〉 〈◊〉. Bishlam, Mithridath, Tabeel, and the rest of their † Heb. socie●…. companies, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted o Or, exposed or declared. The sense is, It was written in the Chaldee or Syrian Language, and in the Syrian Character: for sometimes the Chaldee or Syrian words are written in the Hebrew Character, and Hebrew words are oft written in an English Character. in the Syrian tongue. 8 Rehum the chancellor, and Shimshai the ‖ Or, secretary. scribe, wrote a letter against Jerusalem to Artaxerxes the king in this sort. 9 Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their † Chald. soci●…. companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites p Several people thus called from the several places of that vast Assyrian Empire, from whence they were fetched, and who were united together into one Body, and sent as one Colony by the Assyrian Monarches into these parts. , 10 And the rest of the nations, whom the great and noble Asnappar q Either Esarhaddon, or some other Person then of great eminency, especially with his Subjects and Followers, who was Captain of this Colony, and conducted them hither. brought over, and set in the cities of Samaria: and the rest that are on this side the river r To wit, Euphrates. † Chald. Che●…▪ and at such a time s The date of the Epistle was particularly expressed in the Epistle, but here it was sufficient to note it in the general. . 11 This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants, the men on this side the river, and at such a time. 12 Be it known unto the king, that the Jews which came up from thee to us, are come unto Jerusalem, building the rebellious and the bad city, and have ‖ Or, finished. set up the walls thereof t Either 1. The Jews had begun to build or repair some part of the Walls which Nabuchadnezzar had left, which they aggravate in this manner. Or 2. This is a mere fiction, which being confidently affirmed, they thought would easily find belief with a King whose Heart and Ears they possessed by their▪ hired Counselors, and others of their Friends, or the Enemies of the Jews. , and † 〈◊〉. sowed 〈◊〉. joined the foundations. 13 Be it known now unto the king, that if this city be built, and the walls set up again, then will they not † Chal. give. pay toll, tribute, and custom, and so thou shalt endamage the ‖ Or, strength. revenue of the kings. 14 Now because † Chal. we are salted with the salt of the palace. we have maintenance from the king's palace▪ and it was not meet for us to see the king's † Chal. nakedness. Deut. 24. 1. Isa. 20. 4. dishonour u Thus they pretend the King's service to their own malicious designs and private Interests. : therefore have we sent and certified the king; 15 That search may be made in the book of the records of thy fathers x Political Fathers, i. e. thy Predecessors, the former Emperors of this Empire, namely in the Assyrian and Babylonish Records, which together with the Empire were now in the hands of the Persian Kings, to be searched or read, as the King's pleasure was, or as the affairs of the Empire required. : so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have † Chal. made. moved sedition † Chal. in the midst thereof. within the same of old time: for which cause was this city destroyed. 16 We certify the king, that if this city be built again, and the walls thereof set up: by this means thou shalt have no portion on this side the river. 17 Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their † Chal. societies. companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. 18 The letter which ye sent unto us hath been plainly read before me. 19 And † Chal. by me a decreeiss set. I commanded, and search hath been made, and it is found, that this city of old time hath † Chal. lifted up itself. made insurrection against kings, and that Rebellion and sedition have been made therein. 20 There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the River, and toll, tribute, and custom was paid unto them. 21 † Chal. make a decree. Give ye now commandment to cause these men to cease, and that this city be not built, until another commandment shall be given from me. 22 Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings? 23 Now when the copy of king Artaxerxes letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease † Chal. by arm and power. by force and power. 24 Then ceased the work of the house of God y For they neither could nor might proceed in that work against their King's Prohibition, without a special command from the King of Heaven, which they had ch. 5. 1, 2. , which is at Jerusalem. So it ceased unto the second year of the reign of Darius' king of Persia z To wit, Darius the Son of Hystaspes, Successor of Cambyses: not, as some would have it, Darius Nothus, the Son of Artaxerxes Longimanus, who was not Emperor till above 100 years after Cyrus, and consequently from the beginning of the building of the Temple to the finishing of it must be about 130 years, which is not credible to any one that considers; 1. That the same Zerubbabel did both lay the Foundations and finish the work, Zech. 4. 9 2. That some of the same persons who saw the finishing of this second house, had seen the glory of the first house, Hag. 2. 3. . CHAP. V. 1 THen the prophets, * Hag. 1. 1.▪ Haggai the prophet, and * Zech. 1. 1. Zechariah the son of Iddo a i e. Iddo's Grandchild; for he was the son of Barachiah. , prophesied unto the Jews that were in Judah and Jerusalem, in the name of the God of Israel b Commanding them from God to return to the work of building the Temple, with promise of his favour and assistance. , even to them. 2 Then risen up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them c Encouraging the People to work by their presence, and assurance of success. . 3 At the same time came to them Tatnai, governor on this side the river, and Shethar-boznai d Not Rehum and Shimshai, etc. who were either dead, or removed from their O●…ices by the new Emperor Darius, as is very usual. , and their companions, and said thus unto them, who hath commanded you to build this house, and to make up this wall? 4 * Ver. 10. Then said we e Either 1. We Tatnai and Shethar-boznai. And so this is an additional and more express enquiry concerning the names of the Builders. And this sense is favoured by comparing v. 9, 10. where the same questions here severally made, v. 3, & 4. are in like manner distinguished. And so the sacred Writer speaks this in their Person. Such variation of Persons being frequent in the Hebrew Language, as the learned know. Or 2. We Jews; and so the Translation must be a little varied, and the words read without an Interrogation thus, Then we told them accordingly, (i. e. according to what they asked) what were the names of the men that made this building, i. e. who were the chief undertakers and encouragers of this work: For although the Hebrew particle, mah, rendered, what, seems always to be used interrogatively, yet the Chaldee particle, man, here rendered what, is used otherwise, as is manifest from Dan. 4. 17. unto them after this manner, What are the names of the men † Chal. that build this building. that make this building? 5 But the eye of their God was upon the elders of the Jews, that they could not cause them to cease f Because God overruled their Hearts and Hands, that they did not hinder them by force, as they could have done. , till the matter came to Darius: and then they returned answer by letter concerning this matter. 6 The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites g A People so called, sent hither as a Colony. As for the other people mentioned chap. 4. 9 they seem to have had a greater Power with Rehum and Shimshai than with these new Officers, who made choice of other companions. , which were on this side the river h Whereby they are distinguished from those of their Brethren, who yet continued in their native Country beyond the River, and were not transplanted hither. , sent unto Darius the king. 7 They sent a letter unto him † Chal. in the midst whereof. wherein was written thus; Unto Darius the king, all peace. 8 Be it known unto the king, that we went into the province of Judea, to the house of the great God i Whom the Jews account the great God, the God of Gods, esteeming all others to be but little and false gods. , which is built with † Chal. stones of rolling. great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands. 9 Then asked we those elders, and said unto them thus, who commanded you to build this house, and to make up these walls? 10 We asked their names also, to certify thee, that we might write the names of the men that were the chief of them. 11 And they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was built many years ago, which a great king of Israel built, * 1 Kin. 6. 1. and set up. 12 But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of * 2 Kin. 24. 2. & 25. 8. Nabuchadnezzar the king of Babylon the Chaldean, who destroyed this house, and carried the people away into Babylon. 13 But in the first year of * Ch. 1. 1. Cyrus the king of Babylon, the same king Cyrus made a decree to build this house of God. 14 And * Ch. 1. ●…▪ ●…▪ & 6. 5. the vessels also of gold and silver of the house of God, which Nabuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made ‖ Or, 〈◊〉. governor: 15 And said unto him, Take these vessels, go carry them into the temple that is in Jerusalem, and let the house of God be built in his place. 16 Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem. And since that time even until now k Allowing for some interruptions. , hath it been in building, and yet it is not finished. 17 Now therefore, if it seem good to the king, let there be search made in the king's treasure-house, which is there at Babylon, whether it be so that a decree was made of Cyrus the king, to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter. CHAP. VI 1 THen Darius the king made a decree a Either 1. To search the Rolls: Or rather 2. To permit and promote the building of the Temple. And so the following words may be rendered, after search was made, etc. the Hebrew particle, vau, being oft so used, as hath been noted before. , and search was made in the house of the † Chal. 〈◊〉. rolls, where the treasures † Chal. 〈◊〉 to 〈◊〉. were laid up in Babylon b Either 1. In the Kingdom or Empire of Babylon, which he now possessed: Or rather 2. In the City of Babylon, where search was first made, supposing that this Edict which was made presently after Cyrus had taken Babylon, was kept there; but not finding it there, they searched in Ackmetha, and found it there. . 2 And there was found c Here the King's answer may seem to begin, and this following account he sends to them, and after that lays down his commands. at ‖ Or, 〈◊〉, or i●… 〈◊〉. Achmetha d The Royal City of the Medes and Persians. , in the palace, that is in the province of the Medes, a roll, and therein was a record thus written: 3 In the first year of Cyrus the king, the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be built, the place where they offered Sacrifices, and let the foundations thereof be strongly laid, the height thereof threescore cubits, and the breadth thereof threescore cubits e He did not command them to make it so large, for he left the ordering of the proportions of the Building to their skill and choice; but he restrained them that they should make it no larger; lest they should hereafter make use of it to other purposes against himself: But those proportions differ much from those of Solomon's Temple, which was but Thirty Cubits high, only the porch was 120 Cubits high, and but 20 Cubits in breadth. Either therefore Solomon's Cubits were sacred Cubits, which were larger than the other, and these were but common Cubits. Or, the 60 Cubits of height are meant only of the Porch, which he would not have to be so high and magnificent as that of solomon's was, lest they should be puffed up with it, and by degrees arrive at their former height and insolence. And the word rendered, breadth, may be, and is by some rendered more generally, the extension, or amplitude, or the length of it; it being improbable that the King should give orders about the breadth and none about the length of it. : 4 With three rows of great stones, and a row of new timber f As Solomon's Temple was built, 1 Kin. 6. 36. Whereof Darius was informed by some of the Jews, who also desired that it might be done in this manner. : and let the expenses be given out of the king's house. 5 And also let the golden and silver vessels of the house of God, which Nabuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored g To the Jews; from whom possibly they had been taken, and were secured somewhere by those Enemies of the Jews, who had made the work of the Temple to cease by force or power, Ezra 4, 23. , and † Chal. 〈◊〉. brought again unto the temple which is at Jerusalem, every one to his place; and place them in the house of God. 6 Now therefore Tatnai, governor beyond the river, Shethar-boznai, and † Chal. their 〈◊〉. your companions the Apharsachites; which are beyond the river, be ye far from thence h i e. From hindering or discouraging the work. : 7 Let the work of this house of God alone, let the governor of the Jews, and the elders of the Jews, build this house of God in his place. 8 Moreover, † Chal. by me 〈◊〉 is 〈◊〉. I make a decree, what ye shall do to the elders of the Jews, for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not † Chal. made 〈◊〉 〈◊〉 hindered i From proceeding in their work for want of Money. . 9 And that which they have need of, both young bullocks, and rams, and lambs, for the burnt-offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail. 10 That they may offer † Chal. sweet 〈◊〉, or, rests. sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. 11 Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, † Chal. let him 〈◊〉. let him be hanged thereon, and let his house be made a dunghill for this. 12 And the God that hath caused his name to dwell there, destroy all kings and people that shall put to their hand, to alter and to destroy this house of God which is at Jerusalem: I Darius have made a decree, let it be done with speed. 13 Then Tatnai, governor on this side the River, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did speedily. 14 And the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet, and Zechariah the son of Iddo k This is a seasonable intimation that this great and unexpected success was not to be ascribed to chance, nor to the kindness or good humour of Darius, but unto God only, who by his Prophets had required and encouraged them to proceed in the work▪ and by his mighty power disposed Darius' Heart to such kind and noble Purposes and Actions. ; and they built and finished it, according to the commandment of the God of Israel, and according to the † Chal. decree. commandment of Cyrus, ●…and Darius, and Artaxerxes l Who is thought to be either 1. Xerxes' Darius his Son and Successor, who was called also Artaxerxes, and Ahashuerus, who is here joined with his Father Darius, possibly because he favoured the Jews, and promoted their Cause with his Father, and saw to the Execution of his Father's Decree, and was his Father's Viceroy, if not made Co-Emperour with his Father in his Life time, which was not unusual. Or 2. Artaxerxes Long●…s, the Son of Xerxes, who was best known by the name of Artaxerxes: who is here joined with Cyrus and Darius, because though the Temple was finished, as to the substance of the work, in Darius' Reign, v. 15. yet it was afterwards more fully completed and adorned by Artaxerxes, as is evident from ch. 7. v. 20, 27. by whom Nehemiah was sent to jerusalem with a large Commission and full Power to take care about the Building of the City, and all other things concerning the Jewish Nation and Religion. , kings of Persia. 15 And this house was finished on the third day of the month * 〈◊〉. 3. 13. Adar, which was in the sixth year of the the reign of Darius the king. 16 And the children of Israel, the priests and the Levites, and the rest of † 〈◊〉▪ 〈◊〉 〈◊〉 of the 〈◊〉. the children of the captivity, kept the dedication of this house of God with joy. 17 And offered at the dedication of this house of God, an hundred bullocks, two hundred rams, four hundred lambs; and for a sin- offering for all Israel, * 〈◊〉. 35. 〈◊〉▪ ●…. 63. 〈◊〉. 7. 5. twelve he-goats, according to the number of the tribes of Israel. 18 And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; † Chal▪ according to the writing. * Numb. 3. 6 & 8. 9 as it is written in the Book of More ses. 19 And the children of the captivity kept the passover * Exod. 1 2. 6. upon the fourteenth day of the sixth month. 20 For the priests and the Levites were purified together, all of them were pure, and killed the passover, for all the children of the captivity, and for their Brethren the priests and for themselves. 21 And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen m i e. Such as had forsaken that filthy and Idolatrous Religion of the Heathens, and were proselyred to the Jewish Religion: for such were allowed to eat the Passover, Exod. 12. 48. Numb. 9 14. of the land, to seek the LORD God of Israel, did eat: 22 And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria n i e. Of the King of Persia, which was now king of Assyria also, or Emperor of that vast and famous Assyrian Empire: which was first subdued by the King of Babylon, who therefore is somewhere called the Assyrian; and for the same reason the Persian Monarch is here so called emphatically, to note the great Power and Goodness of God in turning the hearts of these great Monarches, whose predecessors had been the chief persecutors and oppressors of God's People. unto them, to strengthen their hands in the work of the house of God, the God of Israel. CHAP. VII. 1 NOw after these things in the reign of * Neh. 2. 1. ●… Artaxerxes a The same of whom he speaks ch. 6. 14. king of Persia, Ezra * 1 Chr. 6. 14. the son of Serajah b i e. His Grandson. Here are divers persons omitted for brevity sake, which may be supplied out of 1 Chr. 6. 7, 8, 9, 10, 11. , the son of Azariah, the son of Hilkiah, 2 The son of Shallum, the son of Zadok, the son of Ahitub, 3 The son of Amariah, the son of Azariah, the son of Merajoth, 4 The son of Zerajah, the son of Uzzi, the son of Bukki, 5 The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest: 6 This Ezra went up from Babylon c With the King's consent and Commission. , and he was a ready scribe d i e. A learned and expert Doctor: for in that sense the word Scribe is oft used as jer. 8. 8. Mat. 7. 29. & 17. 10. & 23. 2, 13. Mark 12. 28. compare with Mat. 22. 35, 36. in the law of Moses, which the LORD God of Israel had given, and the King granted him all his request, according to the hand of the LORD his God upon him e i e. By the Grace and Favour of God so disposing the heart of the King. . 7 And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and * Ch. 2. 43. the Nethinims unto Jerusalem f This is here related in the general, but how he procured this is particularly related hereafter. , in the seventh year of Artaxerxes the king. 8 And he came to Jerusalem in the fifth month, which was in the seventh year of the king. 9 For upon the first day of the first month † Heb. was the foundation of the going up. began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. 10 For Ezra had prepared his heart g Or, directed, etc. i. e. He had set his mind and affections upon it, and made it his chief design and business. to seek h i e. To search and find out the true sense and meaning of it, and thence to learn what sins or errors were to be reform, and what duties were to be performed. the law of the LORD, and to do it, and to teach in Israel i The order of things in this verse is very observable: first he endeavours to understand God's Law and Word, and that not for curiosity o●… ostentation, but in order to practice: next he conscientiously practiseth what he did understand, which made his Doctrine much more effectual: and then he earnestly desires and labours to instruct and edify others, that they also might know and do it. statutes and judgements. 11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments k The Phrase seems emphatical, noting that he explained both the words and the things: For the Jews in the Land of their Captivity had in a great measure lost both their Language, and the Knowledge of God's Commands, and therefore Ezra and his Companions instruct them in both: of which see more on Nehem. 8. 8. of the LORD, and of his statutes to Israel. 12 Artaxerxes king of kings, ‖ Or, to Ezra the priest, a perfect scribe of the law of the God of 〈◊〉▪ peace, etc. unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. 13 I make a decree, that all they of the people of Israel, and of his priests, and Levites in my realm, which are minded of their own free will to go up to Jerusalem, go with thee. 14 Forasmuch as thou art sent † Chal. from before the king. of the king, and of his▪ * Esth. 1. 14. seven counsellors l His chief Nobles and Officers of State: of whom see also Esth. 1. 10, 14. to inquire concerning Judah and Jerusalem, according to the law of thy God m i e. To make enquiry into all abuses and deviations from your Law, and to redress them. which is in thine hand n Which is now and always in thy hand, being the matter of thy daily study and exercise; which thou now carriest along with thee, the Interpretation whereof belongeth unto thee. : 15 And to carry the silver and the gold which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem; 16 * Ch. 8. 25. And all the silver and gold that thou canst find o i e. Procure, as that word is used, Gen. 6. 8. & 26. 12. Psal. 84. 3. & 119. 162. Prov. 1. 13. & 2. 5. & 3. 13. Whatsoever thou canst get of my Subjects by way of free gift. in all the province of Babylon, with the free-will-offering of the people p To wit, of Israel. , and of the priests offering willingly for the house of their God, which is in Jerusalem. 17 That thou mayst buy speedily with this money, bullocks, rams, lambs, with their meat-offerings, and their drink offerings, and offer them upon the altar of the house of your God, which is in Jerusalem: 18 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver, and gold, that do after the will of your God. 19 The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. 20 And whatsoever more shall be needful for the house of thy God q Towards the Reparation, or adorning, or completing of it. See the notes on ch. 6. 14. , which thou shalt have occasion to bestow, bestow it out of the king's treasure house. 21 And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily. 22 Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths † Chal. cors. of wine, and to an hundred baths of oil, and salt without prescribing how much r Because it was but of mean price, and of very common and necessary use in all their Sacrifices, Leu. 2. 13. Mark 9 49. : 23 † Heb. whatsoever is of the decree. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons s For the omission of any part of his Worship occasioned by my neglect. This danger and duty he discerned, partly by natural light, and principally by the Information of Ezra, ch. 8. 22. who had the King's Ear and Heart. ? 24 Also we certify unto you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute or custom upon them. 25 And thou, Ezra, after the wisdom of thy God that is in thine hand t i e. Which God hath put into thy Heart, and which appears in the works of thy hand. Wisdom is sometimes ascribed to the Hands, as Psal. 78. 72. See my Latin Synopsis on Gen. 48. 14. Or, by the Wisdom of God, he means the Law of God, which was said to be in his hand, v. 14. , set magistrates and judges which may judge all the people that are beyond the river, all such as know the laws of thy God, and teach ye them that know them not. 26 And whosoever will not do the law of thy God, and the law of the king u To wit, concerning these matters. Or, which Law of God is by this my sanction now become my Law also, to which I expect their punctual and ready obedience. For as for the Civil Laws of the Empire Ezra neither was skilful in them, nor was entrusted with the Execution of them, which was committed to other hands. , let judgement be executed speedily upon him, whether it be unto death, or † Chal. ●…ing out. to banishment, or to confiscation of goods, or to imprisonment. 27 Blessed be the LORD God of our Fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD, which is in Jerusalem: 28 And hath extended mercy unto me before the king and his counsellors, and before all the kings mighty princes: and I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel, chief men to go up with me. CHAP. VIII. 1 THese are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king. 2 Of the sons of Phineas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush. 3 Of the sons of Shechaniah; of the sons of * Ch. 2. 3. Pharosh a i e. One of the Sons of Pharaoh: whereby h●… is differenced from the other Shechaniah, v. 5. ; Zecharia: and with him were reckoned by genealogy of the males b Though the Males only be expressed here, and in the succeeding verses yet it is more than probable they carried the Women along with them, as they did carry little ones, as it is expressed here, v. 21. , an hundred and fifty. 4 Of the sons of Pahath-moab; Elihoenai, the son of Zerahiah, and with him two hundred males. 5 Of the sons of Shechaniah; the son of Jahaziel c Either his only son, or the most eminent of his sons, and therefore so called here. , and with him three hundred males. 6 Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males. 7 And of the sons of Elam; Jeshajah the son of Athaliah, and with him seventy males. 8 And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males. 9 Of the sons of Joab; Obadiah the son Jehiel, and with him two hundred and eighteen males. 10 And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males. 11 And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males. 12 And of the sons of Azgad; Johanan ‖ Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the son of Hakkatan, and with him an hundred and ten males. 13 And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemajah, and with him threescore males. 14 Of the sons also of Bigvai; Uthai, and ‖ Or, 〈◊〉 as some 〈◊〉 Zabbud, and with them seventy males. 15 And I gathered them together to the river that runneth to Ahava d Or, 〈◊〉 river of ●…ava, as it is called, v. 21, 31. By comparing of these places it seems that A●…ava was the name both of the River, and of the Town or place by which it ran. Either this was that River which other Writers call Adiava, which runs to Assyria, which thence is called A●…iabene: or some other River running into Euphrates. ; and there ‖ 〈◊〉. abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi e To wit, who were simple Levites, and not Priests. And therefore the Levites mentioned, chap. 7. 7. by anticipation were not yet come to him. . 16 Then sent I for Eliezer f To come to me, and go along with me to jerusalem. , for Ariel, for Shemajah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zecharia, and for Meshullam, chief men: also for Jojarib, and for Elnathan, men of understanding g Who seem to have had more knowledge than pious zeal for God, and his House and solemn Worship, which was confined to Jerusalem. . 17 And I sent them with commandment g Which he might do, partly by virtue of that authority which he had over them by his Priesthood: and partly by that authority which he either had received, or could easily procure from the King to that purpose. unto Iddo the chief h The Head of the rest, either by Ecclesiastical Order or Government, which the Persian Kings allowed to the Jews: or by some Grant or Commission from the King. , at the place Casiphia i Not a place near the Caspian lake, as some guess from the likeness of the names; for that was at too great a distance for his present purpose, but some other place not far from Ahava: where he knew that there was a College, or considerable company of Levites together. , and † 〈…〉 I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God. 18 And by the good hand of our God upon us, they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel and Sherebiah, with his sons, and with his brethren, eighteen: 19 And Hashabiah, and with him Jeshajah of the sons of Merari, his brethren and their sons, twenty. 20 * 〈…〉 Also of the Nethinims, whom David and the princes had appointed for the service of the Levites k The Gibeonites who were devoted to this service by joshua and the Princes of his time, jos. 9 21. and are said to be appointed by David and his Princes, because they were confirmed by them in their former Office, and more particularly applied to the several services of the Temple: though this be not distinctly related in 1 Chr. 24, & 25, & 26. because his business there was to give an account only of the new constitutions and alterations made by David in those matters. , two hundred and twenty Nethinims: all of them were expressed by name. 21 Then I proclaimed a fast there, at the river Ahava, that we might afflict ourselves before our God, to seek of him a right way l i e. A safe and prosperous journey: or such a way and course as might be best for us. for us, and for our little ones, and for all our substance. 22 For I was ashamed to require of the king a band of Soldiers and horsemen, to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good, that seek him, but his power and his wrath is against all them that forsake him. 23 So we fasted and besought our God for this, and he was entreated of us m He gave us some assurance of his gracious Answer to our request. . 24 Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah; and ten of their brethren with them n Or, and Sherebiah, etc. who were the Levites mentioned ●…. 18. who were jointly entrusted together with the Priests with the charge of carrying these things carefully and safely. The particle, and, is oft understood. ; 25 And weighed unto them the silver and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered. 26 I even weighed unto their hand, six hundred and fifty talents of silver, and silver vessels an hundred talents, and of gold an hundred talents: 27 Also twenty basons of gold, of a thousand drams, and two vessels of † Heb. yellow, or ●…hining brass. fine copper, † Heb. desirable. precious as gold o Heb. desirable as gold, not that it was of equal price and worth with it, but for its incomparable excellency in its kind, and for its great rarity, for which cause there were only two vessels of that sort. . 28 And I said unto them, Ye are † Heb. holiness. Leu. 21. 6. holy unto the LORD, the vessels are † Heb. holiness. holy also, and the silver and the gold are a free-will-offering unto the LORD God of your fathers. 29 Watch ye, and keep them, until ye weigh them before the chief of the priests, and the Levites, and chief of the fathers of Israel at Jerusalem, in the chambers of the house of the LORD. 30 So took the priests and the Levites, the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God. 31 Then we departed from the river of Ahava, on the twelfth day of the first month, to go unto Jerusalem, and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way p To wit, in the direct way. Whereby it may be conjectured, that God directed them to fetch a little compass, and to go a more uncouth and unsuspected way, as they had begged of God, v. 21. . 32 And we came to Jerusalem, and abode there three days. 33 Now on the fourth day was the silver, and the gold, and the vessels weighed in the house of our God, by the hand of Meremoth the son of Uriah the priest, and with him was Eleazar the son of Phinehas, and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites: 34 By number and by weight of every one: and all the weight was written at that time. 35 † Heb. They that came out of the capti●…ity, the sons of the transportation. so Gr. Also the children of those that had been carried away, which were come out of the captivity q To wit, these now comers, whom God had safely conducted hither. , offered burnt-offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he-goats for a sin offering: all this was a burnt-offering unto the LORD. 36 And they delivered the king's commissions unto the king's lieutenants, and to the governor's on this side the river; and they ‖ Or, exalted. Gr. glorified. furthered the people, and the house of God r In the adorning and furnishing of it with these vessels and other conveniences; and in promoting Gods Worship and service therein. . CHAP. IX. 1 NOw when these things were done, the princes a Who feared God, and understood that Ezra was come with large Commission from the King, and with this design, to reform all disorders, whereof this was not the least. came to me, saying, The people of Israel, and the priests, and the Levites have not separated themselves from the people of the lands b i e. From the Heathen Nations round about them, which God had expressly commanded them to do, Deut. 7. 2, 3. , doing according to their abominations c To wit, either, 1. Marrying promiscuously whomsoever they liked, as the Heathens used to do; Or, 2. Imitating them in their Idolatrous or other wicked practices, into which they were drawn by their Heathenish Affinities. Although they are not charged with any other crime besides their Marriage in the following account of it. , even of the Canaanite, the Hittite, the Perizzite, the Jebusite, the Ammonite, the Moabite, the Egyptian, and the Amorite. 2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands d This they had done, either, 1. In the Land of their Captivity, into which these People were carried as well as others, as appears from jer. 25. 9, etc. Or rather, 2. Since their return, as may be gathered from ●…. 8, 9, 10, 14. : yea, the hand of the princes and rulers e Who should have restrained the People from this sin, by their authority and example, and by doing otherwise, made the sin more general, and involved themselves and the Nation in the guilt of it. hath been chief in this trespass. 3 And when I heard this thing, I rend my garment, and my mantle, f Both my inner and my upper garment. and plucked off the hair of my head, and of my beard g In testimony of my great grief and indignation; which was usual among all those Eastern and Ancient People, wherein he did not transgress that Law, Levit. 19 27. Deut. 14. 1. because he did not shave off all the hair, but only plucked off some hairs. , and sat down astonished. h Partly for grief and shame at the sin; and partly for fear of some great and dreadful Judgement which he expected and feared for it. 4 Then were assembled unto me i To join with me both in lamenting the sin, and in endeavouring the redress of it. every one that trembled at the words of the God of Israel k i e. Who stood in awe of God, & of his Word, & durst not violate his commands; or who feared his threaten against those that did so, and trembled for fear of God's Judgements upon them, and upon the whole Land for their sakes, as the following words imply. Compare Isa 66. 2, 5. , because of the transgression of those that had been carried away l To wit, into Captivity, and were safely returned from it, and yet were not reform either by their former affliction, or by their latter deliverance. , and I sat astonished until the evening sacrifice m When the People used to Assemble together. See Psal. 141. 2. Acts 3. 1. . 5 And at the evening sacrifice I arose from my ‖ Or, a●…liction. heaviness, n i e. From that mournful posture, v. 4. and put myself into the posture of a Petitioner. Or, by reason of my heaviness, or affliction. Having mourned for the sin, I considered that was not sufficient, and that God expected the confession and amendment of it, and therefore I fell to prayer. and having rend my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God, 6 And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities o He includes himself in the number of the transgressors, not only by a Rhetorical figure called Communication, but guilty in this kind: and partly because the Princes and Priests, and so many of the People having done this, the guilt was now become National. are increased over our head, p Like deep Waters, in which we are as it were drowned, and ready to perish. Compare Psal. 38. 4. and our ‖ Or, guiltiness. trespasses grown up unto the heavens. 7 Since the days of our fathers, have we been in a great trespass unto this day q We are not purged from the guilt and filth of our Father's sins, but we are still feeling the sad effects of their sins in the continuing Captivity of a great number of our Brethren; and we are still repeating the same sins. , and for our iniquities have we, our kings, and our priests been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. 8 And now for a † Heb. moment. little space r It is but a little while since God hath delivered and restored us, and yet we are already returned to our former sin and folly. Or thus, we have enjoyed this favour but a little while, and now we are sinning it away, and shortening our own happiness. grace hath been showed from the LORD our God, to leave us a remnant to escape s That by his favour many of us should escape out of Captivity, whom he calls but a remnant, because the far greatest part of the Israelitish Nation were yet in Captivity. , and to give us a ‖ Or, a pin, That is, a constant and sure ●…oode. nail t i e. Either 1. A just and merciful Prince of our own Nation and Religion: such being compared to Nails or Pins, as Isa. 22. 23. Or rather 2. Some kind of settlement: whereas before we were tossed and removed from place to place as our Masters pleased. It is a metaphor from Tents, which are fastened by Cords and Nails, or Pins. in his holy place u i e. In this holy Land, as the Land of judah is called, Zech. 2. 12. Or, in jerusalem, which is called The holy City, Neh. 11. 1, 18. Dan▪ 9 24. which is peculiarly mentioned, because of the Temple, which was the Nail which fastened their Tents, and gave them some ground of hopes to continue in their Land. , that our God may lighten our Eyes x i e. That he might revive and comfort our hearts. For as darkness is oft put for a state of sorrow and affliction; so light is put for joy and comfort. , and give us a little reviving in our bondage y For we are not quite delivered, but still wear our setters upon us, being even here in subjection to our former Lords. : 9 For we were bondmen z i e. In greater bondage than that in which we now are. , yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia a i e. Hath given us to find favour in their eyes. , to give us a reviving b To recover us from the grave of dreadful calamities in which we lay like dead men and dry bones, Ezek. 37. 1, etc. to set up the house of our God, and † Heb. 〈◊〉 〈◊〉. to repair the desolations thereof, c To wit, of the Temple; either to build the house where there was only an heap of the ruins of the old Temple. Or rather 2. To frequent & celebrate the Worship of God in that place, which hath long lain like a desolate & neglected place. For the building of the House was mentioned in the next foregoing words. and to give us † Heb. a 〈◊〉 a wall d Heb. an hedge, or a fence; either 1. The Wall built about jerusalem. But it is probable that was not yet built, as we shall see by the following History. Besides, this fence is intimated to be as much a fence to the rest of judah, as to jerusalem: Or 2. The favour and protection of the Kings of Persia, whose Edicts on their behalf were under God their security against all those enemies wherewith they were encompassed. Or 3. The powerful and gracious Providence of God, which had brought them together, and planted them in their own Land, and watched over them from time to time. in Judah and in Jerusalem. 10 And now, O our God, what shall we say after this e What Apology can we make for ourselves after thou hast conferred such great and high favours upon us, and we have so grossly abused them? ? for we have forsaken thy commandments, 11 Which thou hast commanded † 〈…〉 by thy servants the prophets, saying, The land unto which ye go to possess, it is an unclean land with the filthiness of the people f This notes the cause or matter of this uncleanness. The Land was not unclean in itself, but only polluted by the filthiness of its Inhabitants. of the lands, g Or, of these Lands, which are round about it. This Land is as corrupt as any of the rest of the Heathen Nations. with their abominations. which have filled it † Heb. 〈◊〉 〈◊〉 from one end to another, with their uncleanness. 12 Now therefore * Exod. 13. 32. 〈◊〉▪ 〈◊〉▪ give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace, or their wealth for ever: h But root them out, as I have commanded you to do; which also they have abundantly deserved, both of mine, and of your hands. See Deut. 7. 2, that ye may be strong i Although you may fancy that this way of making Leagues and Marriages with them, is the only way to establish and settle you, yet I assure you, it will weaken and ruin you, and the contrary course will make you stronger. and eat the good of the land, and leave it for an inheritance to your children for ever. 13 And after all that is come upon us for our evil deeds, and for our great trespass k After all our sore sufferings for our sins. , seeing that thou our God † 〈…〉 hast punished us less than our iniquities deserve l And after all thy favour showed to us in the mitigation of thy Judgements. , and hast given us such deliverances as this m So full, so sudden, and unexpected, and amazing, not only to our enemies, but also to ourselves. . 14 Should we again break thy commandments, n Was this a fit and just requital of all thy kindnesses? or was this thy end and design in these actions? or wilt thou take this well from our hands? and join in affinity with the people of these abominations I wouldst not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping o Can we reasonably expect any thing from thee less than utter ruin? ? 15 O LORD God of Israel, thou art righteous p A just and holy God, who dost hate, and wilt infallibly punish sin and sinners. Or, thou art merciful, as appears from hence, that notwithstanding all our sins, thou hast not utterly destroyed us, but left a remnant of us. The Hebrew word here rendered righteous, is oft used for merciful; as is well known to all the learned. , for we remain yet escaped q Or, though we remain, etc. i. e. Though thou hast yet spared us in part. yet thou art righteous, and therefore wilt certainly punish and destroy us according to our deserts, if we do not repent of, and reform this great wickedness. , as it is this day: behold, we are before thee in our trespasses r We are here in thy presence, and so are all our sins; we are arraigning ourselves before thy Tribunal, acknowledging ourselves to be vile offenders, and thee to be just, if thou destroy us. : for we cannot stand before thee s To wit, in Judgement, as that word is oft used, as Psal. 130. 3. Compare Psal. 1. 5. we must needs fall and perish at thy presence, as the phrase is, Psal. 9 3. , because of this t Because of this our great guilt, and the aggravations of it. . CHAP. X. 1 NOw when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel, a very great congregation of men, and women, and children a Awakened by the words and example of this holy Priest, and great Potentate. So inexpressible is the good, which is done by the good example, and the evil, which is done by the bad example of a great Person, or of a Minister. The fame of his great passion of grief, and of his many and public expressions thereof in the Court before the Temple, being in an instant dispersed over all the City, brought a great company together. : for the people † 〈…〉 wept very sore b Being greatly affected with Ezra's prayer, and with the common sin. . 2 And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed c He saith, we, either, 1. Because he was guilty in this matter. Or rather, 2. In the name of the people, and their several Families, and his own amongst the rest. For this man's name is not in the following Catalogue, but there we have his Father, jehiel, and his Father's Brethren, five other Sons of his Grandfather Elam, v. 26. It was therefore an evidence of his great Courage, and good Conscience, that he durst so freely, and fully discharge his duty, whereby he shown that he honoured God more than his nearest, and dearest Relations. , against our God, and have taken d To wit, into conjugal society with ourselves. strange wives, of the people of the land: yet now there is hope in Israel concerning this thing e In case of our repentance, and reformation. Therefore let us not sorrow like persons without hope, nor sit down in despair, but let us fall upon action, and amend our errors, and then trust to God's mercy. . 3 Now therefore let us make a covenant with our God, † 〈◊〉 〈◊〉 to put away all the wives f Which though it may seem harsh, yet is not unjust, if it be considered; 1. That Marriages made between some prohibited Persons, as suppose, between a Father, and his Daughter, a Brother, and a Sister, are not only unlawful, but void Marriages, and ipso facto, null, by the political laws of civil Nations. And therefore these Marriages with Idolatrous, and Heathen Women, being expressly, and severely forbidden by God, might well be disannulled. And it was one of good Theodosius his laws, that those actions which were done against law, should be accounted not only unlawful, but null. 2. That there were many peculiar laws given to the Jews concerning the Marrying, and putting away of Wives, as hath been observed before in their proper places, and therefore it is not strange, if there be something more in this case, then is now usual with us. 3. Supposing the matrimonial tye had continued, yet they might be excluded from co-habitation with them, as a just punishment upon them for the wilful breach of a known, and positive law of God. , and such as are born of them g This may seem harder than the former, but many things may be said. 1. Whatsoever evil befall either them or their Children, they had all reason to accept it as the just and deserved fruit of their own sin. 2. That Children may, and sometimes do suffer, at least temporal evils, for their Parents sins, or upon occasion of them, is most evident, both by the Scripture instances, and by the laws, and usages of Nations in some cases. 3. This may seem to have been a necessary part of severity, partly as a proper punishment of the Parents sin herein, and to deter others more effectually from the like practices: partly to prevent the corruption of their other Children by the conversation, and society of this ungodly, and Idolatrous brood: and partly, lest such Children, being continually present with them, and stealing into their affections, might at last prevail with them to take their ejected Wives again. 4. These Children were only cast out of the Families, and Commonwealth of Israel, but were not utterly forsaken, and ruined, but due care was probably taken by Authority, that they should have some provision made for them, & some care taken about their Education in the Jewish Religion, etc. , according to the counsel of my lord h Either 1. As thou counselest and desirest us to do. Or 2. Let us do it in such manner as thou shalt think fit and agreeable to the Law, as it follows: for it requires great caution as being a matter of no small difficulty. , and of those that tremble at the * 〈◊〉▪ ●…. 2, 3. commandment of our God i And of other serious and religious persons who may with thee consider and regulate the business. , and let it be done according to the law k This is meant, either 1. Of the matter of the business, let that be done which the Law requires, let them be put away. Or 2. Of the manner of it, which must be according to the Rules of Gods Law. . 4 Arise, for this matter belongeth unto thee l Because thou hast both skill to manage it, and Authority both from God, and from the Persian King to do it. ; we also will be with thee; be of good courage, and do it. 5 Then arose Ezra, and made the chief priests, the Levites, and all Israel to swear, that they should do according to this word. And they swore. 6 Then Ezra risen up before the house of God, and went into the chamber m That he with the Princes and Elders, as it follows, v. 8. might consult about the Execution of their resolution. of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. 7 And they made proclamation throughout Judah and Jerusalem, unto all the children of the captivity, that they should gather themselves together unto Jerusalem; 8 And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be † Heb. devoted. forfeited, and himself separated from the congregation n Either by Banishment: Or rather by Excommunication from the Church, and People, and House, and public Worship of God. of those that had been carried away. 9 Then all the men of Judah, and Benjamin o Not only of these two Tribes, as appears from the following Catalogue, where there are Priests and Levites; but all the Isralites, v. 25. who are thus described, partly because the greatest part of them were of these Tribes, though others were mixed with them: and partly because they all now dwelled in that Land which formerly was appropriated to those Tribes. , gathered themselves together unto Jerusalem, within three days: (it was the ninth month, on the twentieth day of the month) and all the people sat in the street of the house of God p In that street of the City, which was next to the Temple, and within the view of it, that so they might be as in God's presence, whereby they might be awed to a more faithful and vigorous prosecution of their work. And this place they might choose rather than the Court of the People, because they thought it might be polluted by the delinquents, who were all to come thither. , trembling because of this matter, and for † Heb. the showers. the great rain q Which they took for a token of God's displeasure amongst them. . 10 And Ezra the priest stood up, and said unto them, Ye have transgressed, and † Heb. have caused to dwell, or have brought back. have taken strange wives to increase the trespass of Israel. 11 Now therefore make confession unto the LORD God of your fathers, and do his pleasure r You have sinfully pleased yourselves, now please God by your Obedience to his command. , and separate yourselves from the people of the land, and from the strange wives. 12 Then all the congregation answered, and said with a loud voice, As thou hast said, so must we do. 13 But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for ‖ Or, we have greatly offended in this thing. we are many that have transgressed in this thing. 14 Let now our rulers of all the congregation stand s Let the great Council, called the Sanhedrim, be settled, and meet to judge and determine of all particular causes. , and let all them which have taken strange wives t To wit, of these heathen Nations such as were not proselyted to the Jewish Religion before their Marriage; or since revolted from it. in our cities, come at appointed times, and with them the elders of every city, and the Judges thereof u Who are best able to inform the great council of the quality of the persons, and of all matters of Fact and Circumstances. , until the fierce wrath of our God ‖ Or, till this matter be dispatched. for this matter, be turned from us x i e. Until the thing be done, and God's Wrath thereby removed. . 15 Only Jonathan the son of Asahel, and Jahaziah the son of Tikvah, † Heb. stood, or were appointed over. were employed about this matter y To wit, to take due care that the business should be executed in the manner proposed, that the Officers and Delinquents of every City should come successively in convenient time and order, as these should appoint, and to take and keep an exact account of the whole transaction, and of the names of the Cities and Persons whose causes were dispatched, and to give notice to others ●…o come in their turns, and to prepare the business for the hearing of the Judges. And these two were Priests, as their Coadjutors or helpers were Levites; that so they might inform the persons concerned, if any matter of doubt did arise. : and Meshullam, and Shabbethai the Levite helped them. 16 And the children of the captivity did so: and Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names were separated z i e. Sequestered themselves from all other business, and gave themselves wholly to this. , and sat down in the first day of the tenth month to examine the matter. 17 And they made an end with all the men that had taken strange wives, by the first day of the first month. 18 And among the sons of the priests, there were found that had taken strange wives: namely, of the sons of Jeshua, the son of Jozadak, and his brethren; Maasejah, and Eliezer, and Jarib, and Gedahah. 19 And they gave their hand a i e. They covenanted or swore by giving their hand; which was the usual gesture in those cases. Of which see Levit. 6. 2. Ezek. 17. 18. , that they would put away their wives: and being guilty, they offered a ram of the flock for their trespass. 20 And of the sons of Immer; Hanani, and Zebadiah. 21 And of the sons of Harim; Maasejah, and Elijah, and Shemajah, and Jehiel, and Uzziah. 22 And of the sons of Pashur; Elioenai, Maasejah, Ishmael, Nethaneel, Jozabad, and Elasah. 23 Also of the Levites; Jozabad, and Shimei, and Kelajah, (the same is Kelita) Pethahiah, Judah, and Eliezer. 24 Of the singers also, Eliashib: and of the porters; Shallum, and Telem, and Uri. 25 Moreover of Israel b i e. Of the people of Israel, distinguished from the Priests and the Levites hitherto named, who before were called judah and Benjamin, v. 9 where see the notes. : of the sons of Parosh, Ramiah, and Jeziah, and Malchia, and Miamin, and Eleazar, and Malchijah, and Benajah. 26 And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah. 27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza. 28 Of the sons also of Bebai, Jehohanan, Hananiah, Zabbai, and Athlai. 29 And of the sons of Bani; Meshullam, Malluch, and Adajah, Jashub, and Sheal, and Ramoth. 30 And of the sons of Pahath-moab; Adna, and Chelal, Benajah, Maasejah, Mattaniah, Bezaleel, and Binnui, and Manasseh. 31 And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemajah, Shimeon, 32 Benjamin, Malluch, and Shemariah. 33 Of the sons of Hashum; Matanai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34 Of the sons of Bani; Maadi, Amram, and Uel. 35 Benajah, Bedejah, Chelluh, 36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai, and Jaasau, 38 And Bani, and Binnui, Shemei, 39 And Shelemiah, and Nathan, and Adajah, 40 ‖ Or, 〈◊〉 ●…bai, according to some copies. Machnadebai, Shashai, Sharai, 41 Azareel, and Shelemiah, Shemariah, 42 Shallum, Amariah, and Joseph. 43 Of the sons of Nebo; Jehiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benajah. 44 All these had taken strange wives: and some of them had wives by whom they had children c Whereby he implies that most of their Wives were barren. Which came to pass by God's special Providence, partly to manifest his displeasure against such matches, and partly that the practice of this great and necessary duty might not be encumbered with too many difficulties. . NEHEMIAH. THis Book seems not to have been written by Ezra, because it is written in a quite differing, and more plain and easy stile, and without that mixture of Chaldee, or Syriack words, which is in the Book of Ezra, but by Nehemiah, ch. 1. 1. who writ an account of his own Transactions, as Ezra did of his. But whether this be the same Nehemiah, who came up with Zerubbabel, Ezra 2. 2. & Nehemiah 7. 7. may be questioned, the same name being oft given to divers Persons. And for the name of Tirshatha, which is used both, Ezra 2. 63. & Nehem. 7. 65, 70. that seems to be the Title of his Office, and so belongs to any Governor, whether it was Zerubbabel, or Nehemiah, or any other. CHAP. I. 1 THe words a Or rather, the acts, or deeds as the word oft signifies; of which he here treats. of Nehemiah the son of Hachaliah. And it came to pass in the month * Zech. 7. 1. Chisleu b Which is the 9th month containing part of November, and part of December. , in the twentieth year c Of Artaxerxes, ch. 2. 1. , as I was in Shushan d The Chief and Royal City of Persia Esth. 3. 15. the palace, 2 That Hananis, one of my Brethren e Of my Family or Tribe or Nation. came, he and certain men of Judah, and I asked them concerning the Jews that had escaped f Out of the slavery which they endured in strange Lands. , which were left of the captivity g The remnant of those numerous Captives. and concerning Jerusalem. 3 And they said unto me, the remnant that are left of the captivity there in the province h i e. In judea, which was now made a province under the Persian Monarches, see the Notes on Ezra. 5. 8. are in great affliction and reproach i Despised and distressed by the neighbouring Nations. : the wall of Jerusalem also * 2 Kin. 25. 10. is broken down, and the gates thereof are burnt with fire k i e. The walls and gates continue in the same woeful plight in which Nabuchadnezzar left them; the Jews not being yet in a condition to rebuild them, nor having Commission from the Kings of Persia to do so, but only to build the Temple and their own private houses. And this made their enemies scorn them; who also would have ruined them but for fear of offending the Persian King. . 4 And it came to pass when I heard these words, that I sat down and wept, and mourned certain days, and prayed before the God of heaven, 5 And said, I beseech thee, * Dan. 9 4. O LORD God of heaven, the great and terrible God, * Exod. 20. 6. that keepeth covenant, and mercy for them that love him, and observe his commandments. 6 Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I, and my father's house have sinned, 7 We have dealt very corruptly l Or we have wholly corrupted, to wit ourselves, and our ways, and thy Worship. against thee, and have not kept the commandments, nor the statutes, nor the judgements which thou commandedst thy servant Moses. 8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, to deliver to us, saying, * 〈◊〉. 26. 39 〈◊〉. 4. 25. ●…. if ye transgress, I will scatter you abroad among the nations: 9 But if ye turn unto me, and keep my commandments, and do them; * 〈◊〉. 30. 4. though there were of you cast out unto the uttermost part of heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there. 10 Now these are thy servants, and thy people, whom thou hast redeemed by thy great power, and by thy strong hand, 11 O LORD, I beseech thee, let now thine ear be attentive unto the prayer of thy servant, & to the prayer of thy servants, † 〈◊〉. 〈◊〉 〈◊〉. or 〈◊〉 〈◊〉. who desire to fear thy name: and prosper, I pray thee, thy servant this day and grant him mercy in the sight of this man m The King: who though a God by Office, is but a man by Nature, and therefore his heart is wholly at thy disposal. . For I was the king's cup▪ bearer n Whereby I had opportunity to speak to him and some Favour and Freedom with him; which encouraged me to make this Prayer and to hope for some success. . CHAP. II. 1 And it came to pass in the month * 〈◊〉 3. 7. Nisan a Which was four months after he had heard those sad ridings. The reason of this long silence and delay might be manifold; either because he thought fit that some time should be spent by himself and possibly others of his brethren in seeking God by solemn Prayer and fasting for God's blessing and the good success of this great affair: or because he could not take so long and dangerous a journey in the depth of Winter: or because his turn of attending upon the King did not come to him till that time: or because till then he wanted a fit opportunity to move it to the King by reason of the King's indisposition or occasions or multitude of attendants, among whom there probably were divers enemies to the Jews who, he feared, might hinder his design and desire. , in the twentieth year of Artaxerxes b Artaxerxes Longimanus the Son of the great Xerxes, who reigned both with his Father and after his death alone: whence the years of his reign are computed two ways, one from the death of Xerxes; and the other from his first entrance upon the administration of the Kingdom, which was committed to him in the 5th year of Xerxes when he began the Grecian war and left his Son King or Viceroy in his stead, as the manner of the Persians was. It may seem doubtful and is not much material which way of computation is here used. Others understand this of Artaxerxes Nemon. the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been before-time sad in his presence. 2 Wherefore the king said unto me, why is thy countenance sad c His fasting joined with inward grief had made a sensible change in his very countenance. , seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid d Partly being daunted by the Majesty of the King and the suddenness and sharpness of his question: partly fearing lest there was arising some jealousy or ill opinion in the King concerning him; partly because it was an unusual and ungrateful thing to come into the King of Persia's presence with any badges or tokens of sorrow, Esth. 4. 2. and principally from his doubts or fears of disappointment, because his request was great and invidious and odious to the most of the Persian Courtiers, and might be represented as dangerous, and might seem improper for a time of feasting and jollity. , 3 And said unto the king, 〈◊〉. ●…. 31. 〈◊〉 2. 4. & 〈◊〉. Let the king live for ever e My sadness comes not from any discontent with my own condition or any disaffection to the King, for whom my hearty Prayers are that he may live for ever, but from another cause. ? why should not my countenance be sad, when the city, the † 〈◊〉. 〈◊〉. place of my father's sepulchres f Which by all Nations are esteemed sacred and inviolable and honourable. He saith not a word of the Temple or of Religion, for he wisely considered that he spoke before a heathen King and Court who cared for none of those things. , lieth waist, and the gates thereof are consumed with fire. 4 Then the King said unto me, For what dost thou make request? so I prayed to the God of heaven g To direct my thoughts and words, and to incline the King's heart to grant my request. ? 5 And I said unto the king, If it please the king h My request whatsoever it is I humbly and wholly submit it to the King's good pleasure being resolved to acquiesce in it. , and if thy servant have found favour in thy sight i I pretend no merit, but am an humble suppliant for thy grace and favour, whereof having received some tokens I am thereby emboldened to make this further request. , that thou wouldst send me unto Judah, unto the city of my father's sepulchres, that I may build it. 6 And the king said unto me, (the † Heb wife. queen also sitting by him k Which is here noted, partly as an unusual thing; for commonly the Kings of Persia dined alone, and their Queens seldom dined with them, as Historians note: and peradventure, because the Queen expressed some kindness to him and promoted his request with the King. ) For how long shall thy journey be! and when wilt thou return l This question shown the King's respect and affection to him, and that he was not willing to want his attendance longer than was necessary. ? So it pleased the king to send me, and I set him a time m Either that 12 years mentioned, ch. 5. 14. & 13. 6. or rather a far shorter time: for which cause▪ among others, he built the walls with such dispatch, even in 52 days, ch. 6. 15. and probably not very long after that returned to the King, by whom he was sent a second time with more ample Commission and for the King's service and the Government of that part of his dominions. . 7. Moreover, I said unto the king, If it please the king, let letters be given me to governor's beyond the river, that they may convey me over n That they may safely conduct me through their several territories. till I come into Judah: 8 And a letter unto Asaph the keeper † Heb. of the king's orchard. So Gr. of the king's forest, o Of the forest of Libanus famous for pleasure and for plenty of choice trees. that he may give me timber to make beams for the gates of the palace, which appertained to the house p To wit of the King's palace, which was adjoining to the house of God. Or, of the Tower or sense belonging to the house of God, to wit, for the gates of the Courts of the Temple: for though the Temple was built, the Courts and other buildings belonging to the Temple might yet be unfinished. , and for the wall of the city, and for the house that I shall enter into q Wherewith I may build an house in which I may dwell whilst I am there, and which I may dispose of as I see fit. . And the king granted me, * Ezr. 7. 9 according to the good hand of my God upon me. 9 Then I came to the governor's beyond the river, and gave them the king's letters. (Now the king had sent captains of the army, and horsemen with me.) 10 When Sanballat the Horonite r So called either from his family, or from the place of his birth or rule, which is supposed to be Horonaim, an eminent City of Moab, Isa. 15. 5. jer. 48. 3. , and Tobiah the servant s So called probably from his servile original, or condition from which he was advanced to his present power and dignity: which also may be mentioned as one reason why he now carried himself so insolently and perversely towards the Jews; it being, usual for Persons suddenly raised from a mean to an high estate so to demean themselves. the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel. 11 So I came to Jerusalem, and was there three days t Resting myself after my long journey and enquiring into the state of the City. . 12 And I arose in the night u Concealing both his intentions and actions as far and as long as he could, as knowing that the life of his business lay in secrecy, and expedition, , I and some few men with me, neither told I any man what God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I road upon x To prevent noise and the notice of what I did. . 13 And I went out by night y The footmen which accompanied him directing and leading him in the way. His design was to go round about the City, to observe the compass and condition of the Walls and Gates, that he might make sufficient provisions for the work. , by the gate of the valley z Of which see ch. 3. 13. , even before the dragon-well a A fountain or water so called either from some figure of a Dragon or Serpent which was by it: or from some living Dragon which abode there when the City was desolate: for Dragon's delight to be in desolate places▪ and nigh to springs of water, as divers have observed. , and to the dungport b Through which they used to carry the dung out of the City. , and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. 14 Then I went on to the gate of the fountain c i e. Which led to the fountain, to wit, of Siloah or Gihen. , and to the king's pool d That which King Hezekiah had made: of which see 2 Chron. 32. 3. 30. : but there was no place for the beast that was under me to pass e The way being obstructed with heaps of rubbish. . 15 Then went I up in the night by the brook f Of Kidron; of which see on 2 Sam. 15. 23. , and viewed the wall, and turned back, and entered by the gate of the valley, and so returned g Having gone found about the City. . 16 And the rulers knew not whither I went, or what I did, neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did h Or, were to do, or should do, i. e. Whom he intended to employ in it. the work i Here following of building the Walls. . 17 Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burnt with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach. 18 Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work. 19 But when Sanballat the Horonite, and Tobiah the servant the Ammonite, and Geshem the Arabian i heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? Will ye rebel against the king l Do you design to fortify this City against the King? ? k Either the King's Lieutenant in Arabia, as Tobiah was among the Ammonites, and Sanballat among the Moabites: Or rather an Arabian by his birth. And it seems probable that both he, and Sanballat, and Tobiah were chief men or Governors among the Samaritans, or in their Army. See ch. 4. 1, 2, 3. 20 Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but * Ezra 4. 3. ye have no portion, nor right m You have no authority over us, nor interest in our Church or State, or City, but are mere aliens from the Commonwealth of Israel. We disown and detest that mungrel-Worship and Religion which you have set up. We desire not your favour, or friendship, or help in this matter. And you have nothing to do to inquire into, or meddle with our concerns, or to hinder us in our present undertaking. , nor memorial n Here no Testimony or Monument either of your Relation to us by Birth or Religion, or of your kindness to us or to this place. But we have many memorial of your Malice and Enmity against us. in Jerusalem. CHAP. III. 1 THen * Ch. 12. 10. Eliashib the high priest a Grandchild of joshua the first Highpriest after their return from Babylon. risen up b Began the work. with his brethren the priests, and they built the sheep▪ gate c which was next to the Temple, so called, either from the Sheep-Market, or the Sheep-pool of Bethesda, joh. 5. 2. where the Sheep were washed, and then brought to the Temple to be sacrificed. , they sanctified it d Or, they prepared or repaired it: for so the word sometimes signifies. But our translation seems best, both because that use of the word is most common, and because this is spoken only of this gate, which being built by the Priests, and nighest to the Temple, and with a special Eye to the service of the Temple, for which both Men and Things were most commonly brought in this way, and being also the first part of the building, might be in a peculiar manner sanctified by solemn Prayer and Sacrifice, whereby it was dedicated to God's Service, and this either 1 As it was considered in itself, or with respect to the rest of the building, of which this was the beginning, and in a manner the first-fruits, and therefore in the sanctification of it the whole lump and building was sanctified. And seeing the whole City is oft called the holy City, it is not strange if the Walls and Gates of it be also holy, and said to be sanctified, and especially this Gate. Compare Deut. 20. 5. , and set up the doors of it; even unto the tower of Meah e Or, of an hundred, so called, either because it was an hundred Cubits high, or so far distant from the Sheep-Gate. they sanctified it, unto the tower of * Jer. 31. 38. Hananeel. 2 And † Heb. 〈◊〉 〈◊〉 band. next unto him built the men of Jericho f The Posterity of the ancient Inhabitants of jericho. See Ezra 2 34. : and next to them built Zaccur the son of Imri. 3 But the * 2 Chr. 33. 1●…▪ Zeph. 1. 1●…▪ fish-gate g Of which mention is made 2 Chr. 33. 14. Neh. 12. 39 Zeph. 1. 10. so called, either from the Fishmarket which was near it: or because the Fish was brought in by it from the Sea, Neh. 13. 16. this Gate being Northwestward from jerusalem. did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof h This is either here related by anticipation, the whole work▪ being here mentioned together, though this part was not done till afterwards, ch. 6. 1. & 7. 1. Or this was done to some of the Gates, but not to all; and therefore this is said to be done more completely and universally afterwards. . 4 And next unto them repaired i To wit, the demolished or decayed Wall, there being no gate in this part. And so in the rest which follow. Meremoth the son of Urijah, the son of Koz: and next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel: and next unto them repaired Zadok the son of Baana. 5 And next unto them the Tekoites repaired; but their nobles put not their neck k i e. Did not submit to it, would not further it, either through Pride, or sloth, and carelessness, or covetousness, or secret compliance with the Enemies of the Jews. to * Judg. ●…. ●…3▪ the work of their Lord l Either 1. Of Nehemiah, who was their Lord and Governor, and had given a general command for the carrying on of this work. Or 2. Of God, whom they owned for their Lord, whose work this was, partly because it had proceeded thus far by Gods singular Providence and Blessing: and partly because it was done for the defence of the City, and People, and Temple of God. And therefore they are branded to all posterity for the neglect of so great and pious a work. . 6 Moreover the old gate repaired Jehojada the son of Paseah, and Meshullam the son of Besodejah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof. 7 And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibean, and of Mizpah, unto the throne of the governor on this side the river l i e. Unto the place where the Governor of the Country on this side Euphrates, for and under the Persian Kings, sometimes had a Palace or Throne to which all Persons living in the adjacent parts, were to resort for judgement. . 8 Next unto him repaired Uzziel the son of Harhajah, of the goldsmiths; next unto him also repaired Hananiah, the son of one of the apothecary's, and they ‖ 〈…〉 fortified m It is not said, they repaired, as was said of the rest, but they fortified it, either because this part of the Wall was less demolished than the other, and therefore they needed not to repair it, but one lie to make it stronger by some additions: or to note their extraordinary care and diligence, that they would not only repair it, and restore it to its former state, but make it stronger than ever it was; which also might be fit to be done in that part of the City. Others render it, they left, as this word commonly signifies: and so the meaning is, They omitted the building of that part of the Wall, because it remained standing; this being that space of 400 cubits which was pulled down by joash King of Israel, and rebuilt by Uzziah, who made it so strong, that the Chaldeans could not pull it down without more trouble than they thought fit to employ about it. But this Chapter gives us an account of what they did in the Building, not of what they did not, but left as they found it. Jerusalem unto the broad wall. 9 And next unto them repaired Rephajah the son of Hur, the ruler of the half part of Jerusalem n As Rome was anciently divided into several quarters or Regions, so was jerusalem, and especially this was divided into two parts, whereof one was in the Tribe of Benjamin, and nearest to the Temple, the other in the Tribe of Judah, and more remote from it: which accordingly had two several Rulers, this man and the other, v. 12. but both under the chief Governor of the City. . 10 And next unto them repaired Jedajah the son of Harumaph, even over against his house o That part of the Wall which was next to him, which his own Interest obliged him to do with care. : and next unto him repaired Hattush the son of Hashabniah. 11 Malchijah the son of Harim, and Hashub the son of Pahath-moab, repaired the † 〈…〉 other piece, and the tower of the furnaces. 12 And next unto him repaired Shallum the son of Hallohesh, the ruler of the half part of Jerusalem p i e. Of the other half, etc. see on v. 9 , he and his daughters q Who were either Heiresses, or rich Widows, and caused part to be done at their charges. . 13 * Ch. 2. 13. The valley-gate repaired Hanun, and the inhabitants of Zanoah, they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto * Ch. 2. 13. the dung-gate. 14 But the dung-gate repaired Malchiah the son of Rechab, the ruler of part of Beth-haccerem r A Town or Territory, the Government whereof was divided between two persons. : he built it, and set up the doors thereof, the locks thereof, and the bars thereof. 15 But * 〈◊〉▪ 2. 14. the gate of the fountain repaired Shallum the son of Col-hozeh, the ruler of part of Mizpah, he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of * 〈…〉 † 〈…〉 Siloah s That part of the Wall which was directly against that Pool. by the king's garden, and unto the stairs that go down from the city of David. 16 After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Bethzur unto the place over against the sepulchers of David t i e. The place which David appointed for his own Sepulchre, and the Sepulchers of his Successors the Kings of Israel and judah. , and to the * 〈◊〉▪ ●…0. 20. pool that was made u To wit, by Hezekiah, 2 King. 20. 20. Whereby it is distinguished from that Pool which was natural. , and unto the house of the mighty x Or, of the valiant: which possibly was formerly appointed for the receipt of those chief Captains that should attend upon the King in their courses, or of some other valiant Commanders who should upon occasion resort to jerusalem. . 17 After him repaired the Levites, Rehum the son of Bani: next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part. 18 After him repaired Bavai the son of Henadad, the ruler of the half part of Keilah. 19 And next to him repaired Ezer the son of Jeshus, the ruler of Mizpah, another piece over against the going up to the armoury y Either to the house of the forest of Lebanon, which was their Armoury from Solomon's days, Isa. 22. 8. or to some other place, which either before or since that time had been used as another and less Armoury for common occasions. at the turning of the wall z Or, as the corner: or, which is in the corner. . 20 After him Baruch the son of ‖ Or, 〈◊〉. Zabbai, earnestly repaired a Did his work with eminent diligence and fervency: which is here noted to his commendation. the other piece, from the turning of the wall b Or, from the corner, as v. 19 , unto the door of the house c Unto that part of the Wall which was over against or next to this door. of Eliashib the high priest. 21 After him repaired Meremoth the son of Urijah, the son of Koz, another piece, from the door of the house of Eliashib, even to the end of the house of Eliashib d Therefore the door was not in the middle of the House, as now they commonly are, but at one end of it. . 22 After him repaired the priests, the men of the plain e Either of the plairs of jordan; or of the plain country round about jerusalem, as it is called, ch. 12. 28. And they are thus called, because they, or their Parents either were born, or now did, or formerly had dwelled in those parts; whence they came to jerusalem, when the service of the Temple required it. . 23 After him repaired Benjamin, and Hashub, over against their house: after him repaired Azariah the son of Maasejah, the son of Ananiah by his house. 24 After him repaired Binnui the son of Henadad, another piece, from the house of Azariah, unto the turning of the wall, even unto the corner. 25 Palal the son of Uzai, over against the turning of the wall f In a part of the Wall, which jutted out as the tower here following did, and therefore was opposite to, or over against that turning. , and the tower g Or, even the tower. which lieth out from the kings high house h Either from the Royal Palace: or from some other smaller House which the King formerly built there either for prospect or for defence. , that was by the * Jer. 32. 2. & 33. 1. & 37. 21. court of the prison i A place oft mentioned: of which see jer. 32. 2. & 38. 7, 13. : after him, Pedajah the son of Parosh. 26 Moreover the Nethinims dwell in * 2 Chr. 27. 3. ‖ Or, the tower. Ophel k Or, who dwelled in Ophel: for this seems to be only a description of the persons, whose work follows. , unto the place over against * Ch. 8. 3. & 12. 37. the water-gate l So called, because by that Gate Water was brought in, either by the People for the use of that part of the City, or rather by these Nethinims, who were Gibeonites, for the uses of the Temple, for which they were drawers of Water, Jos. 9 21. toward the east, and the tower that lieth out. 27 After them the Tekoites m The same spoken of before, v. 5. who having dispatched their first share sooner than their Brethren had done theirs, freely offered their help to supply the defects of others, who, as it seems, neglected that part of the work which had been committed to them. And this their double diligence is noted both for the greater shame of their Nobles, who would not do any part of it, v. 5. and for their own greater honour who were so far from being corrupted by the bad Example of their Nobles, that they were rather quickened and inflamed to greater Zeal and Industry in this public and pious work. repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel. 28 From above * 2 Kin. 11. 16. Jer. 31. 40. the horse-gate n Not that belonging to the King's Palace, 2 Chr. 23. 15. but one of the Gates of the City so called, either because nigh unto that were many Stables for Horses: or because the Horses commonly went out that way to their watering place. repaired the priests, every one over against his house. 29 After them repaired Zadock the son of Immer, over against his house: after him repaired also Shemajah the son of Shechaniah, the keeper of the east-gate o To wit, of the City, or of the Temple: which being the chief Gate, was committed to his particular Care and Custody. . 30 After him repaired Hananiah the son of Shelemiah, and Hanun the sixth son of Zalaph, another piece: after him repaired Meshullam the son of Berechiah, over against his chamber p Or, chambers, the singular number for the plural. . 31 After him repaired Malchiah, the goldsmith's son, unto the place of the Nethinims▪ and of the merchants, over against the gate Miphkad, and to the ‖ Or, corner chamber. going up of the corner. 32 And between the going up of the corner unto the sheep-gate, repaired the goldsmiths and the merchants. CHAP. IU. 1 BUt it came to pass, that when * Ch. 2. 10. Sanballat heard that we built the wall, he was wroth, and took great indignation, and mocked the Jews a Pretending contempt in his words when he had grief in his Heart. . 2 And he spoke before his brethren b Tobiah, v. 3. and Geshem, ch. 2. 19 and others, whom he calls his brethren, because of their conjunction with him in office and interest. and the army of Samaria c Whom he designed hereby to incense against them, or at least to understand their minds herein. , and said, What do these feeble Jews? will they † Heb. leave to themselves. fortify themselves? will they sacrifice? will they make an end in a day d Do they intent to begin, and finish the work, and keep the feast of dedication by sacrifice all in one day? for if they spend any long time about it, they cannot think that we and the rest of their Neighbours will suffer them to do it. Thus he persuaded himself and his companions, that their attempt was ridiculous; and this mistake kept him from giving them any disturbance, till it was too late. So God infaruated him to his own grief and shame, and to the advantage of his people. ? will they revive the stones out of the heaps of the rubbish e Will they pick up their broken stones out of the ruins, and patch them together, for other materials they want. which are burnt f i e. Which stones were burnt, and broken, or consumed to powder, to wit, by the Chaldeans when they took the City. See on ch. 1. 3. ? 3 Now Tobiah the Ammonite was by him, and he said, even that which they build, if a fox go up g He mentions the Foxes, because they were very numerous in those parts and because in the late desolations the Foxes did walk in the Mount, and City of Zion, Lamen. 5. 18. wherewith he seems to upbraid them. , he shall even break down their stone-wall h It is so low, that a Fox can easily get to the top of it, and so weak, and done so hastily and carelessly, that the least thrust will tumble it down. . 4 Hear, O our God, for we are † Heb. despite. despised: and turn their reproach upon their own head i Let them be really as contemptible as they represent us to be. This and the following requests may seem harsh, but they were both just, as being directed against such malicious, inveterate, and implacable enemies to God, and to his People, and necessary for the vindication, and defence of God's Honour, and Worship, and People. , and give them for a prey in the land of captivity k let them be removed from our Neighbourhood, and carried into Captivity; and there let them find no favour, but further severity. Or, give them for a prey to their enemies, and let these carry them into the land of captivity. : 5 And * Psal. 109. 14. 15. cover not their iniquity, and let not their sin be blotted out from before thee l Let their wickedness be in thy sight, so as to bring down deserved judgements upon them, that either they may be convinced and reform, or others may be warned by their example. God is said to cover or hid sin when he forbears to punish it. ; for they have provoked thee to anger before the bvilders m i e. They have not only provoked us bvilders, but thee also. Or, they have provoked or derided the bvilders to their face. i e. openly and impudently, in contempt of God, and of this work which is done by his direction and encouragement. . 6 So built we the wall: and all the wall was joined together unto the half thereof n Either, 1. in length, or rather, 2. in height: for the whole circumference of the wall was distributed among the bvilders, who also had carried on the work, beginning at the sheep-gate, and ending there also, as appears from ch. 3. 1, 32. and the walls of jerusalem are said to be made up, here v. 7. : for the people had a mind to work. 7 But it came to pass that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that † Heb. healing went up to the wall. 2 Chr. 24. 13. the walls of Jerusalem were made up, and that the breaches began to be stopped o i e. That the breaches which the Chaldeans had made, and left in the walls, were well-nigh stopped up. , than they were very wroth, 8 And conspired all of them together, to come and to fight against Jerusalem, and † Heb. to make an error to it. to hinder it. 9 Nevertheless, we made our prayer unto our God, and set a watch against them day and night, because of them. 10 And Judah p i e. The Jews now dwelling in judah, to wit, some of them being partly terrified by their enemies, and partly wearied with hard and continual labours. said, The strength of the bearers of burdens is decayed, and there is much rubbish q More than we are able suddenly to remove. , so that we are not able to build the wall r Being forced to spend our time in removing the rubbish, and other works imposed upon us; and therefore we must desist, at least for a season. : 11 And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them s We will come secretly, and unexpectedly upon them, so as they shall neither foresee their danger, nor be able to prevent it. , and cause the work to cease. 12 And it came to pass that when the Jews which dwelled by them t Or, among them: whereby they came to the knowledge of their counsels. , came, they said unto us ten times u i e. very often. A certain number for an uncertain. , ‖ Or, 〈◊〉 from 〈◊〉 ye 〈◊〉 to u●…. From all places, whence ye shall return unto us, they will be upon you x i e. They will invade you every way, by which we can come to you, or you to us; and therefore do you keep watches on every side. But these words may be otherwise rendered thus, On all parts where you shall be quiet, or at rest. (i. e. secure: for the Hebrew, Sc●…ub signifies not only to return, but also to be quiet, or at ease, as Hebricians know: they will be upon us, i e. upon our people, and city jerusalem, where you are. And they rather say upon us than upon you, to manifest their affection to them, and conjunction with them, and that they looked upon themselves as Members of the same Body and Church with them, and took what was designed or done against them, as if it were against themselves, and therefore gave them this friendly notice. Or the place may be rendered thus, They told this (to wit, the enemy's intentions) to us ten times, coming from all places where they dwelled or rested (Heb. you rested. The second person being put for the third, as it is both in the Hebrew language, as Gen. 10. 19 30. & 25. 18. and in the Hebrew Text, Psal. 22. 9 and in other languages and authors: of which, see my Latin Synopsis upon Gen. 10. 19 and that it is so here, we have the consent of the Seventy, and Arabic, and of some modern, and accurate Interpreters, who render it by a verb of the third person) about us; whence they came purposely to inform and warn us. Or thus, They told this to us ten times from all places whence they did return to us. Which phrase of returning to us, i e. to jerusalem, suits very well with those persons who came up with their brethren from Babylon to jerusalem, and went thence into several parts of the country to dwell where they thought meet, and returned now, and at other times as they had occasion, to their brethren at jerusalem. . 13 Therefore set I † Heb. 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 in the lower places behind the wall y To stand by, and within the walls where they were lowest and not yet raised to their due height, and therefore most liable to the enemy's assault. , and on the higher places z Upon the tops of the walls where they were finished, and the Towers which were built here and there upon the wall; whence they might shoot arrows, or throw stones against their enemies, when they made their approaches. , I even set the people after their families, with their swords, their spears, and their bows. 14 And I looked, and risen up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the LORD which is great and terrible, and fight for your brethren, your sons and your daughters, your wives, and your houses. 15 And it came to pass when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work a Our enemies being frustrated in their hopes, which were wholly built upon the secrecy, and suddenness of their attempt, we knowing this, returned to our business. . 16 And it came to pass from that time forth b Le●…t our enemies should repeat their enterprise. , that the half of my servants c Of my domestic servants, and of my guards, who should have attended upon my own person. wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons d i e. All their weapons: they stood in their arms prepared for battle. ; and the rulers were behind all e Partly to encourage them in their work, and sometimes to assist with their own hands: and partly to direct and command them in case of an assault. the house of Judah f i e. The Jews who were upon the wall. . 17 They which built on the wall, and they that bore burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon g This is not to be taken properly, for they could never have done their work with one hand, and the next verse tells us the sword was not in their hands, but by their sides; but figuratively; this being a proverbial speech, such as is frequent amongst the Latins, as when they say of a man pretending kindness with evil design, He carries bread in one hand, and a stone in another. . 18 For the bvilders, every one had his sword girded † Heb. 〈◊〉 loins, by his side, and so built: and he that sounded the trumpet h To call the people together, when, and where it was fit and necessary. was by me. 19 And I said unto the nobles, and to the rulers, and to the rest of the people, The work is great and large, and we are separated upon the wall, one far from another. 20 In what place therefore ye hear the sound of the trumpet; resort ye thither unto us: our God shall fight for us. 21 So we laboured in the work: and half of them held the Spears, from the rising of the morning, till the stars † 〈◊〉 〈◊〉 appeared i Working very early, and very late. . 22 Likewise at the same time said I unto the people, Let every one with his servant lodge within Jerusalem k No●… in the Suburbs, or adjoining Villages, as probably many of them did, returning thence to their work in the morning. , that in the night they may be a guard to us, and labour on the day. 23 So neither I, nor my brethren, nor my servants, nor the men of the guard which followed me, none of us put off our cloth●… l Neither by day, not by night, as the manner is when we go to Bed, they constantly kept themselves in a readiness for fight. , ‖ 〈…〉 saving that every one put them off for washing m When they were to wa●…h and cleanse themselves from some natural or moral impurity which might befall them or their Garments. . CHAP. V. 1 ANd there was a great cry of the people, and of their wives, against their brethren the Jews a To wit the great and rich ones who had oppressed their Brethren. . 2 For there were that said, We, our sons, and our daughters are many b Which is in itself a Blessing, but to us is turned into a curse. : therefore we take up corn for them c i e. We are forced by our and their necessities to take up corn, to wit, upon their own unreasonable terms, as is here implied, and plainly expressed in the following Relation. Others, Let us take up, etc. i. e seeing we do the public work, let provision be made for us and our Children out of the public stock. But this is no Petition, but a complaint, as will appear. , that we may eat, and live. 3 Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth d Which might easily happen, both from the multitude of the People now ●…n & near jerusalem, and from their building work, which wholly took them up, and kept them from taking care of their own Families, and from the expectation and dread of their Enemy's Invasion, which hindered them from going abroad to fetch in Provision, and the People round about from bringing it in to them; or from divers other causes. . 4 There were also that said, We have borrowed money for the king's tribute e Which was laid upon them all. See Ezra 4. 13. & 7. 24. , and that upon our lands and vineyards. 5 Yet now our flesh is as the flesh of our brethren f We are of the same Nature, and Nation, and Religion with them, although they treat us as if we were Beasts or Heathens, forgetting both Humanity and God's Law, Deut. 15. 7. , our children as their children: and lo, we bring into bondage g We are compelled to ●…ell them for our subsistence. , our sons and our daughters h Which was an evidence of their great necessity, because their daughters were more tender, and weak▪ and unfit for bond service, and more exposed to injuries than their sons. , to be servants, and 〈◊〉 〈◊〉 our daughters are brought into bondage 〈◊〉, neither is it in our power to redeem them i Which we are allowed to do, Exod. 21. 7. but have not wherewith to do it. : for other men have our lands and vineyards. 6 And I was very angry when I heard their cry, and these words. 7 Then † 〈…〉 I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother k Which was against the plain and positive Law of God. Deut. 23. 19, 20. especially in this time of public Calamity and Dearth. . And I set a great assembly against them l I called a public Congregation, both of the Rulers and People, the greatest part whereof were free from this guilt, and therefore more impartial Judges of the matter, and represented it to them, that the offenders might be convinced, and reform this abuse, if not for Fear of God, or Love of their Brethren, yet at least for the public shame, and the cries of the poor. . 8 And I said unto them, We, after our ability, have * Leu. 25. 48. redeemed our brethren the Jews, which were ●…old unto the heathen m I, and my Brethren, and predecessors, have used our utmost Interest and Power, both with the Kings of Persia, that our Brethren might be redeemed from that bondage into which God had sold them for their ●…ins; and with particular persons in Babylon, and Persia, and the adjacent parts, whose Bondslaves the Jews were, and who would not part with them without a price, which we paid for them. ; and will ye even ●…ell your brethren? or shall they be sold unto us n Do you expect that we should pay you a price for them, as we did to the Babylonians? Or, must we use as much importunity to solicit you for their Redemption, as we did to their Enemies? ? Then held they their peace, and found nothing to answer. 9 Also I said, It is not good o i e. It is a very bad and wicked thing: as this same Phrase is used, Pro. 16. 29. & 17. 26. & 18. 5 & 19 2. A common Figure, called Meiosis, where more is understood than is expressed. that ye do: ought ye not to walk * Leu. 25. 3●…. in the fear of our God, because of the reproach of the heathen our enemies p Who are round about you, and observe all your Actions, and will loathe and reproach both you for such barbarous usage of your Brethren, and Religion for your sakes: Which if you have any Love or Respect either to God, or to yourselves, you will prevent. ? 10 I likewise, and my brethren q To wit, in Office; those who are employed with me in the Government of this People. , and my servants r In my name, and for my use. † Heb. do 〈◊〉 them 〈◊〉. So ●…r. might exact of them money and corn s As a just recompense for our Pains and Care for the public good; to which we wholly devote ourselves, even to the neglect of all our private concerns. But I will not rigorously exact, but do freely remit my own right, which, in those circumstances, it is my duty to do: and therefore you also aught to do so, seeing I lay no burden upon you but what I am willing to bear a part of upon my own Shoulders. : I pray you let us leave off this usury. 11 Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also t Also require not: which is to be supplied out of the next verse, where it is expressed in their answer to, and grant of this desire. the hundredth part u Which they required every month for the use of their moneys or goods, according to the Custom then used, and afterwards by the Romans. of the money, and of the corn, the wine, and the oil, that ye exact of them. 12 Then said they, We will restore them x To wit, the Lands and Houses. , and will require nothing of them y For the hundredth part. , so will we do as thou sayest. Then I called the priests z Either 1. As Delinquents in that kind; or rather as Witnesses; that the Oath being taken before the Priests, who acted in God's Name and stead, the Oath might make the more deep and durable impression upon their consciences. See Numb. 5. 19 1 King. 1. 8, 31, 32. , and * Jer. 34. 8, 9 took an oath of them a Not of the Priests last mentioned, for it doth not appear that any of them were guilty, and it is absurd to think that they only were guilty of this extortion, as they must be, if this them belongs to them only; but of all the Persons who were before charged with this crime, v. 3, 4. whether Priests or others, as is evident from the text and from the nature of the thing. , that they should do according to this promise. 13 Also I shook my lap b i e. The lap or extreme parts of my garment, which I first folded together and then shook it and scattered it asunder. This was a form of swearing then in use. , and said, so God shake out every man from his house, and from his labour c i e. From enjoying what he hath got by his labour. , that performeth not this promise, even thus be he shaken out, and † Heb. 〈◊〉, or void. emptied. And all the congregation said, Amen, and praised the LORD. And the people did according to this promise. 14 Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year, even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years d Not that he continued so long together at jerusalem, of which see, ch. 2. 6. but that he so long governed jerusalem by himself when he was present, and in his absence, by a deputy. , I and my brethren e Either my fellow Officers: or they whom I left in my stead, who as they were to do my work so might have required my rights. have not eaten the bread of the governor f i e. That allowance which by the Laws of God and Nations, and of the King of Persia, the Governors might require for the maintenance of their own dignity and Office and of the public service. . 15 But the former governor's g Not Ezra, who was no Governor, but only a Priest sent to teach them and to rectify Church-abuses, nor Zerubbabel, but others between him and Nehemiah, whom he forbears to name, because he designed not to disgrace any Person but only to reform the abuses. that had been before me, were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver h Which they required of the people for every day to defray their other expenses. , yea even their servants bare rule over the people i i e. Ruled them with rigour and cruelty: which fault of the servants is charged upon their Masters, the former Governors, because they did not restrain nor punish them. ▪ but so did not I, because of the fear of God k Because I feared to break God's Commands, or to incur his displeasure by such immoderate and unseasonable Oppressions of the People. This he speaks not to commend himself, but rather to diminish his Praise, and to show that this was no heroical Action▪ nor work of Supererogation, to be admired rather than imitated; but only his Duty in that case, which for his own sake he durst not decline; and consequently that it was their Duty also not to relinquish even those rights which in other times and conditions they might lawfully require. . 16 Yea, also I continued in the work of this wall l Overseeing, directing, and encouraging the workmen, which was my whole business; and this at my own cost. , neither bought we any land m Of our poor Brethren, whose necessities gave me abundant opportunity of enriching myself with good bargains. But I durst not build my house upon other men's ruins. : and all my servants were gathered thither unto the work. 17 Moreover, there were † commonly, or very frequently. at my table an hundred and fifty † or thereabouts. of the Jews and rulers n Not only Jews of the inferior sort, for whom meaner provisions might suffice, but also their Rulers, such as there were in many places, for whom better provision was fit; who resorted to him upon all occasions, either to pour out their complaints, as here they did; or to give him notice of the Enemy's designs; or to receive his orders and directions. , besides those that came unto us from among the heathen that are about us. 18 Now that which was prepared for me daily, was one ox, and six choice sheep; also fowls were prepared for me, and once in ten days, store of all sorts of wine: yet for all this required not I the bread of the governor o But bore it out of my own Estate: which was very considerable, his Office in the Persian Court being a place of very great profit as well as Honour, and that Profit no doubt continued to him in this his absence from the King. From this great and daily expense it seems more than probable that Nehemiah did not continue here for 12 years together, as some would think, or at least that he did not this all that time, but only during the great and present exigences and distresses of the Jews, which ceased in good part after the Walls were built, and the Hearts of all the Jews revived, and their Enemies dispirited thereby. , because the bondage was heavy upon this people. * Ch. 13. 22. Think upon me, my God, for good, according to all that I have done for this people p As I have done thy People good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to meet to men the same measure which they mere to others. . CHAP. VI 1 NOw it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies heard that I had built the wall, and that there was no breach left therein; (though at that time I had not set up the doors a Not all of them. See on ch. 3. 1, 2, 3. upon the gates.) 2 Then Sanballat, and Geshem sent unto me, saying, Come, let us meet together b To consult about the common Service of our Master the King of Persia; or to make a friendly accommodation. in some one of the villages in the plain of Ono c A City in the Tribe of Benjamin: of which see chap. 11. 35. and 1 Chron. 8. 12. . But they thought to do me mischief. 3 And I sent messengers unto them, saying, I am doing a great work d He tells them one, but not the only, nor the principal reason of his refusal, because his coming might cause the work to cease, not only by the neglect of it during his absence, but by his death, which they by this means might compass: though he thought it not fit to express so much to them. , so that I cannot come down: why should the work cease, whilst I leave it, and come down to you. 4 Yet they sent unto me four times after this sort, and I answered them after the same manner. 5 Then sent Sanballat his servant unto me, in like manner the fifth time, with an open letter e Thereby bidding open defiance to him, as before he had used secret practices; and intimating that he would do that by manifest force, which he had intended to do by sudden surprise. in his hand: 6 Wherein was written, It is reported among the heathen f The neighbouring People whom you proudly and disdainfully call Heathens or Gentiles. , and ‖ Or▪ 〈◊〉 ver. 2. Gashmu g Called Geshem, v. 1. Who affirmed it and would prove it. saith it, that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayst be their king, according to these words h i e. According to these reports; or, that thou mayst justify and verify these rumours. Others according to these things, i. e. when these things which thou art now doing shall be finished. But the first sense seems most agreeable to the use of the same words in the next verse. . 7 And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah i We have now a King of our own Nation, and are free from the Bondage of a foreign yoke. : and now shall it be reported to the king, according to these words. Come now therefore, and let us take counsel together k That we may impartially examine the matter, that either thy Innocency may be cleared, and false accusations may be prevented: or if thou art guilty, the King may be informed. . 8 Then I sent unto him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart. 9 For they all made us afraid l i e. They endeavoured to do so, and actually did terrify some persons. , saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God, strengthen my hands. 10 Afterward I came unto the house of Shemajah, the son of Delajah m Probably one of the chief of the Priests, 1 Chron. 24. 26. , the son of Mehetabel, who was shut up n In his chamber adjoining to the Temple, upon pretence of singular Devotion, Sequestration from the World, and special acquaintance, and much communion with God in his retirements, after the manner of the Prophets; and withal of certain knowledge, which he had by the Spirit of God and of Prophecy, concerning their approaching danger, from which they could be safe no where but in the Temple, which the very heathens owned for a Sanctuary, which they might not violate. ; and he said, Let us meet together in the house of God, within the Temple o For the danger is so near, that we cannot safely tarry here so long as to consult what to do in this juncture. His design herein was partly to discourage and disgrace Nehemiah, and thereby to strike a dread into all the People, and give a speedy and full stop to the work: partly to prepare the way for the Enemies to assault and take the City, whilst Nehemiah was shut up, and unable to give them any opposition: partly to justify their accusation of Nehemiah to the King by his flight upon it: and partly that there by the help of other Priests, who were conscious of his plot, he might either destroy him, or secure his person, till the City by some of his complices were betrayed into the Enemy's hands. ; and let us shut the doors of the temple; for they will come to slay thee, yea, in the night will they come to slay thee. 11 And I said, should such a man as I p ●… the chief Governor, upon whose presence, and Counsel, and conduct, the very Life and Being of the whole City and Nation in a great measure depends: I who have professed such Resolution, and Courage, and Confidence in God. I who have had such eminent experience of God's gracious and powerful Assistances, of his calling me to this employment, and carrying me through it when our danger was greater than now it is. Shall I now dishonour God and Religion, and betray the People and City of God by my cowardice? God forbidden. This is not the counsel of God, nor of a Friend, but a Plot of mine Enemies, as it here follows. flee? and who is there that being as I am, would go into the temple to save his life q As if I had an evil Cause or Conscience; as if I were a a malefactor, who fled thither for refuge: as if I durst not trust God with my preservation, except I went into the Temple, which it is not lawful, for me, being no Priest, to do. ? I will not go in. 12 And lo, I perceived r Partly by considering the sinful Nature and pernicious consequence of this Counsel: partly by the suggestion of God's Spirit, whose counsel and help I sought in this matter: and partly by the event which discovered that there was no such danger from the approach of the Enemy, as was pretended. that God had not sent him, but that he pronounced this prophecy against me: for Tobiah and Sanballat had hired him. 13 Therefore was he hired, that I should be afraid, and do so, and sin s By going into a place forbidden to me, and that in such a time, and manner, and upon such an occasion; which would have been both sinful and shameful. See on v. 11. ▪ and that they might have matter for an evil report, that they might reproach me t As a Coward, and conscious of my own guilt, that so they might make me contemptible and odious, both to my own People, and to the King of Posia. . 14 My God, think thou upon Tobiah and Sanballat according to these their works, and on the prophetess Noadiah u One that falsely pretended to the Spirit of Prophecy, to deceive and destroy Nehemiah. He prays to God to remember and punish these False▪ prophets, because he was not yet in a capacity to do it, having such powerful Enemies round about him, and so many rich and potent Jews highly discontented for their great loss by his means, ch. 5. , and the rest of the prophets that would have put me in fear. 15 So the wall was finished in the twenty and fifth day or the month Elul x Answering part to our August, and part to September. , in fifty and two days y To be computed either 1. From the time of Sanballat's sending this letter to him: Or, as most judge, from the beginning of the Work Which though a great thing, yet it is not at all incredible, considering 1. That the Walls and Gates were not wholly pulled down by the Chaldeans: For to what purpose should they make that waste of time and labour. 2. That where the Walls were thrown down, yet the materials remained, which they now used. 3. That in the building of the Walls they minded not curiosity, but only strength and safety. 4. The great numbers of the Builders, and the prudent distribution of the work among them, and their admirable Zeal and diligence in the work. 5 That there want not parallel Instances even in heathen Authors; for both Curtius and Arian report that Alexander the Great built the Walls of new Alexandria, which contained above Seven Miles in length, within Twenty days space. 6. That there was an eminent hand of God in carrying on this work, which their very Enemies here acknowledge. . 16 And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes z i e. In their own Opinion, or themselves being Judges. For though ordinarily men are very prone to judge partially, and still to flatter themselves with vain hopes and fancies, yet this case was so clear and remarkable, that they began to despair. Now they saw that all was lost, that their designs were broken, and that their mischief was now likely to fall upon their own heads. , for they perceived a By that admirable Courage, and Constancy, and quickness wherewith this work was managed, notwithstanding all their difficulties and discouragements. that this work was wrought of our God b That it was the work of that mighty God of Israel, whom they had great reason to fear: and withal they took it for an ill omen▪ to them, and a sure presage that God would still watch over that City and People, and crush those who should oppose or disturb them. . 17 Moreover, in those days the nobles of Judah † 〈…〉. sent many letters unto Tobiah c Corresponding with him against Nehemiah, and against their own City and Nation. , and the letters of Tobiah came unto them. 18 For there were many in Judah sworn unto him d To be true to him in the prosecution of his wicked designs. , because he was the son in law of Shechaniah the son of Arah; and his son Ichanan had taken the daughter of Meshullam, the son of Berechiah e This is noted to show the mischief of such unequal and forbidden Marriages; and how reasonable and necessary Ezra's Action was in the dissolution of them. . 19 Also they reported his good deeds before me, and uttered my ‖ Or, matters. words to him: and Tobiah sent letters to put me in fear. CHAP. VII. 1 NOw it came to pass when the wall was built, and I had set up the doors, and the porters, and the singers, and the Levites were appointed a i e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the Wall, as it was done, ch. 12. 27. ; 2 That I gave my brother Hanani b Of whom see ch. 1. 1, 2. , and Hananiah the ruler of the palace c i e. Of Nehemiah's Court, justly so called, because he lived in great splendour, and like a Viceroy, though it was wholly at his own charge. , charge over Jerusalem d To preserve its peace and safety, and to take particular care of the shutting the Gates of the City. : (for he e To wit, Hananiah last mentioned: for it was needless to say any thing in commendation of Hanani, who had shown his Piety and Zeal for God and his Country, in taking a tedious journey from jerusalem to Shushan, to inform Nehemiah of the sad Estate of jerusalem, and to implore his helping hand to relieve it, chap. 1. was a faithful man f He chose not Magistrates and Officers out of any partial or carnal respects to his own Kindred, or Acquaintance, or Favourites, but from true Piety and Prudence, such as were fittest for, and would be most faithful in their Employments. , and feared God g This is added as the ground and reason, both why he was faithful, and why Nehemiah put such Trust and Confidence in him, because he knew that the fear of God would keep him from yielding to those temptations to perfidiousness which he was likely to meet with when Nehemiah was gone, and against which a man destitute of God's fear hath no sufficient sense. above many h More than most men did, or, above the common pitch of piety. .) 3 And I said unto them, Let not the gates of Jerusalem be opened, until the son be hot i i e. Till it be clear and broad day; when Enemies approaching may be discovered, and the people of the City will be ready for the defence in case of an assault. ; and while they k i e. The watches appointed to that end, as is manifest from the following words stand by, let them shut the doors, and bar them, and appoint watches of the Inhabitants of Jerusalem, every one in his watch, and every one to be over against his house l i e. Every one in his turn, keeping watch with others in that watching-place which is next to his house. . 4 Now the city was † Heb. broad of hands, or spaces. large and great: but the people were few therein, and the houses were not built m i e. Not all, nor completely built; but only some sleight Buildings of Board's or Stones were made for the present use of the generality of the People. . 5 And my God put into mine heart n This Action, though merely prudential, he doth not ascribe to himself, or his own wit, but to the Gift, and Grace of God directing and inclining him to it. , to gather together the nobles and the rulers, and the people o Not only for the particular end here mentioned, but for divers other weighty purposes and matters, of which the following Chapters treat. , that they might be reckoned by genealogy p That so it might appear to what Families each person belonged, and where their ancient Habitations lay, which for a great number of them were in the City, the replenishing of which was now his design. , and I found a register of the genealogy of them which came up at the first q To wit, with Zerubbabel, as it follows, v. 7. But this following Catalogue differs in some particulars from that Ezra 2. of which see the notes there. , and found written therein; 6 * Ezr. 2. 1, etc. These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nabuchadnezzar the king of Babylon had carried away, and came again to Jerusalem, and to Judah, every one to his city; 7 Who came with Zerubbabel: Jeshua, Nehemia, ‖ Or, 〈◊〉. Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nahum, Baanah: the number, I say, of the men of the people of Israel was this: 8 The children of Parosh, two thousand an hundred seventy and two. 9 The children of Shephatiah, three hundred seventy and two. 10 The children of Arah, six hundred fifty and two. 11 The children of Pahath-moab, of the children of Jeshua, and Joab, two thousand and eight hundred and eighteen. 12 The children of Elam, a thousand two hundred fifty and four. 13 The children of Zattu, eight hundred forty and five. 14 The children of Zaccai, seven hundred and threescore. 15 The children of ‖ Or, B●…i. Binnui, six hundred forty and eight. 16 The children of Bebai, six hundred twenty and eight. 17 The children of Azgad, two thousand three hundred twenty and two. 18 The children of Adonikam, six hundred threescore and seven. 19 The children of Bigvai, two thousand threescore and seven. 20 The children of Adin, six hundred fifty and five. 21 The children of Ater of Hezekiah, ninety and eight. 22 The children of Hashum three hundred twenty and eight. 23 The children of Bezai, three hundred twenty and four. 24 The children of ‖ Or, jora. Hariph, an hundred and twelve. 25 The children of ‖ Or, Gibbar. Gibbeon, ninety and five. 26 The men of Bethlehem, and Netophah, an hundred fourscore and eight. 27 The men of Anathoth, an hundred twenty and eight. 28 The men of ‖ Or, Azmaveth. Bethazmaveth, forty and two. 29 The men of Kirjath-jearim, Chephirah, and ‖ Or, Kiriath●…rim. Beeroth, seven hundred forty and three. 30 The men of Ramah, and Geba, six hundred twenty and one. 31 The men of Michmash, an hundred and twenty and two. 32 The men of Beth-el and Ai, an hundred twenty and three. 33 The men of the other Nebo, fifty and two. 34 The children of the other * See ver. 12. Elam, a thousand two hundred fifty and four. 35 The children of Harim, three hundred and twenty. 36 The children of Jericho, three hundred forty and five. 37 The children of Lod, Hadid, and Ono, seven hundred twenty and one. 38 The children of Sanaah, three thousand nine hundred and thirty. 39 The priests: the children of * 1 Chr. 24. 7. Jedajah of the house of Jeshua, nine hundred seventy and three. 40 The children of Immer, a thousand fifty and two. 41 The children of Pashur, a thousand two hundred forty and seven. 42 The children of Harim, a thousand and seventeen. 43 The Levites: the children of Jeshua, of Kadmile, and of the children of ‖ Or, Hodaviah. Ezr. 2. 40. or, judah, Ezr. 3. 9 Hodevah, seventy and four. 44 The singers: the children of Asaph, an hundred forty and eight. 45 The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, an hundred thirty and eight. 46 The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth, 47 The children of Keros, the children of S●…a, the children of Pardon, 48 The children of Lebana, the children of Hagaba, the children of Shalmai, 49 The children of Hanan, the children of Giddel, the children of Gahar, 50 The children of Reajah, the children of Rezin, the children of Nekoda, 51 The children of Gazzam, the children of Uzza, the children of Phaseah, 52 The children of Besai, the children of Meunim, the children of Nephishesim, 53 The children of Bakbuk, the children of Hakupha, the children of Harhur, 54 The children of Bazlith, the children of Mehida, the children of Harsha, 55 The children of Barkos, the children of Sisera, the children of Tamah, 56 The children of Neziah, the children of Hatipha. 57 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Perida, 58 The children of Jaala, the children of Darkon, the children of Giddel, 59 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of ‖ Or, 〈◊〉 Amon: 60 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two. 61 * Ez●…. ●…▪ 〈◊〉 And these were they which went up also from Tel-melah, Tel-haresha, Cherub, Addon and Immer: but they could not show their father's house, nor their ‖ Or, 〈◊〉 seed, whether they were of Israel. 62 The children of Delajah, the children of Tobiah, the children of Nekoda, six hundred forty and two. 63 And of the priests: the children of Habajah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name. 64 These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they as polluted put from the priesthood. 65 And ‖ Or, 〈◊〉 〈◊〉. the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim, and Thummim. 66 The whole congregation together, was forty and two thousand, three hundred and threescore. 67 Beside their man-servants, and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing-men, and singing-women. 68 Their horses seven hundred thirty and six: their mules two hundred forty and five: 69 Their camels four hundred thirty and five: six thousand seven hundred and twenty asses. 70 And † Heb. 〈◊〉 some of the chief of the fathers gave unto the work: the Tirshatha r i e. The Governor, to wit, Nehemiah. So it is no wonder that the number of the moneys, and other things here contributed, differ from that Ezra 2. because this is another collection; that was made in Zorobabel's time, and this in Ezra's. gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests garments. 71 And some of the chief of the fathers gave to the treasure of the work, twenty thousand drams of gold, and two thousand and two hundred pound of silver. 72 And that which the rest of the people gave, was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests garments. 73 So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelled in their cities; and when the seventh month came, the children of Israel were in their cities. CHAP. VIII. 1 AND all * 〈◊〉 3. 1. the people gathered themselves together as one man, into the street that was before the water-gate a Of which, see Nehem. 3. 26. , and they spoke unto Ezra * Ezra 7. 6. the scribe, to bring the book of the law of Moses, which the LORD had commanded to Israel. 2 And Ezra the priest b Who came 12 or 13 years before Nehemiah to jerusalem; and either carried there: or went back to Babylon, being forced to do so by the King's command, or indispensable occasions, and then returned again with Nehemiah. brought the law before the congregation, both of men and women, and all † 〈…〉. that could hear with understanding c i e. And such children as were come to years of understanding. , upon the first day of the seventh month. 3 And he read therein before the street that was before the water-gate, † 〈…〉 from the morning until midday, before the men and the women, and those that could understand: and the ears of all the people were attententive unto the book of the law. 4 And Ezra the scribe stood upon a 〈…〉. pulpit of wood, which they had made for the purpose, and beside him stood Mattithiah, and Shema, and Anajah and Urijah, and Hilkiah, and Maaseiah on his right hand, and on his left hand, Pedajah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. d Partly to declare their consent and concurrence with Ezra in what he said and did: and partly that they, or some of them might bear a part in the work. 5 And Ezra opened the book in the † 〈…〉 fight of all the people (for he was above all the people) and when he opened it, all the people stood up e Either in reverence to God's Word: of which, see Num. 11. 32. judg. 3. 20. Or that they might hear his words the more distinctly: or rather, because they observed that Ezra composed himself to prayer or thanksgiving; which is here generally declared, but doubtless was more particularly, and largely expressed in that assembly, as appears by their answering Amen, amen, to his prayer. . 6 And Ezra blessed the LORD the great God: and all the people answered, Amen, amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground. 7 Also Jeshua, and Bani and Sherebiah, Jamin, Akkub, Shabbethar, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites caused the people to understand the law f As well the words, which being Hebrew, now needed to be translated into the Chaldee or Syriack language, which was now, and henceforth the common language of that people, who together with their religion, had also in a great part lost their language; as also the sense and meaning of them: they expounded the mind and will of God in what they read, and applied it to the people's present condition, as they saw fit, as the manner of the Prophets generally was. And hence the people were so deeply affected with 〈◊〉. : and the people stood in their place g i e. In their several places and stations into which the company seems to have been distributed for conveniency of hearing; it not being likely that so vast a Congregation could distinctly hear one man's voice. Or, by their stations, i. e. by the several stations of the Levites, & persons last named; who seem to have had several scaffolds, by comparing this with ch. 9 4. upon which they stood, as Ezra did upon his pulpit, v. 4. . 8 So they read h To wit, Ezra and his companions successively or severally. l. in the book, in the law of God distinctly, and gave the sense i The meaning of the Hebrew words, which they expounded in the common language. , and caused them to understand the reading k i e. That which they read, to wit, the holy Scripture: the action being put for the object, as vision is oft put for the thing seen, and hearing for the thing heard, and fear for the thing feared. So they gave them both a translation of the Hebrew words into the Chaldee, and an exposition of the things contained in them, and of the duty incumbent upon the people by virtue of them, the declaration whereof was a great part of the Priests work. Mal. 2. 7. . 9 And Nehemiah, which is ‖ Or, the governor. Ezra 2. 63. the Tirshatha, and Ezra the priest, the scribe, and the Levites that taught the people, said unto all the people, * Num. 29. 1. Deut. 16. 14▪ 15. This day is holy unto the LORD your God l To wit, as a day of feasting and thanksgiving to God, and rejoicing in his mercies: for otherwise even fasting days were holy to God in the general, though not in the sense here meant. , mourn not nor weep: for all the people wept m, when they heard the words of the law. n Out of a deep sense of their great guilt, and of their extreme danger by reason of it. 10 Then he said unto them, Go your way, eat the fat, and drink the sweet n Feast before the Lord, as the duty of the day obligeth you to do. , and send portions unto them for whom nothing is prepared o For the relief of your poor brethren, who else must mourn whilst you rejoice. See of this duty and practice, Deut. 16. 11, 14. Esth. 9 19 : for this day is holy unto our LORD p Being the feast of trumpets, Levit. 23. 24. and the beginning of this joyful month, wherein so many days of feasting and thanksgiving were to be observed. , neither be ye sorry, for the joy of the LORD is your strength q i e. Rejoicing in God in the manner prescribed in his word, or serving him with cheerfulness, and thankfulness, which is your duty always, but now especially, will give you that strength both of mind and body, which you greatly need, both to perform all the duties required of you, and to endure and oppose all the crafty counsels, and malicious designs of your enemies against you; whereas this dejection of mind, and excessive grief, if you indulge it, will both offend God, and damp your spirits, & weaken your very bodies, & make you unfit for God's service, or for your own necessary occasions, and so an easy prey to your enemies. . 11 So the Levites stilled all the people r Whose passions being once raised, could not suddenly be composed. , saying, Hold your peace s Cease from weeping and mournful cries, and turn your lamentations into thanksgivings. , for the day is holy, neither be ye grieved. 12 And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them. r Because they now knew God's mind, and their own duty, which they were resolved to practise; which gave them ground of hope and trust in God's mercy, and consequently of great and just joy. 13 And on the second day were gathered together the chief of the fathers of all the people, the priests and the Levites u Choosing rather to confess their ignorance for their edification, then vainly to pretend to more knowledge than they had: wherein they show both true humility, and serious godliness, that they were more careful to learn and practise their duty than to preserve their reputation with the people. , unto Ezra the scribe, even ‖ Or, that they might instruct in the words of the law. to understand the words of law x That they might more exactly understand the meaning of some things which they had heard before, and so instruct the people in them. . 14 And they found y Upon Ezra's information, and their discourse with him. written in the law which the LORD had commanded † Heb. by the hand of. by Moses, that the children of Israel should dwell in * Leu. 23. 34. Deut. 16. 1●…. booths in the feast of the seventh month. 15 And that they should publish z i e. And they found this also written, which is to be supplied out of the former verse, that they should, etc. which, though it be not particularly required, so as is expressed in the words here following, yet in the general is required by virtue of that precept, Levit. 23 4. Numb. 10. 10. And according to this translation, it must be understood in the close of this verse, that they did accordingly publish and proclaim, etc. But these words may be rendered, which (as this Hebrew word is rendered here, v. 14. and most commonly) also (so the particle vau is used, Isa. 6. 1. jer. 1. 3.) also they did publish, etc. For so they did, as is evident and acknowledged; and it seems fit that so much should be expressed; and these words being so particular and proper to this special occasion, seem to intimate, that this is rather an historical relation of what they now did, than a declaration of that which the law required them to do, which was but in very general terms, and not so exact and particular as this following precept is said to be. and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount a The mount of Olives, which was next jerusalem, and stored with Olive-branches, and probably with the rest here mentioned: for these trees may seem to have been planted here abouts principally, for the use of this capital City in this very feast, which, though long neglected, should have been celebrated once every year. And therefore this place seems to be here designed as the most eminent place, but with an usual Synecdoche, this place being put for any place nearest to the several cities of Judah, where these branches were to be procured. , & fetch olive-branches, & pine-branches, and myrtle-branches, and palm-branches, and branches of thick trees b Of which see on Levit. 23. 34, Deut. 16. 13. , to make booths, as it is written. 16 So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house c For the houses there were made ●…at: of which, see Deut. 22. 8. , and in their courts d Belonging to their own Houses: for these might be any where in the open air. , and in the courts of the house of God, and in the street of the water-gate, and in the street of the gate of Ephraim e That gate of the City which led to the Tribe of Ephraim. 17 And all the congregation of them that were come again out of the captivity, made booths, and sat under the booths: for f Or, surely, as the Hebrew chi is oft used, as hath been noted before. For the following words seem not so much to give a reason of what was last said, or done concerning their dwelling in booths; as to contain the holy writers reflection upon the present celebration of this feast. since the days of Jeshua the son of Nun, unto that day, had not the children of Israel done so g Either 1. So as to the matter or substance of the thing. So it implies that all this while the feast of Tabernacles was not observed. Which seems altogether improbable, considering how expressly this was commanded to be celebrated, Levit. 23. etc. and what excellent Kings and Priests, and Prophets there had been within that time, such as were persons of great understanding, and most expert and studious in God's Word, and therefore could not be ignorant of so plain a duty; and withal so throughly pious, and careful, and zealous for God, and the observation of his law and worship, and some of them commended for their universal obedience to all God's commands; and therefore would not be guilty of so gross a neglect. Besides that this feast was observed is sufficiently implied in 1▪ Kings 8. 2, 65. & 2 Chr. 7. 9 & is particularly expressed, Ezra 3▪ 4. Or rather 2. So, as to the manner & circumstances. They never kept this feast so joyfully, as the next words declare having not only the same causes of rejoicing which they formerly had, but some special causes to increase their joy, towit, the remembrance of their stupendious deliverance both out of the land of their Captivity, & out of the hands of their wicked & malicious Neighbours ever since their return, & especially now, when they were new building the walls of jerusalem; they never kept it so solemnly and religiously: for whereas at other times, only the first and last day of that feast were celebrated with an holy convocation, Levit▪ 23. 35, 36. joh. 7. 37. now there was an holy convocation, and the people assembled, and attended upon the reading of the law everyday of this feast, as is noted in the next verse. : and there was very great gladness. 18 Also day by day, from the first day unto the last day, he read in the book of the law of God h Which was commanded to be done at this feast, Deut. 31. 10, 11, 12. though not enjoined to be done every day, as now out of a singular zeal they did. : and they kept the feast seven days, and on the eighth day was † Heb. 1 restraint. a solemn assembly, * Leu. 23. 36. according unto the manner. CHAP. IX. 1 NOW in the twenty and fourth day of this month a The next day but one after the feast of Tabernacles, which begun on the 14th day, and ended on the 22 day, Levit. 23. for their consciences having then been fully awakened by the law read to them, and their hearts being full of grief for their great sins, which they were not allowed to express in that time of public joy and triumph, now when that was past, they resume their former thoughts and passions, and recalling their sins to mind, set apart a day for solemn fasting and humiliation. , the children of Israel were assembled with fasting, and with sackcloths, and with earth upon them. 2 And * Ezra 1●…. 11. Chap. 13. ●…0. the seed of Israel separated themselves from all † Heb. 〈◊〉 of a 〈◊〉. strangers b From all familiar, and unnecessary society with the heathens, and particularly from those strange Women whom some of them had married. For though Ezra had done this formerly, Ezra 10. as far as he had knowledge of the persons faulty, and power to redress their faults, yet, it seems, there were some criminals, who were either without his knowledge, or out of his power: or, these were some new delinquents that since that time had fallen into the same error, and shown the truth of their repentance, by the forsaking of their beloved sins, and dearest relations. See again, Nehe. 13. 3. , and stood and confessed their sins, and the iniquities of their fathers c Which they confess partly as one cause of their present sufferings: and partly because they by their practices had justified their father's sins, and made them their own. . 3 And they stood up in their places, and read in the book of the law d So as they did before, giving them the sense of what they read, of which, see on ch. 8. 7, 8. of the LORD their God, one fourth part of the day e To wit, for three hours; for there were accounted 12 hours in their day, john 11. 9 Probably they began after the morning sacrifice, at which, divers religious people used to be present, but now they were all assembled together upon this great occasion: and they continued their work from that time till the evening sacrifice, with which they closed the work of the day. , and another fourth part they confessed f Both Gods mercies, as appears from the matter of the following prayer, and their own sins, as is expressed, v. 2. this day being chief set apart for that work. , and worshipped the LORD their God g Partly by the acknowledgement and adoration of his wonderful mercy in forgiving their sins, and saving them from the deserved judgements which they either felt or feared, and giving them his law, and the knowledge thereof: and partly by imploring his further grace and mercy to them. . 4 Then stood up upon the ‖ Or, 〈◊〉. stairs of the Levites h Or, upon the scaffold, etc. i. e. Upon such stairs, or rather scaffolds, or pulpits, as the Levites used to stand upon, when they taught the people. But you must not think that all the persons here named stood in one place, and uttered the following words together; which would have caused great confusion in their speeches, by which means but few of the people could have distinctly heard, or understood them, but that they stood upon several pulpits, each of them either teaching of that part of the Congregation which was allotted to him, or praying, or blessing God with them. , Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice i Thereby testifying their deep sense of their sins and miseries, and their servant, and importunate desire of God's mercy. unto the LORD their God. 5 Then the Levites, Jeshua and Kadmiel, Bani, Hashabniah▪ Sherebiah, Hodijah, Shebaniah, and Pethahiah, said k All the following words. Either therefore they all used the same words, being composed, and agreed upon by Ezra and themselves; or they all prayed in the same manner, and to the same purpose having agreed among themselves concerning the matter of their confessions and prayers. And these are the words which one of them used; and it is implied that the rest of their prayers were of the same nature. , stand up and bless the LORD your God for ever and ever l From day to day, as long as you live, and to all eternity. ; and blessed be thy glorious name, which is exalted above all blessing and praise. 6 Thou, even thou art LORD alone, * Gen. 1. 1. thou hast made heaven, the * Deut. 10. 14. heaven of heavens, with all their host, the earth and all things that are therein, the seas and all that is therein, and thou preservest them all, and * Gen. 2. 1. the host of heaven m Either 1. The stars, which after their manner worship and praise God, as all the creatures do after their manner, of which, see Psal. 148. or rather 2. The Angels who are so called, as 1 King. 22. 19 Luke 2. 13. who do worship God truly and properly. And it is most usual, and reasonable to understand all words properly, where there is no need of a figurative interpretation. And if this were understood of metaphorical, and objective worshipping of God, there seems to be no reason to appropriate that to the host of Heaven, to wit, the stars, seeing the hosts of sea and earth do in that sense worship God no less than the stars do, namely, in giving Angels and men matter and occasion of worshipping and praising of God. worshippeth thee. 7 Thou art the LORD the God, who didst choose * Gen. 11. 〈◊〉. & 12. 1. Abram n Out of the midst of all his nation and family. When thou didst pass by, and neglect the rest of them, suffering them to walk on in their idolatrous and destructive courses; thou didst choose, and single out him to serve and glorify thee, to be Father of all the faithful, the progenitor of the Messiah, and the person in whom, not we only, but all nations should be blessed, and to enjoy thee to all eternity. , and broughtest him forth out of Ur of the Chaldees, and gavest him the name of * Gen. 17. ●…. Abraham. 8 And foundest his heart * Gen. 15. ●…. faithful before thee o When thou madest that admirable trial of his faith and obedience in requiring him to offer up his only son Isaac, thou didst find out, and discover his faithfulness, which was well known to thee before, and also was wrought in him by thy grace. ▪ and madest a * Gen. 12. 7▪ & 15. 18. 17. 7, 8. covenant with him, to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, to give it, I say, to his seed, and hast performed thy words, for thou art righteous. 9 * 〈◊〉. 2. 25. 〈◊〉. And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea: 10 And * 〈◊〉. 14. show'dst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land: for thou knewest that they dealt proudly against them p Treating thy people with great scorn and contempt, like slaves and beasts. : so didst thou get thee a name, as it is this day. 11 * 〈◊〉. ●…. 8. 〈◊〉. 12. & ●… chapter. 〈◊〉. 14. 〈◊〉. And thou didst divide the sea before them, so that they went through the midst of the sea on the dry land, and their persecutors thou threwest into the deeps, as a stone into the 〈◊〉. ●…5. mighty waters q i e. The deep waters, such as these were, into which, when a stone is thrown, there is no hopes of seeing it again. . 12 Moreover, thou * 〈◊〉. 13. 〈◊〉. leddest them in the day by a cloudy pillar, and in the night by a pillar of fire, to give them light in the way wherein they should go. 13 * 〈◊〉. 19 〈◊〉. 1. Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgements, and † 〈◊〉 〈◊〉. true laws r Not such laws as some of the heathen laws were, which taught them fallhood, superstition, Idolatry, and other errors, but such as discover the truth, and the true mind and will of God, and the true and only way to life. : good s Both in themselves, and to us also, being useful to reach, and comfort, and save us. statutes and commandments. 14 And madest known unto them thy holy sabbath t That holy and blessed Sabbath-day which thou didst bless and 〈◊〉 to 〈◊〉 ●…n paradise Gen. 2. 3. commanding him, and in him, all his posterity to observe it, which yet almost all people and Nations have quite forgotten, yea so far as to mock at them, Lam. 1. 7. thou didst graciously reveal unto thy people, reviving that ancient law by another particular law about it given to us in the wilderness. ▪ and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant: 15 And * 〈◊〉. 1●…. gavest them bread from heaven for their hunger, and 〈◊〉 ●…6. 〈◊〉 ●…. 9▪ 〈◊〉. broughtest forth water for them out of the rock, for their thirst, and promisedst them that they should 〈◊〉 1. ●…. go in to possess the land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which thou hadst ●…worn to give them. 16 But u Notwithstanding all these singular and wonderful mercies: which he hither to recounted to aggravate their sins, which he now comes to confess; and to lead them to a sincere and ingenuous grief and repeutance for their sins, not only for the mischief which they brought upon themselves, but for the injury and indignity which they offered to God. they and our fathers dealt proudly x i e. Sinned presumptuously, and with contempt of God, as scorning to submit their wills to Gods. , and hardened their neck, and harkened not to thy commandments. 17 And refused to obey y Persisted in their disobedience after many admonitions, and invitations to repentance. , neither were mindful of thy wonders that thou didst among them: but hardened their necks, and in their rebellion † 〈◊〉 a 〈◊〉 appointed * 〈◊〉. 14. 〈◊〉. a captain z i e. designed, proposed, and resolved to do so, Numb. 14. 4. and therefore they are said to do so as Abraham is said to have offered up Isaac, Heb. 11. 17. because he intended, and attempted to do it. , to return to their bondage: but thou art † 〈◊〉 God 〈◊〉. a God ready to pardon, * 〈◊〉 34. 6. 〈◊〉. 1●…. 18. gracious and merciful, flow to anger, and of great kindness, and forsookest them not▪ 18 Yea, 〈◊〉. 32. 4. when they had made them a molten calf, and said, This is thy God that brought thee up out of Egypt, and had wrought great provocations▪ 19 Yet thou in thy manifold mercies, forsookest them not in the wilderness a Where if thou hadst left them without thy conduct and comfort, they had been utterly lost and undone. : the pillar of the cloud departed not from them by day, to lead them in the way; neither the 〈◊〉. 13. 〈◊〉. 14. 〈◊〉 〈◊〉. 1●…. pillar of fire by night, to show them light, and the way wherein they should go. 20 Thou gavest also thy 〈◊〉. 11. good spirit b Which thou didst graciously and plentifully impart unto Moses, and then unto the seventy Elders, Numb. 11. 17, 25, 26. to the end that they might be able to direct and govern thy people wisely, and in thy fear. , to instruct them, and with-heldest not thy 〈◊〉 16. manna from their mouth, and gavest them 〈◊〉 12. 〈◊〉. 17. 6. water for their thirst. 21 Yea, * Deut. 2. 7. forty years didst thou sustain them in the wilderness, so that they lacked nothing; their * Deut. 8. 4. clothes waxed not old, and their feet swollen not c Of which, see the notes on Deut. 8. 4. . 22 Moreover, thou gavest them kingdoms, and nations, and didst divide them into corners d Or, into a corner. But the singular number is very commonly put for the plural. This is understood, either, 1. Of the Israelites, to whom God divided by lot the Kingdoms and Nations last mentioned, and gave them all the corners, or sides or quarters (for all these the word signifies) of their land. Or, rather 2. Of the heathen Nations, whom God in a great measure destroyed and the remainders of them he dispersed into corners; that whereas before the Israelites came, they had large habitations and dominions, now they were cooped up into corners, some of them into one Town or city, and some into another, in the several corners of their land, as indeed we find them afterward, whilst the Israelites dwelled in a large place, and had the possession of their whole land, some few and small parcels excepted. Compare Deut. 31. 26. where the like phrase is used in the same sense. : so they possessed the land of Sihon * Numb. 21. 21. etc. and the land of the king of Heshbon, and the land of Og king of Bashan. 23 Their children also multipliedst thou as the stars of heaven, and broughtest them into the land, concerning which, thou hadst promised to their fathers that they should go in to possess it. 24 So the children went in and possessed the land, and thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hand, with their kings, and the people of the land, that they might do with them † Heb. according to their will. as they would. 25 And they took strong cities, and a fat land, and possessed houses full of all goods, ‖ Or, cisterns. wells digged, vineyards, and olive-yards, and † Heb. trees of food. fruit-trees in abundance: so they did eat, and were filled, and * Deut. 32. 15. became fat, and delighted themselves in thy great goodness e i e. In all these comforts and blessings which by thy great goodness they obtained and enjoyed. f i. e. Neglected and despised them, would not regard nor observe them, whereas they should have had them continually before their eyes, to direct and govern them. Compare Psal. 50. 17. Ezek. 23. 35. . 26 Nevertheless, they were disobedient, and rebelled against thee, & * 1 Kin. 14. 9 cast thy law behind their backs f Of which see on Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12. , and slew thy * 1 Kin. 19 10. prophets, which testified against them, to turn them to thee, and they wrought great provocations. 27 * Judg. 2. 14. & 3. 8. etc. Therefore thou deliveredst them into the hand of their enemies, who vexed them, and in the time of their trouble, when they cried unto thee, thou heardest them from heaven: and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies. 28 But after they had rest, † Heb. they returned to d●… evil. they did evil again before thee! therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned and cried unto thee, thou heardest them from heaven, and many times didst thou deliver them, according to thy mercies. 29 And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and harkened not unto thy commandments, but sinned against thy judgements (which if a man do, he shall live in them f Of which see on Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 1●…. ) and † Heb. 〈◊〉 gave a withdrawing ●…oulder. withdrew the shoulder, and hardened their neck g i e. Would not submit to thy yoke, like stubborn oxen. , and would not hear. 30 Yet many years didst thou † Heb. protract over them. forbear them h i e. Thou didst delay to bring upon them these judgements which thou hadst threatened and they had deserved, and didst wait for their repentance. , and testifiedst * 2 Kin. 17. 13. against them by thy spirit † Heb. in the hand of thy prophets. in thy prophets i By thy prophets who spoke to them by the inspiration of thy holy Spirit, whom therefore they should have obeyed. : yet would they not give ear k i e. Would not obey, them nor would they vouchsafe so much as to hear them. : therefore gavest thou them into the hand of the people of the lands. 2 Chr. 36. 15. 31 Nevertheless for thy great mercy's sake thou didst not utterly consume them, nor forsake them, for thou art a gracious and merciful God. 32. Now there o'er our God, the great, * Exod. 3●…. 6, 7. the mighty, and the terrible God, who keepest covenant and mercy l i e. Covenanted mercy or thy covenant of mercy and peace▪ Or he adds mercy, because the covenant in its self was not a sufficient ground of hope, because they having so basely broken it, God was discharged from keeping it, and therefore they fly to God's free and rich mercy for relief. : let not all the † Heb. weariness. trouble seem little before thee m Do not thou account it small and insufficient for our punishment, and that it is fit to continue and increase it. † Heb. that hath found us. that hath come upon us, on our kings, on our princes, and on our priests▪ and on our prophets, and on our fathers, and on all thy people since the time of the kings of Assyria n Strictly and properly so called; for from them was the beginning of all the calamities both of judah and of Israel, as appears, from 2. Kings 15. 19 and 18. 13. Or, the kings of Babylon, so called, a Chron. 33. 11. , unto this day. 33 Howbeit, thou art just in all that is brought upon us: for thou hast done right, but we have done wickedly. 34 Neither have our kings, our princes, our priests, nor our fa▪ there's kept thy law, nor harkened unto thy commandments, and thy testimonies, wherewith thou didst testify against them. 35 For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them o i e. Which thou didst lay open to their view and possession removing their enemies and all impediments out of the way. , neither turned they from their wicked works. 36 Behold, we are servants this day, and for the land that thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it p In that land wherein heretofore under thee and by thy favour we were rightful lords and owners. . 37 And it yieldeth much increase unto the kings whom thou hast set over us q We plough and sow and labour, and thou givest thy blessing to our endeavours; and yet in a great measure this is not for ourselves, as formerly it was, but for our kings, to whom we pay great & heavy tributes for these things: of which see Ezra 6. 8. and 7. 24. , because of our sins: also they have dominion over our bodies, and over our cattle r Pressing or forcing both us and our beasts to go and do what they please. , at their pleasure, and we are in great distress. 38 And because of all this s Because all this misery lies upon us for our sins, we do hearty repent of them & resolve to forsake them. , we make a sure covenant t Or, we faithfully promise and engage ourselves to future obedience. ▪ and write it, and our princes, Levites, and priests † Heb. are at the sealing, or, sealed. seal unto it. CHAP. X. 1 NOW † Heb. at the sealings, or over the sealer's. those that sealed a Both in their own names, and in the name of all the rest. It may seem strange that Ezra doth not appear among them. But that might be because he was prevented either by death or by some sickness or other extraordinary impediment for which we have this presumption, that whereas Ezra appears and preacheth and prayeth with jeshua and Bani etc. before the feast of Tabernacles, 〈◊〉. 8. v. 4, etc. We have no mention of him, ch. 9 but the whole work of that solemn fast day was managed by them alone without any mention of Ezra, whose name would not have been omitted, if he had been then present. It is true we meet with Ezra after this at the dedication of the wall of jerusalem, ch. 12, 36. and therefore he was then freed from this impediment whatsoever it was; but thence it appears that he was not dead. were, Nehemiah ‖ Or, the Governor. the Tirshatha b This is added to distinguish him from others of that name, whereof we have one Ne. 3. 16. , the son of Hachaliah, and Zidkijah. 2 Serajah, Azariah, Jeremiah, 3 Pashur, Amariah, Malchijah, 4 Hattush▪ Shebaniah, Malluch, 5 Harim, Meremoth, Obadiah, 6 Daniel, Ginnethon, Baruch, 7 Meshullam, Abijah, Mijamin, 8 Maaziah, Bilgai, Shemajah●…: these were the priests. 9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel, 10 And their brethren, Shebaniah, Hodijah, Kellta, Pelajah, Hanan, 11 Micah, Rehob, Hashabiah, 12 Zaccur, Sherebiah, Shebaniah; 13 Hodijah, Bani, Beninu. 14 The chief of the people c i e. Their elders or representatives acting in the stead and by the appointment of all the rest: for it had been troubelsome and unnecessary for every one of the people to seal. , Parosh, Pahath-moab, Elam, Zattu, Bani, 15 Bunni, Azgad, Bebai, 16 Adonijah, Bigvai, Adin, 17 Ater, Hizkijah, Azzur, 18 Hodiah, Hashum, Bezai, 19 Hariph, Anathoth, Nebai, 20 Magpiash, Meshullam, Hezir, 21 Meshezabeel, Zadok, Jaddua, 22 Pelatiah, Hanan, Anajah, 23 Hoshea, Hananiah, Hashub, 24 Hallohesh, Pileha, Shobek, 25 Rehum, Hashabnah, Maasejah, 26 And Ahijah Hanan, Anan, 27 Malluch, Harim, Baanah. 28 * Ezr. 2. 〈◊〉 And the rest d Those who did not write and seal with their own hands, but only by their deputies above mentioned. of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding. 29 They clavae to their brethren e They owned and ratified what the others had done in their names, declaring their assent to it by their words, or by the lifting up of their hands, as the manner was. , their nobles, and entered into a curse, and into an oath f i e. An outh bound with a curse or imprecation upon themselves in case they violated it. , to walk in God's law, which was given † Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgements, and his statutes. 30 And that we would not give g To wit, in marriage, having sworn obedience to God's Laws in the general, they now do so to some particulars, wherein they had lately transgressed, or were most prone to transgress. * Exod. 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 our daughters unto the people of the land, nor take their daughters for our sons. 31 * Exod. 〈◊〉. 10. 〈◊〉. 〈◊〉. 〈◊〉. Deut. 5. 12. Chap. 13. 〈◊〉. 〈◊〉. And if the people of the land bring ware, or any victuals on the sabbath day, to sell, that we would not buy it of them on the sabbath, or on the holy day, and that we would leave * Leu. 〈◊〉. 〈◊〉. the seventh year h i e. Leave the land at rest from ploughing or tilling it in that year, according to God's command, Exod. 23. 10, 11. Levit. 25. 4. , and the * Deut. 〈◊〉 〈◊〉 exaction of † Heb. 〈◊〉 〈◊〉. every debt i Heb. hand, debts are called hands because they are commonly contracted or confirmed by a bill under the hand of the debtor. . 32 Also we made ordinances for us, to charge ourselves k i e. Every particular head or person among us. Which they had warrant to do both from the nature of the thing, because this was necessary to be done for the upholding of God's Worship, and from the warrant of former examples in the like case, 2. 〈◊〉. 24. 5. yearly with the third part of a shekel, for the service of the house of our God; 33 For the shewbread, and for the continual meat-offering, and for the continual burnt-offering l Formerly these things were provided out of the treasures of the Temple, 1 Chron. 26. 20. And when those failed, out of the King's treasure, 2 Chron. 31. 3. But how both these failing, provision is here made for them another way▪ * See 〈◊〉. 28. & 〈◊〉. of the sabbaths, of the new moons, for the set feasts, and for the holy things m i e. For the Sacrifices▪ all which were holy. , and for the sin-offerings n Which are particularly mentioned, as most necessary and suitable to their present state, which was exceeding sinful, and therefore miserable, and calling aloud for atoning Sacrifices. ▪ to make an atonement for Israel, and for all the work of the house of our God. 34 And we cast the lots amongst the priests, the Levites, and the people o To determine the time and order in which each of them should take the care of the business. , for the wood-offering p For the wood which was to be spent in great quantity being used in every Sacrifice, and formerly had been supplied out of the Temples, treasures or by the King; which could not now be done. , to bring it into the house of our God q i e. Into the place appointed to receive it in the buildings adjoining or belonging to the Temple. , after the houses of our fathers r i e. According to our several families which were to take the charge of it by course. , at times appointed, year by year, to burn upon the altar of the LORD our God, * 〈◊〉. 16. 12. as it is written in the law. 35 And * 〈◊〉 〈◊〉. 19 〈◊〉. 〈◊〉. 2●…. to bring the first- fruits of our ground s i e. Of the fruits of our ground. All the particulars of the first-fruits are exactly and distinctly mentioned, that none might pretend ignorance when they withheld any part of the Priest's deuce; which at that time especially the people were very prone to do through poverty or covetousness or profaneness, and that the Priests fights might be firmly assured to them. , and the first- fruits of all fruit of all trees, year by year, unto the house of the LORD. 36 Also the first born of our sons, and of our cattle, (as it is written * 〈◊〉. 13. 2, 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. 26. 〈◊〉 〈◊〉. 15, 〈◊〉. in the law) and the firstlings of our herds, and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God: 37 * 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. 1●…. 13. 〈◊〉 〈◊〉. 12. etc. 〈◊〉. 1●…. 4. 〈◊〉. 〈◊〉. 2. And that we should bring the first-fruits of our dough, and our offerings, and the fruit of all manner of trees, of wine, and of oil, unto the priests, to the chambers of the house of our God, and * 〈◊〉. 〈◊〉. 3●…. 〈◊〉 〈◊〉. the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage t i e. The tithes of all the fruits of the ground belonging to our several Cities. . 38 And the priest the son of Aaron u i e. Some Priest or Priests appointed to this work, that so neither the people might wrong the Levites, nor the Levites defraud the Priests, of their deuce. , shall be with the Levites, * 〈◊〉. 1●…. ●…6. when the Levites take tithes: and the Levites shall bring up x At their own charges, the tithes of the tithes unto the house of our God, to the chambers, into the treasure-house y To wit, of the Temple; where it was laid up for the use of the Priests. . 39 For the children of Israel, and the children of Levi, * 〈◊〉. 1●…. 6, ●…1. shall bring the offering of the corn, of the new wine, and the oil, unto the chambers where are the vessels of the Sanctuary z Where other things belonging to the Temple are laid up, and therefore these things also shall be put there. , and the priests that minister, and the porters, and the singers ‖ i e. Where also are the Priests and others that Minister in their courses, for whose use these provisions are made. , and we will not forsake the house of our God † i e. We do here solemnly declare and engage ourselves that we will take care from time to time that the house and service of God be not neglected or forsaken for want of necessary provisions to support it. . CHAP. XI. 1 ANd the rulers of the people dwelled at Jerusalem a Which their very Office in some sort obliged them to do. : the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem b That the buildings of the City might be completed, and the Honour and Safety of it better provided for. , the holy city, and nine parts to dwell in other cities. 2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem c Because they denied themselves, and their own safety and profit for the public good: for this City was the Bu●…t of all the malicious plots of their Enemies; and for the present it was rather chargeable than beneficial to its Inhabitants, whereas the Country did more easily and certainly afford them supplies. . 3 Now these are the chief of the province d i e. Of judea, which was now made a province. , that dwelled in Jerusalem: but in the cities of Judah, dwelled every one in his possession in their cities, to wit, Israel e i e. The generality of the People of Israel, whether of judah, or Benjamin, or any other Tribe; as appears by this general enumeration of all the Inhabitants of the Land, in which either the People of judah and Benjamin are included under the title of Israel, or they are not here mentioned▪ which is absurd to think, because they made up the greatest number of them. And these he calls Israel rather than judah, partly because there were many of the other Tribes now joined and incorporated with them: and partly because none of the Tribes of Israel, except judah and Benjamin, dwelled in jerusalem, as appears from the sequel. , the priests, and the Levites, and the * 〈◊〉. 2. 43. Nethinims, and the * 〈◊〉. 2. 55. children of Solomon's servants. 4 And at Jerusalem dwelled certain of the children of Judah, and of the children of Benjamin f For to these two Tribes this City anciently and most properly belonged, although some also of other Tribes dwelled in it. Of which, and other things relating to this catalogue, see 1 Chron. ●…▪ 3▪ etc. : of the children of Judah; Athajah g And his Family and relations with him, and under him as their head, as appears from v. 6. the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, † one. of the children of Perez: 5 And Maasejah the son of Baruch, the son of Col-hozeh, the son of Hazaiah, the son of Adajah, the son of Jojarib, the son of Zechariah, the son of Shiloni. 6 All the sons of Perez that dwelled at Jerusalem, were four hundred threescore and eight valiant men h Such were most proper for this place and time, because of its many Enemies round about it. ▪ 7 And these are the sons of Benjamin: Sallu the son of Meshullam, the son of Joed, the son of Pedajah, the son of Kolajah, the son of Maasejah, the son of Ithiel, the son of Jesajah. 8 And after him Gabbai, Sallai, nine hundred twenty and eight i So here were more of Benjamin, than of judah, because the City did chief and most properly belong to that Tribe, as hath been noted before. ▪ 9 And Joel the son of Zichri was their overseer k The Captain of their Thousand. : and Judah the son of Senuah, was second over the city. 10 Of the priests: Jedajah the son of Jojarib, Jachin. 11 Serajah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Merajoth, the son of Ahitub, was the ruler of the house of God l One of the chief-Priests, who ruled with and under the Highpriest, See Numb. 3. 32. 1 Chr. 9 11. 2 Chr. 19 11. & 31. 13. . 12 And their brethren that did the work of the house † of God. , were eight hundred twenty and two: and Adajah the son of Jeroham, the son of Pelatiah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah, 13 And his brethren chief of the Father's two hundred forty and two: and Amashai, the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer. 14 And their brethren mighty men of valour, an hundred twenty and eight: and their overseer was Zabdiel, ‖ Or, the 〈◊〉 of Haggedoji●…. the son of one of the great men m i e. Of a person then or lately eminent in Valour, or Worth, or Dignity. Or of Gedolim, or Haggedoli●…, a man so called. . 15 Also of the Levites; Shemajah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni. 16 And Shabbethai, and Jozabad of the chief of the Levites, † Heb. 〈◊〉 over. had the oversight of the outward business of the house of God n i e. For those things belonging to the Temple and its service, which were to be done without it, or abroad in the Country, as for the gathering in of the voluntary Contributions, or other necessary provisions out of the several parts of the Land. See 1 Chr. 26. 29. . 17 And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer o i e. In the public and solemn Prayers and Praises, which were constantly joined with the morning and evening Sacrifice, at which the Singers were present, and praised God with a Psalm or Hymn, which this man began. : and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Jeduthun. 18 All the Levites in the holy city, were two hundred fourscore and four. 19 Moreover, the porters, Akkub, Talmon, and their brethren that kept 〈◊〉▪ at the 〈◊〉. the gates, were an hundred seventy and two. 20 And the residue of Israel, of the priests and the Levites, were in all the cities of Judah, every one in his inheritance. 21 * See ch ●…. 26. But the Nethinims dwelled in ‖ Or, the 〈◊〉. Ophel: and Ziha, and Gispa were over the Nethinims. 22 The overseer also of the Levites at Jerusalem, was Uzzi the son of Bani, the son of Hashabiah the son of Mattaniah, the son of Micha: of the sons of Asaph, the singers were over the business of the house of God p i e. Were to take care at Jerusalem for the supply of such things as were necessary for the Temple and the service of God, from time to time, whilst others minded the outward business, v. 16. And this Office was very proper for them, both as they were Levites▪ to whose care those things belonged; and as they were Singers, who were not to come to jerusalem by turns, as other Levites, and as the Priests did, but were constantly to reside there, and therefore were more capable of minding this business. Besides their Employment was not so frequent, nor so great as some others were, and therefore they had more leisure for it. . 23 For q Or, therefore. For the following words contain either a reason why they were set over that business; or a recompense for it; or a provision that they might diligently attend to it. it was the king's r Either 1. Davids, who made this constitution▪ Or rather 2. The Kings of Persia, who is called simply the king in the next verse also: who took this care at the request and by the direction of Ezra or Nehemiah. Or this might be Nehemiah's Command, which is called the King's Command, because it was done by the King's Deputy, or a Commissioner whom the King impowered to do what he saw fit for the House and Service of God, commanding all the People to obey him therein; as he had formerly done▪ Ezra 7. 18, 20, 23. commandment concerning them, that ‖ Or, 〈◊〉 〈◊〉. a certain portion should be for the singers, due for every day. 24 And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the king's hand s Or, on the king's part, to determine Civil Causes and Controversies between Man and Man, by the Laws of that Kingdom; which peradventure he understood better than Nehemiah, and therefore was appointed for this work, but still under Nehemiah. Or, according to the king's appointment, as the hand is used, as Numb. 4. 49. and elsewhere. in all matters concerning the people t Either in civil differences between them: or in things between the King and People; as in matters of Tribute, or Grievances, etc. wherein this man possibly was chief Justiciary under Nehemiah. . 25 And for the villages, with their fields, some of the children of Judah dwelled at Kirjath-arba u This, and most of the other places here named had been destroyed by the Chaldeans; but the Jews now repaired the best of the ruinated Houses, and by degrees rebuilt others. , and in the † Heb. daughters. villages thereof, and at Dibon, and in the villages thereof, and at Jekabzeel, and in the villages thereof. 26 And at Jeshua, and at Moladah, and at Bethphelet. 27 And at Hazar-shual, and at Beer-sheba, and in the villages thereof, 28 And at Ziklag, and, at Mekonah, and in the villages thereof▪ 29 And at Enrimmon, and at Zareah, and at Jarmuth, 30 Zanoah, Adullam, and in their villages, at Lachish, and the fields thereof, at Azekah, and in the villages thereof: And they dwelled from Beer-sheba, unto the valley of Hinnom. 31 The children also of Benjamin ‖ Or, of Geba. from Geba, dwelled ‖ Or, to 〈◊〉. at Michmash, and Aija, and Bethel, and in their villages, 32 And at Anathoth, Nob, Anania, 33 Hazor, Ramah, Gittaim, 34 Hadid, Zeboim, Nebullat, 35 Lod, and Ono, * 1 Ch●…. ●…. 〈◊〉 the valley of craftsmen x Or, in the valley, etc. Or this is another place called Ge-baharasim. . 36 And of the Levites, were divisions y Or, for the Levites (to wit, those of them who were not settled in jerusalem) there were divisions, i. e. places appointed for them▪ and distributed among them. in Judah and in Benjamin. CHAP. XII. 1 NOw these are the * Ez●…. ●…. ●…. priests a i e. The chief of the Priests, as they are called here v. 7. to wit, the heads of those Twenty four courses which David appointed by divine direction, 1 Chr. 24. And whereas there are Twenty four, and here but Twenty two, and v. 12, etc. only Twenty, the reason of this difference may possibly be this, because Two of the Twenty four courses were extinct in Babylon, or at lest none of them was then returned; and two of the Persons here named, v. 2, 5. to wit, Hattush, and Maodiah, may be omitted in the account of the posterity of these persons, v. 12, etc. because they had no posterity. Possibly these were not the same courses which David had appointed, but others which Zerubbabel and joshua had constituted in imitation of that order as far as they could. , and the Levites, that went up with Zerubbabel the son of Shealtiel, and Jeshua: Serajah, Jeremiah, Ezra b Either this was another Ezra, or if it were the same mentioned Ezra 7. he lived to a great Age: which may well be supposed concerning his great Sobriety, and abstinence from those evil practices which shorten men's Lives, and his great piety to which God promised long Life, and withal the special providence of God continuing him so long in such a season wherein the Church of God did greatly need his help and counsel. , 2 Amariah, ‖ Or, 〈◊〉 ver. 14. Malluch c In the repetition of this and some other men's names hereafter v. 14, etc. there are some small variations, which are very frequent in that language. , Hattush, 3 ‖ Or, 〈◊〉 ver. 1●…. Shechaniah, ‖ Or, 〈◊〉 ver. 1●…. Rehum, ‖ Or, 〈◊〉 ver. 1●…. Meremoth, 4 Iddo, ‖ Or, 〈◊〉 〈◊〉, ver. 〈◊〉 Ginnetho, Abijah d The Progenitor of john the Baptist, Luk. 1. 5. , 5 ‖ Or, 〈◊〉 〈◊〉 ver. 1●…. Miamin, ‖ Or, 〈◊〉 ver. 1●…. Maadiah, Bilgah, 6 Shemajah, and Jojarib, and Jedajah, 7 ‖ Or, 〈◊〉 ver. 2●…. Sallu, Amok, Hilkiah, Jedajah: these were the chief of the priests, and of their brethren e i e. Of the Priests, who were their Brethren. in the days of Jeshua. 8 Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over ‖ Th●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thanksgiving, he and his brethren. 9 Also Bakbukiah, and Unni, their brethren were over against them in the watches f i e. In the places where they were appointed to stand, and wait, and perform their office, one standing over against another, as it is explained, v. 24. ward over against ward; for the Hebrew word is the same there and here. Others, according to their turns or courses, of which see 1 Chron. 25. 9 . 10 And Jeshua begat Jojakim g Here follows a Catalogue of the Jewish High-Priests; which was the more necessary, because their times were now to be measured, not by the years of their Kings as formerly, but by their High-Priests. , Jojakim also begat Eliashib h Of whom see Nehem. 3. 1. & 13. 4▪ 5. , and Eliashib begat Jojada, 11 And Jojada begat Jonathan, and Jonathan begat Jaddua i Generally supposed to be the same man who was Highpriest in the days of Alexander the Great, as josephus' mentions: whence a great difficulty ariseth, how Nehemiah could mention this man who seems not to have been Highpriest till many years after Nehemiah's death. But it seems not necessary that this jaddua should be the same Person, for he might be the Father of that jaddua, both being called by the same name. Or, if he were the same, the blessing of a very long Life might be given to this great and excellent Governor, as it was to Ezra, that famous Scribe, as was noted on v. 1. and that for the very same reason. He might also live to see jaddua, though not to see him Highpriest, which might be many years after. Or this passage might be put into this Book by some sacred or inspired Penman, there being some, though but few, such passages in the foregoing Books of Scripture, which were added by succeeding men of God in after times. . 12 And in the days of Jojakim were priests k As their Fathers were Priests in the days of joshua, so in the days of jojakim the son of joshua, the sons of those persons executed the Priesthood in their Father's steads, some of their Fathers probably being yet living, and many of them now dead. , the chief of the fathers: of Serajah, Merajah: of Jeremiah, Hananiah. 13 Of Ezra, Meshullam: of Amariah, Jehohanan: 14 Of Melicu, Jonathan: of Shebaniah, Joseph: 15 Of Harim, Adna: of Merajath, Helkai: 16 Of Iddo, Zechariah: of Ginnethon, Meshullam: 17 Of Abijah, Zichri: of Miniamin, of Moadiah, Piltai: 18 Of Bilgah, Shammua: of Shemajah, Jehohanan: 19 And of Jojarib, Mattenai: of Jedajah Uzzi: 20 Of Sallai, Kallai: of Amok, Eber: 21 Of Hilkia, Hashabiah: of Jedaja, Nethaneel. 22 The Levites in the days of Eliashib, Jojada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius l Either Darius Codomannus, and then what was said concerning jaddua, v. 11. must be in part repeated and applied here: or, Darius Nothus; and so this jaddua might be Father to him who was in the days of Darius Codomannus, and of Alexander the Great. the Persian. 23 The sons of Levi, the chief of the fathers, were written in the Book of the * 〈◊〉. ●…. 14. ●…. chronicles m i e. In the public Annals or Registers, in which the Genealogies of the several Families were set down by the Jews with great exactness, as all persons agree. , even until the days of Johanan the son of Eliashib. 24 And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise, and to give thanks, * 〈◊〉. ●…, & ●…, & ●…. according to the commandment of David the man of God, ward over against ward n Of which see on v. 9 . 25 Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward, at the ‖ 〈…〉. thresholds of the gates o To wit, of the Temple, their watching-place being close by the Thresholds of the Gates, as it now is. . 26 These were in the days of Jojakim, the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor; and of Ezra the priest, the scribe. 27 And at the dedication of the wall p And of the gates which are mentioned v. 30. and of the City itself within the Gates: which is here dedicated to God, and to his Honour and Service, not only upon a general account, by which we ought to devote ourselves, and all that is ours, to God; but upon a more special ground, because this was a place which God himself had chosen, and sanctified by his Temple and gracious presence, and therefore did of right belong to him; whence it is oft called the holy City, as hath been observed before. And they restored to God by this dedication, withal imploring the Presence, and Favour, and Blessing of God to this City by solemn Prayers, and Praises, and Sacrifices▪ wherewith this Dedication was accompanied. See Deut. 20. 5. 1 Kin. 8. 63. Ezr. 6. 17. Psal. 30. title. of Jerusalem they sought the Levites out of all their places q To which they were now retired after that great and general Assembly, ch. 8, & 9, & 10. , to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings and with singing with cymbals, psalteries, and with harps. 28 And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi. 29 Also from the house of Gilgal, and out of the fields of Geba, and Azmaveth: for the singers had built them villages round about Jerusalem r That they might be near at hand for the service of God, and of his House. . 30 And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall s Partly by sprinkling the water of Purification upon them▪ by which the Tabernacle and sacred Utensils were purified, Num. 8. and partly by solemn Prayers and Sacrifices. . 31 Then I brought up the princes of Judah t And half of the people with them, as it is expressed afterwards, v. 38. upon the wall u For the Wall was broad and strong, and so ordered that Men might conveniently walk upon it, as at this day it is in many Cities. , and appointed two great companies of them that gave thanks, whereof one went on the right hand x Towards the South and East. upon the wall toward * Ch. 2. 13. & 3. 13. the dung-gate: 32 And after them went Hoshajah, and half of the princes of Judah, 33 And Azariah, Ezra y Not the Scribe, as is evident from v. 36. but another Ezra. , and Meshullam, 34 Judah and Benjamin, and Shemajah, and Jeremiah. 35 And certain of the priests sons * Num. 10. 2. with trumpets: namely, Zechariah the son of Jonathan, the son of Shemajah, the son of Mattaniah, the son of Michajah, the son of Zaccur, the son of Asaph: 36 And his brethren, Shemajah, and Azareel, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with * 1 Chr. 23. 5. the musical instruments of David the man of God, and Ezra the scribe before them. 37 And at * Ch. 2. 14. & ●…. 15. the fountain-gate, which was over-against them, they went up by * Ch. 3. 15. the stairs of the city of David z By which they went up to the hill of Zion, and City of David. , at the going up of the wall above the house of David, even unto * Ch. 3. 26. & 8. 1, 3, 16. the water-gate eastward. 38 And the other company of them that gave thanks, went over against them a To wit, on the other side of the City, Northward and Eastward. , and I after them, and the half of the people upon the wall, from beyond * Ch. 3. 11. the tower of the furnaces, even unto the * Ch. 3. 8. broad wall b Which they made thicker and stronger than the rest of the Wall, for some special reason. : 39 And from above * 2 Kin. 14. 1●…. the gate of Ephraim, and above the * Ch. 3. 6. old gate, and above * Ch. 3. 3. the fish-gate, and the tower of Hananeel, and * Ch. 3. 1. the Tower of Meah, even unto the sheep-gate▪ and they stood still in the prison gate c Waiting, as also their Brethren did, that they might go together in due order into God's House, there to perfect the solemnity. . 40 So stood the two companies of them that gave thanks in the house of God d i e. In the Courts of the Temple. , and I, and the half of the rulers with me e And Ezra, and the other half with him, as appears by comparing this with v. 31, 36. : 41 And the priests; Eliakim, Maasejah, Miniamin, Michajah, Elioenai, Zechariah, and Hananiah with trumpets. 42 And Maasejah, and Shemajah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer: and the singers † Heb. made their voice to be heard. sang loud, with Jezrahiah their overseer. 43 Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy; the wives also, and the children rejoiced: so that the joy of Jerusalem was heard even afar off f Either their loud voices and instruments were heard to a great distance: or the fame of it was spread far and near. . 44 And at that time were some appointed over the chambers for the treasures, for the offerings g Such as they had lately engaged themselves to give, or other voluntary or prescribed offerings. , for the first-fruits, and for the tithes, to gather into them out of the fields of the cities the portions ‖ That is, appointed by the law. of the law h i e. The foresaid first-fruits, and Tithes, and other things which God by his Law appointed for them. for the priests and Levites: † Heb. for the joy of judah. for Judah rejoiced for the priests, and for the Levites † Heb. that stood. that waited i Partly for the eminent Gifts and Graces which they observed in many of them: and partly for the great benefit which they had now received by their Ministry: and therefore for the competent provision which hereby was made for them, that so they might wholly wait upon their office, to the People's Edification and Comfort. . 45 And both the singers and the porters kept the ward of their God k i e. That Ward, or Charge, or Business which God had prescribed to them. , and the ward of the purification l And in particular the charge of purification, i. e. of taking care that no unclean person or thing might enter into the House or Courts of the Lord: which care did certainly belong to the Porters, as is expressed 2 Chron. 23. 19 and at this time, and in some sort, as it seems to the singers, who, besides their proper employment were also over the business of the house of God, as is affirmed ch. 11. 22. Which being a general expression, maywell comprehend, if it doth not principally design this, that they should take care to keep the House of God free from all pollution. And possibly as the Porters were to take care that no unclean thing might enter there, so if it should through their madvertency enter in, the Singers were to remove it. , * 1 Chr. 25. & 26. according to the commandment of David, and of Solomon his son. 46 For in the days of David * 1 Chr. 25. 1, etc. and Asaph m, of old, there were chief of the singers n There were some overseers, whose Office it was to see that the Singers were fit for, and diligent in their work: and therefore they took care of it at this time. , and songs of praise and thanksgiving unto God. n And Heman, and jeduthun, 1 Chron. 25. 1. but Asaph only is mentioned here, as the most eminent and useful in that work. 47 And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers, and the porters every day his portion, and they ‖ That is, set apart. sanctified holy things o i e. They sequestered or set apart the First-fruits and Tithes from their own share, and devoted them to the use of the Levites, to whom they belonged. And so did the Levites by the Tithe of the Tithes. Thus they all conscientiously paid their deuce to God or his Assigns, and did not profane those things which God had sanctified, nor take them to their own common use, as divers ungodly or covetous persons had formerly used to do when they had opportunity. unto the Levites, * Num. 18. 26. and the Levites sanctified them unto the childerens of Aaron. CHAP. XIII. 1 ON that day a Not now presently after the dedication of the wall and gates and City, but upon a certain day, as that phrase is very commonly used in Scripture without any relation to the time or things mentioned next before it; to wit, when Nehemiah was returned again from the Persian court to jerusalem, from which he had been absent for some considerable time, in which some errors and abuses had crept in which now he endeavours to remove. † Heb. there was read. they read in the book of Moses in the † Heb. ears. audience of the people b Partly because it was not only the Priests but also the people's duty to study and understand God's Law and their own duty: and partly that the people hearing that this was the express mind and will of the great God might the more willingly yield to the following duties, some of which were attended with difficulty and required self denial. ; and therein was found written, * Deut. 23. 3. that the Ammonite and the Moabite should not come into the congregation of God c i e. Not be incorporated into the common wealth of Israel, nor be joined with any Israelite in marriage relation, as appears from, v. 3. That practice being a plain comment upon this law. But of this and the next verse see the notes on Deut. 23. 3, 4. for ever; 2 Because they met not the children of Israel with bread and with water, but * Numb. 22. 5. Josh. 24. 9 hired Balaam against them that he should curse them: howbeit our God turned the curse into a blessing. 3 Now it came to pass when they heard the law, that they separated from Israel all the mixed multitude d i e. All the heathenish people with whom they had contracted alliances. See ch. 9 2. And Ezra 10. 3. . 4 And before † ti●…e. this Eliashib the priest e The Highpriest, ch. 3. 1. Or some other Priest so called, there being divers Eliashibs, in or about this time, Ezra 10. 6, 24, 27, 36. Though the first seems most probable, by comparing this verse with v. 28. and with ch. 12. 〈◊〉▪ 11. † Heb. being set over. having the oversight of the chamber f ●…. ●…. Of the chamber, as appears from the following verse; and from ●…. 9 where it is called chambers, and from the nature of the thing, the Highpriest having the chief power over the house of God, and all the Chambers belonging to it. The singular number for the plural. of the house of our God, was allied unto Tobiah g The Ammonite, and a violent Enemy to God's People. So this is noted as a great blemish to Eliashib, and as the cause of his other miscarriage noted v. 5. : 5 And he had prepared for him a great chamber g By removing the things which were in it, and uniting divers small chambers into one, and furmshing it for the use of Tobiah, when he came to jerusalem: whom he seems to have lodged there, that he might have more free and secret communication with him, this being in a place where the People might not come. ; where aforetime they laid the meat-offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, ( † 〈…〉 which was commanded to be given to the Levites, and the singers, and the porters) and the offerings of the priests. 6 But in all this time was not I at Jerusalem h And Eliashib took the occasion of my absence to do these things, supposing that I would no more return thither. : for in the two and thirtieth year of Artaxerxes king of Babylon, came I unto the king i To wit, from jerusalem; where he had been once and again. , and † Heb. 〈◊〉 〈◊〉 of 〈◊〉 after certain days k Heb. in the end of days, or of a year, as that word oft signifies. ‖ Or, 〈◊〉 〈◊〉 obtained I leave of the king: 7 And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God. 8 And it grieved me sore l That so sacred a place should be polluted by one who in many respects ought not to have come there, being no Priest, a stranger, an Ammonite, and one of the worst of that People; and that all this should be done by the permission and order of the Highpriest, who by his Office should have punished and reform these things in others. , therefore I cast forth all the household stuff of Tobiah out of the chamber. 9 Then I commanded, and they cleansed the chambers m By such means and rites as were then usual in such cases. See Numb. 19 9 ; and thither brought I again the vessels of the house of God, with the meat-offering and the frankincense. 10 And I perceived that * Ma●…. 3. ●…. the portions of the Levites had not been given them n Which might be either 1. From this corrupt Highpriest Eliashib, who took their portions, as he did the sacred Chambers, to his own use, or employed them for the entertainment of Tobiah, and his other great allies. Or 2. From the People, who either out of Covetousness reserved them to themselves contrary to their own solemn Agreement and Covenant▪ ch. 10. 37. or were so offended at Eliashib's horrid and manifest abuse of sacred things, that they abhorred the Offering and Service of God, as others did upon a like occasion, 1 Sam. 2. 17. and therefore neglected to bring in their Tithes, etc. which they knew would be perverted to bad uses. : for the Levites and the singers that did the work, were fled every one * Num. 35. 2. to his field o To his possession in the Country, being forced to do so for a livelihood. . 11 Then contended I with the rulers o I sharply reproved those Priests to whom the management of these things was committed, for neglect of their duty, and breach of their late solemn Promise. , and said, Why is the house of God forsaken p You have not only injured men in withholding their deuce, but you have occasioned the neglect of God's House and Service. ? And I gathered them together q To jerusalem from their several Country possessions, in which they were dispersed. , and set them in their † Heb. 〈◊〉. place r Restored them to the exercise of their Office. . 12 Then brought all Judah the tithe s Partly out of the respect which they had to Nehemiah, and to his Command: and partly because they saw they would be applied to their proper uses, and not abused, as they had been. of the corn, and the new wine, and the oil unto the ‖ Or, 〈◊〉. houses. treasuries. 13 And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe t The Ecclesiastical Scribe, who was to keep the accounts of the Receipts and Disbursements. , and of the Levites Pedajah: and † Heb. 〈◊〉 hard. next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful u By common Fame, and the consent of those who knew them. Such he now sought out the more diligently, because he had late experience of the perfidiousness of the former trusties. , and † Heb. it 〈◊〉 upon 〈◊〉. their office was to distribute unto their brethren x According to their several Families, as the Law had prescribed. . 14 * 〈◊〉 ●…2. Remember me, O my God, concerning this y What I have done with an upright heart for thy House and Service be pleased graciously to accept, and remember for my good, according to thy promise. ▪ and wipe not out my † 〈◊〉 〈◊〉 good deeds that I have done for the house of my God, and for the ‖ 〈◊〉 offices thereof. 15 In those days saw I in Judah some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them z I protested against the action, and admonished them to forbear it. in the day wherein they sold victuals. 16 There dwelled men of Tyre also therein, which brought fish a Which they might take in the Sea near joppa, or bring from Tyre to joppa by Sea, and thence to jerusalem, which was but a small Journey. , and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem b The holy City, where God's House and presence was; and where the great Judicatories of the Nation were. So this is added as an aggravation of their sin, that this was done with manifest contempt both to God and Men. . 17 Then I contended with the nobles of Judah c i e. Their chief Men and Rulers; whom he chargeth with this sin, because though others did it, it was by their countenance or connivance, and they should and might have punished and restrained it. , and said unto them▪ What evil thing is this that ye do, and profane the sabbath-day? 18 Did not your fathers thus, and did not our God bring all this evil upon us d Which you so well and sadly remember, that I need not tell you the particulars. , and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath. 19 And it came to pass, that when the gates of Jerusalem * Leu. 23. 32. began to be dark e Which was about Sunsetting by reason of the Mountains which were round about, and near jerusalem, Psa. 125. 2. before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates f Out of a diffidence in those to whom the keeping of the Gates was committed. * ●…er. 17. 21. that there should no burden be brought in on the sabbath day. 20 So the merchants, and sellers of all kind of ware, lodged without Jerusalem once or twice. 21 Then I testified against them, and said unto them, Why lodge ye † 〈◊〉 〈◊〉 about the wall? if ye do so again, I will lay hands on you g I will punish you and seize your goods. For this was a temptation 〈◊〉 or needy Jews, that lived in or near the City, to 〈◊〉 〈◊〉 of buying their commodities, which then they might 〈◊〉 more advantage. ▪ From that time forth came they no more on the sabbath. 22 And I commanded the Levites, that they should 〈◊〉 themselves h Partly because the work they were now set upon, though common in its nature, yet was holy in design of it, and had respect unto the Sabbath: and partly because the day in which they were to do this was the Sabbath day, for the observation whereof they were obliged to prepare and purify themselves. , and that they should come and keep the gates i Either 1. The Gates of the Temple. But a particular command was superfluous in that case, because it was their constant work and charge to do this both Sabbath-days and every day. Or rather 2. The Gates of the City; for of them he spoke last, v. 19 and not daring to trust the common Porters of those Gates, not being able always to employ his men in that work, he committeth the charge of them for the present season, and upon the Sabbath-days, to the Levites, to whom the care of sanctifying the Sabbath did properly belong. , to sanctify the sabbath-day. Remember me, O my God, concerning this also, and spare me according to the ‖ 〈◊〉, 〈◊〉 greatness of thy mercy k Whereby he intimates that though he mentioned his good works as things wherewith God was well-pleased, and which he had promised to reward, yet he neither did, nor durst trust to their merit, or his own worthiness, but, when he had done all, he judged himself an unprofitable servant, and one that needed Gods infinite Mercy and Indulgence to pardon all his sins, and particularly those infirmities and corruptions which adhered to his good deeds. . 23 In those days also saw I Jews that † Or, had made to dwell with them. * Ezra 9 2. had married wives of Ashdod l A City of the Philistines, 1 Sam. 5. 1, 2, etc. , of Ammon, and of Moab: 24 And their children spoke half in the speech of Ashdod, and † Heb. they discerned not to speak. could not speak in the Jews language, but according to the language † Heb. of people and people. of each people m Which their Mothers instilled into them, together with their Principles and Manners. . 25 And I contended with them, and ‖ Or, reviled them. cursed them n i e. Caused them to be excommunicated and cast out of the society and privileges of God's people. This and the following punishments were justly inflicted upon them, because this transgression was contrary both to a very plain and express Law of God, and also to their own late solemn Covenants and Promises, of which see Ezra 10. Nehem. 10. 30. ▪ and smote o i e. I caused them to be beaten with stripes, according to the Law, Deut. 25. 2. certain of them p Such whose faults were most aggravated by their quality or other circumstances: to whom he added this punishment over and besides the former. , and plucked off their hair q Or, shaved them. The hair was an Ornament and Ensign of Liberty amongst the Eastern Nations; and baldness was a disgrace and token of slavery and sorrow. See Isa. 3. 24. & 15. 2. jer. 48. 37. Ezek. 29. 18. ▪ and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. 26 Did not Solomon king of Israel sin by these things? yet * 1 Kin. 3. 13. 2 Chr. 1. 12. among many nations was there no king like him, who was * 2 Sam. 12. 24. beloved of his God, and God made him king over all Israel: * 1 Kin. 11▪ 1. etc. nevertheless even him did outlandish women cause to sin. 27 Shall we then hearken unto you r Shall we justify your action by permitting or not punishing it? God forbidden. to do all this great evil, to transgress against our God, in marrying strange wives? 28 And one of the sons of Jojada s Said by josephus to be that Manasses who by Sanballats' interest procured Liberty to build the Samaritan Temple in mount Gerizim; to which those Priests who had married strange Wives, or been otherwise criminal, betook themselves, and with, or after, them, others of the people in the same or like circumstances. , the son of Eliashib the high priest, was son in law to Sanballat the Horonite: therefore I chased him from me t i e. From my Presence and Court, and from the City and Temple, and all the privileges of the Priesthood, and from the whole Congregation and Church of Israel, whereof I am a member. . 29 Remember them, O my God, † Heb, for the defilings. because they have defiled the priesthood, and * Mal. 2. 4. the covenant of the priesthood u That Covenant made between me and his Progenitors for themselves and their Posterity, whereby I promised to give them an everlasting Priesthood, Numb. 25. 12, 13. and they covenanted with me that they would faithfully and holily execute that sacred Function according to the rules which I gave them whereby among other things, they were enjoined to keep themselves pure from all unlawful marriages; and from all other things which might pollute them, or the Priesthood. , and of the Levites. 30 Thus cleansed I them from all strangers, and * Ch. 12. 1. appointed the wards of the priests and the Levites, every one in his business: 31 And for the * Ch. 10. 34. wood-offerings at times appointed, and for the first-fruits x And particularly I took care for these things, because they had been lately neglected. . Remember me, O my God, for good. ESTHER. THis Book was constantly received for a part of the Canon of the Scripture by the People of the jews; whose authority herein is the more considerable, because to them were committed the Oracles of God, Rom. 3. 2. to keep them safely, and transmit them carefully to Posterity. And it is a very strong presumption that they were true to their trust, that our blessed Lord, and his holy Apostles, who taxed the jews with many faults both greater and less, never charged them with unfaithfulness herein: which, if the jews had been guilty, they would certainly have done, and by their Office were obliged to do it for the Instruction and Caution of the Christian Church, whose Faith was built no less upon the Writings of the Prophets, than upon the Doctrine of the Apostles. The Penman of it is both by jewish and Christian Interpreters, ancient and modern, thought to be Mordecai: who was both an holy man of God, and a principal Actor in this History. And therefore who so fit and proper for it as himself? CHAP. I. 1 NOw it came to pass in the days of Ahasuerus a Qu. Who was this King? Ans. It is confessed and manifest that this was one of the Kings of Persia: But which of them it was, is not yet agreed, nor is it of any necessity for us now to know. But it is sufficiently evident that this was either▪ 1. Darius Hystaspis, as divers both Jewish and Christian Writers affirm: for his Kingdom was thus vast, and he subdued India, as Herodotus reports: and one of his Wives was called Atossa, which differs little from Hadassah, which is esther's other name, Esth. 2. 7. Or 2. Xerxes, whose Wife, as Herodotus notes, was called Amestris, which is not much differing from Esther: by whom all these things were transacted whilst he was potent and prosperous, before his unhappy expedition against the Grecians. Or 3. Artaxerxes Longimanus; to whom the characters of Ahasuerus represented in this Book do not disagree. And whereas it is objected that by this account Mordecai must be a man of about 140 Years, and consequently Esther, who is called his Uncle's daughter, ch. 2. 7. must be too old to make a Wife for the King; as for Mordecai it may be granted, there being divers instances of persons of greater Age than that in sacred and profane Historians; and for Esther it may be said that she was his Uncle's Granddaughter, nothing being more frequent than for the names of sons or daughters to be given to more remote posterity. , (this is Ahasuerus, which reigned from India even unto Ethiopia, over an hundred and seven and twenty provinces b So seven new Provinces were added to those 120 mentioned, Dan. 6. 1. .) 2 That in those days, when the king Ahasuerus sat on the Throne of his kingdom c i e. Either was lately advanced to it: or rather was settled in the peaceable possession of it. , which was in Shushan the ‖ Or, chief city. palace d Or, the castle: or the chief or royal city, as both Jewish and Christian Interpreters render it. Shushan might be the proper name of the Palace, which thence was given to the whole City. Here the Kings of Persia used to keep their Courts chief in Winter, as ordinarily they were in Ecbatana in Summer. , 3 In the third year of his reign, he made a feast unto all his Princes, and his servants, the power e i e. The mighty men; the chief Officers of State, and Commanders of all his Forces: whom by this splendid entertainment he endeavoured to oblige and assure to himself. of Persia and Media, the nobles and princes of the provinces being before him. 4 When he shown the riches of his glorious Kingdom, and the honour of his excellent majesty, many days, even an hundred and fourscore days f Making every day a magnificent Feast either for all his Princes, or for some of them, who might come to the Feast successively, as the King ordered them to do. The Persian Feasts are much celebrated in Authors for their length and Luxury. . 5 And when these days were expired, the king made a feast unto all the people that were † Heb. found. present g Both such as constantly resided there, and such as were come thither upon their occasions, of whatsoever condition or quality. in Shushan the palace, both unto great and small, seven days, in the court of the garden h The Persian Gardens were exceeding large and pleasant. of the king's palace. 6 Where were white, green, and ‖ Or, 〈◊〉. blue hang fastened with cords of fine linen and purple, to silver rings, and pillars of marble: the beds i For in those Eastern Countries, and ancient times, they did not sit at Tables, as we do, but rested or leaned upon Beds: of which we have many testimonies both in Scripture, as Esth. 7. 8. Amos 2. 8. & 6. 4. joh. 13. 23. and in all other Authors. were of gold, and silver, upon a pavement ‖ Or, of 〈◊〉, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 of 〈◊〉. of red, and blue, and white, and black marble. 7 And they gave them drink in vessels of gold, (the vessels being divers one from another) and † ●…eb. 〈◊〉 〈◊〉 〈◊〉. royal wine in abundance, † Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 king. according to the state of the king. 8 And the drinking was according to the law, none did compel k i e. According to this Law which the King had now made▪ that none should compel another to drink more than he pleased▪ which the Persians, and other lose and heathenish Nations used to do; though that practice was connemned by the wise and sober Heathens, and among others by this great Prince. Or, no man did compel another to drink according to the Law, i. e. as by the Laws or Orders of the Persians prescribed and used in their Feasts they might have done, if not restrained by this Law. : for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure. 9 Also Vashti the queen made a feast for the women l Whilst the King entertained the men. For this was the common custom of the Persians, that Men and Women did not feast together, but in several places. , in the royal house which belonged to king Ahasuerus. 10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcase, the seven ‖ Or, 〈◊〉. chamberlains m Or, Eunuches, which were much in use, and in favour in the Eastern Courts, and particularly with the Persian Emperors, as ancient Histories inform us. , that served in the presence of Ahasuerus the king, 11 To bring Vashti the queen before the king, with the crown royal, to show the people and the princes her beauty, for she was † Heb. 〈◊〉 countenance. fair to look on. 12 But the queen Vashti refused to come n Being favoured in this refusal by the Laws and customs of Persia, which was to keep men's Wives, and especially Queens, as much as might be, from the view of other men. at the king's commandment † Heb. 〈◊〉 was b●… 〈◊〉 of his 〈◊〉. by his chamberlains: therefore was the king very wroth, and his anger burned in him. 13 Then the King said to the wisemen, which knew the times o Either 1. The Histories of former times, what Princes have done in such cases as this was. Or 2. Things done or to be done in time, what was just and fit to be done, or what was the Law and judgement in these cases, as the following words explain it, and how and when things were to be done. See my Notes on 1 Chr. 12. 32. Times are oft put in Scripture, and other Authors, for the things done in them, by a common Figure called a Metonymy of the Adjunct. , (for so was the king's manner towards all that knew law and judgement p To wit, to consult with them in all matters of moment. . 14 And next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the * 〈◊〉 14. seven princes of Persia and Media, * 〈◊〉. 〈◊〉. 1●…. which saw the king's face q Which had constant freedom of access to the King, and familiar converse with him: which is thus expressed, because the Persian Kings were very seldom seen by their Subjects. , and which sat the first in the kingdom r Which were his chief Counsellors and Officers, and had the precedency from all others. .) 15 † 〈◊〉 to do. What shall we do unto the queen Vashti, according to law, because she hath not performed the commandment of the king Ahasuerus, by the chamberlains? 16 And Memucan answered r Who, though last named, spoke first, either because the king first asked him; or because he was the chief of them all, either in Dignity, or in Reputation: or because it then was, as now it is in many places, the custom for the youngest Counsellors or Judges to deliver their opinion first. before the king, and the princes, Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the people s By giving them an Example and Encouragement to contemn and disobey their Husbands. It is a crime of an high nature, and therefore deserves an exemplary punishment. that are in all the provinces of the king Ahasuerus. 17 For this deed of the queen shall come abroad unto all women, so that they shall despise their husbands in their eyes, when it shall be reported, The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not. 18 Likewise shall the ladies of Persia and Media say this day unto all the king's princes, which have heard of the deed of the queen. Thus shall there arise too much contempt and wrath t Contempt in the Wives, and thereupon wrath in the Husbands; and consequently Strife in Families; which may produce great and general mischiefs. . 19 † Heb. if it 〈◊〉 〈◊〉 with the King. If it please the king u Which this cunning Politician knew it would do. , let there go a royal commandment † Heb. from 〈◊〉 〈◊〉. from him, and let it be written among the laws of the Persians, and the Medes, † Heb. that it 〈◊〉 away. Ch. 8. 8. that it be not altered x Which caution was necessary for his own security; for if the Queen should recover her State, and the king's Favour, he was most likely to fall into his displeasure. , that Vashti come no more before king Ahasuerus, and let the king give her royal estate † Heb. 〈◊〉 〈◊〉 c●…panion. unto another that is better than she. 20 And when the kings decree which he shall make, shall be published throughout all his Empire, (for it is great) all the wives shall give to their husband's honour, both to great and small. 21 And the saying † Heb. was 〈◊〉 the eyes of the king. pleased the king and the princes y Partly because their own Authority and Interest was concerned in it: and especially by the singular Providence of God who designed to bring about his own great work by this small occasion. , and the king did according to the word of Memucan: 22 For he sent letters into all the king's provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and † Heb. that one 〈◊〉 publish ●… according to 〈◊〉 ●…guage of ●… people. that it should be published according to the language of every people z That all sorts of persons, not Men only (who by study or travel many times understand divers Languages) but the Women also might understand it, and therefore be inexcusable if they did not comply with it; for which end it was not only written in each language, for that writing might come but to few hands, but moreover it was published in the several Cities and Towns by such persons as used to publish the King's Edicts. Others, That he should speak in the language of his own People; i. e. that Men should not in compliance with their Wives, who were oft of other Nations and Languages, inure themselves to it, and bring their Wife's Language into the Family; but that men should use their own proper Language, and cause their Wives and Children to use it; this being one sign of Dominion, and therefore frequent after this time among the Greeks and Romans, who, together with their victorious Arms, brought in their Language into other Countries, and in a great measure imposed it upon them. . CHAP. II. 1 AFter these things when the wrath of king Ahasuerus was appeased, he remembered a With grief and shame, that in his Wine and Rage, he had so severely punished, and so irrevocably rejected so beautiful and desirable a Person, and that for so small a provocation, to which she was easily led by the modesty of her Sex, and by the Laws and Customs of Persia. Vashti, and what she had done, and what was decreed against her. 2 Then said the king's servants b Who for their own Interests were obliged to quiet the King's Mind, and procure him another amiable Consort. , that ministered unto him, Let there be fair young virgins sought for the king. 3 And let the king appoint Officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, † Heb. unto the hand. unto the custody of ‖ Or, Hegai▪ v. 8. Hege the king's chamberlain, keeper of the women c Either 1 Of the Virgins, who are oft called Women, as here v. 11, 12. and elsewhere. So it is a Synecdoche. Or 2. Of all the Women, both Virgins and Concubines: only the Virgins he himself took care of, as requiring more care and caution, and the Concubines he committed to Shaashgaz, ver. 14. his Deputy. , and let their things for purification d i e. To cleanse them from all impurities and indecencies, to anoint, and perfume, and adorn, and every way prepare them for the King's presence and service: for the legal purifications of the Jews he never regarded. be given them. 4 And let the maiden which pleaseth the king, be queen instead of Vashti. And the thing pleased the king, and he did so. 5 Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, 6 * 2 Kin. 24. 15. 2 Chr. 36. 10, Jer. 24. 1. Who e This may be referred either 1. To Kish, Mordecai's Grandfather last mentioned; or 2. To Mordecai, who was then carried away either 1. In the Loins of his Parents, in which sense Levi is said to be tithed in Abraham, Heb. 7. and as those persons named Ezra 2. are said to have been carried away by Nabuchadnezzar, Ezra 2. 1. which is not true of the most of them in their own persons, but only as in their Father's Loins. Or 2. In his own person: and then indeed he was a man of more than ordinary years. But of that see the notes on ch. 1. 1. had been carried away from Jerusalem, with the captivity which had been carried away with Jeconiah king of Judah, whom Nabuchadnezzar the king of Babylon had carried away. 7 And he † Heb. nourished. brought up Hadassah (that is Esther f Hadassah was her Hebrew name before her marriage; and she was called Esther by the King after it. ) his uncle's daughter, for she had neither father nor mother, and the maid was † Heb. fair of form, and good of countenance. fair and beautiful, whom Mordecai (when her father and mother were dead) took for his own daughter. 8 So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought g Or, taken, and that by force, as that word oft signifies: So great was the power and Tyranny of the Persian Kings, that they could and did take what persons they liked to their own use. also unto the king's house, to the custody of Hegai, keeper of the women. 9 And the maiden pleased him h Partly because she was very beautiful, and therefore he supposed she would be very acceptable to the King; which would be his advantage; and partly by the Divine Power, which moveth the hearts of men which way he pleaseth. , and she obtained kindness of him, and he speedily gave her her things for purification, with † Heb. her portions. such things as belonged to her, and seven maidens, which were meet to be given her, out of the king's house, and † Heb. he changed her. he preferred her and her maids unto the best place of the house of the women. 10 Esther had not showed her people, nor her kindred: for Mordecai had charged her that she should not show it i Lest the knowledge hereof should either make her contemptible or odious; or bring some inconvenience to the whole nation, as things might happen. But there was also an hand of God in causing this to be concealed for the better accomplishment of that which he designed, though Mordecai was ignorant of it. . 11 And Mordecai walked every day before the court of the women's house, † Heb. to know the peace. to know how Esther did, and what should become of her. 12 Now when every maids turn was come to go in to king Ahasuerus; after that she had been twelve months, according to the manner of the women k Who were kept so long, partly for their better purification, as it here follows; partly out of state, as that which became so great a King, & partly that being so long in safe custody, the King might be sure that the Child▪ begotten upon any of them was his own. , for so were the days of their purifications accomplished, to wit, six months with oil of myrrh l Which is useful both for making the skin exactly clean▪ and smooth and solid, and for giving strength and vigour to the body. , and six months with sweet odours m Which was the more necessary, because the bodies of men and women in those hot Countries, did of themselves yield very ill scents, if not corrected and qualified by art. , and with other things for the purifying of the women.) 13 Then thus n Thus purified and prepared; and thus as it follows. came every maiden unto the king; whatsoever she desired o For ornament, or by way of attendance. was given her, to go with her out of the house of the women, unto the king's house. 14 In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines p Whereof Darius' Nothus is reckoned to have had 360. : she came in unto the king no more, except the king delighted in her, and that she were called by name. 15 Now when the turn of Esther, the daughter of Abihail, the uncle of Mordecai (who had taken her for his daughter) was come to go in unto the king, she required nothing q To show that she was not desirous to please the King, and that she was brought to the King without, and against her own inclination and choice. , but what Hegai the king's chamberlain, the keeper of the women appointed: and Esther obtained favour in the sight of all them that looked upon her r i e. Was admired by them for her beauty. . 16 So Esther was taken unto king Ahasuerus, into his house royal s And into his bed, as is implied. To which it is not strange, if she, though a virtuous person, did in those circumstances yield, considering the infirmity of humane nature, and of that sex, and the state of those times, when plurality of Wives were permitted, and Concubines were owned as Wives; and these Virgins were by this action made his Wives or Concubines. Besides it is not known to us whether Mordecai and Esther had not direction or a dispensation from God in this matter; it being certain that God can dispense with his own positive laws. , in the tenth month (which is the month Tebeth) in the seventh year of his reign. 17 And the king loved Esther above all the women, and she obtained grace and ‖ Or, kindness. favour † Heb. before him. in his sight, more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. 18 Then the king made a great feast unto all his princes and his servants, even esther's feast, and he made a † Heb. rest. release to the provinces t i e. He took off a good part of those heavy taxes which the Persian Kings laid upon their people. , and gave gifts according to the state of the king. 19 And when the virgins were gathered together the second time u Either 1. When Esther with others were brought to the King's house as it was decreed above. v. 2, 3. which is called the second time, because they had taken this course once before when Vashti was chosen Queen; But there is no mention of any such former use; and by the manner of proposing, it seems to have been a new project. Or, 2. Since Esther was declared Queen; for though that point was determined, the the King's lust was not yet satisfied, and therefore being pleased with the for mer experiment, he desired another collection of Virgins whom he might make his Concubines. And this seems best to agree with the following words. For it is not probable that Mordecai sat at the king's gate till Esther was Queen: for till then he only walked before the court of the women's house, as is expressed. v. 11. , then Mordecai sat in the king's gate x Either 1. Voluntarily, to learn the pregress of afairs. Or, rather 2. By office, as one of the King's guard or Ministers: being advanced to this place by esther's favour, though without any discovery of her relation to him. . 20 Esther had not yet showed her kindred, nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him. 21 * See 〈◊〉 ●…. 1. In those days (while Mordecai sat in the king's gate) two of the king's chamberlains, ‖ Or, 〈◊〉 ch. ●…. ●…. Bigthan and Teresh, of those which kept the † door y Either 1. Of the King's Chamber. Or, 2. Of his Court; and so they ●…ate in the gate, as Mordecai did, who by that means contracting some familiar acquaintance with them, might make some discovery of their minds and design. , were wroth, and sought * 〈◊〉 〈◊〉. to lay hand z i e. Violent hand; to kill him as this phrase is used, ch. 3. 6. and elsewhere. on the king Ahasuerus. 22 And the thing was known to Mordecai, who told it unto Esther the queen, and Esther certified the king thereof, in Mordecai's name. 23 And when inquisition was made of the matter, it was found out, therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king ‖ This may be referred, either 1. To the writing to note that this was written in the King's presence by Scribes, who were continually present with the King to write all remarkable passages happening in the Court from time to time. Or, 2. To the book, which was laid up before the King, that he might more easily and frequently peruse it for his own delight or direction. . CHAP. III. AFter these things did king Ahasuerus promote Haman the son of Hammedatha the * See Est. 3▪ 10. Agagite a i e. An Amalekite of the royal seed of that nation, whose Kings were commonly and successively called Agag, as hath been observed before. It is true, he is called a Macedonia●… in the Apocryphal additions to this book, and so he might be by his birth or habitation in that place, though by his original he was of another people. ▪ and advanced him, and set his seat above all the princes that were with him b Gave him the first place and seat, which was next to the King. Compare 2 Kings 25. 28. . 2 And all the king's servants that were in the king's † Gr▪ 〈◊〉 gate bowed, and reverenced Haman; for the king had so commanded concerning him: but Mordecai * See E●…●…. 19 bowed not, nor did him reverence c The reason of which obstinate refusal, was either 1. The quality of the person; that he was not only an infamously wicked man, and an heathen, but of that nation, which God had obliged the Israelites to abhor and oppose from generation to generation; and therefore he durst not show outward respect to a man whom he did, and ought inwardly to contemn. Or, rather 2. The nature of the thing; for the worship required was not only civil, but divine: which as the Kings of Persia did undoubtedly arrogate to themselves, and expect and receive from their subjects and others who came into their presence, as is affirmed by divers authors, so they did sometimes impart this honour to some of their chief favourites, that they should be adored in like manner. And that it was so here, seems more than probable, because it was wholly superfluous, and almost ridiculous to give an express and particular command to all the King's Servants that were in the King's Gate, as here it was, to pay a civil respect to so great a Prince, which of course they used, and were ever obliged to do: and therefore a divine honour must be here intended. And that a Jew should deny this honour, or the outward expressions of it, to such a person, is not strange, seeing the wise and sober Grecians did positively refuse to give this honour to the Kings of Persia themselves, even when they were to make their addresses to them, and one Timocrates was put to death by the Athenians for worshipping Darius in that manner. . 3 Then the king's servants which were in the king's gate, said unto Mordecai, why transgressest thou the king's commandment? 4 Now it came to pass, when they spoke daily unto him, and he harkened not unto them, that they told Haman, to see whether Mordecai his matters would stand d i e. Whether he would persist in his refusal, and what the event of it would be. , for he had told them that he was a Jew e And therefore did not deny this reverence to Human out of pride, or any personal grudge against him, much less out of a rebellious mind and contempt of the King's Authority and Command, but merely out of conscience, because he was a jew, who was obliged to give this honour to none but to God only. ▪ 5 And when Haman saw that Mordecai bowed not, nor did him reverence, than was Haman full of wrath. 6 And he thought scorn f He thought that particular vengeance was unsuitable to his quality, and to the greatness of the injury. to lay hands on Mordecai alone; for they had showed him the people of Mordecai▪ wherefore Haman sought to destroy all the Jews g Which he attempted, partly from that implacable hatred, which, as an Amalekite, he had against them: partly from his rage against Mordecai: and partly from Mordecai's reason of this contempt, because he was a jew, which as he truly judged, extended itself to all the Jews, and would equally engage them all in the same neglect and hatred of his person. , that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai. 7 In the first month (that is the month Nisan) in the twelfth year of king Ahasuerus, * Chap. 9 24. they cast Pur, that is, the lot, before Haman from day to day, & from month to month h The diviners cast lots, according to the custom of those ancient, and eastern people, what day, and what month would be most lucky, not for his success with the King (of whose compliance with his request he made no doubt) but for the most effectual and universal extirpation of the Jews. , to the twelfth month i Wherein appears both his implacable malice, and unwearied diligence in seeking vengeance of them with so much, and so long trouble to himself; and Gods singular providence in disposing the lot to that time, that so the Jews might have sufficient space of time to get the decree reversed, as they did. , that is, the month Adar. 8 And Haman said unto king Ahasuerus, There is a certain people k Mean and contemptible, not worthy to be named. scattered abroad, and dispersed among the people l Who therefore, if tolerated, may poison all thy subjects with their pernicious principles; and whom thou mayest easily crush without any great noise or difficulty. in all the provinces of thy kingdom m For though many of their brethren were returned to their own land, yet great numbers of them stayed behind, either because they preferred their ease and worldly commodities before their spiritual advantages: or because they wanted conveniency or opportunity for a remove; which might happen from divers causes. , and * 〈◊〉. 4▪ 13. 〈◊〉 16. 20. their laws are divers from all people n They have peculiar and fantastical rites, and customs, and religion; and therefore are justly offensive to all thy people, and may either infect them with their conceits, or occasion great dissensions and distractions among them. , neither keep they the king's laws o As is manifest by Mordecai's bold contempt of thy late Edict concerning me, which being done by him as a jew, the whole nation are involved in his crime▪ and are prepared to do so when they have occasion. ; therefore it is not † 〈…〉 for the king's profit to suffer them p To live in his kingdom. I do not seek herein so much my own revenge as thy service. . 9 If it please the king, let it be written q Let there be a written Edict from the King. † 〈◊〉. to de●…. that they may be destroyed: and I will † 〈◊〉. weigh. pay ten thousand talents of silver r Whether these were Hebrew, or Babylonish, or Grecian talents we cannot certainly know. But whichsoever they were, it was a vast sum to be paid out of his own estate, which he was willing to sacrifice to his revenge. to the hands of those that have the charge of the business s Either 1. Of this business, to wit, of destroying the Jews: which as soon as they have procured to be done, I will pay the money into their hands, that by them it may be paid into the King's Exchequer. Or rather 2. Of the King's business, or of the treasures, as is implied in the following words. I will pay it to the King's receivers, that they may put it into the King's treasures. : to bring it into the king's treasuries. 10 And the king took his ring from his hand, and gave it unto Haman t That he might keep it as a badge of his supreme authority under the King, and that he might use it for the sealing of this decree which now he desired, or of any other as hereafter he should see fit. Compare ch. 8. 2, 8. and Gen. 41. 42. the son of Hammedatha the Agagite, the Jews ‖ 〈◊〉, oppres●…. enemy u So he was both by inclination, as he was an Amalekite, and especially by this malicious and destructive design and resolution. . 11 And the king said unto Haman, The silver is given to thee x Keep it to thy own use, I do not desire it, I accept thy offer for the deed. , the people also, to do with them as it seemeth good to thee. 12 Then were the king's ‖ Or, secretaries. scribes y This he did so speedily, though it was a year before the intended execution, lest the King should change his mind, either by his own clemency; or by the persuasion of others. called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governor's that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language, in the name of king Ahasuerus was it written, and sealed with the king's ring. 13 And the letters were sent by posts into all the king's provinces, to destroy, to kill, & to cause to perish all Jews, both young and old, * 〈◊〉. little children and women, in one day, even upon the thirteenth day of the twelfth month (which is the month Adar) and to take the spoil of them for a prey z Which was to oblige them to the greater severity and readiness to execute this Edict for their own advantage. . 14 The copy of the writing for a commandment to be given in every province, was published unto all people, that they should be ready against that day. 15 The posts went out, being hastened by the king's commandment ‖ Either by this Decree made in the King's name: or by some particular and succeeding command, which Haman could easily obtain from the King. , and the decree was given in Shushan the palace: and the king and Haman sat down to drink, but the city Shushan † Not only the Jews, but a greater number of the Citizens, either because they were related to them, or engaged with them in worldly concerns: or out of humanity and compassion towards so vast a number of innocent people now appointed as sheep for the slaughter: or out of a fear either of some sedition and disturbance which might arise by this means; or of some damage which might accrue to themselves or friends, who happily under this pretence might be exposed to rapine or slaughter; or of a public judgement of God upon them all for so bloody a decree. was perplexed. CHAP. IU. 1 WHen Mordecai perceived all that was done, Mordecai rend his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry a Partly to express his deep sense of the mischief coming upon his people: partly to move the pity of others to do what they could to prevent it: and partly that by this means it might come to the Queen's ear. : 2 And came, even before the king's gate; for none might enter into the king's gate b And therefore he might not sit there, as he had hitherto done. clothed with sackcloth c Left is should give the King any occasion of grief or trouble. . 3 And in every province whithersoever the king's commandment, and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing, and † Heb▪ sackcloth and a his were laid under many. many lay in sackcloth and ashes. 4 So esther's maids, and her † Heb. 〈◊〉. chamberlains came and told it her. Then was the queen exceedingly grieved, and she sent raiment to cloth Mordecai d That so he might be capable of returning to his former place, if not of coming to her to acquaint her with the cause of that unusual sorrow. , and to take away his sackcloth from him: but he received it not. 5 Then called Esther for Hatach, one of the king's chamberlains, † Heb. whom he had set before her. whom he had appointed to attend upon her; and gave him a commandment to Mordecai, to know what it was, and why it was. 6 So Hatach went forth to Mordecai, unto the street of the city, which was before the king's gate. 7 And Mordecai told him of all that had happened unto him, and of the sum of money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. 8 Also he gave him the copy of the writing of the decree, that was given at Shushan to destroy them, to show it unto Esther, and declare it unto her, and to charge her i Not only in his own name, to whom she manifested a singular respect, though his relation to her was yet unknown, but also in the name of the great God. that she should go in unto the king, to make supplication unto him, and to make request before him for her people. 9 And Hatach came and told Esther the words of Mordecai. 10 Again Esther spoke unto Hatach, and gave him commandment to say unto Mordecai; 11 All the king's servants, and the people of the king's provinces do know k By common ●…ame of this received custom and law. , that whosoever, whether man or woman, shall come unto the king into the inner court l Within which, the King's residence and throne was in. This was decreed, partly to maintain both the Majesty, and the safety of the King's person: and partly by the contrivance of the greater officers of state, that few or none might have access to the King but themselves and their friends. And many such severe laws there were in the Persian Court, which profane Historians relate, as that if any person looked upon one of the King's Concubines, or wore any of his own clothes, or drunk of that water which he had appropriated to himself, and other such like things, he was punished with death. , who is not called, there is one law of his to put him to death m, except such to whom the king shall hold out the golden sceptre that he may live: but I have not been called to come in unto the king, these thirty days n Which gives me just cause to suspect and fear that the king's affections are alienated from me, and therefore that neither my person nor petition will be acceptable to him. . 12 And they told to Mordecai esther's words. 13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house o i e. Being, or because thou art in the King's house, and an eminent member of his family. , more than all the Jews: 14 For if thou altogether holdest thy peace at this time, then shall there † Heb. respiration. enlargement and deliverance arise to the Jews from another place p From another land, and by another means; which God can, and I am fully persuaded, will raise up. ▪ but thou and thy father's house shall be destroyed q By the righteous and dreadful judgement of God, punishing thy cowardice, and selfseeking, and thy want of love to God, and to his and thy own people. : and who knoweth whether thou art come to the kingdom for such a time as this r It is probable God hath raised thee to this honour for this very season: and therefore go on courageously, and doubt not of the success. ? 15 Then Esther bade them return Mordecai this answer, 16 Go, gather together all the Jews that are † Heb. found. present in Shushan, and fast ye s And pray; which was the main business, to which fasting was only an help and an handmaid. for me, and neither eat nor drink t To wit, so as you use to do, either deliciously or plentifully. Leave off your common meals, dinners by day, and suppers at night, and eat and drink no more than mere necessity requires; that so you may give yourselves to constant and servant prayers, for which your ordinary repasts will unfit you. For it is not likely that she would impose the burden of absolute fasting so long upon all the Jews, which very few of them were able to endure. And so the like phrase is taken, Act. 27. 33. where he saith, This is the fourteenth day that ye have continued fasting, having taken nothing. three days, night or day: I also and my maidens u Which she had chosen to attend upon her person, and were doubtless either of the Jewish nation, or proselyted by her, or others means to that Religion. will fast likewise x Which may belong, either 1. To the thing only, that as they did fast, so she would. Or rather, 2. To the time of three days and three nights; for so she might do, though she went to the King o●… the third day. For the fast began at evening, and so she might continue her fast three whole nights, and two whole days and the greatest part of the third; a part of a day being reputed a day in the account of Scripture and other Authors: of which see on Mat. 12. 40. Yea, she might fast all that day too: for it is probable she went not to the King till he had dined; when she supposed she might find him in the most mild and pleasant humour, and then returned to her apartment, where she fasted till the evening. , and so will I go in unto the king, which is not according to the law y Which is against the law now mentioned. , and if I perish, I perish z Although my danger be great and evident considering the expressness of that law, and the uncertainty of the King's mind, and that severity which he shown to my predecessor Vashti; yet rather than neglect my duty to God and to his people, I will go to the King, and cast myself cheerfully, and resolutely upon God's providence for my safety and success. . 17 So Mordecai † Heb. 〈◊〉. went his way, and did according to all that Esther had commanded him. CHAP. V. 1 NOW it came to pass on the third day a Of which see the notes on ch. 4. 16. , that Esther put on her * Chap. 6. ●…. & 8. 15. royal apparel b That she might render herself as amiable in the King's Eyes as she could; and so obtain her request. , and stood in the inner court of the king's house, over against the king's house: and the king ●…at upon his royal throne in the royal house, over against the gate of the house. 2 And it was so, when the king saw Esther the queen standing in the court, that she * Chap. 5. ●…. & 7. 3. obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand c In testimony that he pardoned her presumption, and accepted her person, and was ready to grant her petition. . so Esther drew near, and touched the top of the sceptre d In token of her thankful acceptance of the King's great favour, and of her reverence and submission to his Majesty, whereof that might possibly be an usual token, and it may be, at the kings call and invitation to her to come near to him. . 3 Then said the king unto her, What wilt thou, queen Esther? and what is thy request? * See 〈◊〉 ●…. 23. it shall be even given thee to the half of the kingdom. 4 And Esther answered, If it seem good unto the king, let the king and Haman e Whom she invited, partly that by showing such respect to the King's great favourite, she might insinuate herself into the King's good opinion and affection; and partly, that if she saw fit, she might then present her request to the King. come this day unto the banquet that I have prepared for him. 5 Then the king said, Cause Haman to make haste, that he may do as Esther hath said: so the king and Haman came to the banquet that Esther had prepared. 6 And the king said unto Esther at the banquet of wine f Either 1. At the latter end of the feast, when they used to drink Wine more freely, whereas in the former part, most of their drink was water. Or, 2. At her banquet; which is so called, because it consisted not of meats, which probably the King had plentifully eaten before at his own Table, but of Fruits and Wines; which banquets were very frequent among the Persians. , What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. 7 Then answered Esther, and said, My petition, and my request is; 8 If I have found favour in the ●…ight of the king, and if it please the king to grant my petition, and † Heb. 〈◊〉. to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said g. f I will acquaint thee with my humble request. She did not present her petition at this time, but delayed it till the next meeting; either through modesty, or because she was a little daunted with the King's presence, and had not yet good courage to propose her request: or in policy, because she would further engage the King's affection to her by a second entertainment, and would also intimate to him that her petition was of a more than ordinary nature: and principally by direction and disposition of the divine providence, which took away her courage or utterance for this time that she might have a better opportunity for it the next time by that great accident which happened before it. 9 Then went Haman forth that day, joyful, and with a glad heart: but when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him h Partly lest he should●…eem, or ●…e interpreted to give him that adoration which he hitherto had justly denied: partly because by his bloody and barbarous design and practise, he had put off all humanity, and forfeited all respect; and partly to show how little he ●…eared him, and that he had a firm confidence in his God that he would deliver him and his people in this great exigency; which he was the more encouraged to hope, because God had inclined esther's heart to that pious & valiant resolution of interceding with the King, which he doubted not would meet with good success. , he was full of indignation against Mordecai. 10 Nevertheless, Haman refrained himself i From taking present vengeance upon Mordecai, to which he was strongly inclined, & which he might easily have effected either by his own, or any of his servants hands, without any expectation, or fear of inconvenience to himself, who having obtained licence to destroy an whole nation, could easily get a pardon for having killed one obscure and infamous member of it. Herein therefore God's wise and powerful providence appeared in disposing Hamans' heart, contrary to his own inclination and interest, and making him as it were to put fetters upon his own hands. , and when he came home, he sent and † Heb. 〈◊〉 〈◊〉. called for his friends, and Zeresh his wife. 11 And Haman told them of the glory of his riches k Partly to gratify his own vainglorious humour: and partly to aggravate Mordecai's impudence in denying him civil respect, and to alleviate his own vexation caused by it. , and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes & servants of the king. 12 Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared, but myself; and to morrow am I invited unto her also with the king l Thus he makes that matter of glorying, which was designed for, and the occasion of his 〈◊〉 ruin. So ignorant are the wisest men▪ and subject to fa●…al mistakes, rejoicing when they have most cause of fear and grief, and sorrowing for those things which tend to joy and comfort. . 13 Yet all this availeth me nothing m i e. Gives me no content. Such torment did his envy and malice bring upon him. , so long as I see Mordecai the Jew sitting at the king's gate n Enjoying that honour and privilege without disturbance, and denying me the worship due to me by my place, and by the King's command: though this last, and the chief cause of his rage, he was somewhat ashamed to express. Either Mordecai was come, having laid by his sackcloth for this time, that he might be in a capacity of coming thither, and so of understanding how matters proceeded. Besides this was a private fast, and so he was not obliged always to wear his sackcloth in public, during the whole time of the fast, though he did once come abroad with it, that the cause of it might be publicly known, and so come to esther's ears. . 14 Then said Zeresh his wife, and all his friends unto him, Let a † 〈◊〉. 〈◊〉. gallows be made of fifty cubits high o That it might be more conspicuous to all, and thereby be more disgraceful to Mordecai, and strike all Hamans' enemies with the great dread of despising or opposing him. , and to morrow speak thou unto the king, that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman, and he caused * Chap. 7. 9 the gallows to be made. CHAP. VI 1 ON that night † 〈◊〉 t●…e 〈◊〉 〈◊〉 ●…ed 〈◊〉. could not the king sleep a How vain are all the contrivances and endeavours of this foolish impotent man against the wise and omnipotent God, who hath the hearts and hands of Kings and all men perfectly at his dispose, and can by such trivial accidents (as they are accounted) change their minds, and produce such momentous and terrible effects! , and he commanded to bring the book of records of the chronicles b His mind being troubled he knew not how, nor why, he chooseth this for a divertisement, God putting this thought & 〈◊〉 to him, for otherwise he might have diverted himself, as he used to do at other times, with his Wives or Concubines, or voices and instruments of music; which was far more agreeable to his temper. : and they were read before the king c Until the morning when he intended to rise out of his bed. . 2 And it was found written, that Mordecai had told of ‖ Or, 〈◊〉, ch. 2. 21. Bigthana and Teresh, two of the king's chamberlains, the keepers of the † Heb. threshold. door, who sought to lay h●…nd on the king Ahasu●…rus. 3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him p He hath had no recompense for this great and good service▪ Which might happen either through the King's forgetfulness; or through the envy of the Courtiers; or because he was a Jew, and therefore odious and contemptible. . 4 And the king said, Who is in the court? (now Haman was come q Early in the morning, because his malice probably would not suffer him to sleep; and he was impatient till he had executed his desired revenge; an●… he was resolved to watch for the very first opportunity of speaking to the King, before he was ●…gaged in other matters. into the outward court of the king's house r Where he wa●…ed; because it was dangerous to come into the inver Court without special licen●…e, ch. 4. 11. , to speak unto the king to hang Mordecai on the gallows that he had prepared for him.) 5 And the king's servants said unto him Behold, Haman standeth in the court. And the king said, Let him come in. 6 So Haman came in, and the king said unto him, What shall be done unto the man s He names none, because he would have the more impartial answer. And probably he knew nothing of the difference between Haman and Mordecai. , † Heb. in 〈◊〉 honour the king delighteth. whom the king delighteth to honour? (now Haman thought in his heart t As indeed he had great reason to presume, because he had not yet for●…ed that favour which the King had showed to him above all others. , To whom would the king delight to do honour more than to myself? 7 And Haman answered the king, For the man † Heb. 〈◊〉 〈◊〉 honour the king 〈◊〉. whom the king delighteth to honour, 8 † Heb. 〈◊〉 them bring the ●…l apparel. Let the royal apparel u His outward garment which was made of purple, interwoven with gold, as justin and Curtius relate. be brought, † Heb. wherewith the king clotheth himself. which the king useth to wear, and the horse that the king rideth upon x Usually: which was well known both by his excellency, and especially by his peculiar trappings and ornaments. Comp. 1 Kings 1. 33. , and the crown royal which is set upon his head y Either 1. Upon the King's head. Or, 2. Upon the Horse's head▪ which seems best to agree. 1. With that ancient Chaldee Interpreter, and other Jews who take it thus. 2. With the signification and order of the Hebrew words. 3. With the following verses, in which there is no further mention of this Crown, but only of the apparel, and of the horse, to which the Crown belonged as one of his ornaments. 4. With the custom of the Persians, which some affirm to have been this, to put the Crown upon the head of that Horse, upon which the King road. . 9 And let this apparel and horse be delivered to th●… hand of one of the kings most noble princes, that they may array the man withal, whom the king delighteth to honour, and † Heb. 〈◊〉 him to ride. bring him on horseback through the principal street of the city, and proclaim z i e. Cause this to be proclaimed, to wit, by some public Officer appointed for that service. Compare Gen. 41. 43. before him, Thus shall it be done unto the man whom the king delighteth to honour. 10 Then the king said to Haman, Make haste, and take the apparel, and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: † Heb. 〈◊〉 not a 〈◊〉 to fail. let nothing fail of all that thou hast spoken. 11 Then took Haman the apparel, and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed a Either himself; or by the Officer. before him, Thus shall it be done unto the man whom the king delighteth to honour. 12 And Mordecai came again to the king's gate b To his former place and office; showing that as he was not overwhelmed by Hamans' threats, and malicious design, as appears by ch. 5. 9 So now he was not puf●…ed up with all this honour. Besides, he came thither to attend the issue of the main business, and to be at hand to assist or encourage the Queen, if need were: which now he was more capable of doing than hitherto he had been. : but Haman hasted to his house, mourning and having his head covered c In token of his shame and grief for his unexpected, and great disappointment of his hope and desire, and for the great honour done to his most despised and abhorred adversary, and this by his own hands, and with his own public disgrace; and for such further inconveniences as this unlucky omen seemed to presage to him. . 13 And Haman told Zeresh his wife, and all his friends, every thing that had befallen him. Then said his wise men d The Magicians, whom after the Persian manner he had called together consult with upon this great and strange emergency. , and Zeresh his wife unto him, If Mordecai be of the seed of the Jews e Which they were told, and was generally supposed, but they were not infallibly sure of it. , before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him f This they concluded, either 1. By rules of policy; because Hamans' reputation and interest was hereby sinking, and Mordecai (whom they understood to be a man of great wisdom and courage, and government of himself) was now got into the King's favour, and thereby was likely to gain an opportunity of making his addresses to the King, who being of a mild disposition, might easily be moved to a dislike (if not revocation) of his own bloody decree, and consequently to a detestation of that person who had procured it. Or, 2. By former experience, and the observation of God's extraordinary actions on the behalf of the Jews, and against their enemies in this very Court and Kingdom. Or, 3. By instinct and inspiration to their minds, either from God, who might suggest this to them, as he did other things to other wicked men, Balaam, Ca●…aphas, etc. for his own greater glory, and the good of his people: or from the Devil; who by God's permission, might know this, and reveal it to them who sought to him in their superstitious and idolatrous methods. . 14 And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman g Who was now slack to go thither, by reason of the great dejection of his own mind, and the fear of a worse entertainment from the King and Queen than he had formerly received. unto the banquet that Esther had prepared. CHAP. VII. 1 SO the king and Haman came † Heb. to drink. to banquet with Esther the queen. 2 And the king said again to Esther, on the second day, * Ch. 5. 6. at the banquet of wine a So it is called to note that it was not designed for a feast to fill their bellies, but rather for a banquet to delight and please their palates with wine and other delicacies, see on ch. 5. 8. , What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom. 3 Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition b It is my humble and only request that thou wouldst not give me up to the malice of that man that ●…esigns to take away my life, and will certainly do it, if thou dost not prevent it. , and my people c And the lives (which is easily supplied out of the foregoing branch) of my people the Jews, of whom I am descended. at my request. 4 For we are * Ch. 3. 9 sold d By the craft and cruelty of that man who offered a great sum of money to purchase our destruction. , I and my people e For we are all given up to his malice and rage, without any exception of my own person. , † Heb. that they should destroy, and kill, and cause to perish. to be destroyed, to be slain, and to perish f She useth variety of expressions to make the deeper impression upon the King's mind. : but if we had been sold for bondmen, and bondwomen, I had held my tongue g Because that calamity had neither been irrecoverable, nor intolerable, nor yet unprofitable to the King for whose honour and service, I should willingly have submitted myself and people to any kind of bondage. , although the enemy could not countervail the king's damage h His ten thousand talents, if paid into the King's treasury, would not repair the King's loss in the customs and tributes which the King receives from the Jews within his dominions. . 5 Then the king Ahasuerus answered and said unto Esther the queen, Who is he? and where is he i The expressions are short and doubled, as proceeding from a discomposed and enraged mind. † Heb. w●…se heart 〈◊〉 ●…led him. that durst presume in his heart to do so k i e. To circumvent me, and by subtlety to procure an irrevocable decree, whereby not only my estate should be so much impaired, and so many of my innocent Subjects be destroyed without mercy, but my Queen also should be involved in the same danger and destruction. ? 6 And Esther said, † Heb. 〈◊〉 adversary. The adversary and enemy is l Of the King, and of my Person and People. this wicked Haman. Then Haman was afraid, ‖ Or, at the presence of. before the king and the queen. 7 And the king arising from the banquet of wine in his wrath, went into the palace-garden m Partly as disdaining the company and sight of so ungrateful and audacious a person: partly to cool and allay his troubled and inflamed spirits, and partly to consider within himself the heinousness of Hamans' crime, and the mischief which himself had done by his own rashness. and what punishment was fit to be inflicted upon so great a delinquent. : and Haman stood up to make request for his life to Esther the queen: for he saw n By the violent commotion of the King's mind and passions. that there was evil determined against him by the king. 8 Then the king returned out of the palace-garden, into the place of the banquet of wine, and Haman was fallen upon the bed o Or, by, or beside the bed, on which the Queen sat at meat, after the manner: where he was fallen upon his knees, and upon the ground, at her feet, as humble suppliants used to do, and as the Queen did at the King's feet, ch. 8. 3. whereon Esther was. Then said the king, Will he force the queen also p Will he now attempt my Queen's Chastity as he hath already attempted her life! His presumption and impudence I see will stick at nothing. He speaks not this out of a real jealousy, for which there was no cause in those circumstances, but from an exasperated mind which takes all occasions to vent itself against the person who gave the provocation, and makes the worst construction of all his words and action. † Heb. 〈◊〉 〈◊〉. before me in the house q In my own presence and palace. ? As the word went out of the king's mouth they r i e. The Kings and Queens Chamberlains then attending upon them. covered haman's face s Partly that the King might not be offended or grieved with the sight of a Person whom he now loathed: and partly because they looked upon him as a condemned person; for the faces of such used to be covered. . 9 And * Ch. 1. 10. Harbonah, one of the chamberlains t Who knew this either by his own observation, or by the information of some of his brethren, who were lately sent to Hamans' house, ch. 6. 14. where they might easily see it, or at least hear of it. And this he said, either out of a distaste which he had taken against Haman for his great insolency, and barbarous cruelty: or in compliance with the King's inclinations, and the Queen's desires. , said before the king, Behold also the † Heb. 〈◊〉. gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king u Even to the saving of the King's life, ch. 2. 21, 22, 23. and therefore deserved a better requital than this even from Haman, if he had not basely preferred the satisfaction of his own revenge before the preservation of the King's life. , standeth in the house of Haman. Then the king said, Hang him thereon. 10 So they hanged Haman on the gallows that he had prepared x Which stood in his own house, as was now said, and made the punishment more grievous and ignominious. for Mordecai. Then was the king's wrath pacified y Judgement being now most justly executed upon this abominable criminal. . CHAP. VIII. 1 ON that day did the king Ahasuerus give the house of Haman a With all his Goods and Estate, which being justly forfeited to the King, he no less justly bestows it upon the Queen to compensate the danger to which Haman had exposed her. , the Jews enemy, unto Esther the queen, and Mordecai came before the king b i e. Was by the Queens desire admitted into the King's Presence, and Favour, and Family, and, as it seems, made one of the seven Princes. , for Esther had told what he was unto her c i e. How nearly he was related to her: which till this time she had wisely concealed; this being the fit season to declare it. . 2 And the king took off his ring d That Ring which he had formerly given to Haman for that present or any further use, ch. 3. 10. he now gives to Mordecai, & with it that Power and Authority, whereof this Ring was a sign, making him, as Haman had been, the keeper of his signet. which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman e As her Steward to manage that great Estate for her as he thought fittest. . 3 And Esther spoke yet again before the king, and fell down at his feet, and † 〈…〉. besought him with tears, to put away the mischief of Haman f To repeal that cruel Decree, of which see ch. 3. 13. the Agagite, and his device that he had devised against the Jews. 4 Then the king held out the golden sceptre g In token that he accepted her Person and Petition, and that she should stand upon her feet. toward Esther. So Esther arose, and stood before the king, 5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes h She useth various Expressions, that she might insinuate herself into the King's Favour by such a full and repeated resignation and submission of herself to the kings good pleasure. ▪ let it be written to reverse † 〈…〉 the letters devised by Haman i She prudently takes off all the Envy and hatefulness of the action from the King, and lays it upon Haman, who had for his own wicked and selfish ends contrived the whole business, and circumvented the King in it: which she allegeth as a reason why it should be repealed, because it was surreptitiously and craftily procured. the son of Hammedatha the Agagite, ‖ 〈◊〉 〈◊〉 which he wrote to destroy the Jews, which are in all the king's provinces. 6 For how can I † 〈◊〉 able 〈◊〉 see. endure to see the evil k My heart will sink under it, and I shall never be able to survive it. that shall come unto my people? or how can I endure to see the destruction of my kindred? 7 Then the king Ahasuerus said unto Esther the queen, and unto Mordecai the Jew, Behold I have given Esther the house of Haman, and him they have hanged l You see how ready I have been to grant your requests, and I do not repent of my Favour to you, and am ready to grant your further Desires, as far as the Law will permit me to do. upon the gallows, because he laid his hand upon the Jews. 8 Writ ye also for the Jews m On their behalf, to the Governors and Commanders of the King's Forces, or to whom you please. as it liketh you, in the king's name, and seal it with the king's ring n I offer you my Authority and Seal to confirm whatsoever you shall think fit to write. : for the writing which is written in the king's name, and sealed with the king's ring, * 〈◊〉 1. 19 〈◊〉 6. 8, 12, 〈◊〉 may no man reverse o This reason may belong either 1. To the writing of these present Letters: and so the sense is, These letters will be most effectual, being no less irrevocable than the former, and coming last will repeal the former. Or 2. To the former Letters, as a reason why he could not grant their Desires in recalling them, because they were irrevocable by the Law of the Medes and Persians. And this sense, though rejected by many, seems to be the truest, because here is no mention of reversing Haman's Letters, which Esther had desired, v. 5. and the King denied for the reason here alleged; and because the following Letter doth not contain one word about the reversing of the former, nor doth it take away that Power which was given to all Rulers to destroy all the Jews, ch. 3. 12, 13. but only gives the Jews Power and Authority to stand up in their own defence, v. 11. which, all circumstances considered, was sufficient for their preservation. . 9 Then were the king's scribes called at that time in the third month (that is the month Sivan) on the three and twentieth day thereof p Which was above two months after the former decree. All which time God suffered the Jews to lie under the terror of this dreadful day, partly that they might be more throughly humbled for, and purged from those many and great sins under which they lay; partly and particularly that they might be convinced of their great sin and folly in neglecting the many offers and opportunities they had of returning to their native Country, and to the free and full exercise of the true Religion, which could be had no where but in jerusalem; by which means they being now dispersed in the several parts of this vast Dominion, were like to be a very easy prey to their Enemies, whereas their Brethren in judaea were in a better capacity to preserve themselves: partly that their most malicious and inveterate Enemies might have an opportunity of discovering themselves to their ruin, as the event shown: and partly for the greater illustration of God's glorious Power, and Wisdom, and Goodness, in giving his People such an admirable and unexpected deliverance. Yet God so ordered things, that this Letter should be sent in due time before it was too late: for there were yet near nine Months to come before that appointed day. , and it was written (according to all that Mordecai commanded) unto the Jews q That they might understand their Liberty, and be encouraged to use it for their own defence. ▪ and to the lieutenants, and the deputies, rulers of the provinces r That they should publish and disperse them into all parts, that both themselves and others might take notice of the King's Pleasure and Kindness to the Jews. , which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof and unto every people after their language, and to the Jews according to their writing, and according to their language. 10 And he wrote in the king Ahasuerus name, and sealed it with the king's ring, and sent letters by posts on Horseback, and riders on mules, camels, and young dromedaries s Which were not employed in the sending of the former Letter: but this coming later required more care and speed, that the Jews might be eased from the torment of their present Fears, and have time to furnish themselves with necessaries for their own defence. : 11 Wherein the king granted the Jews, which were in every city † Liberty and authority. to gather themselves together, and to stand for their life t To stand up and fight for the defence of their Lives against all that should seek to destroy them. , to destroy, to slay, and to cause to perish all the power of the people u Either Governors or governed, without any exception either of Age, Dignity, or Sex, as it follows. , and province, that would assault them, both little ones, and women x Which is here added, because it was put into the former decree; and to strike the greater terror into their enemies; and according to the Laws and customs of this Kingdom; whereby Children were punished for their Parents offences: which also in some cases was allowed and practised in sacred story. Yet we read nothing in the execution of this decree of the slaughter of Women or Children, nor is it probable that they would kill their innocent Children, who were so indulgent to their Families, as not to meddle with the spoil. , and to take the spoil of them for a prey: 12 Upon one day, in all the provinces of king Ahasuerus, namely upon the thirteenth day of the twelfth month, which is the month Adar. 13 The copy of the writing, for a commandment to be given in every province, was † Heb. ●…ed. published unto all people, and that the Jews should be ready against that day to avenge themselves on their Enemies. 14 So the posts that road upon mules and camels went out, being hastened, and pressed on by the king's commandment y By his particular and express Command to that purpose. , and the decree was given at Shushan the palace. 15 And Mordecai went out from the presence of the king, in royal apparel of ‖ Or, violet. blue and white, and with a great crown of gold z Which the chief of the Persian Princes were permitted to wear, but with sufficient distinction from the King's Crown. , and with a garment of fine linen, and purple; and the city of Shushan a Not only Jews, but the greatest number of the Citizens, who by the Law of Nature written upon their hearts, had an abhorrency from bloody Counsels and designs, and a compiacency in acts of benignity and Mercy: or for other reasons; of which see on Chap. 3. 15. rejoiced and was glad: 16 The Jews had light b Which is oft put for gladness, as 2 Sam. 22. 29. job 18. 5, 6. Psal. 27. 1. because light is pleasant and disposeth a man to joy, whereas darkness inclines a man to sorrow. , and gladness, and joy c This explains the former Metap●…or by two words expressing the same thing, to note the greatness of the joy. , and honour d Instead of that contempt under which they had lain. . 17 And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day e i e. A time of feasting, and rejoicing, and thanksgiving. ▪ and many of the people of the land became Jews; for the fear of the Jews f Whom possibly they had irritated by their former threaten, and now gave this evidence of their Repentance, that they were willing to submit to that severe precept of Circumcision. fell upon them. CHAP. IX. 1 NOw in the twelfth month (that is the month Adar) on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them a In that day which was selected by Haman with great Industry and Art, as the most lucky day, and which their Enemies had oft times formerly thought of, and ●…o doubt threatened the Jews with it. , (though it was turned to the contrary, that the Jews had rule over them that hated them.) 2 The Jews gathered themselves together in their cities, throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt; and no man could withstand them b Their Enemies though they did and were allowed to take up Arms against them, yet were easily conquered and destroyed by the Jews. : for the fear of them c Who had such potent Friends at Court, and so great a God on their side, who by such unusual and prodigious Methods (whereof doubtless they had been particularly informed) had brought about such a mighty and unexpected deliverance. fell upon all people. 3 And all the rulers of the provinces, and the lieutenants and the deputies, and † Heb. those which did the business that belonged to the king. officers of the king d Heb. and all them that did the King's business; i. e. Not only the chief persons designed by the foregoing words, but all his other Ministers or Officers of what quality soever. ‖ Or, ex●…lled, Gr. 〈◊〉. helped the Jews: because the fear of Mordecai fell upon them. 4 For Mordecai was great e i e. The greatest in Place, and Power, and Favour with the King, both for his near relation to his beloved Queen, and for his good service done to him in preserving his Life, and managing his Affairs; and for those excellent Abilities and Virtues which he discovered in him; and especially by the disposition of the heart-ruling God. in the king's house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater. 5 Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did † Heb ●…ding to their will. what they would unto those that hated them. 6 And in Shushan the palace f i e. In the City so called, as was noted before ch. 1. 2. it not being probable either that they would make such a slaughter in the King's palace, or that they would be suffered so to do. the Jews slew and destroyed five hundred men g Whom by long experience they knew to be their constant and inveterate Enemies, and such as would watch all opportunities to destroy them; which also they might possibly now attempt to do. Part of them also might be Friends and Allies of Haman, and therefore the avowed Enemies of Mordecai. . 7 And Parshandatha, and Dalphon, and Aspatha, 8 And Poratha, and Adalia, and Aridatha, 9 And Parmashta, and Arisai, and Aridai, and Vajezatha, 10 The ten sons of Haman, the son of Hammedatha, the enemy of the Jews, slew they; but on the spoil laid they not their hand h Either because they were desirous it should come into the King's Treasury: or because they would leave it to their Children, that it might appear that what they did that day was not done out of malice to their Persons and Families, or covetousness of their Estates, but out of mere necessity, and by that great and approved Law of Self-preservation, and that they were ready to mix Mercy with Judgement, and would not deal with their Enemies so ill as it was apparent that their Enemies intended to do against them. . 11 On that day the number of those that were slain in Shushan the palace, † Heb. 〈◊〉. was brought before the king h Possibly with evil design to incense the King against the Jews. . 12 And the king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; what have they done in the rest of the king's provinces i In which doubtless many more were slain. So that I have fully granted thy Petition. And yet, if thou hast any thing further to ask, I am here ready to grant it. ? now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done. 13 Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan, to do to morrow also according to this days decree k i e. To kill their implacable Enemies. For it is not improbable that the greatest and worst of them had politicly withdrawn or hidden themselves for that day; after which, the Commission granted to the Jews being expired, they confidently returned to their homes; where they were taken and slain by virtue of this private and unexpected decree. , and † Heb. 〈◊〉 〈◊〉 〈◊〉. let haman's ten sons be hanged upon the gallows l They were sl●…in before; now let their Bodies be hanged upon their Father's Gallows, for their greater Infamy, and the terror of all others who shall presume to abuse the King in like manner, or to persuade him to execute such cruelties upon his own Subjects. This custom of hanging up the Bodies of Malefacto●… after their death was frequent among the Jews and Persians al●…o, as is well known. . 14 And the king commanded it so to be done; and the decree was given at Shushan, and they hanged haman's ten sons. 15 For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men at Shushan, but on the prey they laid not their hand. 16 But the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand; but they laid not their hand on the prey: 17 On the thirteenth day m This belongs not to the Feast, but to the work done before it. The meaning is, This they did, i. e. they slew their Foes, as was now said, ●…. 16. upon the 13th day. of the month Adar, and on the fourteenth day † Heb. 〈◊〉 〈◊〉. of the same, rested they▪ and made it a day of feasting and gladness. 18 But the Jews that were at Shushan, assembled together on the thirteenth day thereof, and on the fourteenth thereof: and on the fifteenth day of the same they rested, and made it a day of feasting and gladness. 19 Therefore n To wit, because they did their whole work upon the 13th day, as was noted v. 17. to which this manifestly relates, the 18th verse coming in as it were by wa●… of Parenthesis. the Jews of the villages, that dwelled in the unwalled towns o Heb. I●… the cities of the villages, i. e. in the lesser Cities and Villages: which are here opposed to the great City Shushan, and those who dwelled in it. , made the fourteenth day of the month Adar, a day of gladness and feasting, and a good day, and of sending portions one to another. 20 And Mordecai wrote these things p Either 1. The Letters here following. But that is distinctly mentioned in the next word. Or 2. The History of these things which was the ground of the Feast; which Mordecai knew very well ought to be had in remembrance, and to be told to their Children and Posterity, through all ages, according to the many commands of God to that purpose and the constant practice of the holy men of God in such cases. , and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far; 21 To establish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same q Because both these days had been set apart this year, the latter at Shushan, the former in other parts; and because that great work of God which was the ground of this solemnity had been done both upon the 13th, and the 14th day. yearly: 22 As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor r Which they used to give upon days of Thanksgiving; of which see Nehem. 8. 10. . 23 And the Jews undertook s Having by this means opportunity to gather themselves together upon any occasion, the chief of them assembled together and freely, and unanimously consented to Mordecai's desire in this matter, and bound it upon themselves and Posterity. to do as they had begun, and as Mordecai had written unto them. 24 Because Haman the son of Hammedatha the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and * 〈◊〉. 3. ●…. had cast Pur (that is, the lot) to † 〈◊〉. 〈◊〉. consume them, and to destroy them. 25 But † 〈◊〉 〈◊〉 〈◊〉. when Esther came before the king, he commanded by letters that his wicked device which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows: 26 Wherefore they called these days Purim, after the name of ‖ 〈◊〉 is 〈◊〉. Pur; therefore for all the words of this letter, and of that which they had seen t i e. Both for the respect which they justly bore to Mordecai's ●…etter; and because they themselves had seen and felt this wonderful work of God on their behalf. concerning this matter, and which had come unto them, 27 The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them u i e. Gentile Proselytes; who were obliged to submit to other of the Jewish Laws, and therefore to this also; the rather because they enjoyed the benefit of this days deliverance; without which the Jewish Nation and Religion had been in a great measure, if not wholly, extinct in the World. so as it should not † 〈◊〉 〈◊〉. fail, that they would keep these two days, according to their writing x i e. According to that writing which was drawn up by Mordecai with esther's consent, v. 23, 29. and afterwards confirmed by the consent of all the Jews in the several places. , and according to their appointed time every year: 28 And that these days should be remembered, and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not † Heb pass. fail from among the Jews, nor the memorial of them † Heb. ●…nded. perish from their seed. 29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with † Heb. all strength. all authority y The former Letter v. 20. did only recommend, but this enjoins, the observation of this solemnity; because this was not only Mordecai's Act, who yet had by the King's Grant a great Power and Authority over the Subjects of that Kingdom, and consequently over the Jews, but it was the Act of all the Jews, binding themselves and Posterity to it, v. 27. Or, with all might or efficacy, and as that word usually signifies; He pres●…ed it with all earnestness and vehemency. , to confirm this second letter of Purim. 30 And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth z Or, even words of peace and truth. Which may respect either 1. The form of the writing, wherein after the custom he saluted them with hearty wishes of their true Peace or prosperity, or of the continuance of those two great blessings of God, truth, i. e. the true Religion and Peace, either among themselves, or with all men, that they might peaceably and quietly enjoy and profess the truth. Or 2. The manner of his writing which was with peace, i. e. friendship and kindness to his Brethren, and truth, i. e. sincerity; which is the more noted and commended in him, because it is so unusual in such great Courtiers, as he now was. Compare ch. 10. 3. or the matter of his Writing; which was to direct and persuade them to keep both peace and truth, i. e. both to live peaceably and lovingly both one with another, and with all their Neighbours, not insulting over them upon their confidence in Mordecai's great power, or upon this late and great success, as men naturally and commonly do, nor giving them any fresh provocations, and yet holding fast the true Religion in spite of all the artifices or hostilities of the Gentiles among whom they lived. . 31 To confirm these days of Purim in their times appointed, according as Mordecai the Jew, and Esther the queen, had enjoined them, and as they had decreed † Heb. for their souls. for themselves and for their seed, the matters of the fasting and of their cry ‖ For or about those great and overwhelming calamities which were decreed to all the Jews, and for the removing of which not only Esther, and the Jews in Shushan, but all other Jews in all places, as soon as they heard those dismal tidings did doubtless according to the precepts of Scripture, and the constant practice of their godly Predecessors in all Ages, fly to that last and only Refuge of seeking to God by Fasting, and earnest Prayers and strong Cries unto God; which God was pleased graciously to hear, and in answer thereunto to give them this amazing Deliverance. And this was that which they were now to remember, to wit, the greatness of their danger and of their rescue from it. And accordingly the Jews use to observe the first of these days with Fasting, and crying, and other expressions of vehement grief and fear, and the latter with Feasting, and Thanksgiving, and all demonstrations of Joy and Triumph. . 32 And the decree of Esther † Who had received Authority and commission from the King to impose this upon all the Jews. confirmed these matters of Purim, and it was written in the book * Either in the public Registers of that Kingdom: Or rather, in the Records which the Jews kept of their most memorable passages. . CHAP. X. 1 ANd the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea a i e. Upon all his Dominions, whether in the main continent, or in the Islands. . 2 And all the acts of his power, and of his might, and the declaration of the greatness of Mordecai, whereunto the king † 〈…〉 advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? 3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren b Who did not envy his greatness, as men most commonly do in such cases, but rejoiced in it, and blessed God for it, and praised and loved him ●…or his right & sweet management of his vast power. , seeking the wealth of his people, and speaking peace to all his seed c Or, for all his seed, to wit, the Jews, who were of the same seed and root from which he was descended. He spoke and acted with great Kindness and Friendliness to them, when they resorted to him upon any occasion. . JOB. SOme things are to be premised in the General concerning this Book before I come to the Particulars. 1. That this was no Fiction or Parable, as some have dreamt, but a real History which is sufficiently evident, both from the whole Contexture of the Book, wherein we have an exact and distinct account of the Places, Persons, and things here mentioned, with their several Circumstances, and especially the succeeding Penmen of Holy Scripture, who mention him as a real and eminent example of Piety and Patience, as Ezek. 14. 14. Jam. 5. 11. 2. That this is a Canonical Book of Scripture, which is manifest both from the Style and Matter of it, and from the tacit Approbation given to it by Ezekiel and James, in the places now cited, and from that quotation taken from it as such, 1 Cor. 3. 19 and from the unanimous consent of the Church, both of jews and Christians in all Ages. 3. The time in which Job lived, and these things were said and done, most probably was before Moses, and in the days of the ancient Patriarches. This may be gathered, 1. From his long Life, which by comparing Ch. 1. with 42. 16. could not want much of 200 Years; whereas after Moses men's Lives were far shorter, as is manifest. 2. From that considerable Knowledge of God, and of the true Religion, which then remained among divers Gentiles, which after Moses his time was in a manner quite extinguished. 3. From the Sacrifices here commonly used, whereas, after the giving of the Law, all Sacrifices were confined to the place of the Tabernacle or Temple, to which even the Gentiles were to repair when they would Sacrifice to God. 4. From the way of Gods imparting of his Mind to the Gentiles at this time by Dreams and Visions, agreeably to God's Method in those ancient times; whereas afterward those discoveries were withdrawn from the Gentiles, and appropriated to the People of Israel. 5. Because there is not the least mention in this Book of the Children of Israel, neither of their grievous Afflictions in Egypt, nor of their glorious Deliverance out of it; though nothing could have been more seasonable or suitable to the matter which is here discoursed between Job and his Friends. 4. The Penman of this Book is not certainly known, nor is it material for us to know: For it being agreed who is the principal Author, it is of no moment by what Hand or Pen he wrote it: But most probably it was either 1. Job himself, who was most capable of giving this exact account, who as in his Agony he wished that his Words and Carriage were written in a Book, Ch. 19 23, 24. so possibly when he was delivered from it, he satisfied his own and others desires therein. Only what concerns his general Character, Ch. 1. 1. and the time of his Death, Ch. 42. 16, 17. was added by another Hand; the like small Additions being made in other Books of Scripture. Or 2. Elihu, which may seem to be favoured by Ch. 32. 15, 16. Or 3. Moses, who when he was in the Land of Midian, where he had opportunity of coming to the knowledge of this History and Discourse, and considering that it might be very useful for the Comfort and Direction of God's Israel, who was now oppressed in Egypt, did by his own Inclination, and the Direction of God's Spirit, commit it to Writing. And whereas the Style seems to be unlike to that of Moses in his other Writings, that is not strange, considering the differing nature of the Books, this being almost all Poetical, and the other merely Historical, for the most part, or plain Precepts or Exhortations. And for the Arabic words here used, it must be remembered that Moses lived 40 Years in Midian, which was a part of Arabia, in which he must needs learn that Language. CHAP. I. THere was a Man in the Land of Uz a Which was either in Edom, called, The Land of Uz, Lam. 4. 21. or in some part of Arabia, not far from the Chaldeans, and Sabeans, as this Chapter witnesseth; so called probably from Uz, one of Esau's Posterity, Gen. 36. 28. jer. 25. 20. , whose Name was * 〈◊〉. 14. 14. 〈◊〉▪ 5. 11. Job, and that man was † ●…p 2. 3. perfect b Not legally or exactly, as he confesseth Ch. 9 20. but comparatively to such as were partial in their Obedience to God's Commands, and as to his sincere Intentions, hearty Affections, and constant and diligent Endeavours to perform all his duties to God and Men. and upright c Heb. right, exact and regular in all his deal with Men, one of an unblameable Conversation, doing to others as he would have others to deal with him. , and one that feared God d Only truly pious, and devoted to God's Worship and Service. , and eschewed Evil e i e. Carefully avoiding all sin against God or Men. . 2. And there were born unto him Seven Sons and Three Daughters. 3. His † O●… 〈◊〉. Substance also was Seven Thousand Sheep, and Three Thousand Camels f Camels in these parts were very numerous, as is manifest from judg. 7. 12. 1 Chron. 5. 21. and from the plain testimonies of Aristotle and Pliny, and very useful, and Proper both for carrying of Burdens in these hot and dry Countries, as being able to endure thirst much better than other Creatures, and for service in War. , and Five Hundred Yoke of Oxen, and Five Hundred She-Asses g Which were preferred before He-Asses, as serving for the same uses as they did, and for Breeding, and Milk also: But He-Asses also may be included in this Expression, which is of the Feminine Gender, because the greatest part of them (from which the denomination is usually taken) were She-Asses. , and a very great ‡ 〈◊〉 〈◊〉▪ 〈◊〉▪ Household; so that this man was the greatest h i e. One of the richest. of all the * 〈◊〉▪ 〈◊〉 of 〈◊〉. men in the East i To wit, that lived in those parts: such general Expressions being commonly understood with such limitations. . 4. And his Sons went and feasted k To testify and maintain their Brotherly Love. in their houses, every one his day l Not every day of the Week, and of the Year; which would have been burdensome and tedious to them all, and gross Luxury and Epicurism, which holy job would not have permitted; but each his appointed day, whether his Birthday, or the first day of the Month, or any other set time, it matters not. , and sent and called for their Three Sisters to eat and to drink with them. 5. And it was so, when the days of their feasting were gone about m When each of them had had his turn, which peradventure came one speedily, though not immediately after another. And there was some considerable interval before their next feasting time. , that Job sent and * Neh. 12. 30. sanctified them n i e. He exhorted and commanded them to sanctify themselves for the following work, to wit, by purifying themselves from all Ceremonial and Moral Pollution, as the manner than was, Exod. 19 10. and by preparing themselves by true Repentance for all their sins, and particularly such as they had committed in their time of Feasting and Jollity, and by fervent Prayers to make their Peace with God by Sacrifice. , and risen up early in the morning o Thereby showing his ardent Zeal in God's service, and his Impatience till God was reconciled to him, and to his Children. , and offered Burnt-Offerings according to the number of them all: for Job said, It may be that my Sons have sinned p His Zeal for God's Glory, and his true Love to his Children made him jealous; for which he had cause enough from the Corruption of Man's Nature, the Frailty and Folly of Youth, the many Temptations which attend upon Feasting and Jollity, and the easiness of sliding from lawful to forbidden Delights. , and † 1 King. 21. 10. 13. cursed God q Not in the grossest manner and highest degree, which it is not probable either that they should do, now especially when they had no provocation to do it, as being surrounded with blessings, and Comforts, which they were actually enjoying, and not yet exercised with any affliction, or that job should suspect it concerning them, but despised and dishonoured God; for both Hebrew and Greek words signify cursing, are sometimes used to note only reviling or detracting, or speaking evil, or setting light by a Person. Thus what is called cursing one's Father or Mother, Ex. 21. 17. is elsewhere called setting light by them, as Deut. 27. 16. Ezek. 22▪ 7. See also 2 Pet. 2. 11. jud. 8. and many other places. in their Hearts r By sleight and low Thoughts of God, by neglecting or forgetting to give God the Praise and Glory of the Mercies which by his favour they enjoyed, by taking more hearty delight in their Feasts and Jollity, than in the Service and fruition of God: For these and such like Distempers of Heart are most usual in times of Prosperity and Jollity, as appears by common Experience, and by the many Divine Cautions we have against them, as Deut. 6. 11. Host 2. 8. and elsewhere. And these miscarriages, though inward and secret, job calls by such an hard name as usually signifies cursing, by way of Aggravation of their sin, which peradventure they were too apt to sleight as a small and trivial miscarriage. . Thus did Job ‖ Heb. all the day. continually s i e. It was his constant course at the end of every feasting time. . 6. Now there was a day t i e. A certain time appointed by God. , when † Gr. Angels of God. the Sons of God u i e. The holy Angels, so called, job 38. 7. Dan. 3. 25, 28. because of their Creation by God, as Adam also was, Luk. 3. 38. and for their great resemblance of him in Power, and Dignity, and Holiness, and for their filial affection and Obedience to him. came to present themselves before the Lord, x i e. Before his Throne, to receive his Commands, and to give him an account of their Negotiations. Compare 1 Kin. 22. 19 Zech. 4. 14. Luk. 1. 19 But you must not think that these things were really done, and that Satan was mixed with the holy Angels, or admitted into the presence of God in Heaven, to maintain such discourses as this with the blessed God, or that he had formal Commission and leave to do what follows; but it is only a parabolical Representation of that great truth, that God by his wise and holy Providence doth govern all the Actions of Men and Devils to his own ends: It being usual with the great God to condescend to our shallow capacities, and to express himself, as the jews phrase it, In the language of the Sons of Men; i. e. In such manner as men use to speak and may understand. and * Heb. the Adversary. Satan came also ‖ Heb. in the midst of them. among them y Being forced to come, and give up his account. . 7. And the LORD said unto Satan, Whence comest thou z God being here represented as Judge, rightly gins with an enquiry, as the ground of his further proceed, as he did Gen. 3. 9 and 4. 9 ? Then Satan answered the LORD and said, From † 1 Pet. 5. 8. going to and fro in the Earth a Where by thy permission I range about, observing with great diligence all the Dispositions and Actions of Men, and working in them and among them as far as I have Liberty and Opportunity. , and from walking up and down in it. 8. And the LORD said unto Satan, † Heb. Hast thou set thy heart on? Hast thou considered my Servant Job b Hast thou taken notice of him, and his Spirit, and Carriage? and what hast thou to say against him? , that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evil? 9 Then Satan answered the LORD, and said, Doth Job fear God for nought c i e. Sincerely and freely, and out of pure Love and Respect to thee? No. It is policy, not Piety, that makes him good; he doth not serve thee, but serveth himself of thee, and is a mere mercenary, serving thee for his own ends. ? 10. Hast thou not made an Hedge about him d i e. Defended him by thy special Care and Providence from all harms and Inconveniences: which is able to oblige and win persons of the worst tempers. , and about his House e His Children and Servants. , and about all that he hath on every side? thou hast blessed the work of his Hands, and his † Or, Cattle. Substance is ‖ Heb. broken forth, Gen. 28. 14. increased in the Land. 11. But put forth thine hand f To wit, in way of Justice and severity, as that Phrase is used, Isa. 5. 25. Ezek. 25. 7, 13, 16. now, and touch g i e. Afflict or destroy, as this word is used▪ Gen. 26. 11. Ruth 2. 9 Psal. 105. 15. Zech. 2. 8. all that he hath, * Heb. if he bless thee not to thy face. and he will curse thee to thy face h He who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy Name, and reproach thy Providence, as unjust and unmerciful to him. . 12. And the LORD said unto Satan, Behold, all that he hath is in thy † Heb. Hand. power i I give thee full Power and Liberty to deal with his Wife, Children, Servants, and all his Estate, whatsoever thy Wit or Malice shall prompt thee to do. , only upon himself k His Person, Body, or Soul. put not forth thine Hand. So Satan went forth from the presence of the LORD l i e. From that place where God was represented as specially present, being forward and greedy to do the mischief which he had permission to do. . 13. And there was a day when his Sons and Daughters were Eating and Drinking Wine in their eldest Brothers House: 14. And there came a Messenger unto Job, and said, The Oxen were ploughing, and the Asses feeding beside them m i e. Beside the Oxen, therefore both were taken away together. : 15. And † Heb. 〈◊〉. the Sabeans n A People of Arabia, who led a wand'ring Life, and lived by Robbery and spoiling of others, as Strabo and other Heathen Writers note. fell upon them, and took them away, yea, they have slain the Servants with the Edge of the Sword, and I only am escaped to tell thee o Whom Satan spared no less maliciously than he destroyed the rest, that job might have speedy and certain intelligence of his Calamity. . 16. While he was yet speaking p Before he could have time to compose his disturbed Mind, and to digest his former loss, or indeed to swallow his Spittle, as he expresseth it, Ch. 7. 19 , there came also another, and said, † Or, A 〈◊〉 Fire. The Fire of God q A terrible flame of Fire sent from God in an extraordinary manner; to intimate that both God and Men were his Enemies, and all things conspired to his Ruin. is fallen from Heaven r i e. From the Air which is oft called Heaven, as hath been noted again and again, whereof Satan is the Prince, Eph. 2. 2. , and hath burnt up the Sheep and the Servants, and consumed them, and I only am escaped alone to tell thee. 17. While he was yet speaking, there came also another, and said, The Chaldeans s Who also lived upon the Spoil, as Xenophon and others observe. made out three bands t That they might come upon them several ways, and nothing might be able to escape them. , and ‖ Heb. 〈◊〉. fell upon the Camels, and have carried them away, yea, and slain the Servants with the Edge of the Sword, and I only am escaped alone to tell thee. 18. While he was yet speaking, there came also another; and said, Thy Sons and thy Daughters were eating and drinking Wine u i e. Feasting after their manner, and, as job Generally feared and suspected, sinning against God, v. 5. Which was a dreadful aggravation of the Judgement. in their eldest Brothers House: 19 And behold, there came a great Wind * Heb. F●…t side. from the Wilderness x Whence the fiercest Winds came, as having most power in such open places. See jer. 4. 11. and 13. 24. , and smote the four corners y In which the chief strength of the House did consist. It smote these either all together, or rather successively, one immediately after another, being possibly a Whirlwind, which comes violently and suddenly, whirling about in a Circle, and being driven about by the power of the Devil, which is very great. of the House, and it fell upon the young men z His Sons in their Youth▪ and his Daughters also, as appears from the sequel. , and they are dead, and I only am escaped alone to tell thee. 20. Then Job arose a From his seat whereon he was sitting in a disconsolate posture. , and rend his ‖ Or, 〈◊〉. Mantle b To testify his deep sense of, and just sorrow for the heavy hand of God upon him, and his humiliation of himself under his hand. See Gen. 37. 34. , and shaved his head c i e. Caused the Hair of his Head to be shaved or cut off, which was then an usual Ceremony in mourning, of which see Ezra. 9 3. Isa. 15. 2. and 22. 12. jer. 7. 29. and 41. 5. Mich. 1. 16. , and fell down upon the ground d In way of self-abhorrency, and Humiliation and Supplication unto God. To wit, God, who is expressed in the following verse, and who is the only Object of Religious Worship: Instead of cursing God, which Satan said he would do, he adored him, and gave him the Glory of his Sovereignty, and of his Justice▪ and of his Goodness also, in this most severe Dispensation. , and worshipped e. 21. ●…d said, [ * Eccles. 5. 1●… 1 Tim 6. naked came I out of my Mother's Womb f I brought none of these things which I have now lost with me when I came out of my Mother's Womb into the World, but I received them from the Hand and Favour of that God who hath now required his own again. I still have all that Substance wherewith I was born, and have lost only things without and beside myself. ●…nd [naked shall I return thither g I shall be as rich when I die as I was when I was born, and therefore have reason to be contented with my condition, which also is the common lot of all men. Thither, i. e. into my Mother's Womb, which in the former clause is understood properly, but in this figuratively, of the Earth which is our common Mother, as it is called by many Authors, out of whose Belly we were taken, and into which we must return again Gen. 3. 19 Eccles. 12. 7. And as our Mother's Womb is called the lower parts of the Earth, Psal. 139. 15. so it is not harsh if reciprocally the lower parts of the Earth be called our Mother's Womb. Nor is it strange that the same Phrase should be taken both properly and metaphorically in the same Verse; for so it is Mat. 8. 22. Let the dead spiritually bury the dead corporally. See also Levit. 26. 21, 24. Psal. 18. 26, etc. :] [the LORD gave, and the LORD hath taken away h He hath taken away nothing but his own, and what he so gave to me that he reserved the supreme Dominion and Disposal of in his own hand. So I have no cause to murmur or complain of him. nor have I reason to fret and rage against the Chaldeans and Sabeans, and other Creatures, who were only God's Instruments to execute his wise and holy Counsel. ;] [blessed be the name of the LORD i i e. The Lord, God's Name being often put for God himself, as Psal. 44. 5. and 48. 10. and 72. 18, 19 Dan. 2. 19, 20. As Names are put for Men, Act. 1. 15. Rev. 3. 4. The sense is, I have no cause to quarrel with God, but much cause to bless and praise him, that he did give me such blessings, and suffered me to enjoy them more and longer than I deserved; and that he hath vouchsafed to afflict me, which I greatly needed for my Souls good, and which I take as a Token of his Love and Faithfulness to me, and therefore ministering more matter of Comfort than Grief to me; and that he hath left me the comfort of my Wife, and yet is pleased to continue to me the Health of my Body, and a composed Mind, and an Heart to submit to his good pleasure; and that he hath reserved and prepared such a felicity for me, whom not Chaldeans or Sabeans, no Men nor Devils can take away from me: of which see Chap. 19 25. .] 22. [In all this k i e. Under all these pressures. Or, in all that he said or did upon these sad occasions. ] [Job sinned not l To wit, in such manner as the Devil presaged that he would, and as is expressed in the following words. As Christ saith, joh. 9 3. Neither hath this man sinned nor his Parents, to wit, so as you imagine, in an eminent or extraordinary degree. But both here and there human Infirmities are excepted, of which job oft acknowledgeth himself to be guilty. Nor was the question between God and Satan, whether job had any sin in him, but whether he was an Hypocrite, or would blaspheme God; which is here denied and disproved. ,] [nor * Or, 〈◊〉 〈◊〉 to God. 〈◊〉, 〈◊〉▪ charged God foolishly m Heb. Nor imputed folly to God; i. e. so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done any thing unworthy of his infinite Wisdom, or Justice, or Goodness, but hearty approved of and acquiesced in his good pleasure, and in his righteous though sharp Proceed against him. .] CHAP. II. 1. AGain there was a day a Another set time some convenient space after the former calamities. Of this and the two next Verses see the Notes on Ch. 1. 6, 7, 8. ,] when * G●…. the 〈◊〉 of God. the Sons of God came to present themselves before the LORD, and Satan came also among them, to present himself before the LORD. 2. And the LORD said unto Satan, From whence comest thou? And † Chap. 1. 7. Satan answered the LORD, and said, From going to and fro in the Earth, and from walking up and down in it. 3. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the Earth, ‖ Chap. 1. 8. a perfect and an upright man, one that feareth God and escheweth evil? and [still b Notwithstanding all his Trials and Tribulations, and thy malicious suggestion to the contrary. ] [he holdeth fast his Integrity c i e. He continues to be the same perfect and upright man which he was before. All thy endeavours to pull away his Integrity, have made him only to hold it the faster. ,] although [thou movedst me d i e. Didst persuade me, and prevailed with me to do it▪ But this, as the rest of this Representation, is not to be understood properly, as if God could be moved by any of his Creatures to alter his purposes, which are all eternal and unchangeable, and especially by Satan, as if God would gratify him by granting his desires; but the design of these words is to signify both the Devils restless Malice in promoting man's misery, and God's permission of it for his own wise and holy Ends. ] against him, † ●…eb▪ to 〈◊〉 〈◊〉 〈◊〉▪ Chap. 19 10. to destroy him [without cause e i e. Without any special provocation, whereby he, more than others, deserved such heavy punishments. Which also job himself oft allegeth for his Justification; although he doth not deny himself to be a sinner, as is apparent from Ch. 7. 20, 21. and 9 2. and 13. 23, 26. Nor that sin deserves Judgements: Or without any such cause as thou didst allege, which was his Hypocrisy: Or, in vain, as this word is used Prov. 1. 17. Ezek. 6. 10. and elsewhere. So it is not referred to God's destroying him, but to Satan's moving God so to do. And so this place may be thus rendered exactly according to the Hebrew, And thou hast moved me to destroy him in vain, or without effect, or to no purpose. i e. Thou hast lost thy Design and Expectation therein, which was to take away his Integrity, which in spite of all thy Art and Malice he still holdeth fast. .] 4. And Satan answered the LORD, and said, [Skin for Skin, yea, all that a man hath will he give for his Life f The design of these words is plain, which is to detract from job, and to diminish that Honour and Praise which God gave to job, by pretending that he had done no more than the meanest men commonly do by the Law of Self-preservation. And it is as clear that this was a proverbial Speech then in use, wherein if there be some difficulty to understand it at this distance of time, it is no more than the common lot of many other Proverbs, the sense, and especially the grounds whereof are frequently unknown to persons of other Nations, and of after Times. Moreover it is known, that in those ancient times, though they had some Money, yet the main of their Estate lay in Cattle, of which the skins were a considerable part, and their chief Traffic lay in the Exchange of one commodity for another, and, among other things, it cannot be questioned, but that they did commonly exchange skins of one kind for skins of another sort, according to their several Inclinations or occasions. So the meaning may be this, As men willingly and commonly give one Skin in Exchange for another Skin, and one Commodity for another, so (the Hebrew particle, Vau, being oft so used as a note of comparison, as it is Prov. 17. 3. and 25. 3, 23, 25, 27.) all that a man hath, his House, Cattle, Children, will he give, and that most willingly, for his Life: i. e. To redeem or save his own Life: Or rather thus, Skin for Skin, might then be a Proverb like that of ours, Body for Body, when one man is so far obliged for another. And we have some such Expressions among us; as when we say of a man, who doth some dangerous Action. His Skin, i. e. his Body will pay for it, i. e. It may cost him his Life. And this Proverb might be taken, 1. From Sacrifices, in which there was Skin for Skin; i. e. the skin of a Beast for, or instead of, the skin or body of the Man, which deserved to be used as the Beast was, and which was saved or preserved by the suffering of the Beast, which was accepted by God instead of the Man, and by which the Man's sins were expiated. Or, 2. From Hostages or Ransoms, wherein one man was given for, or instead of another. So now the sense may be this, Any man will give Skin for Skin, i. e. the Skin, or Body, or Life, of another, whether Man or Beast, to save his own; yea, all that a man hath, whether Goods or Persons, such as job hath lost, will he give for his Life. job is not much hurt nor concerned so long as his own skin is whole and safe. Others thus: Skin upon (for so the Hebrew particle, Behad, is sometimes used, as 2 Kin. 4. 5. Amos 9 10. As also the Greek particle, Anti, which answers to it, is understood joh. 1. 16. Grace for Grace, i. e. Grace upon Grace, or all kinds or degrees of Grace) Skin, and all that a man hath (so all these words belong to the price which a man pays: now follows what he hath or expecteth to have for it:) will he give for his Life; i. e. in exchange for his Life▪ or to save his Life. This also is a plausible Interpretation, only it is not very probable, that the same Hebrew particle, B●…had, should be used in two so differing senses in the same verse, in the former part to signify upon, (which if this sacred Writer had meant, he would likely have expressed it rather by that other Hebrew particle, Al, which is commonly so used, than by this which is so ambiguous, and seldom so taken, and otherwise used in this very Verse) and in the latter to signify for, or instead of. However the sense is plainly this, This is so far from being an Evidence of Iob's sincere and generous Piety, that it is only an Act of deeper Hypocrisy, and mere Self-love; he is well enough contented with the loss of his Estate, and Children too, so long as he sleeps in a whole skin; and he is well pleased, that thou wiltst accept of all these as a Sacrifice or Ransom in his stead; and it is not true Patience and Humility which makes him seem to bear his Crosses so submissively, as depth of policy, that by his feigned-carriage he may appease thy Wrath against him, and prevent those further Plagues which, for his Hypocrisy and other sins, of which he is conscious, he fears thou wiltst otherwise bring upon his own Carcase; as will plainly appear upon further Trial. :] 5. But put forth thine Hand now, and [touch his Bone and his Flesh g Touch, i. e. smite him, not slightly, but to the quick, and to the Bones and Marrow, so as he may feel Pain and Anguish indeed, which is oft expressed by reaching to the Bones, as Psal. 6. 2. and 32. 3. and 51. 8. ,] and he will † Heb. 〈◊〉. curse thee to thy Face. 6. And the LORD said unto Satan, Behold he is in thine Hand, [ * 〈◊〉 〈◊〉 but save his Life h Do not attempt to take away his Life, which I will not suffer thee to do. ] 7. So went Satan forth from the presence of the LORD, and [smote Job with sore boils i ●…ke those inflicted upon the Egyptians, which are expressed by the same word, and threatening to Apostate Israelites, Deut. 28. 27. whereby he was made loathsome to himself, and to his nearest Relations 〈◊〉. 1●…. 13, 19 and a visible monument of Divine Displeasure and filled with tiring and consuming pains in his Body, and no less Torment and Anguish in his mind. ,] [from the sole of his Foot unto his Crown k In all the outward parts of his Body. His Tongue he spared, that it might be capable of ●…nting those Blasphemies against God which he expected and desired. .] 8. And [he took him a Potsherd l Partly to allay the Itch which his Ulcers caused: and partly to squeeze out, or take away that purulent matter which was under them, or flowed from them, and was the great cause of his Torment. And this he did not with soft Linen clothes, either because he had not now a sufficient quantity of them for so much use; or because therein he must have had the help of others who abhorred to come near him, Ch. 1●…▪ 13, 14, 15. Nor with his own Hands or Fingers which were also ulcerous, and so unfit for that use, and besides he loathed to touch himself; but with Potsherds, either because they were next at hand, and ready for his present use; or in token of his Repentance and deep Humiliation under God's heavy hand, which made him decline all things which favoured of tenderness and delicacy, ] to scrape himself withal; and [he sat down among the ashes l Heb. In dust or ashes, as Mourners used to do: Of which see job 42. 6. jonah. 3. 6. Mat. 11. 21. .] 9 Then said [his Wife m Whom the Devil spared with cruel intent to be the Instrument of his Temptations, and the aggravation of Iob's misery by unnatural unkindness to him, which is declared Ch. 19 17. and elsewhere. ] unto him, [Dost thou still retain thine Integrity n Art thou yet so weak to persist in the practice of Piety, when it is not only unprofitable to thee, but the chief occasion of all these thy insupportable miseries, and when God himself not only forsakes and leaves thee in this helpless and hopeless condition, but is turned to be thy greatest Enemy? ?] [ † Heb. bless. 1 Kin. 21. 10. 13. curse God and die o Seeing thy blessing of God availeth thee so little, it is time to change thy note, Curse God and die, i. e. reproach him to his face, and tell him of his Injustice, and Unkindness to thee, and that he loves his Enemies, and hates his Friends, and that will provoke him to take away thy Life, and so end thy Torments. Or, curie God, though thou die for it: But although this word sometimes signifies cursing, as job 1. 11. and 1 King. 21. 10. yet most properly and generally it signifies blessing, and so it may very well be understood here as a Sarcastical or Ironical Expression, such as there are many in Scripture, as Eccles. 11. 9 Lam. 4. 21. and in all Authors. And so the fence may be this, Bliss God and die; i. e. I see thou art set upon blessing of God, thou blessest God for giving, and thou blessest God for taking away, and thou art still blessing of God for thy loathsome and tormenting Diseases, and he rewards thee accordingly, giving thee more and more of that kind of Mercy for which thou blessest and praisest him. Go on therefore in this thy pious and generous course, and die as a Fool dieth, and carry this Reputation to thy Grave, that thou hadst not common sense in thee to discern between good and evil, between thy Friends and thy Foes. Or rather awake out of this stupidity and Lethargy, and give over this absurd and unreasonable practice, and as God gives thee no Help nor Comfort, let him lose thy Praises and Service. And this being her sense, it is not strange he reproveth her so sharply for it. And yet it seems hard to think that Iob's Wife should arrive at that height of Impudence and Impiety, as in plain terms to bid him, curse God. ] 10. But he said unto her, Thou speakest [as one of the foolish p i e. Like a rash, and inconsiderate, and weak person, that dost not understand, nor mind what thou sayest. Or, like a wicked and most profane person; for such are frequently called Fools in Scripture, as Psal. 14. 1. and 74. 18. and every where in the Proverbs. ] Women speaketh: What! [Shall we receive good at the Hand of God, and shall we not receive evil? q Shall we poor Worms give Laws to our Supreme Lord and Governor, and oblige him always to bless and favour us, and never to afflict us? And shall not those great and manifold, and long-continued Mercies which from time to time God hath freely and graciously given us, compensate for these short afflictions? Ought we not to bless God for those Mercies which we did not deserve, and contentedly to bear those Corrections which we deserve, and need: and (if it be not our own fault) may get much good by. ] In all this did not Job sin [with his Lips. r By any Reflections upon God, by any impatient or unbecoming Expressions. ] 11. Now when Jobs Three Friends heard of all this evil that was come upon him, they came every one from his own place; [Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: s Which were Persons then eminent for Birth and Quality, for Wisdom and Knowledge, and for the Profession of the true Religion, being probably of the posterity of Abraham, and akin to job, and living in the same Country with him. ] for they had made an appointment together, to come to mourn with him, and to comfort him. 12. And [when they lift up their Eyes afar off, t To wit, at some convenient distance from him: whom they found sitting upon the ground, either in the open Air, or within his own House. ] and [knew him not, u His Countenance being so fearfully changed and disfigured by his Boils. ] they lift up their voice, and wept, and they rend every one his Mantle, and [sprinkled Dust upon their Heads toward Heaven. x Either upon the upper part of their Heads, which looks towards Heaven: or cast it up into the Air so as it should fall upon their Heads; as they did Act. 22. 23. See jos. 7. 6. Nehem. 9 1. Lam. 2. 10. ] 13. So [they sat down with him upon the ground y In the posture of Mourners condoling with him. ] [Seven Days, and Seven Nights, z Which was the usual time of mourning for the Dead, Gen. 50. 10. 1 Sam. 31. 13. and therefore proper both for Iob's Children who were dead, and for job himself, who was in a manner dead whilst he lived: But we must not fancy that they continued in this place and posture so long together, which no Laws of Religion or Civility required of them, and the necessities of Nature could not bear; but only that they spent a great, or the greatest part of that time in sitting with him, and silent Mourning over him. And so such General Expressions are frequently understood▪ as Luke 2. 37. and 24. 53. Acts 20. 31. Either 1. About any thing. Or rather, 2. About his Afflictions and the causes of them. The Reason of this silence was partly the greatness of their grief for him, and their surprise and astonishment at his Condition▪ partly because they thought it convenient to give him some further time to vent his own Sorrows, and partly because as yet they knew not what to say to him: for though they had ever esteemed him to be a truly wise and godly Man, and came with full purpose to comfort him, yet the prodigious greatness of his Miseries, and that Hand and Displeasure of God which they manifestly perceived in them, made them at a stand, and to question Iob's Sincerity, so that they could not comfort him as they had intended, and yet were loath to grieve him with those Convictions and Reproofs which they thought he greatly needed. And here they stuck till job gave them occasion to speak their Minds. ] and [none spoke a word to him:] for they saw that his Grief was very great. CHAP. III. 1. AFter this [opened Job his Mouth, a He spoke freely and boldly, as this Phrase is used Prov. 31. 8, 9 Eph. 6. 19 and elsewhere. ] and [cursed his day. b To wit, his Birthday, as is evident from v. 3. which is called simply a Man's day, Host 7. 5. which also some others, through the same Infirmity, and in the same Circumstances, have cursed, as we see jer. 20. 14. In vain do some men endeavour to excuse this and the following Speeches of job, who afterwards is reproved by God, and severely accuseth himself for them, Ch. 38. 2. and 40. 4. and 42. 3, 6. And yet he doth not proceed so far as to curse or blaspheme God, but makes the Devil a Liar in his Prognostics: But although he doth not break forth into direct and down right Reproaches of God, yet he makes secret and indirect Reflections upon God's Providence. His Curse was sinful, both because it was vain, being applied to an unreasonable thing, which was not capable of blessing and cursing, and to a day that was past, and so out of the reach of all Curses; and because it was applied to one of God's Creatures, all which were and are in themselves very good, and pronounced blessed by God, and so they are, if we do not turn them into Curses; and because it casts a blame upon God for bringing that day, and for giving him that Life which that day brought into the World. He pronounceth that day an unhappy, woeful, and cursed day, not in itself, but with respect to himself. ] 2. And Job * Heb. 〈◊〉. spoke, and said: 3. [ † Ch. 10. 1●…▪ 19 I●…. 20. 1●…▪ Let the day perish wherein I was born, c Let the remembrance of that day be utterly lost. Yea, I hearty wish that it had never been. Such Wishes are apparently foolish and impatient, and yet have been sometimes forced from wise and good men in grievous Distresses, not as if they expected any effect of them, but only to show their abhorrency of Life, and to express the intolerableness of their grief, and to give some vent to their passions. ] and the night in which [it was said, d With Joy and Triumph, as happy tidings. Compare jer. 20. 15. ] There is a Manchild [conceived e Or rather, brought forth, as this word is used, 1 Chron. 4. 17. For the time of conception is unknown commonly to Women themselves, and doth not use to be reported among men, as this day is supposed to be. ] 4 [Let that day be Darkness, f I wish the Sun had never risen upon that day to make it day, or, which is all one, that it had never been, and whensoever that day returns, I wish it may be black, and gloomy, and uncomfortable, and therefore execrable and odious to all men. ] [let not God regard it from above, g i e. From Heaven, either, 1. By causing the Light of the Sun which is in Heaven to shine upon it. So it agrees both with the foregoing and following Branches of this Verse. Or, 2. By blessing and favouring it, or by giving his Blessings to men upon it. Let it be esteemed by all an unlucky, and comfortless day. Oh Let not God require it, i. e. bring it again in its course, as other days return. in this sense God is said to require that which is past, Eccles. 3. 15. Compare v. 3. 6. ] neither let the Light shine upon it. 5. Let Darkness and [the shadow of death h i e. A black and dark shadow like that of the place of the dead, which is a Land of Darkness, and where the Light is Darkness, as job explains this very Phrase, Ch. 10. 21. 22. Or, so gross and palpable Darkness that by its horrors and damps may take away men's Spirits and Lives. ] [ ‖ Or, 〈◊〉 slain it, i i e. Take away its beauty and Glory, and make it abominable as a filthy thing. Or, challenge it, i. e. take and keep the entire possession of it, so as the Light may not have the least share in it. ] let a Cloud dwell upon it, [ * Or, 〈◊〉 〈◊〉 it as 〈◊〉 who have 〈◊〉 ●…. ●…. let the blackness of the day terrify it. k To wit, the day, i. e. Men in it. Let it be always observed as a frightful and dismal day. ] 6. As for that Night, let [darkness l i e. Constant and extraordinary Darkness, without the least glimmering of Light from the Moon or Stars. ] seize upon it, [ † 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 let it not be joined unto the days of the year, m i e. Reckoned as one or a part of one of them. The night is distinguished from the artificial day, but it is a part of the natural day, which consists of 24 hours. Or rather, let it not rejoice among the days, etc. Joy here, and terror v. 5. are poetically and figuratively ascribed to the day or night, with respect to men, who either rejoice or are affrighted in it. Let it be a sad, and as it were a funeral day▪ ] [let it not come into the number of the Months▪ n i e. To be one of those Nights which go to the making up of the Months. ] 7. Lo, [let that night be solitary, o i e. Destitute of all society of Men meeting and feasting together, which commonly was done at night, Suppers being the most solemn Meals among divers ancient Nations. See Mark 6. 21. Luk. 14. 16. john 12. 2. Rev. 19 9, 17. ] let [no joyful voice p Neither of the Bride and Bridegroom, nor any that celebrate their Nuptials, or any other merry Solemnity. ] come therein: 8. Let them curse it [that curse the day, q i e. Their day, to wit, their Birthday: for the Pronoun is here omitted for the metres sake: For this and the following Chapters are written in verse, as all grant. So the Sense is, when their Afflictions move them to curse their own Birthday, let them remember mine also, and bestow some Curses upon it. Or, the day of their distress and trouble, which sometimes is called simply the day, as Obad. 12. Or, the day of the Birth or death of that person whose Funerals are celebrated by the hired Mourners, who in their solemn Lamentations used to curse the day that gave them such a Person, whom they should so suddenly lose, and therefore it had been better never to have enjoyed him, and to curse the day in which he died as an unlucky, and execrable day. Or the day, i. e. the Daylight: which to some persons is an hateful thing and the Object of their Curses, namely to lewd Persons and Thiefs, to whom the morning Light is even as the Shadow of death, Ch. 24. 17. as also to persons oppressed with deep Melancholy, as it is here implied, v. 20. So the sense is this, They who use to curse the day only, but generally love and bless the night, yet let this night be as abominable and execrable to them as the daytime generally is. ] [who are ready to raise up ‖ 〈◊〉, A 〈◊〉. their mourning. r Who are brim full of sorrow, and always ready to pour out their Cries, and Tears, and Complaints, and with them Curses, as men in great passions frequently do. Or, such Mourning-Men, or Mourning-Women, whose common Employment it was, and who were hired to mourn, and therefore were always ready to do so upon funeral occasions; of which see 2 Chron. 35. 25. jer. 9 17, 18, 20. Ezek. 30. 2. joel 1. 15. Amos ●…, 16. Matth. 9 23. And this Sense suits with the use of the last word in Hebrew Writers, of which a plain and pertinent Instance is given by the learned Mercer. But because that word is commonly used in another sense for the Leviathan, both in this Book and elsewhere in Scripture, as Psal. 74. 14. and 104. 26. Isa. 27. 1. And because this very Phrase of raising the Leviathan is used afterward▪ Ch. 41. 25. others render the words thus▪ Who are prepared, or ready to raise the Leviathan. It is evident that the Leviathan was a great and dreadful Fish or Sea-Monster, though there be some disagreement about its kind or quality, and that the raising of or endeavouring to catch the Leviathan was a dangerous and terrible work, as is plain from job 41. And therefore those Seamen, who have been generally noted for great Swearers and cursers, especially when their Passions of Rage or Fear are raised, being now labouring to catch this Sea-monster, and finding themselves and their Vessel in great danger from him, they fall to their old trade of Swearing and Cursing, and curse the day wherein they were born, and the day in which they ventured upon this most hazardous and terrible work. Others understand this Leviathan mystically, as it is used Isa. 27. 1. for the great Enemy of God's Church and People, called there also the Dragon, to wit, the Devil, whom the Magicians both now do, and formerly did use to raise with fearful Curses and Imprecations. Not as if job did justify this practice, but only it is a rash and passionate wish, that they who pour forth so many Curses undeservedly, would bestow their deserved Curses upon this day, ] 9 [Let the Stars of the Twilight thereof be dark, s Let the Stars, which are the Glory and Beauty of the Night, to render it amiable and delightful to men, be covered with thick darkness, Chap. 41. 18. and that both in the Evening Twilight, as is here expressed, when the Stars begin to arise and shine forth, and also in the further progress of the Night, even till the Morning gins to dawn, as the following words imply. ] [let it look for Light but have none, t Let its darkness be aggravated with the disappointment of its Hopes and Expectations of Light. He ascribes sense or reasoning to the Night by a Poetical fiction usual in all Writers. ] neither let it see [ * Heb. the Eyelids of the morning. the dawning of the day: u Heb. The Eyelids of the day, i. e. the Morningstar which ushers in the day, and the beginning and consequently the progress of the Morning Light, and the Day following. Let this whole natural day consisting of Night and day be blotted out of the Catalogue of Days, as he wished before. ] 10. Because [it x To wit, the night or the day: to which those things are ascribed which were done by others in them, as is frequent in Poetical Writings, such as this is. Or, he, i. e. God: whom in modesty and Reverence he forbears to name. Yet he doth not curse God for his Birth, as the Devil presaged, but only wisheth that the day of his Birth might have manifest Characters of a Curse impressed upon it. ] [shut not up the doors x That it might either never have conceived me, or at least never have brought me forth. ] of my [Mother's y Which word is here fitly supplied both out of Ch. 1. 21. and 31. 18. where it is expressed; and by comparing other places where it is necessarily to be understood, though the Womb only be mentioned, as job 10. 19 Psal. 58. 3. Isa. 48. 8. jer. 1. 5. ] Womb, [nor hid sorrow from mine Eyes. z Because it did not keep me from entering into this miserable Life, and seeing, i. e. feeling, or experiencing, (as that word is oft used) those bitter sorrows under which I now groan. ] 11. [Why died I not from the Womb? a i e. As soon as ever I was born, or come out of the Womb. ] [Why did I not give up the Ghost when I came out of the Belly? b The same thing expressed in other words, which is an Elegancy usual both in the Hebrew and in other Languages. ] 12. [Why did the Knees prevent me? c Why did the Midwife or Nurse receive me and lay me upon her Knees, and did not suffer me to fall upon the bare ground, and there to lie in a neglected and forlorn condition, till merciful Death had taken me out of this miserable World into which the cruel kindness of my Mother and Midwife hath betrayed me? ] or [why the Breasts that I should suck? d Why did the Breasts prevent me (which may be fitly understood out of the former Member) to wit, from perishing through hunger, or supply me that I should have what to suck? Seeing my Mother had not a miscarrying Womb, but did unhappily bring me forth, why had she not dry Breasts? Or why were there any Breasts for me which I might suck? Thus job most unthankfully and unworthily despiseth and traduceth these wonderful and singular Mercies of God towards poor helpless Infants because of the present Inconveniences, which he had by means of them. ] 13. For now should I have [lien still, and been quiet, e Free from all those torments of my Body and Mind which now oppress me. ] I should have slept; then had I been at rest, 14. [With Kings f I had then been as happy as the proudest Monarches, who after all their great Archieuments and Enjoyments go down into their Graves, where I also should have been sweetly reposed. ] and Counsellors of the Earth, [which * Ch. 15. 28. built desolate places for themselves: g Which to show their great Wealth and Power, or to leave behind him a glorious name rebuilt ruined Cities, or built new Cities and Palaces, and other Monuments in places where before there was mere solitude and Wasteness. ] 15. Or with Princes that had Gold, who filled their Houses with Silver: 16. Or * Psal. 58. 8. as an [hidden h Undiscerned and unregarded. ] [untimely Birth i Born before the due time and therefore extinct. ] [I had not been; k To wit, in the Land of the Living, of which he here speaketh. ] as Infant's [which never saw light. l Being stifled and dead before they were born. ] 17. [There m i e. In the Grave, which though not expressed, yet is clearly implied in the foregoing Verses. ] [the wicked cease from troubling: n The great oppressors and troublers of the World cease from all those Vexations, Rapines, and Murders, which here they procured. ] and [there the † Heb. wearied in strength. weary be at rest o Those who were here molested and tired out with their Tyrannies, now quietly sleep with them, or by them. ] 18. There the Prisoners rest [together, p i e. One as well as another, they who were kept in the strongest Chains, and closest Prisons, and condemned to the most hard and miserable slavery, rest as well as those who were captives in much better circumstances. Or, in like manner, (as this word oft signifies) as those Oppressors and oppressed do. ] [they hear not the voice of the Oppressor. q Or, Exactor, or Ta●…kmaster, who urgeth and forceth them by cruel threaten and stripes to greater diligence in the works to which they are condemned. See Exod. 3. 7. and 5. 6, 10, 13. job meddles not here with their eternal State after death or the Sentence and Judgement of God against wicked men, of which he speaks hereafter, but only speaks of their freedom from worldly troubles, which is the only matter of his Complaint, and present Discourse. ] 19 [The small and great r i e. Persons of all qualities and conditions, whether higher or lower. ] [ * Or, is there the sam●… are there, s In the same place and State, all those kinds of distinctions and differences being for ever abolished. ] and the Servant is free from his Master. 20. [Wherefore is Light given t Heb. Wherefore (for what cause, or use, or good) doth he (i. e. God, though he forbear to name him, out of that holy Fear and Reverence which still he retained towards him) give Light, either the Light of the Sun, which the Living only behold, Eccles. 6. 5. and 7. 11. Or the Light of Life, as may seem both by the next words, and by comparing Psal. ●…6. 13. and because death is oft set forth by the name of Darkness, as Life by the name of Light. These are strong Expostulations with God and quarrelling with his Providence, and with his Blessings; but we must consider, that job was but a man, and a man of like Passions and Infirmities with other men, and now in grievous Agonies, being not only under most violent and yet continual torments of Body, but also under great disquietments of Mind, and the deep sense of God's Displeasure, and was also left to himself, that he might see what was in his Heart, and that all succeeding Ages might have in him an illustrious Example of Man's Infirmity, and the necessity of God's Grace to help them in time of need. And therefore it is no Wonder if his passions boil up and break forth in some indecent and sinful Expressions. ] to him that is in Misery, and Life [unto the bitter in Soul? u Unto such to whom Life itself is very bitter and burdensome. Why doth he obtrude his favours upon those who abhor them? ] 21. Which † Heb. wait. Rev. 9 6. long for death, but it cometh not, and [dig for it x i e. Desire and pray for it with as much earnestness as men dig for Treasure: But it is observable, that job durst not lay violent Hands upon himself, nor do any thing to hasten or procure his Death, but notwithstanding all his Miseries and Complaints, he was contented to wait all the days of his appointed time, till his change came, Ch. 14. 14. ] more than for hid Treasures. 22. Which rejoice exceedingly, and are glad when they can find the Grave. 23. [Why is Light given y These words are conveniently supplied out of v. 20. where they are, all the following words hitherto being joined in Construction and sense with them. ] to a man [whose way is hid, z To wit, from him; who knows not his way, i. e. which way to turn himself, what course to take to comfort himself in his Miseries, or to get out of them, what method to use to please and reconcile that God who is so angry with him, seeing his sincere and exact Piety, to which God is witness, doth not satisfy him, or what the end of these Calamities will be. ] * Chap. 19 8. Lam. 3. 7. and [whom God hath hedged in? a Not with a Hedge of defence, like that Ch. 1. 10. but of Offence and Restraint; i. e. whom God hath put as it were in a Prison or Pound, or like Cattle in grounds enclosed with an high and strong Hedge, over or through which they cannot get, so that he can see no way nor possibility to escape, but all refuge fails him. ] 24. For [my Sighing cometh † Heb. 〈◊〉 my 〈◊〉▪ before I eat, b Heb. Before the face of my Bread, i. e. either when I am going to eat: or rather, all the time whilst I am eating (for so this Phrase is used, Psal. 72. 5. before the face of the Sun, etc. that is, as we translate it, as long as the Sun endureth,) I fall into bitter Passions of sighing and weeping, partly because my necessity and duty obligeth me to eat, and so to support this wretched Life, which I long to lose: and principal▪ because of my uninterrupted pains of Body and horrors of my Mind which mix themselves with my very Meat, and do not afford me one quiet moment. Compare Psal. 10●…. 9 ] and [my Roar c i e. My loud outcries, more befitting a Lion than a Man, which yet extremity of grief forceth from me. Compare Psal. 22. 1. and 32. 3. ] [are poured out like the Waters. d i e. With great abundance, and irresistible violence, and incessant continuance, as Waters flow in a River, or when they break the Banks, and overflow the ground. ] 25. [For e This is another Reason why he is weary of his Life, and why he reputes that ever he was born, because he never enjoyed any solid and secure Comfort. ] [ ‖ Heb. 〈◊〉 a fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing which I greatly feared is come upon me, f Heb. I feared a fear, (i. e. a danger or mischief in one kind, or other, the Act being here put for the Object, as joy and Love are oft put for the things rejoiced in, or loved, and here Fear for the thing feared. Or, I feared with fear, i. e. I feared greatly) and it came. Even in the time of my Peace and Prosperity, I was full of Fears, considering the variety of God's Providences, the course and changeableness of this vain World, the Infirmities and Contingencies of Humane Nature and Life, God's Justice, and the sinfulness of all Mankind. And these Fears of mine were not in vain, but are justified by my present Calamities. So that I have never enjoied any sound Tranquillity since I was born; and therefore it hath not been worth my while to live, since all my days have been evil, and full of Vexation and Torment, either by the fear of Miseries, or by the sufferance of them. ] and that which I was afraid of is come unto me. 26. [I was not in safety, neither had I rest, neither was I quiet: g Three Expressions noting the same thing, which also was signified in the next foregoing Verse, to wit, that even in his prosperous days he never was secure or at rest from the torment of Fear and Anxiety. Others, I did not misbehave myself in Prosperity, abusing it by Presumption, and Security, and Voluptuousness, whereby I might have provoked God thus to afflict me; but I lived soberly and circumspectly, walking humbly with God, and working out my Salvation with Fear and Trembling, little expecting that God would be so fierce an Enemy against me. ] [yet trouble came. h Heb. And trouble came, as I feared it would. So between Fear and Calamity my whole Life hath been miserable, and I had reason to repent of it. ] CHAP. IU. 1. THen [Eliphaz the Temanite a Who spoke first, because possibly he was the eldest, or of greatest Authority or Zeal. ] answered, and said. 2. If we assay * Heb. ●… 〈◊〉▪ to commune with thee, [wilt thou be grieved? b Or, (without a Note of Interrogation) thou wilt be grieved. Our words will undoubtedly vex thee, and not comfort thee, as we intended and desired to do. We must not use words of Comfort, but of sharp Reproof, which will be irksome to thee: and this makes me desire to be silent, if it were possible. ] [But † Heb. 〈◊〉 can 〈◊〉 from 〈◊〉 who can with▪ hold himself from speaking? c When he hears such unreasonable and ungodly Words coming from such a Person as thou art, whereby thou dost accuse thy Maker, and reproach his Providence, and contemn his Blessings. No man who hath any respect to God, or love to thee, can forbear reproving thee. ] 3. Behold, [thou hast instructed many, d Teaching them those Lessons which thou hast not learned and wiltst not practise, to wit, patiently to bear afflictions and to submit to Gods will and Providence in all things, which thou most shamefully refusest to do. ] and [thou hast strengthened the weak Hands. e By administering Supports and Comforts and Counsels to such as were unable to bear their Burdens, or to do their duty. ] 4. Thy words have upholden him that was falling, f Ready to sink under their pressures, or to fall from God, or into sin, (as that word is used, 1 Cor. 10. 12. Gal. 6. 2. and elsewhere) through despondency and distrust of God's Providence and Promise, or through Impatience. and thou hast strengthened † 〈…〉 the feeble Knees. g Such as were weak hearted, and fainting under their Trials. See Isa. 35. 3. Dan. 5. 6. Heb. 12. 12. 5. But now it h i e. The evil which thou didst fear, Ch. 3. 25. and which was come upon those whom thou didst so comfort. is come upon thee, and thou faintest, i Thou allowest in thyself what thou wouldst not bear in others. What in them was a Vice, in thee, it seems, is become a Virtue. Thou art wise for others, but not for thyself; a good Physician to cure others but not thyself; quick fighted to see the faults of others, but blind to thine own. it toucheth thee k It is now come to be thine own case. and thou art troubled. 6. Is not this thy Fear, thy Confidence, the Uprightness of thy Ways, and thy Hope? k So the sense is, We now plainly see what was the nature and Complexion of thy Fear of God, thy Confidence in him, the Uprightness of thy Ways, and thy Hope in God's Mercy, which thou didst make show and boast of, and for which thou wast become so famous. Thy present carriage discovereth to thyself and others, that it was but mere Talk and appearance, and there was nothing sound and sincere in it. In thy prosperity it was easy to make a splendid profession of Religion; but men are best known by Affliction, and this now showeth of what metal thou art made: For now thou dost cast off thy Fear of God, and all thy Confidence and Hope in him, and haste let go that Integrity of thy ways, which hitherto thou didst seem to hold fast; whereas true Piety is uniform, and constant, and steadfast in all varieties of conditions, and under all Trials and Temptations. But this Translation removes the and from its proper place, and changeth the Order of the words, which is this in the Hebrew, thy Hope, and the Uprightness of thy ways, which words may be restored to their own Order, and with that variation our Translation may stand, and this seems to be the true sense. And so here are four distinct Questions, Is not this thy Fear? Is not this thy Confidence? Is not this thy Hope? Is not this the Uprightness of thy ways? But others make only two Questions, and render the words either thus; Is not (or rather, Was not) thy Fear (of God) thy Confidence? And the Uprightness of thy Ways thy Hope? i. e. Did not thy Fear of God, and the Integrity of thy Life, of which thou didst make such eminent Profession, proceed only from the love of thyself, and of this present World? And from thy Confidence and Hope that God would bless and prosper thee for it? For now when God withdraws his Favour and Blessings from thee, thy Religion is vanished, and thou hast cast off all Fear and Reverence of God, as thy impious Speeches show. Or thus: Would not thy Fire be thy Confidence, and the Uprightness of thy Ways thy Hope? i. e. If thou hadst indeed that Fear and Integrity to which thou pretendest, it would give thee good ground of Hope and Confidence in the midst of all thy distresses, and thou wouldst not so faint and sink under thy Calamities, as now thou dost, for want of a solid foundation of true Pretty. But both these Translations, besides other Inconveniences, stumble at the same stone, and pervert the Order of the Words in the Hebrew Text, of which see before; which is not to be allowed without some kind of necessity, which is not in this case. 7. Remember, I pray thee, l Give me one Example hereof out of all thy Experience or Reading. who ever perished, m i e. Was so utterly undone, as thou art, so miserably afflicted by such unparallelled and various Judgements from God and Men, all conspiring against thee. being innocent? n Who had not by his wickedness provoked so merciful a God to do that which is so unusual, and in some sort unpleasing to himself. Therefore thou art guilty of some great, though secret, Crimes, and thy Sin hath now found thee out, and hath brought down these stupendious Plagues upon thee. or where were the righteous cut off? o By the Sickle of Divine Vengeance before his time, which is like to be thy case. His Judgement herein was rash and false, but not without some appearance of Truth: For God had made many Promises, not only of spiritual and eternal, but also of temporal Blessings, to all that should faithfully serve and obey him, which accordingly he did from time to time confer upon them, as we see by the Examples of Noah, Lot, Abraham, Isaac, and Jacob, and doubtless many others which had lived in or before their days. And this was Gods usual method under all the times of the Old Testament, as we see by the People of Israel, who were generally either in an happy and flourishing▪ or in an afflicted and miserable State, according to their Obedience to God, or their Apostasy from him. And therefore it is not strange that they fell into this mistake: But allowing for this mistake, and the consequence of it, his uncharitable Opinion of job, the method which he useth with job is commendable, and to be imitated by others in their dealing with persons in Sickness or Affliction: For he doth not flatter him in his Sins, nor immediately and unseasonably apply Comforts to him; but endeavours to convince him of his Sins, and to bring him to Repentance, as the only regular way to his Remedy. 8. Even as I have seen, p As thou hast never seen any Example of a Righteous man cut off so on the contrary I have seen many Examples of wicked men cut off for their wickedness. Or, As far as I have observed. Or, But as I have seen or experienced. * Psal. 7. 14. Prov. 22. 8. Host 10. 13. they that plough Iniquity, and sow Wickedness, q They that designedly and industriously work wickedness, first plotting and preparing themselves for it, and then continuing to pursue and execute it, as Husbandmen first blow up and prepare the ground, and then cast in the Seed. Compare Prov. 22. 8. Host 10. 13. reap the same. r i e. Iniquity, or such trouble or Injury (for so also the Hebrew word, Aven, signifies) as they cause to others. Or, the fruit of their Iniquity, the just Recompense and Punishment of it, which is oft called Sin or Iniquity, as Gen. 4. 7. Numb. 12. 11. and 16. 26. and 32. 23. Compare Gal. 6. 7, 8. 9 By the blast of God s To wit, Of his Nostrils, as it here follows; i. e. by his Anger, which in Men shows itself, in the Nostrils, by hot and frequent Breathe there, and therefore by an Anthropopathy is ascribed to God: by a secret and oft undiscerned, but mighty and powerful, Judgement of God, by which they are blasted and blown away as Chaff by the Wind, as the Phrase is, Psal. 1. they perish, and † That is, by his Anger, as Isa. 30. 33. Exod. 15. 8. Chap. 1. 19 and 15. 30. Isa. 11. 4. by the Breath of his Nostrils are they consumed. 10. The roaring of * Psal. 34. 10. and 35. 17. the Lion, and the voice of the fierce Lion, t Understand vanisheth, or perisheth, out of v. 9 or, is restrained, or suppressed, as may be gathered out of the following Branch of this Verse. and † Psal. 58. 6. the Teeth of the young Lions are broken. u Which is true literally; the Lions when taken having most commonly their Teeth broken, as ancient and modern Writers relate. But this is here mystically meant of wicked and Powerful Tyrants, who are oft and fitly compared to Lions, Ezek. 32. 2. and 38. 13. 2 Tim. 4. 17. who though for a time they persecute and oppress other men, yet in due time they are restrained, and broken, and crushed in pieces by the mighty Power of God appearing against them in some eminent Judgements. Possibly he may secretly accuse job, or his Children, or both, that being persons of great Wealth and Power in those parts, they had wickedly abused it to ruin their Neighbours, and therefore were justly cut off. 11. The old Lion perisheth for lack of Prey, x Because they cannot go▪ abroad to seek it, and their young ones either cannot find, or do not bring it to them. See Psal. 59 14, 15. and 109. 10. and the stout Lions Whelp●… are scattered abroad. y Gone from their Dens several ways to hunt for Prey, and can find none. 12. Now z Heb And, or, Moreover, I will further convince thee by a Vision which I had relating to such matters as these. That here follows a Relation of a Vision is apparent from the punctual description of all its Circumstances. To think as some do, that this was but a Fiction and Artifice which Eliphaz used, that his words might have more Authority with job; or that this was a Diabolical Delusion seems to be both uncharitable and unreasonable, partly because Eliphaz, though under a mistake concerning Iob's case, was doubtless a wise and good man, and therefore would not needlessly make himself a Liar for Iob's Conviction; and partly from the matter of this Vision, which is no way suitable to the Nature or Designs of the Devil, but holy and agreeable to the Divine Majesty and purity, and useful for men's Instruction, and Humiliation, and Reformation. It was therefore a Divine Vision, which in that Age and State of the Church, before the holy Scriptures were written, was the usual way of God's discovery of his Mind to those that sought to him. a thing a Heb. A word, to wit, from God, as Prov. 13. 13. a Doctrine or Message. was ‖ Heb. by stealth. secretly brought to me, b Heb. was stolen, or brought by stealth into me, i. e. privately and secretly, as the word of God used to come to the Prophets, being spoken in their Ear, as it was to Samuel, 1 Sam. 9 15. and the like to Moses, so as Pharaoh, though present, could not hear nor observe it, Exod. 11. 1. with a low and still voice, a secret Whisper. This is opposed to the more public Delivery of God's Word by the Prophets to the People, which was done by crying aloud, Isa. 58. 1. and mine Ear received c i e. I heard. a little thereof. d Or, a parcel thereof, i. e. of God's word, not of that particular Word which God had now delivered to Eliphaz, which doubtless God would so speak, that he to whom he directed his Speech might hear it all, and Eliphaz certainly would be as careful not to lose a Syllable of it; but a parcel of God's Word in General, which this indeed was. And withal this may be a modest and humble Expression, arising from a deep sense of his own Infirmity, and the small measure of his knowledge of divine things, whereof he knew only some little fragments and parcels, as Paul said, We know but in part, 1 Cor. 13. 9 As if he had said, Many I doubt have more familiar acquaintance with God, and more full Revelations from God than I can pretend to, but a little of that Treasure God hath been pleased to impart to me. 13. * Chap. 3●…▪ 1●…. In thoughts e In the midst of my Thoughts, or, by reason of my thoughts, my perplexing thoughts. The word properly signifies a branch, and thence a Thought, as 1 King. 18. 21. which proceeds from the Mind as Branches from a Tree, and a perplexing thought, which is entangled like the Branches of a Tree. These thoughts were the occasion of the following Fear. from the Visions of the Night, e In the midst of my Thoughts, or, by reason of my thoughts, my perplexing thoughts. The word properly signifies a branch, and thence a Thought, as 1 King. 18. 21. which proceeds from the Mind as Branches from a Tree, and a perplexing thought, which is entangled like the Branches of a Tree. These thoughts were the occasion of the following Fear. when deep sleep falleth on men. f This may belong either to the thoughts last mentioned, or to the Fear following; both which did arise from the Visions of the Night, i. e. from the great importance and the terribleness of such Visions, whereof probably he had had former Experience, and now had an Expectation of another of them which God had raised and wrought in him, to prepare him the better for the reception of it. Visions differed from Dreams herein, that God imparted his Mind to a man in Dreams when he was asleep, but in Visions, when they were awake. And these Visions sometimes happened by day, as Luk. 1. 22. Act. 10. 17. and 26. 19 but most frequently by night, whence we read of Vision, or Visions of the night, as Gen. 46. 2. job 20. 8. and 33. 15. And such this was which made it the more terrible. f In the dead of the Night, when men usually are in a deep sleep; though Eliphaz was not now asleep, as appears from the nature of a Vision, and from the following words 14. Fear † Heb. met me. came upon me, g Either caused by the apparition following: or sent by God to humble him, and to prepare him for the more diligent attention to, reverend reception of, and ready compliance with, the divine Message. and trembling, which made ‖ Heb. the multitude of my bones. all my Bones to shake. 15. Then h Heb. And, or For, as this particle is oft used. So this was the reason of the foregoing Thoughts and Fear. a Spirit i An Angel in some visible shape, otherwise he could not have discerned it, nor would have been affrighted at it. passed before my face, the Hair of my Flesh k i e. Of my Body, as Flesh is taken, Gen. 2. 24. Psal. 16. 9 and 119. 120. stood up. l Through that excessive horror caused by so glorious, unusual, and terrible a presence. Which God used to excite in men upon such occasions to convince them, that it was not a vain Imagination or Illusion, but a real Vision and Revelation, and that from God. 16. It stood still, m Having passed by him too and again he made a stand, as one that had some business with him, and addressed himself to speak to him. but I could not discern the form thereof: n To wit, exactly and distinctly, so as to know what or who it was. An Image was before mine Eyes, o I saw some corporeal or visible Resemblance, though in a confused manner. † Or, I heard a still voice. there was silence, p The Spirit, which possibly had made some noise with his motion, now standing still made no noise; all other persons and things about me were silent, and I also kept in my Voice and Breath, as much as I could, that I might distinctly hear what I perceived the Spirit was speaking to me. In the Hebrew the words run thus, Silence and a voice, (i. e. A silent, or still, or low voice, by a very common figure called, Hendiadis) I heard. and I heard a voice, saying, 17. Shall mortal Man be more just than God? q The Sense is, Thou O job dost presumptuously accuse God for dealing harshly and unrighteously with thee, in sending thee into the World upon such hard terms, and punishing an innocent and righteous man with such unparallelled severity; but consider things calmly within thyself, If God and thou come to a Trial before any equal Judge, canst thou think that thou wiltst go away justified, and the great God shall be condemned. No righteous man will punish another without cause, or more than he deserves; and therefore if God do so with thee, as thy words imply, he is less just than a man: which is blasphemous and absurd to imagine. shall a man r A great and mighty man, as this word signifies, a man eminent for Wisdom, or Justice, or Power, or any other perfections, such as thou art thought by thyself or others to be; who therefore might expect more favour than a poor miserable and contemptible man, which the word, enosch, used in the former Branch, signifies. So he anticipates this Objection which job might make. be more pure than his Maker? s An unanswerable Argument against job, He made thee, and that for himself and his own Glory, and therefore hath an unquestionable right to deal with thee, and dispose of thee, the work of his Hands, as he sees fit. woe to him that striveth with his maker, Isa. 45. 9 Besides he made man just and pure, if any man have any thing of Justice or Purity in him, it is derived from God the undoubted and only Fountain of it, and therefore it must necessarily be in God in a far more eminent degree. 18. Behold, t This deserves thy serious consideration. These and the following words seem to be the words of Eliphaz, explaining the former Vision, and applying it to Iob's Case, and enforcing it by further Arguments. he * Chap. 15. 15. and 25. 4. 2 Pet. 2. 4. put no trust in his Servants u i e. In his Angels, as appears both by the next words of this Verse, where they are called by way of Explication and Restriction, his Angels; and by the next Verse where men are opposed to them. They are called his Servants by way of Eminency, that general name being here appropriated to the chief of the kind, as is very usual in all Authors in like cases; and withal to intimate that Sovereign Dominion which the great God hath over the glorious Angels, and much more over men, by virtue whereof he hath an unquestionable Authority to treat them according to his good Pleasure. And these God is said to put no trust in, because he could not be confident that they, if left to themselves, and destitute of the succours of his Power and Grace, would continue to be loyal, and faithful, and serviceable to him, and would not revolt from him, as some of their Brethren had done. And for this cause God was pleased, after some time of Trial, to give some special and further Grace, either by Christ or otherwise, whereby they should be infallibly confirmed in the State of Grace & Felicity. ; ‖ Or, not in his Angels, in whom he put light. and his Angels he charged with Folly: x Or, with Vanity: i. e. He discerned Folly and Vanity in the Angelical Natures, when he had first made them; which although he saw and pronounced them, no less than the visible Creatures, Gen. 1▪ to be very good in themselves, & free from the least degree or tincture of sin; yet comparing them with himself, and considering them in themselves alone, he saw something of Folly and Vanity in their very Natures, because they were Creatures, and therefore Subject to manifold changes, and, among others, to fall from God, or into sin; as it appeared by the sad experience of some of them. Seeing therefore the Angels, which so far exceed Mankind in Wisdom, and Strength, and Purity, and Justice, and all other perfections, do fall incomparably short of God in these things, it is most absurd as well as impious, to think that Man is more just or pure than God, as was said, v. 17. and as thou, O job, seemest to surmise. Others, Nor (Heb. And not; the negative Particle being repeated out of the former Branch of the Verse, as it is Psal. 9 18. Prov. 17. 26. and elsewhere,) in his Angels, in whom (both which particles are frequently understood, as hath been proved before) he put Light, or splendour, to wit, singular Wisdom, and Purity, beyond what he put in Man. 19 How much less y Understand, doth he put trust in them, etc. Or, How much more, understand, doth he charge folly on them, etc. Either of these supplements are natural and easy, being fetched out of the former Verse, and necessary to make the sense complete. The sense is, what strange presumption than is it for a foolish and mortal man to pretend to an higher Privilege than the Angels do, to make himself more just than God, or to exalt himself above or against God, as thou dost? on them z i e. On men, as it follows, who thought they have immortal Spirits, yet those Spirits dwell in mortal Bodies, which are great Debasements, and Clogs, and Encumbrances, and Snares to them; and which are here called Houses, (because they are the Receptacles of the Soul, and the places of its settled and continual abode) and Houses of Clay, and Earthly Houses, 2 Cor. 5. 1. partly because they were made of Clay, or Earth, Gen. 2. 7. 1 Cor. 15. 47. and partly to note their great frailty and mutability; whereas the Angels are free Spirits, unconfined to such Carcases, and dwell in celestial, and glorious, and everlasting Mansions. that dwell in * 2 Cor. 5. 1. Houses of Clay, a whose Foundation is in the dust, b Whose very Foundation, no less than the rest of the Building, is in the dust; who as they dwell in Dust and Clay, so they had their Foundation or Original from it, and they must return to it, Eccles. 12. 7. And, as to their Bodies, lie down and sleep in it, Dan. 12. 2. as in his long home, Eccles. 12. 5. and the only continuing City which he hath in this World. which are crushed c Heb. they crush them, i. e. they are or will be crushed. The Active Verb used Impersonally, as it is Ch. 7. 3. and 34. 20. Prov. 6. 30. Luk. 12. 20. before the Moth? d i e. Sooner than a Moth is crushed, which is easily done by a Gentle touch of the Fingers. An Hyperbolical Expression. So the Hebrew word, liphne, commonly signifying place, doth here note time, as it is used, Gen. 27. 7. and 29. 26. and 36. 31. Or, at the face or appearance of a Moth. No Creature is so weak and contemptible, but one time or other it may have the Body of Man in its power, as the Worms, the Moths Cousin-germen, have in the Grave. But he instanceth in a Moth rather than a Worm, because it is the weaker of the two, and because it better agrees with the similitude of an House, in which Moths commonly are more frequent, and powerful, and mischievous, than Worms. How then canst thou think, O job, to contend with thy Maker, that must become a Prey to such small and impotent Creatures? 20. They are † Heb. 〈◊〉 in 〈◊〉. destroyed from Morning to Evening; e Either, 1. Speedily, between Morning and Evening, like the Grass, they flourish in the Morning, and in the Evening are cut off, Psal. 90. 5, 6. Or rather, 2. All the day long, as the Phrase is, 2 Cor. 11. 25. There is not a moment wherein Man is not sinking and drawing on towards Death and Corruption. they perish for ever f As to humane appearance and the course of Nature, as many such like passages are to be understood in this Book; or in Reference to this present and worldly Life, which when once lost is never recovered, job 16. 22. Psal. 39 13. without any ‖ Heb. 〈◊〉 the Heart. regarding it. g Heb. without putting the Heart to it, the word Heart being understood here, as also Ch. 23. 6. and 34. 23. Isa. 41. 20. as may appear by comparing 1 Sam. 9 20. 2 Sam. 18. 3. Isa. 41. 22. and 57 1. Where the same Phrase is used, and the word Heart expressed. The meaning is either 1. Yet few or no men that survive them lay it to Heart as they should do. Or, 2. They perish beside the Expectation of all men, when both themselves and others thought their Mountain was so strong, that it could not be removed. Or rather, 3. This is so common a thing for all men, though never so high and great, to perish in this manner, that no man heeds it, but passeth it by as a general accident not worthy of observation. Oth. No man procuring or furthering it; Heb. without any man's putting the hand to it, i. e. They perish of themselves without any violent hand. 21. * 〈◊〉 39 11. 〈◊〉. 14. Doth not their excellency h Whatsoever is really or by common estimation excellent in men, all their natural, & moral, & civil accomplishments ashigh birth. great riches, power and wisdom etc. These are sofar from preserving men from perishing, as one would think they should do, that they perish themselves together with those houses of clay in which they are lodged. Or. go away (i. e. die and perish as that phrase is oft used, as Gen. 15. 15 jos. 23. 14 job 10. 21. Psal. 58. 9 Eccles. 12. 5. Mat. 26. 24.) with (as Beth is oft used) them: it doth not survive them which is in them, go away i? they * 〈◊〉. 36. 12. die even without Wisdom k Either 1. Like fools. Wise men and fools die alike, Eccles. 2. 16. Or 2. they never attain to perfect wisdom, to that wisdom which man once had, much less to that wisdom which is in God, which job conceiteth he hath; otherwise he would not so boldly censure the counsels and works of God as unrighteous or unreasonable, because his humane and narrow capacity cannot fully understand them. Moreover, as folly is oft put for unrighteousness and wickedness; so is wisdom for justice and goodness; which is so known, that it is needless to prove it; and so by wisdom here may be meant that perfect justice and purity, which job arrogated to himself, and which Eliphaz here denies to all men, v. 17, etc. . CHAP. V. 1. CALL now a i e. Invite, or make proclamation; as this word is oft used, as Deut. 20. 10. judg. 12. 1. jer. 2. 2. & 3. 12. & 7. 2. Call them all as it were by their names: consult the whole Catalogue of them, all which thou didst ever know or hear of. , if there be any b To wit, of the Saints, as i●… follows. that will answer thee c i e. Comply with thee, answer thy desires or expectations: Try if there be any one Saint that will defend or allow thee in these bold expostulations with God. Or, as it is in the Hebrew, If there be any that doth answer thee, i. e. whose opinion or disposition and carriage is answerable, or like to thine. So answering is sometimes used, as Prov. 27. 19 Eccles. 10. 19 Thou wilt find many fools or wicked men, as it follows v. 2. to answer or imitate thee in their speeches and carriages, but not one of the Saints like thee; which deserves thy serious consideration, and gives thee just cause to question thine integrity. , and to which of † ●… the 〈◊〉. the Saints d Either 1. the Angels, who are sometimes called Saints, as job 15. 15. Dan. 8. 13. Zech. 14. 5. because they are eminently and perfectly holy: or rather 2. holy men; as appears both from the Word, which most commonly is so used; and from the opposition of the foolish man to these, v. 2. and because the example of men was more proper and effectual for Iob's conviction than of Angels. wilt thou ‖ 〈◊〉. turn e Or, book; look about thee, view them all, and see if thou canst find one like thee. ? 2. For wrath f Either 1. the wrath of God; or rather 2. a man's own wrath, fretting, and impatience, and indignation; which kills men partly naturally, as it preys upon a man's spirit and wasteth him inwardly, and so hastens his death; of which see Prov. 14. 30. & 17. 22. partly morally, as it prompts him to those rash, and furious, and wicked actions which may procure his death: and partly meritoriously as it provoketh God to cut him off, and to bring upon him those further and severe strokes, which he mentions in the following words. killeth the foolish man g Either 1. the rash and inconsiderate man, who doth not ponder things impartially; but like a mad man rageth against God, and torments himself and all that hear him. Or, 2. the ungodly man, who is frequently called a fool in Scripture-language, and who is here opposed to the Saints, v. 1. , and ‖ 〈◊〉, 〈◊〉. envy h He taxeth job, who spoke with great envy at those that were never born, or were in their graves, Ch. 3. 10, 12, etc. slayeth the silly one i Properly, the man, who for want of true wisdom, is soon deceived with false opinions and appearances, and present things; which is thy case, O job! The sense of the verse may be this, I perceive, O job! that thou art full of envy at wicked men, who at present are, or seem to be in an happier condition than thou, and of wrath against God, who denies thee that mercy, and loads thee with afflictions; and this shows thee to be a foolish and weak man. For those men, notwithstanding their present prosperity, are doomed to great and certain misery, as it here follows. And so this verse coheres with the following, as well as the foregoing verses. . 3. * 〈◊〉. 37. 35. I have seen k I have oft observed it in my experience. Having severely rebuked job for his transports of passion, and intemperate speeches against God, he now returns to his former Argument, and proves that such dreadful and destructive Judgements of God do not befall the righteous, but the wicked, as he observed, Ch. 4. 7, 8. Withal he answers an Objection concerning the present and seeming prosperity of the wicked, which he confesseth that he himself had sometimes observed. the foolish l i e. The wicked man, who is quite destitute of true, i. e. of spiritual and heavenly, wisdom. taking root m Not only prosperous for the present, but, as it seemed, firm and secure for the future, being strongly fortified with power and riches, and children too, so as there was no appearance nor danger of a change. ; but suddenly n In a moment besides and before mine, and his own, and all other men's expectation. I cursed o Either 1. I judged that he was a cursed creature notwithstanding all his prosperity, and I foresaw and foretold it, by the Rules of Scripture, or the Direction of God's Spirit, that he would certainly sooner or later be stripped of all his blessings, & have God's curse fall heavily upon him▪ Or rather 2 I saw & perceived by the event which followed his prosperity, that he was a man accursed of God For he speaks not in these words of what his estate constantly was even in the midst of his happiness, though even then he was really accursed; but of what it was by a sudden change. his habitation p Or, as the Hebrew word signifies, his pleasant or commodious habitation, persons or things in it, or belonging to it, being comprehended in that word by an usual Metonymy. . 4. * Psal 19 155. His Children q Whose greatness and happiness he designed in all his enterprises, supposing that his family was and would be established for ever are far from safety r i e. Are exposed to great dangers and calamities in this life, and can neither preserve themselves nor the great inheritance which their Fathers got and left for them Thus to be far from peace, Lam. 3. 17. Is to be involved in desperate troubles. , and they are crushed in the gate s i e. In the place of judicature; To which they are brought for their offences, and where they will find severe judges and few or no friends; partly because being wickedly educated and trusting to their own greatness they were insolent and injurious to all their neighbours: and partly because those many persons whom their powerful fathers defrauded or oppressed to seek for justice and the recovery of their rights, which they easily obtain against such persons as plainly declared by their Actions that they neither feared God, nor reverenced man, & therefore were hated by all sorts of men. ; neither is there any to deliver them t They can find no advocates nor assistants who are either able or willing to help them: But like Ishmael, as their hand was formerly against every man, so now every man's hand is against them. . 5. Whose harvest u Which they now justly and confidently expect to reap after all their cost and labour for that end, but are sadly and suddenly disappointed; Which is a great aggravation of their mystery. the hungry x i e. The poor, whose necessities make the●… greedy and rev●… nous to eat it all up; And from whom he can never recover i●…, nor any thing in recompense of it. eateth up, and taketh it even out of the thorns y i e. Out of the fields notwithstanding the strong thorn-hedges wherewith it is enclosed and sortified, and all other dangers or difficulties which may be in their way; They will take it, though they be scratched and wounded by the thorns about it. , and the * Chap. 18. 9 robbers z So called from their long hair, which such persons nourished, either because of their wild & savage kind of life, which made them neglect the trimming of their hair and body: Or that they might look more terribly, and so assright all those who should endeavour to oppose them: Or, the thirsty, as the word may signify, from another root. And so it answers well to the hungry in the former branch swalloweth up a Greedily, and so as there is no Hope of Recovering it. their substance. 6. Although b Or, For, or rather, Because. So the following words may contain a reason why he should seek unto God, as he exhorts him. v. 8. Or, Surely, as that particle is oft used. And so it is a note of his proceeding to another argument. ‖ Or, iniquity. affliction c Or, iniquity; As this word oft signifies, and of this the following sentence is true. And so this first branch speaks of sin, and the next branch of trouble, which is the fruit or sin: And both sin and trouble are said to come from the same spring. But this word signifies, also affliction or misery or trouble, as Psal. 90, 10 Prov. 12. 21. Which seems most proper here both because it is so explained by the following words trouble; and again trouble v. 7. the same thing being repeated in several words, as is usual in holy Scripture and because the great thing which troubled job, and the chief matter of these discourses was jobs afflictions, not his sins cometh not forth of the dust, d It springs not up by choice, as herbs which grow of their own accord out of the earth: Or, it comes not from men or creatures here below, but it comes from a certain and an higher cause, even from God, and that for man's sins, and therefore thou shouldest seek to him for redress, as it follows v. 8. neither doth trouble spring out of the ground; 7. Yet man is born unto ‖ Or, labour. trouble e i e. He is so commonly exposed to many and various troubles, as if he were born to no other end: Affliction is become in some sort natural and proper to man, and it is together with sin transmitted from parents to Children, as their most certain, and constant inheritance; God having allotted this portion to mankind for their sins. And therefore thou takest a wrong course in complaining so bitterly of that which thou shouldest patiently bear as the common lot of mankind, and thy right method is to seek unto God who inflicts it, and who only can remove it. , as † Heb. the sons of the burning coals lift up to fly. the sparks fly upward f i e. As naturally, and as generally, as the sparks of fire fly upward, which do so universally and conssantly. Heb. and the sparks etc. But the particle and is oft used comparatively for as, as Ch. 12. 11. & 14. 12. & 34. 3. Prov. 25. 24. Mark. 9 49. . 8. I would g If I were in thy condition; And therefore I would advise thee to the same course. seek unto God, h To wit, by prayer and humiliation and submission, imploring his pardon, and favour, and help, and not repine at him and accuse his providence, as thou dost. and unto God would I commit my cause i i e. Commend my afflicted condition to him by fervent prayer, and resign myself & all my concerns to him, and humbly hope for relief from him. Or, propound my matters, i. e. Make known my afflictions and requests to him, Or, put or dispose my words, i. e. Pray to him and pour out my complaints before him. . 9 * Ch. 9, 10. Psal. 72. 18. & 40. 5. & 145. 3. Rom. 11. 33. Which doth great things † Heb▪ and there is no search. k Here Eliphaz enters upon a discourse of the infinite perfection and greatness of God's nature and works; which he doth partly as an Argument to enforce the Exhortation to seek and commit his cause to God, v. 8. because God was infinitely able either to punish him yet far worse, if he continued to provoke him, or to raise him from the dust, if he humbly addressed himself to him: and partly that by a true representation of God's Excellency and Glory, & of that vast disproportion which was between God & job, he might both convince job of his great sin in speaking so boldly and irreverently of him, and prevent his relapse into the same miscarriage. and unsearchable; l Either such things as we may not boldly and curiously search into, Deut. 29. 29. Rom. 11. 33. Col. 2. 18. or such as by searching we cannot find out, job 11. 7. such as we cannot thoroughly understand either the works themselves, or God's way and manner of doing them, or God's designs or ends in doing them. And therefore, O job! thou art guilty of great impiety and folly to censure the ways and works of God as unreasonable, Ch. 3. v. 11. 20. because thou dost not fully understand the nature and use of them. marvellous things m Which (though common, as the following works are, and therefore neglected and despised, yet) are just matter of wonder even to the wisest men. † Heb. till there be no number. without number. 10. Who giveth rain n He beginneth with this ordinary and obvious work of God, in which he implies that there is something unsearchable and wonderful, as indeed there is in the rise of it from the Earth, in the strange hanging of that heavy body in the Air, and in the distribution of it as God sees fit, Amos 4. 7. and how much more in the secret Counsels, and hidden paths of Divine Providence, which job took the liberty to censure. upon the earth, and sendeth waters o Either Fountains and Rivers, which is another great and wonderful work of God: Or rather Rain-water, as the following words imply: the same thing being repeated in other words after the manner. upon the † Heb. out-places. fields p Or, upon all places abroad, i. e. which have no covering to keep out the Rain. . 11. * 1 Sam. 2. 7. Psal. 113. 7. To set up on high those that be low q These words contain either 1. a declaration of God's end in giving Rain, which is to enrich those who were poor, or mourning for the drought, by sending Rain, and making their Lands fruitful: Or rather 2. another example of God's great and wonderful works. And the Infinitive Verb is here put for the Indicative; He setteth up, etc. which is very frequent in the Hebrew, as Psal. 56. 13. Zech. 3. 4. & 12. 10. He giveth this instance to comfort and encourage job to seek to God, because he can raise him out of his greatest depths, and useth to raise others in the like condition. ; that those which mourn may be exalted to safety r Notwithstanding all the craft and power of their enemies. . 12. * Neh. 4. 15. Psal. 33. 10. Isa. 8. 10. He disappointeth the devices of the crafty s Such as are cunning to work evil, and to cover it with fair pretences, as Hypocrites use to do, and as Iob's friends charged him with doing; God breaks the hopes and designs of such men; as he hath now blasted thy expectation, and taken away thy outward happiness, which was the thing thou didst design in taking up the Profession of Religion. , so that their hands ‖ Or, cannot perform any thing. cannot perform their enterprise t Or, anything: or, what is solid or substantial: or, wisdom, i. e. their wise counsel, or crafty design. They cannot execute their cunning contrivances. . 13. * 1 Cor. 3. 19 He taketh the wise in their own craftiness u Wicked men who are wise to do evil, and wise in the opinion of the world, he not deceiveth in their hopes and counsels, but turns them against themselves; as we see in Achitophel, Haman, etc. ; and the counsel of the froward x Or perverse, or wrestlers: such as wind and turn every way, as Wrestlers do, and will leave no means untried to accomplish their counsels. is carried headlong y i e. Is tumbled down and broken, and that by their own precipitation and haste. Their malice cannot have the patience to proceed wisely and leisurely against God's Church and People, but makes them eager and venturous, and so to make more haste than good speed in their wicked designs. . 14. * Deut. 〈◊〉▪ 9 chap. 12. 25. Amos 8. 9 They ‖ Or, run into. meet with darkness in the day time. z i e. In plain things they run into gross mistakes and errors, and commonly choose those counsels and courses which are worst for themselves. Darkness oft notes misery, but here ignorance or error, as it is also used, Ch. 12. 25. & 37. 19 and elsewhere. , and grope a Like blind men to find their way, not knowing what to do. in the noon day as in the night. 15. But he saveth the poor b Or helpless; who therefore flee to God for refuge. from the Sword, from their mouth c Or from the Sword, which cometh out of their mouth, i. e. from all their censures, slanders, threaten, deceitful insinuations, false swear of witnesses, unrighteous sentences of corrupt Judges; whereby their good names, or estates, or lives may be exposed to the utmost hazards. And this is fitly opposed to the Sword of the hand, implied in the next branch of the verse. Or, from the Sword by their mouths, i. e. by those wicked men's own words against the godly, which God wonderfully over-ruleth to the working out of their deliverance. , and from the hand of the mighty. 16. * Psal. 〈◊〉 〈◊〉. So the poor hath hope d So this poor man obtaineth what he in some measure hoped or expected from God, to whom he committed his cause; and other poor men will be encouraged by his example to place their hope in God; , and iniquity e i e. wicked men. The abstract for the concrete, as pride, deceit, injustice, are put for proud, deceitful and unrighteous men, jer. 13. 9 2 Pet. 3. 13. stopeth her mouth f i e. They are silenced and confounded, being convicted of their own wickedness & folly, & finding that not the poor are got out of their nets and snares, in which they thought that they had them fast, but also the oppressors themselves are ensnared in them; and all this by sudden and unexpected means. . 17. * Prov. 3. 12▪ Heb. 1●…. 5. James 1. 12▪ Rev. 3. 19 Behold g For what I am saying, though most true, will not be believed without serious consideration. , happy is the man whom God correcteth h Heb. Blessednesses (i. e. various and great happiness, as the plural number implies) belong to that man whom God rebukes, to wit, with strokes, Ch. 33. 16, 19 Those afflictions are so far from making thee miserable, as thou complainest, that they are and will be, if thou dost thy duty, the means of thy happiness: Which though a paradox to the world, is frequently affirmed in holy Scripture; and the reason of it is plain, because they are pledges of God's love, which no man can buy too dear; and though bitter, yet necessary physic to purge out that sin which is deeply fixed in all men's natures, and thereby to prevent far greater, even infinite and eternal miseries. Without respect to which this Proposition could not be true or tolerable. And therefore it plainly shows, that good men in those ancient times of the Old Testament, had the prospect, and belief, and hope of everlasting blessedness in Heaven after this life. ; therefore despise not thou i i e. Do not abhor it as a thing pernicious and intolerable, nor refuse it as a thing useless and unprofitable, nor slight it as a mean and unnecessary thing; but on the contrary, prise it highly as a favour and vouchsasement of God: for such negative expressions oft imply the contrary, as 1 Thes. 5. 20. 1 Tim. 4. 12. See Prov. 10. 2. & 17. 21. the chastening of the Almighty k Or, of the alsufficient God, who is able to support and comfort thee in thy troubles, and to deliver thee out of them, and to add more calamities to them, if thou art obstinate and incorrigible. . 18. * Deut. 32. 3●…. 1 Sam. 26. Isa. 30. 26. Host 6▪ 1. For he maketh sore, and bindeth up l To wit, the wounds, as good Surgeons use to do when they have dressed them in order to their healing. Comp. Psal. 147. 3. Ezek. 34. 4. The sense is, Though he hath seen it fit to wound thee, yet he will not always grieve thee, but will in due time release thee from all thy miseries. Therefore despair not. : he woundeth, and his hands make whole. 19 * Psal. 〈◊〉. ●… Prov. 〈◊〉 〈◊〉. He shall deliver thee m To wit, if thou seekest to him by prayer and repentance in six n i e. Manifold or repeated; as six is used for many, Prov. 6. 16. troubles: Yea, in seven there shall no evil touch thee o To wit, so as to undo or destroy thee, as touching is used, jos. 9 19 Heb. 11. 28. 1 john 5. 18. See also Gen. 26. 11. 29. 2 Sam. 14. 10. Psal. 105. 15. Zech. 2. 8. Thou shalt have a good issue out of all thy troubles, though they are both great and many. . 20. In famine p Which job might be thought to fear, as being so poor that he needed his friends contributions for his relief. he shall redeem thee from death q From that terrible kind of death. , and in † Heb. 〈◊〉 〈◊〉 〈◊〉. war from the power of the Sword r These things he utters with more confidence, partly because the rewards or punishments of this life were more constantly distributed to men in the old Testament according to their good or bad behaviour than now they are: And partly because it was his particular opinion, that great afflictions were the constant fruits and certain evidences of a man's wickedness; And consequently that great mercies and deliverances should infallibly follow upon true repentance and godliness. . 21. Thou shall be hid s i e. Protected as in some secret and safe place. ‖ 〈…〉. from the scourge of the tongue t i e. From false accusations and virulent slanders and reproaches, either by diverting their tongues to other persons or things; Or by clearing thy integrity. neither shalt thou be afraid u To wit, upon others near thee or round about thee. of destruction when it cometh x Thou shalt have no cause to fear it, because God will secure thee in it and from it. . 22. At destruction and famine thou shalt laugh y Thou shalt not only be redeemed from famine, v. 20. and not fear destruction, v. 21. But thou shalt laugh at them, not with a laughter of scorn and contempt, as this word is used Ch. 39 18. Psal. 2. 4. & 37. 13. (for God's judgements are to be entertained with reverence and godly fear) but with a laughter of joy and triumph arising from his just security and confidence in God's watchful and gracious providence which will either keep him from it, or in it, or do him much good by it. : * 〈◊〉. 11. 9 & 〈◊〉. & 65. 25. 〈◊〉. 34. 25. 〈◊〉 2. 18. neither shalt thou be afraid of the Beasts y i e. The wild beasts which were numerous and mischievous in those parts. See Deut. 28. 26. 1. Sam. 17. 34. jer. 7. 33. of the Earth. 23. * 〈◊〉▪ 91. 13. For thou shalt be in league with the stones of the field z Thou shalt be free from any annoyance by stones either in thy walking or other postures, or in thy ploughing, as if they had made an inviolable leaguewith thee. Stones may be, and in these stony Countries were, hurtful to men many ways; either by bruising or hurting their feet when the, walked barefoot, as the manner than was; Or by giving them occasion of stumbling or slipping and falling: Or by falling upon a man from a rock or higher ground, as sometimes it hath happened: Or filling his grounds, so as to hinder his ploughing and make his lands unfruitful Nay the stones shall not only cease to be hurtful▪ but they shall be useful, and beneficial to thee, they shall as it were present themselves to thee when thou hast occasion either to sling them at thine enemies, as then was usual, judg. 20. 16. 2 Chron. 26. 14. or to make fences to thy ground: Or to build an house. This is a bold Metaphor, but such are frequent, as in other Authors, so also in Scripture, as Isa. 28. 15. Host 2. 18. : And the beasts of the field a Either 1. the wild beasts; and then this is an addition to the former privilege; they shall not hurt thee, v. 22. nay, they shall befriend thee as being at peace with thee, here v. 23. Or, 2. the tame Beasts, who otherwise may be refractory and hurtful to a man, many having been killed by them. shall be at peace with thee. 24. And thou shalt know b By certain and constant experience, ‖ 〈…〉. that thy tabernacle c i e. Thy habitation, as it follows, including also the Inhabitants, Children, or Friends and Servants. shall be in peace d Shall enjoy great safety from all their Enemies, and concord among themselves, and prosperity in all their concerns: all which are comprehended under the sweet name of Peace. , and thou shalt visit thy habitation e i e. Manage and order thy Family and all thy domestic affairs and worldly concerns with care and diligence. Visiting is oft used for regarding or taking care of, as Gen. 21. 1. Ruth 1. 6. Psal. 8. 4. & 80. 14. , and shalt not ‖ 〈◊〉. 〈◊〉. sin f Either by unrighteousness in thy deal with thy Family or others; or by neglecting God and his service in thy Family; or by winking at any sin in thy domestics which thou canst hinder. But because he speaks not here of Iob's duty, but of his privilege, and that in outward and worldly things, it seems better rendered by others, and thou shalt not err, or miscarry, or miss thy way or mark, as this very word is used below, Ch. 24. 19 & 14. 16. & judg. 20. 16. Thou shalt not be disappointed of thy hopes, or blasted in thy endeavours, but shalt succeed in them. Or, and thou shalt not wander, or be a wanderer, having no house in which to put his head, which job might have some ground to fear: but thou shalt have an habitation of thy own, which thou shalt visit, and manage as thou didst before. . 25. Thou shalt know g Partly by assurance from God's promises and the impressions of his Spirit; And partly by experience in due time. also that thy seed shall be ‖ 〈◊〉, 〈◊〉. great h Thy posterity, which God will give thee instead of those which thou hast lost, shall be high and honourable and powerful. Or, shall be many. , and thine offspring i Which shall come out of thy own loins as branches out of a tree, as the word signifies. And this word seems added to the former to restrain and explain it by showing that he did not speak of his Spiritual seed, as Abraham's seed is in part understood, but of the fruit of his own body. as the grass of the earth k Both for its plentiful increase, and for its flourishing greenness. . 26. Thou shalt come to thy grave in a full age l In a mature and old, but vigorous, age, as the word implies. Thou shalt not be cut off by an hand of violence before thy time, as thy sons and other wicked men have been, but shalt die in a good old age, as did Abraham, Gen. 25. 8. and Moses, Deut. 34. 7. like as a shock of corn † 〈◊〉. ascend●…▪ cometh in m As an heap o●… stack of corn is brought in, to wit▪ to the barn: Heb. ascendeth or riseth: which word is very proper and usual in this case: for a stack of Corn is said to rise when by the addition of new heaps and handfuls it is raised to an higher pitch: Or, is cut off, as this same word is used Psal. 102. 25. Cut me not off, etc. Heb. Make me not to ascend: And thus it is fitly used both of the Corn, which, when it is cut up, ascends, or is lifted up from the Earth on which it lay, and is advanced into stacks, and high heaps, either in the Barn, or in the Field; and of man, who when he dies, his spirit goeth upward to Heaven, as is implied even there where in the person of an Epicure it is questioned, Eccles. 3. 21. in his season n In harvest when the Corn is ripe. . 27. Lo this, we o It is not my single opinion, but my Brethren concur with me, as thou wilt hear from their own mouths. have searched it p This is no rash or hasty conceit, but what we have learned by deep consideration and hard study, long experience, and diligent observation both of God's word, so far as he hath been pleased to reveal himself, and of the course and methods of his providence and dealing with men in the world. , so it is; hear it, and know thou it q For to us thou seemest by thy words and carriage to be wholly, or in a great part ignorant of these things. † Heb. for thyself. for thy good r Let thy advantage which will come unto it by following this counsel, remove thy prejudice against it. . CHAP. VI 1. BUT job answered and said, 2. Oh that my grief a Either 1. my calamity, as it follows, or the cause or matter of my grief: The act being put for the object, as is usual, fear for the thing feared, etc. and the same thing being here repeated in differing words. Or 2. My sorrow: or my wrath or rage, as thou didst call it, Ch. 5. 2. So his wish is, that his sorrow or wrath, were laid in one Scale of the balances, and his calamity in the other, that so it might be known whether his sorrow or wrath was greater than his misery, as was pretended. were throughly weighed b Were fully understood & duly considered. Thy harsh rebukes and censures of my impatience, and hypocrisy and ●…ickedness proceedeth from thy ignorance or unsensibleness of my insupportable calamities. I desire no favour from thee: But O that I had a just and equal Judge that would understand my case, and consider whether I have not just cause for such bitter complaints: Or, at least, whether the greatness of my Burden should not procure some allowance to my infirmity, if I should speak something indecently and unadvisedly, and protect me from such severe censures. , and my calamity ‖ Heb. lifted up. laid in the balances together c Either 1. together with my grief▪ or rather, 2. together with any the most heavy thing to be put into the other scale, as with the sand, etc. as is expressed in the next verse; where also the particle it, bei●… of the singular number, showeth that there was but one thing to be weighed with the sand. ! 3. For now it d i e. My grief or calamity; would be heavier than the Sand of the Sea e which is heavier than dry Sand. , therefore † That is, I want words to express my grief. my words are swallowed up f As this Verb is used, Prov. 20. 25. Obad. v. 16. My voice and spirit faileth me. So far am I from speaking too liberally of it, for which I am now accused, that I cannot find, nor utter words sufficient to express my sorrow or misery; but my groan are such as cannot be uttered; as is said in another case, Rom. 8. 26. When I would express it, the words stick in my throat, and I am forced as it were to swallow them up. . 4. * Psal. 38. 2. Ch. 16. 12, 13. For the Arrows g So he fitly calls his afflictions, because, like Arrows, they came upon him swiftly and suddenly one after another, and that from on high, and they wounded him deeply and deadlily. of the Almighty h So he calls them either generally, because all afflictions come from him▪ or particularly because God's hand was in a singular manner eminent and visible in his miseries, Ch. 1. or yet more specially, because they were immediately shot by God into his Spirit, as it follows. are within me i Besides those evils which are past, Ch. 1. there are other miseries that are constant and fixed in me, the sharp pains of my body, and dismal horrors of my mind. ; the poison whereof k Implying that these Arrows were more keen and pernicious than ordinary, as being dipped in God's wrath, as the barbarous Nations then and since used to dip their Arrows in poison, that they might not only pierce, but burn up and consume the vital parts. drinketh up my spirit l i e. Exhausteth and consumeth either 1. my vital spirits together with my blood, the seat of them, and my heart, the spring of them, as poison useth to do. But I doubt the Hebrew word ruach, is never used in that sense: Or 2. my soul, which is commonly the Spirit, my mind and conscience. So he tells them, that besides the miseries which they saw, he felt others, and far greater, though invisible, torments in his soul, which if they could see, they would have more pity for him. And in this sense this place is, and may very well be otherwise rendered, whose poison my spirit drinketh up, i. e. my soul sucks in the venom of those calamities, by apprehending and applying to itself the wrath of God manifested and conveyed by them. : * Psal. 88 15, 16. the terrors of God m Either 1. great terrors; or 2. God's terrible Judgements; or rather 3. these terrors which God immediately works in my soul, either from the sense of his wrath accompanying my outward troubles; or from the sad expectation of longer and greater torments. do set themselves in array n They are like a numerous and well-ordered Army under the conduct of an irresistible General, who designs and directs them to invade me on every side. against me. 5. Doth the wild Ass bray † Heb. at grass. when he hath grass? or loweth the Ox over his fodder o Thou wonderest that my disposition and carriage is so greatly altered from what it was, Ch. 4. 3. 4, 5. but thou mayest easily learn the reason of it from the brute Beasts, the Ass and Ox, who when they have convenient and common food, are quiet and contented; but when they want that, they will resent it, and complain in their way by braying or lowing: See jer. 14. 6. And therefore my carriage is agreeable to those common principles of nature which are both in Men and Beasts, by which their disposition and deportment is generally suitable to their condition. It is no wonder that you complain not who live in ease and prosperity, nor did I, when it was so with me; but if you felt what I feel, you would be as full of complaints, as I am. ? 6. Can that which is unsavoury be eaten without Salt p Can, or do men use to eat unsavoury meats with delight, or without complaint? This is either 1. a reflection upon Eliphaz his discourse as unsavoury, which could not give him any conviction or satisfaction. But his censure of Eliphaz his speech gins not till v. 14. and then it proceeds: Or rather 2. a justification of Iob's complaints (of which both the foregoing and following Verses treat) by another Argument. Men do commonly complain of their meat when it is but unsavoury, how much more when it is so bitter as mine is? which is implied here, and expressed in the next Verse; where the sense here begun is completed, and th●…s general Proposition is accommodated to Iob's condition. ? or is there any taste in the white of an Egg q Heb. in the white of a yolk, i. e. which encompasseth the yolk of an Egg. ? 7. The things that my soul refused to touch, are as † Heb. sicknesses of my meat. my sorrowful meat r Heb. as the sicknesses or sorrows of my meat, i. e. as my sorrowful meat, which I am constrained to eat with grief of heart. The particle as, either 1. notes not the similitude, but the truth of the thing, as it is oft used, as hath been formerly noted and proved. So the sense is, That such meat as formerly he should have abhorred to touch either for the quality of it, or for his tears or ulcerous matter, which mixed themselves with it, he was now forced by the necessities of nature, and his own poverty, to eat: Or 2. implies that the following words are not to be understood properly, but metaphorically. And so the sense may be this, Those grievous afflictions, which according to the principles and common inclinations of humane nature I dreaded the very touch and thought of, they are now my daily, though sorrowful bread; I am forced constantly to feed upon them▪ as other persons in great afflictions are said to be said with bread of tears, Psal 80. 5. and to eat ashes like bread, Psal. 102. 9 Others make this a censure of Eliphaz his words, as ungrateful and loathsome to him. But that sense seems neither to agree with the words of this Verse, nor with its scope and coherence with the former, of which see the notes on v. 6. . 8. O that I might have my request s i e. The thing which I have so passionately desired; and notwithstanding all your vain words, and weak Arguments, do still justly continue to desire, to wit, death, as is expressed v. 9 and more largely, Ch. 3. ! and that God would grant me † Heb. my expectation. ●…he thing that I long for! 9 Even that it would please God to destroy me t To end my days and calamities together. ; that he would let lose his hand u Which is now as it were bound up, or restrained from giving me that deadly blow which I desire. O that he would restrain himself and his hand no longer, but let it fall upon me with all its might so as to cut me off, as it follows. , and cut me off. 10. Then should I yet have comfort x The thoughts of my approaching death would comfort me in all my sorrows. This would solace me more than life, with all that worldly safety, and glory, and happiness which thou hast advised me to seek unto God for. , yea, I would harden myself in sorrow y i e. I would bear up myself with more courage and patience under all my torments, with the hopes of my death, and that blessedness into which I know I shall after death be admitted, as he more fully speaks, Ch. 19 26, 27. whereas now I pine away in lingering, and hopeless miseries. Or, I would burn, (i. e. I am content to burn) in sorrow. Or, I would pray (as this word signifies in Hebrew Writers; and praying may be here put for prai●…ng or worshipping of God, as it is frequently used in Scripture) in, or for my sorrow or pain; Then I would worship God, and say, Blessed be the Lord's Name for these afflictions, as I did for the former, Ch. 1. 20, 21. : let him not spare z But let him use all severity against me, so far as to cut me off, and nor suffer me to live any longer; which will seem to me a cruel kind of patience towards me. , for I have not concealed the words of the holy One a i e. Of God, who is frequently called the Holy One in Scripture, as Isa. 40. 25 & 57 15. Hab. 3. 3. and is so in a most eminent and peculiar manner. The sense is, Therefore I do not fear death, but desire it; and that not only to be freed from my present troubles, but also and especially to put me into the possession of the happiness of the next life; of which I am assured, becauses I have in good measure performed the conditions of that Covenant upon which he hath promised it; for, as for The words of God, i. e. That light of sacred Truths & Precepts which he hath been pleased to impart to me, I have not concealed them, neither from myself, by shutting mine eyes against them, or suffering my prejudices, or passions, or worldly Interests to blind my mind, lest I should see them, as you think I have done; nor from others; but as I myself have steadfastly believed them, and not wilfully and wickedly departed from them, so I have endeavoured to teach and commend them to others, and have not been ashamed nor afraid boldly to profess and preach the true Religion in the midst of the Heathens who are round about me. And therefore I know that if God doth cut me off, it will be in mercy and I shall be a gainer by it. Some translate and distinguish the Verse thus, Yet this is my comfort (though, or when I scorch with pain, and he, i. e. God doth not spare me, but afflicts me most severely) that I have not concealed the words of God, but have professed and practised them. . 11. What is my strength that I should hope b My strength is so small and spent that although I may linger a while in my torments, yet I cannot live long, and therefore it is vain and absurd for me to hope for such a restitution of my strength and prosperity as thou hast promised to me., Ch. 5. 22. etc. And therefore I justly pray that God would take away my life. ? and what is mine end c Either 1. What is the end or period of my miseries? When may I expect it? I see no end of them; I know not how long I may pine and linger in them. Therefore, Lord take me speedily away. Or, 2. What is the end of my life? Or What is death to me? It is not terrible▪ but comfortable, as he said v. 10. I need not those vain consolations which thou givest me of being kept from death, v. 20. or having life continued and health restored. Death is not the matter of my fear, but of my desire. , that I should prolong my † Heb. 〈◊〉▪ life d To wit, by my seeking to God for it, as thou advisest me, Ch 5. 8. Why should I desire or endeavour the prolonging of my life. Or, that I should length●… out my desire, to wit, of life and those comforts of life which thou hast propounded to me. I desire not to live longer, though in the greatest splendour and prosperity, but to be dissolved, and to be with my God and Redeemer Ch. 19 25. The Hebrew word nephesh, here rendered soul or life, oft signifies desire, as Gen. 23. 8. Deut. 23. 24. Prov. 23. 2. Eccles. 6. 9 . 12. Is my strength the strength of stones! Or, is my flesh † Heb. 〈◊〉▪ of brass e I am not made of stone or brass, but of flesh and blood, as others are, and therefore I am utterly unable to endure these miseries longer, and can neither hope for nor desire any continuance of my life, or restauration of my farmer happiness, but only wish for that death which is the common refuge of all miserable persons; as I said, Ch. 3. 17. 18. ! 13. Is not my help in me f Though I have no strength in my body or outward man, yet I have some help, and support within me, or in my inward man, even the conscience of my own innocency and piety, notwithstanding all your bitter accusations and censures as if I had no integrity, Ch. 4. 6. and is wisdom driven quite from me g If I have no strength in my body, have I therefore no wisdom or judgement left in my Soul? Am I therefore unable to judge of the vanity of thy discourse, and of the truth of my own case? Have I not common sense and discretion? do not I know my own condition, & the nature and degree of my sufferings better than thou dost. Am not I a better judge whether I have integrity or not than thou art? But this verse is rendered otherwise, and that very agreeably to the Hebrew words, What if I have no help in me, (i. e. If I cannot help myself, if my outward condition be helpless and hopeless, as I confess it is) is wisdom driven quite from me? Have I therefore lost my understanding and common reason? Cannot I judge whether it is more desirable for me to live or to die, whether I am an hypocrite or no, whether your words have truth and weight in them or no, whether you take the right method in dealing with me, whether you deal mercifully and sincerely with me, or no. Yet again (because the construction and sense of these words is judged very difficult) this verse may be joined with the following, and rendered thus, What if there be no help in me (or, if I be not able to bear my miseries) and if counsel be driven from me, so that I know not what to do, or how to help, or ease myself? Or, and subsistence, or power of subsisting be driven, or taken away from me, so that I can neither help myself out of my troubles, nor subsist under them, yet to the afflicted pity should be showed, etc. . 14. † Heb. to 〈◊〉 that 〈◊〉. To him that is afflicted h Heb. To him that is melted or dissolved with afflictions, or in the furnace of afflictions▪ that is in extreme miseries; for such persons are said to be melted, as Psal. 22. 14. & 107. 26. & 119. 28. Nah. 2. 10. pity should be showed from his friend i His friend, such as thou, O Eliphaz pretendest to be to me, should show kindness, benignity and compassion in his judgement of him and carriage towards him, and not pass such unmerciful and heavy censures upon him, nor load him with reproaches. , but he forsaketh the fear of the Almighty k But thou hast no love or pity for thy neighbour and friend; Which is a plain evidence that thou art guilty of that which thou didst charge me with, even of the want of the fear of God; for, didst thou truly fear God, thou couldst not, and durst not be so unmerciful to thy brother, both because God hath severely forbidden & condemned that disposition & carriage, & because God is able to punish thee for it, & meet unto thee the same hard measure which thou meetest to me. But this verse is, and may be otherwise rendered; should a reproach (for so the Hebrew che●…ed oft signifies) be laid upon him that is afflicted by his friend, even that he forsaketh the fear of the Almighty? Should my friend have fastened such a reproach upon me, than which none is worse, that I am an impious man and destitute of the fear of God, Ch. 4. 6, 7, 8. This he mentions as that which was most grievous and intolerable to him. . 15. My brethren l i e. My kinsmen or three friends; For though Eliphaz only had spoken, the other two shown their approbation of his discourse or, at least, of that part of it which contained his censure of jobs person and State. have dealt deceitfully m Under a pretence of friendship and kindness dealing unrighteously and unmercifully with me, and adding to these afflictions which they said they came to remove. as a brook, and as the stream of brooks n Which quickly vanish and deceive the hopes of the thirsty traveller. they pass away: 16. Which are blackish by reason of the ice o Which in winter, when the traveller neither needs nor desires it, are full of water then congealed by the Forced. , and wherein the snow is hid p Either 1. Under which the water made of snow, which formerly fell and afterward was dissolved, lies hid. So he implies that he speaks not of those Brooks which are fed by a constant Spring, but of them which are filled by accidental and extraordinary falls of water or snow melted, which run into them. Or 2. Wherein there is abundance of snow mixed with or covered by the Ice; Or, I●… which to s●…ow covers itself, i. e. Where is snow upon snow. Which gives the traveller hopes, that when he comes that way in summer he shall find good store of water here for his refreshment. . 17. * 〈…〉. What time they wax warm q When the weather grows milder and the frost and snow is dissolved. , † they vanish: † when it is not, r In the hot season of the year, when waters are most refreshing and necessary. thy are † consumed out of their place s In which the traveller expected to find them to his comfort: But they are gone he knows not whither. ▪ 〈…〉. 18. The paths of their way are turned aside; t i e. The course of those waters is changed; they are gone out of their channel, flowing hither and thither, till they be quite consumed; as it here follows. they go to nothing and perish. 19 The troops u As this word is used, Gen. 37. 25. Isa. 21. 13. Heb. The ways, put for the travellers in the ways, by an usual Metonymy. And so it must needs be meant here, and in the next clause, because the following verse, they were confounded, etc. plainly showeth, that he here speaks of persons, not of senseless things. of Tema x This place and Sheba were both parts of the hot and dry Country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers, who by their motion, and the heat to which they were exposed, were more hot and thirsty than other men. looked, the companies y As before the troops. And thus he speaks, because men did not there travel singly, as here we do, but in troops and companies for their greater security against wild Beasts and Robbers, of which they had great store. of Sheba waited for them. 20. They z i e. The troops and companies. were confounded because they had hoped a They comforted themselves with the expectation of water there to quench their thirst. ; they came thither, and were ashamed b As having deceived themselves and others with vain and false hopes. . 21. ‖ 〈◊〉, for new 〈◊〉 like to 〈◊〉▪ For c He gives the reason why he charged them with deceitfulness, and compared them to these deceitful Brooks. now ye are † ●…eb▪ to it. nothing d Or, as nothing, the note of similitude being oft understood; Heb. as not. i e. you are to me as if you had not been, or as if you had never come to me; for I have no benefit nor comfort from you and your discourse, but only an increase of my misery. ; ye see my casting down, and are afraid e When you come near to me and perceive my great and manifold calamities, you stand as it were at a distance; you are shy of me, and afraid for yourselves, either lest my sores or breath should insect you: or lest some further plagues should come upon me, wherein yourselves for my sake, or because you are in my company, should be involved: or, lest I should be burdensome to you, and need and call for your charitable contribution to support myself, and the small remainders of my poor Family, or for your helping hand to assist and save me from mine enemies, who may possibly fall upon me in this place, as the Chaldaeans and Sabaeans did upon my Servants and Cattle elsewhere; which is implied in the next verses. So far are you from being true friends and comforts to me, as you would seem to be. . 22. Did I say f Or, Is it because I said, Is this, or what else is the reason why you are afraid of me or alienated from me. , Bring unto me g Give me something for my support or relief. Did either my former covetousness or my present necessity make me troublesome or chargeable to you? ? or, give a reward for me h Either to the Judge before whom I am brought and accused, that he may give a favourable sentence in my behalf: Or to the enemy who hath taken me captive. Or give a gift for me, i. e. for my use or need. Did I send for you to come and visit me for this end! Nay, did you not come of your own accord? Why then are you thus unmerciful to me! Methinks you might at least have given me good and comfortable words, which is the easiest and cheapest part of a friends work, when I desire and expected nothing else from you. of your substance? 23. Or deliver me i By power and the force of your arms, as Abraham delivered Lot from the enemy's hand! or redeem me k By price, or ransom. from the hand of the mighty? 24 Teach me and I will hold my tongue m I will patiently hear and gladly receive your counsels. Or I will be silent, I will neither contradict you, nor complain of my own griefs. Compare job 40. 4, 5. Prov. 30. 32. ; and cause me to understand wherein I have erred n i e. My mistakes and miscarriages. . l Instead of censuring and reproaching, instruct and convince me by solid arguments. 25. How forcible are right words o i e. The words of Truth or solid Arguments have a marvellous power to convince and persuade a man; and if yours were such I should readily yield to them. ? but what doth your arguing reprove p Or, your arguing argue. There is no truth in your Assertions, nor weight in your Arguments, and therefore are they of no account or power with me. ? 26. Do ye imagine to reprove words q i e. Do you think that all your Arguments are solid and unanswerable, and all my Answers are but idle and empty words? Or, do you think it is sufficient to cavil and quarrel with some of my words and expressions, without considering the merits of the cause, and the truth of my condition, or giving an allowance for humane infirmity, or for my extreme misery, which may easily force from me some indecent expressions? , and to reprove the speeches of one that is desperate r Of a poor miserable, hopeless and helpless man: for the words of such persons are commonly neglected and despised, although there be truth and great weight in them. See Eccles. 9 16. And such are generally thought to speak from deep passions and prejudices more than from reason and judgement. , which are as wind s i e. Which you esteem to be like the Wind, vain and light, without solid substance, making a great noise with little sense, and to little purpose. But this last branch of the verse may be, and by many is rendered otherwise: And, do ye imagine (which is to be repeated out of the former clause, as is very usual in Scripture) the words of one that is desperate to be but wind? i. e. empty and vain. Do you take me for a desperate and distracted man that knows not, or cares not what he saith, but only speaks what comes first into his mind and mouth? The Wind is oft used to express vain words, as Ch. 15. 2. jer. 5. 13. and vain things, job 7. 7. Prov. 11. 29. Some render the whole verse thus, Do you in your arguings think, or ought you to think the discourses of a dejected, or desponding, or sorely afflicted man (such as I am) to be but words and wind? i. e. vain and empty, as indeed the discourses of such persons use to be esteemed by such as are in an higher and more prosperous condition. But you should judge more impartially, and more mercifully. Possibly the verse may be rendered thus, Do you think to reprove the speeches of a desperate, or dejected, or miserable man (such as I am, and you use me accordingly) with (the praposition being very frequently omitted and understood in the Hebrew tongue) words and with (for the Hebrew prefix, Lamed, oft signifies with, as hath been formerly proved) wind. You think any words or Arguments will be strong enough against one in my circumstances. So it agrees with the foregoing verse. ? 27. Yea † Heb ye c●…st to fall upon. , ye overwhelm t Your words are not only vain and useless and uncomfortable to me, but also grievous and pernicious. the fatherless u Heb. You rush or throw yourselves upon him. For words in Hiphil are oft put reciprocally, as Hebricians know. You fall upon him with all your might, and say all that you can devise to charge and grieve him. A metaphor from wild beasts that fall upon their prey to hold it fast and devour it. You load him with censures and calumnies. u Or the desolate, i. e. me who am deprived of all my dear children and of all my estate forsaken by my friends and by my heavenly father: Which should have procured me your pity rather than your censure. , and ye dig a pit for your friend x Or you feed or feast (for so this Hebrew word is oft used as, 2 Sam. 3 35. 2 Kings 6▪ 23. job 40. 15.) upon your friend, i. e. You insult and triumph over me, whom sometimes you owned for your friend. . 28. Now therefore be content, look upon me, y Be pleased either 1. To look upon my countenance if it betrays any fear or guilt as if I spoke contrary to my own conscience Or rather 2. to consider me and my cause further and better than you have done▪ that you may give a more true and righteous judgement concerning it. for it is † Heb. before your face. evident unto you, z You will plainly discover it. A little further consideration and discourse will make it manifest, and I shall readily acknowledge it. if I lie. 29. * Ch. 17. 10. Return, a Turn from your former course of perverse judgement, lay aside passion and prejudice against me, let me beg your second thoughts and a serious review of my case. I pray you, let it not be iniquity b To wit in your thoughts or debates, I beg not your favour, but your justice, judge according to right, and do not conclude me to be wicked, because you see me to be miserable, as you have falsely and unjustly done. Or, there shall be no iniquity, to wit, in my words which I have spoken and which I am further about to speak: Which you will find upon the review. ; yea, return again, my righteousness is ‖ That is, in this matter. in it c i e. In this cause or matter between you and me, the Relative without the Antecedent, which is frequent in the Hebrew Language. You will find the right to be on my side. . 30. Is there iniquity in my tongue d Consider again, and more throughly examine if there be any untruth or iniquity in what I have already said, or shall further speak to you. ? cannot † Heb. my palate. my taste e i e. My judgement which discerns and judgeth of words and actions, as the taste or palate doth of meats. discern perverse things f i e. False opinions or sinful expressions. I am not so bereft of common understanding, as not to be able to distinguish between good and evil. And therefore if I have uttered, or should utter any perverse words, I should apprehend them to be so as well as you do. ? CHAP. VII. 1. IS there not ‖ Or, a warfare. * Chap. 14. 13, 14. Psal. 39 4. an appointed time to man upon Earth a Is there not a certain and short time limited by God wherein man shall live in this sinful, & vain, and miserable world, after which he shall live in an holier and happier place and state? And is it a crime in me to desire that God would give me some ease and respite for the present, and bring me to that blessed and joyful period? ? are not his days also like the days of an hireling b Whose time is limited and short, being but for a few years, Isa. 16. 14. & 21. 16. and sometimes but for days, job 14. 6. Matth. 20. 1, 2. and whose condition is full of toil and hardship. ? 2. As a Servant † Heb. gapeth after. earnestly desireth the shadow c i e. The Sunset, or the Night, the time allotted for his rest and repose, Psal. 104. 23. And why may not I also desire the time of my rest? , and as an Hireling looketh for the reward of his work d Heb. his work; which is oft put for the reward of it, as Levit. 19 13. Isa. 40. 10. & 49. 4. Or, the end of his work. : 3. So e This so respects not so much the desire and expectation of an hired Servant, which is expressed, v. 2. as the ground and reason of it, which is plainly implied there, to wit, his hard toil and service, which makes him thirst after rest. am I made to possess f God by his sovereign Power and Providence hath given me thus as my lot and inheritance. months g So he calls them rather than days, to note either the irksomeness and tediousness of his affliction, whereby every day seemed a month to him, or their length and continuance, which, as some infer from hence, had now been upon him some months of vanity h Empty and unsatisfying, or false and deceitful, not giving me that ease and rest, which they promised me, and I expected. , and wearisome nights i He mentions nights, because that is the saddest time for sick and miserable persons; the darkness and solitude of the night being of themselves uncomfortable, and giving them more opportunity for solemn and sorrowful thoughts and reflections upon their own miseries. are appointed to me. 4. * Deut. 28. 67. Chap. 17. 12. When I lie down k To get some rest and sleep. , I say, when shall I arise, and † Heb. the Evening be measured. the night l Heb. the evening. The part put for the whole, as it is, Gen. 1. 5. be gone? and I am full of toss to and fro m From side to side in the Bed, as men in grievous pains of body, or anxiety of mind use to be. unto the dawning of the day n So this Hebrew word is used also, 1 Sam. 30. 17. Psal. 119. 147. . 5. My flesh is clothed o i e. Covered all over as with a garment. with worms p Which oft breed and break forth in divers parts of living bodies, as history and experience witnesseth, and which were easily bred out of Iob's corrupted flesh and sores. , and clods of dust q Either the dust of the earth upon which he lay, which his sores would quickly lick up; or the scabs of his sores, which by degrees mouldered away into dust. ; my skin is broken r By Ulcers breaking forth in all parts of it. , and become loathsome. 6. * Ch. 9 25. 〈◊〉 16. 22. & 17. 11. Psal▪ 90. 〈◊〉 & 102. 11. & 103. 15. & 144. 4 Isa▪ 3●…. 12. & 40. 6. James 4. 14▪ My days are swifter s The time of my life hastens to a period; And therefore vain are those hopes which you give me of a restitution to my former prosperity in this world. than a Weavers Shuttle t Which passeth in a moment from one end of the web to the other. , and are spent without hope u To wit; of enjoying any good day here. . 7. O remember x He turneth his speech to God as appears from v. 8. 12. 14. that * Psal. 89. 47. my life is wind y i e. vain, Isa. 57 13. Hose. 8 7. quickly passing away so as never to come again, as is said Psal. 78. 39 ; mine eye † Heb, shall 〈◊〉 return. shall no more ‖ To see, that is, to enjoy. see good z i e. Enjoy (for so seeing is sometimes used, as Psal. 34. 12. jer. 17. 6.) good, to wit, in this world, as my friends flatter me. Compare Ch. 14. 12. & 19 26, 27. . 8. The eye of him that hath seen me shall see me no more: a In this mortal state: I shall never return to this life again. thine eyes are upon me, and ‖ That is, 〈◊〉 live no 〈◊〉. I am not b Either, 1. If thou dost but cast one angry look upon me, I am not, i. e. I am a dead man. So that phrase is used, Gen. 5. 24. & 42. 13. & 44. 20. Psal. 103. 16. jer. 31. 15. Or, 2. When thine Eyes shall be upon me, (i. e. when thou shalt look for me to do me good, thou wilt find that) I am not, that I am dead and gone, and uncapable of that bounty and goodness which thou givest to men in this world▪ Comp. v. 21. Psal. 10. 15. jer. 50. 20. . 9 As the Cloud is consumed c Being dried up or dissolved by the heat of the Sun. and vanisheth away d Never returneth again. ; so * 2 Sam. 12▪ 〈◊〉 he that goeth down to † Heb. H●…. the grave shall come up no more e To live a natural mortal life amongst men. For, that he doth not deny a future life is manifest from Ch. 19 25, etc. . 10. He shall return no more to his house f To enjoy his house and possessions again. , * Psa. 103. 1●…. neither shall his place know him any more g i e. He shall no more be seen and known in his former habitation and condition by his friends and neighbours. The place put for the men of the place, as Ch. 8. 18. & 20. 9 Psal. 37. 10. . 11. Therefore h Since my life is by the common condition of mankind so vain and short, and when once lost, without all hopes of recovery, and withal extremely miserable, I will plead with God for pity and relief before I die; knowing that I must now speak, or else for ever after hold my peace as to requests of this nature. I will not refrain my mouth▪ I will speak in the anguish of my spirit; I will complain in the bitterness of my soul i I will not smother my bitter anguish within my own breast, which will make it intolerable, but I will give it vent, and ease myself by pouring forth complaints, and expostulating with my God, who, as I hope, will hear and help me one way or other. . 12. Am I a Sea, or a Whale k Am I so great, and powerful, and dangerous a creature, that thou needest to use extraordinary power and violence to rule and subdue me? Am I as fierce and unruly as the Sea, which, if thou didst not set a watch over it, and bounds to it, would overwhelm the earth, and destroy mankind upon it? Or, am I a vast and ungovernable Sea-monster, which, if thou didst not restrain it by thy powerful providence, would overturn ships, and destroy men in it, and devour all the lesser fishes? Have I behaved myself towards thee, or towards men, with such rage and violence, as to need such chains to be put upon me? Or, is my strength so great as that of the Sea, which can endure so many and long storms one after another, and yet can subsist under them, and after them? or, of a Whale, that can laugh at Darts and Spears? as is said ch. 41. 29. No Lord, thou knowest that I am but a poor weak creature, which thou canst crush with the least touch of thy finger, without these violent and unsupportable pains and miseries; and that I have not been so fierce and boisterous in my carriage as to need or deserve these extraordinary calamities. , that thou settest a watch over me l That thou shouldest guard and restrain me with such heavy and unexampled miseries, lest I should break into rebellion against thee, or into cruelty towards men. ? 13. * Ch. 9 27, 28. When I say, my Bed shall comfort me, my Couch shall ease my complaint m By giving me sweet and quiet sleep, which may take off the sense of my torments for that while. : 14. Then thou scarest me with dreams n With sad and dreadful dreams arising either from that melancholy humour which is now so fixed in me and predominant over me, or from the Devil's malice who by thy permission disturbs me in this manner; So that I am afraid to go to sleep, and my remedy proves as bad as my disease. , and terrifiest me through visions o The same thing with dreams: for there were not only day-visions, which were offered to men's sight, when they were awake; but also night-visions, which were presented to men's Fancy in their sleep and dreams. See Gen. 28. 12. & 41. 1, 2. Dan. 2. 1, 31. & 4, 5, 10. . 15. So that my Soul chooseth p Not simply and in itself, but comparatively, rather than such a wretched life. strangling q The most violent, so it be but a certain and sudden death. , and death rather † Heb. than my 〈◊〉. than my life r Heb. than my bones, i. e. than my body, formerly the Soul's dear and desired companion, or than to be in the body, which commonly consists of skin and flesh, and bones, but in job was in a manner nothing but a bundle of bones; for his skin was every where broken, and his flesh was quite consumed; as he oft complains, and his bones also were not free from pain and torment: for as Satan's Commission reached to Iob's bones, job 2. 5. so doubtless his Malice and wicked Design would engage him to execute it to the utmost. , 16 * Ch. 10. 1. I loathe it. s To wit, my life last mentioned. I would not live always: t In this World, if I might, no not in prosperity; for even such a life is but vanity, much less in this extremity of misery. Or, Let me not live for ever, lingering in this miserable manner, as if thou wouldst not suffer me to die, but hadst a design to perpetuate my torments. Or, let me not live out mine age, or the full time of my life, which by the course of nature, I might do; for so the Hebrew word Olam, is oft used: but cut me off, and that speedily. * Ch. 10. 20. & 14. ●…. Psal. 39 13. let me alone, u i e. Withdraw thy hand from me, either 1. thy supporting hand which preserves my life, and suffer me to die: Or rather 2. thy correcting hand, as this same phrase is used, v. 19 for my days are vanity x Either 1. my life is in itself, and in its best estate a most vain, unsatisfying, uncertain thing: do not add this evil to it to make it miserable. Or, 2. My life is a vain, decaying, and perishing thing, it will of itself quickly vanish and departed, and doth not need to be forced from me by such exquisite torments. . 17 * Psal▪ 8. 4. & 144. 3. Heb. 26. What is man that thou shouldst magnify him y What is there in that poor, mean, contemptible Creature called Man, miserable man, as this word signifies, which can induce or incline thee to take any notice of him, to show him such respect, or to make such account of him? Man is not worthy of thy Favour, and he is below thy Anger. It is too great a condescension to thee, and too great an honour for man that thou wiltst contend with him, and draw forth all thy forces against him, as if he were a fit match for thee; whereas men use to neglect and slight mean Adversaries, and will not do them the honour to fight with them. Comp. 1 Sam. 24. 14. Therefore do not, O Lord, thus dishonour thyself, nor magnify me. I acknowledge that even thy corrections are mercies and honours, but, Lord, let me be no more so honoured. ? and that thou shouldest set thine heart upon him z i e. Have any regard to him so far as to afflict him, which though it be grievous in itself, especially when it is aggravated as mine is, yet unto thy people it is a great mercy and blessing, as being highly necessary and useful to humble them, and purge them from sin, and prepare them for glory: as on the contrary, those wicked men whom thou dost despise and hate, and design to destroy, thou dost forbear to punish or afflict them. ? 18. And that thou shouldest visit him a To wit, punish or chasten him, as the Word is oft used, as visiting is oft used, as Exod. 20. 5. and 32. 34. and 34. 7. every morning b i e. Every day. But he mentions the morning, either because that is the beginning of the day, and so is put synecdochically for the whole day, as the evening, v. 4. is put for the whole night: Or he speaks of God after the manner of men, who rest and sleep in the night, but in the morning rise and go about their business, and visit or inspect those persons and things which they have a respect for, or care of. , and try him c i e. Afflict him, which is oft called trying, because it doth indeed try a man's faith and patience, and perseverance. But this and the former Verse may possibly be otherwise understood, not of afflictions, but of mercies. Having declared his loathing of life, and his passionate desire of death, and urged it with this consideration, that the days of his life were mere vanity; he now pursues it with this expostulation, What is man, that vain, foolish Creature▪ that thou shouldst magnify or regard, or visit him, (to wit, with thy mercy and blessings, of which those words are commonly used, i. e. that thou shouldst so far honour and regard him, as by thy visitation to preserve his Spirit, or hold his Soul in life) and try him, which God doth not only by afflictions, but also by prosperity and outward blessings, which commonly detect a man's hypocrisy, and discover that corruption which before lay hid in his heart? Therefore, O Lord, do not thus magnify, and visit me with thy mercy, but take away my life. every moment? 19 How long wilt thou not departed from me d How long will it be ere thou withdraw thy afflicting hand from me? e i. e. for a little time; or that I may have a breathing time: A proverbial expression, like that Spanish Proverb, I 〈◊〉 not time or liberty to spit out my spittle. Or this expression may have respect to Iob's distempered and calamitous condition wherewith he was so overwhelmed, that he either had not strength, or could not take heed to spit out his spittle as he should have done, but swallowed it down, as sick and melancholy persons often do. , nor let me alone till I swallow down my spittle e? 20. I have sinned f Although I am innocent and free from those cr●…ing sins, for which my friends suppose thou hast sent this uncommon judgement upon me, yet if thou be'st strict to mark what is amiss, I freely confess that I am a sinner, and therefore obnoxious to thy justice, and I humbly beg thy pardon for it; as it follows, vers. 21. And therefore accept of this Confession. , what shall I do unto thee g to satisfy thy Justice, or regain thy Favour. I can do nothing to purchase or deserve it, and therefore implore thy mercy to pardon my sins. , O thou preserver of men h O thou who, as thou wast the Creator of man, delightest to be, and to be called the Preserver and Saviour of men; and that waitest to be kind and gracious to men from day to day, as occasion requires; do not deal with me in a way contrary to thy own Nature and Name, and to the manner of thy dealing with all the rest of Mankind. Oth. O thou Observer of men; thou who dost exactly know and diligently observe all men's inward motions, and outward actions; and therefore if thou shalt be severe to mark mine iniquities, as thou seemest to be, I have not what to say or do unto thee. Compare job 9 3, 15, 29. & 14. 4. Into which thou wiltst shoot all the Arrows of thy indignation. ? why * Chap. 16. 12. Psal. 21. 12. Lam. 3. 12. hast thou set me as a mark against thee, so that I am a burden to myself i i. e I am weary of myself, and of my life, being no way able to resist or endure the assaults of so potent an Adversary. ? 21. And why dost thou not pardon my transgression, and take away mine iniquity k Seeing thou art so gracious to others, so ready to preserve and pardon them, why may not I hope for the same favour from thee? ? for now shall I sleep in the dust l If thou dost not speedily help me, it will be too late, I shall be dead, and so uncapable of those blessings which thou usest to give to men in the land of the living. ; and thou shalt seek me in the morning, but I shall not be m i e. When thou shalt diligently seek for me, that thou mayest show favour to me, thou wilt find that I am dead and gone, and so wilt lose thy opportunity: Help therefore speedily. . CHAP. VIII. 1. THen answered Bildad the Shuhite, and said, 2. How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind a i e. Boisterous and violent, swelling and furious, opposing all persons and things that stand in thy way, not sparing either God or men. ? 3. * Gen. 18. 25. Deut. 32. 4. Cap. 34. 17. 2 Chron. 19 7. Dan. 9 14. Rom. 3. 5. Doth God b Heb. The mighty God, as this word signifies, the Almighty, or Alsufficient God, as the next name of God here implies. These Names are emphatically used, to prove that God cannot deal unjustly or falsely with men, because he hath no need of it, nor temptation to it, being self-sufficient for his own happiness, and being able by his own invincible power to do whatsoever pleaseth him; unless men will impudently say, that God doth falsely for mere love to falsehood, without any necessity of it, or advantage to himself by it; than which nothing can be more absurd and ridiculous: for this makes him worse than the vilest of men, who act unjustly and falsely because they cannot otherwise accomplish their designs. pervert judgement c i e. Overthrow the course of Justice in giving judgement; or, judge unrighteously? No, this is inconsistent with God's Nature, which is essentially and necessarily just, and with his Office of Governor of the World, Gen. 18. 25. ? or doth the Almighty pervert justice? 4. If thy children have sinned against him d What though thou wast in a great measure innocent, thy Children, upon whom a great part of these Calamities fell, might be guilty of great sins; and therefore God is not unrighteous in these proceed. , and he have cast them away † Heb. in the hand of their transgressions for their transgression e Or, Hath expelled, or cast them out (to wit, out of the world, or out of his favour; as a man gives his Wife a Bill of Divorce, of which this word is used) by means, (Heb. by the hand, which is oft so used) of their wickedness. Or, hath left them in the hand of their sin; to wit, to be punished by it, and for it. Comp. Num. 32. 23. Your sin shall find you out. : 5. * Chap. 11. 13. & 22. 23. If thou f But God hath spared thee, whom he might justly have destroyed with thy Children, and thou art yet capable of his favour if thou seek for it: And therefore cease from these causeless and unthankful complaints. wouldst seek unto God betimes g Heb. rise early to seek him, i. e. if thou wouldst seek him speedily, early and diligently. See Ch. 5. 8. & 7. 18, 21. But this may be understood of the time past; and this verse being connected with the next, may be thus rendered and understood; If thou hadst sought (for the future tense in the Hebrew is oft put for the past) unto God b●…tivies (as thou didst seem to do, Ch. 1. 5.) and made supplication to the Almighty; If withal thou hadst been pure and upright, i. e. If thy prayers had been accompanied with purity and uprightness of heart and life, they should have been heard and answered. But because thou didst regard iniquity in thy heart, therefore God would not hear, and did not answer thy prayers, but answered thee with a curse instead of a blessing, as he useth to deal with Hypocrites. , and make thy supplication to the Almighty; 6. If thou wert pure and upright h If thou wert in truth what thou pretendest, and hast been thought by others to be. pure and upright, i. e. of a sincere heart, and blameless life towards God and men. But God's severe dealing with thee is an evident token, that notwithstanding all thy fair shows, thou art but an Hypocrite and secret sinner▪ And this sense may seem to agree both with the same charge brought in against job by Eliphaz, Ch. 4. 6, 7. and with the following discourse, particularly with v. 13, 20. Or thus, If thou wouldst be pure and upright; i. e. if thou wouldst join Reformation to thy Supplication. And this sense may seem best to suit with the foregoing verse, according to the common Translation. , surely now he would awake for thee i i e. Bestir himself to help thee, as being his faithful friend and servant, whom he could not in honour or justice forsake; whereas now he shows a deep sleep, and wholly neglects thee, and turneth a deaf Ear to all thy prayers; which showeth what opinion he hath of thee. , and make the habitation k i▪ e▪ The concerns of thy house and family: An usual Metonymy. of thy righteousness l Either 1. which thou hast go●… and managed with righteousness; so he calls it by way of supposition; if it were so, God would prosper thee accordingly. But because thou dost not prosper, it gives us cause to suspect that thou hast got thy estate by fraud and oppression. Or 2. Which thou shalt now manage with justice, and not wrongfully, as thou hast done. prosperous. 7. Though thy beginning was small, yet thy latter end should greatly increase m The se●… se is either 1. Though thou hadst possessed but very little at first, yet God would have wonderfully blessed and increased thy estate. Whereas now God hath brought thee down from a great estate almost to nothing. Which is an evidence of his displeasure and thy hypocrisy. Or 2. Though the beginning of thy future fortunes, or, though what thou hast left be now very small, yet if thou dost repent and seek God it shall vastly increase. . 8. * Deut. 4. 32. Chap. 15. 18. For inquire, I pray thee, of the former age n i e. Of our predecessors, who had the advantage of longer life and more experience besides more frequent revelations from God, than we have Who also will be more impartial Judges of this cause then we may be thought to be. Inform thyself from them by the instructions which they left either in word or writing what their opinion was about the manner of God's deal with men. , and prepare thyself to the search of their Fathers o Do not slightly, but seriously and industriously search the ancient Records. . 9 (For * See ch. 7. 6. Gen. 47. 9 1 Chro. 29. 15. Psal. 39 5. & 144. 4. we are but of yesterday p But lately born, and therefore have but little knowledge and experience, as it follows. , and know † Heb. not nothing because our days upon earth are a shadow q This is meant either. 1. Of their lives in particular, which were far shorter than the lives of their ancestors, the Patriarches, whose long lives gave them opportunity to know and see the course of God's providence towards Good and bad men, and the differing ends and issues of their lives. Or, 2. Of men's lives in general; Which being very short, men's observation reacheth but to very few events in comparison of those which may be known by the records and testimony of all former ages. . 10. Shall not they teach thee r Assuredly they will inform thee that it is as we say. Not partially, but sincerely, speaking their inward thoughts; Not rashly, but from deep consideration; Not by hearsay from others, but their own knowledge and experience. , and tell thee, and utter words out of their hearts s? 11. Can the rush † Heb. lift up itself. grow up without mire t i e. If it be not in moist and miry ground. This and what follows hementions as it were in the person of those ancients to whom he had referred him, of whom he saith that they would give him such instructions as these. ? can the flag u Or, the grass: or the mead●… as this word is used, Gen. 41. 2. i e. The grass of a meadow. But our translation seems the best, because it is compared with other herbs. grow without water? 12. * Psal. 129. 6. Jer. 17. 6. Whilst it is yet in his greenness, x Whereby it promiseth long continuance. and not cut down, y Though no man cut it down, it withered of itself, and will save a man the labour of cutting or plucking it up. It gives not a man so much warning that he can cut it down in time, as other green things do, but suddenly withered. it withereth before any other herb z i e. Sooner than other herbs or in their presence, or they surviving; in which sense it seems to be said that Ishmael died in the presence of his brethren, Gen. 25 18. The rest of the herbs looking upon it and admiring this sudden change. For actions of sense and understanding are oft ascribed to lifeless creatures both in Scripture and in other Authors. . 13. So are the paths of all that forget God a i e. Of wicked men who are branded with this same character, Psal. 9 17. & 50. 22. Or Hypocrites, as the next words explain it, who are described by their first and fundamental miscarriage which is, that they forget, i. e. neglect, forsake, and despise (for so this phrase is commonly understood, as Deut. 6. 2. & 8. 11, etc. & 32. 18. jer. 2. 32. & 23. 27.) God, i. e. his presence, and commands, and worship, and providence; and therefore break forth into manifold sins. But by their paths he doth not understand the course of their actions, or manner of their living, but the events which befall them, called their paths objectively, because they are the paths of God or the methods of his providence or manner of his dealing with them. Now this may be accommodated to the foregoing similitude in this manner; such is the prosperity of wicked men, because it wants the solid foundation of their piety, and of God's promise and blessing consequent thereupon, it quickly vanisheth into nothing. , and the * Ch. 11. 〈◊〉. & 18. 14. 〈◊〉. 112. 10. 〈◊〉. 1●…. 25. Hypocrite's hope shall perish b i e. He shall lose what he hoped for, (hope being oft put for its object) even uninterrupted and abiding felicity, and with it all hope of restitution. : 14. † Heb. 〈◊〉 〈◊〉 〈◊〉. Whose hope shall be cut off, c i e. Whose wealth and outward glory, which is the matter of his hope, and trust, shall be cut off, i. e. suddenly and violently taken away from him. Whose hope shall be i●…k some or tedious to him, by the succession of earnest expectation and great disapointment. and whose trust shall be † Heb. a Spider's 〈◊〉 Isa. 59 5, 6. a Spider's web d Which though it be form with great art and industry, and may do much mischief to others, yet is most sle●…der and feeble and easily swept down or pulled in pieces, and unable to defend the spider that made it. The application is obvious. . 15. * Chap. 27. 18. He shall lean upon his house f i e. He shall trust to the multitude and strength of his Children and servants, and to his wealth, all which come under the name of a man's house in Scripture-use. , but it shall not stand: g i e. Not be able to uphold itself nor him that trusted to it. he shall hold it fast, h Or, he shall take fast hold of it, not to uphold it, but to strengthen and uphold himself by it, as it is in the former branch. but it shall not endure. e Either the spider: Or rather the wicked man signified by it. 16. * Ch. 29. 1●…. He i Either 1. the perfect man here understood out of v. 20. where it is expressed: Or rather 2. the hypocrite, of whom he hath hitherto treated, to whom this and the following verses very well agree; Whom he before compared to a Rush, and then to a spider's web and now to a Tree, which is of a more solid substance and more durable; as if he said, as some wicked men are quickly cut off in the very beginnings of their prosperity; so there are others who seem to be more firmly grounded, and yet they also at last come to ruin. is green k i e. Flourisheth in the world. before the Sun l Either 1. publicly and in the view of all men, who observe it with admiration, and applause, and envy. Comp. 2 Sam. 12. 12. Or rather 2. notwithstanding all the scorching heat of the Sun, which quickly withers the Rushes and Herbs of which he spoke before, but doth only cherish and refresh the Tree. And so doth many a wicked man secure himself, and thrive and prosper even in times of great danger and trouble, and in spite of all opposition. , and his branch m Or, His branches, the singular number for the plural; either 1. properly, and so this belongs to the description of a flourishing Tree, by the spreading of its branches here, as by the depth of its Root, v. 17. Or 2. metaphorically, to wit, his Children, which are here mentioned as additions not only to his comfort, but also to his strength and safety. shooteth forth in his garden o. n A place where it is defended from those injuries to which the Trees of the field are subject from men and beasts, and where besides the natural advantages common to all Trees, it hath peculiar helps from the Art and industry of men, by whom it is watered and assisted, as need requires. So he supposeth this man to be placed in the most desirable circumstances. 17. His roots are wrapped about the heap o To wit, of stones, which word may be here understood out of the latter Branch of the Verse, as is very usual in Scripture-use. This Circumstance of the Tree is added, to signify either 1. It's firmness and strength, that it was not in lose and sandy ground, which a violent Wind might overthrow, but in solid and hard ground, within which were many stones, which its numerous and spreading Roots embrace, solding and interweaving themselves severally about several stones. Or, 2. It's singular and extraordinary growth in spite of all disadvantages and oppositions; that every stony-ground, which is very prejudicial to Trees, Matth. 13. 5. doth not hinder its growth, but only add to its strength. So God and Man seem to conspire, and all things concur to secure and perpetuate this Man's happiness. Some render the words, His roots are wrapped, or folded, or spread, or about, or 〈◊〉 ●… spring, as the Hebrew gall sometime signifies; as joshua 15. 19 Cant. 4 12. i e. A moist ground, which is much to its advantage: See Psalm 1. 3. jer. 17. 8. , and seethe p He, i. e. the Tree whose Roo●… he last mentioneth, reacheth thither, spreadeth himself so far, takes the advantage of that place for the strengthening of its self. Seeing is oft put for enjoying, and is frequently attributed to lifeless things, by a known Figure, called Prosopopeia. the place q Heb. the house, which is oft used for a place; as 2 Sam. 6. 17. 1 Kings 8. 6. Others render the words thus, He looketh upon the house of stones; i e. made of stones for greater beauty and strength. He standeth proudly, and looketh boldly upon its Owners house, nigh unto which it is placed, even in his Garden, as was said before. of Stones. 18. If he r Either God, who is the Saviour of good men, and the Destroyer of the wicked: Or, the Owner: or any other man; for this is an indefinite speech, and may be taken passively and impersonally; which is very common in the holy Text and Language. destroy him from his place s In which he was planted. , than it t i e. The place; to which denying him, and seeing him, are here ascribed figuratively, as we have oft seen. shall deny him, saying, I have not seen thee u i e. I do not know, nor remember that ever thou wast planted here. He shall be so utterly extirpated and destroyed, that there shall be no Footstep nor Name, nor Memorial of them left there. . 19 Behold, this is the joy of his way x This is the joyful and happy issue of the flourishing course, state, and condition (which is frequently called a way) of this Tree, or of the Hypocrite manifestly represented by it and expressed, v. 13. It is a Sarcasm or Irony, and is to be understood contrariwise of his sad and unhappy end. , and out of the earth shall others grow y i e. Out of the same earth or place shall another Tree grow; which could not be, if there had been but a stump of it left though under ground. So it notes the total extirpation of the Tree, and of the Hypocrite, that his Person and all his Children and Family shall be utterly extinct, and so a stranger shall come into his place, and enjoy the fruit of his labours. But the words are and may be otherwise rendered very agreeably to the Hebrew Text, And out of other ground they (i. e. Plants or Trees, of which he is here speaking) shall grow, or, others shall grow, or, plants shall grow; the Noun being contained in the Verb: So the sense is, This Tree shall be rooted up, and the very ground of it so cursed, that nothing shall grow o●…●…rive in it; but other ground shall be fruitful, and other Trees that stood round about it shall stand still and flourish in their places. His design in all this is to prove job to be an Hypocrite, because he meets with their lot, which is total destruction. . 20. Behold, God will not cast away z Heb. Not despise or reject; i. e. He will not deny them his help, as appears by the opposite and following Branch of the Verse: He will not suffer them to be utterly lost. a perfect man, neither will he † Heb take the 〈◊〉 by the 〈◊〉. help a i e. Deliver them out of their troubles: Hence it may seem that thou, O job, art not a perfect or upright man, but an evildoer: But this is certain, if for the future thy heart and way be not perfect, and thou dost not cease to do evil, thou wilt be utterly and irrecoverably lost; as on the contrary, if thou dost repent and reform, he will help and deliver thee, and restore thee to thy former glory and happiness; which Promise though it be not here expressed, is sufficiently implied in the contrary threatening, as is evident from the following words which plainly suppose it, and have a reference to it: such Ellipses of Contraries being not unusual in Scripture, as we shall see hereafter, especially in the Book of the Proverbs. the evil doers: 21. Till he fill thy mouth with laughing b And what I have said in general of all perfect men, shall be made good to thee, if thou be'st such an one; God will not forsake thee, nor desist from doing thee good, till he fill, etc. i. e. God will give thee such abundant matter of rejoicing, that thy heart shall not be able to hold it, but it shall break out at thy mouth and lips. , and thy lips with † Heb. shout●… 〈◊〉 joy. rejoicing. 22. They that hate thee c That rejoice in thy Calamities. shall be clothed with shame d i e. Shall be wholly covered with it, shall be utterly confounded, when they shall observe thee whom they have despised and insulted over, to be so wonderfully and surprisingly restored to thy former or a greater Felicity. , and the dwelling-place of the wicked e Either particularly of thy Enemies who dealt so unworthily and wickedly with thee: Or more generally of all wicked men. Having showed what good God would do to the perfect man, he now declares the contrary Portion of the Wicked, and as he said, that God would not help them, v. 20. so here he adds, that God will bring not only them but their house; i. e. their Family and Estate to nought. † Heb. shall 〈◊〉 it. shall come to nought. CHAP. IX. 1. THen Job answered and said, 2. I know it is so a To wit, as you say, that God is just in all his ways, that he doth ordinarily bless the Righteous, and punish the Wicked. of a truth: but how should * Psal. 143. 2. man be just b Heb. and how, etc. i. e. And I know that no man is absolutely just, or can defend his righteousness, if God be severe to mark what is amiss in him. ‖ Or, b●…fore God. with God c Either 1. being compared with God: Or, 2. before God as the same Phrase is taken, 1 Sam. 2. 26. Psalm 130. 3 if he be brought before God's Tribunal to debate the matter with him. ? 3. If he will contend with him d If God be pleased to contend, (to wit, in judgement, debate, or plead; for so this word is oft used, as Host 2. 2. & 4. 1. Mich. 6. 1. Comp. Isa. 45. 9) with man. , he cannot answer him one of a thousand e Either to one Accusation or Argument among a thousand which God shall produce against him: Or, one time of a thousand. So far will he be from being able to maintain his own innocency against God, if God set himself against him as his Adversary. . 4. * Chap. 36. 5. He is wise in heart f Either 1. really and profoundly wi●…; or, 2. wise in his mind or understanding, which in Hebrew is oft called the heart; as Prov. 2 10. & 6. 32. Host 4. 11. because the Hebrews make the heart the seat of the Understanding, or of the reasonable Soul. The sense is, He is infinitely wise, and so knows all things, and searcheth all men's hearts and ways, and discovers a multitude of sins which men's unbiased eyes cannot see; and therefore can charge them with innumerable evils, where they thought themselves innocent, and ●…es far more malignity than men could discern in their sins: and men cannot conceal any of their sins from him, nor cheat him, as they may other men, with crafty devices and evasions: So that there is no contending with him. , and mighty in strength g i e. Omnipotent, and therefore if men contumaciously persist in contending with him after they are convicted and condemned, he can easily crush them. So that whether men contend with God by wisdom or by strength (which are the two ways of one man's contending with another) God will be Conqueror. : who hath hardened himself against him h i e. Obstinately contended with him. Or, spoken hard things towards him, quarrelling with him, opposing and reproaching God's Providence towards him as hard and unjust. Compare jude, v. 15. , and hath prospered i Heb. Hath been at peace; i. e. hath not provoked God to his own destruction. A common Figure called Meiosis, whereby more is understood than is expressed. ? 5. Which removeth the Mountains k He proceedeth to give particular Evidences of the Divine Power and Wisdom, which he mentioned verse▪ 4. , and they know not l i e. Suddenly and unexpectedly, ere they were ware of it. They, i. e. the Mountains, to which he ascribes Sense and Knowledge figuratively, as hath been oft noted. : which overturneth them in his anger m In token of his displeasure with men that lived upon them, or near them. : 6. Which shaketh the earth n i e. Great portions of it, by Earthquakes, or by removing Islands, which sometimes hath been done. , out of her place, and the pillars o i e. The strength or the strongest parts of it, the Mountains, yea the deep and inward parts of it, which like Pillars supported those parts which appear to our view, and yet have been discovered and overturned by Earthquakes. thereof tremble. 7. Which commandeth the Sun, and it riseth not p He speaks either 1. of that which God can do; or rather (as he doth in the foregoing and following Instances.) 2. Of what God actually doth, and that either 1. ordinarily; and so he gives Laws to the Sun that it shall not rise, but at such times, and to such places, and in such manner as he hath appointed; as that it shall rise constantly at its set time and never disorderly; that it shall not rise for divers Months together in some parts of the World, etc. Or rather 2. Extraordinarily, (for of such Works of God he discourseth in this place) and so it may note either some stop given to the Sun for a small season, like that in Ioshua's time; which might have been, though it be not recorded, or some extraordinary tempest or dark season, wherein the morning is made darkness, as the phrase is, Amos 4. 13. Compare 5. 8. wherein the Sun doth not at all appear (as it was for many ●…ays together, Act. 27. 20.) and consequently is to those places and persons, as if he were not risen. For things in Scripture are oft said to be, or not to be, when they appear, or disappear; of which some Instances have been formerly given, and more we shall have hereafter, in their proper places. , and sealeth up the stars q i e. As it were covereth and shutteth them up that they may not shine, as in dark and dismal Tempests, like that now mentioned, Act. 27. 20. when neither sun nor stars appeared for many days. . 8. * Gen. 1. 6. Which alone r i e. By his own single power, without any other help. spreadeth out the Heavens s He spread them out like a curtain, Ps. 104. 1, 2▪ and he in a manner spreads them again every day; i. e. keeps them spread for the comfort and benefit of this lower World, and doth not roll and fold them up, as he will do in due time: See Isa. 34. 4. 2 Pet. 3. 10. Revel. 6. 14. Or, boweth down the heavens, as the same Hebrew Verb is rendered, Psalm 18. 9 So it is a further description of a black and tempestuous season, wherein the heavens seem to be brought down and nearer to the earth. , and treadeth upon the † Heb. heights. waves of the sea t i e. Represseth and ruleth them when they rage and are tempestuous: for treading upon any thing, signifies in Scripture u●…e Power and Dominion over it; as Deut. 33. 29. job 40. 12. Psalm 60. 12. & 91. 13. Luke 10. 19 : 9 * Chap. 38. 31. etc. Amos 5. 8. Which maketh u Either 1. created them; or rather 2. ordereth and disposeth them, as the word making is sometimes used in Scripture, governeth their rising and setting, and all their Influences. † Heb. 〈◊〉, Cesil, & Cri●…ah. Arcturus, Orion, and Pleyades, and the chambers of the south x These he names as Stars or Constellations of greatest note and eminency; for so they are both in Scripture and other Authors, and such as have▪ or are thought to have a special influence in railing Storms and Tempests; but under them he seems to comprehend all the Stars, which as they were created by God, so are under his Government. Arcturus is a Northern Constellation, near that called the Bear, which riseth to us about the beginning of September, and by its rising produceth (as Pliny affirm●…) 〈◊〉 Storms and Tempests. Orion is a ●…re Southernly Constellation, that ariseth to us in December, and is noted by Astronomers for raising fearful Winds and Tempests both by Sea and Land. The Pleyades is a Constellation not far from Orion, and near that called the Bull, which we call the Seven Stars: To us it riseth at the beginning of the Spring, and by its rising causeth Rains and Tempests, and therefore is unwelcome to Mariners at Sea. By the chambers, (or inmost and secret chambers, as the word signifies) of the South, he seems to understand those Stars and Constellations which are towards the Southern Pole which are fitly called inward chambers, because they are for the most part hid and shut up (as Chambers commonly are) from these parts of the World, and do not rise or appear to us till the beginning of Summer, when they also raise Southerly Winds and Tempests, as Astronomers observe. . 10. Which doth great things past finding out, yea, and wonders without number y Which words were produced by Eliphaz, Chap. 5. 9 (where they are explained) and are here repeated by job to show his agreement with him therein. . 11. Lo, he goeth z i e. He worketh by his Providence in ways of Mercy or Judgement. by me a Or besides, or before me, in my presence. , and I see him not b I see the Effects, but I cannot understand the Causes or Grounds of his Actions, for they are incomprehensible by me, or by any other men▪ for though he speaks only in his own person, yet he means it of all men; that such is the weakness of men's Understandings, that they cannot search out God's Counsels and ways: See Acts 17. 27. Rom. 11. 33. : he passeth on also c He goeth from place to place, from one action to another: He speaks of God after the manner of men. , but I perceive him not. 12. * Isa. 45. 9 Jer. 18. 6. Rom. 9 20. Behold, he taketh away d If he determine to take away from any man his Children or Servants, or Estate, as he hath done from me, , † Heb. who can turn him away? Ch. 11. 10. who can hinder him: who will say unto him, what dost thou e who is able to restrain him from doing it? Or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me. ? 13. If God will not withdraw his anger f i e. If God resolve not to withdraw his Rod and stroke, the Effect of his Anger. Or, without if, which is not in the Hebrew, God will not withdraw his anger, i. e. not forbear to punish, neither because any man can overpower and restrain him; nor for fear lest he should rebuke him for proceeding to punish, as is implied by comparing this Verse with the former. , the † Heb. helpers of pride or strength. proud helpers g i e. Those men who shall undertake to uphold and defend him whom God intends to punish and destroy; who are fitly called proud helpers, because this is a most proud, and insolent, and presumptuous act to oppose themselves to the Lord God Almighty, and to his Coun●…el▪ and Courses; or (as it is in the Hebrew) Helpers of pride, because they give assistance to that man who carries himself proudly and stoutly towards God, under his correcting-hand: Or (as some translate it) the helpers of Egypt, or the Egyptian helpers; i e. the most poten●… helpers: for Egypt was in Iob's time a powerful and flourishing Kingdom, and not far from Iob's Country. And the word Rahab here rendered pride, is elsewhere put for Egypt, as Psalm 87. 4. Isa. 51. 9 And (as some take it) job 26. 12. , do stoop under him h i e. Shall fall and be crushed by him; and consequently they who are helped by him must fall with them. . 14. How much less shall i Since no Creature whatsoever can resist his Power, and no man living can search out or comprehend his Counsels and Ways; how can I, who am a poor, contemptible, dispirited Creature; contend with him? I answer him k i e. Answer his Allegations and Arguments, produced against me. , and choose out my words to reason with him l Heb. Choose my words with (or before, or against, as this Particle is used, Deut. 9 7. Psalm 94. 1●…. Prov. 30. 3●….) him. i e. Shall I try whether God or I can choose fit Words, or stronger Arguments? Or shall I contend with him and expect to get the better of him by using choice, and forcible, and elegant words, as one man doth with another? ? 15. Whom, though I were righteous m Though I had a most just cause and were not conscious to myself of any s●…n. , yet would I not answer, n i e. I durst not undertake to plead my Cause against him; or maintain my Integrity before him, because he knows me better than I know myself, and because I am wholly in his hands and at his mercy. : but I would make supplication to my judge o To wit, that he would hear me meekly, and judge favourably of me and my Cause, and not according to the rigours of his justice. . 16. If I had called p i e. Prayed, as this word is commonly used; to wit, unto my Judge, for a favourable sentence, as he now said, and therefore it was neeedless here to mention the Object of his Calling or Prayer. , and he had answered me, yet would I not believe, that he had harkened unto my voice q I could not believe that God had indeed granted my Desire, though he had done it; because I am so infinitely below him, and obnoxious to him and still full of the tokens of his displeasure▪ and therefore should conclude that it was but a pleasant Dream or Fancy, and not a real thing; Compare Psalm 126. 1. : 17. For he breaketh me r This is the Reason of his foregoing Diffidence, that even when God seemed to answer him in words, yet the course of his actions towards him was of a quite contrary nature and tendency. with a tempest s As with a Tempest; i ●…. unexpectedly, violently, and irrecoverably: , and multiplieth my wounds without cause t Not simply without any desert of his, or as if he had no sin in him; for he oft declares the contrary, but without any evident or special cause of such singular Afflictions; i e. any peculiar and extraordinary guilt, such as my Friends charge me with. . 18. He will not suffer me to take my breath u My pains and miseries are continual, and I have not so much as a breathing-time free from them. , but 〈◊〉 me with bitterness x My Afflictions are not only long and uninterrupted, but also exceeding sharp and violent, contrary to the common course of God's Providence. . 19 If I speak of strength y If my Cause were to be decided by power, , lo, he is strong z i e. stronger than I : and if of judgement a If I would contend with him in a way of right. , who shall set me a time to plead b There is no superior Judge that can summon him and me together, and appoint us a time of pleading before him, and oblige us both to stand to his Sentence; and therefore I must be contented to sit down with the loss. ? 20. If I justify myself c If I plead against God mine own Righteousness and Innocency. , mine own mouth shall condemn me d God is so infinitely wise and just, that he will find sufficient matter of condemnation from my own words, though spoken with all possible care and circumspection; or he will discover so much wickedness in me of which I was not ware, that I shall be forced to join with him in condemning myself. : if I say, I am perfect e If I were perfect in my own opinion; If I thought myself completely righteous and faultless. , it f i e. My own mouth, as he now said. Or, he, i. e. God, who is easily understood by comparing this with the former Verses, where the same he is oft mentioned. shall also prove me perverse. 21. Though I were perfect, yet would I not know my soul: I would despise my life g i e. Though God should acquit me in Judgement, and pronounce me perfect or righteous, yet would I not know, i. e. regard or value (as that word is oft used) my soul, i. e. my life; as the soul frequently signifies, as Gen. 19 17. job 2. 6. john 10. 15, 17. and as it is explained in the following branch, where life is put for soul, and despising for not knowing: and so the same thing is repeated in differing words, and the latter clause explains the former, which was more dark and doubtful; according to the usage of sacred Scripture. So the sense is, Though God should give sentence for me, yet I should be so overwhelmed with the dread and terror of the Divine Majesty, that I should be weary of my life. And therefore I abhor the thoughts of contending with my Maker, whereof you accuse me; and yet I have reason to be weary of my life, and to desire death. Or thus, If I say, I am perfect, as the very same Hebrew words are rendered, v. 20. i. e. If I should think myself perfect, yet I would not know, i. e. not acknowledge, my soul, I could not own nor plead before God the perfection and integrity of my soul, but would only make supplication to my Judge, as he said, v. 16. and flee to his grace and mercy: I would abhor, or reject, or condemn my life. i e. my conversation: So the sense is, I would not insist upon, nor trust to the integrity either of my soul and heart, or of my life, so as to justify myself before the pure and piercing Eyes of the allseeing God. . 22. This is one thing h In the other things which you have spoken of God's greatness, justice, etc. I do not contend with you, but thy one thing I do▪ and must affirm against you. , therefore I said it i I did not utter it rashly, but upon deep consideration. , he de stroyeth the perfect and the wicked k God sends afflictions promiscuously upon good and bad men. Compare Psal. 73. 2, etc. Eccles. 9 2. jer. 12. 1, etc. . 23. If the scourge slay suddenly l Either 1. If some common and deadly Judgement come upon a people, which destroys both good and bad. Or 2. If God inflicts some grievous and unexpected stroke upon an innocent person, as it follows. , he will laugh at the trial of the innocent m As he doth at the destruction of the wicked, Psal. 2. 4. His outward carriage is the same to both; he neglects the innocent, and seems not to answer their prayers, and suflers them to perish with others, as if he took pleasure in their r●…ne also. But withal, he intimates the matter and cause of this laughter or complacency which God takes in their afflictions, because to them they are but trials of their saith, and patience, and perseverance, which tends to God's honour, and their own eternal advantage. . 24. The earth n i e. The possession and dominion of men and things on earth. is given o To wit, by God the great Lord and disposer of it by his providence. into the hand of the wicked p Into their power. As good men are scourged, v. 23. so the wicked are advanced, and prospered in this world. ; he covereth the faces of the Judges thereof q i e. He blinds their eyes that they cannot discern between truth and falsehood, justice and unrighteousness: Herald Who? Either 1. the wicked last mentioned, who either by power or by gifts corrupts the Officers of justice. Or rather 2. God, whom the pronoun, he, designed all along this Chapter: Who is oft said to blind the minds of men, which he doth not positively by making them blind, but privatively by withdrawing his own light, and leaving them to their own mistakes and lusts. Or by judges he may here mean those who are worthy of that name, and duly administer that Office; Whose faces God may be said to cover, because he removeth them from their high places into obscurity, and covers them with contempt, and in a manner passeth a sentence of condemnation and destruction upon them; Covering of the face being the usual posture of condemned persons and of men in great misery: Of which see Esth. 7. 8. Psal. 44. 22. Isa. 15. 17. jer. 14. 4. So the sense of this verse is, God commonly advanceth wicked men into power and honour, and casteth down men of true worth and virtue from their Seats. ; if not r If it be not as I say, If God do not these things. , where, and who is he s Either 1. Who will con●…ute me by solid arguments? Or 2. Who doth these things? Who but God doth dispose of the world in this manner? ? 25. Now t What he had said of the calamities which God usually inflicted upon good men, he now exemplifieth in himself. * 〈◊〉. 7. 6. my days u The days either of my prosperity: For the time of affliction is commonly described by the night or rather 2. Of my life, as the last clause showeth; For it were an absurd and contradictious speech to say that his prosperous days saw no good. are swifter than a Post x Who runs or rides upon swift horses. : they flee away, they see no good y I enjoy no good in them. Seeing is oft put for experiencing either good or evil▪ job 7. 7. Psal. 34. 12. joh. 3. 36. & 8. 51. . 26. They are passed away as the † Heb. Ships 〈◊〉▪ ‖ Or, Ships of 〈◊〉▪ swift ships z Heb. ships of desire, which make great haste, as if they longed for their desired Haven as it is called, Psal. 107. 30. Or, ships of pleasure; Which sail more swiftly than ships of great burden. : * 〈◊〉 1. 8. as the Eagle a Which geneally flies most swiftly, Deut. 28. 40. jer. 4. 13. Lam. 4. 19 especially when it's own hunger and the sight of its prey quickens his motion. that hasteth to the prey. 27 * Chap. 7. 13. If I say, b If I resolve within myself. I will forget my complaints c I will cease complaining. , I will leave off my † Heb. face. heaviness d Heb. mine anger; wherewith job was charged by his friends, Ch. 18 4. my angry expressions. , and comfort myself e I will endeavour to take comfort. . 28. I am afraid of all my sorrows f Or, my pains and griefs: I find all such endeavours vain; for if my griefs be suspended for a little time, yet my fears continue. , I know that thou wilt not hold me innocent g I plainly perceive that my changing my note is to no purpose; for thou, O God (to whom he makes a sudden Apostrophe, as he doth also v. 31.) wiltst not clear my innocency by removing those afflictions which make them judge me guilty of some great crime; words proceeding from great impatience and despair of relief. . 29. If I be wicked h Heb. I shall be wicked, or guilty, to wit, before thee. Whether I be holy or wicked, if I dispute with thee, I shall be found guilty. Or thus, I shall be used like a wicked man, and punished as such. So this is opposed to his not being held innocent, v. 28. i. e. not being acquitted or exempt from punishment. , why then labour I in vain i Why then should I not indulge my griefs, but restrain them? why should I comfort myself with vain hopes of deliverance, as thou advisest me, Ch. 8. 6. or seek to God, as I was directed, Ch. 5. 8▪ for that ease which I see he is resolved not to give me? why should I trouble myself with clearing mine innocency, seeing God will still hold me guilty? ? 30. * Jer. 2. 22. If I wash myself k Either 1. really, by sanctification, cleansing my heart and life from all filthiness; or rather 2. declaratively or judicially; i. e. ●…f I clear myself from all imputations, and fully prove my innocency before men: with Snow-water l i e. As men cleanse their bodies, and as under the Law they purified themselves with water, which he here calls water of Snow, either because by its purity and brightness it resembled Snow; or because in those dry Countries, where fresh and pure water was scarce, Snow-water was much in use, or because that water might be much used among them in some of their ritual purifications, as coming down from Heaven. , and make my hands never so clean; 31. Yet shalt thou plunge me in the ditch m i e. In miry and puddle water, whereby I shall become most filthy. But as Iob's washing, so God's plunging him, etc. is not understood really, as if God would make him filthy, but only judicially, that God would prove him to be a most guilty and filthy creature notwithstanding all the professions and evidences of his purity before men. , and mine own clothes shall ‖ Or, make me to be abhorred. abhor me n i e. I shall be so altogether filthy, that my own clothes, if they had any sense in them, would abhor to touch me. A figure called Prosopopoeia. . 32. For he is not a man as I am o But one infinitely superior to me in Majesty, and Power, and Wisdom, and Justice. , that I should answer him p That I should presume to debate my cause with him, or answer his allegations against me. , and that we should come together q Face to face, to plead upon equal terms before a superior and indifferent Judge. in Judgement. 33. * 1 Sam. 2. 25. ver. 19 Neither is there † Heb. one that shall argue. any ‖ Or, Umpire. days▪ man q Or, a Reprover; or a Judge or Umpire, whose office was to reprove the guilty person. betwixt us, that might lay his hand upon us both r i e. Use his power and authority to appoint the time and place of our meeting; to order and govern us in pleading; and to oblige us to stand to his decision. The hand is oft put for power, and laying on the hand upon another was ofttimes an act and sign of superiority and dominion. . 34. * Chap. 13. 21. & 33. 7. Let him take his Rod away from me, and let not his fear s Objectively so called, i. e. The fear and dread of him, of his Majesty and justice. Let him not deal with me rigorously according to his sovereign dominion and perfect justice, but according to his wont grace and clemency. terrify me. 35. Then would I speak, and not fear him, t i e. I would speak freely for myself, being freed from the dread of his Majesty, which takes away my spirit and courage, and stoppeth my mouth. † Heb. But I am not so with myself. but it is not so with me u i e. I am not free from his terror, and therefore cannot and dare not plead my cause boldly with him; and so have nothing else to do but to ease myself by receiving my complaints, as he doth in the next words. Oth. thus, But I am not so with myself, i. e. I am in a manner besides myself, distracted with the terrors of God upon me. Or rather thus, For I am not s●… with myself, or in my own Conscience, as I perceive I am in your eyes; to wit, an Hypocrite and ungodly man. So this is a reason why he could speak to God without slavish fear, because he was conscious to himself of his own Integrity: I have a good Conscience within myself, and therefore could use boldness in speaking to God, provided he would not deal with me in strict justice, but upon the terms of grace and mercy which he hath proposed to sinners, and with allowance to humane Infirmities. . CHAP. X. 1. MY * Chap. 7. 16. soul is ‖ Or, c●…t off while I live. weary of my life a So the sense is: My Soul is weary of dwelling in this rotten and miserable Carcase: Or, I am from my heart, or with my very soul weary of my life; and therefore I may be excused if I complain: Or, My soul is cut off while I live: i. e. I am dead whilst I live; I am in a manner buried alive. , I will leave my complaint upon myself b So the sense is, I will complain, and the burden or hazard of so doing I will take upon myself, and be willing to bear it: I must give my sorrows vent, let come on me what will, as he saith, Chap. 13. 13. But the words may be read interrogatively, Shall I then (or, how can I then) leave my complaint (i. e. give over complaining) within or concerning (as the Hebrew all oft signifies) myself? Or they may be rendered thus, I will strengthen (as this Verb signifies, Neh. 3. 8.) my complaint against myself; whereby he implies, that he would not complain against God, so as to accuse him of injustice, but only against himself, or against his own life; or concerning myself; i e. I must renew and increase my Complaints, as God renews and increases my Sorrows. ; I will speak in (or of) the bitterness of my soul c My extreme misery forceth my complaints from me. . 2. I will say unto God, Do not condemn me d Or, pronounce me not to be a wicked man, as my Friends do, neither deal with me as such, as I confess thou mightest do by thy sovereign power and in rigorous justice: O discover my Integrity by removing this stroke, for which my Friends so highly censure and condemn me. ; show me wherefore e i e. For what ends and reasons, and for what sins; for I am not conscious to myself of any peculiar and eminent sins by which I have deserved to be made the most miserable of all Mortals. thou contendest with me. 3. Is it good unto thee f Dost thou take any pleasure in it? Hast thou any advantage or honour by it? Dost thou think it right and just, and becoming the Ruler of the World? that thou shouldest oppress g By thy absolute and irresistible power, without any regard to that justice, and equity, and clemency, by which thou usest to govern mankind. ? that thou shouldest despise h i e. Show thy contempt of them, either by denying them common favour and protection; or by destroying them. † Heb. the labour of thine hands. the work of thine hands i Which every Workman loves and maintains. , and shine upon the counsel of the wicked k i e. By the Methods of thy Providence seem to favour the courses and practices of wicked men, to whom thou givest prosperity and success, whilst thou frownest upon me and other good men. This may have reference, either to Iob's Friends, whose ungodly censures God seemed to approve, by continuing Iob's Afflictions upon him: Or to the Chaldeans and Sabeans, who had succeeded in their wicked attempts upon job: But it seems to be more generally meant of wicked men. ? 4. Hast thou eyes of flesh l i e. Of a man, who is called flesh, as Gen. 6. 13. Isa. 40. 6. ? or * 1 Sam. 16. 7. seest thou as man seethe m Man seethe outsides only, and judgeth by appearances, and is liable to many mistakes, and cannot search out secret faults without forcing men by cruel usage to accuse themselves. But thou needest none of these Arts, thou seest mine heart and mine uprightness, which my Friends do not see, who therefore are more excusable in charging me with hypocrisy: But thou knowest all things, thou needest not examine me by Tortures, as thou now dost, v. 6. For, thou knowest that I am not wicked, as he saith, v. 7. and therefore do not thou deal with me as if I were wicked. ? 5. Are thy days as the days of man? are thy years as man's days n Man's time is short and uncertain, and therefore he must improve his time, whilst he hath it, and diligently search out the Crimes of Malefactors, and punish them whilst he may, lest by Death he lose the opportunity of doing justice, and the criminal get out of his power: But it is not so with thee, thou art eternal and unchangeable, and seest at one view all men's hearts, and all their actions present and to come; and therefore thou dost not need to proceed with me in this manner by making so long and so severe a scrutiny into my heart and life. ? 6. That thou * Ch. 14. 16. enquirest after mine iniquity, and searchest after my sin o Keeping me so long as it were upon the Rack to compel me to accuse myself, as men sometimes do. ? 7. † Heb. i●… 〈◊〉 〈◊〉 〈◊〉. Thou knowest that I am not wicked p i e. An Hypocrite, or an ungodly man, as my Friends account me; and therefore deal not with me as such. , and there is none that can deliver out of thine hand q The sense is, either 1. Thou dost not need to keep me fast in thy Prison, lest I should make an escape, or any should rescue me out of thy hands, which none can do; Therefore take off thy hand from me: Or, 2. If thou dost not help and deliver me, none else can do it; Therefore do not thou fail me▪ which considering God's merciful Nature, is a good Argument. If any man oppress another, he may have relief from thee, who art higher than his Oppressor, Eccles. 5. 8. But thou art the supreme and uncontrollable Ruler of the World, and therefore thou must needs do right, Gen. 18. 25. And therefore do not thou oppress me: See above Verse 3. . 8. Thine hands † Heb. 〈◊〉 pai●…s 〈◊〉. have made me, and fashioned me together round about r i e. All of me, all the faculties of my soul, and all the parts of my body, which are now overspread with Sores and Ulcers; I am wholly thy Creature and Workmanship, made by thee and for thee. ; yet thou dost destroy me s Or, swallow me up; to wit, without cause, or any eminent provocation of mine; as if thou didst delight in doing and undoing, in making and then destroying thy Creatures; which doth not become thy Wisdom or Goodness. . 9 Remember, I beseech thee, that * Gen. 2●…. & 3. 19 thou hast ‖ Or, 〈◊〉. made me as the clay t i e. Of the Clay, the Note of similitude here expressing the truth of things, as it doth, john 1. 14. and elsewhere, as hath been before observed: Or, as a Potter maketh a Vessel of the Clay; and so this may note both the frailty of man's Nature, which of itself decays and perisheth, and doth not need such violent shocks and storms to overthrow it; and the Excellency of the Divine Artifice commended from the meanness of the Materials out of which it was made; which is an Argument why God should not destroy it. , and wilt thou bring me into dust again u Wiltst thou now causlesl●… and violently destroy thy own Work? But the words are and may be read without an Interrogation; And thou wilt bring me into du●…l again. out of which I was made: I must die by the course of Nature, and by the sentence of thy Law; and therefore whilst I do live give me some ease and comfort. ? 10. * Ps. 139. 14. 15, 16. Hast thou not poured me out as milk! and curdled me like cheese x Thus he modestly and accurately describes God's admirable Work in making Man out of a small and liquid, and as it were Milky substance, by degrees congealed and condensed into that exquisite Frame of Man's Body. ? 11. Thou hast clothed me y i e. Covered my inward and more noble parts; which, as Philosophers and Physicians observe, are first form. So he proceeds in describing Man's Formation gradually. with skin and flesh, and hast † Heb. 〈◊〉. fenced me with bones and sinews z Which are the stay and strength of the Body; and some of them, as the Skull and Ribs, enclose and defend its vital and most noble parts. . 12. Thou hast granted me life a Thou didst not only give me a curious Body, but also a living and a reasonable Soul: Thou didst at first give me life, and then maintain it in me; both when I was in the Womb (which is a marvellous Work of God) and afterward when I was unable to do any thing to preserve my own life. and favour b Or, benignity, or bor●…ty, or mercy, or kindness; which is here, as oft elsewhere, put for its fruits or effects. Thou didst not give a mere Life, but many other Favours necessary, or convenient, or belonging to it, such as Nourishment by the Breast, Education, Knowledge, and Instruction, etc. , and thy visitation c i e. The Care of thy Providence watching over me for my good, and visiting me in mercy; as God's visiting is understood, Exod. 4. 31. Luke 1. 78. though elsewhere it is an Act of Punishment. hath preserved my spirit d i e. My Soul or Life, which is liable to manifold Casualties and Dangers, if God did not watch over us and guard us every day and moment. Thou hast hitherto done great things for me, given me Life, and the Blessings of Life, and daily Preservations and Deliverances: And wiltst thou now undo all that thou hast done? And shall I who have been such an eminent Monument of thy Mercy, now be made a Spectacle of thy Vengeance, and that without cause? . 13. And these things hast thou hid in thine heart e This place may be understood, either 1. of Iob's present Afflictions: So the sense is this; Yet in the midst of all those Manifestations of thy Grace and kindness to me, thou didst retain a secret purpose of changing thy course and carriage towards me, and of bringing these dreadful Calamities upon me. Or, rather 2. of his former Mercies, these things, to wit, last mentioned; thou hast hid them in thy heart; i. e. thou dost exactly remember them, as this phrase is used, Psalm 119. 11. Luke 2. 51. So the Argument is this; Let the remembrance of thy former great Favours vouchsased to me, move thee to give me further Blessings, and a speedy Deliverance. For this is usual both with God and Men, to choose a●…d delight to do more good to those to whom they have done much good already; which is the ground of that known passage, Mat. 13. 12. To him that hath shall be given. : I know that this is * 〈◊〉. 59 〈◊〉 with thee f i e. In thy mind and heart; thou hast not forgot it: So the same thing is here repeated in other words. . 14. If I sin g If I commit the least sin; as who is there that liveth, and sinneth not? , than thou markest me h Thou dost not wink at or pass by my sins, as thou usually dost other mens, but dost severely and diligently observe them all▪ that thou mayest punish them: Compare Chap. 14. 16. & 31. 4. , and thou wilt not acquit me from mine iniquity i I perceive thou art resolved to punish me with rigour, and that thou wiltst not pardon, and pity, and help me: Words of great impatience and distrust. . 15. If I be wicked k i e. An ungodly Hypocrite, as my Friends esteem me. , woe unto me l Then I am truly and extremely, and must be eternally miserable. ; and if I be righteous m i e. An upright and good man: So whether good or bad, all comes to one; I have no relief. , yet will I not lift up my head n Or, yet ca●… I not, etc. The Future Tense being used potentially: Yet I have no comfort, nor confidence, or hopes of any good. Lifting up ●…he head or face, is oft mentioned as a sign of comfort and confidence; as Psalm 3. 3. Luke 21. 28. As on the contrary, Grief and Shame are described by its dejection or casting down. : I am full of † 〈◊〉 〈◊〉. confusion o Or, 〈◊〉, from my Friends, and from others, Chap. 30. 1, etc. and from God too, who ●…asts me off and makes me contemptible: I have abundance of shame in the disappointment of all my hopes▪ and the continuance and aggravation of my misery, notwithstanding all my prayers to God to remove or mitigate it: And I am confounded within myself, not knowing what to say or do. Let my extremity move thee to pity, and help me. , therefore see thou mine affliction. 16. For it increaseth: thou * 〈◊〉 3●…. 13. 〈◊〉 huntest me as a fierce lion p Which hunteth after his prey with great eagerness, and when he overtakes it falls upon it with great fury. ; and again thou showest thyself marvellous upon me q Heb. And thou returnest and showest thyself marvellous upon, or in, or against me. The ●…ion tears its prey speedily, and so ends its torments; but thou renewest my Calamities again and again, and makest my Plagues wonderful both for kind and extremity, and continuance. . 17. Thou renewest ‖ 〈◊〉 is, thy 〈◊〉. 〈◊〉 21. Chap. 16. 8. thy witnesses r i e. Thy judgements, which are the Witnesses and Evidences both of my sins, and of thy wrath. against me, and increasest thy indignation s i e. My miseries the effects of thine anger. These words are added to explain what he meant by renewing witnesses. upon me; changes and war t Or, changes and an army; which may be a Figure called Hendiadis, for the changes of an army; i. e. many miseries succeeding one another, like Companies of the Soldiers of an Army in Battle: Or changes may note the various kinds, and an army the great numbers of his Afflictions. are against me. 18. * Chap. 3. 11. Wherefore then hast thou brought me forth out of the womb? O that I had given up the Ghost, and no eye had seen me u To wit, alive; i. e. that I had never been born alive. . 19 I should have been x Or, O that I had been: And so in the following branch, O that I had been carried. For why should not these Verbs of the Future Tense be so rendered here, as that v. 19 is, the reason being wholly the same? as though I had not been, I should have been carried from the womb to the grave. 20. * See Ch. 7. 6: & 8. 9 Are not my days few * Psal. 39 13. ? cease then x My life is short, and of its self hastens apace to an end, * there is no need that thou shouldest push it forward, or grudge me some ●…ase for so small a moment. , and let me alone y Or, lay aside, or remove thy hand or anger from me. , that I may take comfort a little: 21. Before I go to the place whence I shall not return, z Into this World and Life: See on Chap. 7. 9 10. even to the land of darkness, and the shadow of death ‖ i e. A dark and dismal shade: See on Chap. 3. 5. . 22. A land of darkness † Either in things, without any succession of Day and Night, Winter and Summer: Or among persons where great and small are in the same condition, Chap. 3. 19 , † Heb. as the gloominess of the shadow of death, and without order; and it shineth as darkness. as darkness itself, and of the shadow of death, without any order, and where the light is as darkness. * Where there is no difference between Light and Darkness, where the Day is as dark as the Night, where there is nothing but perpetual and uninterrupted darkness. CHAP. XI. THen answered Zophar the Naamathite, and said, 2. Should not the multitude of words be answered a Dost thou think to carry thy Cause by thy long and tedious discourses consisting of empty words without weight or reason? ? and should † Heb. a man of lips. a man full of talk be justified b Shall we by our silence seem to approve of thy Errors? Or shall we think thy Cause the better, because thou usest more words than we do? ? 3. Should thy ‖ Or, devices. lies c i e. Thy false Opinions and Assertions both concerning thyself and thy own Innocency, and concerning the Counsels and Ways of God. make men hold their peace d As if thy Arguments were unanswerable. ? and when thou mockest e Both God, Chap. 10. 3. and us, and our friendly and faithful Counsels, Chap. 6. 14, 15, 25, 26. , shall no man make thee ashamed f By discovering thy Errors and Follies. ? 4. For thou hast said * Chap. 6. 10. , my doctrine g Concerning God and his Providence. is pure h i e. True and certain. , and * Chap. 10. 7. I am clean in thine eyes i I am innocent before God; I have not sinned either by my former actions▪ or by my present expressions. Thou standest wholly upon thy justification. But Zopha●… aggravates and perverts Iob's words, for he did not deny that he was a sinner in God's ●…ght, Chap. 7. 20, 21. & 9 2, 3. & 10. 14. but only that he was an Hypocrite or ungodly man, as they made him. . 5. But, O that God would speak, and open his lips against thee k i e. Plead with thee according to thy desire, Chap. 9 32, etc. He would soon put thee to silence and shame. ; 6. And that he would show thee the secrets of wisdom l i e. The unknown and unsearchable depths of God's Wisdom and Counsels, in dealing with his Creatures. , that they are double to that which is m i e. That they are far more and greater (the word double being used indefinitely for manifold, or plentiful; as Isa. 40. 2. & 61. 7. jer. 17. 18. Zech. 9 12.) then that which hath a being or existence; i. e. The secret Wisdom of God is infinitely greater than that which is revealed to us by his Word or Works: The greatest part of what is known of God, is the least part of those Perfections that are in him. And therefore thou dost rashly and foolishly in passing such a bold censure upon God's ways, and judging so harshly of his proceed with thee, because thou dost not comprehend the reasons of them, and in judging thyself innocent, because thou dost not see thy sins; whereas the all-knowing God sees innumerable sins in thee, for which he may utterly destroy thee, though thou discernest them not: But the words are and must be rendered, either thus, that he hath double; id est, abundant wisdom; For so this Hebrew word signifies, Chapter 6. 13. and 12. 16. Proverbs 2. 7. and 3. 21. Or, that they are double to, or in that being or essence; to wi●…, to God, of whom he is here speaking: Or, to the being; i. e. to God, who calls himself by the Name I am, Exod. 3 14. which signifies being, and who appropriates being to himself, Isa. 45. 18. I am, and there is none else besides me; as elsewhere he is said to be the only wise, and only Potentate, and on●…y immortal being, 1 Tim. 1. 17. & 6. 15, 16. ! know therefore that * Ezra 9 1●… God exacteth of thee less than thine iniquity deserveth n Heb. God l●…nds or gives, or forgives thee part of thine iniquity, or of thy punishment. So far is he from dealing worse than thou deservest, as thou dost most falsely and wickedly accuse him. . 7. * Eccles. 3. 11. Rom, 11. 33. Canst thou by searching find out God o i e. Discover all the Depths of his Wisdom, and the reasons of all his Actions. ? canst thou find out the Almighty * Ch. 26. 14. unto perfection? 8. It is † Heb. the heights of h●…aven. as high as heaven p Thou canst not measure the heights of the visible Heavens, much less of the Divine Perfections. , what canst thou do q To wit, to find him out. ? deeper than hell, what canst thou know r Concerning him and his ways, which are far out of thy sight and reach. ? 9 The measure thereof is longer than the earth r From one end to the other. , and broader than the sea s Which is called the great and wide sea, Psalm 104. 25. . 10. * Chap. 9 12. If he ‖ Or, make a change. cut off t To wit, a Person or a Family. , and shut up u In a Prison, or in the hands of an Enemy. This shutting up, is opposed to the opening of the prison-doors, and to that enlargement, which God is elsewhere said to give to men. , or gather together x Either 1. in a way of judgement, as a like word is used, Psalm 26. 9 Gather not my soul with sinners. Or rather 2. in a way of mercy, as this word is generally used in Scripture; this being every where promised by God to his people, as an eminent mercy that he would gather them together. So this is opposed to the former actions, and the sense of the place is, whether it pleaseth God to scatter a Family, or to gather them together from their dispersions. , than † Heb. who can turn him away? who can hinder him y From doing what he pleaseth and designeth with his own Creatures? Who can restrain him either by giving Law to him, or by force and power? Or, who can contradict or answer him, or object against him, or retort or return upon him; i. e. charge him with injustice in such proceed? Which sense may seem to agree best both with the scope of the place, and state of the question between him and job; which was not whether any man could resist God's power, but whether he could question his justice; and with the following Verse. ? 11. For * Ps. 10. 11, 14. & 35. 22. he knoweth vain man z Though men know but little of God, and therefore are very unfit Judges of all his Counsels and Actions, yet God knows man exactly, and his vanity, or ●…abhood, or folly, or rashness; for all these this word signifies. He knoweth that every man in the World is guilty of much vanity and folly, and therefore seethe sufficient reason for his severity against the best men; such as thou, O job, fanciest thyself to be; and if thou wert so, thou hast no reason to wonder at or quarrel with his proceed: And if thy quarrel be that he shuts thee up, or cuts thee off, when he gathers others under his wing and protection, whom thou thinkest or knowest to be worse than thyself, while thou dost impeach his justice, thou dost but betray thy own vanity and folly: For he knows both whom he chastiseth, and whom he spareth, and why he doth it, though he do not acquaint thee with the reasons of all his actions. : he seethe wickedness also a As he knoweth the vanity of all men, so he exactly perceiveth the wickedness of evil men, though it be covered with the Veil of Religion. He seethe thy evil heart which discovers itself by such wicked and scandalous speeches against the justice and goodness of his Providence, which gives him just cause to continue and increase thy miseries. Though thou art partial and flatterest thyself with a conceit of thy own Integrity, yet he knoweth thy hypocrisy and wickedness. , will he not then consider it b Shall he only see it as an idle Spectator, and not observe it as a Judge to requite and punish it? ? 12. For † Heb. empty or hollow. * Ps. 73. 22. & 92. 6. Eccl. 3. 18. vain man would be wise c Or, Yet (or But vain or empty man (that foolish Creature that since the fall is void of all true wisdom and solid knowledge, and judgement of the things of God) would be wise; i. e. pretends to be, and would be thought wise and able to pass a censure upon all God's ways and works. Or thus▪ But vain man is foolish, or without heart; i. e. without understanding, unable to judge aright of the ways and things of God. For a Verb very like this, and coming from the same Root, signifies to have one's heart taken away Cant. 4. 9 , though man be born d And man is born; i. e. he is by his birth such; this evil is now natural and hereditary, and therefore common to all men: and therefore it is not strange if job partake of the common distemper. like a wild ass' colt e i e. Ignorant, and dull, and stupid, as to the knowledge of divine things, and withal heady and untractable; and therefore very incompetent to judge of these high affairs. . 13. * Ch. 5. 8. & 22. 21. If thou f O job, thy business is not to quarrel with thy Maker, or his Works, but to address thyself to him. prepare thine heart g To wit, to seek God, as it is expressed, 2 Chron. 19 3. & 30. 19 Psalm 78. 8. If thou prepare thy heart, by sincere repentance for all thy hard speeches of God, and fins against him, and with a pure and upright heart seek unto him; without which thy prayers will be in vain. Or, If thou directest or rectifiest thine heart, turning thy bold contentions with God into humble and sincere supplications to him. , and stretch out thine hands h i e. Pray, which is here described by its usual gesture, as Chap. 15. 25. Psalm 88 9 towards him i i e. To God, as appears both from the nature of the thing, and from the Context. ; 14. If iniquity be in thine hand k Either 1. If thou hast in thine hand or possession, any Goods got by injury or oppression, as it seems they supposed that he had. Or 2. more generally, If thou allowest thyself in any sinful practices. The hand is put for action, Whereof it is the Instrument. , put it far away l Keep thyself a●… a great distance not only from such actions, but also from the very occasions and appearances of them. , and let not wickedness dwell m Let it not have a quiet and settled abode or allowance. in thy tabernacles n i e. In thy habitation; i. e. either in thyself, or in thy family; whose sins job was obliged as far as he could to prevent or reform; as he had done, Chap. 1. 5. He saith Tabernacles, because anciently the habitations of great men consisted of several Tents or Tabernacles, as we see Gen. 24. 67. & 31. 33. . 15 For then shalt thou lift up thy face o Which notes cheerfulness, and holy boldness and confidence; as a dejected Countenance notes grief and shame. See Gen. 4. 5, 6. 2 Sam. 2. 22. job 22. 26. Luke 21. 28. without spot p Or, Being without spot: So it is only an Ellipsis of the Verb Substantive, which is most frequent. And this fitly follows as the ground of his confidence, because he should in this case have a clear and unspotted Conscience, and a sense of his own innocency. Or without blemish, as the word properly signifies; i. e. without any sense of guilt, or any shame consequent upon it either from God or men. The ground of the expression is this, That when men's faces are spotted with dirt, they are ashamed to show them. And job was charged by his friends, as having many spots upon him, yea, such as were not the spots of God's Children. , yea, thou shalt be steadfast q Or, firm or fixed: Either 1. as to his outward Condition, which should be constantly prosperous. Or rather as to his Mind, which should have strong and comfortable assurance of God's favour, and of his own safety and happiness: For this steadfastness is opposed unto that fear, which is incident to wicked men; who, even when they are free from actual miseries, yet ofttimes are tormented with the dread of them. , and shalt not fear. 16. Because thou shalt forget thy misery r Thou shalt be free from fear, because thy great and settled prosperity shall banish out of thy mind all those sad and irksome thoughts of thy former Calamities which naturally engender fears of the continuance or return of them. Persons blessed with eminent Deliverances and an happy settlement, are frequently said in Scripture to forget their former sorrows; as Gen. 41. 51. Isa. 54. 4. john 16. 21. not that they simply forget them, but because they have no sad or frightful remembrance of them: For remembering and forgetting in Scripture, do not simply note acts of the mind, but also affections and practices suitable to them, as is well known. , and remember it as waters that pass away s Thou shalt remember them no more, than men remember either a Land-stood▪ which as it comes so it goes away suddenly, and leaves few or no footsteps or memorial behind it, or the waters of a River, which as soon as they are out of sight, are out of mind, because of the new waters which immediately come in their stead. : 17. And thine age t i e. The remainder of thy life and time in this world. † Heb. shall arise above the noonday. shall be * Ps. 37. 6. & 112. 4. Isa. 58. 8. clearer u Heb. shall arise: Men are said to fall into troubles, and to arise out of them. than the noonday x Or, above the noonday; or above the Sun at Noon day, when it is at its highest pitch, as well as in its greatest glory. ; thou shalt ‖ Or, 〈◊〉 17. Isa. 40. 31. shine forth y Light in Scripture commonly signifies Prosperity and Glory; as Esth. 8. 16. job 18. 5. 6 & 38. 15. Pro●…. 4. 18. Or, if thou art in darkness, as this word properly signifies, job 10. 22. Amos 4. 13. i e. If thou comest into any distress and trouble. , thou shalt be as the morning z i e. That Night of trouble shall certainly and speedily be followed with the Morning of Deliverance and Comfort, which like the Morning-light shall shine brighter and brighter, until the perfect day. . 18. And thou shalt be secure because there is hope a i e. Thy mind shall be quiet and free from terrors, because thou shalt have a firm and well-grounded hope and confidence in God's merciful and providential care of thee. Or, thou shalt be confident that thou shalt have what thou ●…pest for; the act hope, being put for the ob●…ect, as is very usual. i e. Thou shalt have assurance in and from God, that thy hopes shall not be disappointed but fulfilled. This is opposed to that fear, vers. 15. ; yea, thou shalt dig about thee b Either to fix thy Tents, which after the manner of the Arabians were removed from place to place for conveniency of Pasturage for their cattle; or to find out water for thy cattle, as they did, Gen. 26. Or to plough the Ground, as he had done, Chap. 1. 14. Or to make a Fence about thy Dwelling. For both the foregoing and following passages express his secure and safe condition. , and * Leu. 26. 5, 6. Ps. 3. 5. & 4. 8. Prov. 3. 24. thou shalt take thy rest in safety c Free from dangers and the fear of them; because of God's fatherly Providence watching over thee when thou canst not watch over thyself. . 19 Also thou shalt lie down, and none shall make thee afraid; yea, many shall † Heb. intr●… thy face. Ps. 45. 12. make suit unto thee d Desiring thy favour and friendship, because of thy great power and riches, and eminent felicity: See Gen. 26. 26, etc. ▪ 20. But the eyes of the wicked shall fail e Or, be consumed, either with grief and tears for their sore Calamities: Or with long looking for what they shall never attain, as this phrase is taken, Psalm 69, 3. jer. 14. 6. Lament. 4. 17. And this shall be thy condition, O job, if thou persistest in thine impiety. , and † Heb. flig●… shall perish from them. they shall not escape f They shall never obtain deliverance out of their Distresses, but shall perish in them. , and * Ch. 8. 14. & 18. 14. their hope shall be as ‖ Or, a p●…ff of breath. the giving up of the ghost g i e. Shall be as vain and desperate as the hope of life is in a man, when he is at the very point of death. Or, as a puff of breath, which is gone in a moment without all hopes of recovery. . CHAP. XII. 1. ANd job answered and said, 2. No doubt, but ye are the people a You three, and you only are the people; i. e. people of all people for eminency of wisdom, the only company of reasonable Creatures, all others are but fools or beasts: You have engrossed all the reason of Mankind; and each of you have as much wisdom as an whole people put together. It is an Ironical Expression, as the next Verse showeth. , and wisdom shall die with you b All the wisdom and knowledge of divine things which is in the World, lives in you, and will die and be utterly lost when you die. This you think of yourselves; and this makes you so confidently and peremptorily deliver your Opinions, and give Laws to me and all mankind, and even to God himself. . 3. But * C●…. 1●…. 2. I have an † 〈◊〉. understanding c Heb. an heart; which is oft put for the understanding; as job 34. 34 Ier 5. 21. Acts. 8. 22. i e. God hath given me also the knowledge and ability to judge of these matters. as well as ye, † 〈…〉 I am not inferior to you d In these things; which he speaketh, no●… in a way of vainglorious boasting, but for the just and 〈◊〉 vindication, both of himself and of that cause of God, which for the matter and substance of i●… he maintained as God himself attests, job 42. 7 : yea, † 〈…〉 who knoweth not such things as these e The truth is, neither you nor I have any re●…son to be puffed up with our knowledge of these thing●…: For the most foolish and barbarous Nations know that God is Infinit●… in Wisdom, and Power, and Justice. But this is not the question between you and me. ? 4▪ * 〈…〉. I am as one mocked of his neighbour f Heb. I am a derision (the Infinitive being put for a Noun, as is usual both in the Hebrew and other Languages) to my neighbour; i. e to th●…se three who have pretended and would be though●… to be my Friends and Neighbours; whom therefore such carriage doth very ill become: Instead of supporting & comforting me, they make a sport and scorn of me. , who 〈◊〉 up in God, and he answereth him g This who belongs either 1. to job, who here declares his own practice in this case; when you mock me. I go to God with my Complaints and Prayers, and he hears me, though you will not. But this seems not to agree either with the Context, or with other passages of job; in which he constantly complains, that God did not hear nor regard his prayers, nor pity and help him. Or 2. to Iob's Friends; and so this is either 1. an aggravation of their Crime, that they should mock him who made a great profession of Religion, who used ●…uly to call upon God, and to receive answers from him, and therefore should have carried themselves more piously and charitably, and compassionately towards their miserable Brother. Or 2. as the reason of their mockage of job, because God who neglected Iob's prayers, heard theirs, and gave them those mercies for which they pra●…ed; and therefore being themselves well and at ease, they were hardhearted towards their poor afflicted Brother, as the manner of men is. This seems to suit well with the following Verse. Or 3. as an Argument against their scorning or slighting of him; God hears you when you pray, therefore you should turn your mocks of me into prayers for me; and you should pity me, whom God doth not hear when I pray: and as God hears you, so you should hear and comfort me, when I pour out my Complaints to you. But these words may be brought in mimetically, as being some of their scoffing words: They say of me, Let him call upon God, and God will hear him: For so they had suggested to job, Ch. 5. 8. & 8. 5. etc. & 11. 13. But this, saith job, I take for a piece of mockery, and insulting over my Miseries: For I know by sad experience, and they see the contrary, that though I call and cry again and again, yet God hath no regard to me. : * 〈◊〉 ●…4. 2. the just upright man is laughed to scorn h i e. I, who, notwithstanding all their hard censures and reproaches, must and dare still own it, that through God's grace I am a just and upright man, am derided by them. This he repeats again because it was very grievous and burdensome to him. . 5. He that is ready to slip with his feet i i e. The just man last mentioned who is upon the brink of the Pit or Grave, ready to fall into mischief, so as never to rise again in this World, which is my case, and the occasion of their scorn and contempt. , is as a lamp despised k i e. Like a Lamp or Torch, which whilst it shines clearly and in a dark Night is very useful and comfortable, but when it draws towards an end, and is nigh extinct, and in the light, is neglected and despised, as that which is unnecessary and troublesome, and offensive So the same man, who, when his Feet stand fast in a prosperous Condition, is magnified and adored by all: When his feet slip or stumble, as the Phra●…e is, Psalm 94. 18. jer. 13. 16. when he is in misery, is commonly forsaken and despised. in the thought of him that is at ●…ase l i e. In the Opinion of a man that lives in great case and outward happiness; which generally makes persons to forget and despise those who are in affliction. But these words are a little otherwise rendered, and that agreeably to the order of the words in the Hebrew Text, He (which is easily understood out of verse 4. the just and upright man) is as a T●… despised in the opnion or thought, (as this or the like words coming from the same Hebrew Root are used, Psalm 146. 4. Dan 6. 3. I●…n. 1. 6. Or because of the splendour; for so this Root and its Derivatives elsewhere signify, as Cant. 5. 14. jer. 5. 28. Ezek. 27. 19 And either of these significations agree well with the place. Or, compared with the splendour, or greater lustre and glory) of him that li●…s in tranquillity; ●…e, (i. e. the just man) is (or, 〈◊〉 he is: for this may be the reason of the contempt) ready to slip with his foot; i. e. ready to perish. . 6. * Ch. 21. 7. Psal. 37. 1. 35. & 92. 7. Jer. 12. 1. Mal. 3. 15. The tabernacles of robbers prosper m Thy Opinion delivered Chap. 11. 14, etc. is confuted by daily experience; which shows that the most wicked and injurious, and impudent Oppressors, Tyrants and Robbers, are so far from meeting with those Disappointments and Miseries, wherewith thou didst threaten them▪ that they commonly succeed in their cursed Erterprises, and flourish in Wealth and Glory, and fill their Houses with the Goods of others which they violently took away; whereof the Chaldeans and Sabeans, ch. 1. 15. 17. are a present and pregnant Evidence. , and they that provoke God are secure n They whose common practice it is to despise and provoke God, are confident and secure, live without danger or fear. ; into whose hand God bringeth abundantly o So far is God from crushing such persons, that he seems to favour them with wonderful success, and by his special and more than common Providence, puts into their hands the opportunities which they seek, and the persons and goods of other more righteous men which they lie in wait for. . 7. But ask now the beasts, and they shall teach thee p To wit, objectively; i. e. If thou observest the Beasts and their Properties and Actions▪ and Events,▪ from them thou mayst learn this Lesson: What Lesson? I answer, Either 1. that which was last mentioned, v. 5. God's Providence doth order things in the like manner among the very Beasts, and Fowls and Fishes; of which the most ravenous and mischievous far the best, whilst those which are more harmless, and serviceable, and beneficial to men, meet with the hardest usage. Or 2. That which Zophar had uttered with so much pomp and gravity, Chap. 11. 7, 8, 9 concerning God's Infinite Wisdom, which, saith job, thou needest not go into Heaven or Hell to know, but thou mayst learn it even from the Beasts, etc. ; and the fowls of the air, and they shall tell thee. 8. Or speak to the earth, and it shall teach thee, and the fishes of the sea shall declare unto thee. 9 Who knoweth not in all these q Or, by all these Brute-creatures. , that the hand of the LORD hath wrought this r That God by his power and wisdom hath created and ordered all this which is in them, or is done by and among them. ? 10. * Num. 16. 22. In whose hand s i e. At whose absolute disposal it is to give it, or take it away when and how it seemeth good to him. is the ‖ Or, life. soul t The Life, or the Soul the Principle of Life. of every living thing u i e. Of all unreasonable Creatures, of which he spoke v. 7. opposed to man in the last words. , and the breath x Or, the spirit, as that word is commonly used; i. e. the Immortal Soul; which is no less a Creature, and in God's power to dispose of it, than the Animal Soul of unreasonable Creatures. of † Heb. all flesh of man. all mankind. 11. * Chap. 34. 3. Doth not the ear try words? and the † Heb. p●…late. Chap. 6. 30. mouth taste his meat y As the Mouth tasteth and thereby judgeth of Meats, and as it liketh or disliketh, so it receiveth or rejecteth what is put into it; so it is the Office of the Ear, or rather of the Mind, which hears and receives the Opinions and Discourses of others by the Ear, not rashly to approve or condemn every thing which it hears, but diligently and thoroughly to search and try whether it be true, and so to be embraced; or false, and to be rejected. Interpreters are much puzzled about the connexion and design of these words: But they seem to be either 1. An Apology for himself, why he did not comply with their Opinion and Arguments, because they did not suit with his Ear or Mind; and though he had considered and tried them, he could not discern any weight in them. Or, rather 2. a Reproof to his Friends, that they did so hastily condemn his Person and his Doctrine without a strict and serious enquiry. Or, 3. a Preface to his following Discourse; whereby he invites them to hear and judge of his Words and Arguments more candidly and impartially; and not to scorn all that he said because of his present poverty and misery, as men a●…●…ase use to do; nor to cast away the good for any mixture, of bad with it; but calmly to weigh and debate things both within and among themselves and with him, that they and he too might all agree in disallowing whatsoever should appear to be false, and owning of every truth. 12. With the ancient is Wisdom, and in length of days Understanding z These words contain a concession of what Bildad had said, ch. 8. 8, 9 and a joining with him in that appeal; but withal, an intimation, that this Wisdom was but sinite, and imperfect, and liable to many mistakes; and indeed mere Ignorance and Folly, if compared with the divine Wisdom, of which he speaks in the next and following Verses. And therefore that antiquity which they pretended for their Opinion, ought not to be received against the Oracles or Truths of the eternal and most wise God. . 13. ‖ That is, with God. With him a i e. With God; the Relative being put for the Antecedent, which is easily and necessarily understood out of the scope of the place, and all the following Verses. is Wisdom b Perfect Wisdom is only in him, and all Wisdom in the World cometh from him, who giveth to old or young as i●… pleaseth him: The ancient are not wise without his Gi●… and G●…ce, and with that a younger Man may be wiser than the Ancients, 〈◊〉 David was, Psal. 119. 100 and strength, he hath Counsel and Understanding c Counsel, i. e. Practical Wisdom to guide all the Affairs of the World, and Understanding, or a speculative knowledge of all persons and things. . Chap. 36. 5. 14. Behold, he * Chap. 11. 10. breaketh down d To wit▪ Houses, Castles, Cities, which God designeth to destroy utterly. , and it cannot be built again: he ‖ 〈◊〉. 22. 22. Rev. 3. 7. shutteth † Heb. upon. up e If he will shut up a man in Prison, or in any straits or troubles. a man, and there can be no opening f Without God's Permission and Providence. . 15. Behold, he withholdeth the waters g Which are reserved in the Clouds, that they may not fall upon the Earth. , and they h i e. The Waters upon the Earth, Ponds, and Springs, and Brooks, and Rivers. dry up: also he sendeth them out, and they overturn the Earth. 16. With him is strength and Wisdom i He doth the things here mentioned in the foregoing and succeeding Verses, and that both powerfully, so as no Creature can resist and hinder him, and wisely so as none can prevent and overreach him. The same thing he had said before, v. 13. but he repeats it here to prepare the way for the following events, which are eminent Instances, both of his Power and Wisdom : the deceived and the deceiver are his k i e. From or by him, and wholly subject to his disposal. That one man deceiveth another, and that the other is deceived by him, either in Divine, or Civil and Worldly things, (which seem to be principally intended here by comparing the following Verses;) this is from God, and by the conduct of his wise and powerful Providence. God giveth to the deceiver more Wit, and Knowledge, and Art, and withal opportunity, and all favourable Circumstances for his deceit. He also gives less Understanding to the deceived, and withdraws from him either wholly, or in part, that common light of discretion, which is his free Gift, and he may justly give, or take away as he pleaseth, and leaves him to his own Ignorance and Error, Pride and Self-conceit, and to all those Prejudices, Passions, and Lusts, which commonly corrupt men's Minds, and to the Power and Crafts of Satan, that grand deceiver. He governs the Deceiver, and sets bounds to his Deceits, to whom, and when, and how far they shall extend, as is manifest from Deut. 13. 1. 1 King. 22. 20. Isa. 19 14. Ezek. 14. 9 Mat. 24. 24. 2 Thes. 2. 11. Rev. 20. 3, 8. He also overrules all this to his own Glory, and the accomplishment of his righteous Designs of trying the good, and punishing wicked men, by giving them up to believe Lies. Yet God is not the cause or Author of any error or sin, but only the wise and holy Governor and Disposer of it. . 17. He leadeth Counsellors away spoiled l The wise Counsellors or Statesmen, by whom the affairs of Kings and Kingdoms are ordered, he leadeth away as Captives in triumph, being s●…oiled either of that Wisdom which they had, or seemed or pretended to have; or of that Power and dignity which they had enjoyed. , and maketh the Judge's Fools m Partly by discovering their Folly; and partly by infatuating their Minds and turning their own Counsels to their ruin: Of which see 2 Sam. 15. 31. & 17. 14, 23. Isa. 19 11. 1 Cor. 1. 19 18. He looseth the Bond of Kings n Either 1. Passively, whereby they are bound. He freeth them from Prison or restraint. Or rather 2. Actively, that wherewith they bind their Subjects to Obedience, to wit, their Power and Authority, and that Majesty which God stamps upon Kings, to keep their People in awe: All which God can, and oft doth take away from them, and freeth the People from their Bonds, when it pleaseth him: Of which all Histories give Instances. See Da●…. 2. 21. , and girdeth their Loins with a Girdle o Either 1. With a Girdle of Dignity and Glory, which was put upon the Loins of men in great Honour and Authority, as Isa. 11. 5. and 22. 21. jer. 13. 1, 2. So this Member of the Verse is opposite to the former, and the sense of the whole is, he either casteth down Kings or raiseth them up, as he pleaseth. But the Scripture no where mentions this Girdle as one of the Ornaments of Kings. Or rather, 2. With a servile Girdle: For seeing all, both the foregoing and succeeding passages do evidently nor acts of Judgement or punishments, in●…icted upon them, it seems improper to understand this alone of an act of God's favour to them. So the sense is, He reduceth them into a mean and servile condition; which is thus expressed because Servants did use to gird up their Garments (which after the manner of those parts and time were lose and long) that they might be fit for attendance upon their Masters; of which see Luk. 12. 37. & 17. 8. And so this is an amplification of the former sentence. He not only deposeth them from their Thrones, but brings them into Bondage and Slavery. . 19 He leadeth Princes p So this word, which usually signifies Priests, is oft used, as Gen. 41. 45. & 47. 22, 26. Exod. 2. 16. 2 Sam. 8. 18. Compared with 1 Chron. 18. 17. away spoiled, and overthroweth the mighty. 20. * Chap. 32. ●…▪ Isa. 3. 2. 3. He removeth away † Heb. 〈◊〉 〈◊〉 of the 〈◊〉▪ the Speech q Either 1. By taking away or restraining the Gift of utterance from them that they should not be able to express their thoughts with such clearness and Power, as they used to do; which God oft doth to wise and eloquent men. Or 2. By bringing them into such straits and troubles that they know not what to say or advise. Or 3. By taking away their Understanding which should suggest and direct their Speech, as it here follows. Or, 4. By permitting them to betray their trust, and either not to speak when they should, or to speak otherwise than they should, and to use their Wit and Rhetoric, not to direct, but to deceive, and so destroy a Prince. of the trusty r i e. Of those wise and eloquent Counsellors, that were, and for their great abilities might be trusted by the greatest Princes with all their affairs. , and taketh away the Understanding of the aged. 21. * 〈…〉 He poureth contempt upon Princes s i e. He makes them contemptible to their Subjects and others. , and ‖ Or, 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉. weakeneth t Heb. He looseth the Girdle. Which Phrase signifies weakness, as Isa. 5. 27. as the girding of the Girdle notes strength and Power, as Isa. 22. 21. & 45. 5. Both these Phrases being taken from the quality of their Garments, which being lose and long, did disenable, a man for Travel or Work. the strength of the Mighty. 22. He * Chap. 23. 3. Dan. 2. 22. Mat. 10. 26. 1 Cor. 4. 5. discovereth deep things out of Darkness u i e. The most secret and crafty Counsels of Princes, which are contrived and carried on in the dark. and bringeth out to light the shadow of death. 23. * Psa. 107. 23. He increaseth the Nations, and destroyeth them x What hitherto he said of Princes, he now applies to Nations and People, whom God doth either increase or diminish, as he pleaseth. : he enlargeth the Nations y He multiplies them so that they are forced to send forth Colonies into other Lands. and † Heb. 〈◊〉 〈◊〉. straitneth them again z Or, leadeth them in: or, bringeth them back into their own Land, and confineth them there. . 24. He taketh away the Heart a Which signifies either 1. Their Courage, as Psal. 76. 12. or rather 2. Their Wisdom and Counsel, as job 5. 13 Isa. 3. 4. as the following words show. of the † Heb. 〈◊〉 chief b Either for place and Power: or for Wisdom and Conduct. of the People of the Earth, and * Psa. 107. 40. causeth them to wander in a Wilderness where there is no way c i e. Fills them with confusion, and uncertainty, and perplexity of mind, so that they know not how to govern themselves or their People. . 25. They grope d Like men that cannot see their way. in the dark without light e Two Phrases expressing the same thing, emphatically to express their pro●…ound darkness. , and he maketh them to † Heb. 〈◊〉. stagger like a drunken man f Who reels hither and thither without any certainty. So they sometimes take one course and sometimes another, as resolving to try all experiments, and indeed not knowing what to do. . CHAP. XIII. 1. LO, mine Eye hath seen all this, mine Ear hath heard and understood it a All this which either you or I have discoursed concerning the infinite Power and Wisdom of God, I know, both by seeing it, i. e. by my own Observation and Experience, and by hearing it from my Ancestors; so that I did not need your tedious and impertinent discourses concerning those matters. . 2. * Chap. 12 3. What ye know, the same do I know also: I am not inferior unto you. 3. * Chap. 23. 3. Surely I would speak to the Almighty b According to thy Wish, Ch. 11. 5. I had rather debate the matter with God than with you. I am not afraid of presenting my Person and Cause before him, who is a Witness of my Integrity, and would not deal so unmercifully with me as you do. , and I desire to reason with God. 4. But ye are forgers of Lies c i e. Authors of False Doctrine, to wit, that great afflictions are peculiar to Hypocrites and wicked Men. , * Chap. 6. 21. & 16. 2. ye are all Physicians of no value d Unfaithful and unskilful, prescribing bad Remedies, and misapplying good ones. . 5. O that ye would altogether hold your peace, and it should be your Wisdom e For than your Ignorance and Folly had been concealed, which is now manifest. Compare Prov. 17. 28. . 6. Hear f i e. Attend to it, and consider it more seriously than you have done. now my reasoning, and hearken to the plead of my Lips g i e. To the arguments which I shall produce. . 7. * ●…p. 17. 5. ●… 32. 21. ●… 35. 4. Will ye speak wickedly for God h Will you utter falsehoods upon pretence of pleasing God, or of maintaining God's Honour or Justice? Doth he need such defences? ? And talk deceitfully for him? 8. Will ye accept his Person i Not judging according to the right of the Cause, but the quality of the Person, as corrupt Judges do. ? Will ye contend k i e. Wrangle and quarrel with me, and cavil at my Speeches, and pervert my meaning. for God l i e. That you may gratify him, or defend his Rights? ? 9 Is it good m Will it be to your Credit and Comfort? that he should search you out n i e. Narrowly examine your Hearts and discourses, whether you have uttered Truth or Falsehood; and whether your Speeches proceed from true Zeal for God, or from your own Prejudices and Passions, and from a desire to curry Favour with him. ? or as one mocketh another, do ye so mock him o To wit, by covering your uncharitableness and corrupt affections with pretences of Piet●…, as if God could not discern your Artifices; or by pleading his Cause with weak and foolish Arguments, which is a kind of Mockery to him, and an Injury to his Cause; or by seeking to flatter him with false Praises, as if he did distribute the things of this world with exact Justice, prospering only the good, and severely afflicting none but wicked Men. ? 10. He will surely reprove you p i e. Punish you; as this word is o●…t used, as hath been once and again observed. , if ye do secretly q Though it be concealed in your own Breasts, and no Eye see it; yea, though it be so close that your own Minds and Consciences, through ignorance, or inadvertency, or slothfulness, do not perceive it, yet he, who is greater than your Consciences, sees and knows it. accept Persons. 11. Shall not his Excellency r His infinite Wisdom which sees your secret Falsehoods, and his Justice and Power, which can and will punish you for it. make you afraid s Of speaking rashly or falsely of his ways and Counsels. ? And his dread fall upon you? 12. Your remembrances t Either 1. Actively, i. e. your Memorials, or your Discourses and Arguments by which you design to bring things to my remembrance. So he might possibly allude to that passage, Ch. 4. 7 Remember I pray thee, etc. That and all your other Memento's are like unto ashes, i. e. contemptible and unprofitable: Heb. are Parables, or Speeches of dust, or ashes. Or 2. Passively, all that which is most excellent and memorable in you; your Wealth, and Dignity, and Wit, and Reputation, or whatsoever it is for which you expect or desire to be remembered, it is all but poor despicable dust and ashes: And therefore you have just reason to abhor yourselves, and to dread the Divine Majesty, as I now advised you. are like unto ashes, your Bodies u Though they be not full of sores and boils as mine is, yet they are but dust, and to dust they shall return as well as mine. Heb. Your backs, which, being the strongest part of the Body, is put for the whole Body. Or, Your Eminences, or Excellencies, as this word most properly signifies, as Hebricians observe so it answers to their memo●…bles. All those things wherein you do, or think that you do excel others, are but like Eminencies, or Lumps, or Heaps of Clay, vain and useless things, if compared with the Excellencies of God. Or, Your heights, i. e. your losty Discourses are like Clay, i. e. without solidity and strength. are like to Bodies of Clay. 13. † Heb. be silens from me. Hold your peace x Do not now interrupt me in my Discourse; which peradventure he observed by their gestures some of them were now attempting. , let me alone that I may speak y That I may freely utter my whole mind. , and let come on me what will z For the event of my Discourse with God, wherewith you threaten me, I am willing to submit myself to him, to do with me as he pleaseth: For I know he will not judge so severely and partially of me, or my words, as you do, but will accept what is good, and pass by any circumstantial defects in my Person or Speech, as knowing that I speak from an upright Heart. . 14. Wherefore do I take my Flesh in my Teeth, and put my Life in mine hand? z According to this Translation the sense seems to be this, If you speak truth, and God punisheth none but wicked men, why doth he bring me (whom he Knows to be no Hypocrite, as you slander me) to that extremity of Pain and misery, that I am almost constrained to tear, and eat my own flesh (which is mentioned as the Character of men in great anguish, Isa. 9 20. & 49. 26.) and am ready to lay violent hands upon myself? Is it so great a crime to complain in this case, or at least to inquire into the cause of this unwonted severity: But this sense seems not well to suit either with the foregoing or following Verses, but to come in abruptly. Others therefore render the words thus, Why should I take my flesh in my Teeth, etc. And so this may be either 1. A Reason of his ardent desire of Liberty of Speech, because he could hold his Tongue no longer, but must needs tear himself to pieces, if he had not some vent for his grief. So this agrees well both with v. 13. where he desired this freedom, and with v. 19 where the same sense is expressed in plainer words. Or 2. An Antidote against despair. I perceive O my Friends by your Discourses, that you intent to drive me to utter Despair, if I do not turn to God in another manner than yet I have done. Which if it were true, I should certainly tear my flesh, and violently take away my own Life: But I see no reason why I should give way to any such despair or desperate Actions? And this also hath a good dependence upon the foregoing words, Let come on me what will. But I have no reason to fear such Consequences as you suggest, nor to despair of a merciful Audience and Relief from God; and a good connexion with those which follow, v. 15. where he declares his Hope and Confidence in God. The Phrase of having one's Life in his hand, notes a condition extremely dangerous, and almost desperate, as judg. 12. 3. 1 Sam. 19 5. & 28. 21. Psal. 119. 109. 15. * Psa. 23. 4. Prov. 14. 32. Though he slay me a Though God should yet more and more increase my torments, so that I could bear them no longer, but should perceive myself to be at the point of Death, and without all hopes of Recovery in this World. , yet I will trust in him b Or, shall I not trust in him? Should I despair? No, I will not. I know he is a just, and a faithful, and merciful God, and he knows that mine Heart is upright before him, and that I am no Hypocrite. : but c Though I will trust in him, yet I will humbly expostulate the matter with him. I will † Heb. prove, or argue. maintain mine own ways d I will argue, or prove, or demonstrate my ways, i. e. I will make a full free Confession of the whole course of my Life, and I will boldly, though submissively, assert mine own Integrity, which he also will▪ I doubt not acknowledge. And what I have done amiss I will as freely confess; and make Supplication to my judge for the pardon of it. before him e Before his Tribunal: for I desire no other Judge but him. . 16. He also shall be, or is my Salvation f I rest assured that he will save me out of these miseries sooner or later, one way or other, if not with a temporal, yet with an eternal Salvation after Death▪ of which he speaks, Ch. 19 25, etc. : for g Or, but, as this particle commonly signifies, for this Clause is put by way of opposition to the former, and the sense is▪ But if I were an Hypocrite as you allege, I durst not present myself before him to plead my Cause with him, as now I desire to do, nor could I hope for any Salvation from, or with, him in Heaven. an Hypocrite shall not come before him. 17. Hear diligently my Speech h This he desired before, v. 6. and now repeateth, either because they manifested some neglect or dislike of his Speech, and some desire to interrupt him: Or, because he now comes more closely to his business, the foregoing Verses being mostly in way of Preface to it. , and my declaration i i e. The words whereby I declare my Mind. with your Ears. 18. Behold now, I have ordered my † Heb. judgement▪ Cause k To wit, within myself. I have seriously and sincerely considered the state of my case, and what can be said either for me, or against me, and am ready to plead my Cause. ; I know that I shall be justified l i e. Acquitted by God from that Hypocrisy and Wickedness wherewith you charge me, and declared a righteous and innocent person, humane Infirmities excepted. . 19 Who is he that will plead with me m Where is the man that will do it? Nay, Oh that God would do it: which here he implies, and presently expresseth. ? For now if I hold my Tongue, I shall give up the Ghost n My grief for God's heavy Hand, and for your bitter Reproaches would break my Heart, if I should not give it vent. . 20. Only do not Two things unto me o Which Two he expresseth, v. 21. : then will I not hid myself from thee p Then shall I boldly present myself and Cause before thee. . 21. * Ch. 9 34, 35. & 33. 7. Withdraw thine hand far from me q i e. Suspend my Torments during the time of my pleading with thee, that my Mind may be at liberty. : and let not thy dread make me afraid r Do not present thyself to me in terrible Majest, neither deal with me in rigorous Justice; but hear me meekly, as one man heareth another, and plead with me upon those gracious Terms, wherewith thou usest to deal with Mankind. . 22. Then call thou, and I will answer: or let me speak, and answer thou me s Then choose thy own Method. Either do thou charge me with Hypocrisy, or more than common Gild, and I will de●…end myself: Or I will argue with thee concerning thy extraordinary severity towards me; and do thou ●…hew me the reasons of it. This proposal savoured of too great self-confidence, and of Irreverence towards God; for which, and such like Speeches, he is reproved by God, Ch. 38. 2, 3. & 40. 2. . 23. How many are mine Iniquities and sins t That I am a sinner I confess; but that I am guilty of so many or such heinous Crimes as my Friends suppose, I utterly deny; and if I be so, do thou, O Lord, discover it to my shame. ? Make me to know my transgression and my Sin u If peradventure my heart deceive me therein; for I am not conscious to myself of any enormous crime. . 24. Wherefore hidest thou thy Face x i e. Withdrawest thy favour and help which thou didst use to afford me; as this Phrase is commonly used, as Deut. 31. 17. Psal. 13. 1. & 102. 2. etc. , and * Deut. 32. 20. Ruth. 1, 21. Ch. 16. 9 & 19 11. & 33. 10. hold●…st me for thine Enemy y i e. Dealest as harshly with me, as if I were thy professed Enemy. . 25. * Isa. 42. 3. Wilt thou break a Leaf driven to and fro? And wilt thou pursue the dry stubble z Doth it become thy infinite and excellent Majesty to use all thy might to crush such a poor, impotent, frail Creature as I am, that can no more resist thy Power, than a Leaf, or a little lose and dry straw can resist the fury of the Wind or Fire. ? 26. For thou writest a i e. Thou appointest or inflictest. A Metaphor from Princes or Judges, who anciently used to write their Sentences or Decrees, concerning Persons, or Causes, brought before them. See Psal. 149. 9 jer. 22. 30. joh. 19 22. bitter things b i e. A terrible Sentence, or most grievous punishments. against me, and * Psa. 25. 7. makest me to possess the Iniquities of my Youth c Thou dost now at once bring upon me the punishment of all my sins, not excepting those of my Youth, which, because of the Folly and weakness of that Age, are usually excused or winked at, or, at least, but gently punished. . 27. * Chap 〈◊〉. 11. Thou puttest my Feet also in the stocks d Thou encompassest me with thy Judgements, that I may have no way or possibility to escape. , and † Heb. observest. lookest narrowly unto all my Paths e When thou hast me fast in Prison, thou makest a strict and diligent search into all the actions of my life, that thou m●…ist find matter to condemn me. ; thou settest a Print upon the † Heb. roots. Heels of my Feet f i e. Thou followest me close at the Heels, either to observe my Actions, or to pursue me with thy Judgements, so that thou dost oft tread upon my Heels, and leave the prints of thy Footsteps upon them. . 28. And he g Either 1. Man, or job, supposed to be God's Adversary in this contest. So he speaks of himself in the third Person, as is usual in this and other sacred Books. So the Sense is, He, i. e. this poor frail Creature, this Carcase or Body of mine; which possibly he pointed a●… with his Finger, consumeth or pineth away, etc. So he mentions here the effect of God's severe proceed against him, to wit, his Consum●…tion, and utter Destruction, which was making haste towards him. Or, 2▪ God, of whom he hitherto spoke in the second Person, and now in the third Person, such changes of persons being very frequent in poetical Writings, such as this is. So he continueth the former Discourse, and as before he mentioned Gods severe Enquiry into his ways, and Sentence against him, so here he describes the Consequence and dreadful Execution of it upon him: He i e. God, consumeth (for the Verb is Active) me as rottenness consumeth that in which it is, or as a rotten thing is consumed, and as a Moth which eateth a Garment. , as a rotten thing, consumeth as a Garment that is Motheaten. CHAP. XIV. 1. MAn that is born of a Woman a This expression is here used either, 1. To intimate the cause of Man's Misery, that he was born of Woman, a weak Creature, 1 Pet. 3. 7. and withal corrupt and sinful, and of that Sex by which sin and all calamity was brought into the world. See Ch. 15. 14. & Gen. 3. 17. 1 Tim. 2. 13, 4. Or 2. To note the Universality of the thing, Every man, every Mother's Son, as we use to speak. men's Fathers are oft times unknown and uncertain, but their Mothers are always definite and certain. One man was then to be born, and afterwards was born without an earthly Father, to wit, our Lord and Saviour Christ; but no man was ever born without a Mother. , is † Heb. 〈◊〉 〈◊〉 days. of few days b A short lived Creature in himself, and therefore needs no violent hand to cut him off, because he withereth so soon of his own accord. , and * Eccles. 2. 23. full of trouble c And therefore a fit Object for divine Compassion, than for his ●…ury or severity. He chief intendeth himself, but he expresseth it thus generally, partly to relieve himself with the thoughts of the common Calamities of Mankind; and partly to move God with the consideration of the frailty and misery of humane Nature, and consequently of his condition. . 2. * Chap. ●…. 9 P●…. 90. 5, 6. & 102. 11. & 103. 15. & 144. 4. Isa. 4●…. 6. Jam. 1. 10, 11. 1 Pet. 1. ●…4. He cometh forth d Out of his Mother's Womb, Ch. 1. 21. like a Flower e Which quickly groweth up and maketh a fair show, but soon withereth, or is cut down. , and is cut down: he fleeth also as a shadow f Which being made by the Sun, follows its motions, and is in perpetual variation until at last it quite vanish and disappear. , and continueth not. 3. And dost thou open thine Eyes upon such an one g Either 1. To take thought or care about him. Or rather 2. To observe all his ways, that thou mayst find cause of Punishment. He is not a fit match for thee. It is below thee to contend with him, and to use thy infinite Wisdom and Power to crush him. This seems best to suit with the scope and context. , and bringest me into judgement with thee h i e. Pleadest with me by thy Judgements, and thereby, in a manner, forcest me to plead with thee, without granting me those Two necessary and favourable conditions, expressed Ch. 13. 20, 21. ? 4. † Heb. 〈◊〉, will give. Who * Gen. 5. 3. Psal. 51. 5. Joh. 3. 6. Rom. 5. 12. Ephes. 2. 3. can bring a clean thing out of an unclean i I do not say, I am clean, as Zophar pretendeth, Ch. 11. 4. but confess that I am a very unclean Creature, and therefore liable to thy Justice, if thou wiltst deal rigorously with me: but remember that this is not my peculiar case, but the common lot of every Man, who, coming from sinful Parents, and being infected with original Corruption, must unavoidably be unclean. Why then dost thou inflict such peculiar and extraordinary Judgements upon me, for that which is common to all men? And although my original Corruption do not excuse my actual Sins. yet I hope it may procure some mitigation to my punishments, and move thy divine Pity, which oft showeth itself upon such occasions. See Gen. 8. 21. ? Not one k i e. No man can cleanse himself, or any other from all sin. See 1 Kin. 8. 46. Psal. 14. 3. Eccles. 7. 21. This is the Prorogative of thy Grace, which therefore I humbly implore of thee. . 5. Seeing his days l The days, or (as it follows) months of his Life. are determined m Are by thy Sentence and Decree limited to a certain period. , the number of his Months are † Ch. 7. 1. with thee n i e. Exactly known to thee. Or, in thy power and disposal. , thou hast appointed his bounds that he cannot pass o Thou hast appointed a certain end of his days beyond which he cannot prolong his Life. And therefore let this short Life, and unavoidable Death suffice for man's punishment, and do not add further and sorer Calamities. . 6. * Ch. 7. 16, 19 Turn from him p Withdraw thine afflicting Hand from him. that he may † Heb. 〈◊〉. rest q That he may have some present comfort and ease. Or, and let it cease, to wit, the affliction, which is sufficiently implied. Others, and let him cease, to wit, to live, i. e. Take away my life. But that seems not to agree with the following clause of this Verse, nor with the succeeding Verses. , till he shall accomplish as * Chap. ●…. 1. an hireling his day r Give him some respite, till he finish his course and come to the period of his Life, which thou hast allotted to him, as a man appoints a set time to a mercenary servant. . 7. For there is hope of a Tree, if it be cut down, that it will sprout again s But man, though a far nobler Creature, is in a much worse condition, and when once he loseth this present and Worldly Life, he never recovers it: Therefore show some pity to him, and give him some Comfort whilst he lives. , and that the tender branch thereof will not cease. 8. Though the root thereof wax old t Begin to whither and decay. in the Earth, and the stock thereof die u To wit, in outward appearance. in the † 〈◊〉 ground: 9 Yet through the sent of Water x i e. By means of Water. Sent or Smell is figuratively ascribed to a Tree. it will bud, and bring forth boughs like a Plant y Like a Tree newly planted. . 10. But man dieth, and † 〈…〉. wasteth away z His body by degrees rotting away, Or, and is cut off, as this word is used, Exod. 17. 13. Isa. 14. 12. : yea, man giveth up the Ghost, and where is he a i e. He is not where, or, he is not, to wit, in this World, as that Phrase is commonly used. See job 3. 16. & 7. 8, 21. ? 11. As the Waters fail from the Sea, and the flood decayeth, and drieth up b This may be understood, either 1. By way of opposition, The Waters go, or flow out of the Sea, and return thither again, Eccles. 1. 7. and a Lake, or River sometimes decayeth, and drieth up; but afterwards is recruited and replenished. But man lieth, etc. as it follows. Or 2. By way of resemblance. As Waters, i. e. some portion of Waters, fail from the ●…a, being either exhaled or drawn up by the Sun, or received and sunk into the dry and thirsty Earth, or overflowing its Banks; and as the Flood or a River, or a Pond, (for the word signifies any considerable confluence of Waters) in a great drought decayeth, and is dried up: in both which cases the self same Waters never return to their former places. So it is with man. Or thus, as when the Waters fail from the Sea, i. e. when the Sea forsakes the place into which it used to flow, the River which was fed by it, Eccles. 1. 7. decayeth and drieth up without all hopes of Recovery. So man, when once the Fountain of his radical moisture is dried up, dies, and never revives again. : 12. So man lieth down c To wit, in his Bed, the Grave, or to sleep the sleep of Death▪ as this Phrase is used, Gen. 46. 30. Deut. 31. 16. 2 Sam. 7. 12. 1 Kin. 1. 21. , and riseth not d To wit, to this Life: For he speaks not here of the Life to come, nor of the Resurrection of the Body after death by the divine Power; of his belief whereof he giveth sufficient evidences in divers places. , till the Heavens be no more e i e. Either 1. Never; because the Heavens, though they shall be changed in their Qualities, yet shall never cease to be as to the Substance of them. And therefore everlasting and unchangeable things are expressed by the duration of the Heavens; of which see Psal. 72. 5, 7, 17. & 89. 30, 36, 37. Mat. 5. 18. & 24. 35. Or 2. not until the time of the general Resurrection, and the restitution of things, when these visible Heavens shall pass away, and be no more, at least in the same form and manner as now they are: of which see Psal. 102. 26. Luk. 21. 33. 2 Pet. 3. 7, 10. Rev. 21. 1. , they shall not awake, nor be raised out of their Sleep. 13. O that thou wouldst hid me in † 〈◊〉 〈◊〉. the Grave f Either 1. In some dark Vault under ground, such as good men hid themselves in, in times of Persecution. Heb. 11. 38. Lord hid me in some hiding place from thy Wrath, and all the intolerable effects of it, which are upon me: for I cannot be hid from thee but by thee. Or 2. In the Grave, properly so called. Though I know Life once lost is irrecoverable, yet I hearty desire Death rather than to continue in these Torments. And if the next words and wish seem to suppose the continuance of his Life, that is not strange: For he speaks like one almost distracted with his miseries, sometimes wishing one thing, sometimes another, and the quite contrary, as such persons use to do. And these Wishes may be understood disjunctively, I wish either that I were dead, or that God would give me Life free from these torments. Or the place may be understood thus, I could wish, if it were possible, that I might lie in the Grave for a time, till these storms be blown over, and then be restored to a comfortable Life. , that thou wouldst keep me secret g In some secret and safe place, under the shadow of thy Wings and favour. that I may have some support and comfort from thee. , until thy Wrath be past h Whilst I am oppressed with such grievous and various Calamities, which he calls God's Wrath, because they were, or seemed to be, the effects of his Wrath. , that thou wouldst appoint me a set time i To wit, to my sufferings, as thou hast done to my Life, v. 5. , and remember me k i e. Wherein thou wiltst remember me, to wit, in mercy, o●… so as to deliver me: For it is well known that God is frequently said to forget those whom he suffers to continue in misery, and to remember those whom he delivers out of it. . 14. If a man die, shall he live again l i e. He shall not▪ namely in this World, as was said before. The affirmative question is equivalent to an absolute denial, as Gen. 18. 17. Psal. 56. 7. jer. 5. 9 and every where. ? all the days of † Heb. my warfare. my appointed time will I wait till my change come m Seeing Death puts an end to all men's hopes of any comfortable being here, because man once dead never returns to Life; I will therefore wait on God, and hope for his favour whilst I live, and it is possible to enjoy it, and will continue waiting from time to time, until my change come, i. e. either 1. Death, the great and last change; which is expressed by the Root of this word, job 10. 17. Or 2. The change of my condition for the better, which you upon your Terms encourage me to expect, and which I yet trust in God I shall enjoy; for this word properly signifies Vicissitudes or Changes in one's condition, and this seems to suit best with the following verse. And this Change, or a comfortable Life here job so hearty wisheth, not only from that love of Life and Comfort which is naturally implanted in all men, good and bad, and is not forbidden by God, which also was stronger in those Old Testament Saints when the discoveries of God's Grace to sinners, and of eternal Life, were much darker than now they are; but also because this would be an effectual vindication of his own Integrity, and Good-name, and of the honour of Religion, both which did suffer some Eclipse from Iob's extreme Calamities, as is evident from the discourses of his Friends. . 15. Thou shalt * Chap. 40. 3. call, and I will answer thee n I trust there is a time coming when thou wiltst grant me the mercy which now thou deniest me, to wit, a favourable hearing, when thou wiltst call to me to speak for myself, and I shall answer thee; which I know will be to thy Satisfaction and my Comfort. Compare this with Chap. 13. 22. where the same words are used in this same Sense. Or, thou shalt call me out of the Grave of my Calamities, and I shall answer thee, and say, Here I am, raised out of the Pit in which I was buried by thy powerful and gracious Command. : thou wilt have a desire to the work of thine hands o i e. To me who am thy Workmanship in divers respects, from whom thou now seemest to have an aversion and abhorrency, but I doubt not thou wiltst have a desire, i. e. show thy Affection or goodwill to me; or a desire to look upon me, and to deliver me. Nor is it strange that job, who lately was upon the brink of despair, doth now breath out words of Hope, such Ebb and Flow being usual, both with job elsewhere, as Ch. 13. 15, 16. and with David frequently in the Psalms, and with others of God's People. . 16. * Psa. 139. 2, 3. Chap. 13. 27. Prov. 5. 21. Jer. 32. 19 For now p So this is a reason of his desire of Death, v. 13. Or rather, But now; for this seems to be added by way of opposition. I believe thou wiltst pity and help me, but for the present it is far otherwise with me. thou numbrest my steps q Thou makest a strict enquiry into all my Actions, that thou mayst find out all mine Errors, and punish them. Compare job 13. 27. & 31. 4. & 34. 21. Psal. 56. 6. , dost thou not watch over my sin r i e. Dost thou not watch for my Halting, or Miscarriages, as if thou wast glad of an occasion to punish me? Or, thou dost not delay the punishment of my sin: For the same Hebrew word signifies both sin, and its punishments. ? 17. My transgression is sealed up in a bag s As Writings or other choice things, that they may be safely kept, and all of them brought forth upon occasion, and not one of them forgotten or lost. Compare Deut. 32. 34. job 37. 7. Host 13. 12. , and thou sewest up mine iniquity t i e. Thou keepest all my sins in thy memory, and fastenest the guilt of them upon my Conscience. Or, thou addest to my sin, one sin to another, the follies of my youth, job 13. 26. to those of my riper Years. Or, thou addest to my punishment, i. e. thou punishest me more than mine Iniquities deserve, all things considered. For this sinful thought seems sometimes to have risen in Iob's Mind, as may be gathered from divers parts of this Book: which therefore Zophar decries, and disproves, job. 11. 6. . 18. And surely as the Mountain falling † Heb. sad●…. cometh to nought u As when a great Mountain falls, either by an Earthquake or Inundation of Waters, or from any other cause, it moulders away like a fading Leaf, (as the Hebrew word signifies) and never recovers its former height and stability, and as the Rock when by the violence of Winds or Earthquake, etc. it is removed out of its place, and thrown down is never readvanced. And as the waters by continual droppings, or violent and frequent assaults, wear away, or break the stones to pieces, so as they can never be made whole again: And as thou washest away, to wit, by a great and violent Inundation which thou sendest, the things which grow out of the dust of the Earth, to wit, Herbs, & Fruits, & Plants, which once washed away are irrecoverably lost, and, or so (as this particle is oft used, i. e. in like manner, to wit, irrecoverably,) thou destroyest the hope of man; i. e. So when man dies all hope of living again in this World is utterly lost, And this seems to be the plain meaning of these two Verses. And as before he declared the hopelesness of man's restauration from death to this animal life, by way of opposition to such things as did rise in a manner from death to life, v. 7▪ etc. so now he declares it by way of similitude or resemblance to such things as being once lost and gone, are past all hopes of recovery. : and the Rock is removed out of his place: 19 The Waters wear the Stones: thou † Heb. overflowest. washest away the things which grow out of the Dust of the Earth, and thou destroyest the hope of Man. 20. Thou prevailest for ever against him x When once thou takest away this life it is gone for ever: For he speaks not here of man's future and eternal life in another World. , and he passeth y i e. He dieth or is about to die: Man's death is oft called a passage or a going; to intimate that it is not an annihilation, but only a translation of him into another place and state. : thou changest his Countenance z Either 1 his Visage, which by death and its Harbingers, is quite transformed in colour and shape, as we see by daily experience. Or 2. the face and state of his Affairs, as to worldly riches and pleasures, and honours, all which he leaves behind him. , and sendest him away a To his long home by death. . 21. His sons come to honour, and he knoweth it not b Either 1. is ignorant of all such events: Or, 2. is not concerned nor affected with them. A dead or dying man minds not these things. ; and they are brought low, but he perceiveth it not of them. 22. But his flesh upon him shall have pain, and his soul within him shall mourn c This is man's condition, he is miserable ●…oth when he dies, because he dies without hope of returning to life, as he had discoursed before; and (as he now adds) whilst he lives, whilst his flesh is upon him, and his soul within him; whilst the soul is clothed with or united to the body, he feels sharp pain in his body, and bitter grief in his soul, Seeing therefore the state of man upon earth is so vain and unhappy every way, Lord give me some comfort to sweeten my life, or take away my life from me. . CHAP. XV. THen answered Eliphaz the Temanite, and said, 2. Should a wise man a Such as thou seemest and pretendest to be. utter † Heb. knowledge of wind. vain knowledge b i e. Empty words without any sense or solidity in them. , and fill his belly c i e. Satisfy his own Mind and Conscience, which being secret is compared to the Inwards of the Belly; as Chap. 32. 19 Prov. 20. 27. & 22. 18. with the east-wind d i e. With Discourses which are not only flashy and unprofitable, and without any weight, but also boisterous and pernicious both to himself and others; as the East-wind was in those parts, Gen. 41. 6. Exod. 10. 13. Host 12. 1. ! 3. Should he reason with unprofitable talk? or with speeches wherewith he can do no good e Either to himself or others, but much hurt; which is implied by the contrary, as is usual. ? 4. Yea, † Heb. thou makest void. thou castest off fear f Heb. Thou makest void fear; i. e. the fear of God, as the word is oft used for the word of God; or Piety and Religion, which oft cometh under the name of fear. This may be understood, either 1. of job himself; that he cast off all Reverence to God by uttering such bold and reproachful expressions concerning God and his Providence. Or 2. with respect to others; that by his insolent and unworthy speeches of and carriage towards God, and by those false and pernicious principles which he had laid down; as that God dealt with men in way of absolute Sovereignty, not of Justice; and that he made no difference between good and bad in the course of his Providence, but did equally prosper or afflict both of them: which tended to the subversion of the fear and worship of God. , and restrainest ‖ Or, speech. prayer g As this Hebrew word signifies also, Psalm 102. 1. Or, meditation or speech; which well agrees to prayer which is accompanied with serious thoughts and expressions. The sense is, either 1. in stead of humble and servant prayer to God, which thy Condition calleth for, thou breathest forth false and blasphemous speeches against him. Or 2. Thou dost by thy words and examples, and principles, as far as in thee lies, banish prayer out of the world, by making it useless and unprofitable to men. before God. 5. For thy mouth † Heb. thine iniquity teacheth thy mouth. uttereth thine iniquity h i e. Thy words discover the naughtiness of thy heart, and justify my charge against thee, that thou castest off fear, etc. , and thou choosest the tongue of the crafty i Thou speakest wickedly, but craftily: thou coverest thy impious principles and passions with fair pretences of piety and respect to God, wherewith thou endeavourest to mock God, and deceive men. . 6. Thine own mouth condemneth thee k My condemnation of thee is grounded upon thine own words. , and not I: yea, thine own lips testify against thee. 7. Art thou the first man that was born l Hast thou lived ever since the Creation of the World, and treasured up the experiences of all ages in thy own breast. that thou speakest so arrogantly and magisterially, and with such contempt of other men? Art thou the most ancient and the wisest of all mortal men? Whom dost thou make thyself? ? or wast thou made before the hills m Before the earth was made and distinguished into Mountains and Valleys. ? 8. * Rom. 11. 34. Hast thou heard the secret of God n Hath God acquainted thee with all his secret Counsels whereby he governs the World, that thou dost pass so bold a censure upon all his Designs and Actions? ? and dost thou restrain wisdom to thyself o Art thou the only wise man in the World, and we and all others but fools? ? 9 What knowest thou that we know not p He retorts upon job his own Expressions. Chapter 12. 3. and 13. 2. ? what understandest thou, which is not † Heb. 〈◊〉 us, Chap. 10▪ 13. in us? 10. With us q i e. Among us; either 1. some of us, who seem to have been very ancient; ●…rom Chap. 32. 7. Or 2▪ some others with whom we have conversed, and who are of our Opinion in this mane●…. And this they oppose to that passage of Iob's, Ch. 12. 12. are both the gray-headed, and very aged men, much elder than thy father. 11. Are the consolations of God small with thee r Are those Comforts, which we in the Name and according to the Mind, and by the Direction of God, have propounded to thee upon condition of thy true Repentance, Chap. 11. 13. 14, etc. small and contemptible in thine eyes. ? is there any secret thing with thee s Hast thou any secret and peculiar ground or way of Comfort which is unknown to us and to all other men except thyself; for which, or in comparison of which thou despisest our Consolations as mean and trivial? To pretend to this is vanity and impudence: And if thou hast not this, to despise and reject our Comforts is horrible pride and stubborness. ? 12. Why doth thine heart carry thee away t Why dost thou suffer thyself to be transported by the pride and lusts of thine heart, to use such unworthy and unbecoming Expressions both concerning us, and concerning God and his Providence? i. e. what dost thou aim at? What benefit dost thou expect from such words and carriages? So it is a Metaphor from Archers, who wink when they take their aim at a Mark. ? and what do thine eyes wink at u Or, why do thine eyes wink? i. e. Why dost thou look with such an angry, supercilious, and disdainful look, expressing both thy contempt of us, and thy rage against God? The Eye is observed both by God and men, as the great Discoverer of their hearts; and winking with the eye, is a note of a malicious mind, Psalm 35. 19 Prov. 6. 13. & 10. 10. , 13. That x Or, for, or surely. thou turnest thy spirit y i e. Either thy breath; or thy rage; or thy soul: for all these the spirit signifies. Hebr. thou makest thy spirit to return to, or to return again against that God from whom thou didst receive it. against God, and lettest such words go out of thy mouth? 14. * 1 King▪ 〈◊〉 2 Chro●…▪ 〈◊〉 Chap. 14. Psal. 14. 3. Prov. 20. 9▪ Eccle●… 7. 〈◊〉 1 Joh●… 〈◊〉 What is man z Heb, ●…rail, or sick, or wretched man▪ His mean Original and corrupt Nature showeth him to be unclean. , that he should be clean? and he which is born of a woman a From whom he derives Infirmity and Corruption, and Gild, and the Curse consequent upon it. , that he should be righteous b To wit, in his own Eyes, as thou, O job art. ? 15. * Chap. 4●… Behold, he putteth no trust in his saints c i e. In his Angels, as appears, by comparing Chap. 4. 18. who are called his saints or holy ones, Deut. 33. 2. Psalm 103. 20. Dan. 4. 13, 23. Mat. 18. 10. & 24. 36. Who though they were created holy, yet he could not be confident in them, nor they be confident in themselves, that they would continue in their integrity if they were left to themselves, and no●… upheld by God's special Grace and assistance. See the Notes o●… job 4. 18. ; yea, the heavens d Heb. and the heavens i e. Either 1. the Heavens properly so called; which though they be free from those drossy mixtures which are and appear in heavenly bodies, yet are not absolutely pure, but have some spots and blemishes in them; as Philosophers have discovered, and the allseeing God knoweth: Compare Chap. 25. 5. where the stars are said not to be p●…re: Unless the stars also there be metaphorically put for the Angels, as they are, job 38. 7. and for other holy Ministers of God, as Dan. 8. 10. Revel. 1. 16, 20. & 12. 1, 4. The Angels that dwell in heaven, being oft put for its Inhabitants; either for God, as Psalm 73. 9 Dan. 4. 26. Luke 15. 18, 21. Or for the Angels, as Psalm 89. 6. & 148. 1, 2. So this is a repetition of the same thing in other words. And these are not pure; to wit, simply and perfectly, and comparatively to God; in which and such like respects, God only is said to be good and wise, and immortal. The Angels are pure from corruption, but not from imperfection, nor from a possibility of sinning, if God should withdraw his help from them. are not clean in his sight. 16. How much more abominable and filthy is man, which drinketh iniquity like water e Who besides his natural proneness to sin, hath contracted habits and customs of sinning, and sinneth as freely and easily, as greedily and delightfully, as frequently and abundantly as men, especially in those hot Countries, used to drink up water. But this did not job: And therefore though the things delivered by him and the rest be true in the general, yet they commit a great er●…our in misapplying them to job, for which therefore they are afterwards reproved. ? 17. I will show thee f I will prove what I have affirmed, that such strokes as thine are peculiar to hypocrites and wicked men. , hear me, and that which I have seen g I speak not by hear-say only, but from my own experience. , I will declare. 18. Which wise men h Who are most able to be Witnesses and Judges in these matters. have told from their fathers i Or Ancestors; who diligently observed this, and carefully transmitted their own judgement and experience successively, to their Posterity. , and have not hid it k They judged it to be so certain and so important a truth that they would not conceal it in their own breasts, but made conscience of publishing it for the instruction and comfort of succeeding ages. : 19 Unto whom alone the earth was given l Either first, By the special and gracious gift of God: whereas wicked men invaded their parts of the earth, and took them away by force. Or 2. by the choice and consent of the people, who for their great and known wisdom and virtue conferred this power and trust upon them. This he allegeth partly to make their Testimony more considerable, because these were not obscure, and mean, and foolish men, whose words are commonly despised, but the most worthy and famous men in their places and ages; and partly to contradict and confute what job had said, Chap. 9 24. That the earth was given into the hand of the wicked. By the earth, he means either the dominion of the earth; to wit, of that part of the earth in or nigh which job and his Friends lived: Or rather, the possession of the earth; i. e. of a great portion of worldly goods: Or particularly, the land, or that land (as the word properly signifies) to wit, the land of Canaan, which was given by special gift unto Abraham (from whom it seems most probable that both job and his Friends were descended) and to Isaac and jacob: who though they met with some common and ordinary afflictions, yet enjoyed a great measure of comfort and wealth, and honour, and power in the World, as the Fruits of God's Blessing, and of his Covenant made with good men, whilst wicked men were exposed to manifold Distresses and grievous Calamities. All which those holy Patriarches diligently observed, and industriously imparted to their Children, to encourage them to continue and proceed in the ways of true Piety. But how was the Earth or Land given to them alone, as is here said? Answer, Either 1. Because Noah and his Sons (of whom some understand these words) had the sole possession and dominion of the Earth. Or 2. Because Canaan was given to Abraham and to his Seed alone: And some of Abraham's Children had the dominion of, or an ample possession in those parts where Job and his Friends lived, who also seem to be in the number of them. Or 3. Because they only had it either by God's special and gracious Providence, or by the choice and approbation of the people; whereas wicked men took it by Rapine and Violence, without ask leave either from God or men. , and no stranger m i e. The Enemy; for such are called strangers both in Scripture; as Prov. 5. 10. Isa. 1. 7. Ezek. 11. 9 & 28. 10. and in other Authors. No person of a strange Nation and Disposition, or Religion. passed among them n i e. Through their Land, as this phrase is used, Num. 20. 18. To wit, so as to molest or disturb, or spoil them, as the Sabe 〈◊〉 and Chaldeans did thee. God watched over those wise and holy men so carefully, that no Enemy should invade them; and so he would have done over thee, if thou hadst been such an one. . 20. The wicked man traveleth with pain o i e. Lives a life of care, and fear, and grief, by reason of God's W●…ath, and the Torments of his own Mind, and his manif●…ld and dreadful outward Calamities. all his days, and the number of years is hidden p i e. He knows not how short the time of his tyranny and life is, and therefore lives in continual fear of losing them. The number of a good man's years are also hid from him as well as they are from the wicked men: But to those this is a great torment and mischief; whereas it is not so to him. Or, and a few years (Heb. a number of years, put by a common Hypallage, for years of number; as few years are called, job 16. 22. because they are soon numbered; as men of number, is put for a few men, Gen▪ 34. 30. Deut. 4. 27. & 33. 6.) are laid, or treas●…d up; i. e. are allotted to him by God's secret Counsel; for God cuts off such men in the midst of their days, Psalms 55. 23. whereas long-life is promised and commonly given to righteous men. to the oppressor q i e. To the wicked man: but he names this one sort of them, the Oppressors, partly because he supposed job to be guilty of this sin, Chap. 22. 6. partly in opposition to what job had affirmed of the safety and happiness of such persons, Chap. 12. 6. and partly because such are most apt to expect and promise to themselves a longer and happier life than other men, because of their singular preservatives and advantages of life above other men. . 21. † Heb. a sound of fears. A dreadful sound is in his ears r Even when he feels no evil, he is tormented with perpetual fears and expectations of it from the sense of his own guilt and of God's allseeing eye and righteous judgement: See Levit. 26. 36. Deut. 28. 65. : * 1 Thes. 5. 3. in prosperity the destroyer shall come upon him s Or, shall invade and destroy him suddenly and unexpectedly: which is a great aggravation of it. . 22. He believeth not that he shall return out of darkness t i e. When he falls into trouble, he despairs of God's mercy and of deliverance, by reason of his guilty Conscience: Which he speaks with particular reflection upon job who would receive no comfort nor matter of hope. ▪ and he is waited for of the sword u i e. Besides the Calamity which is upon him, he is in constant expectation of further and greater miseries; for the sword is oft used for any grievous affliction; as Luke 2. 35. . 23. He * Ps. 59 15. & 109. 10. wandreth abroad for bread, saying, where is it x His poverty is so great, that he is forced to wander hither and thither to seek for Bread, and cannot find it. A just punishment for him that took away the Bread and substance of others by violence. ? he knoweth that * Chap. 18. 12. the day of darkness z i e. The time of his total and irrecoverable and everlasting destruction. is ready at his hand a i e. Ready to seize upon him, or take him by the hand or shoulder like a Sergeant to arrest him. The words may well be rendered, was prepared by his hand; i. e. by his works or actions; which being most commonly done with the hand, are oft called by that name, as Exod. 14. 31. judg. 9 16. Prov. 10. 4. & 12. 24. So the sen●…e is, He is conscious to himself that by his wicked life he hath prepared and stored up Calamities and Destruction for himself, and therefore he expected nothing less. . y He is assured of it from his own guilty Conscience. 24. Trouble and anguish shall make him afraid b i e. When trouble comes, in stead of trusting and hoping, and comforting himself in God, as good men do in such cases; as 1 Sam. 30. 6. He is full of torment, and dread of the issue of it, and concludes it will end in his utter ruin, as he hath great reason to do. ; they shall prevail against him, as a king ready to the battle c Or, prepared or furnished; or disposed with his army round above him, as this word seems to signify. . 25. For d Now he gives the reason of all the forementioned Calamities which be●…el him, which was his great wickedness in the time of his peace and prosperity. he stretcheth out his hand against God e i e. He commonly and customarily sinned against God with an high and outstretched hand; i. e. boldly and presumptuously, as one that neither desired his favour, nor feared his anger. , and strengtheneth himself f i e. He putteth his Forces in array, as if he would fight with him. against the Almighty g Which aggravates the madness of this poor contemptible Worm that durst fight against the Omnipotent God. . 26. He runneth upon him h i e. Assaults him, or rusheth upon him with great swiftness and ●…ury; as this phrase signifies, Dan. 8. 6. This he, is either 1. God, who was expressed twice in the last Verse, and who is here produced as entering the Lists and fight with his daring Adversary. Or rather 2. The wicked man, of whom and whose sin and misery he speaks in the whole Context, both before and after this; who in the last Verse was introduced as preparing for the Battle, and here as actually and impudently fight with him. , even on his neck i As a stout Warrior who cometh close to his Adversary and grapples with him, and taketh him by the Neck to throw him down. Compare 2 Sam. 2. 16. job 16. 12. Or, with his neck. So it is a Metaphor from a mad and raging B●…ll, which runs upon his Enemy, with an hard and stiff Neck. , upon the thick bosses of his bucklers k i e. Even where his Enemy is strongest: He is not discouraged with the Enemies thick and strong, and eminent Shields, but boldly ventures in upon them and among them. Or, with the thick bosses (Heb. the thickness and eminency) of his shields, wherewith he invaded the Enemy, that so he might both defend himself, and offend his Enemy; for the ancient Shields were useful both ways, because they had a sharp Iron or Steel in the midst of them. : 27. Because he covereth his face with his fatness l This is mentioned as the reason of his insolent carriage towards God, because he was fat; i. e. rich and potent, and successful, as that expression signifies, Deut. 32. 15. Psalm 78. 31. jer. 46. 21. His great prosperity made him proud and secure, and regardless of God and men. , and maketh collops of fat on his flanks m His only care and study is to pamper and please himself, and obey his own mind and lusts, and in defence and pursuance of them he contends with God. . 28. And he dwelleth in desolate places n These words may note either 1. his tyranny and cruel●…y, whereby he makes the places of his abode and dominion desolate by his frequent Murders, Spoils and Oppressions, wherewith he destroyeth great numbers of his people, and forceth others to the out of his reach. Or 2. His pride and power, and wealth; which enabled and engaged him to build desolate Houses and Cities for his own glory and safety, and conveniency: Of which see the Notes, or Chap. 3. 14. Or 3. his punishment and misery, that for his Impiety towards God and Oppression of men, he was driven out of his Dominions and Possessions, and forced to fly into desolate places for safety and an habitation. This seems best to agree with the Hebrew words which run thus; But (for so the Particle and is commonly used, as hath been oft said) he shall dwell, etc. And so this is fitly opposed to this last-mentioned prosperity, and is the beginning of the description of his misery, which is continued in the following Verses. , and in houses which no man inhabiteth, which are ready to become heaps o Which were ready to fall and to be turned into an heap of stones. . 29. He shall not be rich p i e. Not abide rich, but shall become poor. , neither shall his substance continue q What he had gotten shall be taken from him; i. e. The perfection of his substance, or that complete estate and glory which he hath attained, shall not be continued to him and to his Posterity. Or, neither shall their perfection (i. e. that prosperity and wealth, and power wherein they placed their perfection or happiness) spread itself, or be propagated or spread abroad, but shall be diminished and taken away: It is a Metaphor from a Tree. Compare job 8. 16. , neither shall he prolong the perfection thereof r upon the earth. 30. He shall not departed out of darkness s His misery shall have no end. , the flame t God's anger and judgement upon him shall dry up his branches u Either 1. his Children. Or 2. Wealth, and Power, and Glory, wherewith he was encompassed and adorned and secured, as Trees are with their Branches. , and by the breath of ‖ That is, God's mouth. his mouth x i e. Of God's mouth, as appears both by comparing this with v. 25. where God is expressed as the Adversary with whom this wicked Wretch contendeth: and by the nature of the thing, and the whole Context, all this man's Calamities being manifestly the effects of God's anger; and by other places of Scripture, where the breath of God's mouth or lips are mentioned, as that whereby he destroyeth wicked men. as job 4. 9 Isa. 11. 4. 2 Thes. 2. 8. And this expression intimates to us, with how much facility God subdueth his Enemies, he needs no Arms or Instruments; his Word, his Blast, one Act of his Will is more than sufficient to do it. shall he go away y Heb. go back; i. e. retreat and run away from God faster than he did run towards and upon him, v. 26. So it is a continuation of the former Metaphor of a Battle or Conflict between two persons. . 31. Let not him that is deceived, trust in vanity z i e. In the vain and deceitful things of this World, such as Power, Riches, Honour, etc. of which and of the loss of them he had been largely discoursing; and now he subjoins a general Caution to all men to take heed of running into the same error and mischief with the forementioned persons: And withal he secretly intimates Iob's great sin which was the cause of his ruin; to wit, his carnal confidence in those vain things, the Wealth, and Glory, and Children which God had given him: from which Crime he therefore vindicates himself hereafter. : for vanity a i e. Disappointment and dis●…atisfaction, and the vanishing or loss of all their imaginary felicity. The same word vanity, being elegantly repeated in another sense, as is usual in Scripture and all Authors. shall be his recompense b Heb. his exchange; he shall exchange one vanity for another, a pleasing vanity for a vexa●…ious vanity. But this Verse is and may be rendered otherwise; the Hebrew Par●…icle al. being here, as it is elsewhere, taken for a simple Negation. Thus, He that is deceived with vanity (i. e with the vain things of this World, wherewith most men are deceived and bewitched) will not believe that vanity (i. e. emptiness and disappointment, and misery) shall be his recompense. And so this is an aggravation of his Calamity, that it surprised him when he was confident and secure from all ●…ars of such an event. . 32. It shall be ‖ Or, 〈◊〉 〈◊〉. accomplished c To wit, that which was last mentioned, that vanity should be his recompense. Or, it; i. e. his Branch mentioned in the next Clause of the Verse, from which it is understood in this former Clause, as is very usual in the holy Scripture, shall be consumed or cut off. * Ch. 22. 16. Psal. 55. 23. before his time d i e. When by the course of Nature, and common Providence, it might have continued and flourished much longer. , and his branch e Either 1. his Glory and Prosperity. Or rather 2. his Children; by comparing v. 34. where the desolation is said to fall upon all the Congregation and Tabernacles of these men: And so he reflects upon job who lost his Children. shall not be green f i e. Shall not continue to flourish, as it had done. . 33. He g Either 1. the wicked man, who by his sins is the Author of his own ruin. Or 2. God, who is easily understood both from the Matter and Context. shall shake off h Heb. Shall take away by violence. his unripe grapes i i e. His Fruit, his Children, or other Comforts before their time. as the vine k i e. As the Vine either itself droppeth, or rather loseth its tender Grapes which are plucked off by a violent hand. , and shall cast off his flower as the olive l Which flourisheth much about the same time with the Vine, and is commonly handled in the same manner. . 34. For the congregation m i e. Their Children, and Servants, and Friends, and Dependants. of hypocrites shall be desolate n i e. Utterly destroyed. , and fire o i e. Some eminent and terrible judgement of God, which is oft expressed by fire; as Isa. 9 1●…▪ & 26. 11. shall consume the tabernacles of bribery p i e. Which were either built or maintained by extortion and bribery, and such like unrighteous Courses; whereof they thought job guilty, Chapter 22. 8. . 35. * Psal. ●…. 1●…. Isa. 59 4. Host 10. 13. They conceive mischief q i e. They devise and contrive injurious and pernicious Erterprises against others. , and bring forth ‖ Or, 〈◊〉 vanity r Or iniquity, or injury, or trouble; either 1. to others: They execute what they had contrived. Or 2. to themselves; the mischief they designed for others, falleth upon their own heads, and they reap what they sowed. , and their belly s i e. Their inward parts, their hearts and minds. See above on v. 2. prepareth deceit t Either 1. for others, whom they design to cheat: Or 2. for themselves, who whilst they seek to deceive others, shall find that they themselves are most deceived, as being deprived of all their desires and hopes wherewith they fed themselves, and cast into all those Calamities, which they thought to prevent by these Artifices. . CHAP. XVI. 1. THen Job answered and said, 2. I have heard many such things a Both from you, who do so odiously repeat the same things, and from divers others: For these things, though you pride and please yourselves in them, as if you had made some great and strange discoveries, are but vulgar and trivial. : ‖ Or, 〈◊〉. * Chap. 13. 4. miserable comforters b In stead of giving me those Comforts which you pretend to do, Chap. 15. 11. and which my Condition loudly calls for, you feed me with terrors, and censures, and scoffs. are ye all. 3. Shall † Heb. 〈◊〉 of wi●…. vain words have an end c When wiltst thou put an end to these idle and impertinent discourses? He retorts upon him his Charge against job, Ch. 15. 2, 3. ? or what emboldeneth thee that thou answerest d To wit, so, or in such manner, so censoriously, and opprobriously, and peremptorily. What secret grounds hast thou for thy Confidence? Thy Arguments are flashy and weak; if thou hast any stronger produce them. ? 4. I also could speak as ye do: if your soul e i e. Your person, as Gen. 12. 5. were in my souls stead; I could heap up words against you f i e. I could multiply Accusations and Reproaches against you, as you do against me. , and * ●…am. 2. 1●…. shake mine head at you g In way of derision, as this phrase is most commonly used; as 2 Kings 19 21. Psal. 22. 7. Isa. 37. 22. Matth. 27. 39 . 5. But I would strengthen you h i e. Direct, and support, and comfort you. with my mouth, and the moving of my lips should assuage your grief i i e. My discourse should comfort you. The words, your grief, are here understood either out of the foregoing Clause, where they are implied: Or out of the next Verse, where they are expressed. Possibly the words may be thus rendered without any Ellipsis, which is most natural, if the Translation be true and suitable; Compassion (for the Hebrew word, nid, comes from nud, which signifies to condole) should restrain or govern my lips, that they should avoid all speeches which may ve●… you, and speak only what may be to your comfort and benefit; whereas you let your Tongues lose to speak whatsoever pleaseth you, or tormenteth me. 6. Though I speak k To God by Prayer; or to you in way of discourse: I find no relief. job having reproved his Friends for their unkind carriage towards him, and aggravated it by his resolutions to have dealt more friendl●…ly with them, if they had been in his case; now he returns to his main business, to describe and aggravate his miseries, if by any means he could move his Friends to pity and help him. , my grief is not asswag●…d: and though I forbear, † 〈…〉 what am I eased l Or, what part or grain of my grief or misery departeth from 〈◊〉? I receive not one jot of ease. Neither speech nor silence do me any good. ? 7. But m Or, surely, as this Hebrew Particle most commonly signifies. now he n i e. God, as appears by the following Words and Verses. hath made me weary o Either of complaining, or, of my life. ▪ thou p He speaks in the second Person to God, as in the former Clause in the third Person of God: Such change of Persons are very usual in Scripture, and elsewhere. hast made desolate all my company q Hast turned my society into desolation, by destroying my Children and Servants. . 8. And thou hast filled me with wrinkles r By consuming all my fat and flesh. , which is a witness against me s Heb. Which is a witness of the reality, and greatness, and just cause of my sorrows. Or, which is become or made a witness; i. e is produced by my Friends as a Witness of Go●… Wrath and of my Hypocrisy and Impiety, : and my leanness rising up in me t i e. Which is in me. Or, rising up a●…ainst me, as Witnesses use to rise and stand up against a guilty person to accuse him. , beareth witness to my face u As Witnesses are to accuse a person to his ●…ace, openly and evidently, so as any that look on my Face may plainly discern it. But this Clause may be rendered thus, My 〈◊〉 in my face; (i. e. which appears in my Face, and causeth the wrinkles which are visible there) riseth up against me, and beareth witness, as before. . 9 * 〈◊〉 10▪ 16, 〈◊〉 He teareth me in his wrath x Heb. His wrath teareth me in pieces, as a Lion doth his Prey. , who hateth me y Heb. And he hateth me; i. e. He pursueth me with a deadly ha●…red and rage. Or. And he is become mine enemy; Or, he sets himself against me with all his might: Or, He treats me like an implacable 〈◊〉. : he gnasheth upon me with his teeth z Which is a gesture and sign of extreme anger and fury; as Psalm 35. 16. & 37. 12. Lament 2. 16. as elsewhere of grievous pain; as Luke 13. 28. ; * 〈◊〉 13▪ ●…4. mine enemy a Either 1. God, who of a Friend is now become my implacable Enemy. Or 2. Eliphaz, who deals with me more like an Enemy than a Friend. sharpeneth his eyes upon me b i e. Looks upon me with a fierce and ●…parkling Eye, as enraged persons use to do. . 10. They c The Instruments of God's anger, my Friends, as they are falsely called. have gaped upon me with their mouth d Opened their mouths wide against me; either 1. to devour and destroy me; as a Lion which falls upon h●…s Prey with open mouth; as this phrase is used, Psalm 22. 13, 14. And this they did aggra ating and increasing his sorrows, whereby he was well-nigh overwhelmed. Or 2. To 〈◊〉 and deride me, as it follows, and as this phrase is most commonly used, as Psalm 22 8. & 35. 21. , they * 〈◊〉. 3. 30. 〈◊〉 ●…. 1. have smitten me upon the cheek reproachfully e Or, by reproach; or in way of scorn and contempt; whereof such smiting was a sign; as 1 Kings 22. 24. Lament. 3. 30. Mich. 5. 1. The sign is here put for the thing signified: They d●…spised and derided me. , they have gathered themselves together against me f i e. They are come from several places and met together here, not for me, or to comfort me as they pretended, but really against me, or to torment and gri●… me. Heb. they have filled themselves, etc. Either 1. they have filled up their numbers, they are all come against me. Or 2. they have filled their minds with evil Opinions of me, and their hearts with courage and resolution to assault me, and their mouths with words and arguments against me. Compare Eccles. 8. 11. Acts. 5 3. . 11. God † 〈◊〉. hath 〈◊〉 〈◊〉. hath delivered me to the ungodly g either 1. to my Friends, who act the part of the wicked in censuring and condemning the righteous whom God approveth and in pleading for a false and wicked Cause. Or rather 2. to the Chaldeans and Sabeans, who were a most wicked people, living in gross contempt of God, and injuriousness to all sorts of men. For this best suits both with the first Clause of the next Verse, which showeth that he speaketh of Iob's first Afflictions which befell him when he was at ease; and with Iob's principal scope, which was to prove, that both eminent prosperity and affliction did indifferently happen to good and bad men: and this was evident from this example, because holy job was ruined, when these wicked people were most victorious and successful. , and turned me over into the hands of the wicked. 12. I was at ease h I lived in great peace and prosperity, which makes my present miseries more grievous to me: and therefore my Complaints are excusable, and I deserve pity rather than reproach from my friends. , but he hath broken me asunder i Broken my Spirit with the sense of his anger, and my Body with loathsome Ulcers, as also by destroying my Children, a part of my own flesh or body. ; he hath also taken me by my neck, and shaken me to pieces k As a mighty man doth with some young Stripling, when he wrestleth with him. , and * Ch. 7. 20. set me up for his mark l That he may shoot all his Arrows into me, and that with delight, which Archers have in that exercise. . 13. * Ch. 19 1●…. His archers m i e. His Plagues or Judgements elsewhere compared to Arrows, and here to Archers. compass me round about; he cleaveth my reins asunder n With his Arrows i e. he wounds me inwardly, and mortally, and incurably: which also is noted by pouring out the gall; such wounds being deadly. , and doth not spare; he poureth out my gall upon the ground. 14. He breaketh me with breach upon breach n My Calamities have no interruption, but one immediately succeeds another, as it did, Chap. 1. ; he runneth upon me like a giant o Who falls upon his Enemy with all his might, that he may overthrow and kill him. . 15. I have sewed sackcloth upon my skin p i e. I put on sackcloth sowed together, not upon my other garments, but next to my skin, as was done in great Calamities; as 2 Kings 6. 30. So far am I from stretching out my hands against God, whereof I am accused; Chap. 15. 25. that I have humbled myself deeply un●…er his hand, , and defiled my horn in the dust q I have willingly parted with all my Wealth, and Power, and Glory (as the horn oft signifies in Scripture; as Ps●…lm 75 5. & 132. 17 Luke 1. 69.) and been contented to lie in the dust, and to endure the contempt which God hath brought upon me. . 16 My face is foul with weeping, and on my eyelids is the shadow of death r i e. A gross and terrible darkness. My sight is very dim and dark, as is usual in case of fore Diseases, or excessive grief and weeping▪ Lam●…nt. 2 11. and especially in the approach of death: Compare Psalm 6. 7. & 38. 10. Lament. 5. 17. . 17. Not for any injustice in mine hands s And all this is not come upon me for any injurious dealing with others by oppression, or deceit, or bribery, wherewith I am implicitly charged; Chap. 15▪ 16, 20, 34. but for other reasons known to God only, for I cannot discover them. : also, my prayer is pure t I do not cast off God's fear and service, as I am accused to do, Ch●…p. 15. 4. I do still pray and worship God, and my Prayer is accompanied with a sincere Heart, and ●…defiled Conscience: See Psalm 109 7. Prov. 28. 9 1 Tim. 2. 8. So that I have lived in●…ffensively towards God and towards men: And therefore your Assertion is both uncharitable and false, that eminent Afflictions are peculiar to ungodly men. . 18. O earth, cover not thou my blood u So called not actively; to wit, his own blood, but passively or ob●…ctively; i. e the blood of others shed by him and lying upon his Conscience. The Earth is said to cover that blood which lies undiscovered and unrevenged: Of which see on Gen. 4. 10, 11. Isa. 26 21. But saith job. if I be guilty of destroying any one man by Murder or Oppression, as I am traduced; O Lord, let the Earth disclose it, let it be brought to light, that I may suffer condign punishment for it. , and let my cry x Either 1. passively; to wit, the cries and groans which I have forced from others by my Oppressions: Let those Cries have no place to hid them. Or rather 2. actively, the Cry of my Complaints to men, or Prayers to God; let them find no place in the Ears or Hearts of God or men, if this be true: Or, no place; i. e. no regard, or no power or success▪ in which sense God's Word is said not to have place in evil men john 8. 37. And Esa●… not to find place of repentance, Heb. 12. 17. i e. All his Entreaties and Tears could not prevail with his Father to repent of and retract the Blessing given from him to jacob. have no place. 19 Also now, behold, my Witness is in Heaven y Besides the Witness of Men, and of my own Conscience, God is Witness of my Integrity. , and my Record † Heb. in the high places. is on high. 20. My Friends z Who should defend me from the Scorns and Injuries of others. † scorn me a So this word is used, Psal. 119. 51. Prov. 3. 34. & 19 28. : but mine Eye Heb. are my ●…orners. poureth out tears unto God b I pour forth my Prayers and Tears to God, that he would judge me according to my Innocency, and plead my righteous cause against you. . 21. * Ch. 31. 35. Eccl. 6. 10. Isa. 45. 9 Rom. 9 20. O that one might plead for a man * with God c O that either I or some faithful Advocate might be admitted to plead my Cause, either with God, or rather with you, before God's Tribunal, God being Witness and Judge between us. But this Verse is, and that very agreeably to the Hebrew Text, otherwise translated and Interpreted, either 1. With respect to Christ, And he (i. e. God last mentioned, to wit, God the Son, Christ Jesus) will plead for a man (i. e. for me, against whom you plead. He modestly speaketh of himself in the third Person, as is usual,) with God, (to wit, with God the Father:) and the Son of man (as Christ is oft called) will plead for his Friend, or Companion, or Neighbour, i. e. For a man whom he hath taken into that Relation to himself. It is plain that the mystery of Man's Redemption by Christ was known to the ancient Patriarches, as hath been oft noted before; and to job among others, Ch. 19 25. Or 2. as the matter for which he prayed, and cried to God; That (so the Hebrew Vaughan is frequently used) he (i. e. God) would plead or judge or give sentence for a man (i. e. for me, or in my cause) with God, (i. e. with himself, the Noun being put for the Pronoun, as Gen. 2. 20. & 4. 15. Leu. 14. 15, 16. and elsewhere, or at his own Tribunal, to which I have appealed) as a man pleadeth for his Friend or Neighbour, with or before an earthly Judge and Tribunal. This seems most agreeable to the scope of the place, which was to maintain his own Integrity against his Friends before God. , as a man pleadeth for his ‖ Or, friend. Neighbour! 22. When † Heb. years of number. a few years are come, than I shall go the way whence I shall not return d i e. To the state and place of the dead, whence men do not, and cannot return to this Life. The meaning is, my death hastens, and therefore I earnestly desire that the cause depending before God, between me and my Friends, may be searched out and determined, that if I be guilty of these things whereof they accuse me, I may bear the shame and blame of it before all men, and if I be innocent, that I may live to see my own Integrity, and the credit of Religion, (which suffers upon this occasion) vindicated, that so I may die in peace with God, and may leave the favour of a good name behind me. . CHAP. XVII. 1. MY ‖ Breath is corrupt a i e. It stinks, as it doth in dying persons. Or, my Spirit is corrupted, or spent, or lost, i. e. My vital Spirits, and natural Powers are wasted; my Soul is ready to leave the Body. , my days are extinct b The lamp of my Life is wasted, and upon the point of going out, and that in a Snuff. , Or, my Spirit is spent. the Graves c i e. The Grave; the plural number being put for the singular, as Sepulchers, 2 Chron. 21. 20. Cities, Judg. 12. 7. Asses, Zech. 9 9 are put for one of each of these. are ready for me d Open their mouths as ready to receive me. The sense and scope of this Verse is the same with the former. . 2. Are there not Mockers with me e Do not my Friends, instead of comforting, mock and abuse me, as if I had made use of Religion only as a Cloak to my wickedness. Heb. If there be not mockers with me, understand, let God do so or so to me. It is a form of an Oath, which is defectively expressed after the manner of the Hebrews. Assuredly I am in the midst of cruel Mockers, which is a sore aggravation of my affliction. Thus he returns to what he had said, Ch. 16. 20. and intimates the necessity and justice of his following Appeal, which otherwise might be thought too bold. ? And doth not mine Eye f Either 1. The Eyes of my Body. Do they not continue to provoke me to my Face? Or rather 2. The Eye of my Mind. Their provoking Scoffs and Reproaches do not only molest me in the daytime when they are with me, but lodge with me in the night, and are continually in my thoughts, and break my sleep, and disturb me in dreams. And therefore if I be a little disordered, I may be excused. † Heb. lodge. continue in their provocation? 3. Lay down now, put me in a surety with thee g He turneth his Speech either to Eliphaz, who spoke last; or rather to God, as is evident from the matter and scope of the words, and from the next Verse. These words contain, either 1. An humble desire to God that he would appoint him a Surety, who should undertake for his Friends, that they should refer the cause in difference between them to God, or to some other person who should determine the matter in God's Name, and according to Gods Will: Or that God would be his Surety, or appoint him a Surety who should maintain his righteous cause against his opposers; for so this Phrase is oft used, as Psal. 119. 121, 122. Isa. 38. 14. And some expound this, as they did, Ch. 16. 21. of Christ Jesus, who was called our Surety, Heb. 7. 22. Appoint, I pray thee, my Surety (i. e. Christ who is now) with thee, to plead my Cause. Or rather 2. An appeal from God unto God, or a kind of challenge or desire of debating 〈◊〉 Cause with God. Which, though it favoureth of too much boldness and irreverence to God, yet seeing job expresseth the same desire almost in the same manner, Ch. 9 33, 34. and is sharply reproved by God for contending with him, Ch. 40. 2. I know no Inconvenience of ascribing the same thing to him here. So the sense is, Because I am not able to deal with thee immediately, considering the dread of thy Majesty, my only desire is that thou wouldst deal with me upon fair and equal terms, as if thou were a man like myself, and appoint some man who shall in thy name and stead determine the time and place for the trial of my cause with thee. And this suits well enough with the two following Verses, because his Friends were without Understanding, v. 4. and partial, v. 5. therefore he desires to cease discoursing with them, and to debate his cause with God, who was just and impartial, and also would be favourable to him. , who is he that will strike hands with me h i e. Agree and promise, or be Surety to me; whereof that was the usual gesture, Prov. 6. 1, 2. & 17. 18. & 22. 26. ? 4. For thou hast hid their heart from Understanding i Thou hast blinded the minds of my Friends that they cannot see those truths which are most plain and evident to all men of sense and experience: Therefore I desire a more wise and able Judge. : therefore shalt thou not exalt them k i e. Thou wiltst not give them the Victory over me in this contest, but wiltst give sentence for me, and disparage them, and make them ashamed of their confidence in affirming falsehoods of thee, and punish them severely for this miscarriage. It is an usual figure, whereby much more is understood than is expressed. . 5. He that speaketh Flattery to his Friends l Hereby job chargeth them either 1. With flattering him with vain hopes, and Promises of the return of his former prosperity, when he knew that his case was desperate. Or 2. With flattering and befriending God, and giving a partial sentence out of respect to him; for which he reproved and condemned them before, Ch. 13. 7, 8, 9 where see the notes. Some render the words thus, He that uttereth, or declareth his mind or thoughts (as this word signifies, Psal. 139. 2, 17. with flattery, or to flatter or deceive another. , even the Eyes of his Children shall fail m He shall be severely punished, not only in his Person, but even in his Children, whose Eyes shall fail with vain expectations of Relief and deliverance out of those Calamities, which shall come upon them for this sin of their Parents. . 6. He n i e. God, who is oft designed by this Pronoun in this Book. hath made me also * Chap. 3●…. 9 a byword o Or Proverb, or common talk. My calamities are so great and prodigious, that they fill all people with discourse, and are become proverbial to express extreme miseries. Compare Numb. 21. 27, 28. Deut. 28. 37. of the People, and p Or, but, or although, as this particle is oft used. ‖ Or, before them. a foretime q So he aggravateth his present misery by the mention of his former prosperity. Or, to their faces: or openly. They do not only reproach me behind my back, but revile and mock me, and make a sport of my calamities even to my face. , I was as a † Heb. 〈◊〉▪ Tabret r i▪ e. I was the People's Delight and Darling, and matter of their praise, and entertained by them with applauses, and as it were with Instruments of Music. Or, I am as a Tabret, i. e. matter of sport and merriment to them. . 7. Mine Eye also is dim by reason of sorrow s Through excessive weeping and decay of Spirits, which cause a dimness in the sight. , and all ‖ Or, my thoughts. my Members are as a shadow t My body is so consumed, and my colour so wan and ghastly, that I look more like a Ghost, or a Shadow, than like a Man. . 8. Upright men shall be astonished at this u Wise and good men, when they shall see and consider my calamities, will not be so forward to censure and condemn me, as you are, but will rather stand and wonder at the depth and mysteriousness of God's Counsels and Judgements, which fall so heavily upon innocent men, while the worst of men prosper. , and the innocent shall stir up himself against the Hypocrite x But, or Yet, notwithstanding all these sufferings of good men, and the astonishment which they cause, innocent or religious Persons shall be so far from joining their Opinions, and Counsels, and Interests, with Hypocrites, or profane men, who thence take occasion to censure the afflicted Person, and to reproach, and condemn, and desert the Profession and Practice of Godliness, that they will stir up themselves against them in holy Indignation, and will oppose their wicked courses, and will prefer afflicted Piety before prosperous Iniquity. . 9 The righteous also shall hold on his way y i e. Shall persist in that good way into which he hath entered, an●… not be turned from it by any afflictions, which may befall himself or any other good men, nor by any contempt or reproach cast upon them by the ungodly, by reason thereof. , and he that hath clean hands z i e. Whose life and the course of his Actions is holy and righteous; which is a sign that his heart also is pure and perfect. † 〈…〉. shall be stronger and stronger a Shall not be shaken and discouraged by the grievous afflictions of the godly, nor by the bitter censures and reproaches of Hypocrites, or wicked men, cast upon them for that cause, but will be confirmed thereby, and made more constant and resolute in cleaving to God, and his ways, and People, in spite of all difficulties and miseries. . 10. But as for you all, * 〈◊〉. ●…. ●…9. do ye return, and come now b i e. Come now again (as this Phrase is oft used) and renew the Debate, as I see you are prepared and resolved to do; and I am ready to receive you. Or, return into yourselves, and consider my cause again; peradventure your second thoughts may be wiser. : for I cannot find one wise man c To wit, in this matter. None of you speak like wise, or good men, but like rash and heady persons, you censure me as a rotten Hypocrite, and misjudge of God's way, and condemn the Generation of God's Children upon frivolous grounds. among you. 11. * 〈◊〉. ●…. 6. 〈◊〉. My days d The days of my life. I am a lost and dying man, and therefore the hopes you give me of the bettering of my condition, are vain and groundless. are past, my purposes e Or, my designs, or thoughts, to wit, which I had in my prosperous days, concerning myself and Children, and the continuance of my happiness. are broken off, even † 〈…〉. the thoughts of my Heart f Heb. the possessions of my Heart, i. e. those thoughts which in a great measure possessed my Heart, which were most natural, and familiar, and delightful to me. All my thoughts, and designs, and hopes are disappointed and come to nothing. . 12. They g Either 1. my Friends. Or 2. my Sorrows, of which he is here speaking. Or 3. my thoughts last mentioned. Possibly these words may be joined with them thus: The thoughts of my heart change the night into day. change the night into day h They do so uncessantly pursue and disturb me, that I can no more rest and sleep in the dark and silent nights, than in the midst of the light and tumults of the day. Or, they change the day into night, Heb. they put the night for, or instead of (as the Hebrew Lamed is elsewhere used) the day, i. e. They make the day as sad and dark as the night to me. So it seems best to agree with the following branch of the Verse. : the light is † 〈◊〉▪ 〈◊〉. short i i e. The daylight, which oft times gives some little comfort and refreshment to men in misery, seems to be gone and fled as soon as it is begun. , because of darkness k i e. Because of my grievous pains and torments which follow me by day as well as by night. . 13. If I wait l If I should give way to those hopes of my deliverance and restauration which you suggest to me. , † 〈…〉. the Grave is mine House m I should be sadly disappointed; for I am upon the borders of the Grave, which is the only House appointed for me, instead of that goodly house which you promise to me here upon condition of my Repentance. : I have made my Bed in darkness n I expect no other rest, but in the dark Grave, for which therefore I prepare myself. . 14. I have † 〈…〉. said to Corruption o Heb. To the pit of corruption, the Grave. , thou art my Father p I am near a kin to thee, as being taken out of thee, and thou wiltst receive and embrace me, and keep me in thy house, as Parents do their Children. : to the Worm, thou art my Mother, and my Sister q Because of the same original, and the most strict and intimate Union and Conjunction between me and the Worms. . 15. And where is now my hope r And what then is become of that hope which you advised me to entertain? ? As for my hope s i e. The fulfilling of my hope, or the happiness which you would have me expect. Hope being put for the thing hoped for, as Prov. 13. 12. 1 Cor. 9 10. , who shall see it t No man shall see it, it shall never be. ? 16. They u Either 1. They that would see my hope, they must go into the Grave to behold it. Or rather 2. My hopes of which he spoke in the singular number, v. 15. which he here changeth into the plural, as is very usual in these Poetical Books. shall go down to the bars of the pit x i e. Into the closest and innermost parts of the Pit: My hopes are dying, and will be buried in my Grave. , when our rest together is in the dust y So the sense is, when those Spectators, together with myself shall be in our Graves. Heb. Seeing that (as this Hebrew Particle, in, oft signifies: or, certainly, as it is used Numb. 17. 13. job 6. 13. and elsewhere,) our rest shall be together in the dust, i. e. I and my hopes shall be buried together. . CHAP. XVIII. 1. THen answered Bildad the Shuhite, and said: 2. How long will it be ere ye a Either 1. You my Brethren. Why do you not give over discoursing with job, who is wholly transported with rage, and not fit to be discoursed with, at least until both you and he have better considered what to say. Or rather 2. Thou, O job, of whom he speaks here, as also v. 3. in the plural number, either because there were some other person or persons present at this Debate, who by their words or gestures shown themselves favourers of Iob's cause: or because it was a common Idiotism of the Eastern Language to speak thus of one person, especially where he was one of Eminency or Authority. Iob's Speeches were generally longer than his friends, and they seemed very tedious to them. make an end of words? Mark b Consider the matter and our words better. Or, inform us, Heb. make us to understand. Seeing thou lookest upon us as ignorant and brutish men, as it follows, do thou instruct and inform us. Cease cavilling and railing, and produce thy strong Reasons, that we may consider and answer them, or yield to them. , and afterwards we will speak. 3. Wherefore are we counted as Beasts c i e. Ignorant, blockish and stupid men, Ch. 17. 4, 10. , and † Heb. hidden. Lam. 4. 1. reputed vile d Heb. polluted, or unclean, i. e. not fit to be conversed or discoursed with; or contemptible, as such things are. in your sight e Either 1. To your faces, or in your own hearing. Or 2. In thy sight or Judgement, O job; so he speaks of job in the plural number, as he did v. 2. ? 4. He teareth † Heb. his Soul. himself f i e. job, of whom he speaks in the third person for the second, as Ch. 12. 4. & 16. 7. Obad. 3 3. Or, O thou that tearest thyself. Thou complainest of us for vexing thee with our speeches, when in truth thou art thy own greatest tormenter by thy own impatience and rage. in his anger: shall the Earth be forsaken g To wit, by God. Shall God give over the government of the Earth, and Men, and things in it, and suffer all things to fall out by chance, and promiscuously to good and bad men, without any regard to his Truth, or Wisdom, or Justice? Shall God forbear to rule the World righteously, as he hath hitherto done, in favouring good men, and destroying the wicked? for thee h i e. For thy sake; or to prevent thy Complaints and Clamours. ? and shall the rock be removed out of his place i Shall the Counsels of God, which are more firm and unmoveable than Rocks, and the whole course of his Providence be altered to comply with thy fancies or Humours? ? 5. Yea, k The thing is true and certain, notwithstanding thy dissatisfaction and opposition against it. the light of the wicked shall be put out l All their Glory and Felicity shall perish. , and the spark of his fire m i e. Their highest and brightest Glory, which he calleth the spark, etc. because, like a spark, it shines briskly for a moment, but is quickly extinct. shall not shine. 6. The Light shall be dark in his Tabernacle n i e. In his Family. In stead of his former splendour, both he and his shall fall into extremity of misery. , and his ‖ 〈◊〉, Lamp. Candle shall be put out with him o i e. His Glory shall die with him, and not descend to his posterity, as he hoped and designed. Or, his Candle, which was with him, or shone upon him, shall be put out. . 7. The steps of his strength p i e. His strong steps, by a vulgar Hebraism. By steps he means his Counsels, as the next branch explains it, his attempts and actions, and by steps of strength, such of them as seem to be most firm and settled, contrived with greatest strength of Understanding, and carried on with great resolution and might. shall be straitened q i e. Shall be hindered and entangled. He shall be cast into great difficulties, and troubles, and perplexities, so that he shall not be able to proceed, and to accomplish his Erterprises, but shall find himself ensnared by his own devices, as the next words declare it. This Phrase is used also, Prov. 4. 11, 12. and it is opposed to the enlarging of a man's way or steps, which signifies success and prosperity, as Psal. 4. 1. & 31. 8. , and his own Counsel shall cast him down r He shall be undone by his own contrivances, either because God will give him up to dangerous and destructive mistakes of his way, or because God will oppose him, and turn his own devices against him; which he can easily do, by throwing in unexpected accidents. . 8. For he is cast into a Net by his own Feet s By his own choice, and design, and actions. , and he walketh upon a snare t And therefore must needs be entangled and destroyed. . 9 The * Chap. 5. 5. Grin shall take him by the heel u i e. Take fast hold of him, so as to keep him in those distresses , and the Robber x When he is ensnared, the Robber shall come upon him, and take, and spoil, or kill him. Or, the horrible or terrible man, the Huntsman, that said the Snare for him. A Metaphor from those who hunt for wild Beasts, who first lay snares for them, and then seize upon them in the snares. shall prevail against him. 10. The Snare is † Heb. hidden. laid for him in the ground y Where he doth not expect nor discern it. The former snare he laid for himself, but this was laid for him by another. , and a Trap for him in the way. 11. * Ch. 15. 21. Jer. 6. 25. & 20. 3. & 46. 5. & 49. 29. Terrors z Both from men, and from God, and from his own unquiet Mind and guilty Conscience. shall make him afraid on every side, and shall † Heb. scatter him. drive him to his Feet a Shall force him to flee hither and thither, and he knows not whither, being secure and safe no where, but pursued by terrors from place to place. . 12. His strength b Either 1. His Children, which are, and are called a man's strength, as Gen. 49. 3. Psal. ●… 27. 4, 5. Or rather 2. His Wealth, and Power, and Prosperity. shall be hunger-bitten c Or famished, i. e. utterly consumed. , and * Ch. 15. 23. destruction shall be ready at his side d i e. Shall follow him at the heels, as a most diligent servant, or constant companion. . 13. It shall devour the † Heb. bars. strength of his skin e Heb. The bars, or rather, the branches of the skin, i. e. either the veins, and sinews which branch out themselves through the skin as well as elsewhere: Or the fat and flesh which like Bars support the skin, and adorn and beautify it, as branches do a Tree; without which the skin is shrivelled up and deformed. : even the firstborn of death f i e. A most remarkable and terrible kind of death. The firstborn was the chief of his Brethren, and therefore this title is given to things eminent in their kind, as Isa. 14. 30. Col. 1. 18. Heb. 12. 23. Rev. 1. 5. shall devour his strength. 14. * Chap. 8. 14. & 11. 20. Psal. 112. 10. Prov. 10. 28. His confidence g i e. All the matter of his Confidence, his Riches, Children, etc. shall be rooted out of his Tabernacle h i e. Out of his Habitation. . and it i To wit, the loss of his Confidence. shall bring him to the King of terrors k Either 1. Into extreme Fears and horrors of mind. Or 2. To Death, which even Aristotle called, The most terrible of all terribles. And this it will do▪ either because it will expose him to his Enemies, who will kill him: or because the sense of his disappointments, and losses, and dangers, will oppress his Spirits, and break his Heart. . 15. It shall dwell in his Tabernacle l It, i. e. destruction, expressed v. 12. and designed by this particle, it, v. 13. shall not come upon him and his for a season, for then there might be some hopes of Recovery; but it shall fix its abode with him. , because it is none of his m This may be added either 1. By way of correction, did I say, his Tabernacle? I must retract the expression; for in truth, it is none of his, it is become another man's. Or 2. As a reason of the ruin of his Tabernacle, because it is none of his own, but got from others by deceit or violence. But these words are, and may be joined with the former, and both thus rendered, A stranger, (Heb. one that is not his, that is not descended from him, and hath no relation to him) shall dwell in his Tabernacle, i. e. shall possess his House and Goods. : brimstone shall be scattered upon his habitation n It shall be utterly and prodigiously destroyed, as it were by Fire and Brimstone. He seems to allude both to the destruction of Sodom, upon which God did scatter Brimstone and Fire, which happened not long before these times, and could not be unknown to them who lived near that place, and were diligent observers of God's works; and to the judgement which be●…el job, Ch. 1. 16. when the stranger hath taken and rifled his dwelling, he shall forsake it as an accursed place, and shall burn it with Fire and Brimstone; that there may be no monument of so vile a person left upon the Earth. . 16. His roots shall be dried up beneath, and above shall his branch be cut off o i e. He shall be destroyed both root and branch, i. e. both himself and all his posterity. Compare Mal. 4. 1. . 17. * Psal. 109. 13. Prov. 2. 22. & 10. 7. His remembrance shall perish p Instead of that Honour and Renown which he designed to have both whilst he lived, and after his death, he is not so much as remembered unless it be with contempt and reproach. from the Earth, and he shall have no name in the street. 18. † Heb. 〈◊〉 shall 〈◊〉▪ He shall be driven q Heb. They shall drive him. i e. his Enemies, or those whom he hath oppressed; or they whom God shall appoint to do it, whether Angels or men. Or it is an impersonal Speech, and to be rendered passively, as it is also job 7. 3. Luk. 12. 20. & 16. 9 from light into darkness r From a splendid and prosperous Life to disgrace and misery, and to the Grave, the Land of Darkness and Forgetfulness, as the following words explain it. , and chased out of the World. 19 * Isa. 14. 2●… Jer. 22. 3●…. He shall neither have Son nor Nephew among his People s But if any such survive, they shall be in the hands and power of strangers, or rather of their Enemies. , nor any remaining in his, dwellings. 20. They that come after him shall be astonished at his day t i e. At the day of his destruction, as the word day is used, Psal. 37. 13. & 137. 7. Ezek. 21. 25. Obad. 12. They shall be amazed at the suddenness, and dreadfulness, and prodigiousness of it, as Iob's Friends were at his Calamities, Ch. 2. 12, 13. , as they that ‖ Or, 〈◊〉 with 〈◊〉. went before u i e. Before the persons last mentioned. Those who lived in the time and place where this judgement was inflicted. † Heb. 〈◊〉 ●…old or 〈◊〉▪ were affrighted x Or, filled with horror, partly through Humanity and Compassion, and partly for Fear, lest the Judgement should overtake them also. . 21. Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God y i e. Who doth not acknowledge, nor fear, nor serve God, as this Phrase is used, 1 Sam. 2. 12. Psal. 79. 6. 2 Thes. 1. 8. . CHAP. XIX. 1. THen Job answered and said, 2. How long will ye vex my Soul, and break me in pieces with words a With mere empty words, void of Sense or Argument, with your impertinent and unedifying discourses, and bitter reproaches, as it followeth. . 3. These ten times b i. e, Many times. A certain number for an uncertain. So this Phrase is oft used, as Gen. 31. 7. Numb. 14. 22, etc. have ye reproached me: ye are not ashamed that ye ‖ Or, 〈◊〉 〈◊〉 〈◊〉▪ 'gainst me. make yourselves strange to me c That you carry yourselves like strangers to me, and are not concerned nor affected with my Calamities, and condemn me as if you had never known my former Piety and Integrity. . 4. And be it indeed, that I have erred d If my Opinion in this point be faulty and erroneous, as you pretend it is. Or, if I have sinned, (for sin is oft called error in Scripture) and am therefore punished. , mine error remaineth with myself e Either 1. It is likely to continue, I see no cause from your reasons to change my Judgement. Or 2. I suffer deeply for my sins, and therefore deserve your pity and help, rather than your reproaches, whereby you add affliction to the afflicted. . 5. If indeed ye will magnify yourselves against me f i e. Use lofty, and imperious, and contemptuous Speeches against me. Or, seek Praise and Honour from others, by your conquering or out-reasoning of me. So called, either 1. Your reproaches of me: If your reproachful and censorious Speeches must pass for solid Arguments. Or 2. My wickedness, which, if true, were just matter of reproach, and the cause of all my miseries. Or 3. My contemptible and calamitous condition, for which you reproach and condemn me as an Hypocrite and wicked man. , and plead against me my reproach g: 6. Know now h Consider what I am now saying. that God hath overthrown me i Hath grievously afflicted me in all kinds: Therefore it ill becomes you to aggravate my miseries; and if my passions, hereby raised, have broken forth into some extravagant and unmeet expressions, I might expect your pity and favourable construction, and not such severe censures and reproaches. Heb. God hath perverted me, i. e. either my state or condition, as was now said, or my right and cause. He oppresseth me with power, and will not give me a fair hearing, as it follows, v. 7. He giveth me very hard measure, and dealeth worse with me than I might in reason and justice expect from so wise and gracious a God. This is an harsh reflection upon God; but such passages have sometimes come from good men when under sore afflictions and temptations, which was Iob's case. , and hath compassed me with his Net k i e. With afflictions on every side, so that I cannot escape, nor get any freedom to come to him and plead with him, as I desire. . 7. Behold, I cry out l To wit, unto God by Prayer or Appeal. of † Or, 〈◊〉. wrong m That I am oppressed, either 1. by my Friends: Or rather 2. by God, who deals with me according to his Sovereign Power, and exact and rigorous Justice, and not with that equity and benignity which he showeth to the generality of men, and hath promised to good men, such as he knoweth me to be. , but I am not heard: I cry aloud, but there is no Judgement n God will not hear my Cause, nor pass Sentence; which I might reasonably expect from him: but he quite neglects me, and hath utterly forsaken me and left me in the hands of the Devil and wicked men. See the like Complaints of other good men in the like case of desertion, Psalm 13. 2. & 22. 2. & 88 15. Lament. 3. 8. Habak. 1. 2. . 8. He hath fenced up my way that I cannot pass o i e. So that I know not what to say or do, and can see no means nor possibility of getting out of my troubles: , and he hath s●…t darkness in my paths p So that I cannot discern my way, or what course I should take. . 9 He hath stripped me of my glory q i e. Of my Estate, and Children, and Authority, and all my Comforts. , and taken the crown r i e. All my Ornaments. from my head. 10. He hath destroyed me on every side s i e. In all respects, and to all intents and purposes, my Person, and Family, and Estate. , and I am gone t i e. I am a lost and dead man. Going is oft put for dying; as Gen. 15. 2. Psalm 39 13. : and * 〈◊〉 24. 20. mine hope u i e. All my hopes of the present life, as he oft expresseth it; but not of the life to come, as appears from job 13. 15, 16. & 19 25, etc. hath he removed like a tree x Which being once plucked up by the roots never groweth again. . 11. He hath also kindled his wrath against me y He hath stirred up his wrath against me of his own accord, without any provocation of mine, humane infirmity excepted. , and * 〈◊〉 13. 24. 〈◊〉▪ 2. 5. he counteth me unto him, as one of his enemies z i e. He useth me as harshly as if I were an inveterate Enemy of God and of all goodness, though he knoweth I am and have ever been an hearty lover and servant of him. . 12. * 〈◊〉▪ 6. 4. His troops a i e. My Afflictions which are but God's Instruments and Soldiers marching under his Conduct. come together, and raise up their way b Either 1. cast a Bank or Trench round about me, as an Army doth when they go to besiege a place. Or rather 2. make a Causeway or raised Path, as Pioners usually do in low and waterish grounds for the march of an Army: God removes all Impediments out of the way, and lays me open to all manner of mischief. against me, and encamp round about my tabernacle. 13. * 〈◊〉▪ 31. 11.▪ 38. 11. & 69. ●… & 88 8, 18. He hath put my brethren c i e. My Kindred and Friends who might and should have supported and comforted me in my Distress. far from me d Either 1. in place; because they seared or disdained, or at least neglected to visit or secure me: Or 2. in their affections which are far from me, when their bodies are present with me, as I find in you. But this also I ascribe to God; he hath alienated your hearts from me. , and mine acquaintance verily are estranged from me. 14. My kinsfolk have failed e To wit, to perform the offices of humanity and friendship which they own to me. , and my Familiar friends have forgotten me f i e. Neglect and disregard me as much as if they had quite forgotten me. . 15. They that dwell in mine house g Who by reason of their Sex, commonly have and should have more tender and compassionate hearts than men. And therefore this is God's doing, who hath hardened their hearts against me. , and my maids h count me for a stranger i Regard my Commands and Concerns no more than a strangers. : I am an alien in their sight k The same thing repeated through vehemency of passion, because this lay very heavy upon him. . f Heb. The sojourners of my house; i. e. such as had formerly sojourned with me, whether strangers, widows, and fatherless, whom by the Law of Charity and Hospitality he entertained: Or hired Servants, who had for a good while their habitation and subsistence in his Family. 16. I called my servant l To do some servile office about me for my ease or relief. , and he gave me no answer m He passed by as if he had been deaf, because he loathed and feared to come near to me. : though I entreated him n To my Commands I added humble and earnest Desires. Either 1. with gentle and moving speeches; Or rather 2. with my own mouth and not by a proxy. with my mouth o. 17. My breath is strange to my wife p Who by reason of the stink of my breath and sores denied me her company. , though I entreated for the children's sake of † Heb. my 〈◊〉 mine own body q By these pledges of our mutual and matrimonial tye and affection, the Children which came out of my Loins, and were begotten by me upon her body. But divers render the words thus; and I entreated the children of my own body: i. e. Either some of Iob's younger Children, who by reason of their tender years were kept at home with their Father, when their elder Brethren and Sisters were gone abroad to the Feast; or some of his grandchildren by those grown Sons and Daughters; for such also oft come under the name of children. But this sense seems not so proper, partly because according to that Translation here is mention only of Iob's entreating them, but not a word of their denying his request; which is the only matter of his present Complaint; and partly because according to the former Translation it is a great and just aggravation of his Wife's unkindness, and exactly answers to the foregoing Verse, where the Servants perverseness is aggravated in the same manner and by part of the same words. . 18. Yea ‖ Or, the wicked. young children r despised me; I arose s To wit, for my Seat, to show my respect to them, though they were my inferiors, to show my readiness to comply with that mean and low condition, into which God had now brought me. Or, I stood up, for so this word sometimes signifies. I did not disoblige or provoke them by any uncivil and uncomely carriage towards them, but was very courteous to them, and yet they make it their business to rail against me, as you also do. , and they spoke against me. Or, Fools; the most contemptible persons. 19 * Psal. 41. 9 & 55. 13, 14, 20. All † Heb. the men of my secret. my inward friends t Heb. the men of my secret; my Intimates and Confidents, to whom I imparted all my Thoughts, and Counsels, and Concerns. abhorred me: and they whom I loved u Sincerely and fervently, which they so ill require. He saith not, they who loved me; for their love, had it been true, would have continued in his affliction, as well as in his prosperity. are turned against me. 20. * Chap. 30. 30. Psal. 102. 5. Lam. 4. 8. My bone x i e. My bones, the Singular collectively put for the Plural; as Chap. 2. 5. Prov. 15. 30. cleaveth to my skin y To wit, immediately, the fat and flesh next to the skin being consumed. The sense is, I am worn to skin and bone: See the same phrase Psalm 102. 5. Or, as (the Particle and, being often so used, as hath been observed before) to my flesh) i. e. either as formerly it clavae to my flesh: Or as near and as closely as it doth to these remainders of flesh which are left in my inward parts. , ‖ Or, as. and to my flesh z, and I am escaped with the skin of my teeth a I am scarce sound and whole, and free from sores in any part of my skin, except that of my Jaws which holdeth and covereth the roots of my Teeth. This being, as divers observe, the Devil's Policy to leave his mouth untouched, that he might more freely express his mind and vent his blasphemies against God, which he supposed sharp pain would force him to do, and which he knew would be of pernicious consequence not only to job, but to others also. . 21. Have pity upon me, have pity upon me, O ye my friends b For such you have been and still pretend to be; and therefore fulfil that relation, and if you will not help me, yet at least pity me. , for the hand of God hath touched c i e. Smitten or afflicted me sorely, as this word is oft used; as Chap. 1. 11. Psalm 104. 32. me. 22. Why do ye persecute me as God d Either 1. as God doth; or rather 2. as if you were gods and not men; as if you had the same infinite knowledge which God hath, whereby you can search my heart and know my hypocrisy, and the same sovereign and absolute Authority to say and do what you please with me, without giving any reason or account of it, which is indeed the Prerogative of the great God, but it belongs not to you who are men, and therefore liable to mistake and misjudging, and such as must give an account to God of all their words and carriages towards their Brethren, and particularly towards persons in affliction, and withal subject to the same Diseases and Calamities under which I groan; and therefore may need the pity which I expect from you. , and are not satisfied with my flesh e i e. With the consumption and torment of my whole body, but add to it the vexation of my spirit by grievous reproaches and censures; but are 〈◊〉 〈◊〉 or Li●… that are not contented with devouring the 〈◊〉 of their p●…y, but also break their bones. ? 23. † Heb. who will give, etc. Oh that my words f Either 1. the following and famous confession of his Faith, v. 25▪ etc. Or rather 2. all his foregoing discourses with his Friends, which he was so far from disowning or being ashamed of, that he was desirous that all Ages should know, that they might judge between him and them, whose Cause was better, and whose Arguments were stronger. were now written; oh that they were printed in a book! 24 That they were graven with an iron pen g Of which also there is mention, jer. 17. 1. and lead h Or, or lead; or with lead, the Particle and being oft so used; as Gen. 4. 20. Exod. 1. 6. jer. 22. 7. For this Lead may be either 1. the Writing-pen which might be either of Iron or of Lead: For though Led be of itself too soft, yet there was an Art of tempering Lead with other Metals to such a degree of hardness that it could pierce into a Rock; as they did also temper Brass, so that they could make Bows and Swords of them. Or 2. the Writing-table: for the Ancients did use to write divers things in Lead, as is well known. Or 3. the Writing-Ink, as I may call it: For they used to grave the Letters in a Stone with an Iron Tool and then to fill up the Cuts or Furrows made in the Stone with Lead, that the Words might be more plainly seen and read. , in the rock for ever! 25. For i This is the reason of his great Confidence in the goodness of his Cause, and his willingness to have the matter depending between him and his Friends published and submitted to any Trial, because he had a living and powerful Redeemer to plead his Cause, and vindicate his person from all their severe censures, and to give sentence for him. I know k I have no knowledge nor confidence, nor hope of restitution to the prosperities of this life; yet this one thing ●… know, which is more comfortable and con●…iderable, and therein I rejo●…ce though I be now a dying man, and in a desperate condition for this life. that my redeemer l In whom I have a particular interest, and he hath a particular care of me. Quest. What Redeemer, and what Deliverance doth job speak of in this and the two following Verses? Answ. Some late Interpreters understand this place metaphorically, of God's delivering job out of his doleful and desperate Condition, and restoring him to his former splendour and happiness in the World; it being a very usual thing in Scripture to call eminent Dangers or Calamities by the name of Death; as Psalm 22. 15. & 88 4. 5. Ezek. 37. 11, 12. 2 Cor. 11. 23. And great and glorious Deliverances by the name of quickening and resurrection; as Psalm ●…1. 20. Isa. 26. 19 Rom. 11. 15. But the most Interpreters both ancient and modern understand it of Christ and of his Resurrection, and of Iob's resurrection to life by his power and favour: Which seems most probable for many reasons. 1. From that known Bule, that a proper and literal Interpretation of Scripture, is always to be preferred before the Metaphorical, where it suits with the Text and with other Scriptures. 2. From the Hebrew word Goel, here used; which although sometimes it be used of God absolutely or essentially considered, yet it most properly agrees to Jesus Christ: For this word, as all Hebricians know, is primarily used of the next kinsman, whose Office it was ●…o redeem by a price paid the sold or mortgaged Estate of his deceased kin●…man, Levit. 25 25▪ and to revenge his death, Num. 35. 12. and to maintain his Name and Honour by raising up Seed to him, Deut. 25. 5. All which most fitly agrees to Christ, who is ou●… nearest kiniman and brother, Heb. 2. 11. as having taken ou●… Nature upon him by Incarnation: who also hath redeemed that everlasting Inheritance which our first Parents had utterly lost and 〈◊〉 by 〈◊〉 price of his own blood; and hath revenged the Death of Mankind upon the great Contriver of it, the Devil, by destroying him and his kingdom; and hath taken a course to preserve our Name, and Honour, and Persons to Eternity. And if the places where God is called Goel in the Old Testament, be examined, it will be found that either all or most of them may be, and some of them must be understood of God the Son, or o●… Christ, as Gen. 48. 16. Isa. 59 20. See also Psalm. 74. 2. Isa. 41. 14. & 44. 6. & 49. 7 & 52. 3. & 63. 16. 3. Because job was so far from such a firm Confidence as he here professeth, that he had not the least degree of hope of any such glorious temporal restauration as his Friends promised to him, as we have oft seen and observed in the former Discourses; as Chap. 16. 22. & 17. 12, 13, etc. And therefore that hope which every righteous man hath in his death, Prov. 14. 32. and which job oft professeth that he had, must necessarily be fixed upon his happiness in the future life. 4. Because some of the following expressions cannot without wresting and violence be applied to a Metaphorical Resurrection, as we shall see in the Sequel. 5. Because this is a more lofty and spiritual strain, than any in Iob's former Discourses, and quite contrary to them. And as they generally ●…avour of Dejection and Diffidence, and do either declare or increase his Grief; so this puts him into another and much better temper: And therefore it is well observed, that after this time and these expressions, we meet not with any such impatient or despairing passages, as we had before; which shows that they had inspired him with new life and comfort. 6. Because this well agrees with other passages in this Book; wherein job declareth, that although he had no hope as to this life and the comforts thereof, yet he had an hope beyond death, which made him profess. Though 〈◊〉 〈◊〉 me▪ yet will I trust in him, job 13. ●… 5. Trust in him: For what? Su●… for comfort and happiness. Where? Not in this life, for that he supposeth to be lost, therefore it must be in the next life. And this was one reason why he so vehemently desired Death, because he knew it would bring him unto God and unto true Felicity. And this his hope and confidence in God and in his Favour to him, job. opposeth to those ●…oul and false aspers●…ons which his Fri●… had cast upon him, as i●… he had forsaken God and cast off all ●…ear of him and hope in him. Object. 1. If this place had spoken of the Resurrection of the Body, some of the Hebrew Writer▪ or Commentators upon this Place, who did believe that Doctrine, would have understood it so, and have urged it against the Sadduces, which they did not. Answ. 1. All the Jewish Writers which are now extant, lived and wrote ●…ce Christ's time; when the Doctors of that People were very ignorant of many great Truths, and of the plain meaning of many Scriptures, and very corrupt in their Principles as well as in their Practices. 2. There was a manifest Reason why they could not understand this Text thus, because they believed that job in his Agonies did deny God's Providence, and consequently the Resurrection and the future Judgement, which though it was a most uncharitable and false Opinion, yet forced them to interpret this Text another way. Obj. 2. How is it credible that job in those ancient times, and in that dark stare of the Church should know these great Mysteries of Christ's Incarnation, and of the Resurrection and Life to come? Answ. 1. The mystery of Christ's Incarnation was revealed to▪ 〈◊〉 by that first and famous Promise, that the seed of the woman should break the Serpent's head, Gen. 3. 15. which being the only Foundation of all his Hopes for the recovery and salvation of himself and of all his Posterity, he would doubtless carefully and 〈◊〉 teach and explain it, as need required, to those that descended from him. 2. That the ancient Patriarches and Prophets were generally acquainted with these Doctrines, is undeniably evident from Heb. 11. and 1 Pet. 1. ●…, 10. 11 12. 3 Particularly Abraham, from whom job is supposed to have d●…ded; had the Promise made to him that Christ should come out of his Loins, Gen. 12. ●…▪ and is said to have seen Christ's day and 〈◊〉 to see it, John 8. 56. and had his hopes and desires fixed upon a divine and heavenly City and Country, Heb. ●…1. 10, 16. And as 〈◊〉 liveth m kn●…w and believed these things himself▪ so it is manifest that he ●…aught them to his Children and Servants, Gen. 18. 1●…. a●…d to his Ki●…red and others, as he had occas●…on: And therefore it cannot seem strange that job professeth his Faith and hope in these things▪ 〈◊〉 I am a dying man, and my hopes are dying▪ but he liveth and that for ever; and therefore though i die, 〈◊〉 both ca●… and will make me to live again in due time, ●…ugh not in this World, yet in the other, which is much better▪ and though I am now highly censured and condemned by my Friend▪ and others▪ as a great Dissembler and a secret Sinner, whom God's ha●…d hath found out; yet there is a day coming wherein 〈◊〉 Ca●…se shall be pleaded, and my Name and Honour vindicated from all these Reproaches, and my Integrity brought to light. , and that he shall stand n I am falling and dying, but he shall stand firm, and unmo●…able, and victorious, in full power and authority: all which this word stand signifies; and therefore he is able to make me to stand in Judgement, and to maintain my Cause against all Opposers. Or▪ 〈◊〉 ●…all arise, as this Verb most commonly signifies; i. e. Either 1. he shall exist or be born, as this word is oft used; as Num. 32. 14 Deut▪ 29. 22. judg. 2. 10. 1 Kings 3 12. Matth. 11. 11. And it notes Christ's Incarnation, that although as he was God, he was now and from all Eternity in being, yet he should in due time be made man, and be born of a woman. Or 2. he shall arise out of the dust; which had been more probable, if it had been in the Text from or out of, as now it is upon, the earth or dust; for Christ's Resurrection from the dead, might be fi●…ly mentioned here as the Cause of Iob's Resurrection, which followeth. ‖ Or, at last. at the latter day o Either 1. in the days of the Messiah or of the Gospel which are oft called the letter or last days or times; as Isa. 2. 2▪ 〈◊〉 ●…. 5. 〈◊〉 2. 28. Compared with Acts 2. 17. 1 Tim. 4. 1. and 2 〈◊〉. 3. 1. 〈◊〉. 1. 1. Or rather 2. at the day of the general Resurrection and Judgement, which, as those holy Patriarches well knew and firmly believed, was to be at the end of the World; and which is called the last day▪ john 6. 39, 40, 44., 54. & 11. 24▪ & 12. 48. 1 Pet. 1. 5▪ For this was the time when Iob's Resurrection, of which he speaketh 〈◊〉, was to be. Heb. at the last: By which word he plainly intimates, that his hope was not 〈◊〉 things present and of Worldly Felicities, of which his Friends had discoursed so much, ●…ut of another kind of, and a far greater blessedness which should accrue to him in aftertimes, long after he was dead and rotten. Or, the last; who is both the first and the last, Isa. 44. 6. Rev. 1. 11. who shall subdue and survive all his and his people's Enemies, and after others the l●…t enemy, death 1 Cor. 15. 26. and then shall raise up his people and plead their Cause, and vindicate them from all the Calumnies and Injuries which are put upon them, and conduct them to Life and Glory. upon the earth p The place upon which Christ shall appear and stand at the last day. Heb. upon the dust; in which his Saints and Members lie or sleep, whom he will raise out of it ' And therefore he is fitly said to stand upon the dust, or the Grave, or Death; because than he will put that among other Enemies under his feet; as it is expressed, 1 Cor. 15. 25, 26. Some render the Words thus, and that very agreeably to the Hebrew, The last, or at the last he shall arise or stand up against (for so this very Phrase is used, Gen. 4. 8. judg. 9 18. Psalm 54. 3.) the dust, and fight with it, and rescue the bodies of the Saints, which are held in it as Prisoners, from its Dominion and Territories. Some understand this of God, that He should stand last in the field as Conqueror of all his Enemies. But this neither agrees with the words, the Hebrew, Aphar, signifying dust, and being never used of the field or pl●…e of Battle; nor with Iob's scope, which was to defend himself against his Friends Accusations, and to comfort himself with his hopes and assurance of God's Favour to be exhibited to him in due time. Which end the words in that sense would by no means serve, because God might and would be Conqueror of all his Enemies, though job himself had been one of them, and though his Cause▪ had been bad, and his Friends should with God have triumphed over him. . 26. ‖ 〈…〉. And though after my skin, worms destroy this body q The style of this and other Poetical Books is concise and short, and therefore many words are to be understood in some places, to complete the sense: The meaning of the place is this; Though my skin is now in a great measure consumed by Sores, and the rest of it together with this body shall be devoured by the Worms, which may seem to make my case quite desperate. Heb. And though (which ●…article, as it is oft elsewhere, is here to be understood, as the opposition of the next branch showeth) after my skin (which either now is or suddenly will be consumed by Sores or Worms) they (i. e. the destroyers or devourers, as is employed in the Verb; such Impersonal speeches being usual in the Scripture; as Gen. 50. 26. Luke 12. 20. & 16. 9 where the actions are expressed, but the persons or things acting are understood. And by the Destroyer's, he most probably designs the Worms which do this work in the Grave) destroy or cut off, or devour this; i. e. all this which you see left of me, this which I now point to, all this which is contained within my skin, all my flesh and bones, this which I know not what to call, whether a living Body, or a dead Carcase, because it is between both; and therefore he did not say, this body, because it did scarce deserve that name. ; yet r For the Particle and is oft used adversatively, Or, then, as it is oft rendered. in my flesh s Heb. out of my flesh, or with (as the Particle Man is used, Can. 1. 2. & 3. 9 Isa 57 8.) my flesh; i. e. with eyes of flesh, as job himself calls them Chap. 10. 4. Or with bodily eyes; my flesh or body being raised from the Grave, and restored and reunited to my soul. And this is very fitly added, to show that he did not speak of a mental or spiritual, but of a corporeal Vision, and that after his death. shall I see God t The same whom he called his Redeemer, v. 25. i. e. Christ; of which see the note there, who being God-man, and having taken flesh▪ and appearing in his flesh or body with and for job upon the earth, as was said v. 25. might very well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; for so even they that pierced him shall see him, Revel. 1. 7. but of seeing him with delight and comfort, as that word is oft understood, as Gen. 48. 11. job 42. 16. Psalm 128. 5. Isa. 53. 11. of that glorious and beauti●…ying Vision of God, which is promised to all God's people, Psalm 16. 11. & 17. 15. Matth. 5. 8. 1 Cor. 13. 12. 1 john. 3. 2. : 27. Whom I shall see u In manner before and after expressed. No wonder that he repeats it again and again, because the meditation of it was most sweet to him. for myself x i e. For my own comfort and benefit as that Phrase is oft used. Or, which is much of the same importance on my behalf, to plead my Cause and vindicate me from all your reproaches. , and mine eyes shall behold, and not † 〈…〉. another y To wit, for me or in my stead. I shall not see God by another's eyes, but by my own, and by these selfsame eyes in this same body which now I have. Heb. not a stranger; i. e. This privilege shall be granted to me and to all other sincere Servants of God, but not to strangers; i. e. to wicked men, who are oft called strangers; as Psal. 18. 44, 45. & 54. 3. Prov. 21. 8. because they are estranged or alienated from God and from his service and people. And if I were such an one, as you suppose me to be, I could never hope to enjoy that happiness. : though my reins be consumed † Heb. in my 〈◊〉▪ within me z This I do confidently expect and hope for, though at present my Case seems desperate, my very inward parts being even consumed with grief; and though, as I have said, the Grave and the Worms will consume my whole Body, not excepting the Reins which seem to be fasest and furthest out of their reach. Or, without though, which is not in the Hebrew, My reins are consumed within me. So this may be a sudden and passionate ejaculation or exclamation (such as we find Gen. 48. 18. and oft in the Book of Psalms) arising from the contemplation and confident expectation of this his unspeakable happiness, wherein he expresseth his vehement desire and longing for that blessed time and state. The reins are oft put for earnest desires or affections, whereof they are supposed to be the seat; as job. 38. 36. Prov. 23. 16. And men are oft in Scripture said to be consumed or eaten up, or the like, by ardent affections; as Psalm 69. 19 & 84. 2. and 119. 81, 82. john 2. 17. . 28. But a Or, Therefore, because this is my case, and my ●…aith and hope in God. ye should say b So the Future is used Potentially; as it is Obad. v. 12. and the sense is, It would become you, or it is your duty upon this account to say. Or you will say; i. e. Either 1. I hope you will say so, and that you will be more moderate in your censures and expressions concerning me, as being convinced and sweetened by this sincere and solemn profession of my Faith and Hope. Or 2. Peradventure you will say; to wit, by way of excuse for yourselves. , why persecute we him c So it is a correction of themselves, seeing things are thus with him, we are blame-worthy that we have persecuted him with such bitter Invectives, and we will do so no more. Or, wherein or how (for so that Particle is sometimes used, as the Learned observe) do we persecute him, as ●…e chargeth us, v. 22. He accuseth us falsely and without cause given on our parts. So it is an Apology for their hard speeches against him, which I●… puts into their mouths as their exception to his char●…e which he mentioned, v. 22. and upon that occasion falls into a most serious and pathetical exclamation, v. 23, 24. and into a most solemn declaration of his Faith in God his Redeemer, v. 25▪ 26, 27. and after that digression he resumes the former matter, and ●…ere propounds an Objection, to which he gives a severe Answer, which may seem to suit much better with this than with the former Exposition. , ‖ 〈…〉? seeing the root of the matter is found in me d These words contain either 1. a Motive or Reason why they should correct themselves for persecuting him, and des●…st from it; because, saith job, the root of the matter or word is in me. The root notes the occasion or the foundation, or the truth and substance of a thing. And by this matter or word may be meant either 1. that famous profession of his Faith and Confidence in God, v. 25, 26, 27. which, saith he, I have not uttered vaingloriously or hypocritically, but from my very heart, wherewith I believe what I have spoken with my mouth, as is said upon another occasion, Rom. 10▪ 9, 10. This Word or Faith is rooted in mine heart, as it should be, Matth. 13. 21. Col. 2. 7. I am no Hypocrite, as you asperse me, but an upright person, having a root of true Religion in me; which therefore should allay your Censures, and make you willing to bear with some circumstantial defects or mistakes in my discourses, or miscarriages into which my passion and pain might transport me, and make you repent of your cruel usage of a truly good man. But although job had this root in his heart, yet this was doub●…ed of, and not discernible by Iob's Friends, and therefore could be no argument to them. Possibly it might be better to understand by this root of the word, to wit, of God's word, which is oft called the word, by way of eminency, the foundations or fundamental Truths of Divine Doctrine, which job held; as appeared by this glorious Confession; howsoever he might err in the matter of Controversy with them; which being a difference in lesser things, they should mildly have born with it, and not aggravated it and traduced him, as if thereby he had renounced God and the very Principles of Religion, as they did. Or 2. the word or thing under debate among them. So the sense may be this, The root or truth of the thing de●…ated by us is with me; i. e. is on my side. Your discourses and arguments have no truth nor solidity in them, as mine have. You speak whatever cometh into your minds and mouths, but my discourses are rooted or grounded upon sound knowledge and deep consideration. But this was no convincing answer; for they could easily retort the same thing upon him again, and their affirmation might seem as good as his; for it was only a begging of the thing in question. Or rather 2. a des●…nce of themselves and of their former sharp and severe discourses, which job called Persecution, v. 22. And having made a short, but vehement and important digression, v. 23, etc. he returns to the main question between them here: And the sense of this Verse (with submission to better judgements) seems to me to be plainly this; But ye will say; i. e. I know will object against my Charge; How or wherein, or why do we persecute him? Why doth he charge us with so black a Crime; seeing or for (as V●… is oft used) the root; i. e. the Foundation or Cause, or occasion of the word; i. e. of those words or passages of ours which are so ill taken, or of the matter; i. e. of the thing now debated among us, is in me; i. e. job gives the occasion to it by his boisterous passions and wicked expressions against God, which we neither can nor aught to endure, but are to be sharply reproved. And so this Verse contains their Objection or Apology which job puts into their mouths, to which he makes a sharp and suitable reply in the following Verse. ? 29. Be ye afraid of the sword e i e. Of some considerable judgement to be inflicted on you which is called the sword; as Deut. 32. 41. and oft elsewhere. Do not please yourselves with such pretences and crafty evasions, as if the blame were wholly in me, not in you: God will not be mocked by you; He sees and will punish your most unrighteous and uncharitable judgement of me and dealing with me , for wrath bringeth the punishment of the sword f For that wrath or fury which is in your hearts and breaks out of your lips against me, doth deserve and will certainly bring upon you 〈◊〉 punishment (Heb. punishments or iniquities: but iniquity is oft put for punishment) of the sword▪ i. e. a dreadful judgement from God. Or, without any supplement except that which is generally understood, for wrath (that sin of wrath or rage against a man, especially against one in affliction) is an iniquity (Heb. iniquities, the Plural number being used by way of aggravation; as Psalm 73. 22. and elsewhere: Or, of the iniquities; the Hebrew prefix Me●… being here understood, as it is in many other places) of the sword; i. e. one of those iniquities which use to be, or are fit to be punished by the sword; i. e. by some eminent judgement: as job 31. 19 An iniquity of the judges is an iniquity to be punished by the judges, as our Translation hath it. , that ye may know g The sense is either 1. This admonition I now give you, that you may know it in time, and for your good, that you may seriously consider and prevent it. Or 2. This judgement will come upon you that you may be taught by your own sad and costly Experience what you would not learn without it. that there is a judgement h i e. That there will be a time of judgement when God will call men to an account for all their hard speeches and miscarriages, and particularly for their rash and uncharitable censures of their brethren, Matth. 7. 1. Rom. 14. 4. jam. 4. 11. either in this life, or at that last and dreadful Day of the general Resurr●…tion (of which he s●…ke v. 25, etc.) and judgement. God sees and observes, and will judge all your words and actions, and therefore do not flatter yourselves with vain hopes of Impunity. . CHAP. XX. 1. THen answered Zophar the Naamathite, and said, 2. Therefore a For this thy severe sentence and denunciation of God's judgements against ut, Chap. 19 29. which much more justly belongs to thyself and is actually executed upon thee; and because of thy reproaches, as it followeth, v. 3. do my thoughts cause me to answer b I thought to have troubled myself and thee with no further discourses, considering how exceptious and incorrigible thou art, but my thoughts or consideration of thy reproachful words force me to break silence and to answer thee as the matter requires. , and for this I make haste c I speak sooner than I intended, because I am not able to contain myself longer, and fear lest I should forget what is in my mind. Possibly he interrupted job, when he was proceeding further in his discourse. Or, he prevented some of his brethren who made an offer to speak. . 3. I have heard d From thy mouth. Or, shall I hear? to wit, with patience and without a reply? Who can endure it? the check of my reproach e i e. Thy shameful and opprobrious reproofs of us, as if we and all thy Friends were void of all humanity and natural affection towards thee, and were haters and cruel Persecuters and even Devourers of thee, Chap. 19 19, 22. and as if we were guilty of most heinous Crimes, and might expect God's Vengeance upon us. and the spirit f i e. My Soul or Mind. out of my understanding g Or, because of (for so the Hebrew Man oft signifies) my understanding; i. e. Out of, or because of that certain knowledge which I have of this matter from study and experience: I have not spoken, and I shall not speak out of ignorance, or prejudice, or passion and rage against job, as he asperseth us, but only what I evidently know, and yet hope that I can and shall convince thee of. causeth me to answer h i e. Forceth me to speak. Or, answereth for me; i. e. either vindicates me against thy Calumnies: or, suggesteth an answer to me. . 4. Knowest thou not this i i e. This which I am now about to say: How canst thou, thou I say, who pretendest to such an exact and universal knowledge of men and things, be ignorant of so notorious a thing which wicked men sensibly feel, and good men diligently observe, and all men are forced to acknowledge one time or other? of old k i e. From the experience of all former ages. , since man was placed upon earth l i e. Since the World was made, and there were any men to observe God's Government of it. ? 5. * Psal. 37. 35, 36. That the triumphing of the wicked is † Heb. from near. short m Heb. is from near; i. e. from, or for a little time: They have not long enjoyed it, and it will shortly vanish. , and the joy of the hypocrite n This he adds by way of reflection upon job, who though he did clear himself from gross wickedness, yet might be guilty of deep hypocrisy. but for a moment? 6. * Isa. 14. 13, 14. Obad. 3, 4. Though his excellency mount up to the heavens o Though he be advanced to great Dignity and Authority in the World. : and his head reach unto the † Heb. cloud. clouds: 7. Yet he shall perish for ever, like his own dung p Which men cast away with contempt and abhorrency. Compare 1 Kings 14. 10. & 2 Kings 9 37. ; they which have seen him q With admiration at his felicity. shall say, where is he r i e. He is not where to be found; he is utterly lost and gone. ? 8. He shall fly away * Psa. 73. 20. as a dream s Which for the present makes a great show and noise, and highly affects the Fancy, but hath nothing solid nor permanent in it; for as soon as the man awakes, all vanisheth, and the remembrance of it is quickly lost. , and shall not be found t The man will be utterly lost and gone together with all his riches and glory. : yea, he shall he chased away as a vision of the night u Which appears to a man in the night and in his sleep. . 9 * Ch. 7. 8, 10. Psal. 37. 36. & 103. 16. The eye also which saw him, shall see him no more, neither shall his place any more behold him x i e. It shall not acknowledge nor contain him. A figure called Prosopopeia, as job 7. 10. Or neither shall it (i. e. the Eye last mentioned) behold him any more in his place. . 10. ‖ Or, the p●… shall oppress 〈◊〉 children. His children shall seek to please the poor y Either 1. to get some small relief from them in their extreme necessity. Or rather 2. jest they should revenge themselves of them for the great and many Injuries which their Father did them; or seek to the Magistrate for reparations. , and his hands shall restore their goods z By the sentence of the Judge, to whom the oppressed poor will appeal notwithstanding all their entreaties and endeavours to dissuade them from so doing. . 11. His bones a i e. His whole Body, even the strongest parts of it, which may seem most remote from danger. are full of the sin of his youth b Heb. of his youth; i. e. of his youthful pleasures and lusts, by a Metonymy of the subject. And this may be understood either 1. of the sins themselves▪ that he shall persevere in his youthful lusts even in old age, and shall die without repentance. Or rather 2. of the punishment of his sins, of which he is speaking both in the foregoing and following Verses. He shall feel the sad effects of those sins in his riper years, as riotous sinners commonly do; and, as it follows, attended him to his grave. Or, with his secret ways or sins, as others render it. Whereby he possibly intimates, that job though he appeared righteous before others, yet was guilty of some secret wickedness for which God was now reckoning with him. , * Chap. 12▪ 26. Psa. 90. 8. which shall lie down with him in the dust. 12. Though wickedness be sweet in his mouth c i e. To his taste, though it greatly please him for the present. , though he hid it under his tongue d As an Epicure doth a sweet Morsel, which he is loath to swallow, and therefore keeps and rolls it about his mouth that he may longer enjoy the pleasure of it. Though he be highly pleased with his lusts, and cleave to them in hearty love, and resolve to hold them fast, and improve them to the greatest delight and advantage. ; 13. Though he spare it e i e. Will not part with it; or gratify and obey it, instead of subduing and mortifying it. , and forsake it not, but keep it still † Heb. in the midst of his palate. within his mouth f To suck out all the sweemesses or benefit of it, though it be very delightful to him. . 14. Yet his meat in his bowels is turned g Into another nature or quality, from sweet to bitter. , it is the gall of asps h i e. Exceeding bitter and pernicious. Gall is most bitter; the Gall of Serpents is full of poison, which from thence is conveyed to their mouths by Veins as Pliny observes; and the poison of Asps is most dangerous, and within a few hours kills without remedy. within him. 15. He hath swallowed down riches, and he shall vomit them up again i i e. Be forced to restore them with great shame and torment, as Gluttons sometimes do loath, and with grief and pain cast up that meat which they have eaten and swallowed down with much greediness and delight. : God shall cast them out of his belly k If no man's hand can reach him, God shall find him out and punish him severely. . 16. He ●… shall suck the poison of asps l That which he hath greedily and industriously sucked in as pleasant and wholesome nourishment, shall in the issue be as ungrateful and destructive to him as the poison or head (for the Hebrew word signifies both, and the poison lies in the head) of asps would be to one that sucketh it. , the viper's tongue m Together with its teeth in which the poison lurks which it conveys by biting a man. shall slay him. 17. He shall not see n i e. Not enjoy, as that word is oft used; as Psalm 106. 5. Eccles. 2. 1. the rivers, ‖ Or, streaming brooks. the floods, the brooks of honey and ‖ Or, cream. butter o That abundant satisfaction and comfort (oft signified by these or such like Metaphors; as Psalm 36. 8. & 46. 5. Isa. 7. 15, 22. & 41. 18.) either which he promised to himself from that great Estate which he had got by deceit and oppression; or which good men through God's blessing may and commonly do enjoy. . 18. That which he laboured for p Heb. Labour; i. e. the goods which were gotten with labour, either 1. by the labour of others; or rather 2. by his own labour: Which may relate as well to the goods of others which he got not without pains and difficulty; or to his own goods honestly gotten by the sweat of his Brows. And this is an aggravation of his misery, that he was forced to restore not only other men's goods which were in his hands, but his own also to make reparation for their damages. , shall he restore, and shall not swallow it down q To wit, so as to hold it; for otherwise he did swallow it, but withal did speedily vomit it up again, v. 15. which was as if he had not swallowed it. He shall not possess it long, nor to any considerable purpose. : † Heb. according to the substance of his exchange. according to his substance shall the restitution be r i e. He shall be forced to part with all his Estate to make compensation for his wrongs done to others. , and he shall not rejoice therein s i e. He shall not enjoy what he had gotten, because it shall be taken from him. . 19 Because he hath † Heb. crushed. oppressed, and hath forsaken the poor t By his oppression he brought men to utter poverty, and then forsaken or left them in that forlorn estate, affording no mercy nor help to them. Or, some he made poor by his oppression, and others that were poor he suffered to perish for want of that relief which he should and might have afforded them; which is a crying sin in God's sight, and one of those sins for which God destroyed Sodom, Ezek. 16. 49. and therefore fitly mentioned here as one of the sins for which God punished this wicked man. Or, He oppresseth and leaveth poor; as Broughton renders it. , because he hath violently taken away an house which he built not u i e. Which was none of his. Heb. He hath violently taken away an house, and (or, but) did not build (or, repair, as building is oft used) it; to wit, that House for his own use; i. e. he did not build or possess that House as he intended to do, but was cut off by God's hand before he could enjoy the fruit of his oppressions. : 20. * 〈◊〉 5. 13, 15. Surely he shall not † 〈◊〉. know. feel quietness in his belly x i e. He shall have no peace nor satisfaction in his mind in all his gains, partly because of his perpetual fears and expectations of the wrath of God and man, which his guilty Conscience knoweth that he deserves: and partly because they shall be speedily taken away from him. He still continueth the Metaphor of a Glutton, whose Belly is not quiet until it hath vomited up that wherewith he had oppressed it. , he shall not save of that which he desired y i e. Any part of his good and desirable things, but he shall forfeit and lose them all. . 21. ‖ 〈◊〉 shall 〈◊〉 for 〈◊〉. There shall none of his meat be left z For his own future use; but he shall be stripped of all. , therefore shall no man look for his goods a It being publicly known and observed that he was totally ruined, none of his Kindred or Friends shall trouble themselves to seek for any relics of his Estate, as is usually done after men's deaths. But this Verse is and may be rendered otherwise: There shall none be left for his meat (i. e. He shall leave no Heir who shall possess or enjoy his goods) because (for so the Hebrew Particle Al-chen is oft used; as Gen. 38. 26. Num. 14. 43. Psalm 42. 7. jer. 48. 36.) none of his goods shall remain, either for his Heir, or any other; all shall be utterly lost. . 22. In the fullness of his sufficiency he shall be in straits b In the height of prosperity and abundance he shall be distressed and tormented either by the horrors of an unquiet Mind and guilty Conscience, which makes him every moment expect Divine Vengeance to fall upon his head: Or rather, because of the sudden and unexpected assault of other men combining against him, and spoiling all his goods, as it follows. : every hand of the ‖ 〈◊〉, 〈◊〉. wicked c Who lives by injury and the spoiling of others, and by God's Providence are directed to fall upon him. Or, of the labourer, whose wages possibly he hath detained: Or, of such as are in trouble or misery, as this word signifies, job 3. 20. who may jointly invade him, either because their necessity tempts and drives them to spoil others; or rather because they were such as had been brought into their Calamity by his Oppressions, and therefore now take Reparations from him. shall be upon him. 23. When he is about to fill his belly d i e. When he hath enough and abundance to satisfy all his Appetites, and shall design to take the pleasure of all his gains, and to spend his days in Epicurism and sensuality. , God e Who is oft understood in this Book where he is not expressed; and so he is here, as appears from the following words; because there is no other person here expressed, who was to inflict these evils upon him; and because they are said to be reigned down upon him; which implies their coming from heaven, or from God. shall cast the fury of his wrath f Some dreadful and destructive judgement. upon him, and shall rain it upon him g This Phrase notes both the Author of his Plagues, God, and the nature and quality of them, that they shall come upon him like rain; i. e. with great vehemency, and so as he cannot prevent or avoid it. while he is eating h As it fell upon thy Sons, Chap. 1. 18, 19 Compare Psalm 78. 30, 31. . 24. * 〈◊〉. 24. 18. 〈◊〉. 48. 43. 〈◊〉 5. 19 He shall flee from the iron weapon i i e. From the Sword or Spear; and so shall think himself out of danger. , and the bow k An Arrow shot out of a Bow, a distant place and unknown hand shall unexpectedly fall upon him: So that he shall only go from one danger to another. of steel l which is of great strength, and therefore sendeth forth the Arrow with greater force. Compare Ps. 18. 34. Or, of brass, as the word properly signifies: which the Ancients did so temper and harden, that their Bows were commonly made of it. shall strike him through m i e. Mortally wound him. . 25. It is drawn n Either 1. a Sword, which may be understood cut of this Hebrew Verb, which is for the most part used of that Weapon; as Num. 22. 23, 31. judg. 8. 20, etc. and out of the following Branch of the Verse. Or 2. the Arrow last mentioned, which had entered into his body, and now was drawn out of it either by himself, or by some other person; as is frequent in that case, if peradventure he might be cured. and cometh out of the body o Or, out of his body; i. e. the body of the wounded man; as appears both by the next Clause of the Verse, which is added to explain the former; where it is, out of his gall: and from the use of this Hebrew word, which signifies a man's body or carcase; as judg. 14. 8. 1 Sam. 31. 12. Isa. 5. 25. Nahum 3. 3. , yea, † Heb. the lightning cometh. Nah. 3. 3. H●…b. 3. 11. the glistering sword p The word properly signifies lightning, and thence a glistering weapon, the bright Sword or Spear; as Deut. 32. 41. Ezek. 21. 10, 15. Nah. 3. 3 Habak. 3. 11. Whereby it is employed, that he was doubly wounded first, by the Arrow, and then to make more sure work, with the Sword or Spear thrust into him. But the word may as well signify the bright and sharp point of an arrow, of which he spoke hitherto; and having in the general said, that it came out of his body, now he determines the part of the body, the gall; which showeth that the Wound was both deep and deadly, as they are in that part. It is probable he mentions this in reference to the like expression of job, Ch. 16. 13. cometh out of his gall q Into which it had entered, and wherewith it was coloured. ; * Ch. 18. 11. terrors are upon him r To wit, the terrors of Death; because he perceived by the tincture of his Gall upon the Weapon, that his Wound was incurable. Or horrors of Conscience, because he cannot live, and dare not die. . 26. All darkness s i e. All sorts of miseries both of Soul and Body, and Estate. shall be hid t Or, is id or laid up; to wit, by God for him. This Phrase may note, that though it be not actually upon him, yet it is reserved and treasured up for him, and is kept as in a sure place, and shall infallibly overtake him. in his secret places u Either 1. In his hid treasures, as this very word signifies, Psalm. 17. 14. He treasures up wealth, and with God's wrath and curse. Or 2. in those places where he confidently hopes to hid and secure himself from all evils and enemies: yet even there God shall find him out. Or, for, or in stead of (or with, for both ways the prefix Lamed is oft used) his hid treasures , a fire not blown x To wit, by man, but kindled by God himself, as that was, Chap. 1. 16. He thinks by his might and violence to secure himself from men, but God by his own immediate hand, or in some unknown and unexpected manner will find him out. Some understand it of Hell-fire; of which see Isa. 30. 33. shall consume him, it shall go ill with him that is left in his tabernacle y i e. with his Posterity or Family, who shall inherit his Curse as well as his Estate. . 27. * Ch. 16. 18, 19 The heaven shall reveal his iniquity z i e. God shall be a swift witness against him by some extraordinary judgements; still he reflects upon Iob's Case, and the Fire from Heaven, Chap. 1. , and the earth a i e. All Creatures upon earth shall conspire with God to destroy him. shall rise up against him. 28. The increase of his house b Either 1. his Posterity; or rather 2. his Estate got by the labour, and employed for the use of his Family. shall departed c Shall be lost or taken away from him: See 2 Kings 20. 17. , and his goods shall flow away d Like Waters; to wit, swiftly and strongly, and so as to return no more. in the day of his wrath e i e. Of God's wrath; when God shall come to execute judgement upon him. . 29. * Ch. 27. 13. This is the portion of a wicked man from God f Who like a wise Master of a Feast gives to every man his proper portion, and as a just Judge distributes to him according to his deserts. , and the heritage † Heb. of his decree from God. appointed unto him g Heb. the heritage (i. e. the Portion, as before, called here an heritage; partly to note the stability and assurance of it, that it is as firm as an Inheritance to the right Heir; and partly in opposition to that Inheritance which he had gotten by fraud and violence) of his word; either 1. of God's Word, i. e. which is allotted to him by the word or sentence of God. Or 2. of the wicked man's word, the reward of his speeches; which, like his actions, are and may well be presumed to be wicked and blasphemous, and many ways offensive to God: And he instanceth in his speeches rather than his actions, to meet with job, who, though he made some colourable excuses for his actions, yet was manifestly guilty of hard and sinful speeches against God; which he would hereby intimate, that they were not such harmless and excusable things as job pretended, as appeared by these severe judgements which they brought upon wicked men. by God. CHAP. XXI. 1. BUt job answered and said, 2. Hear diligently my speech, and let this be your consolations a Or This shall be your consolations; i e. I shall accept of your patiented and diligent attention to me in stead of all those consolations which you owed to me in this condition, and which I expected from you. . 3. Suffer me that I may speak b Without such interruption as you have given me. Chap. 20. 2. , and after that I have spoken, * Ch. 16. 10▪ & 17. 2. mock on c If I do not defend my Cause with solid and convincing Arguments, go on in your scoffs if you please. . 4. As for me, is my complaint to man d Or, of man; for the prefix Lamed commonly signifieth both to and of: And this question implies a Denial, or that his Complaint is not to, or of man; to wit, only, but to, or of God; as is here sufficiently implied, and oft elsewhere expressed by job in this Book. So the sense seems to be either 1. this, I do not make my moan or complaint unto, or expect relief from you, or from any men, but from God only: and therefore you have reason patiently to hear me when I am pouring forth my Complaints to God. Or rather 2. this, do I only complain, or have I reason to complain only of you, and your unmerciful carriage to me; or of men who have dealt barbarously with me? Chap. 1. & 30. 1. 9 etc. Surely no: But my complaint is of God, and of his hard and severe dealing with me. It is he who hath alienated my Friends affections from me, and stirred up mine enemies against me: And though it hath been my chief care and business to please and serve him, yet he hath also set himself against me, and shot all his Arrows into me. And therefore my Expostulations with him (which here follows, v. 7.) is the more reasonable; and if you will hear me calmly and patiently, you will find that I have cause of complaining. ? and if it were so e i e. If my complaint were only of man, I have cause to be troubled. Or, if it be so, i. e. If I do not complain of man, but of God, it is no wonder if my Spirit be greatly oppressed, and you ought to allow me the liberty of easing my troubled mind, and modestly pleading my Cause before God, , why should not my spirit be † Heb. shortened. troubled f Heb. be shortened or straitened; i. e. either grieved, or vexed, as this word signifies, Exod. 6. 9 Num. 21. 5. judg. 10. 16. & 16. 16. The heart is enlarged by joy and contracted by sorrow; as appears by Philosophy and Experience. ? 5. † Heb. look unto me. Mark me, and be astonished g Consider what I am about to say concerning the wonderful prosperity of the worst of men, and the intolerable pressures of some good men, such as I have manifested, and shall prove that I am, and it is able to fill you that are but Spectators with astonishment and horror at the strange and mysterious course of Divine Providence herein; and therefore it is no wonder, if I who suffer such things from that God whom I have so faithfully served, am overwhelmed with the sense of it. , and lay your hand upon your mouth h i e. Be silent, as this Phrase is oft used, as Chap. 40. 4. Prov. 10. 32. Mich 7. 16. for shame forbear to vex me with your words: Or, you will lay, etc. the Imperative being put for the Future, as is usual. I am persuaded you will be silenced and convinced by what I shall say. . 6. Even when I remember i What I have partly observed, and partly felt of these things. The very remembrance of what is past, fills me with dread and horror. , I am afraid, and trembling taken hold on my flesh. 7. * Ch. 12. 6. Psal 17. 10. & 73. 3, 12. Jer. 12. 1. Hab. 1. 16. Wherefore k He expostulates this matter partly with his Friends; If things be as you say, how comes this to pass, etc. partly with God himself, wherefore doth the righteous God distribute things so unequally? do the wicked live l To wit, long and happily; as living is oft taken, as Levit. 18. 5. 1 Sam. 10. 24. & 25. 6. Psal. 38. 19 a painful and afflicted life being a kind of death, and oft so called, as Deut. 30. 15, 19 Prov. 15. 10. & 19 16. 1 Cor. 3. 22. & 15. 31. , become old m To wit, in their prosperous estate. ▪ yea, are mighty in power? 8. Their seed n Either 1. the Fruits of their ground: Or, rather 2. their Children; as it is explained in the next branch of the Verse, the words both here and there used, being commonly so understood. is established o i e. They multiply and prosper greatly. in their sight p Which is a great addition to their happiness. with them, and their offspring before their eyes. 9 Their houses † Heb. are peace from fear. are safe from fear, neither is the rod of God upon them q They neither fear nor feel any disturbance. . 10. Their bull gendereth and faileth not, their cow calveth, and casteth not her calf. 11. They send forth their little ones like a flock r Of Sheep or Goats, as the word signifies; in great numbers, and with sweet concord: which is a singular delight to them and to their Parents. , and their children dance. 12. They take the timbrel and harp, and rejoice at the sound of the organ. 13. They spend their days ‖ Or▪ in 〈◊〉. in wealth s In good; i. e. in the enjoyment of all the good things of this life, without any mixture of evil. , and in a moment t They do not die of a lingering and tormenting Disease, as I now, and many other good men die, but suddenly and sweetly like Lambs; as is usually said in such cases. go down to the † Heb. Hill. grave. 14. * Chap. 22. 17. Therefore x Because of their constant prosperity. Heb. And: or Yet. Though God be so gracious to them, yet they say and do thus to him. they say y Sometimes in words, but commonly in their thoughts and affections, and the language of their lives: See Psalm 14. 1. & 36. 1, 2. Mal. 3. 14, 15. Tit. 1. 16. unto God, Depart from us, for we desire not the knowledge of thy Laws z Much less the practice. . 15. What is the Almighty a What excellency is there in him? and what advantage have we, or can we expect from him? , that we should serve him? and * Ch. 35. 3. Mal. 3. 14. what profit should we have, if we pray unto him? 16. Lo, their good is not in their hand b This seems to be an answer to the foregoing Question, and a Confutation of that ungodly Opinion and practice, v. 14, 15. Wicked men (saith he) have no reason to neglect and reject God, because of their prosperity, for their good; i. e. all their wealth and felicity, is not in their hand; i. e. it neither was obtained, nor can be kept, by their own might, but only by God's power and favour upon whom they wholly depend for it. Or, the sense is, Though they have riches, and power, and glory in their hands, yet their true and proper good is not in their hand; i. e. They are destitute of that in which their true happiness lies; to wit, in God's love and favour; and all the comforts which they enjoy are attended with God's wrath and curse, and therefore not to be envied by any man in his wits. They say to God, depart from us, when indeed their true and only felicity consists in the enjoyment of him. Compare Psalm 4. 6, 7. : the counsel of the wicked is far from me c Therefore I am far from approving their Opinion, or following their course, or enjoying their prosperity, or desiring to partake of their Delicates upon such terms▪ . 17. How oft d This Phrase notes, either 1. the rarity and seldomness of it. This, I confess, sometimes happens, but not oft. Or rather 2. the frequency of it; I grant that this happens oft, though not constantly, as you affirm. And this seems best to agree both with the use of this phrase in Scripture, where it notes frequency; as Psalm 78. 40. Matth. 18. 21. Luke 13. 34. and never seldomness; and with the foregoing words, as a reason why the counsel of the wicked was far from him; because they oft times pay dear for it in this life, and always in the next life; and with the following Verses, wherein he discourseth largely not of the prosperity of the Wicked (as he should have done, if the sense of these words were this, that such were but seldom afflicted) but of their Calamities. is the ‖ Or, lamp. candle e Or, lamp; i. e. their glory and outward happiness; as Chap. 18. 6. 2 Sam. 21. 17. Psalm 132. 17. of the wicked put out? and how oft cometh their destruction upon them? God f Who is manifestly understood out of the following words, this being God's work and proceeding from God's anger. distributeth sorrows in his anger. 18. * Psal. 1. 4. & 35. 5. Isa. 29. 5. Host 13 3. They are as stubble before the wind, and as chaff that the storm f carrieth away g i e. Their destruction shall be speedy, certain, and irrecoverable. ? Heb. 〈◊〉 away. 19 God layeth up h To wit, in his Treasures, Rom. 2. 5. ‖ That is, 〈◊〉 punishment of his 〈◊〉. his iniquity i Or rather, the punishment of his iniquity; i. e. He will punish him both in his person and in his posterity. * Exod. 20. 9 for his children: he rewardeth him, and he shall know it k i e. He shall live to see the destruction of his children. . 20. His Eyes shall see his destruction l i e. He shall be destroyed, as to see death, is to die, Psal. 89. 48. Heb. 11. 5. and to see affliction, or any kind of evil, is to feel it, Psal. 90. 15. Lament. 3. 1. and to see good, is to enjoy it, Ch. 7. 7. & 9 25. Psal. 34. 12. Or this Phrase may be emphatical, he shall foresee his Ruin hastening towards him, and not be able to prevent or avoid it; he shall sensibly feel himself sinking and perishing: which aggravates his misery: , and * ●…l▪ 75. 8. 〈◊〉. 25. 15. 〈◊〉. 14. 10. 〈◊〉 19 15. he shall drink m Not sip or taste, but drink; which word commonly notes the abundance of the thing spoken of. of the Wrath of the Almighty. 21. For what pleasure hath he in his House after him n Or, For what desire, or care, or study hath he for, or concerning (as Beth is oft used) his House, i. e. his Children. When he is dead and gone he cares not what becomes of his Children, as Irreligion commonly makes men unnatural, he is not concerned nor affected with their Felicity or misery. See Ch. 14. 21. And therefore God doth punish both him and his Children whilst he lives, v. 19, 20. Or thus: What delights can he take in the thoughts of the Glory and Happiness of his Posterity, when he finds that he is dying a violent and untimely Death? So this is a farther proof that this man is neither happy in himself, nor with reference to his Posterity. , when the number of his Months is cut off in the midst o When that number of Months which by his Constitution, and the course of Nature, he might have lived, is diminished and cut off by the hand of Violence. ? 22. * 〈◊〉 〈◊〉▪ 13. 〈◊〉. 〈◊〉 11. 34. 〈◊〉. ●…. 16. Shall any teach God Knowledge p i e. Discretion, or how to govern the World? For so you do, whilst you tell him that he must not sorely afflict the Godly, nor give the wicked much and long prosperity here. ? seeing he judgeth those q Either 1. The highest persons, whether in Earth, as the greatest Kings, or in Heaven, as the Angels, he judgeth them, i. e. he exactly knows them, and accordingly giveth sentence concerning them, as he sees fit; and therefore it is great folly and presumption in us to direct or correct his Judgements. Or 2. Those things that are high, and deep, and far out of our reach, as Gods secret Counsels and Judgements are. that are high. 23. One r To wit, either 1. One of these wicked men, of whose condition he is here speaking. Or, 2. Any one man, whether good or bad. dieth † 〈…〉. in his full strength s In a state of perfect Health, and Strength, and Prosperity; all which this Phrase implies. , being wholly at ease and quiet. 24. His ‖ 〈…〉 Breasts s The Hebrew word is not elsewhere used, and therefore it is diversely translated; either 1. Breasts. But that seems very improper here, because men's Breasts do not use to be filled with Milk. Or 2. Milk-Pails. But their fullness is common, and no sign of eminent plenty, which is here designed. Besides, the following Branch, which in job and elsewhere frequently explains the former, implies that it signifies some part of man's Body, as all the ancient Interpreters render it, either the sides, as some of them have it, or the bowels, as others. But for the following Milk, they read Fat; the Hebrew Letters being exactly the same in both words: and the Hebrews by the name of Milk do oft understand Fat. are full of Milk, and his Bones are moistened with Marrow t Which is opposed to the dryness of the bones, Job 30. 30. Psal. 102. 3. which is caused by Old-age, or grievous Distempers or Calamities. . 25. And another u Either 1. Another wicked man. Or 2. Any other man promiscuously considered, either good or bad. So hereby he shows how indifferently and alike, God deals the concerns of this Life to one and another, to good and bad. So he shows that there is a great variety in God's Dispensations, that he distributes great Prosperity to one, and great afflictions to another no worse than he, according to his wise but secret Counsel. dieth in the bitterness of his Soul x i e. With Heart-breaking Pains and Sorrows. , and never eateth with Pleasure y i e. Hath no pleasure in his Life, no not so much as at Meal-time, when Men usually are most free and pleasant. . 26. They shall lie down alike in the dust z All these worldly differences are ended by Death, and they lie in the Grave without any distinction, till the time of General Resurrection and Judgement comes. So that no man can tell who is good, and who is bad by any Events which befall them in this Life. , and the Worms shall cover them. 27. Behold, I know your thoughts a I perceive what you think, and will object, and say for your own defence. , and the Devices b Or, evil Thoughts, for so this word is oft used, as Prov. 12. 2. & 14. 17. & 24. 8. Isa. 32. 7. which ye wrongfully imagine c Or, wrist, or, violently force. For they strained both jobs words, and their own thoughts, which were biased by their prejudice and Passion against job. against me d For I know very well that your discourses, though they be of wicked men in the general, yet are particularly leveled at me. . 28. For ye say e To wit, in your minds. , where is the House of the Prince f i e. It is not where, it is lost and gone. This is spoken either 1. Of job, or his eldest Son, whose house God had lately overthrown, Or rather, 2. In general of wicked Princes or Potentates, as the following answer showeth. So the meaning of the question is, That it was apparent from common observation, that eminent Judgements, even in this Life were sooner or later the portion of all ungodly Men. ? and where are † Heb. 〈◊〉 of the Tabernacles of the wicked. the Dwelling-places of the wicked g which is added to limit the former Expression, and to show that he spoke only of wicked Princes. ? 29. Have ye not asked them that go by the way h These are the words, either 1. Of Iob's Friends, who thus continue their former Discourse by a second Enquiry: Or rather 2. Of job himself,, who answers one question with another. You may learn this, which is the matter of our debate, to wit, that good men are oft afflicted, and that wicked men do commonly live and die in great prosperity, and are not punished in this World, even from them that go by the way, i. e. either from Travellers, who having seen, and observed many Persons, and places, and events, are more capable Judges of this matter; or from any person that passeth along the highway, from every one that you meet with. It is so vulgar and trivial a thing, that no man of common sense is ignorant of it. ? and do ye not know their Tokens i i e. The Examples, or Evidences, or Signs of this truth, which they that go by the way can produce. They will show here and there in divers places the goodly Houses and Castles, and other Monuments of Power and dignity, which wicked Potentates have erected, and to this day do possess, and in which divers of them live and die. He alludes here to those Tokens▪ which are set up in high ways for the direction of those who travel in them. ? 30. * Prov. 16. 4. That the wicked k This is the thing which they might learn of Passengers. is reserved l Or withheld or kept back, to wit, from falling into common Calamities, though in truth he be not so much kept from Evil, as kept for evil, he is reserved from a less▪ that he may be swallowed up in a greater misery, as Pharaoh was kept from the other Plagues that he might be drowned in the Sea. to the day of Destruction? they m He speaketh of the same person; only the singular number is changed into the plural, possibly to intimate, that although for the present only some wicked men were punished, yet then all of them should suffer. shall be brought forth n To wit, by the conduct of God's Providence and Justice, as malefactors are brought forth from Prison to Judgement and Execution, though they be brought to it slowly, and by degrees, and with some kind of Pomp and State, as this word signifies. to † Heb. the day of Wrath. the day of Wrath o Heb. To the day of Wrath, i. e. of special and extraordinary Wrath, either to some terrible and desolating Judgements, which God sometimes sends upon wicked Princes or People: Or, to the day of the last and general Judgement, which is called in Scripture the day of Wrath: For the day of the general Resurrection and Judgement was not unknown to job and his Friends, as appears from Ch. 19 25, etc. and other passages of this Book. . 31. Who shall declare his way to his face q i e. Plainly, and whilst he lives, as the same Phrase is used, Deut. 7. 10. ? and who shall repay him what he hath done r No man can bring him to an account or punishment. ? p i. e. His wicked course and actions, and whither they lead him. His power and splendour is so great, that scarce any man dare reprove him for his sin, or show him his danger. 32. Yet s Heb. And. The pomp of his death shall be suitable to the glory of his Life. shall he be brought t With Pomp and State, as the word signifies. to the † Heb. Graves. Grave u Heb. to the Graves, i. e. to an honourable and eminent Grave: The plural number being oft used Emphatically to note Eminency, as job 40. 10. Prov. 1. 20. Lam. 3. 22. He shall not die a violent but a natural Death, and shall lie in the Bed of Honour. , and shall † Heb. watch in the heaps. remain in the Tomb x Heb. Shall watch, (i. e. have a constant and fixed abode, as Watchmen have in the watching-place) in the heap, i. e. in his Grave, which is called an heap, either because the Earth is there heaped up, or because it was adorned with some Pyramid, or other Monument raised up to his Honour. His Body shall quietly rest in his Grave or Monument, where he shall be embalmed and preserved so entire and uncorrupted, that he might rather seem to be a living Watchman, set there to guard the Body, than to be a dead Corpse. . 33. The clods of the Valley y i e. Of the Grave, which is low and deep like a Valley. shall be sweet unto him z He shall sweetly rest in his Grave, free from all cares, and fears, and troubles, Ch. 3. 17, 18. , and every man shall draw after him ‖ Heb. He shall draw every man after him, to wit, into the Grave, i. e. All that live after him, whether good or bad, shall follow him into the Grave, i. e. shall die as he did. So he fares no worse herein than all Mankind. He is figuratively said to draw them, because they come after him, as if they were drawn by his Example. , as there are innumerable dead before him. 34. How then comfort ye me in vain, seeing in your answers there remaineth † Heb. transgression. Falshood * Why then do you seek to comfort me with vain hopes of recovering my prosperity if I repent, seeing your grounds are manifestly false, and common Experience showeth, that good men are very oft in great tribulation, while the vilest of men thrive and prosper in the World. ? CHAP. XXII. 1. THen Eliphaz the Temanite answered and said: 2. * Chap. 35. 7. Psal. 16. 2. Luk. 17. 10. Can a man be profitable unto God a i e. Add any thing to his Perfection or Felicity, to wit, by his Righteousness, as the next Verse shows. Why then dost thou insist so much upon thy own Righteousness, as if thou didst oblige God by it, or as if he could not without injury afflict thee who supposest thyself to be a righteous person, though indeed thou art not so, as he saith, v. 5, 6, etc. but if thou wert really so, God is not thy debtor for it. Or, because; or, but; or yea rather: so this latter Clause is to be read without an Interrogation, and the former with it. A wise or good man (for these in Scripture-use are one and the same) doth much good to himself, he promotes his own Peace, and Honour, and Happiness by his Goodness; and having so great a reward for his Virtue, God is not indebted to him, but he is indebted to God for it. , ‖ Or, if he may be profitable, doth his good success depend thereon? as b he that is wise may be profitable to himself c? 3. Is it any pleasure d i e. Such a pleasure as he needs for his own ease and contentment, without which he could not be happy, as appears by the foregoing and following words: For otherwise God is oft said to delight in the good actions of his People, to wit, so far as to approve and accept them. to the Almighty, that thou art righteous? Or is it gain to him, that thou makest thy ways perfect e That thy Life is free from blemish, as thou pretendest, but falsely, as I shall show. ? 4. Will he reprove thee f Will, or doth, or would he reprove thee? i. e. punish thee: For this word is frequently used of real Rebukes or Chastisements, as hath been oft noted. for fear of thee g Because he is afraid, lest if he should let thee alone, thou wouldst grow too great and powerful for him, as Princes oft times crush those Subjects of whom they are afraid? Surely no. As thy Righteousness cannot profit him, so thy wickedness can do him no hurt. Or, for thy Piety or Religion, which is commonly called by the name of Fear? Doth he punish thee because thou fearest and servest him, as thou dost insinuate? No surely, but for thy sins, as it follows. ? Will he enter with thee into Judgement h And condemn thee, to wit, for the reason last mentioned, as appears from the Hebrew Text, where the words lie thus, Will he for fear of thee reprove thee, or enter with thee into judgement? ? 5. Is not thy wickedness great, and † Heb. no end to thine Iniquities. thine iniquities infinite i Thy great sins are the true and only causes of thy misery. The words may very well be rendered thus, Is not thy evil (i. e. thy punishment or affliction, which is frequently expressed by this very word) great, because (the particle and being oft used causally, as it is Gen. 18. 13. & 22. 12. & 24. 56. Isa. 39 1. & 64. 5.) thine Iniquities are infinite? Are not thy calamities procured by, and proportionable to thy sins? Thy own Conscience tells thee they are so. And therefore thou hast no reason to accuse God, nor any person but thyself. ? 6. For thou hast taken k Or, Surely thou hast taken. He speaks thus by way of conjecture, or strong presumption, when I consider thy grievous and unusual calamities, I justly conclude thou art guilty of all or some of these following crimes, and do thou search thine own Conscience, whether it be not so with thee. a pledge from thy Brother l i e. Either of thy Neighbour, or of thy Kinsman; which are both called by the name of Brother. This is added to aggravate the offence. for nought m i e. Without sufficient and justifiable cause. Which he might do many ways, either by taking what he ought not to take, Deut. 24. 6. or from whom he ought not, to wit, the poor to whom he should give, Prov. 3. 27. or when, and in such manner as he ought not, of which see on Deut. 24. 10, 11. or by keeping it longer than he should, as when the poor man's necessity requires it, or when the debt is satisfied, Ezek. 18. 16. , and † Heb. stripped the clothes of the naked. stripped the naked of their Clothing n Either by taking their Garment for a pledge, against the Law, Exod. 22. 26. or otherwise by robbing them of their Rights, all other injuries being Synecdochically comprehended under this. Qu. How could he strip the naked? Answ. He calls them naked, either 1. Because they had but very few and mean clothes, such being oft called naked, as Deut. 28. 48. 1 Cor. 4. 11. jam. 2. 15. Or 2. From the effect, because though he did not find them naked, yet he made them so. The like Phrases we have Isa. 47. 2. grind Meal, i. e. by grinding Corn make it Meal; Amos 8. 5. falsifying the deceitful Balances, i. e. by falsifying making true balances deceitful: And so here, to strip the naked, is by stripping them to make them naked. . 7. Thou hast not given water o Surely thou hast been so hard hearted as to deny a Cup of cold Water to those that needed and desired it. Water was oft times scarce and precious in those hot Countries, and was appropriated to particular persons, without whose leave other persons might not take it. to the weary p i e. To him who by reason of hard labour or Travel is weary and thirsty. So this word is used, Prov. 25. 25. to drink, and thou hast withheld Bread from the hungry q To whom it was due by God's Law, Prov. 3. 27. which also was known to job by the light of Nature. Hereby he intimates the greatness of this Sin of Uncharitableness, by ranking it with heinous crimes, whereas job (as he thought) esteemed it but a small fault, if any. . 8. But as for † Heb. 〈◊〉 of 〈◊〉. the mighty man, he had the Earth r Heb. And, or but the man of Arm, or Strength, or Power, to him was the Earth, or the Land, i. e. he had the firm possession, or free enjoyment of it. Which is meant either 1. Of job, of whom he speaks invidiously in the third person. The mighty man job possessed, and enlarged, and enjoyed his Estate without any compassion to the poor. Or rather 2. Of other rich and potent men, who had the Earth or Land, either 1. By Iob's judicial Sentence, which was generally given in favour of the rich, and against the poor: Or 2. By Iob's kindness and courtesy. The rich were always welcome to him, his house was open to them, his Land was before them, when the poor were driven away from his House and Territories. and the † Heb. 〈◊〉 or, 〈◊〉 〈◊〉 〈◊〉. 2 Kings 5. Isa. 3. 3. honourable man dwelled in it s Either by thy sentence or permission, he had a peaceable and sure possession of it. He repeateth the same thing in other words. . 9 Thou hast sent Widows t Whose helpless Estate called for thy pity. Exod. 22. 22. Deut. 24. 17, 19 away empty u Either by denying them that Relief which their poverty required, or that right which their cause deserved; or by spoiling them of their Goods, because thou knewest them to be unable to oppose thee, or to right themselves. , and the Arms x i e. All their supports and comforts, and rights. An heinous sin, but falsely charged upon job. of the Fatherless have been broken. 10. Therefore y For these and the like crimes. The cause of thy ruin is not secret from God's sovereign Power, and unsearchable Judgements, (as thou pretendest) but plain and manifest, even thy own crying sins. Snares are round about thee z Thou art encompassed with dangers and calamities. , and sudden fear a Beside thy present miseries thou art tormented with the dread and expectation of further and sorer Judgements. troubleth thee; 11. Or darkness b Either 1. A darkness and confusion of mind, so great that thou canst not discern the true cause and use of all thy sufferings Or 2. Grievous Calamities, which are oft called darkness, which are such that thou canst see no way nor possibility of escaping. Either thou art troubled with fear of further evils, as it is said, v. 10. or with the gross darkness of thy present state of misery. that thou canst not see, and abundance of Waters c i e. Plenty and variety of sore afflictions, which are frequently compared to Waters, as Psal. 18. 16. & 66. 12. Isa. 43. 2. cover thee. 12. Is not God in the height of Heaven d Surely he is; and from that high Tower he looketh down upon men, Psal. 14. 2. to behold, and govern, and recompense all their actions. whether good or bad. And therefore O job, thou art grossly mistaken, in thinking that all things in this lower world are managed by chance, and without any regard to Justice, or to just men, and not by the wise and holy Providence of God: For this is the genuine Consequence of thy great Principle, that good men suffer as deeply as any others, whilst the vilest of men are exalted and flourish. ? and behold † Heb. 〈◊〉 of 〈◊〉 S●…. the height of the Stars how high they are e Yet God is far higher than they, and from thence can easily spy all men and things here below; as the highest places afford the best prospects. . 13. And f Or, Therefore: From this true and certain principle thou drawest this false and wicked Conclusion. Or, Yet, notwithstanding this undeniable Argument. thou sayest g Thou reasonest thus within thyself, as it may seem by thy discourses. , ‖ Or, 〈◊〉 how doth God know h i e. God cannot discern, and therefore doth not mind things so far below him and distant from him. ? * Psal. 〈◊〉 & ●…9. ●…. & 73. 11. & 〈◊〉 7. can he judge through the dark Cloud i i e. Through those immense and innumerable Clouds which lie between the Heaven and the Earth, although our eyes see but few of them. ? 14. Thick clouds are a covering to him that he seethe not, and he walketh in the circuit of heaven k His conversation and business and delight is in the higher and heavenly World, which is worthy of his care, but he will not disparage nor burden himself with the care of this contemptible spot of earth: which was the opinion of many heathen Philosophers, and, as they fancied, was Iob's opinion also. . 15. Hast thou marked the † 〈◊〉. 〈◊〉 way. So old way l Heb. The way of antiquity, i. e. of men living in ancient times, or former ages: By this way is here meant, either 1. their course or common practice: Or 2. their end or success; as the way is taken, 1 Sam. 9 6, 8. and as death, which is, and is called the end of all men, Eccles. 72. is also called the way of all the earth, Jos. 23. 14. 1 Kings 2. 2. which wicked men have trodden? 16. Which were cut down out of time m i e. Before their time; who died a violent and untimely death. , † 〈…〉. whose foundation was overflown with a flood n Who together with their foundation; to wit, the earth and all their supports and enjoyments in it, were destroyed by the general Deluge; which doubtless was very well known to them, because they lived not long after it; and which was most proper for this Argument. Or, whose foundation, i. e. all their power, and riches, and policy, upon which they build all their hopes and happiness, was like a flood poured forth; which made a great show and noise for a time, but speedily vanished and came to nothing. . 17. * 〈…〉. Which said unto God, Depart from us: and what can the Almighty do ‖ 〈…〉. for them o He reports Iob's words, Chap. 21. 14, 15. (where they are explained) but to a contrary purpose. job alleged them to show that they prospered notwithstanding their professed wickedness; and Eliphaz produceth them to show that they were cut off for it. ? 18. Yet he filled their houses with good things p Yet it is true, that for a time God did prosper them, as he did thee; which also was the aggravation of their sin, and that which hastened their ruin: but at last, and in due time, God cut them off in a tremendous and exemplary manner▪ as he will also do thee, if thou dost not repent. : but * Ch. 21. 16. the counsel of the wicked is far from me q He repeats Iob's words, Ch. 21. 16. not without reflection and some kind of derision: Thou didst say so, but without sufficient reason and against thy own principle, that God carries himself indifferently towards good and bad; but I who have observed God's terrible judgements upon wicked men, have much more reason to abhor their counsels which had so sad an issue. . 19 * 〈◊〉 107. 42. The righteous see it r Whom God oft spares in common Calamities, and makes them to survive and see the destruction of the wicked; as Noah, Lot, etc. , and are glad s Not that they insult over, or rejoice in the ruin of any men, but because they delight in the vindication of God's honour, and justice, and holiness, which is conjoined with the destruction of his enemies, and which is and aught to be dearer to them than all the interests of men. : and the innocent laugh them to scorn t They justly deride them or their vain and yet strong confidences which are now destroyed, and for their profane contempt of God and of his judgements which now they feel, and for their deep and crafty counsels which are now frustrated and turned against themselves. . 20. Whereas u Or, when; or, seeing that, or Because: for this Hebrew particle In, is oft used for Chi. And so the following words may contain the reason of the joy and laughter of the Innocent mentioned, v. 19 because when wicked men are destroyed, they are preserved; because our substance, i. e. our souls and bodies, and subsistence was not cut down. He should have said their substance, i. e. the substance of the righteous; but he changeth the person, and saith, our substance; either as including himself in the number of righteous persons, and thereby intimating that he pleaded the common cause of all such, whilst job pleaded the cause of the wicked, as is elsewhere observed: or because he would hereby thankfully acknowledge some eminent and particular preservation given to him amongst other righteous men: or because he and his brethren were of the same substance with, and descended from the loins of them whom God had miraculously preserved, when others round about them were cut off; as God had done for Abraham and his posterity, of which race these are conceived to have been. And a like change both of person and number we find, Host 12. 4. He found him (i. e. jacob in Bethel) and there he spoke with us; i e. with him, as representing us, and for all our good. our ‖ Or, state. substance is not cut down, but ‖ Or, their 〈◊〉. the remnant x All that was left undestroyed in the general calamity. Or, their excellency, all their desirable and delectable things. of them y i e. Of those who are opposed to the righteous, and in whose destruction the righteous rejoiced. the fire consumeth. z To wit, of God's wrath: some dreadful judgement, either proper fire, possibly that which destroyed Sodom and Gomorrah, which such knowing and inquisitive persons could not be ignorant of as a thing done near their times and places; or some other sore calamity; for such oft come under the name of fire. But this whole Verse is and may be otherwise rendered, and that Interrogatively▪ Is not, (or rather, Was not, the Hebrew Prefix, he, being here understood, after the manner of the Language, from v, 15. where it is expressed) our substance (i. e. almost all our nature and kind) cut off (almost all destroyed in the flood) and did not the fire consume a remnant of them; i. e. of Mankind, and of ungodly men, in Sodom and Gomorrah? 21. Acquaint now thyself ‖ That is, with God. with him a i e. With God, as appears both from v. 23. where he is expressed, and from the nature of the thing, there being no other way to happiness. Renew thy acquaintance and converse with God by prayer, which thou hast restrained, Chap. 15. 4. and repentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his Commands, and diligent care to serve and enjoy him; and be no longer estranged from God, as thou now art. , and be at peace b This is either 1. a promise, the Imperative being put for the Future of the Indicative Mood, and so thou shalt have peace; i. e. Prosperity and happiness: Or, rather 2. a Counsel or Command, If God be an enemy to thee, as thou sayest he is, reconcile thyself to him by true repentance, and earnestly seek his favour and friendship, and do not provoke him further by thy false and wicked speeches of him, or by thy froward carriage to him: And whereas thou art full of unquietness and rage against God, learn to possess thy soul in patience, give over murmuring against him, and get a composed▪ and quiet, and submissive mind and heart; which is called peace, judg. 6. 23. & 19, 20. Isa. 57 21. Thus far is the Command or Exhortation; now followeth the Promise. : thereby c i e. By following these Counsels. good shall come unto thee d Thou shalt be freed from all thy Calamities, and enjoy all the happiness which thy heart can desire. . 22. Receive, I pray thee, the law from his mouth e Take the Law and Rule whereby thou governest thy thoughts and words, and whole life, not from profane Heathens, whose Opinion concerning God's Providence thou hast embraced, nor from thy own vain imaginations or violent passions, which have led thee into thy present errors and miscarriages, but from God, and from his Word, and from his Law which is written in thy own mind, and from the Doctrines and Instructions of the holy men of God; who are all of our mind in this matter. , and lay up his words in thine heart f i e. Do not only hear them with thine ears, but let them sink into thy heart, being received there by hearty affection, and fixed by serious and frequent, and practical consideration of them, Psalm 119. 11. Matth. 13. 19, etc. Luke 2. 19, 51. . 23. * Ch. 8. 5, 6. & 11. 13. If thou return to the Almighty g Or, home to the Almighty; or, so as to reach to the Almighty and be joined to him. The Hebrew Phrase is extraordinary, and emphatical, and implies a thorough and effectual turning not only from sin (which an Hypocrite may do in great part at least for a time upon carnal Motives, and without any respect or love to God) but also unto God, so as to love him and cleave to him, and sincerely devote a man's self to his fear and service. And he expresseth it in this manner, because he thought job to be an Hypocrite, and therefore counselleth him to turn to God in another and better manner than he had done; to wit, with all his heart, and not feignedly. , thou shalt be built up h God who hath pulled thee down in thy Estate and Honour, and Children, will repair thy Ruins, and give thee more Children, which is oft called building; as Gen. 16. 2. Exod. 1. 21. Ruth. 4. 11. and bless thee with prosperity and happiness, as building signifies, jer. 42. 10. & 31. 4. , thou shalt put away iniquity far from thy tabernacles i This may be either 1. a Condition upon which God makes the following Promises, If (which Particle may be repeated out of the former part of the Verse) thou shalt put away, etc. i. e. If thou shalt effectually purge thyself and family from all sin, and keep thyself and them, as far as thou canst, from all appearances and occasions of sin▪ which is the duty of all, and the practice of true Penitents. Whereby he seems to reflect upon job as if he had been faulty and negligent in the government of himself or Children, notwithstanding his sacrificing for them, Chap. 1. Or rather 2. a Promise, because the Conditions required had been expressed together, v. 21, 22. and in the beginning of this Verse, after which he comes to the Promises, and gins with this, thou shalt be built up, and so proceeds to other Promises; and therefore it seems not probable that he should return to the Conditions again, and mix the Conditions and Promises together, which he hath so carefully separated in these Verses. And so it is either 1. a spiritual Promise, If thou dost sincerely repent, God will give thee more grace effectually to reform thyself and family, according to that rule, To him that hath, shall be given. Or 2. a temporal Promise, Thou shalt put away iniquity or injury, or perverseness (i. e. either perverse and injurious men: Or God's judgements, or the punishments of thy sins; as iniquity is very oft used) far from thy tabernacles; i e. from all thy Dwellings, and Tents, and Possessions; no hand of violence shall come near them, no evil plague shall come upon thy own habitation, or upon the habitations of thy Children, as lately it did for thine and their sins. . 24. Then shalt thou lay up gold k Solid or choice Gold, as the word signifies. ‖ Or, in the dust as dust l i e. In great abundance. Or, upon the dust, or ground: It shall be so plentiful, and therefore vile, that thou shalt not lock it up in Chests and Treasuries, but scatter it any where, and let it lie even upon the ground. , and the gold of Ophir † Heb. in, or among the stones. as the stones m As plentifully as if the pieces of Gold were but so many pebble stones, which are to be found in and near every Brook. Or, for the stones, i. e. in stead of them. Or, in the rock, or among the rocks: Gold shall be so abundant that thou mayst lay it any where, even upon or among the Rocks. of the brook. 25. Yea, the Almighty shall be thy ‖ Or, gold. defence n God by his special and watchful Providence shall protect thee from all dangers and calamities. Heb. thy defences or munitions. One God shall keep thee as safely as many munitions. , and thou shalt have † Heb. silver of strength. plenty of silver o Heb. silver of strength, i. e. which by God's blessing shall be thy defence, Eccles. 7. 12. Or, silver of heights, i. e. high and heaped up like a Mountain. . 26. For t So this Verse contains a Reason why he might confidently expect all those former outward blessings, because he should have God's favour, which is the spring and foundation of them. Or, Surely: Or, Yea moreover; for this Particle chi, is sometimes used by way of aggravation or amplification, as Gen. 45. 26. 1 Sam. 14. 41. Isa. 7. 9 & 32. 13. And this suits very well here; yea God will do greater things than these for thee. thou shalt have thy delight in the Almighty q Thou shalt find delight not only in these outward comforts, but also and especially in God, whose Face shall shine upon thee, who shall give thee these things not in anger and wrath, as he doth to wicked men, but as pledges of his love and favour to thee, and of those greater and eternal blessings which he hath in store for thee; and accordingly thou shalt delight thyself in worshipping, enjoying, obeying, and serving God in and with all his mercies. , and shalt * Ch. 11. 15. lift up thy face unto God r i e. Look up to him by meditation and prayer, not as now thou dost, with horror and grief, which is signified by a dejected Countenance, 2 Sam. 2. 22. Luke 18. 13. but with cheerfulness and confidence, as this Phrase oft notes, as Luke 21. 28. See on job 11. 15. . 27. * Psal. 50. 14, 15. Thou shalt make thy prayer unto him, and he shall hear thee s i e. Answer thy prayers, and not disregard them, and hid himself from thee, as now he doth. , and thou shalt pay thy vows t i e. Thou shalt obtain those blessings for which thou didst make Vows to God, and therefore according to thy Obligation, shalt pay thy Vows to him. The Antecedent is here supposed and understood out of the Consequent. . 28. Thou shalt also decree a thing, and it shall be established u Thy purposes and designs shall not be disappointed, but effected and ratified by God; which is a great satisfaction, unto thee, and the light shall shine upon thy ways x In all thy counsels, and courses, and actions, God shall give thee the light of his direction and governance, and of comfort and success; and thou shalt not be in such a dark and doubtful, and perplexed condition as now thou art. . 29. When men are cast down y Heb. When they (i. e. they who do this work. It is an Indefinite and impersonal speech, which is very common in the Hebrew Language) shall cast down or overthrow; either 1. proud and wicked men, as may be guessed by the opposition of the humble and innocent, who should be saved, whilst these were destroyed. So the sense is, when there shall come a general calamity which shall sweep away all the wicked round about them. Or 2. Thee or thine; which Pronoun is oft understood. So the sense is, when through God's permission thou shalt be brought into some trouble, which God sees fit for thee. , than thou shalt say z Within thyself with good assurance and confidence. , There is lifting up a Or, there shall be lifting up, either 1. for them, if they repent and humble themselves, they shall be preserved or restored. And this thou wilest assure them of from thy own experience. Or 2. for thee and thine: God will deliver thee, when others are crushed and destroyed. : and b Or, for, this Particle being oft put causally, as hath been formerly noted. So the following words contain a Reason why he might confidently say, that there would be such a lifting up for a person so humbled. he c i e. God, unto whom only salvation belongeth, Psalm 3. 8. shall save d Either 1. eternally; or 2. temporally; to wit, from the evils here mentioned. * Jam. 4. 6. 1 Pet. 5. 5. † Heb. him that hath low eyes. the humble person e Heb. Him that hath low or cast down eyes: Which phrase may here note, either 1. humility and lowliness of mind and disposition, as pride is oft expressed by high or lofty looks, as Psalm 18. 27. & 101. 5. & 131. 1. Prov. 6. 17. And so this is a tacit admonition and reproof for job, whom, for his confident justification of himself, and his contemptuous expressions and censures concerning them, they judged to be guilty of intolerable pride of heart. Or 2. Lowness of Estate or Condition, as james 1. 10. So it notes him whose Eyes and Countenance are dejected by reason of his great troubles and miseries; as on the contrary, prosperity makes persons lift up their Eyes and Faces. . 30. He f i e. God, as v. 29. whose Prerogative it is to give deliverances. shall deliver g To wit, upon thy request, as the following Clause showeth: God will hear thy prayers even for others: which is a great honour and comfort; and much more for thyself. the Island of the innocent h Not only thyself, when thou shalt become innocent and pure, but for thy sake he will deliver the whole Island (or Country, that word being oft used not only for such Lands or Countries as were separated from Canaan by the Sea, as is commonly observed, but also for such as were upon the same Continent with it, as appears from Gen. 10 5, etc. Psalm 72. 10. & 97. 1. Isa. 41. 5.) in which thou dwellest▪ Or, the guilty, or him that is not innocent: For the word here rendered Island, is sometimes used for not, both in Scripture, as 1 Sam. 4. 21. Prov. 31. 4. So the sense is, God will have so great a respect to thy innocency and purity, that for thy sake he will deliver those that belong to thee, or live with thee or near thee, though in themselves they be sinful Creatures and ripe for destruction. See Gen. 18. 32. : ‖ Or, the innocent shall deliver 〈◊〉 〈◊〉 and it i To wit, the Island. Or, he, i. e. the guilty person. is delivered by the pureness of thine hands k i e. By thy prayers proceeding from a pure heart and conscience, when thou shalt lift up pure hands to God in prayer, as it is expressed, 1 Tim. 2 8. Whereby as he asserts the prevalency of the righteous man's prayers with God▪ for mercy both for himself and others; and by this Argument he persuadeth job to repentance: so withal he allegeth this as an Argument or evidence that job did not stretch out pure hands to God in prayer, as he pretended, because his prayers could not prevail for the preservation of himself or his Children, and much less for others at a greater distance. . CHAP. XXIII. 1. THen Job answered and said, 2. Even to day a i e. Even at this time, notwithstanding all your promises and pretended consolations, I find no ease nor satisfaction in all your discourses: And therefore in this and the following Chapters, job seldom applies his discourse to his Friends, but only addresseth his speech to God, or bewaileth himself. is my complaint bitter b i e. I do bitterly complain, and have just cause to do so. But this Clause is and may be otherwise rendered: Even still (Heb. at this day) is my complaint called or accounted by you rebellion or bitterness? or the rage of an exasperated mind? Do you still pass such harsh censures upon me after all my declarations and solemn protestations of my Innocency? Heb. my hand, passively; i. e. the hand or stroke of God upon me, as the same phrase is used, Psal. 77. 2. and mine arrow, job, Chap. 34. 6. : † Heb. 〈◊〉 〈◊〉 my stroke c is heavier than my groaning d i e. Doth exceed all my Complaints and expressions: So far are you mistaken that think I complain more than I have cause. Some render the words thus, My hands are heavy (i. e. feeble and hanging down, as the Phrase is, Heb. 12. 12. My strength and spirit faileth) because of my groaning. . 3. * Ch. 13. 3. O that I knew where I might find him e To wit, God, as his Friends well knew, and the thing itself showeth: Thou bidst me acquaint myself with him, Chapter 22. 21. I desire nothing more than his acquaintance and presence; but alas he hides his Face from me that I cannot see him, nor come near him. ▪ that I might come even to his seat f i e. To his Throne or Judgment-seat to plead my Cause before him, as it here follows Verse 4. not upon terms of strict justice, but upon those terms of grace and mercy upon which God is pleased to deal with his sinful Creatures: See before Chapter 9 34, 35. & 16. 21. & 17. 3. And this my confidence may be some evidence that I am not such a gross Hypocrite as you imagine me to be. . 4. I would * Ch. 13▪ 3▪ 1▪ order my cause g i e. Orderly declare the things which concern and prove the right of my Cause; before him h not only debating the Controversy between my Friends and me, concerning my sincerity or hypocrisy before God, as a Witness or Judge; but also pleading with God as a Party, and modestly enquiring whether he doth not deal more rigorously with me than I might reasonably expect, wherein I desire no other Judge but himself. , and fill my mouth with arguments i To prove my Innocency and sincerity towards God, and consequently that I am severely used. . 5. I would know the words which he would answer me, and understand what he would say unto me k I long to know what he would say either to prove me an hypocrite, or to justify his harsh proceed against me; and if he should discover to me any secret and unknown sins, for which he contendeth with me, I should humble myself before him, and accept of the punishment of mine Iniquity. . 6. Will he plead against me with his great power l i e. Oppress me with his sovereign and absolute Power, as men do those whom they cannot fairly and justly conquer? ? No, but he would put strength in me m The word Strength, or Power, being fitly supplied out of the former branch of the Verse, as is very usual in Scripture. He would not use his power against me, but for me; by enabling me to plead my Cause, and giving Sentence according to that Clemency and Benignity, which, according to his gracious Covenant he useth towards his Children. Or, He would put or sit his heart (this very Verb of putting, or setting, being elsewhere used in this defective manner, for putting or setting the Heart, as job. 7. 17. Isa. 41. 10. as it is fully expressed, Isa. 57 1. Ezek. 40. 4. & 44. 5.) upon (the Preposition Beth, in, being sometimes used for all, upon, as Neh. 2. 12. Isa. 21. 13.) me, to wit, to hear me and all my reasons meekly, and to judge favourably, and to help and deliver me, as that and the like Phrases commonly signify in Scripture use. . 7. There n At that Throne of Grace, as it is called, Heb. 4. 16. where God lays aside his Majesty, and Power, and judgeth according to his wont Grace and Clemency. the Righteous o Such as I do and dare avow myself to be, to wit, in sincerity, though not in perfection. might dispute with him p Humbly and modestly propounding the grounds of their confidence, and the Evidences of their Righteousness. : so q Upon such a fair and equal hearing. should I be delivered for ever from my judge r Either 1. From the severe Censures of all corrupt and partial Judges, such as you my Friends are. Or rather 2. From the damnatory sentence of God; for he is not only pleading before him, but also with him. He would give sentence for me, and against himself. This and some such Expressions of job cannot be excused from Irreverence towards God, and too great a confidence in himself; for which therefore God sharply reproves him hereafter, and job abhorreth himself. . 8. * Chap. 9 12. Behold, I go forward s i e. Towards the East, which in Scripture is accounted the forepart of the world, as the Hebrew name of it signifies, because of the light of the Sun, which ariseth there, and draweth the Eyes of men towards it. , but he is not there t To wit, so as I would have him, as a Judge to hear and determine my cause, of which he is here speaking: For otherwise he knew and believed that God was essentially present in all places. ; and backward u i e. Towards the West. So also the North is called the Lefthand, and the South the Right-hand, v. 9 because so they all are to a man who looks towards the East. He names all the several parts of the World to show▪ his eager desire and restless endeavours to find out God, and to present himself before him. , but I cannot perceive him: 9 On the Left hand where he doth work x To wit, in a special and peculiar manner, more than in other parts of the World; for so indeed God did work in those parts which were Northward from job, because there Mankind (among whom God delights to be and to work) were most numerous, and most ingenious to discern God's works. There also was the Seat of the Assyrian Empire, which was eminent in Iob's time, and afterwards of the other successive Empires. In and by all which God did many great and glorious works: But this Hebrew word is by others, and that very properly and fitly rendered, when or whilst he worketh, to wit, in an eminent manner. So this is added to aggravate Iob's unhappiness. We may certainly find any man when and where he is working: But I, saith he, search for God even when and where he is working, and yet cannot find him out. , but I cannot behold him: he hideth himself y To wit, from me. He withdraweth his favour, and will not afford me his presence and audience. on the Right hand, that I cannot see him z Either 1. I cannot discern his Counsels, and Ways, and the Reasons of his severe deal with me. Or rather 2. He doth not appear to me as a Judge to examine my Cause and Arguments, but condemns me without hearing me. : 10. But a Though I cannot see him, yet my comfort is, that he seethe me and my heart, and all my Actions. Or, For, as this particle commonly signifies. So this Verse contains a reason why he so vehemently desired that he might plead his cause with or before God. he knoweth † Heb. the way that is with 〈◊〉▪ the way that I take b He cannot be deceived nor blinded, either by the artifices of bold Accusers or Advocates, or by his own misapprehensions or passions, but he exactly knows the way that is with me, i. e. the disposition of my heart, and the whole course or manner of my Life. : when he hath tried me c If he would examine me throughly, which above all things I desire. , I shall come forth as Gold d Which cometh out of the Furnace pure from all dross. I: would appear upon a fair hearing that I am free, though not from all sin, as he had confessed before, yet from that hypocrisy, and those gross enormities wherewith my friends charge me. . 11. My Foot hath held e his steps f i e. Made a free and fixed choice and taken fast hold of them, been firmly and strongly settled, and resolved to continue in them, as the word signifies. , his way have I kept and not declined g Either 1. Actively, the steps or ways in which God himself walks, the paths of Holiness, Justice, Mercy, etc. wherein he walked with, or after God, as the Phrase is, Gen. 5. 24. 2 Kings 23. 3. following his Example. Or 2. Passively, the steps or paths which God hath appointed men to walk in, as Ch. 21. 14. . 12. Neither have I gone back h i e. Not turned aside to any crooked or sinful path or course of Life, human Infirmity excepted. Heb. I have hid, or laid it up, as men do their best Treasures, or what they most love and value. The Phrase notes an high estimation of it, an hearty affection to it, and a diligent care to preserve it. from the Commandment of his Lips, † Heb. I have hid, or laid up. I have esteemed i the word of his Mouth more than ‖ Or, my appointed portion. my necessary food k Or, my appointed food, or my daily portion, i. e. that food or provision which is necessary for the support of my Life, as this word is used, Gen. 47. 22. Prov. 30. 8. & 31. 15. which is more prized and desired than all the riches in the world. . 13. But he is in one mind l i e. Notwithstanding all these Evidences of my sincere Piety, and all my Prayers to him, he still continues in the same mind and course of afflicting me. Or, But he is, i. e. if he be, against one, or against any man, as that word is oft used, as he now setteth himself against me. Or, But he is one, the Hebrew prefix Beth, being here the note of a Nominative Case, as it is job 18. 8. Psal. 68 5. Host 13. 9 and elsewhere. So the sense is, But why do I waste words to no purpose? All my former constant Integrity, and my present profession of it gives me no ease▪ he is still one and the same, constant, unchangeable in his purposes and counsels of proceeding against me. Or, he is alone, and there is none besides him, who can either restrain, or advise, or move him. , and * Chap. 9 12. 13. & 12. 14. who can turn him m No man can change his Counsels or course, or incline him to show favour to me. He is most absolute and free to do what he pleaseth, and he dealeth with me accordingly, and not by those milder Methods which he useth towards other men. ? and what * Psal. 115. 3. his Soul desireth even that he doth n He will not do what I please or desire, but only what pleaseth himself. . 14. For he performeth the thing that is appointed for me o Or, he will perfect, or finish my appointed portion, i. e. those calamities which he hath allotted to me for my portion, which as he hath begun to lay on me, so he is resolved to make a full end of them. : and many such things are with him p There are many such examples of Gods proceeding with men in way of absolute Sovereignty and Severity, and his Counsels and Providences, though always just, yet are oft secret, and we cannot discern the reasonableness or equity of them, which is my case. . 15. Therefore q In consideration of his glorious Majesty, and sovereign, and irresistible power, by which he can do whatsoever pleaseth him, without giving any account of his matters. am I troubled at his presence r When I present him to my thoughts. Or, when he appears or manifesteth himself to me. Or, for fear or dread of him; or, by reason of him. : when I consider I am afraid of him. 16. For God maketh my heart soft s Or, tender. He hath bruised, and broken, or melted it, so that I have no Spirit, nor Courage, nor Strength in me, as this o●… the like Phrase is used, Deut. 20▪ 3. Psal. 39 11. Isa. 7. 4. jer. 51. 46. and the Almighty troubleth me: 17. Because I was not cut off t Because God did not cut me off by death. before the darkness u i e. Before these dark and dismal miseries came upon me. Or, before the Face, or by reason of the darkness, i. e. That God hath not yet cut me off by these calamities, but prolonged my days under them, that he might increase my torment. ; neither hath he covered the darkness from my face x So that I might no longer see, or feel my Miseries, but might be taken out of them by my long desired death. Seeing (and consequently having before one's face) is oft put for experiencing, for enjoying good, or feeling evil, as job 20. 17. Psal. 16. 10, etc. Or, but he hath covered darkness, to wit, death, which is so called, I●…b. 10. 21, 22. and elsewhere, from my Face, i. e. he will not allow me the favour to see death. . CHAP. XXIV. 1. WHy seeing * Act. 1. 7. times are not hidden from the Almighty, do they that know him, not see his days a The sense of the words according to this Translation is this, Why (how comes it to pass) seeing times, (i. e. the several times of every man's Life, how long he shall live, or the fittest seasons and opportunities (which are oft called times, as Gen. 24. 11. Psal. 31. 15. & 119. 126. Acts 1. 6, 7.) for every action, and particularly for the punishment of wicked men, about which the present controversy was) are not ●…idden from, or unknown to the Almighty God, (i. e. seeing all times and men that live, and things that are done, or to be done in their times and seasons, are exactly known to God,) do they that know him (i. e. who love and obey him, as that word is oft used, as Psal. 9 10. & 36. 10. & 91. 14. or they who observe and regard his ways and works done in the world) not see (whence is it that they cannot discern) his (i. e. God's) days? i. e. his times and seasons which he takes for the punishment, of ungodly men, which if they were constant and fixed in this Life, as you pretend they are, they would not be unknown to good men, to whom God useth to reveal his secrets, and they could not be unobserved by so many good men who make it their business to mind and study the works of God. and especially the course and Methods of his Providence towards good and bad men. The times or days of Gods executing Judgements upon sinners are frequently called the days of the Lord, as Isa 2. 12. & 13. 6. jer. 46. 10. Compare job 20 28. Prov. 6. 34. Act. 2. 20. as the time of man's judging is called man's day, 1 Cor. 4. 3. But this Verse is in part, and may very agreeably to the Hebrew Text be rendered and interpreted thus, Why or how are not times (i. e. the times and seasons appointed for the punishment of evil-doers, about which the Dispute was) ●…idden or reserved by or with God (i. e. kept as a secret in his own Breast, and concealed from the knowledge of Mankind: How can you say or think with any colour that these times are fixed and manifest to all men, and that sinners are constantly punished in this Life, and that so notoriously that all good men see it, as was said, Chap. 22. 15,— 19) seeing (as the particle vau is rendered, Chap. 19 28. or for, as it is frequently used) they that know him (that give themselves to understand and consider his do in the world, who of all men are most likely to know this, if it were true and certain) do not see his days, to wit of punishing the wicked in this Life, as was said before. And this he mentions as a fit Preface to usher in the following Discourse concerning the manifold wickedness of Men, and withal their present impunity. ? 2. Some remove the Landmarks b Or, they (i. e. the wicked, of whom he here treats) touch (to wit, in an unlawful manner, and with evil design, as this word is oft used, as Gen. 26. 11, 29. Ruth 2. 9 so as to invade, or possess, or remove,) the Landmarks, by which men's Lands are discerned, and their proprieties secured, that so they may enlarge their own border by diminishing their Neighbours. Which is so horrid an Act of Injustice, that it hath not only been severely forbidden by God, Deut. 19 14. & 27. 17. Prov. 22. 28. & 23. 10. but also declared execrable by the Heathens; among whom it was permitted to any man to kill him that did it. ; they violently take away flocks, and ‖ Or, feed them. feed thereof c Or, feed them. They do not hid or kill them, but openly feed them, either in their oppressed Neighbours ground, which, by taking away the Landmarks, they have made their own, or in their own Pastures without any remorse, or shame, or fear of punishment, either from God or men. . 3. They drive away the Ass d Either the asses, the singular number being used collectively. Or he saith the Ass, to aggravate their sin, that they rob him who had but one Ass. Compare 2 Sam. 12. 2, 3, 4. of the Fatherless e Whose helpless condition required their pity and mercy. , they * Chap. 22. 6. take the Widow's Ox f Thereby depriving her not only of the Ox itself, but of all the benefit of its labours, by which she sustained her Life. for a Pledge g Contrary to God's Law, first written in men's Hearts, and afterwards in holy Scripture, Exod. 22▪ 26, 27. Deut. 24. 6, 10, etc. . 4. They turn the needy out of the way h Either 1. Out of the way of Piety and Justice. They engage them to take evil courses by their Examples, or Promises, or threaten. Or. 2. Out of their right. Or 3. Out of their course and way of living. Or rather (as the word properly signifies, and as the next clause explains it) out of the high way, out of the path or place in which these wicked oppressors walk and range. They labour to keep out of their way and sight for fear of their further injuries and oppressions. : * Pro. 28. 28. the poor of the Earth hid themselves i For fear of these wicked Tyrants and Persecutors. together k For their mutual comfort and defence against those who should invade or disturb them there. Or, alike. Though some of the poor are more nearly related, or have been more serviceable to these oppressors, yet none of them can escape their rage and violence. . 5. Behold, as wild Asses l which are wild, and lawless, and unteachable, and fierce, and greedy of Prey, or Food, which they snatch out of the goods or labours of the Husbandman: in all which they are fit emblems of these men. Or, these wild-men. For so this word signifies, Gen. 16. 12. as elsewhere wild Asses. The particle, as, is not in the Hebrew. in the desert m Which is the proper Habitation of wild Asses, jer. 2. 24. If this be understood of the wild men, he placeth them in the Dis●…t and Wilderness, either because they by their spoils and violences have destroyed or driven away the people, as is intimated Verse 4. and thereby turned populous places into Deserts; or because such places as have but few Houses and Inhabitants, (which are o●…t so called, as Gen. 21. 20, 21. jos. 15. 61, 62. 1 Kings 2. 34. & 9 18. Isa. 42. 11. Matth. 3. 1.) are most fit for their Robberies. , go they forth to their work o i e. To spoil and rob, which is their constant work and trade. , rising betimes for a Prey: the Wilderness yieldeth food for them p They are so diligent and industrious in that work, that they will fetch food for them and theirs, even out of Desert-places in which the Owners can very hardly subsist. , and for their Children. n Either 1. the poor whom they spoilt and drove away from their own former habitations into Deserts, where they hide themselves, and wrought hard for a subsistence. Or rather 2. the Oppressors, who are more fitly compared to wild Asses, and more truly said to seek for prey, than those poor oppressed persons mentioned v. 4. and of whom he speaks both in the foregoing and following Verses. , q Or servants; for the word signifies both children and servants, even the whole Family. 6. They r Either the poor, who are forced to gather in the Corn and Grapes of their wicked Oppressors: Or rather 2. the Oppressors, of whom he speaks, v. 4, 5, & 7. reap every one his † Heb. 〈◊〉 〈◊〉, or 〈◊〉. corn s i e. The Corn of the wicked, as it is in the next Clause. Or, that which is not their own; as the Seventy, and Chaldee, and Vulgar Latin translate it, reading the Hebrew as two distinct words: They reap other men's labours. in the field t i e. In the Field of the right Owner from whom they take it. He notes their great power and boldness, that they did not come suddenly and carry away their Corn when it was laid up in the Barns, or in heaps, but they proceeded leisurely, and stayed to reap the Corn, and by degrees carried it away; as it were in triumph, not fearing any interruption or hindrance either from God or man. : and † Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they gather the vintage of the wicked u Of such as themselves: So they promiscuously rob all, even their own Brethren in iniquity: whereby also he may intimate the righteous ●…udgment of God in punishing one wicked man by another, and in depriving men of those goods which they ●…ad wickedly gotten. Or, the wicked (the Singular Number being used collectively for the Plural, as is frequent, the Oppressors) gather the vintage; to wit, belonging to other men. . 7. They cause the naked x i e. Those whom they have made naked, whom they stripped of their garments and cover; so far were they from exercising justice or charity towards them. to lodge y To sleep in the night, which is the coldest season. without clothing z Without Bed-cloaths to cover them. Compare Deut. 24. 13. , that they have no covering in the cold a Of the Night of the Winter-season. This Verse is and may fitly be rendered thus▪ They cause men to lodge naked, because they have no clothing, (i. e. because they leave them nothing wherewith they can clothe themselves) and not covering in the cold: They leave them neither raiment to wear in the Day, nor a covering for the Night. . 8. They b i e. The poor being stripped of their Raiment, and forced away from their houses. are met with the showers of the mountains c With the Rain-water which in great showers runs down from the rocks or mountains into the caves or holes in the sides of them, to which they fled for shelter. , and embrace the rock d i e. Are glad when they can find a Cavern or Cleft of a Rock in which they may have some protection against the Injuries of the Wether, and an hiding-place from the fury of their Oppressors. Compare Lament. 4. 5. for want of a shelter. 9 They e The wicked Oppressor, as is manifest from the following words. pluck the fatherless from the breast f Either out of cruelty, not sparing poor Insan●…s, but killing them: or out of covetousness, and with design either to sell the Mother, or to employ her in their work to which they so strictly confine her, that they will not allow any of her time or strength for the suckling of her Infant. , and take a pledge of the poor g Of which see the Notes on Chapter 22. 6. . 10. They cause him h The poor oppressed person. to go naked without clothing i Leaving him nothing, or next to nothing to cover him in the Daytime, when he should go abroad to his labour to get his living, but cannot for want of clothes to cover his nakedness. and they take away the sheaf from the hungry k That single Sheaf which the poor man had got with the sweat of his Brows to satisfy his hunger, they unhumanely take away, and added it to their own Stores and full Barns. Or, they are hungry; or they sent them away hungry; those words being repeated cut of the former Clause of the Verse, as is most usual●… which took or carried the sheaf, or their sheaves; i e. which re●…ped and gathered in the rich man's Corn, for which they received injuries in stead of a just Recompense for their labour; and that when God's liberality, and the bounty of the earth to them invited and obliged them to kind and generous actions to others. . 11. Which make oil within their walls l To wit, the poor man last mentioned. Either 1. within their own Walls, i. e. in private and secret places for fear of the Oppressors. Or rather 2. within the Walls of the rich Oppressors for their use and benefit: For the poor, alas! had no Walls nor Houses, nor Olive-yards nor Vine yards left to them, but they were violently spoiled of and drive●… away from all those things as was said in the foregoing Verses. , and tread their wine-presses m i e. The Grapes in their Wine-presses, by a Metonymy of the thing containing, for the thing contained. , and suffer thirst n Because they are not permitted to quench their thirst out of the Wine which they make, though their labours both need and deserve refreshment. . 12. Men groan o Under the burden of Injuries and grievous Oppressions. from out of the city p Not only in Deserts or less inhabited places where these Tyrants have the greater opportunity and advantage to practise their Villainies, but even in Cities where there is a face of Order and Government, and Courts of Justice, and a multitude of people to observe and restrain such actions; whereby they▪ plainly declare that they neither fear God no●… reverence man. , and the soul q Either 1. properly their Soul sympathising with the Body, and being grieved for its insupportable miseries, crieth to God and men for help. Or rather 2. the life or blood (which oft cometh under th●… name) of those who are there wounded unto death, as this word properly signifies, 〈◊〉. 30. 24. crieth aloud unto God for vengeance, Gen. 4. 10. Re●…. 6▪ 9, ●…0. whereby God might seem in some sort obliged to punish them, and yet he did not, as the next words declare. of the wounded crieth out: yet God layeth not folly to them r So the sense is, Yet God doth not impute or lay to their charge this folly or wickedness, which in Scripture is commonly called folly; i. e. He takes no notice of these horrid Oppressions, no●… hears the Cries of the Oppressed, nor punisheth the Oppressors. Or, Yet God (who seethe and permitteth all this) disposeth or ordereth, or doth, (for all these things this Hebrew Verb signifies) nothing which is absurd, or foolish, or unsavoury▪ i. e. doth nothing in this permission and connivance unworthy of himself, or which a wise and considerate man cannot relish or approve, or which is not in itself righteous and reasonable, though we do not always discern the reasonableness of it. . 13. They are of those that rebel against the light s This is added as the general Character of the persons before mentioned, and as a great aggravation of their wickedness, that they were not modest sinners which were ashamed of their evil ways; and therefore sinned in the dark, and in secret, as some who here follow: but sinned impudently in the face of the Sun, and in spite of all their light, as well the light of Reason and Conscience, which abhors and condemns their wicked actions, as the light of Divine Revelation which was then in good measure imparted to the Church and people of God in this time, and shortly after was committed to Writing; all which they set at defiance, sinning with manifest contempt of God, and of men, and of their own Consciences. they know not t Either 1. they do not desire or care to know them, they are willingly ignorant of them. Or 2. they do not approve, nor love, nor choose them, as knowing frequently signifies in Scripture-use. the ways thereof u i e. Of the light, or in such ways and courses as are agreeable to the light. Or, in his ways, i. e. in the ways of God, who is oft understood in this Book where he is not expressed. nor abide in the paths thereof x If they do some good actions, yet they do not persevere in well-doing, they are not constant and fixed in a good course of life. . 14. * ●…sal. 10. 8. The murderer rising with the light y As soon as the light appears, using no less diligence in his wicked practices, than Labourers do in their honest and daily employments. , killeth the poor and needy z Where he finds nothing to satisfy his covetousness, he exerciseth his cruelty. , and in the night is as a thief a i e. He is really a Thief, the Particle as being oft used to express not the resemblance, but the truth of the thing, as Num. 1●…. 1. Deut. 9 10. Host 4. 4. & 5. 10. john 1. 14. In the Night they rob men secretly and cunningly, as in the Daytime they do it more openly and avowedly. . 15. * Prov. 7. 9 The eye also of the adulterer b i e. The Adulterer; but he mentions his Eye, because the Eye discerns the difference between light and darkness. waiteth for the twilight c To wit, for the Evening twilight which is his opportunity. , saying d In his heart, comforting himself with the thoughts of secre●…ess and impunity. , No eye shall see me: and † ●…eb. 〈◊〉 〈◊〉 〈◊〉 in se●…. disguiseth his face e Heb. putteth his face in secret, covers it with a Vizard or Cloak that he may be undiscovered. . 16. In the dark they f Either 1. the Adulterer last mentioned; although such persons do not use nor need these violent courses to get into the house of the Adulteress, but are commonly admitted upon milder and easier terms. Or 2. the Thief or Robber, whose common practice this is, of whom he spoke ●…. 14. and having on that occasion inserted the mention of the Adulterer as one who acted his sin in the same manner as the Night-thief did, he▪ now returns to him again. dig through houses, which they g The Thief and his Complices. had marked for themselves h Designing by some secret mark the house of some rich man which they intended to rob▪ and the part of the house where they resolved to enter into it. in the daytime: * John 3. 20. they know not the light i i e. Do not love nor like it, as Verse 13. but abhor it, as it follows. . 17. For the morning is to them even as the shadow of death k i e. Terrible and hateful, because it both discovers them and hinders their practices. : if one know them, they are in the terrors of the shadow of death l If they are brought to light or discovered, they are overwhelmed with deadly horrors and terrors. Or, as the words are, and may very agreeably to the Hebrew be rendered thus; But (as the Hebrew Particle commonly signifies) they know (Heb. he knoweth, every one of them knoweth; i▪ e. approveth and loveth) the ●…errours of the shadow of death, i. e. the grossest darkness of the Night, which to other men is as terrible as the shadow of death, but to these men is most acceptable: So this Clause is fitly opposed to the former, he hates the light, and he likes darkness. . 18. He is swift † Heb. upon the face of the waters. as the waters m In these words he describes either 1. the wicked man's disposition and deportment, that such persons are light and frothy in their spirits; or swift, or hasty to do evil, or unstable in their ways as the waters, or upon the face of the waters; i e. like the foam or froth, or any other light thing which swims upon the top of the waters. Or rather 2. his miserable condition of which he manifestly speaks in the next words, and in the two next Verses. For though job constantly affirms and maintains it against his Friends, that many ungodly men do prosper and escape punishment in this life, yet withal he observes and asserts, that God will certainly sooner or later punish them, and that he sometimes doth it here, cutting them off by cruel and untimely Deaths, or otherwise inflicting some notable judgement upon them; of which he also speaks, Chap. 21. 17, etc. So the sense is, He is swift, i. e. he quickly passeth away with all his glory, as the waters which never stay in one place, but are always hasting and running away; or like a Ship, or any other thing which swimmeth upon the face of the waters: Though he seems to stand as firm and unmovable as a Rock, and to have taken deep rooting in the earth, yet he is suddenly and unexpectedly removed and pulled up by the roots. , their n Or, his; for he still speaks of the same person, though with a change of the number, which is most familiar in this Book, and elsewhere in Scripture. portion o Or, part, i. e. his Habitation and Estate which he left behind him. is cursed in the earth p Is really accursed by God, and is by all men who live near it, or observe it pronounced accursed, because of the remarkable judgements of God upon it, and upon his Posterity or Family to which he left it, and from whom it is strangely and suddenly alienated. : he beholdeth not the way of the vineyard q i e. He shall never more see or enjoy his Vineyards, or other pleasant places and things, which seem to be comprehended under this particular. . 19 Drought and heat † Heb. viol●…t lie take. consume the snow-water: so doth the grave those which have sinned r As the Snow though it doth for a time lie upon the ground, yet at last is dissolved into water by the heat of the season, and that water quickly swallowed up by the earth when it is dry and thirsty: So ungodly sinners though they live and prosper for a season, yet at last they shall go into the grave, which will consume them together with all their hopes and comforts: Their jolly life is attended with a sad and o●…t-times sudden and violent death, not with such a death as the godly die, which perfects them and brings them to happiness, but with a consuming and never dying death. . 20. The womb shall forget him s His Mother that bore him in her Womb, and much more the rest of his Friends, shall seldom or never remember or mention him; to wit, with honour and comfort, but shall rather be afraid and ashamed to own their Relation to one that lived such a vile and wretched life, and died such an accursed death. This he shall have instead of all that Honour and Renown which he thirsted and laboured for, and expected should presume his Name and Memory. , the worm † Heb. is sweet to him. Ch. 21. 33. shall feed sweetly on him t This proud and insolent Tyrant that preyed upon all his Neighbours, v. 2. 3, etc. shall himself become a prey and a sweet Morsel to the contemptible Worms. , he shall be no more remembered u To wit, with Honour, or so as he desired and hoped, but his Name shall rot, and scarce ever be mentioned but with Infamy and Execration. , and wickedness x i e. The wicked man, of whom he is here treating; the Abstract being put for the Concrete, of which many Instances have been formerly given. shall be broken y Broken to pieces, or violently broken down, as the word signifies. He shall be utterly and irrecoverably destroyed. And this expression plainly showeth that the former Clauses are not to be understood of the Sinner's happiness in an easy and comfortable death, but of his cursed and miserable end. as a tree z Which being once broken either by its own weight or by some violent wind, or by the hand of man, never groweth again. . 21. He a Either 1. God, who is oft understood, who having cut off his person and brought him to his grave, continueth his judgements upon his Wife or Widow, and Family. Or rather, the Oppressor, who is the principal subject of almost all that is said in this Chapter; whose great and manifold wickedness job described from v. 2, to 18. where he proceeds to relate the judgements of God upon him for his sins; which having done v. 13, 19, 20. he here returns to the declaration of his further wickednesses, the cause of these judgements. evil entreateth b Or, feedeth upon, or devoureth, or breaketh in pieces: for all these the word signifieth, and all come to one and the same thing. the barren that beareth not c Barrenness was esteemed a Curse and Reproach; and so he added affliction to the afflicted, whom he should have pitied and helped: But because such had no Children, and the Widows no Husbands, to defend or avenge their Cause, he exercised cruelty upon them. , and doth not good d Either 1. he did her much wrong and harm, it being usual in Scripture under such Negative expressions to contain the Affirmation of the contrary; as Exod. 20. 7. Prov. 17. 21. & 28. 21. And so this Branch answers to the former, of evil-entreating. Or 2. he afforded her no help, or advice, or comfort in her Distresses: And so he intimateth the greatness of Omission▪ sins. and that the common neglect or contempt of plain and positive Duties, whether of Piety to God, or of Charity to men, is to be reckoned among high and heinous Crimes. to the widow. 22. He draweth e Either into his Ne●…, as Psalm 10. 9 or to his Party, to assist and serve him in his Erterprises also the mighty f Who are mighty in place, or wealth, or power: He practiseth upon these, as well as upon the poor. , with his power g Which being greater than theirs, the soon forceth them to comply with his desires and demands. : he riseth up h To wit, against any man, as this phrase is used, Psalm 18. 38. & 44. 5. When he sets himself against a man and resolves to destroy him. , and ‖ Or, he trusteth not his own life. no man is sure of life i i e. None of them whom he so opposeth can be secure or confident of holding his life, but all such give up themselves for lost men, as knowing they cannot resist his greater might: Compare Deut. 28. 26. . 23. Though it be given him to be in safety, whereon he resteth; yet ‖ That is, God's Eyes. his eyes are upon their ways k Heb. He giveth to him to be in safety, or all things necessary for his safety, etc. This Verse is understood either 1. of the Oppressor, If the Oppressor give a man his hand or promise, that he shall live in safety by him; or, If the Oppressed give Gifts to the Oppressor to purchase his quiet and safety, and as it follows, he resteth upon that assurance given him, yet his, i. e. the Oppressor's eyes are upon their ways, he watcheth for their halting, and seeks for all occasions to quarrel with them, and to destroy them. Or rather 2. of God, and so the words are fitly rendered thus, He, i. e. God, giveth or granteth to him, i. e. to the Oppressor, to be in safety, i. e. to live a quiet and comfortable life, and he resteth secure, or he resteth or leaneth upon him, i. e. upon God; his former experience of God's Favour makes him confident of the continuance of it: So he is not only happy in his present enjoyments, but also in his freedom from distracting fears of future miseries; and his, i. e. God's Eyes are upon their ways, i. e. God blesseth and prospereth him in all his undertake, as this phrase most commonly signifies, as Deut. 11. 12. Ezra 5. 5. Psalm 33. 18. Or, yet his eyes are upon their ways, i. e. although God giveth them such strange successes, this doth not proceed from his ignorance or regardlesness of their wicked actions, for he sees and observes them all, and will in due time punish them, though not always in this life, nor as soon as their sins are committed, but in such time and way as he in deep wisdom seethe most ●…it. . 24. They are exalted for a little while l They live in honour and happiness, but not for ever, but only at best during this short and mortal life, which lasteth but for a very little time, and therefore their present happiness is not to be envied; nor is it any reproach to God's Providence, which hath time enough to reckon with them hereafter. but † Heb. are not. are gone m Heb. are not; to wit, in this World, they die. , and brought low n As low as their graves: Or, after (as the Particle Vaughan is elsewhere used, as hath been observed before) they have been brought low; to wit, by pining sickness, or other grievous judgements. , they are † Heb. closed up. taken out of the way o i. e Out of this World and way of living, by death▪ Or, are restrained or shut up; to wit, in the grave, the place of silence and impotency. as all other p They can no more prevent or delay their death, than the meanest men in the world. and cut off q By Death's Sickle, or by a violent Hand. as the tops of the ears of corn r To wit▪ in his greatest height and maturity, when he is arrived at his perfect stature of worldly power and glory, than God cuts him off, and that suddenly and violently. . 25. And if it be not so now s To wit, as I have discoursed, if God doth not suffer wicked men to live long and prosperously in the World before he punisheth them; and if good men be not sometimes sorely afflicted here, if all things do not fall alike to all men in these matters. , who will make me a liar, and make my speech nothing worth? CHAP. XXV. 1. THen answered Bildad a Not to that which job spoke last, but to that which stuck most in Bildad's mind, and which seemed most reprovable in all his discourses; to wit, his bold censure of God's proceed with him, and his avowed and oft repeated desire of disputing the matter with him. the Shuhite, and said, 2. Dominion b i e. Absolute and sovereign power over all persons and things, with whom to contend, is both rebellion and madness. and fear c Actively understood, or terror, i. e. that which justly makes him dreadful to all men, and especially to all that shall undertake to dispute with him; awful Majesty, infinite knowledge, whereby he knows men's hearts and ways, far better than they know themselves, and sees much s●…n in them which themselves do not discover, and exact purity and justice, which renders him formidable to sinners. , are with him d Emphatically spoken▪ with him whom thou challengest, with him who is not lightly and irreverently to be named▪ much less to be contended with. And therefore it is thy duty to humble thyself for thy presumptuous words and carriages towards him, and quietly and modestly to submit thyself and thy cause to his pleasure. This Clause, as well as the following Verse, seems to be added to prove what he last said of God's dominion and dreadfulness: He keepeth and ruleth all persons and things in Heaven in peace and harmony, and the order which he hath established among them. The Angels though they be very numerous and differing in orders and ministeries, do all own his Sovereignty, and acquiesce in his Pleasure, without any disputing and murmuring. The Stars and heavenly Bodies though va●…t in their bulk, and various in their motions, yet exactly keep their courses and the order which God hath appointed them: And therefore it is great folly and impudence to exempt thyself from God's jurisdiction, or to quarrel with the methods of God's deal with thee. , he maketh peace in his high places. 3. Is there any number of his armies e Of the Angels, and Stars, and other Creatures, all which are his Hosts wholly submitting themselves to his Will, to be and do what God would have them: And therefore how insolent and unreasonable a thing is it for thee to quarrel with him! He spoke before of God's making peace; and here he mentions the Armies by which he keeps it. ? and upon whom doth not his light arise? f Either 1. properly, his Sun, which riseth upon all, Mat. 5. 45. Or rather 2. metaphorically, all that is in men, which is or may be called light, the light of life, by which men subsist and are kept out of the state of the dead, called a land of darkness, Job 10. 22. The Light of Reason and Understanding, called God's Candle, Prov. 20. 27. by which thou, O job, art capable of arguing with God and with us, and all that peace, and prosperity, and comfort which thou ever didst enjoy, which oft comes under the name of Light, as Esth. 8. 15, 16. Psalm 97. 11. & 112. 4. which being here called light, is to continue the Metaphor, most fitly said to arise upon men: all this is from God, and therefore is wholly at his disposal, he freely gave it all, and he may justly take it away; as thou thyself didst truly observe and confess, job 1. 21. and consequently thou hast no reason to reproach God for disposing of his own as he pleaseth. Thou hast lost nothing which was thine own, and having no propriety, there is no foundation for any judicial contest with God. 4. * Chap. 4. 1●…, etc. and 15. 14, etc. How then, can man g The word signifies Man that is miserable, which supposeth him to be sinful; and that such a Creature should quarrel with that Dominion of God, to which the sinless, and happy, and glorious Angels willingly submit, is most absurd and impious. be justified with God h i e. Before God's Tribunal, to which thou dost so boldly appeal. Thou mayst plead thy Cause with thy fellow-worms as we are, and expect to be justified, but woe to thee if the great God undertake to plead his Cause against thee; how severely and certainly wouldst thou then be condemned! ? or how can he be clean that is born of a woman i To wit, after the ordinary course; for otherwise Christ was born of a Woman, but in a singular manner. This Birth is alleged as an Evidence of man's filthiness, Io●… 14. 4. & 15. 14. Psalm 51. 5. and of his liableness to God's Curse and Wrath, Gen. 3. 16. Ephes. 2. 2. and consequently of his condemnation opposite to the justification here mentioned, and confidently expected by job in this Contest. ? 5. Behold even to the moon, and it shineth not k The Moon, though a bright and glorious Creature, job 31. 26. Cant. 6. 10. if compared with the splendour of the Divine Majesty, is but as a dark and earthy lump, without any lustre or glory. He names the Moon and the Stars, rather than the Sun, because they many times are eclipsed or disappear even to our Eyes, which is a plain evidence of their utter obscurity in respect of God's Light: whereas the Sun, though that also be obscure, if compared with God, yet it casts a constant and most clear light. Or by naming the Moon, and thence proceeding to the Stars, the Sun is included between them. . yea, the stars are not pure in his sight l He can discern many spots and blemishes in them which we cannot see; and in like manner he can discover those corruptions or sins in us which are unknown to our own Consciences, which should make thee, O job, tremble to appear before his Tribunal. . 6. How much less man that is a * 〈◊〉. 22. 6. worm m To wit, mean, and vile, and impotent, proceeding from corruption, and returning to it, and withal filthy and loathsome, and so every way a very unfit person to appear before the high and holy God, and much more to contend with him. : and the son of man which is a worm n The same thing repeated in other words; only for miserable man in the last Branch he here puts the son of any man, of what degree or quality soever, to show that this is true even of the greatest and best of men. ? CHAP. XXVI. 1. BUt job answered and said, 2. How hast thou helped a Thou hast helped egregiously: It is an Ironical expression, implying the quite contrary, that he had not at all helped. See the like, Gen. 3. 22. 1 Kings 18. 27. 1 Cor. 4. 8, 10. him that is without power b Either 1. God, who it seems is weak and unwise, and needed so powerful and eloquent an Advocate as thou art, to maintain his Rights and plead his Cause. Or rather 2. job himself. I am a poor helpless Creature, my strength and spirits quite broken with the pains of my Body and perplexities of my Mind, whom Nature, and Humanity, and Religion should have taught thee to support and comfort, with a representation of the gracious Nature and Promises of God, and not to terrify and overwhelm me with displaying his Sovereign Majesty, the thoughts whereof are already so distractive and dreadful to me. ? how savest thou the arm that hath no strength? 3. How hast thou counselled him that hath no wisdom c Either 1. God: Thou hast in effect undertaken to teach God how to govern the World. Or rather 2. me, whom you take to be a man void of understanding, Chapter 11. 2, 3. whom therefore you should have instructed with wholesome counsels, instead of these impertinent discourses; and who indeed do want wisdom being perfectly at a loss, and not knowing what to say or do. ? and how hast thou plentifully declared the thing as it is d Heb. Essence, the truth and substance of the thing in question between us; Thou hast spoken the whole truth, and nothing but the truth, and all that can be said in the matter. Or, Wisdom, as this word is used, Prov. 3. 21. A most wise and profound discourse thou hast made and much to the purpose: an Ironical expression as before. ? 4. To whom hast thou uttered words e For whose Instruction hast thou uttered these things? For mine? Dost thou think me to be so ignorant that I do not know, that which the meanest persons are not unacquainted with; to wit, that God is incomparably greater and better than his Creatures? ? and whose spirit came from thee f So the sense is, whom hast thou revived or comforted by this discourse? Not me surely. The spirit or breath of a man is in a manner suppressed and intercepted in deep sorrows and consternations, such as Iob's were, and when he is cheered or refreshed, it finds vent and breaths out freely as it did before. But I do not remember that ever this Phrase is used in this sense, but on the contrary, the giving or restoring of life are expressed by the co●…ing in, and not by the going out of spirit or breath, as appears from Gen. 2. 7. Ezek 37. 5, 6, 10. The words therefore are and may be otherwise understood; either thus, Whose spirit or inspiration, (as this word signifies, job 32. 8.) came from thee? Who inspired thee with this profound discourse of thine? Was it by Divine Inspiration, as thou wouldst have us to believe? Or was it not a rash suggestion of thy own vain and foolish mind? Or thus, Whose spirit went out (to wit, of his body by an ecstasy of admiration) for thee, by reason of thy discourse? I may be thought partial in my censure of it, but thou mayst perceive none of our Friends here present admire it, except thyself. Or to, or for whom (the Particle eth being here understood out of the former Branch, as is usual among the Hebrews) did breath go out from thee; i. e. didst thou speak? For whose good, or to what end didst thou speak this? God needed it not, I receive no edification or benefit by it. ? 5. ‖ Or, shall the dead be born under the waters? So Gr. Dead things g job having censured Bildad's discourse concerning God's Dominion and Power as insignificant and impertinent to their question, he here proceedeth to show how little he needed his information in that Point, and that he was able to instruct him in that Doctrine, of which accordingly he gives divers Proofs or Instances. Here he showeth tha●… the Power and Pro●…dence of God reacheth not only to the things which we see, but also to the invisible parts of the World, not only to the Heavens above and their Inhabitants, and to Men upon Earth, of which Bildad discoursed Chap. 25. 2, 3. but also to such persons or things as are under the Earth, or under the Waters, which are under the Earth, which are out of our sight and reach, and might be thought to be out of the ken or care of Divine Providence. This Hebrew word sometimes signifies Giants, as Deut. 2. 11, 20. & 3. 13. and 1 Chron. 20. 8. Whence it may be translated to other great, and as it were, gigantic Creatures, and more commonly dead men, as Psalm 88 11. Prov. 2. 18. & 9 18. & 21. 16. Isa. 14. 9 & 26. 14. 19 Whence it is supposed metaphorically to signify also dead or lifeless things; though there be no example of that use of the word elsewhere; and it may seem improper to call those things dead, which never had no●… were capable of life. The next Hebrew Word, or the Verb is primarily used of Women with Child, and signifies their bringing forth their young Ones with travel or grievous pains; as job 39 3. Psalm 29. 9 Isa. 23. 4. & 45. 10. and thence it signifies either to ●…orm or bring forth, as below, verse 13. Prov. 26. 10. Or to grieve or mourn, or to be in pain. Accordingly these words are diversely understood; either 1. of dead, or lifeless things, such as Amber, Pearl, Coral, Metals, or other Minerals. which are form or brought forth; to wit, by the Almighty power of God, from under the waters; i e. either in the bottom of the Sea, or within the Earth, which is the lowest Element, and in the Scripture and other Authors spoken of as under the Waters; this being observed as a remarkable Work of God's Providence, that the Waters of the Sea which are higher than the earth do not overwhelm it, and from under (which may be repeated out of the former Clause of the Verse, after the manner of the Hebrews) the inhabitants thereof; i. e. either of the Waters, which are Fishes, or of the Earth, which are Men. Or rather 2. of the Giants of the old World, which were men of great Renown whilst they lived, Gen. 6. 3. and the remembrance of them and of their exemplary destruction was now in some sort fresh and famous; who once carried themselves insolently towards God and men, but were quickly subdued by the Divine Power, and dr●…ned with a Deluge, and now mourn or gr●…an from 〈◊〉 the waters where they were buried, and from under the present Inhabitants thereof, as before. Or 3. of vast and gigantic Fishes or Monsters of the Sea, who by God's infinite power were form or brought forth under the waters, with the other inhabitants thereof; to wit, of the Waters, the lesser Fishes. Or 4. of dead man, and of the worst sort of them, such as died in their sins, and after death were condemned to further miseries; for of such this very word seems to be used, Prov. 2. 18. & 9 18. who are here said to mourn or groan from under the waters; i e. from the lower parts of the earth, or from under those sub●…erranean Seas of Waters, which are by Scripture and by Philosophers supposed to be within and under the Earth; of which see Deut. 8. 7. job 28. 4▪ 10. Psalm 33. 7. and from under the inhabitants thereof,; i. e. either of the Waters or of the Earth, under which these Waters are, or with the other inhabitants thereof; i. e. of that place under the Waters, to wit, the Apostate Spirits. So the sense is, that God's dominion is over all men, yea even the dead, and the worst of them, who though they would not own God, nor his Providence, whilst they lived, yet now are forced to acknowledge and feel that power which they despised, and bitterly mourn under the sad effects of it in their subterraneal and infernal Habitations, of which the next Verse speaks more plainly. And this sense seems to be favoured by the Context and scope of the place, wherein job gins his discourse of God's Power and Providence at the lowermost and hidden parts of the World, and thence proceeds to those parts which are higher and visible. Nor is it strange that job speaks of these matters, seeing it is evident that job, and others of the holy Patriarches and Prophets of old, did know and believe the Doctrine of the future Life, and of its several Recompenses to good and bad men. Others understand this of the Resurrection of the dead; The dead shall be born (as this word is used, Psal. 2. 7. Prov. 8. 24, 25. i. e. shall be raised, which is a kind of Regeneration, or second Birth, and is so called, Mat. 19 28. Act. 13. 33.) from under the waters (i. e. even those of them that lie in the waters, Rev. 20. 13. that were drowned and buried in the Sea, and devoured by Fishes, etc. whose case may seem to be most desperate, and therefore they only are here mentioned) and (or, e●…en, this particle being oft used expositively) the Inhabiants thereof, i. e. those dead corpse which lie or have long lain there. are form from under the waters, ‖ Or, will the i●…itants? and the inhabitants thereof. 6. * 〈◊〉 〈◊〉 8. 11 Heb. 4. 13▪ Hell h is naked before him i, and destruction k As this word is frequently used, as job 11. 8. Isa. 57 9, etc. And so it seems to be explained by the following word destruction, i. e. the place of destruction, which Interpreters generally understand of Hell, or the place of the Damned. Others the Grave, the most secret and obscure places and things. hath no covering l i e. It is in his Presence and under his Providence. So far am I from imagining that God cannot see through a dark Cloud, as you traduced me, Chap. 22▪ 13. that I very well know, that even Hell itself, that place of utter darkness, is not hid from his sight. . k i. e. The place of destruction, as it is also used, Prov. 15. 11. by a Metonymy of the Adjunct. l To wit, such as to keep it out of his sight. 7. * Chap. 9 8. Psal. 104. 2, etc. He stretcheth out the North m i e. The Northern Pole, or part of the Heavens, which he particularly mentions and puts for the whole visible Heaven, because job and his Friends lived in a Northern Climate, and were acquainted only with that part of the Heavens, the Southern Pole and parts near it being wholly unknown to them. The Heavens are oft and fitly said to be spread or stretched out like a Curtain or Tent, to which they are resembled. over the empty place n To wit, the Air, so called not Philosophically, as if it were wholly empty, but popularly, because it seems to be so, and is generally void of solid and visible bodies. , and hangeth the earth upon nothing o Upon its own Centre which is but an imaginary thing, and in truth nothing: Or upon no Props or Pillars, but his own Power and Providence: Which is justly celebrated as a wonderful Work of God both in Scripture, and in Heathen Authors. . 8. He bindeth up the waters in his thick clouds, and the cloud is not rend under them p This also is a miraculous Work of God, considering the nature of these Waters which are fluid and heavy, and pressing downward, especially being ofttimes there in great abundance, and withal the quality of the Clouds, which are thin and lose bodies of the same nature with Fogs and Mists upon the Face of the Earth, and therefore of themselves utterly unable to bear that weight, and to keep up those Waters from falling suddenly and violently upon the Earth. . 9 He holdeth back q i e. To wit, from our view, that its lustre and glory should not reach us, and so dazzle our sight, he covereth it with a Cloud, as the next words explain it. Or, He holdeth fast, or binds together, or strengthens it, that it may be able to bear that burden. the face of his throne r Either 1. this lower Air, which is as the Face or open part of the Heavens, which is often called God's Throne, as▪ salm 11. 4. Isa. 66. 1. Amos 9 6. Or 2. the appearance or manifestation of the Heaven of Heavens where he dwelleth, whose light and glory is too great for mortal eyes, which therefore by Clouds and other ways he hides from us. , and spreadeth his cloud upon it. 10. * Ps. 33 7. & 104 9 He hath compassed the waters s To wit, of the Sea, for of the upper Waters coming out of the Clouds he spoke before. with bounds t Which are partly the Rocks and Shores, and principally God's appointment, made at the first Creation, and renewed after the Deluge, Gen. 9 11. 15. that the Waters should not overwhelm the Earth: See job 38. 8, 10, 11. Psalm 104. 3. jer. 5. 22. , † Heb. until the end of light with darkness. until the day and night come to an end u i e. Unto the end of the World, for so long these Vicissitudes of Day and Night are to continue, Gen. 8. 22. & 9 9, etc. jer. 5. 22. & 31. 35, 36. . 11. The pillars of heaven x Either 1. those Mountains which by their height and strength may seem to reach and support the Heavens, as the Poets said of Atlas; for this is a Poetical Book, and there are many Poetical expressions in it. These tremble sometimes by force of Earthquakes, or by God's glorious appearance in them, as Sinai did Or 2. Holy Angels, but they are not subject either to trembling or to God's rebuke. Or 3. the Heavenly Bodies, as the Sun, and Moon, and Stars, which as they may seem in some sort to support, so they do certainly adorn the Heavens: And we know Pillars are oft made, not for support, but only for Ornament; as the two famous Pillars of the Temple, jachin and Boaz, 1 Kings 7. 21. And these ofttimes seem to tremble and be astonished, as in Eclipses or Tempests, and terrible Works of God in the Air, by which they are frequently said to be affected and changed, because they seem so to us; and many things are spoken in Scripture according to appearance: See Isa. 13. 10. & 24. 23. joel 2. 10, 31. Mat. 24. 29. etc. Either 1. when God rebuketh them: for God is sometimes said in Scripture to rebuke the lifeless Creatures; which is to be understood figuratively of the Tokens of God's anger in them. Or 2. when God reproveth not them, but men by them, manifesting his displeasure against sinful men by Thunders, or Earthquakes, or prodigious Works. tremble, and are astonished at his reproof y. 12. * Isa. 51. 15. He ‖ Or, stilleth, Chap. 38. 11. divideth the sea z He speaks either 1. of God's dividing the Red-sea for the Israelites to pass over: And consequently the Hebrew word Rahab, which here follows, and is translated pride, or the proud, is meant of Egypt, which is oft called Rahab, as Psalm 87. 4. & 89. 10. Isa. 51. 9 But it seems most probable that that Work was not yet done, and that job lived long before Israel's coming out of Egypt. Or rather 2. of the common Work of Nature and Providence, in raising Tempests, by which he breaketh or divideth the Waves of the Sea, by making deep Furrows in it, and casting up part of the Waters into the Air, and splitting part of them upon the Rocks and Shores of the Sea. with his power, and by his understanding a i e. By his wise Counsel and administration of things, so as may obtain his own glorious ends. he smiteth through † Heb. pride. the proud b Either 1. the Whale, which is called King over all the children of pride, Job 41. 34. and which is sometimes by force of Tempests cast upon the shore. Or rather 2. the Sea, which is fitl●… called proud, as its Waves are called, job 38. 11. because it is lofty, and fierce, and swelling, and unruly; which God is said to smite when he subdues and restrains its rage, and turns the storm into a calm. . 13. By his * Psal. 33. ●…. spirit c Either 1. by his Divine Virtue or Power, which is sometimes called his Spirit, as Zach. 4. 6. Mat. 12. 28. Or 2. by his holy Spirit, to which the Creation of the World is ascribed, Gen. 1. 2. job 33. 4. Psalm 33. 6. he hath garnished the heavens d Adorned or beautified them with those glorious Lights the Sun, and Moon and Stars. , his hand hath form the † Heb. 〈◊〉 〈◊〉 a b●…r. Isa. 27. 1. crooked serpent e By which he understands either 1. all the kinds of Serpents, or Fishes, or Monsters of the Sea. Or 2. the most eminent of their kinds, particularly the Whale, which may be here not unfitly mentioned (as it is afterwards more largely described) amongst the glorious Works of God in this lower World; as the garnishing of the Heavens was his noblest Work in the superior visible parts of the World. Or 3. an Heavenly Constellation, called the great Dragon and Serpent, which being most eminent, as taking up a considerable part of the Northern Hemisphere, may well be put for all the rest of the Constellations or Stars wherewith the Heavens are garnished. Thus he persisteth still in the same kind of God's Works, and the latter Branch explains the former. And this sense is the more probable, because job was well acquainted with the Doctrine of Astronomy, and knew the nature and names of the Stars and Constellations, as appears also from Chapter 9 9 and 38. 31. . 14. Lo, these are parts f Or, the extremities, but small parcels, the outside and visible work: How glorious then are his invisible and more inward Perfections and Operations. of his ways g i e. Of his Works. , but how little a portion is heard of him h i e. Of his Power and Wisdom, and Providence and Actions. The greatest part of what we see or know of him, is the least part of what we do not know and of what is in him, or is done by him. ? but the thunder of his power i Either 1. of his mighty and terrible Thunder, which is oft mentioned as an eminent work of God; as job 28. 25. & 40. 9 Psalm 29. 3. & 77. 18. Or 2. of his mighty Power, which is aptly compared to Thunder, in regard of its irresistible force, and the terror which it causeth to wicked men: This Metaphor being used by others in like cases; as among the Grecians, who used to say of their vehement and powerful Orators, that they did thunder and lighten; and in Mark 3. 17. where powerful Preachers are called Sons of Thunder. who can understand? CHAP. XXVII. 1. MOreover, Job † Heb. 〈◊〉 to take 〈◊〉. continued a When he had waited a while to hear what his Friends would reply, and perceived them to be silent. his parable b His grave and weighty, but withal dark and difficult discourse, such as are oft called Parables, as Numb. 23. 7. & 24. 3, 15. Psal. 49. 4. & 78. 2. Prov. 26. 7. , and said, 2. As God liveth c He confirms the truth and sincerity of his Expressions by an Oath, because he found them very hard to believe all his professions. , who hath taken away my judgement d Or, my right, or my cause, i. e. who, though he knows my Integrity and Piety towards him, yet doth not plead my cause against my Friends, not will admit me to plead my cause with him before them, as I have so oft and earnestly desired, nor doth deal with me according to those terms of Grace and Mercy wherewith he treateth other men and Saints, but useth me with great rigour and by his sovereign Power punisheth me sorely without discovering to me what singular cause I have given him to do so. , and the Almighty, who hath † Heb. 〈◊〉 my 〈◊〉 〈◊〉. vexed my soul: 3. All the while my breath e Which is the constant Companion and certain sign of Life both coming in with it, Gen. 2. 7. and going out with it, 1 Kings 17. 17. Psal. 146. 4. Or, my Soul, or Life. is in me, and ‖ That is, 〈◊〉 breath 〈◊〉 God 〈◊〉 〈◊〉 the spirit of God f That Spirit or Soul which God breathed into me, Gen. 2. 7. and preserveth in me. Or rather, the breath of God, i. e. which God breathed into me, which eminently appears in a man's nostrils. is in my nostrils; 4. My lips shall not speak wickedness, nor my tongue utter deceit g I will speak nothing but the truth with all plainness and impartiality, neither defending myself and cause by vain and false Professions of those Virtues or Graces which I know I have not; nor yet in compliance with your desire and design, falsely accusing myself of those crimes wherewith you charge me, whereof I know myself to be innocent. . 5. God forbidden that I should justify you h i e. Your opinion and censure concerning me, as one convicted to be impious or hypocritical; by God's unusual and severe dealing with me. : till I die, * 〈◊〉. ●…. ●…. I will not remove i To wit, declaratively, as real words are frequentl●… understood, or by renouncing or denying my Integrity, of which God and my own Conscience bear me witness. I will not to gratify you say that I am an hypocrite, which I know to be false. my integrity from me. 6. My righteousness I hold fast k Heb. I have held fast, i. e. I have not only begun well, but continued in well doing; which is a plain Evidence that I am no hypocrite. Or, the past tense is put for the future, as is usual, I will 〈◊〉 fast, declaratively, as before, I will maintain it, that howsoever you calumniate me, I am a righteous person. , and will not let it go: my heart l i e. My Conscience, as the 〈◊〉 is oft used, as 1 Sam 24. 5. & 25. 31, Ezek. 14. 5. 1 job. 3. 20, 21▪ shall not reproach me m Either 1. with betraying my own cause and innocency, and speaking what I know to be false, to wit, that I am an hypocrite. Or 2. for my former impiety or hypocrisy, wherewith you charge me. † 〈◊〉. 〈◊〉 〈◊〉. so long as I live n Heb. From, or for, or concerning my days, i. e. the time of my Life, whether past or to come: Or the course of my Life, days, or times being put here, as it is elsewhere, for actions done in them by a Metonymy. . 7. Let mine enemy be as the wicked o I am so far from loving and practising wickedness, whereof you accuse me, that I abhor the thoughts o●… it, and if I might and would wish to be revenged of mine Enemy, I could wish him no greater mischief than to be a wicked man. , and he that riseth up against me p Either 1. You my Friends, who instead of comforting me, are risen up to torment me. Or rather, my worst enemies. , as the unrighteous. 8. * 〈◊〉. 16. 26. For what is the hope of the hypocrite, though he hath gained q There is no reason why I should envy or desire the portion of wicked men, for though they ofttimes prosper in the World, as I have said, and seem to be great gainers, yet death, which hasteneth to all men, and to me especially, will show that they are far greater losers, and die in a most wretched and desperate condition; having no hope either of continuing in this life, which they chief desire, or of enjoying a better Life, which they never regarded. But I have a firm and well grounded hope, not of that temporal restitution which you promised me, but of a blessed immortality after death, and therefore am none of these hopeless Hypocrites, as you account me. , when God taketh away r Or exp●…lleth. Or plucketh up: which notes violence, and that he died unwillingly; Compare Luk. 12. 20. when good men are said freely and cheerfully to give themselves or their Souls unto God. his soul? 9 * Psal. 18. 41. ●… 109. ●…. 〈◊〉. 1. 28. ●…●…8. 9 〈◊〉. 1. 15. Ezek. 8. 18. 〈◊〉. 3. 4. Joh. 9 31. 〈◊〉. 4. 3. Will God hear his cry s An hypocrite doth not pray to God with comfort, or any solid hope that God will hear him, as I know he will hear me, though not in the way which you think. when trouble cometh upon him t When his guilty Conscience will fly in his face, so as he dare not pray, and accuse him to God so as God will not hear him. ? 10. Will he delight himself in the Almighty u Will he be able to delight and satisfy himself with God alone, and with his Love and favour, when he hath no other matter of delight? This I now do, and this an hypocrite cannot do, because his heart is chief set upon the World, and when that fails him, his heart sinks, and the thoughts of God are unfavoury and troublesome to him. ? will he always call upon God x He may by his afflictions be driven to Prayer but if God doth not speedily answer him, he falls into despair and neglect of God and of Prayer, whereas I constantly continue in Prayer, notwithstanding the grievousness, and the long continuance of my Calamities. ? 11. I will teach you ‖ Or, being in 〈◊〉 〈◊〉, etc. by the hand of God y i e. By God's help and inspiration; as God is said to speak to the Prophet with or by a strong hand, Isa. 8. 11. I will not teach you my own vain conceits, but what God himself hath taught me. Or, concerning (as the prefix Beth is oft used, as Exod. 12. 43, 44. Psal. 63. 6. & 87. 3. Prov. 4. 11.) the hand of God, i. e. his Counsel and Providence in governing the World, or the manner of his dealing with men, and especially with wicked men, of whose portion he discourseth v. 13, 14. etc. showing how far the hand of God is either for them, or upon them, and against them. : that which is with the Almighty z i e. What is in his Breast or Counsel, and how he executes his secret purposes concerning them; or, the truth of God, the Doctrine which he hath taught his Church about these matters. , will I not conceal. 12. Behold, all ye yourselves have seen it a I speak no false or strange things, but what is known and confirmed by your own as well as others experiences. , why then are ye thus altogether vain b In maintaining such a foolish and false opinion against your own knowledge and experience. Why do you obstinately defend your opinion, and not comply with mine, for the truth of which I appeal to your own Consciences? ? 13. This c That which is mentioned in the following Verses. In which job delivers either 1. the opinion of his Friends, in whose person he utters them, and afterwards declares his dissent from them. Or rather 2. his own opinion, and how far he agreeth with them; for his sense differs but little from what Zophar said. Ch. 20. 29. is the portion of a wicked man with God d Either laid up with God, or in his Counsel and appointment; or, which he shall have from God, as the next words explain it. , and the heritage of Oppressors e Who are mighty, and fierce, and terrible, and mischievous to mankind, as this word implies, whom therefore men cannot destroy, but God will. , which they shall receive of the Almighty. 14. * Deut. 28. 41. Host 9 13. If his children be multiplied, it is for the sword f That they may be cut off by the Sword either of War, or of Justice. : and his offspring shall not be satisfied with bread g Shall be starved or want necessaries. A Figure called Meiosis. . 15. Those that remain of him h Who survive and escape that Sword and Famine. shall be buried in death i Either 1. Shall die and so be buried. Or 2. Shall be buried as soon as ever they are dead, either because their Relations or dependants feared lest they should come to themselves again, and trouble them and others longer; or because they were not able to bestow any funeral Pomp upon them, or thought them unworthy of it. Or 3. Shall be in ●… manner utterly extinct in or by death; all their hope, and glory, and name, and memory (which they designed to perpetuate to all ages) shall be buried with them, and they shall never rise again to a blessed Life, whereas a good man hath hope in his death, and leaves his good-name alive and flourishing in the World, and rests in his Grave in assurance of Redemption from it, and of a glorious Resarrection to an happy and eternal Life. : and * Psal. 78. 64. his Widows k For they had many Wives, either to gratify their Lust, or to increase and strengthen their Family and Interest. shall not weep l Either, because they durst not lament their death, which was entertained with public joy: or, because they were overwhelmed and astonished with the greatness and strangeness of the Calamity, and therefore could not weep: or, because they also, as well as other persons, groaned under their Tyranny and cruelty, and rejoiced in their deliverance from it. . 16. Though he heap up silver as the dust, and prepare raiment as the clay m i e. In great abundance. : 17. He may prepare it, but the just shall put it on n Either because it shall be given to him by the Judge to recompense those Injuries which he received from that Tyrant: Or because the right of it is otherwise transferred upon him by divine Providence. , and the innocent shall divide o Either 1. To the poor: he shall distribute that which the oppressors hoarded up and kept as wickedly as he got it. So this suits with Prov. 28. 8. Eccles. 2. 26. Or 2. With others or to himself. He shall have a share of it, when by the Judge's sentence those illgotten goods shall be restored to the right owners. the silver. 18. * Chap. 8. 15▪ He buildeth his house as a moth p Which settleth itself in a Garment, but is quickly, and unexpectedly brushed off, and dispossessed of its dwelling, and crushed to death. , and as a booth that the keeper maketh q Which the Keeper of a Garden or Vineyard suddenly rears up in Fruit-time, and as quickly and easily pulls it down again. See Isa. 1. 8. Lam. 2. 6. . 19 The rich man shall lie down r Either 1. to sleep; as this word is used, Gen. 19 35. Deut. 6. 7, etc. Or 2. in death, of which it is used 2 Sam. 7. 12. , but he shall not be * 2 King. 2●…. 20. gathered s To wit, in burial, of which this word is used 2 Kings 22. 20. jer. 8. 2. & 25. 33. Instead of that honourable Interment and Burial with his Fathers, which he expected, he shall be buried with the burial▪ of an Ass, his Carcase shall lie like dung upon the Earth. : he openeth his Eyes t So the sense is either 1. he awaketh in the morning, promising to himself an happy day. Or 2. he looks about him for help and relief in his extremity. But the words are and may be rendered thus: One openeth his Eyes, i. e. whilst a man can open his Eyes, in a moment, or in the twinkling of an Eye. , and he is not u He is as if he had never been, dead and gone, and his Family and name extinct with him. . 20. * Ch. 18. 11. Terrors take hold on him x From the sense of his approaching death or Judgement. as Waters y Either 1. in abundance, one terror after another. Or 2. violently and irresistibly, as a River breaking its Banks, or a Deluge of Waters bears down and overwhelms all that is before it. , a Tempest stealeth him away in the night z God's Wrath and judgement cometh upon him forcibly like a Tempest, and withal secretly and unexpectedly like a Thief in the night. . 21. The East-wind a i e. Some violent and terrible judgement, fitly compared to the East-wind, which in those parts was most vehement and furious, and withal pestilent and pernitions; of which see Exod. 10. 13. & 14. 21. Psal. 48. 7. & 78. 26. Host 13. 15. jona. 4. 8. , carrieth him away b Out of his place, as it follows, out of his stately Palace wherein he expected to dwell for ever; whence he shall be carried either by an enemy that shall take him and carry him into captivity, or by death. , and he departeth: and as a storm hurleth him out of his place. 22. For God shall cast upon him c His darts or plagues, one after another. , and not spare d i e. Shall show no pity nor Mercy to him, when he crieth to God for it. : † In fleeing 〈◊〉 would flee. he would fain flee out of his hand e He earnestly desires and endeavours by all ways possible to escape the judgements of God, but all in va●…. ▪ 23. Men f Who shall see and observe these things. shall clap their hands g Partly in token of their joy at the removal of such a public Pest and Tyrant: and partly by way of astonishment: and partly in contempt, and scorn, or derision; all which this gesture signifies in Scripture use, of which see Lam 2. 15. Ezek. 25. 6. Na●…. 3. 19 at him, and shall hiss him h In token of their amazement. detestation and derision. See 1 King. 9 8. 2 Chron. 29. 8. jer. 25. 9 Mich. 6. 16. out of his place i Now thathe is out of his place and power, which they durst not do whilst he was in his place. Or, the men of his place that livedwith him or near him, and daily felt the effects of his Tyranny. . CHAP. XXVIII. 1. SUrely there is ‖ Or, a Mine. a Vein for the Silver a Where it is hid by God, and found, and fetched out by the art and industry of man. The connexion of this Chapter with the former is difficult, and diversely apprehended; but this may seem to be the fairest account of it, job having in the last Chapter discoursed of God's various Providences and carriages towards wicked men, and shown that God doth sometimes, for a season, give them Wealth and Prosperity, but afterwards calls them to a sad account, and punisheth them severely for their abuse of his Mercies; and having formerly showed that God doth sometimes prosper the wicked all their days, so as they live and die without any visible token of God's displeasure against them, when on the contrary good men are exercised with many and grievous Calamities, and perceiving that his Friends were, as men in all ages have been, scandalised at these methods of divine Providence, and denied the thing, because they could not understand the reason of such unequal Dispensations: In this Chapter he declares that this is one of the depths and secrets of divine Wisdom, not discoverable by any mortal man in this World, and that although men had some degree of Wisdom whereby they could dig deep, and search out many hidden things, as the Veins of Silver, Gold, etc. yet this was a Wisdom of an higher nature, and out of man's reach. And hereby he secretly checks the arrogance and confidence of his Friends, who, because they had some parts of Wisdom, the knowledge of natural things, such as are here contained, and of humane Affairs, and of some divine matters, therefore presumed to fathom the depths of God's Wisdom and Providence, and to judge of all God's ways and works by the scantling of their own narrow understandings. Possibly it may be connected thus, job having been discoursing of the wonderful ways of God both in the works of Nature, Ch. 26. from v. 5. to the end, and in his providential Dispensations towards wicked men, Ch. 27. from v. 13. to the end, he here returns to the first Branch of his Discourse, and discovers more of God's Wisdom and Power in natural things. And this he doth partly that by this manifestation of his singular skill in the ways and actions of God, he might vindicate himself from that contempt which they seemed to have for him, and oblige them to hear what he had further to say with more attention and consideration, and partly that by this representation of the manifold Wisdom and power of God they might be wrought to a greater Reverence for God and for his works, and not presume to judge so rashly and boldly of them, and to condemn what they did not understand in them. , and a place for Gold, ‖ Or, which they fine. where they fine it b Or rather, as it is in the margen●… of our Bibles, which they, to wit, the Refiners, do sine. For he speaks not here of the works of men and of art, but of God and of Nature, as is manifest from the foregoing and following words. . 2. Iron is taken out of the ‖ Or, 〈◊〉. Earth c Being made of Earth con●…cted by the heat of the Sun into that hardness, and by Miners digged out of the Earth. , and brass d Or, Copper. is melted out of the Stone e Wherewith it is mixed and incorporated in the Earth, and by fire and the art of the metallist it is separated from it, and taken out of it, as Pliny observes 34. 1, 10. & 36. 27. . 3. He f Either 1. Man the Miner, or 2. God, of whose works of Nature he here speaks, or 3. God as the chief Author and Directer, and man as God's Instrument in the work. setteth an end g Or, a bound, how far the darkness shall reach, and how far the dark and hidden parts and Treasures of the Earth shall be searched, and discovered, and brought to light. * Ch. 1●…. ●…2. to darkness, and searcheth out all perfection h i e. Metals and Minerals, which are nothing else but Earth concocted, and hardened, and brought to maturity and perfection. Or, unto all perfection, i. e. he perfectly and exactly searcheth them out, although the Hebrew Lamed may be here only a Note of the Accusative Case, as our translation takes it. : the stones i Either Gems and precious Stones, which are called by this word Prov. 26. 8. or those stones out of which the metals forementioned are taken. of darkness, and the shadow of Death k Which lie hid in the dark and deadly shades and bowels of the Earth. . 4. The flood breaketh out l This Verse speaks either 1. Of another great and remarkable work of God, whereby in some places either new Rivers break forth, or old Rivers break in upon the Inhabitants, and drive them away; and in other places Rivers, or other Waters, are dried up, or derived into other channels or grounds, by which means these Lands are rendered more useful and fruitful. Or rather 2. Of an accident which commonly happens in Mines, where, whilst men are digging, a flood of Waters breaks in suddenly and violently upon them, and disturbs them in their work. from the Inhabitant m Heb. from with the Inhabitant, i. e. out of that part of the Earth which the Miners in a manner inhabit, or where they have their fixed abode, and for the most part dwell. Or, so that there is no Inhabitant or abide●…, i. e. so that the Miners dare continue there no longer, but are forced to come away. , even the Waters n Which word is easily and fitly understood out of the foregoing word flood. Or, without this supplement, the flood may be said to be forgotten, etc. that singular word being collectively taken, and so conveniently joined with this word of the plural number. forgotten of the foot o i e. Untrodden by the foot of man, such Waters as men either never did pass over, or, by reason of their depth, cannot pass over, or, such as though the Miners at first for a while did pass over, yet now cannot, or dare not, do so any more. Forgetfulness is here ascribed to the foot, as it is to the hand, Psalm 137. 5. and it is put for ignorance or unacquaintedness, as all sinners are said to forget God, though many of them never remembered nor minded him. : they are dried up, they are gone away from men p Heb. they are dried up (or, drawn up, to wit, by Engines made for that purpose) from men, (i. e. from the Miners, that they may not be hindered in their work. Or, with, or by men, the prefix Man being oft put for Beth, i. e. by the labour of men) they remove, or vanish, or pass away, and so the Miners return to their work. . 5. As for the Earth, out of it q Out of the upper parts of the Earth. cometh bread r Breadcorn, or other food for man's use. : and under it s Either 1. under the same Earth, which either at the same time yields bread out of its upper, and fire out of its lower parts; or at several times; that Earth which once was fruitful, becoming, by the disposition of divine Providence, barren and sulphureous, etc. Or 2. Under other parts of the Earth. is turned up t i e. Is digged out and fetched up. as it were * Ezek. 〈◊〉. 〈◊〉 fire u Either Gold and precious Stones, which glitter and sparkle like fire: or Coals, and Brimstone, and other materials of Fire. . 6. The stones of it are the place of Saphires x i e. Of precious Stones, the Saphire, as one of the most eminent, being put for all the rest. In some parts of the Earth the Saphires are mixed with stones, and cut out of them and polished. Of this stone see Exod. 24. 10. Ezek. 1. 26. Cant. 5. 14. La●…. 4. 7. : and it hath y i e. The Earth containeth in or under it. ‖ Or, 〈◊〉. 〈◊〉. dust of Gold z Which is a distinct thing from that Gold which is found in the mass or lump, of which v. 2. both sorts of Gold being found in the Earth. . 7. There is a path a To wit, in the dark depths and Bowels of the Earth. which no fowl knoweth, and which the Vulture's b Whose Eye is very quick, and strong, and which searcheth all places for its Prey, but cannot reach to these places, which yet the Wisdom of man by the direction of God's Providence findeth out. Eye hath not seen. 8. The Lion's Whelps c Heb. the sons of Pride, a fit name for Lions, which are lofty and stately Creatures, despising both men and all other Beasts that oppose them. have not trodden it, no●… the fierce Lion d Which rangeth all places for Prey, and findeth out the deepest Dens and Caves of the Earth. The Birds and Beasts have oft times led men to such places as otherwise they should ●…ver have found out; but they could not lead men to these Mines, but the finding out of them is a special gift of God, and an act of that Wisdom which he hath put into man. passed by it. 9 * 〈◊〉. 5. He putteth forth his hand upon the ‖ 〈◊〉. 〈◊〉. Rock e This and the now next Verses are meant either 1. Of other eminent and considerable works of God, who sometimes overturneth Rocks, and produceth new Rivers in unlikely places. Or rather 2. Of the same work of mining and digging for Gold, or other precious things of the Earth, and of other effects of Man's Art and Wisdom in that work. The Miners resolve to break through all opposition, and by Iron tools, or Fire, or other ways, dig through the hardest Rocks. ; he overturneth the mountains by the roots f He undermineth the very Mountains to find out the Metals lying at the bottom of them. . 10. He cutteth out Rivers among the Rocks g He maketh channels there to convey away that water which was breaking in upon him, and if not thus diverted would have spoiled his work: of which see on v 4. , and his Eye seethe every precious thing h Having with great art and inde●…atigable Industry broke through all difficulties, he at last arriveth at his end, and finds out those precious Treasures which he sought for. . 11. He bindeth the floods † 〈◊〉 〈◊〉. from overflowing i He restraineth them, and as it were bindeth them to their good behaviour, that they may not overflow the Mine. , and the thing that is hid, bringeth he forth to light k Those Metals which did lie hid in the secret parts of the Earth he discovers to himself and others. . 12. But where shall Wisdom l Heb. that Wisdom, for here is an article which seems to be emphatical. The sense is, I confess that man hath one kind of Wisdom in a great Measure, to wit, to discover the works of Nature, and to perform the operations of art; but as for that sublime and eminent Wisdom, which consists in the exact knowledge of all God's Counsels, and Ways, and of the several manners and reasons of his governing the world, and dealing with good and bad men, this is far above m●…ns reach, and is the Prerogative of God alone. be found? and where is the place of Understanding m There is no vein for that upon Earth, as there is for Gold or Silver. ? 13. Man knoweth not the price thereof n Man knoweth neither where to purchase it, nor how much it is worth, nor what to offer in exchange for it. , neither is it found in the Land of the Living o Amongst mortal men that live upon Earth, but only amongst those blessed Spirits that dwell above. . 14. * 〈◊〉. 2●…▪ 〈◊〉. 11. 33, 3●…▪ The depth p To wit, of the Earth, because the Sea here follows as a differing place. This is a very common figure, whereby Speech is ascribed to dumb and senseless Creatures: The meaning is, this is not to be found in any part of the Land or Sea, yea though a man should dig or dive never so deep to find it, nor to be learned from any Creatures: For though these discover the Being, and Power, and in part, the Wisdom of God, yet they do not instruct us in the methods and grounds of Gods providential dispensations to good and evil men: these are secrets of Wisdom reserved for God himself. saith, It is not in me: and the Sea saith, It is not with me. 15. † Heb. 〈◊〉 gold 〈◊〉 not be gi●… 〈◊〉 it. It * ●…rov. 3. 13, 1●…▪ & 8. 11, 19 & 16. 16. cannot be gotten for Gold q The choicest Gold laid up in Treasures, as the word signifies. , neither shall Silver be weighed r To wit, in the balance: for in those time's Money was paid by weight, no●… by tale. See Gen. 23. 16. jer. 32. 9, 10. for the price thereof. 16. It cannot be valued with the gold of Ophir s Which was the best sort of gold. See on 1 King. 9 28. job 22. 24. , with the precious Onyx t Or, Sardonyx, See on Exod. 28. 20. , or the Saphire. 17. The gold and the crystal u Or Amber, which in those parts was of very great price. Or, the Diamond. The Hebrew word is not elsewhere used, and it hath in it the signification of purity, or clearness, or brightness. cannot equal it: and the exchange of it shall not be for ‖ Or, vessels of 〈◊〉 gold. jewels x Or, vessels, wherein there is not only the excellency of the materials, but the curiosity of art, which renders the other much more valuable. of fine gold. 18. No mention shall be made y They are of no value, nor worthy to be named the same day with this, nor fit to be mentioned as a price or recompense, wherewith to purchase this. of ‖ Or, 〈◊〉 coral, or of pearls: for the price z Or, the attraction or acquisition: or rather, the Extraction, or drawing forth. For job useth the word of art which was proper in the taking of Pearls, as the following word, rendered by our Translators Rubies, is understood by divers, both Hebrew and Christian Interpreters, and amongst others by the late eminently learned Bochart, who proveth it by divers Arguments. Now these Pearls are and were taken by men that dived to the bottom of the Sea, and drew them out thence, which is the very word which both Arabic and Latin Authors use in the case, as indeed the same word is used of all Fishermen, who are said to draw forth with their Hook, or Net▪ or otherwise, Fishes, or any other thing for which they are fishing. Moreover this diving, as it produced great profit, so it was not without some danger and difficulty; for if they heedlessly put their fingers into the gaping shell, within which the Pearl was, it speedily closed upon them, and put them to exquisite pain, to the loss of their finger, and sometimes of their Life. Which is a fit representation of the state of those persons who search after the knowledge of God's Counsels, and ways, and the grounds of them, who as when they modestly inquire into them, and truly discover them, they have infinite advantage and satisfaction therein, so if they pry into them too boldly, searching into those things which God hath concealed, and rashly judging of them above what they know, which job judged to be his Friend's case, they expose themselves to manifold snares and dangers. And this extraction, or drawing forth, is aptly used concerning this Wisdom, which lying very deep and remote from the reach of ordinary men, is not be obtained without diligent search and consideration. And so the place may be thus translated, the extraction or drawing forth of Wisdom is above that (to wit, the extraction) of Pearls. of Wisdom is above rubies. 19 The topaz a Of which see Exod. 28. 17. & 39 10. of Ethiopia b Or, of Arabia: for Cush signifies both Ethiopia and Arabia; and the Topaz was found in the Red-Sea, which lay between both, and so might be ascribed to either. shall not equal it, neither shall it be valued with pure gold. 20. * Ver. 1●…. Whence then cometh wisdom? and where is the place of understanding c Where this precious Treasure lies, and whence a man may fetch it. ? 21. Seeing it is hid from the Eyes of all living d Of all men that live upon the Earth. , and kept close from the fowls of ‖ Or, heaven. the air e Though they fly high, and can see far and well, yet they cannot discern this: Men of the most raised understandings cannot discover it. It is to be found no where in this visible World, neither in the upper nor lower parts of it. . 22. * Ver. 1●…▪ Destruction and death f Either 1. Men that are dead, and thereby freed from the encumbrance of their bodies, which depress their minds, and have more raised thoughts than men that live here. Or 2. The Grave, the place of the dead, to which these things are here ascribed, as they are to the depths, and to the Sea, v. 14. by a Figure called Prosopopaeia. If a man should search for this Wisdom, either amongst living men, or amongst the dead, he could not find it; yea, though he should and might inquire of all men that formerly lived in the World, some of whom were persons of prodigious Wit, and Learning, and of vast Experience, as having lived nigh a Thousand Years, and made it their great business in that time to search out the depths of this divine Wisdom in the administration of the World. say, we have heard the fame thereof g We know it only by slight and uncertain rumours, but not fully and perfectly. with our ears. 23. God h i e. God alone; as appears by the denial of it to all other things. understandeth the way thereof i Either the way how it is to be obtained: Or rather, the methods or courses which it takes in the management of all affairs in the World, together with its grounds and end▪ 〈◊〉 them. ▪ and he knoweth the place thereof k Where it dwells, which is only in his own Breast and Mind, and in the best of men but in part, and only as far as it pleaseth him to afford it. . 24. For he looketh to the ends of the Earth, and seethe under the whole heaven l He, and he only knows it, because his Providence, and that only, is infinite and universal, reaching to all places, and times, and things, past, present, and to come; whereas the most acute and knowing men have narrow understandings, and see but very few things, and small parcels of the works of God, and therefore are very unfit to pass a judgement upon them, because the Wisdom, and Justice, and Beauty of God's works is not clearly nor fully seen till all the parts of them be laid together. . 25. To make the weight for the winds m Which of themselves are most light, and without any weight, and inconstant, and such as no Creature can order or govern them: But God manageth them all by weight, appointing to every Wind that blows, its season, its proportion, its bounds and limits, when, and where, and how much, and how long each Wind shall blow, and for what ends, whether for Mercy, as to refresh men in hot seasons with its gentle gales, to cherish the fruits of the Earth, to waft Ships on the Sea to their desired Havens, etc. or whether for Judgement, as to corrupt the air, and thereby the Bodies of men, and Fruits of the Earth, to blow down Houses upon their Inhabitants, as he was pleased to deal with my poor unhappy Children. He only doth all these things, and he only knows why he doth them. He instanceth but in some few of God's works, and those which seem to be most trivial, and casual, and uncertain, that thereby he might more strongly imply and prove that God doth the same in other things which are more considerable, and are managed by more constant causes, and certain methods, that he doth all things in the most exact order, and weight, and measure. , and he weigheth n But it seems a very improper speech, to weigh things by measure, and therefore this word may more fitly be otherwise rendered, he examineth, or disposeth, or fitteth, or directeth, for so this verb is elsewhere used, as 1 Sam. 2. 3. Psal 75. 3. Prov. 16. 2. & 21. 2. the waters o To wit, the Rain-waters, as appears from the next Verse, which God layeth up in his Storehouses, or bottles, the Clouds, and thence draws them forth, and sends them down upon the Earth in such times and proportions as he thinks fit, and as may serve his several designs and ends. by measure p For liquid things are examined by measure, as other things are by weight: and here is both weight and measure to signify with what exact and perfect Wisdom God doth govern the World. . 26. When he made q Which was either from eternity, or at the first Creation, when he settled that course and order which should afterwards be continued. Or, when he maketh: But our Translation seems best to suit with the then in the next Verse, where the sense is completed. a decree for the rain r An appointment, and as it were a Statute Law, that it should fall upon the Earth, and that in such times, and places, and proportions, and manner, as he should think fit, either for correction, or for mercy, as Elihu speaks, job 37. 13. , and a way s Or path, how it should get out of the thick Cloud in which it was shut up, and as it were imprisoned: or, a course, which should for the future be observed, as to the time, and measure, and ends, and other circumstances belonging to it. for the lightning of the thunder. 27. Then t Either from eternity, when he decreed what he would do, or when he first created them. did he see it u i e. Wisdom, which is the subject matter of the present discourse. This God saw not abroad, but within himself, he looked or reflected upon it in his own mind, as the rule by which he would proceed in the Creation and Government of all things, managing them in such ways and methods as were most agreeable to his own most wise and unsearchable Counsels, which no humane or created Wit can reach or pierce into. Or, he saw it so as to declare it, as it follows, so as to make it visible and manifest in some measure to his Creatures. Or, he saw it, i. e. he enjoyed it, seeing being oft put for enjoying, as Psal. 27. 13. & 34. 12. Eccles. 3. 13. & 2. 1. Compare Prov. 8. 22. , and ‖ Or, number it. declare it x i e. He made it evident, he discovered his deep Wisdom which lay hid before in his own breast; or he laid the foundation of that discovery of it, which then was, or afterward should be made to Angels and Men, as the Heavens did in themselves declare the glory of God, Psal. 19 1. before there was such a Creature as man to take notice of it, because the object was visible in itself, and not made so by the Eye which afterwards beheld it. Or, did number it, i. e. shown it as it were by number, not only in gross, but as it were by retail, in all the several works which he made. , he prepared it y i e. He had it in readiness for the doing of all his works, as if he had been for a long time preparing materials for them. So it is a speech of God after the manner of men. Or, he disposed it, i. e. used or employed it in his works. Or, he settled, or established it, i. e. he firmly purposed to do such and such things in such manner as he thought meet, and he established the order which he first made in the World, that it should continue in after ages. Or, he directed it, and directed and ordered all things by it. , yea, and searched it out z Not properly; for so searching implies Ignorance, and that a man is at a loss, and requires time and industry, all which is repugnant to the Divine Perfections; but figuratively, as such expressions are oft used concerning God▪ i▪ e. He did, and doth, all things with that absolute and perfect Wisdom, and he knoweth all his own Counsels and Action●…, and the reasons of them, so exactly, and perfectly, as if he had bestowed a long time in searching, and judging, to find them out. And this, and the other Acts mentioned in this Verse, are to be understood of God solely and exclusively, it being here, as it is oft elsewhere in this Book, sufficiently implied, that this kind of divine Wisdom, which consists in the accurate knowledge of all God's Counsels and works, is far above, out of man's reach: Man doth not see this Wisdom, but only so far as God is pleased to reveal it to him, and therefore he cannot declare it to others; man did not prepare, nor order, nor contri●… it, and therefore no wonder if he cannot search it out. And so this is most fitly connected with the following Verse: For as here he tells us what Wisdom is denied to man, so there he informeth us what is granted to him. . 28. And a Or rather, But: For this is added by way of opposition, to show that man's Wisdom doth not lie in a curious enquiry into, or an exact knowledge of the secret paths of God's Counsel and Providence, but in things of another, and of a lower nature. unto man b Unto Adam at first, and in, and with him, to all his Race and Poster●…ty. he said c i e. God spoke it, partly and at first inwardly to the mind of Man, in which God wrote this with his own Finger, and engraved it as a first Principle for his direction, and partly afterwards by the Holy Patriarches, and Prophets, and other Teachers of his Church, whom God sent into the World to teach men true Wisdom; which accordingly they did, not by acquainting the People with the secrets and intricacies of God's Counsel and Providence, but by declaring the revealed Will of God, and instructing them in their duty towards God and Men, making this their great if not only business, to make men wise unto Salvation. See Deut. 4. 6. & 29. 29. , behold d Which expression notes the great importance of this Doctrine, and withal man's dulness and backwardness to apprehend and consider it, and man's proneness to place his Wisdom in vain and curious speculations. , * 〈◊〉 〈◊〉▪ & ●…. 〈◊〉. Ecc●…▪ 1●…. 〈◊〉▪ the fear of the LORD e i e. True Religion, and the right Worship of God, both inward and outward, all which cometh under this name. , that is wisdom f In that only consists man's true Wisdom, because that, and that only, is his duty, and his safety, and happiness, both for this Life and for the next, and withal this is attainable, whereas the depths of God's ways are unknown, and unsearchable to humane or created Capacities. , and to departed from evil g i e. From 〈◊〉, which is called evil eminently, as being the chief if not the only Evil, and the cause of all other evils, and that which is constantly and immutably evil, whereas afflictions are frequently made good and highly beneficial. Religion consists of two Branches, doing good, and forsaking evil; the former is expressed in the former clause of this Verse, and the latter in these words. is understanding h Is the best kind of Knowledge or Wisdom to which man can attain in this Life. The same thing is here twice expressed in several Phrases. And the design of job in this close of his Discourse, is not only to show the mistake, and reprove the Arrogance and boldness of his Friends, in prying into God's secrets, and passing such a rash censure upon him, and upon God's ways and carriage towards him; but also to v●…ndicate himself from the imputation of hypocrisy and Profaneness, which they fastened upon him, by showing that he had ever esteemed it to be his best Wisdom, and true Interest, to fear God, and to departed from evil. . CHAP. XXIX. 1. MOreover, Job † Heb. 〈◊〉 to 〈◊〉 up. continued his Parable, and said, 2. Oh that I were as in months past, as in the days when God preserved me a To wit, from all those miseries which now I feel. This he desires, not only for his own Ease and comfort, but also for the vindication of his Reputation, and of the honour of Religion, which suffered by his means: For as his calamities were the only ground of all their hard Speeches and censures of him, as a man forsaken and hated by God, so he rightly judged that this ground being removed, and his prosperity restored, his Friends would take it for a token of God's favour to him, and beget in them a milder and better opinion of him. : 3. When his ‖ Or, 〈◊〉. Candle b i e. His Favour and Blessing, oft signified by the name light, as his displeasure, and a state of affliction is frequently called darkness. shined upon my head c Or, over my bead, to comfort and direct me. The ground of the Expression is this, that lights used to be carried and set on high, that men may make the better use of them, as the Sun for that end was placed above us. , and when by his light I walked through darkness d I passed safely through many difficulties, and dangers, and common calamities, which befell others who lived round about me, and overcame those troubles which fell upon myself. . 4. As I was in the days of my youth e i e. In my former and flourishing days, which he calls the days of Youth, because those are commonly the times of mirth and comfort, as Old-age is called evil days, Eccles. 12. 1. , when the secret of God was upon my Tabernacle f When there was a secret Blessing of God upon me, and my Family, protecting, directing, and succeeding us in all our affairs, which the Devil observed, Ch. 1. 10. whereas now there is a visible curse of God upon me and mine. : 5. When the Almighty was yet with me g i e. On my side, whereas now he is against me, and hath forsaken me. , when my Children h Or, servants, or both, and therefore he useth this word which comprehends both. were about me: 6. When I washed my steps with ‖ butter i i e. When I abounded in all sorts of Blessings; which is oft signified by this or the like Phrases, as Gen. 49. 11. Deut. 33. 24. job 20. 17. Psal. 81. 16. When I had such numerous Herds of Cattle, and consequently such plenty of Butter, that if I had needed it, or been pleased so to use it, I might have washed my Feet with it. , and the 〈◊〉. Rock poured † me out Rivers of Oil k When not only fruitful fields, but even barren and rocky places (such as that part of Arabia was where job lived) yielded me Olive Trees and Oil in great plenty. See on Deut. 32. 13. : 〈◊〉 〈◊〉. 17. 〈◊〉 〈◊〉 7. When I went out l From my dwelling. to the gate m To wit, of the City, as the following words show, to the place of Judicature, which was in the Gates, as hath been oft observed. , through the City n Through that part of the City which was between my House and the Gate. Or, to the City, i. e. the Gate belonging to the City: So job might live in the Country adjoining to it. , when I prepared my seat o When I caused the seat of Justice to be set for me. By this, and divers other Expressions, it appears that job was a Magistrate, or Judge in his Country. in the street p i e. In that void and open place within, or near the Gate, where the People assembled for the administration of Justice among them. . 8. The young men saw me, and hid themselves q Either out of a profound Reverence to my Person and Dignity, or out of a Conscience of their own Gild or Folly, which they supposed I might either understand by Information from others, or discover by their countenances or carriages in my presence, for which they knew I would reprove them, and bring them to shame or other punishment. : and the aged arose, and stood up r Whilst I either passed by them, or was present with them. See Levit. 19 3●…▪ 1 Kings 2. 19 So great a veneration they had for my Person, 〈◊〉 regard of that Wisdom, and Justice, and faithfulness which they discerned in me, and in all my proceed. And therefore they judged quite otherwise of me than you now do. . 9 The Princes refrained talking s Either fearing that I should discern their weakness by their words; or desiring to hear my words and sentence which they readily approved of, and fully assented to. Such an opinion had they of my Wisdom, and did not think me such a foolish, erroneous, and impertinent Person as you fancy or represent me to be. , and laid their hand on their mouth t In token both of their wonder at Iob's wise Speeches and Sentences, and of their resolution to be silent. See job 21. 5. Prov. 30. 32. . 10. † 〈◊〉 〈◊〉 was 〈◊〉 The nobles held their peace, and their Tongue cleaved to the roof of their mouth u It lay as still as if it had done so, and they could not have spoken. . 11. When the ear heard me, than it blessed me x i e. Pronounced me to be a man blessed of God with eminent Gifts and Graces; or hearty prayed for God's Blessing upon me, because of that Wisdom and Integrity which they saw in all my actions, and of the satisfaction which I gave to all, and the relief which I gave to the oppressed, by my righteous and equitable decrees in all causes which were brought before me. , and when the Eye saw me, it gave witness to me y When my appearance gave them occasion to speak of me, they gave Testimony to my pious, and just, and blameless conversation. So far was I from being, or being thought to be, guilty of those crimes wherewith you charge me; of which see Ch. 22. 9 : 12. Because * 〈◊〉 ●…2. 12. 〈◊〉 ●…1. 13. I delivered z From his potent oppressor. They did not honour me for my great Wealth or Power, but for my impartial Justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty Adversaries. the poor that cried, and the fatherless, and him that had none to help him a None would own or help them, partly because they were poor, and unable to recompense them for it: and partly because their Enemies were great, and likely to crush both them and their helpers. Which made Iob's virtue mo●…e glorious. . 13. The blessing b Wherewith both he and others for his sake blessed me, and begged that God would bless me. of him that was ready to perish c To lose his Life or estate by the malice and tyranny of wicked men. came upon me: and I caused the Widow's d Who are the common object of injuries and oppressions, because for the most part they are unable, either to offend those who molest them, or to descend themselves from their Violence. heart to sing for joy e For her great and unexpected deliverance. : 14. * Isa. 59 17 Eph. 6. 14. 1 Thes. 5. 8. I put on Righteousness, and it clothed me f As a Garment covers the whole Body, and is worn continually all the day long, so I was constantly just in the whole course of all my administrations, public and private, and never put off this Garment out of a partial respect to myself, or to the persons of other men, as the manner of many Judges is. : my judgement was as a robe and diadem g My judgements or decrees were so equal and righteous, that they never brought shame and reproach upon me, but always Honour and great Reputation. . 15. I was eyes h i e. Instead of Eyes to instruct, and direct and assist. to the blind i Either 1. Corporally. Or rather 2. Spiritually; such as through Ignorance or weakness were apt to mistake, and to be seduced or cheated by the craft and Artifices of evil-minded men. These I cautioned, and advised, and led into the right way. , and feet was I to the lame k i e. Ready to help him who was unable to help himself. , 16. I was a father l i e. Had the care and bowels of a Father to them. to the poor: and the cause which I knew not m Either 1. Those which were not brought to my knowledge or Tribunal, either through neglect, or because the injured persons durst not complain, I diligently enquired after. Or 2. Those which were hard and difficult, and possibly were made so by the frauds or arts of the oppressors, or their advocates, which the poor injured person could not find out, I took pains to discover. I searched out. 17. And I broke † Heb. the jaw-teeths, or, grinders. the jaws n Or, the jawbones: or, the grinders, the sharpest and strongest Teeth in the Jaw, i. e. their power and violence wherewith they used to oppress others. It is a Metaphor from Wild-beasts which break their Prey with their Teeth. Compare Psalm 38. & 57 4. & 58. 6. of the wicked, and † Heb. cast. plucked the spoil out of his Teeth o i e. Forced them to restore what they had violently and unjustly taken away. . 18. Then I said p i e. I persuaded myself, being thus strongly fortified with the Conscience of my own universal integrity, and with the singular favour of God and of all men. But although this was sometimes Iob's opinion, yet at other times he was subject to fears, and expectation of changes, as appears from Chap. 3. 25, 26. , I shall die in my nest q Not a violent or untimely, but a natural, and peaceable, and seasonable death, sweetly expiring in my own Bed and Habitation, in the midst of my Children and Friends, leaving the precious perfume of a Good-name behind me, and a plentiful Inheritance to all my posterity. , and I shall multiply my days as the sand r Which is innumerable. See Gen. 22. 17. & 41. 49. . 19 My root was † Heb. opened. spread out * Psal. 1. 3. Jer. 17. 8. by the waters, and the dew lay all night upon my branch s I was continually watered by divine favour and blessing, as a tree which is constantly supplied with moisture, both in its root and branches, and consequently must needs be fruitful and flourishing. . 20. My glory was † Heb. new. fresh t The reputation which I had gained by my just and virtuous Life was not decaying, but growing, and every day augmented, with the accession of new honours. in me u Heb. with me. , and my * Gen. ●…9. 24. bow x i e. My strength, which is signified by a Bow, Gen. 49. 24. 1 Sam. 2. 4. because in ancient times the Bow and Arrows were principal instruments of War. was † Heb. hanged. Isa. 40. 31. renewed y Heb changed itself, i. e. grew as it were a new Bow, when other Bows by much use, grow weak and useless. O●…, changed its strength, which word may be here understood, as it is expressed, Isa. 40. 31. i e. hath got new strength. in my hand. 21. Unto me men gave ear, and waited and kept silence at my counsel z Expecting till I spoke, and silently listening to my Counsel, which they were confident would be like the Oracle of God, wise, and just, and good, and preferring it before their own Judgement. . 22. After my words they spoke not again a Either to confute them as false, or to add to them as lame and imperfect. , and my speech dropped upon them b To wit, as the rain, as the next Verse explains it, which when it comes down gently and droppingly upon the earth, is most acceptable and beneficial to it, not so when it comes in great and violent showers. . 23. And they waited for me, as for the rain c As the Earth or the Husbandman waiteth for the rain, to wit, the former rain▪ of which see Deut. 11. 14. because the latter rain is here opposed to it: See jam. 5. 7. , and they opened their mouth d To receive my words, and therewith to satisfy their thirst, as the dry and parched Earth gapes or opens its mouth to receive the Rain. for me as for the latter rain. 24. If I laughed on them e Or sported, or jested with them i e. carried myself familiarly and pleasantly with them. , they believed it not f It was so acceptable to them to see me well-pleased with them, that they could scarce believe their Eyes and Ears that it was so: Compare Gen. 45. 26. Psalm 126. 1. , and the light of my countenance they cast not down g My familiarity did not breed contempt or presumption in them to say or do any thing that might grieve me, or make my countenance to fall, as it doth in case of shame or sorrow, Gen. 4. 5. They were very cautious not to abuse my smiles, nor to give me any occasion to change my Countenance or carriage towards them. . 25. I chose out their way f They sought to me for my advice in all doubtful and difficult Cases, and I chalked out their Path, and directed them what methods they should take to accomplish their desires. , and sat g As a Prince or Judge, whilst they stood waiting for my counsel. chief h Or Head, as their Head or Ruler, and my mind and word was as a Law or Oracle to them. , and dwelled as a king in the army i Whose presence puts life, and courage and joy into the whole Army. And no less acceptable was my presence to them. , as one that comforteth the mourners k As I was able and ready to comfort any afflicted or sorrowful persons, so my Consolations were always grateful and welcome to them. Or, when he, to wit, the King, comforteth the mourners, i. e. his Army, when they are under some great Consternation or Dejection by reason of some great loss or danger, but are revived by the presence and speech of a wise and valiant King or General. . CHAP. XXX. 1. BUT now a My Condition is sadly changed for the worse. they that are † Heb. Of fewer days than I younger than I b Whom both universal custom and the light of Nature taught to reverence their Elders and betters. , have me in derision c Make me the Object of their contempt and scoffs: Thus my glory is turned into shame. , whose fathers I would have disdained d Or rather, I might have disdained, i. e. Whose condition was so mean and vile, that in the opinion and according to the custom of the World, they were unworthy of such an employment. to have set with the dogs of my flock e To be my Shepherds, and the Companions of my Dogs which watch my Flocks. Dogs are every where mentioned with contempt as filthy, unprofitable, and accursed Creatures; as 2 Sam. 16. 9 2 Kings 8. 13. Phil. 3. 2. Rev●…. 22. 15. . 2. Yea, whereto might the strength of their hands profit me f Nor was it strange that I did, or would, or might refuse to take them into any of my meanest services, because they were utterly impotent, and therefore unserviceable. , in whom old age was perished g Or, boast, either 1. because they never attain to it, but are consumed by their lusts, or cut off for their wickedness by the just hand of God or men in the midst of their days. Or 2. because they had so wasted their strength and spirits by their evil courses, that when they came to old age, they were feeble and decrepit▪ and useless for any labour. Or 3. because they had not that prudence and experience which is proper and usual in that age, by which they might have been useful if not for work, yet to oversee and direct others in their work. But the words may be thus rendered, In whom vigorous age was perished, i. e. who were grown impotent for service. For the word here rendered old age, is used only here, and job 5. 26. where also it may be so rendered, Thou shalt come to thy grave in a vigorous or mature age, having the vigour of youth even in thine old age and until thy death, as Moses had. And if this word do signify old age, yet it signifies not every, but only a flourishing and vigorous old age; as the Hebrews note, and the word may seem to imply: Whence the seventy Interpreters also render it perfection, to wit, of age, and of the endowments belonging to age. ? 3. For want and famine h Brought upon them either by their own sloth or wickedness, or by God's just judgement. Heb. In want and famine, which aggravates their following solitude. Although want commonly drives persons to places of resort and company for relief, yet they were so conscious of their own guilt, and contemptibleness, and hatefulness to all persons, that they shunned all company, and for fear or shame fled into and lived in desolate places. th●… were ‖ Or, dark as th●… night. solitary: fleeing into the wilderness, † Heb. yesternight. in former time desolate and waste: 4. Who cut up mallows i Or, Purslain, or Salt, or bitter herbs, as the word seems to import, which shows their extreme necessity. by the bushes k Or, by the shrubs, nigh unto which they grew. Or, with the barks of trees, as the Vulgar Latin renders it. , and juniper l Possibly the word may signify some other Plant, for the Hebrews themselves are at a loss for the signification of the Names of Plants. roots for their meat. 5. They were driven forth from among men m As unworthy of humane society, and for their beggary and dishonesty, suspected and avoided of all men. , (they cried after them, as after a thief n Giving one another warning of their danger from them. ) 6. To dwell in the cliffs of the valleys, in † Heb. 〈◊〉. caves of the earth, and in the rocks. 7. Among the bushes they brayed o Like the wild Asses, job 6. 5. for hunger or thirst. , under the nettles p Which seem not proper ●…or that use. This Hebrew word is used but twice in Scripture, and it is acknowledged both by jewish and Christian Writers, that the signification of the Hebrew words which express Plants, or Beasts, or Stones, etc. is very uncertain; and therefore this is by others, and may well be understood of some kind of Thorns: And so this is the same thing with the bushes in the former Branch of the Verse, under which they hide themselves, that they might not be discovered when they were sought out for justice. they were gathered together. 8. They were children of fools q Either 1. the genuine Children of foolish Parents, their Children not only by Birth, but by Imitation; as they only are esteemed the children of Abraham, who do the works of Abraham, john 8. 39 Or 2. Fools, by a common Hebraism, as the sons of men are put for men, and the children of wisdom, for wise men, etc. , yea, children of † Heb. 〈◊〉 〈◊〉 〈◊〉. base men r Heb. men without name, i. e. without any degree of Credit or Reputation; as men of name is put for renowned persons, Gen. 6. 4. : they were viler than the earth s Which we tread and spit upon, and are not willing to touch. . 9 * Chap. 17. 6. Psal. 35. 15. & 69. 12. I am. 3. 14, ●…3. And now am I their song t The matter of their song and derision: They now rejoice in my Calamities, because formerly I used my authority to punish such Vagrants and Miscreants. , yea, I am their byword. 10. They abhor me, they flee far from me u In contempt of my person and loathing of my sores. , † Heb. 〈◊〉 wit●…old 〈◊〉 spittle from 〈◊〉 fac●…. and spare not to spit in my face x Not literally, for they kept far from him, as he now said; but figuratively, i. e. they use all manner of contemptuous and reproachful expressions and carriages towards me, not only behind my back, but even to my face. . 11. Because he y To wit, God, for it follows, He afflicted me, which was God's work. hath loosed my cord z Either 1. He hath slackened the string (as this word sometimes signifies) of my Bow, and so rendered my Bow and Arrows useless, either to offend others, or to defend myself; i e. He hath deprived me of my strength or defence: So this is opposed to that expression, Chap. 29. 20. Or 2. He hath taken away from me that power and authority, wherewith as with a Cord, I bond them to the good behaviour, and kept them within their bounds. The like expression is used in the same sense, job 12. 18. , and afflicted me a When they perceived that God who had been my faithful Friend and constant Defender had forsaken me, and was become mine Enemy, they presently took this advantage of showing their malice against me. , they have also let lose the bridle b They cast off all former restraints of law, or humanity, or modesty, and gave themselves full liberty to speak or act what they pleased against me. before me c They durst now do those things before mine eyes, which formerly they trembled lest they should come to my ears. . 12. Upon my right hand d This Circumstance is noted either because this was the place of Adversaries or Accusers in Courts of Justice, Psal 109. 6. Zach. 3. 1. Or to show their boldness and contempt of him, that they durst oppose him even on that side where his chief strength lay. rise e To wit, in way of contempt and opposition, or to accuse and reproach me, as my Friends now do; as one who by my great but secret wickedness have brought these miseries upon myself. the youth f Heb. Young striplings, who formerly hid themselves from my presence, Chap. 29. 8. , they push away my feet g Either 1. properly, they trip up my heels. Or rather 2. Metaphorically, they endeavour utterly to overwhelm my go, and to cast me down to the ground. , and they raise up against me the ways h i e. Cawseways, or Banks: So it is a Metaphor from Soldiers, who raise or cast up Banks against the City which they besiege. Or, they raise up a Level, or smooth the Path by continual treading it: they prepare, and contrive, and use several methods to destroy me. of their destruction i Either 1. passively; so the sense is, they raise or heap upon me, i. e. impute to me, the ways, i. e. the causes of their ruin. They charge me to be the Author of their ruin. Or rather 2. actively, of that destruction which they design and carry on against me: Which best suits with the whole Context, wherein job is constantly represented as the Patient, and wicked men as the Agents. . 13. They mar my path k As I am in great misery, so they endeavour to stop all my ways out of it, and to frustrate all my counsels and courses of obtaining relief or comfort. And although job had no hopes of a temporal deliverance or restitution, yet he could not but observe and resent the malice of those who did their utmost to hinder it. Or the sense is, They prevent all my ways, putting perverse and false constructions upon them, censuring all my conscientious discharges of my duty to God and men as nothing but craft and hypocrisy. , they set forward my calamity l Increasing it by their bitter Taunts, and Invectives, and Censures. Or, they profit by, or are pleased and satisfied with my calamity. It doth them good at the heart to see me in misery. , they have no helper m This is added as an aggravation of their malice, they impudently persisted in their malicious designs against me, though none encouraged or assisted them therein. Or, even they who had no helper, who were themselves in a forlorn and miserable condition; and yet they could so far forget or overlook their own calamities as to take pleasure in mine. . 14. They came upon me as a wide breaking in of waters n As fiercely and violently as a River doth when a great breach is made in the Bank which kept it in. Heb. as at a wide breach; as a besieging Army having made a breach in the Walls of the City, do suddenly and forcibly rush into it. ; in the desolation o Or for, or instead of a desolation; i. e. that they might utterly destroy me and make me desolate. Or, in the waste place; i. e. in that part of the ●…ank or Wall which was wasted or broken down. they rolled themselves upon me p As the ●…aters, or Soldiers come rolling or tumbling in at the Breach. . 15. Terrors q To wit, from God who sets himself against me, and in some sort joins his Forces with these Miscreants. are turned upon me r Are directed against me to whom they seem not to belong, as being the portion of wicked men. : they pursue † 〈…〉. my soul s Heb. my principal or excellent one, i e. my Soul, which is fitly so called, as being the chief part of man; as it is called a man's glory, Gen. 49. 6. and his only One, Psalm 22. 20. and which is the proper seat and object of Divine Terrors, as his Body was of his outward Pains and Ulcers. as the wind t i e. Speedily, vehemently, and irresistibly. : and my welfare u All the happiness and comfort of my life. passeth away as a cloud x Which is quickly dissolved into Rain, or dissipated by the Sun, or driven away with the Wind. . 16. And now my soul is poured out y All the strength and powers of my Soul are melted, and fainting, and dying away, through my continued and insupportable sorrows and calamities. upon me z Or, within me, as this Hebrew Particle is elsewhere used; as Psalm 42. 5, 6. Isa. 26. 9 Hosea 11. 8. : the days of affliction have taken hold upon me. 17. My bones are pierced a Heb. It; to wit, the Terror or Affliction last mentioned: Or, He, i. e. God, hath pierced my bones. This is no slight and superficial, but a most deep wound that reacheth to my very heart and bones, and marrow. Nothing in me is so secret, but it reacheth it, nothing so hard and solid, but it feels the weight and burden of it. in me b Heb. from above me, by an Arrow shot from Heaven, whence my Calamities come, and that in a singular and eminent manner. Or, by that which is upon me: the sores which are upon my skin or outward flesh, do pierce and pain me even to the bones. For now he is come from describing the terrors of his Mind to express the torments of his Body. , in the night-season c When others do, and I should receive some rest and refreshment. : and my sinews d And the flesh of my body which covereth the Sinews, and is mixed with them, and may seem to be synecdochically expressed by the Sinews, which are the strength and support of the flesh. So he signifies that neither his bones nor his flesh resteth. Or, and my Veins or Arteries, which rest or move slowly when the Mind and Body are well composed; but in job did move vehemently and restlessly by reason of his great heat and pain, and passion. take no rest. 18. By the great force of my disease is my garment changed e My Disease is so strong and prevalent, that it breaks forth every where in my Body in such plenty of purulent and filthy matter, that it infects and discolours my very garments. Others, By the great power of God my garment is changed. In both these Translations the words, of my dis●…ase, and of God, are not in the Hebrew Text, but are supplied by the Translators. But the words are by some not untruly nor unfitly rendered thus, without any supplement, With great force my garment is changed; for so this Verb is used, 1 Kings 22. 30. So the sense is I cannot shift or put off my garment without great strength and difficulty, the reason whereof is rendered in the following words. : It bindeth me about f It cleaveth fast to me, being glued by that filthy matter issuing from my Sores. as the collar of my coat g As my Collar girdeth in and cleaveth to my Neck. He alludes to the fashion of the Eastern outward Garments, which were seamless and all of a piece, and had a straight mouth at the top which was brought over the head, and contracted and fastened close about the Neck. . 19, He hath cast me into the mire h He hath made me contemptible, and filthy, and loathsome for my Sores, my whole body being a kind of Quagmire in regard of the filth breaking forth in all its parts. , and I am become like dust and ashes i Like one dead and turned to dust, more like a rotten Carcase, than a living Man. . 20. I cry unto thee, and thou dost not hear me k To wit, so as to answer or help me. : I stand up l Or, I stand, to wit. before thee, i. e. I pray, as this phrase signifies, jer. 15. 1. & 18. 20. this being a gesture of Prayer, Mat. 6. 5. And so the same thing is here repeated in other words after the manner: Or, I persist, or persevere in praying; I pray importunately and continually, as thou requirest. , and thou regardest me not m so the Particle not is supplied out of the former Clause. Or, without the Negation, thou knowest or observest me, and all my Griefs and Cries, and yet dost not pity nor help me, but rather takest pleasure in the contemplation of my Calamities, as the following words imply. Or it may be taken Interrogatively, Dost thou regard me? i. e. thou dost not. . 21. Thou art † Heb. turned to be cruel. become cruel n Heb. Turned to be cruel, as if thou hadst changed thy very Nature, which is kind, and merciful, and gracious; and such thou hast been formerly in thy carriage to me: but now thou art grown severe, and rigorous, and inexorable. to me: with † Heb. the strength of thy hand. thy strong hand thou opposest thyself against me o Thy power wherewith I hoped and expected that thou wouldst have supported me under my troubles thou usest against me. . 22. Thou liftest me up to the wind p Thou dost not suffer me to rest or lie still for a moment, but disquietest me and exposest me to all sorts of storms and calamities; so that I am like chaff or stubble lifted up to the wind, and violently tossed hither and thither in the air, without the least stop or hindrance. : thou causest me to ride upon it q i e. To be carried and hurried about by it , and dissolvest my ‖ Or, wisdom▪ substance r. y By this restlessness and the vehemency of these winds, my Body is almost consumed and wasted, and my heart is melted within me. 23. For I know that thou wilt bring me to death s I see nothing will satisfy thee but my death which thou a●…t bringing upon me in a linger and dismal manner. , and to the house appointed for all living t To the grave, to which all living men are coming and hastening. . 24. Howbeit he will not stretch out his hand to the † Heb. heap. grave, though they cry in his destruction u There is great variety and difficulty in the sense and connexion of these words: They may be joined either 1. with the following Verse, as describing Iob's compassion to others in affliction, which by the Principles of Reason and Religion should have procured him some pity from God and men in his affliction. And to that purpose the words are or may be translated thus; But was not my prayers for them (which words may be understood out of the following Clause) when he stretched out his hand? (to wit, against them to destroy them) in his destruction or oppression (understand it actively, i. e. when God was about to destroy any other man or men) was not (the Negation being understood out of the former Branch of the Verse, as is usual) my cry for them? the Feminine Gender being put for the Masculine, as it is elsewhere; or for these things, the Feminine being put for the Neuter; that is, for those destructive Calamities which were upon them? Or 2. with the foregoing Verse. And so these words contain either 1. a Consolation against the evil last mentioned: So the sense is, Though God will undoubtedly bring me to the Grave by these Torments, yet this comforts me, that surely he will not stretch out his hand (to wit, to afflict or punish me further, as this phrase is used. Exod. 3. 20. Isa. 9 12, 13.) in the grave, though they, i. e. the perishing persons cry or roar (i. e. be sorely pained and tormented) in his destruction, i. e. whilst God is destroying them. Or this last Clause may be read interrogatively, Is there any cry in his destruction? When a man is cut off or destroyed by death, doth he then cry and complain? No, there is an end of all these Miseries. Or rather 2 a Confirmation of what he last said. For the whole Context shows that job is not taking any comfort to himself, but rather aggravating his Sufferings. I know, saith he, that I am a dead man, and my Condition is desperate, for surely he, i. e. God, will not stretch out his hand (to wit, to save or rescue me, as this phrase is used, Psalm 18 17. & 144. 7. compared with Acts 4. 30.) to or in the grave (i. e. to a dead man, such as I am in effect, having not only one foot, but in a manner both feet in the grave, as being upon the very brink of the Pit) though they cry (to wit, unto God, i. e. though there be a great and a general Cry and Lamentation for him among his Friends or others, and an earnest desire of him, if possibly he might be restored to life again) in his destruction, i. e. when he is destroyed or dead; yet all these Cries would be in vain. 25. * Psal. 35. 13, 14. Rom. 12. 15. Did not I weep † Heb. for him that was hard of day. for him that was in trouble x Whence is it that neither God nor man show any compassion to me, but both conspire to afflict me and increase my torments? Doth God now meet out to me the same measure which I meted out to others? Have I now Judgement without Mercy, because I afforded no mercy nor pity to others in misery? No, my Conscience acquits me from this inhumanity: I did not slightly resent, but bitterly mourn and weep over others in their miseries; and therefore I had reason to expect more Compassion than I find. ? was not my soul grieved for the poor y Even for him who was not capable of requiting my kindness in case of his recovery: which shows that my sympathy was real, and not feigned, as it is in some who pretend great sorrow for the rich in their troubles, hoping thereby to insinuate themselves into their favour and friendship, and thereby to procure some advantage to themselves. ? 26. When I looked for good, then evil came unto me z Instead of the return of the like pity to me, which I might justly challenge and expect whensoever I should stand in need of it, I meet with a sad disappointment, and my pity is recompensed with others cruelty to me. : and when I waited for light, there came darkness. 27. My bowels boiled and rested not a i e. My inward parts boiled without ceasing. The Bowels are the seat of Passion and of Compassion; and therefore this may be understood, either 1. of his Compassionate and deep sense of others miseries; which is oft expressed by bowels, as Isa. 16. 11. Col. 3. 12. and elsewhere, of which he spoke v. 25. to which he subjoins the contrary usage which he met with, v. 26. And then in this first part of v. 27. he renews the mention of his compassion to others, and in the latter part he adds by way of Antithesis or Opposition, that his mercy was requited with cruel afflictions. Or 2. of the grievousness of his troubles, which is sometimes expressed by the troubling or boiling of the Bowels or inward parts; as Lam. 1. 20. : the days of affliction prevented me b i e. Came upon me suddenly and unexpectedly, when I promised to myself peace and prosperity, as the usual recompense which God promiseth and giveth to such as fear and please him, as I have done. . 28. * Psal. 38. 6. & 42. 9 & 43. 2. I went c Or, I walked hither and thither as I could. Or, I converse or appear among others. mourning without the Sun d Spending my days in mourning without any Sun-light or comfort; or so oppressed with sadness, that I did not care nor desire to see the light of the Sun. Heb. black not by the Sun. My very Countenance is changed and become black, but not by the Sun, which makes many other persons black; Cant. 1. 5. 6. but by the force of my Disease and deep Melancholy which ofttimes makes a man's Visage black and dismal. See Psalm 119. 83. Lam. 5. 10. And this he repeats in plainer terms, v. 30. as an eminent token of his excessive grief and misery. : I stood up e Either because my Disease and pain made me weary of other postures: Or that others might take notice of me and be moved with pity towards me. , and I cried f With a loud and d●…eful clamour through great and sudden anguish in the congregation g Where prudence and modesty taught me to forbear it, if extreme necessity and misery had not forced me to it. . 29. * Ps. 102. 6. I am a brother h To wit, by imitation of their cries: Persons of like qualities are oft called brethren, as Gen. 49. 3. Prov. 18. 9 to dragons i Which howl and wail mournfully in the Deserts, Mich. 1. 8. either through hunger or thirst, or when he fights with and is beaten by the Elephant. , and a companion to ‖ Or, Ostriches. Mic. 1. 8. owls k Whose sad and mournful noises are known. Or Ostriches, which also is noted to make lamentable out-cries. . 30. * Ps. 119▪ ●… Lam. 4. 8. ●… 5. 10. My skin is black upon me l Either by his dark-coloured Scabs wherewith his Body was in a manner wholly overspread; or by grief, as before. , and my bones are burnt with heat m The effect of his Fever and sorrow, which dried up all his moisture and caused great Inflammations and burning heats within him. . 31. My harp also is turned to mourning n Either 1. I have now nothing but bitter lamentations instead of my former expressions of joy. Or 2. Those very things which formerly were occasions and instruments of my delight, do now renew and aggravate my sorrows. , and my organ into the voice of them that weep. CHAP. XXXI. 1. I Made a covenant with mine eyes a So far have I been from wallowing in the mire of Uncleanness, or any gross wickedness, wherewith you charge me, that I have abstained even from the least occasions and appearances of evil, having made a solemn Resolution within myself, and a solemn Covenant and Promise to God that I would not wan●…only or lustfully fix mine Eyes or gaze upon a Maid, lest mine Eyes should affect my heart and stir me up to further filthiness. Hereby we plainly see, that that Command of Christ, Matth. 5. 29. was not new Command peculiar to the Gospel▪ as some would ha●…e it, but the very same which the Law of God revealed in his Word, and written in man's hearts by nature, imposed upon men in the times of the Old Testament. See also 2 Pet. 2. 14. 1 john 2. 16. : why then should I think upon b i e. Indulge myself in filthy and lustful thoughts. Seeing I was obliged and accordingly took care to guard mine Eyes: I was upon the same reason obliged to restrain my Imagination. Or, why then should I consider, or contemplate, or look curiously or thoughtfully, or diligently. Since I had made such a Covenant, why should I not keep it? a maid c Which is emphatically added, to show that that Circumstance which provokes the Lust of others, had no such power over him, and that he restrained himself from the very thoughts and desires of filthiness with such persons wherewith the generality of men allowed themselves to commit gross Fornication as deeming it to be either none, or but a very little s●…. Withal he insinuates, with how much more caution he kept himself from uncleanness with any married person. ? 2. For d The reason of my Continency and Chastity, was, the consideration of God's Presence, and Providence, and Judgements. what portion of God is there d The reason of my Continency and Chastity, was, the consideration of God's Presence, and Providence, and Judgements. , from above e What fruit or recompense might be expected from God for those who do such things? Nothing but destruction, as it follows, v. 3. I considered that though these practices might at first please me, yet they would be bitterness in the latter end. ? and what inheritance of the Almighty from on high f An emphatical Phrase to note, that how secretly and ●…liely soever unchaste persons carry the matter, so as men cannot reprove or reproach them, yet there is one who stands upon an higher place whence he hath the better prospect, who seethe both when, and in what manner, and with what design they do these things. ? 3. Is not destruction to the wicked f Destruction is their portion. ? and a † Heb. ●…tion: So Gr. strange punishment g some extraordinary and dreadful Judgement, which of right and course belongs to them, and only to such as they are, although it hath pleased God out of his Sovereign Power to inflict it upon me who have lived in all good Conscience before him. Heb. an alienation or estrangement, to wit, from God and from his favour: Had I been such an one, I neither could nor should have expected any kindness or mercy from God, as now I do. to the workers of iniquity? 4 * 2 Chr. 16. 9 Chap. 34. 21. Prov. 5. 21. & 15. 3. Jer. 32. 19 Doth not he see my ways h i e. All my counsels and courses: This is another reason why he was so circumspect and exact in restraining his Thoughts and Senses, and whole man from sinful practices, because he knew that God would discern them, and therefore punish them; as he said Verse 3. , and count all my steps? 5. If I have walked k i e. Conversed in the world, dealt with men, with vanity l i e. with lying or falsehood, or hypocrisy, as this word is oft used, as Psalm 4. 2. & 12. 3. & 36. 3. Prov. 30. 8. and as the next words explain it. , or if my foot hath hasted to deceit m If when I have had any temptation or opportunity of enriching myself, by defrauding or wronging others, I have readily and greedily complied with it, as hypocrites (such as you account me) use to do, and have not rejected and abhorred it: for more is here understood then is expressed. The sense is imperfect, and supposeth an Imprecation, which is either understood, after the manner of the Hebrews, or expressed in the next Verse. ; 6. † 〈…〉 Let me be weighed in an even balance n This is either 1. an Imprecation; or rather 2. a Submission to trial, as the following words show. The sense is, I am so far from being conscious to myself of any hypocrisy or secret wickedness whereby I have brought these unusual judgements upon myself, as you traduce me, that I desire nothing more than to have my heart and life weighed in just Balances, and searched out by the allseeing God. , that God may know mine integrity o Heb. and let him know (i. e. let him acknowledge and show that he knoweth and approveth: or let him make known to my Friends and others who censure or condemn me. Or, and he will know; i. e. upon search he will find out: which is spoken of God after the manner of men:) mine integrity. So this is an appeal to God to be witness of his sincerity, and to vindicate him from the imputation of hypocrisy. . 7. If my step hath turned out of the way p If I have wittingly and willingly, and customarily (as you accuse me) swerved from the way of truth and justice which God hath prescribed to me: For otherwise no man here is so just, but he sometimes takes a wrong step, Eccles. 7. 20. , and mine heart walked after mine eyes q If I have let my heart lose to covet and seek after forbidden things which mine eyes have seen; which may design either 1. the lust of uncleanness. But of that he had spoken v. 1. and reneweth the discourse v. 9 Or rather 2. the lust of Covetousness, which is called the lust of the eyes, 1 John 2. 16. partly because it is oft caused by sight, as jos. 7. 21. and partly because ofttimes all the satisfaction it gives, is to please the sight, Eccles. 5. 11. And this sin is most legible in the following punishment, v. 8. where his loss answers to this evil gain. The Phrase notes the common method and progress of sin, which is to enter by the eye to the heart, Gen. 3. 6. Num. 15. 39 Eccles. 2. 10. & 11. 9 , and if any blot r Or, blemish, to wit, any unjust gain. If I have in my hands or possession any Goods gotten from others by fraud or violence, which would be a great scandal and a blot to my reputation. hath cleaved to mine hands: 8. Then let me sow, and let another eat s Let strangers enjoy the fruit of my labours, according to God's Curse, Levit 26. 16. Deut. 28. 30. ; yea, let my offspring t As this word is used, job 5. 25. & 27. 14. Or rather, my increase, or growths, or sprowts; i e. all my Plants and Fruits, and improvements. For 1. so the word properly signifies. 2 So this latter Branch of the Verse explains the former, as is most frequent in this and some other Books of Scripture. 3. He had not now any Children to be rooted out. be rooted out. 9 If mine heart have been deceived by a woman u To wit, by a strange Woman, or rather by my Neighbour's Wife, as the next words limit it; for of a Maid he spoke before, v. 1. and this cannot be meant of his own Wife. He saith, by a woman; i. e. either by gazing upon her Beauty, so as to be enamoured with it, and to lust after her; or by her persuasions or allurements. Or, concerning a woman, i. e. concerning impure conversation with a forbidden woman. The Phrase is very emphatical, taking from himself and others the vain excuses wherewith men use to palliate their sins, by pretending that they did not design the wickedness, but were merely drawn in and seduced by the strong enticements and provocations of others. All which job supposeth, and yet nevertheless owns the great guilt of such practices even in that case, as well knowing that temptation to sin is no justification of it. , or if I have laid weight at my neighbour's door x Watching for a fit opportunity to defile his Wife. Compare Prov. 7, 8, 9 : 10. Then let my wife grind unto another y Either 1. let her be taken captive and made a slave to grind in other men's Mills; which was a sore and vile servitude, Exod. 11. 5. judg. 16. 21. Isa. 47. 2. Mat. 24. 41. Or rather 2. let her be defiled by another man, as the next words expound it, and as the Hebrews understand it, and as this very Phrase is used by very ancient both Greek and Latin Authors: [Of which see my Latin Synopsis on this place.] And this is to be cautiously understood, not as if job desired or would permit a requital in the same kind, but only, that if in that case God should give up his Wife to such a wickedness, he should acknowledge his justice in it, and (though with abhorrency of the sin) accept of that punishment of it. , and let others bow down upon her z Another modest expression of a filthy action; whereby the Holy Ghost gives us a Pattern and a Precept, to avoid not only unclean actions, but also all immodest expressions. . 11. For this a To wit, Adultery, whether committed by choice and design, or by the solicitation of the Woman, v. 9 is an heinous crime; yea, it is an iniquity to be punished by the Judges b Heb an iniquity of the judges; i e. which belongs to them to take cognizance of and to punish, and that with death, and that not only by the ●…aw of Moses, Deut. 22. 22. but even by the Law of Nature, as appears from the known Laws and Customs of Heathen Nations in that case. See also Gen. 38. 24. This is opposed to those secret and lesser sins, which are only known to and punished by God. . 12. For it is a fire that consumeth to destruction c For this sin would be as a secret but consuming fire, wasting my estate and Reputation, and Body and Soul too, provoking God, and enraging the Husband, and bringing down some extraordinary Vengeance upon me: And therefore the fear of God kept me from this and such like wickedness. , and would root out all mine increase d i e. All my Estate: Compare Prov. 6. 27. . 13. If I did despise the cause of my manservant e If I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me. , or of my maid-servant, when they contended with me f Either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against myself, if by any misinformation or passion I had done them any Injury. ; 14. What then shall I do when * Psal. 44 21. God riseth up g To wit, to plead the Cause of the Oppressed against the Oppressor, and to execute judgement, as this Phrase is used, Psalm 68 1. Zach. 2. 13. and elsewhere. I used my Servant like one who was also myself a Servant and had a Master in Heaven, Col. 4. 1. to whom I was to give an account of my carriage to my Servant and to all men. ? and when he visiteth h i e. When he shall call me to his Tribunal, and severely examine all my actions, and particularly the Cause between me and my servant. , what shall I answer him i What Apology shall I make for myself? ? 15. * Chap. 34. 19 Prov. 14. 31. & 22. 2. Mal. 2. 10. Did not he that made me in the womb, make him k I considered that he was though my Servant, yet my Fellow-creature made by the same God, and therefore one of God's Subjects, whom I could not abuse without the injury of his supreme Lord. ? and ‖ Or, did he not fashion us in one womb? did not one fashion us in the womb l Heb. Did he not form us in one womb? Not in one individual Womb, but in a Womb of the same kind, in an humane Womb, with a Body and Soul of the same nature and quality, a reasonable and immortal Creature, and made after God's Image no less than myself, to whom therefore I owed some respect for God's sake. ? 16. If I have withheld the poor from their desire m i e. Denied them what they desired of me either in justice or from necessity: For he was not obliged to grant their vain or inordinate desires. , or have caused the eyes of the widow to fail n To wit, with tedious expectation of my justice or charity. I durst neither deny nor delay my help when they required and needed it. : 17. Or have eaten my morsel myself alone o without communicating part of my Provisions or Estate to the Poor, as it follows. , and the fatherless p This one kind of necessitous persons is put for all the rest. hath not eaten thereof: 18. For from my youth q As soon as I was capable of managing my own Affairs, and of doing good to others. he was brought up with me r In my Family, or at least under my care and protection. , as with a Father s i e. With all the diligence and tenderness of a Father. , and I have guided ‖ That is, the widow. her t i e. The Widow, mentioned v. 16. and commonly joined with the Fatherless. from my Mother's womb u i e. From my tender years; ever since I was capable of discerning good and evil, I have made conscience of this Duty; and this my continuance in well-doing is a good Evidence of my sincerity therein. . 19 If I have seen any perish for want of clothing x When it was in my power to clothe and arm them against cold and nakedness. , or any poor without covering: 20. If his loins have not blessed me y i e. Given him occasion to bless and praise me and to pray to God to bless me for covering them; the loins being put synecdochically for the whole Body: See ●…he like expression, Deut 24. 13. and compare Gen. 4. 10. Luke 16. 9 , and if he were not warmed with the fleece of my sheep z With clothing made of my Wool. : 21. If I have lift up mine hand against the fatherless a To smite him with the Fist of wickedness, as the phrase is, Isa. 58. 4. to bring him to the Judgment-seat, that under colour of Justice I might take away his Right, as powerful Oppressors use to do, or any ways to threaten, injure, or crush him. , when I saw my help in the gate b When I understood my advantage against him, and that I could influence the Judges to do what I pleased. : 22. Then let mine arm fall from my shoulderblade c I am contented that that arm which hath been so wickedly employed, may either rot off or fall out of joint, and so be useless and burdensome to me. , and mine arm be broken from ‖ Or, the channel bone. the bone. 23. For * Isa. 13. 6. joel 1. 15. destruction from God was a terror to me d I was so far from denying or questioning God's Providence, wherewith you seem to charge me, that I always reverenced it, and when by reason of my great Wealth and Power, and Interest, I had little reason to fear man, I stood in awe of God and of his judgements, and made it my care and business to please God. , and by reason of his highness e Or, Excellency or Majesty, which is most glorious and terrible. I could not endure f I found myself utterly unable either to oppose his power, or to bear his wrath, and therefore I durst not provoke him by any impiety or injustice. . 24. * Mar. 10. 24. 1 Tim. 6. 17. If I have made gold my hope g i e. The matter of my hope and trust, placing my chief joy and satisfaction in worldly wealth, expecting safety and happiness from it: Compare Psalm 62. 10. , or have said to the fine gold, Thou art my confidence; 25. * Psa 62. 10. If I rejoiced h To wit, carnally and excessively, esteeming myself happy therein without God's love and favour; for otherwise it is not only lawful, but a duty and gift of God moderately and thankfully to rejoice in the good things of this life: Of which see Deut. 12. 7. Eccles. 2. 24., 25, 26. & 3. 12, 13. & 5. 18, 19 because my wealth was great, and because mine hand had † Heb. found much. gotten much i Ascribing my wealth to my own wit or industry, rather than to God's goodness and mercy. And these sins he the rather mentions, partly for his own vindication, lest it should be thought that God took away his Estate because he had abused it to pride, or carnal confidence or luxury, or the oppression of others, etc. and partly for the instruction of Mankind in succeeding generations, that they might take notice of the malignity and odiousness of these practices, which by most men are reputed either laudable or harmless, or at worst but light and trivial miscarriages. : 26. * Deut. 4. 19 & 11. 16. & 17. 3. If I beheld k Not simply, nor only with admiration (for it is a glorious work of God which we ought to contemplate and admire) but for the end here following, or so as to ascribe to it the honour peculiar to God. † Heb. the light. the sun l Heb. the light, to wit, the Sun, as appears by the opposition of the Moon following, which is called the light here, and Gen. 1. 16. Psalm 136. 7, 8. by way of eminency, because it is the great light, and the fountain of light to this visible World. And this is understood either 1. of Iob's worldly glory, or prosperity, which is oft compared to light in Scripture, as the contrary is to darkness: And so the sense of those and the following words is, If I reflected upon my wealth and glory, with pride and admiration, and satisfaction. But this he had now mentioned in plain and proper terms, v. 25. and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions. And although this be a great sin before God, yet this is not one of those sins which fall under he cognizance of humane Judges, as it here follows, v. 28 Or rather 2. of the Sun in the Firmament: and so this place speaks of the Idolatrous worship of the Host of Heaven, and especially of the Sun and Moon, the most eminent and glorious of that number, which was the most ancient kind of Idolatry, and was most frequen●… in the Eastern Countries, in one of which Io●… lived. when it shined m i e. In its full strength and glory; for than it did most affect men's eves and hearts with admiration at its beauty and benefits, and so move them to adore it. Or, when it began to ●…hine; (the complete Verb being used of the beginning of it▪ as he ●…igned, is oft put for he began to reign) i. e. at its first ri●…ng, which was a special and the chief time for its adoration , or the moon walking † Heb. bright in brightness n When it shines most clearly; or when it is at the full, for then especially did the Idolaters worship it. : 27. And my heart hath been secretly o In my inward thoughts or affections, whilst I made open profession of my adherence to God and to the true religion. enticed p Or, seduced or deceivea, by its plausible and glorious appearance, which might easily cheat a credulous and inconsiderate person to believe that there was something of a Divinity in them, and so induce him to worship it. This emphatical expression seems to be used with design to teach the World this necessary and useful truth▪ that no mistake or error of mind would excuse the practice of Idolatry. , or q Heb. and, which seems more proper here, because the secret error of the Mind, without some such visible action and evidence as here follows, had not been punishable by the Judges. † Heb. 〈◊〉 hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ my mouth hath kissed my hand r In token of Worship, whereof this was a sign, whether given to men, as Gen. 41. 40. Psalm 2. 12. or to Idols, 1 Kings 19 18. Host 13. 2. And when the Idols were out of the reach of Idolaters that they could not kiss them, they used to kiss their hands, and, as it were, to throw kisses at them; of which we have many examples in Heathen Writers: Of which see my Latin Synopsis on this place. : 28. This also s No less than the other forementioned sins, Adultery, Oppression, etc. were an iniquity to be punished by the judge t i e. By the civil Magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his Honour, and consequently to punish Idolatry. And this did not cease to be his duty although the Magistrates of the world in Iob's time were so far from this, that they themselves also were Idolaters. Yet considering that both job and his Friends who lived in his time and neighbourhood, were most probably the Posterity or Kindred of Abraham and his Family, and by him or his instructed in the knowledge of the true God, and were also men of great Power and Authority in their places; it seems most likely that they did restrain and punish Idolatry in their several Jurisdictions, or at least in their own large and numerous Families, where the Masters anciently had power of Life and Death without control. : for I should have denied the God u Not directly (for nothing is more evident than this, that divers of the wiser Heathens who did worship the Sun and Moon, did yet acknowledge and adore the sovereign and supreme God over and above all) but by consequence and construction, because this was to rob God of his Prerogative, by giving to the ●…reature that religious honour or worship which is peculiar to God. that is above x Who is above the Sun and Moon, not only in place, his glorious Mansion and Palace being far above all visible Heavens, but also in power and dignity, or adorable excellency. . 29. * 〈◊〉. 17. If I rejoiced at the destruction of him that hated me y I was so far from malice and revenging myself of mine Enemy, which is the common and allowed practice of ungodly men, that I did not so much as des●…re or delight in his ruin, when it was brought upon him by other hands. Compare Exod 23. 4. Prov. 24. ●…7, 18. Whence we may judge whether the great Duty of loving and forgiving our Enemies be a peculiar Precept of Christianity, or whether it be a natural and moral Duty, and a part and act of that Charity which now is, and ever was the Duty of one man to another in all ages. , or lift up myself z Heb. stirred up myself to rejoice and insult over his misery. when evil found him: 30. * 〈◊〉. 5. 4▪ Ro●…. 12. 14▪ Neither have I suffered † Heb. my Palate. my mouth a Heb. my palate, which being one of the Instruments of Speech is put for another, or for all the rest. The sense is, If any secret passion or desire of his hurt did arise in me, I forthwith suppressed it, and did not suffer it to grow and break forth into an Imprecation of hurt to him. to sin, by wishing a curse to his soul: 31. If the men of my tabernacle b i e. My Domestics and familiar Friends who were much conversant with me in my House, and were Witnesses of my carriage to others, and of their carriages to me, and therefore best able to judge in the case. said not, Oh that we had of his flesh c Either 1. of Iob's flesh, which is thought to be an expression either 1. of their servant love to him caused by his great tenderness and kindness to them. But his meek and gentle carriage to his Servants he had expressed before in plain terms, v. 13. and therefore it is not likely he would repeat it at least in such an obscure and ambiguous phrase, as is no where used in this sense, and is used in a contrary sense, Chap. 19 22. Or 2 of their hatred and rage against him for the excessive trouble he put upon them in the entertainment of strangers, which follows v. 32. But it is very improbable, either that so just and merciful a man as job, would put intolerable burdens upon his Servants; or that some extraordinary trouble brought upon them by hospitality, would inflame them to such an height of rage as this phrase implies, against so excellent and amiable a Master. Or 2. of the flesh and other provisions made by Io●… for strangers; He feeds them liberally, but scarce alloweth us time to satisfy ourselves therewith; which also is very unlikely. Or rather 3. of the flesh of Iob's enemy, of whom he last spoke, v. 29, 30. And so this is an amplification and further confirmation of 〈◊〉 charitable disposition and 〈◊〉 to his Enemy, although his cause was so j●…st and the 〈◊〉 of his Enemies was so notorious and unreasonable, that all who were daily 〈◊〉 with him and were Witnesses of his and their mutual carriages, did cond●… and abhor them for it, and were so con●… and 〈◊〉 in I●…'s quarrel, that ●…hey prot●… they could 〈◊〉 their very 〈◊〉 and could not be satisfied without it. And yet notwithstanding all these Provoca●…ions of others, he restrained both them and himself from executing vengeance upon them, as David afterwards did in a like case, 1 Sam. 24. 5 & 2 Sam. 1●…. ●…, 10. ! we cannot be satisfied d To wit, without ca●…ing his flesh. . 32. * 〈◊〉. 12. 13. 〈◊〉▪ 13. 2. 〈◊〉. 4. 9 The stranger e Or 〈◊〉, as it follows. did not lodge in the street f But in my house, according to the Laws of Hospitality, and the usage of those times, when there were no public In●…s provided for the conveniency of such persons: See Gen. 18. 3. & 19 2. judg. 19 15. 21. : but I opened my doors ‖ Or, to the 〈◊〉. to the traveller: 33. If I covered my transgressions g This he adds to prevent or answer an Objection. So the sense is, either 1. And whereas amongst these and other Virtues it may well be presumed, that I had divers failings, as I do not no●… deny them, so I never covered them, but was forward to co●…sess them to God or to men, as I had occasion. Or (which I pro●…ose with submission to better judgements.) 2. If I used all this care and caution in my carriage towards strangers and enemies, and others, only as a cloak to any secret and subtle way of wickedness, such as you accuse me of, and did not seek to purge out all sin as in God's sight, but only to hid my sins from men, and to have the better opportunity for oppressing others, or indulging myself in any other close sin, under a colour and with a reputation of justice and holiness. , ‖ 〈…〉. as Adam h Either 1. as Adam did in Paradise: Which History is recorded by Moses, Gen. 3. 7, etc. and was doubtless im●…arted by the godly Patriarches to their Children before Moses his time. Or 2. like a man, or after the manner of men in their corrupt estate. Compare Host 6. 7. ; by hiding m●…ne iniquity in my bosom i In my own breast and from the sight of all men. : 34. Did I fear a great multitude, or did the contempt of families terrify me: that I kept silence, and went not out of the door k This Verse either 1. contains new Matter and another Argument, or evidence of his Integrity taken from his courage and faithfulness in the discharge of his duty as a Magistrate. The Interrogation implies a denial, and so the sense is, either 1. This, I did not for fear of a gre●…t Multitude, or for any Contempt, or Reproach, or other inconvenience which might bifall me from great and numerous Families, or combinations of People, who were engaged for him, who had an unrighteous Cause, forbear to speak for the poor oppressed and injured Person whom they all opposed, or den to go out of the Door of my House to plead his cause, as a timorous and man pleasing Judge would have done. Or, 2. This, Though I could have terrified or, violently oppress●…d a great Multitude, because of my great power and interest, yet did the most contemptible Persons, or, Families terrifieme; i. e. I was afraid to do them any injury, not for fear of them, as appears from the former Clause, but for fear of God; therefore I kept silence, and went not out of the Door, i. e. I durst neither move Tongue▪ nor Hand, nor Foot against them. Or, 2. It contains an Amplification or Confirmation of what he said, v. 33. Either thus did I cover, or conceal my Transgressions because I was afraid of the rage of the Multitude, or of the contempt of Fa milies, which would be brought upon me by the confession of my wickedness? Did I therefore keep silence, i. e. Forbore to confess my sin, and not go out of my Door? But keep at home as one in that case ashamed or afraid to be seen abroad? No, the fear of shame or contempt from men, did not hinder me from giving glory to God by confessing my faults. Or rather thus, did I therefore cover all my oppressions, and frauds, and other wickednesses (wherewith you tax me) with the mask of Virtue and Piety, and use all possible caution and cunning in my evil courses, because I feared the great Multitude, (who were my Friends and admirers, but in case of the discovery of my wickedness, would have hated and persecuted me;) Or because the contempt of so many Families (whose favour and good opinion I needed or desired) terrified me? Then (as the Particle va●… is oft used, i. e. If that were really my case:) I should be silent (I should silently and patiently bear all the strokes of God and all the reproaches of my Friends) and not go out of the door of my house, as one ashamed to show his Face before men. But my condition being through God's Mercy far otherwise, and my Couscience bearing me witness of my integrity in these and many other things, I dare now lift up my Head and open my Mouth to plead my cause, and I desire nothing more than a fair hearing: O that one would hear me! As it follows in the next Verse. ? 35. O that one would hear me l O that I might have my cause heard by any just and impartial Judge! ! ‖ 〈…〉. behold, my desire is that the Almighty would answer me m i e. Answer my desire herein, either by hearing me himself: or by appointing some indifferent Person to Judge whether I be such an Hypocrite as my Friends make me, or an upright Person, and whether I have not cause to complain. , and that mine adversary n Whosoever he be that shall contend with me, or accuse me, God himself not excepted, nay, possibily being chief intended, though for reverence to him he forbore to express it. So this is another of I●…'s irreverent and presumptuous Expressions, for which he is so sharply reproved afterwards. had written a book o i e. Had given me his charge written in a book or paper, as the manner was in judicial proceed, that I might put in my answer into the Court, which I am ready to do. . 36. Surely I would take it p i e. That book containing my charge or accusation. upon my shoulder q As a Trophy or Badge of Honour. I should not fear nor smother it, but glory in it, and make open show of it as that which gave me the happy and long desired occasion of vindicating myself, which I doubt not fully to do. , and bind it as a Crown to me. 37. I would declare unto him r i e. To my judge, or adversary. the number of my Steps s i e. The whole course of my life and actions, which I would exactly number to him, step by step, so far as I can remember. I would not answer his allegations against me, but furnish him with further matter of the same kind, and then answer all together. , as a prince t i e. With undaunted courage and confidence and assurance of success, as being clearly conscious of my own sincerity not like a self-condemned Malefactor, as my Friends suppose me to be. would I go near unto him u And not run away, or hid myself from my Judge, as guilty Persons desire to do. . 38. If my land cry against me x To wit, to God for revenge, as the like phrase is used, Gen. 4. 10. Hab. 2. 11. Because I have gotten it from the right owners by fraud or violence, as my Friends charge me, and as is implied in the next verse. , or that the furrows likewise thereof † Heb. weep. complain. 39 If I have eaten † Heb. the strength thereof. the fruits thereof without Money y Either without paying the price required by the right owner for the land, or by defrauding my Workmen of the wages of their labours. , or have † Heb. caused the Soul of the owners thereof to expire, or breath out. caused the owners thereof to lose their life z Killing them that so I might have undisturbed possession of it, as Ahab did Naboth. . 40. Let thistles grow instead of wheat, and ‖ Or, noisome weeds. cockle instead of barley. The words of job ‖ To wit, in answer to his Friends: for he speaks but little afterwards, and that is to God. are ended. CHAP. XXXII. 1. SO these three men ceased † Heb. from answering. to answer Job, because he was righteous in his own eyes a i e. Was selfconceited and obstinately resolved to justify himself both against God and men: therefore they give him over as incorrigible. . 2. Then was kindled the wrath of Elihu the Son of Barachel the Buzite b Of the Posterity of Buz, Nabours Son, Gen. 22. 21. of the kindred of Ram c Or, of Aram; for Ram and Aram are used promiscuously; comp. 2 Kings 8. 28. with 2 Chron. 22. 5. and Ruth. 4. 19 with Mat. 1. 3. Others, of Abraham, who as he was called Abram possibly was at first called only Ram. His Pedigree is thus particularly described, partly for his honour, because his speech declares him to be both a wise and a good Man, and principally to evidence the truth of this History, which otherwise might seem to be but a Poetical fiction. : against Job was his wrath kindled, because he justified † Heb. his Soul. himself rather than God d He justified himself not without reflection upon God as dealing too severely with him, and denying him that hearing which he so passionately desired. He took more care to maintain his own innocency than God's glory. . 3. Also against his three friends was his wrath kindled, because they had found no answer e To Iob's allegations and arguments as to the main cause. , and yet had condemned Job f As an Hypocrite or ungodly Man. . 4. Now Elihu had † Heb. Expected job in words. waited g With Patience, as the word notes. till Job h Add, and his three Friends,, as appears from the following words: It is a Synecdoche, whereof instances have been given before. had spoken, because they were † Heb. Eld●…or da●…s. elder than he i And therefore he expected more satisfaction from them, and gave them the precedency in the discourse. Wherein he shown his prudence and modesty. ▪ 5. When Elihu saw that there was no answer in the mouth of th●…se three men, than his wrath was kindled. 6. And Elihu the son of Barachel the Buzite, answered and said, I am † Heb. 〈◊〉 of 〈◊〉. young, and ye are very old, wherefore I was afraid k To wit, of discovering my weakness and folly, and of being thought forward and presumptuous. , and † Heb. ●…ared. durst not show you mine opinion. 7. I said, * Ch. 12. 12. Days l i e. Multitude of days; by comparing the next Clause of the Verse. Or men of days, i. e. of many days or years, old men. should speak m To wit, wisely and pertinently, as the next words limit it. , and multitude of years should teach wisdom n Should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy lay. . 8. But o Or, surely: It must be confessed. there is a spirit p To wit, which gives him understanding, as is easily and fitly gathered out of the last words of the Verse. And this is to be understood either 1. of the humane Spirit, or reasonable Soul, which is in every man. So the sense of the place is, Every man, as a man, whether old or young, hath a reasonable Soul, by which he is able in some measure to discern between Good and Evil, and to judge of men's Opinions and Discourses: And therefore I also may venture to deliver my Opinion. Or 2. of the Spirit of God, the latter Clause being explicatory of the former, according to the manner. So the sense is, I expected a true and full discovery of the truth in this controversy from persons of your years, Wisdom and Experience. But upon second thoughts I consider that the knowledge of these deep and divine Mysteries is not to be had or expected from any man as such, though never so aged or wise, but only from God's Spirit, which alone knoweth the deep things of God. And this Spirit he saith is in man, not in every man, for the words are not universal, but indefinite, and man in this Branch is no larger than them who receive divine inspiration in the next Branch. And so the sense is, God is pleased to give his Spirit unto Mankind, unto men of all ages and qualities, as he pleaseth; and having given it in some measure to me, I may take the boldness to utter my thoughts. in man: and * Ch. 35. 11. & 38. 36. Prov. 2. 6. Eccles. 2. 26. Dan. 1. 17. & 2. 21. Jam. 1. 5. the inspiration of the Almighty q i e. God's Spirit, or the gracious Gifts thereof breathed or i●…fused into man's Soul by God. giveth them understanding r To wit, in divine and spiritual matters, which are the matter of this Debate and Book. . 9 Great men s i e. Men of eminency for age or learning, or dignity and power, such as Iob's three Friends seem to have been. are not always wise: neither doth the aged understand judgement t What is just and right: Or the judgement of God, and the methods and reasons of his administrations. . 10. Therefore I said u Within myself, and now I say it with my mouth. , Harken to me x Thou job especially, who art more nearly concerned (to whom therefore he speaketh in the Singular Number) and thy Friends with thee. : I also will show mine opinion. 11. Behold, I waited y With silence and patience, and diligent attention: which therefore I now expect from you. for your words: I gave ear to your † Heb. understandings. reasons z Or, reasonings. Heb. understandings, or minds, the depth and strength of your Discourses, your most intelligent and forcible Arguments against job; I searched and examined them to the bottom. , whilst ye searched out † Heb. words. what to say a Whilst you put your Inventions upon the rack, and studied to find out all that could be said against him, and to furnish yourselves with the most convincing words and reasons. . 12. Yea, I attended to you: and behold, there was none of you that convinced Job b By solid and satisfactory answers to his Assertions and Allegations. , or that answered his words: 13. Lest ye should say c It is a defective speech, and may be thus supplied; Thus it was, or God thus left you to your own weakness and mistakes, and impertinent discourses, lest ye should say. etc. i e. lest you should ascribe the conquering or silencing of job to your own wisdom, age, and experience: Or lest you should ●…astingly 〈◊〉▪ We have discovered and said all that can or n●…d ●…e said in the Cause, the sum and substance of the thing, that which may fully and finally end the Controversy, which is contained in the f●…lowing words. , We have found out wisdom: God thrusteth him down, not man d These are alleged by E●…ihu in the person of 〈◊〉 three Friends, or as their words. The sense is, The 〈◊〉 judgements which are upon job, have not been brought upon him by man solely and originally, for then there might have been some ground for Iob's complaints, there might have been injustice or cruelty in them, but immediately by the hand of God, of that God, who being Omniscient, and just, and true, and merciful, would never have dealt thus hardly with job, if he were not an Hypocrite and guilty of some very gr●…ss, though secret 〈◊〉: which is the groundwork of our discourses. But, ●…aith El●…, this Argument doth not satisfy me, and therefore bear with me if I seek for better. . 14. Now he hath not † Heb. 〈◊〉▪ directed his words against me e I am not engaged in this discourse by any provoking words of job as you have been, which hath drawn forth your passions, and biased your judgements, but merely from zeal for the vindcation of God's honour and love to truth and justice, and a ●…cere desire to administer to job matter both of conviction and of comfort. : neither will I answer him with your words f i e. with such words or arguments as yours, either weak and impertinent, or fierce and opprobricus. . 15. They g i e. Iob's three Friends, of whom he speaks sometimes in the second, and here in the third person, directing his speech to job, and the Auditors of this disputation. were amazed h They stood mute like persons amazed, not knowing what to reply to Iob's arguments, and wondering at his bold and confident assertions of his ●…ntegrity, and of his interest in God, under such sad and manifest tokens of God's just displeasure against him. , they answered no more i Although job gave them just occasion to reprove and confute him for his intemperate speeches, and presumptuous and irreverent expressions concerning God. , † Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they left off speaking. 16. When I had waited, (for they spoke not, but stood still; and answered no more k Which he repeats as a strange and unreasonable thing that they should be silent when they had such obligations to speak for the vindication both of God's justice, and of their own truth and reputation. ;) 17. I said, I will answer also my part l I will take my turn and speak what they have omitted. , I also will show mine opinion. 18. For I am full of † Heb. 〈◊〉. matter m i e. I have many things to say in this cause. , † Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the spirit within me n Either my own Spirit or Soul, which is wholly dissatisfied with what hath been hitherto spoken, and clearly apprehends what may silence job and end the dispute. Or, God's Spirit which he hath put in me, the Spirit of Understanding, which hath discovered the truth of the matter to me, and the Spirit of Zeal, which urgeth me to plead God's Cause against job. constraineth me o Forceth me to speak: It is a Metaphor from a man or woman whose Belly is full with Wind or with a Child, and is never at rest till it be emptied and eased of its burden. . 19 Behold, my belly p i e. My mind or heart, which is oft called a man's belly, as job 15. 35. Psalm 40. 8. Hab. 3. 16. Io●…. 7. 38. is as wine q As new Wine penned up close in a Bottle, as the following words explain and determine it. The Wine is here put for the Bottle in which it is, by a common Metonymy. which † Heb. is 〈◊〉 〈◊〉. hath no vent, it is ready to burst like new bottles r i e. Bottles of new Wine, by the same general Figure; for otherwise old Bottles are most apt to burst; Matthew 9 17. : 20. I will speak, † Heb. 〈◊〉 I 〈◊〉 〈◊〉▪ that I may be refreshed s That I may ease my mind of those thoughts which now oppress it. , I will open my lips, and answer t I will not utter impertinent words, but solid answers to Iob's arguments. . 21. Let me not, I pray you, accept any man's person u Do not expect that I should out of fear or respect to any of you speak partially, but bear with my free and plain dealing with you all. : neither let me give flattering titles unto man z. x As I shall not censure and reproach job as an Hypocrite or profane person, which you have done, so neither shall I flatter him, but faithfully reprove him for his exorbi●…ant speeches of God. 22. For I know not to give flattering titles y i e. I have neither skill nor will to flatter job or any man so as to debauch my Conscience, or corrupt the Truth, or speak falsely for his sake. : in so doing z i e. If I should be guilty of that sin, God would quickly and ●…orely punish me ●…or it. Or, without this supplement, My Maker will quickly take me away; to wit, out of this world. I dare not ●…atter any man, because I consider I must shortly die and go to judgement, to give an account of all my words and actions. , my maker would soon take me away. CHAP. XXXIII. 1. WHerefore, Job, I pray thee a Perceiving the error of Iob's Friends, and that by their violent and opprobrious speeches they had exasperated Iob's mind, and thereby hindered the success of their discourses, he applies himself to him in milder ways, and treats him kindly, thereby to gain his attention and affection, that his words might have more acceptance with him. , hear my speeches, and hearken to all my words b Not only to what may please thee, but also to what may convince and reprove thee. . 2. Behold, now I have opened my mouth c Now I have begun to speak, and intent with thy good leave to proceed in my discourse with thee. , my tongue hath spoken † 〈…〉 in my mouth d Heb. in or with my pa●…ate, for both Tongue and Palate are Instruments of Speech; and that a man should speak plainly and distinctly (which he designed to do) it is necessary that his Tongue should ofttimes touch the Palate or Roof of the mouth. . 3. My words shall be of the uprightness of my heart e I shall not speak passionately or partially, as one resolved to defend what I have once said, whether true or false, but from an honest mind, or what I verily believe to be true, and from a sincere desire to do thee good. : and my lips shall utter knowledge clearly f I shall not speak my own fancies or devices, but only that which by diligent study, and divine inspiration I know to be true, and this I shall do plainly and clearly. . 4. The spirit of God hath made me, and the breath of the Almighty hath given me life g I am thy Fellow-creature, made by God's Spirit, Gen. 1. 2. and quickened by that Soul which God breathed into man, Gen. 2. 7. and therefore fit and ready to discourse with thee upon even and equal terms, according to thy desire. . 5. If thou canst answer me h I shall allow thee all freedom of discourse, I cannot terrify thee, as God would; I shall not reproach thee, nor cavil at thee, as thy Friends have done. , * 〈◊〉▪ 3●…. 14. set thy words in order before me, stand up i To contend with me as thine Adversary in this Cause. . 6. * 〈◊〉▪ ●…. 35. & 〈◊〉. Behold, I am † 〈…〉 according to thy wish in God's stead k I will plead with thee in God's Name and stead, and on his behalf, which thou hast oft wished that God would do upon equal terms, and laying aside his terrible Majesty, etc. Or, I am as thou art with or towards God; i. e. God's Creature like thyself, as the next words explain it. : I also am † 〈…〉. form out of the clay. 7. Behold, * 〈◊〉 13. 21. my terror shall not make thee afraid, neither shall my hand be heavy upon thee l Which was the condition of that disputation which thou didst offer to undertake with God, Chap. 9 34. & 13. 21. . 8. Surely thou hast spoken † 〈…〉. in mine hearing m I shall not charge thee with hypocrisy, as thy Friends do, which God only can discern, but with those words which I have heard from thee. , and I have heard the voice of thy words, saying, 9 * Ch. 9 17. & 〈◊〉 ●…. & 16, 〈◊〉 & 23. 10, 〈◊〉 & 27. 5. & 〈◊〉▪ 〈◊〉▪ & 31. 1. I am clean without transgression, I am innocent, neither is there inquity in me n Not simply and absolutely none, for he oft confesseth himself to be a sinner, as Chap. 9 1, 2, etc. & 14. 4. but no such transgression or iniquity, as might give God just occasion to punish him so severely, as is implied in the next Verse, where he blameth God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu's cha●…ge was just and true, and herein it differs from the charge of Iob's three Friends, who oft accuse him, and that in words much like these, for asserting his own righteousness and innocency; although they did it, because they thought him a secret Sinner and an Hypocrite, whereas Elihu doth it upon other grounds, even because Iob's justification of himself was accompanied with reflections upon God as hath been said. . 10. Behold he findeth occasions against me o He picketh quarrels with me, and watcheth over and searcheth after all my errors and frailties, as job said, Chap. 10. 6. & 14. 16, 17. severely marking what is amiss in me that thence he may take occasion to punish me worse than mine iniquities deserve. , * Ch. 16. 9 he counteth me for his enemy p Though I have endeavoured to be his friend and faithful servant all my days, yet he treats me like an enemy. This Job said, Chap. 13. 24. & 19 11. . 11. * Ch. 13. 27. & 14. 16. He putteth my feet in the stocks, he marketh all my paths q He narrowly pries into all my actions, that he may find matter for further severities against me. . 12. Behold, in this thou art not just r I do not accuse thee of hypocrisy, nor rip up the former errors of thy life; but in this thou art unjust and much to blame, that thou boastest so much of thine own integrity, and chargest God with rigorous dealing, and callest him to an account before thy Tribunal, and offerest to dispute the matter with him. : I will answer thee, That God is greater s Not only in Power and Majesty, which thou acknowledgest, but also in Justice, and Wisdom, and goodness, and therefore thou dost very foolishly, and presumptuously, and wickedly in contending with him, and censuring his Judgements: thou forgettest thy distance from him, and castest off that awe and reverence which thou shouldest constantly maintain towards thy Sovereign Lord. than man. 13. Why t Upon what grounds and for what ends? What advantage dost thou expect from it? dost thou strive against him u To wit, in a judicial way. See Chap. 13. 6. ? for † Heb. he answereth not. he giveth not account of any of his matters x He neither useth nor is by any Law obliged to give an account to any of his Creatures of the grounds and reasons of his Judgements or dispensations, as being the Supreme and absolute Governor of all Persons and Things, in whose will and pleasure it becometh all Men to acquiesce. And therefore, O Job, thou exceedest all bounds of modesty and humility and reverence and submission which thou owest to thy Maker in that thou presumest to demand a reason for his deal with thee, and to quarrel with him for not giving it to thee at thy desire. Or, he answereth not all his words, i. e. He doth not say, or hath not said all that he can to justify his actions, which he can do many more ways than we can imagine, but hath revealed so much of his will and ways to Mankind, as he hath thought meet and as their narrow capacity can comprehend; as he declareth in the following Verses. . 14. For y Or, Nevertheless, as this Particle is sometimes used. Although God doth not give men an account of his matters, yet he doth that for them which is much better and which is sufficient for them. God speaketh z To wit, unto men by way of instruction or admonition, as appears from the following Verses. once, yea twice a i e. Again and again, or oftimes, this number being sometimes put indefinitely, as below v. 29. 2 King. 6. 10. Psal. 62. 11. When one speaking doth not awaken men, God is graciously pleased to give them another admonition. So God though he will not gratify men's curiosity in enquiring into his hidden Judgements, yet he will supply their necessity and acquaint them with their duty and interest so far as is fit, and they are concerned to know. , yet man b Which is easily and fitly understood here from the former branch of this Verse, as being the Person to whom God speaketh, as appears from the next Verse. And such supplements are not unusual in the Hebrew Language, and especially in these Poetical Books, where the Style is very concise and short, and many things to be understood. perceiveth it not c Through his inadvertency or negligence or dulness. Man therefore hath no reason to charge God as if he were deficient in his notices and manifestations of his will, but to accuse himself for not improving revealed things to his own advantage but desiring rather to pry into God's secret counsels, which was Job's error. . 15. In a dream d This he mentions as the usual way of Gods revealing, his mind and will to men in those days before God's word was committed to writing, as Gen. 20. 6. & 41. ●…▪ 28. , in a vision of the Night e This is added by way of explication and limitation, to show that he speaks not of every dream, but of those divine dreams in which God was pleased to vouchsafe some vision or representation of his will to the mind of a Man. , when deep sleep falleth upon men f When men's senses are bound up and their minds free from all distracting cares and bus●…ness of the World and wholly at leisure to receive divine impressions. , in slumberings g This is added, because in this case the Man is like one that slumbereth, or between sleeping and waking, or uncertain in which sta●…e he is, as Paul could not tell whether he was in the Body, or out of the Body, when he was in his ecstasy, 2 Cor. 12. 1. 2. upon the bed. 16. Then † Heb. he reveal●…th, or uncovereth. he openeth the ears of men h i e. He revealeth his will to the ears and hearts of men, as this Phrase is used, job 36. 10. Psal. 40 6. Isa. 50. 4. , and sealeth their instruction i He imprinteth those instructions which he hath revealed to their ears upon their minds, that after they have heard and received them, they do not let them slip, as men commonly do most things which they hear, whether from God or men, but do retain and hold them fast, and are fully satisfied and assured of the truth and importance of them. Or, he sealeth their chastening, or correction, for so this word signifies as well as instruction, i. e. He gives them assurance of his purpose of correcting them for their sins, if they do not prevent it by a speedy repentance. Or, he sealeth it (i. e. his Word conveyed to their Ears and Minds) with chastening them, i. e. He gives them assurance of the truth and reality of his revelation by striking them with a Sacred dread and horror, as was usual in such dreams or night Visions, as we see, job 4. 13, 14. Which he did that they might remember it the better, and distinguish this from such vain dreams as are only the productions of Man's fancy. . 17. That he k i e. God, who was expressed, v. 14. and designed by this Pronoun he both in the foregoing and following Verses. may withdraw Man from his † Heb. work. purpose l i e. From the execution of his purpose. Heb. from his work, i. e. from his evil work, as the Chaldee and Seventy understand it, from sin, which is truly and fitly called Man's work, because it hath its rise in and from him, and is his own proper work, and very agreeable to his Nature in his present corrupt estate, as on the contrary all the good that is in Man is God's proper and peculiar work and is generally ascribed to him in Scripture. So this is noted as the design of God's giving Man this warning to keep him from executing that evil work which possibly he had designed to do; of which see examples, Gen. 20. 5, 6, & 31. 24. , and hid pride m i e. either, 1. To take it away, as God is said to hid sin, when he quite removes and forgives it, Psal. 32. 1. and sorrow is said to be hid, Job 3. 10. when it never is nor was: and understanding is said to be hid, when it perisheth, Isa. 29. 14. And Pride is here mentioned as the root of those evil purposes or works last mentioned; which for the most part proceed from haughtiness of spirit, whereby men scorn to submit themselves, and their wills and actions to God's Authority, and presume to advance themselves above God, and resolve to follow their own wills and lusts in spite of God, and with contempt of him. Or, Pride may be here put for all matter or occasion of Pride. And God by this means is said to hid Pride from Man, because by these glorious and terrible representations of his divine Majesty to a Man, he takes him off from the contemplation and admiration of his own excellency, which men are generally very prone to reflect upon, and brings him to a sight of his own nothingness and weakness, and to a sense of his dependence upon God, and to an humble and ready submission to his will and pleasure. from Man. 18. * Vers. 28. He keepeth back l To wit, by these gracious admonitions whereby he leads them to repentance. his soul from the pit n i e. From the Grave, from death or destruction. , and his life † Heb. from passing by the Sword. from perishing by the sword o i e. By some dreadful Judgement of God which was ready to fall upon him. . m Either the Man, who is oft expressed by this part, or, his life, as the next branch explains it. 19 He is chastened also with pain p Or grief, with some painful and dangerous diseases, or Bodily distempers, which is the second way whereby God instructs men and excites them to repentance: which also was Iob's case. upon his bed, and the multitude of his bones with strong pain q The pain pierceth his very Bones, even all of them. Or, even the strong multitude of his Bones, i. e. his Bones which are both many and strong. Or, according to another reading, the contention of his Bones (i. e. the pain of his Bones whereby God contends with him) is strong. This also was Iob's case, Chap. 30. 17. . 20. * Psal. 107. 18. So that his life r i e. His Soul, as the next clause explains it: or his Appetite which is a sign and an act of life. ‖ Or, maketh him abhor. abhorred bread s i e. Common and necessary food. , and his soul † Heb. meat of desire. dainty meat t Such as others do, and he formerly did much desire and prize. . 21. His flesh is consumed away u Through pain and pining sickness. , that it cannot be seen x Because there is none left to be seen, but he who before was fat and flourishing is now become a mere Skeleton. , and his bones that were not seen y Formerly, because they were covered with flesh and fat. But this Clause is and may be rendered thus, and his Bones are broken and are not seen: which is to be metaphorically understood. , stick out. 22. His soul draweth near unto the † Heb. pit. grave z He seems to himself and others to be lost and passed all hopes of recovery. Which he adds for Iob's comfort in his desperate condition. , and and his life to the destroyers a To the instruments of death or destruction, whether it be Angels, whom God sometimes useth in those cases▪ or ●…vils, who have the power of Death, Heb. 2. 14. or Diseases, 〈◊〉 by God's appointment are ready to give the fatal blow. . 23. If there be a messenger b Either 1. an Angel sent to him from Heaven upon this errand; for the Angels are ministering Spirits. Psalm 103. 20. Heb. 1. 14. and are, and especially in that time and state of the Church, were frequently employed by God upon Messages to men But why then should he say, one of a thousand Angels, seeing any the meanest Angel was very competent for this work? Or rather 2. a Prophet▪ or Teacher, for such are oft called by this Name; as judg. 2. 1. M●…. 2. 7. & 3. 1. Rev. 1. 20. and such persons are appointed by God for, and are most commonly employed in, this work. with him c Either 1. with God to plead man's Cause, and to pray to God for man, Or rather 2. with man, who is expressed in the last clause of this Verse, and of whom this same Pronoun him is twice used in the next Verse. Nor is it strange that the Pronoun Relative is put before the Noun to which it belongs, but u●…ual in the Hebrew language, as Exod. 2. 6. Prov. 5. 22. & 14 33. and elsewhere. , an * 〈◊〉. 43. 〈◊〉. interpreter d One whose Office and work it is to declare the mind of God unto the sick-man, and wherefore God contends with him, and what God would have him to do. , one among a thousand e A person rightly qualified for this great and hard work, such as there are but very few, searce one of ●… thousand; which expression is used to denote the rarity ●…nd fewness of persons, Eccles. 7▪ 28. By which words he doth covertly reflect upon Iob's three Friends, and imply that they were not such persons, though they had undertaken to perform this offce or work to job; and withal modestly intimates, that although he was in himself mean and inferior to all of them (as he acknowledgeth) yet he was selected by God for this work; which he saith, not out of a desire of vain boasting of himself, but to dispose job to a more diligent attention unto, and a more ready entertainment of his present discourses. , to show unto man his uprightness f Or, rectitude, or rig●…ousness. His, i. e. either 1. God's: To convince a man that God is just and right in all his deal with him, though never so fevere; of which job was not yet convinced. Or rather 2. man's; to teach man his duty, or to direct him to the right way and method how he may please God, and procure that mercy and deliverance which he thirsts after; which is not by quarrelling with God▪ as job did, but by an humble confession, and hearty detestation and forsaking of his sins, and supplication to God for mercy in and through Christ the Redeemer, of whom job spoke before. Or thus, To discover to man, that although he be afflicted, yet he is an upright and righteous person, and consequently in God's favour; about which good men oft doubt, and need the help of a skilful Minister to satisfy them therein. But this seems not so well to suit Iob's case, who was sufficiently and more than enough persuaded of his own Integrity, and needed no Minister to preach that Doctrine to him. : 24. Then g In that case, or upon the sick-man's knowledge and practice of his duty. he h Either 1. the Messenger or Interpreter last mentioned, who is pitiful unto the sick man, and in compassion to him doth all that he can for him, counselling and comforting him, and praying to God for his recovery in the following words, Deliver him, etc. for the sake of that ransom which thou hast revealed, and I have discovered to him. Or rather 2. God, who is oft in this Book designed by this Particle he, or him; whose property and prerogative it is to be gracious unto man; and who alone can speak the following words with power and authority. is gracious unto him i Pardoning his sins, and delivering him from his dangerous disease, and from death, and from the Hell which attends upon it. , and saith, k To the Angel or Messenger. Deliver him l To wit, ministerially and declaratively; in which sense the acts of forgiving Sins, and reconciling Sinners, and saving Souls, are ascribed to God's Ministers; as john 20. 23. 2 Cor. 5. 19, 20. 1 Tim. 4. 16. Declare to him that I have pardoned and will heal him. from going down into the pit, I have found ‖ Or, 〈◊〉 〈◊〉 〈◊〉. a ransom m Although I might justly destroy him, and should do it if I were severe to mark what is amiss in him, yet I will spare him, for I have found out an expedient and a way of ransoming and redeeming Sinners from Death both temporal and eternal, which they by their sins have deserved, which is by the death of my Son the Redeemer of the World, which shall be in the fullness of time, and with respect to which I will pardon this sick man▪ and others that shall repent and sue to me for mercy as he hath done. . 25. His flesh shall be fresher † Heb. 〈◊〉 〈◊〉 〈◊〉. than a child's n i e. More sound and tender: These joyful tidings delivered to him by God's Messenger shall revive his Spirit, and by degrees restore his former health and vigour. : he shall return to the days of his youth o i e. To the same healthful and strong constitution of body which he had in his youth. . 26. He p Either, 1. the Messenger or rather, 2. the sick Man. p Being engaged and encouraged to do so either by the foresaid gracious Message; or by his miraculous recovery through God's goodness. shall pray unto God q: and he will be favourable unto him r In hearing and answering his Prayers, which before he seemed to neglect. , and he shall see his face with joy s Either, 1. God will look upon the Man with a smiling or well-pleased countenance, whereas before he either hide his Face from him or frowned upon him. Or, 2. The Man shall then be emboldened and encouraged to look God in the Face with comfort and joy; which before he was not without cause afraid to do: but now he shall find that God is reconciled to him by the blessed effects of it, both in his Body, and in his Conscience. : for he will render unto man his righteousness t i e. According to his righteousness, or the fruit of his righteousness, as on the contrary iniquity is oft put for the punishment of iniquity. The sense is, He will deal with him as with one reconciled to him through the Mediator, and sincerely repenting of and turning from his former sins unto the serious practice of righteousness and true holiness, and therefore must needs be favourable to him, as he hath declared and engaged himself to be in such cases. . 27. ‖ 〈…〉. He looketh upon men u Either, 1. the sick Man shall look upon and converse with Mankind, his Friends or others, as he did before, and shall say (as the following word is and may be rendered) I have sinned, etc. i. e. He shall confess to them, that God was not to be blamed, but that he by his own sin and folly did bring that evil upon himself. And then he shall acknowledge God's great goodness to him, and shall add what follows in the next Verse, He hath delivered my Soul, etc. and my life, etc. as they render it. Or rather 2. God diligently observes all Mankind and their several carriages, especially in sickness and distress. , and if any say, I have sinned x If there be any Man that sincerely saith thus, God hears it and will pardon, and heal him, as it follows. and perverted that which was right y Either 1. I have judged perversely of the just and right ways of God, censuring his proceed against me as too severe and rigorous, whereas in truth I only was to be blamed. Or 2. I have perverted God's righteous Law by bending it, and making it comply with my crooked ways▪ Or, I have swerved from the right and good way of God's commands: or, I have made crooked paths. So he repeats in other words what he said in the former branch of the Verse, I have sinned. , and it profited me not z I got no good by so doing, as I vainly promised myself, but I got much hurt by it, even diseases and griefs and extreme dangers. This was the just fruit of my sins. It is a Meiosis whereby less is said and more is understood, of which we have seen many examples before. . 28. ‖ 〈…〉 He a i e. God, whose work alone this is. will deliver his soul b Himself, or, as it follows, his life. from going into the pit, and his life c See on v. 18. shall see the light d i e. Shall enjoy either 1. prosperity, which is oft called light, as darkness is put for affliction, or 2. the light of the living, as it follows v. 30. the light of this World, i. e. His life which was endangered, shall be restored and continued. This is opposed to his going down into the Pit, in the former branch. . 29. Lo, all these things worketh God e All these ways and methods doth God use to awaken and convince and save sinners. † 〈…〉 oftentimes with man f Either severally, one way with one, and another way with another, or with the same Man, trying several means one after another, to bring him to repentance, and prepare him for deliverance. . 30. * 〈◊〉▪ ●…6. 13. To bring back his soul from the pit, to be enlightened with the light of the living g i e. That he may enjoy the light of life, and continue in the Land of the Living, out of which he was going. . 31. Mark well, O Job, harken unto me, hold thy peace h Attend to what I have further to say to thee with patience and silence. , and I will speak. 32. If thou hast any thing to say i, answer me: speak, for I desire to justify thee k For thy own justification, or in answer to the charge that I have already brought against thee. k To wit, as far as may consist with Truth and Justice. I do not speak with evil design, or a bitter mind, or as one resolved to condemn thee whatsoever thou sayest, and I shall be glad to hear any thing from thee, which may make for thy just vindication. . 33. If not, harken unto me: hold thy peace, and I shall teach thee wisdom l i e. What thy wisdom and duty is in thy circumstances. . CHAP. XXXIV. 1. FUrthermore, Elihu answered, and said, 2. Hear my words, O ye wise men a Who are here present: do you judge of the truth and reason of what I have said, and am further to say: for I am willing to submit all to the judgement of the truly wise. , and give ear unto me, ye that have knowledge. 3. * Chap. 6. 30. & 12. 11. For the ear trieth words b i e. Man's mind judgeth of things spoken and heard. The ear, the sense of Discipline is put for the mind to which things are conveyed by it. See the note on job 12. 11. , as the † Heb. palate. mouth tasteth meat. 4. Let us choose to us judgement c i e. Justice and Equity, judgement being oft synecdochically used for just judgement, as job 8. 3. & 19 7. & 32. 9 Psal. 37. 28. Let us not contend for victory, but only for Truth and Justice. This shall be my only care and business. Let us lay aside all prejudices and animosities, which I perceive have had too great an influence upon thee and thy friends, and impartially consider the naked truth and right of the cause. : let us know d i e. Let us discover or make it known one to another. among ourselves what is good e Who hath the best cause. : 5. For Job hath said, * Chap. 〈◊〉 I am righteous f Either 1. I am perfectly righteous. But this job did not say, but the contrary, job 9 2, 3. & 14. 4. Or 2. I am a sincere Person, no Hypocrite, as my Friends make me. But this Elibu doth not deny. or 3. I am so far righteous, and have been so holy and blameless in my life, that I have not deserved, not had any reason to expect such hard usage from God. And this job had oft intimated, and Elihu doth justly blame him for it, that he blazoned his own righteousness with tacit reflections upon God for dealing so severely with him. : and my God hath taken away my judgement g For so job had said, Ch. 27. 2. i e. He denies me that which is but just and equal, to give me a fair hearing, to suffer me to plead my Cause with or before him, to show me the reasons of his contending with me, and what sins besides common infirmities, I have been guilty of whereby I have deserved such extraordinary judgements. Which Elihu justly taxeth him with as a very irreverent and presumptuous expression. . 6. Should I lie against my right h So job had said in effect. Ch. 27. 4, 5, 6. Should I falsely accuse myself of such sins of which I am no way conscious to myself? Should I betray mine own cause and deny my integrity, and say that I deserved worse than I have done? ? † Heb. mine Arrow. Chap. 6. 4. & 16. 12. my wound is incurable without transgression i i e. Without any great, or heinous, or crying sin, as this word commonly signifies, which might reasonably bring down such terrible judgements upon my Head. . 7. What man is like Job, who drinketh up scorning like water k i e. Abundantly and greedily: who doth so oft and so easily break forth into scornful and contemptuous expressions, not only against his friends, but in some sort even against God himself, whom he foolishly and insolently chargeth with dealing rigorously with him. The words may be thus read, What Man, being like job, would drink up, etc. That a wicked or foolish Man should do thus, is not strange, but that a Man of such Piety, Gravity, Wisdom and Authority, as job, should be guilty of such a sin, this is wonderful. ? 8. Which goeth in company with the workers of iniquity, and walketh with wicked men l Although I dare not say, as his three Friends do, that he is a wicked Man, yet in this matter he speaks and acts like one of them. ? 9 For he hath said m Not absolutely and in express terms, but by unforced consequence, and as concerning this life, and with reference to himself; because he said that good Men were no less, nay sometimes more miserable here than the wicked, Ch. 9 22, &c & 30. 26. and that for his part he was no gainer as to this life by his Piety, but a loser, and that God shown him no more kindness and compassion than he usually did to the vilest of men. Which was a very unthankful and ungodly opinion and expression, seeing godliness hath the promise of this life as well as of that to come, and job had such supports, and such assurances of his own uprightness and of his future happiness, as he confesseth, as were and should have been accounted even for the present a greater comfort, and profit than all which this World can afford. , * Chap. 9 2●…. & 35. 3. It profiteth a man nothing, that he should delight himself with God n That he should choose and delight to walk with God, and make it his chief care and business to please him and to do his commandments: which is the true and proper Character of a godly Man. . 10. Therefore harken unto me, ye † Heb. men of heart. men of understanding o You who are present and understand these things, do you judge between job and me. : * Deut. 32. 4. Chap. 8. 3. & 36. 23. Psal. 92. 15. Rom. ●…. 14. far be it from God that he should do wickedness p This I must lay down as a Principle that the righteous and holy God neither doth nor can deal unjustly with job or with any Man, as job insinuates that God had dealt with him. , and from the Almighty, that he should commit iniquity. 11. * Psal. 62. 12. Prov. 24. 12. 〈◊〉. ●…2. 1●…. Ezek 33. 2●…. Mat. 1●…. 2●…. Rom. 2. 6. 2 Cor. 5. 10. 1 Pet. 1. 17. Rev. 22▪ 12. For the work q i e. The reward of his work; or according to his work. Iob's aff●…ons though great and sharp are not undeserved, but justly inflicted upon him both for his Original corruption, and for many actual transgressions which are manifest to God, though job through his par●…lity may not see them. And Iob's Piety shall be recompensed it may be in this life▪ but undoubtedly in the next. And therefore ●…ety is not unprofitable as job saith. of a man shall he render unto him, and cause every man to ●…ind according to his ways. 12. Yea, surely God will not do wickedly, neither will the Almighty pervert judgement r As job hath wickedly affirmed. For the phrase see, on Ch. 8. 3. . 13. Who hath given him a charge over the earth s i e. Over the Inhabitants of the Earth, to rule them according to his La●…s, and to give an account to him of it? Who or where is his Superior that made the World, and then delivered the Government of it to God? There is no such Person. God himself is the sole Creator, the absolute and supreme Lord and Governor of all the World, and therefore cannot do unjustly. The reason is partly because all unrighteousness is a transgression of some Law, and God hath no Law to bond him but his own nature and will: partly because the Creator and Lord of the World must needs have all possible Perfections in himself, and amongst others perfect Justice, and must needs be free from all imperfections and obliquities, and therefore from Injustice: and partly because he is of himself all-sufficient and independent upon all other Persons, and able to do and procure whatsoever pleaseth him, and therefore as he hath no inclination, so he hath no temptation, to any unrighteous actions; this being generally the reason of all unrighteous actions in the World, because the Persons who do them either are obliged to do it to grati●…ie some Superior Authority who commands them to do it, or else do want or desire something which they cannot justly obtain. For he is a Monster and not a Man, who will take away any thing by injustice or violence which he may have by right. ? or who hath disposed t Or committed, to wit, to him, to be governed by him in the Name and for the use and service of his Superior Lord to whom he must give an account. † Heb, all of it. the whole world? 14. * Ps. 104. 29. If he set his heart † Heb. upon him. upon man u Heb. upon him, i. e. Man, as may seem probable from v. 11. & 15. where Man is expressed, and from the next Clause of this Verse where he speaks of that Spirit and Breath which is in Man. If his eye and heart be upon man, if he diligently and exactly observe him and all his ways, and whatsoever is amiss in him, and which follows upon it of course, resolve to punish him. Or, if he set his heart against (as this Particle el is used, Amos 7. 15. and elsewhere, as hath been noted before) him, to wit, to cut him off. : if he gather unto himself x If it please him to gather to himself, to wit, by death, whereby God is said to take away men's Breath▪ Psal. 104. 29. and to gather men's Souls, Psal. 26. 9 and the Spirit is said to return unto God, Eccles. 12. 7. his spirit and his breath y i e. That Spirit and Breath, or that living Soul that God breathed into Man, Gen. 2. 7. and gives to every Man that cometh into the World. : 15. * Gen. 3. 19 Eccles. 12. 7. All flesh z i e. Every Man, who is called Flesh, Gen. 6. 3, 17. Isa. 40. 6. shall perish together a Or, alik●…, without any exception, be they great or mean, wise or foolish, good or bad, if God design to destroy them, they cannot withstand his power, but must needs perish by his stroke. The design of this and the foregoing Verse is the same with that of v. 13. (where see the notes) namely, to declare God's absolute and uncontrollable Sovereignty over all men to dispose of them either to life or to death as it pleaseth him, and consequently to show that job had cause to be thankful to God who had continued his life so long to him which he might have taken away as soon as ever he had given it, and had no cause to complain of him, or to tax him with injustice for afflicting him, as he did. , and man shall turn again unto dust. 16. If now thou hast understanding, hear this b As thou art a Man of understanding, hear and consider what I say. : he●…rken to the voice of my words. 17. Shall even he that hateth right c i e. That is unrighteous. But this he expresseth in a most emphatical manner, the reason and weight whereof seems to me to be this; If God be unjust, he is not so from fear of any Superior (as inferior Magistrates do many unrighteous things against their Consciences to please their Prince or Chief Ruler, or to avoid his displeasure) but merely from an intrinsical hatred of Justice, or love of unrighteousness: which being most absurd to imagine concerning God, therefore he cannot possibly ●…e unjust or do any unjust action. , † Heb. Bind. govern d So this word which properly signifies to bind is fitly rendered by most Interpreters, and ●…o it is used, Isa. 3. 7. because Governors have a power to bind their Subjects by Laws and Penalties, and they are as it were the ligaments by which Societies are bound and keep together, which without them would be dissolved and broken to pieces. Elihu's argument here is the same with that of Abraham's, Gen. 18. 25. and that of Saint Paul's, Rom. 3, 5. 6. If God be unrighteous how shall ●…e judge or govern the World? And the argument is undeniable; If God were unjust, there would be nothing but injustice and confusion, and mischief in the World▪ whereas we see there is a great deal of Justice administered by Rulers in the World, and all this must proceed from him who is the Fountain and Author of all Justice, and Rule, and Authority. And as the Psalmist saith, Psal. 94. 9 He that form the eye, shall not he see? So say I, He that makes men just shall he be unjust? ? and wilt thou condemn him that is most just e i e. God, who hath given so many clear and unquestionable evidences of his Justice, in giving Just and Holy Laws, in encouraging and rewarding very many righteous Persons in this life, and in inflicting dreadful and remarkable Judgements upon Tyrants and Oppressors. Or, him that is just and mighty; for the next Verse speaks of such who were generally in ●…hose times more considerable for their Power and Authority, than for their Justice. So here is a double argument against Iob's censures of God's Justice. He is just, and therefore giveth thee no cause to condemn him, and withal potent, and therefore can punish thee yet far worse for so doing. ? 18. Is it fit to say to a King, Thou art † Heb. 〈◊〉. wicked f Or, Thou art Belial or a Son of Belial. Though a King may, really be unjust and wicked, yet there Subjects neither may nor dare presume to call them so, Exod. 22. 28. And therefore if some evil Thought did arise in thee, yet how wast thou not afraid to utter such unworthy and almost blasphemous expressions against God? : and to princes, ye are ungodly? 19 How much less to him that * Deut. 〈◊〉. 〈◊〉. 2 Chron. 〈◊〉. 〈◊〉. Act. 1●…. 3●…. Rom. 2. 11. Gal. 2. 6. Ephes. 6. ●…. Col. 3. 25. 1 Pet. 1. 1●…. accepteth not the persons of princes g, nor regardeth the rich more than the poor: for * Ch. 31. 1●…▪ they all are the work of his hands h And therefore of equal worth and price with him, and equally subject to his power and pleasures. ▪ q i. e. To God, who respecteth not the greatest Princes so as to do any unjust thing to gain their favour, or to avoid their anger, to whom Princes and Peasants are equally subject and infinitely inferior; who therefore is free from all temptation to injustice which commonly proceeds from respect of Persons, Levit. 19 15. and to whom therefore thou didst own more reverence, than thy words have expressed. 20. In a moment i Whensoever God doth but give the word, and send his Summons for them. shall they k i e. The Rich and the Prince no less than the poor must submit to the Law of death which God hath imposed upon all men without exception, and they cannot charge God with injury therein. die, and the people l Whole Nations or People are no less subject to God's power than any particular Persons: their numbers cannot secure them from God's hand. shall be troubled m i e. disturbed and terrified with those calamities which God shall bring upon them. at midnight n Suddenly, and when they are most secure. , and pass away o Either, 1. go into Captivity, or run, or fly away, they know not whither for their lives. Or, 2. perish or die, as he said before, and as this word is oft used, as job 14. 20 Psal. 37. 36. Eccles. 1. 4▪ So the same thing is said of the People, which in the first branch of the Verse was said of the Princes. : and † Heb. they that take away the mighty. the mighty shall be taken away p Either from their place or power: or out of this life. without hand q Without any hand or help of Man▪ by some secret and stupendious work and judgement of God, which he oft inflicts upon those who are out of the reach of men. . 21. * ●… Chr. 1●…. ●… Ch. 31. ●…. Psal. 3●…. 1●…. 119. 1●…. Prov. 5. ●…1. & 15. 3. Jer. 1●…. 1 For his eyes are upon the ways of man r This is added as the reason of the Judgements mentioned in the foregoing Verse, God doth not afflict nor destroy either Princes or People unjustly, no nor out of his mere pleasure and absolute Sovereignty (to which job seemed to impute his calamities) but for their sins, which God sees exactly, although they use all possible arts and tricks to hid them from him. Therefore no man hath cause to complain of God, but of himself, for all that he may suffer in the World. , and he seethe all his go. 22 * Psal. 139. ●… Amos 9 2▪ Heb. 4. 13. There is no darkness, nor shadow of death, where the workers of iniquity may hid themselves s They may flatter themselves, or cheat others by covering their wicked actions with plausible pretences and professions, but they cannot deceive God, nor keep their hearts and ways from his sight. . 23. For he will not lay upon man more than right t More or heavier punishments than they deserve, or than are proportionable to their sins, which he accurately observes, as was now said, and therefore can suit punishments to them. : that he should † Heb. 〈◊〉 enter into judgement with God u Thereby to give him any pretence or occasion of entering into judgement with him, or condemning his proceed; for which there might seem to be some colour, if God did lay upon Man more than right. And therefore thou, O job, hadst not cause for thy complaints against God. . 24. He shall break into pieces mighty men † Heb. with●… 〈◊〉 〈◊〉▪ without number x Neither their greatness, nor their numbers can secure them from the stroke of God's justice. , and set others in their stead y i e. Give away their power and dignity to others who shall come in their place. . 25. Therefore he knoweth their works z i e. Hence it appears that he knows all their evil works because he judgeth them, for them. God or men are oft times said in Scripture to know or do a thing when they only manifest their knowing and doing of it. Or, Because, etc. as this Particle is used. Isa. 26. 14. & 6●…▪ 7. So this is subjoined as the ground or reason why he punisheth them, as is related both in the foregoing and in the following words, because he sees all their wicked designs and actions. , and he overturneth them in the night a i e. When they are at rest and secure, at midnight, as it is v. 20. Or, he turneth or bringeth upon them the night, to wit, of calamity and tribulation, as the next words explain it, and as the words night and darkness are oft used. Or, he turneth the night, to wit, into day, i. e. He knoweth all their deeds of darkness, and bringeth them to light. See above v. 22. , so that they are † 〈…〉. destroyed b Heb. and (or then, or therefore; for both these ways this Particle is sometimes used) they shall be destroyed, or, broken to pieces. . 26. He striketh them as wicked men c i e. As he useth to smite wicked men, with a grievous and terrible stroke. Comp. Isa. 27. 7. Or, for wicked men, or, because they are wicked men, therefore he destroys them without any regard to their quality. † 〈◊〉. in the 〈◊〉 of be●…. in the open sight of others d In public view for their greater shame, and for the greater glory of God's justice, and for the greater terror of other oppressors, and comfort of the oppressed. . 27. Because they turned back † 〈…〉 from him e From the God whom they or their Progenitors had owned, and his Laws which God hath written in the minds of all men, Rom. 2. 14, 1●…. and it may be from the practice of the true Religion which sometimes they professed. : and * 〈◊〉. 28. 5. 〈◊〉 ●… 12. would not consider f Or, understand. They did not desire no●… endeavour to know them, at least practically or to any good purpose. any of his ways g Either, 1. God's providential ways. They did not lay to heart any of God's judgements inflicted upon such Oppressors as themselves, which should have given them warning, but boldly persisted in the same wicked courses. Or 2. His precepts, oft called his ways, because he hath appointed them for us to walk in. For these ways they were in a special manner obliged to consider and practise: and the next Verse giveth us an instance of their backsliding from these ways. . 28. So that they cause the cry of the poor to come l Heb. To bring, etc. which is ambiguous, and may be read, either 1. that he, i. e. God, might bring, etc. So this is a reason why God smo●… them, etc. as is said, v. 26. Or 2. that they i e. those wicked men, might bring, etc. and so these words contain either 1. a reason of what was last mentioned, to wit, why they would not consider nor walk in God's ways, because they were resolved to oppress the poor, and give them cause to cry unto God; which they neither would nor could have done if they had throughly understood and considered Gods ways: or 2. an evidence or instance of it wherein it did appear, that they had turned back from God, etc. , unto him i i e. Unto God, as the following words imply, it being God's work to ●…ear the cry and plead the cause of the afflicted or oppressed. Others, Upon him, or upon them, or upon each of them, to wit, of the Oppressors; upon whom the cry of the oppressed is said to come, because the vengeance of God is by that cry brought down upon them. , and he heareth the cry of the afflicted k He delivereth the oppressed by taking the Oppressor away. . 29. * Chap. 12. 〈◊〉. When he giveth quietnes●…, l Either to the poor and oppressed Persons last mentioned, or to any other Person or People, as it follows. who then can make trouble m No Man or Creature can hinder God's design and work. ▪ and when he hideth his Face n i e. Withdraws his favour and help from them, and ●…ereby exposeth them to all Oppressions or calamities. , who then can behold him o i e. Who can look up to God with cheerfulness or confidence▪ to desire or expect his help? Or rather, who 〈◊〉 will look upon him▪ or regard him, to wit, so as to pity or suecour him! I●… God be against him, what man will or dare be for him? all men will ●…orsake and oppose him, and so he will be utterly lost. For this who answers to the who in the former branch of the Verse, and both of them speak o●… Man and his act as opposed unto God, and to his act. ? whether it be done against a Nation, or against a man only p The case is the same in both: God can carry on his work either of Mercy or Justice, as easily and as irre●…istibly upon an whole Nation or People as upon one particular Person. . 30. That the hypocrite reign not, lest the People be ensnared q Having said that God could and would carry on his own work and design effectually, whether against one Man, or against an whole People, he now proceeds to give a further instance of God's mighty power above and against the greatest Monarches, in whom their own and People's strength seem to be united, yet all together cannot oppose God in his work. God when he pleaseth can and doth so order affairs, that the Hypocrite (i. e. the profane wicked Prince, as one of the Kings of judah is called, Ezek. 21. 25. Bad Princes being called Hypocrites, because they do commonly cover all their Oppressions, and injuries, and imp●…eties too, with the specious pre●…ence of Justice and the public good, and the discharge of their trust and duty) may not reign, (i. e. may not continue his reign and tyranny, that he may and shall by his Sovereign power and omnipotent Providence be deprived of his Kingdom) ●…est the people be ●…red, i. e. lest the people should be longer, and more and more ●…pt and held in the snares or fetters of tyra●…ny and oppression: i. e. God doth this to free poor oppressed People ●…rom the snares which ungodly and unrighteous Princes lay for them. Or, that 〈◊〉 People be not 〈◊〉 any longer, Heb. that there ●…e ●…o snares o●… or for the People. Or▪ for the 〈◊〉, or scandals or 〈◊〉 (which are oft so called) of the People. So the sense is, That such a wicked Prince may not continue to reign over that People, although by their sins they had provoked God to give them such a Prince and to continue his power over them. . 31. Surely it is meet r Certainly it is but fit and reasonable that Man should say thus, to his Maker and Supreme Lord▪ and that instead of contending with God he should submit to him, Or (which comes to the same thing) But hath he said? So the sense is, I have showed the absolute power which God hath over all his Creatures, and that he may justly, and doth o●…times severely punish all sorts of men as he sees fit: And this job should have applied to his own case. But, I appeal to all of you, hath he, i. e. job (who is the principal subject of this whole discour●…e, and ●…o whom he now gins to direct his discourse) said, that which here follows? which is a kind of form of confession or humiliation, which E●…ihu puts into Iob's mouth, as fit to have been used by him. Nay, hath not his speech and carriage been of a directly contrary nature and tendency? In stead of humbling himself under God's hand which was his duty, hath he not been full of murmur and complaints against God? to be said unto God s Unto one so much thy Superior, so mighty and so righteous in all his wa●…s: with such an one, a weak and sinful Creature (as thou art) should not presume to contest. , I have born chastisement t Or, I do, or shall bear it, to wit, quietly and contentedly; I will bear the Lords indignation, and accept of the punishment of my own iniquity, and not accuse God falsely and foolishly, as I have done. , I will not offend any more u Heb. I will not corrupt, to wit, myself or my ways; which is oft understood in like cases. Or, I will take or demand no Pledge: for so this Verb is oft used. So the sense may possibly be, I confess I have been too bold with God in desiring that he would come with me into judgement, and that I could have a Pledge or Surety that he would do so, but I will no longer desire it, but submit myself wholly to him. . 32. That which I see not, teach thou me x I will no longer maintain mine innocency, but from thy judgements I will conclude and have reason to believe that there are some secret sins in me, for which thou dost chastise me, and which I through mine ignorance or partiality cannot yet discover, and therefore do beg that thou wouldst by thy Spirit manifest them to me. ; if I have done iniquity, I will do no more y I will amend my former errors. . 33. † Heb. should it be from with thee? Should it be according to thy mind z Having advised and directed job how to behave himself, and what to say to God in his case, he now proceedeth to enforce his advice by solid arguments. Should it (to wit, God's chastening of thee, about which the great controversy was) be according to thy mind? Heb. from with thee, as thou wouldst have it? Shall thy Opinion or Affection give Laws and Measures to God that he shall afflict only such Persons and in such a manner and measure, and so long as thou wouldst have him? Doth God need or should he seek ●…or thy advice how to govern the World, and whom, and when to reward or punish? Dost thou quarrel with God, because he punisheth thee▪ worse and longer than thou expectest or de●…rest? ? he will recompense it; a To wit, thy iniquity expressed, v. 32. whether thou refuse, or whether thou choose b Whether thou ar●… satisfied or offended with his proceed, he regards not▪ a 〈◊〉 being obliged to give thee an account of his matters, whether thou would refuse his punishments or accept of them. , and not I c It is ●…ot I, nor thou, that must prescribe to God▪ but he will do what he pleaseth. Or, but not I, i e. do thou refuse or choo●…e as thou pleasest▪ and contend with God for doing with thee otherwise than according to thy opinion or good will; but so would not I do, if i●… were my case, and I can say nothing for this course which thou takest, and therefore do thou speak what thou knowest, or what thou ca●…st say for it, as it here follows. : therefore speak what thou knowest d If thou canst say any thing for this practice, here I am ready to hear thy defence and to justify thee as far as I can truly and righteously do. But this Verse is and may well be otherwise rendered, and that very agreeably to the Hebrew, though still the sense will be the same, Shall he, i. e. God, render, or 〈◊〉 it (to wit, thy iniquity) according to thy mind, (i. e. no further than thou dost like and consent) because thou refusest? (to wit, his Chastisement. Is he obliged to forbear punishing thee because thou art not pleased with it? Shall not he dispense either favours or afflictions as he sees fit without thy consent?) shalt thou choose, and not I? (So Eli●… speaks this in the Name and Person of God: such sudden changes of Persons being not unusual in this Book. Shalt thou, O job, choose for me▪ and not I for myself?) therefore speak what thou knowest. If this be thy opinion speak what thou canst in defence of it: and here am I ready to plead for God against thee. So here Elihu returns to speak in his own Person. . 34. Let men † Heb. of heart. of understanding tell me, and let a wise man hearken unto me e I am content that any wise Man should judge of my words, and let such consider what I say. Or, as others translate the place, M●…n of Understanding will speak for or with (as the prefix Lamed is sometimes used, as Gen. 46. 26. Numb. 18. 11. job 17. 5.) me, and wise men will hearken or assent unto me. . 35. Job hath spoken without knowledge f Foolishly and inconsiderately. , and his words were without wisdom. 36. ‖ Or, my Father, l●…t Job be tried. My desire is that Job may be tried g Either 1. that he may be further tried by God or exercised with Afflictions till he he throughly convinced or humbled. But it seems harsh that he should pray for the continuance or increase of Iob's Afflictions. Or rather 2. that his words and cause which I am now debating may be examined and s●…fted, that you that are here present or any other wise men may consider and judge thereof, as he desired above, v. 2, 10, 34. unto the end h i e. Thoroughly and exactly, till the cause be brought to an is●…ue. Or, unto victory, i. e. till judgement be brought forth unto victory. , because of his answers i Or, concerning his answers, or replies or discou●…s▪ for answering is oft used in Scripture both in the Old and New Testament for speaking. So he limits and changeth the state of the controversy: I do not meddle with Iob's former life nor charge him with Hypo●…risie, as his three Friends have done, but I justly reprove him for his hard speeches against God whereby he hath reproached his justice and goodness. for wicked men k i e. On their behalf or for their use. He hath put arguments into their mouths against God and his Providence. Or, with or among wicked men, as if he were one of them: or such answers as they use to make, which therefore are very unbecoming such a Man as job is or pretends to be. . 37. For he addeth rebellion unto his Sin l He sinned before, as other ways, so by impatience under his afflictions, which may be ascribed to humane infirmity; but now he is grown obstinate and incorrigible, and instead of repenting, and humbling himself for his sins he excuseth them, and justifieth himself and accuseth the blessed God. Or thus For otherwise, unless he be throughly tried and rebuked, he will add rebellion unto his sin, he will break forth into open rebellion against God, and (as it follows) he will clap, etc. For the Hebrew words are of the future tense, although such are oft rendered by the past tense. , he clappeth his hands m In token of joy and victory, as this phrase is used, Psal. 47. 1. & 98. 8. insulting and triumphing not only over us, as if none of us were able to answer him, but in a sort over God himself, inasmuch as he hath again and again desired leave of God to debate his cause with or before him, and in that case did not doubt to maintain it, but could not obtain the favour or justice of a fair hearing. amongst us, and multiplieth his words against God n Whereas the reverence which he oweth to God and his infinite distance from him should teach him to be very modest and sparing in his speeches of God, job on the contrary poureth forth whole floods of bold and presumptuous expostulations with God and reflections upon God's proceed with him. . CHAP. XXXV. 1. ELihu spoke moreover and said, 2. Thinkest thou this to be right a Canst thou in thy Conscience upon second Thoughts approve of what thou hast said? , that thou saidst, My righteousness is more than Gods b Not that job said this in express terms, but he said those things from which this might seem to follow, as that God punished him more than he deserved or expected, all things considered; and that if he might be admitted to debate his cause with or before God he did not doubt to carry it, and to obtain that ease and favour from God which otherwise God would not afford him. But this charge against job he proves in the next Ve●…e. ? 3. For * Changed 34. 9 thou saidst c This Verse contains the proof of the foregoing charges: job had oft affirmed, that he was and still continued to be righteous, though he had no present benefit by it, but much bitterness with it: and God was not kind to job notwithstanding all his former and present Piety, but dealt with him as if he had been a most wicked Man: which was in effect to sa●… that he was more righteous▪ than God. , what advantage will it d To wit, his righteousness last mentioned. be unto thee e i e. Unto me, such changes of Persons being very frequent in the Hebrew Language. ? and and what profit shall I have ‖ 〈…〉. if I be cleansed from my sin f Or, by the exp●…ation of my sin: for the same Hebrew word signifies both to s●…t and to purge out or ex●…iate sin. Or, by it (to wit, by my righteousness) more than by my si●…. So the sense is, I have no more present benefit by all my care to please and serve God than wicked men have by their sins against him. God regards my cries no more than theirs, and shows no more kindness or pity to me, than he doth to the most pro●…ligate wretches. But still remember job speaks not here of the future life, wherein he knew he should have much advantage, as he professed before, but only of this present state. ? 4. † 〈…〉. I will answer thee, and thy companions g i e. Those who are of thy opinion, or with whom thou dost associate thyself in those speeches and carriages. Which seems to be meant not of Iob's three Friends (as many understand it, for their opinions were contrary to Iob's in this point) but of wicked men, with whom job is said to walk and go in company for this same opinion or assertion, Chap. 34. 8, 9 And these men he here calls Iob's companions, partly because they are very forward to harp upon the same string, and to accu●…e God and justify themselves upon all occasions; and partly, that he might awaken job to a more serious review of his former assertions by representing to him whose cause he pleaded and who were his confederates and colleagues in this Opinion. with thee. 5. * Ch. 22. 12. Look unto the heavens, and see, and behold ●…he † Heb. 〈◊〉. clouds which are higher than thou h How much more is God who is far above all Heavens, higher than thou? And therefore God is out of the reach of all profit or loss by thy actions; if thy goodness do not profit thee, it is certain it doth not profit him, and therefore doth not lay any Obligation upon him to indulge or recompense thee for it, save only so far as he hath graciously obliged himself; and therefore thou canst not accuse him of injustice for afflicting thee, nor pretend that thou hast deserved better usage from him. And this infinite distance between God and thee, should cause thee to think and speak more modestly and reverently of that glorious Majesty. . 6. If thou sinnest, what dost thou against him i Thy sins do him no hurt, and therefore thy righteousness brings him no benefit, as it follows. ? or if thy transgressions be multiplied, what dost thou unto him? 7. * Ch. 22. 3. Psal. 16. 2. Rom. 11. 35. If thou be righteous what givest thou him? or what receiveth he of thine hand k He gaineth nothing by it, nor can indeed receive any good from thee, because all thy good comes from him. And therefore thou hast no reason to boast of, nor to upbraid God with thy Piety, which is much to thy advantage, but nothing to his. ? 8. Thy wickedness may hurt a man as thou art l If God were such an one as thou art, he might have benefit or hurt by thine actions: but being an infinite, independent and self-sufficient being, he is far exalted above all thy good or evil. , and thy righteousness may profit the son of man. 9 By reason of the multitude m Or, greatness. This Verse is supposed to contain an argument to prove what he said, v. 8. that one Man's wickedness may hurt another. But he rather seems to begin a new matter, and having answered one of Job's Objections to proceed to another which may be either 1. that which Job had oft complained of, that he cried to God, and God did not hear his cry, which Elihu answers by a Parallel case of men, crying out for oppression; whom yet God doth not hear, nor help, and that for just reasons. which he leaves to Job to apply to himself. Or, 2. that which Job had alleged, Chap. 24. 12. and which might seem to reflect upon God's Providence. This therefore Elihu repeats in this Verse, and answereth in the following. of oppressions, they make the oppressed to cry n Not only to murmur and complain, but to cry out by reason of sore oppression, and to cry to the Oppressors, or others for pity and help. : they cry out by reason of the arm of the mighty o Because their Oppressors are too strong for them. . 10. But none p Few or none (for few are oft can 〈◊〉 and accounted as none both in Scripture and other Authors) of the great numbers of Oppressed Persons. saith q To wit, seriously or sincerely and it may be not so much as in word and profession. , where is God r They howl and cry out of men, and to men, but they seek not after God they do not acknowledge him in all their ways: they praise him not for that ease, and liberty, and estate and other mercies which God gave them; and by this unthankfulness they forfeit their mercies; and therefore if God suffer Oppressoars to take them away, they have no cause to complain of God, but only of themselves: they will not vouchsafe to pray to God seriously and fervently, either to continue or to restore their lost mercies; and therefore if God do not hear, nor regard their brutish cries arising only from a natural sense of their misery, it is not strange nor unjust. my Maker s Who alone made me, and whose power and providence preserveth me every day, and who only can protect and deliver me. All which were Obligations upon them to praise God and pray to him, and depend upon him, and aggravations of their gross neglect of God. Heb. my Makers, in the Plural number. Which being used not only here, but also, Ecclis. 12. 1. Isa. 54. 5. and that without any necessity, when it might aswell have been put in the singular number, yea though Elohim be Plural, at it is, Gen. 1. 1. plainly implies a Pl●…rality of Persons in the Divine Essence, of which see on Gen. 1. 26. ? who giveth * P●…l. 42. 8. songs t i e. Matter of Songs: great occasion to rejoice and praise God. in the night u Either I metaphorically taken, i. e. in the night of affliction imply▪ ing that they want not cause to bless God even in their afflictions. Or rather 2. properly, as this word is always used in Job one place excepted which is doubtful, to wit, Chap. 36. 20. which he may mention rather than the day; either because oppressed Persons who in the day time are cruelly used by their Oppressors are permitted to rest in the night: or because the hand and mercy of God is more manifest in the preservation, and rest, and sleep of the night, than in the Blessings of the day which are procured by Man's industry: or because the day is the time of Action, the Night of contemplation, when we do and aught to remember God's Mercies with thanksgiving; compare Psal. 42. 8. & 119. 62. ! 11. Who teacheth us more than the beasts x This is mentioned as a further aggravation of men's neglect of God in their misery. God hath given to men those gifts which he hath denied to Beasts, Reason and Religion, Wisdom to know God and themselves, and their Obligations to God, and their dependence upon him. And therefore it ill becometh them to lie like Brute-creatures, roaring and crying out in their miseries without taking any notice of God in way of Prayer or Praise; and if they do so, it is no wonder if God takes no notice of them. of the earth, and maketh us wiser than the fowls of heaven. 12. There y Or, Then, as this Particle is used, Psal. 14. 5. Eccles. 3. 17. Zeph. 1. 14 In that time or condition. they cry, (but none giveth answer) because of the pride of evil men z Either 1. of the Oppressors. So this is the reason not of the last Clause, why none answereth, but of the former why they cry, the latter Clause being therefore shut up within a Parenthesis, and the words thus are to be transposed; as some place them; There they cry, because of the pride of evil men, but none giveth answer. The reason whereof followeth in the next Verse. Or rather 2. of the oppressed Persons. And so there is no need of any Parenthesis, or transposition. And so these words contain one reason of the words immediately foregoing, which is most natural and easy, and usual, to wit, why none giveth answer, i. e. why God doth not answer nor regard their cries, because of their Pride, etc. because they are both evil, wicked and impenitent, and proud, unhumbled for those sins for which God brought these miseries upon them, and unsubdued to the Obedience of God. . 13. * 〈◊〉▪ 27. 9 〈◊〉. 1. 28. 〈◊〉 29. 〈◊〉▪ 1. 13. 〈◊〉. 11. 11. Surely God will not hear vanity a Either 1. vain and light Persons, that have no true Wisdom or solid Piety in them, but are wholly addicted to vain and worldly things, rejoicing immoderately when they have them, and crying out for want of them, as here they do. Or 2. vain cries, which proceed not from Faith or Piety, but only from self-love and a natural sense of their misery; which is common to them with brute-beasts. The abstract is here put for the concrete▪ as wickedness is oft put for wicked men, and pride for proud Persons, and the like. , neither will the Almighty b Though God be able to help them, as this title of God implies, and though he be the Judge of the World, as the former Name of God signifies, to whom therefore it belongs to right the Oppressed against the Oppressor, yet in this case he justly re●…useth to help them. regard it. 14. Although thou sayest, thou shalt not see him c Or, thou canst not see him, the future Tense of the Indicative Mood being oft put poten●…lly, i. e. Thou canst not have thy desire in appearing and pleading thy cause before him. So this is a new matter, and Elihu answers another Objection of jobs: of which see, Chap. 23. 8, 9 and tells him that he is not to judge of God by present appearance; because though God may for a season hid his Face, and delay to give him an answer, yet he will certainly do him right. , yet judgement is before him d i e. Before God, or in his presence or at his Tribunal, or in all his ways and administrations: And judgement is put for Justice or just judgement▪ as it is Job 8. 3. Psal. 37. 28. & 99 4. and oft elsewhere. So the sense is, God is and will show himself to be just in all his ways, and therefore thou dost wickedly in reflecting upon God▪ justice. Or, yet judge thyself before him, instead of accusing God, condemn thyself, acknowledge thy sins, and then thou mayst hope for Mercy. Compare 1 Cor. 11. 31. , therefore trust thou in him e In stead of murmuring against him, put thy trust in him. Repent of what is past, and humble thyself under God'●… hand, and do not despond for the future, but wa●…t upon God patiently in his way till deliverance come to thee; for it will certainly come if thou dost not hinder it. . 15. But now because it is not so f i e. Because job doth not acknowledge God's justice and his own sins, and wait upon God in his way for Mercy, according to the last advice given to him, v. 14. , ‖ That is God. he g To wit, God, to whom this great work of visiting is ascribed every where in Scripture. hath visited in his anger h i e. Hath laid grievous afflictions upon him; all which is too little to bring Job to compliance with God. , yet ‖ That is Job. he knoweth it not i Job is not sufficiently sensible of it, so as to be humbled under God's hand. in great extremity k Or, though (which Particle is sometimes understood▪ of which examples have been before) in great extremity, or ab●…dance, to wit, of afflictions. Though Job hath hitherto been and still is exercised with very sore Calamities, yet they have not brought Job to the knowledge of God and of himself. But this Verse is and may be rendered thus; A●…d now know that his (i. e. God's) ang●…r hath visited thee little or nothing, (to wit, in comparison of what thou hast deserved and mightest reasonably expect) neither hath 〈◊〉 known (i. e. judged or punished, as this word is used, Prov. 10. 9 and elsewhere) thee in or according to (as the prefix 〈◊〉 is sometimes used) 〈◊〉 great ab●…dance, to wit, of thy sins. And therefore thy complaints against God are very unrighteous and un●…easonable. . 16. Therefore l Hence it is manifest. doth Job open his mouth in vain m i e. Four forth his complaints without any success, and gets no ●…ase by ●…hem. : he multiplieth words without knowledge n Thereby discovering his ignorance of God and of himself. . CHAP. XXXVI. 1. ELihu also proceeded, and said, 2. Suffer me a little a Give me thy patiented attention but a little longer, and I have done. , and I will show thee † Heb. that there are yet words for God. that I have yet to speak on God's behalf b That I have not said all that can be said to justify God's proceed against thee. . 3. I will fetch my knowledge from afar c i e. From remote times, and places, and things. I will not confine my discourse to thy particular case, but will justify God by declaring his great and glorious works of Creation and Providence both in the Heaven and Earth, and the manner of his dealing with men in other Parts and Ages of the World: for these are the chief Heads of the following Discourse, and therefore the best comment upon this general expression. , and will ascribe righteousness to my Maker d I will acknowledge that which is true, that God is righteous. He adds the words, my Maker, either 1. as an argument or evidence of God's righteousness; partly because it is not likely that God should be unjust to his own Creatures, since even men are not only just, but kind to their own Works and Relations: and partly because the Work of Creation gave unto God an absolute right and power to dispose of Job as he saw fit, as the Potter hath power over the Clay, Rom. 9 21. and therefore there was no foundation for unrighteousness, nor any temptation upon God to do it: and partly because Man's Maker must needs be a Being of all possible perfection, and therefore one of perfect righteousness. Or, 2. as a motive or obligation upon him to plead God's cause. I do not engage myself in this Controversy out of a pragmatical or contentious humour, nor out of any prejudice or ill will to thee, but merely from the sense of my duty to my blessed Creator. Withal he reflects upon Job as guilty of great folly and ingratitude in contending with him, in or by whom he lived, and moved, and had his being. . 4. For truly, my words shall not be false e I will not speak any thing against my own Conscience, nor against Truth, either to flatter God, or to vex thee, as thou supposest thy other Friends have done, Chap. 13. 7. and elsewhere. : * Ch. 37. 16. he that is perfect in knowledge is with thee f This is meant either 1. of God. Thou hast to do with a God of perfect Knowledge by whom all thy words and actions are weighed; and therefore hast need to be more wary and circumspect in thy expressions and behaviour. Or rather 2. of himself, as the former part of the Verse is. And he speaketh of himself in the third Person for modesty's sake. He speaks not of absolute, but of comparative Perfection. And whatsoever perfection of Knowledge he had, he doth not ascribe it to himself but to God's Spirit, Chap. 32. 8. And the meaning may be this, Thou hast not to do with a Novice, but with one who hath accurately considered, and though God's grace doth fully understand these matters. Therefore harken to me. But the word rendered perfect signifieth also sincere or upright, or right. And this may seem best to agree with the former Clause, wherein he saith that he would not speak what he knew to be ●…alse, and now he adds, that he was and would be upright in the use of his knowledge, or in the delivery of his Opinion in this matter, and not be 〈◊〉 by any passion or prejudice either to speak otherwise than he thought, or to judge otherwise than he should. . 5. Behold, God is mighty, and despiseth not any g His greatness doth not make him (as it doth men) to scorn, or despise, or oppress the meanest. Though he may do what he pleaseth and none can hinder him, yet he will not use it to do any Man wrong, as Job seemed to in●…nuate, Chap. 10. 3. & 19 7. & 23. 13. : * Chap. 9 4. & 12. 13, 16. & 37. 23. he is mighty in strength and † Heb. heart. wisdom. h His strength is guided by Wisdom, and therefore cannot be employed to do any thing unbecoming God, or unjust to his Creatures; for either of these is folly. Or, in strength, or virtue of heart: for the and is not in the Hebrew. So the sense is, He is truly magnanimous, of a great and generous mind or heart, and therefore not unrighteous: for all injustice proceeds from littleness or weakness of Heart. Truly great Souls scorn unjust actions. . 6. He preserveth not the life of the wicked i To wit, for ever; but will in his due time forsake them, and give them up to the Destroyer. Or, he doth not or will not preserve is put for, he will certainly and dreadfully destroy by the Figure called M●…iosis, used Prov. 17. 21. and oft elsewhere. : but giveth right to the ‖ Or, afflicted. poor k He doth uphold, and he will certainly in his time deliver his poor oppressed Ones from all their Oppressors. . 7. * Psal. 33. 18. & 34. 15. He withdraweth not his eyes from the righteous l He never ceaseth to care for and watch over them, no not when they are afflicted or persecuted, when he may seem to neglect them. : but with Kings are they on the Throne m Though they may be oppressed for a time, yet ofttimes he not only delivers them, but also raiseth them to the highest Honour and Happiness in this life compare; 1 Sam. 2. 8. Psal. 113. 7, 8. ; yea, he doth establish them for ever n Their selicity is more stable and permanent than that of the wicked. , and they are exalted o Having mentioned the cause, that God did establish them, he now mentions the effect, that 〈◊〉 are or continue to be exalted, they are not cast down from their Dignity, as the wicked commonly are. . 8. And * Psal. 107. 10. if they be bound in fetters p If through the vicissitude of Worldly affairs, and the righteous judgement of God upon them for their sins they be brought from their Throne into a Prison, as sometimes hath been done. , and be holden in cords of affliction: 9 Then he showeth them their work q i e. Their evil works, as the next Clause explains and limits it. By these afflictions he brings them to a sight of their sins and to repentance, which is the way and means of their recovery. , and their transgressions, that they have exceeded r That they have greatly sinned by abusing their Power and Prosperity, which even good men are too prone to do. . 10. * Chap. 33. 16. He openeth also their ear s i e. He enableth and inclineth them to hearken to what God speaks by the rod, who would not hear in the time of their Prosperity, like them; Jer. 22. 21. to discipline t Or, to instruction, i. e. to receive instruction: or to chastening, i. e. to hear the rod, and who hath appointed it, as is said, Mich. 6. 9 , and commandeth u Either by his Word o●… Spirit accompanying the affliction and discovering the mind and will of God in this dispensation. that they return from iniquity x Which is the chief cause of their Calamity. . 11. If they obey y God's admonition and command. and serve him, they shall * Chap. 21. 13. spend their days in prosperity z They shall be restored to their former Prosperity, and shall live and die in it. This he speaks according to the Tenor of God's promises especially in the Old Testament-state of the Church, and according to the common course and method of God's Providence which Elihu and other good men had observed. , and their years in pleasures a Abounding in worldly comforts and being enabled by God to rejoice in them, which is God's gift, Eccles. 3. 13. and delighting themselves in God's love and favour to them. . 12. But if they b The righteous spoken of v. 7. opposed to the Hypocrites here following, v. 13. for even good men may sometimes be disobe dient to Divine admonitions and may suffer deeply, yea, even death itself, for their folly; see 1 Cor. 11. 30. obey not, † Heb. they shall ●…ass away by the Sword. Chap. 33. 18. they shall perish by the Sword, and they shall die without knowledge c In or for their ignorance or inadvertency or folly. Or, because they are without knowledge, because they are foolish, or brutish, and will not learn the Lessons which God so plainly teacheth them. . 13. But the hypocrite●… 〈◊〉 heart d Such as are truly void of that Piety which they profess. Whereby he either secretly insinuates that job was such an one: or gives him this occasion to search himself whether he were not so: or rather admonisheth him not to carry himself like such an one, as he had hitherto done, and for which he reproved him, Chap. 34. 8. * Rom. 2. 5. heap up wrath e i e. By their impious and obslinate carriage in all conditions, they treasure up God's wrath against themselves. : they cry not f Unto God for help. They live in the gross neglect of God, and of Prayer. when he bindeth them g To wit, with the cords of affliction expressed, v. 8. which is mentioned as an aggravation of their wickedness, because even wicked men, if not pro●…igately bad, will seek God in a time of affliction, Hosea 5. 15. Withal he secretly reflects upon Job as one that 〈◊〉 himself like a wicked Man, because though he cried out of God in way of complaint, yet he did not cry unto him by humble supplication. . 14. * Changed 15. 32▪ & 22 16. Psal. 55. 23. † Heb. 〈◊〉 Soul 〈◊〉. They die in youth h They provoke God to cut them off before their time. Heb. Their Soul (i. e. they themselves) shall die in 〈◊〉. , and their li●…e is i Or, rather life shall die or be extinct: which Verb is understood out of the former Clause after the manner of the Hebrews. among the ‖ Or, 〈◊〉. unclean k Or, the filthy, or W●…oremongers, or Sodomites; to whose destruction (which happened not long before this time) he may seem to allude. The sense is, They shall die by some dreadful and exemplary stroke of Divine vengeance. . 15. He delivereth the ‖ Or, 〈◊〉▪ poor in his affliction, and openeth their ears l i. e. Causeth them to hear, and understand▪ and do the will of God hearing being oft put for obeying. And this latter Clause seems to be added to intimate, that he will not deliver all afflicted Persons, but only those whose Ears he openeth to receive his Counsels. in oppression m i e. ●…n the time of their oppression. Or, by oppression or tribulation, as the means of opening their Ears and Hearts. . 16. Even so would he n If thou hadst opened thine Ear to God's counsels, and humbled thyself under his correcting hand, and sued to God for Mercy. have removed thee o As this Verb is used, 2 Chron. 18. 31. Or, alured, or inti●…ed, or persuaded thee, as the word properly signifies: which possibly may here be emphatical, and may imply as that job had by his sins brought himself into these straits, so that God would have brought him out of them by the usual and regular way, to wit, by persuading him to turn from his sins, and humbly and earnestly to cry to God for Mercy, which if he had complied with, God would have delivered him. out of the p Heb. out of the mouth or jaws of Tribulation; which like a wild Beast was ready to swallow him up. straight into a broad place q i e. Into a state of ease and freedom. , where there is no straitness, and † Heb. 〈◊〉 of thy 〈◊〉. * Psal. 23. ●…▪ that which should be set on thy table; should be full of fatness. r Thy Dishes, or the food in them. 17. But thou hast fulfilled the judgement s Or, the cause, or sentence, as the word most properly signified. Thou hast fully pleaded their cause, and justified the hard and reproachful speeches which wicked men in their rage utter against God, condemning God and justifying themselves. of the wicked: ‖ Or▪ 〈◊〉 and 〈◊〉, should 〈◊〉 thee. judgement and justice take hold on thee t Or, therefore (which is oft understood) the sentence and judgement (or, the judicial sentence, to wit, of the wicked now mentioned) shall take hold on thee. Thou hast maintained their cause against God, and God shall pass against thee their sentence, or the Sentence of Condemnation due to such wicked men. . 18. Because there is wrath u To wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God's wrath against thee, therefore look to thyself, and reconcile thyself to God by true repentance whilst thou mayest, and before sentence be executed upon thee. , beware x This is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases, and that before this Hebrew Particle Pen, as Gen. 3. 22. & 11. 4. & 42. 4. Isa. 36. 18. See the like also, Mat. 25. 9 Act. 5. 39 le●…t he take thee away with his stroke y Properly, with the stroke of his hand or foot. It is an allusion to men who oft express their anger by clapping their hands, or stamping with their feet. : then * Psal. 49. ●…. a great ransom cannot † Heb. 〈◊〉 t●…ee 〈◊〉. deliver thee z For if once God's wrath take hold of thee, and sentence be executed upon thee before thou dost repent and humble thyself to thy judge, neither Riches, nor Friends, no nor any Person, or thing in Heaven and Earth can redeem thee, no Ransom or Price will be accepted for thee. . 19 Will he esteem thy riches? no not Gold, nor all the ●…orces of strength a If thou couldst recover thy lost wealth or strength, or thy Friends would employ theirs on thy behalf, neither could the one ransom thee, nor the other rescue thee. . 20. * 〈◊〉▪ ●…. 4. Desire not the night b Either 1. properly, that in it thou mayest find some ease or rest, as men usually do. But this job did not much desire, for he complains that his nights were as restless as his days. Or rather 2. metaphorically, the night of Death, which is called the Night both in Scripture, as john 9 4. and in other Writers; and which Io●… had oft and earnestly desired and even thirsted after, as this Verb notes. See Ch. 7. 15. And this seems best to agree with the foregoing counsel, v. 18. beware l●…st 〈◊〉 take thee away with his stroke, for then, saith he, thou art irrecoverably lost and gone; and therefore take heed of thy foolish and oft r●…peated desire of death, le●… God inflict it upon thee in great anger. , when c Or, by which: which words are oft understood in divers Text●… of Scripture. people d Even whole Nations and Bodies of People, which a●…e all God's Creatures as well as thou, and yet are not spared by him, but cut off in wrath, and many of them sent from one death to another; take heed therefore thou bee●… not added to the number. 〈◊〉▪ 34. 20. are cut off e Heb. are made to 〈◊〉 i. e. to vanish, or perish, or die, as this Verb is of●… 〈◊〉▪ as J●…b 18. 16. Psal. 102. 25. in their place f In their several places where they are: or, suddenly before they ●…an remove out of the Place where the hand and stroke of God finds them: or, in the place where they are settled and surrounded with all manner of Comforts▪ and Supports, and Friends, all which could not prevent their being 〈◊〉 〈◊〉. ●…ossibly this phrase may allude to that expression of Job's, Chap. 29. 18. I shall die in my ●…est. . 21. Take heed, regard not g Or look not to it, to wit▪ with an approving or cove●…ing eye, as this word is used, Prov. 23. 31. iniquity: for this hast thou chosen rather than affliction h Thou hast chosen rather to quarrel with God, and censure his judgements, than humbly and quietly to 〈◊〉 〈◊〉 to them, and to wait upon God by Faith and Prayer for deliverance 〈◊〉 〈◊〉 time and way. . 22. Behold, God exalteth i Or, is ●…igh, or ex●…lted, the active Verb being taken▪ intransitively; which is not unusual in the Hebrew Tongue. This is a proper argument to force the foregoing counsels. God is omnipotent; and therefore can with great facility, either punish thee far worse, if thou be●…st obstinate and refr●…ctory; or deliver thee, if thou dost repent and return to him. by his power: * 〈…〉. who teacheth like him k He is also infinitely wi●…e as well as powerful, and as none can work like him, so none can teach li●…e him Therefore do not presume to teach him how to govern the World or to order thy affairs, but know that whatsoever he doth with thee, or with any other men is best to be done. And therefore ●…e willing to learn from him: learn obedience by the things which thou su●…erest from him; and do not follow thy own fancies or affections, but use the methods which God hath taught thee to get out of thy troubles, by submission, and prayer, and repentance. The words may be rendered. What Lord is like him For the word Mor●… in the Chaldee dialect signifies a Lord? This Translation suits with the former Clause of this Verse, but ours agrees well enough with that, and is confirmed by the following Verse. ? 23. * 〈◊〉 ●…. 13. Who hath enjoined him his way l Wherein he should walk, i. e. what courses and methods he shall use in the administration of humane affairs▪ If he had a Sum periour Lord who gave him Laws for his actions, he might be accountable to him, and questionable for what he did: but he is Supreme, absolute and uncontrollable, who hath no Law to regulate him, but his own holy Nature and blessed Will. And therefore how ●…ash and impudent, ●…nd absurd a thing is it for any Man to censure his proceed? ? or * 〈◊〉▪ 34. 10. who can say, Thou hast wrought iniquity m Thou hast swerved from the Law and Rule given to thee. ? 24. Remember n Call to mind this thy duty, and take this matter into thy more serious thoughts, and it will prevent thy horrible mistakes and miscarriages. that o So this Hebrew Particle is used here, v. 10. & Io●… 3. 12. thou magnify his work p Or, his wo●…s▪ ●…he singular number being put for the plural; every work which he doth; do not condemn any of his providential works 〈◊〉 thee or others, but adore and glorify them as done with admirable wisdom, and justice, and faithfulness. , which men behold q To wit, with ●…iration and astonishment: which by their greatness and 〈◊〉 draw the eyes and minds of all men towards them: which deserve to be entertained with adoration and reverence of all men, not with censure and reproach. ? 25. Every man may see it r To wit, his work, last mentioned. The power, and wisdom, and greatness of God is so manifest in all his 〈◊〉, that all who are not blind or stupid, must needs see and acknowledge it. : man may behold it afar off s The works of God are so great and conspicuous, that they may be seen at a great distance; whereas little things cannot be seen▪ unless we be near them. This translation and interpretation seems better to agree with the context than that which is more common, M●… 〈◊〉 behold it (i. e. God's work or works) 〈◊〉 〈◊〉, i. e. They ●…ee them darkly and imperfectly as things at a great distance, but not 〈◊〉 and plainly as things near at hand, and therefore they are so ap●… to mistake them, and misjudge of them. . 26. Behold, God is great t Infinite in Majesty, and Power, and Wisdom, and all Perfections, and therefore just in all his ways. , and we know him not u To wit, perfectly. Though we see something of him in his works, as was now 〈◊〉, yet we see and know but little of him in comparison of that which is in him. He is incomprehensibly great in his E●…nce and in 〈◊〉 Works, and therefore be not so rash O Job, as to censure 〈◊〉 ways of God which thou cans●… not fully understand. , * 〈◊〉. 〈◊〉▪ 2. & 1▪ ●…. ●…4. 〈◊〉 Heb. 1. 1●…. neither can the number of his years be searched out x He is from everlasting to everlasting eternal, as in his being so in all his counsels, which therefore must be infinitely wise and above the comprehension of short-lived men. . 27. For y Having affirmed that God's works are incomprehensibly great and glorious, he now enters upon the proof of it; and he proveth it from the most common and vi●…ble works of Nature and Providence, which if thoroughly considered are full of wonder, and past the reach of the greatest Philosophers, who indeed speak of them only by guess, and by their ●…rable disputations about them discover their ignorance in them. And hence he leaves it to job to consider how incomparably more deep and unconceivable, the secret counsels and judgements of God must needs be, and therefore how foolish and 〈◊〉 a thing it was for him to judge and censure them. he maketh small the drops of water y i e. He order matters so wisely and graciously, that the waters which are in the ●…louds, do not fall down at once in Spouts, or Rivers, or Seas; which would be both unprofitable and pernicious to the Earth and to Mankind, but by degrees and in drops; which is best for men's safety and comfort, and for the refreshment of the Earth. And this 〈◊〉 observes as a wonderful work of God: without whose Providence herein those Waters might constantly or commonly fall in spouts, as 〈◊〉 part of them hath done. , they z Either the Waters, last mentioned: or the Clouds, as it is expr●…ed in the next Verse: or the active Verb is used impersonally, which is frequent in the Hebrew Language, they pour down rain, for, the rain is poured down. pour down a Or 〈◊〉 or 〈◊〉, which word is borrowed from Metallis●…, who dissolve Metals with Fire, and then pour them ●…orth by degrees and in parcels, as the Clouds are dissolved and then poured forth in drops, as was now expressed. rain according to the vapour thereof b i e. According to the proportion of vapours which the heat of the Sun hath drawn up from the Earth or ●…ea into the Clouds. Or, into the vapour thereof. So it notes that great work of God by which the Rain is first made of Vapours, and afterwards resolved into Vapours, or into the matter of succeeding Vapours, by a constant rotation and reciprocation. : 28. Which the † Heb. skies. clouds do drop, and distil upon man abundantly c In such plenty as the necessities of the Earth require: which also is a wonderful work of God. . 29. Also can any understand the spreadings of the † Heb. 〈◊〉. clouds d Or rather. of a Cloud, as it is in the Hebrew, whence it comes to pass that a small Cloud no bigger than a Man's hand doth suddenly spread over the whole Heavens, how the Clouds come to be suddenly gathered together, and so condensed as to bring forth Thunder and Lightning, which here follows. , or the noise of his tabernacle e i e. The Thunder produced in the Clouds, which are oft called God's Te●…t or tabernacle, as Psal. 18. 11. & 104. 3. because there he oft times seems to dwell and gives forth tokens of his powerful and glorious presence in those mighty works of Thundering and Lightning, wherewith men are frequently astonished and a●…righted. . 30. Behold, he spreadeth his light f i e. The Lightning, of which the whole context speaks which is fitly called God's Light, as it is called God's Lightning, Psal. 144. 6. because God only can light it. upon it g i. e Upon the Cloud, which is in a manner the Candlestick, in which God sets up this Light. , and covereth † Heb. the ●…ots. the bottom of the Sea h The Lightning spreads far and wide over all the parts of the Sea, and pierceth deep reaching even to the bottom of it▪ and spreading itself upon it and so covering it like a g●…y and glorious Garment suddenly cast over and covering the Body of a Man or Woman, or as God is said to cover himself with light as with a Garment, Psal 104. 2. . 31. For * C●…. 37. 13. & 3●…. 2●…. by them judgeth he the people i By Thunder and Lightning, he manifests his displ●…sure and executes his judgements against ungodly People or Countries. ; he giveth meat in abundance k Or, and (which conjunction is oft understood) he giveth meat, etc. i. e. By the selfsame Clouds he punisheth wicked men by Thunder and Lightning, and provideth for others by those plentiful Showers which accompany them. . 32. With clouds l With thick and black Clouds spread over the whole Heavens, as it is in times of great Thunders and Lightnings. Heb▪ with hands; either the Clouds are so called for their resemblance to hands, 1 Kings 18. 44. as being hollow and spread abroad: or the meaning is, that God covereth the light as it were by the hollow of his Hand, as a man sometimes cov●…rs the light of a Candle. he covereth the light m Either the Lightning, or rather the Sun, which is fitly called Light, job 31. 26. Psal. 136▪ 7. as being the Fountain of Light. , and commandeth it not to shine n Or, giveth a charge concerning it, to wit, that it shall be covered: Or forbiddeth it, as this Hebrew word joined with this Proposition usually signifies, as Gen. 2. 17. & 28. 6▪ 1 Kings 2. 43. & 11. 11. and elsewhere, i. e. hindereth it, as it were by an express command or prohibition, from its usual and pro●…er work, to wit, from shining. , by the cloud that cometh betwixt o Which God interposeth as a vail between the Sun and Earth: by which he doth as it were deliver his command or prohibition to the Sun, that he should not shine. . 33. The noise thereof p To wit, of or within the black and thick Cloud, spoken of v. 32. Or ●…is, i. e. Gods, noise, to wit, the Thunder, which is called God's voice, Psal. 29. 4, 5. showeth concerning it q To wit, the rain, which is the Principal subject of these Verses, of which he speaketh expressly, v. 27, 28. and of its Companions, the Clouds, and Thunder and Lightning in all the following Verses. The sense is, The Thunder giveth notice of ●…he approaching Rain. ; the cattle also concerning † Heb. that whic●… goeth up. the vapour r And as the Thunder, so also the Cattle showeth (which Verb is understood out of the foregoing Clause, after the manner) concerning the Vapour, i. e. concerning the coming of the Rain: but he puts Vapour for the Rain, because divers Cattle are very sagacious in this matter, and do not only perceive the Rain when it is ready to fall, but foresee it at some distance by the Vapours which are drawn up by the Sun in great abundance, and by divers motions and actions give men timely notice of it, as hath been observed not only by Husbandmen, but also by learned Authors. . CHAP. XXXVII. 1. AT this also a Of which I have already spoken and am now to speak further, to wit, the Thunder which hath oft▪ times made even Atheists, and other wicked men to tremble with a fear of horror, and good men to tremble with a fear of reverence and a due dread of God's Judgements. my heart trembleth, and is moved out of his place b Leaps and beats excessively, as if it would leap out of my Body. . 2. † Heb. hear in hearing. Hear attentively c It seems not improbable that whilst Elihu was speaking it Thundered greatly, and that Tempest was begun, wherewith God ushered in his Speech, as it here follows, Chap. 38. 1. and that this occasioned his return to that subject of which he had discoursed before, and his exhortation to them to mind it with deeper attention. † Heb. ●…is voice with trembling. the noise of his voice d Or, his Voice (to wit, the Thunder, which is called a Voice, Exod. 20. 18▪ and Gods Voice, Psal. 29. 4.) with trembling; because the Thunder is an effect or evidence of God's mighty Power and ofttimes of his Anger also. , and the sound that goeth out of his mouth e As the voice (and Thunder is God's Voice) goeth out of Man's Mouth. Or, that is produced by God's word or command, which is oft signified by his Mouth. . 3. He directeth it f To wit, his Voice; which he shooteth or guideth like an Arrow to the mark, so disposing it that it may do that work for which he sends it. under the whole heaven g Far and wide through all the parts of this lower world. , and his † Heb. light. lightning unto the † Heb. wings of the earth. ends of the earth h From one end of the Heaven to the opposite end or part of the Earth, as from East to West, Mat. 24. 27. . 4. After it * Psal. 29. 3. a voice i i e. After the Lightning. For though the Thunder be in order of Nature before the Lightning, yet the Lightning is seen before the Thunder is heard. roareth: he thundereth with the voice of his excellency, k Or, with his excellent, or high, or lofty Voice, both loud and full of Majesty and awfulness. and he will not stay l Or, delay. Heb. take them by the ●…eel, as jacob did Esau in the Womb, to delay or stop him from entering into the World before him. them m Either 1. the Lightnings spoken of in the beginning of the Verse. But these do not stay till his Voice b●… heard, but come before it. Or rather 2. The Rains and storms, of which he spoke before and will speak again, v. 6. when his voice is heard. 5. God thundereth marvellously n With a wonderful and terrible noise, and so as to produce many wonderful effects, as the breaking down of great and strong Trees or Buildings, the kill of men in a stupendious manner, etc. with his voice: * Chap. 5. 9 & 36. 26. great things doth he, which we cannot comprehend o Even in the course of Nature and in visible things: which all men see, but scarce any can give the true and satisfactory reasons of them, for the greatest Philosophers speak only by guess, and are greatly divided among themselves about them. And therefore it is not strange if the secret and deep counsels of Divine Providence be out of our reach; and it is great arrogancy in thee, O job, to censure them because thou dost not fully understand them. . 6. For * Psal. 14●…. 16, 17▪ he saith to the snow, be thou on the earth p By his powerful Word and Will the Snow is made in the Air, and falls upon the Earth where and when he seethe fit. : † Heb. a●…d to the shower of Rain and ●…o the showers of 〈◊〉 of his stre●…th. likewise to the small rain: and to the great rain of his strength q i e. Those great storms or showers of Rain which come with great force and irresistible violence. . 7. He Sealeth up the hand of every man r By these great Snows and Rains he drives men out of the Fields, and seals or binds up their hands from all that work, and drives them home to their Houses, and in a manner shuts them up there. See Gen. 7. 16. Exod. 9 19 Or, By his Hand, or Power (i. e. By those powerful works of his Hand here mentioned) he s●…aleth, or shutteth up, or keepeth close every man, to wit, in his House, as the Beasts in their Dens, v. 8. , that all men may know his work s That men being hindered from action and their own work, and so being idle and at perfect leisure may fall to a serious contemplation of these, and other great and glorious works of God, Or, that he (i. e. every man, as was now expressed) may know (or inquire into or take an account of) ●…ll his workmen: for which the proper season is when they are all hindered from their work, and brought together into the House. . 8. Then t In great Rains or deep Snows. the beasts go into dens u For shelter and comfort. , and remain in their places. 9 † Heb. 〈◊〉 〈◊〉 the Chamber. Out of the south x Heb. out of the inner Chamber; as the Southern part of the World is called, because in a great part it was, and is hid and unknown to those who live in the Northern Hemisphere, in which Iob's habitation lay; Or, out of the Chambers of the South, as it is more largely expressed, job 9 9 for this is opposed to the North in the following Clause. cometh the whirlwind y Violent and stormy Winds: which in those parts most frequently came out of the South, whence they are called whirlwinds of the South, Zech. 9 14. So also Isa. 21. 1. : and cold z i e. Cold and freezing winds, which generally come from that quarter. out of the † Heb. 〈◊〉▪ ing wi●…ds. north. 10. * Chap. 38. 29▪ 3●…. Psal. 147. 17. 18. By the breath of God a i e. By the Word of God, as this very Phrase is explained, Psal. 33. 6. By his will or appointment, to which as the Principal cause, all these works are ascribed. frost is given: and the breadth of the waters is straitened b The Frost dries up the Waters in great measure, and bringeth the remainder into a narrower compass, as we see. . 11. Also by ‖ Or 〈◊〉 w●…arieth. watering c To wit, the Earth. By causing them first to receive and return, and then to pour forth abundance of water. he wearieth the thick clouds d By filling and burdening them with much Water, and making them to go long journeys to water remote parts, and at last to spend and empty themselves there: all which things make men weary; and therefore are here said to make the Clouds weary by a common figure called Prosopopaeia. : he scattereth † Heb. t●…e 〈◊〉 of his light. ‖ Or, t●…e 〈◊〉 scatter●… 〈◊〉 Rain. Isa. 18. 4. his bright cloud e As for the white and lightsome Clouds (which are opposed to the thick and black Clouds in the former Clause) he scattereth and dissolveth them by the Wind or Sun. Or, he scattereth other Clouds by his light, i. e. by the beams of the Sun. So he gathereth some and scattereth others, as he pleaseth, causing either clear, or dark, and rainy weather. . 12. And it is turned round about f The Clouds (now mentioned) are carried about to this or that place. by his counsels g Not by chance (though nothing seems to be more casual and uncertain than the motions of the Clouds) but by his order and governance. : that they may do whatsoever he commandeth them h Either be dispersed and pass away without effect to the disappointment of the husbandmen's hopes, or be dissolved in sweet and fruitful showers. upon the face of the world in the Earth. 13. * Exod. 9 18, 〈◊〉. 〈◊〉. 1●…. 18. 1●…. He causeth it to come i Heb. He maketh it (to wit, the Cloud or Clouds, and the Rain which is in it) to find, to wit, a path, or to find out the Persons or place to which God intends either good or hurt by it. , whether for † 〈…〉. correction Heb for a rod, to scourge or correct men by immoderate showers. Or, for a Tribe, or certain Portion of Land, which God intends particularly to punish in that kind. , or for his land l i e. For God's Land whereby he understands, either 1. the Land which he favoureth, and where his Servants live, such as Canaan was, which for that reason God blessed with rain, as is noted, Deut. 11. 12. Psal. 68 9, 10. But in Iob's time God's People were not in Canaan, but in Egypt, where little or no Rain fell. or 2. the uninhabited or desert parts of the World, which may be called God's Land peculiarly, because it is immediately and only under God's care as being not regarded nor possessed by any man. For it is noted as a special act of God's Providence that he causeth Rain to fall upon such places, job 38. 26, 27▪ Or 3. his Earth, as it may be rendered, to wit, the whole Earth, which is said to be the Lords, Psal. 24. 1. & 50. 12. and which may be here opposed to a Tribe, or little part of the Earth. And so this may note a general judgement by excessive Rains inflicted upon the whole Earth and all its Inhabitants, even the universal Deluge, which then was in a manner of fresh memory, which came in a great measure out of the Clouds. And thus these two first members speak of correction, and the last of Mercy. , or for mercy m For the comfort and benefit of Mankind by cooling and cleansing the Air and refreshing and improving all the fruits of the Earth, and other ways. . 14. Harken unto this, O Job: stand still, and consider the wondrous works of God n If there be so much matter of wonder and adoration in the most obvious and sensible works of God, how wonderful must his deep and secret counsels and judgements be? And therefore it would better become thee humbly to admire, and quietly to submit to them, than to murmur or quarrel with them. . 15. Dost thou know when God disposed them o To wit, the things before mentioned, the Clouds, Rain, Snow, Thunder and Lightning, and other Meteors. Did God ask counsel from thee to acquaint thee with his counsels in the producing and ordering of them, when and where, and in what manner he should dispose them? God ordereth all these things not as it pleaseth thee, but as he thinks meet; and in like manner he disposeth of all humane affairs, and of thine among the rest. , and caused the light of his cloud to shine p Which may be understood either 1. of the light of the Sun breaking through the Clouds, when it is most glorious and comfortable. But though this light break through the Clouds, yet it is very improper to call it the light of the Clouds. Or, 2. The Lightning, which is properly so called, a●… being produced by and in a Cloud. Or, 3. The Rainbow, which is a lightsome and glorious work of God, and therefore not likely to be omitted in this place▪ and which is seated in a Cloud which also may well be called God's Cloud, because therein God puts his Bow, as the Rainbow is called. Gen. 9 13. ? 16. Dost thou know the balancing q How God doth as it were weigh and suspend the Clouds in Balances, so that although they are ponderous and full of Water, yet they are by his power kept up in the thin Air from falling down upon us in spouts and floods, as sometimes they have done and generally would do, if not overruled by an higher Providence. of the clouds, the wondrous works of him which is perfect in knowledge r Who exactly knows the weight. These are effects and evidences of his infinite power and knowledge. ? 17. How thy garments are warm s How and why thy garments keep thee warm; of which as there are some natural causes, so it is certain that they are not sufficient to do it without God's blessing, as experience shows, Hagg. 1. 6. , when he quieteth the earth t i e. The Air about the earth. By the South w●…nd u Which though sometimes it brings Tempests, v. 9 yet commonly it ushereth in hot weather, Luke 12. 55. as the Northwind brings cold, v. 9 Or, from the South wind, i. e. from the Tempest which was noted to come out of the South, v. 9 Heb. from or by the South, i. e. by the Sun's coming into the Southern parts, which makes the Air quiet and warm. ? 18. Hast thou with him * 〈◊〉 1. 6. spread out the sky x Wast thou his co worker or assistant in spreading out the Sky like a Tent or Canopy over the Earth? Or, canst thou spread out such another Sky? Then indeed thou mayst with some colour pretend to be privy to his co●…nsels and to judge of his works. , which is strong y Which though it be very thin and transparent, yet is also firm and compact and steadfast, and of great force when it is p●… up. , and as a molten looking glass z Made of Brass or Steel, as the manner than was. . 19 Teach us what we shall say unto him a i e. Unto God, either by way of Apology for thee: or rather by way of debate and disputation with him about his counsels and ways; about which we know not what to say, and therefore are willing to be taught by thee who pretendest to such exquisite knowledge of these matters. So it is a reproof of his presumption and arrogance. : for we cannot * Ch. 32. 14. order our speech b we know neither with what words or matter, nor in what method and manner, to maintain discourse with him, or plead against him. The words our speech, are easily understood out of the former Clause of the Verse. by reason of darkness c Both because of the darkness of the matter, God's counsels and ways being a great depth▪ and far out of our reach; and because of the darkness or blindness of our minds. . 20. Shall it be told him that I speak d Heb. that I will speak. Shall I send, or who d●…re carry a Challenge from me to God, or a Message that I am ready and desirous to debate with him concerning his proceed? This indeed thou hast done in effect, but far be such presumption from me ? if a man speak e If a Man should be so bold and venturous to enter the Lists with God. , surely he shall be swallowed up f With the sense of God's infinite Majesty and spotless Purity. . 21. And g Or, For, as this Particle is oft rendered; the following words containing a reason of those which go before. now h This Particle is either 1. a note of time, and so it intimates a sudden change which then was in the Wether, which having been very dark beg●…n now to clear up: Or rather 2. a note of in●…erence to usher in the argument. men see not i Either 1. do not observe (as seeing is oft used) nor consider these glorious works of God. or 2. cannot behold, or at least not gaze upon it. the bright light which is in the clouds k Or, in the Skies: For the Hebrew word signifies both Clouds and Skies. This is to be understood, either 1. of bright and lightsome Clouds: or rather 2. of the Sun, which is oft and emphatically called light, as was noted before, and here the bright light: which men ●…ftimes cannot behold, either when it is covered with a black and thick Cloud; or when as it follows, the Sky is very clear, and consequently the Sun shine is very bright And therefore it is not strange if we cannot see God, who dwellet in darkness, 1 Kings 8. 12. nor discern his counsels and ways; which are covered with great obscurity, and if we dare not approach to him with whom is, as it here follows, terrible Majesty, and if we presume to do so, we must needs be swallowed up, as was said, v. 20. , but the wind passeth l Or rather, when (as this Particle is oft used) the wind passeth. and cleanseth them m Either the Clouds, i. e. cleanseth the Air from them: or the Skies by driving away those Clouds which darkened it. . 22. † H●…b. gold. Fair weather n Or, when (which Particle may well be understood out of the foregoing Verse; and so this may be a further description of the time when men cannot see or gaze upon the Sun, namely when) fair Wether, etc. Heb. Gold, either 1. properly. And so this may be noted as another wonderful work of God that the choicest of Metals, to wit, Gold should be found in and fetched out of the bowels of cold northern Countries. Or 2. Metaphorically, as this word is oft used of bright and shining things; as we read of golden Oil, Zech. 4. 12. and we call happy times golden Days. And so bright and fair Wether may well be called golden, because then the Sun gilds the Air and Earth with its beams, which also are called by Poets golden B●…ms. cometh out of the north o i e. From the Northern Winds which scatter the Clouds, and clear the Sky, Prov. 25. 23. ▪ with God is terrible Majesty p And therefore we neither can nor may approach too near to him, nor speak presumptuously or irreverently to him or of him. And so this is the Application of what he had now said▪ that we could not see the Sun, etc. much less God: and withal it is an Epiphonema or Conclusion of the whole foregoing Discourse. Those glorious works of his which I have described, are Testimonies of that great and terrible Majesty which is in him; which should cause us to fear and reverence him, and not to behave ourselves so insolently towards him, as Job hath done. . 23. Touching the Almighty, * 1 Tim. 6. 16. we cannot find him out q To wit, to perfection, as it is expressed, job. 11. 7. We cannot comprehend him: his Being, Power, Wisdom, Justice, and his counsels proceeding from them are passed our finding out: and therefore it is most absurd and intolerable that thou, O job, presumest to censure what th●…u dost not understand. , he * Ch. 36. 5. is excellent in power r And therefore as he doth not need any unrighteous action to advance himself, so he cannot do it, because all such things are acts and evidences of impotency or weakness. , and in judgement s i e. In the just and righteous administration of judgement, as this word is oft used, and ●…s the thing itself, and the following words plainly evince. And this he adds to intimate that although God had indeed a Power to crush job or any other Man, yet he never did nor can exercise that power unjustly or tyrannically, as Job seemed to insinuate. , and in plenty of justice t In great and perfect Justice, such as no Man can justly reproach. , † Lam. 3. 33. he will not afflict u To wit, without just cause, and above measure: as it may and must be limited both from the foregoing words, and from Iob's complaint which was of that very thing; and from the nature of the thing, because otherwise this Proposition that God will not afflict, is not simply and universally true. Or these last words may be joined with the former; and so some render the place, He is excellent in Power, and or but, or yet, ●…e will not 〈◊〉 any Man with judgement and much (i. e. too much) justice, i. e. with extremity or rigo●…r of Justice. . 24. Men do therefore fear him x For this cause, to wit, because of God's infinite and excellent Perfections, and especially those mentioned in the foregoing Verse, men do, or should (for the future Tense is oft used potentially as Hebricians know) fear or reveren●… him, and humbly submit to him, and not presume to quarrel or dispute with him, as thou O job hast done. : he respecteth not y Heb. He doth not, or will not behold, to wit, with respect or approbation, he beholdeth them afar off with scorn and contempt. any that are wise of heart z i e. Such as are wise in their own eyes, that lean to their own understandings, and despise all other men in comparison of themselves, and scorn all their counsels, that are so puffed up with the opinion of their own wisdom, that they dare contend with their Maker, and presume to censure his counsels and actions. Which he hereby intimates to be Iob's fault, and to be the true reason why God did not respect nor regard him, nor his Prayers and Tears, as job complained. And so this is also a Tacit advice and exhortation to job to be humble and little in his own eyes, if ever he expected or desired any favour from God. . CHAP. XXXVIII. 1. THen the LORD answered job a i e. Began to debate the matter with him as job had desired. * Nah. 1. 3. out of the whirlwind b i e. Out of a dark and thick Cloud, from which he sent a terrible and tempestuous Wind as the harbinger of his presence. In this manner God appears and speaks to him, partly because this was his usual method in those times, as we see, Exod. 19 18. Numb. 9 15, 16. See also 1 Kings 19 11. Ezek. 1. 4. partly to awaken job and his Friends, to the more serious and reverend attention to his words; partly to ●…estifie his displeasure both against job and against his three Friends, and partly that all of them might be more deeply and throughly humbled and abased within themselves, and prepared the better to receive and longer to retain the instructions which God was about to give them. , and said, 2. Who is this c It is a question of admiration and reprehension, What and where is he that presumeth to talk at this rate? This Language becomes not a Creature, much less a Professor of Religion. The Person here designed is not Elihu who spoke last, but job who had spoken most, as is apparent from v. 1. and from Chap. 42. 3. where Job takes the following reproof to himself, and from the following Discourse wherein God convinceth Job by divers of the same kind of arguments which Elihu had used against him. that darkeneth counsel d Either 1▪ his own counsel; i. e. that expresseth his own mind darkly and doubtfully. But that was not Job's fault. He spoke his mind too plainly and freely. Or rather 2. God's counsel, which is called simply counsel by way of eminency, as the word and the commandment are oft put for the word and command of God. For the great matter of the dispute between Job, and his Friends, was concerning God's counsel, and purpose, and providence in afflicting Job; which being a wise, and just, and glorious action of God, Job had endeavoured to obscure and misrepresent and censure. And God's decrees and judgements are frequently called his counsels, as Psal. 33. 11. Prov. 19 21. Isa. 28. 29. Act. 2. 23. by words e God doth not charge Job, as his three Friends had done, with hypocrisy and wickedness in the course of life, ●…or with atheistical opinions of God, or his providence, as some of the Hebrew Writers do, but confines, his reproof to his hard speeches. without knowledge f Proceeding from ignorance, and mistake, and inconsiderateness; not from malice or rage against God, as his Friends accused him. ? 3. * Chap. 40. 7. Gird up now thy loins g As Warriors than did for the Battle. Prepare thyself for the Combat with me, which thou hast oft desired. I accept of thy Challenge, Ch. 13. 22. and elsewhere. like a man; for I will demand of thee h Or, I will ask thee Questions; which he doth in the following Verses. and † Heb. make me know. answer thou me. 4. * Psal. 104. 5. Prov. 8. 29, & 30. 4. Where wast thou i Then thou wast not where, thou hadst no being; thou art but of yesterday; and dost thou presume to judge of my eternal Counsels! I made the World without thy help, and therefore can govern it without thy counsel, and I do not need thee to be the Controller or Censu●…er of my works. , when I laid the foundations of the earth k When I made the Earth, which is as the Foundation or lower part of the whole World, and settled it as firm and fast upon its own Centre as if it had been built upon the surest Foundations. ? declare, † Heb. if thou knowest understanding. if thou hast understanding l But if thou art ignorant of these manifest and visible works, do not pretend to the exact knowledge of my secret Counsels and mysterious Providences. . 5. Who hath laid the measures thereof m Who hath prescribed how long and broad and deep it should be. , if thou knowest? or who hath stretched the line n To wit, the measuring line to regulate all its dimensions, so as might be most convenient▪ both for beauty and use. upon it? 6. Whereupon are the † Heb. 〈◊〉. foundations thereof † Heb. made to si●…k. fastened o This strong and durable Building hath no Foundations but in God's power and word which hath marvellously established it upon itself. ? or who laid the corner stone thereof p By which the several walls and parts of the Building are joined and fastened together, and in which, next to the Foundations, the stability of any Building does consist. The sense is, Who was it that did build this goodly Fabric, and establish●… it so firmly that it cannot be moved without a Miracle. ? 7. When the morning stars q Either 1. the Stars properly so called, who are said to sing and praise God, objectively, because they give men ample occasion to do it in regard of their glorious light and stupendious motions, etc. Compare Psal. 19 1. & 148, 1, etc. But, 1. there stars are not here the objects or matter, but the authors or instruments of God's praises for the founding of the Earth. 2. the Stars were not created when the Earth was founded, but upon the fourth day. 3. there is no satisfactory reason given why all the Stars should be called Morning-stars, especially when there is but one Star known by that Name. Or rather 2. the Sons of God, as it here follows, the latter Clause of the Verse being explicatory of the former, as is most frequent in this and some other Books of Scripture, to wit, the Angels, who may well be called Stars as even men of eminent note, and particu●…ly Ministers of God's Word are called. Dan. 8. 10. & 12. 3. 〈◊〉. 1. 16, 20. and Morning-stars, because of their excellent lustre and glory, for which they are called Angels of Light, 2 Cor. 11. 14. and Christ for the same reason is called the Morningstar, Revel. 22. 16. sang together, ‖ Or, 〈◊〉, so Or. and all the sons of God r The blessed Angels; for man not being yet made, God had then no other Sons; and these are called the Sons of God, partly because they had their whole being from him, and partly because they were made partakers of his divine and glorious Image. And all these are said to join in this work of praising God, probably because none of the Angels were as yet fallen from their first estate, though they did ●…all within a very little time after. shouted for joy s Rejoiced in and blessed God for his works. Whereby he intimates, that they neither did advise or any way assist him in his works, nor dislike or censure any of his works, as job had presumed to do with the works of his Providence, which are not inferior to those of Creation. 8. * Gen. 1. 9 Or who shut up the sea with doors t Who was it, thou or I, that did set bounds to the vast and raging Ocean, and shut it up as it were with Doors within its proper place and store-house that it might not overflow the Earth; which without God's powerful restraint it would do? See Psal. 33. 7. & 104. 9 This sense seems most proper and to be confirmed by the following Verses. , when it broke forth u Or, after it had broken forth, to it, from the womb or bowels of the Earth, within which the Waters were for the most part contained, Gen. 1. 2. Compare 2 Pet. 3. 5. and out of which they were by God's command brought forth into the proper place or channel which God had appointed for them. as if it had issued out of the womb. 9 When I made the cloud the garment thereof x When I covered it with Vapours and Clouds which arise out of the Sea, and by God's appointment hover above it and cover it like a garment. , and thick darkness y i e. Black and dark Clouds, called Darkness by an usual Metonymy of the Adjunct. So the same thing is repeated in other words after the manner. a swaddling band for it z Having compared the Sea to a Newborn Infant he continues in the same Metaphor, and makes the Clouds as swadling-bands to keep the Sea within its bounds: though indeed neither Clouds, nor Air, nor Sands, and shores, can bond the Sea, but it is God alone who doth it in and with these things. : 10. And ‖ 〈…〉. * Ch. 26. 10. broke up for it my decreed place a i e. Made those valleys or channels, and hollow-places in the Earth, which might serve for a Cradle to receive and hold this great and goodly Infant when it came out of the Womb. See Gen. 1. 9, 10. Psal. 33. 7. Or, ordained or established my Decree upon or concerning it. , and set bars, and doors b i e. Fixed its bounds as strongly as if they were fortified with Bars and Doors. , 11. And said, Hitherto shall thou come, but no further: and here e To wit, at the Sand and Shore of the Sea, jer. 5. 22. shall † Heb. 〈◊〉 pride 〈◊〉 waves. thy proud waves f Which rage and swell as if they would over-whelm all the Earth. be stayed. 12. Hast thou commanded the morning g i e. The Morning-light, or the Sun which is the cause of it. Didst thou create the Sun and appoint the order and succession of Day and Night? since thy days h Since thou wast born. This work was not done by thee but my me, and that long before thou wast born. ? and caused the dayspring to know his place i To observe the punctual time when and the point of the Heavens where it should arise; which varies every day. Was this thy contrivance or mine? ? 13. That it might take hold of the † Heb wings▪ 〈◊〉. 3●…. 3. ends of the earth k That this Morning-light should in a moment spread itself over the face of the whole Earth, from one end of the Hemisphere to the other. , that the wicked might be shaken out of it l From the face of the Earth. And this effect the Morning light hath upon the wicked, partly because it discovers them and drives them into their lurking-holes whereas the darkness hides them and draws them forth and gives them opportunity to execute their villainies without observation, job 24. 15, 16, 17. and partly because it brings them to condign punishment, the Morning being the most fit and the m●…st usual time for executing judgement: of which▪ see Psal. 101. 8. jer. 21. 12. ? 14. It m To wit, the Earth mentioned in the next foregoing Verse▪ is turned n Is transformed and changed in its shape and appearance. as clay ‖ 〈◊〉. 〈◊〉. to the seal o Or, by the seal, which makes a beautiful or valuable impression upon that Clay, which in itself hath no form, nor worth, nor comeliness in it. So the Earth, which in the darkness of the night lies like a confused heap without either form or beauty, when the light ariseth and shineth upon it appears, in excellent order and great glory. , and they p Either 1. the Inhabitants of the Earth, and particularly the wicked, mentioned both in the foregoing and following Verses. Or 2. More generally, the men and things of the Earth, whether Natural, as living Creatures, Herbs and Trees, etc. Or artificial, as Houses or other Buildings. stand q i e. Present themselves to our view, for which that posture of standing is most convenient. Or, consist, or abide, or are constituted. as a garment r Wherewith the Earth is in a manner clothed and adorned as with a garment, as the blessed God himself is said to cover himself with light as with a garment, Psal. 104. 2. . 15. And s Or, But, for the following words seem to be added by way of opposition to what went before. The Earth and the men and the things in it have the comfort and benefit of the light, but so have not the wicked. from the wicked their light t i e. Their portion of Light: That Light which is enjoyed by others is withheld from them, either by their own choice, because they love and choose darkness rather than light; o●… by the judgement of God, or the Magistrate, by whom they are cut off from the light of the living, as it is called, job 33. 30. or at least deprived of their peace, and comfort, and Prosperity, which frequently goes under the name of Light in Scripture, and may be so called here by an elegant allusion to the Natural Light of the Sun mentioned before. is withholden, and * 〈◊〉. 10. 15. the high arms u Their great strength which they used tyrannically to the oppression and crushing of others. shall be broken. 16. Hast thou entered into the ‖ Or, 〈◊〉. 〈◊〉. 〈◊〉. springs x Heb. the Tears, i. e. the several Springs out of which the Waters of the Sea flow as tears do from the eyes. of the sea? or hast thou walked in the search of the depth y Hast thou sound out the utmost depth and bottom of the Sea which in divers places could never be reached by the wisest Mariner, or the longest Cables? And how then canst thou fathom the depths of my Counsels? ? 17. Have * 〈◊〉. 9 13. the gates of death been opened unto thee z Hast thou ●…een, or dost thou perfectly know the place and state of the Dead; the depths and bowels of that Earth in which the generality of dead men are buried; or the several ways and methods of Death; or the various states and conditions of men after death? ? or hast thou seen the doors of the shadow of death a The same thing repeated. ? 18. Hast thou perceived the breadth of the Earth b Dost thou exactly know the whole compass and all the parts of the Earth, and the state and quality of all Countries and of the men and things in them? . declare c Give me an answer to these Questions which is far more easy to do than to answer me to many other Questions which I could put to thee about my secret Counsels and Providences, and the reasons of my dealing with thee as I do. , if thou knowest it all. 19 Where is the way d Or rather, the place, as the next Clause explains it, and the Hebrew Phrase will bear. where light dwelleth e i e. Hath its constant and settled abode For in the place where job lived, and in most other parts of the inhabited World, it is like ●… Traveller that cometh and goeth continually every day. This may be referred, eith ●…, 1. to the places under the two Poles, where first the light, and then the darkness continues for six Months together. Or rather 2. to the Sun the Fountain of Light. And as this is a Poetical Book, so this may be ●… Poetical Expression and Question, Whither goes the Sun when it departs from this Hemisphere? Where is the Tabernacle and the Chamber in which both sacred, as Psal. 19 4. 5. and profane Poets suppose the Sun to rest? Dost thou know the place where the Sun when it sets may be found, and whence thou canst fetch it back again. For it is to be carefully observed that he speaks not here of a bare and simple knowledge of this matter, which was plain and easy to job and many others, who were not ignorant that the Sun was the Fountain of Light from whose approach light comes▪ and by whose departure darkness is caused, but of an operative knowledge, even such as could and did enable him to take it to the bound thereof, as it follows, v. 20. And withal he seems here to speak not only of the daily course and motion of the Sun, and the vicissitude of Day and Night, but also and especially of the first production of the light which was before job was born, as is evident from v. 21. And this makes the Question more difficult and more considerable, the sense whereof may be this▪ Seeing there was a time when there was nothing but gross and comfortless darkness upon the face of the Earth, what way came light into the World? Which was the place where light dwelled at that time, and whence it was fetched? and whence came that orderly constitution and constant succession of Light and Darkness? Was this thy work? Or wast thou privy to it, or a Counsellor, or Assistant in it? Or was it not done by me alone long before thou hadst a being? ? and as for darkness where is the place thereof? 20. That thou shouldst take it f i e. Taking, bring or lead it, as this Verb is oft used, as Exod. 25. 2. Psal. 68 29. compared with Eph. 4. 11. 1 Kings 3. 24. & 1●…. 10. Hosea 14. 2. And many other such pregnant Verbs there are in the Hebrew Language having the signification of two Verbs included in one. And this it refers principally to the Light, and secondarily to Darkness, as the consequent of the other. , ‖ Or▪ a●…▪ to the bound thereof g i e. It's whole course from the place of its abode whence it is supposed to come to the end of its journey which it is to go. Didst thou direct or guide the Light or the Sun that he should at first take and afterward constantly continue in that course which now it holds, that it should go from East to West, and rise sometimes in one point or part of the Heaven, and sometimes in another, and that its days journey should be longer in one season of the Year, and shorter in another? This regular and excellent course must needs be the effect of great Wisdom. And whose wisdom was it? thine or mine? , and that thou shouldst know h To wit, practically, so as to direct or lead it in the manner now expressed. the paths to the house thereof i Where thou mayest find it, and whence thou mayest fetch it. ? 21. Knowest thou it because thou wast then born? or because the number of thy days is great k An ironical Question, If thou pretendest that thou knowest these things and ca●…t readily answer these Questions▪ how▪ comest thou by this knowledge? Was it from hence because thou wast born when I made the World, and that first constitution of the Light and Darkness in that order and succession which continues to this day, and thereby hadst the opportunity of inspecting my works and seeing whence the Light came, and because thou hast gained this knowledge by long experience as having lived ever since the Creation of the World until this time? Whereas in truth thou art but of yesterday, and knowest ●…othing, as was said, Ch. 8. 9 But the words are and may be otherwise rendered, dost or didst thou know, either by thy own remembrance, or by the information of others, that thou wa●…t then born (to wit, when I made the World? Or, didst thou know that thou shouldst then be born, then, to wit, when thou wast born? Or, didst thou then know, the two Hebrew Particles being transplaced, as is not unusual in that Language, that thou shouldst be born? How couldst thou know this when thou hadst no being?) and that the number of thy days should be great? That thou shouldst live so long as thou hast lived. Thou couldst neither foreknow the time of thy Birth, nor the length of thy Life. Or, and is the number of thy days great? i. e. So great that it reacheth to the time of the World's Creation. ? 22. Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail l Dost thou know where I have laid up those vast quantities of Snow and Hail which I draw forth when I see fit? dost thou know the causes of them, and the way to produce them? But if thou art unacquainted with these treasures, it is intolerable presumption in thee to pretend that thou knowest those treasures of Wisdom which lie hid in my own Breast. . 23. Which m i e. Which Snow, and especially hail. I have reserved against the time of trouble n i e. When I intent to bring trouble or calamity upon a Country or People for their sins, or for their trial. Or, against the time of the enemy, i. e. when I intent to punish mine or my People's enemies, and to fight against them with these weapons. Of which see instances, Exod. 9 14. jos. 10. 11. Compare 1 Sam 7. 10. job 36. 31. Isa▪ 30. 30. , against the day of battle and war? 24. By what way o Dost thou know all the causes, means, methods and circumstance●… of this work of God? is the light parted p Or, dispersed, or distributed, to wit, in the Air or upon the face of the Earth. By light he understands either, 1. the Lightning, which breaks forth suddenly out of a Cloud, and with strange swistness disperseth itself and Heeth from East to West, as is noted, Mat. 24. 27. But this word light put by itself, and being understood properly, is constantly used in this Book for the light of the Sun, and never for the Lightning, and where it is meant of the Lightning, there is some other word added to it, as Chap. 37. 15. where it is called the light of his Cloud. And besides, he speaks of the Lightning in the next Verse; which were superfluous if it were here mentioned. Or rather, 2. of the light of the Sun, which is commonly called light without any other word added to it, as job 3. 4, 9, 16. & 24. 14. & 25. 3. etc. And this light of the Sun is variously parted or distributed in the World, shining in one place and time, when it doth not shine in another, or for a longer time, or with greater brightness and power and virtue than it doth in another. All which are the effects of God's infinite Wisdom and Power, and such as were out of Iob's reach to understand, or at least to effect▪ , which scattereth the east-wind upon the earth q i e. Which light scattereth, etc. i. e. raiseth the East-wind and causeth it to blow hither and thither upon the Earth. For as the Sun is justly called by the Poets and others, the Father of the Winds, because he draws up those exhalations which give matter to the Winds, and for other reasons; so in particular the East-wind is oft observed to rise together with the Sun, from which also it hath both its Latin and Greek Name. But some make this a distinct Question from the former, and render the words thus, and (repeat, by which way) the East-wind (under which all the other Winds may be comprehended) scattereth itself upon the Earth, i. e. Whence the Winds come and whither they go, which is mentioned as a secret in Nature, joh. 3. 8. and how it comes to pass that they blow in such several manners, and with such various and even contrary effects. Or thus, and by which way, the East-wind scattereth (to wit, the Clouds, or other light things: for this is noted in Scripture to be a most vehement Wind and to scatter the Clouds, Exod. 14. 21. jonah, 4. 8.) upon the Earth; i. e. whence it comes to pass that the East-wind was so violent and furious. But the words may be rendered thus, Which (i. e. which light of the Sun, or when it, to wit, this light) scattereth itself (as divers here render this word, that conjugation being often used reciprocally, as is confessed) from (the prefix Man being understood, as it is very frequently in the Hebrew Text) the East (for this Hebrew word doth not only signify the Eastern Wind, but also the East, or the Eastern part of the Heavens or Earth, as Ezek. 40. 19 & 42. 16. Habakk. 1. 9 & in many other places,) and Kedem the root of this word is constantly so used) upon or over the Earth, all over the Earth▪ and this is justly mentioned as a wonderful work of God that as soon as ever the Sun ariseth, it parteth or scattereth its light in an instant from one end of the Hemisphere to another; But this I propose with submission. ? 25. Who hath divided a watercourse for the overflowing of waters r For the showers of Rain which come down out of the Clouds, orderly, moderately and gradually, as if they were conveyed in Pipes or Channels; which without the care of God's Providence would fall confusedly and all together, and instead of refreshing would overwhelm the Earth. ? or a way for the lightning of thunder s i e. For that Lightning which breaking out of the Cloud with violence, causeth Thunder. Or, for Lightning and Thunder. Who opened a passage for them out of the Cloud in which they were imprisoned? And these are here joined with the Rain, because they are commonly accompanied with great showers of Rain: which is here noted as a wonderful work of God that Fire and Water should come out of the same Cloud? , 26. To cause it to rain t That the Clouds being broken by Lightning and Thunder might pour down Rain. on the earth where no man is; on the wilderness wherein there is no man u To wit, to water those parts by art and industry, as is usual in cultivated and inhabited places. Which makes this work of Divine providence more necessary and more remarkable in providing for the relief of the wild Beasts and Plants and other fruits of these forsaken Lands, which otherwise would perish with drought. ! 27. * Psal. 107. 35. To satisfy u By raining not sparingly, but liberally and abundantly upon it. the desolate and waste ground, and to cause the bud of the tender herb to spring forth x There being many excellent and useful Herbs found in desert places, which otherwise would be utterly neglected and despised. . 28. Hath the rain a father y To wit, besides me. Is there any Man upon Earth that can beget or produce Rain at his pleasure? No, this is my peculiar work. And therefore seeing thou knowest and canst do nothing as to the government of these ordinary effects of Nature, how great presumption is it to arrogate to thyself the knowledge and management of the secret and mysterious affairs of my Providence in the disposal of men. ? or who hath begotten the drops of the dew? 29. Out of whose womb came the ice? and the hoary frost of heaven who hath gendered it z What Man either can produce them, or doth fully understand where or how they are engendered? For Philosophers speak of these things only by guess, and the reasons which some assign for them are confuted by others, and so they will confute one another to the end of the World and prove nothing solidly, but their own ignorance and the reasonableness of these Questions. ? 30. The waters are hid as with a stone a i e. With Ice as hard as a stone. , and the face of the deep b i e. The great Sea, which is oft called the deep, as Gen. 7. 11. Psal 107. 24. Isa. 51. 10. & 63. 13. 2 Cor. 11. 25. which in some parts is frozen, which is a wonderful work of God. † Heb. 〈◊〉 takes is frozen. 31. Canst thou bind c i. e Restrain or hinder them. Canst thou bind or shut up the Earth when they open it? the sweet influences d Or the delights, because this Constellation by its benign and opening influences brings in the Spring, the Herbs and Flowers, and other delights of the Earth. of ‖ Or, the 〈◊〉 Stars. † Heb. 〈◊〉▪ Pleyades e Called, also the Seven Stars. Of this and the following Constellation, see job 9 9 , or lose the bands f By which it binds up the Air and Earth by bringing storms of Rain or hail, or Frost and Snow, and withal binds or seals the hands of Workmen, as is noted, job 37. 7. of † Heb. 〈◊〉. Orion g This is another Constellation which riseth in November and brings in Winter. So the sense of the Verse is, Thou canst not bind the Earth when the one looseth or openeth it, nor lose or open it when the other binds or shutteth it up. ? 32. Canst thou bring forth h To wit, into view. Canst thou make him to arise and appear in thy Hemisphere? ‖ Or, 〈◊〉▪ Signs. Mazzaroth i By which he designs either 1. all the Constellations, and especially the Twelve Signs of the Zodiac: or rather 2. some particular Constellation, as all the rest here mentioned are understood. But whether this be that which is called the Chambers of the South, Chap. 9 7. Or the Dog-star, or some other visible in Iob's Country, but not in ours, we may be safely and contentedly ignorant, seeing even the Hebrew Doctors are not agreed therein. in his season, or canst thou † Heb. 〈◊〉 them. guide Arcturus k A Northern Constellation, of which see on job 9 9 with his Sons l To wit, the lesser Stars which belong to it, and are placed round about it, and attend upon it as Children upon their Parents. ? 33. Knowest thou m Either 1. simply and by speculation dost thou understand them. Or 2. practically or operatively so as to establish or rule them, as the next Clause implies. * Jer. 31. 35. the ordinances of heaven n The Laws which are firmly established concerning their order, motion or rest, and their powerful influences upon this lower World. Didst thou give these Laws? Or dost thou perfectly know them? ? canst thou set the dominion thereof in the earth o Canst thou manage and overrule their influences that they shall bring such Seasons and such Wether as thou wouldst have? ? 34. Canst thou lift up thy voice to the clouds p Either thundering in them: or calling to them with a loud voice commanding them to rain. , that abundance of waters may cover thee q i e. Thy land when it needs and requires rain. ? 35. Canst thou send r At thy pleasure and upon thy errand. lightnings, that they may go, and say unto thee, † Heb. 〈◊〉 us. Here we are s An expression of Servants declaring their readiness to obey their Master's commands; of which see Gen. 22. 1. Isa. 6. 8. ? 36. * Who hath put wisdom in the inward parts t To wit, of a Man. Comp. job 19 27. Psal. 51. 6. Who gave thee that wit and understanding which thou hast, and which thou now usest so arrogantly and wickedly to contend with me, and to censure my actions? , † Chap. 32. 8. Eccles. 2. 26. or who hath given understanding to the heart u So he limits the former general expression of the inward parts. The heart is made by the Hebrews the seat of the understanding, and is commonly put for it in Scripture. ? 37. ‖ Or, declare the Skies. Who can number the clouds in wisdom x Who can wisely search out and exactly find the number of the Clouds? They are numberless and filled with Water, as the next Clause implies. ? or † Heb. who can cause to lie down. who can stay the bottles of heaven y To wit, the Clouds, in which the Rain is kept as in Bottles, ●…out of which God poureth them when he sees sit. ? 38. ‖ Or, when the dust is turned into mire. When the dust † Heb. is ●…ed. groweth into hardness, and the clouds cleave fast together z This Verse containeth a description, either 1. of a great drought, when the Earth grows very hard and close and compact: Or 2▪ of the condition of the Earth presently after the fall of Rain, when the Earth, which in time of drought was much of it dissolved into dust, is now by the Rain cemented or united together. In either of these cases it is the work of God alone to keep the Clouds from pouring down more Rain upon the Earth. ? 39 * Psal. 104. ●…1. Wilt thou hunt the prey for the Lion a Is it by thy care and providence that the Lions who live in desert places are furnished with necessary provisions? This is justly mentioned as another wonderful work of God. ? or fill † Heb. 〈◊〉 〈◊〉▪ the appetite of the young Lions. 40. When they couch in their dens b When through age and infirmity they cannot range abroad for Prey, as the young Lions do but 〈◊〉 〈◊〉 in their Dens, as it were expecting their food from God, from whom also they receive it. , and abide in the covert to lie in wait c Watching till some Beast comes that way upon which they may Prey. ? 41. * 〈◊〉. 147. 9 〈◊〉. 6. 26. Who provideth for the Raven d Having mentioned the noblest of Brute-creatures, he now mentions one of the most contemptible and loathsome to show the care of God's Providence over all Creatures both great and small. Which is more remarkable in Ravens because 1. they devour flesh, which it is not easy for them to find. 2 they are greedy and eat very much. 3. they are generally neglected and forsaken by Mankind. 4. their young ones are so soon forsaken by their Dams, that if God did not provide for them in a more than ordinary manner they would be starved to death. his food? when his young ones cry unto God, they wander for lack of meat. CHAP. XXXIX. 1. KNowest thou the time a That thou mayest then go to them and afford them thy help in their hard work. when the wild goats of the rock b Which dwell in high and steep Rocks where no Man can come. See 1 am. 24. 2. Psal. 104. 18. bring forth c Which they do with great difficulty as is implied, Psal. 29. 9 and noted by Philosophers, wherein they have no assistance from men but only from God. ? or canst thou mark when the * 〈◊〉 ●…9. 9 hinds do calve d When God by his secret instinct directs them to a certain Herb called Seseli, which, as Naturalists report, doth hasten and help forward their Birth. ? 2. Canst thou number the months that they fulfil? or knowest thou the time when they bring forth e Dost thou exactly know when they did conceive, and when they will bring forth: which is more uncertain in these than in other Creatures, because there fall out many accidents which cause them to bring forth before their time, as thunder, Psal. 29. 9 and other like causes of sudden fear which may be many and various in those desert places where they live. ? 3. They bow themselves f Being taught by a Divine instinct to dispose themselves in such a posture as may be fittest for their safe and easy bringing forth. , they bring forth their young ones g To wit, with great pain being almost torn or rend asunder with the Birth, as the word signifies: or without any of that help, which tame Beasts oft have. , they cast out their sorrows h i e. Their young ones and their sorrows together. Or, though (which Particle is oft understood) they remit or put away their sorrows, i. e. Though in stead of cherishing and furthering their sorrows, which for their own ease and safety they should do, they foolishly hinder them and so increase their own danger, yet by God's good Providence to them they are enabled to bring forth, as was now said. . 4. Their young ones are in good liking i Or, grow strong or fat; notwithstanding their great weakness caused by their hard entrance into the World. , they grow up with corn k Which they find and feed upon in the Fields. : they go forth, and return not unto them l Or, as with Corn, i. e. as if they were fed with Corn; the Particle as being oft deficient and to be supplied. Or, in the Field, as this word in the Chaldee or Syriak Dialect signifies. . l Finding sufficient Provisions abroad by the care and conduct of God's Providence. 5. Who hath sent out the wild ass free m Who hath given him this disposition that he loves freedom, and avoids and hates that subjection which other Creatures quietly and contentedly endure. ? or who hath loosed the bands of the wild ass n Which is not to be understood privatively, as if God took off the bands which men had put upon him, but Negatively, that he keeps him from receiving the bands and submitting to the service of Man. Who hath made him so untractable and unmanageable? Which is the more strange, because homebred Asses are so tame and tractable. ? 6. * Chap. 24. 5. Whose house I have made the wilderness o Who useth and loveth to dwell in desert Lands, jer. 2. 24. Hos●…a 8. 3. 9 , and the † Heb. Salt places. barren land p Called barren, not simply, for than he must be starved there, but comparatively, unmanaged and therefore in a great measure unfruitful Land. his dwellings. 7. He scorneth q Either 1. he feareth them not, when they pursue him, because he is swift and can easily escape them. Or 2. he values them not, nor any provisions or advantages which he may have from them, but prefers a vagrant and solitary life in the Wilderness before them. Or 3. he disdains to submit himself to them, and resolutely maintains his own freedom. the multitude of the city r He mentions the City rather than the Country, partly because there is the greatest Multitude of People to pursue and overtake and subject him: and partly because there is the greatest plenty of all things to invite him; the Fruits of the Country being said up in Cities in greatest abundance. , neither regardeth s Heb. heareth, i. e obeyeth. he the crying † Heb. of the Exactor. of the driver t Heb. of the Taskmaster, or Exactor of Labour, i. e. He will not be brought to receive his Yoke nor to do his Drudgery, nor to answer to his cries or commands, as tame Asses are forced to do. . 8. The range of the mountain u That which he searcheth out or findeth in the Mountains. He prefers that mean provision and hardship with ●…is freedom before the fattest Pastures with servitude. Why so weak and harmless a Creature as the wild Ass should be untamable when the most savage Lions and Tigers have been tamed; and how there comes to be so vast a difference between the tame, and the wild Ass, thou canst give no reason, but must refer it wholly to my good pleasure, to which also thou shouldst upon the same grounds refer all the various methods of my providence and deal with thee and with other men, and not so boldly censure what thou dost not understand. is his pasture, and he searcheth after every green thing. 9 Will the Unicorn z Will he suffer himself to be tied or confined there all Night, and to be reserved to the work of the next day, as the oxen do? Surely no. And if thou canst not rule such a Creature as this, much less art thou able to govern the World or to teach me how to govern it, which thou presumest to do. be willing to serve thee y Canst thou tame him and bring him into subjection to thy command. , or abide by thy crib z Will he suffer himself to be tied or confined there all Night, and to be reserved to the work of the next day, as the oxen do? Surely no. And if thou canst not rule such a Creature as this, much less art thou able to govern the World or to teach me how to govern it, which thou presumest to do. ? x It is much disputed among the Learned, but is not needful to be known by others, whether there be or ever was such a Creature as we call the Unicorn, or whether this Reem, which is the Hebrew name of it, be the Rhinoceros, as some would have it; or a certain kind of wild Goat called Onyx, which is very tall and strong and untractable; or one of that kind of wild Oxen or Bulls called Uri; which may seem most probable both from the description of this Creature here and elsewhere in Scripture which exactly agrees with its description given by other Authors; and from the description of his work in this place; which must in all reason be agreeable to Creatures of that general kind; and from the conjunction of this Creature with Bullocks in Scripture, Deut. 33. 17. and especially Isa. 34. 6, 7 where having put Lambs▪ and Goats, and Rams together, v. 6. as Creatures of the same or very like sort; he mentions Bullocks, and Bulls & Reems, v. 7. as belonging to the same general sort of Creatures. But this I shall not positively determine here He that would know more may see what the Reverend and Learned Mr. Caryl hath upon this Text out of Bootius and others, and my Latin Synopsis on Numb. 23. 22. 10. Canst thou bind the Unicorn with his band in the furrow a i e. In thy furrowed Field, by a Metonymy. Or, to or for (as the prefix Beth is oft used, as Gen. 1. 4. Levit 16. 22. job 24. 5.) the furrow, i. e. to make Furrows, or to Blow: for which work Cattle use to be bound together that they may be directed by the Husbandman, and may make right Furrows. ? or will he harrow the valleys b To wit, the low grounds; which are most proper for, and most employed in the work of Ploughing. after thee c Under thy conduct following thee step by step. ? 11. Wilt thou trust him d To wit, for the doing of these works? because his strength is great e Because he is very able for thy work. And wilt thou by thy power make him willing or force him to put forth and spend his strength in thy service? ? or wilt thou leave thy labour f Either 1. thy work of Ploughing and Harrowing. Or rather 2. the Fruit of thy labour, or the goods gotten by thy labour, as this word is oft used, as Deut. 28. 33. job 20. 18. Psal. 78. 46 & 128. 2. joh. 4. 38. to wit, the Fruits of the Earth procured by God's blessing upon thy industry. to him g To be brought home by him into thy Barns, as the next Verse explains it. ? 12. Wilt thou believe him that he will bring home thy seed h Heb. will return thy seed; either 1. by Ploughing and Harrowing thy Land so well that it shall make a good return to thee for thy seed. Or rather 2. by bringing into thy Barn, as it follows, thy seed, i. e. the product of thy seed, or thy sheaves of Corn, as this word is used, Hagg. 2. 19 , and gather it into thy Barn? 13. Gavest thou i The Style of this Book is very concise and some Verb is manifestly wanting to supply the sense; and this seems to be fitly understood out of v. 19 where it is expressed. the goodly k Or, triumphant, that wherein it triumpheth or prideth itself. wings l Or, feathers. Heb. wing or feather. The Peacocks, beauty lies in its tail; which may well enough be comprehended under this Name, as it is confessed that the Latin word Ala, which properly signifies a wing, is used by Martial and Claudian to express the Peacocks' tail. unto the Peacocks m Or, as some render it, to the Ostrich: whose wings are much more great and goodly than those of the Peacock. And for the other word in the next Clause which is rendered Ostrich, they translate it another way. For that the Hebrew word Hasidah doth not signify an Ostrich, seems plain from the mention and description of that Bird, Psal 104. 17. jer. 8. 7. Lament. 4. 3. Zech. 5. 9 which doth not at all agree to the Ostrich. And forasmuch as the following Verses do evidently speak of the Ostrich, and it is absurd to discourse of a Bird which had not been so much as named, and consequently the name of it must be found in this Verse, and there is no other word in this Verse which bids so fair for it, it may seem probable that this word is not to be rendered the Peacock (though it be so taken by most) but the Ostrich. Nor is it likely that both the Peacock and the Ostrich should be crowded together into one Verse: especially when all the following Characters belong only to the latter of them. Add to this, that it is confessed even by the Hebrew Writers themselves that there is a great uncertainty in the signification of the Names of Birds and Beasts; and therefore it is not strange if many Interpreters were mistaken in the signification of this word. ? or ‖ Or▪ the feathers of the Stork and Ostrich. wings and feathers unto the Ostrich n Or, or the wings or feathers of the Stork (or, or) the Ostrich? Or, didst thou give (which may be repeated out of the former branch) the wings and feathers to the Stork? Or, verily (the Particle in being oft used as a note of confirmation, as Psal. 59 16. & 63. 7, Prov. 3. 34. & 23. 18.) it hath wings and feathers like those of a Stork; for so indeed they are, black and white like them. And this may be noted as a great and a remarkable work of God, that it should really have wings and feathers as other Birds have, and particularly the Stork, who comes nearest to it in bulk and colour, although otherwise by its vast bulk it might seem to be a Beast rather than a Bird, as it is also called by Aristotle and Pliny, and others. ? 14. Which o i e. Which Ostrich; whose property this is noted to be by Naturalists. Or, But: for this unnatural quality is opposed to the goodliness of her wings or feathers. leaveth her eggs in the earth p In the place where she lays them: where she leaves them, either 1. from care lest she should crush and break them if her vast body should sit upon them: or rather 2. from forgetfulness, or carelessness, or unnaturalness, or folly; to which it is manifestly ascribed in the following Verses. , and warmeth them in the dust q Either 1. covering them with sand that they may be warmed and hatched by that together with the heat of the Sun. But this is judged a fabulous report; for the Arabians, amongst whom this Bird is most frequent and best known, affirm that such Eggs do quickly perish and putrefy. Or rather 2. exposing them to the heat of the Sun, which being excessive in those hot Countries, doth and must needs quickly destroy or spoil them. And the Ostrich is said to warm them, because her leaving them there is not only the occasion, but in some sort the cause of the Suns warming them. ▪ 15. And forgetteth that the foot r To wit, of wild Beasts (as it follows) passing that way. may crush them, or that the wild beast may break them. 16. She is hardened s Or, He, i. e. God, hardens her. Or, she hardeneth herself. against her young ones t i e. Against her eggs, which he calls her young ones emphatically, to aggravate her fault and folly in destroying those Eggs, which, if not neglected, would have been young ones. , as though they were not hers u As if they were laid by some other Bird. Or, that they may not be to her, i. e. that they may be utterly lost and destroyed; or as if it were her design to destroy their very being. : her labour x To wit, in laying her Eggs is wholly lost. is in vain without fear y This may be added as a further aggravation. She doth this, not because she is compelled to forsake her Eggs for fear of men or beasts, but merely out of an unnatural carelessness. Or, she is without fear, or, for want of fear, to wit, of a provident fear and care about them. ; 17. Because God hath deprived her of wisdom, neither hath he imparted to her understanding z Because God hath not implanted in her that natural instinct and providence and affection which he hath put into other Birds and Beasts towards their young. And yet no man presumes to reproach me for making this difference in my Creatures. And as little reason hast thou to blame me for afflicting thee, when others not so bad as thou for the present go unpunished: because I have no less authority over thee, than over them, and can dispose of all my Creatures according to my good pleasure. The great folly of this Bird is noted by Arabic Writers who best know her, and that not only for this property of forsaking her own Eggs, but also for other things, as that she eats any thing which is offered to her, as Iron, Stones, Glass, hot Coals, etc. Whereas other Birds and Beasts have so much sagacity as to reject improper and unwholesome things; that being pursued by the hunter she thinks herself safe and unseen by hiding her head in the Sand: For which and other such qualities it is a Proverb among the Arabians, Moore foolish than an Ostrich. . 18. What time she lifteth up herself on high a To flee from her pursuer: to which end she lifteth up her head and body, and ●…ads her wings. , she scorneth the horse and his rider b She despiseth them in regard of her greater swiftness; for though she cannot fly because of her great bulk, being said to be as big as a newborn Camel, yet by the aid of her wings she runs so fast that Horsemen cannot reach her, as both Greek and other Authors have noted. . 19 Hast thou given the horse strength c Either strength of body: or rather courage and generous confidence, for which the Horse is highly commended. ? hast thou clothed his neck with thunder d i e. With snorting and neighing; in the making of which found the Neck, in regard of the Throat which is within it, and a part of it, is a principal instrument: which noise may not unfitly be called thunder, because of the great vehemency, and rage wherewith it is attended, and the great terror which it causeth, especially in War and Battle, of which see jer. 8. 16. and compare 1 Sam. 12. 17, 18. where this very term of thundering is ascribed to a far lower and less terrible noise. Nor is this, as some allege, an improper speech, because this thunder or neighing is rather clothed with the Neck, as being within it, than the Neck with it; for nothing is more common in Scripture than to say that men are clothed with righteousness, humility, and other graces, which yet are in strictness of speech within the man, and not he within them. But because this word, in this form, is not elsewhere extant, some render it otherwise, with a mane, with a thick, and full, and deep mane, as the phrase of being clothed with it implies. For this is mentioned by all Writers of Horses, as a notable mark of a generous Horse; which therefore they conceive would not be omitted here where so many several properties and excellencies are described. And the Verb Raam, whence this comes, in the Syriack Language signifies not only to thunder, but also to be high or lofty: which fitly agrees to the mane which is in the highest part of the Horse. ? 20 Canst thou make him afraid as a grasshopper e Which is easily affrighted and chased away by the least noise of a Man. Or, as divers others render the place, didst thou make him to move like a Grasshopper, skipping and leaping as he goes! So he describes the posture of a gallant and generous Horse, who carvets and praunseth, and as it were danceth as he walks. ? the glory of his nostrils f That snoring, or sound, and smoke which cometh out of his Nostrils, especially when he is enraged and engaged in battle, which is another note of a generous Horse, and strikes a terror into his adversary. Or the vehemency, or majesty, or magnificence of his snorting, or snoring as this word is rendered, Ier▪ 8. 16. is † Heb. 〈◊〉. terrible. 21. ‖ Or, his see●… dig. He paweth g Or, He diggeth. Through courage and wantonness he cannot stand still, but is beating, as it were, digging up the Earth with his feet. in the valley h This he adds partly because the ground being there more plain and smooth, he hath the better conveniency for his praunsing and pawing with his feet, which in hilly and uneven ground he cannot so well do, and partly because Battles use to be pitched in Valleys or low grounds, especially Horse battles , and rejoiceth in his strength i Making semblance of great pride and complacency in it. : he goeth on to meet † Heb. the Armour. the armed men k With great readiness and undaunted courage. ▪ 22. He mocketh at fear l i e. At all Instruments and objects of terror, as Fear is oft used, as Prov. 1. 26. & 10. 24. He despiseth what other Creatures dread. , and is not affrighted: neither turneth he back from the Sword m Or, because of the Sword: or, for fear of the Sword, as this phrase is used, Isa. 21. 15. & 31. 8. jer. 14. 16. & 50. 16. . 23. The quiver n Or, although the Quiver, etc. So this comes in as an aggravation of his courage notwithstanding the just causes of fear which are mentioned in this Verse. And the Quiver is here put for the Arrows contained in it by a Metonymy very usual in this very case and in all sorts of Authors, which being shot against the Horse and Rider make this rateling noise here mentioned. rattleth against him, † Heb. in flame of the Spear. the glittering spear and the Shield o Or rather the Lance or javelin. For that this was not a defensive, but an offensive weapon seems plain both from this place where it is mentioned among such, and as an object of fear, which the Shield is not, and from jos. 8. 18. 1 Sam. 17. 45. where it is so used. . 24. He swalloweth the ground p The sense is either 1. He is so earnest and eager upon the Battle that he rusheth into it with all speed, and runs over the ground so swiftly, that he might seem to have swallowed it up. Or, 2. He is so full of warlike Rage and Fury, that he not only champs his Bridle, but is ready to tear and devour the very ground on which he goes. And the Phrase here used is not unusual, both in Arabic, and in other Authors: of which see my Latin Synopsis on this place. with fierceness and rage: neither believeth he that it is the sound of the trumpet q i e. He is so pleased with the approach of the Battle, and the sound of the Trumpet calling to it, that he could scarce believe his Ears for gladness. Compare Gen. 45. 26. Luk. 24. 41. Or thus, He cannot stand still, or firm (as this Verb and the derivative from it is used, not only in the Chaldee and Syriack Dialect, but also in the Hebrew, as Deut. 28. 59 1 Sam. 2. 35.) when the Trumpet soundeth: His Rider can hardly keep him still, but he strives and longs to run to the fight. 25. He saith among the trumpets, ha', ha' r An Expression of Joy and Alacrity, declared by his proud neighings, whereby he doth in some sort answer the sound of the Trumpets, in way of scorn and challenge. ; and he smelleth s i e. He perceiveth, as this Phrase is used, judg. 16. 19 the battle afar off t At some distance, either of place, or rather of time, as the word is most frequently used. He perceives by the motion of the Soldiers, and the clattering of the Arms, that the Battle is at hand, which is very welcome to him. , the thunder of the captains u By which he understands either the military Orations which the Captains make and deliver with a loud voice to animate their Soldiers to the Battle: Or rather, the loud and joyful clamour begun by the Commanders, and followed by the Soldiers when they are ready to join Battle, that thereby they may both daunt their Enemies, and encourage themselves. , and the shouting. 26. Doth the hawk fly x In so singular a manner, so strongly and steadily, so constantly and unweariedly, so swiftly and speedily, so regularly and cunningly to catch her Prey. by thy wisdom y Didst thou inspire her with that Wisdom? , and stretch her wings toward the south z Which she doth either 1. when she casts her old Feathers, and gets new ones, which is furthered either by the warmth of Southerly Winds, or by the heat of the Sun, which was Southward from Iob's Country, as it is from ours. Whence it is, that as wild Hawks do this by natural Instinct, so the places which Men build for the keeping of tame Hawks are built towards the South. Or in, or towards Winter, when wild Hawks fly into warmer Countries, as being impatient of cold weather. ? 27. Doth the Eagle mount up a Flies directly upward till she be out of thy sight; which no other Bird can do. † Heb. 〈◊〉 〈◊〉 〈◊〉. at thy command, and make her nest on high b In the highest and inaccessible Rocks. Compare jer. 49. 16. Obad. v. 4. ? 28. She dwelleth and abideth upon the rock, upon the crag of the rock c Which she doth, partly for the security of herself and her Young: and partly that she may thence have the better prospect to discern her Prey, as it followeth. , and the strong place. 29. From thence she seeketh the prey, and her eyes behold afar off d Her sight is exceeding sharp and strong, so that she is able to look upon the Sun with open Eyes, and to behold the smallest prey upon the Earth or Sea, when she is mounted out of our sight; which when she spies, she flies to it, with incredible swiftness, even like an Arrow out of a Bow. . 30. Her young ones also suck up blood e Either of the Prey which the Eagle hath brought to her Nest for them, or of that which themselves catch and kill, being betimes enured to this work by their Dams. Naturalists note of the Eagle, that she drinketh no Water but Blood only. : and * Mat. 24. 28. 〈◊〉. 17. 37. where the slain are f Where any dead Carcases are, yea, or are like to be: For natural Historians writ of the Eagles, that they can presage or smell a Battle some days before it be fought. And although some Writers affirm, that there are divers Eagles who do not feed upon Carcases, and will not meddle with them, yet that many Eagles do feed on them is sufficiently evident by the Testimony both of Scripture as Mat. 24. 28. and of divers both ancient and later Writers. , there is she g To wit, in an instant, flying thither with admirable celerity. . CHAP. XL. 1. MOreover, the LORD answered Job a Having made a little pause to try what job could answer to his questions, and job, being it seems astonished with God's Rebukes, or expecting what God would further say, continued silent. , and said, 2. † Heb. to plead with the ●…mighty, is it to instruct? Shall he that contendeth with the Almighty instruct him b Shall job, who presumeth to contend with me in Judgement, and to dispute the reasonableness and equity of my proceed, give me instructions or Directions how to manage my own Affairs, and govern my Creatures? He justly mentions his Almightiness, as a convincing Argument of his Justice. For how can he be unjust to his Creatures, who hath no obligation to them, and never did nor can receive any thing from them, and who hath an absolute, sovereign, and uncontrollable Dominion over them, and who being infinitely and necessarily perfect, and all sufficient within himself, can neither have any inclination to Unrighteousness, which is an imperfection, nor any temptation to it, from any need he hath of it to accomplish his designs, which he can do by his own Omnipotence, or from any advantage accrueing to him by it. ? he that reproveth God c That boldly censureth his ways or works; which thou hast done. , let him answer it d Let him answer my former and further questions at his peril. . 3. Then Job answered the LORD, and said, 4. Behold, I am vile e What am I a mean and contemptible Creature, that I should presume to contend with my Maker and Judge? I confess my fault and folly. , what shall I answer thee f I neither desire nor am able to dispute with thee. ? * Psal. 39 ●…▪ I will lay mine hand upon my mouth g I will for the future bridle my Tongue, and instead of contesting with thee, do here humbly and willingly submit myself to thee. . 5. Once have I spoken, but I will not answer h Or, speak again, answering being oft put for speaking. I will contend no more with thee. : yea, twice i i e. Oft times, or again and again, the definite number being used indefinitely. , but I will proceed no further k In such bold and presumptuous Expressions and Accusations of thy Providence towards me. Vain therefore are the Excuses which some Interpreters make for job, as if he were faultless in his foregoing Discourses, when both God chargeth him with faultiness therein, and job himself confesseth it. . 6. Then answered the LORD unto Job out of the Whirlwind l Which was renewed when God renewed his charge upon job. whom he intended to humble more throughly than yet he had done. Both this and the next Verse are repeated out of Ch. 38. 1, 3. where they are explained. , and said, 7. * Chap. 38. 3. Gird up thy Loins now like a man: I will * Chap. 42. 4. demand of thee, and declare thou unto me. 8. * Psal. 51. ●…. Rom. 3▪ 4. Wilt thou also disannul my judgement m Every word is Emphatical, Wilt (Art thou resolved upon it) thou (thou job, whom I took to be one of a better mind and temper; had it been a Stranger, or my Enemy who had spoken thus of me, I could have born it, but I cannot bear it from thee) also (not only vindicate thyself, and thy own Integrity, but also accuse me) disannul (not only question and dispute, but even condemn, repeal and make void, as if it were ungrounded and unjust) my judgement? i. e. my Sentence against thee, and my Government and Administration of humane Affairs? ? Wilt thou condemn me that thou mayst be righteous n Wilt thou make me unrighteous that thou mayst seem to be righteous? ? 9 Hast thou an arm like God o Thou art infinitely short of God in Power, and therefore in Justice; for all his perfections are equal and infinite. Injustice is much more likely to be in thee, an impotent Creature, than in the Almighty God; of which see the Notes on v. 2. ? or canst thou thunder with a voice like him p Therefore do not presume to contend with him. ? 10. * Psal. 104. ●…▪ Deck thyself now with majesty and excellency q Seeing thou makest thyself equal, yea, superior to me in Justice, and consequently in Power and Majesty, take to thyself thy great Power, come and sit in my Throne, and display thy divine Perfections in the sight of the World. These and the following are Ironical Expressions, to make job more sensible of his distance from, and Subjection to God. , and array thyself with glory and beauty. 11. Cast abroad the rage of thy wrath r Inflict heavy Judgements upon thine Enemies, the Chaldeans and Sabeans, and others who have injured or provoked thee. : and behold every one that is proud, and abase him s Destroy him with an angry look, as I can do and delight to do with such Persons. . 12. Look on every one that is proud, and bring him low: and tread down the wicked in their place t Either 1. wheresoever they are. Or, 2. Where they are in their greatest strength and glory, and therefore are most secure and confident. Or, 3. Forthwith, upon the spot, that the quickness and immediateness of the stroke may discover that it comes from a Divine hand. . 13. Hid them in the dust together u Kill every one of them (as he said, v. 12.) at one blow, as I can do, and bring them all to their Graves, that they may sleep in the dust, and never offend thee, nor trouble others more. , and bind their faces x i e. Condemn or destroy them. He alludes to the manner of covering the faces of condemned Persons, Esth. 7. 8. and of dead men. joh. 11. 44. & 20. 7. See on job 9 24. in secret y Either in a secret place; bury them in their Graves: Or, secretly, with a secret and invisible stroke, that it may appear it comes from the hand of a God. . 14. Then will I also confess unto thee, that thine own right hand can save thee z i e. That thou art mine equal, and mayest venture to contend with me. But since thou canst do none of these things, it behoves thee to submit to me and to acquiesce in my deal with thee. . 15. Behold now ‖ Or, the Elephant, as some think. Behemoth a That some particular Beast is designed by this word is evident from v. 15. & from the peculiar Characters given to him, which are not common to all great Beasts. But what it is, is matter of some dispute amongst the Learned. The generality of them are agreed that this is the Elephant, and the following Leviathan the Whale; which being too of the goodliest and vastest Creatures which God made, the one of the Land, the other of the Sea, and withal such to whom the description here given for the most part manifestly agrees, and the like is presumed concerning the rest, may seem to be here intended. And the difficulty of reconciling some few passages to them may arise either from our ignorance of them, or from the different nature and qualities of Creatures of the same general kind in divers parts. But some late and very learned men take the Leviathan to be the Crocodile, and the Behemoth to be a Creature called the Hippopotamus, which may seem fitly to be joined with the Crocodile, both being very well known to job and his Friends, as being frequent in the adjacent parts, both Amphibious living and preying both in the Water and upon the Land, and both being Creatures of great bulk and strength. I shall not undertake to determine the Controversy; but shall show how each part of the following description is or may be applied to them severally. And this being no point concerning Faith or a good Life, every one may take the more liberty to understand the place of one or other of them. which I made with thee b Either 1. upon the Earth where thou art, whereas the Leviathan is in the Sea. Or, 2. as I made thee, for this Hebrew Particle is oft used as a note of comparison, as job 9 26. Psal. 143. 7. and elsewhere, in the same manner and upon the same day. Whereby he may intimate that being equally the Creator and Sovereign Lord both of job, and of this Behemoth he had equal right to dispose of them in such manner as he thought meet. Or, nigh (as this Particle oft signifies) unto thee, i. e. in a place not far from thee, to wit, in the River Nile where the Hippopotamus, as well as the Crocodile, doth principally abide. But although those Creatures were now in that River, yet they were made elsewhere, even where the first Man was made. , he eateth grass as an Ox c This is mentioned as a thing strange and remarkable, as indeed it is, either 1. of the Elephant, in which God hath wisely and mercifully planted this disposition that he should not pray upon other Creatures, which if he had, being so strong and vast a Creature, he must needs have been very pernicious to them, but feed upon Grass as an Ox doth. Or, 2. of the Hippopotamus; of whom Historians relate that he comes out of the River upon the Land to feed upon Corn, and Hay, or Grass, as an Ox doth, to whom also he is not unlike in the form of his Head and Feet, and in the bigness of his Body, whence the Italians call him the Sea-Ox. . 16. Lo now, his strength is in his loins d He hath strength answerable to his bulk, but this strength by God's wise and merciful providence is not an offensive strength, consisting in or put forth by horns or claws, as it is in ravenous Creatures, but only defensive and seated in his Loins▪ as it is in other Creatures, whereby he is rendered more serviceable to men by the carrying of vast burdens. , and his force is in the navel of his belly e which though in the Elephant it be weaker than his loins, whence the Rhinoceros fight with him aims at that part, yet hath a more than ordinary strength it it, as appears by the binding of the heaviest burdens under and about it. This also agrees to the Hippopotamus in an eminent degree, whose whole skin is noted by ancient Writers to be harder than any other Creatures and almost impenetrable. . 17. ‖ Or, 〈◊〉 〈◊〉. He moveth his tail f Which though it be but short both in the Elephant and in the Hippopotamus, yet when it is erected is exceeding stiff and strong. But this may be understood, either 1. of his generative part, which is oft called by that or the like name, which the following Clause of the Verse may seem to favour. Or 2. of the Elephant's trunk, which being so eminent and remarkable a part would not probably be omitted in this description, to which these words very fitly agree, because of its admirable motion and strength. Not is it strange that this is called his Tail, because that word is oft used improperly for any end of a thing, as Isa. 7. 4. See also Deut. 25. 18. & 28. 13, 44. like a cedar: the sinews of his stones g This may be noted because the Elephant's Testicles do not hang down below the belly, as they do in other Beasts, but are contained within his belly, where they are fastened by Ligaments of extraordinary strength. Or, the Sinews of the terror thereof, to wit, of the Trunk last mentioned under the name of the Tail, i. e. it's terrible Sinews are strongly and strangely wrapped together that he can move it as he listeth with wonderful dexterity and strength. Or, the Sinews of his Thighs, as the latter word oft signifies in the Arabic Tongue which is very near akin to the Hebrew. The Thighs and Feet of the Hippopotamus are noted to be so sinewy and strong that one of them is able to break or overturn a large Boat. are wrapped together. 18. His bones h Under which title are comprehended his Ribs (as the LXX. here render it) and his teeth. are as strong pieces of Brass i Exceeding hard and strong, as they are in both these Creatures. , his bones are like bars of iron. 19 He is the chief of the ways of God k i e. Of God's works, to wit, of that sort, or among living and brute Creatures. This is eminently and unquestionably true of the Elephant, in regard of his vast bulk, and strength joined with great activity, and especially of his admirable sagacity and aptness to learn, and of his singular usefulness to Mankind, his Lord and Master, and God's Vicegerent in the World, and many other commendable qualities. And the Hippopotamus also is in some sort as others note, the chief or one of the chief of God's works in regard of his great bulk and strength and sagacity, and the manner of his living both in the Water and upon the Land. But it most be granted that the Elephant doth exceed the Hippopotamus in many things. : he that made him, can make his sword to approach unto him l Though he be so strong and terrible yet God can easily subdue and destroy him either immediately, or by arming other Creatures as the Rhinoceros or Dragon, or Tiger against him. Or, he that made him hath applied or given to him his Sword, or arms, to wit, his Trunk, which may not unfitly be called his Sword, because thereby he doth both defend himself and offend his enemies. And this Trunk of his being a thing very observable and admirable in him and therefore not likely to be neglected in his description, if it were not intended by his Tail v. 17. may seem to be designed in these words. . 20. Surely the mountains bring him forth food m Though this Creature be vastly great and require much food and no Man careth for it, yet God provides for it out of his own stores, and makes even desert Mountains to afford him sufficient sustenance. The Hippopotamus also though he live most in the Water fetched his food from the Land, and from the Mountains or Hills. which are nigh unto the River Nile. : where all the beasts of the field play n They not only feed securely, but sport themselves by him or with him, being taught by experience that he is gentle and harmless and never preys upon them. . 21. He lieth under the shady trees, in the covert of the reeds, and fens p For the Elephant being a Creature naturally hot and living generally in hot Countries diligently seeks for and delights shady and waterish places, as is noted by Aristotle and after him by Pliny and Aelian. . o The Elephant lies down to rest himself: and it is but fabulous which some Writers affirm that they have no joints in their Legs and so cannot lie down, but sleep or rest themselves standing or leaning against a Tree. Which is denied and confuted by Aristotle in his History of Living Creatures, 2. 4. and by later Writers. 22. The shady trees cover him with their shadow, the willows of the brook q Or, of Nilus, of which this word is oft used in Scripture. And this seems to be the chief argument by which the learned Bochart proves this to be meant of the Hipopotamus, whose constant residence is in or near the River of Nilus, or the Willows that grow by it. But it is well alleged by our learned and judicious Caryl, that this word Naal is never used to express Nilus when it is put by itself, as here it is but only where the word Egypt is added to it, as it is in all the places which Bochart produceth. And this very phrase, the Willows of the Brook, is used of other Brooks or Rivers besides Nilus, as Levit. 23. 40. Comp. Isa. 15. 7. compass him about. 23. Behold, † 〈…〉 he drinketh up r Or, He snatcheth, or draweth, or drinketh up as it were with force and violence, as the word signifies. a river s i e. A great quantity of water hyperbolically called a River, as it is also Psal. 78. 16. & 105. 41. This may be fitly applied to the Elephant, which because of its great bulk and vehement thirst drinks a great deal of Water at one draught, as Naturalists and Historians have observed. and hasteth not t He drinks not with fear and caution and sparingly, as the Dogs do at Nilus for fear of the Crocodile; but such is his courage and self-confidence that he fears no enemy either by Water or by Land, but drinketh securely and liberally. : he trusteth that he can draw up Jordan into his Mouth u He drinks as if he designed, or hoped, or desired to drink up the whole River. He mentions jordan either as a River well known in and nigh unto Iob's land; or because possibly there were many Elephants which used to drink at it; or as a River in some parts of it but small, which therefore might give more colour to the Hyperbole and to the Elephant's fancy or expectation, than a vaster River, such as Euphrates, would have done. Bochart expounds this also of the Hippopotamus, which, though he cannot swim, and may be drowned, as Naturalists report, yet will continue securely under Water at the bottom of Nilus for some days together, and he renders the Verse thus, Behold, if a River oppress or cover him, he fears not, he is confident or secure, though jordan (which is here put for any River) should break forth or overflow above his mouth, i. e. should overwhelm him. But the judgement of this, I leave to the Reader. . 24. ‖ 〈…〉 He taketh it with his Eyes: his nose pierceth through snares x According to this Translation the sense is this, He taketh, or snatcheth, or draweth up (as was now said, v. 23.) it (to wit, the River jordan) with his Eyes, i. e. when he sees it, he trusteth that he can drink it all up; as we use to say, The Eye is bigger than the Belly his Nose or Snout pierceth, etc. i. e. He securely thrusteth his Snout into the River even to the bottom of it, to stir up the mud, because he delights to drink muddy Water, and if there be any Snares laid for other Creatures he breaks them to pieces. But this Verse is otherwise translated by others, Will or Can any man take him in his Eyes? (i. e. openly and by manifest force? Surely no. His force and strength is too great for Man to resist or overcome: and therefore men are forced to use many wiles and engines to catch him; which is true both of the Elephant and of the Hippopotamus:) Or pierce his Nose with Snares or Gins? No. He may be taken by art and cunning, but not by violence. . CHAP. XLI. 1. CAnst thou draw out ‖ 〈…〉 Leviathan with an hook? or his tongue with a cord † 〈…〉 which thou lettest down a Canst thou take him with a Hook and a Line, as Anglers take ordinary Fishes? Surely no. Quest. What is this Leviathan? Ans. This is granted on all hands, that it is a great and terrible Monster living in the Sea or Rivers, as Behemoth is a Land-monster. It is the general and received Opinion that it is the Whale, which is unquestionably called the Leviathan, Psal. 104. 25, 26. which having been discovered in the Seas next bordering upon Arabia probably was not unknown to job, who was a very inquisitive Person and well studied in the works of God, as this Book manifests. But some later and very learned Interpreters conceive that it is the Crocodile; which was very well known in Egypt and all the parts adjacent to it. And this is evident, that the Hebrew word Thannin (which is Parallel to this word Leviathan, these two words being synonymous and the one promiscuously used for the other, as appears from Psal. 74. 13, 14. Isa. 27. 1. Ezek. 32. 2.) is used of the Crocodile, Ezek. 29 3, 4. & 32. 2, 3. But I shall not positively determine this Controversy; but only show how far the Text may be understood of both of them, and then submit it to the Readers Judgement, this being a matter of no great moment, wherein Christians may vary without any hazard. Only this I will say, That whatever becomes of the Behemoth of the former Chapter, whether that be the Elephant, or the Hippopotamus, that doth not at all determine the sense of this Leviathan, but leaves it indifferent to the Whale or the Crocodile, as the context shall determine, which I confess seems to me to savour the latter more than the former. To which may be added, that it seems more probable that God would speak of such Creatures as were very well known to job and his Friends, as the Crocodile was, than of such as it is very uncertain whether they were known in those parts, and in Iob's time. This Verse, noting either the impossibility, or rather the great and terrible difficulty, of taking this Monster with his Hook or Line, or such like instruments, may agree to either of them. For the Whale there is no doubt; nor much doubt as to the Crocodile; the taking whereof was generally esteemed by the Ancients to be very difficult and perilous; whatsoever peculiar virtue or power from Nature or Art the Tentyritae had against them, as the Psylli were said to have against Serpents. Some indeed object, that the last Clause cannot agree to the Crocodile, because that hath no Tongue, as is affirmed by Aristotle, Pliny, and other ancient Authors. But that is a mistake and the ground of it is plain, because their Tongues are but small in proportion to their vast Bodies, and withal fastened to their under Jaws, as the selfsame Author's note. And that the Crocodile hath a tongue is positively affirmed by the said ancient Authors, and by the Hebrew Writers, and by the Arabians, to whom this Creature was best known, and by later Authors. ? 2. Canst thou put an hook b Heb. a Bulrush, i. e. an Hook like a Bulrush with its head hanging down, as is expressed, Isa. 58. 5. into his nose c To hang him up by it for Sale, or to carry him home for use, after thou hast drawn him out of the Sea or River, of which he spoke in the former Verse. ? or bore his jaw through with a thorn d Or, with an Iron Hook or Instrument as sharp as a Thorn: wherewith thou usest to carry little Fishes. . 3. Will he make many supplications unto thee? will he speak soft words unto thee e Doth he dread thine anger or power? or will he humbly and earnestly beg thy favour, that thou wouldst spare him, and not pursue him, or release him out of Prison? It is a Metaphor from men in distress and misery who use these means to them to whose power they are subject. ? 4. Will he make a Covenant with thee f To wit, to do thee faithful service, as the next words explain it. Canst thou bring him into bondage and force him to serve thee? ? wilt thou take him for a servant for ever? 5. Wilt thou play with him as with a bird g As Children play with little Birds kept in Cages, or tied with strings; which they do at their pleasure and without any fear? ? or wilt thou bind him for thy maidens h For thy little Daughters; which he mentions rather than little Sons, because such are most subject to fear. ? 6. Shall the companions i Thy Friends or Assistants in the taking of him. make a banquet of him k i e. Feed upon him. Or, for him, i. e. for joy that thou hast taken him. ? shall they part him among the Merchants l As is usual in such cases, that all who are Partners in the labour and hazard may partake of the profit also and divide the spoil. ? 7. Canst thou fill his skin with barbed Irons, or his head with fish-spears m This may be understood, either 1. of the Whale. And whereas it is objected, that the Whales at this day are taken in this manner, and therefore this cannot be understood of them, it may be replied, both that this art and way of taking Whales is a late invention, and was not known in Iob's time, and that he doth not speak of the absolute impossibility, but of the great difficulty of taking them. Or 2. of the Crocodile, whose skin is so hard that an Iron or Spear will not pierce it, as we shall see hereafter. ? 8. Lay thine hand upon him n Either, 1. in a familiar and friendly manner, that thou mayest catch him by deceit when thou canst not do it by force. Or rather 2. in way of Hostility, seize upon him and take him by a strong hand, if thou darest do so. , remember the battle o But ere thou do attempt that, consider what thou art doing and how hazardous thy enterprise is, and with whom, and with what disadvantage thou art going to fight, and as it follows, do no more, proceed no further, draw back thy hand, and be thankful for so great a deliverance. Or the Verse may be rendered thus. If (which Particle is oft understood) thou offerest or attemptest to lay violent hands on him thou wilt have cause to remember (the Imperative being put for the Future, which is frequent in the Hebrew Language) the battle, and thou wilt do so no more; If thou dost escape, thou wilt never forget thy danger, nor attempt any thing of like nature for the time to come. , do no more. 9 Behold, the hope of him p Either, 1. of the Fish, i. e. the hope of taking or conquering him. Or, rather 2. of the Man who laid hands upon him as hoping to take him by force, but in vain. , is in vain: shall not q The prefix He being put for Halo, as it is ofttimes in the Hebrew Text, as Gen. 27. 36. 1 Sam. 2. 28. jer. 3. 6. & 31. 20. Ezek. 20. 30. one be cast down, even at the sight of him r Not only the fight, but the very fight of him is most frightful. Such is the sight of the Whale to Mariners, who fear the overturning of their Vessel. And such is the sight of the Crocodile, by which alone some have been affrighted out of their wits. ? 10. None is so fierce that dare stir him up s When he sleepeth or is quiet. None dare provoke him to the Battle. : who then is able to stand before me t To contend with me his Creator as thou job dost, when one of my Creatures is too hard for him. ? 11. * Rom. 11. 35 Psal. 24. 1. & 50. 12. 1 Cor. 10. 26. who hath prevented me u To wit, with offices or service done for me, by which he hath laid the first obligation upon me, for which I am indebted to him. Who can be beforehand with me in kindnesses, since not only the Leviathan, but all Men, and, as it follows, all things under Heaven, are mine, made by my hand, and enriched with all their endowments by my favour, without which. O job, thou wouldst not have had either reason or speech to use so perversely to reproach my Providence. Having how said and largely proved that Man could not contend with God in power, he now adds, that he cannot do it in justice▪ because God oweth him nothing, nor is any way obliged to him. Which having briefly hinted to prevent an objection, he returns to his former argument the description of the Leviathan. that I should repay him x That I should be engaged to requite his favours ? whatsoever is under the whole heaven is mine y Created by my power and favour, and wholly in my possession and at my dispose, and therefore cannot possibly prevent me, as was now said. . 12. I will not conceal z i e. I will particularly speak of them. Here is a Meiosis, as there is, Chap. 14. 11. & 15. 18. and oft elsewhere. his † Heb. 〈◊〉. Chap. 18. 13. parts a Heb. his bars, i. e. the Members of his Body which are strong like bars of Iron. , nor his power, nor his comely proportion b Which is more amiable and admirable in so vast a bulk. . 13. Who can discover c Or, uncover, or take off from him. the face of his garment d The upper or outward part of his garment, or, the garment itself. the word face being oft redundant, as Gen. 1. 2. & 23. 3. and oft elsewhere. And by the garment is meant the skin, which covers the whole Body, and may be taken off from the Body like a garment. Who dare attempt to touch his very outward skin? much less dare any venture to approach to him, to give him a deep or deadly wound. ? or who can come to him ‖ Or, within. with his double bridle e To put it into his mouth and lead him by it to thy Stable and Service, as thou dost by an Horse. Or rather, (because he plainly seems to persist in describing the several parts of his Body: of which he speaks both in the foregoing and following words) Who can come within his double Bridle, to wit, his vast Jaws, which have some resemblance to a double Bridle: whence the Greeks call those parts of the face which reach to the Jaws on both sides, the Bridles. ? 14. Who can open the doors of his face f To wit, his Mouth. If it be open, none d●…re enter within it, as he now said; and here he adds, that if it be shut, none dare open it. ? his teeth are terrible round about g This is true of some kinds of Whales, though others are said to have either none or no terrible teeth: but it is more eminently and unquestionably true of the Crocodile, of which this very thing is observed by all Authors who writ of it. . 15. His † Heb. strong pieces of Shield. scales are his pride h He prides and pleaseth himself in his strong and mighty scales. Heb. his strong shields (i. e. scales) are his pride. Or (as other both ancient and modern Interpreters render it) His body (or, His back, as this word is used, Isa. 38. 17. which, if meant of the Crocodile, is emphatical, because his scales and strength is in his Back, whereas his Eelly is very soft and easily pierced.) is the strength of shields, i. e. fortified with scales strong as Shields. This is meant either, 1. of the Whale, whose skin, though it be smooth and entire and without scales, may be said to be, as (which Particle is oft understood) strong shields, because it is, as Galen reports exceeding hard and strong, and almost impenetrable and like a Shield, especially then when Shields were made of Leather; and so it is not only on the back, as in the Crocodile, but also in the belly all over. Or, 2. of the Crocodile, which hath scales properly so called, and those most truly such as are here described, as all Authors and eye-witnesses consent. , shut up together as with a close seal i. p Closely compacted together, as things that are fastened together by a Seal. 16. One is so near to another k Which plainly shows that the Shields or Scales are several; which agrees better to the Crocodile, than to the Whale, whose skin is all of one entire piece, unless there were a sort of Whales having thick and strong Scales; which some have affirmed, but is not yet known and proved. , that no air can come between them. 17. They are joined one to another, they stick together, that they cannot be sundered l It is exceeding difficult and almost impossible by any power of art to so ever them one from another. . 18. By his sneezings m Which may be understood, either, 1. of any commotion or agitation of the body like that which is in neezing, as when the Whale stirreth himself, and casteth or shooteth up great spours of water into the Air by the Pipes which God hath planted in his head for this use; which water being thin and transparent and illuminated by the Sunbeams casts forth a shining light. Or, 2. of neezing properly so called, which the Crocodile is said frequently to do, because it commonly turneth its eyes to the Sun, as Strabo, and others note; which when a Man doth he is apt to sneeze. a light doth shine, and his eyes are like the eye lids of the morning n To which they seem very fitly compared, because the Eyes both of the Whale and Crocodile are dull and dark under the water, but as soon as they appear above water, they cast forth immediately a bright and clear light, though not like that of the Sun at noon day, which had been too great an Hyperbole, yet like the Morning light suddenly breaking forth after the dark Night. . 19 Out of his mouth go burning Lamps o i e. His breathe and blowings are very hot, or flaming, as the following Verses explains this. This also may seem better to agree to the Crocodile, which breathes (as Aristotle affirms) like the Hippopotamus, of which ancient Authors affirm, that his Noshils are very large, and he breathes forth a fiery smoke like that of a Forna●…, than to the Whale, which rather casts forth streams of Water, as was noted before, than flames of Fire, there being no such great heat observed in Whales, nor as far as I know, in any other fishes. , and sparks of fire leap out. 20. Out of his nostrils goeth smoke, as out of a seething pot or caldron p Heb. Pool. So a great Cauldron is called, because it sends forth a great smoke as a Pool doth vapours; as in like manner the great brazen Laver in the Temple is called a S●…a, for the great quantity of Water which it held. . 21. His † Heb. 〈◊〉. breath kindleth Coals q An Hyperbolical Expression, noting only extraordinary Heat. , and a flame goeth out of his Mouth. 22. In his neck remaineth strength r His Neck is exceeding strong. This is meant either 1. Of the Whale, who though he hath no Neck no more than other Fishes have, yet he hath a part in some sort answerable to it, where the Head and Body are joined together. Or 2. Of the Crocodile, whom Aristotle (who made it his business to search out the several Natures and Parts of all living Creatures, and had all the helps and advantages which he desired to find them out▪) and Scaliger, and others, affirm to have a Neck, though some deny it. , and † Heb. 〈◊〉 〈◊〉. sorrow is turned into joy before him s i e. The approach of any Enemy, which usually causeth fear and sorrow in others, fills him with joy, as being desirous of nothing more than fight. Or, sorrow rejoiceth, or danceth, or triumpheth, etc. i. e. is prevalent and victorious, and quickly invades and conquers all those Men, or other Creatures, which are in his way. Sorrow is his Companion, or Harbinger, which attends upon him wheresoever he goes. This may be a Po●…tical Expression, like that of the Poets, when they bring in Anger and Fear going along with or before Mars into the Battle. . 23. † Heb. 〈◊〉 〈◊〉. The flakes t Or, Parts, which stick out, or hang lose, and are ready to fall from other Fishes, or Creatures. of his flesh u The word Flesh is used of Fishes also, as Leu. 11. 11. 1 Cor. 15. 39 are joined together: they are firm in themselves, they cannot x Without difficulty. be moved y To wit, out of their place, or from the other Members of the Body. . 24. His heart z Either 1. That part of the Body is most firm, and hard, and strong. Or 2. His courage is invincible, he is void of fear for himself, and of compassion to others, which is oft called hardness of heart. is as firm as a stone, yea, as hard as a piece of the nether millstone a Which being to bear the weight of the upper, aught to be the harder and stronger of the two. . 25. When he raiseth up himself b Showing himself upon the top of the Waters. Or, 〈◊〉 of his Height or Greatness, or Majesty, for he is represented as a King, v. 34. , the Mighty c Even the stout hearted Mariners or Passengers, who use to be above fear. are afraid: by reason of break d Either 1. Of the Sea, caused by his motion▪ which dasheth the Waves in pieces one against another. Or rather 2. Of their Mind and State: by reason of their great danger and distress; which is expressed by this very word, Psal. 60. 2. jonah 2. 4. they purify themselves e Either 1. Naturally; that being the usual effect of great terror. See Ezek. 7. 17. Or rather 2. Morally, as this word is generally used. Those Mariners who ordinarily live in a gross and general neglect of God, and of Religion, are so affrighted with this imminent danger, that they ●…ry unto God in their trouble, as is said in like case, Psal. 107. 28. and endeavour to purge their Consciences from the guilt of their sins, by confessing and seemingly forsaking of them, and to make their Peace with God, and obrain his favour and help, by their Vows, and Promises, and Prayers. . 26. The Sword of him that layeth at him f That approacheth to him, and dare strike at him. cannot hold g Heb. cannot stand, i. e. either 1. Cannot endure the stroke, but will be broken by it. Or rather 2. Cannot abide or take hold of him, or be fixed in him; but is instantly beaten back by the excessive hardness of the skin, which cannot be pierced by it, as may be gathered from this and other passages before and after it. This also seems better to agree to the Crocodile, whose skin no Sword, nor Dart, nor Musket Bullet, (as others add) can pierce, than to the Whale, whose skin is easily pierced, as Experience showeth in our Whales; except the Whale here spoken of were of another kind; which is not impossible. : the spear, the dart, nor the ‖ 〈◊〉 habergeon h Or, Breastplate. As offensive Weapons cannot hurt him, so defensive Weapons cannot secure a Man from him. But men that go upon the design of taking either Whales or Crocodiles do not use to fortify themselves in that manner. Some therefore take this to be another offensive Weapon, a kind of dart, as this word signifies in the Arabic Language; which is but a Dialect of the Hebrew, and from which the true signification of many Hebrew words must be gathered. . 27. He esteemeth iron as straw i He neither fears nor feels the blows of the one more than of the other. , and brass as rotten wood. 28. The arrow k Heb. the son of the bow; as it is elsewhere called the Son of the quiver, Lam. 3. 13. the Quiver being as it were the Mother or Womb that bears it, and the Bow as the Father that beggars it or sendeth it forth. cannot make him flee: sling-stones l Great stones ●…ast out of Slings, which have a great force and efficacy: of which see on 2 Chron. 26. 14. are turned with him into stubble m Hurt him no more than a blow with a little stubble. . 29. Darts are counted as stubble: he laugheth at the shaking of a spear n So far is he from fearing it, and fleeing from it, that he scorns and defies it. . 30. † Sharp. 〈◊〉 the 〈◊〉. Sharp stones are under him: he spreadeth sharppointed things upon the mire o According to this Translation the sense is, His Skin is so hard and impenerable that the sharpest stones are as easy to him as the mire, and make no more impression upon him. But the words are and may be otherwise rendered as continuing the former sense, They (to wit, the Arrows, Darts or Stones cast at him) are, or fall under him, like (which Particle is oft understood) sharp shreads, or fragments of stones, he spreadeth sharp pointed things (to wit, the pieces of Swords or Darts which were fling at him and broken upon him) upon the mire. The fragments of broken weapons lie as thick at the bottom of the Water in the place of the fight, as little stones do in the mire, or as they do in a Field after some fierce and furious Battle. Or thus, with him (or for him, i. e. For his defence) are sharp stones, he spreadeth himself like an harrow, or threshing instrument (which is filled and fortified with Iron) in the mire or mud in the bottom of the Water: So he doth not describe his restingplace, but rather his Back, which he not unfitly compares to sharp stones or threshing Instruments, because the Darts or Stones cast at him pierce no more into him than they would do into them if they were thrown at them. . 31. He maketh the deep p The deep Waters, or the Sea, which is called the deep, Psal. 107. 24 jonah 2. 3 as it is explained in the next Clause. to boil like a pot q To swell, and foam, and froth by his strong and vehement motion, as any Liquor doth when it is boiled in a pot. : he maketh the sea r Either the great Sea, the proper place of the Whale, Psal. 104. 25. or the great River Nilus, which is called a Sea, both in Scripture, as Isa. 11. 15. and in other Authors (of which see my Latin Synopsis) as Euphrates is called the Sea of Babylon, Isa. 21. 1. Jer. 51. 36. or Lakes or Pools, which are most frequently called Seas both in the Old and New Testament, as every one knows. And in such Lakes the Crocodiles are no less than in Nilus, as it is attested by Herodotus, and Strabo, and others. like a pot of ointment s This Clause seems to be added very emphatically to intimate that this Leviathan causeth not only a vehement commotion, but also a great fragrancy in the Sea or Waters where it is. Which, though it was not observed by the Ancients, yet is unanimously affirmed by later Authors upon their own knowledge and experience, that it ●…asts a perfume like Musk; of which see the Names and Words of the Authors in my Latin Synopsis. . 32. He maketh a path to shine after him; one would think the deep to be hoary t When he raiseth himself to the top of the Waters, he doth as it were blow it up and make large furrows, and causeth a white froth or foam upon the Waters. 33. Upon earth u Either, 1. strictly so called as it is distinguished from the Sea or Rivers. There is no Land-creature comparable to him for strength and courage. Or 2. largely taken. No Creature equals him in all points. Or, upon the dust, as the word properly signifies, i. e. Among all things that creep in the dust, among which this may in some sort be numbered for the shormess of its feet. But this were no great honour to it to be the chief of creeping things; and therefore the former Translation seems more proper for the present design of magnifying this Creature above all others. there is not his like: ‖ Or, 〈◊〉 〈◊〉 themselves without fear. who is made without fear x Fears no enemy as being full of courage and sensible of his own invincible strength. Or, so as he cannot be bruised or broken, by reason of his prodigious hardness, of which I have spoken before. . 34. He beholdeth all high things y He doth not turn his back upon nor hid his face from the highest and proudest Creatures, but looks upon them with a bold and undaunted countenance, as being without any fear of them, as was now said. : he is a king over all the children of pride. z He carries himself with Princely Majesty and courage towards the stoutest and loftlest Creatures; which, though of far higher stature than himself, he striketh down with one stroke of his Tail, as he commonly doth Cows, and Horses, and sometimes Elephants. CHAP. XLII. 1. THen Job answered the LORD, and said, 2. I know that thou canst do a Not only by power, but also by (for that he always thought) right; about which he had in some sort doubted and disputed. It is a Maxim in Law, that a Man can only do that which he hath a right to do. every thing b Whatsoever it pleaseth thee to do with thy Creatures. , and that ‖ Or, 〈◊〉 thought of th●…e▪ can be ●…indred. no thought can be withholden from thee c He speaks either, 1. Of Iob's thoughts. Thou knowest me and all my sinful and unworthy thoughts of thy providential deal with me, though I was not able to see the evil of them. Or 2. Of God's thoughts. Whatsoever thou thinkest or purposest to do, thou canst or mayest do it; and neither I nor any of thy Creatures can either restrain thee from it, or condemn thee for it, as I have boldly and wickedly presumed to do. So this last Clause of the Verse explains the former. . 3. * Chap. 38. ●…. Who is he d i e. What am I that I should dare to do so? Ah silly audacious wretch that I am, that I should be guilty of such madness! that hideth counsel without knowledge e Which words are repeated out of Ch. 38. 2. where they are explained. ? therefore f Because my mind was without knowledge, therefore my speech was ignorant and foolish. Or, Being sensible of my ignorance and rashness, I think fit to make this humble and ingenious confession. have I uttered that I understood not, * Psal. ●…0. ●…. & 13●…. ●…. things too wonderful for me, which I knew not g I have spoken foolishly and unadvisedly of things f●…r above my reach, even of God's infinite and sovereign Majesty and of his deep and unsearchable Counsels and Providence. . 4. Hear, I beseech thee, and I will speak h Hear and accept my humble and penitent confession and recantation. : I will demand of thee, i Or, and inquire, to wit, counsel or instruction as a Scholar doth of his Master, as the following words note. I will no more saweily dispute the matter with thee, but beg information from thee. The words which God had uttered to job by way of challenge, Ch. 38. 3. & 40. 7. job returns to him again in way of submission. and declare thou unto me. 5. I have heard of thee by the hearing of the ear, but now mine eye seethe thee k The knowledge which I had of thy Divine nature, and perfections and counsels was hitherto dark, and doubtful, and conjectura●… being grounded chief, if not only upon the instructions and reports of other men, but now it is clear and certain, as being immediately inspired into my mind by this thy glorious Apparition and Revelation, and by the Operation of thy Holy Spirit; which makes these things as certain and evident to me as if I saw them with my bodily Eyes. . 6. Wherefore I abhor l i e. Dislike, and detest, and loath. myself m Or, my former words and carriage. One of these or some like supplement is necessary to complete the sense, and is clearly gathered from the following words. , and repent in dust and ashes n Sitting in dust and ashes; which hitherto I have done in token of my grief for my affliction, but now I desire and resolve to do in Testimony of my penitence for my sins. . 7. And it was so that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite o As the Eldest of the three, and because he spoke first and by his evil example le●… the rest into the same mistakes and miscarriages. , My wrath is kindled against thee, and against thy two friends p To wit. Bildad and Zophar, who are not excused but severely reproved, although they were drawn into the sin by Eliphaz his authority and influence. Elihu is not here reproved, because he dealt more justly and mercifully with job, and did not condemn his Person, but only rebuke his sinful expressions. , for ye have not spoken of me the thing that is right, as my servant Job hath q Either, 1. as job hath now spoken: you have not acknowledged your errors as he hath done. Or rather, 2. as job did in his discourses with you. Which is not to be understood simply and absolutely (as is manifest from God's censure upon job for his hard and evil speeches of him) but comparatively; because job was not so much to be blamed as they, partly because his opinion concerning the methods of God's Providence, and the indifferency, and promiscuousness of its dispensations towards good and bad men was truer than theirs, which was that God did generally reward good men and punish sinners in this Life: partly because their misbelief of God's counsels and deal with men was attended with horrid uncharitableness and cruelty towards job, whom they wounded with bitter and injurious speeches, and condemned as an Hypocrite, not only without sufficient evidence as not being able to search his Heart, but upon false and frivolous grounds, to wit, his sore afflictions, and against many evidences of Piety which job had given: and partly because Iob's heavy pressures might easily cloud and darken his mind and draw forth his impatience and passionate speeches; which although it did not wholly excuse job, yet did certainly much extenuate his offences; whereas they were under no such temptations or provocations either from God or from job, but voluntarily broke forth into their hard, and severe, and untrue expressions concerning God's counsels and Iob's conditions, thereby adding affliction to him whom God did so sorely afflict, which was most unfriendly and inhuman. . 8. Therefore take unto you now seven bullocks, and seven rams, and go to my servant Job r Whom though you have censured and condemned as an Hypocrite I own for my faithful Servant, humane infirmity excepted. , and offer up s By the hand of job, whom I do hereby constitute your Priest to pray and Sacrifice for you. for yourselves a burnt-offering, and my servant Job shall pray for you, for † Heb. his face, or, person. him will I accept t To wit, on your behalf as well as on his own. : lest I deal with you after your folly u Lest my wrath and just judgement take hold of you for your false and foolish speeches. , in that ye have not spoken of me the thing which is right, like my servant Job. 9 So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went, and did according as the Lord commanded them x Showing their repentance by their submission to God, and to Job for God's sake, and by taking shame to themselves. : the LORD also accepted † Heb. the face of job. Job y Both for his Friends and for himself, as the next Verse explains it. . 10. And the LORD turned the Captivity of Job z i e. Brought him out of that state of Bondage, in which he had been so long held by Satan and by his own Spirit, and out of all his distresses and miseries. Or, returned Job' s Captivity, i. e. the Persons and things which had been taken from him, not the same which he had lost, but other equivalent to them, and that with advantage. when he prayed for his friends a Whereby he manifested his obedience to God and his true love and charity to them, in being so ready to forgive them and hearty to pray for them; for which God would not let him lose his reward. : also b An emphatical Particle. He not only gave him as much as he lost, but double to it. the LORD † Heb. added all that had been to job unto the double. gave Job twice as much as he had before. 11. Then c When Job had humbled himself, and God was reconciled to job, he quickly turned the Hearts of his Friends to favour him, according to Prov. 16. 7. as during his impenitency, and 〈◊〉 his trial and humiliation he had alienated their Hearts from him, of which job so sadly complains. came there unto him all his brethren, and all his sisters d Largely so called according to the Scripture-use of these Titles, to wit, his kindred distinguished from his other acquaintance. , and all they that had been his acquaintance before, and did eat bread with him e i e. Feasted with him, as that Phrase is commonly used in Scripture, to congratulate with him for God's great and glorious favour already vouchsafed to him in so eminent a Vision and Revelation. in his house: and they bemoaned him f They declared the sense which they had of his calamities whilst they were upon him, although they had hitherto wanted opportunity to express it. , and comforted him over all the evil g Or, concerning all the evil; which though it was bitter to endure when it was present, yet the remembrance of it revived in him by the discourses of his Friends was very delightful, as is usual in such cases. that the LORD had brought upon him: every man also gave him a piece of money, and every one an ear-ring of gold h Partly to make up his former losses, and partly as a Testimony of their honourable respect to him. . 12. So the LORD blessed i Not only with Spiritual, but also with Temporal and Earthly Blessings. the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. 13. He had also seven sons and three daughters. 14. And he called k Giving them such Names as signify their excellent beauty of which see my Latin Synopsis. the name of the first, Jemima, and the name of the second, Kezia, and the name of the third, Keren-happuch. 15. And in all the land were no women found so fair as the daughters of Job: and their father gave them l Gave his Daughters a share, and possibly an equal share with his Sons in his Inheritance: which in so plentiful an estate he might easily do, especially to such amiable Sisters without the envy of their Brethren: and which peradventure he did to oblige them to settle themselves amongst their Brethren, and to marry into their own Religious Kindred, not to Strangers, who in those times were generally swallowed up in the gulf of Idolatry. inheritance among their brethren. 16. After this lived Job an hundred and forty years, and saw his sons, and his sons sons, even four generations. 17. So Job m After God had turned his Captivity, as is said, v. 10. died being old, and full of days n By which length of his days it seems most probable that he lived before the times of Moses when the days of humane life were much shortened, as he complains. . PSALMS. The ARGUMENT. THe divine Authority of this book of Psalms is so certain and evident, that it was never questioned in the Church: Which being fixed, it is of small moment that the Penmen of some of them is not now known: Nor doth this any more lessen its Authority, than it invalidates the Decree of a Prince, or an Act of Parliament, that it is not certain by whose Pen it was drawn up. Most of them were composed by David, as is evident both from the title of them, and from the express Testimony of the new Testament concerning some of them, and that by the inspiration of God's Spirit, as appears both from the divine matter and frame of them, and from 2. Sam. 23. 1. Mat. 22. 43. etc. Act. 1. 16. and 2. 25. But some of them were composed by other Persons; by Moses, as Psal. 90. by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Psal. 126. & 137. It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew Doctors affirm; or by some other holy Prophet or Prophets. It is sufficient for us, that the whole Book is owned as Canonical by our blessed Saviour, Luke 24. 44. PSAL. I. The ARGUMENT. THis Psalm was put first as a Preface to all the rest, as a powerful persuasive to the diligent reading, and serious study of the whole book, and of the rest of the holy Scripture, taken from that blessedness which attends upon the study and practice thereof. 1. BLessed * P●…. 4▪ 14. 1●…▪ is the man a The Hebrew words are very Emphatical: Blessedness belongs to that man; or, O the blessedness of that man! Thrice blessed is that man; who is here described negatively, and in the next verse positively. that walketh not in the counsel of the ‖ Or▪ ●…ked. ungodly b i e. That doth not lead his Life according to their counsel, or course, or manner of living: That doth not associate himself with them, nor follow their evil instigations or examples. Walking, notes choice of it, and continuance or progress in it, otherwise good men do sometimes step aside into an evil Action. For the explaining of the Phrase see Gen. 49. 6. 2. Chron. 22. 3, 4, 5. Prov. 1. 15. & 4. 14. Mic. 6. 16. , nor standeth c Which notes a more settled abode, hardness and obstinacy in it. in the way d i e. In their course or manner of Conversation, in the practice of those things which they choose and use to do; which is called a man's way, Psal. 5. 8. & 25. 4. 2. Pet. 2. 2, 15. of sinners e Emphatically so called here, as also Psal. 26. 9 Eccles. 9 2. Mat. 26. 45. Luke 7. 37. john 9 16, 31. who give up themselves to the power and practise of sin, making it their great business and their delight. , * Je●…. 15. 17. nor sitteth in the seat f Which notes their association, or incorporation of themselves with them; a constant and resolved perseverance in their wicked courses, with great content and security; and a great proficiency and eminency in the school of Wickedness, and an ability and readiness to instruct others therein. of the scornful g Of those who are not only diseased, but reject, despise, and scorn all Remedies, who make a mock of sin, and of God's threatenings and judgements against Sinners, who deride all wholesome reproofs and counsels, and make it their trade to scoff at goodness and good men. Divers have observed a gradation in this verse; the following clause still exceeding the former, for standing is more than walking, and sitting more than standing. And the way or course may seem to be worse than the counsel or design, and the seat is worse than the way: And Sinners in Scripture use, are worse than the ungodly, and the scornful are the worst of Sinners: But I would not lay great stress upon such Observations. . 2 But his delight is in the law h (i. e.) In the study and practise of it, as appears from the Context. The law of God may be here understood, of the whole Doctrine delivered by God to the Church consisting of Doctrines, Precepts, Promises, and Threat'ning; &c▪ as it is taken Psal. 37. 31. & 78. 1. Isa. 51. 7. john 10. 34. or more particularly of the preceptive part of it, which is commonly so called; and so this is noted as the peculiar character of a good man, that he delighteth himself not only in the Promises, which a bad man may do, Mat. 13. 20. but even in the commands of God, Psal. 112. 1. & 119. 47, 127, 143. 1. john 5. 3. which are unwelcome and burdensome to a wicked man. of the LORD, * Josh. 1. 8. Psal. 119. 1. and in his law doth he meditate i The word implies a deep, and serious, and affectionate thoughtfulness about it: see Psal. 19 14. & 49. 3. Prov. 24. 2. Isa. 33. 18. day and night k Not seldom and slightly, as Hypocrites do, but diligently, frequently, constantly, and upon all occasions. . 3 And l Or, for, as this particle is oft used, as Psal. 60. 12. & 108. 13. Prov. 4. 17. This being the proof of that blessedness of a good man, which he had only asserted (v. i.) he shall be like a tree * Jer. 17. 8. Ezek. 47. 12: planted by the rivers m (i. e.) A river; the plural number being put for the singular, as it is judg. 12. 7. jonah 1. 5. and oft elsewhere. of water, that bringeth forth his fruit in his season n (i. e.) In the time of fruitbearing: Which being applied to the good man, notes either, 1: His active goodness, that he seeketh and improveth all opportunities for the doing of good, exercising godliness, justice, temperance, charity, patience, etc. according to the several occasions offered to him; or rather, 2: His certain prosperity and happiness, as may be gathered from the end of this verse, and the opposite state of the ungodly, v. 4. 5. That he shall have the fruit or benefit of his godly life in due time, or when it is expedient for him; possibly in this life, but assuredly in the next life. ; his leaf also shall not † Heb. fade. whither o His happiness is not short and transitory, as all worldly felicity is, but fixed and everlasting, like those trees which are continually green and flourishing: Or. and (like a tree) whose leaf never withers. , and whatsoever he doth shall prosper p All his actions shall be crowned with success and a blessed end or effect; see Rom. 8. 28. . 4 The ungodly are not so q Their condition is far differing from the former. : but are * Isal. 35. 5. Psal. 17. 13. like the chaff which the wind driveth away r In regard either, 1. of their sinful disposition. They are vain and frothy, unprofitable and hurtful, without any root of true and solid goodness, without any certain end, or constant course, tossed to and fro with every wind of their own lusts or temptations. Or rather, 2. of their wretched condition. They are restless and unquiet in their own minds and consciences; their seeming felicity, in which they please and pride themselves, hath no firm foundation, but quickly vanisheth and fleeth away as chaff doth before the wind, and their end is to be burned. see job▪ 21. 18. Psal. 35. 5. Mat. 3. 12. . 5 Therefore s To wit, because they are ungodly: Or Because, as this particle is sometimes used, as Gen. 38. 26. 〈◊〉. 10. 31. & 14. 43. Psal. 42. 6. for this verse is added to enforce or prove what he said in the former. the ungodly shall not * Psal. 24. 3. stand t (i. e.) Not subsist or endure the trial; or not be justified or carry his cause; as this word is o●…t used, being opposed to falling, as Psal. 18. 38. & 20. 8. Mal. 3. 2. Luke 21. 36. Rom. 14. 4. Eph. 6. 13. in the judgement u Either 1. in the time of temporal calamities, when God shall arise to judge and punish them: for then the hearts of the wicked fall, and their consciences are filled with horror. Or 2. in that great and general judgement of the whole World, called here that judgement emphatically, in that solemn and general Congregation of all mankind, as the next words express it. , nor sinners in the congregation of the righteous x (i. e.) In that society which shall consist of none but righteous Persons, or amongst the righteous ones▪ on Christ's right hand, Mat. 25. 32. . 6 For y He now gives a reason of this great difference between the righteous and the ungodly, expressed in the foregoing verses. the LORD * Psal. 31. 7. Prov. 12. 10. knoweth z Either 1. properly and speculatively he searcheth and knoweth all their hearts and ways, or actions; and therefore will Preserve, prosper, and bless them; which may be gathered out of the following and opposite clause of this verse, and out of v. 1, 2. Or 2. practically and affectionately▪ as words of knowledge in Scripture do very frequently imply affection, as Exod. 1. 8. Psal. 31. 7. & 101. 4. Host 8. 4. Amos 3. 2. He approveth, loveth, and delighteth in them, and in the course of their lives, and therefore will recompense them: Or, he careth for and directeth their actions to a blessed Issue. the way of the righteous: but the way of the ungodly shall perish ‖ All their wicked designs and courses shall come to nothing, and they shall perish with them. . PSAL. II. The ARGUMENT. THE penman of this Psalm was David, as is affirmed Act. 4. 25. As for the matter or subject of it, it may seem to have some respect unto David, and to his advancement to, and settlement in the Throne of Juda and Israel; but the chief design and scope of it, and the primary intention of the holy Ghost in it, was to describe the Messiah and his Kingdom, as is manifest 1. From express testimonies of the new Testament to that purpose, as Act. 4. 25. & 13. 33. Heb. 1. 5, & 5. 5. and, 2. From the consent of the ancient Hebrew writers who did unanimously expound it so, as is confessed by their own brethren, particularly by Rabbi Solomon Jarchi upon this place; who hath this memorable passage, Our Doctors expounded this Psalm of the King Messiah, but that we may answer the Heretics (by which he means the Christians, as all know) it is expedient to interpret it of David's person, as the words sound. Which words although they are left out of the latter Editions of that book, either by the fraud of Jews or carelessness, or mistake of others, yet are extant in the ancient Editions of it. 3. From divers passages of the Psalms which do not agree to David but to Christ only, as the title of Son, of which see Heb. 1. 4, 5. The extent of his Kingdom, v. 8. and divine Worship. v. 11, 12. 1 WHY a Upon what provocation, or to what end or purpose? * Act. 4. 25. do the heathen b Or, Gentiles: who did so against David. as we see 2. Sam. 5. 6, 17. 1. Chr. 14. 8. etc. and against Christ, Luk. 18. 32. Act. 4. 25, etc. ‖ Or, tumultuously assemble. rage, and the people c This is either another expression of the same thing, as is usual in Scripture: or as the former word notes the Gentiles, so this may design the jews or Israelites, who also combined against David, 2, Sa●…. 2. 8, etc. and against Christ, Act. 4. 27. though they were all of one nation, and descended from one and the same mother▪ as this word signifies, and it is used Gen. 25. 23. † Heb. meditate. imagine a vain thing d What they shall never be able to effect, and if they could, it would do them no good, as they fancy, but great hurt. ? 2. The kings e Either those mentioned 2. Sam. 5. & 8. or rather Herod the great, and the other Herod, and Pilate and others with or after them. of the earth f So called in way of contempt, and to show their madness in opposing the God of heaven. set themselves g The word notes their firm purpose and professed hostility, and the combination of their counsels and forces. , and the rulers take counsel together, against the LORD h Either directly and professedly; or indirectly and by consequence, because against his anointed, and against his counsel and command. , and i Or, that is, as that particle is oft used, the latter clause explaining the former, and showing in what sense they fought against that God whom they pretended to own and worship. against his anointed k Against such a King whom God hath chosen and exalted, and wonderfully accomplished and set up for his work and service, who therefore will certainly defend him against all his Enemies. , saying, 3. * Nah. 1. 〈◊〉. Let us break their l (i. e.) The lords and his anointeds. bands m Which they design to put upon our necks that they may bring us into subjection. They mean the laws of God, which the King would oblige them to observe, which though easy and pleasant in themselves and to good men, Mat. 11. 29, 30. 1. john 5. 3. yet are very grievous and burdensome to corrupt nature, and to men of wicked lives. asunder, and cast away their cords from us n The same thing expressed with a little more emphasis. Let us not only break off their yoke and the cor●…s by which it is fastened upon us, but let us cast them far away, that they may never be recovered, and we may never be brought into bondage again. . 4. * Psal. 37. 1●…. & 59 8. Prov. 1. ●…6. He that sitteth o As the Judge upon his tribunal, and as the King of the whole world upon his royal throne; who without stirring from his place, can with one look or word destroy all his enemies. in the Heavens p This is opposed to their being, and reigning upon earth, v. 2. and is mentioned here, as it is in other places of Scripture, as an evidence both of God's clear and certain knowledge of all things that are done below, as is noted Psal. 11. 4. And of his sovereign and irresistible power, as is hence gathered, Psal. 115. 3. See the preface to the Lord's prayer. shall laugh q (i. e.) Shall both despise and deride them and all their crafty devices, which he shall manifest to the world to be ridiculous, and contemptible follies. Compare 2. Kings 19 21. Psal. 37. 13. : the LORD shall have them in derision. 5. Then r In the midst of all their plots and confidences of success, shall he speak to them in his wrath s He shall severely rebuke them▪ not so much verbally as really, by dreadful judgements. For Gods speaking is oft put for his actions; and so here it is explained by vexing in the next branch. Or, he shall pronounce a terrible Sentence against them. , and ‖ Or, 〈◊〉. vex them in his sore displeasure. 6. Yet t Notwithstanding all their artifices and powerful combinations. have I † Heb. 〈◊〉. set u Heb. I have anointed, (i. e.) designed, appointed, or constituted, as this word is commonly used in Scripture, as of Priests, 1. Chron. 29. 22. and of Prophets, 1. Kings 19 16, 19, 20. So also of Kings, as judg. 9 8, 15. 2. Sam. 2. 4, 7. & 3. 39 Ezek. 28. 14. my king x In a singular manner, who hath not his kingdom by succession from former Kings, nor by election of the people, as other Kings have, but by my special and extraordinary destination; and who ruleth in my stead, and according to my will, and for my service and glory. † Heb. 〈◊〉 lion the hill of 〈◊〉 holiness. upon my holy hill of Zion y (i. e.) Over my Church and People. Zion properly and strictly taken, was an hill on the north part of jerusalem, Psal. 48. 2. where there was a strong fort, which when David had taken he called it the City of David, 2. Sam. 5. 7, 9 and made it the head of his Kingdom. But in a more large and improper sense it is frequently put for the City jerusalem, Psal. 48. 12. & 87. 2 & 110. 2. and for the Temple of jerusalem, Psal. 137. 3. Isa. 18. 7. jer. 51. 10. which was built upon the hill of Moriah, which was either a part of mount Zion, or another hill adjoining to it; and for the Church of the jews, Psal. 65. 1. & 69. 36. & 97. 8. and for the Christian Church, Heb. 12. 22. Revel. 14. 1. And by these things it is plain why Zion is here called Gods holy Hill▪ . 7. I will declare z Or, publish, that all people concerned may take notice of 〈◊〉 and submit to it upon their peril. Publication or promulgation is essential to all laws or statutes. ‖ Or, 〈◊〉 ●… de●…. the decree a Or, concerning the 〈◊〉, (i. e.) the will or pleasure and appointment of God concerning my advancement into the throne, and the submission and obedience which the people here following shall yield to me. : the LORD hath said unto me, * Act. 1●…. 33. Heb. 1. 5. Thou art my son b Which though it may in some sort be said to, or of D●…id, who was in some respects the son of God, and begotten by him, as all believers are, john, 1. 12. 1. john 3. 9 I●…m. 1. 18. yet much more truly and properly belongs to Christ, who is commonly known by this title both in the old and new Testament, as Prov. 30. 4. Hose. 11. 1. Mat. 2. 15. and 3. 17. and 4. 3. 6. and oft elsewhere: and to whom this title is expressly appropriated by the holy Ghost, who is the best interpreter of his own words, Act. 13. 33. Heb. 1. 5. and 5. 5. and to whom alone the following Passages belong. , this day have I begotten thee c This is also applied by some to David, and so this day is the day of his inauguration, when he might be said to be begotten by God, inasmuch as he was then raised and delivered from all his troubles and calamities, which were a kind of death, and brought forth and advanced to a new kind of life, of royal state and dignity; and so this was the birthday though not of his Person, yet of his Kingdom, as the Roman Emperors celebrated a double birthday; first the Emperor when he was born, and then the Empires, when he was advanced to the Empire. But this is but a lean and farfetched and doubtful Sense; and therefore not to be allowed by the laws of Interpretation, when the words may be properly understood concerning Christ. And so this may be understood either, 1. Of his eternal generation. This day, from all eternity, which is well described by this day, because in Eternity there is no succession, no yesterday, no to morrow, but it is all as one continued day or moment without change or flux; upon which account one day is said to be with the Lord as long as a thousand years, and a thousand years as short as one day, 2, Pet. 3. 8. or rather, 2. Of the manifestation of Christ's eternal Sonship in time; which was done partly in his birth and life, when his being the son of God was demonstrated by the Testimony of the Angel, Luke 1. 32. and of God the father, Mat. 3. 17▪ and 17. 5. and by his own words and works; but principally in his Resurrection, which seems to be here mainly intended, of which day this very place is expounded, Acts 13. 33. When Christ was in a most solemn manner declared to be the son of God with Power, Rom. 1. 4. And this day or time Christ might very well be said to be begotten by God the Father, partly because the Resurrection from the dead is in Scripture called a regeneration or second birth, Mat. 19 28. as well it may, being a restitution of that very being which m●…n received by his first birth, and that by the peculiar and mighty power of God: partly because in this respect Christ is called the first-begotten of the dead, Revel. 1. 5. and partly because of that common observation, That things are oft said to be done in Scripture when they are only declared or manifested to be done: of which see Instances, Gen. 41. 13. jer. 1. 10. Ezek. 43. 3. and elsewhere. . 8. * Psal. ●…2. 8. Ask of me d Claim or demand it of me, as thy right by my promise, and thy birth and purchase. and I shall give thee the Heathen for thine inheritance e To be possessed and enjoyed by thee in a manner of an Inheritance, to wit, constantly, surely, and perpetually. , and the uttermost parts of the earth f Either 1. the whole land of Canaan from one end of it to the other, as this Phrase is used Psal. 61. 2. and 72. 8. which is but a very narrow sense, and that was but a very small Kingdom, and no way agreeable to those magnificent expressions here used. Or rather, the whole world, not only the Jewish Nation, but the Gentiles also, as this phrase is almost universally used in the old Testament, as Psal. 19 4▪ and 22. 28. and 46. 10. and 65. 5. Isa. 40. 28: and 45. 22, etc. And so these words declare the great amplitude of the Kingdom of the Messiah. for thy Possession. 9 * Rev. 2. 27. & 19 15. Thou shalt break them g (i. e.) Those people that will not quie●…ly submit to thee, shall be crushed and destroyed by thee. with a rod of Iron h With thy mighty power, which they shall never be able to resist. , thou shalt dash them in pieces like a potter's vessel. 10. Be wise i Understand your true interest. now k Whilst you have time and space for repentance and submission. therefore, O ye kings l You and your people. But he speaks of, and to Kings only, partly, because they most needed he admonition, as presuming upon their own power and greatness; and thinking it below them to submit to him; partly, because their authority and example could do much with their people: and par●…, to 〈◊〉 〈◊〉 greatness of thi●… Mon●…rch, and 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 Lord of Lords. : be instructed, ye judges m Or 〈◊〉, 〈◊〉 〈◊〉. the 〈◊〉 〈◊〉 Kings in the former branch. of the earth. 11. Serve the LORD with 〈◊〉 n (i. e.) with reverence and an awful sense of his great and glorious Majesty, as very careful and diligent to 〈◊〉 〈◊〉 and afraid to offend him. , and rejoice o Do not 〈◊〉 his yoke 〈◊〉 dishonour and grievance; but know that it is a greater 〈◊〉 and happiness to be the subjects of this King, than to 〈◊〉 Emperors of the greatest Empire; and accordingly rejoice in it, and bless God for this inestim●…ble grace and benefit. with trembling p This is added to express the quality of this joy to which he calls them, and to distinguish it from that carnal and worldly rejoicing, which is usually attended with security and presumption and licentiousness, and to warn them to take heed that they do not turn this grace of God into wan●…onness, nor slacken their dread of God's tremendous Majesty, and of his terrible judgements, if they should h●…reafter revolt from him, or rebel against him; but on the contrary w●…rk o●…t 〈◊〉 ●…vation with fear and trembling, as it is prescribed Phil. ●…. 12. Compare Mat. 28. 8. . 12. Kiss q In token of your subjection and adoration▪ whereof this was a sign among the Eastern Nations, as is manifest both from Scripture, as 1. Sam. 10. 1. 1. Kings 19 18. 〈◊〉. 13. 2. and from heathen Authors. Submit to his person and government. the son r To wit, the son of God, as appears from v. ●…. called here the son, by way of eminency and in a singular manner. Which agrees much better to Christ than to David, who is never particularly called by this name. lest he be angry, and ye perish ‖ O●… 〈◊〉 〈◊〉 〈◊〉. 1●…2. 22. from the way s (i. e.) Be taken out of the way by death or destruction. Or, perish out of 〈◊〉 way, (i. e.) by losing the right way, by taking wrong and evil courses, the end of which will be your certain and utter ruin. Or, for the way, (i. e.) for your evil way or manner of living, for your perverse and foolish course of opposing my son instead of submitting to him. Or, in (which particle is oft understood) the way, (i. e.) in your wicked way or course, in the midst of your plots and rebellions against him; and so you will die in your sins, as it is expressed john 8. 24. which is a sad aggravation of their death, and therefore here fitly proposed as a powerful argument to dis●…wade them from such dangerous and destructive courses. , when his wrath is kindled but a little t (i. e.) The least degree of his anger is very terrible, much more the heat and height of it, caused by such a desperate provocation as this i●…. Or, for his wrath will be kindled shortly, or suddenly, or within a very little time, as this word is used Psal. 81. 14. 〈◊〉. 3. 4. Isa. 26. 20. His patience will not last always, but will shortly be turned into fury; and therefore take heed that you neither deny nor delay subjection to him, but spe●…dily comply with his offers and commands before it be too late. : * 〈◊〉. ●…6. 2●…. 〈◊〉. 〈◊〉. 1●…. J●…r. 17. 7. R●…m. ●…. 33. & 1●…. 11. 1. Pet. 2. 6. blessed are all they that put their trust in him u Who put themselves under his power and protection, believing in him, and expecting safety and happiness from him. Which cannot with any colour be applied to David, who always di●…wades all men from putting their trust in Princes, or in any men or thing besides or below God, Psal. 20. 7. and 44. 6. and 62. 6, 7, 8. and 118. 8. and 146. 3. and every where; and therefore it would very ill have become him to invite others to 〈◊〉 their trust in him. And he is pronounced cursed that ●…eth in man, jer. 17. 5. But Christ is every where propounded as an Object of trust, not only in the new Testament, but al●…o in the old, as I●…a. 28. 16. And therefore they are most truly and fitly said to be blessed that put their trust in him. Under which sentence the contrary is implied, that they are most cursed and miserable creatures that provoke and oppose him; and so cursed and miserable that David dreaded the very thoughts and mention of it, and therefore expresseth it by the contrary and blessed condition of his Friends and Subjects. And such like significations of the miseries of sinners by the blessedness of others opposed to them, we have Mat. 23. 39 Revel. 14. 13. . PSAL. III. A Psalm of David a Composed by David, as this phrase implies, Psal. 110. 1. compared with Mat. 22. 43. and generally elsewhere▪ , * 2 Sa●…. 15. 14. when he fled b Or, after be had fled. Either this Psalm was composed in 〈◊〉 〈◊〉, or the matter of it was then in his thoughts; which afterwards he digested into this form and order. from Absolom his son. 1. LORD, how are they increased that trouble me? many are they that rise up against me c He 〈◊〉 well say so: for almost all his people joined in that Con●…racy. . 2. M●…y there be which say of my soul d (i. e.) Of me: the soul being commonly put for the person, as 〈◊〉. 46. 2. 〈◊〉 6. 8. compare with Gen. 22. ●…6. , There 〈◊〉 no help for him in God e ●…od ●…th utterly forsaken him for his many crimes, and ●…ill never ●…lp him more. . S●…lah f This word is not where used but in 〈◊〉 〈◊〉 ●…ook of the 〈◊〉, and in the Song of 〈◊〉 〈◊〉. p. 3. 3▪ ●…▪ 13. Which makes that opinion probable that it was a musical 〈◊〉, directing the singer either to lift up his Voice, or to make a short stop or pause, or to lengthen out the tune. But 〈◊〉, it is generally placed at some remarkable passage: which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer. . 3. But thou, O LORD, art a shield ‖ Or, 〈◊〉. for me g Or▪ about me, on every side, where also mine enemies are. : my glory h Either, 1. The author of my princely Glory and Majesty. Thou didst first give it, and I doubt not, thou wiltst defend and restore it. Or, 2. The matter of my glorying, thou hast formerly and frequently given, and wil●…st further give me occasion of glorying or ho●…sting of thy power and favour to me. , and the lifter up of my head i Thou dost and wiltst enable me to look up to thee with comfort and cheerfulness, and upon mine Enemies with confidence, and thou wiltst lift me out of the mire in which I now lie, and restore me to my former power and dignity from which I am fallen. For the Phrase see Gen. 4. 7. job. 11. 15. Luke 18. 13. . 4. I cried unto the LORD with my voice k The witness of my faith and fervency of affections. , and he heard me out of his holy hill l Either out of Heaven, so called Psal. 15. 1. compare Isa. 66. 1. Or rather, 2. Out of the hill of Zion, where God was especially present, the Ark being there at this time: towards which the Saints then used to direct their Prayers, and from thence God heard and answered and blessed them, Psal. 128. 5. and 134. 3. . Selah. 5. * Psal. 4. 8. Prov. 3. 24. I laid me down and slept m To wit, securely, casting all my cares and fears upon God, and relying upon his help. ; I awaked n In due time and manner, after a sweet and undisturbed sleep. , for the LORD sustained me o Or, supported me, as it were with his right hand, that I should not fall under my burden. He upheld my spirit, and person, and cause. . 6. * Psal. 27. 3 I will not be afraid of ten thousands of people that have set themselves against me round about p So that I see no humane way to escape. . 7. Arise q Bestir thyself on my behalf, and be no longer as an idle spectator of my Miseries. , O LORD, save me, O my God r Who art mine by special relation and covenant, and I am thy son and thy servant: Lord save thine own. , * Psal. 31. 7, 8. for thou hast smitten all mine enemies s Thou hast hitherto helped me, do not now leave me. upon the cheekbone t Which implies either contempt and reproach, as this phrase signifies, 1. Kings. 22. 24. Mich. 5. 1. john. 18. 22. and 19 3. or the smartness and soreness of the blow, whereby, as the next clause explains it, their teeth were struck out, and so they did not only receive hurt themselves, but were disenabled from doing that mischief to others which they desired and were accustomed to do. : thou hast broken the teeth u (i. e.) Their strength and the instruments of their cruelty. He compares them to wild Beasts. of the ungodly. 8. * Psal. 3. 8. J●…. 3. 23. Host 13. 4. J●…n. 2. 9 Salvation belongeth unto the LORD x I expect not salvation from my forces, but from thy power and favour alone. : thy blessing y Or rather, let it be. So he closeth with a prayer. is upon thy people z Either upon my friends and followers, who alone are thy people, the rest being Rebels to thee as well as to me. Or, upon all thy people Israel, to preserve my friends, to convince and convert mine enemies, and to save the body of the Nation, which without thy mercy are likely by this civil War to be brought to utter ruin. . Selah. PSAL. IU. To the ‖ Or, 〈◊〉. chief musician a The master or director of the sacred musicians and music of the Temple: of whom see 1. Chron. 6. 31. and 15. 16, 17. and 25. 1, 2. 2. Chron, 20. 21. and 34. 12, 13. H●…b. T●… him that overcometh, or excelleth, or triumpheth, to wit, in his profession of Music. on Neginoth b Or, on stringed Instruments, as this word is translated, Hab. 3. 19 for the Hebrew verb niggen, whence this is derived, signifies to play with the hand upon an instrument, 1. Sam. 16. 23. and 18. 10. This Psalm is for the matter or substance of it much like the former, and seems to have been made upon the same or some other like occasion, when he was distressed either by Absolom, or by Sa●…l, or by some other great and powerful Enemies. , a psalm of David. 1. HEar me when I call * Psal. 25. ●…. & 59 10, 17. & 109. 1. O God of my righteousness c Either the witness and defender of my righteous cause: Or, from whom I expect that righteous judgement and decision of my cause, which I cannot obtain from mine Enemies, who load me and my cause with mani●…old Injuries and Calumnies. Or, O my righteous God. Or, O God of my mercy; which title is given to God elsewhere, as Psal. 59 10, 17, whereas this title, O God of my righteousness, is not given to God in any other place of Scripture. Psal. 59 10, 17. O God, to whose mercy I own all that I have or hope for: which was a very fit and powerful Argument in Prayer, and very agreeable to the following words, in which there is an acknowledgement of God's former Mercies, and a petition for mercy. And so this and other words in Hebrew and Greek which properly signify righteousness, are oft used for mercy or kindness, as Isa. 58. 8. Psal. 31. 1. and 36. 10. 2. Cor. 9 9 and in many other places. : thou hast enlarged me d (i. e.) Freed me from my former straits and troubles. So he urgeth God and strengtheneth his own Faith with his former Experiences. when I was in distress, ‖ Or, be 〈◊〉 to me. have mercy upon me e Thou mayst justly destroy me for my many and great sins, and therefore I flee from thy Justice to thy Mercy, on which all my hopes are grounded. and hear my prayer. 2. * Psal. 6●…. 4. O ye sons of men f (i. e.) Princes and Potentates, as this Hebrew Phrase seems, and is thought to signify, who are engaged with Saul or Absalon against me. , how long will ye turn my glory into shame g Or, shall my Glory be for a shame, (i. e.) be made by you matter of reproach and scorn? By his Glory probably he means that high Honour and royal Majesty which God had either promised to him, or conferred upon him: wherewith, when he was in great straits and dangers, they might possibly reproach him in some sort as this, Is this the man, whom God so highly loves and honours and will exalt, who now flees from one Mountain or Cave to another, who runs away to the Philistines, whom his own Son hath banished out of the land? Is this the effect of his glorying and ●…oasting of God's favour and promises? ? how long will ye love vanity h (i. e.) Affect and pursue these courses and designs of opposing me and my Kingdom, which you will certainly find to be vain and to no purpose. and seek after leasing i Or, lying, the same thing with vanity; these two words being promiscuously used, as Psal. 62. 9 Only this seems to add some Emphasis, and to intimate the fair hopes and promising probabilities of Success which they had, and which aggravate their disappointment. Or, by lying, he may design those horrid Calumnies which the Partisons either of Saul or Absalon had raised against him, and which they joined with their other Endeavours to make him odious to all the people, and so the better to effect his Ruin. ? Selah. 3. But know that the LORD k You fight not against me but against the Lord. hath set apart l Or, hath wonderfully separated me, hath rejected the other royal Person and Family, and hath called me by name, and chosen me out of all the Tribes and Families of Israel, and out of my father's Family, though I was the youngest of them, and thought by Samuel and by my Father to be most remote from this Honour. him that is godly m (i. e.) M●…, whom, though you traduce and censure, as if I were an egregious Hypocrite and Impostor, who only pretended Religion for my own ambitious ends, God hath pronounced to be a man after his own heart, 1. Sam. 13. 14. And that I am such in ●…ome good measure, both my own Conscience and the general course of my life bear me witness: Which testimony David gives to himself, not out of a vainglorious humour, but merely because he was constrained to it by the Calumnies of his Enemies, for his own just and necessary Vindication. Or 〈◊〉 〈◊〉, as this word oft signifies: Him, whom ●…e hath been pleased to choose and advance, not for any worth or merit of mine, but out of his free grace and kindness to me; who therefore will maintain the work of his own hands and grace, although I cannot deny that I have been guil●… of divers frailties and miscarriages, for which God might justly reject me, if he should deal with me according to the rigours of his Justice. , for himself n Either 1. In his stead, or to be his ●…icegerent, as all Kings are, and especially the Kings of Gods own People. Or rather 2. For his own service and glory, to fulfil all his will, as it is expressed, Acts 13. 22. Which may be spoken by way of opposition to Saul, who had no regard to God nor to his Will and Glory, but minded only his own honour and advantage. : the LORD will hear when I call unto him o Therefore I am assured that God will hear my Prayers and save me out of your hands. . 4. Stand in awe p Tremble therefore and be afraid, if not of me, yet at least of God, who hath engaged himself in my Cause or Quarrel, and will be an Adversary to my Adversaries, Or, be angry, as this word is here rendered by all the ancient and some modern Translators, and, as it is thought, by the Apostles, Eph. 4. 26. Or, Are you angry, for it may be taken interrogatively: Admit you be angry or displeased that God hath preferred me an obscure Person and of a mean Family, before so many noble and mighty men, yet or but (as it follows) sin not; (i. e.) do not so far indulge your anger as to break forth into murmuring against god, or rebellion against me: but seasonably suppress and mortify your unadvised and sinful Passion, lest it break forth to your own Ruin. This Hebrew word signifies in general a vehement commotion of the mind or heart, whether through grief, as 2. Sam. 18. 33. or fear, as Exod. 15. 14. Deut. 2. 25. or anger, as Gen. 45. 24. 2. Kings 19 27, 28. Prov. 29. 9 Ezek. 16. 43. , and sin not q By cherishing and prosecuting your anger and malice against me, and your Rebellion against God's Authority. : commune with your own heart upon your bed r Calmly and deeply consider these things in your own Breasts in the silent night, when you are at leisure from the crowd of distracting business, and free from the company of crafty and daubing Parasites. , and be still s Either 1. As to your outward Actions: for this Verb oft signifies a cessation of Actions, as jos. 10. 13. job 30. 27. Proceed no further in your wicked speeches and contrivances against me. Or rather 2. As to your inward passions. Compose your tumultuous minds; as this Verb is used Psal. 37. 7. and 62. 2. and 137. 2. Suppress your anger and rage which though directed against me only, yet is indeed against God and against his counsel and providence. . Selah. 5. Offer t To wit, unto God, that he may be reconciled to you, and may pardon all your Murmur and Insurrections against him and against me. For it seems plain that this, as well as the former verse, is spoken not to David's friends and favourers, as some think, but to his enemies, even to those sons of men, v. 2. to whom he directeth his speech v. 3. But know, and v. 4. Stand in awe, and here Offer. * 〈◊〉. 51. 19 〈◊〉. 15. 8. 〈◊〉. 〈◊〉. 2●… the sacrifices of righteousness u (i. e.) Righteous Sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, and with faith (as it follows) and true repentance. Without which he intimates that all their Sacrifices were of no esteem with God, and would be wholly unprofitable to them. And withal, it is probable that he reflects upon the followers of Saul or of Absal●…m, who had the only place of Sacrifice in their possession, whilst David was debarred of the opportunity of sacrificing, as he complains, 1. Sam. 26. 19 and accordingly they gloried in their Sacrifices, and upon that account promised themselves success against David, who was by God's providence deprived of the opportunities of reconciling and engaging God by Sacrifices. : and put your trust in the LORD x (i. e.) And then (i. e.) so doing, you may rely upon God, and confidently expect his assistanee, which otherwise it is in vain for you to hope for. Withal he seems to reflect upon his Enemies who trusted to an arm of flesh, to their own great numbers and power, and to intimate what his course was, to wit, to trust in the Lord. . 6. There be many y Either, 1. Of my own followers, who are weary of waiting upon God and ready to despair. Or rather, 2. Of mine Enemies, and of the body of the people, who were either engaged against him, or at least unconcerned for him, and sought only their own ease and advantage. that say, who will show us z Heb. make or give us to see, (i. e.) to enjoy, as this phrase is frequently used, as Psal. 27. 13. and 34. 12. Eccles. 2. 1. and 3. 13. any good a (i. e.) Worldly good, as appears by the opposition of the light of God's Countenance to it in the next words, and by the explication of it of Corn and Wine in the next verse. (i. e.) Who will put an end to our present Broil●… and Troubles and give us that tranquillity and outward happiness which is the 〈◊〉 thing 〈◊〉 we desire. Withal he may seem to intimate the reason and 〈◊〉 which induced so many persons to take 〈◊〉 against him which was their eager desire of Honour or 〈◊〉 Advantage, which they promised to themselves by appearing against 〈◊〉. See 1. Sam. 22. 7. ? LORD, * 〈◊〉. 6. 25. 〈◊〉 Psal. 21. 6. 〈◊〉 44. 3. 〈◊〉 67. 1. lift thou up the light of thy countenance upon us b (i. e.) Upon me and my Friends. Give us assurance of thy love and favour to us, and evidence it 〈◊〉 us by thy powerful and gracious assistance. . 7. Thou hast put gladness in my heart c Whatsoever thou shalt do with me for the future, as to my outward distresses and concernments. I have at present unspeakable pleasure and full satisfaction in the impressions and testimonies of thy love in and to my Soul; whereby also I am encouraged with confidence to expect good success to my righteous Cause. more than in the time that their 〈◊〉 and their wine increased d Than worldly Persons have in the time of a plen●…iful Harvest, which is a time of great rejoicing, judg. 9 27. Isa. 9 3. jer. 48. 33. . 8. * Psal. 3. 5. I will both e This word relates to the two following Verbs; as soon as I am laid down I will quietly compose myself to sleep; whereas many lie down upon their beds and cannot sleep through distracting cares or troubles. Or, in lik●… manner, (i. e.) as they do who have abundance of Corn and Wine, of whom he last spoke, Luke 12. 19 lay me down in peace f Either 1. In outward peace or safety, as the next clause explains it. Or 2. In inward peace or tranquillity of mind, as Luke 2. 29. resting securely upon God's promises, and the conduct of his wi●…e and gracious providence. , and sleep: for thou LORD only makest me dwell in † Heb. 〈◊〉, or 〈◊〉. safety g I own not my safety to my own valour or wisdom, nor to the courage of my followers, but to thee only. Or, thou Lord, makest me to dwell alone in safety: Either 1. 〈◊〉, or apart from mine Enemies. Compare Deut. 33. 28. Or rather, 2. Though I be in a manner alone, (i. e.) forsaken and destitute of friends or helpers, as that word is used Psal. 102. 7. Lam. 1. 1. . PSAL, V. To the chief musician upon Nehiloth a This is no where else used in Scripture. It is generally and probably thought to be a term belonging to Music, and to signify either some kind of tune: or rather an Instrument, and particularly a wind-instrument, as Neginoth in the title of the last Psalm signified stringed Instruments. , A psalm of David b This Psalm supposeth David to be in some great distress or trouble, either from Saul, or from Absalon, or some of their Courtiers. . 1. GIve ●…ar to my words, O LORD, consider my meditation c (i. e.) My prayer, as the words foregoing and following show. Which he calls his Meditation, to note that it was not a lip-prayer only, but that it proceeded from, and was accompanied with the deepest thoughts and most fervent assections of his Soul. . 2. Harken unto the voice of my cry, my King d It is the part and duty of a King to answer the just and humble desires of his Subjects. , and my God: for unto thee will I pray e To thee alone I will direct all my Prayers, and therefore from thee alone I expect succour and relief. . 3. * Psal. 130. 6. My voice shalt thou hear in the morning f Either 1. metaphorically, (i. e.) early, seasonably, in a time when thou wiltst be found, and art ready to hear. Or 2. properly, every morning. As soon as I awake, I am still with thee, as he saith, Psal. 139. 18. The first thing that I do is to pray to thee, I neither neglect nor delay that work. But this is not spoken exclusively as to his other times of Prayer, as appears from Psal. 55. 17. but only eminently▪ to show his constancy, diligence, and eagerness in the work. , O LORD, in the morning will I direct my Prayers g Or, mint eyes▪ Which may be well understood out of the following word; which is usual in Scripture. Or, it, (So it is only a defect of the Pronoun, which is most frequent) to wit, my voice, last mentioned; or, which is equivalent, my words, which is also understood with this very Ver●…, 〈◊〉 3●…. 5. and is expressed with it, 〈◊〉 3●…. 14. And the Verb here and there used is very emphatical, and notes his great care and exactness so to direct or 〈◊〉, or compose himself and his Prayers in such a manner as was most pleasing to God▪ , unto thee, and will look up h To wit, unto thee (as he now said) for help. The word implies a confident▪ and withal, a pa●…ient expectation of relief, as Psal. 130. 6. Mic. 7. 7. H●…b. 2. 1. See also Psal. 145. 15. Acts 3. 4. . 4. For i Or, ●…t, or Surely. thou art not a God that hath pleasure in wickedness k Or, in wicke●… men: Thou dost not approve of, nor delight in them, or in their Prayers, but dost ●…ate and wil●…st destroy them, as it here follows, comp. Prov. 17. 15. And this he saith partly for the conviction and discouragement of his Enemies, who were such; and partly for his own vindication, to show that he was not such a wicked man, as they ●…alsly and maliciously represented him. : neither shall ‖ 〈…〉. evil dwell with thee l (i. e.) Have any friendship or fellowship, or quiet abode with thee, as those that dwell together usually have one with another. . 5. * H●…b▪ 1. 13. The foolish m Or, the mad men, as the word properly signifies, as Eccles. 2. 2, 12. and 7. 7. and 10. 13. Isa. 44. 25. (i. e.) Wicked men, as the next words explain it: who are indeed morally and really mad men in fight with the Lord God Almighty, and in exposing themselves to such dreadful Hazards and Mischiefs, for such mean and momentary Advantages. shall not stand † 〈…〉. in thy sight n Either in battle against thee, as this Phrase is used, Deut. 7. 24. jos. 1. 5. and 7. 12. Or, in judgement at thy Tribunal; of which see on Psal. 1. 5. Compare 1. Sam. 6. 20. job 41. 10. : thou hatest all workers of iniquity o (i. e.) Such as make Sin their choice, design, and business, giving up themselves to the constant, or customary practice of it. Compare Mat. 7. 23. Otherwise, in a general sense, there is no man that doth not sin▪ or work in●…quity, Eccles. 7. 20. . 6. Thou shalt destroy them that speak leasing p Or, lies, that make it their business to raise and scatter Calumnies and Reproaches concerning me; as many did. : the LORD will abhor † 〈…〉. the bloody and deceitful man q Those who design Mischief against me or my Friends under a pretence of kindness: of whom he oft speaks. . 7. But as for me, I will come r To wit, with holy boldness and confidence, as becomes thy Son and Servant: Whereas mine Enemies cannot appear in thy presence with any comfort and safety, v. 5. into thy house s To wit, the Tabernacle: from which, though I be now excluded through the malice and power of mine Adversaries, yet thou wiltst, I doubt not, r●…store me to my former opportunities of coming thither to worship thee, which was my constant custom and chief joy. in the multitude of thy mercy t Or, 〈◊〉 thy great Mercy, (i. e.) Trusting only to thy great Mercy for admittance thither, and acceptance there. Or, for or because of thy many Mercies to me: for which I will come to pay my thanks and service unto thee. : and in thy fear u With an holy dread and reverence of thy Majesty and of thy House, and a due care to please thee in my religious Worship, and in the whole course of my Life. Which he opposeth to the carelessness of his Enemies who came thither so rudely and presumptuously, and with the conscience of such wicked Hearts and Lives. will I worship toward † 〈…〉. thy holy temple x Looking towards it, when I cannot come to it: Compare Dan. 6. 10. Or, at thy holy Temple, (i. e.) the Tabernacle, which is sometimes called by that name. . 8. Led me y Direct my heart and counsels, and affairs, and all the course and actions of my Life. O LORD in thy righteousness z In thy righteous Laws: which sometimes are called righteousness, as Psal. 119. 172. Mat. 3. 15. Or for or because of, or according to thy righteousness; which is a Phrase and Argument frequently used in this book of Psal●…s. , because of † 〈…〉. mine enemies a Either, 1. That I may give them no occasion of slandering me or Religion for my sake. Or rather 2. Because they are most malicious and mischievous, and withal cunning and treacherous, as he describes them in the next Verse (which he u●…eth as an Argument to enforce this Petition) and they lay Sn●…res for me, and if thou dost not assist me, will be too hard for me, and will triumph over me; which will reflect dishonour upon thee also. ; * 〈◊〉. 25. 4. and ●…6. 11. make thy way b (i e) The way wherein thou wouldst have me to walk, or the course which thou wouldst have me to take: son God's Precepts or Counsels are most commonly called his way. strait c Or, plain or smooth that I may clearly discern it, and readily walk in it without mistake or let, or stumbling, or offence. This was a needful request, because many good men are oft at a loss what their Duty is in several Circumstances. And God granted this request to David, as in many other things, so in this, that he should not cut off Saul when he had opportunity and instigation to do it, 1. Sam. 24▪ and 26. but that he should wait till God took him away. before my face d To my view and for my walk: For men walk forward, not backward. . 9 For there is no ‖ Or, 〈◊〉. faithfulness † 〈…〉. in their mouth, their inward part is † Heb. wick●…nesses. very wickedness e They speak one thing and mean another, and under a pretence of kindness they seek my Destruction: which makes it difficult for me to know how I should carry myself to them; wherein therefore I have begged thy direction. ; * Rom. 3. 13. their throat f Either 1. Metonymically; Their speech coming out of their Throat, though smooth and subtle, yet is most pernicious. Or 2. Properly: Their Throat and Mouth are wide opened ready to devour all that come within their reach. A Metaphor from wild Beasts gaping for the Prey. is an open sepulchre, they flatter with their tongue g They make show of piety and friendship, that they may more easily deceive and destroy me. . 10. ‖ Or, 〈◊〉 them 〈◊〉. Destroy thou them h Heb. hold th●… guilty, (i. e.) Condemn and punish them: Or, make them to offend, to wit, in their Counsels, as it follows: so as they may either be given up to bad and foolish Counsels; or fail in the execution of their wise or crafty Counsels. Or, make them desolate, as the word is used Ezek. 6. 6. joel. 1. 18. , O God; let them fall ‖ Or, 〈◊〉 〈◊〉 counsels. by their own counsels i (i. e.) Make their Counsels not only unsuccesful against me, but also destructive to themselves. Or, from their, etc. (i. e.) Let them fall short of their aims and designs. Or, because of their Counsels, which are ungodly and unjust, and so deserve destruction: : cast them out k Out of thy Land, and from among thy People, whom they either infect or molest by their wicked courses. in l Or, for or because of, as before. the multitude of their transgressions, for they have rebelled against thee m Against thy Authority and declared Will concerning my advancement to the throne: which divers Israelites opposed against their own Consciences. See 2. Sam. 3. 8, 9, 10. . 11. But let all those that put their trust in thee n That dare rely upon thy word and promise when all humane hopes and refuges fail; which was oft the case of David and his followers. , rejoice o Let them have cause of great joy from thy love and care of them, and because thou defendest them, as it follows. : let them ever shout for joy: because † 〈…〉. thou defendest them: let them also that love thy name p (i. e.) Thy Majesty, thy Word and Worship, and Glory; all which is called God's name in Scripture. David doth not confine his Prayer to his Party, but prays for all good men, though by their own mistakes, or other mens artifices, some of them might now be in a s●…ate of opposition against him. be joyful in thee. 12. For thou, LORD, wilt bless q (i. e.) Thou art resolved, and hast engaged thyself by promise and covenant to bless them. And therefore my Prayer for them is agreeable to thy will. the righteous: with favour r With thy Love and gracious Providence. wilt thou † Heb. 〈◊〉 〈◊〉. compass him as with a shield s (i. e.) Keep him safe on every side. . PSAL. VI. To the chief musician on Neginoth a Of which see on Psal. 4. 1. ‖ Or, 〈◊〉 〈◊〉 eighth. upon Sheminith b Or, upon the eighth. It is thought to be the shrillest or loftiest Note, as Alomoth is the lowest; of which see 1. Chron. 15. 20, 21. and, as some add, Muth-labben, Psal. 9 the mean. But all this is only conjecture; and the jews themselves have no certain knowledge of their own ancient Music, and of the signification of the Terms belonging to it. , a Psalm of David c The occasion of the Psalm seems plainly to have been some grievous Distress or Disease of the Body then upon him, accompanied also with great trouble of Conscience for his Sins, whereby he had brought it upon himself. . 1. O * Psal. 38. LORD, rebuke me not d (i. e.) Do not chasten or correct me, as the next Clause explains it, and as this word is frequently used, as job 22. 4. Psal. 50. 21. Isa. 37. 4. Revel. 3. 19 in thine anger e With rigour or severity, as my Sins deserve, but with gentleness and moderation, jer. 10. 24. and 46. 28. or so as it may not be the effect of thy strict Justice or Anger, but of thy Mercy and Faithfulness. , neither chasten me in thy hot displeasure f The same thing repeated after the manner. . 2. Have mercy upon me g I plead not my merit, but thy free Mercy. , O LORD, for I am weak h Or, I languish, my Body pines away and my Spirit fails through my excessive pains or troubles. : O LORD, heal me i (i. e.) The distempers of my Soul and Body, of both which this word is used, Psal. 41. 4. and 107. 18, 20. for my bones are vexed k My torment is so deep and so general, that it reacheth, and is very grievous even to my Bones, though they are inward, and might seem to be out of the reach of it, and also strong and senseless, and therefore can best bear it. See the like expressions, job 4. 14. and 33. 19 Psal. 38. 3. and 51. 8. . 3. My soul is also sore vexed l Partly by sympathy with my Body; and partly with the burden of my Sins, and the sense of thine Anger, and my own danger and misery. : but thou, O LORD, how long m Wiltst thou suffer me to lie and languish in this condition? It is a Figure called Aposiopesis, very agreeable to men in pain or anguish, who use to cut their words short. ? 4. Return n Unto me, from whom thou hast withdrawn thyself, and thy smiling Countenance, and thy helping Hand. , O LORD, deliver my soul o (i. e.) Save me, or my life, as the Soul oft signifies, as Gen. 9 5. and 12. 5. job 36. 14. Psal. 33. 19 David and other good men in those times were much afraid of death, partly because the manifestations of God's Grace to his people were then more dark and doubtful: and partly because thereby they were deprived of all opportunities of advancing God's Glory and Kingdom in the World. Comp. Isa. 38. 1, 2, 3. : oh, save me for thy mercy's sake. 5. * 〈◊〉. 30. 9 〈◊〉. 11. & 11. 17. & 〈◊〉. 17. For in death p Amongst the dead: or in the grave, as it follows. there is no remembrance of thee q To wit, by me David, consisting both of Soul and Body; and no such remembrance, to wit, in way of thankfulness and praise, as the next Clause of the Verse limits and explains it; which he might fear would be true, not only because he should not have occasion to praise God for this deliverance, but also because he was in grievous agonies of Conscience, and under terrors of God's wrath, and his eternal damnation; which being oft incident to the Saints of God under the new Testament, it is not strange if it were so also under the old Testament. Besides he speaks of the remembrance or celebration of God's Name and Grace in the Land of the Living, to the enlargement and edification of God's Church, and the propagation of true Religion among men; which is not done in the other life, and was justly prized at so high a rate by David and other holy men, to whom therefore it must needs be a great grief to be for ever deprived of such Opportunities. For otherwise David very well knew, and firmly believed that Souls departed were not extinct, but did go to God, Eccles. 12. 7. and there remember and adore and enjoy God, though quite in another way than that of which he here speaks. : in † 〈◊〉. 33. 18. 〈◊〉 〈◊〉, 〈◊〉 the grave who shall give thee thanks? 6. I am weary with my groaning, ‖ Or, every 〈◊〉. all the night r He mentions this time, by way of aggravation of his misery, because that season, which is to others by God's appointment a time of rest, was to him very sad and doleful, whether from his Disease, which then came upon him more strongly, as it is usual; or from the opportunity which the solitude and silence of the Night gave him to think of his own Sins, or his Enemy's Perfidiousness and Malice, or God's Displeasure, or his future Estate. make I my bed to swim s To wit, with tears. See the like ●…yperbole jer. 9 1. Lam. 3. 48, 49. ; I water my couch t Or, my bedstead. with my tears. 7. * 〈◊〉 17. 7. 〈◊〉. 31. 9 & 〈◊〉 10. 〈◊〉. 5. 17. Mine eye is consumed u Or, grown dim or dull, through plenty of salt tears which I shed: Or, through the decay of my Spirits. because of grief x (i. e.) My grief arising from mine Enemies, as the next Clause interprets it, and from the consideration of their multitude and rage, and falseness. ; it waxeth old because of all mine Enemies. 8. * Mat. 7. 23. & 25. 41. Luk. 13. 27. P●…l. ●… 19 115. Depart from me y I advise you for your own sakes to cease from opposing or molesting me, or insulting over me, or approaching to me, with design of deceiving and betraying me: for all your labour will be lost. , all ye workers of Iniquity z All you wicked Enemies of mine. ; for the LORD hath heard a (i. e.) He will hear, the past time being put for the future, as is usual in prophetical Passages, such as this was; David having received by the Spirit of God particular assurance that God would hear and deliver him. the * Psal. 31. 22. voice of my weeping b (i. e.) Of my fervent Prayers joined with my Tears. . 9 The LORD hath heard c And therefore will hear, as it follows. He draws an Argument from his former Experience. my supplication; the LORD will receive my prayer. 10. Let all mine Enemies be ashamed d Of their vain hopes and confidence of conquering and destroying me. Or, they shall be ashamed, because of their great and unexpected disappointment. and sore vexed: let them return e To wit, from their wicked ways, from their hostile and malicious practices against me, and let them come and submit to me, from whom they have revolted. Or, let them turn back, as it is expressed Psal. 56. 9 let them be put to flight. Or, let them be converted. (i. e.) Repent of their Sins and return to their Obedience to me. Although it seems more probable both from the foregoing and following words, that this turning or returning is rather penal than penitential. Or, they shall turn or return. Or this Verb may be taken adverbially and joined to the following Verb, as it is frequently in other places, and both may be thus rendered, Let them, or They shall be again ashamed, clothed, as it were, with double shame. and be ashamed suddenly f Sooner than I could hope, or they did expect or believe. . PSAL. VII. Shiggaion a This seems to be the name of a certain kind either of Song or Tune, or Instrument, which ●…hen was very well known, but now is only matter of conjecture; wherewith I think it not fit to trouble the unlearned Reader: And the learned may consult my latin Synopsis. of David, which he sang, unto the LORD, concerning the ‖ Or, 〈◊〉. words b The false and slanderous Reports raised or ●…omented by him. This was the occasion of this Psalm. of Cush c By which he designs either 1. Saul: whom he thought it indecent to express by his proper Name, for which he might at this time have divers reasons, and therefore he deciphers him enigmatically, which is not unusual in holy Scripture; where Babylon is called 〈◊〉, jer. 25. 26. and 51. 41. and Rome is called Egypt, and S●…dom, and Babylon in the Revelation; and john the Baptist is called Elias. And he might call him Cush; partly, by a tacit Allusion to his Father's Name Kish; and partly, with respect to his black and wicked Disposition planted and firmly rooted in him: Comp. jer. 13. 23. Amos 9 7. Or 2. Some eminent and potent Commander or Courtier under Saul called Cu●…h, though he be not elsewhere named; it being the lot of many other persons to be named but once in Scripture. And he is called the Benjamite, because he was one of that Tribe, in which Saul put most confidence: See 1. Sam. 22. 7. the Benjamite. 1. O LORD my God, in thee do I put my trust d All my hope and confidence is in thy Favour and Faithfulness to make good thy Promise made to me. : save me from all them that persecute me, and deliver me. 2. Lest he e (i. e.) Mine enemy, as it is expressed v. 4. even Saul, or any of his followers. tear my soul f Out of my Body. Or destroy me and my Life, as Psal. 6. 5. like a lion g To which he compares him both for Power and Cruelty, and withal intimates his own inability to oppose or escape his Rage without God's almighty help. , renting it in pieces, while there is † Heb▪ not a deliverer. none to deliver h Whilst I have no considerable Force to defend myself, but am forced to flee to Mountains and Caves, and Woods for my Safety: . 3. O LORD my God, if I have done this i (i. e.) That which C●…sh and others falsely lay to my Charge. If I design or have endeavoured to take away Saul's Crown and Life by Violence, as S●…s's Courtiers maliciously reported, 1. Sam 24. 9, 10. and 26. 19 ; if there be Iniquity in my hands k (i. e.) In my actions or carriage towards Saul. The hand is oft put for actions, whereof the hand is a great and common Instrument, as Psal. 78. 42. and 109. 27. jonah 3. 8. If I design, or have attempted to lay violent hands upon Saul. : 4. If I have rewarded evil unto him that was at peace with me l (i. e.) To Saul, when he was peaceable and friendly towards me: For David was charged with evil Designs against Saul, before Saul broke out into open Enmity against him. : (yea m This Particle is here used by way of correction or opposition, as it is also Psal. 2. 6. Prov. 6. 16. So far have I been from doing this, that I have done the contrary. , I have delivered him n When it was in my power to destroy him, as 1. Sam. 24. and 26. that without cause o Without any Provocation on my part. is mine enemy.) 5. Let the enemy persecute my soul, and take it p I am contented, and wish that Saul may so persecute my Life as to overtake it, and take it away. ; yea, let him tread down my life upon the earth, and lay mine honour q Either 1. That honourable and royal Estate to which I am chosen and designed. Or 2. My Reputation and Memory. Or rather 3. The same thing which he called his soul and his life in the former branch of the verse, and here his honour; it being very frequent to express one thing in several words or phrases in one verse. And so here may be observed a gradation. Let him 1. Persist to persecute it; 2. Take it; 3. Tread it down, or destroy it, and 4. Lay it in the dust, or bury it, to prevent all hopes of Restitution. in the dust. Selah. 6. * Isal. 30. 18. Arise, O LORD, in thine anger r Oppose thy just Anger to their causeless and sinful Rage against me. , lift up thyself s That thou mayst give them a deadly blow. A Metaphor from men who arise and lift up themselves to do so. Heb. Be thou exalted; glorify thyself, and show thyself to be above them. , because of the rage of mine enemies: and * Psal. 35. 23. awake for me to the judgement that thou hast commanded t To execute that just and righteous Sentence of Saul's Deposition, and m●… Advancement, which thou hast commanded. (i. e.) appointed, (as that word is used Psal. 148. 5. 1. Kings 17. 4. and in this very case, 1. Sam. 13. 14.) and declared by thy holy Prophet Samuel. . 7. So shall the congregation of the people u Either 1. A great number of all sorts of people, who shall observe thy Justice, and Holiness, and Goodness in pleading my righteous Cause against my cruel and implacable Opp●…essor. Or rather 2. The whole Body of thy people Israel, to whom both these Hebrew Words are commonly ascribed in holy Scripture. compass thee about x They will, and I as their King and Ruler in thy stead will take care that they shall come from all parts and meet together to worship thee, which in Saul's time they have grossly neglected, and been permitted to neglect, and to offer to thee 〈◊〉 and Sacrifices for thy Favour to me, and for the manifold Benefits which they shall enjoy by my Means, and under my Government. : for their sakes y Or, for its sake. (i. e.) For the sake of thy Congregation, which now is woefully dissipated and oppressed, and have in a great measure lost all administration of Justice, and exercise of Religion. therefore return thou on high z Or, return to thy high place. (i. e.) To thy Tribunal to ●…it there and judge my cause. An Allusion to earthly Tribunals, which generally are set up on high above the people. 1. Kings 10. 19 . 8. The LORD shall judge the people a It belongs to thee to judge all persons and people, and to give Sentence between them, especially when they appeal unto thee; which I now do. : judge me, O LORD, * Ps●…l. 18. 20. according to my righteousness, and according to mine Integrity that is in me b If I be guilty of those evil Designs, towards him, wherewith Cush and others charge me, do thou give Sentence against me; but if I be just and innocent towards him, as thou knowest I am and have been, do thou plead my right. . 9 O let the wickedness of the wicked come to an end c Let the Malice of mine Enemies cease, put a stop to their wicked Practices, either by changing their Hearts, or by tying their Hands, or some other way: Say to it, as thou dost to the Sea, Hitherto hast thou gone, but thou shalt go no further, and here shall thy proud Waves be stayed. Or, The Wickedness of the Wicked shall have an end, not an end of perfection, which is to be accomplished; but an end of termination, it shall cease; and an end of destruction, it shall be roo●…ed ou●…, Or, Let, I pray thee, Wickedness consume the wicked. (i. e.) those that are maliciously and incorrigibly such. And so this Prayer is opposed to that following Prayer for the Iust And such Prayers against some wicked Men we find used by prophetical Persons, which are not rashly to be drawn into precedent by ordinary Persons. , but establish d Or, and thou wilt establish, or 〈◊〉, or uphold: which is opposed to that coming to an end, or consuming last mentioned. the just e All just Persons and Causes, and mine in particular which is so. : * 1. Sam. 16. 7. 1. Chr. 28. 9 Psal. 139. 1. Jer. 11. 20. & 17. 10. & 20. 1●…. Rev. 2. 23. for the righteous God trieth the heart and reins f And therefore he knows that I have not so much as a thought or a desire of that Mischief which Cush and others report I am designing against Saul. . 10. † Heb. 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉. My defence is of God g Heb. My shield is upon God. He doth as it were carry my Shield before me. See 1. Sam. 17. 7. He doth and will protect me against all mine Enemies. , which saveth the upright in heart h And therefore me, whom he knoweth to be sincere and honest in my Carriage towards him and towards Saul. . 11. ‖ Or, God is ●… 〈◊〉 〈◊〉. God judgeth i (i. e.) Defendeth, or avengeth, or delivereth, as this word is oft used, as Deut. 32. 36. Psal. 9 4. and 10. 18. and 26. 1. etc. To judge, is properly to give Sentence; which because it may be done either by absolving and acquitting from Punishment; or by condemning and giving up to Punishment, therefore it is sometimes used for the one, and sometimes for the other, as the Circumstances of the place determine it. the righteous, and God is angry with the wicked k Which though it may seem a bold Supplement, yet is necessary, and easily fetched out of the next and following verses. every day l Even then, when his Providence seems to favour them, and they are most secure and confident. . 12. If he m (i. e.) The wicked Man last mentioned, either Cush, or Saul. turn not n From this wicked course of Calumniating or Persecuting me. , he o (i. e.) God, who is often designed by this Pronoun, being easily to be understood from the nature of the thing. will whet his sword p (i. e.) Will prepare, and hasten, and speedily execute his Judgements upon him. , he hath bend his bow q Did I say▪ He will do it, nay, he hath already done it, his Sword is drawn, his Bow is bend, and the Arrows are prepared and ready to be shot. , and made it ready. 13. He hath also prepared for him r Either 1. For or against the Persecutor, as it follows. Or rather 2. For himself, for his own use, to wit, to shoot against his Enemies. the instruments of death s (i. e.) Arrows, or other deadly Weapon. ; he † Heb. 〈◊〉. Psal. 4●…. ●…. ordaineth t Heb. maketh or worketh, designeth or fit●…eth for his very use. his arrows against the persecutors u Or, against furious and fiery Persecutors, as the word signifies, and as it is used Gen. 31. 36. Psal. 10. 2. Lam. 4. 19 . 14. * Job 15. 35. Psal. ●…9. 3. Jam. 1. 15. Behold, he x (i. e.) The Wicked, as is undeniably manifest from the matter and context. traveleth with iniquity, and hath conceived mischief and brought forth falsehood y This Metaphor noteth his deep Design, and continued Course, and vigorous Endeavours for the doing of Mischief, and his restlessness and pain till he have accomplished it. . 15. † Heb. 〈◊〉 〈◊〉 digged a pit. He made a pit, and digged it, * Job. 4. 8. Psal. 9 15. & 10. 2. & 35. 8. & 141. 10. Prov. ●…. 22. and is fallen into the ditch which he made z Hath brought that Evil upon himself which he intended against me. Which may be understood either of Saul, who whilst he plotted against David's Life, ran into apparent hazard of losing his own, 1. Sam. 24. and 26. Or of some Courtier or Courtiers of Saul, in whom this was evidently verified; although the History and Memory of it be now lost. . 16. * Ps●…l. 3●…. 14▪ 15. His mischief shall return upon his own head, and his violent dealing shall come down ‖ Which Phrase may note whence this retribution should come, even from Heaven, or from the righteous and remarkable Judgement of God▪ upon his own pate. 17. I will praise the LORD according to his righteousness † Declared and asserted by him in their exemplary Punishment, and my seasonable and wonderful Deliverance. : and will sing praise to the name of the LORD most high. PSAL. VIII. To the chief musician upon Gittith a The same title is prefixed to Psal. 81. and 84. This also is supposed to be the Name of a Tune or Song, or Instrument so called, because it was either invented or much used in Gath. Some render it, For the winepresses, and say it was to be sung at the time of Vintage. , a Psalm of David b It is a great Question among Interpreters whether this Psalm speak of Man in general, and of the Honour which God put upon him in his Creation; or only of the Man Christ Jesus. Possibly both may be reconciled and put together, and the Controvers●…, if rightly stated, may be ended. For the scope and business of this Psalm seems plainly to be this, to display and celebrate the great Love and Kindness of God to Man kind not only in his Creation, but also, and especially in his Redemption by Jesus Christ; whom, as he was Man, he advanced to the Honour and Dominion here mentioned, that he might carry on that great and glorious Work. So Christ is the principal Subject of this Psalm, of whom it is interpreted both by Christ himself, Mat. 21. 16. and by his holy Apostle, 1. Cor. 15. 27. H●…b. 2. 6, 7. . 1. O LORD our Lord, how excellent is thy name c (i. e.) Thy Fame or Glory, as it is explained in the next clause, and as the Name commonly signifies, as Gen. 6. 4. Eccles. 7. 1. Phil. 2. 9 And this Glory of God is most eminent in the Gospel, and the work of Redemption. in all the Earth d Not only in Israel, to which the Name and Knowledge of God was confined, Psal. 76. 2. and 147. 19 but among all Nations. Which shows that this Psalm speaks of the Messiah, and the times of the new Testament. See Isai. 40. 5. Mal. 1. 5. etc. ! * 〈◊〉. 113. 4▪ 〈◊〉. 13. who hast set thy glory above the heavens e What do I speak of the Earth? thy Glory or Praise reacheth to the Heavens, and indeed, above all the visible Heavens, even to the Heaven of Heavens; where thy Throne of Glory is established, where the blessed Angels celebrate thy Praises, where Christ sitteth at thy right Hand in glorious Majesty, from whence he poureth down excellent Gifts upon Babes, etc. as it followeth. . 2. * 〈◊〉. 21. 16. Out of the mouth of babes and sucklings f Either 1. Properly such. For there is much of God's Glory seen in Infants in their Conception and strange Progress from small and contemptible Beginnings, in their Preservation and Nourishment in the dark Cell of the Womb, in their bringing forth, and bringing up, in providing Breasts and Milk for them, and keeping them from innumerable Dangers, from which they are utterly unable to keep themselves. But this though it sets forth God's Praise, yet how it stills the Enemy and Avenger, seems not clear. Or rather 2. Metaphorically so called, babes not so much in age and years, as in disposition and condition, weak and foolish, and contemptible and harmless Persons, who are very frequently called Babes or Children, as 2. Chron. 13. 7. Prov. 1. 4. Eccles. 10. 16. Isa. 3. 4. Mat. 18. 3. ●…ph. 4. 14. etc. For such are very unfit to grapple with an Enemy: and therefore when such Persons conquer the most powerful and malicious Enemies, it must needs exceedingly confound and silence them, and mightily advance the Glory of God: as indeed it did, when such mean and obscure Persons as the Apostles, and Ministers, and Disciples of Christ were, did maintain and propagate the Gospel in spite of all the Wi●…, and Power, and Rage of their Enemies. See 1. Cor. 1. 25, 27, 28, 29. And of such Babes as these Christ himself expounds this place, Mat 21. 16. Of which more, God willing, upon that place. hast thou † 〈◊〉. 〈◊〉. ordained strength g Or, thou hast sounded (or confirmed, or established, or firmly settled, or fitted, or pe●…fected, as it is rendered by the LXX and vulgar Latin here, and by St. Matthew, Ch. 21. 16. (i. e.) perfectly or firmly settled) Strength: By which he seems to understand either 1. The Celebration or Praise of his Strength or Power, by comparing this with Mat. 21. 16. where it is rendered Praise. So it is only a Metonymy of the Adjunct, which is most frequent in Scripture and all Authors. And so the word Strength seems to be taken Psal. 29. 1. and 96. 7. Or 2. A strong and mighty Kingdom, the Abstract being put for the Concrete, than which nothing is more frequent, even the Kingdom of Christ, or his Gospel, which is oft called the Arm or Power of God, as Psal. 110. 2. Isa. 53. 1. 1. Cor. 1. 18, 24. And this Kingdom being an everlasting, and invincible, and all-conquering Kingdom, Dan. 2. 44. it is no wonder it is here called Strength. And this Gospel or Kingdom is here said to be founded or established, not by the Hands or valiant Actions of Men of Might, as other Kingdoms are, but merely by the 〈◊〉 〈◊〉 Babes, etc. (i. e.) by the Words and Discourses of Christ's Apostles and Disciples. Which is justly observed and celebrated here as a wonderful Work of God. , because of thine enemies, that thou mightest † 〈◊〉 〈◊〉 to 〈◊〉 still h (i. e.) Silence, and Confound, and Conquer, either by Convincing and Converting them, or by destroying them. the enemy i The Enemies of God and of his People, the Devil, the head of them, whose Kingdom and Power is abolished by this means, and all Men who fight under his Banner against God and Christ and his Members. and the avenger k Which Title most truly and fitly agrees, first ●…o the Devil, who being sente●…d by God to eternal Flames, and Conquered, and Tormented by Christ, maketh it his great business to revenge himself, which because he cannot do upon God and Christ, he endeavours to do it upon their Servants and Children; and next, to all these Men who are his Vassals and espouse his Quarrel; who also are provoked and conceive, though falsely, that they are injured by the Gospel, and by the Pr●…achers, Professors, and Pr●…ctisers of it, and therefore seek to revenge themselves o●… them. Whereof we have an eminent Instance, ●…evel. 11. 10. Compare Heb. 11. 37. . 3. When I consider thy heavens l Thine by Creation, as it follows, and , the work of thy fingers m (i. e.) of thy hand, as it is expressed Psal. 102. 25. A part being here put for the whole: God's hand and finger being indifferently used to note his Power, as Exod. 8. 19 L●…k. 11. 20. etc. Though some conceive that by this Phrase he intended to signify, both with what facility God made this glorious Work, even with a touch of his Finger; and with what curiou●… and exquisite Artifice he framed it; the Fingers being much used in such Works. , the moon and the stars n Either the Son is included under this general Title: or he omitted it, because he made this Psalm by Night, when the Sun did not fall within his Contemplation. which thou hast ordained o Or, established, or directed, or disposed, or ordered, (i. e.) placed in that excellent and unalterable Order, and directed to all their several Courses or Motions. ; 4. * Job. 7. 17▪ Psal. 144. 4. Heb. 2. ●…. What p (i. e.) How mean and inconsiderable a thing is Man, if compared with thy glorious Majesty, who art so infinite in Power and Wisdom, as thou hast showed in the Frame of the Heavens, etc. is man q Heb. infirm, or miserable man. By which it is apparent that he speaks of Man, not according to the sta●…e of his Creation, but as fallen into a state of Sin and Misery, and Mortality. that thou art mindful of him r (i. e.) Carest for him, and conferrest such high Favours upon him. ? and the son of man s Heb. the son of Adam, that great Apostate from, and Rebel against God, the finful Son of a sinful Father, his Son b●… likeness of Disposition and Manners no less than by Procreation. All which tends to magnify the following Mercy. that thou visitest him t Not in anger, as that Word is sometimes used, but with thy Grace and Mercy, as it is taken Gen. 21. 1. Exod. 4. 31. Psal. 65. 9 and 106. 4. and 144, 3. ? 5. For thou hast made him a little lower than † Heb the Gods Psal. 82. 6. & 138. 1. the angels u Thou hast in and through Christ merci●…ully and wonderfully restored Man to his primitive and happy Estate, in which he was but one remove below the Angels; from which he was fa●…len by Sin. , and hast crowned him x (i. e.) Man, fallen and lost Man: who is indeed actually crowned and restored to the Glory and Dominion here following, not in his own person, but in Christ his Head and Representative, who received this Crown and Dominion, not so much for himself, who did not need it, as for Man's good and in his stead; which also he will in due time communicate unto all his Members. And so the two differing Expositions of this place concerning Mankind, and concerning Christ, may be reconciled. For he speaks of that happy and honourable Estate by God's Favour conferred, first upon Christ, of whom therefore this place is rightly Expounded, Heb. 2. 6, 7, 8. and then by his hands upon Mankind, even upon all that believe in him. And so this whole p●…ce compared with that, may be thus Pa●…aphrased. What is Man that thou shouldest mind or visit him by thy Son whom thou hast sent into the World! Who, that he might restore Man to that happy and glorious Estate which was but a little below that of the Angels, was pleased to take upon him Man's miserable and mortal Nature, and thereby to make himself (who was far above all Angels, even their Lord and God) lo●…er than the Angels, mortal and miserable for a little time; after which he was advanced to the highest Honour, and to an universal Dominion over all God's Works, the Angels not excepted. with glory and honour. 6. * G●…n. 1. 26, 28. Thou madest him to have Dominion y Thou didst give all Power and all things into his hands, Mat. 28. 18. john 13. 3. over the works of thy hands; * 1. Cor. 15. 25. thou hast put all things z Both in Heaven, where are the Angels mentioned v. 5. and in the Earth, Air and Sea, as it follows. For nothing is excepted besides God, 1. Cor. 15. 25, 27. Heb. 2. 8. under his feet ‖ (i. e.) Made them subject to him, as this Phrase oft signifies. See Deut. 33. 3. judg. 5. 27. Psal. 18. 38. and 110. 1. : 7. † Heb. Flocks of 〈◊〉 all of them. All sheep and oxen † Here is no perfect Enumeration, but under these are comprehended all other Beasts, and much more Men and Angels. , yea, and the beasts of the field * (i. e.) The wild Beasts: which together with divers Fowls and Fishes were subject to Christ, and are governed and employed as it pleaseth them; although many of them be without the reach, and are not brought under the Power of any other Man. : 8. The fowl of the air, and the fish of the sea, and what soever passeth through the paths of the sea. 9 O LORD our Lord, how excellent is thy name in all the earth. PSAL. IX. To the chief musician upon Muth-labben a This also seems to be another Title of some Song or Tune, or Instrument: of which we must and may be content to be Ignorant, as the Jewish Doctors also are. Some render it, upon the death of his Son, to wit, Absalon, or of one called Labben, or, of the middle Man, or the Man that stood between the two Armies, to wit, Goliath, who is so called in the Hebrew Text, 1. Sam. 17. 4. But none of these suit with the design and matter of the Psalm, which is more general, and relates to his former manifold Dangers, and the Deliverance which God had graciously given him out of them. And that of Goliath agrees not with v. 14. where there is mention of Praising God in Zion, which then and long after was in the Hands of the I●…busites. , a Psalm of David. 1. ‖ Or, I will praise the Lord. I will praise thee, O LORD with my heart b (i. e.) With a sincere, and affectionate, and united Heart. , I will show forth all thy marvellons' works c I will discourse in the general of thy manifold Wonders wrought for me, and for thy Church and People formerly. The Particle all is here, as it is oft elsewhere taken in a restrained Sense. . 2. I will be glad and rejoice in thee d (i. e.) In thy favour and help vouchsafed to me. : I will sing praise to thy name, O thou most high. 3. When mine enemies are turned back e (i. e.) Discomfited and put to Flight. , they shall fall and perish f They shall not save themselves by Flight, and reserve themselves to do further Mischief, but shall stumble as it were at Gall-traps by thee laid in their way, and shall be pursued and overtaken, and cut off. at thy presence g Upon thy appearance against them. One angry Look of thine is able to confound and destroy them. Heb. from thy face, because thou didst march in the head of our Armies, and against them. They could not stand before thee. So he ascribes the Honour of his Victories to God only, and to his Presence and assistance. . 4. For † Heb. Thou hast made my judgement. thou hast maintained my right and my cause h (i. k.) My righteous Cause against thine and mine Enemies. , thou sattest in the throne i Thou didst judge and give Sentence for me. judging † Heb. In righteo●…sness. right k Or, O righteo●…s judge, or, as a just judg. . 5. Thou hast rebuked l (i. e.) Punished, as Psal. 6. 1. or destroyed, as it is explained in the next Clause. the heathen m To wit, the Philistines and other heathen Nations, who did from time to time molest David, or the People of Israel. , thou hast destroyed the wicked, thou hast put out their name n Either that Fame and Honour which they had gained by their former Exploits, but now utterly lost by their shameful Defeats: or their very Memorial, as it ●…ared with Amalek. for ever and ever. 6. ‖ Or, the destructions of the enemy are 〈◊〉 to a perpetual end, and their cities hast 〈◊〉 destroyed, & ●…. O thou enemy o This is a sudden Apostrophe to the Enemies of God's People, Philistines, Amorites, or other Nations, who had formerly made great Havoc and Wast among them. , destructions are come to a perpetual end p Thou hast destroyed the Israelitish Nation utterly and irrecoverably, and, as it follows, their defenced Cities, and their very Name and Memory, according to thy own desire. So it is a Sarcasme or Jrony, an usual Figure in Scripture and all Authors, whereby the quite contrary is signified. To wit, That they were not only frustrated of their Desires and Hopes of destroying the Israelites, but were also subdued, and in a great part destroyed by them. Or this verse may be understood of the great Waste and Ruin which God's Enemies had brought upon Israel before this time: which is here remembered, to make the Israelites more thankful for their later or present Deliverances. Or it may be taken as a Prophecy of the future Calamities which the Enemies should by God's Permission bring upon Israel, of which he speaks as of a thing past and done, after the manner of the Prophets. But this place is otherwise rendered in the Margin of our Bibles, and by divers others, The Destructions of the enemy (which may be understood either 1. Actively, which they caused. Or 2. Passively, which they felt) are come to a perpetual end, or, are fully and finally completed. : and thou q Either 1. Thou, O God, who is oft understood and couched in a Pronoun in this manner, Thou hast destroyed their Cities. Or rather 2. Thou, O Enemy: as may be gathered both from the foregoing Clause, where it is so expressed; and from the next Verse, where it follows by way of opposition to this, But the Lord, etc. hast destroyed Cities, their memorial is perished with them r The Places and People are utterly exstinct. . 7. But the LORD shall endure for ever s Though Cities and People may perish for ever, yet the Lord abides for ever. Which is sufficient for the Enemy's Terror, and for the Comfort of his Church. : he hath prepared t Or, established, by his immutable Purpose, and his irrevocable Promise. his throne for judgement. 8. And * Psal. 96. 13. & 98. 9 he shall judge the world u Not you only, but all the Enemies of his People, and all the Men of the World. in righteousness, he shall minister judgement to the people in uprightness. 9 * Psal. 3●…. 39 & 46. 1. & 91. 2. The LORD also will be † Heb. At high place. a refuge for the oppressed x God will not only judge the World at the last day, and then give Sentence for his People against their Enemies, but even at present he will give them his Protection. , a refuge in † Gr. 〈◊〉. times † Heb. Is trouble. So Gr. of trouble. 10. And they that know y (i. e.) That thoroughly understand and duly consider. thy name z (i. e.) Thy Nature and Perfections, thy infinite Power and Wisdom, and Faithfulness and Goodness: which make a Person a most fit and proper Object for Trust. The name of God is most frequently put for God, as he hath manifested himself in his Word and Works, as Deut. 28. 58. Psal. 7. 17. and 20. 1. Prov. 18. 10. etc. will put their trust in thee: for thou, LORD, hast not forsaken a The experience of thy Faithfulness to thy People in all Ages, is a just ground for their Confidence. them that seek thee b (i. e.) That seek Help and Relief from thee by fervent Prayer, mixed with Faith, or trust in God, as is expressed in the former Clause. . 11. Sing praises to the LORD which dwelleth in Zion c Whose special and gracious Presence is there; for there was the Ark at this time. : declare among the people d (i. e.) To the heathen Nations, that they also may be brought to the Knowledge and Worship of the true God. his do. 12. * Gen. 9 5. When he maketh inquisition for blood e Heb. Bloods. The bloodshed or murder of his innocent and holy ones: which though he may connive at for a season, yet he will certainly call the Authors of it to a very severe Account, and avenge it upon them. , he remembreth them f Either 1. The Humble, as it follows, or the Oppressed, v. 9 That trust in him, and seek to him, v. 10. Whom he seemed to have forgotten. Or 2. The bloods last mentioned, for that Noun, and this Pronoun are both of the masculine Gender: and then remembering is put for revenging or punishing, as it is Deut. 25. 17, 19 Ne●…. 6. 14. jer. 14. 10. and 44. 21. and oft elsewhere. : he forgetteth not the cry of the ‖ Or, Afflicted. humble g Or, ●…eek, as this word which is used also Zech. 9 9 is Translated Mat. 21. 5. Who do not, and cannot, and will not avenge themselves, but commit their Cause to me, as the God to whom Vengeance belongeth. Or afflicted, or oppressed ones. . 13. Have mercy upon me, O LORD, consider my trouble h To wit, Compassionately and effectually, so as to bring me out of it. which I suffer of them that hate me, thou that li●…test me up from the gates of death i From the Brink or Mouth of the Grave into which I was dropping, being as near Death as a Man is to the City, that is come to the very Gates of it. And so the Phrase is used Psal. 107. 18. Isa. 38. 10. and in other Authors, [of whom see my Latin Synopsis.] Gates elsewhere signify Power and Policy, because the Gates of Cities were places both of Counsel and Strength; but the Gates of Death are never so taken in Scripture. : 14. That I may show forth all thy praise in the gates k (i. e.) In the great Assemblies, which were usually in the Gates. Comp. Prov. 31. 31. Isa. 3. 26. These Gates he elegantly opposeth to the former, and declareth that if he be brought off them he will go into these. of the daughter of Zion l Either 1. Of jerusalem, so called also Is●…. 1. 8. Zech. 9 9 Because at this time it was subject to Zion; which at this time was the seat of the King's Palace, and of the Ark. For Cities or Towns belonging or subject unto any Metropolis are commonly called its Daughters, as jos. 15. 45. 2. Chron. ●…3. 19 Psal. 48. 11. As the chief Cities are called Mothers, as 2. Sam. 20. 19 Gal. 4. 26. Or 2. Of the People who live in or belong to, or meet together for civil and religious Matters in Zion▪ For Cities are as it were Mothers to their People, giving them Birth and Breeding, and therefore the People are commonly called their Daughters. So the Name of the Daughter of Egypt, jer. 46. 11. and of Edom, Lam. 4. 21, 22. and of Tyre, Psal. 45. 12. and of Babel, Psal. 137. 8. and of jerusalem, Lam. 2. 13, 15. Mich. 4. 8. Are put for the People of those places. : I will rejoice m To wit, with spiritual Joy and Thanksgiving: else it were no fit Motive to be used to God in Prayer. in thy salvation. 15. * 〈◊〉. 7. 15. 〈◊〉. 6. 〈◊〉. 22. 8. The heathen are sunk down in the pit that they made n Fallen into that Destruction which they designed to bring upon us. : in the net which they hide is their own foot taken. 16. The LORD is known o Or, hath mads himself known, or famous even among his Enemies, by his most wi●…e Counsels and wonderful Works. , by the judgement which he executeth p Upon the Wicked as it followeth. : the wicked is snared in the work of his own hands, * 〈◊〉. 92. 3. Higgaion q This is either a musical Term, or a Note of Attention, a kind of behold, intimating that the Matter deserves deep and frequent Meditation, or Consideration, as the word signifies. , Selah. 17. The wicked, shall be turned into hell r Either 1. Into the Grave, which is oft called Sch●…ol, into which they are said to be turned, or to return, because they were made of, or taken out of the Dust, Eccles. 12. 7. Or 2. Into the place of eternal Perdition; which also is sometimes called Sch●…ol, as Prov. 15. 24. and elsewhere. For he seems to speak here of those Punishments which are peculiar to the Wicked, whereas the Grave is common to good and bad. And as v. 8. He seems to speak of the last and general Judgement of all the World, so this Verse may be understood of the general Punishment of all Persons and Nations consequent upon it. And into this place wicked Men may be said to be turned back, or to return, either 1. Because it is their own proper place, Act. 1. 25. to which they belong, and from which they have their Original and their wicked Qualities, as being of their Father the Devil, john 8. 44. In which respect the Locusts (who are by all Interpreters understood to be living Men) are said to come out of the bottomless Pit, Revel. 9 2, 3. Or 2. Because they had set themselves as it were in Battle-array against God, and were beaten back and driven from his Presence into their Graves, and into Hell itself. , and all the nations s Whom their great Numbers and Power cannot protect from God's Wrath. that forget God t That do not consider nor regard God, nor his Precepts, nor his Thre●…tnings and Judgements, but go on securely and presumputously in their oppressive and wicked Courses. . 18. For the needy shall not always be forgotten u Though God for a time may seem to neglect or forget them, and suffer their Enemies to triumph over them. : * Psal. 12▪ ●…▪ the expectation of the poor shall not x Which negative Particle is fitly understood out of the former Clause, as it is Psal. 1. 5. and 44. 18. Isa. 23 4. and 28. 27, 28. perish for ever. 19 Arise, O LORD, let not man prevail, let the heathen be judged in thy ●…ight. 20. Put them in fear y Subdue their proud and insolent Spirits, and strike them with Terror, or with some terrible Judgement. , O LORD, that the nations may know themselves to be but men z Heb. Weak, and miserable, and mortal Men, and therefore altogether unable to oppose the omnipotent and eternal God. This he saith, because wicked Men when they are advanced to great Power and Majesty are very prone to forget their own Frailty, and to carry themselves as if they were Gods. See Isa. 31. 3. Ezek. 30. 7, 8. Dan. 5. 21. . Selah. PSAL. X. The ARGUMENT. This Psalm contains David's Complaint unto God against his malicious Enemies, especially those of his own People, whose wicked and deceitful Practices he here describes, and then commits his Cause to God, and begs his help against them. 1. WHY standest thou a●…ar off a Like one that neither sees nor hears, nor regards me, nor intendest any help for me. , O LORD? why hidest thou thyself b Or, thy face, out of v. 11. which did sometimes shine upon me: Or, thine, eyes, by comparing this with Prov. 28. 27. Isa. 1. 15. † Heb. at 〈◊〉▪ sons in trouble. So Gr. in times of trouble c When I most need thy Pity and Succour. Do not add Affliction to the Afflicted. ? 2. † Heb. in the pride of the wicked he doth persecute. The wicked in his pride d Through pride of Heart; which makes him forget God, v. 4. and despise the Poor, and oppress others, either because they oppose or dislike his wicked Courses, or that he may have more Fuel for his Pride or Ambition. Or, in his Exaltation. This is the use that he makes of that power and Authority to which thou hast advanced him, to persecute those whom he should protect and cherish. He seems to point at Saul or his Courtiers. doth persecute e With great fervency and burning Fury, as the word signifies. the poor f To wit, me who am through their Tyranny poor and destitute, and miserable, and therefore the more proper Object for thy Compassion, and others who favour my righteous Cause. : * Psal. 7. 16. & 9 15, 16. Prov. 5. 22. let them be taken in the devices that they have imagined. 3. For the wicked boasteth g Or, glori●…th, or praiseth, or pleaset●… himself. of his † Heb. S●…ls. hearts desire h Or, in, or concerning, or because of the desire, or concupiscence, or l●…st of his heart, or soul; which word is added to note the vehemency and ●…ervency of it. He glorieth in his very Lusts, which are his Shame, Phil. 3. 19 and especially in the satisfaction of his desires how wickedly soever he gets i●…. Desire is oft put for the thing desired, as Psal. 21. 2. and 78. 29, 30. , and * Prov. 28. 4. Rom. 1. 32. ‖ Or, the covetous blesseth himself, he abhorreth the LORD. blesseth the covetous i And as he applaudeth himself, so he commends others that are greedy after, and get abundance of Gain, though it be done by Fraud and Violence, accounting such the only happy Men. Or, the covetous (the same with the wicked enlarging his desire, as was now said) blesseth, or applaudeth, or flattereth himself in what he hath already gotten, and in the confident expectation of the continuance and increase of his worldly Wealth and Glory. , whom the LORD abhorreth k So his judgement as well as practice is contrary to God's. Or, rather without any Supplement, as it is in the Margin, He abhorreth, or despiseth, or provoketh the Lord. He sets himself not only against Men but against God himself, as he declareth more fully in the next Vers●…▪ . 4. The wicked, through the pride l By which he scorns to stoop to God, or to own any Superior, and makes himself and his own Lusts his only Rule, and his last end, and is full of self-confidence, and a conceit of his own selfsufficiency and unchangeable Felicity, as is noted v. 6. of his countenance m So called, because though Pride be properly seated in the Heart; whence it is called Pride, or loftiness of Heart, or Spirit, as Psal. 131, 1. Prov. 16. 18. Eccles. 7. 8. etc. Yet it is manifested in the Countenance, and therefore is oft described by lofty Looks, as Psal. 101. 5. and 131. 1. Prov. 6. 17. and 21. 4. and 30. 13. etc. Which possibly was done purposely to meet with the Excuses of proud Persons, who when they are charged with pride for their looks or gestures, or apparel, or the like, use to make this Apology for themselves; that pride lies in the Heart and not in these outward things. , will not seek after God n (i. e.) Not seek, or inquire into the Mind and Will of God, to order his Life by it so as to please God, nor seek to him by Prayer for his Favour and Blessing. But the words after God, are not in the Hebrew, and it is thought by some too great Boldness to add them here. And therefore others omit it and render the Hebrew words, will not search, or consider, to wit▪ his Actions, which seems to be a more natural and easy Supplement: he will not trouble himself to inquire whether his Actions be just or unjust, pleasing or offensive to God, but without any care or consideration rusheth into Sin, and doth whatsoever seemeth right in his own Eyes. But these and the former words are and may be, and that very agreeably to the Hebrew, thus rendered without any Supplement, The wicked through his pride (for so this Hebrew word by itself signifies, 〈◊〉. 5. 16. and 10. 33.) will not seek his (i. e. Gods, which is plain both from the foregoing and following words▪ face, which is an usual phrase in Scripture, as 2. Chron. 7. 14. Psal. 24▪ 6. and 27. 8. and 105. 4. etc. : ‖ Or, all his thoughts are▪ There is no God. God is not in all his * Psal. 14. 1. & 53. 1▪ thoughts o He hath no serious thoughts of, not regard unto God or his word, which ought to command him, or his Threats and Judgements, which should keep him in awe. Or, all his thoughts are there is no God, to wit, no such God as minds the Affairs of the World, and the Actions of Men, and punisheth Sinners. He was a Deist and owned a God, at least in words, but denied his Providence. . 5. His ways are always grievous p His whole course and carriage is vexatious to all that are within his reach, but especially to the poor who cannot right themselves, and to just and good Men, whom he hateth and persecuteth. Or, His ways, (i. e.) his designs and erterprises, at all times are prosperous, or successful, or do bring forth: for this Verb signifies as the pains and trouble, so also the success and comfort, of childbearing, or the bringing forth Children, as Psal. 20. 9 Isa. 54. 1. jer. 4. 31. And the accomplishment or disappointment of designs is frequently expressed by this Metaphor: of which see 2. Kings 19 3. Psal▪ 7. 14. Isa. 59 4. etc. And this sense seems best to suit with the Context. : * Prov. 24. 7. thy judgements q Either 1. Thy Laws, which are oft called judgements. Or rather, thy Threaten denounced against, and Punishments inflicted upon Sinners. are far above out of his sight r Either 1. He doth not feel them, thou removest them far from him: which indulgence of thine is the cause of his insolency. Or rather 2. He doth not discern nor regard, nor fear them, nor think of them, but goes on securely and resolvedly in his wicked courses. He hath not so much Faith nor Reason as to apprehend or consider them, but like a brute-Beast looks only downward to the Earth, and minds not things above him. And thus it seems best to agree with the foregoing and following Clauses. His Devices succeed, and therefore he neither fears God's Judgements nor the power of his Enemies, but fancies his Happiness to be unchangeable, as it follows, v. 6. (i. e.) He despiseth them, being confident that he can blow them away with a Breath. This is a Gesture of contempt or disdain both in Scripture, as Psal. 12. 5. Mal. 1. 13. and in other Authors, as in Plautus; where one speaks thus to a proud and bragging Captain, Thou hast blown away whole Legions with thy Breath, as Leaves are blown away by a wind. : as for all his enemies, he puffeth at them s. 6. He hath said in his heart t He thinketh or persuadeth himself. , I shall not be moved u Or, removed, to wit, from my place and happy state. : for I shall † Heb. unto generation and generation. never be in adversity x Or, because I am not in adversity, therefore I never shall be in it. His present prosperity makes him secure for the future. Comp. Revel. 18. 7. Or, yea (for this particle sometimes hath no other signification or use, but only to amplify or aggravate, as it is also taken 1. Sam. 15, 20▪ & 24. 11.) I shall never be in evil. So the sense of the place is, I shall not only be kept from total ruin or a removal from my place and estate, but I shall not meet with the least cross or trouble. For this evil is not the evil of Sin, as some here understand it, in which he knew that he was, and was resolved ever to continue, but the evil of Punishment, which was the only thing that he feared or regarded. . 7. * Rom. 3. 1●…. His mouth is full of cursing y Either 1. Of Oaths and Blasphemies against God. Or 2. Of reviling and execration of other men, especially those that are good; or those that stand in his way and hinder his wicked designs. Or rather 3. Of Oaths and Imprecations against himself, of which this word is used Numb. 5. 21. Deut. 29. 12, 21. Neh. 10. 29. By which he endeavours to gain Credit, and to make his Neighbours secure, and so to make way for the deceit and fraud which here follows. For this wretched Man is represented both here, and in the succeeding Verses, as one that doth not act with open Violence and Hostility, but with subtle and secret Artifices, using all cunning Insinuations, and Flatteries, and Lies, and among others, Oaths, of which an atheistical Politician said, that Men were to be deceived with oaths, and Children with Rattles or Toys. , and † Heb. 〈◊〉. deceit and fraud z Two words signifying the same thing, to note the greatness and frequency of his Deceits. Or one word may signify the deceit lurking in his heart, and the other the manifestation of it in external Frauds and Stratagems. : under his tongue a Either 1. In his Heart, which is under the Tongue. Or rather 2. Under his fair and plausible Speeches, the Mischief here following is hid and covered. Withal he seems to allude to Serpents whose poison lies hidden under their Tongue, or within their Teeth. is mischief and ‖ Or, 〈◊〉. vanity b Or rather iniquity, as this word is oft rendered, or injury, the vexation or oppression of other men, which he covers with these fair pretences. . 8. He sitteth in the lurking places of the villages c Not within the Villages, which is not a fit place for lurking, but about them, in the ways bordering upon them or leading to them, as Robbers use to do. , * Heb. 3. 〈◊〉. in the secret places d That he may avoid the shame and punishment of Men; which is the only thing that he fears. doth he murder the innocent: his eyes † Heb. 〈◊〉 〈◊〉 〈◊〉. are privily set e Heb. Are hid. The sense is either 1. He winketh as men do when they shoot their Arrows at a mark. Or rather 2. He watcheth and looketh out of his lurking-place, to spy what passengers come that way. He alludes still to the practices of Robbers. against the poor. 9 He lieth in wait † Heb. 〈◊〉 secret places. secretly as a lion in his den f Where he lurks and waits for prey. : he lieth in wait to catch the poor: he doth catch g Or snatch, or seize upon, to wit, with violence, and to devour or destroy him. the poor when he draweth him h Or, by drawing him: or, after he hath drawn him. He layeth Snares for him, and when he takes him, tears him in pieces: into his net. 10. † Heb. be breaketh 〈◊〉. He croucheth, and humbleth himself i Like a Lion (for he continues the same Metaphor) which gathereth himself together and lies close upon the ground, partly that he may not be discovered, and partly that he may more suddenly, and surely, and fiercely lay hold upon his prey. But for this Translation, because this and is not in the Hebrew, and there is another and there prefixed to the first Verb; some join that first Verb to the end of the tenth Verse, and render the place thus, He catcheth the poor by drawing him into his net, and breaks him to pieces, as that Verb properly signifies. So there is only a defect of the pronoun, which is most frequent. And this makes the Sense complete, which otherwise would be imperfect in that verse, and showeth us what he doth with his prey when he hath taken it. And this 10th. verse gins very well with the next Verb, He humbleth himself: Or, He stoops, or bends himself. , that the poor may fall k Or, that he may fall (for this Verb is sometimes taken actively, as jos. 11. 7. job 1. 15.) upon the poor. That having first couched and lain down, and then of a sudden rising, he may leap and fall upon his prey, like a Lion. ‖ Or, into his strong parts. by his strong ones l (i. e.) By his strong members, his teeth or paws. So it is an Ellipsis of the noun Substantive; whereof we have examples, as 2. Sam. 21. 16. new for a new sword: and Psal. 73. 10. full for a full Cap: and Mat. 10. 42. cold for cold Water. . 11. He hath said in his heart, God hath forgotten m To wit, the poor v. 10. or the humble, which we are taught to supply out of v. 12. where he saith, forget not the humble. He forgets and neglects all their Oppressions and Prayers, and doth not avenge their cause, as he hath said he would do, nor execute Judgements upon their Oppressors, as he hath sometimes done or been thought to do. : * Joh. 2●…. 13. Psal. 94. 7. & 64. ●…▪ he hideth his face n Left he should see. He takes no notice of their Sufferings lest he should be engaged to help them. He will not encumber himself with the care of things done upon Earth, but leaves it wholly to men to manage their Affairs as they think fit. , he will never see it o To wit, the oppression of the poor, or the design of oppressors against them, which is the chief subject of the whole Psalm, and is particularly expressed v. 10. . 12. Arise, O LORD, O God, lift up thine hand p To rescue the poor, and to smite their Oppressors with an hand stretched out and lifted up, that the blow may be the greater. Comp. Exod. 7. 5. Isa. 5. 25. and 9 12. etc. : forget not q Show by thy appearance for their Vindication, that thou dost remember and regard them. the ‖ Or, afflicted. humble. 13. Wherefore doth the wicked contemn God r The sense is either 1. What is the cause of his contempt of God? To which question the next words give an answer, Thy connivance makes him secure. Therefore show thyself. Or 2. Why dost thou by giving them impunity suffer, and occasion them to despise thee? Do so no longer. Which tacit desire he enforceth by representing their atheistical denial of God's providence. ? he hath said in his heart, thou wilt not require it. 14. Thou hast seen it s Or, but thou hast seen it, and therefore they are horribly mistaken, as they will find to their cost. , for t Or, surely, as this particle is oft used, as job 8. 6. Psal. 73. 18. , thou beholdest u Not as an idle Spectator, but with an eye of observation and vindication, as it follows. mischief and spite x (i. e.) All the injurious and spiteful, or malicious carriages of wicked men towards those who are more righteous than they. , to requite it with thy hand y Heb. to give (i. e. to restore or repay, the simple verb for the compound; which is usual in the Hebrew tongue) it (to wit, the mischief which they have done to others) with thy hand, (i. e.) by thy own immediate and extraordinary providence, because the oppressed were destitute of all other succours. Or, to put (giving being oft used for putting, as hath been observed before) it in or into thy hand, that thou mayest have it always in thine Eye, and under thy care and consideration, as the like phrase is evidently used Isa. 49. 16. Therefore thou dost not, and canst not forget it, but wilt certainly require it. : the poor † Heb. leaveth. committeth himself z Or, his matters or cause, (i. e.) The care of his person and righteous cause. Heb. he leaveth. Which word is used for committing to the trust of another, Gen. 39 6. job 39 14. Isa. 10. 3: unto thee, thou art the helper of the fatherless a (i. e.) Of such poor oppressed ones as have no friend nor helper, one kind of them being put for all the rest. . 15. Break thou b Or, Thou wilt break. For it may be either a prayer or a prophecy. the arm c (i. e.) His strength, the instrument of violence and mischief. of the wicked, and the evil man: * ●…al. ●…. 9 & 3●…. 17. seek out his wickedness d Search for it so strictly and punish these wicked Atheists so severely. (i. e.) No such wickedness, to wit, undiscovered and unpunished, or indeed left in the world, or at least, in the Church. Which might happen because those wicked men here spoken of should be generally either convinced or rooted out, and the rest should be warned and reform by their Example, and so this lewdness should cease out of the land, as the phrase is Ezek. 23. 48. That is said to be sought for and not found, which is utterly lost, as job 20. 7, 8. Psal. 37. 36. Revel. 16. 20. and 18. 21. And this phrase is used both of good men, whose sins are taken away by God's grace and mercy, pardoning and purging them away, and of wicked men in the sense above mentioned. till thou find none e. 16. * Psal. 29. 10. & 145. 13. & 146. 10. Jer. 10. 10. ●…am 5. 19 〈◊〉. 4. 34. & 6. 26. 1. Tim. 1. 17. The LORD is king f To whom it belongs to protect his Subjects. Therefore thou wilt save the humble and punish the oppressors. for ever and ever g Therefore his people's case is never desperate, seeing he ever lives and reigns to help them, and therefore he will help them in his time sooner or later. : the heathen h Either 1. Those implous Israelites who oppressed David and other good men, whom, although they were reputed Israelites by themselves and others, yet he might call them heathens for their heathenish opinions of God and his providence, and for their ungodly and unrighteous lives. Comp. Isa. 1. 9 Amos 9 7. Or 2. The Canaanites, whom God as King of the world, did expel or destroy, and gave their land to his people. By which great example he confirms his faith and hope for the future. are perished out of his land i (i. e.) Out of Canaan, which God calls his land, Levit. 25. 23. because he spied it out for them, Ezek. 20. 6. and gave it to them, and fixed his presence and dwelling in it. . 17. LORD, thou hast heard the desire of the humble k And therefore wilt still do it, being unchangeable and the same for ever. : thou wilt ‖ Or, ●…eth. prepare l Or, direct or fit, by thy grace and good spirit, either that they may so pray as thou wilt hear: or that they may be made fit to receive the mercies which they desire: which when they are, they shall have their prayers heard. Or, thou wilt confirm, or establish (as this verb is oft used) their heart, to bear their present pressures, and to wait upon and hope, and trust in thee for deliverance, until thou seest fit to hear and help them. their heart, thou wilt † Heb. make thine ears attentive. cause thine ear to hear m In due time, though for a season thou seemest to turn a deaf ear to them. But this and the foregoing verb may be taken as a prayer, future verbs being oft used imperatively. Prepare or establish their hearts (by giving them support and assurance of help in the time of need, and then) cause thine ear to hear. : 18. To judge n (i. e.) To defend them, and give sentence for them, and against their Enemies, as this word is used, Deut. 32. 36. Psal. 7. 8. and 135. 14. the fatherless and the oppressed, that the man of the earth o (i. e.) Earthly and mortal men, who are made of the dust and must return to it, such as the oppressors of thy people are; who yet presume most audaciously and madly to contend with thee their Maker and Judge. Therefore it is time for thee to repress such insolency, and to show how unable they are to stand before thee. may no more ‖ Or, terrify. oppress p To wit, the fatherless, last mentioned. . PSAL. XI. To the chief musician a Psalm of David. This Psalm seems to have been composed by David when he was persecuted by Saul, and forced to flee from place to place for safety. 1. IN the LORD a (i. e.) In his faithfulness who hath promised and will, I doubt not, give me the Kingdom. put I my trust: how say ye b Either 1. Ye my Friends: who through diffidence and dispondency advised him to this course. Or 2. Ye my Enemies: who said it scoffingly and insultingly: How say ye. With what face or reason can you say thus to him who hath the Lord God almighty for his refuge? to my soul c (i. e.) To me, as Psal. 6. 4. and 7. 2. , Flee as a bird d Suddenly and swiftly, and to some remote place, where thou mayst be out of Saul's reach. Feed not thyself with vain hopes of the Kingdom, but consult for thy own safety, which thou canst not do without taking the wings of a Dove, or some other Bird, that thou mayst flee away out of the land, and be at rest, as thou sayest Psal. 55. 6. Or, flee away, O thou Bird, thou little silly Bird; lest the Royal Eagle seize upon thee. to your mountain e (i. e.) To some of your Mountains in juda, and there hid thyself. But this was David's common practice: and therefore there was no need that any should advise him to it, or that he should reprove them for that advice. Or, from (which prefix is oft wanting and to be understood, as jos. 10. 13. 2. Sam. 23. 24.) your Mountain, (i. e.) from the Mountain, or mountainous Country of Judah, as it is called jos. 20. 7. The Mountain being frequently put for a mountainous Country, as Numb. 13, 29. and 23. 7. jos. 9 1. and 10. 6, 40. and oft elsewhere: or, from your Mountains, in which thou and thy Companions use to hid yourselves: flee into some foreign Land where you may be safe. For this was the design of David's Enemies, as he complains 1. Sam. 26. 19 and afterward, when David was under sore Temptations, it was his practice once or twice. . 2. For lo f These are the words, either 1. Of David's Friends or Enemies; confirming their former advice: which might suit with it, if that was the counsel of his Friends; but not, if it was (as it seems to have been) the counsel of his Enemies; for these would never have called themselves wicked, ●…or David and his men upright in heart. Or rather 2. Of David himself: who having directed his speech to his Enemies v. 1. Now turns it to God, and powers out before him his Complaints against his Enemies, as his usual course is in this Book. They do not only speak scornfully of me, as I have said, but, O Lord, they act against me with all their might and malice. , the wicked * Psal. 64. 3, 4. bend their bow, they make ready their arrow upon the string g They lay designs for my destruction and they make all things ready to execute them. : that they may † Heb. in darkness. privily h Out of their lurking holes, Comp. Psal. 10. 8, 9 and 64. 5. For as some of his Enemies did openly oppose him, so others did secretly undermine him, and with pretences of Friendship seek to betray him. shoot at the upright in heart i At me and my followers, who have manifested our integrity both towards God, and towards Saul, whom I have faithfully served and spared when I could have taken away his life. . 3. If k Or, for, or wi●…en. Psal. 60. 2. 8. & ●…5. 3. & 82. 5. the foundations l (i. e.) Piety and Justice, and Fidelity and Mercy, which are the Pillars or Foundations of a State or Kingdom, as they are called Psal. 75. 2, 3. and 82. 5. By which they are established, Prov. 29. 14. and which Saul and his Courtiers had manifestly violated and overthrown in persecuting David and his Friends. The sense is, There is nothing in public administrations, but disorder and oppression, and right can take no place. be destroyed, what † Heb. hath 〈◊〉▪ can the righteous do m The condition of all righteous men (whom thou hast engaged thyself to protect and deliver) will be desperate; which will not be for thine honour. Heb. what hath the Righteous done. As for me and my Friends upon whom all the blame is laid, what have we poor, but righteous persons (for such thou knowest us to be) done? namely, to cause all these Calumnies and Persecutions, or to occasion all these Commotions and Disturbances of public Peace and Justice. It is easy to slander us, but let them prove their Accusations by any one of our Actions. ? 4. * Heb. 2. 20. The LORD m is in his holy temple o Either 1▪ In his Tabernacle, which is sometimes called his Temple, as 1. Sam. 1. 9 and 3. 3. Psal. 18. 6. and 38. 2. and 68 29. where he resides to hear the Prayers and Appeals of all his People. Or 2. In Heaven, as it is explained in the next Clause; which is also called God's Temple, Mich. 1. 2. Revel. 7. 15. And which seems to be most emphatical here; for God's being in Heaven is oft mentioned as an evidence of his glorious Majesty, of his sovereign Power and Dominion over all men and things, and of his accurate Inspection into all men and their actions here below, which from that high Tower he can easily behold, as it here follows. , the LORD'S throne p Where he sits to examine all Causes, and to judge all Men, and to give forth righteous Sentences according to every man's works: which is my great Comfort and Joy. is in heaven: his eyes behold, * Psal. 33. 13. & 3●…. 15, 16. & 66. 7. his eyelids try the children of men q (i. e.) He doth exactly and thoroughly discern all men, and all that is in men, their most inward and secret Actions, Psal. 7. 9 And therefore he sees and will reward my Innocency notwithstanding all the Reproaches and Calumnies of mine Enemies; and withal he sees all their secret and subtle, and malicious Designs against me through all their cunning Pretences, and will discover and defeat them. . n To whom I appeal from men's unjust Tribunals. 5. The LORD trieth r Either 1. He examines them, and knows them to be righteous, and consequently approveth and loveth, and will preserve and bless them: which may be gathered from the contrary Condition of the Wicked, whom God is supposed to try, though that be not expressed, and upon Trial finds them to be wicked, and therefore hates and punisheth them, as it follows. The like Ellipsis of an whole Sentence see on Psal. 1. 6. Or 2. He tryeth and exerciseth them and their Graces by Afflictions, or he corrects them for their Sins; which is oft called trying, as Psal. 66. 10. Zech. 13. 9 james 1. 12. 1. Pet. 4. 12. So this is spoken by way of concession, and to remove the Offence which some men might take at David, whose person and cause they might be apt to condemn because of his Troubles. Therefore he saith, God tries, (i. e.) chastens, even righteous persons, yet still he loves them, and therefore will in due time deliver them. But as for the wicked, let not them rejoice in my Trials, for far worse things are appointed for them: God hates them, and will severely punish them. the righteous: but the wicked and him that loveth violence s By which Character he describes and brands his Enemies, and aggravates their Malice, because they chose and practised Violence against him, not for any need which they had of it (for David was a most peaceable and harmless man, and neither pretended nor endeavoured to do any more than to defend himself, and that, as far as was possible, without the Offence or Injury of any other man) but merely from their Love to Injustice and Violence and their implacable Hatred against goodness and good men. , his soul hateth t He hateth with, or from his Soul, (i. e.) inwardly and ardently. . 6. * Ezek. 38 22. Upon▪ the wicked he shall rain u Which notes their Original to be extraordinary, and from God's hand, and withal that they should come plentifully, swiftly, and suddenly, violently and unavoidably, as Rain commonly doth fall from Heaven. snares x (i. e.) Grievous Plagues or Judgements which are called Snares here, as also job. 18. 9, 10. and 22. 10. Isa. 8. 14. and 24. 17, 18. Partly because wicked men are oft times surprised with them when they least expect them, Luk. 21. 35. And partly because they cannot escape them, nor get out of them, but are held fast and destroyed by them. , fire, and brimstone, and ‖ (i. e.) Dreadful Judgements so called metaphorically, and by allusion to the Destruction of Sodom and other places by these means. But this he seems to speak not so much of present and temporal Calamities, as of their future and eternal Punishments: because he manifestly speaks of those Miseries which are peculiar to wicked men, whereas David knew very well both by his own Experience, and by the History of job, and of Israel's Bondage in Egypt, that all things here came alike to all men, good or bad, Eccles. 9 2. and that good men had many times a greater share of worldly troubles than God's own people; as David acknowledgeth and complaineth of it, Psal. 73. an horrible tempest ‖ Or, a burning 〈◊〉. : this shall be the portion of their * Psal. 16. 5. cup y This is their portion, and as it were the meat and drink appointed to them by God. This shall certainly and unavoidably be their state or condition; which is oft called a man's part or portion, as Psal. 16. 5. and 63. 10. and 75. 8. Mat. 24. 51. He alludes to the ancient custom of Masters of Families, or of Feasts, who used to distribute the several Portions of Meat to their Domestics or Guests. . 7. For * So this is given as the reason why God hateth and punisheth wicked men so dreadfully, because he loves righteousness, and therefore must needs hate wickedness and punish wicked men. Or, But, as this Particle is oft rendered. For this seems to be added by way of Opposition to what he now said concerning the State of wicked men▪ the † Heb. the LORD is righteous, ●…e 〈◊〉 righteousness. So Gr. righteous LORD loveth righteousness: his countenance doth behold the upright z To wit, with an eye of Approbation, and true and tender Affection, and watchful and gracious Providence: which is oft signified by God's beholding or looking upon men, as Exod. 2. 25. Ezra 5. 5. Psal. 25. 18. and 33. 18. and 34. 15. etc. As on the contrary God is oft said to hid or turn away his Face, or Eyes from wicked men. . PSAL. XII. To the chief musician ‖ Or, 〈◊〉 〈◊〉 eighth. upon Sheminith a The same Title is prefixed to Psal. 6. , a Psalm of David b This Psalm was composed in the time, and upon the occasion of Saul's ill Government and his Persecution of David, and other good men who favoured him. . 1. ‖ Or, 〈◊〉▪ HElp c Or, Save me and other good men, from the Subtlety and Rage of wicked men. Saul will not help us, and other men cannot help: therefore it is a sit season for thee to help. Or, kind, or merciful, as this word is oft used, as Psal 30. 5. and 31. 24. and 86. 2. LORD, for * 〈◊〉. 5●…. 1. the godly d I and my Friends are sorely and causelessly persecuted, banished from our Homes and Friends, and, which is worst of all, from God's Sanctuary, and yet few or none pity us, all Mercy and Humanity is lost. man ceaseth: for the faithful sail e Men have lost not only serious Piety, but even common Honesty in their words and deal with men. from among the children of men. 2. They speak vanity f Or, falsehood, which is a vain thing, and wants the solidity of truth. every one with his neighbour: * Psal. 28. 3. with flattering lips, and with † Heb. a●… 〈◊〉, 〈◊〉 an hea●…t. a double heart g Pretending one Heart, and that they speak from a kind and upright Heart, when they really have another, even a cruel and deceitful Heart. do they speak. 3. The LORD shall cut off all flattering lips, and the tongue that speaketh † Heb. great things. proud things g Or, great things, or great words, either bragging or threatening what they will do, and what great things they will effect, to wit, by their Tongues, as they themselves explain it in the next verse, which they will use so cunningly and powerfully that they shall not need to use their Hands, or strike a Stroke. . 4. Who have said, with our tongue will we prevail h By raising and spreading Slanders and evil Reports concerning him, whereby both Saul will be highly and implacably enraged against David, and the Hearts of the People alienated from him; which was indeed a very likely way to prevail against him, and that by their Tongues only. , our lips † Heb. are with us. are our own i (i. e.) At our own dispose to speak what we please. : who is Lord over us k Who can control or restrain us. This was not the Language of their Mouths, for they were Israelites that owned a God above them, and they were Subjects of Saul, but the Language of their Actions. Scripture oft tells us not only what men do actually say, but what they would say if they durst, or what their Actions mean, as Psal. 94. 7▪ Mal. 1. 12, 13. and 2. 17. They take as great a liberty in their Speech as if they believed there was no God or Man superior to them; because neither the fear of God, nor the reverence of Men, can keep them from speaking whatsoever they please, or what they suppose makes for their Interest. ? 5. For the oppression of the poor l Oppressed by Saul through the instigation and artifices of his sawning Courtiers. , for the sighing of the needy, now m Speedily, sooner than they imagine or expect. will I arise (saith the LORD) I will set him in safety from him that ‖ Or, would en●…. puffeth at him n (i. e.) From him that despiseth him, and hopeth to destroy him with a puff of Breath, or a parcel of Words▪ See this Phrase Psal. 10. 5. Only there it is construed with beth and here with lamed; which may make some difference. And the Supplement in our Translation may seem to be large, and not necessary. And the place is, and may be otherwise rendered according to the Hebrew, without any such large Supplement, I will set him (to wit, the needy last mentioned. So it is an Ellipsis of the Pronoun, which is most frequent,) in safety: he (to wit, the Lord mentioned before) shall speak (as this Verb signifies, Prov. 6. 19 and 14. 5. and 19 5, 9 (i. e.) shall speak comfortably, by a Synecdoche. Or, shall speak plainly, as this Verb is used, Prov. 12. 17. Hab. 2. 3.) to him, (i. e.) to the needy here mentioned. Or, he (i. e.) God, shall speak (to wit, in his wrath, as it is expressed Psal. 2. 5.) to him, who is the cause of his Oppression, of whom he speaks v. 3, 4. Or, shall puff at him, as he used to do at his Enemies, Psal. 10, 5. . 6. The words of the LORD are pure o Or, sincere, without the least mixture of Vanity or Falsehood; and therefore shall infallibly be fulfilled. This he seems to add to answer an Objection which might arise in some men's Minds concerning what was last said. You tell us, The Lord saith, I will set him in safety, etc. But saying and doing are two things. They are so indeed in men, who oft speak rashly what they cannot perform, and deceitfully what they never intent: But all God's words are pure from all manner of Dross; from all Folly, or Fraud, or uncertain, he is holy and true in all his Doctrines, Threaten, Predictions, and Promises. words: * 2. Sam▪ 22▪ 31. Psal. 18. 30. ●… 119. 140. Prov. 30. 5▪ as silver tried in a furnace of earth p (i. e.) Made of such Earth or Day as was proper for, and then usual in that work. See 1. Kings 7. 46. , purified seven times. 7. Thou shalt keep them q Either 1. The poor and needy, v. 5. from the Crafts and Malice of this crooked and perverse Generation of men, and for ever. Or 2. thy words or promises last mentioned v. 6. These thou wilt observe and keep (as these two Verbs commonly signify) both now, and from this Generation for ever▪ (i. e.) Thou wilt not only keep thy Promise to me in preserving me, and advancing me to the Throne, but also to my Posterity from Generation to Generation. , O LORD, thou shalt preserve † Heb. him, That is▪ every 〈◊〉 of them. them from this generation for ever. 8. The wicked walk on every side r Which Phrase may note 1. their great numbers, they fill all places. 2. Their Freedom and Safety, they are not restrained nor punished, but go about boldly and securely whither they please. 3. Their Proficiency and Success, which is sometimes signified by this Verb, as Gen. 26. 13. 1. Sam. 2. 21. Isa. 40. 31. They grow worse and worse, and prosper in and by their Wickedness. 4 Their uncessant and unwearied Industry in doing Mischief to good men. Comp. 1. Pet. 5. 8. And this is very fitly here added as another Argument to prevail with God to arise to help his poor people who are oppressed by wicked men. , when † Heb. the vil●… of the sons of 〈◊〉 are exalted. the vilest men s Heb. Vilenesses, (i. e.) all manner of wickedness, lying and slandering, profaneness, oppression, cruelty and the like: Or, vile persons, the abstract being put for the concrete, which is frequent, as pride Psal. 36. 11. for a proud man, and many such like. Both comes to one, vile Persons, and vile practices were both advanced and encouraged through Saul's Misgovernment, whereby all the foundations were destroyed, as he complained, Psal. 11. 3. The Hebrew word zolel (whence this zuloth comes) signifies first a glutton, or drunkard, as Deut. 21. 20. Prov. 23. 21. and thence any vile person, as jer. 15. 19 Lament. 1. 11. are exalted. PSAL. XIII. To the ‖ Or, over●…er. chief musician, a Psalm of David. The occasion of this Psalm was David's deep and long continued Distresses, from which he prays for Deliverance. 1. HOW long wilt thou forget me, O LORD, for ever a How long wilt thou forget (i. e. neglect or disregard) me? For ever? ? how long wilt thou * Psal. 69. 17▪ hid thy face b (i. e.) Withdraw thy Favour and assistance. from me? 2. How long shall I take counsel in my Soul c How long shall I be in such perplexities and anxieties of Mind, not knowing what course to take, nor how to get out of my Troubles. ; having sorrow in my heart daily? how long shall mine enemy be exalted over me? 3. Consider and hear me, O LORD my God: * Psal. 38. 10▪ lighten mine eyes d Either 1. Because I find my Counsel insufficient, v. 2. do thou enlighten my mind, and guide me by thy Counsel and Spirit into the right way of obtaining thy Mercy and Helpe. So this Phrase is used Psal. 19 8. ●…ph. 1. 18. Or 2. Do thou revive and comfort, and deliver me from the darkness of Death, which is ready to come upon me and to close mine Eyes. Nothing is more common than to express great Dangers and Calamities by Darkness, and great Comforts and Deliverances by Light, as job 15. 22. and 17. 13. and 30. 26. and by an enlightening of the Eyes, as Ezra. 9 8. Comp. Prov. 15▪ 30. and 29. 13. , lest I sleep the sleep of death e (i. e.) Lest I sink under my Burden and die: for Death is oft called a Sleep in Scripture, as job. 3. 13. and 14. 12. Psal. 76. 5. john 11. 11. ; 4. * Psal. 25. 2▪ Lest mine enemy say, I have prevailed against him f To wit, by my art or strength: which will reflect dishonour upon thee, as if thou wert either unfaithful and unmindful of thy Promises: o●… unable to make them good. Therefore repress this their Arrogancy and Blasphemy, and maintain thine own Honour. ; and those that trouble me, rejoice when I am moved g Or, stumble, or fall, to wit, into Mischief. . 5. But I have trusted in thy mercy h Neither their Threats and Brags, nor my own Dangers shall shake my Confidence in thy Mercy promised to me. , my heart shall rejoice in thy salvation. 6. I will sing unto the LORD, because he hath dealt bountifully with me i Either 1. In giving me that support and assurance of his Favour which for the present I enjoy. Or, 2. In giving me that Mercy which he hath freely promised me: it being a common thing for David and other Prophets to speak of future Dèliverances as if they were already come, that so they may signify both the infallible certainty of the thing, and their firm assurance thereof. But the words may be rendered, When he shall have dealt bountifully with me. This Verb properly signifies to requite, or reward (as it may be taken here, for there is a reward of Grace, as well as of Debt, Rom. 4. 4.) but here it signifies a free and bountiful giving, as it doth al●…o Psal. 119. 17. and 142. 7. . PSAL. XIV. To the chief musician, a Psalm of David. The design of this Psalm is to describe and bewail the horrible Wickedness and Corruption of Mankind, and especially of ungodly Men, and of his own Enemies. 1. THE * Psal. 10. 4. & 53. 1. fool a (i. e.) The wicked man: For such are commonly and justly called Fools every where in Scripture, and that purposely to meet with their false, yet common Conceit of themselves, as if they were the only wise men, and all others were Fools. hath said in his heart b (i. e.) In his secret Thoughts, or within himself, being afraid and ashamed to utter it with his mouth. Not that it was his fixed and constant Opinion and Judgement, but this he saith by Construction, because he hearty wisheth there were no God, and lives as if there were none. So this Text may be explained by comparing it with Psal. 36. 1. and Tit: 1. 16. , there is no God c He denies not God's Being or Existence, but only his Providence. He saith not, there is no jehovah, which name of God notes his being, but no Elohim, which expresseth God as the Judge and Governor of the World, who observes and recompenseth all the Actions of all men according to their several Qualities. : they * Rom. 1. 21. etc. are corrupt d Heb. They have corrupted, to wit, themselves, or their ways, as this word commonly signifies. Their great and wilful Wickedness is alleged as a ground of their Atheism or Infidelity. , they have done abominable works, there is none that doth good f None of their Actions are really and thoroughly good or pleasing to God; for if some of them be materially good, as when they do an act of Justice or Charity, yet they are poisoned with bad Principles or Ends, not being performed by them out of a good Conscience, and serious Care to please God, for than they would do one good Action as well as another, but in Hypocrisy, or with vain Glory, or some finister and unworthy Design. . e To wit, of the Fools here described. 2. The LORD looked down from heaven g To search out the Truth. God knoweth all things without any enquiry: But this is a Figure called Anthropopathia, whereby Scripture oft speaks of God after the manner of Men. upon the children of men h Upon the whole Body of the Israelitish Nation, and upon the generality of Mankind under Heaven; for he speaks of all except his People, and the Righteous ones, who are here opposed to these, v. 4. 5. ; to see if there were any that did understand, and seek God i That did truly know God, to wit, so as to love, and fear, and trust, and obey him, (for all these are frequently signified in Scripture by this Expression of knowing God) and that did diligently seek him. (i. e.) Study his Mind and Will that they might do it, and seek his Grace and Favour. . 3. They are all gone aside k To wit, from God, whom they should have sought, v. 2. and from the Rule which he hath given him, and by which they sometimes professed, and seemed to govern themselves. Or, are grown sour, as this word signifies, Host 4. 18. And so this is a Metaphor from corrupted Drinks, as the next is taken from rotten Meat. , they are all together become † Heb. stinking filthy l Heb. stinking, (i. e.) loathsome or abominable to God, and to all wise and sober Men. : * Rom. 3. 10. there is none that doth good, no not one. 4. Have all the workers of iniquity no knowledge m Have they lost their Wits? have they neither Religion nor common Discretion, either of which would teach them not to make themselves so hareful to the allseeing and almighty God, and to all Men? The words may be rendered thus, Do not all the workers of Iniquity know it? So it is only an Ellipsis of the Pronoun, which is frequent, as I have showed before. Are they not Conscious to themselves of the Truth of what I say? I dare appeal to their own Consciences. But this I propound with Submission. ? † Heb the eaters up of my People, eat Bread. * M●…. 3. 3. who eat up n Or, they eat up, (i. e.) devour and destroy, as this word signifies, Deut. 7. 16. Prov. 30. 14. jer. 50. 17. Nah. 3. 15. my people o (i. e.) The poor and godly Israelites, of whom he principally speaks: whom he calleth my people. Either 1. God's people, as they were in many respects: Or rather, 2. David's people: For David speaks both these words, and all the rest of this Psalm in his own Name and Person. And David might well call them his People, either because they were his Friends and Favourers: Or because he being anointed their King, they were consequently his People: Or because he was now actually their King, and so they were actually his People: For some conceive that this Psalm was made in the time, and upon the occasion of Absalom's Rebellion. as they eat bread p (i. e.) With as little regret or remorse, and with as much greediness, and delight, and Constancy too, as they use to eat their Meat. The Particle as is here understood, as it is Psal. 125. 2. Prov. 26. 9 and in many other places. , and call not upon the LORD q They are guilty not only of gross Injustice, and Oppression towards men, but also of horrid Impiety and Contempt of God, whose Providence they deny, and whose Worship they wholly neglect and despise. . 5. There r (i. e.) In the place, or upon the spot, where they practised these Insolences, God struck them with a panic fear. Or, Then (i. e.) In the height of their Tyranny and prosperous Impiety, when they seemed to have no cause for it. An Adverb of Place for an Adverb of Time, of which there want not Examples in Scripture and other Authors, as hath been noted before. Or thence, as this Particle is rendered, Gen. 2. 10. and 49. 24. Isa. 65. 20, (i. e.) From that time; or, for that Cause, as some take it, and it may be taken, job 35. 12. Psal. 36. 12. (i. e.) For this their contempt of God and manifest injury to Men. † Heb. they feared a fear. were they in great fear s From their own guilty Consciences, and the just Expectation of divine Vengeance. Heb. They feared with fear, (i. e.) Vehemently, where there was no cause of fear, as is here implied, (for they are now supposed to be in a State of Power and Tyranny) as is expressed in the Parallel place, Psal. 53. 5. Or, they shall be greatly afraid, the past Tense being put for the future Prophetically. : for t For they remembered what a potent Adversary they had, and therefore had cause enough to fear. Or, B●…t, as this Particle is taken, Gen. 45. 8. Psal. 37. 20. Eccles. 2. 10. and 6. 2. So he describes the contrary and safe Condition of the Righteous. Or, when, as it oft signifies; and so it Answers to the then in the beginning of the Verse, when God shall once appear for his People, a dreadful Horror shall seize upon their wicked Enemies. God is in the generation of the righteous. u (i. e.) Among them, with his gracious and powerful Presence to defend them, and to fight against their Enemies. Or, God is for, etc. as the Hebrew beth oft signifies, that is, God is on their side, and therefore their Enemies have great cause to tremble. 6. * Psal. 22. 7. 8. Ye have shamed x (i. e.) Desired and endeavoured to bring it to Shame or disappoint it. Comp. Psal. 6. 10. Or, ye have reproached or derided it, as a foolish thing. the counsel of the poor y (i. e.) The cause which he hath taken to defend himself, which is not by lying and flattery and violence, and all manner of Wickedness, which is your Counsel and usual Practice, but by trusting in God and keeping his way, and calling upon his Name. ; because z This was the ground of their Contempt and Scorn, that he lived by Faith in God's promise and Providence. Or, but, as in the foregoing Verse: So there seems to be an Elegant and fit Opposition. You reproach them, but God will own and Protect them, and justify their Counsel which you deride. the LORD is his refuge. 7. † Heb. 〈◊〉 〈◊〉 〈◊〉, etc. Psal. 53. 6. O that the salvation of Israel were come out of Zion ‖ These words directly and immediately Concern the deliverance of the People of Israel out of that sinful and deplorable Estate, in which they now were; which having described in the Body of the Psalm, he concludes, after his manner, with a prayer to God to hear and help them out of Zion, where the Ark then was, whence God used to hear and Answer his People's prayers. But ultimately and principally they Design a further, even the spiritual Redemption and Salvation of all Gods Israel by the M●…ssias as may appear by divers Considerations; 1. That the Ancient Jews did thus understand it, and among others, Ionathan's Targum or Paraphrase on the Bible, expound it thus: I do not expect Gideon's Salvation, which was but Corporeal, nor that of Samson— but the Salvation of the Messiah. With whom agrees the Targum of jerusalem. 2. That the Doctrine of Israel's Redemption or Salvation by Christ was very well known as to other ancient Patriarches, job 8. 56. 1 Pet. 1. 10, 11, 12. so particularly to David, of whom it is expressly said, that he knew and ●…oresaw this Mystery, Act. 2. 30, 31. in whose Book of Psalms there are divers and very distinct and clear Prophecies of it, as we have in part seen upon Psal. 2. and 8. and shall see more fully and Evidently hereafter. 3. That David and other holy Prophets in the midst of their sad Thoughts, and Fears, and Troubles, did usually Comfort themselves with the Promise and Expectation of the Messiah, by whom, and by whom alone they should receive that plenary Salvation for which they groaned; of which it is thought we have one instance, Gen. 49. 18. but we have many unquestionable Instances in the Prophecy of Isaiah, as Ch. 7. 14. and 9 6. etc. And this Course might be the more seasonable for David, because he speaks here of his Troubles after he was settled in his Kingdom, (as may be gathered from the mention of Zion, where the Ark was not till that time) and possibly of the sad and sinful State of his Kingdom during Absolom's Rebellion; and therefore finding himself so strangely disappointed of that Peace and Happiness, which he Confidently expected when once he came to the Kingdom, and wisely and justly presaging that his Children and the following Generations of Israelites for the same Causes were likely to meet with the same or greater Calamities than this, he wearieth himself with the Expression of his Belief, and desire of the coming of the Messiah to save his People. 4. To this also suits the mention of Zion because the Prophets knew and foretold that the Messiah or Deliverer should first come to Zion, and should set up his Throne there, and from thence send forth his Laws and Edicts to the Gentile World; as is positively affirmed, Psal. 2. 6. and 110. 2. Isa. 2. 3 and 59 20. Comp. with Rom. 11. 26, and in many other place. 5. The following words agree only to this time, wherein he speaks of bringing back the Captivity of his people with the universal joy of all jacob and Israel; which cannot agree to David's time, wherein there was no such Captivity of the people, but only a Civil war and mutual slaughter, which is quite another thing; nor to the time of Israel's return from Babylon, when there was no such return of all Israel, but only of judah and Benjamin, and some few of the other Tribes, and the joy which the returning Isroelites than had, was but low and mixed with many Fears and Dangers, and Reproaches; as we see in the Books of Ezra and Nehemiah. And therefore they must belong to the times of the Messiah, by whom this Promise was fulfilled to the true Israel of God, who were brought back from that most real and dreadful, though spiritual, Captivity of sin and Satan, as is declared; Luk. 4. 18. Eph. 4. 8. and shall be literally accomplished to the natural seed of jacob or Israel according to the Expectation and belief of all the Jews in their several Ages, and of most Christian Writers, ! when the LORD bringeth back the captivity of his people † (i. e.) His Captive people, Captivity, being oft put for Captives, as Deut. 21. 10. and 30. 3. Psal. 126. 1. 4. Or, his people from Captivity, of which see the former Note. Jacob * (i. e.) The seed or Children of jacob. as Aaron is named for his Sons, 1 Chron. 12. 27. and 27. 17. and David for his Sons, and the like. shall rejoice and Israel shall be glad. PSAL. XV. The ARGUMENT. The occasion and time of Composing this Psalm is uncertain: but the Scope of it is plain, which is to give the Character of an holy and happy Man, and to describe the way to true Blessedness. Wherein this is observable, that he is wholly silent as to the Ceremonial or Ritual Observations of the Law, not that he doth disown them, or allow the neglect of them, as is manifest from David's constant Practice, and from many other passages, but that he might undeceive the Hypocritical Israelites, who laid too great a stress upon those things, as if the diligent performance thereof would excuse their wicked Lives, which Error almost all the Prophets do observe and Condemn in them, and that he might inform the Church of that, and all succeeding Ages; that the substance of Religion did consist in the Practice of true Holiness and Righteousness. A Psalm of David. 1. LORD a O thou who art the sovereign Lord of this holy Hill and Tabernacle, to whom it belongs to give Laws to it, and to admit or reject Persons, as thou seest fit, I beg of thee the resolution of this important question. And he proposeth this question to God that the Answer coming from him, may have the greater Authority and influence upon men's Consciences. , who shall † Heb. sojourn▪ abide b Heb. sojourn, to wit, so as to dwell, as it is explained in the next clause. Unless this clause be meant of sojourning in the Church here, and the next of dwelling in Heaven hereafter. Who shall enter thither and abide there, with thy good leave and liking. in thy ●… Psal. 24. 3. 〈◊〉 tabernacle? c (i. e.)▪ In thy Church, either 1. Militant. Who is a true and will be a persevering Member of this Church? Or, 2. Triumphant, or in Heaven; which is called the true Tabernacle not made with man's ●…ands▪ Heb. 8. 2. and 9 11. Revel. 21. 3. who shall dwell in thy holy hill d To wit, of Zion, so called Psal 2. 6. which is oft put for the Church and for Heaven. Who shall so dwell in thy Church here, as to dwell with thee for ever hereafter in Heaven. ? 2. * Isa. 33. 15: He that walketh uprightly e Or presently, or sincerely, without guile or Hypocrisy, Loving, Worshipping and serving God, and loving his Neighbour not in word and show only, but in truth and reality, and this constantly, and in the whole course of his Life, as walking implies. , and worketh righteousness f Maketh it his work and business to do justly, (i. e.) to give to every one his due, first to God, and then to men; for the words are general, and not restrained to either. , and speaketh the truth ‖ Or, with. in his heart g His words and professions▪ to God and men, agree with and proceed from the thoughts and purposes of his Heart. ? 3. He that backbiteth not with his tongue h He doth not take away or diminish his Neighbours good name either by denying him his due praises, or by laying any thing to his Charge falsely or without sufficient cause and Evidence. , nor doth evil i (i. e.) Any hurt or injury. to his neighbour k (i. e.) To any man; as is evident, 1. from the Nature of this precept which reacheth to all, it being plain and certain, that both by Laws of Nature and of Moses, it was not lawful to do evil to any man, except where God the Sovereign commanded it, as he did to the Canaanites and Amalekites. 2. From the Scripture usage of this word Neighbour, which frequently signifies every man, though a stranger or an heathen, as appears from Gen. 29. 4. Exod. 20. 16, 17. Levit. 18. 20. and 19 15, etc. Prov. 25. 8, 9 Luk. 10. 29, etc. Mat. 5. 43, 44. And he useth this word, Neighbour, because he who is strictly so is most within our reach, and most liable to the injuries which one man doth to another. , nor ‖ Or, receiveth, Or, endureth, Exod. 23. 1. taketh up l To wit into his Lips or Mouth, which is understood here, as also Exod. 20. 7. job 4. 2. and fully expressed: Psal. 16. 4. and 50. 16. (i. e.) Doth not raise it, though that may seem to be included in the first Clause, that Backbiteth not: Or, doth not spread and propagate it; which men are too prone and ready to do; and which makes that a public, which before was but a private injury and mischief. Or, nor taketh or receiveth, (i. e.) Entertaineth it cheerfully and greedily, as men usually do such things, and easily believeth it without sufficient reason. See Exod. 23. 1. Levit. 19 1●…. Or, nor beareth or endureth, as this phrase signifies, Psal. 69. 7. Ezek. 36. 15. He doth not suffer another to defame him without some rebuke or signification of his dislike, Prov. 25. 23. a reproach against his neighbour. 4. In whose eyes m (i. e.) In whose Judgement and Estimation. a vile person n (i. e.) One who deserves Contempt, an ungodly or wicked Man, as appears from the next clause: where he that feareth God is opposed to him. is contemned o Or, despised, notwithstanding all his Wealth and Glory, and Greatness. He doth not admire his Person, nor envy his Condition, nor court him with flatteries, nor value his Company and Conversation, nor approve of or comply with his Courses, but he thinks meanly of him, he judgeth him a most miserable man, and a great object of Pity, he abhors his wicked practices, and labours to make such ways Contemptible and hateful to all men, as far as it lies in his power. But this contempt of wicked men must be so managed as not to cause a contempt of just Authority, which if it be lodged in a wicked hand, doth Challenge not only Obedience, but also Honour and Reverence; as is manifest from the Precepts and Examples of Christ and of his Apostles, who charge this upon the Christians, every where, although the Magistrates of those times were unquestionably, vile and wicked men. See Act. 23. 5. Rom. 13. 1 Pet. 2. 13, etc. ; but he honoureth p (i. e.) He highly esteemeth and hearty loveth them, and showeth great respect and kindness to them, though they be mean and obscure as to their worldly Condition, and though they may differ from him in some Opinions or practices of lesser moment. them that fear the LORD: he that sweareth q To wit, a promissory Oath, engaging himself by solemn Oath, to do something which may be beneficial to his Neighbour. to his own hurt r (i. e.) To his own damage or prejudice. As if a man solemnly swear by the name of the great God, that he will sell him such an Estate at a price below the full worth; Or that, he will give a poor man such a Sum of Money, which when afterwards he comes to review and Consider, he finds it very inconvenient and burdensome to him, where he is tempted to break his Oath. , and changeth not? s To wit, his purpose or Course, but continues firm and resolved to perform his promise, and Sacrificeth his interest and profit to his Conscience, and the Reverence of God and of an Oath. See Ezek. 17, 18, 19 5. * Exod. 23. 8. He that putteth not out his money to usury t In such manner as is contrary to God's law: Of which see in, Exod. 22. 25. Levit. 25, 36, 37. * Exod. 22. 25. Leu. 25. 36. Deut. 23. 19 Ezek. 18. 8 & 22. 12. Deu. 16. 19 or taketh reward u Or, a bribe from him who hath a bad cause; that he may either condemn the innocent or acquit the guilty: Both which God abhorreth. against the innocent. He that doth these things x Here enumerated, and such things as naturally and necessarily flow from them, or are a▪ kin to them, and joined with them. , shall never be moved y He shall constantly persevere in God's Church here, and though he may be shaken, and stagger and fall, yet he shall never wholly and finally be removed or fall away from it, nor from that happiness, which was proposed and promised to him, but shall abide with God here, and go to him when he dies and be for ever with the Lord. . PSAL. XVI. ‖ Or, a golden Psalm of David. Michtam a of David. a Divers render this word, a Golden Psalm, because of the preciousness and excellency of the matter of it; for it Treats of Christ's Death and Resurrection. But because this Title is prefixed to Psal. 56, 57, 58, 59, 60. wherein there is▪ no such peculiar Excellency, it may seem rather to be a Title belonging to the Music or the Song, which, with the rest, is now lost and unknown. It is a great question among Expositors, in whose Name and Person he speaketh this Psalm, whether his own or Christ's. It seems hard to exclude David's Person, to whom almost the whole Psalm properly and literally belongs, and to whom some parts of it do more conveniently belong 〈◊〉 to Christ: And some parts of it, do peculiarly belong to Christ, of whom it is expounded by the two great Apostles, Peter and Paul, Act. 2. 25. and 13. 35. And yet it seem●… probable by the contexture of the Psalm, and the coherence of the several Verses together, that the whole Psalm speaks of one and the same Person. But because David was a mixed Person being both a Member, and an eminent Type, of Christ, he may without any inconvenience be thought to speak of himself sometimes in the one and sometimes in the other Capacity, to pass from the one to the other. And therefore having spoken of himself as a Believer or Member of Christ, in the former part of the Psalm, he proceeds to consider himself as a Type of Christ, and having Christ in his Eye, and being inspired by the Holy Ghost with the knowledge and Contemplation of Christ's Passion and Resurrection, towards the close of the Psalm he speaks such things, as though they might be accommodated to himself in a very imperfect, obscure, and improper Sense, yet could not truly, literally, and properly, fully and completely, belong to any but to Christ, to whom therefore they are justly appropriated in the New Testament. 1. PReserve me b From all mine Enemies. O God: for in thee do I put my trust c Therefore thou art in Honour and by Promise obliged not to deceive my Trust. . 2. * Psal. 16. 2. O my soul d Which words are fitly understood: For it is manifest he speaks to one Person of another. And it is usual with David to turn his Speech to his Soul, as Psal. 42. 6. and 43. 5. , thou hast said e Thou hast oft times avowed and professed it, and dost still persist to do so. unto the LORD, Thou art my Lord f By Creation and preservation and otherwise; to whom I own all Service and Obedience upon that account. : * job. 22. 2. & 35. 7. Psal. 50. 9 Rom. 11. 35. my goodness g Whatsoever Piety or Virtue, or Goodness is in me, or is done by me. , extendeth not to thee h (i. e.) Doth not add any thing to thy Felicity, for thou dost not need me nor my Service, nor art capable of any advantage from it: Or, is not for thee, as this word is used, Gen. 16. 5. 2 Sam. 1. 26. (i. e.) For thy use or Benefit. Or, is not upon thee, (i. e.) It lays no Obligation upon thee, as this very word is taken, judg. 19 20. Psal. 56. 12. Ezek. 45. 17. All comes to the same thing. The Sense is, God is all-sufficient and infinitely happy, and the Author of all the good that is in, or is done by any of his Creatures; and therefore cannot prevent nor oblige God any further, than he is graciously pleased to oblige himself. Thus he renounceth all Opinion of merit, and though he urged his trust in God, as a motive to persuade God to preserve him, v. 1. yet he here declares that he did not do it, as thinking that God was indebted to him for it. ; 3. But i (i. e.) But my goodness extendeth, which is easily understood out of the former Verse: From which also there may be fetched another Supplement. O my Soul, thou hast said, to the Saints, etc. to the Saints that are in the Earth k (i. e.) To those holy and righteous Persons that live upon Earth with me: To these only or principally my goodness is extended. Because I cannot reach thee, I endeavour to pay a singular Respect and Love, and Kindness to all Saints, for thy sake whose Friends and Servants they are, and whose image they bear. This may seem more properly to agree to David, than to Christ, whose goodness was principally designed for, and imparted to Sinners, and did not find men Saints, but make them so; nor was it confined to them, that lived with him upon the Earth, but extended to all the Believers of all Ages before and after him. , and to the excellent l Or, the magnificent, or mighty, or honourable, to wit, the Saints, as he now called them, whom, because they were mean and despicable in the Eyes of the World, he honours with their just Titles, and by appropriating them to the Saints he sufficiently intimates that all other men how great sooner, are but ignoble and vile Persons, as he had called them, Psal. 15. 4. in whom is all my delight m (i. e.) Whose Company and Conversation is most Pleasant and desirable to me▪ Compare Psal. 119. 63. . 4. Their sorrows shall be multiplied that ‖ Or, give gift to 〈◊〉. hasten after another God n Or, that present, or endow (as this Verb signifies, Exod. 22. 16.) another God, to wit, with Oblations, as it follows. God is not expressed in the Hebrew text, but seems fitly and necessarily to be understood, because of the following Offerings, which are made to none that is not either really or by Reputation a God. The Sense is, Idolaters, notwithstanding all their zeal or cost about their Idols, gain nothing to themselves, but abundance of sorrow and misery. This he mentioneth partly as one Reason, why he would have no fellowship with them in their Idolatrous worship, which he adds in this Verse: and partly that by this Comparison he might illustrate and commend his own Happiness, in having the Lord for his Portion, of which he speaks, v. 5, 6. Or thus, let their sorrows be multiplied, etc. Having showed his great Respect and Affection to the Saints, and excellent Servants of the true God, he now declares what an abhorrency he had for those that forsake the true God, and worship Idols. To whom he wisheth increase of their sorrows, whereby they may either be awakened and converted to the Lord again, or may be cut off; if they be impenitent and incorrigible. : their drink offerings o Under which he comprehends all their Offerings, the reason being for Substance the same in all: but he mentions these particularly, because of a special Corruption in them above their other Sacrifices, to wit, that the very matter of them was unlawful, as we shall see: Which also might serve both to convince and deter those Israelites which hearkened after Idolatry, and made no Conscience of maintaining Communion with Idolaters, which was the Case of many of them in Saul's time; and to justify himself for his Detestation of them, and of all fellowship with them. of blood p In which the Gentiles used (as divers learned men have observed) to Offer and sometimes to drink part of the Blood of their Sacrifices, whether of Beasts or of Men, as either of them were Sacrificed. Which must needs be very hateful to God, because he had so severely forbidden the drinking of Blood to his people either at their Sacrifices, or in their common Food. will I not offer, * Josh. 23. 7. nor take up their names q (i. e.) Of those other Gods mentioned before. I abhor the very name and memory of them. Not that he thought it unlawful to name these Idols, which is frequently done by the holy Prophets, but to express the odiousness of the thing by his loathing of the very name and shadow of them. Compare Exod. 23. 13. Deut. 12. 3. Host 2. 16, 17. Eph. 5. 3. Or the Sense is, I will not swear by them: For taking up one's names is used for swearing, Exod. 20. 7. into my lips. 5. * Deut. 32. 9 Psal. 73. 26. & 142. 5. ●…am. 3. 24. The LORD is the portion † Heb. of 〈◊〉 pa●…t. of mine inheritance r Or, of my division, (i. e.) Of that inheritance which God hath mercifully divided, or distributed to me, and which I by his grace have chosen for myself. I envy not the vast Riches and Glory of Idolaters, but do hearty rejoice in God as my portion, and desire no better nor no other Felicity. God who hath suffered other Nations to walk in their own Idolatrous ways, hath granted this favour to me, to know and worship him the only true God. And as other Nations have chosen, and do adhere to their false Gods, so have I chosen God and will cleave to him. , and of my cup s The same thing repeated in other Words. The portion of my Cup, is the portion which is put into my Cup, as the ancient manner was in feasts, where each had his portion of Meat, and of Wine allotted to him. See Psal. 11. 6. The Cup oft denotes a Man's portion o●… Condition, as Mat. 20. 22. and 26. 39 : thou maintainest my lot t (i. e.) My inheritance divided to me by lot, as the Custom than was, jos. 18. 11. judg. 1. 3. u As thou hast given me an excellent lot, having planted me among thine own People, and in that place which thou hast chosen for thy dwelling and worship, so, I doubt not, thou wilt uphold a●…d preserve me there, in spite of all the malicious designs of mine Enemies that seek to drive me thence. 6. * 〈◊〉. 17. ●…. Heb. Psal. 7 55▪ Mi●…. 2. 4. 5 The lines u (i. e.) My portion, which was measured with lines. Comp.▪ jos. 17. 5. Deut. 3. 4. are fallen unto me in pleasant places x In a sweet land flowing with Milk and Honey, and above all blessed with the Presence and Knowledge, and Service of the true God. ; yea, I have a goodly heritage. 7. I will bless the LORD, who hath given me counsel y Heb. consulted for me, (i. e.) By his wise and gracious Counsel hath provided so good an heritage for me, and withal inspired that Counsel and Wisdom into me, by which I have chosen the Lord for my Portion, and am so fully satisfied with him. ; my reins z (i. e.) My inward thoughts and affections (which are commonly signified by the Reins, as Psal. 7. 9 and 26. 2. and 73. 21. and 139. 13. jer. 11. 20. and 12. 2. and 17. 10.) being inspired and moved by the holy Spirit. also instruct me a (i. e.) Direct me what course to take, how to please and serve God, and to put my whole Trust and Confidence in him, as it follows. in the night-seasons b Not only in the day time, but also in the night, when others are asleep, but my mind is working upon God, and the things of God, and improving the silence and leisure, and solitude of the night to holy Meditations, and the exciting of my affections towards God. . 8. * I have set the LORD always before me c (i. e.) I have always presented him to my mind, as my Rule and Scope, as my Witness and Judge, as my Patron and Protector in the discharge of my Office, and in all my Actions. Hitherto David seems to have spoken in his own Person, and with special respect to himself, but now he seems to have been transported by an higher Inspiration of the Spirit of Prophecy, and to be carried above himself, and to have an Eye to the man Christ Jesus, who is and was the end of the Law, and the great Scope of all the Prophets, and to speak of himself only as a Type of Christ, and with more special respect unto Christ, in whom this and the following Verses were much more truly and fully accomplished than in himself. Christ as man did always set his Father's will and Glory before him, as he himself oft declareth, especially in St. John's Gospel. : because * he is at my right hand d To wit, to strengthen me, for the right hand is the chief seat of a Man's strength, and Instrument of Action, to Protect, assist and Comfort me, as this Phrase signifies, Psal. 109. 31. and 110. 5. And this assistance of God was necessary to Christ as man. , I shall 〈◊〉. 2. 25▪ 〈◊〉. 73. 23. ●…▪ ●…1. 5. not be moved e Or, removed, either from the discharge of my Duty, or from the attainment of that Glory and Happiness which is prepared for me. Though the Archers shoot grievously at me, and both men and Devils seek my Destruction, and God sets himself against me as an Enemy, withdrawing his favour from me and filling me with deadly sorrows, through the Sense of his anger; yet I do not despair but am assured that God will deliver me out of all my Distresses. . 9 Therefore f Upon this ground and Confidence. my heart g The proper seat of joy and of all the Affections. is glad, and my glory h Either 1. my soul, which is indeed the Glory of a man. Or rather 2. my Tongue, which also is a man's Glory and Privilege, above all other living Creatures, and the Instrument of glorifying both God and man; and which is oft called a man's Glory, as Gen. 49. 6. Psal. 30. 12. and 57 8. and 108. 1. and 149. 5. And so this very Word is translated, Act. 2. 26. And thus the distinction between Heart and Glory, and Flesh is more certain and evident. rejoiceth i Or, exsulteth, (i. e.) Declares or expresseth my inward joy. For this Verb signifies not so much internal joy, as the outward and visible Demonstrations of it, in Words or Gestures and Carriages. : my flesh also shall † 〈…〉. rest k (i. e.) My body shall quietly and 〈◊〉 rest in the Grave, to which I am hastening. in hope l (i. e.) In confident assurance of its Incorruption there, and of its Resurrection to a blessed and immortal Life, as it is explained v. 10, 11. The flesh or body is in itself, but a dead and senseless lump of Clay, yet Hope is here ascribed to it figuratively, as it is to the brute Creatures, Rom. 8. 19 because there is Matter and Foundation for such hope, if it were capable of it, the good promised and expected being certainly future. ▪ 10. * 〈◊〉▪ 2. 31.▪ 13. 35. For thou will not leave my soul m (i. e.) My Person, as this word is every where used, by a Syne●…doche of the part, and then the Person by another Synecdoche of the whole is put for the Body. The soul is oft put for the Body, either for the living Body, as Psal. 35. 13. and 105. 18. or for the Carcase or dead Body, as it is taken, Levit. 19 28. and 21. 1. Numb. 5. 2. and 6. 6. 9 11. and 9, 10. and 19 11. 13. And so it is interpreted in this very place, as it is produced, Act. 2. 29, etc. and 13. 36, 37. in hell n (i. e.) In the Grave or state of the Dead, as appears, 1. From the Hebrew word Scheol, which is very frequently so understood, as is undeniably evident from Gen. 42. 38. Numb. 16. 30. job 14. 13. Comp. with 17. 13. Psal. 18. 5. and 30. 3. and 141. 7. Eccles. 9, 10. Ezek. 32. 21, 27. jonab 2, 2. and many other places. 2. From the following clause of this Verse. 3. From Act. 2. and 13. where it is so expounded and applied. ; neither wilt thou suffer thine holy One o (i. e.) Me thy holy Son, whom thou hast sanctified and sent into the World. It is peculiar to Christ, to be called the holy one of God, Mark. 1. 24. Luk. 4. 34. to see corruption p Or Rottenness, (i. e.) To be corrupted or putrified in the Grave, as the Bodies of others are. Seeing is oft put for perceiving by experience. In which 〈◊〉 men are said to see good, Psal. 34. 13. and to 〈◊〉 Death, or the Grave, Psal. 89. 48 Luk. 2. 26. Io●…. 8. 51. and to see sleep, Eccles. 8. 16. And the Hebrew word 〈◊〉▪ though sometimes by a Metonymy it signifies the Pit or place of Corruption, yet properly and generally it signifies Corruption or Perdition▪ as job 17. 14. and 33. 18. 30. Psal. 35. 7. and 55. ●…3. Ion●…. 2. 6. and is so rendered by the seventy Jewish Interpreters, Psal. 107. 20. Prov. 28. 10. jer. 13, 14, and 15. 3 Lament. 4. 20. Ezek. 19 4. and 21. 31. And so it must be understood here, although some of the Jews to avoid the force of this Argument render it the Pit. But in that Sense it is not true, for, whether it be meant of David, as they say, or of Christ, it is confessed that both of them did see the Pit, (i. e.) Were laid in the Grave. And therefore it must necessarily be taken in the other Sense now mentioned; and so it is properly and literally true in Christ alone, although it may in a lower and Metaphorical Sense be applied to David, who had a just and well grounded Confidence, that although God might bring him into great Dangers and Distresses, which are called the sorrows of Death, and the pains of Hell, Psal. 116. 3. yet God would not leave him to Perish in or by them. . 11. Thou wilt show me q (i. e.) Give me an exact and experimental knowledge of it for my own Comfort, and the benefit of my People. the path of life r (i. e.) The way that leadeth to Life, not to a temporal and mortal Life here, for he is supposed to be dead and buried, v. 10. But to an endless and immortal, and blessed Life after death in the presence of God, as it followeth; the way to which is by the Resurrection of the Body. So the Sense is▪ Thou wilt raise me from the Grave▪ and Conduct me to the place and state of everlasting Felicity. : * Psal. 21. 6▪ in thy presence s Heb With or before my Face. (i. e.) In that heavenly Paradise, where thou art graciously and gloriously present, where thou dost clearly and fully discover thy Face, and the light of thy Countenance; whereas in this Life thou hidest thy Face and showest us only thy Backparts, and we are in a state of absence from thee, and see thee only through a Glass darkly, and enjoy thee but in part. is fullness of joy t (i. e.) Full and perfect joy and Satisfaction, which it is in vain to expect in this Life, and is only to be found in the sight of thee. See Exod. 33. 14. Psal. 17. 15. Mat. 5. 8. 1. joh. 3. 2. , at thy right hand u Which he mentions as a place of greatest Honour, as this was Gen. 48. 13, etc. 1 Kings 2. 19 Psal. 45. 9 and the place where the Elect and Saints are placed at the last day, Mat. 25. 33, etc. and lastly, at the place where Christ himself is said to sit, Psal. 110. 1. Mat. 26. 64. Col. 3. 1. Heb. 1. 3. there are pleasures for evermore x Everlasting delights in the Contemplation and fruition of God. . PSAL. XVII. A prayer of David a David being now grievously persecuted and distressed by Saul and other Enemies, and being also bespa●…ered with many Calumnies, he appeals to the heart-searching God, makes a solemn Protestation of his integrity, earnestly begs of God protection and Deliverances, and being made weary of this Life, by his pressing and manifold Calamities, he Comforts himself with the Contemplation and hope of an happier Life. . 1. HEar † Heb. justice. the right b Heb. righteousness, (i▪ e.) Me who, notwithstanding all their Accusations and slanders, am righteous; Or, my righteous cause; do thou take notice of it and give Sentence for me: or my righteous P●…ayer. I desire nothing that is unreasonable or unjust, but that thou wouldst judge righteously between me and mine Enemies, and vindicate thine own Honour▪ and faithfulness in making good▪ thy Promise to me; which thy righteousness obligeth thee to do. , O LORD, attend unto my cry c (i. e.) My ●…ervent Prayer attended with strong Cries. , give ear unto my prayer that goeth † Heb▪ without li●…s of deceit. not out of ●…eigned lips d Heb. not with deceitful lips, which speak one thing when my Heart knoweth and designeth another. And this profession of his sincerity in his Words, doth fitly make way for his solemn appeal to God in the following Verses. . 2. Let my sentence e Heb. my right or judgement▪ (i. e.) Judgement in my cause, or on my behalf. come forth from thy presence f (i. e.) From thee, and from thy tribunal to which I bring my cause. Do not suspend or delay it, but speedily examine my cause and give Sentence in it. : let thine * Psal. 11. 5. eyes behold the things that are equal g Or, Right. For though I desire and need thy Grace and Favour in many other Respects, yet I beg only thy justice in this cause between me and them. . 3. Thou hast proved h Or searched or tried it, by many and fore Temptations and Afflictions, whereby the sincerity or hypocrisy of men's Hearts, are easily and commonly discovered, and especially by thy allseeing Eye. And that is my great Comfort, that thou art Witness of my innocency. mine heart, thou hast visited me i Thou hast made an inspection and enquiry into my Heart. in the night k Either 1. Metaphorically, (i. e.) in the time of Trouble. Or, 2. properly; when men's minds being freed from the encumbrance and distraction of Business, and from the Presence and Society of men: Which either lays a restraint upon them, or tempts them to use Dissimulation, do act most vigorously and freely, either upon Good or Evil, according to their several inclinations. , * joh. 23 10▪ 〈◊〉 26. 2 Mal. 3. 2, 3. 1 Pet. 1. 7. thou hast tried me l Accurately and severely, as Goldsmiths do Metals. , and shalt find nothing m (i. e.) Nothing of unrighteousness, in Heb. shalt not find, To wit, that whereof mine Enemies accuse me, namely Hypocrisy towards thee, and evil design against Saul, covered under fair Pretences, as they allege. So this general Phrase is to be limited from the Context, as other General's most frequently are. For he was far from thinking himself Sinless, that he often acknowledgeth his many and great sins, and particularly, that, if God should enter into judgement with him, and be severe to mark iniquities, no man living could be justified, Or, stand before him, Psal. 130. ●…3. and 143. 2. : I * Psal. 39 1. am purposed n Or, I have resolved upon Deliberation, as the word implies. that my mouth shall not transgress o I am so far from Practising against Saul's Life, as they charge me, that I will not wrong him so much as in a Word. Some join these Words with the next foregoing, and render the place thus, That which I have thought, my mouth shall not transgress, or rather, hath not transgressed; (i. e.) My Thoughts and Words always agree together. jabhor falsehood and Dissimulation. . 4. Concerning the works of men p Concerning my care and Caution about my Words, I have now spoken, v. 3. now I may say the like concerning my works. As for the works which men generally Practise. Or, Because of (as the prefix, Lamed is oft used, as Gen. 2. 23. Numb. 16. 34. Jer. 4. 31. and 22. 10. and 23. 9) The works of men. So the Sense may be this, Observing and considering the quality of the Works of the men of this Age, with whom I converse, or of all mankind, some few excepted, considering, I say, how wicked and unreasonable and pernicious they are, not only to others, but also to themselves; I was resolved to take more care in the ordering of my own Actions. , by the word of thy lips q (i. e.) By the help of thy blessed Word and the excellent Rules, Promises and Threaten thereof, which by deep and frequent Meditation I have hid and fixed in mine Heart, as the best An●…idore against sin and temptation, Psal. 119. 9 11. , I have kept me from r So the same Verb is used with the like Supplement, jos. 6. 18. which also is in a manner included in the Verb. Or, I have observed, To wit, so as to avoid them. the paths s Or, ways, (i. e.) The Customs and Practices, or the imitation of them; as may be gathered from the next Verse, where he prays to be kept in God's paths, which are oppossed to these Paths. of the destroyer t Or, of the violent Man: Such as Saul and his Courtiers and Soldiers have showed themselves towards me. Although their rage and violence against me, might have tempted me to have repaid them in their own Coin, yet I forbore it, and spared both others, and Saul himself when his Life was at my Mercy, 1 Sam. 24. and 26. and this I did in Obedience to thy Word, which required me to Honour and preserve the Lords anointed. . 5. Hold up my go in thy paths u As by thy Word and Grace thou hast hitherto kept me from the Paths of evil men, and led me into thy Paths, so, I pray thee, enable me by the same means to persevere in thy ways, and in mine abhorrency of wicked Courses. , that my footsteps † Heb. be not moved. slip not x That I may not fall into that sin of revenging myself upon Saul, to which I may be more and more tempted, nor into any other sin, whereby thou mayst be provoked, or men may be offended, and Religion disgraced. . 6. I have called upon thee y It hath been and still is, and shall be my constant Course, to apply myself to thee for assistance and for deliverance. , for thou wilt hear me, O God z For though thou mayst delay for a season, I am well assured that thou wilt hear and answer me. : incline thine ear unto me, and hear my speech. 7. * Psal. 31. 21. show thy marvellous loving kindness a To wit, in preserving and delivering me; which, if thou dost, I must ever acknowledge it to be an Act of kindness, or free Grace, or undeserved Bounty, yea and of marvellous kindness, because of my extreme and pressing Dangers, out of which nothing but a wonder of God's mercy and power can save me. , O thou ‖ Or, that savest them which trust in thee, from those that rise up against thy right 〈◊〉. that savest by thy right hand b (i. e.) By thy great Power. , them which put their trust in thee c Or, in it, (i. e.) In thy right Hand, as was now expressed. Or, because of (as the Hebrew●… prefix Man oft signifies, as Psal. 12. 6. and elsewhere) those that exalt themselves, (as this word signifies, job. 20. 27. and 27. 7. Psal. 59 1▪) not only against me, but against thee who hast engaged and declared thyself for me. So this Prayer is like that Psal. 66. 7. Let not the Rebellio●…s exalt themselves. But this place is otherwise translated in the Margin of our Bibles, with which divers others, both Ancient and latter Interpreters agree, and that more agreeably to the Order of the words in the Hebrew text, O thou that savest (or usest to save) them which trust in thee (or, as the Hebrew word may be properly rendered without any Supplement, Believers) from those that rise up against thy right Hand, (i. e.) Either against thy mighty Power, which thou hast already showed in my wonderful Preservation: Or, against thy Counsel (which is called God's hand, Act. 4. 28.) and revealed Will concerning my advancement to the Kingdom, which divers of these men did knowingly oppose, as may be gathered from 2 Sam. 3. 9, 10. Or, against the man (which word is oft understood, whereof examples have been given, and more we shall have in this Book) of thy right Hand, as David is called, Psal. 80. 17. According to this Translation his Prayer is enforced with a double motive, to wit, his trust is in God, and his Enemy's opposition against God. , from those that rise up against them d Which God hath marvellously fenced on every side, and men use their utmost Care and Diligence to keep e. . 8. * Deu. 32. 10. Zech. ●…. ●…. Keep me as the apple of the eye e: hid me under the shadow of thy wings f As an Hen doth her Chickens. . 9 From the wicked g Or, Because of the wicked. † Heb. 〈◊〉 wast me. that oppress me, from † Heb. 〈◊〉 〈◊〉 against 〈◊〉 so●…l. my deadly enemies h Heb. from those who are mine Enemies in or for, or against my (which Pronoun is easily supplied out of the ●…oregoing Word, where it is expressed) Soul or Life (i. e.) Whom nothing but my Blood and Life will satisfy. , who compass me about i Which shows both their extreme Malice and his great Danger. . 10. * Psal. 119. ●…▪ They are enclosed in their own fat k They live in great Splendour and Prosperity, whilst I am exercised with many and ●…ore Troubles. The like Phrase we have job. 15. 27. Psal. 73. 7. : with their mouth they speak proudly l Not only against us whom they scorn, but even against God himself whom they despise, boasting of their own Power, and what great things they will certainly effect against me. . 11. They have now compassed us in our steps m (i. e.) In all our ways. We go from place to place, to Rocks and Caves, and Woods; but wheresoever we go they are at hand, and ready to surround us. Of which see an example, 1 Sam. 23. 26. ; they have set their eyes n To wit, upon or against us, (i. e.) They have discovered us, and keep their eyes fixed upon us, that we may not escape, or as designing to shoot at us. bowing down to the earth o (i. e.) Couching and casting themselves down upon the Earth, that they may not be discovered, and so may watch the fittest opportunity to surprise us. Which Sense is favoured by the next Verse, and by comparing, Psal. 10 10. Oth. To cast us down to the Earth. : 12. † Heb. 〈◊〉 ●…ness of him (that is, of every one of them) is as a ●…on that 〈◊〉 to raven. Like a lion that is greedy of his prey p When he is hungry and therefore cruel. , and as it were a young lion † Heb. 〈◊〉. lurking in secret places q See Psal. 7. 2. and 10. 8, 9, 10. . 13. Arise, O LORD, † Heb. 〈◊〉 his face. disappoint him r Heb. Prevent his face, (i. e.) Go forth against him, and meet and Face him in Battle, as Enemies use to do. Or, Prevent the Execution of his mischievous Designs against me; stop him in his attempt, and give him the first blow. , cast him down: deliver my soul from the wicked, ‖ Or, by ●…oy sword. which is thy sword s Or, thy hand, as it follows, v. 14. (i. e.) Thy instrument to execute Vengeance upon thine Enemies, or to chastise and exercise thy People: For which reason the Assy●…ian is called God's Rod. Isa. 10. 5. as being ordained for Correction, 〈◊〉. 1. 12. The Sense is, do not punish me by this Rod: let me fall into thy hands, and not into the hands of wicked men, 2 Sam. 24. 14. Or, by (which Preposition is understood, Psal. 2. 12. and oft elsewhere) thy Sword, (i. e.) by thy Power. : 14. ‖ Or, from me 〈◊〉 〈◊〉 hand. From men which are thy hand t Wherewith thou dost Correct me. , O LORD, from men of the world u (i. e.) Who prosper in and set their Hearts upon this vain and Transitory World, and neither have, nor choose, or desire any other Portion or Felicity, as it follows. , * Luk. 16. 25. which have their portion in this life, and whose belly x (i. e.) Mind or Appetite, as that word is used, job 20. 20. Prov. 20. 30. thou fillest with thy * 〈◊〉. 41. 8. hid treasure y (i. e.) Not only with common mercies, as Food and Raiment, but with thy choicest and most precious good things, such as men use to hid or keep in their treasures, with extraordinary Wealth and Glory, and all the Delights and Comforts of the present Life. : ‖ Or, their Chil●… are full. they are full of Children z When many of the faithful Servants are barren, these are blessed with a numerous Posterity. Or, their Children are filled or satisfied as well as their Parents. There is abundantly enough both for them and for their Children, and to spare for their children's Children, as it follows. , and leave the rest of their substance to their babes. 15. As for me a I do not envy this their Felicity, but my Hopes and Happiness are of another Nature. , I will or shall behold thy face b I do not place my Portion in earthly and temporal Treasures, as they do, but in beholding God's face, (i. e.) In the enjoyment of God's presence and favo●…r; which is indeed enjoyed in part in this Life, but not fully and to Satisfaction, of which David here speaks, as appears from the last Clause of this Verse; The sight of God, and of his face, being frequently spoken of, both in the Old and New Testament, as a privilege denied even to the Saints, in this Life and peculiar to the next Life, as is manifest from Exod. 33. 20. judg. 13. 22. Mat. 5. 8. 1 Cor. 13. 12. 2 Cor. 3. 18. 1 joh. 3. 2. , in righteousness c With the Comfort of a good Conscience, bearing me Witness that, notwithstanding all the Calumnies and Censures of mine Enemies, I have been, and am upright and righteous in the Course of my Life, both towards thee and towards all men. Which Testimony will enable me to look God in the Face with boldness, when mine Enemies, being Conscious to themselves of gross and manifold righteousness towards thee and me, and others, will be afraid to appear in thy Presence. : I shall be satisfied d I am now greatly distressed and dissatisfied, and mine Enemies are fitted and satisfied with good things; but my turn will come, the time is coming wherein I shall be abundantly satisfied, to wit, with beholding thy Face, which is to me more Comfortable and Satisfactory than all the Possessions of this World▪ , when I awake e Either, 1. When I shall be delivered from my present Distresses and Calamities. But these never are in Scripture, nor indeed can fitly be, called by the name of Sleep, which is every where spoken of as a state of ●…est, and quietness; as Psal. 127. 2. joh. 11. 12, 13. and consequently deliverance from them, cannot be compared to awaking. Or rather, 2. When I shall arise from the Dead: For Death is very frequently called Sleep both in Scripture, as 1 Kings 1. 21. Isa. 26. 19 jer. 51. 39, 57 Dan. 12. 2. joh. 11. 11, 13. and in other Authors; and consequently Resurrection from the Dead, is justly and fitly called an awaking, as it is job 14. 12. Dan. 12. 2. joh. 11. 11. And since the Doctrine of the Resurrection of the just, to a blessed and endless Life was not unknown to the Holy men of God in the Old Testament, as it were very easy to prove, nor to David in particular, as appears from Psal. 16. 10, 11. and from divers other Passages, it cannot be imagined but David would Support and Comfort himself in his greatest Agonies, with the Consideration thereof, this being incomparably the most weighty and effectual Argument and ground of Comfort, which he could possibly use. And this also best suits with the Context; for David is here opposing his Hopes and Portion to that of his Enemies, and having noted, not without a secret reflection and reproach upon them for it, that their Portion was in this Life, v. 14. it was most Consonant to the place and to the thing itself, that he should seek and have his Happiness in the future Life. , with thy likeness f Or Image. By which may be understood either, 1. Christ, the Son of God, who was known to David and other Prophets, as is Evident, and that under the name of the Son of God, Psal. 2▪ 7, 12. Prov. 30. 4. Host 11. 1. Comp. with Mat. 2. 15. who being exactly like to his Father, might most fitly be called his likeness or image, as he is, Heb. 1. 3. Or 2. the image of God stamped upon his glorified Soul; which must needs afford him infinite Delight and Satisfaction. Or 3▪ God himself, or the face of God mentioned in the former Clause, and explained here by another Phrase, as is very usual in these Writings. And this Interpretation may receive strength from Numb. 12 8. Where beholding the similitude of the Lord is evidently the same thing, which is elsewhere called 〈◊〉 his face, and from Heb. 10 1. Where the image, doth not note the likeness or Representation, but the truth and existence of the thing. . PSAL. XVIII. The ARGUMENT. This Psalm, with some few and small Variations, is written, 2 Sam. 22. It was composed by David towards the end of his Reign and Life upon the occasion here mentioned. To the chief musician, a Psalm of David, the 2. Sam. 22. servant of the LORD a Who esteemeth it a greater Honour to be thy Servant, than to be King of 〈◊〉, and who doth entirely devote himself to thy Service and Glory. , who spoke unto the LORD the words of * this song, in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul b (i. e.) After the Death of Saul, and the Conquest of all his succeeding Enemies, and his own firm establishment in his Kingdom. : And he said. 1. * Psal. 144. ●…▪ I Will love thee e, O LORD my strength d From whom alone I have received all my strength and success and settlement, and in whom alone I trust, as it follows v. 2. . c Most affectionately and with my whole Soul; as the Hebrew word signifies. I can return thee no better thing for all thy Favours than my Love and Heart, which I pray thee to accept. By loving him he understands not only his inward affection, but also all the outward Expressions and Testimonies of it, praising and glorifying, and serving of him. 2. The LORD is my rock e To which I flee for refuge, as the Israelites did to their Rocks. See judg. 6. 2. 1 Sam. 13. 6. and fortress, and my deliverer: my God, † Heb. my Rock, Or Cli●…. my strength * Heb. 2. 13. in whom I will trust, my buckler, and the horn f By which I have both defended myself and subdued mine Enemies. It is a Metaphor from those Beasts whose strength lies in their Horns. The Horn is oft put for Power, as Psal. 92. 10. Amos 6. 1●…. and elsewhere. of my salvation, and my high tower. 3. I will call upon the LORD who is worthy to be praised, so shall I be saved g Or, I did call— and was saved. For the Future Tense is commonly used for that which is Past. And this seems best to agree with the whole Context, which is to praise God for mercies already received. from mine enemies. 4. * Psal. 116. 3 The sorrows of death h (i. e.) Dangerous and deadly Troubles. Or, the Bands or Cords of Death, which had almost seized me, and was putting its Bands upon me. Compare Psal. 73. 4. compassed me, and the floods of † Heb. 〈◊〉. ungodly men i Their great multitudes and strength, and violent assaults, breaking in upon me like a Flood. made me afraid. 5. The ‖ Or, Cords. sorrows of hell k Or, of the Grave, which brought me to the brink of the Grave. compassed me about: the snares of death prevented me l Had almost taken hold of me, ere I was ware of my danger. . 6. In my distress I called upon the LORD, and cried unto my God, he heard my voice out of his * Psal. 11. 4. temple m Either, 1. Out of his Sanctuary; whence he promised to hear and answer the Prayers of his People, which are either made there or directed thither. Or 2. Out of his heavenly Habitation, which is oft called his Temple; See on Psal. 11. 4. , and my cry came before him, even unto his ears. 7. Then the earth shook and trembled n Then God appeared on my behalf in a miraculous and glorious manner, and with the great Terror and Confusion of all mine Enemies, which is here compared to an Earthquake. , the foundation also of the hills were moved and shaken o The Earthquake was so deep and violent, that it overthrew whole Mountains by the Roots. Whereby he designs his lofty and potent Enemies; such being oft compared to Mountains, as Psal. 46. 3, 4. and 144. 5. Isa. 41. 15. etc. , because he was wroth. 8. There went up a smoke † Heb. by his. out of his nostrils p As is usual in Persons, Transported with great anger and rage. He manifested his great displeasure against my Adversaries. , and fire out of his mouth devoured: coals were kindled by † Heb. him. it q Which notes the Fervency, Constancy, and Efficacy of his anger. . 9 He bowed the heavens r By producing thick and dark Clouds, by which the Heavens seem to come down to the Earth. also and came * Psal. 144. 5. down s Not by change of place, but by the Manifestation of his Presence, and Power on my behalf. . and darkness was under his feet. 10. And he road upon a cherub t Or, upon the Cherubims, by an Enallage of number, that is, upon the Angels, who are so called, Gen. 3. 24. Heb. 9 5. who are also called God's Chariots, Psal. 68 17. upon which he is said to sit and ride. All which is not to be understood grossly, but only to note God's using of the Ministry of Angels, in raising such Storms and Tempests as are here described. , and did fly: yea, * Psal. 104. 3. he did fly upon the wings of the wind u As swiftly as the Wind. He came to my rescue with all speed. . 11. He made darkness his secret place x Or, his hiding Place, (i. e.) He covered himself with dark Clouds, from whence he secretly shot at his Enemies, as it follows. : his pavilion round about him, were dark waters y (i. e.) Watery Vapours and thick Clouds, as the next Words expound these , and thick clouds of the skies. 12. At the brightness that was before him z At his glorious and powerful appearance. , his thick clouds passed a Or, passed away, (i. e.) Vanished, (as this Word is oft taken, as Psal. 90. 5, 6. Isa. 29. 5. Hab. 3. 10.) being dissolved into showers of Hailstones, etc. , hail- stones and coals of fire. 13. The LORD also thundered b in the heavens, and the Highest gave his voice c (i. e.) Thunder, oft so called. The same thing expressed in other Words. : hailstones and coals of fire. q To wit, against my Adversaries. Thunder is a sign of God's Anger, 1 Sam. 2. 10. and 7. 10 14. Yea he sent out his arrows d To wit, Lightnings, as it is explained in the next Clause. , and scattered them e To wit, mine Enemies: Which is sufficiently understood from v. 3. and 17. and from the whole Context. ; and he shot out lightnings, and discomfited them. 15. Then the channels of waters were seen, and the foundations of the world were discovered f By mighty and terrible Earthquakes which overturned the Earth, and made its lower parts, uppermost and visible. : at thy rebuke, O LORD, at the blast of the breath of thy nostrils. 16. * Psal. 144. 7. & ●…7. 3. He sent g Angels, or assistance otherwise. from above, he took me, he drew me out of ‖ Or, great waters. many waters. 17. He delivered me from my strong enemy, and from them which hated me h From them that wanted neither Malice nor Power. : for they were too strong for me. 18. They prevented me i They were too cunning for me, and had almost surprised me, but they could not prevent thee. in the day of my calamity: but the LORD was my stay. 19 * Psal. 118. 5. He brought me forth k Out of my Straits and Difficulties, out of the little Caves in which I was shut up and imprisoned. also into a large place l Into a state of Freedom and Plenty, and Comfort. : he delivered me, because he delighted in me m Or, loved me, or had a good will to me, as this Phrase commonly signifies. Whereby he ascribes all his Mercies and Blessings to God's good Pleasure and free Grace, as the first spring of them. Which he thought fit to Premise, lest the following Expressions should seem to savour of boasting of his own Merits, which he oft disclaims. . 20. The LORD rewarded me according to my righteousness n As I had a just Cause, and made it my Care and Business to deal righteously with God and with Saul and all others, so God (who hath engaged himself by his Promise, to secure and reward them that are such) was graciously pleased to own me, and to plead my Cause against my unrighteous Enemies. And Because I would not deliver myself from my Straits and Miseries, by unrigteous means, namely, by killing Saul, as I was advised to do: God was pleased to deliver me in a more honourable and effectual manner. ; according to the clanness of my hands o hath he recompensed me. n (i. e.) The innocency of my Actions, and carriage towards Saul, from whose Blood I kept my hands pure. 21. For I have kept the ways of the LORD p I have observed and obeyed his Precepts, and made mine own Will, and Passions and Interest stoop to them. , and have not wickedly departed from my God q (i. e.) I have not knowingly and wilfully forsaken God, and broken his Laws as wicked men do. Which he adds by way of Correction and Explication, lest the former or following Clauses, should be interpreted as a Profession of such a perfect and Sinless righteousness, whereby he might in strict Justice be justified by, and before God; which he elsewhere utterly disowns, Psal. 130. 3. and 143. 2. and which David, especially towards the end of his days, (when this Psalm was Composed, as the Title shows) could not pretend to without great Arrogancy and Falsehood, as having been guilty of those great Sins of Murder and Adu●…tery, and many other Errors, as he confesseth, Psal. 19 12. and oft elsewhere: . 22. For all his * Psal. 10. ●…. judgements were before me r (i. e.) Before the Eyes of my Mind. I diligently studied and Considered them, that I might govern my whole Life by them. , and I did not * put away his statutes from me s (i. e.) Out of my view, as ungodly men do; who like not to retain God nor his Word in their Hearts, or Thoughts. . 23. I was also ‖ Or, 〈◊〉 Job 11. 4. upright before him t I did not pretend Religion before men for my own Ends, but did approve my Heart and ways to the allseeing God. : and I kept myself from mine iniquity u (i. e.) From that sin which I was most inclined, or tempted: Either, 1. From my. Hereditary and natural Corruption, so far that it should not have Dominion over me, nor break forth into any Presumptuous or Scandalous sins. Or rather, 2. From the sin of killing Saul, which might be called his sin, because this might seem most agreeable and desirable to him both as a Man and as a Soldier, and as anointed to be King, as being a likely way, both to revenge and to preserve and to advance himself; to which also he might seem to be both invited by the fair Opportunity which Providence had put into his Hand, 1 Sam. 24. 4. and 26. 8. and necessitated by Saul's implacable Malice, and his own perpetual and extreme Dangers and Distresses; and to which he was so strongly tempted by his own followers, in the place now quoted. . 24. Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands † Heb. before his eyes. in his Eyesight. 25 With the merciful man thou wilt show thyself merciful with an ‖ Or perfect. upright man thou wilt show thyself upright x Or, sincere, to wit, in performing what thou hast Promised to such Persons, this being a great part or act of Sincerity, when ●…nes Deeds and Words, or Professio●…s agree together; as on the contrary for those that deal Hypocritically and wickedly with thee, thou wi●…st make them to know thy 〈◊〉 of Promise, as it is expressed, Numb. 14. 34. The Sense of the Verse, Thou me●…est to every one the same measure, which he meeteth out to others, and givest to him the Fruit of his own do, and therefore thou wilt perform mercy and truth, to those who are merciful and true to others, as through thy mercy I have been. . 26. With the pure thou wilt show thyself pure y Free from the least mixture or appearance of unrighteousness, or unfaithfulness, or unkindness, or simply and sincerely such as thou usest, and hast promised to be to them that are such: for Purity is oft put for Sincerity. , and with * 〈◊〉. 16. ●…3, 〈◊〉, 〈◊〉, 2●…. 〈◊〉▪ 〈◊〉. the froward thou wilt show thyself froward z Or, perv●…rse, (i. e.) Thou wilt Cross him and Walk contrary to him, as thou hast threatened, Levit. 26. 23, 24. See also, Prov. 3. 34, Man's perverseness here is moral and sinful, but God's perverseness is judicial and penal. . 27. For thou wilt save the afflicted people a Such as I and my poor followers were. : but wilt bring down high looks b (i. e.) Proud Persons who discover the pride of their Hearts, by their haughty looks and Carriages, Psal. 101. 5. Prov. 6. 17. such as mine Enemies were. . 28. For thou wilt light my ‖ 〈◊〉 〈◊〉. candle c Or, thou dost light, or hast lighted my Candle, (i. e.) given me Safety and Comfort, and Prosperity and Glory, and Posterity also; all which are oft signified by a Candle or a Light, as Esth. 8. 16. job 21. 17. and 29. 3. Psal. 97. 11. and 132. 17. etc. : the LORD my God will enlighten my darkness. 29. For by thee I have ‖ 〈◊〉 〈◊〉. run through a troop d (i. e.) Broken through the armed Troops of mine Enemies. : and by my God have I leapt over a wall e I have scaled the Walls of their strongest Cities and Castles, and so taken them. . 30. As for God his * 〈◊〉 12. 4. 〈◊〉 4. 37. 〈◊〉. 15. 3. way is perfect f His Counsel and Providence, though it may sometimes be dark and hard to be understood, yet is always wise and just, and every way perfect or unblameable. : the word of the LORD is * 〈◊〉 126. & 〈◊〉. 140. Pro. 〈◊〉. 〈◊〉. ‖ 〈◊〉 〈◊〉. tried g The truth of God's promises is certain, and approved by innumerable Experiences, and mine among the rest. : he is a buckler to all those that trust in him. 31. For who is God save the LORD h It must needs be as I have said, because our Lord is the only God, and therefore there is none, neither God nor Creature, that can hinder him from accomplishing his own word and work, or from defending those that trust him: He is unchangeable and invincible. Or this is an Amplification, as God is, what I have now described him to be, so he only is such, and there is no other God, or Rock in which they may safely trust. ? or * Deut. 32 39 ●… 〈◊〉 ●…▪ 2. 〈◊〉 ●…6. 8. 〈◊〉. ●…5. 5. who is a Rock save our God 32. It is God that girdeth me with strength i That gives me strength both of Mind and Body for Battle. It is a Metaphor taken either from a Military Girdle, or from a Common Girdle, wherewith their lose Garments were girt about them, whereby they were rendered fit for any Action. , and maketh my way perfect k (i. e.) Perfectly plain and smooth, and clear from Impediments, as Pioners use to prepare the way for the March of an Army. He guideth me in all my Counsels and erterprises, so that I neither miss my way, nor stumble in it, nor come short of my end. . 33. He maketh my feet like hind's feet l (i. e.) Most swift and nimble. As he made me wise in Counsel and Contrivance, (which he elsewhere saith) so he made me speedy and Expeditious in the Execution: Which are the two great Excellencies of a Captain. He gave me great Agility either to f●…ee and escape from mine Enemies, when prudence required it, or to pursue them, when I saw occasion. , and * Deut. 32. 13. ●… 33. 29. setteth me m Heb. maketh me to stand, (i. e.) Either he placeth me in safe and strong places, out of the reach of mine Enemies●…: Or he confirms and establisheth me in that high and honourable estate into which he hath advanced me; and gives me 〈◊〉 to improve my Victories. upon my high places. 34. * He teacheth my hands to war n To him I own all that Military skill, or Strength or Courage which I have. , so that a bow of steel is broken by mine arms o My strength is sufficient not only to bend it, but to break it. . 〈…〉 35. Thou hast also given me the shield of thy 〈…〉 salvation p Thy Safeguard and Protection, which hath been to me like a shield to defend me. : and thy right hand hath holden m●… up q Kept me from falling into those Snare and Mischiefs, which mine Enemies designed and I seared. , and ‖ thy gentleness r Or, 〈◊〉, as this word signifies, 〈◊〉. 12. 3. Psal. 10. 17. 〈◊〉 45. 4. Zeph. 2, 3. (i e.) Thy Clemency, whereby thou 〈◊〉 pardoned my sins, which might otherwise have undone me, and mitigated thy Corrections which I have deserved, thy Grace and Benignity, which thou hast freely showed to me and for me. hath made me great. 36. Thou hast enlarged my steps s Which before were straitened and confined to a little Compass, and entangled with the narrowness and difficulty of the way. Thou hast set my ●…eet in a large Room, Psal. 31. 8. and 118. 5. (i. e.) Thou hast brought me out of all my straits and Difficulties, into a state of Freedom and Safety. under me: that † 〈◊〉 〈◊〉 my feet did not slip t Or, stumble, as they are apt to do in narrow and uneven ways. . 37. I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed. 38. I have wounded them that they were not able to rise. they are fallen under my feet u (i. e.) Cast down to the ground, so as I may tread upon their Necks after the manner of Conquerors, Deut. 33. 29. jos. 10. 24. . 39 For thou hast girded me with strength x He repeats what he had said, v. 32. lest he should seem to arrogate to himself his great Achievements and Victories mentioned, v. 37, 38. and that he might give God the whole Praise and Glory of them. unto the battle: thou hast † Heb. caused to bow. subdued under me those that risen up against me. 40. Thou hast also given me the necks y Either, 1. That I might smite or behead them. Or 2. That I might put my yoke upon their Necks, or bring them into Subjection. Or rather thus, Thou hast made them turn their Backs to me, (i. e.) Flee away from me: for so this very Phrase is used and rendered, Exod. 23. 27. jos. 7, 8. 12. and elsewhere. So far are they mistaken, that say this Hebrew word Oreph is only used for the Neck and not for the Back. of mine enemies: that I might destroy them z That I might have Opportunity to destroy them. that hate me. 41. They cried, but there was none to save them: * Job. 27. 9 & 35. 12. Prov. 1. 28. Isa. 1. 15. Jer. 11. 11. & 14. 12. Ezek. 8. 18. M●…ch. 3. 4. Zech. 7. 13. even unto the LORD a He speaks of his Israelitish Enemies, who in their Distresses prayed to God for help against him. , but he answered them not. 42. Then did I beat them small as the dust before the wind: I did * Zech. 10. 5. cast them out b Or, Rid them away, as Dirt is usually swept or carried out of Houses or Streets. Or, tread them down; Or br●…se them, as men do Dirt when they walk in the Streets. as dirt in the streets. 43. Thou hast delivered me from the strive of the people c From Contentions, and Seditions, and Tumults of my own people under Saul, and Ihbosheth and Absalon. : and thou hast made me the head of the heathen d Of the Ammonites, Moabites, Edomites, Syrians and others. : a people whom I have not known e Whom I had no acquaintance with, nor Relation to, no not by thy Promise or Grant; even barbarous and remote Nations. shall serve me. 44. † Heb. at the hearing of the ear. Assoon as they hear of me f Either, 1. At the fame of my Name, and Victorious Arms. Or 2. At the first ridings of my coming towards them. Or rather, 3. As soon as they understand my Will and Pleasure, they shall instantly comply with it. , they shall obey me: † the strangers shall ‖ Or, yield feigned obedience▪ † Heb. he. submit themselves unto me g Heb. Shall ●…ye unto me, (i. e.) Shall submit themselves to me not willingly and cheerfully, as they will pretend, but only out of fear, and by constraint. By which it appears that this is spoken with reference to David, and not (as some would have it) to Christ, because Christ's people are a willing People, Psal. 110. 3. and those whom he Conquess do freely obey him. . Heb. the Sons of the stranger. 45. The strangers shall fade away h (i. e.) Shall whither and decay in their hopes and strength. , and be afraid i (i. e.) Shall come trembling: one Verb being put for two, as Psal. 22. 21. thou hast heard me, (i. e.) Having delivered me, and 42. 1. panteth, (i. e.) Panting hasteneth, and in many other places. , out of their close places k Out of their strong holds, where they shall lurk and keep themselves for fear of me, and whence they dare not stir without trembling. Or, for (as the Particle Man is oft used) their close places, (i. e.) Lest I should assault and take them. . 46. The LORD liveth l He and he only is the true living God, as he hath manifested himself to be for my Comfort and for the Confusion of mine Enemies, when other Gods are dead and impotent Idols. Or, Let the Lord live. So it is a joyful and thankful Acclamation spoken after the manner of earthly Princes. , and blessed be my rock m Let him have all blessing and praise, for he is worthy of it. : and let the God of my salvation be exalted. 47. It is God that † 〈◊〉. giveth ave●…gements for me▪ avengeth me n That executed Vengeance both by me, against Malicious Enemies, and for me against Saul, of whom I would not avenge myself. ; and ‖ Or, destroyeth. subdueth the people under me. 48. He delivereth me from mine enemies: yea, * Psal. 59 1. thou liftest me up above those that rise up against me o Above their Malice and Power. : thou hast delivered me from the † Heb. man of violence. violent man p From Saul: whom for Honour's sake he forbears to mention. . 49. * Rom. 15. 9 Therefore will I ‖ Or, confess. give thanks unto thee, O LORD, among the heathen q Or, among the Gentiles or Nations; (i. e.) Either, 1. In the great Congregations consisting of the Israelites of all Tribes; of whom this very word is used, jos. 3. 17. and 4. 1. Ezek. 2. 3. and elsewhere, as hath been noted before, Or 2. In the Presence of those Gentiles, who resorted to jerusalem in great numbers, or before others of them; who are either subject to me, or Confederate with me, as I have occasion of speaking or writing to any of them. But this was but an uncertain and inconsiderable Business. And therefore David is here transported beyond himself, even to his seed for ever, as it is expressed v. 50. and speaks this in special Relation to Christ, who was to be his seed, and of whom he was an Eminent Type, and by whom alone this was done, to any purpose. And therefore this is justly applied to him, and to his Preaching to and calling of the Gentiles, Rom. 15. 9 : and sing praises unto thy name. 50. Great deliverance giveth he to his king r To the King whom God himself chose and anointed or constituted. : and showeth mercy to his anointed, to David, and to his seed s To all his Posterity, and especially to the Mess●…as, who is called David's seed, Act. 13. 23. Rom. 1. 3. and his So●…, Psal. 89. 27. and 110. 1: Comp. with Mat. 22. 42. and the Seed by way of Eminency, Gal. 3. 16. and Gods anointed and King, Psal. 2. 2. * 2 Sam▪ 7. 13. for evermore. PSAL. XIX. The ARGUMENT. The design of this Psalm is to adore and magnify the name of God for the discovery of his Wisdom and Power, and Goodness, both by his great and glorious Works of Creation and Providence; and especially by his Word and the holy Scripture; which he prefers before the former. To the chief musician, a Psalm of David. 1. THe * Gen. 1. 5. heavens a These visible Heavens so vast and spacious, richly adorned with Stars, so various and admirable in their Course, or Station; so useful and powerful in their Influences. declare b Not properly, but Objectively, as the Earth and Trees and Stars are said to speak, job. 12. 8. and 38. 7. Isa. 55. 12. they demonstrate or make it evident and undeniable to all men, of Sense or Reason: They are as a most legible Book, wherein even he that runs may Read it. the glory of God c (i. ●….) His glorious being or Existence, his eternal Power and Godhead, as it is particularly expressed, Rom. 1. 20. his infinite Wisdom and Goodness. All which are so visible in them, that it is Ridiculous to deny or doubt of them, as it is esteemed Ridiculous to think of far meaner works of Art, as an House or a Book, etc. That they were made without an Artist, or without an Hand. : and the firmament d Or, the Expansion, (i. ●…▪) All this vast space extended from the Earth to the highest Heavens, with all it's goodly Furniture, the same thing which he called Heavens. showeth his handy work e The Excellency of the work discovers who was the Author of it, that it did not come by chance, nor spring of itself, but was made by the Lord God Almighty. . 2. Day unto day f Or rather, after (as the Hebrew Lamed oft signifies, as Exod. 16. 1. and 29. 38. 2 Chron. 30. 21. Psal. 96. 2.) Day: For the day doth not utter this to the Day, but to us upon the Day. The Sense is, Either, 1. That orderly and constant, and useful Succession of Days and Nights one after another, declare this▪ But of the Course of the Sun, the effect whereof this Succession is, he speaks, v. 5. Or rather, 2. Every Day and Night renews or repeats these Documents and Demonstrations of God's Glory. He that neglects them one day, may learn them the next day. uttereth g Or, poureth forth, to wit, constantly and abundantly and forcibly, as a Fountain doth Waters, as this Hebrew Verb signifies. speech h Or the Word, or Discourse, To wit, Concerning God. It hath as it were a Tongue to speak the Praises of its Maker; (i. e.) It gives men occasion to Magnify and adore him. , and night unto night showeth knowledge i (i. e.) Gives us a clear and certain Knowledge or Discovery of God their Authors. . 3. There is no speech nor language, ‖ Or, without these their voice is heard, † Heb. without their voice ●…eard. where their voice is not heard k Or, understood, as this Verb oft signifies, as Gen. 11▪ 7. and 42. 23. 2 Kings 18. 26. 1 Cor. 14▪ 2. for the hearing of it, would have been insignificant without the understanding of it, in which the force of the Argument lies. The Sense is, there are divers Nations in the World, which have several Languages, so that one cannot Discourse with, or be understood by another. But the Heavens are such an universal and admirable Teacher, that they can speak to all People under them, and be clearly understood by all. No Nation, or People, saith that wise and learned Heathen, T●…lly, I●… so barbarous and sottish, as, when they look up to the Heavens, not to perceive that there is a God, or to imagine that those things are the Effect of blind Chance, which are made with such wonderful Art and Wisdom, that it requires extraordinary Art to understand their excellent Orders and Course? But this Verse is by divers Learned men otherwise Translated, not without an elegant Gradation, as some observe. They have no Speech nor Word, nor is any Voice or sound heard, in or from them. Then follows the next Verse by way of Opposition, yet their line, etc. Or thus, They have no Speech, nor Words, (which is supposed to be here said by way of Prolepsis, to soften and explain his former Expressions of the Heavens, declaring and speaking) yet (or, but without them) their Voice is heard or understood. . 4. * Rom. 10. 18. ‖ Or their ral●…, Or, direction. Their line l Either, 1. their admirable structure made exactly, and as it were by line: see Io●…. 3●…. 5. Zech. 1. 16. Or, 2. T●…eir lines, the singular number being put for the plural, for the line answereth to the Words in the next Clause. And by line or lines he may understand their writing, as this very Word is taken, Isa. 28. 10. which is made up of several lines. And this Expression may seem to be very fit and Proper, because the Heavens do not teach men audibly, or by speaking to their Ears, but visibly by propounding things to their Eyes, which is done in lines or writings. is gone out m (i. e.) Is spread abroad or drawn forth. through all the earth n So as to be seen and Read, by all the Inhabitants of the Earth. , and their words o (i. e.) Their magnificent Structure, and their exquisite Order, and most regular Course, by which they declare their Author, no less than if they used many Words, or long Discourses to that purpose, or no less than men disover their Minds by their Words. See more concerning this Verse, upon Rom▪ 10. 18. where it is applied to the Preaching of the Gospel by the Apostles, in the several parts of the World. to the end of the world: in them hath he set a tabernacle p Which is a movable Habitation, and therefore fitly applied to the Sun, which is here described, to be in constant and perpetual Motion, v. 5, 6. for the sun q Which being the most Illustrious and useful of all the Heavenly Bodies, is here particularly mentioned. . 5. Which is as a bridegroom r Gloriously adorned with Lights as with a beautiful Garment, and smiling upon the lower World with a pleasant Countenance. coming out of his chamber s In which he is Poetically supposed to have rested all Night, and thence to break forth as it were on a sudden, as both Sacred and profane Poets represent the Matter. , and * Eccles. 1. 5. rejoiceth as a strong man t Who being Conscious and Confident of his own strength, and promising to himself Victory and the Glory which attends it, sets upon his work with great Pleasure. to run a race. 6. His going forth is from the end of the heaven, and his circuit unto the ends of it u His Course is constant from East to West, and thence to the East again. : and there is nothing hid from the heat thereof x There is no part of the Earth which doth not one time or other feel the Comfort and Benefit of its Light and Heat. . 7. The ‖ 〈◊〉 〈◊〉. law of the LORD y (i. e.) The Doctrine delivered by God to his Church, whether by Moses or by other Prophets, and holy●…men of God after him: for the Title of Law is given not only to the Ten Commandments, or the moral Law, as it is, Rom. 2. 23, 25, 27, 31. but also to the whole Word of God, as Psal. 1. 2. and 119. 70, etc. jer. 8. 8. Mal. 2. 6. to the Psalms, as joh. 10. 34. and 15. 25. Comp. with Psal. 82. 6. and 35. 19 and to the Writings of the Prophets, 1 Cor. 14. 21. Comp. with Isa. 28. 11. yea even to the Gospel itself, as Isa. 2. 3. and 42▪ 4. and 51. 4. 7. Rom. 3. 27. Gal. 2. 21. And in this general Sense it must be here understood, because the Effects here following▪ do not flow from one but from all the Parts of it, Precepts and Counsels, and Threaten, and Promises, and God's gracious Covenant made with man therein revealed. Having discoursed hitherto of the Glory of God's shining forth in, and Demonstrated by the visible Heavens, and the Heavenly Bodies, he now proceeds to another Demonstration of God's Glory, which he Compares with and prefers before the former. Which he doth partly to prevent that Excessive admiration of the splendour and beauty of the Sun and Stars, by the Contemplation whereof the Hearkens were brought to adore them, an Error which the Israelites were not free from the Danger of, Deut. 4. 19 partly, to make the Israelites sensible of their singular Obligations to God, who besides that common Light and Influence of the Heavenly Bodies, had given them a peculiar and a more necessary and beneficial Light; and partly, to awaken and provoke the Gentiles (into whose hands these Psalms might come) to the study and love of God's Law, by representing those excellent Advantages, which they no less than the jews might obtain by it. is perfect z Without fault or defect, fully and completely discovering both the Nature and Will of God, and the whole Duty and business of man, whom and how he is to Worship and Serve, what he is to believe and Practise, and whatsoever is necessary to his present and eternal Happiness. Wherein there seems to be a secret Reflection upon the former and natural discovery of God, by his works of Creation, as that which is defective and insufficient for the great and Glorious ends here following, which although it did declare so much of God's being and Nature, as left all men without excuse, Rom. 1. 20. yet did not fully nor clearly manifest the Mind and Will of God, nor direct and bring men to eternal Salvation. , ‖ 〈◊〉▪ ●…oring. 〈◊〉▪ 4▪ 15. 〈◊〉▪ converting a To wit, from the Errors of Mind and Conversation, in which men without this Light do generally wander and Perish, unto God, from whom all men are naturally revo●…ted. Or, 〈◊〉 ●…r 〈◊〉▪ as this Word is used, Ruth. 4. 15. 〈◊〉. 2●…. ●…. 〈◊〉 1. 1●…. 16. Heb. restoring or bringing back the 〈◊〉, which was drooping and even going out of the Body, through grievous 〈◊〉 of the outward Man, and Terrors of the Mind and Con●…ience. the soul: the testimony of the LORD f (i. e.) His law, so called because it is a Witness between God and Man▪ what God requires of Man, and what upon the performance of that Condition, he will do for Man. is * Psal. 1●…9. 14●…. sure g Heb. faithful or true, which is most Excellent and Proper, and necessary in a Witness: It will not misled or deceive any man, that trusteth to it or followeth it; But will certainly and infallibly bring him to Happiness. , making wise h Unto Salvation, as is expressed. 2 Tim. 3. 15. Which is the only true Wisdom. the simple i This is added Either, 1. By way of Commendation or as a qualification of the Person whom God's word will make wise, he must be humble and foolish, and little in ●…is own Eye●…, and willing to be taught: See Mat. 11. 25. 1 Cor. 1. 2●…, 〈◊〉. For God resisteth the proud and scornful, and will not give this Wisdom to them; or rather, 2. By way of Contempt, which seems most agreeable both to the use of the Words, Prov. 1. 4. and 9 6. and 14. 15. and 2●…. 3. and to the Scope of the place, which is to set forth the Excellency and E●…ficacy of God's Law in the general, without any Restriction to this or that sort of Men. So it may note the weak and foolish▪ even Persons of the lowest Capacities, and such are apt to mistake and are easily ●…educed, as the Word implies. And yet these, if they will hearken to the Instructions of God's word, shall become Wise, when those who pro●…ss themselves Wise, shall by leaning to their own understanding, and despising or neglecting the Directions of God's word, become and prove themselves to be ●…ools, Rom. 1. 22. But this is not spoken exclusively, as if no men of better Abilities were thus made Wise, but by way of Amplification, to show the Usefulness of God's Word to men of all sorts and sizes. . 8. The statutes k Another word signifying the same thing with Law and Testimonies. of the LORD are right l Both in themselves, as being free from Crookedness or Error, and in their Effect; as guiding and directing men in the right and ready way to eternal Happiness. Which also reflects upon that knowledge of Divine things, which men have by the light of Nature and works of God, or by the Doctrines of the Philosophers or others, that wanted or neglected the light of God's word, wherein there is a great deal of darkness and uncertainty, and Error and Danger. rejoicing the heart m Partly by that clear and certain knowledge of Divine things which it gives, for knowledge is pleasant to the Soul, Prov. 2. 10. and partly by the discoveries of God's Love and Grace to sinful men, in Offers and Promises of Mercy therein contained. : the commandment of the LORD n (i. e.) All his Commands. is * Psal. 119. 140. pure o Without the least mixture of Error, or injustice or Deceit: Which cannot be said of humane Laws. , enlightening the eyes p To wit, of the Mind, with an evident and complete manifestation of God's Will and Man's Duty: both which the works of Nature, and all the Writings of men discover but darkly and imperfectly. . 9 The fear of the LORD q By which he understands not the Grace of God's fear, as this Phrase is commonly taken; nor the whole Worship of God, as it is taken, Psal. 34. 9 11. Mat. 1●…. 9 but the Law and Word of God, which is the only thing that is h●…re commended, and which is meant by all the other parallel Titles of his Testimony, and Statutes, and Commandments, and judgements, and consequently by this of his ●…ear, which is as it were hemmed in within them. And this may well be so called by an usual Metonymy, because it is both the Object and the Rule, and the Cause of this Grace of holy Fear; as God himself is called Fear for the like reason, Gen. 31. 53. and in the Hebrew, Psal. 76. 11. is clean r (i. e.) Sincere, not adulterated with any mixture of Vanity, or Falsehood, or Vice, not requiring no●… allowing any uncleanness or wickedness, as the Religion of the Gentiles did. , enduring for ever s Constant and unchangeable, the same for Substance in all the Ages of the Church and the World. Which is most true, both of the moral Law, and of the Doctrine of God's Grace and Mercy to sinful and miserable man; which two are the Principal part●… of that Law, of which he here speaks, as is Evident from the whole Context. For as the difference between the Old and the New Testament, that lies only in Circumstantial and Ceremonial, or Ritual things, which are not here intended; and that Alteration also was foretol●… in the Old Testament, and consequently, the accomplishment of it did not destroy, but confirm the certainty and constancy of God's word. This also is opposed to humane Laws, wherein there are, and aught to be manifold Changes, according to the difference of Times and People and Circumstances. : the judgements of the LORD t (i. e.) God's Laws frequently called his judgements▪ because they are the Declarations of his righteous Will and as it were his legal o●… judicial Sentence by which he expects that men should govern themselves, and by which he will judge them at the last day. are † Heb. trust true and righteous altogether u. 10. More to ●…e desired are they than gold, * Psal. 1●…9. 12. 127 Prov. 8. 11. 19 yea, than much fine gold x Than Gold of the best quality, and in the greatest quantity. : * Psal. 119. 103. sweeter also than honey y Which was most sweet in those Eastern Countries. , and † Heb. 〈◊〉 〈◊〉 of 〈◊〉. the honey comb z Than that Honey which the Bees have▪ most diligently wrought in their Combs, and which freely flows from them; which is sweeter than the rest. . 11. Moreover, by them is thy servant a I thy servant, though a King and a Prophet, and of some Repute for Wisdom and Knowledge, yet I am daily taught by them. Or, 〈◊〉, as Dan. 12. 3. or clearly admonished, as this word signifies, 〈◊〉 18. 20. 2 Kings 6. 10. Eccles. 4. 13. 〈◊〉. 3. 17, etc. and 33. 3. 9 It is a faithful and excellent Monitor to show me my Duty in all Conditions, and to preserve me from falling into sin and danger, and Mischief. warned: and in keeping of them b To those that make it their great Design, and care to conform their whole Lives to them. For he speaks not of a Legal and perfect keeping of them, which no man attaineth to in this Life, 〈◊〉. 7. 20. G●…l. 3. 10, 11, 12. 1 joh. 1. 8. but of doing it in an Evangel●…al Sense, with the allowances which God through Christ makes for Humane infirmities. there is great reward c In this Life, and especially in the next. . 12. * Psal. 40. 12. Who can understand d This may be here added Either, 1. As a further Proof of the Excellency and necessity of God's Law, because men's Errors are so many and hard to be discovered and prevented, that they indispensably need such a Friend and Counsellor as the Law is to give them the true knowledge of themselves and of their sins. Or 2. As a just and sorrowful Censure of himself, upon the Consideration of the exact Purity of God's Law, and the Comparing of his Life with it. Thy Law, O Lord, is Holy and just and Good. But I am a poor sinful Wre●…ch falling infinitely short of it, and Condemned by it. Or 3. As a signification of the insufficiency of God's Law, strictly so called for the healing and saving of men's Souls, and of the necessity of further supplies of the Gospel, and grace of God; whereby the eyes of their Minds may be enlightened to see that light which shines in God's Law, and their Hearts may be renewed to yield universal Obedience to it, for which therefore he prays in the following words. And withal he implies, that he did not expect that reward which he last mentioned as a just Recompense to his Obedience, which he confesseth to need a Pardon more than to deserve a reward, but only as an effect of God's grace and goodness. his Errors e Either, 1. His sins of ignorance, of which this word is used, Levit. 4. 2▪ 22, 27. 〈◊〉. 5. 6. Or rather, 2. His sins in general ●…●…ich afterwards he divides into secret and presumptuous sins) Or all deviations from God's Law, which are thus called, 1 Sa●…. 26. 21. Psal. 119. 67, 118. Heb. 9 7. jam. 5. 20. The Sense is, I cannot comprehend the numbers or the several kinds, or all the Heinous Aggravations of my sins. ? cleanse thou me f Both by justification or the Pardon of my sins, through the Blood of thy Son which is to be shed for me; and by Sanctification through thy holy Spirit, coworking in and with thy Word, to the further Renovation of my Heart and Life: For these are the two ways of c●…eansing Sinners, most frequently mentioned both in the Old and New Testament▪ Though the first may seem to be Principally●…▪ if not only, Intended, because he speaks of his past sins, which could be cleansed no other way but by Remission. from secret faults g (i. e.) From the guilt of such sins as were secret Either, 1. From others; such as none knows 〈◊〉 God and my own Conscience: Or 2. From myself; such as I never observed▪ ●…or did not discern the evil of. Pardon my unknown sins, of which I never repent particularly, as I should have done. . 13. Keep back h Or, restrain, or withdraw. Which word is emphatical, and signifies Man's natural and great proneness even to the worst of sins, and the necessity of God's grace, as a Bridle, to keep men from rushing upon them. Having begged Pardon for his former Errors, he now begs grace to keep him from Relapses for the time to come. thy servant also from presumptuous sins h Or, restrain, or withdraw. Which word is emphatical, and signifies Man's natural and great proneness even to the worst of sins, and the necessity of God's grace, as a Bridle, to keep men from rushing upon them. Having begged Pardon for his former Errors, he now begs grace to keep him from Relapses for the time to come. , * Psal. 119. 133. Rom. 6. 12. 14. let them not have dominion over m●… i From known and evident sins, such as are committed against knowledge and Del●…eration, with design and resolution, and Eagerness▪ with resistance against the Cheeks of Conscience, and the Motions of God's Spirit, and with Contempt both of God's commands and Judgements, and so with Pride and ins●…lency, which this word signifies. See Exod. 21. 14. And such a sin was that of David's in the Matter of uriah, to which he seems to have an Eye; and prayeth to be kept from such Miscarriages. : then shall I be upright k That will be an Evidence of my Sincerity, and I shall have this Comfort, that although I am not absolutely Perfect, but encompassed with many Infirmities, yet I am an upright Person and such as thou wilt accept. , and I shall be innocent l Thou wilt hold me for Innocent. Or, I hall be cleansed, or kept pair, as this Word primarily signifies. from ‖ Or, much. the great transgression m (i. e.) From the guilt of such Presumptuous sins, which are indeed very great Transgressions, and such, as if accompanied with Obstinacy and Impenitency, thou wilt not Pardon. But as for other sins of ignorance or infirmity, thou wilt graciously remit them for thy Covenants sake, made with me in and through thy Christ. Oth. From much Transgression, or from innumerable sins, which usually follow the Commission of one Presumptuous sin, as David found by his own sad Experience. . i If I be at any time tempted to any su●… sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again, and not willingly give up myself to the Custo●…ary practice of them. 14. Let the words of my mouth, and the meditation of my heart n Having prayed that God would keep him from sinful Actions, he now prays that God would govern, and sanctify his Words and Thoughts, wherein he had many ways offended, as he here implies, and oft in this Book confesseth and bewaileth. And this he the rather doth, because this Caution was very necessary to preserve him from Presumptuous sins, which have their first rise in the Thoughts, and thence proceed to Words and Expressions, before they break forth into Actions. be acceptable in thy sight o (i. e.) Be really good and Holy, and so wellpleasing to thee. , O LORD † Heb. my Rock. my strength p O thou who hast hitherto strengthened me both against my temporal and spiritual Enemies, and whose gracious and powerful Assistance, is absolutely necessary to keep me from my own corrupt Inclinations, and from all Temptations, to sinful Thoughts and Wor●…s, and Actions. and my redeemer q This Expression seems to be added emphatically, and with special respect to Christ, who was certainly much in David's Eyes, ●…o whom alone this word Goel can here Properly belong, as may appear by my Notes, on job. 19 25. to which I refer the Reader, and by whose Blood and Spirit alone, David could and did expect the Blessings and Graces,▪ for which he here prayeth. . etc. PSAL. XX. The ARGUMENT. This Psalm contains a Prayer to be used by the People, both now on the behalf of King David, when he was undertaking some great Expedition, going forth, as is supposed, against the Ammonites, and Syrians, 2 Sam. 10. or some other potent Enemies, and hereafter in like Cases. To the chief musician, a Psalm of David. 1. THe LORD hear thee in the day of trouble a In this time of War and Danger. : the Name of the God of jacob b (i. e) God himself; For Names are oft put for Persons, as Numb. 26. 53. A●…. 1. 15. and 4. 12. and the Name of God, for God, as Deut. 28. 58. Ne●…. 9 5. Psal. 44. 98. 20. Prov. 18. 10. and oft elsewhere. He calls him the God of jacob, or Israel, partly to distinguish him from false God's; and partly as an Argument to enforce the Prayer, because God had made a League, or Covenant with jacob and his Posterity, who are called by the Name of jacob, Psal. 147. 19, 20. Isa. 44. 2. and whose cause David was now pleading against their Enemies. † Heb. ●…t 〈◊〉 〈◊〉 high 〈◊〉. defend thee. 2. Send † Heb. thy help thee help from the sanctuary c Either, 1. From Heaven, as it is expressed, v. 6. Or rather, 2. From the Tabernacle in Zion, as it is explained in the next Words, where the Ark then was; towards which the Israelites directed their Prayers, and from which God heard and answered them. : and † Heb. support thee. strengthen thee out of Zion. 3. Remember d To wit, with acceptance, as it follows. all thy offerings e Offered either by th●…e, at thy entrance upon this Expedition: Or by us thy People on thy behalf, or by thine appointment. , and † Heb. turn to Ashes; Or, mak●… fat. accept f Heb. turn to Ashes, by fire sent from Heaven▪ in token of his acceptance, as was usual; of which see Levit. 9 24. 1 Kings 18. 38. thy burnt-sacrifice, S●…lah. 4. Grant thee according to thine own heart g (i. e.) That good success which thy Heart desires▪ , and fulfil all thy counsels h Thy present design for God, and for his and thy People. . 5. We will rejoice i Hereby they show their Confidence in God, and their assurance of the Victory. in thy salvation, and * 〈◊〉 17. 15. 〈◊〉▪ ●…4. in the Name of our God k (i. e.) To the Honour of God, as the Conqueror. we will set up our banners l In way of Triumph; which among other ways was celebrated by the setting up of Banners or Trophies. : the LORD fulfil all thy Petitions. 6. Now know I m We are already sure of Victory by the Consideration of God's power and faithfulness and Love to David, and to his People. They speak as one Person, because they were united, and Unanimous in this Prayer. , that the LORD saveth n (i. e.) Will certainly save. his anointed o Our Lord and King. , he will hear him † 〈◊〉 〈◊〉 the 〈◊〉 of his 〈◊〉▪ from his holy Heaven, † 〈◊〉 ●…he 〈◊〉 of the 〈◊〉 of his 〈◊〉. with the saving strength of his right hand. p This shows how God will hear him, even by saving him with a strong hand. 7. * 〈◊〉▪ 33. 16. 〈◊〉▪ 〈◊〉. 31. 〈◊〉 〈◊〉. ●…. Some trust q Or, Remember; which may better be supplied out of the next Clause. in chariots, and some in Horses: but we will remember r Or, make mention of, to wit, so as to boast of it, or trust in it; for such things men oft remember or mention. the Name of the LORD our God. 8. They are brought down s From their Horses and Chariots, to which they trusted. Heb. They bowed down, as being unable to stand longer because of their mortal Wounds. Comp. judg. 5. 27. and fallen, but we are risen and stand upright t Stand firmly upon our Legs, and keep the field, as Conquerors use to do. . 9 Save, LORD, let the king u Either, 1●… David. So the Sense is, O Lord▪ preserve and assist the King, that when we are distressed and Cry to him for Help, he may be able and ready to Help us, Or 2. God, the Supreme Monarch, the King of Kings, and in a peculiar manner the King of Israel, hear and answer us, when we pray for our King and People. And for the change of Persons in this Verse, nothing is more common. Or 3. Christ, called the King both in the Old and New Testament. But this Verse is by divers learned Men rendered thus, Lord save the King. He (i. e. the Lord) will hear us (Or, Let him hear us; For the future Tense is oft put Imperatively:) When we Cry, Or call upon him. And this version is very agreeable to the Hebrew Text. For whereas the only ground of the other Translation, i●…, that the Hebrew Accent called Athnoch is put under the word save, which is supposed to stop the Sense there, it is sufficiently evident, that Athnoch doth not always make such a Distinction in these Poetical Books, as appears from Psal. 11. 5. and 17. 10. and 19 4. and 22. 31. and therefore this may seem to be the better Version. hear us when we call. PSAL. XXI. To the chief musician, a The subject of this Psalm is the same with the former, both being made for the People's use▪ concerning the King. Only the Prayers there used, are here turned into Praises, for the Blessings received in answer to their Prayers. And as David was an illustrious Type of Christ, so in many of these Expressions he may seem to look beyond himself unto Christ, in whom they are more properly, and fully accomplished, and of whom divers of the Ancient Hebrew Doctors understand it. Psalms of David. 1. THe king shall joy in thy strength a, O LORD, and in thy salvation how greatly shall he rejoice? 2. Thou hast given him his hearts desire, and hast not withheld the request of his lips. Selah. b Conferred upon him, and put forth by thee, on his behalf against his Enemies. 3. For thou preventest him c Or, didst prevent him, Crowning him with manifold blessings, both more and sooner, than he either desired or expected, surprising him with the Gift of the Kingdom, and with many happy Successes. with the blessings of goodness d (i. e.) With excellent Blessings. Or with abundance (as this Word both in Hebrew and Greek is sometimes used, as Psal. 84. 6. Rom. 15. 29. 2 Cor. 9 5, 6.) of Good. ; thou settest a crown of pure gold e Either, 1. in token of Victory. Or rather 2. As an Ensign of Royal Majesty conferred upon him. on his head. 4. He asked life of thee f He asked only the Preservation of that short and mortal Life, which was oft exposed to utmost Perils. , and thou gavest it him, even * Psal. 61. ●…. length of days for ever and ever g Either, 1. In his Posterity, in whom Parents are commonly said to Live. Thou gavest the Kingdom not only to himself for a season, as thou didst to Saul, but to him, and to his seed for ever. Or rather, 2. In his Person; For this giving Answers to David's ask. And the thing which David asked of God, was not the Kingdom (wherein God had prevented his Prayers, and granted what David durst not have presumed to ask) but only Life, or the saving and prolonging of his Life, which his Enemies designed to take away. Thou gavest him a long Life and Reign here, and after that thou didst translate him to thy Heavenly Kingdom, to live with thee for ever. But this was more eminently fulfilled in Christ, who asked of his Father's Life, or to be saved from Death, Heb, 5. 7. though with Submission to his Will: But his Father, though he saw it fit and necessary to take away his temporal Life, yet he instantly gave him another, and that far more noble instead of it, even the perfect Possession of an everlasting and most glorious Life, both in his Soul and Body, at his right hand. . 5. His glory h His same or renown in the World. is great in thy salvation i By reason of those great and glorious Deliverances, which thou hast wrought both for him, and by him. : honour and majesty hast thou laid upon him k Or, fitted to him, or upon him, as the Hebrew Verb signifies, or made it adequate to him. Thou hast given him a large and noble Soul, very capable of and fit for that high and Honourable estate, to which thou hast advanced him, and thou hast given him Honour and Power, suitable to so excellent a Person, and to such rich Endowments▪ 6. For thou hast † Heb. s●…t him to be Blessings. made him most blessed l Heb. thou hast set (or, made, as this Verb is used, Psal. 40. 5. and 89. 42. and 91. 9 Lam. 3. 45.) him Blessings, (e. i.) Either, 1. The Author or Instrument of manifold Blessings to the World, and especially to thy People: which David was in a good measure, but Christ much more truly and eminently. Although this may not seem very suitable to the Context, which only speaks of the Blessing conferred by God upon this King, and not at all of the Blessings flowing from him to others. Or 2. The great example of all Blessings, whom the Israelites in all Ages shall propound to themselves, in all their Forms and Pronunciations of Blessings, They shall say, God make thee as blessed as this King▪ Either David or the Messiah. Compare Gen. 12. 2 and 48. 20. or rather most Blessed, as we translate it, the abstract Form, and the plural Number being here used emphatically, as they commonly are, as Ezek. 34. 26. Psal. 5. 10. and 19 10. and 35. 6. to Note a man in whom all sorts of Blessings are united and met together, filled with Blessings, and as it were a man of Blessings, made up altogether of Blessings, as Christ upon a like Reason was called a man of Sorrows, Isa. 53. 3. And possibly the Word Man, may be understood here, as it is in many other places, as I have showed before, and the place rendered thus, Thou hast made him a Man of Blessings. for ever m Of which see on v. 4. : thou hast † Heb. gladded him with joys. made him exceeding glad with thy countenance n To wit, smiling upon him, as it must necessarily be understood from the foregoing Words, (i. e.) By thy Grace and Favour manifested, and imparted to his Soul, and by the Effects of it, in saving him from all his Enemies and Calamities. . 7. For the king trusteth in the LORD: and through the mercy of the most High, he shall not be moved o Or removed from his Kingdom, as Saul was. . 8. Thine hand shall find out all thine Enemies p When they seek to hid themselves or flee away from thee, should discover and overtake and destroy them, Or, shall be sufficient (as this Verb sometimes signifies, as Numb. 11. 22. judg. 21. 14.) for all thi●…e Fnemies, To wit, to Conquer them; thou shall need no foreign Succours to help thee. , thy right hand shall find out those that hate thee. 9 Thou shalt make them as a fiery oven q Or, Thou shalt put them, (as the Hebrew word Properly signifies) as it were into (So there is only an Ellipsis of the Preposition Beth, which is most frequent) a fiery Oven, (i. e.) Like Wood, which when it is cast in there, is quickly consurned. in the time of thine † Heb. 〈◊〉. 〈◊〉. 34. 16. anger: the LORD shall swallow them up r (i. e.) Destroy them, as this Phrase is oft used, as 2 Sam. 20. 19, 20. Psal. 56. 1, 2. Prov. 1. 12. in his wrath, and the fire shall devour them. 10. * Job. 18. 16▪ 19 Their fruit s Either, 1. The fruit of their Labours. Or rather, 2. Their seed or Children, as it is explained in the next Branch, oft called a Man's Fruit, as Deut. 28. 4. Psal. 127. 3. and 132. 11. Lament. 2. 20. God will take away both Root and Branch, the Parents and all that wicked Race. shalt thou destroy from the earth, and their seed from among the children of men. 11. For they intended evil against thee t (i. e.) Against God, not directly but by Consequence, because it was against David, whom God had anointed, and against the Lord's people, whose injuries God takes as done to himself, Zech. 2. 8. : they imagined a mischievous device, which they are not able to perform u Such Supplements are usual after this Verb, as Exod. 8. 18. Psal. 101. 5. an●… 139. 6. Isa. 1. 13. Or, for which they were unable or insufficient. Or, but they did not prevail, as this Verb signifies, Psal. 13. 4. and 129. 2. This Glause seems to be added to teach us this great and necessary Lesson, that men are justly punished by God for their wicked Intentions, although they be hindered from the Execution of them, contrary to what some Jewish Doctors, and others have taught. . 12. Therefore ‖ Or, thou shalt set them as a B●…tt. shalt thou make them turn their † Heb. Shoulder. back x (i. e.) Flee away at the first sight of thee, whereby also they will be a fit mark for thine Arrows. Or, Thou shalt set them, as a Butt to shoot at, as the like Phrase is used, Deut. 7. 10. job. 7 20. and 16. 12. , when thou shalt * Psal. 7. 13. make ready thine arrows upon thy strings, against the face of them y Or, against them, the word Face being oft redundant. ? 13. Be thou exalted, LORD, in thine own strength z By thy own Power, or by the manifestation thereof, whereby thou wiltst have the whole Glory of the work. : so will we sing and praise thy Power. PSAL. XXII. The ARGUMENT. That question mentioned, Act. 8. 34. is very Proper here, Of whom speaketh the Prophet this (Psalm?) of himself, or of some other Man? It is confessed that David was a Type of Christ, and that many Psalms or passages of the Psalms, though properly and literally understood of David, yet had a farther and Mystical reference to Christ, in whom they were accomplished. But there are some other Psalms or passages in the Psalms, as also some Chapters or passages in other Prophets, especially in Isaiah, who lived not very long after David, which either by those sacred Penmen, or at least by the Holy Ghost inspiring them, which is one and the same thing, were directly, Primarily and Immediately intended for, and are Properly and literally to be understood of the Messiah; though withal there may be some respect and allusion to the state of the Penman himself, who being a Type of Christ, it is not strange if there be many Resemblances between them. And this seems to be the state of this Psalm, which is understood of the Messiah, by the Hebrew Doctors themselves, and by Christ himself, and by his Apostles, as we shall see. And there are many passages in it, which were most literally accomplished in him, and cannot in a tolerable Sense be understood of any other, as we shall see in the particular Verses. And therefore, I doubt not, that David, though he had an Eye to his own Condition, in divers passages here used, yet was carried forth by the Spirit of Prophecy beyond himself and unto Christ, to whom alone it truly and fully agrees. To the chief musician upon ‖ Or, the 〈◊〉 of the Morning. Aijeleth Shahar a Or the hind of the Morning. To note that the Person here designed was like an Hind, comely and meek and every way Lovely, but withal Persecuted by wicked men, as that oftentimes is in the Morning, when she comes out of her lurking and Lodging place, and when the Hunters use to go abroad to their Work. Or this was the Title of some Musical instrument, or Tune, or Song, which was usually sung in the Morning. , a Psalm of David. 1. MY * Mat. 27. 4●…. Mark 15. 34. God b Whom, notwithstanding thy forsaking me, I hearty Love, and in whom I trust, who art my Friend and Father, though now thou frownest upon me. , my * Psal. 31. 14. God c The Repetition Notes, the depth of his distress which made him Cry so earnestly, and the struggle of his Faith, with his Fears and Sorrows. , why hast thou forsaken me d (i. e.) Left me in the hands of Malicious men, withdrawn the Light of thy Countenance, and the supporn and Comforts of thy Spirit from me, and filled me with the Terrors of thy wrath, so that I am ready to sink under my Burden. This was in part verified in David, but much more fully in Christ, who applies these Words to himself, Mat. 27. 46. ? Why art thou so far † Heb. from a●… Salvation. from helping me, and from the words of my roaring e (i. e.) From regarding, or Pitying, or Answering my strong Prayers, and lamentable Out-cries forced from me, by my intolerable Distresses and Miseries. ? 2. O my God, I cry in the daytime, but thou hearest me not; and in the night-season, and † Heb. there is no silence 〈◊〉 〈◊〉. am not silent f (i. e.) I continue praying Day and Night without Intermission. Or thus, I have no silence, (i. e.) No quietness or Rest, as this word signifies, judg. 18. 9 In which respect also the Sea and Waves thereof are said to be silent, still (i. e.) and quiet, Psal. 107. 29. Mark 4. 39 And so this last Clause answers to and expounds the Former, Thou hearest me not, which is most usual in this Book. . 3. But thou art holy g (i. e.) Just and true in all thy ways, and therefore hearing Prayers, and keeping thy Covenant, a true Lover of Holiness, and of all holy Men. This he adds Either, 1. To aggravate his Misery, that such a God should neglect and forsake him. Or rather, 2. To strengthen his Faith, and to enforce his Prayers, and prevail with God for the Honour of his holy Name, to hear and help him. , O thou that inhabitest the praises of Israel g Either, 1. That dwellest in thy Tabernacle and Ark, which is called Israel's glory, 1 Sam. 4. 21. and the place where God was praised, Isa. 64. 11. Or 2. That receivest and rightly possessest the praises of Israel, whom thy People are perpetually praising for one Mercy or another; and therefore I trust, I also shall have occasion to praise thee. But because this Hebrew Verb when it is used Transitively, and is taken for inhabiting is generally, as far as I have observed. Construed with a Preposition, which here it is not, this Verse may seem to be better rendered thus, as it is by divers Learned men. B●… thou abidest, or preseverest, or Continuest to be (as this Verb is used, Psal. 9 7. and 55. 19 and 102. 12.) Holy, (notwithstanding thy present neglect of my Prayers and M●…series) O the praises, Or, O thou who art the praises (Or, and the praises, (i. e.) the great Cause and Object of the praises) of Israel, (i. e.) whom Israel solemnly and usually praiseth, Deut. 10. 21. jer. 17. 14. . 4. Our fathers trusted in thee: they trusted, and thou didst deliver them h This he adds for the Reasons mentioned in the first Note, v. 3. . 5. They cried unto thee, and were delivered: * Psal. 25. 〈◊〉 3. & 31. 1. Isa. 49. 23. Rom. 9 3●…. they trusted in thee and were not confounded i (i. e.) Not disappointed of that for which they prayed and hoped. . 6. But I am a Worm k Our Fathers were Honoured by thee and by others, because of thy appearance for their defence and deliverance, but I am treated like a Worm, (i. e.) Neglected and despised, both by thee who dost not afford me Help, and by the men of my Age and Nation, as it follows. For the Phrase see job. 25. 6. Isa. 41. 14. and no man; a reproach of men, and despised of the people l Not only of the great Men, but also of the common People. Which doth not so truly agree to David (who, though he was hated and persecuted by Saul and his Courtiers, was Honoured and Beloved by the Body of the people) as to Christ, Comp. Isa. 53. 2, 3. . 7. * Mat. 27. 39 All they that see me, laugh me to scorn m Instead of Pitying or Helping, deride me and insult over me; such is their inhumanity. : they † Heb. 〈◊〉. shoot out the lip n They gape with their Mouths, and put forth their Tongues, in Mockery. See job 16. 10. Isa. 57 4. , they shake the head o Another posture of Scoffers. See job 16. 4. Psal. 44. 14. Isa. 37. 22. This and the next Verse are applied to Christ, Mat. 27. 39, 43. , saying p This Supplement is very usual, and here it is necessary, because the next Words are the Expressions of his insulting Enemies. . 8. * Mat. 17. 43. † ●…eb. He rolled himself ●…n the LORD. He trusted on the LORD q He Rolled himself upon the Lord. Where they seem to Scoff not only at the thing, but at the Expression. Their Sense is, He pretended that he did wholly lean and rest himself, and cast his Cares upon God, and quietly and confidently commit all his Affairs to his Providence, assuring himself of an happy Issue from him. , that he would deliver him r Or, without any Supplement, let him deliver him, as it follows, though the Hebrew words be differing. And so the same thing is twice repeated to show both the Vehemency of their Hatred, and their Confidence of Success against him. They thought his Case desperate, and past all hope and Remedy. , let him deliver him, ‖ seeing he delighted in him s As he useth to allege and boast, but how vainly the Event now showeth. . 9 But thou art he that took me out of the Womb t This is noted as an Effect of God's wonderful and gracious Providence. And although this be a Mercy which God grants to all mankind, yet it may well be alleged here, partly in way of gratitude for this great, though common Mercy; nothing being more reasonable and usual than for David and other holy men to praise God for such Blessings; and partly as an Argument to encourage himself, to expect and to prevail with God, to grant him the Deliverance which now he desires, because he hath formerly delivered him: This being a very common Argument, See 1 Sam. 17. 37. 2 Cor. 1. 10. But this is applicable to Christ in a singular manner, not, as a late learned Writer takes it, that God separated him from the Womb, but that God did bring him out (as the word properly signifies) of the Womb, to wit, immediately and by himself, and without the help of any Man, by the miraculous Operation of the Holy Ghost, which made him there, or else he could never have been brought thence, ; thou ‖ Or, if be 〈◊〉 〈◊〉 him. didst make me hope u Or, Trust: (i. e.) Thou didst give me sufficient ground for Hope and Trust, if I had then been capable of acting that Grace, because of thy wonderful and watchful Care over me, in that weak and helpless State. Which was eminently true of Christ, whom God so miraculously preserved and provided for in his Infancy; the History whereof we read, Mat. 2. It is not strange that Hope is figuratively ascribed to Infants, seeing even the Brute-Creatures are said to Hope, Rom. 8. 20. and to wait and Cry to God, Psal. 145. 15. and 147. 9 when I was upon my mother's breasts x (i. e.) When I was a sucking Child. Which may be properly understood. . 10. * Psal. 71. 6. I was cast upon thee y I was like one forsaken by his Parents, and cast wholly upon thy Providence. I had no Father upon Earth; and my Mother was poor and helpless. from the Womb: thou art my God from my Mother's belly. 11. Be not far from me z To wit, as to affection and secure. , for trouble is near a At hand and ready to swallow me up. And therefore if thou dost not speedily deliver me it will be too late. Which is an Argument that David oft useth, as Psal. 6. 5. and 88 11. etc. ; for there is † Heb. n●…t a 〈◊〉. none to help b Thy help therefore will be the more seasonable, because it is most necessary, and thou wil●…st have the more of Glory by it, because it will appear that it is thy work alone. . 12. Nany bulls c Wicked and violent, and potent Enemies; for such are so called, Ezek. 39 18. A●…os 4. 1. have compassed me: strong bulls of Bashan d (i. e.) Fat and Lusty, as the cattle there bred were, Deut. 3. 13. and 32. 14. and therefore fierce and furious. have beset me round. 13. They † Heb. 〈◊〉 their 〈◊〉 against me. gaped upon me with their mouths e Partly to affright me, and principally to tear and devour me, as the following Metaphor explains it. Otherwise it might be understood of their Crying out with loud and earnest Voices, that he might be Condemned and put to Death. , as a ravening and a roaring lion. 14. I am poured out like waters f My Heart saileth, my Spirits are spent and gone like water which once spilt can never be recovered, my very flesh is melted within me, and I am become as weak as Water. See the like Phrase jos. 7, 5. and Compare ●… Sam. 14. 14. job. 14. 11: , and all my bones are ‖ Or, 〈◊〉. out of joint g I am as weak and unable to move or help myself, and withal as full of Torment, as if I were upon a Rack, and all my bones were disjointed. Or, all my bones are separated, one from another; as they were in some sort in Christ, by the stretching of his Body upon the Cross. : my heart h The seat of Life and fountain which supplies Spirits, and Vigour to the whole Body. is like wax i Melted, as it follows, through fear and overwhelming grief, Comp. Psal. 68 2. and 97. 5. ; it is melted in the midst of my bowels. 15. My strength is dried like a potsherd k I have in a manner no more Radical moisture left in me, than is in a dry potsherd. : and my tongue cleaveth to my jaws l Through that excessive thirst and drought. See joh. 19 20. ; and thou hast brought me into the dust of death m Partly by thy Providence, delivering me into the power of mine Enemies, and partly by thy Terrors in my Mind and Soul. . 16. For dogs n So he calls his Enemies for their vileness and filthiness, for their insatiable, Greediness, and implacable sury and fierceness against him. have compassed me, the assembly of the wicked o He explains who he means by Dogs, even wicked men, who are oft so called, not some few of them singly, but the whole Company or Congregation of them; whereby may be noted, either their great Numbers, or their consulting and conspiring together, as it were in a lawful assembly. Which was most literally and eminently fulfilled in Christ. have enclosed me, they pierced my hands and my feet p These words cannot with any probability be applied to David, nor to the attempts of his Enemies upon him; for their design was not to Torment his Hands, or Feet, but to take a●…ay his Life. And if it be pretended that it is to be understood of him in a Metaphorical Sense, it must be Considered, that it is so uncouth and unusual a Metaphor, that those who are of this Mind cannot produce any one example of this Metaphor, either in Scripture or in other Authors, nor are they able to make any tolerable Sense o●… it, but are forced to wrest and strain the Words. But what need is there of such for●…ed Metaphors, when this was most properly and literally ver●…fied in Christ, whose Hands and Feet were really pierced and nailed to the Cross, according to the manner of the Roman Crucifixions, to whom therefore this is applied in the New Testament. See Mat. 27. 35. Mark 15. 24. Luk. 23. 33. joh. 19 18. 23. 27. . 17. I may tell all my bones q Partly through my Leanness caused by excessive grief, which is much more Credible of Christ than of David; and partly by my being stretched out upon the Cross. : * Ma●…. 15. 〈◊〉 Joh. 19 37. they look and stare upon me r To wit, with Delight and Complacency in my Calamities, as this Phrase is used, Psal. 35. 21. and 37. 34. and 54 7. and 59 10. Obad. v. 12. Comp. Luk. 23. 35. . 18. They part my garments among them, and cast lots upon my vesture s This also cannot be applied to David, without an uncouth and strained Metaphor, but was literally fulfilled in Christ, Mat. 27. 3●…. joh. 19 24. . 19 But be not thou far from me, O LORD; O my strength hast thee to help me. 20. Deliver my soul from the sword t (i. e.) From the rage and violence of mine Enemies, † Heb. from the hand. as the next Clause explains it, and as the Sword is oft taken in Scripture. See jer. 25. 16. 27. 29. Ezek. 38. 21. : † Heb. my only one. * Psal. 35. 17. my darling from the power x Heb. the hand: Which is oft put for Power, and in that Sense is ascribed to a Flame, Isa. 47. 14. and to Evil, Hab. 2. 9 of the dog. u Heb. My one, or only One; to wit, his Soul, as he now said: which he so calls, either because it was very dear to him: Or rather because it was left alone and destitute of Friends and Helpers; for so this word is used, Psal. 25. 16. and 35. 17. 21. Save me from the lion's y Either the Devil, that raging and roaring Lion; who did many ways assault and annoy him: Or on his Lion-like Enemies. mouth, for thou hast heard me z (i. e.) Answered and delivered me. , from the horns of the unicorns a A strong and fierce and untameable Wild beast: though the learned are not agreed about the kind of it. See of it, Deut. 33. 17. job 39 9, 10▪ Psal. 92. 10. Isa. 34. 7. and my Latin Synopsis on Numb. 23. 22. For it is not worth while to trouble the unlearned Reader with such Disputes. . 22. * Heb. 2. 12. I will declare b (i. e) Publish or celebrate it, when thou hast delivered me, thou shalt have the Glory of it, as now thy Honour is eclipsed by my Calamities. thy name c (i. e.) That power and faithfulness and goodness▪ and those Perfections which thou hast manifested on my behalf. unto my brethren: in the midst of the congregation e Not only privately but even in the public Congregation. will I praise thee. d The same whom he calls the Congregation in the next Clause, and the seed of jacob and Israel in the next Verse. Which also doth not so fitly agree to David, who never to my remembrance gives this Title to any, but such as were near akin to him, as it doth to Christ, who extendeth this name to all his Disciples and Believers, Mat. 12. 48, 49. and 25. 40▪ and 28. 10. and to whom this very Text is applied. Heb. 2. 11, 12. 23. Ye that fear the LORD, praise him f Partly for my sake, and chief for your own benefit received by my Deliverance. ; all ye the seed of Jacob glorify him; and fear him, all ye seed of Israel g The two universal Particles seem to intimate that he speaks not only of the Carnal, but also of the spiritual Seed: which also is more than probable, by Comparing this with v. 27, 28. . 24. For he hath not despised h I was despised by the People, v. 6. but not by God. , nor abhorred i (i. e.) He did not turn away his Face from it, as men do from things which they abhor, but looked upon it with Compassion. the affliction of the afflicted: neither hath he hid his face from him k To wit, for ever: for he did so for a time: But now, saith he, he hath lift up upon me the Light of his Countenance. , but * Heb. 5. 7. when he cried unto him, he heard. 25. * Psal. 35. 18. My praise shall be of thee in the great congregation l Either in the general assemblies of the Israelites, at their solemn Feasts: Or in the universal Church, made up of jews and Gentiles, as the following Verses explain it. : * Psal. 50. 14. I will pay my vows m (i. e.) Those Praises and Services, which in my distress, I vowed to return unto thee, when thou didst deliver me. before them that fear him. 26. The meek n (i. e.) Faithful or Godly Persons, who are frequently called meek ones, as Psal. 25. 9 and 76. 9 and 149. 4. Isa. 11. 4. and 61. 1. Zeph. 2. 3. because the grace of God doth soften and sweeten the Hearts of Sinners, and subdues their Pride and passion, and Rebellion against God, and their fierceness towards men. Or the Power, as this word is oft rendered; which seems well to suit this place, Partly, because these are opposed to the fa●… one's upon Earth, v. 29. Partly, because the following Eating and Satisfaction may seem most proper and acceptable to such as were in want: Partly, because here is an allusion to the legal Feasts, made of the remainders of the Sacrifices, in which the poor had a share▪ and Partly, because this well agrees to the time of Christ's coming, when the Body of the Jewish Nation were a poor and afflicted people, and the Poor especially did receive the Gospel, Mat. 11. 5. shall eat and be satisfied o Which is mentioned as a great Blessing, Io●…l 2. 26. as it is threatened as a grievous Curse that men should Eat and not be satisfied, Levit. 26. 26. Mich. 6. 14. But because it was Comparatively a poor and mean thing to have one's Belly filled and satisfied, with that food which perisheth and passeth away presently after it is received, this magnificent promise is doubtless to be understood, spiritually of those spiritual Blessings, that Grace and Peace, and Comfort and full Satisfaction, which all believing and pious Souls have in the Sense of God's Love, and the pardon of their Sins, and in the influences of God's Spirit into their Souls. : they shall praise the LORD that seek him p That seek his Favour: Or that inquire after him, and Labour to know and discern him. Wherein possibly the Spirit of God may intimate to us, the necessity of seeking, and the Difficulty of finding or discovering God, when he shall appear in the Flesh and in the form of a Servant; which was likely to hid him from the Eyes of the Carnal, and Careless Jews, and not to be discerned, but by those that were studious and inquisitive concerning the mind of God revealed in the Scriptures, concerning that matter. ; * Psal. 69. 32. your q (i. e.) Their: For he speaks of the same Persons still, though there be a change from the third to the second Person, as is usual in those poetical and prophetical Books of Scripture. heart shall live r (i. e.) Shall be greatly Refreshed and Comforted, Life being oft put for an Happy and Comfortable Life, as 1 Kings 1. 25. Psal. 34. 12. in which respect jacobs' Heart or Spirit is said to have revived, Gen. 45. 27. as on the contrary Nabals' Heart was said to have died within him, 1 Sam. 25. 37. when it was oppressed with great sadness. for ever s Your Comfort shall not be short and Transitory, as worldly Comforts are, but everlasting. . 27. * Psal. 2. 8. & 72. 11. & 86. 9 All the ends of the world t (i. e.) All Nations from one end of the World to the other. So this is an evident Prophecy of the calling of the Gentiles to the knowledge of God and Christ by the Gospel, and Consequently a clear Proof, that this Psalm doth directly and immediately speak of Christ; to whom alone, and not to David, this and divers other passages of it, do manifestly belong. shall remember u It is not particularly expressed, what they should remember, because there were several things, that should and would be remembered by them; which were likely to occasion their turning to the Lord. They shall remember their former and manifold Wickedness, with Grief and Shame, and Fear, and particularly their sin and folly, in worshipping dead and impotent Idols, that never did nor could do them, either good or hurt. They shall remember that God who did make lively Impressions upon their Minds, which yet they had in great measure blotted out and forgotten, but now by the preaching of the Gospel they shall be revived. They shall remember their great and manifold Obligations to God, which they had quite forgotten, his Patience and Goodness in sparing them so long, in the midst of all their Imp●…eties, and in revealing his Gospel to them, and giving his Son for them. They shall remember the gracious Words and glorious Works of Christ, and what he did, and suffered for them; which possibly divers of them had been Eye-and-Ear witnesses of in judea (although, with the unbelieving jews, they despised and misconstrued them,) and others had heard the fame, and tidings of them. and turn unto the LORD x Unto the only true God, and unto Jesus Christ, to whom this Name of jehovah is oft times ascribed in Scripture. : and all the kindreds y Heb. all the Families. Which is not to be understood strictly, of every particular Person and Family, but of all sorts, and of great numbers of them; as such universal Phrases are very frequently taken in Scripture. of the nations shall worship before thee. 28. For the kingdom is the LORDS, and he is the governor among the nations z This is added as a Reason, why the Gentiles should be converted, because God is not only the God and Lord of the jews, but also of the Gentiles, and of all Nations, Rom. 3. 29, 30. And therefore though for a time he thought fit to confine his Kingdom to Israel, yet he had resolved in due time to enlarge his Kingdom, and to set up his Throne and Government in the Gentile World, which were no less Created and Redeemed by him, than the jews. Campare Zech. 13. 2. and 14. 9 . 29. All a 1. Many of them, as the word all is oft used, as Psal. 72. 11. Mat. 3. 5. and 17. 11. Luk. 6. 26. joh. 3. 26. 2 〈◊〉. 3. ●…. they that be fat upon the earth b (i. e.) Kings and Princes, and the great Men of the World, who are oft described by this Metaphor, as Psal. 78. 31. Isa. 10. 16. Compare job 15. 27. Psal. 17. 10. and 73. 7. Whose Conversion to Christ is also foretold in other places, as Psal. 45. 12. and 72. 10, 11. Isa. 60. 3. 5. 10. 1 Tim. 2. 1, 2. Revel. 21. 24. These are opposed to the poor and miserable part of the World, of whom he speaks in the next Words, as also v. 26. where see the first note. So the Sense of the place is, That both poor and rich should embrace the Gospel. But the Syriack Interpreter renders these Words otherwise, the hungry of the Earth. And another, to the same purpose, those that are turned to Ashes (for which I should rather say, they that lie down in Ashes, which is an usual Description of poor, afflicted, and humbled Persons) on the ground. For the first Hebrew word, rendered ●…t, with the change, but of one point, signifies Ashes. , shall eat c And be satisfied, as it was more fully expressed, v. 26. shall feed upon the bread of Life, Christ and all his benefits. and worship d This is added to explain the former Word, and to show what kind of Eating he spoke of, not of a Carnal, but of a spiritual Feast. , all they that go down to the dust e They that languish and draw ●…igh to Death, through Poverty or Misery, or anguish of Mind and Conscience: For such are oft said to go down into, or to sit in the D●…st, as job. 30. 19 Psal. 44. 25. and 113. 7. Isa. 29. 4. and 47. 1. These may be opposed to the ●…at ones mentioned in the first Clause of the Verse. , shall bow before him, and none can keep alive his own soul f This may seem to be a further Description of the same Persons, and an aggravation of their miserable Condition, from this Circumstance that it was not in their Power to help themselves, their Soul was going down to the Dust, as he said in the last foregoing Clause, and now he adds that none of them could stop it, or keep himself alive; so that their Case was wholly desperate as to themselves; and this drove them out of themselves, to seek relief from God, and to receive Jesus Christ and the Gospel of Salvation gladly. Heb. and he who (the Pronoun Relative being here understood, as it is in very many places) doth not, or cannot quicke●…▪ or enliven his own Soul, (i. e.) himself, as the Soul is oft taken. And quickening may be put either for Nourishing, as Isa. 7. 21. or for Comforting, as here v. 26. or preserving Life, whether Temporal or Spiritual, and Eternal, as Gen. 19 19 Ezek. 13. 19 and 18. 2●…. But these words are and may be rendered otherwise, and that very agreeably to the Hebrew Text, and the Scope of the place. Having said that all Nations should bow before him, (i. e.) before Christ and unto Christ, whom they should own as their Lord and Saviour, he now adds these Words, Either 1. As a Reason why they did receive him, or believe in him, because (for so the Particle Vau is frequently rendered, as 1 Kings 1. 21. and 18. 3, 4. Psal. 60. 12. Isa. 16. 2. and 64. 5. and 〈◊〉 elsewhere) he did not keep alive his own Soul, as he could easily have done, by his divine Power in spite of all that his Enemies could do, but freely gave himself to Death for them. Because he laid down his Life for sinners, which the father had Commanded him, and he had promised to do, therefore God loved him, joh. 10. 17, 18. and glorified him, and performed his Promise made to him upon that Condition, that if he did make his Soul an offering for sin, he should see his seed, etc. Isa. 53. 10. Or, 2. As an Amplification or Commendation of the Faith of the Gentiles, in coming and bowing to Christ, although (for so also the Hebrew Vaughan is oft used, as Psal. 99 8. Prov. 26. 24. Eccles. 9 16.) ●…e did not keep alive his own Soul, but laid down his own Life, and suffered himself to be killed by wicked men: Which was one principal Reason, why the jews would not believe on him, as is noted, Mat. 27. 40. 42, 43. and therefore was a just Commendation to the Gentiles, that notwithstanding this great stumbling Block believed on him. But this I propose with Submission. Only it may be observed that this last Clause of the Verse in the Hebrew, is in the singular number, and therefore more likely to belong to him, immediately going before it, which is of the same number, than to the other preceding Clauses, which are all expressed in the plural number. And though I know Enallage of numbers, be very usual, yet they are not to be supposed without necessity. . 30. A seed g Christ shall not want a seed or posterity, Heb. 2. 13. For though the Jewish Nation should generally reject and forsake him, which may seem to be here implied. Christ shall have many Disciples or followers, and the Gentiles shall come in their stead. Compare this promise with that, he shall see his Seed, Isa. 53. 10. Or, their Seed, (i. e.) The seed of the Gentile Worshippers last mentioned. Christian Religion shall not be the business of one Age, but, as the Gentiles shall believe in Christ, so shall their posterity in▪ succeeding Generations: this being Gods usual Method, to take Children into Covenant with their Parents, of which see, Deut. 10. 15. and 30. 19 Psal. 69. 36. Isa. 43. 5. and 44. 3. And as when the jews refused Christ, their Children were cast out of Covenant with them▪ so when the Gentiles embraced the Gospel-Covenant, their Children were admitted with them. shall serve him, it shall be accounted to the LORD for a generation h That believing seed shall be Reputed, both by God and Men; The Generation, Or Children, or People of the Lord, at the 〈◊〉 formerly were▪ ●…ut upon the jews Contempt of Christ and the Gospel, the Gentiles shall come in their 〈◊〉, and 〈◊〉 their Titles and Privileges. Compare this place with Psal. 87. 5. . 31. They i shall come k To wit, from judea and jerusalem (from whence the Gospel was first to go forth) to the Gentile World, to the several parts whereof the Apostles went upon this Errand. , and shall declare his righteousness l God's Righteousness▪ Either, 1. His wonderful grace and mercy to mankind, in giving them Christ and the Gospel: for Righteousness is 〈◊〉 put for Mercy or Kindness, as hath been noted again and again. Or, 2. That Righteousness which God hath appointed for the justification of Sinners, called the Righteousness of 〈◊〉▪ Rom. 3. 21. 22▪ Philip. 3. 9 which the jews were ignorant of and would not submit to, Rom. 10. 3. but the 〈◊〉 joyfully embraced, or 3. His truth or faithfulness, (which is very frequently, and fi●…ly called Righteousness▪) in the performance of those exceeding great and precious Promises made, and recorded in the Ol●… Test●…ment, and especially those two, concerning the sending of the Messi●…s, and concerning the calling of the Gentiles. unto a people that shall be born m Either, 1. Spiritually, (i. e.) Born again: for Regeneration is oft called a Birth, as Psal. 87. 4, 5. joh. 1. 13. 1 P●…t. 1. 23. and a Creation, Psal. 102. 18. Or rather, 2▪ Naturally, (i. e.) Unto succeeding Generations▪ Whereby David gives us a Key to understand this Psalm▪ and ●…cheth us that he speaks not here of himself, or of the Occurrences of his times, but of things which were to be done in after-Ages, even of the spreading of the Gospel among the Gentiles, in the time of the New Testament. , that he hath done this n (i. e.) They shall declare that this is the work of God, and not of Man, and carried on by his only power in the World, against all the Wit and force of Men. Or rather, because (this being added as a Proof or Demonstration of that Righteousness of God now mentioned) He (i. e. the Lord plainly understood here, and expressed in the foregoing Verse) hath 〈◊〉 o●… wrought it, to wit, his Righteousness. (i. e.) He hath executed with his Hand, what he spoke with his Mouth; he hath demonstrated the truth of his Promises by his Actions, and by the Accomplishment of them. . 1. Either, the Converts and Worshippers, v. 27. 29. Or their seed last mentioned, v. 30. Or this may be indefinitely spoken as such Verbs are oft used▪ they shall come, (i. e.) Some or other shall come and do the Work here mentioned, to wi●…, the Apostles and Ministers of the Gospel. PSAL. XXIII. The ARGUMENT. The matter of this Psalm, gives us some general Discovery of the time of its writing; which was when David was delivered out of his Distresses, and quietly settled in his Kingdom. A Psalm of David. 1. THe LORD is * 〈◊〉. 40. 11▪ Jer 23 4 Eze▪ 34. 23. Joh. 10. 11. 1 P●…t. 2. 25▪ Rev. 7. 17. my shepherd a He hath showed himself to be so by his gracious Providences towards me, and for me: and he hath taken upon him, that Office and Relation to me, by his en●…ing into Covenant with me. Whereby he hath engaged himself to rule, and feed, and preserve and heal me, and do all which Shepherds do, or are obliged to do to their Flocks: which David very well understood, and had doubtless carefully performed his Duty to his Sheep: and therefore he strengthens this Faith by his Consideration, that God was his Shepherd; and God was a much better Shepherd than he, or any man could be, so he might Confidently expect more than ordinary Benefits from his Conduct. , I shall no●… want b To wit, any thing which is really necessary for me, either for this Life or for the next. But foolish man may think many things to be necessary for him▪ which the alwise God knoweth to be not only unnecessary but hurtful, and therefore mercifully denies what men ignorantly desire to their hurt. . 2. He maketh me to lie down c To rest and repose myself at Noon, as the manner was in those hot Countries▪ See Cant. 1. 7. Isa. 13. 20. Ezek. 34. 15. in † Heb▪ 〈◊〉 of 〈◊〉 〈◊〉 green pastures d Where there is both delight and plenty of Provisions. : he leadeth me e Left I should wander and perish. Heb. He leadeth me sweetly and 〈◊〉, accommodating himself to mine Infi●…mities, as Shepherds do to their Sheep, Gen. 33. 13. Isa. 40. 11. and 49. 10. beside f Or, to, the Particle all being oft put for el, as Gen. 1. 30. and 16. 7. the † Heb. wa●…er of quietness. still waters. g Quiet and gentle Waters, either put into Watering-Troughs or Running in small and shallow Channels. Which are opposed to great Rivers, which both affright the Sheep with their noise, and expose them to the Danger of being carried away by their swift and violent Streams, whilst they are drinking a●… them. 3. * Psal. 5. 8. & 19 8. & 31. 3. He restoreth h Heb. He bringeth it back; Either, 1. From its Errors or Wand'ring. Or, 2. Into the Body, out of which it was even departing and fainting away. He reviveth or Comforteth me. Comp. Ruth 4. 15. 1 Sam. 30. 12. Lament. 1. 11. my soul: he leadeth me in the paths of righteousness i In straight and plain, and safe Paths, where the Sheep is neither hurt, nor wearied, nor in Danger of wandering. By his Word he directs me to the right ways of Truth, and Holiness, and Righteousness, and by his Spirit he inclines and inables me to choose them, and to continue to walk in them. , for his name's sake k Not for any worth in me, but merely for the Demonstration and Glory of his Justice, and Faithfulness, and Goodness. . 4. Yea, though I walk through the valley of the shadow of death l Through a dark and dismal Valley, full of Terrors and Dangers, as this Phrase signifies, job. 24. 17. Psal. 44. 19 and 107. 10. 14. jer. 2. 6. , * Psal. 3. 6▪ 118. 6. I will fear no evil m I will not give way to my Fears, but Confidently rely upon God. : for thou ar●… with me, thy rod and thy staff n Two words noting the same thing, and both designing God's pastoral Care over him, expressed by the sign and Instrument of it. , they comfort me o The Consideration thereof supports me, under all my Fears and Distresses. . 5. Thou preparest a table p (i. e.) Thou furnishest me with plenty, and Variety of Provisions and Comforts. before me, in the presence of mine enemies p They seeing and envying, and fret●…ing at it, but not being able to hinder it. : thou † Heb. maketh 〈◊〉. anointest mine head with oil q Or Ointment, as the Syriack and Arabic Interpreters render it, with Aromatical Ointments, which were then used at great Feasts, Psal. 92. 10. Amos 6. 6. Mat. 6. 17. Luk. 7. 38. The Sense is, thy Comforts delight my Soul, Comp. 45. 7. , my cup runneth over r Thou hast given me a very plentiful Portion, signified by the Cup, given to the Guests by the Master of the Feast. . 6. Surely goodness and mercy s (i. e.) God's Favour, and the blessed and Comfortable effects, and Benefits of it. shall follow me t By which Emphatical Expression he signifies God's admirable freeness and readiness to do Good to his People, and his preventing them with Blessings. all the days of my Life u Which he justly concludes, from the former instances of God's Favour to him, because of the unchangeableness of God's Nature, and the stability of his Covenant and Promises. , and I will dwell in the house of the LORD † Heb. to l●…gth of days. for ever x Whereas I have formerly been driven from God's House, I rest assured that▪ I shall now constantly enjoy that blessed Privilege of serving and enjoying God in his Sanctuary, which I pr●…ze more than all my Dominions. . PSAL. XXIV. The ARGUMENT. This Psalm is generally and probably thought to have been Composed by David upon that solemn Occasion, of bringing the Ark of God from the House of Obed-Edom, into the Tabernacle which David had built for it, 2 Sam. 6. Wherein he hath a further Prospect even to the Temple which he earnestly desired, and intended to build, and which he knew would be built by his Son. And when this was done, and the Ark brought into it, this Psalm was to be ●…ung, and indeed to this time it seems chief directed. For David's Psalms were not only used by himself upon the first Occasions for which he made them, but they were committed to the Pre●… of sacred Music, for the use of the Church i●… all succeeding times. And being a Prophet, he speaks, as the Prophets used, of things to come, as if they were already present, and turns his Speech to the Temple, and its Gates as if they were now built. Moreover because the Tabernacle and Temple and Ark were manifest Types of Christ, and of his Church, and of the Place, and state of Heavenly Glory, David extended his thoughts to them also, or at least the Holy Ghost designed to comprehend them under these Typical Expressions. A Psalm of David. 1. THe * Exod. 9 29▪ & 19 5. De●…. 10. 14. 〈◊〉, 41. 11. 〈◊〉▪ ●…0. 12. 1 Cor. 10. 26. 28. earth is the LORD'S, and the fullness thereof a All the Creatures, and especially the Inhabitants wherewith it is replenished. God's general Dominion over, and Interest in all Persons and places, seems to be here premised and asserted, Either, 1. To show his right to Choose any Nation whom he pleased to be his peculiar People: Which privilege being conferred upon the Israelites, was a great stumbling Block to the Heathen Nations, Or 2. To set forth the singular kindness and mercy of God to Israel, who chose them out of all the Nations of the World to be near to him, and to have special acquaintance with him, although otherwise he had no other Relation to them, than what he had to all mankind, to wit, that of a Creator and Governor. Or, 3. To demonstrate the Excellency of the Jewish worship, and Religion above all others, because the God whom they served, was the God and Maker of the whole World, when the Gods of the Gentiles were sorry Idols, and esteemed by themselves to be but Local and confined Deities. : the world, and they that dwell therein. 2. * Job. 38. 6. Psal. 104. 5. & 136. 6. For he hath founded it b Justly have I said, that the Earth is the Lord▪ s, for he made it, and laid the Foundation of it, and that in a wonderful manner. upon the seas c By the Seas and Floods, he means the whole Collection of Waters, as well the Sea and Rivers running into it, as that great Abyss of Waters which is contained in the Bowels of the Earth, of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence, that he hath built so vast▪ a Building upon so weak a Foundation, as the Waters are. Mic. 6. 2. and that although the Waters are lighter than the Earth, and therefore are naturally inc●…ned to be above it, as they were at first, yet God hath so far overruled the inclinations of Nature, that the Waters shall as it were deny themselves and run down into Channels, and Caverns of the Earth, that so the Earth may be a Convenient Habitation for men and beasts. See Gen. 1. 9 Exod. 20. 4. Psal. 104. 6. , and established it upon the floods c By the Seas and Floods, he means the whole Collection of Waters, as well the Sea and Rivers running into it, as that great Abyss of Waters which is contained in the Bowels of the Earth, of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence, that he hath built so vast▪ a Building upon so weak a Foundation, as the Waters are. Mic. 6. 2. and that although the Waters are lighter than the Earth, and therefore are naturally inc●…ned to be above it, as they were at first, yet God hath so far overruled the inclinations of Nature, that the Waters shall as it were deny themselves and run down into Channels, and Caverns of the Earth, that so the Earth may be a Convenient Habitation for men and beasts. See Gen. 1. 9 Exod. 20. 4. Psal. 104. 6. . 3. * Psal. 1●…. 1. Who shall ascend into the hill of the LORD d To wit, Zion or Moriah, the place of God's Sanctuary, and special Presence. This is here subjoined, Either, 1. By way of Opposition, though God is the God of the whole World, yet he is in a peculiar manner the God of Israel, and to be worshipped no where but in their Holy place. Or 2. As an Inference. Having asserted and proved God's Authority and Dominion over all mankind, and Consequently their Obligations, to serve and worship him, he now proposeth a most necessary and important Question, especially in those times, when all Nations except Israel, were under deep Ignorance and Errors herein, Namely, where and how, and by whom God will be served, and his Favour and Blessing may be enjoyed. The place is here described, and the qualification of the Persons in the following Verses. ? and who shall stand e To wit, to Minister before him, as this Word is commonly used with respect either to Men, as 1 Kings 1. 2. Compare with 10. ●…. Dan. 1. 5. 19 or to God, as Deut. 10. 8. and 18. 7. Dan. 7. 10. Zech. 3. 4. Standing is the posture of Ministers or Servants. So the Sense is, Who shall serve God, to wit, with God's acceptation, and to his own Advantage. in his holy place f In the place which he hath sanctified for his Service. ? 4. * Isa. 33. 15. 16. † Heb. 〈◊〉 〈◊〉 of Hands. He that hath clean hands g Whose actions and Conversations are Holy and unblamable. It is here very observable, that the Character of a right and acceptable Worshipper of God is not taken from his Nation, and Relation to Abraham; nor from all those costly and laborious Rites and Ceremonies of the Law, in which the generality of the Israelites pleased themselves, but in Moral and Spiritual Duties, which most of them Grossly neglected. , and a pure heart h Purged from Hypocrisy, and inward Filthiness, and careful to approve itself to God▪ as well as to Men, ordering a Man's very Thoughts and Affections according to God's Word. This is fitly added, because a man may keep his Hands clean in good Measure, upon mere Worldly Motives, or with an evil Design, or without any respect to God. ; who hath not lift up his soul unto vanity i Either, 1. Who doth not worship Idols, which are oft called Vanities in Scripture. Or 2. Who doth not swear vainly or falsely, the Phrase here being much the same with that in the third Commandment, of taking God's Name in Vain. But that seems to be a quite differing Phrase, and the Name of God there mentioned, determins the Sense of that general Phrase to Oaths, which, without that Addition, or something Equivalent is never, to my knowledge, used in Scripture in that Sense. Nor do all those learned Men, who so expound this place give one instance of that signification of this Phrase. And for their other Argument for that Sense, that this Clause is conjoined with the next, by the Conjunction Vau, and therefore is to be explained by it, it seems to have no weight, because the same Conjunction joins the two first Characters together, and yet it is confessed that clean Hands and a pure Heart, are two distinct and very differing things. Or rather, 3. Who doth not immoderately value and affect, or ardently desire (as this very Phrase of listing up the Soul doth oft signify, as Deut. 24. 15. Psal. 25. 1. jer. 22. 27. and 44. 14. Ezek. 24. 25. Hosea 4. 8.) the vain things of this present Life and World, such as Honours, Riches, Pleasures, and the like, which are oft called Vain things, or Vanities in Scripture, as Psal. 4. 2. and 119. 37. Eccles. 1. 2. and 12. 8. And this is very fitly mentioned as a Character of a truly good Man, because hereby he 〈◊〉 distinguished from all ungodly men whatsoever, whose inseparable Property, this is both in the Old and New Testament noted to be, to love Vanity, and to set their Hearts chief upon the Good things of this Life, such as Corn and Wine, Psal. 4. 2. 6, 7. and to have their Portion in this Life, Psal. 17. 14. and to mind Earthly things, Phil. 3. 19 and to be Friends of the World, jam. 4. 4. and to Love the World, and the things of the World, 1. joh. 2. 15. Whereas good men are every where described to be such as make God their Portion, Psal. 16. 5. and prize and desire his Favour and Service infinitely, more than all the enjoyments of this Life, yea, even than Life itself, job 23. 12. Psal. 4. 6, 7. and 63. 3. and 119. 72. and such as are weaned from Earthly things, Psal. 131. 1, 2. and have their affections set on things above, not on things of the Earth, Col. 3. 2. and lay not up their Treasure in Earth, but in Heaven, Mat. 6. 19, 20. all which is directly opposite to this lifting up the Soul to Vanity. , nor sworn deceitfully k Heb. unto, ot with deceit, (i. e.) Falsely, or with a purpose of deceiving or injuring others thereby. Under this Negative the contrary Affirmative is included, that he is one who when he is called to swear, doth swear in Truth, in judgement, and in Righteousness, jer. 4. 2. . 5. He shall receive the blessing l (i. e.) The Blessings which God hath promised to his Church and People, to wit, Grace and Glory, and all other Good things▪ as they are summed up, Psal. 84. 11. He and he only shall be truly Blessed. from the LORD m Which is added significantly▪ by way of Opposition to the Blessings, which men received either from the Priests or from other men, which were oftentimes given unto unworthy Persons, and in that Case were without any effect or benefit, whereas God's blessings are given only to good Men, and are always effectual for their Good. , and * 〈◊〉▪ 〈◊〉▪ ●…. righteousness n (i. e.) The blessed Fruit or reward of his Righteousness, as the Work is oft put for the reward of it, as Levit. 19 13. job 7. 2. Psal. 109. 20. Or, kindness or mercy, and those Benefits which flow from it, which are oft called by the Name of Righteousness, as judg. 5. 11. 1 Sam. 12. 7. Psal. 48. 11. and 112. 9 from the God of his salvation. 6. This is the generation o The true Progeny which God regards. Whereby he reflects upon them, who boasted of and trusted to their curnal Generation, or Descent from jacob. of them that seek him p To wit, God, mentioned in the end of v. 5. or his Face, as it is more fully expressed in the next Clause. (i. e.) That make it their Care and Study to know him and his Mind, and Will, and to please and serve him, as this Phrase is usually understood. , that seek thy face q (i. e.) His Face, by a familiar Change of the Person; of which many Instances have been already Noted, and his Face, (i. e.) His Grace and Favour, which is oft called God's Face, as Gen. 4. 14. Exod. 33. 14, 15. Psal. 16. 11. and 17. 2. and 44. 3. And so this Phrase is used, 2 Chron. 7. 14. Psal. 27. 8. Host 5. 15. , ‖ O Jacob r Selah. 7. * Psal. 98. ●…. Lift up your heads, O ye gates, and be ye lift up, ye▪ everlasting doors s So the Sense is, that seek the true Church, here called jacob, that desire the knowledge of it, and Conversation with it, in which Sense many are said to seek Solomon's Face, as the Phrase is in the Hebrew, 1 Kings 10. 24. 2 Chron. 9 23. and the Harlot to seek her Lover's Face▪ Prov. 7. 15. And so this is by some expounded of the Gentiles, who enquired after the true Church, and finding it in jacob, were desirous to become Proselytes, and to join themselves to the Church of jacob or Israel. But it must be remembered that the Psalmist is not here speaking, of the calling of the Gentiles, but only of the Character or Qualification of the true jacobites or Israelites, who cannot conveniently be said to seek the Face of jacob, (i. e.) Their own. And the Phrase of seeking the Face of jacob or of the Church, is not where used in Scripture. Or, as it is in the Margin, O God of jacob. But that seems to be too large a Supplement▪ Or▪ this is jacob, the Pronoun this being easily understood out of the beginning of the Verse. Or, the Generation (which may in the same manner be supplied) of jacob, jacob being here put not for the Person, but for the posterity, of jacob, as it is Gen. 49. 7. Numb. 23. 7. 10. 23. Deut. 32. 9 Psal. 14. 7. or for the Church or people of God, which is oft called jacob or Israel, as Isa. 14. 1. and 41. 8. and 44. 1, 5, 21. etc. So the Sense is, this and this only is the true jacob or Israel, or Church of God, and all others are so only in Name and Title, although they be descended lineally from him. Or, in jacob, the Particle in being here understood, as it is in Psal. 2. 12. and 17. 12. and in many other places. So the Sense of the place is, this is the true Generation of them, that seek God's Face in jacob. (i. e.) Either in jacobs' Land, or Sanctuary, the only place where God was to be sought: Or, among the jacobites, or Israelites. By which he insinuates, what is expressed, Rom. 9 6. that, all are not Israel, that are of Israel, and that all were not Israelites indeed, that were sprung from jacob, but only those of them who were such as he described, v. 4. Comp. Io●…. 1. 47. Rom. 228, 29. and the King of glory t The question was put; Who shall ascend into God's Hill and Holy place, v. 3. To which Answer hath been given, and the Persons described, v. 4, 5, 6. But because there still were impediments in the way, and there were Gates and Doors to this Holy place, to shut out those who would ascend thither, therefore he poetically speaks to those Gates, to open and let in the King of Glory, who would make way for his Subjects and followers. Here is a Representation of a Triumphant entrance of a King into his Royal City and Palace; for which the Gates use to be enlarged, or at least Wide opened. He speaks here of the Gates and Doors, Either, 1▪ Of his Royal City of Zion, through which the Ark was at this time to be brought to the Tabernacle, which David had built for it, called Everlasting, Either from the solidity and durableness of the Matter, or from David's Desires and Hopes, that God would make them such in some sort, because he loved the Gates of Zion, Psal. 87. 2▪ Or rather, 2. Of the Temple, which by Faith and the Spirit of Prophecy, he beheld as already built, and accordingly addresseth his Speech to it, whose Doors he calls Everlasting, not so much because they were made of strong and durable Materials, as in Opposition of those of the Tabernacle, which were removed from place to place, whereas the Temple and its Doors were constantly fixed in one place, and, if the sins of Israel did not hinder ●…were to abide there for ever, (i. e.) As long as the Mosaical dispensation was to last, or until the coming of the Messiah, as that Phrase is very commonly taken in the Old Testament. These Gates he bids li●…t up their Heads, or Tops either by allusion, to those Gates which have a Portcullis at the top of them, which may be let down or taken up, and accordingly makes the Entrance either higher and lower: Or, that by this figurative Address to the Gates, he might signify the Duty of the People, to make their Gates higher and Wider, to give their King a more Magnificent entrance. But though this be the literal Sense of the place, yet there is also a Mystical Sense of it, and that too designed by the Holy Ghost. And as the Temple was undoubtedly a Type of Christ, and of his Church, and of Heaven itself, so this place may also contain a Representation, Either of Christ▪ s entrance into his Church, or into the Hearts of his faithful People, who are here Commanded to set open their Hearts and Souls, which are not unfitly called everlasting Doors, for his Reception: Or of his Ascension into Heaven, where the Saints or Angels are poetically introduced as preparing the way, and opening the Heavenly Gates to receive their Lord and King, returning to his Royal Habitation, with Triumph and Glory. Comp. Psal. 47. 5. and 68 25. Act. 2. 33. Eph. 4. 8. shall come in. t The glorious King Ie●…ovah, who dwelled in the Temple, and between the Cherubims, Or the Messiah, the King of Israel, and of his Church, called the King, Or Lord of Glory, 1 Cor. 2. 8. jam. ●…. 1. both for that Glory which is Inherent in him, and that which is purchased by him for his Members. ,. 8. Who is the King of glory u This seems to be a Prolepsis, or removal of an Objection: You will say, What is the cause of this imperious Call? and why, or for whom must those Gates be opened, in so solemn and Extraordinary a manner? ? the LORD strong and mighty, the LORD mighty in battle x This contains an Answer to the question, He is no ordinary Person, no meaner and no other than jehovah, who hath given so many Proofs of his Almightiness, who hath subdued all his Enemies, and is now returned in Triumph. Here is in this, and the foregoing Verse, a sacred Dialogue between several Persons. And some suppose that the Sacred Musicians, which attended upon the Service of the Ark and Tabernacle, and were doubtless employed in this Solemnity, 2 Sam. 6. ●…. were divided into two Quires, whereof one spoke the former, and the other the latter Verse. . 9 Lift up your heads, O ye gates, even lift them up, ye everlasting doors, and the King of glory shall come in y The same Verse is repeated again, Partly to shame and awaken the Dulness of mankind, who are so hardly brought to a serious Preparation for such Solemnities: and Partly, to signify the great worth and importance of the Matter, contained under these Expressions. . 10. Who is this King of glory? the LORD of host z Under whose Command are all the Hosts of Heaven and Earth, Angels and Men, and all other Creatures. , he is the King of glory, Selah. PSAL. XXV. The ARGUMENT. This Psalm seems to have been Composed, when David was under some straits and pressures, when his outward afflictions were accompanied with inward ●…horrors of Conscience for his sins, by which he had forfeited God's favour, and procured these Calamities to himself. A Psalm of David. 1. UNto thee, O LORD, do I * Psal. 143. 8. lift up my soul a (i. e.) I direct my Desires and Prayers, (which are expressed by this Phrase, Psal. 24. 4. jer. 22. 27. Lam. 3. 41.) with hope or Expectation of a gracious Answer, which also it implies, Deut. 24. 15. . 2. O my God, I * Psal. 22. 5. & 31. 1. & 34. 8. Psal. 28. 7. Rom. 10. 11. trust in thee, let me not be ashamed b (i. e.) Disappointed of my Hope, which will be reproachful to me, not without Reflection upon thee, of whose Power and Faithfulness I have made my boast. : let not mine enemy's triumph over me. 3. Yea, let none that wait on thee be ashamed c With me and for me: For, if I be frustrated, all that trust in thee will be discouraged, and upbraided with my Example. , let them be ashamed d Blast their wicked Designs and Hopes. which transgress e Or, Prevaricate, or deal perfidiously with me, violating their Faith given to me * Psal. 119. 78. without a cause f Without any Provocation of mine, or without any sufficient Reason. . 4. * Psal. 5. 8. & 27. 11. & 86. 11. & 119. 27. & 143. 8. 10. Show me thy ways g (i. e.▪) The way of thy Precepts, what I ought to do in my Circumstances and Difficulties, by what Methods I may obtain thy Favour and Help. Whatsoever thou dost with me as to other things, grant me this Favour, teach me my Duty, and cause me to keep close to it, notwithstanding all Temptations to the contrary. , O LORD, teach me thy paths. 5. * Psal. 26. 3. Led me in thy truth h (i. e.) In the true and right way prescribed in thy Word, which is oft called Truth, as Psal. 119. 30. joh. 8. 45, 46. and 16. 13. etc. Or, by or because of thy Truth, (i. e.) Because thou art Faithful, do thou lead or guide me as thou hast promised to do. , and teach me: for thou art the God of my salvation i (i. e.) Who hast saved me formerly, and hast engaged to save me, and from whom alone I expect Salvation. , on thee do I wait all the day. 6. Remember, O LORD, * Psal. 103. 17: & 106. 1. & 107. 1. Jer. 33. 11. † Heb. thy bowels. thy tender mercies, and thy loving kindnesses k O▪ consider thy own merciful Nature, and thy former manifold Favours vouchsafed to me, and to other miserable Sinners, and do like thyself. for they have been ever of old l Thou hast been gracious to such as I am, from the beginning of the World to this day, and to me in particular from my very Infancy, as he oft acknowledgeth in this Book, yea, from all Eternity thou hast had a good Will to me, and therefore, do not now desist and desert me. . 7. Remember not m So as to lay them to my Charge. * Job. 20. 11. the sins of my youth n The sins committed in my young and tender years, Eccles. 11. 9, 10. which God frequently punisheth in riper Age, job. 13▪ 26. jer. 3. 25: and therefore he now prays that God would not deal so with him. , nor my transgressions o Nor any of my succeeding or other sins, which either have been Acted by me, or may be imputed to me. according to thy mercy remember thou me, for thy goodness sake p Being a sinner I have nothing to plead for myself, but thy free Mercy and Goodness, which I now implore. , O LORD. 8. Good q (i. e.) Bountiful and gracious to sinners, ready to good, and delighting in it. and upright r Or, Right, (i. e.) Holy and True, sincere in making Promises, and in all his Declarations and Offers of Mercy to sinners, and faithful in fulfilling them. is the LORD: therefore will he teach sinners in the way s Being such an one, he will not be wanting to such poor sinners as I am, but will guide them by his Word and Spirit, and gracious Providence, into the way of Life and Peace. By sinners, he doth not understand all that are so, not such ●…s are obstinate and Proud, and scornful, whom God hath declared, that he will not teach nor direct, but will leave them to the Errors and Lusts of their own Hearts, and will blind and harden them to their Ruin, as is often expressed in Scripture, but only such as being truly sensible of their sins, do humbly and earnestly seek God for his Grace and Mercy, or such as are Meek, as the next Verse explains it; for these he will not fail to assist and Relieve. . 9 The meek t (i. e.) The humble and lowly, such as meekly submit themselves to God's hand and word, and are willing and desirous to be directed and governed by him. will he † Heb. 〈◊〉 to go. guide in judgement u (i. e) In the Paths of judgement, or in the right way wherein they should walk, as the next Clause explains this, or by the Rule of his word, which is oft called his judgement, or judgements. Or, with judgement, (i. e.) With a wise and provident Care, and a due regard to all their Circumstances. See jer. 10. 24. 1 Cor. 10. 13. : and the meek will he teach his way x Either God's way, which God prescribes: Or, his own way, in which he ought to walk. . 10. All the paths of the LORD are mercy and truth y All the deal of God with them, yea even those that are afflictive, and grievous to the flesh, are done in kindness and faithfulness to them, as being very necessary for them, and tending to their great advantage. , unto such as keep his covenant z (i. e) The Laws or Conditions required of them by his Covenant, Or, as it follows, his Testimonies, (i. e.) His Precepts, which are the Testimonies or Witnesses of God's Will, and of man's Duty. and his testimonies. 11. For thy name's sake a (i. e.) For the Honour of thy Goodness, and Truth, which is concerned herein. , O LORD, pardon mine iniquity: for it is great b And therefore none but such a God can pardon it, and nothing but thy own Name can move thee to do it; and the pardoning of it, will well become so great and good a God, and will tend much to the Illustration of thy Glory, as the greatness and desperateness of the Disease advanceth the Honour and Praise of the Physician. Or this may be urged, not as an Argument to move God, but as the Reason that moved him to pray so earnestly, and that for God's Names sake: Or, though (as this Particle is oft rendered, as Exod. 34. 9 Psal. 41. 4. and elsewhere) it be great. Possibly he speaks of his sin against uriah and Bathsheba. Or, for or though it be much or manifold: For the Hebrew word signifies both great and much. . 12. What man is he c (i. e.) Whosoever he be, whether jew or Gentile, whether more innocent, or a greater Sinner, which is my Case. that feareth the LORD? him shall he teach in the way that he shall choose d (i. e.) Which God appointeth, or approveth. Or, which he, (i. e.) such Person, should choose; for the future Tense is oft put Potentially, and so as to express a Man's Duty, as Gen. 20. 9 Mal. 1. 6. and 2. 7. . 13. His soul † Heb. shall 〈◊〉 in Good●…. shall dwell e Heb. shall Lodge, (i. e.) Continue, as this word signifies, job 17. 2. Pr●…v. 19 23. It notes the Constancy and Stability of his Happiness, both whilst he Lives and when he is Dead; which the next Clause seems to suppose. at ease f Heb. in Good, (i. e.) In the Pos●…ession and Enjoyment of the true Good. ; and * Psal 37. 11. 〈◊〉. ●…9. his see●… shall inherit the earth g Or, the Land, to wit, Canaan; Which was promised and given, as an earnest of the whole Covenant of Grace, and all its Promises, and therefore is Syne●…doehically put for all of them. The Sense is, his seed shall be Blessed. . 14. * Prov. 3. 32. See Joh. 7. 17. The secret of the LORD h Either, 1. His Word and Counsel, to direct and guide them in the right way, which he oft mentions here as a singular Blessing, v. 8, 9 12. to show them their Duty in all Conditions, and the way to their eternal Salvation. And so this may seem to be explained by the following Words, He will show them his Covenant. And this though it was revealed, yet might be called a secret, because of the many and deep Mysteries in it, and because it is said to be hid from many of them, to whom it was revealed, Mat. 11. 25. 2. Cor. 3. 13, 14, 15. and 4. 3. and it is not to be understood to any purpose, without the Illumination of their Minds, by God's Spirit, as is manifest from Psal. 119. 18, 19 and many other places of Scripture. Or rather, 2. His Love and Favour, which is called his secret, job. 29. 4. Prov. 3. 32. and that very fitly, because it is known to none but him, that enjoyeth it, Prov. 14. 10. Revel. 2. 17. Or his gracious and fatherly Providence: Which is here said to be with them. Or, as it is in the Hebrew, towards them, taking Care of them, and working for them; even then when God seems to frown upon them: is with them that fear him; ‖ Or, and his 〈◊〉 to 〈◊〉 〈◊〉 know it. and he will show them his covenant i Or, and he will make them to know (for the Infinitive is here thought to be put for the future Tense of the Indicative, as it is Eccles. 3. 14, 15, 18. Hosea 9 13. and 12. 3.) his Covenant, (i. e.) He will make them clearly to understand it, both its Duties or Conditions, and its Blessings or Privileges; neither of which ungodly Men rightly understand: Or, he will make them to know it by Experience, Or, by God's making it good to them; as on the contrary God threatens to make ungodly Men to know his Breach of Promise, Numb. 14. 34. Or, as it is in the Margin of our Bibles, and his Covenant (is (i. e.) He hath engaged himself by his Promise or Covenant) to make them know it, to wit, his secret, (i. e.) That he will manifest either his Word or his Favour to them. . 15. Mine eyes are ever towards the LORD k (i. e.) My trust is in him, and my Expectation of Relief is from him only. : for he shall † Heb. bring 〈◊〉. pluck my feet out of the net l He will deliver me out of all my Temptations and Tribulations. . 16. Turn thee unto me m Turn thy Face and Favour to me, O thou who now hast turned thy Back upon me, and forsaken me. , and have mercy upon me: for I am desolate n Destitute of all other Hopes and Succours, persec●…ted by mine Enemies. and forsaken by the most of my Friends, as he was in Absalom's Rebellion. and afflicted. 17. The troubles of my heart o My outward Troubles are accompanied with grievous Torments, of my Mind and Heart for my sins, which have procured them, and thy great Displeasure manifested in them. are enlarged: * Psal. 68 6. O bring thou me out of my distresses. 18. Look upon p With Compassion, as Exod. 3. 7, 8. Psal. 31: 7: and 106. 44. mine affliction, and my pain, and forgive all my sins q The procuring and continuing Causes of my Trouble. . 19 Consider r Heb. Look upon, as v. 18. to wit, with a Revengeful Eye, as Exod. 14. 24. 1 Chron. 12. 17. Psal. 104. 32. For this general Expression of looking upon, is taken several ways in Scripture, and is to be determined by the Context. mine enemies, for they are many, and they hate me with † Heb. ha●…red of ●…iolence. cruel s Heb. Violent or Injurious, Either without any Cause given by me: Or without any bounds, or in an implacable manner. hatred. 20. O keep my soul t (i. e.) Myself or my Life, as is that word commonly taken: For his Soul was out of his Enemi●… reach, who ●…ould only kill his Body, L●…k. 12. 4. and deliver me: let me not be ashamed, for I put my trust in thee. 21. Let integrity 〈◊〉 〈◊〉 preserve me u Though I have greatly offen●…ed thee, ●…et remember that I have dealt honestly and 〈◊〉 with mine Enemies, whilst the●… have dealt falsely and injuriously with me, and therefore judge between them and me, and deal with me according to the Righteousness of my Cause, and Carriage towards them. : for I wait o●… thee. 22. Redeem Israel x If thou wilt not pity and help me, yet spare thy people who suffer for my sake, and in my sufferings. , O God out of all his troubles. PSAL. XXVI. The ARGUMENT. This Psalm was certainly made by David, when he was in Distress, and particularly when he was falsely accused, and defamed by his Adversaries, as he frequently was by Saul, and his Courtiers: and therefore for his Vindication, he makes a solemn appeal to God, and a Protest●…tion of his own Innocency, to which he was forced by their Clamours and Reproaches. A Psalm of David: 1 JUdge * Psal. 7. 8▪ a (i. e.) Plead my Cause, or give Sentence for me; as this Phrase is commonly used, as Psal. 10. 18▪ and 43. 1. and 72. 4. Isa. 1. 17. I can obtain no right from Men. The Supreme and subordinate Magistrates, are mine implacable and resolved Enemies. Do thou therefore do me Justice against them. me, O LORD, for I have walked in mine integrity b For though they accuse me of many Crimes, they can prove none of them, and thou and mine own Conscience, and theirs too are Witnesses for me, that my Carriage towards them hath been innocent and unblameable. : I have trusted also in the LORD c I have committed my Cause and Affairs to thee, as to a just Judge and merciful Father, and my Hope and Trust is fixed upon thee alone. : therefore I shall not slide d Therefore thou wilt not deceive my Trust, but wilt uphold me against all mine Enemies. For thou hast Promised to save those that Trust in thee. Or, that I 〈◊〉 n●…t slide or fall. So this declares the matter of his Trust. . 2. * Psal. 7. 8. & 17. 3. & 66. 10. & 139. 23. Zech. 13. 9 Examine me, O LORD, and prove me e Because it is possible, that I may deceive myself, and be partial 〈◊〉 my Cause, or at least mine Enemies will so judge of me, I appeal to thee, O thou Judge of Hearts, and beg that thou would search and try me, by such wa●…s and means as thou seest fit, and make me known to myself, and to the World, and convince mine Enemies of mine Integrity. ; try my reins and my heart. 3. For thy loving kindness is before mine eyes f I dare appeal to thee with this Confidence, because thou knowest that I have a true and deep Sense of thy Loving kindness to me upon mine Heart, by which I have been obliged, and in a manner constrained to Love and Obey thee, and in all things to approve my Heart and ways to thee, and to abstain from all such evil Practices, as mine Enemies Charge me with, whereby I should have forfeited thy Loving kindness, which I prise more than Life, Psal. 63. 3. and exposed myself to thy just Displeasure. My Experience of and Trust in thy Goodness, doth fully satisfy and support me, that I neither do no●… need to use any indirect or irregular Courses for my Relief. : and I have walked in thy truth g (i. e.) According to thy Word, which is oft called Truth, as Psal. 119. 142. 151. joh. 17. 17: 19 believing its Promises, and observing its Precepts and Directions; and not according to the Course of the World, as it follows. . 4. * Psal. 1. 1●… Jer. 15. 17. I have not sat h (i. e. Chosen or used to Converse with them: for sitting is a posture of Ease and of Continuance. I have been so far from an Approbation, or Imitation of the wicked Courses (where with mine Enemy's reproach me) that I have avoided even their Company, and if accidentally I came into it, yet I would not abi●…e in it. with vain persons i (i. e.) With Liars, or false and decei●…ul Persons, as the next Clause explains it. And Vanity is very frequently put for Fal●…hood or Lying. , neither will I go in k Into their Com●…▪ or with design to join in their Counsels or Courses, as the sa●…e Word is used, jos. 23. 7. And Conversation is oft expressed by going out and coming in. with † Heb. clos●…●…ersons. dissemblers l Heb. with such as hid 〈◊〉 〈◊〉, covering their Crafty and wicked Designs with fair Pre●…nces. I abhor such Persons and Practices; though I am accused to be such an one. . 5. I have hated the congregation of evil doers m Either, 1. Their whole Rank or Society. I have an Antipathy against all such Persons, without any Exception. Or, 2. To meet and join with them, in their Assemblies and Consultations, or sit with them, as it follows. : and will not sit with the wicked. 6. I will * Exod. 30. 20. Psal. 73. 13. wash mine hands in innocency n Or, with Integrity, Or with a pure Heart and Conscience. I will not do, as my Hypocritical Enemies do, who Content themselves with those outward washings of their Hands, Or Bodies prescribed in the Law, Exod. 29. 4. etc. Deut. 21. 6. Heb. 9 10. whilst their Hearts and Lives are filthy and abominable. But I will wa●…h or I have washed my Hands, and withal purged my Heart and Conscience from dead Works. Compare Isa. 1. 15, 16. 1 Tim. 2. 8. : so will I compass thine altar o (i. e.) Approach to thine Altar with my Sacrifices: which I could not do with any Comfort or Confidence, if I were Conscious to myself of those Crimes, whereof mine Enemies accuse me. For the Phrase of Compassing the Altar, Either, 1. He alludes to some L●…vitical Custom of going about the Altar, as the Priests did in the Oblation of their Sacrifices, and the People, especially those of them who were most devout and Zealous, who possibly moved from place to place, but still within their own Court, that they might better discern what was done on the several sides of the Altar, and so be the more affected with it. Or rather, 2. He implies that he would offer many Sacrifices together, which would employ the Priests round about the Altar, and so he is said to Compass it, because the Priests did it in his Name, and upon his Account, as Persons are very oft said in Scripture to Offer those Sacrifices, which the Priests offer for them. , O LORD. 7. That I may publish p Or, Proclaim, to wit, thy wondrous works, as it here follows. with the voice of thanksgiving q Accompanying my Sacrifices, with my own solemn Thanksgivings and Songs of Praise. , and tell of all thy wondrous works. 8. LORD, I have loved the habitation of thy house r (i. e.) This Sanctuary and Worship: which is an Evidence of my Piety to thee, as I have given many Proofs of my Justice and Integrity towards men. Nothing is more grievous to me then to be hindered, from seeing and serving thee there. , and the place † Heb. of the 〈◊〉 of thy 〈◊〉. where thine honour s Or, thy Glory, Either, 1. The Ark so called, 1 Sam. 4. 22. Psal. 78. 61. Or 2. Thy glorious and gracious Presence, Or the manifestation of thy Glory, or of thy glorious Power, and Faithfulness, and Goodness. dwelleth. 9 Or, Take not away, Psal. ●…8. 3. Gather not my soul t (i. e.) My Life, as it is explained in the next Clause. Do not bind me up in the same Bundle, nor put me into the same accursed, and miserable Condition with them. Seeing I have had so great an Antipathy against them, in the whole Course of my Life, v. 4. 5. let me not die their Death, as Balaam on the contrary desired to die the Death of the Righteous, Numb. 23. 10. And seeing I have loved thy House and Worship, and endeavoured to serve thee acceptably, not only with Ceremonial cleanness, but with moral purity of Heart and Life, v. 6, 7, 8. do not deal with me as thou wilt with those that are filled with ungodlyness and unrighteousness, do not destroy me with them, the Righteous with the wicked, Gen 18. 23. but save me in the common Calamity, as thou hast promised and used to do in like Cases. The Hebrew word, Asaph, rendered gathering, is oft put for taking away, as Gen. 30. 23. Isa. 4. 1. jer. 8. 13. and 16. 5. and that by Destruction or Death, as 1 Sam. 15. 6. I●…a. 57 1. jer. 8. 13. Ezek. 34. 29. H●…ea 4. 3. The ground of which Phrase may be either, because by death men's Souls or Spirits are gathered and returned to God, Eccles. 12. 7. who had dispersed them all the World over: or because the several sorts of Men, good and bad, which live here together Promiscuously, are there severed, and all of one sort of them gathered together, unto their Fathers or People, as i●… is expressed, Gen. 15. 15. Numb. 20. 24. 2 Kings 22. 20. Comp. Heb. 12. 23. with sinners u Profligate and O●…stinate sinners, as the following Words describe them, such being oft called sinners by way of Eminency, as 1 Sa●…. 15. 18. Psal. 1. 1. and 104. 35. Isa. 1. 28. and 33. 14. , nor my life with † Heb. men of Blood. bloody men. 10. In whose▪ hands is mischief x Who not only imagine Mischief in their Hearts, but persist in it, and execu●…e it with their Hands. : and their right hand y Which should be stretched out to execute Justice, and punish Offenders. is † Heb. 〈◊〉 with. full of bribes. 11. But as for me, I will walk in mine Integrity: redeem me, and be merciful unto me. 12. My foot standeth in * Psal. 27. 11. an even place z Heb. in R●…ctitude, or in a Right or Straight, or Plain, or ev●…n Place. Which may be understood, Either, 1. Civilly, or in regard of his outward Condition. So this is opposed to the slippery places, in which wicked men are said to be, Psal. 35. 6. and 73. 18. jer. 23. 12. and the Sense is, I stand upon a sure and solid Foundation, where I fear no fall, nor to be overthrown by the assaults of mine Enemies, being under the Protection of God's promise, and his Almighty and watchful Providence. Or, 2. Morally, or in regard of his Conversation. So the Sense is, I do and will persist or continue (which is oft signified by standing, as Psal. 1. 1.) in my plain, and righteous, and straight Course of Life, not using those Frauds and wicked Arts, and perverse and crooked Paths, which mine Enemies choose and walk in, or whereof they do falsely accuse me. And so this is the same thing for Substance, with his walking in his Integrity, expressed in the foregoing Verse, as also v. 1. I will not only privately acknowledge, but publicly, and in the Assemblies of thy People celebrate thy Praises, both for thy Grace, enabling and inclining to choose and Love, and persevere in the ways of Holiness and Righteousness, and for thy Protection hitherto afforded to me, in the midst of all my Dangers and Troubles, and for that well-grounded assurance which thou hast given me, of thy Favour, and of my future Deliverance. : in the congregations will I bless the LORD▪ PSAL. XXVII. The ARGUMENT. It is apparent from the Body of this Psalm, that David was not yet fully delivered from the Trouble which his Enemies gave him, both by their Slanders and other ways. But whether it belong to that History which is recorded, 2 Sam. 21. 15, 16, 17. as the Jews conceive, whom some others follow, is wholly uncertain, and not necessary for us to know. A Psalm of David. 1. THe LORD is * Mic. ●…. ●…. my light a (i. e.) My Counsellor in all my Difficulties, and my Comforter and Deliverer in all my Distresses. , and my salvation, whom shall I fear? * Psal. 118. 6. the LORD is the strength of my life b (i. e.) The supporter and preserver of my Life. , of whom shall I be afraid? 2. When the wicked, even mine enemies, and my foes † Heb. 〈◊〉 against 〈◊〉 came upon me to ●…at up my flesh c Greedy to devour me at one Morsel. Comp. job. 19 22 and 31. 31. , they stumbled and fell. 3. * Psal. 3. 6. Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this d In that which I have now said, that God is my light, etc. v. 1. and in the Experience of his Favour and Protection, v. 2. will I be confident. 4. One thing have I desired of the LORD e Though I am exercised with many Troubles, there is but one thing that I am very solicitous for, or 〈◊〉 of, and that is not Victory, and Triumphs over all mine Enemies, assured Peace and Settlement in my Throne, the Wealth and Pleasure, and Glory of enlarging, or Ruling my Empire: Or, i●… I have any desire to any of those things, it is chief for 〈◊〉 sake of that which ●…ere follows. , that will I seek after, that I may dwell in the house of the LORD all the days of my Life f That I may not be di●… in▪ 〈◊〉 driven from the▪ Sanctuary, and worship of 〈◊〉 as I have been, but may have Opportunity of constant 〈◊〉 〈◊〉 upon God. , to behold ‖ Or, 〈◊〉 ●…light▪ Psal. 63. 2. & 90. 17. the beauty of the LORD g That there I may Exercise and De●… myself, in the Contempl●…tion of thy amiable and glo●… 〈◊〉, and of thy 〈◊〉 Wisdom, Holiness, Justice, 〈◊〉▪ Grace and Mercy, and other Perfections, which, 〈◊〉 〈◊〉 〈◊〉 in a great measure from the World, are clearly 〈◊〉 in thy Church, and Ordinances. , and to inquire h Or, diligently 〈◊〉 〈◊〉, 〈◊〉 God's face and Favour: Or his Mind and Will, and my own Duty: Or, the Lords beauty, last mentioned, which is discovered more or less, as men are diligent, or negli●…ent in seeking or enquiring into it. in his temple i (i. e.) In his 〈◊〉; which he here and elsewhere calls his Temple, because it was the same thing for Substance; and because his Thoughts and Affections did constantly and eagerly run out upon the Temple, and since he was not permitted to build the thing, he would at least take occasion to solace himself with the Name, and thereby to enter his Protest, of his earnest desire to build it, if God had seen it fit. . 5. For † 〈…〉 * 〈◊〉. ●…1. 2●…. ●… 91. 1. in the time of trouble he shall hid me k Or, hath hid me: Or, useth to hid me. Justly do I prise the House and Service of God so highly, both because I have such vast Obligations to him, for his former Protection and Favours, and because all my Hope and Confidence, and security depends upon him. in his pavilion: in the secret of his tabernacle l In his Tabernacle, into which mine Enemies cannot come, and a secret place in it, where, if they come, they cannot find me. Or, as it were (for the Note of ●…imilitude is oft understood) in the secret of his Tabernacle, (i. e.) In as safe a place, as the Holy of Holies, which is called Gods secret, Ezek. 7. 22▪ where none might come but the Highpriest, and he but one day in a year. He alludes to the ancient Custom of Offenders, who used to flee to the Tabernacle or Altar, where they esteemed themselves safe, 1 Kings 2. 28. shall he hid me, he shall set me up upon a rock m A place high and inaccessible, strong and impregnable. . 6. And now shall mine head be lifted up above mine enemies n He will advance me above them, and give me a complete Victory over them. round about me: therefore will I offer in his tabernacle sacrifices of joy, o Or, of shouting or resounding; (i. e.) Of Thanksgiving: Which were accompanied with the sound of Trumpets and other Instruments, Numb. 10. 10. 1 Chron. 16. 41, 42. Psal. 33. 3. I 〈◊〉. of shouting. will sing, yea, I will sing praises unto the LORD. 7. Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me. 8. ‖ Or, my Heart 〈◊〉, 〈◊〉 my Face, 〈◊〉 When thou saidst p Either by thy Word, Commanding and inviting me so to do: Or by thy Spirit, directing and inclining me to it. , seek ye my face q (i. e.) Seek my Presence and Favour, and Help, by Fervent and faithful Prayer. ; my heart said unto thee r My heart readily and thankfully Comp●…ed with the Motion; and upon the Encouragement of this Command, or Invitation and Promise couched in it, I resolved I would do so, and do so at this time. But this Verse is a little otherwise rendered by divers learned Men. And the words lie in another Order, in the Hebrew Text, which runs thus: To thee my Heart said, Thou hast said, (Which Verb may well be understood here, as it is also, 1 Kings 20. 34. and as divers other Verbs are understood in the sacred Text, as Levit. 24. 8. 2 Sam. 18. 12. and 23. 17. Compare with 1 Chron. 11. 19 and in many other places: which is not strange in so Conci●…e and short a Language, as the Hebrew is) Seek ye my Face, (This is thy great Command, so oft and so Vehemently urged, as containing the very Substance and Foundation of all true Piety) Thy face Lord I will seek. I cheerfully do, and will Obey thy Command therein: Or the Verse may be thus translated without any Supplement, which, where it can be done, is Confessedly the best way of Translation, Concerning thee (as the Particle Lamed is oft used: Or, For; or, Instead of thee, as it is unquestionably used, Gen. 11. 3. Exod. 13. 16. Prov. 21. 18. (i. e.) In thy Name and Words, and according to thy Mind) My Heart said, (To wit, ●…o, or within myself, as the Word said, is frequently taken, (i. e.) I seriously consider within myself, this following Command of thine oft Inculcated in thy Word, and press it upon my own Conscience) Seek ye my Face; Thy Face Lord will I seek. Thou commandest it, and I will Obey thee therein. , thy face, LORD will I seek. 9 Hid not thy 〈◊〉 s Which I in Obedience to thy Command am now seeking. 〈◊〉 from me, ●…ut not thy servant away t To wit, from thy Face or Presence, or 〈◊〉 the place of thy Worship: 1. From which he either now was, or formerly had been driven two ways, God and he might be parted, either by God's departure, or withdrawing from him, which he might ●…o even in the plcce of 〈◊〉 Worship▪ or by God's putting him away from 〈◊〉 Presence. Against the first he seems to 〈◊〉 his Prayer in the first Clause, and against the Latter in 〈◊〉. i●… 〈◊〉: tho●… hast been my help, leave me not, 〈◊〉 〈◊〉 me, O God of my salvation. 10. ‖ Or, 〈◊〉. * I●…a. 49. 15▪ When my father and my mother forsake me u Or, 〈◊〉 me, as being unable to Help me, and rather a Burden than an Help to me; f●…r which Reason, D●…id desired them to leave him, and disposed of them in another place, 1 Sa●…. 22. Or, his Father and Mother were now Dead. Or, by his Father and Mother he may signify his near Relations and Friends, which forsook him in the time of Trouble, as men usually do. Or, the Words may be rendered, Though my Father and Mother should forsake me. , ‖ Or▪ but. then x Or, yet, as the Hebrew 〈◊〉 frequently signifies. the LORD † Heb. will gather me. will 〈◊〉 me up y Or, will receive m●…, to wit, to himself, as this Verb is used. Io●…. 20. 4. judg. 19 15. Mat. 23. 37. . 11. * Psal. 〈◊〉. 4. & 86. 11. & 119. 27. Teach me thy way z (i. e.) What Course I shall take to please thee, and to discharge my Duty, and to save myself from Ruin. , O LORD, and lead me in † Heb. a way of Plainness. a plain path a Of which see the Note, on Psal. 26. 2▪ where the Hebrew words are the same. , because of † Heb. those which observe me. mine enemies b That I may neither open their Mo●…hs against me or Religion, by my Miscarriages, nor fall into their Hands, by my folly, nor give them any Occasion of Triumphing over me. . 12. Deliver me not over unto the will c Or, Lust or Desire: Heb. Soul: which is so taken, Psal. 41. 2. and 78. 18. Ezek. 16. 2●…. of mine enemies: for * Psal. 35. 11▪ false witnesses are risen up against me, and such as breathe out cruelty d He presseth his Request from the quality of his Enemies, who were both fal●…e and Cruel, and in both Respects hateful to God, and Men. . 13. I had fainted e These words are added to complete the Sense: For the Speech is abrupt and Imperfect, as is very usual, not only in the Holy Scripture, but in many other Authors, in all vehement Passions or Commotions of mind, such as David was in at this time. Having declared what perfidious and cruel Enemies, did now assault and encompass him, he now subjoins what impression the Thoughts thereof made upon him, and speaks like one that wanted Words to express, how sad and desperate his Condition would have been, if he had not been supported by Faith in God's promises. , unless I had believed to see the goodness of the LORD f To enjoy (which is oft expressed by seeing) the Mercy which God hath promised me. in the land of the living g (i. e.) In this World, which is oft so called, as job 28. 13. Psal. 52▪ 5. and 116. 9 and 142. 5. Isa. 38. 11. and 53. 8. jer. 11. 19 Ezek. 32. 32. and is opposed to the Grave, which is the place of the Dead. And David was thus earnestly desirous of this Mercy in this Life, not because he placed his Portion in these things, which he so solemnly Disclaims, Psal. 17. 14. but because the Truth and Glory of God, were highly concerned in making good the Promise of the Kingdom made to him. . 14. * Psal. 31. ●…4. & 130. 5. I●…a. 25. 9 Heb. 2. 3. Wait on the LORD h O my Soul: to which he now turneth his Speech; as he frequently doth in this Book. : be of good courage, and ‖ Or, let thine Heart be strong▪ So Gr. he shall strengthen thine heart i He will uphold thee, and keep thee from fainting and sinking under thy Burdens. : wait, I say, on the LORD. PSAL. XXVIII. The ARGUMENT. This Psalm seems to be made upon the same Occasion with the former, and is mixed, as many others of his Psalms are, of Hopes and Fears, of Prayers and Praises. A Psalm of David. 1. UNto thee will I cry, O LORD my rock, be not silent a Be not deaf to my Prayers, nor dumb as to thy Answers to them. † Heb. from me. to me: * Psal. 143. 7. lest if thou be silent to me, I become like them that go down into the pit b (i. e.) Lest I be in the like or same Condition with them, (i. e.)▪ A lost Creature: as I shall certainly be, if thou dost not secure me. . 2. Hear the voice of my supplications, when I cry unto thee: when I lift up my hands ‖ Or, towards the Oracle of thy Sanctuary. towards thy holy oracle c (i. e.) Towards the Holy of Holies, which is so called, 1 Kings 6. 23. Comp. with 2 Chron. 3. 10. Compare also, 1 Kings 6. 5. and 8. 6. because there the Ark was; from whence God gave Oracular Answers to his People; and to which they accordingly directed their Prayers, not only when they drew near to it, but when they were at a distance from it, as Dan. 6. 10. . 3. Draw me not away with the wicked d The Sense is, Either, 1. Do not suffer me to be drawn away by their Counsel, or Example to imitate their evil Courses. For God is oft said to do that which he doth not Effect, but only permit and Order, as 2 Sam. 12. 12. Or, 2. Do not draw me into the same snares and mischief with them: do not drag me, as thou dost or wilt do all these Malefactors, to Execution, and Destruction. Let me not die the Death of the wicked: Comp. Psal. 26. 9 Thus drawing is used for drawing to Death. job. 21. 33. Ezek. 32. 20. This seems best to suit with the following Context, wherein he imprecateth and foretelleth that Destruction upon his Enemies, which he deprecated for himself. , and with the workers of iniquity: * Psal. 12. 2. & 55. 21. & 62. 4. Jer. 9 8. which speak peace to their neighbours, but mischief is in their heart e Which are Hypocritical and perfidious Persons, whilst I through thy Grace am upright and sincere. Seeing then I am so unlike them in Disposition and Practice, let me not be made like them in their Ruin. . 4. Give them according to their deeds, and according to the wickedness of their endeavours f David useth these Imprecations partly to Vindicate himself from the slanders of his Enemies, who Reported him to be as wicked as they were, only more close and Cunning therein; which if he had been, he had bitterly Cursed himself; which it could not reasonably be presumed that he would do: Partly, from his great and long Experience of their implacable and incorrigible Malignity, not only against him, but against God, and his declared Will, and against all truly good Men, and that covered with Pretences of Piety to God, and of Peaceableness towards their Neighbours, v. 3. which made their wickedness more inexcusable and detestable: Partly by the instinct and direction of God's Spirit, by whose inspiration he uttered this, as well as the rest of the Psalm, and Partly, that hereby he might provoke them to Repentance; for this Curse belongs only to those, who shall Obstinately persist in their wicked Courses. Add to all this, that as Verbs of the Imperative Mood, are oft used by the Hebrews for Future's, so these may not be proper Imprecations, but predictions of their Destruction. : give them after the work of their hands, render to them their desert. 5. Because they regard not the works of the LORD, nor the operation of his hands g (i. e.) The providential works of God, both for and towards his Church and People in general; the serious Observation whereof would have made them afraid of opposing them, and desirous to join themselves with them: and for and towards me in particular, concerning whose Succession to the Kingdom, God hath so expressly declared his Mind and Will, and to whom he hath given so many, and such wonderful Preservations, that they who will not acknowledge it, but continue to oppose it, may well be presumed to be Guilty of Rebellion against God's Will, and of the Contempt of his Providence. , he shall destroy them, and not build them up h (i. e.) Destroy them utterly and irrecoverably; because they wilfully shut their Eyes against the Light of God's Word, and Works. . 6. Blessed be the LORD, because he hath heard i He speaks of it as past, either because God had in part heard, and answered him already: Or, because God assured him by his Spirit, that he had heard and accepted his Prayers, and would assuredly answer him in due time. the voice of my supplications. 7. The LORD is my strength and my shield, my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth, and with my song will I praise him. 8. The LORD is ‖ Or, his strength. their strength k (i. e.) The strength of his people, mentioned in the next Verse: the Relative being put before the Antecedent, which is left to be gathered out of the following matter, as it is, Numb. 24. 17. Psal. 87. 1. Or, his strength: for the Hebrew Affix Mother, which commonly is plural, is sometimes taken singularly: of which see my Latin Synopsis here, and on Isa. 53. 8. And his, (i. e.) Of his anointed, as the next Clause explains it. Or, the Words may be thus rendered, strength is, Or, belongs to the Lord, Heb. The Lord, strength is his, Or, to him. It is an Hebrew Pleonasme. , and he is the † Heb. strength of Salvati●…. saving strength l of his anointed m Heb. The strength of the Preservations, or Deliverances, or Victories, or Salvations, (i. e.) He by whose strength alone he hath got these Victories, etc. . m (i. e.) Of me whom he hath anointed to be King, whom therefore he will defend, he speaks of himself in the third Person, which is usual in the Hebrew Tongue. 9 Save thy people, and bless thine inheritance n Israel, for whom I pray, Partly, because thou hast in some sort committed them to my Charge: and Partly, because Saul did not take due care of them. : ‖ Or, R●…. feed them also, and lift them up o Raise them out of their low and afflicted Condition, in which they are, by reason of saul's weakness and neglect, and by the prevailing power of the Philistines, and advance them to a state of safety and Honour, and that not for a season, but with Constancy and Perpetuity, as it follows. for ever. PSAL. XXIX. The ARGUMENT. It is supposed that this Psalm was made upon the Occasion of some terrible tempest of Thunder, and Rain: which God might possibly send in the time of Battle to assist David, and discomfit his Enemies; as he had done formerly upon like Occasions. It contains an Admonition to the Potentates of the Earth, and especially to those who bordered upon the Land of Israel, that they would own and Worship the true God: which he presseth from the great Majesty, and Power of Israel's God above all other Gods, and particularly, from that great and glorious instance thereof in Thunder: which hath struck the proudest Monarches with the dread of that God, whom at other times they despised. A Psalm of David. 1 GIve * 1 Chr. 16. 28. 29. Psal. 96. 7, 8, 9 unto the LORD, O † Heb. ye So●…s of the mighty. ‖ Or, of God. ye mighty a Ye Potentates and Rulers of the Earth. To these he addresseth his Speech; Partly, because they are most apt to forget and contemn God, and insolently to assume a kind of Deity to themselves: and Partly, because their Conviction and Conversion was likely to have a great and powerful influence upon their people. By an humble and thankful acknowledgement of it: for other ways we can give nothing to God. , give unto the LORD b glory and strength c (i. e.) The glory of his strength or power, which is the Attribute set forth in this Psalm: Or, his glorious strength. . 2. Give unto the LORD † Heb. the Honour of his name. the glory due unto his name d (i. e.) The Honour which he deserves: which is to prefer him before all other Gods, and to forsake all others, and to own him as the Almighty, and the only true God. : worship the LORD ‖ Or, i●… his glo●… Sanctu●…▪ in the beauty of holiness e Or, of the Sanctuary, which is commonly called by this Name; in his Holy and beautiful House, as it is called, Isa. 64. 11. the only place where he will receive Worship. So he exhorts them, to turn Pro●…elytes to the Jewish Religion; which was their Duty and Interest. . 3. The voice of the LORD f (i. e.) Thunder, as is manifest from the next Clause, and the following Effects: which is oft called the Lords voice, as Exod. 9 23. 28, 29. job. 37. 21. 4, 5. Psal. 18. 14. and 46. is upon the waters g Either, 1. Upon the Seas; where its noise spreads, far and wide, and is very Terrible. But the following Verses speak of the Effects of it, upon the Earth only. Or rather, 2▪ Above in the Clouds, which are called Waters, Gen. 1. 7. Psal. 18. 11. because they are of a watery Substance. And this Circumstance is Considerable here, to magnify the Divine power, which displayeth itself in those high places, which are far above the reach of all Earthly Potentates, and from whence he can easily and unavoidably smite all that dwell upon the Earth, and will not submit to him. : the God of glory thundereth, the LORD is upon ‖ Or, great 〈◊〉. many waters h (i. e.) Upon the Clouds, in which there are vast Treasures of water, and upon which God is said to sit, or Ride, Psal. 18. 10, 11. and 104. 3. . 4. The voice of the LORD is † Heb. i●… Pow●…. powerful: the voice of the LORD is † Heb. i●… Ma●…. full of majesty i Is an evident Proof of God's glorious Majesty. . 5. The voice of the LORD breaketh the cedars k By Thunderbolts; which have oft thrown down Trees and Towers. : yea, the LORD breaketh the cedars of Lebanon l A place Famous for strong and lofty Cedars, See 2 Chron. 2. 8. Cant. 3. 9 and 5. 15. . 6. He maketh them m The Cedars last mentioned: which being broken by the Thunder, the parts of them are suddenly and violently hurled about hither and thither. also to skip like a calf; Lebanon and * 〈◊〉. 3. 9 Syrion n An high Mountain beyond jordan, joining to Lebanon: of which see Deut. 3. 9 and 4. 48. Lebanon and Sirion are here understood: Either, 1. Properly: and so they are said to skip, Or, leap both here, and Psal. 114: 4. by a poetical Hyper●…ole very usual, both in Scripture and other Authors: Which is so known that it is needless to give any Instances of it. Or, 2. Metonymically for the Trees or people of them, as the Wilderness, v. 8. may seem to be taken; and as the Earth, by the same Figure, is frequently put for the people, which dwell in it. like a young unicorn o Heb. Reem: Of which see on Numb. 23. 22. Psal. 22. 21. . 7. The voice of the LORD † 〈◊〉 cutteth 〈◊〉 divideth p Heb. Heweth out; (i. e.) It breaketh out of the Clouds, and thereby makes way for the Lightnings, which are suddenly dispersed over the face of the Earth. the flames of fire. 8. The voice of the LORD shaketh the wilderness q (i. e.) Either the Trees, or rather the Beasts of the Wilderness, by a Metonymy as before, v. 6. Compare this with the next Verse. : the LORD shaketh the wilderness of Kadesh r Which he mentions as an eminent Wilderness, vast and Terrible, and well known to the Israelites, Numb. 20. 1. 16. and wherein possibly they had seen, and observed some such Effects of Thunder, as are here mentioned. . 9 The voice of the LORD maketh the hinds ‖ 〈◊〉 to be in 〈◊〉 to calve s Through the Terror which it causeth, which hastens the Birth in these and other places: See 1 Sam. 4. 19▪ He nameth the Hinds, because they bring forth their young with Difficulty, job 39 1, 2. , and discovereth t Heb. maketh bare, Either of its Trees, which it Either breaks or strips of their Leaves: Or, of the Beasts, which it forceth to run into their Dens. the forests: and u Or, but▪ Having shown the Terrible effects of God's power in other places, he now shows the Blessed privilege of God's people, that are praising and glorifying God, and receiving the Comfortable influences of his Grace in his Temple, when the rest of the World are Trembling under the Tokens of his Displeasure. By which he secretly invites and persuades the Gentiles, for their own safety and Comfort, to own the true God, and to Worship him in his Sanctuary, as he did exhort them, v. 2. Or, therefore, (i. e.) Because of these and such like Discoveries, of God's excellent Majesty and Power, h●… people fear and praise, and adore him in his Temple. in his temple ‖ 〈◊〉 〈◊〉 of it utter●…, etc. doth every one speak of his glory. 10. The LORD sitteth upon the flood x He moderateth and ruleth (which is oft signified by sitting, this being the posture of a Judge, (or Ruler: of which see Psal. 9 7, 8, 9 and 47. 9, joel 3. 12.) the most abundant and violent Inundations of Waters, which sometimes fall from the Clouds upon the Earth; where they would do much Mischief if God did not prevent it. And these are here fitly mentioned, as being many times the Companions of great Thunders. And this may be alleged as another Reason, why God's people did praise and Worship him in his Temple, because as he sendeth terrible Tempests and Thunders, and Floods, so he also restrains and overrules them. But most Interpreters refer this to Noah's Flood, to whom the Word here used, is elsewhere Appropriated. And so the Words may be ●…endred, The Lord did sit upon, Or, at the Flood, in Noah's time. When it is probable those Vehement Rains were accompanied with terrible Thunders. And so having spoken of the Manifestation of God's power, in Storms and Tempests in general, he takes an occasion to run back to that Ancient and most dreadful Example of that kind, in which the Divine power was most Eminently seen.▪ And having mentioned that instance, he Adds, that as God shown himself to be the King, and the Judge of the World at that time, so he doth still sit▪ and will sit as King for ever, sending such Tempests when it pleaseth him. And therefore his people have great Reason to Worship and serve him. : yea, * Psal▪ 10 16, the LORD sitteth King for ever. 11. The LORD will give strength y To support and preserve them in the most dreadful▪ Tempests, and Consequently in all other Dangers, and against all their Enemies. unto his people; the LORD will bless his people with peace z Though now he sees fit to exercise them with some Troubles. . PSAL. XXX. A Psalm and song a Or, a Psalm of Song; (i. e.) Either, 1. A Psalm to be sung with the Voice to an Instrument. Or 2. A Psalm of joy and praise: for so this is. And this Hebrew word, Schir, may be here taken not simply for a Song, but for a joyful Song, as it is, Gen. 31. 27. Exod. 15. 1. Psal. 33 3. and 42. 8. Prov. 25. 20. Isa. 30. 29. Amos. 8. 3. 10. , at the dedication of the house of David b Either, 1. At the Dedication of the Temple, called the House, Or, that House, Eminently and Emphatically. So the Chaldee Paraphrast and the Hebrew Doctors understand it. And then the last Words, of David, are to be joined with the first, a Psalm and Song. But this seems not probable; because the Temple was not built by David, nor in his days. Although he might prescribe a Psalm to be used afterwards upon that occasion. Or, 2. At the Dedication of David's House, which was built, 2 Sam. 5. 11. and doubtless was Dedicated, as God had commanded; See Deut. 20. 5. Nehem. 12. 27. Or, 3. At the second Dedication of David's House, after it had been polluted by Absolom and his Concubines. But there is no Law of God, for any Re-Dedication of Houses in such Cases; nor any Evidence that David did so. And indeed it seems strange, if this Psalm was made upon this occasion, Or, upon any of these Dedications here mentioned, that there should not be one Line in it suitable to that occasion. Others therefore make these Words, the Dedication of the House, not to note the Matter of this Psalm or Song; but Either, 1. The name of the Tune to which this Song was sung, which was the same that David used at the Dedication of his House: and so this gives us a Reason, why the word Song is added to that of Psalm, and why this Psalm was called, the Song of the Dedication. Or, 2. The time when it was sung; which was at the Dedication of David's House. For such Dedications were performed in a very Solemn manner, with divers Rites and Prayers, and Praises to God, as the Nature of that Business required. And it seems probable from the Matter of this Psalm, Compared with the Title, that David had about this time been delivered from some Eminent distresses, and particularly from some dangerous sickness. For which he here gives thanks to God, taking Advantage of this public and Solemn occasion. . 1. I Will extol thee, O LORD, for thou hast lifted me up c Or, drawn up, to wit, out of the deep Pit, or Waters; to which great Dangers and Afflictions are frequently Compared. , and hast not made my foes to rejoice over me d Which they both desired, and Confidently expected an occasion to do. . 2. O LORD my God, I cried unto thee, and thou hast healed me e (i. e.) Delivered me from the Fears and Troubles of my Mind, which are oft compared to Diseases, and from very dangerous Distempers of my Body. . 3. O LORD, * Psal. 71. 20. & 86. 13. thou hast brought up my soul from † Heb. H●…ll, so Gr. the grave f My deliverance is a kind of Resurrection from the Grave, upon the very brink whereof I was. : thou hast kept me alive g This he adds to explain the former Phrase, which was Ambiguous. , that I should not go down to the pit h (i. e.) into the Grave which is oft called, the Pit, as Psal. 28. 1. and 69. 15. and 88 4. Isa. 38. 17. . 4. Sing unto the LORD, O ye saints of his, and * Psal. 97. 12. give thanks ‖ Or, to the Memorial. at the remembrance of his holiness i Or, at the mention, etc. When you call to mind, or when others Celebrate, as I do this day, the Holiness of God's Nature; which he Demonstrates by his Works▪ by his Faithfulness, Care, and Kindness towards his holy Ones. . 5. For † Heb. there is but a moment in his Anger. * Isa. 26. 20. & 54. 7, 8. 2 Cor. 4. 17. his anger endureth but a moment k Commonly the Afflictions which he sends upon his People are short; and last but for a few moments of their Lives. , in his favour is life l Or, Life, (i. e.) Our whole Life, is in his Favour, (i. e.) He heapeth his Favours upon them, for the greatest part of their present Lives, and in the next Life which endures for ever; of which the Chalde●… Paraphrast, expounds this place. And indeed without the Consideration of eternal Life, the difference between the duration of the Afflictions, and of the Happiness of God's people, were neither so Evident nor Considerable, as David here makes it. Life is oft put for along and Happy time, as Psal. 34. 12. and 133. 3. Prov. 3. 2. and for an Eternal and immortal Duration, 2 Tim. 1. 10. jam. 1. 12. And in Civil Affairs; Estates for Life are opposed to those that are but for a short time. : weeping may endure † Heb. in the Evening. for a night, but † Heb. singing. joy cometh in the morning m (i. e.) It comes speedily and in due season. . 6. And * Job. 29▪ 18. in my prosperity I said, I shall never be moved n I thought myself past all Danger of further Changes, forgetting my own Frailty, and the uncertainty of all Worldly things. . 7. LORD, by thy favour thou hast † Heb. settled strength for my Mountain. made my * Psal. 46. 4, 5. & 48. 1, 2, 3. & 87▪ 5. mountain to stand strong o Thou hast so firmly settled me in my Kingdom: which he calls his Mountain; Partly, because Kingdoms are usually called Mountains in Prophetical writings, as Psal. 46. 3, 4. Isa: 2. 2. jer. 51. 25. Dan. 2. 34, 35. 44, 45, and Partly, with respect to Mount Zion, where he built his Royal Palace, the Dedication whereof is mentioned in the Title of the Psalm. , thou * Psal. 104. 29. didst hid thy face p (i. e.) Withdraw thy Favour and Help. , and I was troubled q I was quickly brought into such Distresses of Body, and Anxiety of Mind, that I saw the Vanity of all my Carnal Confidences. . 8. I cried to thee, O LORD; and unto the LORD I made supplication. 9 What profit is there r To wit, unto thee, as the latter part of the Verse explains it. What wilt thou gain by it? in my blood s (i. e.) In my violent Death, as Blood is frequently used, as Gen. 37. 26. Numb. ●…5. 33. jos. 20. 3. 1 Sam. 25. 26. 33. Mat. 27. 6. , when I go down to the pit t When I die. See above, on v. 3. Shall they that are Dead, or gone down into the Dust, Celebrate thy Faithfulness and Goodness in the Land of the Living? Or, shall my Dust or Dead Corpse praise thee? No Lord, shouldest thou cut me off in the beginning of my Reign, thy Name would lose the Praises, which many will return to thee for my Life, and be exposed to Reproaches, as if thou hadst not kept thy Word with me: and I should lose those Opportunities of praising thy Name, and serving my Generation, which I prise above my Life. ? * Psal. 6. 5. & 88 11. & 115. 17. shall the dust praise thee? shall it declare thy truth? 10. Hear O LORD, and have mercy upon me: LORD, be thou my helper. 11. * Isa. 61. 3. Thou hast turned u Having related his Prayer, he now declares the gracious Answer which God gave him. for me my mourning into dancing: thou hast put off my saccloth x (i. e.) Given me occasion to put off that Saccloth; which they used to wear in times of Mourning. See Esth. 4. 1. Psal. 35. 13. Isa 32. 11. joel, 1. 13. , and girded me with gladness y Either, with Garments of Gladness, or Rejoicing: Or, with joy, as with a Garment surrounding me, on every side; as he is for the like Reason, said to be girded with strength, Psal. 18. 32. . 12. To the end that ‖ That is, my Tongue, Or, my Soul. my glory z My Soul: Or, rather my Tongue, to which both singing and silence most properly belong. See on Psal. 7. 5. and 16. 9 may sing praise to thee, and not be silent; O LORD my God, I will give thanks unto thee for ever. PSAL. XXXI. The ARGUMENT. This Psalm was Composed either, when David was in great Distress; Or afterwards in remembrance thereof, and of God's singular Goodness in delivering him out of it, whence it is mixed of Prayers and Praises, of Hopes and Fears. But what those particular Troubles were, which David here speaks, is only matter of Conjecture, and therefore I shall rather omit, than Confidently determine. To the chief musician, A Psalm of David. 1. IN * Psal. 22. 5▪ Isa. 49. 23. thee, O LORD, do I put my trust, let me never be ashamed a To wit, of my Confidence in thy Promises. : * Psal. 143▪ 1. deliver me in thy righteousness b (i. e.) By or For: Or, according to thy Faithfulness and Goodness; both which come oft under the Name of Righteousness. . 2. Bow down thine ear to me, deliver me speedily c Because of the greatness and urgency of my Danger, which is even ready to swallow me up. : be thou † Heb. to me for a Rock of strength. my strong rock, for an house † Heb. of Fortresses. of defence to save me. 3. For thou art my rock, and my fortress: therefore * Psal. 23. 3. for thy name's sake d For the Glory of thy Name, (i. e.) Of thy Power and Truth, and Mercy to thy miserable Servant. lead me, and guide me e Two words expressing the same thing with more Emphasis, direct me clearly, and continually in a right and safe Path: For without thy Conduct, I can neither discern the right way, or continue in it. . 4. Pull me out of the net, that they have laid privily for me: for thou art my strength. 5. * Luk. 23. 46. Into thine hand f (i. e.) To thy Care and Custody. I commit my spirit g (i. e.) My Soul or Life, called a Man's Spirit, as Eccles. 3. 21. and 12. 7. etc. Either, 1. To receive it: for my Case is almost Desperate, and I am ready to give up the Ghost. Or, 2. To preserve it from the Plots and Malice of mine Enemies. : thou hast redeemed me h Thou hast delivered me formerly in great Dangers, and therefore I willingly and Cheerfully commit myself to thee, for the Future. , O LORD God of truth i Who hast showed thyself to be so to me, in making good thy Promises. . 6. I have hated them k Their very Persons not simply, but for their Wickedness. Compare Psal. 139. 21, 22. * Jon. ●… 8. that regard l Heb. that observe, to wit, with Respect to them, Dependence upon them, or Expectation of any good from them. lying vanities m Or, most vain Vanities: Such as are foolish and deceitful, and fruitless. By which he understands, Either, 1. All Humane or Carnal Helps, any Arm of flesh; for he that trusteth therein is pronounced Cursed, jer. 17. 5. and therefore is hateful. Or, 2. Idols, which are oft called Vanities, as Deut. 32. 21. jer. 2. 5. and 8. 19 etc. Or 3. Curious Arts, and all sorts of Divinations by Stars, Or the Motions, or Inwards of living Creatures, or by the Dead: which Practices were common and prevalent among those Eastern people, and by their Example, were to rise among the Israelites also, Isa. 2. 6. of whom he here speaks: for the Gentiles ●…at observed these Vanities, he rather pitied than hated; but the Israelites that did so were Apostates from God, and professed Enemies to him▪ and his Laws, and therefore were the proper Objects of just hatred. : but I trust in the LORD. 7. I will be glad, and rejoice in thy Mercy: for thou hast considered my trouble; thou hast known n (i. e.) Loved me, and cared for me, for Words of knowledge commonly imply Affection. my soul in adversities. 8. And hast not shut me up into the hand of the enemy o Whereof I was in great and imminent Danger, if thou hadst not delivered me. See 1 Sam. 23. 1. : * 〈…〉 thou hast set my foot in a large room p Made way for me to escape, when I was Encompassed by them, and set me at Liberty. . 9 Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief q With continual weeping. See on Psal. 6. 8. , yea, my soul r My sorrows are not Sergeant or sleight, but inward and Hearty; my Mind is oppressed, my Heart is ready to sink under my Burden. , and my belly s (i. e.) My Bowels contained in my Belly; which are the seat of the Affections, and Fountains of support and Nourishment to the whole Body. Thus the whole, Man both Soul and Body, inside and outside, are Consumed. . 10. For my life t (i. e.) The time of my Life, as the next Clause explains it. is spent with grief, and my years with sighing: my strength faileth because of mine iniquity u Either through my deep and just Sense of my sins; which have provoked God to Afflict me in this manner: Or, for the punishment of mine iniquity, as this Word is frequently used. , and my bones x In which my chief strength lies. are consumed y The juice and Marrow of them, being almost dried up with excessive Grief. . 11. I was a reproach z (i. e.) The matter of their Reproaches, and Scorns. This, said they, is David, anointed to be King of Israel, a goodly Monarch indeed, forsaken by God and Men, and in a perishing and desperate Condition. He pretends great Piety to God, and Loyalty to Saul, but in Truth he is a great Impostor, and a Traitor, and Rebel to his King. among all mine enemies, but * 〈◊〉 19: 13: 〈◊〉 38. 11. & 〈◊〉 ●…▪ 18. especially among my neighbours a Which aggravates their sin, and his Misery, Partly, because they were obliged by the Laws of Neighbourhood, to perform all friendly Offices to him: and Partly, because they were daily Witnesses of his Integrity, and therefore sinned against their own Knowledge. , and a fear b Or, a Terror. They were afraid to give me any Countenance or Assistance, or to be seen in my Company; being warned by Abimelech's punishment for it, 1 Sam. 22. to mine acquaintance: they that did see me without fled from me c Either, loathing me as a Monster of men, and an unlucky Spectacle, and such a Villain as mine Enemies represented me, and they believed me to be: Or, to prevent their own Danger and Ruin, which might be occasioned by it. . 12. I am forgotten d Whatsoever good Service I have done to the King, or Kingdom, or to any particular Persons, Neighbours, Friends, or others, which sometimes they have acknowledged and highly Commended, is now quite forgotten by all of them; Or, at least, they carry themselves to me, as if it were so. as a dead man e Whose Name and Memory is quite lost, within a few days. See Psal. 88 12. Eccles. 9 5. out of mind: I am like a † Heb. a Vessel 〈◊〉 perisheth, broken vessel f Made of Earth; which is irreparable, and useless, and therefore despised by all. . 13. For I have heard g Partly with my own Ears; and Partly by the Information of others, the slander of many h Who reproach and defame me, as a Turbulent and seditious Person, an Enemy to the public Peace, a Conspirator against the Kings, Life or Dignity. : * Jer. 6. 25. & 20. 3. Lam. 2. 2●…. fear i (i. e.) Just cause of Fear, even of the loss of my Life, as appears from the next Clause. was on every side, while they took counsel together against me, they devised to take away k To wit, unjustly and violently; as this Word is used, Gen. 34. 2. and 24. 11. my life. 14. But I trusted in thee, O LORD: I said, Thou art my God l. g Mine by paternal Relation and Care, and Affection, and by thy Promise or Covenant made with me. 15. My times m Either, 1. The time of my Life, how long I shall Live. Or, 2. My Opportunties, or sit seasons, for working out my Deliverance. Or rather, 3. All the Affairs and Events of my Life: for time is oft put for things done, or Accidents happening in time, as 1 Chron. 29. 30. job 11. 17. Psal. 37. 18. Eccles. 9 11. Dan. 2. 21. Act. 17. 26. are in thy hand n (i. e) Are wholly in thy Power, to dispose and Order as thou secst fit, and not at all in mine Enemy's Power, who can do nothing against me, unless it be given them from above. : deliver me from the hand of mine enemies, and from them that persecute me. 16. * Psal 4. 6. Make thy face to shine upon thy servant o Manifest thy Love and Favour to me, by answering my Prayers, and saving me from all mine Enemies. : save me for thy mercy's sake. 17. * Psal. 25 2. Let me not be ashamed, O LORD, for I have called upon thee p And therefore thy Honour, will be Eclipsed in my Disappointment, as if thou didst not hear Prayers, nor keep Promise nor make any Difference between good and bad Men. : let the wicked be ashamed q Frustrated in their wicked Designs, and Carnal Confidences. , and ‖ Or, let them be cut off for the Grave. let * 1 Sam. 2. 9 them be silent in the † Heb. H●…ll. grave r Seeing they are implacable in their Malice and Rage, against innocent and good Men, do thou cut them off by thy just Judgement; and since either the Righteous, or the wicked must be cut off, let Destruction fall upon them, who most deserve it. . 18. * Psal. 12. ●…. Let the lying lips s Slanderous Tongues. be put to silence t Either, by thy Vindication and discovery of my Integrity: Or, by some Eminent judgement, which may either Convince them, or cut them off. , which speak † Heb. a hard thing. grievous things u Heb. hard Words, or Things, the singular Number, being put for the plural. Of this Expression, See 1 Sam. 2. 3. Psal. 60. 3 and 94. 4: jude v. 15. He means such as were grievous, and hard to be Born, as bitter Calumnies, Cruel Mockings, Terrible Threaten, and the like. , proudly and contemptuously x With great Arrogancy, and Confidence of success, and Contempt of me and mine, whom they look upon as few in number, and impotent and Fugitives, and such whom they can blow away with a Breath. against the righteous y Against us, whom thou knowest to be Righteous, notwithstanding all their false Accusations: and therefore for thy Love to Righteousness save us, and silence our unjust Enemies. . 19 * Isa. 64. 4. 1 Cor. 2. 9 O how great is thy goodness z No words can express the greatness of thy Love and Blessings. , which thou hast laid up a Or, hidden, to wit, with thyself, or in thy own Breast. The word is very Emphatical, and removes an Objection of ungodly Men, taken from the present Calamities of good Men. His Favour, it is true, is not always manifested, to or for them, but it is laid up for them in his Treasure, whence it shall be drawn forth when they need it, and he sees it fit. for them that fear thee; which thou hast wrought b Or, hast Prepared, as Exod. 15. 17. Or, wilt work, the past time being put for the Future, to note the certainty of it, as is Common in the Prophetical writings. for them that trust in thee, before the sons of men c (i. e) Publicly and in the view of the World, their very Enemies seeing and admiring, and envying it, but not being able to hinder it. . 20. Thou shalt hid them in the secret of thy presence d Or, as in the secret of thy Presence: Either, 1. As if they were in thy presence Chamber, where thine own Eye and Hand guardeth them, from all the assaults of their Enemies, called his secret, Partly, because the greatest part of the World are strangers to God and his Presence: and Partly, because it is a safe and secure place, such as secret and unknown places are. Or, 2. As if they were in the secret of God's Tabernacle, as it is called, Psal. 27. 5. the place of God's special Presence, where none might enter save the Highpriest. Or, 3. With thy secret Favour and Providence, which works mightily, yet secretly for them, and saves them by hidden and unknown Methods. This is opposed to those Caves, or other obscure and unsafe places, where David was forced to hid himself. from the ‖ Or, 〈◊〉, Or, com●…. pride of man e From their Vainglorious Boasts and Threats, and from their bold and insolent Attempts. : thou * Psal. 27. 5. shalt keep them secretly in a pavilion e From their Vainglorious Boasts and Threats, and from their bold and insolent Attempts. from the strife of tongues f Or, as in thy Pavilion, or Tabernacle; and so this Clause explains the former, and the Pronoun thy, is here easily, and aptly understood out of the foregoing Branch. . f (i. e.) From the Mischief of Contentious, and standerous Tongues. 21. Blessed be the LORD; for * Psal. 17. 7. he hath showed me his marvellous kindness in a ‖ Or, 〈◊〉 City. strong city g To wit, in Keilah: Where God wonderfully preserved me: of which see 1 Sam 23. 7. Others, as in a strong City. He hath kept me as safe in Woods and Caves, as if I had been in a fenced City. . 22. For I said * Psal. 116. 11. 1 Sam. 23. 26. & 2 Kings 7. 15. Gr. in my Amazement. in my haste h (i. e.) In my hasty flight from Saul, when he and his men had almost Encompassed me, 1 Sam. 23. 26. which happened presently after his Deliverance, in and from the strong City of Keilah. Or, in my Fear, or Trembling, when my Passion took away my Consideration, and weakened my Faith. , I * Isa. 38. 11, 12. Lam. 3. 54. Joh. 2. 4. am cut off from before thine eyes i (i. e.) Cast out of thy sight, and out of the Care of thy gracious Providence; my Case is desperate. Or, cut off whilst thou lookest on, and dost not pity nor help me. : nevertheless thou heardest the voice of my supplications k My Fears were quickly Confuted by thy gracious Answer to my Prayers. when I cried unto thee. 23. O love the LORD, all ye his saints: for the LORD preserveth the faithful l Or, keepeth Faithfulness, or Faithfulnesses, (i. e.) Is faithful in fulfilling his Promises: Or rather, the Faithful, who is opposed to the Proud doer in the next Clause of the Verse. , and * Psal. 94. 2. plentifully m Heb. ●…ith (for so the Hebrew all sometimes signifies) abundance. rewardeth the proud doer n The Enemies and persecutors of God's faithful Ones before mentioned, whom he calls here Proud doers, because of their Rebellion against God's Will, and their Contempt of his Threaten and Judgements, and their most insolent and Contemptuous Carriage towards his People: all which proceeds from the pride of their Heart, Psal. 10. 4. . 24. * Psal. 27. 14. Be of good courage o Or, ●…e strong, in the Lord, and by Confidence in his Promises, which will not fail you; as I have found by Experience. , and ‖ Or, Let your Heart be strong. he shall strengthen your heart, all ye that hope in the LORD. PSAL. XXXII. ‖ Or, A Psalm of David, giving instruction. A Psalm of David, Maschil a Or, an Instructor. This Psalm is most fitly so called, because it was Composed for the information of the Church, in that most important Doctrine, Concerning the way to true Blessedness. . 1. BLessed is he whose * Rom. 4. 6. 7, 8. transgression is forgiven, whose sin is covered a I did indeed say, that they and they only were Blessed, that did not walk in the Counsel of the ungodly, etc. But did delight in, and Meditate on God's ●…aw▪ Psal. 1. 1, 2. And it is true, this is the only way to Blessedness. But if enquiry be made into the Cause of man's Blessedness, we must seek that elsewhere. All men having sinned and made themselves Guilty before God, and fallen short of the Glory of God, and of that Happiness which was Conferred upon their first Parents, now there is no way to recover this lost Felicity, but by seeking and obtaining the Favour of God, and the pardon of our sins. Which is the very Doctrine of the Gospel: to the Confirmation whereof this Text is justly alleged, Rom. 4. 6, 7. Our sins are Debts, and they need forgiving: they are filthy and abominable in God's sight, and need covering. . 2. Blessed is the man unto whom the LORD imputeth not iniquity b Whom God doth not Charge with the guilt of his sins, as he might justly do, but graciously accepts and pardons him in Christ, and deals with him as if he had no●… sinned. , and * Joh. 1. 47. in whose spirit there is no guile o Who freely Confesseth all his sins without Dissembling or Concealing of them; which may seem to be the main thing here intended, by Comparing this with the following Verses; and who is sincere in his Professions of Repentance, turning from sin to God with all his Heart, and not seignedly. . 3. When I kept silence d To wit, from a full and open Confession of my sins, as appears from v. 5. and from pouring out my Soul to God in serious and servant Prayers, for pardon and peace. Whilst I concealed my sins: Or, smothered my Fears, and sti●…led the workings of my own Conscience. , my bones waxed old e; through my roaring e My Spirits failed, and the strength of my Body decayed. all the day long f Because of the continual Horrors of my Conscience, and Sense of God's wrath, wherewith I was as yet rather oppressed and overwhelmed, than brought to thorough Repentance. . 4. For day and night thy hand g Thy afflicting hand bringing my sins to Remembrance, and filling me with thy Terrors for them. was heavy upon me: my moisture was turned into the drought of summer h My very Radical moisture was in a manner dried up, and wasted through excessive Fears and Sorrows. , Selah. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: * Prov. 28. 13▪ Isa. 65. 24. 1. Joh. 1. 9 I said, I will confess my transgressions unto the LORD i At last I took up a full Resolution, that I would no longer dally nor deal deceitfully with God, nor vainly seek to hid my sins from the allseeing God, but that I would openly and Candidly Confess, and bewail all my sins with all their Aggravations, and humbly implore the pardon of them. ; and thou forgavest the iniquity of my sin k (i. e.) The guilt of my sin. Or, Thou didst take away the Punishment (as this Hebrew word oft signifies) of my sin; Or, my exceeding sinful sin, two words signifying the same thing, being here put together by way of Aggravation, according to the manner of the Hebrews. , Selah. 6. For this l (i. e.) Upon the Encouragement of my Example, and thy great mercy Vouchsafed to me, in Answer to my hurable Confession and Supplication. shall every one that is godly, pray unto thee, † Heb. in a time of finding. Psal. 69. 13. Isa. 55. 6. in a time when thou mayest be ●…ound m Heb. in the time of finding thee; the Pronoun, thee, being easily and fitly repeated out of the next foregoing Clause, (i. e.) While he may be found, as it is expressed, Isa. 55. 6. or while he is near, Psal. 69. 13. in an acceptable and seasonable time, while God continues to offer Grace and Mercy to sinners, before the decree bring forth, Zeph. 2. 2. and Sentence be passed, or executed upon them. By which Clause he seems to intimate the Difference between the Godly, who pray and Cry earnestly to God for Mercy in its season; and the wicked, who will do so when it is too late, and the season is lost. : surely in the * Psal. 69. 1, ●…. flood of great waters n (i. e.) In the time of great Calamitles, which are frequently Compared to great Waters. , they shall not come nigh unto him o To wit, so as to overwhelm or hurt him. Or, God will set him in an high and safe place, out of the reach of them, as he provided an Ark for Noah, when the Deluge came: to which Peradventure he alludes in this place. . 7. * Psal. 9 9 & 27. 5. Thou art my hiding place, thou shalt preserve me from trouble: thou shalt compass me about with songs of deliverance p (i. e.) With such great Deliverances on all sides, as will give just occasion to sing forth thy Praises. , Selah. 8. I will instruct q This and the next Verse are the Words, Either, 1. Of God; whom David brings in as returning this Answer to his Prayers, and the pro●…ession of his trust in God. Or rather, 2. Of David himself: who having received sin●…lar Favours from God, and having declared what the Godly would do upon that 〈◊〉, v▪ 6. he no●…●…rtakes to instruct the wicked, what thy should do. Which he doth, Partly, to express his thankfulness to God, for delivering himself and his Zeal, to advance the Honour and Service of God in the World; Partly, as an Act of Justice, that he might make some amends to those whom ●…e had injured and provoke them to Repentance, whom by his sins he had Scandalised; and either drawn to sin▪ or encouraged and hardened in sin, which he was Obliged and did promise to do, upon this, or the like Occasion, Psal. 51. 13. and Partly, for the discharge of his Office and Duty, as he was both a King and a Prophet, and a good Man; in all which Capacities, he was Obliged to endeavour the Conversion and Salvation of sinners. thee r thou Oh sinner, whosoever thou art, who hast no understanding, but art a wicked Man, as the two following Verses explain it. He speaks this to the Generality of impenitent Sinners, as the next Verse shows, which gins in the plural Number, Be not ye, &c Only he expresseth it here singularly, as appealing and applying himself particularly, to the Conscience of every individual Person, which he thought the most effectual way of proceeding, as he had found in himself, when Nathan applied his indefinite Discourse to him, saying, Thou art the Man. , and teach thee in the way which thou shalt go s (i. e.) In which thou oughtest to walk; the Future Tense oft noting a man's Duty as Gen. 20. 9 Mal. 1 6. : † Heb: I will Counsel thee: mine eye shall be upon thee. I will guide thee with mine eye t I will lend thee the Eyes of my Mind: Or, I will be to thee instead of Eyes, as the Phrase is, 〈◊〉. 10. 31. to advise and direct, and Caution thee: which I am able to do, not only by those Gifts and Graces, which God hath given me, but also from my own Experience. I will guide thee, as the Rider doth his Horse, to which the person to be guided is Compared, v. 9 Or, as a Master doth his Scholar, Or, as a guide doth him, who knoweth not the right way. Or, the Words may be thus rendered, I will give thee Counsel, mine Eye shall be upon thee, as it is more fully expressed, Gen. 44. 21. jer. 24. 6. and 40. 4. (i. e.) I will watch over thee, and instruct or admonish thee, as I have Occasion. . 9 Be ye not as the horse, Or, as the mule 〈◊〉. 16. 3. which have no understanding u Be not such brutish and sottish Creatures, as I have been, not having Reason or Grace to govern yourselves, nor harkening to the Counsels, and Admonitions of others. : whose mouth must be held in with bit and bridle, lest they come near unto thee x Lest they should come too near to thee, so as to By't or Kick thee. But neither is this the Common practice of Horses or Mules, of which he seems to speak; nor is this the proper use of a Bit or Bridle, to keep them from so doing, but rather to bring them nearer to the Rider for his use, and to keep them under his Conduct and Power, from whom they are otherwise apt to run away. The words therefore are, and may be otherwise rendered, because they do not, Or, will not come near unto thee: To wit, for thy Service, unless they be forced to it, by a Bit or Bridle. And so all the an●…ient Translators understand it. . 10. Many sorrows shall be to the wicked y This is an Argument to enforce the foregoing Admonition, if any men will be Refractory and unruly, God hath many ways to Curb and Chastise them, and bring them to his Will. : but he that trusteth in the LORD z Who relies upon his Providence, and promise for his Preservation, and Deliverance, and commits himself to God's Care and Conduct, waiting upon him in his way, and not turning aside to Crooked or sinful Paths, for Safety or Satisfaction. , mercy shall compass him about. 11. Be glad in the LORD, and rejoice ye righteous: and shout for joy all ye that are upright in heart. PSAL. XXXIII. The ARGUMENT. This Psalm contains a Celebration of God, for his great and glorious Works both of Creation and Providence. 1. Rejoice in the LORD a Let his Excellency discovered in his works, be the Matter of your joy and praise. , O ye righteous, for * ●…sal. 147. 1. praise is comely for the upright b It well becomes them, to Exercise themselves in this work. of praising and blessing of God, Partly, because they have such singular and abundant Obligations, and Occasions to do so; and Partly, because they will praise God worthily and Hearty, and with due Reverence and Thankfulness, as God requires, and deserves to be praised, whereas ungodly men do indeed disparage, and 〈◊〉 the Holy Name of God, while they 〈◊〉 to pra●…, and therefore God rejects their Pra●…s and Prayers. See 〈◊〉. 5●…. 16. and 109. 7. Prov. 28. 9 . 2. Praise the LORD with harp: sing unto him with the psaltery, and * Psal 92. 3. an instrument of ten strings c He mentions these Instruments, because they were used in the public Worship, and Praises of God, in the Tabernacle. . 3. * Psal. 96. 1. & 〈◊〉. 1. 149. 1. 〈◊〉. ●…2. 10. Sing unto him a new song d Either, 1. Newly Composed. As God gives you 〈◊〉 occasions, so do not you content yourselves with the ol●… Songs or Psalms, made by the holy Men of God, but make New ones suited to the occasions. But neither had all the Rig●…ous, to whom he speaks, v. 1. the Gift of Composing Songs, nor was it of any Necessity or Importance, that they should make new Songs to praise God, at least for the Works here mentioned, when there were so many made by David, and other Holy Prophets, for the use of God's Church and People, when they had any such occasion. Or, 2. Renewed, or repeated, or sung again; in which Sense job saith, his G●…y was N●…w, or fresh in him, I●…b 29 20. (i. e.) Renewed, or continued from Day to Day, and the Command of Love is called New, job. 13. 34. because it was renewed and reinforced by Christ. So this Song is here called N●…w, not so much from the Matter, as from the singing of it; because it was sung afresh, or again. , play skilfully with a loud noise. 4. For the word of the LORD is right e All God's Counsels and Commands, either contained in the Scriptures, Or given forth in his Providence, for the Government of the World are wise and Just, and Good, without deceit or defect. : and all his works are done in truth f (i. e.) All his works of Providence agree with his Word, and are no other than the accomplishment of his Promises or Threaten, or other Declarations of his Mind, and Will in his Word, although sometimes for a season, they may seem contrary to it. . 5. * Psal. 4●…. 7. He loveth righteousness and judgement g (i. e.) Just judgement, by a Figure called Hendyadis, as jer. 22. 3. Or, justice relates to the Sentence, and judgement to the Execution of it. He not only doth Justice to all men, as was implied, v. 6. but, which is more, he Loves it, and Delights in it. : * Psal 119. 64. the earth is full of the ‖ Or, mercy. goodness of the LORD h He not only doth no man wrong, but he is very kind and merciful to all Men in the World, to whom he gives many Favours and Invitations, to his Love and Service. See Mat. 5. 45. Act. 14: 17. Rom. 1. 20, 21. . 6. * Gen. 1. 6, 7. Heb. 11. 3. 2. Pet. 3. 5. By the word of the LORD i Either, 1. By the Hypostatical word, Christ, who is oft called God's Word, even by the Chaldee Paraphrast, as also john, 1. v. 1, 2, 3. where he is said to be that ●…rd, by whom all things were made. So that which is here spoken more darkly and doubtedly, according to that state of the Church, is more clearly declared in the New Testament. Or, 2. By his Will or Command, as this very Phrase is here used, v. 4. and as it seems to be explained, v. 9 And so it hath a great Emphasis in it, that God made this admirable structure of the Heavens, and all its glorious Stars; not with great pains and time, and help of many Artists and Instruments, as men do far meaner Works, but with one single Word; which is much to the Glory of the Creator. , were the heavens made: and all the host of them k The Angels: Or the Stars. See on Gen. 2. 1. , * Job 26. 13. by the breath of his mouth l Either, 1. By the Holy Ghost, so called, job 33. 4. And so here are all the Persons of the Trinity I●…hovah, the Father, and the Word, and the Spirit; to each of which this Work of Creation is elsewhere ascribed, as was noted on Gen. 1. 26. Or, 2. By his Word, as it was expressed in the last Clause, which is so called, Isa. 11. 4. 2. T●…s. 2. 8. . 7. * Gen. 1. ●…. 〈◊〉 26. 1●…▪ 〈◊〉 ●…8. 8. He gathereth m Or, gathered; For he speaks of the first Creation, when this was done, Gen. 1. the waters of the sea together, * Psal. 78. 1●…. as an heap o Either in the Clouds, or in the Bowels of the Earth: Whence he can draw them forth, when he sees fit. : he layeth up the depths in store houses o Either in the Clouds, or in the Bowels of the Earth: Whence he can draw them forth, when he sees fit. . n By which Expression he brings to our Minds this great work of God, that the Sea which is lighter and higher than Earth, is yet Confined within its Bounds, that it might not over●…ow the Earth. 8. Let all the earth p All the people of the Earth, as the next Clause expounds this; not only jews, but Gentiles, who equally enjoy the Benefit of this great and glorious work of God. fear the LORD: let all the inhabitants of the world, stand in awe of him. 9 For * Psal. 148. 5. he spoke, and it q The work here mentioned, v. 6, 7. Or, stood forth, as a Servant at his Master's Command, Or, was, or did exist. was done; he commanded, and it stood fast r. 10. * Isa. 19 3. The LORD † Heb. 〈◊〉 〈◊〉. bringeth the counsel of the heathen s Or, of the Nations; though Nations combine themselves and their Counsels together, yet he defeats them when he pleaseth Thus he passeth from the work of Creation, to the works of Providence, and from the Instances of his Power, in Senseless and unreasonable Creatures, to manifest his power in overruling the Thoughts and Wills, and Actions of all Men, whether single or united. to nought: he maketh the devices of the people of none effect. 11. * Prov. 19 2●…. Isa. 46. 10. The counsel of the LORD standeth for ever t All his Purposes and Designs, and especially those which concern his choseh people, of whom he speaks in the next Verse, are always successful and irresistible. , the thoughts of his heart † Heb. to Generation and Generation. to all generations. 12. * Psal 65. 4. etc. 94. 14. & 144. 15. Blessed is the nation whose God is the LORD: and the people whom he hath chosen for his own inheritance u Seeing the Lord is so great and glorious in Wisdom, and Power, and Goodness, as hath been hitherto said, as they must needs be very miserable, who are Strangers or Enemies to him, so thrice Happy is that people of Israel, who, though they be despised by the Gentiles, are chosen by this Almighty God, to be his peculiar Portion, and Friends, and Servants. . 13. * 2 Chr. 16. 9 Job. 28. 24. Psal. 11. 4. The LORD looketh from heaven: he beholdeth all the sons of men x Although he hath a special Relation to Israel, yet he hath a general Care and Inspection over all Mankind, all whose Hearts and Ways he discerns and observes. . 14. From the place of his habitation he looketh upon all the inhabitants of the earth. 15. He fashioneth y Or, fashioned, or made: Or, formeth. For this may relate Either, 1. To the work of Creation. So he proves what he said, v. 13, 14. that God beheld all men, because he made them; yea, even their Hearts, the most secret piece of them. Or, 2. To the works of his Providence. Having said that God sees and observes all Men, he now adds that he Rules and Governs them; yea, even their Hearts which are most Masterless and unmanageable, and yet he frameth and disposeth and inclineth them, this way or that according to the Counsel of his Will. See Exod. 34. 24. Psal. 105. 25. their hearts alike z Or, equally, one as well as another: Whether they be jews or Gentiles, Bond or Free, Princes or Peasants: all are alike subject to his Jurisdiction. : he considereth all their works a Both outward and inward, all the workings of their Minds and Affections, and all their Endeavours and Actions. . 16. There is no king b He instanceth in these, as the most potent and uncontroll able persons in the World, and most Confident of themselves, and least sensible of their Dependence upon God. By which he strongly proves his general Proposition, of God's powerful Providence over all Men. saved by the multitude of an host c But only by God's Providence, who disposeth of Victory and Success, as he pleaseth, and that frequently to the weakest, and most foolish side, Eccles. 9 11. : a mighty man is not delivered by much strength. 17. * Psal. 147. 10. Prov. ●…1. 31. An horse d Though he be strong, job 39 19 etc. and fit for Battle, Prov. 21. 31. Or, for flight, if need requires. And so this is put for all Warlike provisions; of which Horses were, and are a very Considerable part. is † Heb. a Lye. a vain thing e Heb. a Lie; because it promiseth, that help and safety, which it cannot give. for safety: neither shall he deliver any by his great strength. 18. * Job 36. ●…: Psal. 34. 15: 1, pet. 3. 12. Behold the eye of the LORD f Whosoever therefore would have Safety and Deliverance, must seek and expect it only from the watchful Eye, and Almighty hand and mercy of God. is upon them that fear him g These are the chief Object of his Care and Favour. : upon them that hope in his mercy h That place their Hope and Trust, and Happiness not in any Creature, but only in God and in his Mercy, and Blessings. The Conjunction and Order of these two qualifications of the Person, whom God careth for is observable here, they must be such as fear God, and so make Conscience of keeping his Commands, Eccles. 12. 13. and then they may and must hope in, Or, rely upon his Mercy, for their Safety and Happiness. . 19 To deliver their soul i (i. e.) Their Life, when he sees it to be expedient for them: sometimes it is better for them, to die than to Live▪ as both good and bad Men have declared, and when it is so, it is known to God, but not to us. And therefore the constant Accomplishment of this and the like promises in a literal Sense, is not to be expected, nor simply desired, but with Submission to God's wise and gracious Will. from death, and to keep them alive * Job. 5. ●…. Psa. 37. 19 in famine. 20. Our soul waiteth for the LORD: he is our help k The help of us Israelites, to whom he hath made many Promises, and glorious Discoveries of his Goodness. and our shield. 21. For l Or, Therefore: for this seems to be an Inference, Either from the foregoing, or from the following Sentence. our heart shall rejoice in him: because we have trusted in his holy name. 22. Let thy mercy, O LORD, be upon us according as we hope in thee. PSAL. XXXIV. A Psalm of David, when he changed a A Psalm made upon that occasion, though not at that time. his behaviour b Or, his Habit or Posture, or, his Reason, as this word is taken, 1 Sam. 25. 33. Psal. 119. 66. Prov. 11. 22. When he Counterfeited madness. Wherein whether he sinned or not, is matter of Dispute, but this is undoubted, that God's Favour, and his Deliverance at that time was very Remarkable, and deserved this Solemn acknowledgement. before ‖ Or, Achish: 1 Sam. 21. 11, 13. Abimelech c Called Achish, 1 Sam. 21. 10. But Abimelech seems to have been the common Name of the Kings of the Philistines, Gen. 20. 2. and 26. 1. as Pharaoh was of the Egyptians, and Caesar of the Romans. : who drove him away, and he departed. 1. I Will bless the LORD at all times d I will never forget to bless God for this miraculous Deliverance. : his praise shall continually be in my mouth. 2. My soul shall make her boast in the LORD e Shall glory in this, that I have so powerful and so gracious a Lord and Master. : the humble f Or, the Meek, (i. e.) The Godly, oft called in Scripture by that Title; and particularly my Friends and Favourers in Israel, whom he thus calls in Opposition, to his proud and furious Adversaries, in Saul's Court and Camp. shall hear thereof and be glad g Both for their Love to me, and to the public good of Israel, which they know that I design and seek above all things; and for the Comfort and Benefit of my example to them, in like Straits and Difficulties. . 3. O magnify the LORD with me h Join your Praises with mine, O all ye humble Ones. , and let us exalt his name together i Not in place, for David was now banished from the place of God's public Worship, but in Affection and Work: Let our Souls meet, and let our Praises meet in the Ears of the all-hearing God. Or, alike, (i. e.) With equal Zeal and Fervency; let none be willing to be out stripped by another. . 4. I sought the LORD, and he heard me, and delivered me from all my fears. 5. They k The humble, v. 2. Or they fear him, v. 7. when they were in Distress. Or, it is an indefinite Expression. looked unto him l Either, 1. Unto the Lord, expressed v. 4. (i. e.) They sought and expected Help from him. Or rather, 2. Unto this po●…r Man, as it follows, v. 6. or unto David. So he speaks of himself in the third Person, which is usual. So the Sense is, when I was delivered, v. 4. men looked upon me, with wonder and Astonishment, as one saved in a prodigious manner. , and ‖ Or, 〈◊〉 〈◊〉 unto him. 〈◊〉 31. 16. were lightened m (i. e.) Comforted and encouraged by my Example. But these and the foregoing Words are by the ancient Interpreters, read Imperatively, as an Exhortation to others, to whom he oft addresseth his Speech, as v. 3 8, 9, 11. Look unto him, (with an Eye of Faith and Prayer) and ●…e ye enlightened, (i. e.) Take Comfort in the Expectation of Mercy from him. And then the last Words they render thus, and your (Heb. their. But the Change of Persons, is very frequent in this Book) Fear shall not be ashamed. , and their faces were not ashamed n They were not disappointed of their Hope, but found Relief, as I did. . 6. This poor man o (i. e.) David, of whom they that looked, etc. v. 5. spoke these Words. cried, and the LORD heard him; and saved him out of all his troubles. 7. The Angel p (i. e.) The Angels, the singular number being put for the plural, as it is, Psal. 78. 45. and 105. 33. 40. for it is both improper and unusual, to ascribe encamping, and that round about all good Men, to one created Angel. And we find many Angels employed in this Work, Gen. 32. 1, 2. 2 Kings 6. 1●…. of the LORD * ●…ech. 9 8. &c 〈◊〉. 32. 1, 〈◊〉▪ Kin 6. 17. encampeth round about them q Guardeth them from Dangers on every side; to which work they are appointed by God. Heb. 1. 14. that fear him, and delivereth them. 8. O * 〈◊〉. 2. 3. taste r (i. e.) Consider it seriously, and thoroughly, and affectionately; make trial of it, by your own and others Experiences. This is opposed to those sleight and vanishing Thoughts, which men have of it. and see that the LORD is good s (i. e.) Merciful and Gracious, to wit, to all his people. : * 〈◊〉. 2. 12. blessed is the man that trusteth in him. 9 O fear the LORD t (i. e.) Reverence, and serve him, and trust in him: for Fear is Commonly put for all the parts of God's Worship. , ye his Saints: for there is no want to them that fear him. 10. * 〈◊〉. 10, 11. 〈◊〉 〈◊〉. The young lions u Either, 1. Properly, See job 4. 11. Or, 2. Metaphorically so called, the great Potentates of the Earth, who are oft so called, as jer. 2. 15. Ezek. 38. 13. Nah. 2. 1●…. do lack, and suffer hunger: but they that seek the LORD shall not want any good thing x Which is necessary and truly good for them, all Circumstances Considered: of which God alone is a competent Judge: And therefore although God doth usually take a special Care, to supply the wants of good Men, and hath oft done it, by extraordinary ways, when ordinary have failed, yet sometimes he knows, and it is certainly true, that Wants and Crosses are more needful, and useful to them than Bread, and in such Cases it is a greater mercy of God, to deny them supplies, than to grant them. . 11. Come ye children y Whom I love as mine own Children, and who own me as your Civil Father, your Prince; see 2 Kings 5. 13. and as your spiritual Father, a Prophet: for the Disciples of the Prophets were called their Sons. 2 Kings 2. 3. , harken unto me: I will teach you the fear of the LORD z (i. e) The true and principal way of Worshipping and serving God with his Acceptation, and to your own Salvation. . 12. * ●… Pet. 3. 10. What man is he that desireth a To wit, seriously and in good earnest, so as to be willing to use any endeavours which shall be prescribed to him: For otherwise the question were needless▪ for there is no man but desires it, at least Coldly and Faintly. life b A long and happy Life, begun in this World and continued for ever in the next. And thus Life is oft used, as Psal. 16. 11. and 30. 5. , and loveth many days, that he may see good c Heb. Loveth days to see (i. e. In which he may see, i. e. Enjoy) Good, to wit, Prosperity or Happiness. ? 13. Keep thy tongue from evil d From all manner of evil speaking, from all opprobrious, injurious, false and deceitful Speeches: Which, though men Commonly use to ease and gratify their own Minds, or to Compass their Designs, do frequently fall upon their own Heads, by provoking both God and Men against them. , and thy lips from speaking guile e Or, guileful Words, contrary to thy Intentions, and with a purpose of deceiving men by them. . 14. * Psal. 37. 27: Depart from evil f (i. e.) From all sin, and especially from all wicked and injurious Acts, and practices against thy Neighbour. , and do good g Be ready to perform all good and friendly Offices to all Men, as thou hast Opportunity. : * Heb. 12. 14. seek peace h Study by all means possible, to live peaceably and quietly with all Men, avoiding Grudges, Debates, Dissensions, Strifes and Enmities. , and pursue it i Do not only embrace it gladly when it is offered, but follow hard a●…r ●…t, when it seems to flee away from thee, and use all possible endeavours by fair Words▪ by Condescensions, and by the Mediation or Assistance of others to recover it, and to Compose all Differences which may arise, between thee and others. It is here observable, that whereas he said he would Teach them the Fear of the Lord, v. 11. the Lessons he teacheth them, v. 13, 14: are only such as concern Men. Not that he meant to exclude Duties of piety towards God, which he every where enjoineth and presseth as most necessary, but only to Teach us, what is oft inclucared, both in the Old and New Testament, that sincere Religion towards God, is always accompanied with a Conscientious discharge of our Duties to men; and to Convince the Hypocritical Iraelites, and particularly his Adversaries, that so long as it was their daily Course and Practise, to speak and Act all manner of Evil against him, and other good Men, all their pretences to Religion, were but vain. . 15. * Job 36. 7: Psal. 33. 18. 1▪ Pet. 3. 1●…. The eyes of the LORD are upon the righteous k This is added to prove his last Assertion, to wit, that the practice of these Duties, v. 13, 14. is the true and best, and indeed the only way to see that good proposed and promised, v. 21. both because such righteous Persons, howsoever they may meet with Affronts and Injuries, from Men, are under the special Care and Favour of God, in this Verse; and those who do the Evils there forbidden, shall find to their cost, that God is their Enemy, v. 16. , and his ears * Neh. 8. 3. are open unto their cry. 16. * Jer. 44. 11. Am. 9 4. The face l (i. e.) His Anger, oft called his Fa●…e, as Levit. 17. 10. and 20. 5. jer. 44. 11. Lam. 4. 16. because Anger discovers itself in the Face. of the LORD is against them that do evil m (i. e.) Whose common Course and study, and business it is to do Evil: For else 〈◊〉 is not a just man upon Earth, that doth good and sinneth not, Eccles. 7 20. , to cut off the remembrance of them from the earth n Heb. They cry, to wit, the righteous, as is manifest both from the Nature of the thing, and from v. 15. where they are so called, and with which this Verse is to be continued, the 16th. Verse coming in by way of parenthesis, as is very usual in many places of Scripture. m Utterly to deprive both them and their Children, of that Worldly Happiness; which is the only thing that they desire, and seek, by their wicked Courses. . 17. The righteous cry o, and the LORD heareth; and delivereth them out of all their troubles. 18. The LORD is nigh p Ready to hear and secure them; though by the severe Course of his Providence towards them, he seems to themselves and others to stand afar off, as David complains, Psal. 10. 1. † Heb. to the 〈◊〉 of Heart. unto them that are of a broken heart: and saveth such as be † Heb. Contrite of Spirit. of a contrite spirit q By which he understands, Either, 1. Those whole Spirits are oppressed, and even broken with the greatness of their Calamities. But this may be▪ and frequently is the Lot of wicked Men. And therefore in this Sense, and to such Persons, this Proposition and Promise is not true: Or rather, 2. Those whose Hearts or Spirits are truly and deeply humbled, under the hand of God and the Sense of their sins, and God's displeasure for them, which was David's Case, Psal. 6. 1. etc. and 32. 3, 4. whose proud and selfwilled Hearts are subdued, and made obedient to God's Will, and submissive to his Providence. For to all such, and to such only, this Promise is verified. . 19 * 2 Tim. 3. 11, 12. Many are the afflictions of the righteous: but the LORD delivereth him out of them all. 20. He keepeth all his bones r (i. e.) All the Parts and Members of their Bodies, which are Synecdochically expressed by the Bones, which are the stay and strength of the rest. ; not one of them is broken s God will not suffer any Mischief to be all him: though he may be oft afflicted, yet, he shall not be destroyed. But these Words, though they are here spoken of the righteous M●…n in general, of whom they are true in a 〈◊〉 Sense; yet they had a further meaning in them, being designed by the Spirit of God, which Dictated to David, not only the Matter, but the very Words and Expressions, to signify a great Mystery, that none of Christ's Bones should be broken; to which purpose they are alleged, Io●…. 19 36. . 21. * Psal. ●…4. 23. Evil t Either, 1. The Evil of sin: his own wickedness though designed against others, shall destroy himself. Or, 2. The Evil of Misery. When the afflictions of good Men, shall have an happy Issue, theirs shall end in their total and final Destruction. shall slay the wicked: and they that hate the righteous u That persecute them, and Plot their Ruin; which is an Evidence that they hate them, whatsoever they may pretend to the contrary. , ‖ Or, shall be 〈◊〉. shall be desolate. 22. * Psal. 97. 10. The LORD redeemeth the soul of his servants x (i. e.) Their Lives or their Persons from the malicious Designs of all their Enemies, and from Desolation or utter Ruin, as it follows. : and none of them that trust in him shall be desolate. PSAL. XXXV. The ARGUMENT. This Psalm was Penned by David, when he was s●…andred and persecuted by Saul and his Servants, as is manifest from the whole Body of it. A Psalm of David. 1. Pled * Psal. 43. 1. & 119. 154. Lam. 3. 58. my cause, O LORD a Seeing I am unable to right myself, and the Magistrates refuse to do me Justice, be thou my Patron and Protector. , with them that † Heb. implead me. strive with me: fight against them that fight against me. 2. Take hold of shield and buckler b Therewith to cover and defend me. Comp. Psal. 91▪ 4. Prov. 2. 7. , and stand up for mine help. 3. Draw out also the spear c Thy offensive Weapons. He alludes to the practice of Soldiers in Battle. , and stop the may d In which they are marching directly, and furiously against me. But divers Interpreters, both Hebrews and others, take this Hebrew word for a Noun, and render it a Sword, Or, as the Word may signify, a close Weapo●… For the Psalmist here representing God as a man of War, and accordingly furnishing him with other Weapons, it seems not probable that he would omit this Weapon, which was most constantly and universally used. against them that persecute me: say unto my soul e (i. e.) Unto me; Either, 1. By thy Spirit assuring me of it: Or, 2. By thy Providence effecting it: for God's saying or speaking, is oft meant of his doing, because his Word is sufficient for the doing of whatsoever he pleaseth. , I am thy salvation. 4. * Psal. 4●…. 15▪ & ●…0. 3. Let them be confounded f (i. e.) Frustrated in their wicked Designs, and hopes against me. Concerning this and the like, and following Imprecations, which may seem strange and severe, it must be Considered, 1. That they did not proceed from any passionate or revengeful Spirit in David towards his Enemies, from which how free he was, appears not only from his own Words here, v. 12, 13, 14. but from the whole Course of his Life, and the frequent Instances mentioned in his History, of his meek and merciful Carriage to his Enemies, when they were in his Power, from his Zeal for God, and for Piety and Justice, to which they shown themselves to be constant and implacable Adversaries, and by the Direction of the Prophetical Spirit of God, wherewith he was endued, which Spirit did exactly know the Condition of his Enemies, and that those▪ against whom they are Leveled, were hardened and ●…ncurable, 2. That they contain nothing but a Prayer to God, that he would accomplish his own Threaten, and execute his own Law of Retaliation, of Eye for Eye, and Tooth for Tooth, and so bring upon them the Evils, which they designed against him. Which also was of great and good use, both to glorify God's Justice, and to warn and reform other sinners, by the Terror of their Example, 3. That they may be taken only for predictions, as hath been observed before, upon the like Occasion. and put to shame, that seek after my soul; let them * J●…r. 46. 5. be turned back g Either, 1. Stopped or hindered in the Execution of their wicked Design. Or rather, 2. (which is more suitable to the Context) discomfited and put to flight, as this Phrase is frequently used, as Psal. 9 3. and 70. 2. and 78. 9 Isa. 42. 17. jer. 46. 5. 21. , and brought to confusion, that devise my hurt. 5. * Job 21. 18. Psal. 1. 4. Isa. 29. 5. Host 13. 3. Let them be as chaff before the wind h (i. e.) Dispersed and Chased from place to place, finding Rest and Safety no where. : and let the angel of the LORD i Whom God use●…h to defend his people, and to destroy their Enemies. chase them. 6. Let their way k By which they flee, being Chased, as was now said. be † Heb. 〈◊〉 and 〈◊〉. * Psal. 73. 18. Jer. 23. 12. dark and slippery l So as they can neither discern the right path, nor be able to stand in it, and much less to run away, especially from so swift a Persecutor as an Angel. Whereby they must unavoidably fall into their Enemy's hands, and be destroyed. , and let the angel of the LORD persecute them. 7. For without cause m Out of mere Malice, without any injury or provocation on my part, and without any necessity on their parts. They are no Common, but the worst of Enemies; and therefore I may justly pray against them, as I do. have they hid for me their net, in a pit, which without cause they digged for my soul n These Expressions aggravate their sins, and signify that their Persecution of him was not the effect of a sudden Passion, but of a deep and habitual Hatred and Malice, and of an Evil design, carried on in a constant and continued Course with Deliberation, and Cunning, and Deceit, and that against his Soul or Life; for nothing less would sati●…fie them. . 8. Let destruction come upon him o (i. e.) Upon each of thine and mine implacable Enemies, of whom he hath hitherto spoken. † Heb. which 〈◊〉 knoweth 〈◊〉 of. at unawares, and * Psal. 7. 1●…, 16. & 57 ●…. Prov. 5. 22. let his net that he hath hid, catch himself: into that very destruction let him fall. 9 And my soul shall be joyful in the LORD p In and for his Glory and Service, which shall be advanced by this means, and for his Favour to me, otherwise I am far from rejoicing in their Calamities. : it shall rejoice in his salvation. 10. All my bones q (i. e.) My whole Body, by a Synecdoche, as Psal. 34. 20. as well as my Soul, mentioned v. 9 I will glorify thee, both with my Soul, and with my Body. shall say r Speech is ascribed to the Bones figuratively, as elsewhere they are said to Fear and to Rejoice, Psal. 6. 2. and 51. 8. and as the Loins are said to Bless, job 31. 20. If they could speak they would express thy Praises, because having been dried up with Sorrow, they are now refreshed by thy Mercy. , LORD, who is like unto thee, which deliverest the poor that is too strong for him, yea, the poor and the needy from him that spoileth him! 11. False † Heb. 〈◊〉 of 〈◊〉. witnesses did rise up; † Heb. 〈◊〉 ●…ed me. they laid to my charge things that I knew not s They accused me to Saul of Treachery and Designs, against his Crown and Life, and other Crimes whereof I was wholly innocent, and ignorant. . 12. * Psal. 38. ●…0. & 109. 5. They rewarded me evil for good t For the good Offices which I did to divers of them, when I ha●… Favour and Power in Saul's Court, and Camp. , to the † Heb. d●…priving. spoiling of my soul u (i. e.) To the stripping of my Person of all my Comforts and Hopes, and of my Life itself. . 13. But as for me, * 〈◊〉 30. 25. when they were sick x Or, in any other great Misery. , my clothing was saccloth y Which was the Habit of Mourners, Gen. 37. 34. Mat. 11. 21. Revel. 11. 3. : I ‖ Or, ●…licted, humbled my soul z Heb. I afflicted my Soul (of which Phrase see Levit. 16. 29, 31. and 23. 27. 32. etc.) Partly with Fasting, and Partly, with Compassion and ●…ervent Prayers for them. with fasting, and my prayer returned into mine own bosom a According to this Translation the Sense may be this, And, or, But, Or, Although my Fast and Prayers did them no good, neither abated their Malice, nor prevailed with God for them, so far as I desired, but returned to me without success, like a Gift sent to an uncivil Person, who disdainfully rejects it, and returns it to the Giver. But, 1. This is not true, that his Prayers returned empty to him, and did them no good, for they prevailed with God for their Recovery, as appears by the following Verses, 2. This doth not seem to suit well with the Context; for both in the foregoing and following Words, he is only describing what he did for them▪ and not what the Effects of it were, which he describes in the succeeding Verses. Others therefore render the Words otherwise, Either, 1. Thus, And my Prayer in my Bosom returned, (i. e) I did daily and frequently repeat my Prayers for them, and that not only in public when I joined with others, in a Fastday appointed for them, which might be done in Policy or for Ostentation, but also in secret, between God and my own Soul, and that with a sincere and hearty Affection: For what is done secretly and affectionately, is said to be done in the Bosom, Numb. 11. 12. Psal. 89. 50. Prov. 21. 14. although indeed there is in those places another Proposition; which may possibly alter the Case. Or, 2. (Which seems the truest Sense) and as for my Prayer (to wit, which I joined with my Fasting on their behalf (let it return (nothing being more frequent than for Future Verbs, to be put Imperatively) into my own Bosom, (i. e.) If any shall think or say, that my Fasting for them was but Counterfeit or Politic, and that I did not pray for them, but rather against them, as I do in this Psalm, and that under all this show I secretly wished their Death or Destruction; my earnest desire is, that the Allseeing and Heart-searching God would grant unto me, when I come into their Circumstances, the same things, which I begged for them, whether Good or Evil. And this Sense agrees with the Common use of this Phrase in Scripture, where whatsoever is repaid to any Man, is said to be rendered into his Bosom, as Psal. 79. 12. Isa. 65. 6, 7. jer. 32. 18. Luk. 6. 38. as elsewhere it is said, to return upon his Head. . 14. I † 〈◊〉. w●…ked. behaved myself b Heb. I walked, Either to him, to visit and Comfort him. Or, about the Streets▪ whither my Occasions led me. Though ●…alking is oft put for a Man's Carriage or Conversation. † 〈◊〉. as ●… 〈◊〉, 〈◊〉 a Bro●… 〈◊〉. as though he had been my friend, Or brother: I bowed down c Went hanging down my Head, as Mourners used to do, Isa. 58. 5. heavily, as one that mourneth for his mother d He mentions the Mother rather than the Father, Either, because her tender Affection and Care, and Kindness to him, had more won upon his Heart, and made him more sensible of the Loss; Or, because through the Depravation of Man's Nature, Children are many times less sensible of their Father's loss; Or, Death because it is Compensated with some Advantage to themselves, which doth not usually happen upon the Mother's Death. Some render it, as a Mourning Mother, for the loss of her Son. But this doth not seem to suit so well with the Order of the Hebrew Words. . 15. But in mine † 〈◊〉. H●…lting. 〈◊〉. 38. 17. adversity e Heb. in my Halting, (i. e.) When I was in great Danger, of falling into Mischief. When I had any Sickness, or ill success in my Affairs, and was almost lost: for such are said to Halt, Mich. 4. 6, 7. Zephan. 3. 19 See also, Psal. 38. 17. jer. 20. 10. they rejoiced, and gathered themselves together f To wit, against me, as it is expressed in the next Clause; Either, because they were so full of joy at the Tidings, that they could not contain it in their own Breasts, but sought to Communicate it to others: Or, that they might insult over me, and please and recreate themselves, and one another with Discourses about it: Or, that they might consult how to improve the advantage, which they now had against me, to my utter Destruction. : * ●…ob 30. 1. 8. 〈◊〉. yea, the abjects g Or, vi●…e Persons, Either for the meanness of their Condition, Or, for their wickedness, for which they were worthy to be beaten, as the Phrase is, Deut. 25. 2. Where the Hebrew word is of the same Root with this. Or, the Lame, as this very Word is rendered, 2 Sam. 4. 4. and 9 3. to wit, of their Feet, as it is there expressed. The Cripples that could not walk without Trouble and Pain, were as forward as any, to go to these Meetings upon this Occasion. , gathered themselves together against me, and I knew it not h This may be added to express either, their Hypocrisy and Pretences, of Respect and Affection to him, by reason whereof he had no Suspicion of them, nor of any such Practices of theirs; Or, his own Danger, that he did not know, and therefore could not prevent their Plots and Conspiracies against him. Heb. and I knew not. Which is by others, and well may be rendered thus, Even they whom I knew not, they whom I was so far from provoking by any Injury, that I never saw their Faces, nor heard of their Names. ; they did tear me i (i. e.) My good Name with Scoffs and Calumnies, and Reproaches and Curses. , and ceased not k Heb. were not silent, (i e.) Did thus unweariedly and continually. . 16. With hypocritical l Or, Profan●…, as this word signifies, job 8. 13. and 1●…. 16. and 15. 34. and 17. 8. and, as some add in all other places. mockers m Whose common Practice it is to scoff at and deride others, and me in particular. in † Heb. Cake. feasts n Or, of or for a Cake: Or, a Morsel of Bread, as this Word signifies, 1 Kings 17. 12, 13: and 19 6▪ By which he further shows what vile and worthless Persons these were, that would transgress for a Morsel of Bread, as it is said, Prov. 28. 21. They made themselves Buffoons and Jesters, and accustomed themselves to Mock and deride David, that thereby they might gain Admittance to the Acquaintance, and Tables of great Men, where they might fill their Bellies; which was all that they sought for, or got by it. : they gnashed upon me with their teeth o They used all Expressions of Rage and Hatred against me, among which this was one, job. 16. 9 Lament 2. 16. This they did to curry Favour with my great and potent Adversaries. . 17. LORD, how long wilt thou look on o Like an idle Spectator, without affording me any Pity, or Help? ? rescue my soul from their destructions, † Heb. my only One. my darling p To wit, my Soul, as it is in the former Clause. Heb. my only One: which is now left alone and forsaken by my Friends, and hath none to trust to but God. See on Psal. 22. 21. from * Psal. 57 4. the lions. 18. * Psal. 22. 25. & 40. 9, 10. & 111. 1. I will give thee thanks in the great congregation q When I shall be restored to the Liberty of the public Assemblies, and solemn Feasts. : I will praise thee among * much people. † Heb. strong. 19 Let not them that are mine enemies † Heb. falsely. wrongfully rejoice over me, neither let them wink with their eye r (i. e.) Mock me or insult over me, as this Phrase signifies, Prov. 6. 13. and 10. 10. , * Psal. 69. 4. & 109. 3. & 119. 161. Lam. 3. 52. Joh. 15 25. that hate me without a cause. 20. For they speak not peace s They are Enemies to all peaceable Counsels, they breathe out nothing but Threaten and War. : but they devise deceitful matters t They use not only open Violence but Deceit, and subtle Artifices. against them that are quiet in the land u Against me, and my Followers, who desire nothing more than to Live quietly and peaceably, under Saul's Government. . 21. Yea, they opened their mouth wide against me x Either, 1. To devour me. It is a Metaphor taken from wild Beasts, when they come within reach of their Prey. Or 2. to pour forth whole Floods of Scoffs and Slanders, and Contumelies. , and said * Psal. 40. 15. Aha, aha y An Expression of Joy and Triumph. See on job 39 25 Psal. 40. 15. Heb. hath seen, to wit, what we have long desired, and hoped for. See the same or like Ellipsis, Psal. 54. 7. and 59 10. and 112. 8. , our eye hath seen it z. 22. This thou hast seen a As they say they have seen, so my Comfort is, thou also hast seen, and dost observe all their Plots and Threats, and all my Distresses and Calamities, which I suffer for thy sake. Or, be not Deaf, to wit, to my Prayers. The same Word signifies, both to be silent, and to be Deaf. See on Psal. 28. 1. , O LORD, keep not silence b: O LORD, be not far from me c Do not withdraw thy Favour and Help from me. . 23. Stir up thyself and awake to my judgement, even unto my cause d At last undertake to plead my Cause, against mine Adversaries. , my God and my Lord. 24. Judge me, O LORD my God, according to thy righteousness e Whereby thou usest and lovest to defend the Innocent, and to punish their Oppressors. , and let them not rejoice over me. 25. Let them not say in their hearts, † Heb. Ah, ah, our Soul. Ah, so would we have it f Heb. Aha, our Soul, (i. e.) Oh our Soul, cry Aha, an Expression of mirth, as before v. 21. Or, Aha, we have our Wish or Desire, as the Soul is taken, Psal. 41. 2. David is now as low, as we could wish him. : let them not say, we have swallowed him up. 26. * Verse 4. Psal. 40. 14. Let them be ashamed and brought to confusion together g As they gathered themselves together, to deride and oppose me, so do thou gather them together to destroy them. Or, in like manner, one as well as another: let the Proud and great Ones of them be disappointed and ashamed, as well as the meanest among them. , that rejoice at mine hurt: let them be clothed with shame and dishonour, that magnify themselves h The same Ellipsis we have, Psal. 38. 16. and 55. 12. jer. 48 26. Or, their Mouth, as it is expressed Obad. v. 12. So Ezek. 35. 13. That extol themselves and their Power, and look upon me with scorn and Contempt. against me. 27. Let them shout for joy, and be glad, that favour † Heb. my righteousness. my righteous cause i That wish well to it, although they want either Strength or Courage to Plead it. : yea, let them say continually, Let the LORD be magnified k (i. e.) Exalted and praised for his Righteousness, and Truth and Goodness, manifested in my Deliverance. Mine Enemies great Design, is to magnify themselves, v. 26. but my chief desire is, that God may be magnified. , which hath pleasure in the prosperity of his servant. 28. And my tongue shall speak of thy righteousness, and of thy praise, all the day long. PSAL. XXXVI. The ARGUMENT. This Psalm seems to have been Composed by David, when he was persecuted by Saul and his Courtiers. Upon which occasion he enlargeth his Thoughts further, and Contemplates the sad state and Condition of the World, and of the Church at that time, in which Wickedness of all sorts greatly abounded and seemed to Prosper; and withal, he declares the great Felicity and Safety of God's People, and gives an Account of their supports and Comforts, under the Sense of these public Disorders and Mischiefs. To the chief musician, a Psalm of David, the servant of the LORD a (i. e.) One wholly and resolvedly devoted to the Service of God, both in my private and public Capacity. This Title is, as I remember, but twice used in this Book, Psal. 18. (of which see there) and in this Psalm. Where it seems to be prefixed as a public Protestation of his Resolution, to cleave unto the Lord in this time of general Corruption▪ of which he is now going to speak. . 1. THe transgression of the wicked saith within my heart, that there is no fear of God before his eyes b When I consider the great and manifold Transgressions of ungodly Men, I conclude within myself, that they have cast off all Fear and Sense, and serious belief of the divine Majesty. . 2. For c So this is the Proof of that Assertion▪ v. 1. Or, Although; and so it is an Anticipation of an Objection against it. * Deu. 29. 19 Psal. 10. 3. & 49. 18. he flattereth himself in his own eyes d He deceiveth himself with vain and false Persuasions, Either, 1. Concerning God, that he doth not see or mind his sins▪ or that he will not punish them: Or, 2. Concerning himself and his sins, Either, that they are not sins; which a Mind bribed by Passion and Interest, can easily believe: Or, that they are but small and venial sins: Or, that they will be excused, if not justified by honest Intentions, or by outward Professions and exercises of Religion, or by some good Actions, wherewith he thinks to make some Compensation for them, or some other way. Oth. thus, He flattereth him (i. e. God) in his Eyes, (i. e.) Openly and publicly makes a show of Religion, as if he Designed to deceive or mock God, whilst inwardly and secretly, he is projecting Wickedness. But it seems better to understand the last Word Reciprocally of his own Eyes, as the same Word is used in the end of the foregoing Verse. , † Heb. to 〈◊〉 his iniquity to hate. until his iniquity be found to be hateful e (i. e.) U●…til God by some dreadful Judgement undeceive him, and find, (i. e.) Discover or make him and others, to find and feel by Experience, that it is a sin and a very hateful one too. Or, until his abominable iniquity be found out, (i. e.) Punished, as the same Word and Phrase is used, Numb. 32. 23. your sin shall find you out. (i. e.) Bring you to Condign punishment. In the Hebrew it is, to find out his iniquity to hate. But active Verbs are oft taken Passively, of which there are plain Instances, jos. 2. 5. Esth. 6. 6. Psal. 32. 9 and 51. 6. Comp. with Rom 3. 4. and Psal. 119. 4. and so here, to find, is put for to be ●…ound, and to hate for to be hated, or to be hateful. . 3. The words of his mouth are iniquity and deceit f (i. e.) Are wicked and deceitful. : he hath left off to be wise, and to do good g Once he had some shadows, or degrees of Wisdom, and sometimes did some things that were good in their kind, but now he hath not so much as the appearance of it, and i●… become an open Apostate from that which once he professed. . 4. * Mi●…. 2. 1. He deviseth ‖ Or, V●…ity. mischief upon his bed h Which notes that he doth it, 1. Constantly and unweariedly, preferring it before his own Rest▪ 2. Earnestly and seriously, when his Mind is freed from all outward Distractions, and wholly at leisure to attend that Business, about which it is employed; Comp. Psal. 4. 4. 3. Freely from his own inclination, when none are present to provoke him to it. , he setteth himself i He doth not repent of his wicked Devices, but resolutly proceeds to Execute them, and persists therein. in a way that is not good; k (i. e.) Which is very bad, as this Phrase is used, 1 Sam. 2. 24. Prov. 20. 23. and 24. 23. and elsewhere. he abhorreth not evil l Though he sometimes pretends Remorse and desists from his Violent Practices against me as Saul did, yet he doth not truly repent of, nor abhor his sin, and therefore is ready to return to it, when any occasion offers itself. . 5. * Psal. 57 10. & 108. 4. Thy mercy m Though this be the Disposition and Carriage of mine Enemies towards me, and therefore I can expect no good from them, yet thou O Lord blessed be thy Name, art of another Temper; they are cruel and perfidious and unrighteous, but thou art infinite in Mercy, and Faithfulness, and Righteousness, and Loving kindness, as it here follows; and therefore though I despair of them, yet I trust in thee, as other men do for these Reasons, v. 7. , O LORD, is in the heavens n Or, is unto (as the Prefix B●…th oft signifies, as Gen. 11. 4. and elsewhere, and as it is here explained in the following Clause) the Heavens. As it is on the Earth, of which there was no question, so it reacheth thence to the Heavens, (i. e.) It is infinite and Incomprehensible. , and thy faithfulness o The truth both of thy Threaten, against thine and mine Enemies, and of thy Promises made to me, and other good Men. reacheth unto the clouds, p (i. e.) Is far above our reach, greater and higher than we can apprehend it. . 6. * Job 11. 8. Rom. 11. 33. Thy righteousness q In all thy Counsels and Ways, in the Government of the World. is like † Heb. the Mo●…tains of God. Psal. 71. 19 the great mountains r Either, 1. Steadfast and unmoveable. Or, 2. Eminent and Conspicuous to all men: Or rather, 3. Very high and out of our reach: For so it agrees best with the foregoing, and following Expressions. ; thy * Job. 7. 20. 1 Tim. 4. 10. judgements s (i. e) Thy Executions of thy Counsels, or thy Administrations of the Affairs of the World, and of thy Church. are a great deep t (i. e.) Unsearchable, as the Ocean is in some Parts. : O LORD, * thou preservest man and beast u The worst of Men; yea, and the Brute-beasts have Experience of thy Care and Kindness, and therefore I have no Reason to doubt of it. . 7. How † 〈…〉. excellent is thy * 〈◊〉. 103. 4. loving kindness x Or, thy Mercy: For it is the same Word, which is used and so rendered, v. ●…▪ The Sense is, though all thine Attributes now reckoned, and the rest of them be excellent and Glorious, yet above all thy Mercy is most Excellent or Precious and amiable, as being most necessary and beneficial unto us, poor sinful miserable Men. , O God therefore the children of men put their trust under the shadow of thy wings y (i. e.) Cheerfully commit themselves to thy Care and Kindness, notwithstanding their own Sinfulness, and the Rage and Power of their Adversaries, against all which thy Mercy is a sufficient security. . 8. They z (i. e.) Those Children of Men who trust in thee, as he now said. * 〈◊〉. 65. 4. shall be † Heb. 〈◊〉. 5. 19 ●…●…. ●…4. ●… 31. 14. abundantly satisfied a Though now they are straitened, oppressed and Persecuted, yet they shall not only be Protected and Supported for the present, but in due time, shall have all their Wants and Desires fully satisfied. Heb. shall be made Drunk, (i. e.) Shall be as it were overwhelmed with the plenty of it, which they shall no more be able to comprehend, than a drunken Man is able, perfectly to understand and Judge of things; and shall be free as drunken Men, also are from all Cares and Fears, Either, of not obtaining it, or of losing it. , with the fatness of thy house b With those Rich and delightful Provisions, which thou hast prepared for them in thy Habitation, (i. e.) Either in the Tabernacle, where they used▪ to Feast upon the Remainders of the Sacrifices; to which also he seems here to allude. Or rather, 2. In Heaven; which is called God's House, both in Scripture, as Io●…. 14. 2. and in divers Ancient heathen Authors. For the Expressions here used, as are too Magnificent to be bestowed upon those Feasts, or indeed upon any of the Enjoyments of this Life, and do ill become him, who professedly disowns the having of his Portion in this Life, and declares his Expectation of Happiness in the next Life, Psal. 17. 14, 15. And seeing it is apparent, from Heb. 11. and from many other Scriptures, both of the Old and New Testament, that both David and job, and Abraham, and the rest of the Holy Patriarches and Prophets, had a firm Belief and Hope of the future Life, and their Felicity therein; it seems most reasonable to understand all those Passages of David, and the other Prophets of it, which naturally, and without any force may be so understood: Of which number certainly this Verse, and the following is one. : and thou shalt make them drink c Before they had Fatness, (i. e.) Fat Meats, and New Drink, to note the Compleatness of their Feast. , of the river d Which notes both their plenty, and their Constancy and Perpetuity. of thy pleasures e Which thou preparest, and which thou enjoyest; whence it is called the joy of the Lord, Mat. 25. 21. Or this notes their great Eminency; for things most excellent in their Kind's are entitled to God, as the goodliest Cedars, Mountains, etc. are called, Cedars of God, Mountains of God, etc. . 9 For with thee f (i. e.) In thy Power to give it, and in thy presence to be enjoyed. is the fountain g Which notes, 1. Causality. It is in God as in a Fountain, and from him is derived to us, 2. Abundance, 3. Excellency. Water is sweetest in the Fountain: and Fountains were rare and highly prized in those hot Countries. of Life h Of that Glorious and Blessed, and endless Life, which alone is worthy of the Name of Life, this Life being only a passage to Death, and a Theatre of great and manifold Calamities. Although it be true, that God is the Fountain, both of Natural and Spiritual Life. : in thy light i In the light of thy Countenance, or glorious Presence, which then shall be fully manifested unto us, when we shall see thee clearly, and Face to Face, and not through a Glass, and darkly, as we now see, 1 Cor. 13. 12. Comp. Psal. 17. 15. , shall we k (i. e.) Enjoy, as seeing frequently signifies; of which see on Psal. 34. 12: see light l The light of Life, as it is called, Io●…. 8. 12. Light in this Branch being the same thing with Life in the former, (i. e.) Joy and Comfort, and Happiness, which is oft signified by Light, as the contrary is by Darkness. See job 29. ●…. Psal. 27. 1. Isa. 9 2. There we shall have pure Light▪ without any mixture of Darkness. The word Light, is Elegantly repeated, in another signification; in the former Clause, it is Light discovering, in this Light discovered or enjoyed. . 10. O † Heb. drawn 〈◊〉 〈◊〉. continue m As this Word signifies, Psal. 85. 5. Eccles. 2. 3. jer. 31. 3. As thou hast begun, so continue the Manifestation and Exhibition of it, both in this Life, and to the next. Or, extend: Or, draw forth. Let it not be like a Fountain sealed, but let it be drawn forth for their Comfort. thy loving kindness unto them, that know thee n (i. e.) Sincerely love thee, as it is explained in the next Clause: for knowing implies Affection, as Psal. 9 10. and oft elsewhere. : and thy righteousness o Which will appear in giving them that Protection and Assistance, which thou art by thy Nature inclined, and by thy Promise engaged to give them. to * Psal. 64. 10. & 125. 4. the upright in heart. 11. Let not the foot of pride p (i. e.) Of my proud and insolent Enemies: the Abstract being put for the Concrete, as jer. 50. 31, 32. So also Prov. 12. 27. and 13. 6. come against me q Or, upon me, to wit, ●…o as to overthrow, or remove me, as it is in the next Clause. , and let not the hand of the wicked remove me r Either, 1. From my trust in thee, or Obedience to thee. Or, 2. From my Place and Station, from the Land of my Nativity, and the place of thy Worship. Or, shake me, or ca●…t me down, (i. e.) Subdue and destroy me. . 12. There s Where they come against me, and hope to Ruin me. He seems as it were to point at the place with his Finger, as if it were already done, and he could tell all the Circumstances of it. Or, Then, (i. e.) When they thought all sure, and me irrecoverably lost. t (i. e.) They shall certainly and suddenly fall; which the Prophets use to express, in the time past. are the workers of iniquity fallen t: they are cast down, and shall not be able to rise. PSAL. XXXVII. The ARGUMENT. The design of this Psalm, is to de●…end the Providence of God, and to satisfy the minds of Men, in that great question, concerning the seeming inequality of God's dispensations, in afflicting good Men, and giving Prosperity to the worst of Men, and to instruct God's People, how to demean themselves in their present Condition, and what supports and Comforts they have in it. A Psalm of David. 1. FRet * Psal. 73. 3. Prov. 23. 17. & 24. 1. 9 19 not thyself, because of evil doers b Because they prosper in their wicked Erterprises, whilst thou art sorely afflicted. , neither be thou envious c Esteeming them Happy, and secretly wishing that thou wert in their Condition. , against the workers of iniquity. a Give not way to immoderate Grief or Anger, or impatience. 2. For they shall soon be cut down like the grass, and whither as the green herb d For their Happiness, the matter of thy Envy, is but short-lived. . 3. Trust in the LORD e Depend upon God's Providence, and Promise for thy Protection and Sustentation: or their Infidelity is the Root of their wickedness. , and do good f Continue in the Practice of that which is good and wellpleasing to God. , so shalt thou dwell in the land g (i. e.) Upon this Condition, shalt dwell safely and quietly in Canaan; as God had oft Promised. In the Hebrew it is, dwell in the Land, as if it were a Command, to abide in Canaan when Troubles come, and not to flee to the Philistines, or other Heathens for shelter, as he had foolishly done. But it is rather a Promise, by Comp. this with v. 27. 29. such Promises being oft expressed by Imperative Verbs put for Future's, as Gen. 12. 2. and 42. 18. Psal. 128. 6. Amos 5. 4. , and † Heb. in Truth▪ Or, stableness. verily thou shalt be fed h Heb. Thou shalt be ●…ed (i. e. every way provided for) in Truth, (i. e.) Truly or assuredly; Or, with, or by Faith, as this Word signifies. (i. e.) By thy trusting in the Lord, thou shalt Live by thy Faith, as is said, Habak. 2. 4. . 4. Delight thyself also in the LORD i In his Favour and Service, and in the study of his Word and Promises. ; and he shall give thee the desires of thine heart k (i. e.) Thy just Desires, or whatsoever is truly desirable and good for thee. Which Limitation is necessarily to be understood, both from divers places of Scripture, and from the Nature of the things; for it is unreasonable to imagine that God would engage himself to grant their sinful and inordinate Desires, and it would also be a Curse to them, to have them granted. ▪ 5. † Heb. Roll thy way upon the LORD. * Psal. 55. 22. Prov. 16. 3. Mat. 6. 25. Luk. 12. 22. 1 Pet. 5. 7. Commit thy way l (i. e.) All thy Cares and Business, thy Desires and Necessities. Commend them to God by fervent Prayer, referring them to his good Will, and expecting an Happy issue of all from him. unto the LORD: trust also in him, and he shall bring it to pass m Heb. He shall do, or work, to wit, for thee, or what is fit to be done, or what thou desirest, in the Sense given on v. 4. . 6. And he shall bring forth n To the view of the World; from which it hath hitherto seemed to be hid, or Eclipsed by Reproaches, and by grievous Calamities, which most men are apt to mistake for Tokens, and Punishments of great Wickedness. thy righteousness as the light o It shall be as visible to Men, as the Light of the Sun, and that at Noonday, as it is in the next Branch. So effectually will I plead thy Cause. , and thy judgement p The same thing with Righteousness, as this Word is used here below, v. 28. and 99 4. and oft elsewhere. as the noonday. 7. † Heb. be silent to the LORD. Rest in the LORD p, and wait patiently for him: fret not thyself q Heb. Be silent unto, Or, for, Or, because of the Lord; (i. e.) Do not murmur nor repine at his deal, burr silently and quietly submit to his Will, and adore his Judgmentsses, and as it follows, Wait for his Help. This Advice and Command is pressed again and again, to teach us how hard it is, to Learn and practise this Lesson. because of him who prospereth in his way r (i. e.) In his Evil way, as it is limited in the following Words. , because of the man who bringeth wicked devices to pass. 8. Cease from anger s, and forsake wrath: fret not thyself in any wise, to do evil t Or, at least so far as to do Evil. If any such Anger, or Grief, do secretly arise in thee, take Care that it do not Transport thee; Either, to Reproach, or distrust God's Providence, or to the dislike of his ways, or to an Approbation, or Imitation of the wicked Practices of those Men, in Hopes of the same success. . t Either against the sinner for his Success; Or against God, for so disposing of things, as jonah was, Ch. 4. 1. 9 For evil doers shall be cut off u To wit, from the Earth, by Comparing this with the next Clause, and with Psal. 34. 16. Their end shall certainly be most miserable. : but those that wait upon the LORD, they shall inherit the Earth x According to God's Promise, oft made to such; which also for the most part was literally fulfilled in that state of the Church; and if it was not, it was fulfilled with far greater Advantage, in spiritual and Eternal Blessings. . 10. For yet a little while y Their Time and Prosperity is very short, and therefore no matter of Envy. and the wicked shall not be z To wit, in the Land of the Living. He shall be dead and gone, as this Phrase is commonly taken. : yea, * Job 7. 10. & 20. 9 thou shalt diligently consider his place a Industriously seeking to find him. , and it shall not be b (i. e.) His place and Estate, and Glory shall be gove. Or, he shall not be, as before. . 11. * Psal. 25▪ 9 Mat. 5. 5: But the meek c (i. e.) The Godly, who are frequently thus called, as Psal. 22. 26. and 149. 4. those who Patiently bear God's afflicting hand, and meekly pass by injuries from ungodly men. , shall inherit the earth, and shall delight themselves in the abundance of peace d Partly, of outward Peace and Prosperity, which God in his due time will give them: and principally of inward Peace, and satisfaction of Mind, in the Sense of God's Favour, and the assurance of his own endless Happiness. . 12. The wicked ‖ Or; Practis●…h. plotteth against the just, and gnasheth upon him with his teeth e Out of Malice and Rage. See on Psal. 35. 16. . 13. * Psal. 2. 4. The LORD shall laugh at him f (i. e.) Shall despise and deride all their Hopes, and endeavours against the good, as most vain and foolish. , for he seethe that his day g Either, 1. God's day, which is an usual Phrase, as Isa. 2. 12. and 13. 9 or 2. His own day, as 1 Sam. 26. 10. Ezik. 21. 25. 29. Both signify the same thing, the day appointed by God, for his Punishment or Destruction, as Isa. 9 4. jer. 50. 27. is coming. 14. The wicked, have drawn out the sword, and have bend their bow h They are furnished with all sorts of Arms, and are ready to give the deadly blow. to cast down the poor and needy, and to slay † Heb. T●…●…right of way. such as be of upright conversation i Such against whom they have no Quarrel, for any injury they have done them, but only for their Integrity and Righteousness, or because they are better than themselves, and will not comply with their wicked Counsels and Courses. . 15. Their sword shall enter into their own heart k God will not only defend the upright from their Mischievous De●…igns, but will make them to fall upon their own Heads. , and their bows shall be broken. 16. A little that a righteous man hath, is better than the riches of many wicked l Because he hath it with many great and glorious Advantages, with God's Favour and Blessings, with great Serenity and Satisfaction of his own Mind. which is infinitely more Desirable and Comfortable than all Earthly Possessions, with the Consolations of God's Spirit, and the assurance of everlasting Felicity: whilst wicked men's Riches are loaded with many Encumbrances, with the Wrath and Curse of God, the Torment of their own Consciences and Passions, and the dreadful Expectation of an after-reckoning, and of endless Miseries. . 17. For * Psal. 10. 15. the arms of the wicked shall be broken: but the LORD upholdeth the righteous m This is a Proof of what he said, v. 16: For what the wicked have, shall suddenly be lost and gone, but God will maintain the righteous in their happy Estate. . 18. The LORD * Psal. 1. 6: & 31. 7. knoweth n Observeth with singular Care and Affection. the days of the upright o (i. e.) Their Condition and all things, which do or may besal them, their Dangers and Fears, and suffering from ungodly men; and therefore will watch over them, and preserve them from all the Designs and Attempts of their Enemies. Days or Years, or Times, are oft put for things done, or Events happening in them, as Deut. 32. 7. Psal. 31. 15. and 77. 5. and 143. 5. Isa. 63. 11. : and their inheritance shall be for ever p To them and to their seed for ever: Comp. v. 29. And when they die their inheritance is not lost, but exchanged for one infinitely better. . 19 They shall not be ashamed q For the disappointment of their Hopes, but their Hopes and Desires shall be satisfied, as it follows. in the evil time: and * Psal. 33. 19 in the days of famine, they shall be satisfied. 20. But the wicked shall perish, and the Enemies of the LORD shall be † Heb. The preciousness of Lambs. as the fat of lambs r Which in an instant melteth before the Fire. , they shall consume: into smoke s (i. e. Utterly and irrecoverably. shall they consume away. 21. The wicked borroweth, and payeth not again t Either through Covetousness and injustice; Or rather, because of that great penury into which God shall bring him, whilst the righteous is not only provided sufficiently for himself, but hath abundance and to spare for others. For he is here Comparing the wicked and the righteous, not so much in their Virtues or moral Qualities, as in their outward Conditions, which also appears from the following Verse, which gives the reason of this. : * Psal. 112. 9 but the righteous showeth mercy and giveth. 22. For such as be blessed of him u (i. e.) Of the Lord, as appears both from v. 20. where he is named, and from the Nature of the thing, this being God's Prerogative to Bless or to Curse men. And this he mentions, both as the Foundation, and as the Proof of the Certainty, of their future Happiness. , shall inherit the earth; and they that be cursed of him, shall be cut off. 23. The steps of a good man x Or, of that Man, to wit, the Righteous or Blessed Man, expressed, v. 21, 22. , are ‖ 〈…〉. ordered y Or, directed or disposed, (i. e.) So governed, as to attain the end and Happy issue at which he A●…ms. Or, strengthened or established so as he shall not stumble nor fall into Mischief. For still he seems to be describing not their Virtue, but their Felicity. by the LORD: and he delighteth in his way z Or, and he favoureth his way, (i. e.) Succeeds and prospers his Counsels and Erterprises. . 24. * 〈◊〉. 24. 16. 2 〈◊〉. 4. 9 Though he fall a Either, 1. Into sin, as this Word is used, jer. 8. 4. 1. 1 Cor. 10. 12. Or rather, 2. Into Distress or Trouble, as Mic. 7. 8. , he shall not be utterly cast down b (i. e.) Not totally, nor irrecoverably Ruined. ; for the LORD upholdeth him with his hand. 25. I have been young, and now am old: yet have I not seen the righteous forsaken, nor his seed begging bread c This assertion seems to be Contradicted by many Experiences: nor can it be denied, that both good Men and their Children, have sometimes been reduced to great want: Quest. How then is this true? Ans. 1. Some render the last Clause thus, nor (did I ever see) his seed (to wit, forsaken, as was now said) though begging Bread. So the Sense is, I have s●…en him brought to beggary, yet even then God did not forsake him. But this Sense agrees not with the Context, nor Scope, which is to show the Plenty and Prosperity, wherewith God blesseth him. 2. This is to be understood of the seed of the Righteous, treading in their Father's steps, from which if they degenerate, they lose all their Privileges, as many places of Scripture witness. 3. Some few Exceptions, do not destroy the Truth of a general Proposition. 4. These temporal Promises were more express, and particular to the jews in the times of the Old Testament, than to Christians in the New, and therefore were more literally fulfilled. 5. He speaks not of any kind of wanting or desiring, or receiving Relief from others, for so David himself did, 1 Sam. 21. 3. and 25. 8. but of the Customary Practice and Trade of begging, which was threatened as a Curse to the disobedient, Deut. 28. Psal. 109. 10. 6. Not begging, to wit, in vain, Or, so as to be forsaken, as was now expressed, and may very well be here understood, Or, so as not to be sustained or relieved by others. 7. David speaks only of his own Experience, which if since that time it be Contradicted by other men's Experiences, it is no more than what happens in all the Concernments of humane Life. . 26. * Psal. 112. 9 He is † Heb. all the 〈◊〉. ever merciful, and dareth d He is so far from begging from others, that he hath Ability as well as Inclination, to give or lend to others, as need requires. : and his seed is blessed e Not only with Spiritual, but with Temporal blessings. So far shall he be from wasting his Estate, and undoing himself, and Family by his Bounty and Charity, as Covetous Worldings objected or feared. . 27. * Psal. 34. 14. Depart from evil, And do good f Having therefore these glorious Promises and Privileges, let no man do any Evil or unjust thing, to enrich or secure himself, nor abstaining from Pious and Charitable Actions, for f●…ar of undoing himself by them, but let every man Live in the Conscionable discharge of all his Duties to God and Men, committing himself and all his Affairs to God's fatherly Care and Providence, and Confidently expecting his Blessing thereupon. : and dwell g (i. e.) Thou shalt dwell, as before, v. 3. to wit, in the Land, as is expressed, v. 3. and afterwards in Heaven. for evermore h Either Properly: Or for a long time; of which that Word is oft used. . 28. For the LORD loveth judgement i (i. e.) Just judgement, or Righteousness, as that Word is oft taken, as hath been showed again and again; Either, 1. In himself, (i. e.) He loveth to execute Judgement upon the wicked, and for the Righteous; which he doth in the manner expressed in this Psalm. Or, 2. In the Righteous themselves, whose Justice and Piety, and Charity he sees and Loves, and will reward it. , and forsaketh not his Saints k Or, his Favourites, or they to whom be hath a good ●…ill: Or, his bountiful Ones, who exercise Benignity and Charity to others. , * Psal. 102. 28. they are preserved for ever: but the seed of the wicked shall be cut off. 29. * Prov. 2. 21▪ The righteous shall inherit the land l See on v. 3. , and dwell therein for ever m See on v. 18. . 30. * Prov. 10. 3●…▪ The mouth of the righteous speaketh n And that Freely, and Customarily, and from his Heart, as the next Verse shows. Having showed in divers Verses, God▪ s singular Care over, and Respect to the Righteous, he proceeds to give a Character of them, and withal to assign one Reason of the great Difference of God's deal with them, and with other Men. wisdom o Either, 1. For the manner of it, with Wisdom and Judgement. Or rather, 2. For the Matter of it, Heavenly Wisdom, and God's judgement, or Word or Law, as it follows, v. 31. When the Discourses of other Men, are either Wicked or Vain, and useless, his are serious and Edifying, and Pious concerning the Word and ways of God. ; and his tongue talketh of judgement o Either, 1. For the manner of it, with Wisdom and Judgement. Or rather, 2. For the Matter of it, Heavenly Wisdom, and God's judgement, or Word or Law, as it follows, v. 31. When the Discourses of other Men, are either Wicked or Vain, and useless, his are serious and Edifying, and Pious concerning the Word and ways of God. . 31. * Psal. 40. 8. & 119. 98. Isa. 51. 7. The law of his God is in his heart p According to God's Command, Deut. 6. 6. and Promise, Heb. 8. 10. His Thoughts and Meditations, and Affections are fixed upon it. He doth not talk Religiously in Design, or with Ostentation, but out of the abundance of his Heart, Mat. 12. 35. , * Psal. 38. 17. & 40. 2. none of his ‖ Or, go. steps shall slide q This passage describes, Either, 1. His Safety, Consequent upon his Piety; God will uphold and preserve him, from falling into that Mischief, which wicked men Plot against him. Or rather, 2. His Virtue or Piety: Which is evidenced by his Words, v. 30. by his Heart, in the former part of this Verse, and by his Actions in these Words. His steps or go (i. e. his Actions) shall not (or rather, do not: For this Verb though Future, may and should be rendered by the present, as Future's frequently are in the Hebrew Language, and as the two foregoing Future Verbs are rendered, v. 30.) slide, or slip, or swerve, to wit, from the Rule, or from God's Law. Which is to be understood as that Passage, Psal. 119. 3. They do no iniquity; and some such Expressions, not simply and absolutely, as if all good Men were Sinless; which is abundantly Confuted, both by many Scriptures and by universal Experience▪ but Comparatively, and in Respect of his Design and Course, or Custom. His Conversation is ordinarily Regular and unblameable. He not only gins well, but Constantly preseveres in God's ways, and will not be drawn to forsake God and Religion, upon any Terms. . 32. The wicked watcheth r To find out a fit season or occasion to destroy him. the righteous, and seeketh to slay him. 33. The LORD will not leave him in his hand s (i. e.) Not give him up to his Power and Rage. , nor condemn him t (i. e.) Not give his Consent to the Sentence of Condemnation, which the wicked have pronounced against him, but will justify him, and Vindicate his innocency and deliver him: For such Negatives do oft imply the contrary Affirmatives, as God's not holding a man Guiltless, commonly implies that he will severely punish him. when he is judged. 34. Wait on the LORD u Seeking and trusting to him, and to him only, for Help and Deliverance. , and keep his * Psal. 119. 27. 32, 33. 35. way x Continue in the Practice of thy Duty, or in those ways which God hath prescribed to thee in his Word, and do not use indirect and irregular means to deliver thyself. , and he shall exalt thee to inherit the land: * Psal. 91. 8. when the wicked are cut off, thou shalt see it y Thou shalt not only escape the Destruction which they Design for thee, but shalt Live to see their Ruin. . 35. * Job. ●…. 3. I have seen the wicked in great power z Or, Formidable: Not only himself out of Danger, as it seemed, but terrible to others. , and spreading himself a And therefore firmly, and deeply Rooted. like a ‖ Or, a green Tree that groweth in his ow●… 〈◊〉. green bay-tree b Which is continually Green and flourishing, yea even in the Winter season. Or, like a Green Tree in its own Native soil; where Trees flourish much better, than when they are Transplanted into another soil. . 36. Yet he passed away c He was gone in an instant, like a Tree blasted and blown down, or cut off and Rooted out, and carried away in a Moment. , and lo, he was not: yea, I sought him, but he could not be found d There was no Monument nor Remainder of him left. . 37. Mark the perfect man, and behold the upright: for the end of that man is peace e Though he may meet with Troubles in his way, yet all shall end well with him, he shall be happy at last. . 38. But the transgressors shall be destroyed together f Or, alike, one as well as another, all without any Exception or Respect of Persons. , the end of the wicked shall be cut off g (i. e.) He shall be cut off at last, or in the End. His Prosperity shall end in Destruction. Or, the Posterity (as this Word signifies, Psol. 109. 13. jer. 31. 17. Ezek. 23. 25. Dan. 11. 4.) of the wicked, etc. . 39 But the salvation of the righteous is of the LORD h And therefore it shall certainly come to them. , he is their strength in the time of trouble. 40. And the LORD shall help them and deliver them: he shall deliver them from the wicked, and save them because they trust in him. PSAL. XXXVIII. The ARGUMENT. This is reckoned one of David's penitential Psalms. It was Composed upon occasion of some sore Disease, or grievous Calamity; which he rightly judged to be inflicted upon him for his sins. A Psalm of David to bring * Psal. 70. Tit. to remembrance a Either, 1. To God, that by this humble and mournful Prayer, he might prevail with God, to remember and Pity him; for now he seemed, quite to have forgotten him. Or, 2. To himself, that by reviewing this Psalm afterwards, he might call to Mind his former Danger and Misery, and God's wonderful mercy in delivering him from them; which we are very apt to forget. And that others also might remember and consider what God had done to him, first in Chastening, and then in restoring him, and might make use of his Example for their benefit. . 1. O LORD, rebuke me not in thy wrath, neither chasten me in thy hot displeasure b I Confess, I both deserve Chastisement and need it, and therefore I desire not that thou wouldst remove it, but only moderate it. See the same Expression, Psal. 6. 1: . 2. For * Job 6. 4: thine arrows c (i. e.) Thy Judgements inflicted upon my outward and inward Man, oft Compared to Arrows, as Deut. 32. 23. Psal. 7. 13. and 45▪ 5. and 91. 5. stick fast in me, and thy hand presseth me sore d Or, comes down upon me, as when a strong man lifts up his hand and Weapon, that it may fall down with greater Violence, and make the deeper Wound. . 3. There is no soundness in my flesh, because of thine anger: * Psal. 6. 2. neither is there any † Heb. Peace, Or, Health. rest in my bones e My disease or grief, hath seized upon all the parts of my Body, my very Bones not excepted, so that my Bed can give me no rest. , because of my sin f Which hath provoked thee, to deal thus severely with me. . 4. For mine iniquities g Or, the Punishment of mine iniquities, as this Word is frequently used: Which best agrees both with the foregoing and following Verses, and with the Metaphor here used; which in other places of Scripture is generally applied to Afflictions, and not to ●…ins. * Ezra 9, 6. are gone over my head h Like deep Waters wherewith I am overwhelmed and almost drowned, Psal. 42. 7. and 69. 2. and 124. 4, 5. : as an heavy burden, they are too heavy for me. 5. My wounds stink, and are corrupt i The Bruises and Sores caused by my Disease, are not only painful but loathsome, to myself and to others. : because of my foolishness k (i. e.) Sin, which really is, and is commonly called folly, as Psal. 69. 5. Prov. 13. 16. and 14. 17. and 15. 2, etc. . 6. I am † Heb: Cried. troubled l Heb. Distorted, or Depressed; Or, as it is expressed by anoother Word, signifying the same thing, bowed down, to wit, in my Body, as diseased Persons commonly are, and withal dejected in my Mind. , I am bowed down greatly; I go ‖ Or, in black. Mal. 3. 14. mourning m Heb. In black, the sign of Mourning, which may here signify the thing, as signs oft do. When for my ease I rise out of my Bed and walk, or rather Creep about in my Chamber, I do it with a sad Heart, and dejected Countenance. Or, if he did walk further, his Disease had some Intervals and Mitigations. Or going, may be here meant of his Languishing, or going towards the Grave, as this same Word is used, Gen. 15. 2. Comp. with 25. 32. jos. 23. 14. all the day long. 7. For my loins are filled with a loathsome disease n Or, with filthiness: Or, with scorching Heat. The Disease might be some burning Fever, being also Malignant or Pestilential, either burning inwardly, or breaking forth outwardly, in Carbuncles, or Boils. It is true, this and the other Expressions may be taken Figuratively, of some grievous Calamity. But we should not forsake the proper and the literal Sense of the Words without necessity, which seems not to be in this place. : and there is no soundness in my flesh. 8. I am feeble and sore broken: I have roared o Like a Bear or a Lion, through extreme Pain and Misery. by reason of the disquietness of my heart p For the great Anxiety and Torment of my Mind, caused by the deep Sense of my sins, and of God's wrath, and of the sad Issue of my Disease; which being added to my bodily Pains, makes them more intolerable. . 9 Lord, all my desire is before thee: and my groaning is not hid from thee q I do not utter all these Complaints, nor Roar out that thou mayst hear and know them, for thou hearest and knowest, even my lowest Groans; yea, mine inward Desires, and all my Necessities. And therefore, I pray thee, Pity and deliver me, as, I trust, thou wilt do. . 10. My heart panteth r Or, goes round, Wanders hither and thither, as the Word signifies, is Perplexed and Tossed, with many and various Thoughts, not knowing what to do, nor whither to go. , my strength faileth me: as for the light of mine eyes, it also † Heb. is 〈◊〉 with me. is gone from me s Mine Eyes are grown dim; Either, through grief and Tears, as Psal. 6. 7. Or through weakness, as 1 Sam. 14. 28, 29. . 11. * Psal. 31. 11. Mat. 27. 55. My lover and my friends stand aloof t Either, through Neglect and Contempt, or Disdain of me: Or, through Delicacy and Abhorrency, from loathsome and sadding Spectacles: Or, through Fear of Infection, or some other Inconveniences. , from my † Heb. stroke. sore: and ‖ Or, my Neighbours. my kinsmen stand afar off. 12. They also that seek after my life, lay snares for me u That, if my Disease do not kill me, they may destroy me some other way. : and they that seek my hurt, speak mischievous things, and imagine deceits x They design Mischief, but cover it with fair Pretences. all the day long. 13. But I, as a deaf man, heard not; and I was as a dumb man, that openeth not his mouth y I carried myself towards them, as if I had no Ears to hear, what they said either to me, or for me, nor a Tongue to Answer, or reprove them for their Reproaches and Calumnies. Which he did not for want of just Answers to them, but to testify his Humiliation for his sins, and his patiented Submission to, and Acceptation of the Punishment which he had brought upon himself. Of which see an instance, 2 Sam. 16. 10, 11, 12. Wherein also he was an eminent Type of Christ, who when he was reviled, reviled not again, 1 Pet. 2. 23. . 14. Thus I was as a man that heareth not, and in whose mouth are no reproofs z Or, Arguments, to Convince or Confute them, or to defend myself. . 15. For ‖ 〈…〉. in thee, O LORD, do I hope a I bore their Carriage silently and patiently, because I hoped and knew that thou wouldst Answer for me, and Plead my Cause better than myself; which I would not prevent by my impatience, and avenging myself. Or, But in thee do I hope, (i. e.) Though Friends forsake me, and mine Enemy's Plot and Practise against me, yet I do not Despair, because I have thee on my side. : thou wilt ‖ 〈◊〉, 〈◊〉. hear, O LORD my God. 16. For I said b To wit, in my Heart and Prayers, I used this Argument which I knew was prevalent. , Hear me, lest otherwise they should rejoice over me c In my Destruction, which also will reflect upon thee; who hast undertaken to defend and save me, and for whose sake I suffer so much from these wicked Men, v. 20. : when my foot slippeth d When I fall either into any Gross sin, or into any Misery, or into both, as I have now done. , they magnify themselves against me e They Triumph in the Accomplishment of their Designs, or Desires. . 17. For I am ready † 〈◊〉 for Halt●…. Psal. 35. 〈◊〉. Mic. 4. 7. to halt f Just falling into utter Destruction; see jer. 20. 10. and therefore, if thou dost not help me speedily, it will be too late. , and my sorrow is continually before me g I am deeply and constantly sensible of thy just Hand, and of my sins the cause of it; wherewith I shall be overwhelmed, if thou dost not prevent it. . 18. For I will declare mine iniquity h Either to thee: Or publicly to the World, because my sin hath been public and Scandalous. ; I will be sorry i Heb. I will be (Or, I am: Future's being oft so taken) Solicitous or Anxious, full of Grief for what is past, and of Cares and Fears for the Future; Partly, lest I should Relapse into the same folly, upon new Temptations, and Partly, lest thou shouldest cut me off, for my sins. Therefore Pity and pardon, and save me. for my sin k Or, by reason of my sin, or upon that occasion. . 19 But mine enemies † Heb. being 〈◊〉, 〈◊〉 〈◊〉. are lively l Heb. Living, (i. e.) Thriving or Flourishing, or Prosperous, as Life is used, Psal. 22. 26. and 34. 12. and elsewhere. , and they are strong: and they that hate me wrongfully are multiplied. 20. They also * 〈◊〉 35. 12. that render evil for good m They hate and Persecute me, not only without any Injury or Provocation on my part, but as it were in Requital of the good, which I have done to them. , are mine adversaries: because I follow the thing that good is n Because I Love, and diligently Practise Justice and Godliness, which they hate, and which they take to be a Reproach to them, and which I did Exercise, as I had Opportunity, in the Punishment of such as they are. Compare joh. 15. 19 1 joh. 3. 12. . 21. Forsake me not, O LORD: O my God, be not far from me. 22. Make haste † Heb. for my 〈◊〉. to help me, O LORD my salvation. PSAL. XXXIX. The ARGUMENT. This Psalm was written by David, when his Mind was much discomposed and disquieted, with the Contemplation of the Prosperity of sinners, and the afflictions of the Godly; which being Exemplified in himself and in his Enemies, he speaks of the Case not in general, but as in his own Person. To the chief musician, even to * Ch●…. 25. 1. Jeduthun a One of the three chief Masters of the Sacred Music: Of whom see, 1 Chron. 16. 41, 42. 2 Chron. 5. 12. , A Psalm of David. 1. I Said b I fully resolved, , I will take heed to my ways c (i. e.) To order all my Actions aright, a●…d particularly to govern my Tongue, which is very hard to do, and especially under these Provocations. , that I sin not with my tongue d That, if any evil Thoughts or Passions do arise in me, I will endeavour to suppress and mortify them, and not suffer them to boil and break forth, into sinful and scandalous Reflections upon God and his Providence, as they usually do upon such occasions. : I will keep † Heb. a 〈◊〉▪ or 〈◊〉 〈◊〉 my 〈◊〉. my mouth as with a bridle e (i. e.) With all possible Care and Diligence. The Phrase implies the great Difficulty of ruling the Tongue. , while the wicked is before me f Either, 1. In my Presence. Or rather, 2. In my Thoughts, as the same Phrase is understood, Psal. 51. 3. (i. e.) Whilst I consider the flourishing Estate of wicked Men. . 2. I was dumb with silence g I was so long, and so Obstinately silent, that I seemed to myself and to others to be Dumb. Two words put together, Expressing the same thing, to Aggravate or Increase it. Or, I was dumb with quietness, (i. e.) Not out of Sullenness, but with Submissiveness to God's Dispensations, which is oft noted by silence. , I held my peace, even from good h I forbore to speak what I justly might upon that occasion, l●…st, the Floodgates of Speech being once opened, and Speech stirring up my Passion, I should by degrees break forth into some indecent and sinful Expressions, to the Dishonour of God, the wounding of m●…ne own Conscience, and the offence of others. Or, this may be a proverbial Speech signifying strict silence; Like that, Gen. 31. 29. speak to him neither good nor bad, (i. e.) Nothing at all, to wit, about that matter to persuade him to return. , and my sorrow was † Heb. Trouble●…. stirred i My silence did not assuage my Grief but increase it, as it naturally and commonly doth. . 3. My heart was hot within me, while I was musing k (i. e.) Considering in my own Thoughts, the great wickedness and successfulness of mine Enemies, and other wicked Men; and withal mine own and other good men's Integrity, attended with great Troubles and Miseries in this Life. , the fire burned l My Thoughts kindled my Passions. : then spoke I with my tongue m To wit, such Words, as I had purposed not to speak, v. 1: Rash and impatient Words; Either▪ 1. Some Words not here expressed: Which having uttered 〈◊〉 Men, he turneth his Speech to God, v. 4. Or, 2. Those which here follow. . 4. LORD n This Verse contains Either, 1. A Correction of himself, for his impatient Motions or Speeches, and his Retirement to God for Relief, under these perplexing and sadding Thoughts. Or, 2. A Declaration of the Words which he spoke. , * Psal. 119. 84. make me to know o Either, 1. Practically so as to prepare for it. Or, 2. Experimentally, as Words of Knowledge are oft used. And so this is a secret desire of Death, that he might be free from such Torments, as made his Life a burden to him. Or, 3. By Revelation; that I may have some Prospect or Foreknowledge, when my Calamities will be ended: Which argued impatience, and an unwillingness to wait long for Deliverance. my end p (i. e.) The end of my Life, as is Evident from the following Words. , and the measure of my days, what it is q How long or short it is, or the utmost extent or Period of the days of my Life. , that I may know † Or, what time I have here. how frail I am r Or, How long, (Or, How little, for the Word may be, and is by divers Interpreters, taken both ways:) Time I have, or shall Continue here. . 5. Behold, thou hast made my days as an hand-breadth s Which is one of the least Measures, (i. e.) Very short. These and the following Words are Either. 1. A Con●…nunuance of his Complaint that although his days were of themselves very short, yet God seemed to grudge him their natural length, and threatened to make them shorter, and to cut him off before his time. Or rather, 2. A Consolation and Correction of his last Words, as if he said; Why, am I so greedy to know the end of my Life, seeing I do already know this that my Life cannot last very long, and therefore if my Troubles be sharp, they will be but short. , and mine age is nothing t Next to nothing for Substance and for Continuance. before thee u (i. e.) In thy Judgement, and therefore in Truth and Reality: Or, if Compared with thee, and with thy everlasting Duration. Comp. Psal. 90. 4. 2 Pet. 3. 8. : verily every man x Prince or Peasant, Wise or Fools, good or bad. † Heb. settled. at his best State y Heb. though settled or Established: When he stands fastest, and likely to continue longest, in regard of his Health and Strength, and all possible means whereby Life may be secured, supported or prolonged. , is altogether * Psal. 62. 9 & 144. 4. vanity z All that he is or hath, is as Light and Vain, and unstable as Vanity itself, there is nothing but Vanity and uncertainty, in all his outward Enjoyments, in the Constitution of his Body; yea, in the very Temper and Endowments of his Mind. By which general Condition of all mankind, he endeavours to quiet and Compose his Mind, to bear the common Lot. , Selah. 6. Surely every man walketh a (i. e.) Passeth the Course of his Life; Or, goeth about busily and restlessly hither and thither, as this Verb in this Conjugation signifies, and as the next Verb more plainly expresseth. in † Heb. an Image. Psal. 73. 20. a vain show b Heb. In a shadow or Image, (i. e.) In an imaginary rather than a real Life in the pursuit of vain Imaginations, in which there is nothing solid or Satisfactory. Or, as some Read it, Like a shadow, to which Man's Life is Compared, job 14. 2. Man and his Life, and all his Happiness in this World, are rather Appearances and Representations and Dreams, than Truths and Real●…ties. : surely they are disquieted c Or, troubled: Heb. They make a noise, or Bus●…ling, or Tumult, with unwearied Industry, seeking for Riches, as it follows, and Troubling and Vexing both themselves and others, in the pursuit of them, as this Word implies. in vain d To no purpose; Or without any Real or Considerable benefit, to him or his. : * ●…ob 27. 17. 〈◊〉. 2, 21, 2●…. & 5. 14. he heapeth up e For his own use, and for his Posterity after him. riches, and knoweth ●…ot who shall gather them f Whether his Children, or Strangers, or Enemies, shall possess and enjoy them. . 7. And now LORD, what wait I for? my hope is in thee g Seeing this Life and all its Enjoyme●… 〈◊〉 are so vain and short to all Men, and especially to me, 〈◊〉 never expect nor seek for Happiness here, from the●… Vanities, I will Compose myself Patiently and Conte●…dly to bear both my own Afflictions, and the Prosperity and Glory of ungodly Men, for both are Vanishing and Transitory things, a●… I will seek for Happiness no where but in the Love and 〈◊〉 of God, in serving and glorifying him here, and in the 〈◊〉▪ or Confident Expectation of enjoying him here●… 〈◊〉▪ in the mean time, of receiving from him 〈◊〉 〈◊〉 and Assistances, which my present Condition▪ . 8. De●…ver me from all my 〈◊〉 〈◊〉 h That I may not be disappointed of 〈◊〉 〈◊〉 of enjoy●… thee, and thy Favour, which is the 〈◊〉 that I desi●…e, pardon all my sins, which stand 〈◊〉 〈◊〉 Cloud between thee and me, and fill me with Fea●… 〈◊〉 my Condition both here and hereafter. ; make me not the reproach i Let not their Prosperity and my Misery give them Occasion, to deride and Reproach me, for my serving of thee, and trusting in thee, to so little purpose or Advantage. of 〈◊〉 〈◊〉 k (i. e.) Of wicked Men, who, though they profess and think themselves to be Wi●…e, yet indeed are Fools, as is manifest from their Eager pursuit of fruitless Vanities, v. 6. and from their Gross neglect of God, and of his Service, who only is able to make them Happy. . 9 * Job 4●…▪ 4, 5▪ I was dumb, I opened not my mouth l To wit, in way of Murmuring, or Repining against thee, o●… thy Providence, as I promise I would be, v. 1. For though, when I looked only to Instruments, I was Discomposed, and did at last speak a foolish Word, yet when I did Recollect myself and looked up to thee, the first Cause and Sovereign disposer of this, and all other things, I return to my former silence. ; because thou didst it m What? Either, 1. And particularly, Absolom's Rebellion; wherein I acknowledge thy just Hand in punishing my sins. Or, 2. And more generally, whatsoever is done in these Matters, all the Events which befall all Men, whether good or bad; The Afflictions of the one, and the Prosperity of the other: All which are the Effects of thy Counsel and Providence, in which all Men ought to acquiesce. . 10. * Job 9 ●…4. Remove thy stroke away from me n But although I may not, I will not, open my Mouth to Complain of thee, yet I may open it to Complain and Pray to thee, that thou wouldst take off the Judgement, which thou hast inflicted upon me. : I am consumed o Help me therefore, before I be utterly and irrecoverably lost. , by the † Heb. Conflict. blow of thine hand. 11. When thou with rebukes p (i. e.) With Punishment, which are o●…t s●… called, See Psal. 6. 1. and 76. 6. dost correct man for iniquity q (i. e.) Dost punish him as his iniquity deserves. , thou makest † Heb. that which is desired in him to ●…elt away▪ his beauty r Heb. his Desire, (i. e.) His desiderable things, as this Word signifies, Lam. 1. 11. Dan. 9 23. and 1●…. 3. 11. 19 His Comeliness, Strength, Wealth and Prosperity, and all his present Excellencies or Felicities. to consume away like a m●…th s Either, 1. Passively, as a Moth is quickly and easily crushed to Pieces with a touch; as this Phrase is used, job 4. 19 Or, 2. Actively, as a Moth consumeth a Garment, as it is, job 13. 28. Isa. 50. 9 to which God Compareth himself and his Judgements, secretly and insensibly consuming a People, Isa. 51. 8. Ho●…a 5. 12. : * Vers. 5. surely every man is vanity t And this Confirms what I said, v. 5. That every Man is Vanity. Which though men in the height of their Prosperity will not believe, yet when God Contendeth with them, by his Judgements they are forced to acknowledge it. , Selah. 12. Hear my prayer, O LORD, and give ear unto my cry, hold not thy peace at my Tears u Joined with my Prayers, Heb. 5. 7. : * Leu. 25. 23. 1 Chr. 29. 15. Psal. 119. 19▪ Heb. 11. 13. 1 Pet. ●…. 11. for I am a stranger x Though I be not only a Native, but either anointed, or actually King of this Land, yet in Truth I am but a Stranger, both in regard of my very uncertain and short Continuance here, where I am only in my ●… Journey or Passage, to my real and long Home, which is in the other World; and in Respect of the many wants, and Hardships, and Contempts, and Injuries to which I am exposed▪ as men usually are in strange Lands. And therefore, I greatly need and desire thy Pity, and Help, Oh thou who art the Patron of Strangers, whom thou hast Commended to our Care and kindness, Exod. 12. 48. Levit. 19 33. and 25. 35. etc. with thee y Either, 1. In thy sight or Judgement, and therefore truly. We are apt to flatter ourselves, and can hardly believe that we are but Strangers here, where we seem to have settled Habitations and Possessions, but thou knowest the Truth of the Business, that we are really such. Or, ●…. In thy Land or Territory, in which I sojourn only by thy leave and Favour, and during thy Pleasure, as this whole Phrase is used, Levit. 25. 23. whence these Words are taken, is also, v. 35, 36. 39 40. 45. 47. where that Branch of it, with thee is so meant. And withal this Phrase both here and Levit. 25. 23. may have a further Emphasis in it, implying that every Israelite, and particularly David himself, in Respect of men, were the Proprietors or owners of their Portions, of which no other man might deprive or dispossess them, and therefore David's Enemies had done wrongfully in banishing him from his, and from the Lords inheritance; but yet in Respect of God they were but strangers, and God was the only Proprietor of it. , and a sojourner, as all my fathers were z Both in thy Judgement expressed, Levit. 25. 23. and in their own Opinion, Heb. 11. 13. etc. Upon which Account thou didst take a special Care of them, and therefore do so to me also. . 13. O spare me ‖ Or, Cease from me, (i. e.) From afflicting me, do not destroy me. My Life at best is but short and miserable, as I have said, and thou knowest, sufficient for it is the Evil thereof▪ do not add Affliction to the Afflicted. , that I may recov●…r strength † Both in my outward and inward Man, both which are much weakened and oppressed. Or, that I may be Refreshed, or Comforted, eased of the Burden of my sins, and thy Terrors Consequent upon them, and better prepared for a Comfortable and happy D●…solution. , before I go hence * Heb. Before I go, to wit, unto the Grave, as this Phrase is used, Gen. 15. 2. and 25. 32. or the way of all the Earth, as the Phrase is Completed, I●…s. 23. 14. or, whence I shall not return, as it is, job 10. 21. or, which is all one, into that place and state in which I shall not be, to wit, amongst the Living, or in this World, as this Phrase is frequently used, both in Scripture, as Gen. 5. 24. Gen. 37. 30. and 42. 36. and in Heathen Authors: Of which see my Latin Synopsis. , and be no more. PSAL. XL. The ARGUMENT. This Psalm is a Celebration of God's great Goodness and Mercy vouchsafed unto him, and all his People. It is certain and Evident that David speaks some things in this Book of Psalms, in his own Name and Person, and some things in the Name and Person of Christ, of whom he was an eminent Type; and that sometimes he speaks in both these Capacities in the same Psalm; as hath been noted before. And this seems to be the Condition of this Psalm: wherein there are some Passages which cannot belong to Christ, as v. 13. and some which do not properly belong to David, or to that time and state of the Church, but only to Christ, and to the Times of the New Testament, as v. 6, 7. To the chief musician, A Psalm of David. 1. I † 〈◊〉. in wait▪ 〈◊〉 〈◊〉. waited patiently a Heb. I●… waiting I waited, which doubling of the Word, notes that he waited diligently and earnestly, patiently, and perseveringly, until God should please to help him. for the LORD, and he inclined b Or, ●…wed, to wit, himself, as this very Word is rendered, judg. 16. 30. or, his Ear, as it is more fully expressed, Psal. 17. 6. and 31. 2. Such Ellipses or Defects, are frequent in Scripture, as Psal. 3. 6. and 10. 1. E●…les. 6. 3. and 7. 15. unto me, and heard my cry. 2. He brought me up also out of † 〈◊〉. 〈◊〉 Pit of 〈◊〉. an horrible pit c Or, out of a sounding Pit, so called, Either, from the Clamours of Men, or Beasts falling into it; Or, from the many Waters which fall down into it, not without a great Noise. I was not only upon the brink, but in the very bottom of the Pit, (i. e.) In desperate Dangers and Calamities, as this Phrase signifies, Psal. 18. 16. and 69. 1, 2. , * 〈◊〉. 69. 1. 2. out of the miry clay d In which my feet stuck fast. , and set my feet upon a rock e A place of strength and safety. , and established my go f Or, my steps, (i. e.) Kept me from stumbling or falling into Mischief. . 3. And he hath put a new song in my Mouth g Partly, by giving me new Matter or Occasion for a Song: and Partly, by inspiring me with the very Words of it. , even praise unto our God: many shall see it h (i. e.) Shall observe Gods wonderful Mercies vouchsafed to me. , and fear i (i. e.) Shall stand in awe of that God, whom by this instance they see to have so great Power, either to save or to destroy, and Tremble at his Judgements, and give him that Reverence and Worship, and Obedience which he requires▪ , and shall trust in the LORD k Yet their Fear shall not drive them from God, or bring them into Despair, but shall draw them to God, and be attended with trusting in God. . 4. Blessed is that man that maketh the LORD his trust l (i. e.) His only Trust or Refuge, as appears from the following Words, I said, many shall trust in the Lord, and they shall not be loser's by it, nor disappointed of their Hope, but they are and shall be Blessed. : and respecteth not m Heb. Looketh not towards, to wit, with Love and Delight, and desire to imitate them: Or, with Confidence and Expectation of Relief from thence, as this Phrase is o●…t used, as Psal. 25. 15. and 69. 3. and 121. 1. and 141. 8. and as the Opposition of this Clause, to the foregoing seems to imply. the proud n Or, the mighty, (i. e.) The great and Proud Potentates of the World, to whom most men are apt to look and trust, and in whom the Psalmist forbids us, to put ou●… Trust, Psal. 146. 3. , nor such as turn aside o To wit, from God, in whom alone they ought to trust. to lies p (i. e.) To lying Vanities, such as World▪ lie Power, and Wisdom, and Riches, and all other Earthly things, or Persons, in which men are prone to Trust: Which are called ●…yes here, and Psal. 4. 2. and 62. 9 Mich. 1. 14. and elsewhere, because they promise more than they can perform. See also, Psal. 7. 14. and 119. 118. Host 10. 13. and 12. 1. . 5. * 〈◊〉. 9 & 〈◊〉. 10. Psa. 71. Many, O LORD my God, are thy wonderful works q For which I and the rest of thy People, included in the Pronoun plural, us, have abundant cause to Praise thee, and to trust in thee, as was said, v. 3. And by which it will appear, that he that trusteth in thee, is in a most Blessed and safe Condition▪ as he said, v 4. And this Verse, wherein he passeth from the singular Number to the plural, may seem to be interposed, as a Wall of Partition, between that which David speaks in his own Person, and that which he speaks in the Person of the Messiah, in the following Verses. which thou hast done, and * 〈◊〉. 〈◊〉 92. 5. 〈◊〉. ●…39. 17. 〈◊〉. thy thoughts r (i. e.) Thy gracious Counsels or Contrivances. which are to us-ward s (i. e.) To me and to the rest of thy People, with whom David oft joins himself in this Book. But these Words may be, and are by some joined to the following Words, and the place thus rendered. It is not with us, or, in our Power (i. e.) It passeth our skill (and reach) to order, or to reckon them up in Order unto thee, because indeed they are innumerable, and therefore cannot be digested into any order. : ‖ 〈◊〉, none can 〈◊〉 them unto 〈◊〉. they cannot be reckoned up in order unto thee: if I would declare and speak of them t So the Particle if or when is wanting, and to be supplied here, as it is, Psal. 39 11. and in many other places. Heb. Yet, I will declare and speak▪ to wit, some part of them: which accordingly he doth in the following Verses. , they are more than can be numbered u Although I am not able to express or Reckon them all. . 6. * Psal. 50. 8. & 51. 16. Isa. 1. 11. & 66 3. Host 6. 6. Mat. 12. 7. Heb. 10. 5. Sacrifice and offering thou didst not desire x These and the following Words, may in an improper Sense belong to the Person and time of David: when God might be said, not to Desire or Require Legal Sacrifices Comparatively, as negative Expressions are frequently understood, as Mat. 9 13. 1 Cor. 1. 17. and in this very Case of Sacrifices, as Psal. 51. 16. jer. 7. 22, 23. H●…se. 6. 6. So the Sense is; thou didst desire Obedience more, or rather than Sacrifices, as was said 1 Sam. 15. 22. But in a Proper and Literal and full Sense, they belong only to the Person and times of the Messiah, in whose Name David uttereth these Words. And so the Sense of the place is, God did not desire or require them, for the Satisfaction of his own Justice, and the Expiation of men's sins, which could not possibly be done by the Blood of Bulls or Goats, as is said Heb. 10. 4, 5, 6. But only by the Blood of Christ, which was Typified by them, and which Christ came into the World, to shed in pursuance of his Father's Will, as it here follows, v. 7, 8. So here is a Prediction concerning the Cessation and Abolition of the Legal Sacrifices, and the Substitution of a better instead of them. , * Isa. 50. 5. mine ears hast thou † Hbb. digged. opened y Heb. bored. The Sense is, Either, 1. Whereas many men have no Ears to hear, as is employed, Revel. 2. 7, 11, 17. or stop their Ears, as Psal. 58. 4. Zech. 7. 11. thou hast given me open Ears to hear and obey thy Precepts, as this Phrase is used, Isa. 50. 5. although indeed there is another Verb in that Text; which much altars the Case. Or, 2. I have wholly devoted myself to thy perpetual Service, and thou hast accepted of me as such, and signified so much by the boring of mine Ears, according to the Law and Custom in that Case, Exod. 21. 5, 6. Deut. 15. 17. And whereas only one Ear was then bored, and here it is Ears, this may be either an Enallage of the plural Number for the singular; whereof divers instances have been given: Or else it may be so expressed Emphatically, to intimate that Christ was more strictly obliged to a more universal Obedience, not only Active, to which the Legal Servants were bound, but Passive also, to be obedient even unto the Death, to which they were not Obliged. The LXX Jewish Interpreters, whom the Apostle follows, Heb. 10. ●…. Translate these Words; A Body hast thou prepared me: Wherein though the Words differ the Sense is the same, for the Ears suppose a Body to whom they belong, and the preparing of a Body, implies the preparing or disposing of the Ears, and the Obligation of the Person, for whom a Body was prepared to serve him, who prepared it; which the boring of the Ear signifies. : burnt offering and sin- offering hast thou not required. 7. Then z When I understood and Considered thy Mind and Will therein, expressed, v. 6. said I a Either within myself, by a firm purpose: Or, unto thee by way of Promise or Engagement. , Lo, I come b He may seem to speak like a Servant, answering to the Call of his Master, and signifying his Readiness to obey him; in which Sense it may be Accommodated to David. But the Servants Answer is usually expressed in Scripture, by another Phrase, Here am I, and never, to my Remembrance, in these Words. Besides this Phrase in that Sense, seems not to be Proper in this place, but rather, L●… I he●…, which best suits with the foregoing Words, mine Ears hast thou opened. But these Words do most Literally and ●…ruly belong to Christ, and the Sense is this: Seeing thou requirest a better Sacrifice than those of the Law, Lo, I do offer myself to Come, and I will in due time Come, to wit, from Heaven or i●… the Flesh, or, into the World, as this Phrase is more fully expressed, and explained in divers places of Scripture, and particularly▪ Heb. 10. 5. where this place is explained, and applied to Christ. : in the Volume of the book, it is † written of me c These two Words, Volume and Book are indifferently used of any Writing, and both Words seem here to express the same thing, as may appear by Comparing, jer. 36. where we have the very same Words, and what is called the Roll or Volume of a Book, v. 2. 4. is called simply, a Roll or Volume, v. 6. 20, 21. and the Book, v. 10. 13. it being usual with the Hebrews to join two Words together in like manner; of which we have an instance here above, v. 2. Miry Clay, Heb. Clay of Mire. Now this Volume of the Book is meant, Either, 1▪ Of the Book of Predestination, in which Christ was written, as being fore-ordained before the Foundation of the World, 1 Pet. 1. 20. But that is a secret Book not to be Read by any man Living, and therefore not fitly alleged as an Evidence in this Matter. Or, 2. Of a Legal Instrument, wherein the Contract was drawn between God and him, wherein he did oblige himself to serve God, and to Execute his Will in all things; it being the manner of the Hebrews to write their Contracts in a little Volume or Book. But, 1. We Read of no such usage among the Hebrews in the Contracts, between Master and Servant, but only of the boring of the Servants Ear, Exod. 21. 6. So the Foundation of this allusion is destroyed, 2. At least there was no such Contract written between God and him. And if it be said, that he only speaks thus by way of allusion, that is but a Supposition without ground. And when the Words may be properly understood as they sound, of a thing really done, why should we forsake the plain Sense without Necessity? 3. The Phrase here used, doth not agree to this Sense; for than he should have said, I am written in the Volume of the Book. (i. e.) In the Catalogue of thy Servants; for in that Case the Persons or their Names are Constantly said to be written, as Exod. 32. 32, 33. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Heb. 12. 23. Revel. 13. 8. and 20. 15. and 21. 27. and not any thing to be written of them, as it is here. Or, 3 Of the Holy Scriptures. In which something indeed was written concerning David: Namely, that he was a man after God's own Heart. 1 Sam. 13. 14. But it must be remembered, that those Books were not written till after David's Death, in whose time here was no other Book of Scripture exstant, but the five Books of Moses, unless you will except the Book of joh. And therefore this is mean of the Law of Moses, which is commonly and Emphatically called the Book, and was made ●…p in the form of a Roll or Volume, as the Hebrew Books generally were. See Ez●…k. 3. 1, 2. 3. Zech. 5. 1, 2. Luk. 4. 17. 20. And so this place manifestly points to Christ, and must necessarily be understood of him, and of him only, concerning whom much is said in the Books of Moses, as is Evident from Luk. 24. 27. 44. joh. 5. 46. Act. 3. 22. and 26. 22. and 28. 23. And this Sense being plain and Natural and unforced, and exactly agreeing both with the Words, and with the truth of the thing, and with the Belief of all Christians, I see no reason why I may not acquiesce in it. : 8. * Psal. 119. 16. 24. 47. 92. Rom. 7. 22▪ I delight to do thy will d This though in a general Sense, it may be true of David and of all God's People, yet if it be Compared with the ●…ing Verse, and with the Explication thereof in the Ne●… Testament, (in which those Mysteries which were darkly and doubtfully expressed in the Old testament, are fully and clearly revealed) must be appropriated to Christ, of whom it is eminently true, and is here observed as an Act of Heroical obedience, that he not only resolved to do, but delig●…ted in doing the Will of God, or what God had Commanded him, and he had promised to do, which was to die, and that a most shameful and painful and Cursed Death. See Luk. 12. 50. joh. 10. 18. Heb. 10. 9, 10. , O my God: yea, thy law is † Heb. in the midst of my Bowels. within * Psal. 37. 31. Je●…. 31. 33. my heart e (i. e.) I do not only hear and understand it, but I receive it with heartiest Love and Affection, delighting both to meditate of it, and to yield Obedience to it. . 9 * Psal. 35. 18. I have preached righteousness f To wit, thy Righteousness, as it is expressed in the next Verse, (i. e.) Thy faithfulness, as it is there explained: Or Righteousness properly so called: for both were fully declared and demonstrated in Christ, the former in sending him into the World according to his Promise, Act. 13. 23. and the lat●…er in inflicting Death upon him for Man's sin, Rom. 3. 25, 26. , in the great congregation g ●…n the most public and solemn Assemblies: not only to the jews, but also to all other Nations; to whom Christ preached by his Apostles, as is observed Eph. 2. 17. : ●…o I have not refrained my lips h To wit, from Preaching it, out of sloth or Fear, or Self-Love, but have Preached it publicly, and even to the Face of mine Enemies, though I knew my Preaching would cost me my Life. , O LORD, thou knowest i I call thee to Witness the Truth of what I say. . 10. I have not hid thy righteousness within my heart k I had it there, v. 8. but I did not smother or shu●… it up there, but spread it abroad for thy Glory, and the good of the World. , I have declared thy faithfulness and thy salvation l Which thou hast wrought both for me, and by me. : I have not concealed thy loving kindness, and thy truth from the great congregation. 11. Withhold not thou thy tender mercies from me, O LORD m This Prayer is uttered by David, Either, 1. In the Person of Christ; to whom it may agree. Or, 2. In his own Person. Having been Transported and carried forth by the Spirit of God to the Contemplation, and Commemoration of the great Mystery of the Messiah, of whom he was an illustrious Type, now he seems to be led back by the same Spirit, to the Consideration of himself and his own particular Case. : let thy loving kindness and thy truth continually preserve me 12. For innumerable evils have compassed me about, mine iniquities n Either, The punishment of mine iniquities, as Gen. 4. 13. 1. Sam. 28. 10. Psal. 31. 10. Or, 2. The iniquities themselves; This Phrase cannot be understood of Christ. For although our sins are said to be laid upon Christ, Isa. 5●…. and upon that Account he is said to be made sin for us, 2 Cor. 5. 21. yet the Scripture every where represents him, as one that never knew nor did any sin, a●… in that place, and 1 〈◊〉. 2. 22. and elsewhere; and even when his Punishment is described, yet it is expressly noted, that he did not suffer for himself, or for his own sins, but only for us, and for our sins, as Isa. 53. 4, 5. Dan. 9 26. 1 Pet. 2. 24. And therefore it is not probable that the Holy-Ghost would use such an Expression concerning the unless Christ of God, as is never used in Scripture, but either of a Mans own sins, or of the Punishment deserved by his own sins. have taken hold upon me o men's sins are figuratively said to follow them, 1 Tim. 5. 24. and to find them out, Numb. 32. 23. and here to take hold of them, as a Sergeant takes hold of a Man whom he Arrests. . so that I am not able * Psal. 38. 4. 10. to look up p Unto God or men, with any Comfort and Confidence, I am ashamed and confounded, by Reason of my numberless sins. Or, so that I was not able to see, Either, because he was as it were drowned or overwhelmed with his sins: Or, because his Eyes did fail, or were Consumed through Grie●…, as he Complains, Psal. 6. 7. and 38. 11. Or, he means that he could not foresee them, the Simple Verb being put for the Compound, as it is frequently among the Hebrews. They came upon him unawares, and therefore were the more grievous to him. : they q To wit, mine iniquities here mentioned Properly so called: For God's people are more apt to aggravate their sins, than the Punishments of them, See Ezra 9 13, 14. are more than the hair of mine head, therefore my heart † Heb. forsaketh. faileth me. 13. * Psal. 71. 1. etc. Be pleased, O LORD, to deliver me r From my sins, and the Punishments due to them. : O LORD, make haste to help me. 14. * Psal. 35. 4. 26. & 70. 3. 71. 13. Let them be ashamed and confounded s For the disappointment of their Hopes and Designs. together, that seek after my soul k to destroy it: let them be driven backward, and put to shame that wish me evil. t (i. e.) My Life, as Exod. 4. 19 1 Sam. 20. 1. 15. Let them be desolate u Or, amazed or dismayed: or overthrown. Of such Imprecations I have spoken before. for a reward of their shame x (i. e.) Their sinful and shameful Actions, as Shame is put for a shameful Idol, Hose. 9 10. and as Fear is oft put for the Evil feared. , that say unto me, Aha, aha. 16. Let all those that seek thee, rejoice and be glad in thee: let such as love thy salvation y Either▪ 〈◊〉 Such as desire, and rejoice in the Salvation, and Deliverance which thou givest to me and to others, of thy People: which was a great Eyesore and Grie●… to the wicked. Or, 2. Such as expect and seek for their Salvation and Happiness, not from Idols, nor from their wicked Courses, nor from any Creatures, as other men do, but from the only, and gladly accept and embrace that Salvation, which 〈◊〉 hast promised together, with the Conditions required to it, to wit, Faith and Repentance. Or, 3. Such as love thy Messiah, upon whom both David's and other Holy Pro●…, and Saints, Thoughts and Affections were much fixed, a is Evident from many places of Scripture, as joh. 8. 58. Act. 2. 30, 31. 1 Pet. 1. 10, 11. who is called the desire of all N●…tions, Hagg. 2. 7. and the Glory and Consolation of Israel, Luk. 2▪ 25. 32, yea and, by the very Title here used, God's Salvation, Isa. 62. 11. Luk. 2. 30. whose appearance or coming the Godly of all Ages, did Love and long for; and of whom David had so lately and clearly spoken, v. 6 7. etc. All which considered, this cannot seem a forced, or very far fetched Interpretation. say continually, The LORD be magnified z Let them have continual Occasion, to magnify God for his Mercies vouchsafed to them. . 17. But I am poor and needy, yet the LORD thinketh upon me: thou art my help and my deliverer, make no tarrying, O my God. PSAL. XLI. The ARGUMENT. The Occasion of this Psalm was manifesty, some sore Disease or Affliction, which God had inflicted upon David, and which gave his Enemy's Opportunity, to discover their Hatred and Malice against him. To the chief musician; A Psalm of David. 1. BLessed is he that considereth a Or, That carries himself wisely and prudently, with or towards him, not rashly and foolishly, Censures and Condemn-him, as my pretended Friends dealt with me, v. 8. nor insulteth over him, which is a foolish, as well as wicked thing, but considereth that it may be his own Case, and therefore pitieth and helpeth him; which is the likeliest way to obtain the like Pity, for himself in his Trouble. ‖ 〈◊〉▪ 〈◊〉 〈◊〉 〈◊〉. the poor b Or rather, The Weak, or Sick, or languishing Person, as may be gathered by Comparing this with v. 3. where the Mercy which he is supposed to have afforded to him, is returned upon himself, and with v. 8, , the LORD will deliver him c Either, 1. The poor afflicted man. Though his Enemies conclude his Case to be desperate. v. 8. God will Confute them, and deliver him. Or, 2. The Considerer of the Poor, of whom also this same Pronoun, Him, is Confessedly meant, v. 2, 3. And so it is a Promise of Recompense, the wise and merciful Man shall find Mercy. , † 〈◊〉 is the 〈◊〉 Evil. in time of trouble. 2. The LORD will preserve, and keep him alive d Heb. quicken him, (i. e.) revive and restore him, Either, he will preserve him from Trouble, Or, if God see Trouble necessary or fit for him, and therefore suffer him to fall into it, he will raise him out of it. , and he shall be blessed upon the earth; and ‖ 〈…〉 thou wilt not deliver him into the † 〈◊〉 〈◊〉 Psa. 〈◊〉. will of his enemies e (i. e.) To Destruction, which they earnestly desire and endeavour to procure. . 3. The LORD will strengthen him upon the bed of languishing: thou wilt † 〈◊〉 〈◊〉. make all his bed f Either, 1. Change or overturn his Bed of sickness; which is done when a man is restored to Health. Or rather, 2. Give him Ease and Comfort, which sick men receive by the help of those who turn and stir their whole Bed, to make it soft and easy for him. For the Words foregoing and following these suppose him to be and continue in a State of sickness. Thus the Lord elsewhere Compares himself to a Servant, waiting upon his People at Table, Luk. 12. 37. as here, to one that makes their Bed. Metaphors implying strange Condescension. in his sickness. 4. I said LORD, be merciful unto me; heal my soul g (i. e.) Either, 1. Myself, to wit, my Body. So it is a double Synecdoche. And the soul is so taken. Psal. 16. 10. Or, 2. My Soul properly so called; which is said to be healed, when it is pardoned and purged, as 2 Chron. 30. 20. Isa. 53. 5. Comp. with 1 Pet. 2. 24. Mat. 13. 15. Comp. with Mark 4. 12. jam. 5. 16. So he strikes at the Root of his Misery, and prays for the Removal of the sin of his Soul, as the Cause of the Disease of his Body. , for I have sinned against thee h This may be added Either, 1. As a Reason or Motive to God, grant this Request, for I have sinned, and therefore thy Grace in healing me, will be more glorious and admirable; Or, for I acknowledge that I have sinned: for the Act is oft put for the Declaration of it, as Exod. 33. 13. Psal. 51. 5. Or, 2. As a Reason moving him thus to pray, I said, Lord be merciful unto me, heal my Soul; and great Reason I had to say so, for I have sinned against thee. . 5. Mine enemies speak evil of me i Vent their ill Wishes against me, in the following Words. : When shall he die, and his name perish? 6. And if he come to see me k To visit me in my sickness according to the Custom. , he speaketh vanity l Or, falsehood, pretending Sympathy with me, and friendship to me, whilst they Plot mischief in their Hearts against me. : his heart gathereth iniquity to itself m Even when he is with me, and pretends hearty affection to me, his Heart cannot forbear its Customary Practice, of meditating and devi●…ing Mischief against me; for which he watcheth and seeketh for all Occasions from my Speeches, or Carriage, or the Circumstance of my Condition, which he observes. , when he goeth abroad he telleth it n Partly, to delight his Companions and Pa●…tly, to encourage them, to and direct them in their malicious Designs against me. . 7. All that hate me whisper together against me o (i. e.) Secretly defame me, and closely Plot against me. : against me do they devise † Heb. ●…vil to 〈◊〉. my hurt. 8. † Heb. a thing of B●…lial. An evil disease p Heb. A word or thing of B●…lial, (i. e.) Either, 1. Some wicked Calumny which they had raised, and which stuck close to him. Or, 2. His great Wickedness, whereof this is a sign. Or rather, 3. This sore Disease or Mischief, Either sent upon him, in way of Vengeance for his horrid Crimes; Or, such as God useth to inflict upon the Sons of B●…lial, to show that he is in Truth such an one, whatsoever he pretends to the contrary. , say they, cleaveth fast unto him: and now that he lieth, he shall rise up no more q Seeing God hath begun to punish him, he will make an end of him. . 9 * Job 19 19 Jer. 20. 10. Yea, † Heb. the man of ●…y Peace. mine own familiar friend r He means either A●…hitophel, or some other perfidio●…s Counsellor or Courtier, who was a Type of jodas, to whom therefore it is applied, joh. 13. 18. as David was a Type of Christ, in being thus betrayed. So these Words were literally fulfilled in David, and yet the Holy Ghost which dictated them, looked further in them, even to Christ and jodas, in whom they received a further and fuller Accomplishment. ●… A Phrase implying, Injury joined with Insolency and Contempt, taken from an un●…uly Horse, which Kicks at him, that owns and feeds him. in whom I trusted, which did eat of my bread, hath † Heb. magnified. lift up his heel r He means either A●…hitophel, or some other perfidio●…s Counsellor or Courtier, who was a Type of jodas, to whom therefore it is applied, joh. 13. 18. as David was a Type of Christ, in being thus betrayed. So these Words were literally fulfilled in David, and yet the Holy Ghost which dictated them, looked further in them, even to Christ and jodas, in whom they received a further and fuller Accomplishment. ●… A Phrase implying, Injury joined with Insolency and Contempt, taken from an un●…uly Horse, which Kicks at him, that owns and feeds him. against me. 10. But thou, O LORD, be merciful unto me s They Censure me grievously, and conclude my Case to be desperate, but, Lord, do thou vindicate me, and Confute them. , and raise me up that I may requite them t Or, and I will▪ requite them, (i. e.) Punish them for their malicious and perfidious and wicked Practices: which, being now a Magistrate, he was obliged to Revenge, Rom. 13. 4. although when he was a private Person, he was so far from revenging Evil, that he rendered good for it, as we see, Psal. 35. 12, 13. and elsewhere. . 11. By this I know that thou favourest me u Bearest a good Will to me, and art resolved to make good thy Promises to me, and wilt plead m●… righteous Cause against them. : because mine enemy doth not triumph over me x Because hitherto thou hast helped and supported me, and prolonged my days to the disappointment of their Hopes, and designed Triumphs. This Merey I thankfully receive as a Token of further Mercy. Compare, 1 Sam. 17. 37. 2 Cor. 1. 9, 10. . 12. And as for me, thou upholdest me in mine integrity y As I have kept my Integrity, so thou hast kept me, in and with it. Or, for mine Integrity, because thou hast seen my Innocency notwithstanding all the Calum●…ies of mine Enemies; and thou hast promised and usest to afford thy Protection to the innocent and upright. : and settesteme before thy face for ever z Or, hast Confirmed, or Established me in thy Presence (i. e. Either, under thine Eye and special Care: Or, to Minister unto thee, not only in thy Temple, but as a King over thy People, or in that Land, where thou art peculiarly present) for ever, Either, 1. Properly: And so this was done to David, Either in his own Person, Partly here, and Partly, in the next Life: Or, in regard of his Posterity, in whom the Kingdom was Established for ever. Or, 2. For my whole Life, or for a long time, as that Phrase is commonly used. . 13. Blessed be the LORD God of Israel, from everlasting, and to everlasting ‖ Or, from Age to Age, as long as the World lasts, and to all Eternity. Amen and amen † Amen signifies an hearty Assent, and Approbation, and withal an earnest Desire, and Confidence of the thing, to which it is annexed. And as the Psalms are divided into five Books, so each of them is closed with this Word, the first here; The second, Psal. 72. the third, Psal. 89. the fourth, Psal. 106. the last in the end of Psal. 150. the doubling of the●… word shows the Fervency of his Spirit, in this Work of praising God. . PSAL. XLII. The ARGUMENT. The Penman of this Psalm is uncertain, as not being named in the Title. It was Composed, Either, 1. By David, when he was banished from the house of God, either by Saul's Tyranny, or by Absalom's Rebellion. Or, 2. By the Sons of Korah, in the time of the Captivity of Babylon. Whence some read the Words of the Title of this Psalm, Maschil of the Sons of Korah. But this is not usual in this Book, to name the Author of a Psalm, so obscurely and indefinitely. For the sons of Korah were a numerous Company, and it is not likely, that either all, or divers of them did join in the Enditing of this and the following Psalms so called. Nor is there any one Psalm where the Author is named, but he is one certain and single Person. And therefore it seems more probable that David Penned this, as it is Confessed, he did some other Psalms which have not his Name in the Title. To the chief musician, ‖ Or, a Psalm giving instruction of the Son etc. S●…e 1 Chr. 25. Maschil for the sons of Korah a Who where an Eminent order of Singers, in the House of God: Of whom see, 1 Chron. 6. 33. and 9 19 and 26. 1. . 1. AS the hart † Heb. brayeth. panteth after the water-brooks b The Hart is naturally Hot and Thirsty. And this Thirst is increased; Partly, by its dwelling in Desert and dry places, to which it retireth for fear of Men and Wild beasts: and Partly, by its long and violent Running, when it is pursued by the Hunters: And, some add, by eating of Serpents. , so panteth my Soul after thee c After the enjoyment of thee in thy Sanctuary, as it appears from v. 4. , O God. 2. * Psal▪ 63. 1. & 84. 2. My soul thirsteth d Thirst is more Vehement than Hunger, and more impatient of Dis-satisfacton. for God, for the living God e This he mentions as a just Cause of his Thirst. He did not Thirst after vain useless Idols, but after the only true and living God, who was his Life, and the length of his Days, as is said, Deut. 30. 20. and without whose Presence and Favour, David accounted himself for a Dead and lost Man, Psal. 143. 7. : when shall I come and appear before God f In the place of his special Presence and public Worship. See, Exod. 23▪ 15. and 25. 30. What is called, before the Lord, 1 Chron. 13. 10. is before, or with the Ark▪ 2 Sam. 6. 7. . 3. * Psal. 80. 5. & 102. 9 My tears have been my meat g Which notes both the great abundance and constant Course of his Tears, and the secret Satisfaction, and Ease which he found in giving vent to his Passion this way. Possibly his Tears and Grief took away his Appetite, and so were to him instead of Food. , day and night, while they * Psal. 79. 10. & 115. 2. continually say unto me; Where is thy God h Of whom thou hast so often boasted, as of one so able and ready to help, all that trust in him, and call upon him, and particularly, as one engaged to thee by many great and special Promises. He is gone and departed from thee, and no where to be found of thee. He is either unable or unwilling to help thee, or regardless of thee. ! 4. When I remember these things i Either, 1. Which follow, to wit, my former Freedom: Or rather, 2. Last mentioned, my Banishment from God's Presence, and mine Enemies scoffs and Triumphs upon that Occasion. , I pour out my soul k This Phrase notes Either, 1. His fervent Prayer, as it is taken, 1 Sam. 1. 15. Psal. 62. 8. Or, 2. His bitter Sorrows, whereby his very Heart was almost melted, or dissolved, and his Spirits spent, and he was ready to saint away; as it is used, job 30. 16. Lam. 2. 12. Comp. Psal. 22. 14. Or rather, 3. Both together; that he breathed out his Sorrows and sad Complaints, unto God by fervent Prayers. ▪ in me l (i. e.) Within my own Breast, between God and my own Soul; not openly, lest mine Enemies should turn it into matter of rejoicing and insulting over me. , for I had gone m To wit, in the way to jerusalem. And my sorrow was increased, by the Remembrance of my former Enjoyments. Comp. ●…am. 1. 7. with the multitude n According to the Custom, and in the Company of Israelites, who went thither in great numbers. Comp. Psal. 84. 6, 7. , I went with them o Or, I led them, encouraging them by my Presence and Forwardness. to the house of God; with the voice of joy and praise, with a multitude that kept holiday p Or, That kept the Feast, to wit, the three Solemn Festival Solemnities, which they kept holy unto the Lord. . 5. * Psal. 43. 5. Why art thou † Heb. bowed down. cast down q With excessive Sorrow and Despair. , O my soul! and why art thou disquieted within me? hope thou in God, for I shall yet ‖ Or, give thanks. praise him ‖ Or, his Presence is Salvation. for the help of his countenance. r Heb. for the Salvavations of his Face, (i. e.) For those Suppor●…s, Deliverances, and Comforts which I doubt not, I shall ere long enjoy, both in his Presence and Sanctuary, to which he will restore me, and from his Presence, and the Light of his Countenance, which he will graciously afford to me. 6. O my God, my soul is cast down within me: therefore r That I may revive my drooping Spirits. will I remember thee s I will consider thy infinite Mercy and Power, and Faithfulness, and thy gracious Presence in the Sanctuary, from whence thou dost hear and Answer, all those that call upon thee, in all the parts of the Land. from the land of jordan, and of the Hermonites, from ‖ Or, the little Hill. the hill Mizar t (i. e.) From all the places, and parts of the Land, to which I shall be driven, whether from the Parts about, or beyond jordan on the East; Or, the Hermonim, (i. e.) Either, the People inhabiting Herm●…n; Or, the Mountain of Hermon, which was in the Northern parts, N●…mb. 34. 7. Deut. 3. 8. Psal. 89. 12. here called Hermonim in the plural Number, because of its great largeness, and many Tops and Parts of it, which are called by several Names: Or, the Hill Missar, an Hill so called, though not mentioned elsewhere, which is supposed to have been in the Southern parts of the Land: But peradventure it was in the East and beyond jordan: and David might mention these places, because when he was banished by Absalon, he had been successively at all of them, and in all of them, had remembered God, and directed his Prayer to him. . 7. * Jer. 4. 20. Ezek. 7. 26. Deep calleth unto deep u (i, e.) One affliction comes immediately after another, as if it were called for, and invited by the former. Which he expresseth by a Metaphor taken, Either, 1. From the old Flood, when the ●…pper deep, or Abyss of Waters (in the Clouds) called for the lower deep, or Abyss of Waters, in the Sea and Rivers, that both might unite their Forces together, to drown the World. And thus the Chaldee understands it. Or, 2. From the Sea, when its Waves Rage, and it is full of deep furrows, into which ships and Passengers sink down, and then rise and sink again, successively and continually. But these Tempests are caused in the Sea by God's mighty Winds, rather than by his Water-spouts. Or, 3. From violent and successive showers of Rain; which frequently come down from Heaven, as it were at the Noise, or Call of God's Waterspouts, to wit, the Clouds; which by their rattling Noises and terrible Thunders, do in a manner invite and call forth the Showers, which are contained in their Bowels. at the noise of thy water-spouts: all * Psal. 88 7. Jon. 2. 3. thy waves and thy billows x Thou hast sent one sharp Trial, or affliction upon me after another: are gone over me y (i. e.) Are gone over my Head, as this same Verb is used, Psal. 38. 4. They do not lightly sprinkle me, but almost overwhelm me. . 8. Yet the LORD will command z (i. e.) Will effectually procure or Confer upon me, as this Verb is used, Levit. 25. 21. Psa. 7. 6. etc. The Verb is Future, but some render it by the time past: The Lord hath Commanded, making this Rehearsal of his former Experiences of God's goodness, his Argument to support himself, and to prevail with God in Prayer. Which may seem to suit best with the foregoing and following Verses. But▪ we must remember that Davi●…'s Hopes and Fears were strangely mixed, and his Expressions of them are commonly interwoven in the same P●…alm, and sometimes in one and the same Verse, a●… it is here v. 5. 11. And therefore there is no necessity of departing from the Proper signification of the Verb. his loving kindness a (i. e.) His blessings, the Effects of his Lovingkindness, which God is oft said to Command, as Deut. 28. 8. Psal. 133. 3. in the daytime, and * Job 35. 10. Psal. 149. 5. in the night b Both day and night, (i. e.) Continually. his song shall be with me c (i. e.) I shall have constant matter of singing and praising God for his loving kindness. , and my prayer shall be unto the God d And therefore I will boldly and believingly direct my Prayers to him, of whose readiness to hear and help me, I have had such ample Experience. of my life e The giver and preserver of my Life, from time to time. . 9 I will say unto God f I will expostulate the Case with him. my rock g Who hath formerly been a su●…e Refuge to me. , Why hast thou forgotten me h Why dost thou now seem quite to forget, and neglect me? ? Why go I mourning i Why dost thou leave me in this mournful State, and not secure me speedily? because of the oppression of the enemy? 10. As with a ‖ 〈◊〉 〈◊〉. sword in my bones k Or, in my Body, the Bones being oft put for the Body, whereof they are a very Considerable part. Or, as a Sword, which Pierceth and Cutteth my Flesh even to the Bones, and Cutteth or breaketh the very Bones also. So painful and Vexa●…ious are their Reproaches. , mine enemy's reproach me: While they say daily unto me, Where is thy God l Of which see above, on v. 3. ? 11. Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my Countenance m Heb. the Salvations of my Face, (i. e.) Either, 1. Which are present and manifest, being before my Face. Or, 2. Which will make my Face to shine, and my Countenance cheerful, which supposeth the gladness of the Heart, and the bettering of his Condition. Or, 3. Of his Person; as the Face sometimes signifies, as 2 Sam. 17. 11. Isa. 3. 15. As also the Greek word signifying Face, is very frequently put for the Person, whereof the Face is an eminent Part. , and my God n As he formerly was, so he still is, and ever will be, and will suddenly show himself to be my God, although for a season he may hid his Face, Or, withdraw his help from me. . PSAL. XLIII. The ARGUMENT. This Psalm seems to have been Composed by the same Author, and upon the same Occasion, with the former. 1. JUdge me a Or▪ judge, or give Sentence for me, as this Phrase is used, Psal. 26. 1. and elsewhere. , O God, and plead my cause against an ‖ 〈◊〉, 〈◊〉 ungodly b Or, unmerciful, (i. e.) Cruel or inhuman; for it is a Meiosis. nation c So he calls the Company of his Enemies for their great Numbers, and because they were the far greatest part, and almost the whole Body, of the Nation. : O deliver me 〈◊〉 from a 〈◊〉 deceit † 〈◊〉 〈◊〉. from the deceitful and unjust d Who covereth his wicked Designs, with fair and false Pretences: Which sort of men are hateful to thee, and to all good Men. man e Either Saul: Or rather, Achitophel, or Absalon. For he speaks of the holy Hill of Zion, v. 3. which was not so till after Saul's time. Or, Man may be put Collectively, for the Men of that time. . 2. For thou art the God of my strength, why dost thou cast me off? * 〈◊〉 〈◊〉▪ 9 Why go I mourning because of the oppression of the enemy? 3. O send out f (i. e.) Actually impart and discover them: for at present thou seemest to Conceal and withhold them from me. (i. e.) Thy Favour, or the Light of thy Countenance, and the Truth of thy Promises made to me, as God's Mercy and Truth oft go together, as, 2 Sam. 15. 20. Psal. 61. 7. and 89. 14. etc. Or this may be a Figure called Hendiaduo, whereby Light and Truth is put either for the Light of God's Truth; Or rather, for true Light, the Illumination of God's Spirit, and the direction of his gracious Providence, whereby he might be led (as it follows) in the right way, which would bring him to God's holy Hill. thy light and * 〈◊〉. 57 3▪ thy truth g; let them lead me, let them bring me unto thy holy hill h To wit, of Zion, the place of God's Presence and Worship. , and to thy tabernacles i (i. e.) Tabernacle. Which he calls Tabernacles, Either, 1. Because there were now two Tabernacles, one at Zion, where the Ark was; and another at Gibeon, 1 Chron. 16. 37. 39 Although he here seems to speak but of one of them, even of that which was upon God's holy Hill. Or, 2. Because of the several parts of it, the most Holy, and the Holy place, and the Church. These indeed were in that of Gibeon, but not in that of Zion. Or rather▪ 3. By a mere Enal●…age of the Number, the plural for the singular; which is frequent as in other Words, so in those which belong to this Matter, as Tabernacles, Psal. 46. 4. and Sanctuaries, Levit. 26. 31. Psal. 73. 17. etc. and 74. 7. jer. 51. 51. Nay the most Holy place, though but one simple part is by the Greeks called Holies. So in other Authors, we Read the Rivers of Nilus, of that one River, and Right hands, for one Right hand, and many like Phrases. . 4. Then will I go unto the altar of God k To offer Sacrifices of Thanksgiving for my Deliverance. , unto God † Heb. the gladness of my joy. my exceeding joy l The principal Author and Matter of all my Joy and Comfort. : yea, upon the harp will I praise thee, O God, my God. 5. * Psal. 42. 5. 11. Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God, for I shall yet praise him, who is the health of my Countenance, and my God. PSAL. XLIV. The ARGUMENT. There is no certainty, either Concerning the Author, or the particular occasion of this Psalm. This is evident that it was Composed with respect unto the Calamitous Condition of the Church and People of Israel, whom it supposeth to be in a state of Captivity and Persecution. But whether it was made by David, who foresaw and foretold by the Spirit of God, their future Captivity, and framed this for their use in that ●…state; or by some other holy Man of God, when they were actually in this Condition, is not determined, nor necessary to know for the understanding of it. To the chief musician for the sons of Korah Maschil. 1. WE have heard with our ears, O God, our fathers have told us, what work thou didst in their days a They allege their former Experiences, as Encouragements to their Faith, and Motives to God, to continue to be gracious to them. , in the times of old. 2. How * Exod. 15. 17▪ Psal. 78. 55. & 80. 8. thou didst drive out the heathen b The Canaanites. with thy hand, and plantest them c To wit, our Fathers, easily understood both from the Matter, and from v. 1. where they are expressed: the Pronoun being referred unto the Remoter Antecedent, as it is, Gen. 10. 12. and 19 13. Psal. 18. 15. and oft elsewhere. So them must be the People, or 〈◊〉. But because the Comparing of this Branch of the Verse, with the former, Plantedst them, to which this Answers, and withthe following, they, makes it more than probable, that this them, belongs to the Fathers, this is to be otherwise rendered, Either, 1. Thus, send them out, to wit, free or Manumitted out of Egypt, of which this same Verb is used, Exod. 5. 1. and 12. 33. And then the foregoing People are the Egyptians, not the Canaanites. Which yet seems not to agree with the foregoing and following Passages, both which speak of the Canaanites only, nor with the order of the Words in this Verse, it being improper to mention their coming out of Egypt, after their being planted in Canaan. Or rather, 2. Thus, make them send or shout forth, to wit, Branches, as it is more fully expressed, Psal. 80. 11. Ezek. 17. 6. Where this Verb is used. And this most Naturally and Properly, follows upon and after their Planting mentioned in the former Clause. , how thou didst afflict the people, and cast them out. 3. * Deut. ●…. 〈◊〉. Josh. ●…4. 〈◊〉▪ For they got not the land in possession by their own sword d (i. e.) By their Arms or Valour. , neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance e (i. e.) Thy Favour, as the next Words explain it, Thy gracious and glorious Presence, which went along with us. , because th●… hadst a favour unto them. 4. * Psal. 74. 12. Thou art my King f Iacob's, or Israel's King, in a peculiar manner. The whole People speak like one Man, as being united together in one Body. , O God, command g (i. e.) Effectually procure by thy Commanding Word. deliverances for Jacob. 5. Through thee will we push down h Heb. Smite with the Horn, (i. e.) Subdue and destroy. The Phrase is taken from Deut. 33. 17. and is borrowed from horned Beasts. Comp. 1 Kings 22. 11. our enemies; through thy name i (i. e.) By the Help of thy Power. will we tread them under that rise up against us. 6. For I will not trust in my bow k But in thee only; as the next Verse implies; and therefore do not frustrate my Hope, and Confidence fixed upon thee. , neither shall my sword save me l. 7. But thou hast saved us from our enemies, and hast put them to shame that hated us. 8. In God we boast l As in a most sure Rock, and our only Refuge. all the day long: and praise thy name for ever Selah. 9 But * Psal. 60. 1. 10. & 74. 1. & 89. 38. thou hast cast off m But now thy Countenance and Course is quite changed to us. , and put us to shame n Made us ashamed of our boasting, and trust in thee, which we have oft professed, to the Face of our Enemies. ; and goest not forth with our armies o To lead them, and fight for them, as this Phrase signifies, judg. 4▪ 14. 1. Sam. 8. 20. He seems to allude to God's marching, with and before the Israelites in the Wilderness, and afterwards, as occasion was offered. Comp. Psal. 68 ●…. . 10. Thou makest us to turn back from the enemy p By withdrawing thy Help, and our Courage according to thy Threaten, Levit. 26. 36. : and they which hate us spoil for themselves q (i. e.) Take away our Estates to their own use, and for their only Benefit, not in Compliance with thy Will, which was to punish us for our sins, nor for thy Service and Glory. They minded nothing but their own advantage. . 11. * Rom. 8. 36. Thou hast given us † Heb. as sheep of Meat: like sheep appointed for meat: and hast scattered us among the heathen r Those of us, who were not slain are carried into Captivity, and dispersed in several places. . 12. * Jer. 15▪ 13. Thou sellest thy people † Heb. without Ric●…s. for nought s For a thing of nought. Or, without Money, and without Price, as it is said▪ Isa. 55. 1. For a very small, or for no Price, for a pair of Shoes, as we Read, Amos 2. ●…. , and dost not increase thy wealth by their price t Thou hast not advanced thy Honour and Service thereby; for thy Enemies do not serve thee, more and better than thy People, nor yet so much. . 13. * Deut. 28. 37. Psal. 79. 4. Thou makest us a reproach to our neighbours: a scorn and a derision u They contemn our Persons, and sport themselves in our Miseries. to them that are round about us. 14. * Je●…. 24. 9 Thou makest us a byword x Or, a Proverb. They used to say Proverbially, More despicable, or miserable than an Israelite. among the heathen: a shaking of the head y A gesture of scorn and insultation. See on Psal. 22. 7. among the people. 15. My confusion is continually before me z Before the Eyes of my Mind, and Body too. They vilify me, not only behind my Back, but even before my Face. , and the shame of my face hath covered me a (i. e.) I am filled with shame of my Face on every side, being ashamed to show my Face in any place or Company. . 16. For the voice of him that reproacheth and bsasphemeth b That doth not only Reproach me, which I could better bear, but blaspheme God and our Religion for our sakes; which is intolerable to me. ; by reason of the enemy and avenger c Who executeth both God's and his own Vengeance upon me, Persecuting me with a despightful hatred, and with great Cruelty. . 17. All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant e Although we cannot excuse ourselves from many other sins, for which thou hast justly punished us, yet this we must say for ourselves, that through thy Grace we have kept ourselves from Apostasy and Idolatry, notwithstanding all the Examples and Provocations, rewards proposed and promised, or Punishments Threatened to induce us thereunto. Which we hope thou wil●… graciously consider and not suffer us to be Tempted, above what we are able to bear. . d All the Evils beforementioned. 18. Our heart is not turned back f To wit, from thee, or thy Worship and Service unto Idols, as it follows, v. 20. , neither have our ‖ Or, 〈◊〉. steps declined from thy way g Because it is easy and ordinary falsely to pretend sincerity of Heart, which men cannot discern nor Confute; they prove it from the unblameableness of their Lives and Actions. . 19 Though thou hast sore broken us in h Or rather, into, as others render it; which seems much more Emphatical. And so this Verb may be rendered, 〈◊〉 hast humbled, or brought us down, as all the Ancients rendered it. Or this is a pregnant Verb, as they Call them, or one Verb put for two; of which there are many instances, as hath been showed. So it may be rendered, thou hast sore broken us, casting us into: Or, thou hast by sore breaking, brought us into. By inflicting upon us, one breach after another, thou hast at last brought us to this pass. the place of dragons i Which signifies a place extremely desolate, such as Dragon's love, Isa. 13. 21. 22 and 34. 13. and 35. 7. and therefore full of Horror, and Danger, and Mischief. Thou hast thrown us among People, as Fierce and Cruel as Dragons. , and covered us with the shadow of death k (i. e.) With deadly Horrors and Miseries. See on job. 3. 5. and Psal. 23. 4. . 20. If we have forgotten the name of God l (i. e.) Either God himself; Or, his Worship and Service; which we have denied that we have done, v. 17. , or stretched out our hands m In way of Prayer or Adoration, whereof this is a Gesture, Exod. 9 29. 1 Kings 8. 22. Psal. 143. 6. to a strange God. 21. Shall not God search this out? for he knoweth the secrets of the heart n We appeal to the Heart-searching God, concerning the sincerity of this Profession of ours. . 22. * Rom. 8. 36. Yea o Or, But. We do not suffer for our Apostasy, but because we will not Aposta●…ize from thee. , for thy sake p Because we are thy People, and continue Constantly and Resolutely in the Profession and Practice of thy Worship, which they abhor, and from which they seek to draw or drive us. are we killed all the day long; we are counted as sheep for the slaughter. 23. Awake, why sleepest thou, O LORD? arise, cast us not off for ever. 24. Wherefore hidest thou thy face q (i. e.) Dost not regard ou●… Miseries, nor afford us any Pity or Help. ? and forgettest our affliction and our oppression r Then we have not forgotten thee. This seems not well to become thy Faithfulness and Goodness. ? 25. For * Psal. 119. 25. our soul s (i. e.) Either our Lives, or Persons; or rather Bodies, as it is explained in the next Clause, and as the soul is oft taken by a Synecdoche, as Numb. 11. 6. Psal. 16. 10: and 106. 15. etc. is bowed down to the dust t Either to the ground where we lie prostrate at our Enemy's feet: Or, to the Grave. : our belly cleaveth unto the earth u We are not only thrown down to the Earth, but we lie there like dead Carcases fixed to it, without any Ability or Hope of rising again. . 26. Arise † Heb. a H●…lp 〈◊〉 〈◊〉. for our help, and redeem us for thy mercy's sake x We mentioned our sincerity and Constancy in thy Worship, only as an Argument to move thee to Pity, and not as a ground of our▪ Trust and Confidence, or as if we merited Deliverance by it; but that we expect and implore only upon the account of thine own free and Rich Mercy. . PSAL. LXV. THE ARGUMENT. The subject matter of this Psalm is by the Consent both of jewish and Christian, Amient and Modern Interpreters agreed to be the Messiah, and his Marriage with the Church of God. Of which it Treats, Either. 1. Remotely, under the Type of Solomon and his Marriage with Pharaoh's Daughter, of which it is to be Primarily and Literally understood, and then mediately and ultimately of Christ; Or rather, 2. Immediately and directly; although the Words be so ordered, that they carry a manifest Allusion either to that, or some other royal Marriage. Which seems more than probable from the following Arguments; 1. From the great Congruity of the Matter and Style of this Psalm, with that of the Book of Canticles; whereof this seems to be a kind of Abridgement, 2. From the Magnificent preface, v. 1. which seems too sublime and spiritual, for such Carnal and Earthly Matters. 3. And especially from the Matter of the Psalm. For here are many things which do not agree to Solomon; such as the Warlike posture and exploits, v. 3, 4, 5. and the Title of God, v. 6. which is appropriated to Christ, and affirmed to be incommunicable to any mere Creature, Heb. 1. 8. Compare with v. 5. and that numerous Posterity, and the Amplitude of their Dominion, v. 16. and divers other Passages, as we shall see in the Progress. To the chief musician upon Shoshannim a Which Title is also prefixed to Psal. 69. and with some small Addition, Psal. 8. and with a little Variation, Psal. 60. It seems to be the Name of a Song or Tune, or Instrument of Music. It properly signifies Lilies or Roses; which some apply to the subject of the Psalm, because those Flowers were used in Garlands, or otherwise in nuptial Solemnities, and because Christ calls himself the Lily and the Rose, Cant. 2. 1. , for the sons of Korah, ‖ O●…, of 〈◊〉. Maschil. A song of loves b To wit, of Christ and his Church. Or, of the beloved Ones, to wit, the Virgins, who waited upon the Bride, as some men did upon the Bridegroom, who thence were called his Friends, Io●…. 3. 29. In whose Name and Person this Psalm may seem to be uttered. . 1. MY heart c I am about to utter not vain or rash, or foolish or false Words, but such as proceed from my very Heart, and most serious Thoughts and cordial Affections. † Heb. B●…yleth, 〈◊〉 Babbleth up. Or, will speak. is enditing d Heb. Boileth, or bubbleth up like water in a Pot over the Fire. This Phrase notes that the workings of his Heart, in this Ma●…ter were frequent and abundant, Fervent and Vehement, free and Chear●…ul, and withal kindled by God's grace, and by the Inspiration of the Holy Ghost. a good matter e Either, 1: Pleasant or Delightful, and fit for the Nuptial solemnity here expressed; As a Feast-day is sometimes called a Good day. Or, 2. Excellent, as this Word is oft used, as Numb. 24. 5. Deut. 8. 12. Or, Holy and Spiritual, as it is most commonly used. This is no Vain or Carnal, or wanton Lovesong, but Sublime and Heavenly, and full of Majesty, as is manifest from the Body of this Psalm. : I speak of the things which I have made f Which I by divine Inspiration have Composed. touching the king g Or rather, to the King: for to him he addresseth his Speech in the following Verses: and this Hebrew prefix, L●…d▪ generally signifies, to, though sometimes it be rendered, o●… or Conc●…rning. : my tongue is the pen h Or, as the P●…n. Whereby he intimates that he was onel●… the Pen or Instrument in uttering this Song, and that it had another and an higher Original, to wit, the Spirit of God, by whose hand this Pen was guided and managed. of a ready writer i Whereby he understands Either, 1. God's Spirit, who writ or spoke this by the Pen, or mouth of the Psalmist; Or, 2. Himself: whom he so calls, not out of vain Ostentation, or Self-Commendation, but to teach us, that this Song was not the effect of his own deep and serious study, but did freely flow into him by divine Inspiration, and did as freely and readily flow from him. . 2. Thou art fairer k Or, more Beautiful, (i. e.) Lovely and amiable. He speaks not here so much of his outward Beauty, which, though it be an Ornament both to a Bridegroom and to a King, yet is not very Considerable in Either, nor is much admi●…ed, or applauded by Wise men, as of the inward and glorious Endowments of his Mind or Soul, such as Wisdom, and Righteousness and Meekness, etc. as the particulars of this Beauty are declared, v. 4. 7. than the children of men l Than all other Men. Which is most true of Christ; but not of Solomon; whom many have excelled, if not in Wisdom, yet in Holiness and Righteousness, which is th●… chief part of this Beauty, and most celebrated in this Psalm. : grace is poured into thy lips m God hath plentifully poured into thy Mind and Tongue, the gift of speaking with admirable Grace, (i. e.) Most wisely, and Eloquently, and therefore most acceptably, so as to find Grace with, and work Grace in thy Hearers. This was in the same sort true of Solomon, but far more Eminently and Effectually in Christ: of which see Isa. 50. 4. Luk. 4: 22. joh. 7. 46. The former Clause noted his inward Perfections; and this signifies his Ability and Readiness, to Communicate them to others. : therefore n Which notes not the Meri●…orious cause, for that Beauty and Grace now mentioned, are declared to be the ●…ree gifts of God, and were the Effects, and not▪ the Causes, of God's blessing him, but rather the final Cause, or the end for which God endowed him, with those excellent Qualifications; and so the Sense of the place is, because God hath so Eminently adorned and qualified thee for Rule, therefore he hath trusted and Blessed thee, with an everlasting Kingdom. Or, because, as this Particle is used, Gen. 38. 26. Psal. 42. 6. and elsewhere. And so God's Blessing him with such solid and everlasting Blessings, is noted as the Cause of this singular Beauty and Grace here expressed. God hath blessed thee for ever. 3. Gird thy sword upon thy thigh o Either, 1. As an Ensign of Royal Majesty. But that is usually and much better expressed in Scripture, by putting a Crown upon his head. Or rather, 2. As an Instrument for War and Battle, to smite his Enemies, as it is declared, v. 4, 5. And the Sword is here put Synecdochically for all his Arms, as it is in many other places, as appears from v. 5. where we read also of his Arrows. And this Sword of the Messi●…s is nothing else, but the Word of God coming out of his Mouth, which is fitly Compared to a Sword, as may appear from Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Revel. 1. 16. which is elsewhere called the Rod of his Mouth, Isa. 11. 4, and the Rod of his Power, Psal. 110. 2. , O most mighty: with thy glory and thy majesty p Or, which is thy Glory and thy Majesty; Or, magnificence or Beauty: For these Words are joined with the Snord, by way of apposition. Which Sword or Word is the great Instrument of maintaining and propagating thy Honour, and Glory, and Kingdom. . 4. And in thy majesty q Being thus gloriously, or magnificently girt and Armed. † Heb. Prosper thou, Ride thou. ride prosperously r March on speedily (which is signified by Riding) and successfully against t●…ine Enemies, (i. e.) Thou shalt do so, as it is in the last Clause, shall teach thee. So Imperatives are of●… put for Future's, and Predictions are expressed in the form of Commands or Exhortations. , because of truth and meekness, and righteousness s Or, because of thy Truth, etc. (i. e.) Because thou art worthy of this Dominion and Success; for thou neither didst obtain nor wilt manage thy Kingdom, by Deceit or Violence and unrighteousness, as the Princes of the Earth ●…requently do, but with Truth and Faithfulness, with Meekness and Gentleness towards thy People, and to all that shall submit to thee, with impartial Justice and Equity; whereby thy Throne will be established, Prov. 16. 12. and 20. 28. Or, as it is in the Hebrew, Word for Word, upon the ●…ord of Truth, etc. which may seem best to suit with the foregoing Words, which according to the Hebrew are, Prosper thou, Ride thou, and then immediately follows; upon the Word of Truth, etc. To wit, the Gospel; which is oft called Truth, as Io●…. 8. 32. Col. 1. 5: etc. and the word of Truth, Eph: 1. 13. and may no less truly be called the Word of Meekness, because it is not delivered with Terror, as the Law was at Sinai, but meekly and sweetly by Christ, and by his Ministers, Mat. 21. 5. 2 Tim 2. 25. and the Word of Righteousness, because it brings in everlasting Righteousness, Dan. 9 24. and strongly obligeth and excit●… all Men▪ to the Practice of Righteousness and Holiness. And so the Gospel is Compared, to an Horse or Chariot, upon which Christ is said to ride, when the Gospel is Preached, and carried about from place to place, Revel. 19 11. And this may be here added, to show the great difference between the Kingdoms of the World, that are managed with outward Pomp and Glory, and the Kingdom of Christ, which is a spiritual Kingdom and like a Spouse, v. 13. all Glorious within▪ as Conssisting in spiritual Virtues and Graces, Truth, Meekness and Righteousness. : and thy right hand shall teach thee terrible things t (i. e.) Thou ●…alt do great and glorious Exploits, which shall be Grievous and Terrible to thine Enemies, as the next Verse explains it, and this not by great Forces, and the Assistance of others, but by thine own single Power. Compare Isa. 63. 3. Which doth by no means agree to Solomon, who was▪ a man of Peace, and not engaged in any martial Actions against his Enemies; and, if he had done any thing Considerable in that kind, he could not do it by his own Right hand, but by the Help of his Soldiers. But this doth excellently agree to the Messiah, and to him only. Ob●…. The things which were done by the Messiah at his first Coming, were rather Comfortable than Terrible. Ans. They were indeed Comfortable to all good Men, but withal they were Terrible to the ungodly, and particularly to the Body of the Jewish Nation, to whom Christ was a Stone of stumbling, and Rock of offence, and an Occasion of their utter Destruction. And upon that and other Accounts, not only Christ's second, but even his first Coming, is represented as dreadful, as Io●…l 2. 30. Mal. 3. 2. and elsewhere. For the Phrase, thy Right hand shall ●…each thee, it is not to be taken Properly, for so he taught his Hand, and not his Hand him, but the meaning is, that his Hand should show him, (i. e.) Discover and work before him: for Verbal words are oft understood Really, as Calling is put for Being, as Isa. 1. 26. and 9 6. so teaching or showing, is put for doing, as Psal. 16. last, and 60. 3. . 5. Thine arrows u The same thing, for Substance with the Sword, v. 3. both noting the Instruments by which he Conquers his Enemies; which is no other than his Word, which is sharp and powerful, and pierceth the Hearts of Men, Heb. 4. 12. which also first wounds Sinners, and then heals them; and which is for the Fall, as well as for the Rising of many, Luk. 2. 34: and for judgement, as well as for Mercy, joh. 9 39 to some a Savour of Death, and to others a Savour of Life, 2 Cor. 2. 16. and therefore is fitly Compared to Arrows; which Title is sometimes given to words, as Psal, 64. 4. and frequently to God's Plagues or Judgements, Deut. 32. 23. Psal. 18. 14. and 64. 7. such as the Word becomes to ungodly Men by their own Fault. And these Metaphorical Weapons are oft ascribed to Christ; who hath a Bow, Revel. 6. 2. and Weapons of Warfare, 2 Cor. 10. 4. and whose Mouth God is said to make a Sword, and an Arrow, Isa 49. 2. are sharp in the heart of the king's enemies x (i. e.) Of thine Enemies; the third Person being put for the second, as is usual in Prophetical Writings; which here may seem to have some Emphasis▪ as describing the Persons, against whom he shot his Arrows, and the Reason why he did so, because they were the Enemies of his Kingdom, and would not have him to Reign over them, Luk. 19 27. : whereby the people fall under thee y Either, as slain by thine Arrows; Or, as prostrate at thy Feet, after the manner of Conquered Persons, Psal. 18. 38. and 20. 8. According to this and many other Translations, the Words are Transplaced, which in the Hebrew lie thus, Thine Arrows are sharp, whereby the People do fall under thee, in the Heart, (i. e. in the midst, which is oft called the Heart, as Exod. 15. 8. Deut. 4. 11. And so it may be here; for the Army▪ as such, hath no Heart, Properly so called. And so this is fitly alleged, as a Proof of the sharpness and force of his Arrows that they not only wound those who march in the Front, but even those who are in the midst of the Army, where they may seem secure, and out of their Reach) of the King's Enemies. But the middle Words may be, and are by many included within a Parenthesis, and so they may agree with our Translation thus, Thine Arrows are sharp (for the People fall under thee, which is an Evidence of their sharpness) in the Heart (or against the Heart; Or, piercing into the Heart. Which is an easy and usual Ellipsis) of the King's Enemies. . 6. * Psal. 93. 2. Heb. 1. 8. Thy throne, O God z It is most Evident, that the Speech is still continued to the same Person, whom he calls King, v. 1. 11. and here God, Which change of the Title was very expedient, and in some sort necessary to give us a true understanding of this Psalm▪ and to assure us that he doth not speak of Solomon (to whom neither these nor the foregoing nor the following Words agree, because his Reign was peaceable and short, and stained with many and great iniquities) but a far greater King, even of the Messiah, who is not only a Man, but also the mighty God, as he is called, Isa. 9 6. and as the Apostle sol●…dly proves from this place, Heb. 1. 8. For though the Name of Elohim, or God, be sometimes given in Scripture to some Creatures, yet in those Cases it is always Clogged with some diminishing Expression, signifying that they are only made or called Gods, and that only for a certain Time and Purpose, as is manifest from Exod. 4. 16. and 7. 1. Psal. 82, 6. and it is not where put simply and absolutely for any Person, but him, who is God blessed for ever, Rom. 9 5. , is for ever and ever a To wit, Properly and in thine own Person, in which as he Lives for ever, so he must necessarily Reign for ever: whereas David, whose Throne is said to be Established for ever: 2 Sam. 7. 16. was a Mortal man, and therefore that Promise was not intended of, nor could be fulfilled in, his Person, without including his Posterity. And as he here gives to the Messiah, the Name of God, which was never given to David nor Solomon, so he ascribes an everlasting Kingdom to him, in such a Sense as it was never given to them. So Dan. 2. 44. and 7. 14. : the sceptre of thy kingdom is a right sceptre b It is not strange that thy Throne is not liable to the same uncertainties, and Causualties, with the Thrones of earthly Princes, because their Sceptres are commonly managed with great injustice and manifold iniquities, which lay the Foundation of their overthrow; whereas thou rulest with exact Righteousness and Equity, whereby thy Throne is Established, Prov. 16. 12. . 7. Thou lovest righteousness, and hatest wickedness c Thou dost not only do that which is good, and avoid that which is Evil; Which even bad Princes and Men may do, and sometimes Actually do for Politic, or Prudential Reasons, but thou dost this sincerely, and from an inward Principle, even from a true Love to God, and Goodness, and from an implacable Hatred, against all Wickedness. : therefore d So this Particle is commonly used. And so it denoteth, Either, 1. The reward of Christ's righteous Administration of his Kingdom. So the Sense is: Because thou hast given so many and great Proofs of thy Love to Righteousness, and of thy Hatred of sin, and that not only by the constant Course of thy Life, but also by thy Death and Passion, therefore God hath raised and exalted thee, far above all Men and Angels, to a state of Joy and endless Glory at his right Hand; which is fitly expressed by the Oil of gladness. For anointing doth not always signify the Conferring of inward Gifts or Endowments, but sometimes only notes the Designation or inauguration of a Person, to some high Dignity or Employment, as Ezek. 28. 14. and elsewhere: Or, 2. The final Cause, or end of Christ's Unction. So the Sense is; To that end, (i. e.) That thou mightest love Righteousness, and hate Wickedness and govern thyself, and thy Kingdom accordingly, God hath anointed thee, etc. (i. e.) Hath endowed thee with all the Gifts, and Graces of thy Holy Spirit, Act 10. 38. in an Eminent and peculiar manner, to the Comfort and Refreshment of thine own, and all thy People's Hearts; and hath Solemnly called thee, to be the Priest and Prophet, and King of all his People. But the former Sense seems to be the truest, and is for Substance the same thing, which is said in other Words, Phil. 2. 8, 9, 10. God, thy God e According to thy humane Nature, Io●…. 20. 17. though in respect of thy divine Nature, thou art his Fellow, Zech. 13. 7. and his Equal, Phil. 2. 6. and one with him, job. 10. 30. hath anointed thee with the oil of gladness f So called here, as also Isa. 61. 3. Partly, because it not only makes the Countenance fresh and pleasant, Psal. 104. 15. but also rejoiceth the Heart, Prov. 27. 9 and Partly, because it was a Token of gladness, and used in Feasts, and other Solemn occasions of Rejoicing: Of which see Psal. 23. 5. Dan. 10. 3. Amos 6. 6. above thy fellows g (i. e.) Above all them, who partake with thee in this Unction: Either, 1. Above all that ever were anointed for Priests or Prophets, or Kings. Or, 2. Above all Believers, who also have received this same Unction, 1 job. 2. 20. 27. and are made Priests and Kings unto God Revel. 1. 6. . 8. All thy garments smell of myrrh, and aloes, and cassia h Wherewith they used to Presume their Garments: See Gen. 27. 27. This may denote those glorious and sweet smelling Virtues, which as they were Treasured up inwardly in Christ's Heart, so did they manifest themselves outwardly and visibly, and give forth a grateful Smell, in the whole Course of his Life and Actions, his Doctrine also was a sweet Savour unto God and Men, 2 Co●…. 2. 14, 15. : out of the ivory palaces i Which may be referred: Either, 1▪ To the Garments, which were usually kept in, and now upon this extraordinary Solemnity were brought out of, Palaces, or Houses, or Wardrobes of Ivory, so called here as also, Amos 3. 15. not because they were wholly made of Ivory, but because they were adorned, or covered here and there with it. Or rather, 2. To the King himself, who is here supposed to reside in his ivory Palaces, and his Garments are so fragrant, that they do not only Perfume the whole Palaces in which he is; but the sweet Savour thereof is perceived by those that pass by them, or are at some distance from them. All which is poetically said, and with a manifest Allusion to Solomon's glorious Garments and Palaces. By these ivory Palaces, he may mean either, 1. His humane Nature, in which Christ dwelled, as in a Tabernacle, as▪ the Greek word signifies, joh. 1. 14▪ in which all these fragrant Virtues were, and from whence they were diffused every where. Indeed the Body is called a Temple, joh. 2. 19 and an House or Tabernacle, 2 Cor. 5. 1, 2. and so it might be called a Palace. But why it should be called Palaces, and that of Ivory, seems not so plain. Or rather, 2. Those glorious and heavenly Mansions, joh. 14. 2. which may not unfitly be called ivory Palaces, as elsewhere in the same figurative manner they are said to be made of, or adorned with Gold and Precious stones, Revel. 21. 18, 19 from which Mansions Christ came into the World, joh. 3. 13. and into which Christ went, and where he settled his abode after he went out of the World, joh. 13. 1. Act. 1. 11. and from whence Christ poured forth all the fragrant Gifts and Graces of his Spirit, into the World and Church, Act. 2. 33. Although there is no necessity to strain every particular Circumstance, in such poetical Descriptions, nor to find out some particular thing in Christ to which it agrees; for some Expressions may be used, only as Ornaments in such Cases, as they are in Parables; and it may suffice to know and say that, the Glories and Excellencies of the King Christ are described by such things, in which earthly Potentates do place their Glory. , whereby k Or from which: Either, 1. From place or Palaces. Or rather▪ 2. From which thing, (i. e.) From the sweet smell of thy Garments, out of those ivory Palaces, or from the Effusion of the Gifts and Graces of thy Spirit, from thy Father's right hand in Heaven; which as it is a great Blessing and Comfort to those who receive them, so doth it rejoice the Heart of Christ, both as it is a Demonstration of his own Power and Glory, and as it is the happy Instrument of doing much good in the World, and of bringing Souls to God, which is Christ's great▪ work and delight. they have made thee glad l (i. e.) Thou art made glad; such Phrases being oft used, indefinitely and impersonally, as Luk. 15. 32. and in many other places. . 9 King's daughters were among thy honourable women m (i. e.) Amongst them that attend upon thy Spouse, as the manner was in Nuptial Solemnities, as men attended upon the Bridegroom, whence they were called Friends, joh. ●…. 29. In reference to Christ, as the Spouse or Queen is the Church in general, so these honourable Women, are particular Believers, who are daily added to the Church, Act. 2. 47 and submit themselves to it. And although the Church is made up of particular Believers, yet she is distinguished from them, for the Decency of the Parable, as the whole is oft distinguished by our Minds, from the parts of which it Consists, and as the Daughters of jerusalem, are distinguished from the Spouse in the Book of the Canticles, though the Spouse be wholly made up of them. And these Believers may be said to be King's Daughters, Either, because amongst others many Persons of Royal or Princely Races, did embrace the Faith, as was Prophesied of them, Isa. 49. 7. and 60. 10, 11. etc. or because they are in a spiritual Sense, King's unto God, Revel. 1. ●…. : upon thy right hand n The most honourable place next to the Kings. See 1 Kings. 2: 19 Mat. 26: 64. did stand o Which is the posture of a Servant: to show that as she is a Queen, she is also his Subject to serve and obey him. Or, is placed or seated: Which seems more agreeable to the Person of a Queen, 1 Kings 2. 19 and of a Spouse at the Nup●…l Solemnity. the queen in gold of Ophir p Clothed in the richest Garments made of the choicest Gold. By which he designs the Graces wherewith the Church is accomplished. . 10. Harken q These Wor●…●…poken; Either, 1. In the Person of the Attendants up●… 〈◊〉 Bride or Bridegroom. Or, 2. Of the Bridegroom. 〈◊〉 rather, 3. By the Prophet himself: who having hitherto spoken to the Bridegroom, or King, now addresseth his Speech to the Bride or Queen. , O daughter r So he c●…lls her, Partly, in token of his Respect and Affection to her, and Partly, because she is supposed to be young and beautiful, and therefore the Prophet speaks like an Elder and graver Person, and as her spiritual Father and Counsellor. , and consider, and incline thine ear s He useth several Words, signifying the same thing, to show his serious and Vehement desire of her good, and the great importance and difficulty of Practising the following Counsel. : forget also thine own people, and th●…●…ers house t Not simply, but Comparatively, so far as they oppose or hinder the discharge of thy Duty to thy Husband, or so far as they are Corrupted in Doctrine or Worship, or Practise. He alludes to the Law of Matrimony, Gen. 2. 24. and to what Solomon did say, or should have said to Pharaohs Daughter, to 〈◊〉 her from the Idolatry and other Vices of her Father's house. But this, as well as the rest of the Psalm, respects Christ, and is a seasonable and necessary Advice, and command to all Persons that desire to come to Christ, whether jews or Gentiles, that they would cast off all their inveterate Error●… and Prejudices, all those Superstitious or Idolatrous, or wicked Opinions or Practices, which they had received by long and ancient, and therefore venerable Tradition from their Fathers, and entirely give up themselves to Christ to be instructed by him▪ and to receive his Doctrine, though it would seem new to them. And by these Words he seems to intimate and tacitly to foretell that not only the Superstitious inventions and Traditions of Men, but even the legal Worship appointed by Moses, and delivered to them from their Parents, successively for many Generations should be relinquished▪ by the believing jews, and abolished by Christ's coming. . 11. So shall the King greatly desire thy beauty u So doing thou shalt be amiable and acceptable to thy Husband; which will abundantly recompense thee, for the loss of thy Father's house. : for he is thy Lord x As he is thy Husband, and also as he is thy King, and God, as he was called, v. 6, And this is added, as a Reason not of the last Words, why the King would desire her Beauty; but of the Advice given to her, v. 10. , and worship thou him y By which he implies that her Husband was no mere Man, but God also, and therefore might be adored without any Violation, of that known and immutable Precept of worshipping God only. . 12. And the daughter of Tyre z (i. e.) The people or Citizens of Tyre; as the Daughter of Zion, or jerusalem, or ●…abel, etc. are put for their Inhabitants, 2 Kings. 19 21. Psal. 137. 8. Zech. 9 9 He mentioneth the Tyrians; Partly, Because they did give Presents to Solomon, 1 Kings 5. 1. etc. to whom here is a Continued allu●…ion through the whole Psalm; and Partly, because they among others, and before many others, were to be Converted to Christ, as they were. See Mat. 11. 21. 22. Mark 3. 8. and 7. 24. Act. 21. 3, 4, 5. But they are here put Synecdochically for all the Gentiles, whom that City fitly represents, as being the Mart of the Nations, as she is called, Isa, 23. 3. And being a very Rich and Proud, and therefore a Selfconceited, and a stiff necked People, their Merchants being Princes. Isa. 23. 8. they may in a particular manner represent all those great and proud Princes and stubborn People, of the Gentile-World, which should be subd●…ed to Christ by the preaching of the Gospel. shall be there with a gift a Partly, to testify their Homage, which was done by Gifts or Presents, as appears from 1 Sam. 10. 27. 2. Sam. 8. 2. etc. and Partly, to procure thine, and Consequently thy Husband's Favour, as it here follows. , even * Psal. 72▪ 10. the rich amongst the people b Of other Nations. shall entreat † Heb. thy Face. thy favour. 13. The king's daughter c (i. e.) The Spouse, so called; Either, because she was the Daughter of one King, and the Wife of another: Or, because the Spouse or Wife, is sometimes called the Husband's Daughter; Partly, because she is supposed to be younger than he, and Partly, because of that respect and Subjection, which she oweth to him, and that Fatherly Care and Affection, which he oweth to her. See 2. Sam. 12. 3. jer. 3. 4. So the Bridegroom calls his Spouse his Sister, Cant. 4. 19 Thus Livia, the Wife of Augustus is called his Sister in ancient Coins. is all glorious within d Either, 1. Even in her retiring Chambers, in the King's Palace, and not only when she showeth herself abroad. Or rather, 2. In her mind and Soul, or in spiritual Endowments, the excellent Virtues and Graces wherewith she is accomplished. For, 1. This is opposed to her outward Clothing, 2. This being so great and so necessary a Qualification of a worthy Spouse, it is not likely it should be omitted in her Description and Commendation, especially when the Bridegroom is Commended for his inward Accomplishments, as well as for his outward Glory, v. 4. 7. 3 The Church is this Bride, as hath been said and proved before, whose true and chief Beauty is inward and spiritual, and not Consisting in outward Pomp and Glory. ; her clothing is of wrought gold e Her inward Perfections do not rest within her, but break forth into Virtuous and honourable Actions, wherewith she is adorned in the view of the World. This suits well with the style of the holy Scriptures, wherein the Saints are oft said to be Clothed, with Virtues and Virtuous Actions. See Psal. 132. 9 1 Pet. 5. 5. . 14. She shall be brought unto the king f He alludes to the Custom of Conducting the Bride to the Bridegroom's house▪ in raiment of needlework: the virgins her companions g (i. e.) Her Bride-m●…idens attending upon her▪ called her honourable Women, v 9 (where see the Notes.) and here Virgins, because of their spiritual Purity and Chas●…ty, 2 Cor. 11. 2. that follow her shall be brought unto thee. 15. With gladness and rejoicing h Full of joy for the Glory and Felicity of the Bride and Bridegroom, and for the Comfort and Benefit, which redoundeth to themselves from it. shall they be brought: they shall enter into the King's palace. 16. In stead of thy fathers shall be thy children, * 1 Pet. 2 9 Rev. 1. 6. & 5. 10. & 20. 6. whom thou mayest make princes in all the earth i Having directed his Speech to the Bride, he now returns to the Bridegroom, as may be gathered both from the Hebrew words, which are of the Masculine Gender; and from the next Verse, which unquestionably belongs unto him; Yet so that he supposeth the Bride to be concerned and partakes with him in the Privilege here mentioned, and the Children to be common to them both. And therefore this Verse and Psalm cannot be understood of Solomon, and his Marriage with Pharaoh's Daughter, because he had no Children by her, and but very few by all his Wives and Concubines; and his Children were so far from exceeding their Parents in the largeness of their Dominions, or being made Princes in all the Earth, as is here said, that they enjoyed but a small part of their Father's Dominions, and that with many Tribulations and but for a short time. But this was most truly and fully accomplished in Christ: who instead of his Fathers of the Jewish Nation, from whom he descended, and by whom he was forsaken and rejected (which here seems to be employed, and elsewhere is expressly affi●…med) had a numerous Posterity, of Gentile Christians of all the Nations of the Earth, which here and elsewhere are called Princes, and Kings, because of their great Power with God and with Men, because they subdued a very great part of the World, to the Obedience of Christ. and ruled them in his Name and stead. . 17. I will make thy name to be remembered in all generations k As he began the Psalm, with the Celebration of the King's Praises, so now he endeth with it, and adds this important Circumstance, that this Nuptial Song should not only serve for the present Solemnity, as others of that kind do, but that it should be remembered and sung in all successive Generations. Which plainly showeth that it was not Composed upon such a sleight and Transitory occasion, as that of Solomon's Marriage with Pharaoh's Daughter: which was soon forgotten, and the Israelites had little cause to remember it with any satisfaction; but upon that great and glorious and everlasting Marriage between Christ and his Church; of which this is most properly and literally verified. : therefore shall the people praise thee for ever and ever. PSAL. XLVI. The ARGUMENT. The occasion of this Psalm, is thought to be that happy success and settlement, and Peace which God granted to the People of Israel in David's time, and by his means, 2 Sam. 8. To the chief musician ‖ Or, of. for the sons of Korah, a song upon Alamoth. 1. GOd is a (i. e.) He hath now manifested himself to be so, by the Course of his Providence. our refuge and strength, a very present b Or, a sufficient, as this word is sometimes used, as jos. 17. 16. Zech. 10▪ 10. help in trouble. 2. Therefore will not we fear, though the earth be removed, and though the mountains be carried into † Heb. the heart of the Sea●…. the midst of the sea c Though there should be nothing but shake and Confusions, and Desolations in all the Nations round about us: which are oft expressed by such Metaphors, as jer. 51. 25. Hagg. 2. 21, 22. Revel. 6. 14. . 3. Though the waters thereof roar, and be troubled d Though the Sea be very Tempestuous, and its Waters (by which a multitude of People is oft signified, as Revel. 17. 1. 1●….) Rage, to wit, against us, as appears from the following Verses. : though the mountains shake with the swelling thereof e Though its Raging Waves assault mighty Princes and Kingdoms, and make them shake▪ and be ready to fall down. Selah. 4. There is a river, the streams whereof f He either speaks of, or at least alludes to, the River of Kidron, 2 Sam. 15. 23. joh. 18. 1. and it's two streams or Rivulets following from it, Gi●…one and Siloah, 2 Chron. 32. 30. Isa. 8. 6. which being small and Contemptible, or still or gentle Waters are not unfitly opposed, to the vast and unruly Waters of the Sea. He insinuates the weak Condition of God's Church as to outward advantages, that they had not one Sea to oppose to another, but only a●… small River; which though in itself despicable, yet was sufficient to Refresh and defend them in spite of all their Enemies. And as the Sea and ●…aters thereof, v. 2, 3. are to be understood Metaphorically, as all agree, so also in all Probability, are this River and Streams: Which therefore may design the gracious Presence and Assistance, and Blessing of the Lord, (which is very frequently described under the Name of waters, as Isa. 11. 9 and 12. 3. Zech. 14. 8. etc.) or the Lord himself, who is expressly said to be unto the City of Zion for its defence, a place of broad Rivers and Streams, Isa. 33. 20, 21. which probably alludes to this Text, or at least explains it. shall make glad g (i. e.) Shall not barely defend it from utter Ruin▪ but preserve it from Danger, and give great, occasion for Rejoicing and Thanksgiving. the city of God h (i. e.) Zion or jerusalem so called, also Psal. 48. 1. Isa. 60. 14. : the holy place of the tabernacles i (i. e.) Of the Tabernacle, the plural Number for the singular, as Psal. 43. 3. The place where God's holy Tabernacle is settled. of the most High. 5. God is in the midst of her; she shall not be moved: God shall help her, † Heb. 〈◊〉 the Morning appeareth. and that right early k Heb. as soon as the Morning appeareth, (i. e.) Speedily, after a short Night of affliction; Comp. Psal. 30. 5. and seasonably, when the Danger is greatest, and the Enemies prepare to make the Assault; which is commonly done in the Morning. . 6. The heathen raged l To wit, against God, and against his People. , the kingdoms were moved: he uttered his voice, l Either he thundered: Or, he spoke to them in his Wrath, as is said, Psal. 2. 5. the earth melted m The Inhabitants of the Earth, who were combined against Zion, were dispirited and consumed. . 7. The LORD of hosts is with us, the God of Jacob is † Heb an high place for us. our refuge, Selah. 8. * Psal. 66. 5. Come, behold the works of the LORD, ‖ Or, who hath made Desolations▪ what desolations he hath made in the earth n (i. e.) Among those People of the Earth, who were Neighbouring and Vexatious to God's People, and therefore were cut off by David, and their Lands and Cities in great part wasted. . 9 He maketh wars to cease o He hath ended our Wars, and settled us in a firm and well-grounded Peace. unto the end of the earth p Or. of this Land, to wit, of Israel: From one end of it to the other. : * Psal. 76. 3. he breaketh the bow, and cuteth the spear in sunder, he burneth the Chariot in the fire q He speaks of the Bows and Spears, and Chariots of their Enemies; for he preserved those which belonged to his People. . 10. Be still r He speaks Either, 1. To the Israelites, be still, (i. e.) Do you henceforth silently and quietly wait upon me without Fear or Dissidence. Or rather▪ 2. To the Heathen, who had Raged, v. 6. and therefore now he seasonably admonisheth them to be still, and to stir no more against God's people. , and know th●…t I am God s The only True and Almighty God; and your God's are but dumb and impotent Idols. : I will be exalted t (i. e.) I will make myself Glorious by my great and wonderful Works. among the h●… I will be exalted in the earth. 11. The LORD of hosts ●…ith us, the God of Jacob is our refuge, Selah. PSAL. XLVII. The ARGUMENT. This Psalm may seem to have been Composed upon the occasion of that great Solemnity, of carrying the Ark from the House of Obed-Edom, into the City of Zion; of which s●…e 2 Sam. 6. and 1 Chro. 13. and 16. But as Zion was a Type of the Church, and the Ark a Type of Christ, ●…o this hath a further reference, even to Christ's ●…scension into Heaven, and as Consequent thereunto, to the spreading of his Kingdom, in all the Parts and Nations of the World. Which is the chief Scope and Design of the Psalmist, or at least of the Holy Ghost, in this Psalm; as will plainly appear from the Words and Matter of it. To the chief musician, a Psalm ‖ Or, of. for the sons of Korah. 1. O Clap your hands, all ye people a Either, 1. All the Tribes of Israel: For the several Tribes are sometimes called several People. See judg. 5. 14. Ezek. 2. 3. Act. 4. 27. Or, 2. All Nations, not only jews, but Gentiles: for all of them either had, or might have Benefit by the Ark, upon their Addresses to God there, and especially by Christ and his Ascension. , shout unto God b In the Worship, and unto the Glory, of the God of Israel. with the voice of triumph. 2. For the LORD most high is terrible c Or, is most high (in himself above all God's) (which Conjunction is oft understood) Te●…rible, to all his Enemies. , be is a great King over all the earth d The universal Monarch of the whole World, and not of only Israel. . 3. He shall subdue e Or, l●…ad like Sheep; Or, ●…ring into the Fold, as divers render the Word, by Comparing Isa. 5. 17. Mich. 2. 12. He seems to speak of such a Subjugation of them, as was for the good of the People subdued, because this is Matter of Rejoy●…ing to them, v. 1. Which is true both of those People whom David subdued, who thereby had Opportunities, Obligations and Encouragements, to own and Worship the true God, which was the only way to their true and lasting Happiness; and especially of those Gentiles, who were subdued to Christ, by the preaching of the Gospel. the people under us f The Gentile-Converts were in some sort brought under the jews, because they were subjected to Christ, and to his Apostles, and to the primitive Church, which were jews. Or, the Psalmist may speak this in the Name of the whole Church, which then were Israelites only, but afterwards were made up of jews and Gentiles, unto which all particular Believers, were to submit themselves in and for the Lord. , and the nations under our feet. 4. He shall choose g (i. e.) He will appoint and bestow upon us. This Verb of the future Tense may seem to agree well with the Gentiles, because this Blessing was not now present, but future, and so the Sense designed by the Holy Ghost may be this, though at present we are wicked and wretched Creatures, and Strangers to the Common wealth of Israel, yet there is a time coming wherein God will choose or take us into the Number of his Children by gracious Adoption. But future's are Variously rendered; and accordingly the Vulgar Latin, Syriack and Arabic render this Word, He hath chosen. The Ch●…dee ren●…ers this and the following Words, He will take Pleasure in us, so as to give us our Inheritance. our inheritance h Either the Land of Canaan: Or Heaven; which was typified by that Land: Or rather, God himself who is called his people's Portion or I●…heritance, as Psal. 16. 5. and 73. 26. and elsewhere, or the Presence and Worship, and Blessing of God. This God had chosen for the Israelites, and resolved to choose or set apart for the Gentiles. for us, the excellency i Or, Glory; wherein jacob gloryed and excelled all other People. See Ezek. 24. 21. A●…os 6. 8. and 8. 7. of Jacob k Either, 1. Of the Person of jacob; Who, though he never had the Possession of the Land of Canaan, yet had the Lord and his Presence, and Blessing for his Inheritance. Or rather, 2. Of the People of jacob or Israel, who are frequently called jacob, as Numb. 23. 7. 10. 23. Psal. 14. 7. and 44. 4, etc. for these did actually enjoy the promised Inheritance of 〈◊〉, and the Presence of God in his Sanctuary. whom he loved l This he adds; Partly, as the reason why he chose such a noble Inheritance for them, not for any peculiar worth in them, more than in other People, but only for his free Love to them, as he declareth, 〈◊〉. 7. 7. 8 and 9 5. and Partly, as an Evidence of the excellency of this Inheritance, because it was chosen for 〈◊〉 beloved People. , Selah. 5. * Psal. 〈◊〉. 〈◊〉▪ 25. God is gone up m This is meant literally of the Ark, wherein God was present, which went, or was carried up to the ●…ll of 〈◊〉, where the Tabernacle was erected for it, and afterwards to the Hill of Moriah into the Temple; which Solemnity was accompanied with the shouts and Acclam●…ions of the People, and with the sound of Trump●…ts: but Myst●…ally it respects Christ's ascension in Heaven, as ma●… be gathered by Comparing this with Eph. 4. 8. where the like Words uttered concerning the Ark upon the same Occasion, Psal. 6●…. 18. are directly applied to Christ's a●…cension. with a shout, the LORD with the sound of a trumpet. 6. Sing praises n These words are repeated four times in this Verse, to show how Veheme●…tly desirous the Psalmist was, that God might have his due Praise and Glory; and of how great necessity and importance it was to Men, to perform this great, though much neglected, Duty. to God, sing praises: sing praises unto our King o For so he is in a ●…pecial manner. sing praises. 7. For God is the King of all the earth p Not only ours, as I now said, but also of all the Nations of the World; and therefore he may well require, and doth highly deserve all our Praises. , sing ye praises ‖ Or, every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, si●…g 〈◊〉. P●…al. 45. with understanding q Not rashly, o●…●…ormally and Carel●…sly, but seriously considering the greatness of this King whom you praise, and what abundant Cause you have to praise and admire him. Which is an intimation that the Matter of this Psalm is more sublime, and important than ordinary. . 8. God reigneth over the heathen r (i. e.) Over all heathen Nations, as being the King of all the Earth, v. 7. Which was not true in David's time, but was fulfilled by Christ. : God sitteth upon the throne s To wit, as Judge and King, exercising Dominion, or Reigning as he now said; this being only another Expression of the same thing. And this Holy Torone is either, 1. The Ark, upon which God was said to sit to govern the Israelites. Or rather, 2. Heaven; which is oft called God's Throne, Psal▪ 11. 4. Isa. 66. 1. whence God is said to behold and to rule all Nations; of which general Dominion of God he here speaks. And here Christ 〈◊〉 at his Father's right Hand, for that purpose. of his holiness. 9 ‖ Or, the 〈◊〉 〈◊〉 of the People are gathered unto the People of the God of Abraham. The princes of the people t Either, 1. The heads of the Tribes of Israel who were gathered together to the Tabernacle, or Temple upon solemn Feasts. Or rather, 2. The Princes (or, the 〈◊〉 or willing ones, as this Word is rendered, P●…al. 110 3) of the Gentiles, who are here known by the Name of the People, v. 1. 3. who were divided in their Principles, and Interests, and Religions, but are now united and gathered together unto Christ, laying their Sceptres at his Feet, and jointly owning and promoting his Worship and Service. So he speaks of the Conversion of the Gentiles; although he mentions only their Princes, because their Conversion might seem to be most difficult in sundry Respects, and therefore that being affirmed, the Conversion of their People, with or after them, might very reasonably be supposed. , are gathered together, even the people of the God of Abraham u So he explains the former Clause, and shows what People he spoke of, and it is observable, he doth not say the People of Abraham, lest this should be appropriated to the I●…raelites, but, the People of the God of Abraham; (i. e.) which Worship the God of Abraham, whether they be jews or Gentiles. So this is a Prophecy of the Conversion of the Gentiles; which also is intimated by the Name here used, which is not his Old and first Name, Abram, but his new Name, Abraham, given to him to signify, that he should be the Father of many Nations, Gen. 17. 5. Or these Words with the former, may be, and are by divers learned Interpreters rendered thus: The Princes of the People, (i. e. Of the Gen●…iles) are (i. e. Shall be, as is usual in Prophetic style) 〈◊〉 unto (which Particle is sometimes understood, as 〈◊〉. 5. 8. 〈◊〉. 26. 10. Hose. 2. 14.) the People of the God of Abraham, (i. e.) Unto the jews, and so both jews and Gentiles shall ●…e united in one Religion; and so God shall reign 〈◊〉 〈◊〉 〈◊〉, and be King of all the 〈◊〉, as is here said, v. 7, 8. and all 〈◊〉 shall 〈◊〉 their H●…s for joy, as it is▪ v. 1. : for the shields of the earth x Either, 1. The protection of the People of all the Earth. Or rather, 2. Their Princes or Rulers, who are fitly called Shields, H●…se. 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People, to defend them from all Oppression▪ and Injuries. These, saith he, are the ●…rds, (i. e.) At his disposal▪ or subject to his Dominion, both as to their Hearts and Kingdom●…. And so this is here Conveniently added, as the Reason of that great and improbable Event, sor●… told in the foregoing Words, that the Princes of the People (which of all others were most lofty and wilful, and incorrigible) should join and subject themselves to the Lord, and to his Church. belong unto God: he is greatly exalted y By this means God shall be greatly Glorified, and appear to be far above all the Princes of the World, and above all other Gods. . PSAL. XLVIII. THE ARGUMENT. This Psalm was Composed upon the Occasion of some eminent Deliverance vouchsafed by God, to the City of Jerusalem, from some potent Enemy, and d●…eadful Danger; Either, that in Johoshaphats time, 2 Chron. 20. or that under Hezekiah, 2 Kings 18. and 19 In both which times they were Holy Prophets, by some of whom this Psalm might be made. A song, and Psalm a Of which see on Psal. 30. which hath the same Title. for the sons of Korah. ‖ Or, of. 1▪ GReat is the LORD, and greatly to be praised in the city of our God b In jerusalem, which he hath chosen for his dwelling Place. , in the mountain of his holiness c (i. e.) In his holy Mountain, either Zion where the Ark and Tab●…rnacle was: Or rather Moriah; where the Temple now was. Although both of them are supposed by some to be but one Mountain, having two Tops: and it is certain that both are frequently called by one Name, to wit, Zion. . 2. * Psal. 50. 2. Ezek. 20. 6. Dan. 8. 9 & 11. 16. Beautiful for situation, the joy of the whole earth d jerusalem may be so called here, as it is also, Lament. 2. 15. not actually, as if all People did rejoice in it, or for it; but Fundamentally or Causally, because here was very great cause or ground of rejoicing for the Gentile World, if they had understood themselves, or their true Interest; Because here God was graciously present and ready, to hear and Answer the just Desires and Prayers, not only of the Israelites, but of any stranger of what Nation soever▪ according to So●…mon's Prayer, 1 Kings 8. 41. etc. and here the Gentiles might find that God, whom like blind Men they groped for, as the Greek Phrase implies, Act. 17. 27. and here they might be informed of the Nature and Properties, as also of the Mind and Will, of the Almighty and everlasting God, of which they were so grossly Ignorant, and of that Messiah, who was the D●…sire of (and Consequently matter of great Joy unto) all Nations, Hagg. 2. 7. and, 2. Prophetically, because the ●…ful Doctrine of the Gospel, was to go from thence unto all Nations: of which see I●…a. 2. 2, 3. Mich. 4. 1, 2. yet these Words may be and are by others rendered, and understood thus, the joy of the or this (for here is an Emphatical Article) whole Land. is mount Zion, on the sides of the north e (i. e.) Which is on the Northern part of jerusalem. But because josephus and some others affirm, th●…t Mount Zion stood Southward from jerusalem, this Clause possibly may be added to signify that Zion is not here to be understood strictly and Properly for that Mountain, or part of the Mountain so called, but for that other Mountain, or part of the same Mountain, upon which the Temple was built, which was strictly called Moriah; but is here called Zion, because that Name was far better known in Scripture, as being oft put for the Temple, as Psal. 137. 3. Isa. 18. 7. jer. 51. 10. Lam. 5. 18. and for the whole City, and for the Church of God, in a multitude of places of Scripture. , * Math. 5. 35. the city of the great king f (i. e.) The City of God, as it was now called, v. 1. who justly calls himself a great King, Mal. 1. 14. as being, King of Kings, and Lord of Lords, Revel. 19 16. . 3. God is known in her palaces g To his People by sensible and long Experience, and to all neighbouring Nations, by their own Observation. for a refuge h (i. e.) In the Habitations, or to the Inhabitants of that City. Possibly he may here point at the King's Palace, and the Temple, which was the Palace of the King of Heaven; which two Palaces God did in a singular manner Protect, and by Protecting them, he Protect●…d the whole City and People. . i Uader whose shadow we are more safe and secure, than other Cities are with their great Rivers and impregnable Fortifications. 4. For lo, the kings i Either those Kings Confederate against Ioho●…haphat, 2 Chron. 20. or t●…e Assyrian Princes; whom they Vaingloriously called Kings, I●…a. 10. 8. were assembled, they passed by k In their March towards jerusalem. Or, they pas●… away, (i. e.) Departed without the Success, which they desired and confidently expected. together. 5. They saw it l Th●… 〈◊〉 〈◊〉 look upon it, but not come into it, nor shoot an 〈◊〉 t●…re,- nor cast a Bank against it, as is said upon this or the like Occasion, 2 Kings 19 32. , and so they marvelled m Not so much at the structure, or strength of the City, as at the wonderful Works wrought by God on their behalf. , they were troubled and hasted away n See 2 Kings 19 35. . 6. Fear took hold upon them there, and pain o Partly, at the Tidings of Tirhakah's coming against them, 2 Kings 19 9 and Partly, for that Terrible slaughter of their Army, there v. 35. , as of a woman in travail. 7. Thou breakest the ships of Tarshish with an east-wind p This is not reported as a Matter of Fact, for we Read of no Ships in those Expeditions, to which this Psalm relates, nor did any Ships come near jerusalem, because that was a●… a great Distance from the Sea, and from any navigable River running into the Sea; but only added by way of Illustration, o●… Allusion. The Sense is, Thou didst not less violently, an●… suddenly destroy these Proud and Raging Enemies of jerusalem, than sometimes thou destroyest the Ships at Sea, with a fierce and Vehement Wind, such as the Eastern Winds were in those Parts, Exod. 14 21. job. 27. 21. jer. 18. 17. Ezek. 27. 26. The Words are and may be rendered thus: Thou diast break them as (such Ellipsis of the Pronoun, and of the note of similitude being very frequent; as I have again, and again showed) the Ships of the Sea (for Tarshish, though Properly the Name of a Maritine place in Ci●…icia, Ezek. 27. 25. 〈◊〉 1. 3. is usually put for the Sea, as 1 Kings 10. 22. 2 Chron. 9 21. Psal. 72. 10. Isa. 2. 16. jer. 10. 9) are broken with an East-wind. Albeit the Enemies of jerusalem, which are Compared to the raging Waters of the Sea, in Psal. 46▪ 2, 3. may as fitly be Compared to Ships upon the Sea. . 8. As we have heard, so have we seen q The predictions of the Prophets, Either, 2 Chron. 20. 14. or 2 Kings 19 20. etc. have been verified by the Events. Or, We have had late and fresh Experiences of such wonderful works of God, as before we only heard of by the Report of our Fathers. in the city of the LORD of hosts, in the city of our God, God will establish it for ever r From this miraculous Deliverance, we plainly see that God hath a singular Love to it, and Care of it, and therefore will defend her, in all succeeding Ages, against all her Enemies. And so God would have done, if jerusalem had not forsaken God, and forfeited his Favour and Protection. , Selah. 9 We have thought of s It hath been the matter of our Serious, and deep Meditation, when we have been Worshipping there in thy Temple. For when the Priests were offering Incense or Sacrifice, the Religious People exercised themselves in holy Meditation, or secret Prayer to God, as may be gathered from Luk. 1. 10. and many other places of Scripture, and from the Nature of the thing. Or, We have silently, or Patiently waited for, as some An●…ient and other Interpreters ●…ender it. thy loving kindness, O God, in the midst of thy temple. 10. According to thy name, O God, so is thy praise t For this and such like glorious Actions, thou art praised and acknowledged, and Evidently proved to be such an one as thou hast affirmed thyself to be in thy Word, God Almighty or all-sufficient, the Lord of H●…sts, the King of thy Church 〈◊〉 People, and a strong Tower to all that trust in thee, and all other things which thou art called in Scripture. Thy Name is not an empty Title, but is filled up with honourable and Praiseworthy Works answerable to it. unto the ends of the earth: thy right hand is full of righteousness u (i. ●….) Of righteous Actions; by which thou discoverest thy Justice and Holiness in destroying the Wicked, and incorrigible Enemies of thy People, and in fulfilling thy Promises made to thy Church. . 11. Let mount x Synecdochically put for jerusalem. Zion rejoice, let the daughters of Judah y (i. e.) The other and lesser Cities, and Towns or Villages (i. e. all the People) of Iuda●…: for such are commonly called Daughters in Respect of the Mother City, to which they are Subjects: See jos. 15. 45 and 17. 16. Psal. 45. 12. and 137▪ 8. He mentions judah only, and not all Israel; Partly, because they were▪ more immediately and Eminently concerned in jerusalems' Deliverance; and principally because ten of the Tribes of Israel▪ were now cut off from jerusalem, and from the Kingdom of David's House, and possibly carried away Captive, 2 Kings 18. 9, 10. 11. , be glad, because of thy judgements z Upon thine and their Enemies. At which they were glad not simply, but because it was highly Conducible to God's Honour, and to the Preservation and Enlargement of God's Church, in the World. . 12. Walk about Zion, and go round about her a He speaketh, Either, 1. To the Enemies, as Triumphing over them. Or rather, 2. To the People of that City and Kingdom, who had been Eye Witnesses of this glorious work of God▪ as appears from the following Verses. : tell the towers thereof b He bids them ●…ark well her ●…owers, B●…warks and Palaces, here and v. 13. not with vain Ostentation, or Carnal Confidence, for he had said that God only was their Refuge, v. 3. but with thankfulness to God, when they should find upon Enquiry, that not one of them was demolished, or ●…ny way defaced by so potent an Enemy. . 13. * 〈◊〉. s●…t your 〈◊〉 〈◊〉 〈◊〉. Mark ye well her bulwarks, ‖ 〈◊〉, 〈◊〉. consider c Or, Exalt, or Admire. her palaces: that ye may tell it to the generation following d That they may be excited to continue their Praises to God for this Mercy, by which they hold and enjoy all their Blessings, and to trust in God in the like Difficulties, for the Future. . 14. For this God e is our God for ever and ever; he will be our guide even unto death f Who hath done this great Work. (i. e.) Whilst we have a being. Birth and Life, ●…nd the several Ages of Life and Death, are oft ascribed to Churches and Commonwealths, both in Scripture and in other Authors. This Promise was made to the Old and earthly jerusalem, upon Condition of their Obedience, wherein they failing so grossly lost the benefit of it, but it is absolutely made good to the New and Heavenly jerusalem, the Church of Christ. . PSAL. XLIX. The ARGUMENT. This Psalm is Penned upon the same Occasion, with Psal. 39 and 73. to wit, upon the Contemplation of the afflictions of God's People, and of the Prosperity and Glory of ungodly Men. The design is to justify God's Providence in this dark Dispensation, and to show that all things being Considered; good Men have no cause for immoderate Dejection of Spirit, nor wicked Men for glorying in their present Felicities. To the chief musician; a Psalm ‖ Or, of. for the sons of Korah. 1. HEar this, all ye people a Heb. All People; jews or Gentiles: For all are concerned in this Matter, as being apt to stumble and murmur at it. , give ●…ar all ye inhabitants of the World: 2. Both * Psal. 6●…. 9 low and high, rich and poor t'other. 3. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding b It concerns you diligently to attend to me, for I am about to speak not of Vulgar and Trivial t●…ngs, or 〈◊〉 as come suddenly into my Mind, and rush as 〈◊〉 out of my Mouth, but of such things as are the r●…sult o●… my most 〈◊〉 and considerate thoughts, and such a●… i●… 〈◊〉 ob●…rve them and l●…y them to Heart, will make you truly 〈◊〉, and keep you from those Errors and Follies and 〈◊〉, which the generality of Mankind for want of a right underst●…g do run into. ▪ 4. * 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. 13. 3●…. I will incline mine ear c This is another Arg●…ment to persuade them to h●…rken to him: I will hearken what God by his Spirit speaks to me, and that and nothing else will I now speak to you: and therefore it is well worth your hearing. I also shall join with you in attending to it, that whilst I ●…each you, I myself may learn the same Lesson. For as Ministers now teach themselves whilst they teach others, so the Holy Prophets did oft times search into, and study to find out the meaning of their own Prophecies, as appears plainly from 1 〈◊〉. 1▪ 10. 11. The Phrase is thought to be taken from the Musicians, who lay their Ear close to the Instrument when they Tune it, and by their Ear try how the Voice and Instrument agree. to a parable d Which properly is a figurative and allegorical Speech, but is oft more largely taken for any excellent and important, and withal dark or Difficult, Doctrine or Sentence, See Numb. 23. 7. and 24. 3. 15. Psal. 78. 2. Comp. with Mat. 13. 35. , I will open e (i. e.) I will not smother it in my own Breast, but publish it to the World. my dark saying f So he justly calls the following Discourse, because the thing in question, is and ever hath been thought Difficult, and hard to be understood. upon the harp. 5. Wherefor●… should I fear g He speaks in his own Person, because he had now said that he would incline his Ear, v. 4. (i. e.) Learn and Practise what he was teaching others, but his meaning is more general: That there is no sufficient Cause, why he or any good man should Fear. Which is to be understood of Excessive or immoderate and prevailing Fear, causing Dejection or Despondency, or distrust of God's Providence and Goodness, or Discontent with his Condition. In which Sense men 〈◊〉 bid not to Fear, Gen. 50. 19 Mat. 28. 5. Comp. with Mark 16. 6. Thus Gen. 45 5. Be not grieved, to wit, inordinately: for otherwise they ought, and he would have had them to grieve for their sin. Thus to lead a man into Temptation, Mat. 6. 13. is to suffer him to be overcome by it, by Comparing 1 Cor. 10. 13. And the Object, or cause of this forb●…dden Fear is double, the one, the Afflictions of good Men, here following; the other, the Prosperity of the ungodly, as it is declared v. 16. and of which he gins to Treat in the very next Verse, and continues the Discourse of it, to the end of the Psalm. in the days of evil h Either, 1. Of sin: when iniquity of all sorts abounds; which is many ways grievous and vexa●…ious to every good Man. Or, 2. Of Misery; in times of great Distress and Calamity, either public or private, when wicked Men flourish, (of which he speaks in all the rest of the Psalm) and good men are oppressed and persecuted. , wh●…n the iniquity of my heels i By which he understands either, 1. His afflictions: which he might justly call the Punishment of his sinful Actions: for iniquity is commonly put for the Punishment of it, and the Heels are put for a Man's Footsteps, and Metaphorically, for ones ways or Actions, as Psal. 56. 6. and 89. 51. Or, 2. The iniquity, (i. e.) The violent and injurious Designs and Practices of his ungodly and malicious Enemies, who, as he here saith, did 〈◊〉 him about. Whereby he notes their prosperous Success against him, and his being endangered and vexed by them, as this Phrase implies, job. 16. 13. Psal. 17. 9 11. and 22. 12 and 140. 9 Habak. 1. 4. and withal their intention and endeavour to vex and persecute and destroy him, as this Phrase is used, Psal. 17. 9 and 22. 12. 16. and in many other places. This S●…nce is favoured both by the Syriack and Arabic Interpreters: whereof the former renders the Words thus, the iniquity of mine Enemies hath Compassed me, and the latter thus, when mine Enemies shall Compass me about: and by the main Scope of the Psalm, which is to Comfort himself and other good Men, against that great Scandal of the Prosperity of the Wicked, and the Oppressions and Miseries of the Righteous. But all the Difficulty is, why or how he calls this, the iniquity of his Heels. For the clearing whereof, it is humbly proposed to Consideration, that this Genitive Case, of my H●…els, seems to note not the Efficient or Meritorious cause of this iniquity, or Punishment of it, but the Object about which this iniquity is Exercised; as Nouns in the Genitive Case are frequently ●…aken. Thus the spoil of the Poor, Isa. 3. 14. is not that spoil which was made by them, but upon them: and the Vi●…lence of the Children of judah, as it is in the Hebrew 〈◊〉, Io●…l. 3. 19 is that which was done ag●…inst them, as we truly Translate it. See also Dan. 4 27. Mat. 10. 1. Act. 4. 9 In like manner here, the iniquity of my Heels, is the iniquity wherewith they Compass and seek to trip up my Heels: for we shall find David oft speaking of the malicious Practices of his Enemies, with respect to his Heels or Feet, or Steps. So he tells us they pierced his Hands and Feet, Psal. 22. 16. they Compassed and marked, and prepared a Net for his Steps, Psal. 17. 11. and 56. 6. and 57 6. as 〈◊〉 also complains of his Enemies, that they hide Snares for his Feet, Ch. 18. 22. And therefore it is not strange that the iniquity of his Enemies is here noted to be exercised about his Heels, or Footstepts, as this word signifies, either because they did malignantly observe all his steps or ways, that they might find occasion to load him with Reproaches in order to his Ruin; or because they purposed to trip up his Heels, or to overthrow his go, as he Complains, Psal. 140. 4. Besides the Words may be rendered, the iniquity of my Supplanters; for the Hebrew word rendered Heels, may be and is by some learned Interpreters, taken for a Participle of that Verb, which signifies to Supplant or trip up the Heels or Circumvent, from whence jacob had his Name. And this Character fitly agrees to David's Enemies, who were not only most malicious, but also very deceitful and Treacherous, as he every where Complains. shall * Host ●…. 2. compass me about. 6. They that * Joh. 31. 24. Psal. 62. 10. Mark. 10. 24. 1 Tim. 6. 17. trust in their wealth k As that which can and will secure them, from God's judgements and from the Calamities of humane Life, the Psalmist having said that he and other good Men, had no sufficient cause of Fear, from their present sufferings from ungodly Men; now he proceeds on the contrary to show that his ungodly Enemies had no reason to be secure and Confident, because of their present Riches and prosperous Success. , and boast themselves in the multitude of their riches. 7. None of them can by any means redeem l To wit, from Death, as appears from v. 9, 10. etc. neither from the first Death, nor from the second, which he points at, v. 14. 19 his brother m Whom he would do his utmost to preserve in Life: and Consequently not himself. But he seems to mention his Brother rather than himself, because when his Brother is sick, he being in Health hath the full Command, and free use of all his Wealth, and Strength, and Wi●…, and all other means of redeeming his Brother; which he hath not, when he himself is dangerously or desperately sick. , nor give to God n The only Lord of Life, and the Judge who hath passed upon him the Sentence of Death. a ransom for him. 8. For * Job 36. 18, 19 the redemption of their soul o (i. e.) Of their Life, as Soul is commonly used. is precious p (i. e.) Rare, as the Word is used, 1 Sam. 3. 1. Dan. 2. 11. hard to be obtained. But he doth not call it simply impossible, because Christ hath purchased this Privilege for his true Disciples, that in some Sense, they shall not see Death, job. 8. 51. : and it ceaseth for ever q (i. e.) It is never to be accomplished, to wit, by any mee●… Man, for himself or for his Brother. . 9 That he should still live for ever, and * Psal. 89. 48. not see corruption r Or, the Pit, or the Grave, (i. e.) Not die, as that Phrase is oft used, as hath been noted before. . 10. For he seethe s An impersonal Expression: Every man sees and knows it; it is visible and evident, both from Reason and from universal Experience. that * Eccle. 2. 16. wise men die, likewise the fool and the brutish person perish t All men die without any Difference between Wise and Fools, good and bad. , and leave their wealth to others u He saith not, to Sons, or Kindred; but indefinitely, to others, because he is wholly uncertain to whom he shall leave them to Friends, or Strangers, or Enemies; which he mentions as a great Vanity in Riches. They neither can save them from Death, nor will accompany him in, and after Death, and after his Death will be disposed, he knows not how nor to whom. . 11. Their inward thought is x Though they are ashamed to express it, yet it is their secret Opinion and Hope, and Wish. , that their houses y Either, 1. Their posterity, oft called men's Houses, as 2 Sam. 7. 11. etc. Psal. 113. 9 and 115. 12. Or, 2. Their Mansion-Houses, as it is explained in the next Clause, which also serve for this purpose, to preserve a Man's name for ever. shall continue for ever z Not to them in their own Persons, but to them and theirs in succeeding Generations, as it follows. , and their dwelling places † Heb. to Generation and Generation. to all generations; they call their lands after their own names a Fondly dreaming by this means to immortalize their Names and Memories. . 12. Nevertheless b Notwithstanding all these fine Fancies and Devices. * Psal. 82. 7. man being in honour c Living in all the Splendour and Glory above mentioned. , abideth not d The Hebrew word Properly signifies, to lodge for a Night, as Gen. 32. 21. judg. 19 10. and thence to abide for a long or Considerable time, as Psal. 25. 13. and 55. 7. Prov. 15. 31. All his Dreams of perpetuating his Name and Estate, shall vanish and be Confuted by Experience. : he is like the beasts that perish e (i. e.) That are utterly lost and Exstinct. So he is in reference to all his Wealth and Honour, of which he here speaks. . 13. This their way f (i. e.) Their Counsel and Contrivance to immortalize themselves. is their folly g Though to themselves and some others, it seem to be Wisdom, yet in Truth it is apparent folly and madness. For they neither obtain that immortal Name which they seek and hope for: Nor, if they do, doth it yield them any Comfort or Benefit. ; yet their posterity † Heb. 〈◊〉 in their 〈◊〉. approve their say h Heb. their Mouth, (i. e.) Their Counsels and Suggestions which they gave them concerning these Matters. The Mouth is oft put for the Words, which come out of it, as Numb. 35. 30. job. 7. 11. , Selah. 14. Like sheep i Which for a season are fed in large and sweet Pastures, but at the owner's Pleasure are put together in close and Comfortless solds, and led away to the Slaughters, not knowing nor considering whither they are going. they are laid in † Heb. Hell. the grave k Or, in Hell: For the Hebrew word signify both. , death shall feed on them l The first Death shall Consume their Bodies in the Grave, and the second Death shall devour their Souls. , and the * Dan. 7. 22. Mal. 4. 3. Luk. 22. 30. 1 Cor. 6. 2. Rev. 2. 26. & 20. 4. upright m Good men whom here they oppressed and abused at their Pleasure. shall have dominion over them in the morning n Either, 1. Suddendly, or within a very little time, as this Phrase is oft used, as Psal. 30. 5. and 46. 5. and 101. 8. and 143. 8. etc. Or, 2. In the day of general Judgement, and the Resurrection of the Dead. For Death being called the night, joh. 9 4. and sleep in many places, that day is fitly Compared to the Morning, when men awake out of sleep, and enter upon that everlasting day. But whether this or the former be the true meaning of the Phrase, it is sufficiently evident the thing here spoken of, is not done in this Life, but in the next: For, 1. This Proposition and Privilege being general, and common to all upright Persons is not verified here, it being the lot of many good men to be oppressed and killed by the ●…icked, as is manifest both from Scripture, as Psal. 44. 22. Eccles. 8. 14. and 9 2. and from the Experience of all Ages of the Church. 2. This Dominion of the just over the wicked happens after the wicked are laid in their Grave, as is here expressed, and Consequently supposeth their future Life and Resurrection: for when one Person rules over another, both are supposed to exist or have a being. Nor is there any Argument against this Sense, but from a vain and absurd Conceit, which some men have entertained, that the Saints in the Old Testament had no firm belief nor Expectation of the Recompenses of the Life to come. Which is against evident Reason; and against many clear places of the Old Testament, that cannot without force be wrested to any other Sense; and against the express Testimony of the New Testament concerning them, Heb. 11. and in many other places. , and their ‖ Or, Strength. beauty o Or, their Form, or Figure, or Image▪ all which come to one, and seems to intimate that all their Glory and Felicity which they had in this Life, was rather imaginary than Real, and indeed but a shadow, as it is called, Eccles. 6. 12. and 8. 13. shall consume p Heb. is to Consume, or to be Consumed, (i. e.) Shall be consumed: the infinitive Verb being here put for the Future, as it is Psal. 32. 8. Zeth. 3. 4. and 12. 10. ‖ Or, 〈◊〉 Grace being an habitation to every one of them. in the grave, from their dwelling q (i. e.) They shall be hurried from their large, and stately and pleasant Mansions, into a close and dark Grave, But those Words are by divers Interpreters rendered otherwise, and that Peradventure more truly and fitly, to this purpose, Word for Word, the Grave (or rather, Hell, as before, and as this Word Sheol is Confessedly oft used, in the Old Testament, but no where more Conveniently than here) shall be a dwelling, or for a dwelling unto him, or them, or every one of them. Which in the Prophet's Phrase is called dwelling with everlasting Burn, Isa. 33. 14. and, in the Phrase of the New Testament, to be cast into and abide in the lake of Fire, and Brimstone, Revel. 20. 10. . 15. But God will redeem r Though no man can find out a Ransom to redeem himself or his Brother, yet God can and will Redeem me. my soul s Either properly: Or, myself or Life: for all comes to one. † Heb. from the hand of the Grave. from the power of ‖ Or, Hell. the grave t Or, of Hell▪ for he speaks of that Sheol in which the Wicked are left. The Grave shall not have Power to retain me, but shall be forced to give me up into my Father's hands: and Hell shall have no Power to seize upon me. ; for he shall receive me n Or, take me, out of this vain mortal and iniserable Life unto himself, or into Heaven, as this Phrase is used, Gen. 5. 24. Psal. 73. 24. Act. 7. 59 , Selah. 16. Be not thou afraid x (i. e.) Discouraged or dejected. The prosperity of the Sinners, is oft matter of Fear and Dread to good men; Partly, because it enables them to do more Mischief; and Partly, because it shakes their Faith in God's Providence and Promises, and is apt to engender Suspicions in men's minds, as if God did not Regard the Actions and Affairs of men, and made no difference between the good and the bad, and Consequently all Religion were vain and unprofitable. See Psal. 73. 12, 13. when one is made rich, when the glory of his house is increased. 17. * 〈◊〉. 〈◊〉 19 For when he dieth, he shall carry nothing away y For as he will shortly die, so all his Wealth and Power, and Glory will die with him, and thou wilt have no cause either to Envy or Fear him. : his glory shall not descend after him. 18. Though † Heb. in his 〈◊〉. whiles he lived, he blessed his soul z (i. e.) He applauded himself as a Wise and happy Man; Comp. Lak. 12. 19 : and men will praise thee a And as he pleaseth and flattereth himself, so he meets with Parasites, that applaud and flatter him, for their own advantage. For he still speaks of the same Man, as is manifest from the foregoing and following Words, though there be a sudden Change of the third, into the second Person: which is most frequent in these Books. , when thou dost well to thyself b When thou dost indulge and please thyself, and advance thy own Worldly interest. For the Name of good in Scripture is oft ascribed, unto the Pleasures and Profits of this Life, as job 21. 13. Psal. 4. 6. Eccles. 2. 24. and 4. 8. and 11. 9 . 19 † 〈◊〉 the Soul 〈◊〉. He shall go c Now he returns again to the third Person. Such sudden and repeated Changes, are frequent in this Book. to the generation of his fathers d (i. e.) To the Grave and Hell, where he shall meet with his wicked Parents, who by their Counsel and Example, led him into his evil Courses; as the Godly also are said to be gathered to their Fathers, Gen. 15. 15. Deut. 32. 50. judg. 2. 10. (i. e.) , they shall never see e Never enjoy, as seeing is oft taken. light f Neither the light of the Living, as it is called, job. 33. 30. Psal. 56. 13. or of this Life, to which they shall never return: Nor of the next Life, to which they shall never be admitted, but they shall be cast into utter Darkness, Mat. 8. 12. . 20. * 〈◊〉. 12. Man that is in honour and understandeth not g (i. e.) Hath not true Wisdom, to know and Consider what he is, and what his true Business and Interest in this World is, and what use he should make of his Life, and of all his Riches and Honour, and Power, and whither he is going, and what Course to take for the Attainment of true and lasting Happiness. , is * 〈◊〉 ●…ccle. 3. 〈◊〉 like the beasts that perish h Though he hath the outward shape of a Man, yet in truth he is a Beast, or a brutish stupid, and unreasonable Creature, and he shall perish like a brute Beast made to be destroyed, 2 Pet. 2. 12. . PSAL. L. The ARGUMENT. The design of this Psalm, is partly to reprove and protest against the common Miscarriages of many Professors of Religion, who satisfied their own Consciences, and fancied that they pleased God with their external and Ceremonial performances, notwithstanding their gross neglect of those more necessary and Fundamental duties of Piety, and justice, and Charity: Partly, to instruct men concerning the Nature of the true and acceptable Worship of God: and Partly, to prepare the Israelites, for and tacitly warn them of that Change, which would be made in the ●…outward form and way of God's worship, under and by the Messiah, and of the abolition of the legal Sacrifices, which God did not appoint for his own need, nor for his People's perpet●…al use. A psalm ‖ Or, for Asaph. of Asaph a Who was not only the chief of the sacred Singers, 1 Chron. 15. and 16. and 25. 2. but also a Prophet, 1 Chron. 25. 1. and a Composer of some Psalms, as it is apparent from 1 Chron. 29. 30. and therefore, as is most Probable, of those that go under his Name. . 1. THe † Heb. God of Gods. So Gr. mighty God, even the LORD hath spoken, and called the earth from the rising of the sun, unto the going down thereof b (i. e.) All the Inhabitants of the Earth, from one end to the other. Whom he here summons to be Witnesses of his proceed in this solemn Judgement, between him and his People, which is here poetically represented. For here is a Tribunal erected, the Judge coming to it, the Witnesses and Delinquents summoned, and at last, the Sentence given and Cause determined. . 2. Out of Zion c The place where he was supposed to reside, and where he would now sit in Judgement. Or, from whence he would come to a more public and Conspicuous place, where all the World might see and hear the Transactions. the perfection of beauty d The most beautiful and amiable place of the whole World, because of the Presence and Worship, and Blessing of God, which was there and there only (i. e.) Hath appeared, or manifested himself in a glorious manner, as Judges do when they come to the Judgement seat. , God hath shined e. 3. Our God f These Words are used here, as they are also, Heb. 12. 29. emphatically. The Prophet speaks this in the Person of the Israelites and Worshippers of God, whereof he was one, and thereby takes off their ●…ond Pretence, as if because God was their God, in Covenant with them, and nearly related to them, by Abraham his Friend for ever, he would bear with their Miscarriages, and would not deal so severely with them, as some fancied; which also was their Conceit, jer. 7. 4. etc. Mat. 3. 9, 10. No, saith he, though he be our God, yet he will come to execute Judgement upon us. shall come g Either, 1. From Heaven, his dwelling place, to Zion, to sit in Judgement there. Or, 2. Out of Zion, to some other place, as was said on v. 2. , and shall not keep silence h So the Sense is he will no longer forbear, or Connive at the Hypocrisy and Profaneness, of the Professors of the true Religion, but will now speak to them in his Wrath, and will effectually reprove and chastity them. But because the Psalmist is not now describing what God did, or would say against them, which he doth below, v. 7. etc. but as yet continues in his Description, of the Preparation or coming of the Judge to his Throne, it seems more Proper to translate the Words, as some do, he will not cease, (for this Verb signifies not only a Cestation from Speech, but from Motion or Action, as it doth, 2 Sam. 19 11. Psal 83. 1. Isa. 42. 14, 15.) (i. e.) Not neglect or delay to come. So here is the same thing expressed, both Affirmatively and Negatively (as is frequent in Scripture, whereof divers instances have been formerly given) for the greater assurance of the Truth of the thing. : * Psal. 97. ●…. a fire shall devour before him, and it shall be very tempestuous round about him i This is a farther Description of that terrible Majesty, wherewith God clothed himself, when he came to his Tribunal in token of that just severity, which he would use in his Proceed with them. He alludes to the manner of God's appearance at Sinai, Exod. 19 and intimates to them, that, although Zion was a place of Grace and Blessing to all true Israelites, yet God would be as dreadful there, to the Hypocrites among them, as ever he was at Sinai. See Isa. 33. 14. . 4. He shall call to the heavens from above, and to the earth k Either, to the places themselves, and so it is a Figure called Prosopopaeia: Or, to the Inhabitants of them, all Angels and Men, whom he calls in for Witnesses and Judges, of the Equity of his present Proceed. Comp Deut. 4. 26. and 31. 28. and 32. 1. , that he may judge his people l To wit, in their Presence and Hearing. . 5. Gather m O ye Angels, summon and fetch them to my Tribunal. Which is poetically spoken; not as if they were actually to do so; but only to continue the Metaphor, and Representation of the Judgement here mentioned. my Saints n The Delinquents, the 〈◊〉, whom he calls Saints; Partly, because they were all by Profession an holy People, as they are called, Deut. 14. 2. Partly, by an frony, intimating how unworthy they were of that Name: and Partly, as an Argument or Evidence against them, because God had chosen and separated them from all the Nations of the Earth, to be an Holy and peculiar People to himself, and they also had solemnly and frequently Consecrated and devoted themselves to God, and to his faithful Service; all which did greatly aggravate their present Apostasy. together unto me: those that have made a covenant with me by sacrifice o (i. e.) Which have entered into Covenant with me, and have ratified that Coven●…nt with me by Sacrifice, not only in their Parents, Exod. 24, 4. etc. but also in their own Persons from time to time, even as oft as they offer Sacrifices to me. This Clause seems to be added here, to acquaint them with the proper Nature, use and end of Sacrifices, which were principally appointed to be Signs and Seals of the Covenant made between God and his People; and Consequently to Convince them of their great mistake and Wickedness in trusting to their outward Sacrifices, when they neglect the very Life, and Soul of them, which was the keeping of their Covenant with God; and withal to diminish that overweening Conceit which they had of Sacrifices, and to prepare the way for the abolition of them, as being only necessary to confirm the Covenant: which being once for all confirmed by the Blood of Christ, they might without any inconvenience be laid aside and abrogated. . 6. And * Psal. 97. 6. the heavens shall declare his righteousness p Which they were called to Witness, v. 4. So was the Earth also. But here he mentions the Heavens only, as I humbly conceive, because they were the most impartial and Considerable Witness in the Case; for men upon Earth might be false Witnesses, either through Ignorance and Mistake, or through Prejudice and Partiality, and Passion: But the Angels understand things more thoroughly and certainly, and are so exactly pure and sinless, that they neither can nor will tell a lie for God; and therefore their Testimony is more valuable. Or the meaning is, that God would Convince the People of his Righteousness, and of their own Wickedness, by terrible Thunders and Lightnings, and Storms or other dreadful Signs wrought by him, in the Heaven or the Air: by which he did Convince his People in two like Cases, Deut. 5. 22, 23. etc. 1 Sam. 12. 17, 18, 19 : for God is judge himself, Selah q In his own Person, or immediately. God will not now reprove them, or contend with them by his Priests or Prophets, with whom they may easily strive, as they used to do, but he will do it in an immediate and extraordinary manner from Heaven; and therefore they shall be forced to acknowledge his Righteousness, and their own unrighteousness; as they must needs do, when the Contest is between them, and that God who is the great Judge of the World, and cannot possibly do any unrighteous thing, job 34. 13. Rom. 3. 6. who exactly knows all their Hearts, and Works, and cannot be deceived, nor Contradicted. . 7. * Psal. 81. 8. Hear, O my people, and I will speak r Having brought in God, as coming to Judgement with them, he now gives an Account of the Process, and of the Sentence of the Judge, whose Words are contained in this, and the following Verses. ; O Israel, and I will testify against thee s I will plead with thee, and declare my Charge, or Indictment against thee. : I am God, even thy God t Not only in general, as thou art my Creature, but in a special manner, by many singular Favours and Obligations, and by that solemn Covenant made at Sinai; whereby I avouched thee to be my peculiar People, and thou didst avouch me to be thy God, Deut. 26. 17, 18. . 8. I will not reprove thee * Host 6. 6. for thy sacrifices, or thy burnt-offerings u I do not Charge thee, or at least this is not the principal matter of my Charge, that thou hast neglected Sacrifices, which thou shouldest have offered; for although thou hast many times omitted thy Duty in that kind, yet I have greater things than these to Charge thee with. , to have been x Or, they have been. I Confess thou hast being frequent in that Work, and hast laid too great a stress upon it, and satisfied thy Conscience with it, as if thereby thou hadst made me amends for the Errors of thy Life. continually before me. 9 * 〈◊〉. 6 6. Act. 17. 25. I will take no bullock out of thy house, nor he-goats out of thy folds y But be not so vain and foolish, as to imagine that thou dost lay any Obligations upon me by thy Sacrifices; Or that I required them, because I had need of them, or took any Pleasure in them for themselves, or for my own satisfaction by them. . 10. For every beast of the forest is mine z I could Command, or dispose them at my Pleasure, without thy leave or Assistance. , and the cattle upon a thousand hills a Which feed upon innumerable Hills, or in Valleys and Fields. . 11. I know b Where they are, and whence I can easily fetch them when I think good. all the fowls of the mountains c Not only tame and domestic Fowls, but even such as are Wild and fly up and down upon Mountains; which though out of man's reach, are at God's Command. : and the wild beasts of the field are † Heb. with 〈◊〉. mine. 12. If I were hungry d If I wanted or desired any thing, as I do not, being the all-sufficient God. , I would not tell thee e That thou mightest supply my Wants. , * Exod. 19 5. Deut. 10. 14. Job 41. 11. Psal. 241. 1 Cor. 10. 26. 28. for the world is mine, and the fullness thereof f (i. e.) All those Creatures wherewith it is replenished. . 13. Will I eat the flesh of bulls, or drink the blood of goats g If I did want any thing, hast thou such Carnal and gross Conceptions of me, that I need or delight in the Blood of Brute-Creatures. ? 14. * Host 14. 2. Heb. 13. 15. Offer unto God thanksgiving h If thou wouldst know what Sacrifices I most prize, and indespensably require, in the first place, it is that of Thankfulness and Praise proportionable to my great and Glorious and numberless Favours, which doth not Consist barely in Verbal acknowledgements, but proceeds from an Heart truly and deeply affected with God's mercies, and is accompanied with such a Course of Life, as is grateful or Wellpleasing to God: all which is plainly comprehended in Thanksgiving, as that Duty is explained in other Scripture. , and pay thy vows i Either, 1. Ceremonial vows, the Sacrifices which thou hast vowed to God. Or rather, 2. Moral Vows: for the things here mentioned, are directly opposed unto Sacrifices, and preferred before them: for having disparaged, and in some sort rejected their Sacrifices and Burnt-Offerings, v. 8. it is not likely that he should have a better Opinion of, or value for their vowed Sacrifices; which were of an inferior sort. He seems therefore to understand those substantial Vows and Promises, and Covenants, which were the very Soul of their Sacrifices, and to which their Sacrifices were but Appurtenances and Seals, as was noted above, on v. 5. whereby they did avouch the Lord to be their God, and to walk in his ways, etc. as it is expressed, Deut. 26. 17. and engaged themselves to Love, and serve and obey the Lord according to that solemn Vow and Covenant, which they entered into at Sinai, Exod. 24. 3. 7, 8. which they oft renewed, and indeed did implicitly repeat in all their Sacrifices, which were appointed for this very end to Confirm this Covenant. unto the most High. 15. And * Job 22. 27. call upon me k And make Conscience of that great Duty, of Constant and servant Prayer to me; which is an acknowledgement of thy Subjection to me, and of thy Trust and dependence upon me, and therefore is pleasing to me. in the day of trouble l When trouble comes, do not avoid it by sinful shifts, nor trust to Creatures for Relief, as Hypocrites generally do, but give Glory to me, by relying upon my Promises, and expect Help from me, by Hearty and un●…eigned Prayer. ; I will deliver thee, and thou shalt glorify me m This is mentioned; Either, 1. As a Privilege, thou shalt have occasion to Praise and Glorify me for thy Deliverance. Or, 2. As a further Duty; thou shalt give me the Glory of thy Deliverance, by praising me for it, and improving it to my Service and Glory. . 16. But unto the wicked n (i. e.) The same ungodly and Hypocritical Professors, whom he calleth Saints, v. 5. in Regard of their Profession, and here wicked in respect of their Practice, and the truth of the thing, God saith o He told them what he would not reprove them, for, v. 8. and why, v. 9 10. etc. now he tells them for what he did reprove and Condemn them, even for a vain and false Profession of Religion. , What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth p With what Confidence darest thou make mention of, or boast of God's Grace and Favour vouchsafed unto thee, in giving thee such a Covenant and Statu●…es, pretending to embrace them, and to give up thyself to the Observation of them? This not only the Teachers (of whom some understand these Words) but all the Israelites in general: Of whom he rather seems to speak. ? 17. * 〈…〉. Seeing thou hatest instruction q Seeing thy Practice Contradicts thy Profession, and makes thee a Notorious and impudent Lyar. Though with thy Mouth 〈◊〉 showest much Love (as is said of them, Ezek. 33. 31.) to my Statutes and Counsels, yet in Truth thou hatest them, as they are Curbs to thy beloved Lusts, and Instruments of thy just Condemnation, and a manifest reproach to thy Conversation. Or, Seeing thou hatest Reproof, as this Word is oft rendered. And this above all other parts of God's word, is most hateful to ungodly Men, Prov. 9 8. and 12. 1. and 15. 10. 12. A●…os 5. 10. And therefore this is fitly alleged as an Evidence of their Wickedness. , and castest my words behind thee r As men do things which they abhor or despise. . 18. When thou sawest s Or, didst observe, or Consider: When he came into thy Presence and Company, and thou didst understand and Consider his ways and his Success and impunity, and he invited thee to a Participation of his Prophets. a thief, than thou consentedest with him t Or, as many render it, than thou didst run with him, thou didst readily and greedily associate thyself with him, in his unrighteous Courses. Thou didst yield to his Motions, and that with great Complacency and Diligence. , and † 〈…〉. hast been partaker with adulterers u By joining with them, in their lewd and filthy Practices. . 19 Thou givest x Heb. thou sendest forth, to wit free; for the Word is used of men's dismissing their Wives, or their Servants; whom they left to their Freedom. Thou hast an unbridled Tongue, and castest off all restraints of God's law, and of thy own Conscience, and givest thy Tongue Liberty to speak what thou pleasest, though it be offensive and dishonourable to God, and injurious to thy Neighbour, or to thy own Soul. Which is justly produced as an Evidence of their Hypocrisy. thy mouth to evil y Either to sinful or Mischievous Speeches. , and thy tongue frameth deceit z (i. e.) Uttereth Lies or fair Words, wherewith to Circumvent those who deal with them. . 20. Thou sittest and speakest a Thou dost not only speak evil in a sudden Passion, or upon some great Provocation, but this is thy Constant and deliberate Practice and Business, which thou dost pursue with great Facilty and Complacency: all which this Phrase implies. against thy brother b Strictly so called, as the next Clause explains it. Which is a great Aggravation of the sin, and a Proof of his inveterate and obstinate Wickedness. , thou s●…anderest c Takest away his good Name, which is better than all Riches; yea, than Life itself. Which is contrary to my express and oft repeated Commands. thine own mother's son. 21. These things hast thou done, and I kept silence d I did not express my Displeasure against thee, in such grievous Judgements as thou didst deserve. Or, I was deaf: I carried myself like one that did not hear thy sinful Speeches, nor see, or take any notice of thy wicked Actions. : thou thoughtest that I was altogether such a one as thyself † Thou didst Misconstrue and abuse this my Patience and long suffering, as if it had proceeded from my Ignorance, or Regardlessness, or Approbation of thy evil Courses, which I seemed by my Connivance to justify or allow; and thereupon didst grow more audacious and impudent in sin. See Eccles. 11, 9 Isa. 26. 10. Rom. 2. 4, 5. : but I will reprove thee e Not with Verbal, but real Reproofs, (i. e.) By severe Punishments, as this Word is used, job 13. 10. Psal. 6. 1. and 38. 1. and 39 71. and oft elsewhere. I will quickly undeceive and Convince thee, of the contrary to thy cost. , and set them in order before thine eyes f I will bring to thy Remembrance, and lay upon thy Conscience all thy sins, in full number and in their Order, with all their Circumstances; and thou shalt then see and know that I diligently observed and hated them all, and that none of them shall go unpunished. . 22. Now consider this, ye that forget God g Ye Hypocritical and ungodly Israelites, who have forgotten, (as Moses foretold you would do, Deut. 32. 18.) the God that form you, and made you his People, and forgotten his Mercies and Judgements, by which you should have been instructed, and the Covenant which you made with him, and by which you stand obliged to him. . lest I ●…ear you in pieces h L●…st my Patience be turned into Fury, and I proceed to take 〈◊〉 on you. , and there be none to deliver i Or, for (as the Hebrew Particle is oft 〈◊〉) 〈◊〉 is 〈◊〉 that can, or will deliver you. None can 〈◊〉 you from the Power of mine Anger. . 23. Who so * Psal. 69. 30. 31. offereth praise k Or, Thanksgiving, as this Word is rendered, v. 14. S●…e the note there. , glorifieth me l He and he only gives me the Ho●…our that I require and prise, and not he who loads my 〈◊〉 〈◊〉 a multitude of Sacrifices; whereby you 〈◊〉 and 〈◊〉 ●…ceit that you please and glorify me, 〈◊〉 in the 〈◊〉 time you live in the gross 〈◊〉 of the 〈◊〉 important ●…ties, of Piety and Justice, and Charity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatly dishonour me, and my Worship and 〈◊〉 〈◊〉 infamous Lives. : and to him † Heb. 〈◊〉 〈◊〉 〈◊〉. that ordereth his 〈◊〉 ●…right m Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 Pronoun is frequently understood) the 〈◊〉, or 〈◊〉 〈◊〉 his Life, (i. e.) That Lives order●…, and according, 〈◊〉 for Sinners are said to walk 〈◊〉, 2. 〈◊〉. 3. ●…, ●…. 11. 〈◊〉 by Chance, as it is in the Hebrew Text, 〈◊〉. 20 21. 23. wh●…ch is opposed to Order: and the Scripture owns no 〈◊〉, but what God prescribes or approves; and therefore this 〈◊〉, aright, is justly added in our Translation. , will I show n Heb. I will 〈◊〉▪ him to see, (i. e.) To enjoy, as that Verb 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉 have showed again and again. the salvation of God o (i. e.) M●… Salvation, that true and everlasting Happiness, which I have prepared for all my faithful Friends and Servants, and 〈◊〉 〈◊〉 on●…ly. So false is that Position of 〈◊〉 of the Jew●…th 〈◊〉, that every Israelite 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . PSAL. LI. To the chief musician a To be sung by him, and other sacred Musicians 〈◊〉 〈◊〉 in the Temple through all Ages, that his Repentance 〈◊〉 as manifest and public as his Crime and Scand●…l was. a, Psalm of David, * 2 〈◊〉. 12. 1. ●… 11. 2. when Nathan the prophet came unto him After his Conscience was awakened by Nathan's Words, 2 〈◊〉. 12. and Nathan was gone. David falls very seriou●…ly upon the Practice of sincere Repentance, and digested his Meditations into this Psalm. , after he * 2 Sam. 11. 2. 4. had gone into 〈◊〉. 1. HAve mercy upon me c Pity and Help and Answer me, in the Desires I am now spreading before thee. , O God, according to thy loving kindness d I pretend to no merit, but humbly implore thy free Grace and Mercy. : according unto the multitude of thy tender mercies e Thy mercies are infinite, and therefore sufficient for my Relief, and such indeed do I need. Either, 1. Out of my Conscience and Soul, where it hath le●…t a stain and filthy Character. Out of thy Book of Remembrance, and Accounts, in which all men's sins are written, and out of which all men shall be judged hereafter. Revel. 20. 12. Which is spoken of God after the manner of men. See of this Phrase Isa. 43. 25. and 44. 22. , blot out f my transgressions. 2. Wash me throughly g Heb. Multiply to wash me. By which Phrase he implies the greatness of his guilt; and the insufficiency of all legal Washings, and the absolute necessity of some other and better thing to wash him, even of God's Grace and the Blood of Christ; which as Abraham saw by Faith, joh. 8. 5●…. so did David, as is sufficiently evident (allowing for the darkness of the Dispensation and Expressions of the Old Testament) from divers passages of the Psalms; of which I have spoken in their Proper places; and his earnest and passionate desire of Pardon; which he desires above all other things. Wherein he showeth himself to be a true Penitent, because his chief Care and desire was to obtain God's Favour, and the forgiveness of his sins, and not the Prevention of those external ●…ore Judgements, which God by Nathan threatened to bring upon him and his House, 2 Sam. 12. 10, 11. about which here is not one Word in this Psalm; whereas the Cares and Desires of Hypocrites, chief are bend towards Worldly things, as we see in Cain, Gen. 4. 13, 16, 17. and Sa●…l, 1 Sam. 15. 30. and others 〈◊〉. 7. 14. from mine iniquity, and cleanse me from my sin. 3. For I acknowledge h With Grief and Shame, and abhorrency of myself and of my sins; which hitherto I have dissembled and covered. And being thus truly Penitent, I hope and beg that I may find Mercy with thee. my transgressions i For it was not a single, but a Complicated, Wickedness, Adultery, Murder, Injustice, Perfidiousness; and frequent Repetition of, and long and stupid Continuance in a●…ominable Repetition of, and that with public Scandal. : and my sin is ever before me k That which I had cast chinned my Back is now Constantly in my view, and fixed in my Thoughts and Memory. . 4. Against thee, thee only l Which is not to be understood simply and absolutely, because he had unquestionably sinned against 〈◊〉 and Uriah, and m●…ny others who were either injured by it, or scandalised at it, but Comparatively. So the Sense is this, though I have sinned against my own Body and Conscience, and against others; yet nothing is more grievous and Terrible to me, than to consider that I have sinned against thee; Partly, upon a general Account, because this is the chief Malignity, and sinfulness of sin, that it offends and injures the Glorious and Blessed God; and Partly, upon particular Reasons; Because I set thee at Defiance, and having used all wicked Arts to conceal my sin from Men, and being free from Fear of punishment from them, I went on boldly in sin, casting off all Reverence to thy Holy and Omniscient Majesty, and all dread of thy Judgements, and because I sinned against thee, to whom I had such numerous and peculiar and eminent Obligations, as thy Prophet Nathan truly ●…suggested to me, 2 Sam. 12. 7, 8. have I sinned, and done this evil in thy fight m With g●…oss Contempt of God, whom I well knew to be a Spectator of my most secret Actions. : * Rom 3. 4. that thou mightest be justified n The Particle, that, is not taken Causally, or Intentionally, as if this was David's Design, but Eventually, as it is Exod. 11. 9 Psal. 30. 12. H●…s. 8. 4. This will be the Fruit or Consequent of my sin, that whatsoever severities thou shalt use towards me and mine, it will be no blemish to thy Benignity, or Righteousness, or Fidelity, but the blame of all will rest upon my Head, as I desire it may, and thy justice will be Glorified by all Men. , when thou speakest o Heb. In thy Words, (i. e.) In all thy Threaten denounced against me by Nathan; and in any further Sentence which thou shalt see fit to pass upon me. ; and be clear when thou judgest p When thou dost plea●… or contend with me, or execute thy Sentence or Judgement upon me. Or, when thou art ●…udged, as it is rendered, Rom. 3. 4. for the Word may be taken Passively, as well as Actively. When any man shall presume to Cen●…ure thee, as not keeping thy Covenant and Mercy promised to David. . 5. Behold, I was shapen in iniquity q This Verse is both by jewish and Christian, by Ancient and Latter, Interpreters, generally and most truly understood of Original sin: Which he here mentions, as an Aggravation of his Crime: and the Sense of the place is this, Nor is this the only sin which I have Reason to acknowledge and bewail before thee; for this filthy stream leads me to a corrupt Fountain: and upon a serious Review of my Heart, and Life I find, that I am guilty of innumerable other sins, and that this Ha●…nous Crime, though drawn forth by external Temptations, yet was indeed the proper Fruit of my own filthy and vile Nature, which, without the restraints of thy Providence or Grace, ever was, and still is like to be, inclinable and ready to commit these and ten Thousand other sins, as Occasion offers itself. For which Contrariety of my very Nature to thine, thou mayst justly loathe and Condemn me; and for which I humbly beg thy Pardon and Grace. : and in sin did my mother † Heb. Warm me. conceive me r Heb. Warm, o●… Cheri●…h me, in the Womb before I was shapen, or form there. . 6. Behold, thou desirest s Or, delightest in: Or, requirest: Heb. willest. truth t Either, 1. Sincerity in Confessing my sins; which therefore I have now acknowledged, though hitherto I have Practised much Falsehood and Dissimulation in endeavouring to conceal them from Men. Or rather, 2. Integrity or uprightness of Heart; which seems to be here opposed to that Iniquity mentioned in the last Verle, in which he was, and all Men are, framed and Born. And this may seem to be added; Partly, as a Proof or Aggravation, of the sinfulness of Original Corruption, because it is contrary to the holy Nature and Will of God, which requireth not only unblameableness in men's Actions, but also Universal innocency, and Rectitude of their Minds and Hearts: and Partly as an Aggravation of his actual sin, wherein he had used such gross Deceit and Treachery. in † Heb. the Reins. the inward parts: and in the hidden part u (i. e.) In the Heart, called the hidden Man of the Heart, 1 Pet. 3. 4. and the 〈◊〉 Part, Rom. 2. 16. which in the former Branch he called the Reins, or inward Parts. thou shalt make me to know x So declares his Hope, that God would Pardon and cure his ●…olly, which he had discovered, and make him Wiser for the Future. But this seems not to suit well with the Context, which runs wholly in another strain. The word therefore is, and may be rendered otherwise; Thou hast made me to know. So this is another Aggravation of his sin, that it was Committed against that Wisdom and Knowledge, which God had not only revealed to him outwardly in his Word, but also inwardly by his Spirit writing it in his Heart according to his Promise. jer. 31. 33. Or thus, do thou make me to know the future Verb, being here taken Imperatively, and as a Prayer; as the following Future's are here Translated, v. 7, 8. Having now said for the Aggravation of his sin, that God did desire or require Truth in t●…e inward Parts: He takes that Occasion to break forth into Prayer, which also he continues in the following Verses. Only as he prays there for justification or Pardon of sin, so here he prays for Renovation or Sanctification. So his meaning is this, Therefore (as the Particle, and, is oft used, as hath been showed) in the hidden Part, do thou make me to know Wisdom. Or thus, tho●… wouldst have me know: for Future's are oft taken Potentially, as Psal. 118. 6. and Mat. 12. 25. Compared with Mark 3. 24. and elsewhere. And Verbs which signify, making or causing are sometimes understood only of the Will or Command; as jeroboam is said to make Israel to sin, 1 Kings 14. 16. because he Commanded them to do so, Host 5. 11. This I propose with Submission, but if this Sense be admitted, the last Clause of the Verse answers very well to the former, as it doth in the foregoing and following Verses, and every where in these Books: For this, thou wouldst have me know, Answers to that, thou willest or desirest; and in the hidden part Answers to that, in the inward Parts; and Wisdom, is the same thing for Substance with Truth, only called by another Name. wisdom y (i. e.) True Piety and Integrity, which is called Wisdom, job 28. 28. Psal. 111. 10. and in many other Texts, as sin on the contrary is commonly called, as it really is, Polly. And to know Wisdom, is here meant of knowing it Practically and Experimentally, so as to approve and Love, and Practise it, as Words o●… knowledge are most frequently taken in Scripture, and in other Authors. . 7. * Leu. 14. 6. Numb. 19 18. Purge me with hyssop z Or, as with Hyssop: the note of similitude being frequently understood. As Lepers and other unclean Persons, are by the appointment purified by thy use of Hyssop and other things, Levit. 14. 6. Numb. 19 6. so do thou cleanse me, a most Leprous and polluted Creature, by thy Grace, and by the Virtue of that Blood of Christ, which is signified by those Ceremonial usages. , and I shall be clean: wash me, and I shall be * Isa. 1. 18. whiter than snow. 8. Make me to hear joy and gladness a Send me glad Tidings of thy Reconciliation to me, and by thy Spirit seal the Pardon of my sins to my Conscience, which will fill me with joy. : that the bones which thou hast broken, may rejoice b That mine Heart which hath been sorely Wounded, and Terrified by thy dreadful Message sent by Nathan, and by the dismal Sentence of thy Law denounced against such Sinners, as I am now by this Occasion brought home to my Conscience, may be revived and Comforted by the Manifestation of thy Favour to my Soul. . 9 Hid thy face from my sins c Do not look upon them with an Eye of indignation and Revenge, but forget and forgive them. , and blot out d See v. 1. all mine iniquities. 10. Create in me a clean heart e Seeing I have not only defiled myself by these actual sins, but also have a most filthy Heart corrupted, even from my Birth, v. 5. which nothing but God's Almighty and Creating Power can purify, do thou Effectually work in me an Holy frame of Heart, whereby both my inward filth may be Purged away; and I may be prevented, from falling into such actual and scandalous sins. , O God; and renew f That good Temper which before this Apostasy I had in some measure, be pleased graciously to restore it to me with Advantage. ‖ Or, a constant Spirit. a right g Heb. Firm or Constant, or Steadfast, that I may not be so easily shaken and cast down by Temptation, as I have been, but that my Resolution may be more fixed and unmoveable. spirit h Temper or Disposition of Soul or Spirit, as the Word Spirit is very frequently used in Scripture. within me i Heb. In my inward Parts. He wisely strikes at the Root and Cause of all sin●…ul Actions. . 11. Cast me not away from thy presence k (i. e.) From thy Favour and Care, and gracious Communion with thee. : and take not thy holy spirit l Thy sanctifying Spirit, by which alone I can have Acquaintance and fellowship with thee. from me. 12. Restore unto me the joy of thy salvation m The Comfortable Sense of thy saving Grace and Help, promised and vouchsafed to me, both for my present and everlasting Salvation. : and ‖ Or, l●…t 〈◊〉 free, Or, ●…ly Spirit uphold me. uphold me n A weak and frail Creature, never able to stand against Corruption, and Temptation without thy powerful and gracious Succours. with thy free o Or, ingenuous, or Liberal, or Princely. Which he seems to oppose to his own base and Illiberal and Disingenuous and servile Spirit, which he had discovered in his wicked and unworthy Practices; and Desires a better Spirit, even the Spirit of God, which may free him from the Bondage of sin, and enable and in●…line him freely and Cheerfully, and constantly to run the way of God's precepts. See Exod. 35. 21. Psal. 110. 3. Rom. 8. 15, 16. 2 Cor. 3. 17. spirit. 13. Then will I teach transgressors thy ways p Either, 1. Thy Will and their Duty, and the way to their eternal Happiness: Or rather, 2. The manner of thy dealing with Sinners; whom thou dost so severely Chastise for their sins, and yet so graciously receive to Mercy upon their Repentances. Both which I will show them in my own Example, which I will declare unto them, although I shall therewith publish my own shame; which I shall most willingly bear, that I may in some measure repair the Injury which I have done to thee and others, by my public and scandalous Crimes. , and sinners shall be converted unto thee q And I persuade myself that my Endeavours shall not want Success; and that either thy Justice and severity, or thy Goodness and Clemency, will bring them to Repentance. . 14. Deliver me from † Heb. Bloods. bloodguiltiness r Heb. from Bloods, because he had been the Cause of the Death, not only of uriah but of others of the Lords people with him, 2 Sam. 11. 17. , O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness s Either, 1. Thy Faithfulness in making good thy Promises: Or rather, 2. Thy Clemency and Goodness, as that Word is frequently used. . 15. O LORD, open thou my lips t Which are shut with shame and Grief and Horror. Restore unto me the Opportunity and Ability, and Liberty which formerly I had of speaking to thee, with Freedom and Boldness, and Familiarity, as this Phrase signifies, Ezek. 3. 27. and 24. 27. Eph. 6. 19, 20. , and my mouth shall show forth thy praise. 16. For * 〈◊〉. 50. 8. 〈◊〉. 1. 11. ●…er. ●…. 22. Host 6. 6. thou desirest not sacrifice u Which is not to be understood absolutely, and Universally, as appears from v. 19 but Comparatively, of which see on Psal. 40. 6. and with particular respect to David's Crimes, of Murder and Adultery, which were not to be expiated by any Sacrifice, but by the Law of God, were to be punished with Death. Thou requirest more and better Sacrifices, which here follow. , ‖ 〈◊〉, that I 〈◊〉 give it. else would I give it x Else I should have spared no cost in that kind. : thou delightest not in burnt-offering. 17. * 〈◊〉. 57 15. ●… 66. 2. The sacrifices y This is instead of, or of more Value than many Sacrifices. of God z Which God in such Cases as mine requires, and will accept in which Sense we Read of the Works of God, joh. 6. 28. are a broken spirit: a broken and a contrite heart a (i. e.) An Heart deeply afflicted and grieved for sin, humbled under the Sense of God's displeasure, and earnestly seeking and willing to accept of Reconciliation with God, upon any Terms. See Isa. 57 15. and 61. 1. and 66. 2. Mat. 11. 28. This is opposed to that hard or slony Heart, of which we Read so oft, which signifies an Heart insensible of the Burden of sin, stubborn and Rebellious against God, impenitent and incorrigible. O God, thou wilt not despise b (i. e.) Thou dost highly approve, as such negative Phrases oft signify, as hath been formerly proved. . 18. Do good in thy good pleasure c unto Zion d Synecdochically put for jerusalem, as the next Clause explains it, and both put for the whole People of Israel and Church of God: whom I have highly scandalised and injured already, and exposed to the Danger of utter Destruction, which thou mightest inflict upon them, for the sins of their King, as thou usest to do in like Cases. : build thou the walls of Jerusalem e Perfect the Walls and Buildings of that City, and especially let the Temple be built and established in this City, notwithstanding its Pollution by my sins, which I pray thee to Purge away. . Or, For, or according to (for the Hebrew prefix Beth is frequently used, both those ways) thy good Grace, or Favour, or Pleasure, (i. e.) Thy free and rich Mercy, and thy gracious Purpose and Promise, made to and concerning Zion: Of which see Psal. 132. 14. and do not repent of it, nor retract it, as I have given thee cause to do. 19 Then f When thou hast granted my humble Requests expressed in the former Verses, when thou hast renewed and Pardoned, and Comforted me, and restored thy Favour unto thy People; and this City. shalt thou be pleased with * Mal. 3. 3. the sacrifices g Which now for our sins thou mayst justly reject and abhor. of righteousness h Which I and thy People being justified and reconciled to thee, shall offer with sincere and Penitent Hearts. These are opposed to the Sacrifices of the Wicked, which God abhors, Prov. 15. 8. Isa. 1. 11. etc. ; with burnt-offering, and * 1 Sam. 7. 9 whole burnt-offering: then shall they i (i. e.) They who by thy appointment are to do that Work, the Priests in the Name and on the behalf of thy People. offer bullocks k The best and costliest Sacrifices, and that in great Numbers in Testimony of their gratitude to God, for thy great Favour in pardoning mine and their sins, and preventing that Total Ruin, which we had reason to expect and Fear upon that Account. upon thine altar. PSAL. LII. To the chief musician Maschil, a Psalm of David●…, * 1 Sam. 22. 〈◊〉. when Doeg the Edomite a So called; Either, 1. Because he was born or bred in Edom, Or, 2. From his Treacherous and Bloody disposition; for which the Edomites are infamous in Scripture: as the Israelites are called Sodom and Gomerrah, Isa. 1. 10. came and told Saul, and said unto him, David is come to the house of Ahimelech. 1. WHy boastest thou thyself b As if thou hadst done a great Exploit, which none else durst undertake; and thereby established the Crown upon Saul's Head, and thyself in his Favour; and broken all David's Designs, by striking a Terror into all his Favourers by this sad Example. in mischief, O mighty man c He speaks Ironically. O Valiant Captain! Oh glorious Action! To kill a few Weak and unarmed Persons in the King's Presence, and under the Protection of his Guards. Surely thy Name will be Famous to all Ages, for such Heroical Courage. ? the goodness of God endureth † Heb. all the day. continually d God's Love and Favour to his People, and in particular to me, is not fading and inconstant, but everlasting and unchangeable, and therefore not to be hindered or defeated by any wicked Designs or Practices. And therefore though he hath permitted thee, and may do others to Rage for a season, yet he will defend, and in due time deliver his People. . 2. Thy tongue deviseth e (i. e.) Expresseth what thy wicked Mind had devised. Thus Skilfulness is ascribed to those 〈◊〉, which are governed by a skilful or prudent Man, Psal. 78. last. This Word implies that Doeg's Words were not uttered rashly and unadvisedly, but with Premeditated malice, and a mischievous Design, which he waited for an Opportunity to Execute; and therefore he readily took the first occasion which offered itself. mischiefs * Psa. 57 4. & 59 7. & 64. 3. like a sharp razor, working deceitfully f Wherewith a man pretending only to shave off the Hair, doth suddenly a●…d unexpectedly cut the Throat. So Doeg pretended only to Vindicate himself from the Imputation of Disloyalty, 1 Sam. 22. 8. but really intended to expose the Priests, who were Friends to David, to the King's fury and Cruelty. . 3. Thou lovest evil more than good g Evil and Good may be here taken; Either, 1. Morally. Thou lovest Wickedness and not Goodness: for so Comparative passages are oft meant, as Psal. 118. 8. It is better to trust in the Lord, then to put Confidence in Man: (i. e.) It is good to trust God, but it is not good to trust Man; for this is absolutely forbidden, Psal. 146. 3. jer. 17. 5. Or, 2. Physically. Thou lovest to speak or Act to the hurt and Ruin of others, rather than to their Benefit. Thou mightest, without any Danger to thyself, have been silent concerning 〈◊〉 's Fact; or have put a Favourable Construction upon it; but thou hast chosen rather to misrepresent and Aggravate it. He saith, thou lovest, to imply that he did this not by any Constraint or Necessity, but by choice, and with Complacency, and out of a Love to mischief. : and lying h Whereof Doeg was guilty; Partly, in reporting that high (i. e. Abime●…ech) enqqired of the Lord for him, (David,) 1 Sam 22. 10. which he did not Ch. 21. where all that History is recorded; and Partly, in putting a false Interpretation upon what he did, in giving him Victuals, and a Sword, as if he had done it knowingly, and in Compi●…acy with David, and against Saul, as appears by comparing D●…eg's Answer with Saul's enquiry, 1 Sam. 22. 7, 8. rather than to speak righteousness i (i. e.) The whole and naked Truth, without any such lying, or Malicious Comment upon it, which was but an Act of Justice, due from thee to any. Man, and much more on the behalf of so innocent and Sacred a Person. , Selah. 4. Thou lovest all devouring words k Such as might swallow up and destroy an whole Family at once. , ‖ Or, the deceitfu●… Tong●…e. O thou deceitful tongue. 5. God shall likewise l (i. e.) Totally and unavoidably, as thou didst destroy the Priests. † Heb. beat thee down. destroy thee for ever, he shall take thee away, and pluck thee m (i. e.) Violently and Irresistibly and suddenly remove thee, as the Hebrew word signifies. out of thy dwelling-place n From thy House and Lands, and all the Wages of thy unrighteousness. Or, out of his (i e. the Lord's) Tabernacle; in which▪ thou didst seek and take the Mats of thy Slanders, and from which thou didst cut of the Lords Priests. Therefore God shall Excommunicate thee from his Presence, and from the Society of the Faithful. , and root thee out o Though thou seemest to have taken very deep Rooting, and to be the more firmly settled for this barbarous Cruelty, yet God shall pluck thee up by the very Roots, and destroy thee both Root and Branch. of the land of the living p Out of this World, as the Phrase is taken, Isa. 53. 8. Ezek. 32. 32. and elsewhere. Which was very Terrible to him, who had all his Portion in this World. , Selah. 6. The righteous also shall see q To wit, thy Remarkable downfall, and Consequently shall survive thee in sp●…ght of all thy Power and Malice against them. , and fear r Both reverence God's just Judgement upon thee, and be afraid of provoking God to send like Judgement upon them. , and shall laugh at him s Not taking Pleasure in his Ruin as such, but only in the Glory of God's justice Vindicated thereby, Revel. 18. 20. and deriding their Vain and Carnal Confidence in their wicked Courses. . 7. Lo, this is the man t These are the Triumphant Words of the Righteous. This is the great and Famous man, take special Notice of him, and of his doleful end. that made not God his strength u That trusted and feared Saul more than God, and was willing to purchase Saul's Favour with God's Displeasure. : but trusted in the abundance of his riches x Thought himself secure in his great and growing Wealth, without God's Protection or Blessing. , and strengthened himself in his ‖ Or, 〈◊〉. wicedness. 8. But I am like * Or rather, 〈◊〉. a green olive-tree y When Doeg and his Brethren shall Whither and Perish, I, who have made God my Refuge, I whom he despised and Persecuted and thought to be in a desperate Condition, shall be established and flourish: in the house of God z Either, 1. in God's Church, or among his People. Or, 2. In God's Tabernacle, from which D●…eg shall be plucked away, v. 5. and from which I am now banished by the Tyranny and Malice of this Man and his Confederates: But, I doubt not, I shall be restored to it, and dwell in it all the days of my Life, which is the one thing that I desire, Psal. 27. 4. : I trust in the mercy of God for ever and ever. * Psal. 92. 13, 14. Host 14. 6. 9 I will praise thee for ever, because thou hast done it * (i. e.) Destroyed Doeg, and all mine and thine implacable Enemies, and Established in the Throne, and in thy House; of which I am no less assured, than if it were already done. : and I will wait on thy name ‖ I will continue in thy way, placing my whole Trust and Confidence in thy Power and Goodness, and Faithfulness, all which are called God's Name, and not turn aside to any Crooked paths for my Deliverance, as others do, Psal. 125. 5. , for it is good before thy saints † (i. e.) In the Eyes of thy Saints. They, whose Judgements only are to be valued, approve of this Practice, of trusting God, and keeping his way as the wisest and safest Course, and have ever found it so, to be by their own Experience; however Doeg and his Complices account it mere ●…olly, and the the ready way to Ruin. But the last Words of this Clause may very Conveniently be joined with the former Clause, thus, I will wait upon thy Name before thy Saints; which seems best to suit with the first Clause, I will praise thee; which surely was meant of Praising God publicly, or before the Saints; and than it follows Conveniently. And in the mean time I will wait on thy Name, in the Presence of thy Saints, who shall plainly see that I do so by the whole Course of my Life. And those Words, for it is good, may be enclosed within a Parenthesis, as is very usual in Scripture, and may be referred; Either to God's Name, for thy Name is good; or to wait on it, for it is good to wait upon it. . PSAL. LIII. To the chief musician upon Mahalath a, Maschil, a Psalm of David. This Psalm some few Words excepted is wholly the same with Psal. 14. and therefore the Reader must resort thither for the Interpretation of it. And it is repeated; Partly, because the matter of it is so important and necessary to be known and considered; and Partly, because there arose some new and suitable Occasion, which made David sing it a second time, and that with some small Alterations. And the Compiler or Compilers of David's Psalms, had so great a Reverence for their Composer, whom they knew to be guided by divine Inspiration, that they would not lose any of his Fragments, and therefore repeated this Psalm with the Variations which he had made. a This also seems to be the Name of a musical Instrument, or Tune; Wherein, as in the rest of them, it is better to Confess our Ignorance, as the Hebrew Doctors themselves do, than to give way to Vain and groundless Conjectures about them. 1. THe * Psal. 10. 4. & 14. 1. etc. fool hath said in his heart, There is no God: corrupt are they, and have done abominable iniquity: * Rom. 3. 10. there is none that doth good. 2. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. 3. Every one of them is gone back, they are altogether become filthy; there is none that doth good, no not one. 4. Have the workers of iniquity no knowledge? who eat up my people as they eat bread; they have not called upon God. 5. There † Heb. they ●…ed a Fear. were they in great fear, where no fear was b (i. e.) Where there was no great nor sufficient Cause of Fear, See Levit. 26. 36. Deut. 28. 65. job 15. 21. Prov. 28. 1. They who designed to secure themselves, from all Fear and Danger by their Contempt of God, and by the Persecution of good Men, and by other wicked Courses, were by those means filled with the Terrors which they sought to avoid. : for God hath scattered the bones c Hath not only broken their Bones, (i. e.) Their strength and force, which is oft noted by the Bones, as Psal. 6. 2. and 31. 10. and 51. 8. but also dispersed them hither and thither, so as there is no Hopes of a Reunion and Restauration. of him that encampeth against thee d (i. e.) Against my People, expressed v. 4. or Israel, or Zion, as it is in the next Verse. , thou e Thou Oh Zion or jerusalem, which they besiege. hast put them to shame f For the great and strange disappointment of their Hopes and Confidence. It was a great Reproach to them, for such numerous and mighty Forces, to be baffled and Conquered by those whom they thought to swallow up at a Morsel. , because God hath despised them g Or, Rejected them, Cursed them. Therefore it is no wonder if they could not stand before thee. . 6. † Heb. who will give Salvations etc. O that the salvation of Israel were come out of Zion, when God bringeth back the captivity of his people Jacob shall rejoice, and Israel shall be glad. PSAL. LIV. To the chief musician on Negiroth, Maschil a Psalm of David, * 1 Sam. 23. 6 26, 1. when the Ziphims came and said to Saul, Doth not David hid himself with us? a Of which he speaks, 1 Sam. 23. though they did seek to betray him a second time. . 1. SAve me, O God, by thy Name b (i. e.) By thy own strength, as the next Words explain it, because I have no other Refuge. Or, for thy Name, (i. e.) For thy own Glory, which is concerned in my Deliverance. , and judge me c (i. e.) Judge or give Sentence for me, or plead my Cause, as this Phrase is oft taken, as we have seen. by thy strength. 2. Hear my prayer, O God; give ear to the words of my mouth. 3. For * Psal. 86. 14. strangers d The Ziphites, whom, though Israelites, he calls Strangers in regard of their Barbarous and perfidious Disposition, and Carriage towards him, by which they shown themselves to be estranged from God, as the wicked are said to be, Psal. 58. 3. and from the Commonwealth of Israel, and from all the Laws of Piety and Humanity. For which Causes he calls such Persons Heathens, Psal. 59 5. and elsewhere. are risen up against me, and oppressors seek after my soul; they have not set God before them e They cast off all Regard to thy Presence and Authority, and all Fear of thy Judgements. Selah. 4. Behold f Consider it, and see the Vanity of all your wicked Practices against me. , God is mine helper: * Psal. 118. 7. the LORD is with them that uphold my soul g He fights for them, and on my behalf, and therefore against all mine Enemies. . 5. He shall reward evil unto † Heb. those that 〈◊〉 me. mine Enemies; cut them off in thy truth h Or, for or according to thy Truth; whereby thou art engaged to fulfil thy Promises made to me, and thy Threaten denounced against thine and mine implacable Enemies. . 6. I will freely i Not by Constraint, as many do, because they are obliged to it, and cannot neglect it without Shame and Inconvenience to themselves, but with a willing and Cheerful mind; which thou lovest in and above all Sacrifices. sacrifice unto thee; I will praise thy name, O LORD, for it k Either thy Name: Or rather, to Praise thy Name. is good l (i. e.) An act of Justice and Piety and Gratitude. . 7. For he hath delivered me out of all trouble: and mine eye hath seen m He speaks of it as a thing already done; Either, to express his assurance of it: Or, because this Psalm was made after it was done. his desire n Or, thy Vengeance: Which may be understood out of v. 5. But there is no necessity of any Supplement; the Words in the Hebrew run thus. Mine eye hath looked upon mine Enemies: Either with Delight, as this Phrase signifies, Psal. 22. 17. and 27. 4. and elsewhere: Or, without Fear or Shame. I shall not be afraid to look them in the Face, having God on my side. upon mine Enemies. PSAL. LV. The ARGUMENT. This Psalm was certainly Composed by David, when he was greatly distressed and Persecuted; Either by Saul, or rather by Absalon, and betrayed by some pretended or former Friend. To the chief musician on Neginoth, Maschil, a Psalm of David. 1. GIve ear to my prayer, O God: and hid not thyself a Turn not away thy Face and Ear, as one resolved not to hear nor Help. from my supplication. 2. Attend unto me, and hear me: I mourn in my complaint, and make a noise b For my Misery is very great, and forceth Tears and bitter Cries from me. . 3. Because of the voice c (i. e.) Their Clamours and Threats, and Slanders and insolent Boastings; all which are hateful to thee, as well as Injurious to me. of the enemy, because of the oppression of the wicked: for they cast iniquity upon me d The Sense is; Either. 1. They make me the great Object of their wicked and injurious, and mischievous Practices; Or, 2. They lay many Crimes to my Charge, or falsely, as if by my Wickedness I was the cause of all my Calamities. , and in wrath they hate me e Their Anger and Rage against me, is no sudden and Transitory Passion, but is boiled up into Malice and Hatred. . 4. My heart is sore pained f With pains like those, of a Travelling Woman, as the Word signifies. My Heart, which hath commonly supported me in my Distresses, is now ready to sink within me: Therefore, Lord Pity and Help me. within me: and the terrors of death g Either deadly Terrors; such as seize upon Men in the Agonies of Death: or Fear of Death; which is the more grievous to me, because my Death will reflect Dishonour upon thee, and bring many Miseries upon the People. , are fallen upon me. 5. Fearfulness and trembling are come upon me, and horror hath † Heb covered me. overwhelmed me. 6. And I said, O that I had wings like a dove h Which being fearful, and pursued by Birds of prey flies away, and that very swiftly and far, and into solitary Places, where it hides and secures itself in the Holes of the Rocks, or in some other secret, and safe place. All which fitly represents David's present Disposition and Desire. Or, that I might or where I might be at Rest, or dwell, in some settled and safe place, and be delivered from those uncertainties and wander, to which I am now exposed. ; for than would I fly away and be at rest i. 7. Lo than would I wander far off, and remain in the wilderness k Where I might be free from the Company and Rage, and Treachery of my wicked Enemies; who are worse than the wild Beasts of the Wilderness. , Selah. 8 I would hasten my escape from the windy storm and tempest l From the Force and fury of mine Enemies, which now highly Threatens me. . 9 Destroy, O LORD, and * Joh. 7. 40. 41. etc. Joh. 10. 19, 20. etc. Act. 23. 7, 8. etc. divide m (i. e.) Destroy them by dividing. their tongues n (i. e.) Their Speech, as thou didst at Babel, Gen. 11. their Votes and Opinions and Counsels. Which was eminently done among Absalom's followers, 2 Sam. 17. : for I have seen o Or, I do ●…ee or 〈◊〉, by certain and general Report. violence and strife p That Injustice and Fraud, and Oppression and Contention bear Rule there, instead of that public Justice and Peace, which I established and maintained in it. in the city q Either, 1. In K●…ilah, where David thought ●…o abide, 1 Sam. 23. or 2. In Gibeah, where Saul had his abode; Or rather, 3. In jerusalem; which is called the City by way of Eminency; and which in Absalom's time was the chief Seat of Rebellion, and a mere sink of all sins. And this Circumstance is noted as an Aggravation of their Wickedness, that it was Committed in that City, where the Throne and Seat of public Justice was settled; and where God was in a special manner present and Worshipped; and where they had great Opportunities, both for the knowledge and Practice of their several Duties. . 10. Day and night they r (i. e.) The violence and strife last mentioned, v. 10: go about it s Do Encompass it, and are as it were the Garrison, by which they Design to defend it. upon the walls thereof t In the more outward Parts, as also in the very midst of it, as it follows. So that all Parts were horribly Corrupted. : mischief also and sorrow are in the midst of it. 11. Wickedness is in the midst thereof: deceit and guile depart not from her streets u The places of buying and selling, and of public and common Conversation. So their sins were both universal and impadent. . 12. For it was not an enemy x Either, 1. Not an open and professed Enemy: Or rather, 2. Not an Old and inveterate Enemy; as may be gathered from the following Description. that reproached me, than I could have born it y With more Patience, because I could expect nothing else from such Persons. ; neither was it he that hated me z With a manifest or old Hatred. , that did magnify himself against me, than I would have hid myself from him a I could and should easily have prevented 〈◊〉 avoided the Effects of his Hatred. . 13. But it was thou, † Heb. a Man according to my Rank. a man, mine equal b Not in Power and Dignity, which could not be, but in Reputation for his deep Wisdom and excellent Conduct, and the great influence which he had upon me, and upon all my People. , * Psal. 41. 9 my guide c Whose Counsel I highly prized, and constantly sought and followed. All which agrees very well to A●…hitophel. See 2 Sam. 15. 12. 31. and 16. 23. , and mine acquaintance. 14. † Heb. who sweetened Counsel. We took sweet counsel together d I imparted my secret Thoughts and Designs to thee, with great Delight and satisfaction. , and we walked unto the house of God e We agreed no less in Exercises of P●…ety, than in Acts of State and Policy. in company f Or, in comfort; Or, with Consent, as all the Ancients render it. He seemed as forward in Religion as I . 15. Let death seize upon them g (i. e.) Him and all such falsehearted Wretches, that pretended Religion with wicked Design, and now have manifestly Apostatised both from the profession and Practice of it, and fallen into all manner of Wickedness. For such are the vilest of Men, and most obnoxious to the Curse of God. , and let them go down quick into * Numb. 16: 30. 33. † Or, the Grave. hell h Or, into the Grave, Cut them off by a sudden and violent Death, as thou didst those, Numb. 16. 32. But these Imprecations used by inspired Persons in extraordinary Cases, is no Precedent for our imitation. ; for wickedness is in their dwellings i Or, where they Sojourn. They carry their Wickedness along with them, from place to place, and leave the Impressions and Effects of it, wheresoever they come. , and among them k Heb. In their inwards. Wickedness is deeply Rooted in their Hearts, and it breaks forth in all their Houses and Actions. . 16. As for me, I will call upon God: and the LORD shall save me l Whilst he destroy them. As they and I differ in the Courses of our Lives, so shall we in our ends. . 17. Evening and morning, and at noon m The three stated times of Prayer amongst the jews. See Dan. 6. 10. Act. 3. 1. and 10. 3. 9 30. will I pray and cry aloud: and he shall hear my voice. 18. He hath delivered n Either, this is an Argument whereby he encourageth himself now to trust God, because of former Deliverances: or he speaks of a future Deliverance, as a thing done, because of the certainty of it. my soul in peace o Or, into Peace. He hath restored me from the state of War, to my former Peace and Tranquillity. from the battle that was against me: for there were many with me p For there were more with me than against me; even the holy Angels whom God employed to defend and deliver me. See. 2 Kings 6. 16. Psal. 34. 7. and 57 3. Or, for, (or rather, though as this Particle is oft rendered) there were many with me or about me, or against me, as this Particle is rendered, Psal. 85. 3. and 94. 16. and in other places. So he speaks here of his Enemies; which seems best to suit with the Context; for of them he speaks implicitly in the foregoing Words, and expressly in the following. . 19 God shall hear q Either, 1. My Prayers against them, mentioned v. 15. Or, 2. Their Reproaches, v. 12. their Deceitful and Treacherous Speeches, v 21. He said, God would hear his Voice, v. 17. now he adds that God will hear his Voice also, of which he spoke, v. 3. and afflict them r Or, testify against them, or give an Answer to them, not in Words, but really, and by dreadful Punishments, as this Word signifies, Ezek. 14. 4. Which seems best to agree with the next foregoing Word; God will hear and Answer them. , even he that abideth of old s Heb. ●…e that inhabiteth Antip●…ity or Eternity; Who is Eternal, and therefore unchangeable, and Almighty; and Consequently as he ever was, so he still is and will be, ready to defend his People, and to destroy their Enemies; and none can prevent nor hinder him, in either of those Designs. , Selah: ‖ Or, with whom also there be no changes, yet they fear not God. because they have no changes t Either, 1. For the better: Because they do not Repent nor turn from their sins. But then the next Clause must be rendered, as it is in the Hebrew, and not fear God. Or rather, 2. For the worse; for of such destructive Changes, this Word when applied to Persons, is generally used in Scripture, as job 10. 17. and 14. 14. etc. Because they meet with no Crosses, nor Disappointments, and hitherto all their Counsels succeed well, and the People flow in to them Unanimously: as it was in the beginning and Progress of Absolo●…'s Rebellion. , therefore they fear not God u Their prosperous Success, makes them go on securely and obstinately in their wicked Courses, without any Regard to God, or dread of his Judgements: There being nothing which more hardens men's Hearts, and makes them Presumptuous and Incorrigible, than uninterrupted Prosperity. See Psal. 30. 6. Prov. 1. 32. jer. 22. 21. . 20. He x (i. e.) They, the Persons last mentioned. Before the singular Number, v. 13, 14. was suddenly changed into the Plural, v. 15. that the Punishment might reach not him only, but his Partners, in those Treacherous and Treasonable Actions. And here is as sudden a Change, from the plural into the singular, and he returns to that Person, who was the chief Contriver and Promoter of this Rebellion under ●…lom, even to Achitophel, of whom he spoke, v. 13. and though he doth not excuse the rest, as we have seen, yet he lays the chief Blame upon him, and here he adds new Aggravations of his Treason. hath put forth his hands y In way of Force or Violence, as this Phrase is used, Gen. 37. 22. 1 Sam. 26. 9 Neh. 13. 21. Act. 12. 1. against such as be at peace with him z Against me, who gave him no Provocation nor Disturbance, but lived in great Peace, and Security and Friendship with him. : † Heb. 〈◊〉 〈◊〉. he hath broken his covenant a All those solemn Obligations, by which he was tied to me, both as his King and as his Friend. . 21. * Psal. 28. 3. & 57 4. & 64. 3. The words of his mouth were smother than butter, but war was in his heart b He covered his Treasonable and Bloody Design, with fair and flattering Speeches. : his words were softer than oil, yet were they drawn swords c Pernic●…ous in their Design, and Consequences. . 22. * Psal. 37. 5. Mat. 6. 25. Luk. 12. 22. 1 Pet. 5. ●…. Cast thy ‖ Or, Gift. burdeu d Or Portion, Heb. Gift: Whatsoever affliction God giveth, or sendeth to thee; for even the sufferings of good Men are called God's Gifts in Scripture, Phil. 1. 29. job. 18. 11. So it is a Synecdochical Expression. Or, whatsoever Gift thou desirest from him. Although the following Words of the Verse seem to restrain it to Afflictions. The Sense is: All thy Affairs and Crosses, and Cares and Fears, lay them upon the Shoulders of the Almighty, by Faith and Prayer, with a Confident expectation of a good Issue. He directeth this Speech to himself, or his own Soul, as he oft doth in this Book, and withal to all good Men in like Circumstances. upon the LORD, and he shall sustain thee: he * Psal. 37. 24. shall never suffer the righteous to be moved e (i. e.) To be removed, To wit, from his sure and happy Estate. Or, which agrees as well with the Hebrew: He shall not suffer the Righteous to be moved, or fall for ever, as he doth wicked Men. Though he may for a season suffer them to be shaken, yet he will not suffer them to be utterly overwhelmed. . 23. But thou, O God, shalt bring them f My wicked Enemies of whom I have hitherto spoken. down into the pit of destruction: † Heb. Men of Bloods and deceit. * Psal. 5. 6. bloody and deceitful men g That Colour their Cruel intentions with specious and deceitful Pretences; which are most hateful to God, and all Men. † Heb. shall 〈◊〉 half their days. See Prov. 10. 27. shall not live out half their days h Not half of what others Live, and they by the Course of Nature might Live; but shall be cut off by God's just Judgement, by an untimely and violent Death. , but I will trust in thee i And in this Confidence I will quietly and Patiently wait upon thee, for their downf●…l and for my Deliverance. . PSAL. LVI. To the chief musician upon Jonath-elem-rechokim a Which is supposed to be the Name of a Song. But many render it, as the Words signify, Concerning the dumb Dove afar off. All which agrees very well to David in his present Circumstances. He calls himself a Dove for his innocency; and Folly (which is ascribed to the Dove, Host 7. 11.) in casting himself into this snare; and for his Vexation and Persecution by his Enemies, those Birds of prey; and for his sad and mournful Posture. Silent he was, and it was his Prudence so to be in this place and Condition: and he was in a place remote enough from his Father's House, and from God's Sanctuary where his Heart was. , ‖ 〈◊〉 golden 〈◊〉 Da●… Michtam of David, when the * 〈◊〉 〈◊〉 21. Philistines took him in Gath b When being Chased by Saul's restless Malice, he had put himself into the Hands and Power of the Philistines at Gath. Where when he was, the following Meditations came into his Mind which after his escape he digested into this Order and Psalm. . 1. BE merciful unto me, O God, for man c (i. e.) Men, weak and miserable Men, as the Word signifies, whom thou canst Crush in an instant; Saul and his Courtiers, who have driven me hither; and now Achish and the Philistines, who have oft sought my Ruin, which now they have opportunity to Effect. would swallow me up d Like wild and Ravenous Beasts, rather then Men. Heb. hath swallowed me up. The thing is begun, and in a manner done, if thou dost not miraculously prevent it. : he fight daily oppresseth me. 2. * 〈◊〉 〈◊〉. Mine enemies e Heb. my Observers, that narrowly look to all my Paths, and Watch for my Halting, and for an Opportunity to destroy me. would daily swallow me up: for they be many that fight against me f They trust to their great Numbers; wherein they know themselves to be much Superior to me. , O thou most High g Who from thine high place beholdest all their Plots, and canst most easily disturb and blast them. . 3. What time I am afraid I will trust in thee h When I have the geatest Cause of Fear, I will rely upon thy Providence, and Promise for my Deliverance. . 4. * 〈◊〉 10, 11. In God I will praise his word i The Sense is, Either, 1. I will praise or boast in the Lord's word, or the Lord for his Word. Or, 2. With or by the Lord (i. e. By his Favour or Help) I will praise his Word. Or rather, 3. This, as I humbly conceive: There are many things to be praised and celebrated in God, his Power, and Wisdom, etc. but amongst all and above all, I shall at this time praise him for his Word, which he hath magnified above all his N●…ne, as is said, Psal. 138. 2. even for his Promises of Protection and Deliverance, made to his People in all their Exegencies, and particularly and especially, for that Promise of the Kingdom made to me; for which I will now Praise him, because I am as sure of its Accomplishment, as if I had it already in mine Hand. , in God I have put my trust, I * 〈◊〉 118. 6. will not fear * 〈◊〉 13. 6. what flesh k Infirm and mortal Men, altogether unable to oppose thy infinite Majesty, called Flesh by way of Contempt, as Psal. 78. 39 Isa. 31. 3. jer. 17. 5. can do unto me. 5. Every day ‖ 〈◊〉 Words 〈◊〉 Sorrow. they wrist my words l They misconstrue and pervert my most innocent Expressions, and turn them into Matter of Calumny, wherewith they may incense Saul against me. Or, They perplex my Affairs. : all their thoughts are against me for evil m It is their whole study to do me Mischief. . 6. They gather themselves together n After they have severally employed their Thoughts against me, they meet together to Compare their Thoughts, and to put them in Execution. , they hid themselves o They lurk secretly; Either, that they may Pry into all my most private Actions; Or, that they may surprise me with Mischief unawares Compare Psal. 10. 8. Prov. 1. 11. , they mark my steps p (i. e.) All my go and do, that they may find some occasion to Reproach, or Entangle and so destroy me. when they wait for my soul q Or, Life, To wit, to take it away from me. . 7. Shall they escape by iniquity r Shall they secure themselves by such injurious and m●…litious Practices, whereby they do not only vex me, but provoke and Despise thee? Shall they have Success instead of the Punishments which thou hast threatened, and they have deserved? God forbidden. But the Words may be Read without an Interrogation, By their iniquity they hope to Escape; Or, they do Escape, at present: But Lord do not suffer them thus to escape. ? in thine anger cast down s This is opposed to their present Exaltation and Triumphs over poor David, and to their Hopes and Confidence of Safety and Success. thy people t (i. e.) These People, of whom I am speaking, To wit, my Malicious and wicked Enemies, as well those Followers of Saul, as these Philistines amongst whom I now am. , O God. 8. Thou tellest my wander u Here I have been hunted from place to place, and am now driven hither. , put thou my tears into thy bottle x Regard and Remember, and Pity them. But why do I pray to God to do that which I am well assured, he is of himself inclined to do, and hath already done? : * Mal. 3. 16. are they not 〈◊〉 thy book y? 9 When I cry unto thee, then shall mine enemies turn back z When I have no other Arms or Force, which is my present Case, my Prayers shall be sufficient to overthrow mine Enemies. : this I know, for God is for me. 10. * Vers. 4. In God will I praise his word: in the LORD will I praise his word a What I have already engaged to do, v. 4. that I do again and again Promise to do, and I cannot sufficiently praise thy Goodness in making Promises, and thy Faithfulness in keeping them. . 11. In God have I put my trust: I will not be afraid what man can do unto me. 12. * Psal. 61. 8. Thy vows are upon me b As I have prayed to thee, and am assured that thou wilt deliver me, so in Confidence thereof I have made Vows to express my Gratitude to thee, and I acknowledge myself obliged, and do resolve to perform them. , O God: I will render praises unto thee. 13. For * Psal. 116. 8, 9 thou hast delivered my soul from death c Which my Enemies designed, and my extreme Dangers threatened. : will't not thou deliver my feet from falling d I am Confident that thou wilt deliver, because of thy Promises, and my former Experience. , that I may walk before God e (i. e.) That I may please and serve, and Glorify thee, as this Phrase implies, Gen. 5. 24. Comp. with Heb. 11. 5. as also, Gen. 6. 9 and 17. 1, 1 Sam. 2. 30. which is the great End for which I desire Life. in * Job. 33. 30. the light of the living f Either, 1. In Heaven. Or rather, 2. In this Life, which is here opposed to the Death last mentioned, as it is, job 33. 30. which is called Light, job 3. 20. as Death is called Darkness, job 10. 21, 22. and o●…t elsewhere, and which is expressed, by beholding the Light, and the Sun, E●…eles. 11. 7. ? PSAL. LVII. To the chief musician ‖ Or, destroy not, a Golden Psalm. Al-taschith a The Word signifies, Destroy not. Which some think to be a Preface containing the sum of the Psalm, and re-minding David of his great Distress, in which he then was; which obliged him to make servant Prayers to God, that he would not destroy him, nor give him up into the Hands of his Enemies, who always designed and desired to destroy him, and now seemed to have a fair Opportunity to do it. , Michtam of David, * 1 Sam. 22. & 24. 3. when he fled from Saul in the cave b Either, 1. That of Adullam, 1 Sam. 22. 1. or that of En-geds, 1 Sam. 24. 1. . 1. BE merciful unto me, O God, be merciful unto me c The Repetition implies both the greatness of his Danger, and the fervency of his Spirit in this Request, and withal that his whole Trust and Hope was in God's mercy. , for my soul trusteth in thee: yea, in * Psal. 61. 4. & 73. 28. the shadow of thy wings d (i. e.) Of the Protection; to which alone I trust, and not to the shadow of this dark Cave, in which I now hid myself. will I make my refuge, until these Calamities e Or the time of these Cala●…ities, which, I know, will shortly have an End. be over past. 2. I will cry unto God most high: unto God that * Psal. 138. 8. performeth all things for me f Heb. that performeth (or perfecteth or finisheth, as this Word is rendered, Psal. 138. 8. (i. e.) Will certainly perform or finish) for or towards, or Concerning me. He doth not express what he performeth, or perfecteth, or fulfilleth, but leaveth it to be understood, as being easy to be understood; He performeth, or perfecteth, to wit, all that he hath promised, engageth himself to perform, what he hath begun to do, or what is yet to be performed; it being usual in the Hebrew Language to understand a Verbal Noun after the Verb. He implies that God i●… not like Men, who make large Promises, but either through Inability or Carelessness, or Unfaithfulness do not perform them, but will certainly be as good as his Word. . 3. He shall send g Either, 1. His Angels, as Dan. 3. 28. Or, 2. His help, Or, 3. His hand; which is understood after this Verb, 2 Sam. 6. 6. by Comp. 1 Chron. 13. 9 where it is expressed, Or rather, 4. His Mercy and his Truth, as it here follows where also this Verb is repeated, before those Words. from heaven, and save me ‖ Or, he Reproacheth him that would swallow me up. from the reproach of him that would swallow me up h (i. e.) From that shameful Destruction which they Design to bring upon me. Or rather, as it is rendered, in the Margin of our Bible, and by many others, and as it is in the Hebrew; He hath reproached, (i. e. He will certainly put to Shame or Reproach) him that would swallow me up, by disappointing his Expectation, and delivering me from his Rage. i e.) Shall discover them by their proper Fruits, to wit, by affording his Gracious help, in pursuance of his Promises. ; Selah. * Psal. 40. 11. & 43. 3. & 61. 7. God shall send forth his mercy and his truth. 4. My soul is among * Psal. 35: 17. & 58. 6. lions k I Live in the midst of a Generation of fierce and Bloody men; which both in Scripture and other Authors, are oft called Lions. ●… I have my abode and Conversation. , I lie leven among m Which Particle is easily borrowed out of the foregoing Clause. them that are set on fire n, even the sons of men o Whereby he explains what he meant by Lions, and tells us they were Beasts in the shape of Men. , whose teeth p Which may be considered; Either, 1. As Instruments of Destruction, as they are in Lions. Or rather, 2. As Instruments of Speech, as they are in Men; for it here follows by way of Explication, as the manner is, and their Tongue. And both seem to signify their wicked and pernicious Calumnies, of which he every where Complains, and particularly in the History, to which this Psalm seems to Relate, 1 Sam. 24. 10. and by which they designed to promote his Destruction. are spears and arrows q (i. e.) They grievously wound my Name, and are devised to do me Mischief. , and their * Psal. 55. 21. tongue a sharp sword. m To wit, of or from Hell, as is fully expressed, jam. 3. 6. who are mere Firebrands and Incendiaries, that are continually breathing out their Wrath and Threaten, and incensing Saul against me. 5. * Psal. 7. 6. & 148. 13. Be thou exalted r Glorify thy Power, and Goodness, and Justice, and Faithfulness by my Deliverance, all which are exposed to Censure and Reproach, whilst thou sufferest ungodly Wretches to oppress and Triumph over the Innocent and Righteous, that put their trust in thee. , O God above the heavens s (i. e.) Higher than the Heavens, or to the highest degree possible: Or above all the false Gods, which are supposed to reside in Heaven. : let thy glory be above all the earth t (i. e.) Above all Men upon Earth, some whereof do now Audaciously lift up themselves against thee, and above thee. Or, though (as the Hebrew Particle is commonly rendered, and it is no New thing, to have the same Word or Particle diversely taken in the same Verse, as hath been formerly showed) the whole Earth; not only amongst thine own People, but so that even the Heathens, shall be forced to acknowledge and admire thy Glorious deeds: . 6. * Psal. 7. 16. & 9 15. They have prepared a net for my steps, my soul is bowed down u Or, was bowed down: I was even ready to fall and Perish. O●…, mine Heart was oppressed and almost overwhelmed. : they have digged a pit before me x Heb. Before my Face: not in my sight, for that would have been in in Vain, Prov. 1. 17. but in my Way, where they thought I would go. , into the midst whereof they are fallen themselves y This was fulfilled in Saul, who by pursuing fell into his Hands, 1 Sam. 24. 3. , Selah. 7. * Psal. 108. 1. etc. My heart is ‖ Or, Prepared. fised z Or, established, in a full assurance of thy merciful Help. It was ready to sink with Fear, or bowed down, v. 6. but now I have through thy Grace, Conquered my Fears, and am fixed in a steadfast Belief of thy Promises. Or, is prepared, to wit, to sing and give Praise, as it follows. , O God, my heart is fised: I will sing and give praise. 8. Awake up my glory a Either, 1. My Soul; Or rather, 2. My Tongue, the Instrument of Singing, which he was now about to do, v. 7. 9 , awake psaltery and harp: I myself will awake early b I will Rouse up and employ all the Powers of my Soul and Body, to set forth God's Praises. . I will praise thee, O LORD, among the people c In the great Congregations, amongst the Israelites of all Tribes, who are called by this Name, Deut. 33. 19 and amongst Heathens, as I shall have occasion, as he often had. : I will sing unto thee among the nations. 10. * Psal. 36. 5. & 71. 19 & 89. 2. & 108. 4. For thy mercy is great unto the heavens d (i. e.) Is most Evident, and greatly Exalted. , and they truth unto clouds. 11. Be * Vers. 5. thou exalted, O God above the heavens: let thy glory be above all the earth e. PSAL. LVIII. The ARGUMENT. This Psalm was Composed, as very many others were, upon the occasion of those wickedly Calumnies, and unjust Censures, and Sentences which were passed upon him by Saul and his Courtiers. To the chief musician, ‖ Or, destroy not, a Golden Psalm of David. * Psal. 57 Tit. Al-taschith, Michtam of David. 1. DO ye indeed speak righteousness a The question implies a Denial: You censure me freely without any Regard to Truth or Justice. , O congregation b The word signifies a Band, or Company of men; and seems to point at Saul's Judges and Counsellors; who met together to Consult what they should do against David; and probably passed a Sentence upon him, as guilty of Treason and Rebellion. ? do ye judge uprightly, O ye sons of men c So he calls them; Either, 1. In Contempt and opposition of the sons of God, or good Men. Or, 2. By way of Admonition, to mind them that they also were Men, and must give an Account to God for all their hard Speeches, and unrighteous decrees against him. ? 2. Yea, in heart d Or, with your Heart, with free choice and Consent, and not only by Constraint, and out of Compliance with Saul. ye work wickedness, ye * Psal. 78. 57 weigh the violence of your hands e Or, you weigh Violence, or injustice with your Hands. The Phrase of weighing hath respect to their Office, which was to administer Justice, which is usually expressed by a pair of Balances. So he intimates that they did great wrong under the pretence, and with the Formalities of Justice, and whilst they seemed exactly to weigh and consider the true and fit Proportion between the Actions, and the Recompenses allotted to them, they turned the Scale; and Partly, to curry Favour with Saul; and Partly, from their own Malice against David; pronounced an unjust Sentence against him. in the earth f Or, in this Land, where God is present, and where you have righteous Laws to govern you, and you profess better things. . 3. The wicked are estranged g Either, 1. Hyperbolically: even from their tender years. Or, 2. Strictly and Properly. So the Sense is. No wonder they Act so unrighteously, for their very Natures and Principles are corrupt, even from their Birth: They are the wicked offspring of sinful Parents. And this Hereditary and Native corruption, though too common to all Men, he particularly ascribes to these Men; Either, because their immediate Parents were such as did not only Convey a corrupt Nature to them, but greatly improved it by wicked Counsel and Example: Or because they themselves had improved that stock of Original Corruption, and instead of mortifying it, had made it their great Design, and Constant business to gratify and obey it. from the womb h By actual sins, the Fruit of their Original sin. , † ●… Heb. speaketh of Lies. they go astray, * Go astray from the Belly. as soon they be born i From their Childhood, as soon as ever they were capable of the Exercise of Reason, and the Practice of sinning. , speaking lies. f To wit, from God, Eph. 4. 18. and from all Goodness. 4. * 〈◊〉. 140. 3. Their poison k Their virulent and Malicious Disposition. is † 〈◊〉. 10. 11. 〈◊〉 〈◊〉 〈◊〉 like●… like the poison of a serpent l Partly in itself, being natural and inveterate, and incurable: and Partly, in its most pernicious Effects. , they are like the deaf ‖ 〈◊〉 〈◊〉. adder that stoppeth her ear: 5. Which will not hearken to * 〈◊〉. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the voice of charmers, charming never so wisely m This similitude doth neither justify the Practice of Charming, which, in the very Word here used is Condemned, Deut. 18. 11. no more than those which are drawn from unjust Steward, Luk. 16. 1. etc. and 18. 2. etc. and from a Thief, Revel. 16. 15. nor yet affirm the Truth of what is Reported, concerning the Asps or Adders, are said to lay one Ear close to the ground, and to cover the other with their Tail, that so they may avoid the Danger of Enchantment; but only was taken from the common Opinion, which he Poetically mentions to this purpose. As they commonly say of the Asps or Adders, etc. such really are these Men: Deaf to all my Counsels, and to the Dictates of their own Consciences, and to the Voice of Gods Law. And yet of the Charming or enchanting of Serpents, mention is made both in other places of Scripture, as Eccles. 10. 11. jer. 8. 17. and in all sorts of Authors, Ancient and Modern, Hebrew, and Arabic, and Greek and Latin. [Of which see my Latin Synopsis.] And particularly the Arabic Writers (to whom these Creatures were best known) name some sorts of Serpents; among which the Adder is one, which they call Deaf, not because they are dull of Hearing, but, as one of them expressly saith, because they will not be Charmed. . 6. * 〈◊〉 4. 10. Break their teeth n Their Power and Instruments of doing Mischief. He mentions Teeth; Partly, because the Adder's poison lies in its Teeth; and Partly, to make way for the following Metaphor. , O God, in their mouth: break, out the great teeth o Called the Grinders; which are more sharp and strong than the rest, and more used in breaking and tearing what they are about to Eat. of the young lions, O LORD. 7. Let them melt away as waters, which run continually p As waters arising from melted Snow, or great Showers, or some other Extraordinary cause, which at first run with great force and Noise, and throw down all that stands in their way, but are suddenly gone, and Run away and Vanish, and return no more. : * 〈◊〉 64. 3. when he q To wit, any or every one of mine Enemies, as appears from the foregoing and following Words. bendeth his bow to shoot his arrows, let them be as cut in pietes r (i. e.) Like Arrows broken asunder, whilst a Man shoots, which can do no hurt. . 8. As a snail which melteth s Which thrusts forth, and seems to Threaten with its Horns, but is quickly dissolved: For when it goes out of its shell, it spends its Vital moisture, until by degree it waste away and Perish. , let every one of them pass away * 〈◊〉 3. 16. : like the untimely birth of a woman, that they may not see the sun t Which endeavouring violently and unseasonably to break forth from the Womb is choked in the Attempt, and doth not Live to see the Light of the Sun. . 9 Before your pots can feel the thorns u (i. e.) The heat of the Fire kindled by the Thorns put under them for that purpose: Before your Pots can be thoroughly heated. , he shall take them x To wit, mine Enemies: Whose sudden Destruction, he describes under this similitude. away as with a whirlwind y (i. e.) Violently and irresistibly. , † 〈◊〉 as 〈◊〉 wrath. both. living, and in his wrath z Heb. as Living (i e. Alive, as he did Korah, Numb. 16. the Particle, as, being here not a Note of similitude, but of Truth or Asseveration, as it is, joh. 1: 14. and oft elsewhere, as hath been noted:) as in (which Proposition is frequently understood) Urath, (i. e.) As a Man moved with great Wrath, destroys his Enemy without Mercy, and is ready to devour him alive, if it were possible: Or, both that which is raw (as the Hebrew word Chai signifies, Levit. 13. 16. 1 Sam. 2. 15. to wit, the raw Flesh, which is supposed to be put into the Pot, that it may be boiled) and the burning Fire. There is indeed great Variety of Construction, and Interpretation of these Hebrew words; which is not strange, especially considering the Conciseness of the Hebrew Language, and that this is a proverbial Speech; nor is it of any great importance, because it is not in any great point of Faith, and because the Sense of it is agreed, the only difference being about the manner and ground of the Phrase. The learned Reader may see more upon this place, in my Latin Synopsis. . 10. The righteous shall rejoice when he seethe the vengeance: * (i. e.) The Vengeance of God upon his implacable Enemies; not simply for himself, but for the Blessed Effects of it: The Vindication of God's Honour, and the Deliverance of himself and of all good Men. he shall wash his feet in the blood of the wicked ‖ (i. e.) There shall be so great a slaughter of his Enemies that he might, if he so pleased, wash his Feet in their Blood. See the same or like Expressions, Psal. 68 23. Isa. 63. 3. Revel. 14. 20. . 11. So that a man shall say, Verily there is † Heb. Fruit of the, etc. a reward for the righteous: verily he is a God that judgeth in the earth † And these Administrations of God's Providence shall be so Evident and Convincing, that not only good Men shall be sensible thereof, but any man that sees them, yea, even such as were apt to Dispute or doubt of God's Providence, shall upon this Eminent occasion, break forth into such Exclamations as this, Now I see, that Religion is not a Vain and unprofitable thing, and that there is a God who doth now observe and Govern, and when he sees fit, judgeth the Inhabitants of the Ear●…h, and will hereafter judge the whole World in righteousness, and Recompense every man according to his Works. . PSAL. LIX. THE ARGUMENT. The Matter and design of this Psalm is the same in general, and for Substance with the former, to wit, a Declaration of the Cruelty and Treachery of his Enemies; and a Prayer to God to deliver him out of their hands. To the chief musician, ‖ Or, destroy not, a Golden Psalm of David. Al-taschith, Michtam of David; * 1 Sam. 19 11. Psal. 57 Tit. when Saul sent and they watched the house to kill him. 1. * Psal. 18. 48. DEliver me from mine enemies a He chief understands Saul, but speaks in the plural Number, out of Reverence to his King, and that he might, as far as he could in Truth, derive the Envy and Hatred of these odious Practices, upon those that were about him, as he doth, 1 Sam. 26. 19 and elsewhere. , O my God: † Heb. set me on high. defend me from them that rise up against me. 2 Deliver me from all the workers of iniquity, and save me from bloody men. 3. For lo, they lie in wait for my soul; the mighty are gathered, against me: not for my transgression, nor for my sin, O LORD b Without any Provocation, or Cause given them by me. I am a sinner before thee O Lord, but I have done them no injury. . 4. They run c To and fro, first to receive Saul's Commands, and then to Execute them with all speed and Diligence. and prepare themselves d Or, dispose themselves, here and there round about my House, that they may Catch me when I go out of it. without my fault: awake † Heb. to meet me. to help me e Heb. to meet me, as I come abroad, and to Conduct me away with Safety. , and behold. 5. Thou therefore, O LORD God of hosts, the God of Israel f A God in Covenant with all true Israelites, whom thou hast promised to Protect and Bless. , awake to visit all the he●…then g Or, these Heathen, or Gentiles: Who though they are called and accounted Israelites by their Birth; yet in Truth, and in their Dispositions and manners, are mere Heathens and Barbarians: In which respect such Men, are elsewhere called Strangers, Psal. 54. 3. Men of Sodom and Gomorrah, Isa. 1. 10. and, as Ethiopians, Amos 9 7. As among us ungodly Christians, are oft called jews, or Turks, or Heathens. : be not merciful h For indeed thou canst not with thine Honour, nor according to thy Word, be merciful to any such incorrigible Offenders. to any wicked transgressors i Or, perfi●…ious Transgressor's, such as persecute me, and other good Men, out of Malice, and against their now Consciences, which tell them that I am innocent, and with Pretences of Friendship. He might well pray so Vehemently against such, not only for his own Preservation, but for the just and necessary Vindication of God's Honour, and for the public good of Mankind; whose common Interest it was, that such vile Miscreants should be taken out of the way. Selah. 6. They return at evening k After they have been busy all day; Either in Plotting against me, or in hunting after me, in the Evening, when they should Compose themselves to rest, they return to their old Trade of Watching for me: Which they did at this time all the Night long, 1 Sam. 19 11. : they make a noise like a dog l Either when he is Hungry and pursuing his prey, and howls for Meat: Or, when he is enraged, and Grins and Snarls where he cannot, or dare not By't. , and go round about the city m When they did not find him in his own House, they sought for him in other Houses, and parts of the City, where they supposed him to lurk. . 7. Behold, they belch out n Or, they your forth (to wit, Words, for what else should come out of the Mouth? Even sharp and bitter Words, as the next Clause explains it) abundantly and Vehemently▪ as a Fountain doth Waters, as this Word signifies, See Prov. 15. 28. jer. 6. 7. with their mouth: swords o (i. e.) Words as keen and mischievous as Swords, as Psal. 55. 21. and 57 4. are in their lips; for * Psal. 10. 11. & 73. 11. & 94. 7. who, say they, doth hear p David doth not hear us, Either to discover, and so to prevent our Plots, or to punish us for them: and God either doth not hear, or not Regard what we say, and do against David: And therefore we may speak and Act what we think fit. ? 8. But thou, O LORD, * Psal. 2. 4. 37. 13. shalt laugh at them q Disappoint their high Confidences, and hopeful Designs ' and then deride them, and make them Ridiculous and Contemptible to others. , thou shalt have all the heathen in derision. 9 Because of his strength r (i. e.) Saul's strength: Because he is too strong for me. Or rather, O my strength, as it is v. 17. And all those Ancient and venerable Translators, the LXX, and Chalde, and Vulgar Latin, render it, my Strength. In the Hebrew it is, his Strength, (i. e.) David's. For David speaks of himself in the third Person, as he oft doth. And such sudden Changes of Persons are usual, both in these poetical Books (as hath been noted before) and elsewhere, as Dan 9 4. Mich. 1. 2. will I wait upon thee: for God is † Heb. my high place. my defence. 10. The God of my mercy s (i. e.) The Giver of all that Mercy and Comfort, which I either have or hope for. Heb. of his Mercy. But here also there is (as appears by Comparing this with v. 17.) a Change of the Person, as there was in the foregoing Verse. shall prevent me t To wit, with the Blessings of Goodness, as it is more fully expressed, Psal. 21. 3. Thou shalt help me, and that seasonably, before it be too Late, and sooner than I expect. : God shall let * Psal 92. 11. me see my desire u In their Disappointment and overthrow, as it follows: Which was very desirable to David, no less for the public good, than for his own Safety and Happiness. upon † Heb. mine Observers. mine enemies. 11. * See Gen. 4. 14. 15. Slay them not x To wit, suddenly, or at once. , lest my people y My Country men; Or, those over whom thou hast appointed me to be Governor in due time. forget z Their former Danger, and thy glorious Mercy in delivering them, and their own Duty to thee for it. Hereby it most plainly appears, that David in those and the like Imprecations against his Enemies, was not moved thereunto by his private Malice, or desire of Revenge, but by the Respect which he had to God's Honour, and the general good of his People. : scatter them a Heb. make them to Wander. As they wandered about the City and Country to do me Mischief, v. 6. so let their Punishment be agreeable to their sin, let them wander from place to place, to wit, for Meat, as it is expressed v. 15. that they may carry the Tokens of thy Justice, and their own Shame to all places where they come. by thy power; and bring them down b From that Power and Dignity in which thou hast set them, which they do so wickedly abuse; and from the height of their Carnal Hopes and Confidences of Success against me. , O LORD our shield. 12. For the sin of their mouth, and the words of their lips c For their ungodly and injurlous, and pernicious Speeches, of which he speaks v. 7. and in many other places. , let them even be taken d As in a snare in order to their Ruin. Let thy Judgements overtake them. in their pride e For their proud and insolent Speeches against thee, v. 7. : and for cursing and lying f For their Execrations and lying Reports, which they have raised or spread abroad concerning me. which they speak g Which they are ready to utter upon all Occasions. . 13. Consume them h By degrees; and after thou hast made them to wander about, v. 11: , in wrath, consume them, that they may not be i To wit, in the Land of the Living any more: As this Phrase is frequently understood; whereof divers instances have been given. : and let them know k Experimentally, and to their cost. that God ruleth l Over and above them: That though Saul be King, yet God is his Superior in Power and Authority, and all things among us shall be disposed, not as it pleaseth Saul, which his Parasites are always suggesting to him, but as God will; and therefore I shall be preserved, and in fit time Crowned, in spite of all that Saul or his Forces can do against me. in Jacob m In the Land, and over the People of Israel, whose King and Governor he is in a peculiar manner. , unto n Or, and unto: The Conjunction, and, being oft understood, as hath been noted before. These words may be referred; Either, 1. To God's Ruling, let them know, that God Ruleth, not only in jacob: But also to the Ends of the Earth. Or, 2: To men's knowing, let them, or let men know even to the Ends of the Earth, that God raleth in jacob: Let thy Judgements be so manifest and dreadful in the Destruction of thy wicked Enemies, that not only Israelites, but even the remote Nations of the World, may see it and acknowledge thy Power and Providence in it. the ends of the earth o Either of this Land: Or rather, of the World. The Sense is, That by those Eminent and extraordinary Discoveries of thy Power and Wisdom, and Justice, it may be Evident, both to them, and to all that hear of it, that thou art no Puny or Inferior, or Topical God, like the God's of Heathens, whose Government is confined to a narrow Compass, but the high and mighty God, and the great Ruler of the whole World. , Selah. 14. And at evening let them return, and let them make a noise like a dog, and go round about the city p What was their sin, and their choice to do with evil Design, let it be their Punishment to do it by Constraint, and for Meat, as it follows, v. 15. . 15. Let them wander up and down † Heb. to Eat. for meat q To get a Livelihood. ; ‖ Or, if they be not satisfied, than they will stay all Night. and grudge if they be not satisfied r When their Bodies are hungry, let their Minds be discontented. Or, as others render the Words, And lodge, or be forced to Lodge all Night, when they are not satisfied, Let them go to their rest with an empty Stomach. . 16. But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 17. Unto thee s (i. e.) To thy Honour. Or rather, of or concerning thee; as that Particle is sometimes used. , O my strength, will I sing: for God is my defence, and the God of my mercy. PSAL. LX. To the chief musician upon Shushan-eduth a This, like the rest, seems to be the Name of an Instrument, or Song, or Tune, than well known, but now quite unknown and forgotten; It may be, and is by some rendered, The Lily, or Rose of the Testimony or Oracle: But why it was so called, is a Matter of mere Conjecture, and of small importance to us to know. , ‖ Or, a Golden 〈◊〉. Michtam of David, to teach b To wit, in an Eminent manner: Or, for the special instruction of God's Church and People, in some points of great moment; as Concerning the grievous Calamities, to which God's Church and People were obnoxious; v. 1, 2, 3. and concerning the certainty of God's Promises, and of their Deliverance out of them, upon Condition of their Faith and Obedience. Which Doctrines were of great moment, especially to the Israelites, who were, and were likely to be Exercised in the same manner, and with the same Variety and Vicissitudes of Condition, under which their Ancestors had been. Or, whereas other Songs were to be Learned only by the Levites, or by some of them, this possibly was one of them, which the People also were to be taught, and were to sing upon occasion, because of the public and general Concernment, which they all had in the Matter herein contained. , * 〈◊〉. 8. 3. 13. 〈◊〉. 18. 3. 〈◊〉. when he strove with Aram-naharaim c Or, the Syrians▪ (so called from Aram, the Son of Sem, Gen. 10. 22.) of the two Rivers, or of Mesopotamia, the Country between those two great and famous Rivers, Tigris and Euphrates. , and with Aram-Zobah d Or, the Syrians of Zobah, part of Syria so called, 2 Sam. 8. 5. 12. , when Joab returned, and smote of Edom in the valley of salt, twelve thousand e This Report seems not to agree with the Histories to which this Psalm is supposed to Relate, 2 Sam. 8. 13. and 1 Chron. 18. 12. neither in the Persons slain, who are Edomites here and Syrians, 2 Sam. 8. 13. nor in their Numbers, which are here only twelve Thousand, and their eighteen Thousand, nor in the Persons to whom this Victory is ascribed, who is joab here, David, 2 Sam. 8. 13. and Abishai, 1 Chron. 18, 12. But these Difficulties, may easily be resolved by these Considerations; 1. That David being King, and joab Lord General of all his Forces, and Abishai his Lieutenant-General, as to a Considerable part of his Army, the same Victory may well be ascribed to any, or every one of them; as it is usually done in like Cases, in the Roman and Grecian Histories. 2. That the Edomites and Syrians were united in this War. 3. That twelve Thousand might be slain in the pitched Battle, and the rest by the Pursuers in their flight 4. That these several places, may speak of several Fights. See more of this Business in the Notes, on 2. Sam. 8. 13. . 1 O God, * 〈◊〉. 44. 9 thou hast cast us off f Or, rejected, or forsaken us, as to thy gracious and powerful Presence, not only in the time of the Judges, but also during saul's Reign. , thou hast † Heb. broken. scattered us g Heb. broken us; Partly, by that dreadful overthrow by the Philistines, 1 Sam. 31. and Partly, by the Civil War in our own Bowels, between me and Ishbosheth. , thou hast been displeased; O turn thyself to us again. 2 Thou hast made the earth to tremble h A poetical and Hyperbolical Expression, signifying great and dreadful Changes among the People, as Hagg. 2. 7. Comp. with Heb. 12. 26, 27. See also, 1 Sam. 14. 15. ; thou hast broken it: heal * Psal. 75. 3. the breaches thereof i Reconcile all those Differences, which our Civil Wars have made among us. , for it shaketh. 3 Thou hast showed k Heb. Made them to see, (i. e.) To Experience or Feel, as Seeing is oft put, as Psal. 49. 10. and oft elsewhere. thy people hard things: thou hast made us to drink the wine of astonishment l Thou hast filled us with no less Honour and Trembling, than Men who intoxicated with strong and stupifying Drink, which they are forced to Drink. Compare, Isa. 51. 17. 21. . 4 Thou hast given m Either, 1. Formerly. As thou hast sometimes afflicted thy People, so at other times thou hast delivered them. Or rather, 2. Now lately by and under me. a banner n Which is a Sign and Instrument. 1. Of Union. This people who were lately divided and under several Banners, thou hast now gathered together and united under one Banner, to wit, under my Government. 2. Of Battle. Thou hast given us an Army, and Power to oppose our Enemies. We had our Banner to set against theirs. 3. Of Triumph. We have not lost our Banner, but gained theirs, and brought it away in Triumph▪ Compare, Psal. 20. 5. Or, for, or, on the behalf of them that fear thee. An Emphatical passage implying, that God gave so great a Blessing, to the People of Israel, for the sake of those few sincere Israelites which were among them. to them that fear thee o: that it may be displayed because of the truth p Not for any Merit of ours, but to show thy Faithfulness in making good thy Promises which thou hast made, both to me, concerning the Establishing of this Kingdom to me, and to my seed for ever, and to thy People in general; whom thou hast frequently Promised to hear and help when they call upon thee, in times of Trouble. , Selah. 5 * Psal. 108. 6. etc. That thy beloved q Thy beloved People last mentioned. may be delivered; save with thy right hand, and hear me. 6 God hath spoken r Having prayed that God would save and hear him, he now intimates that God had done it already, and had prevented his Prayers, and had spoken to him, and of him, about the stablishing of his Throne. in his holiness s Or, in the Sanctuary, or Holy place, to which David used to resort to ask Counsel, and from whence God usually gave out his Oracles. Or rather, by his Holiness, as this very Word is rendered, Psal. 89. 35. which carries the form of an Oath, and implies that God did not simply speak, but swore by his Holiness, as it is there expressed. , I will rejoice t Therefore I will turn my Prayers into Praises, and rejoicings for what God had already done, and as I am assured, will further do on my behalf. : I will divide u Or, Distribute; which supposeth Possession and Dominion. Shechem x A place within jordan, in Mount Ephraim. See Gen. 33. 18. jos. 20. 7. , and meet out the valley of Succoth y A place without jordan. See Gen. 33. 17. jos. 13. 27. He mentions Shechem, and Succoth; Either, Synecdochically for all the Land of Canaan, within and without jordan; which, having been formerly divided between him and Ishbosheth, was now entirely in his Possession: Or, because these two places had been in Ishbosheth's hands, and possibly were extraordinarily devoted to Saul's House, and utterly averse from David: Or, for some other Reason now unknown. . 7 Gilead z All their Land beyond jordan, which was possessed by Reuben and Gad, and half of the Tribe of Manasseh, Numb. 32. 29. 39, 40. Deut. 3. 10. etc. jos. 13. 25, etc. is mine, and Manasseh a The other half of that Tribe within jordan. is mine, Ephraim also is the strength of mine head b Either, 1. Mine Horns wherewith I shall push mine Enemies, according to Moses his Prophecy of that Tribe, Deut. 33. 17. Or, 2. The keeper of mine Head, as Achish spoke, 1 Sam. 28. 2. A chief part of my strength, either to offend mine Enemies, or to defend myself. For this Tribe was very Numerous, and Valiant and Rich. See Gen. 48. 19 Deut. 32. 11. Psal. 78. 9 , * Gen. 49. 10. Judah is my lawgiver. c The chief Seat of my Throne and Kingdom, and of the inferior Thrones of judgement, Psal. 1▪ 2. 5. the Tribe to which the Royal Sceptre and Lawgiver, are appropriated by God's appointment, Gen. 49. 10. 8 Moab is my wash-pot d In which I shall wash my Feet. I shall bring them into the lowest degree of Servitude, and make them Contemptible and miserable. See 2 Sam. 8. 2. ; over Edom e An Old and Proud, and insolent and cruel Enemy of Israel. will I cast out my shoe f (i. e.) I will use them like Slaves; Either, holding forth my Shoes, that they may pluck them off, or throwing my Shoes at them; Either, in Anger or Contempt, as the manner of many Masters was, and is in such Cases. Other, I will take Possession of them; which was done by Trading upon their Land. Or, I will tread upon their Necks, as they did in like Case, jos. 10. 24. But these Notions suit not with this Phrase, of casting or throwing the Shoe. : Philistia, ‖ Or, Triumph thou over me, (by an Irony.) triumph thou because of me g Or, over me, as thou didst in former years, use to Triumph and insult over the poor Israelites. It is an ironical Expression, signifying, that her Triumphs were come to an End. . 9 Who will bring me h None can do it but God, as he declareth in the following Verses. into the † Heb. City of strength. strong city i (i. e.) The Cities; the singular Number for the plural, which is usual. Having beaten his Enemies out of the Field, and into their strong Cities; from whence they hoped to renew the War, he desires God's Assistance whereby he may take their strong Holds, and so secure himself from further Attempts against him. ? * Psal. 108. 10. who will lead me into Edom k Which was an high and Rocky Country, Obad. v. 3, fortified by Nature, as well as by Art, and therefore not to be invaded, and subdued without a divine Hand. ? 10 Wilt not thou O God, which * Psal. 44. 9 & 108. 11. hadst cast us off? and thou, O God, which didst not go out with our armies l To wit, in former times; but now hast graciously returned to us. He brings to his own and people's Minds, their former Calamities, that they may be more thankful for present Mercies and Deliverances. ? 11 Give us help from trouble: for vain is the † Heb. Salvation. help of man m. 12 Through God * ●… 〈◊〉. 19 23. we shall do valiantly: for he it is that shall tread down our enemies. n Though I have some Reputation for Valour and Conduct, and though my People are very Numerous, and now united under me, yet all this will avail little or nothing without thy Almighty help. PSAL. LXI. To the chief musician upon Neginah, a Psalm of David. The occasion of this Psalm, was some great Distress of David's; Either by Saul, or by Absalon; though it might be Composed some time after it was passed. 1 HEar my cry, O God, attend unto my prayer. 2 From the end of the earth a Or rather, of the Land: To which David was driven by the Tyranny of his Enemies. will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I b Convey me into some high and secure Fortress, which I could not reach without thy Succour, and where mine Enemies cannot come at me. He alludes to their Custom of securing themselves in Rocks, 1 Sam. 13. 6. etc. . 3 For thou hast been a shelter for me, and a strong tower from the enemy. 4 I will abide in thy tabernacle for ever c I shall, I doubt not, be restored to the Tabernacle; from which I am now banished, and, according to the desire of my Heart, worship and enjoy thee there all my days. : I will ‖ Or, make my Refuge. trust in the covert of thy wings d In the mean time, whilst I am in Danger and Trouble, I will cast myself upon thy Protection with full Confidence. , Selah. 5 For thou, O God, hast heard my vows e My servant Prayers, attended with many Vows and Promises, as was usual, especially in Cases of great Danger or Difficulty. Gen. 28. 20. judg. 11. 30, 31. : thou hast given me the heritage of those that fear thy name f Thou hast allotted me my Portion, with and amongst them that Fear and Worship thee, who are the Excellent ones, in whom is all my Delight: And upon that Account I must acknowledge it to thy Praise, that the Lines are fallen to me in Pleasant places; Yea, I have a goodly Heritage, Psal. 16. 3. 6. Thou hast granted me this singular Mercy, to live in God's Land, and to enjoy his Presence and Favour, and to Worship in his Tabernacle; which is the Heritage that I and all that Fear thee, prize and desire above all things in the World. . 6 † Heb. thou shalt add days to the days of the King. Thou wilt prolong the king's life g (i. e.) My Life. He calls himself King; Either, 1. Because he was actually King, though Absalon Usurped the Throne: Or, 2. Because he was designed and anointed to be King; and by calling himself King, he supports himself under his present straits, and declares his Confidence in God's promise of the Kingdom to him. Yet we must not think that David did commonly and publicly Call, or own himself to be King, which had neither been True, nor Convenient for his Affairs: But this Psalm, either was not Composed whilst Saul lived, or, at least, was Penned only for his private use and Comfort, and not Committed to the chief Musician; which indeed it could not be till David had the Kingdom, and the Inspection of the sacred Music and service of the Tabernacle. : and his years h (i. e.) The years of my Life and Reign. , † Heb. as Generation and Generation. as many generations i As long as if I had a Lease of it for many Ages. Thus he speaks; Partly, because his Kingdom was not like Saul's, a matter of one Age, expiring with his Life, but Established to him, and his Heirs for ever: and Partly, because Christ, his Son and Heir, should actually, and in his own Person possess the Kingdom for ever. . 7 He shall abide k Or, sit, to wit, in the Throne, Ier: 13. 13. Living and Ruling as in God's Presence, and serving God with his Royal Power, and Worshipping him in his Tabernacle. before God l for ever: O prepare m Or, Order or appoint, as this Word signifies, jonah 1. 17. and 4. 6. * Pro. 20. 28. mercy and truth n Either, 1. The graces of Mercy or Compassion, and Truth or Faithfulness; which are the great supporters of Thrones, Prov. 20. 28. and 29. 14. Or rather, 2. Thy Mercy and Truth, (i. e.) The Effects of them. Thy Truth in giving me those Mercies, which thou hast promised to me: and thy Mercy in giving me such further Blessings, as I need, and thou ●…eest fit to give me. which may preserve him. 8 So will I sing praise unto thy name for ever, that I may daily perform my vows o That so I may pay unto thee those Services and Sacrifices, which I vowed to thee when I was in Trouble. . PSAL. LXII. The ARGUMENT. This Psalm was made in a time of great Danger and Distress, or at least with Respect to it, as is manifest from v. 3. 4. To the chief musician, † Heb. 〈◊〉. to Jeduthun a A famous Musician; of whom see, 1 Chron. 9 16. and 16. 42. Heb. upon jeduthun. Which might be the Name of a musical Instrument, or Tune invented by that jeduthun, and therefore called by his Name. , a Psalm of David. 1 † Heb. Or, ●…ly. Truly b Or, Surely. This is my certain and fixed Resolution. Or, Nevertheless, as this Particle is oft rendered. So the beginning of this Psalm is abrupt, as it is in some other Psalms. This seems to be the Conclusion of a long and hard Conflict, which David had within himself, as he often had, what Course he should take to get out of his Trouble. my soul † Heb. is 〈◊〉. waiteth c Heb. be silent, as it is also, Psal. 37. 7. (i. e.) Silently, quietly and Patiently, look up to God for Deliverance, and that in his time and way, without Mourning or Despair, or using indirect and sinful Practices. upon God: from him cometh my salvation d I have no Hope of Deliverance, but from and by him. . 2 He only is my rock, and my salvation: he is my † Heb. 〈◊〉 place. defence; I shall not be greatly moved e Though I may be shaken, yet I shall not be overthrown. Compare, Psal. 37. 24. 2 Cor. 4. 9 . 3 How long will ye f Mine Enemies: To whom now he turneth his Speech. imagine mischief against a man g (i. e.) Against me, a Man like yourselves, whom common Humanity obligeth you to Pity; a single Man, who is no fit match for you, a Poor, Contemptible, miserable and impotent Creature, as the word Man is oft used, as Psal. 9 20. and 82. 7. etc. a dead Dog, or a Flea, or a Partridge, as, upon the same Account he calleth himself 1 Sam. 24. 14. and 26. 20. whom you cannot thus pursue, without reflecting Disparagement upon yourselves, as he there saith. ? ye shall be slain all of you h The Mischief which you design for me, shall fall upon your own Heads. And accordingly Saul and the generality of these Men were slain, 1 Sam. 31 : * Isa. 30. 13. as a bowing wall shall ye be, and as a tottering fence i (i. e.) As suddenly and easily overthrown as these are. . 4 They only consult to cast him k To wit, the man mentioned, v. 3. (i e.) Himself: Of whom he continues to speak in the third Person. down from his excellency l From the hopes and Attainment of that Royal Dignity, to which God hath designed and anointed me. , they delight in lies m In secret Slanders and Execrations covered with Flatteries and fair Speeches, as it here follows. , * Psal. 28. 3. they bless with their mouth, but they curse † Heb. in 〈◊〉 inward 〈◊〉. inwardly, Selah. 5 My soul, wait thou only upon God: for my expectation is from him. 6 He only is my rock and my salvation: he is my defence; I shall not be moved. 7 In God n Heb. Upon, or with God. It depends upon him, and his Favour, and Help. is my salvation and my glory o Either, 1. The matter of my Glorying. Or, 2. That Honour which I either have or Hope for. : the rock of my strength, and my refuge is in God. 8 Trust in him at all times; ye people p By my Example be encouraged, and Learn to trust God. , pour out your heart q (i. e.) Make known all the Desires, and Cares, and Griess, of your Hearts to him, freely and frequently, with Confident Expectation, of obtaining what you want or desire from him. before him: God is a refuge for us, Selah. 9 * Psal 30. 5. 11. 〈◊〉. 3. 4. Surely men of low degree are vanity r (i. e.) Most Vain, impotent and helpless Creatures in themselves. This he delivers as a Reason or Argument, to enforce his foregoing Exhortation, Trust in God, because there is no other Person, or thing to which you can safely Trust. , and men of high degree are a lie s Because they Promise much, and raise men's Expectations upon Consideration, of their great Power and Dignity, but are not able to perform, and generally deceive those who Trust in them. In which Respect Lying is ascribed to a Fountain, jer. 15: 18. to Wine, Hose. 9 2. to the Olive, Habak. 3. 17. when they do not give what they Promise. : to be laid in the balance, they are ‖ Or, alik●…. altogether lighter than vanity. 10 Trust not in oppression t As you may not trust any other Men, so neither must you trust to yourselves, nor to your own Wit or Industry, or Courage by which you may oppress others, and so think to secure and enrich yourselves. , and become not vain u Lifting up, and feeding yourselves with vain Hopes, and Expectations of safety and felicity, from those Riches which you take from others by Robbery or Violence. in robbery: * job 31. 25. 〈◊〉. 12. 15. 〈◊〉. 6. 17. if riches increase, set not your heart upon them x So as to please yourselves immoderately in them, to place your Hope and Trust, and chief Joy in them, or to grow Proud and insolent because of them. . 11 God hath spoken once: twice y (i. e.) Frequently, as job 33. 14. both immediately as at Sinai, and by his holy Prophets, from time to time. have I heard this, that ‖ Or, Strengths. power belongeth unto God z That Power is God's Prerogative, and Consequently all Creatures, either against or without him, are poor Impotent things, to which no Man can trust without certain Disappointment, and God alone is fit to be trusted. . 12 Also unto thee O LORD, belongeth mercy; for ‖ Or, therefore. For the following Words seem to be either a Reason, or Proof of, or an inference from, the two foregoing Properties of God, Power and Mercy. God is Almighty, therefore he can easily subdue and destroy all his and mine ungodly Enemies, and Recompense unto them all their Malicious and wicked Practices. He is also mild and merciful, and therefore will pardon good men's failings, and graciously reward me and others, of his People according to our Integrity. * Job 34. 11. Prov. 14. 12. Jer. 31. 19 Ezek. 7. 27. ●… 33. 20. Mat. 16. 27. Rom. 2. 6. 1 Cor. 3. 8. 2 Cor. 5. 10. Ephes. 6. 8. Col. 3 25: 1 Pet. 1. 17. 〈◊〉. 22. 12. thou rendrest to every man according to his work † According to the Nature and quality, though not according to the Proportion, of their Works, whether they be good or bad. And this as he is obliged to do by his holy Nature, and by that Respect which he oweth to his own Glory, so he is able to do it, being Omnipotent, and willing to do it to the godly (which was the only thing that might be doubted, because of their manifold and great Corruptions, and Imperfections, and Miscarriages) because he is merciful and gracious. . a Or, Benignity, or Readiness to do good. Thou art no less willing than able, to defend and preserve all that put their Trust in thee. PSAL. LXIII. A Psalm of David when he was in the wilderness of Judah a Where he hide himself from Saul, 1 Sam. 22. 5. and 23. 14, 15. and 26. 1, 2. . 1 O God, thou art my God b In Covenant with me. , early c Heb▪ in the Morning. Which implies the doing it with greatest Diligence and Speed, taking the first, and the best time for it, as job 8. 5. Psal. 78. 34. Prov. 1. 28. will I seek thee: * Psal. 42. 2. & 143. 6. my soul thirsteth for thee d (i. e.) For the Presence and Enjoyment of thee, in thi●…e House and Ordinances, as the next Verse declareth it. , my flesh longeth e Or, languisheth, or Pineth away. The desire of my Soul after thee, is so Vehement and insariable, that my very Body feels the Effects of it, as it commonly doth of all great Passions. for thee in a dry and † Heb. weary. thirsty land, † Heb. without Water. where no water is f So called; Either. 1. Metaphorically; In a Land where I want the refreshing Waters of the Sanctuary. Or, 2. Properly: I thirst not so much for Water (which yet I greatly want) as for thee. . 2 To see g (i. e.) To enjoy, as seeing is oft taken. , thy power and thy glory h Either, 1. The Ark, which is called God's Strength and Glory, 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 78. 61. Or rather, 2. The powerful and glorious Effects, and Evidences of thy gracious Presence there. , so as I have seen thee i Whereof I have formerly had great and Comfortable Experience; which makes me more sensible of my present loss, and more Thirsty after those enjoyments. , in the sanctuary. 3 Because k This is the Reason of the foregoing thirst after God. ●… (i. e.) The Discoveries and Influences of thy Grace and Favour, which thou usually impartest to thy People in the Sanctuary. thy loving kindness l Is more durable and Comfortable, and Satisfactory than the present Life, with all imaginable Advantages belonging to it. is better than life m Both for my former Tastes and Experiences of this Truth; and for the assurance of my Restitution, to the same blessed Enjoyments. : my lips shall praise thee n. 4 Thus o (i. e.) So as I have done and now do. Or, upon that occasion, when I shall be restored. Or, for this Reason, being so sensible of the sweetness of thy Favour. Or, certainly: For this Particle is sometimes used, as a note of Asseveration, as it is, Psal. 127. 2. Isa. 16. 6. will I bless thee, while I live: I will lift up my hands p Towards thee in Heaven, in Prayers and Praises. in thy name q According to thy Command. Or, with Confidence in thy Name. . 5 * Psal. 103. 5. My soul shall be satisfied r When thou shalt fulfil my earnest Desire of enjoying thee in the Sanctuary: though now in my exile I Groan and Pine away for want of that Mercy. as with † Heb. Fatnesses. marrow and fatness: and my mouth shall praise thee with joyful lips. 6 When * Psal. 42. 8. & 119. 55. I remember thee s In the mean time, whilst I cannot enjoy thee, I will Quiet and Comfort myself with the Thoughts, and Remembrance of thy Kindness to me. upon my bed t Heb. Upon my Beds, implying that he was frequently forced to change his Bed and Lodging, being driven from place to place. , and meditate on thee in the night-watches u In the several seasons of the Night, which was divided into three or four Watches; of which see Exod. 14. 24. judg. 7. 19 Mark 13. 35. When others sleep securely, my sleep is interrupted by my Perplexity and Grief, for my absence from thy House, and when I awake, my Thoughts are fixed upon thee, etc. . 7 Because thou hast been my help; therefore in the shadow of thy wings will I rejoice x I will rest securely and joyfully in thy Protection. . 8 My soul followeth hard after thee y (i. e.) Pursueth thee Eagerly and Diligently, and Resolvedly, and as it were step by step, when thou seemest to run away from me: Which is the Emphasis of this Hebrew word. My Soul and Spirit cleaveth to thee, as this Verb signifies, Gen. 2. 24. 〈◊〉. 1●…. 11. when my Body is absent from thy Sanctuary. : thy right hand upholdeth me z I do not lose my ●…abour in following hard after thee; for though I am not yet restored to the Enjoyment of thy Presence in thy House, yet I have present supports from thee, whereby my Spirit is kept from sainting under my m●…nifold Pressures, and is enabled with Faith and Patience to wait upon thee, till thou seest fit to deliver me. . 9 But those that seek my soul to destroy it a (i. e.) To take away my Life. , shall go into the lower parts of the earth b Either, 1. Into Hell. Or rather, 2. Into their Grave, as this Phrase is used, Ez●…k. 31. 14. 18. But how is this true, when they are supposed to be devoured by Foxes, v. 10. Ans. This may be understood; Either, 1. Of divers Persons. Some of their slain might be Buried, and others lie unburied. Or, 2. Of the same Persons; they did go into the Earth, but not immediately, but were first devoured of Foxes, and the remainders of them were Buried, as is frequently done in such Cases. Or, this Phrase may note not so much the Place, as the State, of the Dead; this being universally said of those that die, whether they are buried or unburied, that they return to the Earth or Dust, job 1. 21. Eccles. 12. 7. . 10. † Heb. they shall make him run out like water by the Hands of the Sword. They shall fall by the sword c (i. e.) Dye in Battle, as David foretold, 1 Sam: 26. 10. and as was Accomplished in Saul, and his followers, who were David's greatest Enemies, 1 Sam. 31. , they shall be a portion for foxes d Their Carcases shall be unburiedupon the Earth, and thereb become a prey to Wild and Ravenous Creatures, and e●…pecially to Foxes, which were in those Parts in great abundance; and which did and do seed not only upon Fruits, Cant. 2. 15. but also upon Flesh, as Experience showeth. Besides some very Learned men think that the Word rendered, Foxes, is more general and Comprehends, besides Foxes, another sort of Creatures, like unto them called 〈◊〉, which were very numerous in this Country: Of which see on judg. 15. 4. . 11. But the king e I who am already anointed King, and who shall be actually King, when these mine Enemies are fallen by the Sword. He speaks of himself in the third Person, either out of Modesty; or out of Prudence, because it was Ambiguous, and might be understood; Either of himself, or of Soul, whereby he might avoid the Envy of the Expression; if this Psalm was Composed before he was King. shall rejoice in God, every one that sweareth by him f Either, 1. By the King; by whom they sometimes did swear, as Gen. 42. 15. 2 Sam. 15. 21. But they did also swear by some other Persons, of Eminent Place and Authority, though under the King, as 1 Sam. 1. 26. and 20. 3. Nor is it likely, that the Psalmist would justify those kinds of Oaths, this Practice of swearing by one's Name, being Accounted a part of that Worship which is proper to God, both in the Old and New Testament. If this were meant of the King, it might better be rendered, that sweareth to (for so the Particle Beth is sometimes used) him, as Subjects used to swear Homage to their Prince. So the Sense is: All those that shall own me for their King. Or, 2. By God, who was last mentioned, that sweareth by the Name of God, to wit, in Truth, and judgement, and Righteousness, as it is expressed, I●…r 4. 2. (i. e.) Every sincere Servant and Worshipper of God; Swearing, being oft put for the whole Worship of God, whereof it is a Considerable part, and Sw●…arers by God for Worshippers of him, as Isa. 19 18. and 45. 23. Compared with Rom. 14. 11. and Isa. 65. 16. : shall glory g Shall rejoice in my Deliverance and Exaltation, both for their Respect to the Honour and Service of God, which I shall advance, and for the Benefits which all good Men, and the whole Kingdom shall feel by my Government, whereas in Saul's time the vilest Men were exalted, and good Men oppressed and Persecuted, and the whole Kingdom Groaned under his Tyranny. : but the mouth of them that speak lies h That now make it their Business to invent or spread lying and slanderous Reports, concerning me and others of God's People. , shall be stopped i I shall severely restrain and punish such wicked Practices. . PSAL. LXIV. To the chief musician, a Psalm of David. The Matter of this Psalm plainly declares that it was made in a time when David was greatly Distressed and Reproached: Which he was both under Saul, and in the time of Absalo●…'s Rebellion. 1. HEar my voice, O God, in my prayer, preserve my Life from fear a (i. e.) From Danger: The Act or Passion of Fear, being oft put for its Object, Danger, as Psal. 14. 5. 1 Pet. 3. 14. and oft elsewhere. of the enemy. 2. Hid me from the secret counsel b (i. e.) From the ill Effects of their Plots against me. of the wicked; from the insurrection of the workers of iniquity. 3. * Psal. 11. ●…. Who whet their tongue like a sword, and * Psal. 57 4. bend their bows to shoot their arrows c Of which Phrase see the notes on Psal. 58. 7. , even bitter words d slanderous and pernicious Speeches against me. . 4. That they may shoot in secret e Lying in Ambush, or hiding themselves in secret places, as Fowlers commonly do. at the perfect f Or, upright Man; (i. e.) At me, who in spite of all their Calumnies, dare avow that my Heart is perfect with God, and that I am blameless as to them, having given them no just Provocation. : suddenly g At the very first Opportunity. do they shoot at him, and fear not h Neither men, because they conceal it from them, as appears from the foregoing and following Words; nor God, whose Judgements they despise. . 5. They encourage themselves i Heb. They strengthen, or sortisie themselves, by firm Resolutions, by assured Confidence of Success, by Uniting their Counsels and Forces together, and by mutual Encouragements and Exhortation●…. in an evil ‖ Or, Speech. matter; they commune † Heb. to hid Sna●…es. of laying snares privily: they say, who shall see them k Their snares are so secretly laid that David cannot discern, and therefore not avoid them. ? 6. They search out iniquities l They study Diligently and Constantly, to find out either Matter, which they may lay to my Charge, or new Ways and means of doing me Mischief. , ‖ Or, we 〈◊〉 Consumed by that which they heart throughly searched. they accomplish † Heb. a part searched. a diligent search m They have long and accurately searched, till at last they have Ripened and perfected their Thoughts, and found out a very cunning and deep Plot. Or, they say, we have accomplished our accurate search. By long searching we have at last found what we desired. , both the inward thought of every one of them, and the heart is deep n Mine Enemies are not only Cruel and Malicious, but also very Cunning, both to Contrive and Conceal, and to execute their Plots. . 7. But God shall shoot at them o Though I can neither search out, or prevent their subtle Devises, yet God can and will certainly do it. with an arrow, suddenly p Shortly and unexpectedly. † Heb. their Wound shall be. shall they be wounded. 8. So they shall make their own tongue to fall upon themselves q The Mischief of their hard Speeches and Threats, and Crafty Counsels against me, shall be turned against themselves. ; all that see them, shall flee away r Partly, through Abhorrency of them; and Partly, through Fear of being involved in their Destruction. . 9 And all men s (i. e.) A greater number of those who shall see these Events. shall fear, and shall declare the work of God t (i. e.) This admirable work of divine Power and Wisdom, and Faithfulness. ; for they shall wisely consider of his doing u Learning Wisdom by their Folly and Misery, and avoiding those Evil Courses, which brought them to Ruin. . 10. The righteous shall be glad in the LORD x Or, for the Lord, (i. e.) Not out of Malice or ill Will to the Persons of their Enemies, but for the Honour of God, which by this means is fully Vindicated, and greatly advanced. , and shall trust in him; and all the upright in heart shall glory y To wit, in God, as their sure Rock and all-sufficient Portion. . PSAL. LXV. To the chief musician, a Psalm and song of David. The Design of this Psalm, seems to be to declare the Great and Glorious work of Divine Providence, both towards his Church, and the Land of his People, and towards the rest of Mankind. 1. PRaise † Heb. is silent. waiteth a Heb. is silent or silence, (i. e.) Quietly waits, as this Phrase is used, also Psal. 62. 1. And praise may be here put for the Person or Persons, who use to praise God upon all occasions, and who are now prepared and ready to do so: as Deceit is put for a deceitful Man, as Prov. 12. 24. and sin for the Sinner, Prov. 13. 6. and Dreams for Dreamers, jer. 27. 9 So the meaning may seem to be this, God's people Patiently and believingly wait for an Opportunity, to offer their Praises to God: For at present they seem to be in some straits, as divers Passages of this Psalms do intimate. for thee, O God, in Zion b Though all the People of the World have great cause to Praise thee, yet none pay thee this Tribute, but thy People in Zion; and they indeed have many peculiar and Eminent Obligations, and Occasions to perform this Duty. : and unto thee shall the vow be performed c All the thank-offerings which thy People vowed unto thee, in the time of their Danger, shall be faithfully paid, to wit, in Zion: Which is to be repeated out of the first Clause of the Verse. . 2. O thou that hearest prayer d That usest and delightest to hear and Answer the Prayers of thy People in Zion. Which he justly mentions, as one of the chiefest of God's Favours, and Privileges vouchsased to his Church. , unto thee shall all flesh e (i. e.) Men of all sorts and Nations, who were alured by this and other singular Benefits, to join themselves to the Jewish Church, according to Solomon's Prediction, 1 Kings 8. 41, 42, 43. Withal this may be a Tacit Prophecy of the Conversion of the Gentiles. come. 3. * 〈◊〉 & 〈◊〉 of 〈◊〉. Iniquities prevail against me f They are a burden too heavy for me, as he Complains, Psal. 38: 4. They are so many and great, that for them thou mightest justly reject my Prayers, and destroy my Person. : as for our transgressions, thou shalt † 〈◊〉 〈◊〉, 〈◊〉. purge them away g But this is another glorious Privilege granted to thy People, and that in Answer to their Prayers, thou dost graciously pardon and purge away their sins. . 4. Blessed is the man whom thou choosest h Out of the Lump of Mankind, to be one of thy peculiar People. , and causest i (i. e.) Permittest and Commandest, and by the disposal of thy Providence, and the Influences of thy Graces procurest and orderest. to approach unto thee k To draw near to God in his House and Ordinances, by Prayers and Praises, and other Acts of Acquaintance and Communion with him. , that he may dwell in thy courts l In the Courts of thy House. He mentioneth Courts, because the People were permitted to go no further into God's House. : * 〈◊〉 36. 8. we shall be satisfied m For they only get that solid Satisfaction which all Men desire, but no other Persons or People can find elsewhere. with the goodness of thy house n With the spiritual, and everlasting Blessings there conferred upon thy People, the Grace and Favour and fellowship of God, Remission of sins, Renovation of Heart and Life, the knowledge of God, and of ourselves, and of our Duty, and true Interest, Joy and Peace, and Well-grounded Hopes or assurance of eternal Life: In Comparison whereof all the Enjoyments of this World, are but Dross and Dung. , even of thy holy temple. 5. By terrible things o Or, In a Terrible manner; (i. e.) So as to strike thy People, with an holy Awe and Reverence of thee, and of thy Judgements, and thine Enemies with Dread and Horror. Or, In a wonderful manner, as this Word is rendered by the Chaldee, Deut. 10. 21. things wonderful and Terrible, being put together, as expressing the same thing, Psal. 106. 22. in righteousness p (i. e.) By Virtue of thy Justice, or Faithfulness, or Goodness; whereby thou art inclined, and engaged to help thy People when they are in Distress, and resort unto thee by Prayer. , wilt thou answer us q Thou wilt graciously Answer and grant our Prayers and Desires. , O God of our salvation: who art the confidence r (i. e.) The only Object of a safe and undeceiving Confidence; for there is no other Person, or thing in the World, that any man Living can trust to without Fear and certainty of Disappointment. Or, Thou art the stay and support of all Mankind, by thy powerful and gracious Providence, P●…al. 104. 27. Act. 17. 28. Heb. 1. 3. Others refer this to the Calling of the Gentiles. But that seems not to suit with the following Verses, which manifestly speak of God's general Providence. of all the ends of the earth s Not only of thy People Isra●…l, but of all Persons and Nations, even as far as to the End of the Earth, or of this vast Continent in which we Live. , and of them that are afar off upon the sea t Or, in the Sea, (i. e.) In the Islands of the Sea, which are here distinguished from the Continent; and under those two Heads, are Compr●…hended all the Inhabitants of the World. . 6. Which by his strength sett●…st fast the mountains u That they are not overthrown by Floods or Winds; or Earthquakes, or other natural or violent Causes: Which stability they have only from God's Providence, which sustains all Persons, and all things. ; being girded with power x This our God being able to do it, and that with one single Word. . 7. * Psal. 89. 9 Which stilleth the noise of the seas, the noise of their waves y When the Sea is Tempestuous, and Threatens to swallow up Ships and Men that are in it, or to overflow the Earth. , and the tumult of the People z And as he stills the Natural, so also he quiets the Metaphorical Seas, Tumul●…uous and unruly People, for multitudes of People are oft called Seas, in Prophetical Writings, as Isa. 17. 12, 13. jer. 51. 42. Revel. 17. 15. . 8. They also that dwell in the uttermost parts a To wit, of the Earth, which is added to this Word, v. 5. are afraid at thy tokens b Or Signs: Either, 1. At the Sun and Moon and Stars, which are called Signs, G●…n. 1. 14. But these are not Matter of Terror, but of delight to Men; and the Commonness and Constancy of their Courses, makes most Men neither fear nor much Regard them. Or, 2. At the great and terrible Judgements, which God inflicts upon wicked Men, and particularly upon the Enemies of his People. Or rather, 3. At those terrible Thunders and Lightnings, and Earthquakes, and Comets, or other strange Meteors, or Works of God in the Air: For he is here speaking of the natural Works of God. : thou makest the out-going of the morning and evening c By which he understands; Either, 1. The East, from whence the Morning or the Sun, the cause of it, goeth forth, as it is expressed, Psal. 19 6. and the West, from whence the Evening or Night, is Poetically supposed to come forth. So the meaning is, That God gives all the People of the World from East to West, occasion to rejoice in the Effects of his Bounty and Goodness to them. But if the Psalmist had meant this, it is not probable that he would have expressed it in such a dark and doubtful Phrase, which is never used in that Sense, but rather by those known and usual Expressions, from East to West, or, from the rising of the Sun, to the going down thereof, which Phrase he useth, Psal. 50. 1. and 113. 3. Or rather, 2. The successive Courses of the Morning and Evening; Or of the Sun and Moon which go forth at those times, thereby making the Morning and Evening; both which are said to Rejoice poetically, because they give Men occasion of Rejoicing, which the Sun or the Morning doth, because it gives them Opportunity for the dispatch of Business, and for the Enjoyment of man●…fold Recreations and Delights; and the Moon or Evening doth so, because it invites Men to that rest and sleep, which is both refreshing and necessary for them. Thus this whole Verse speaks of the natural Works of God, the former Clause of such as are extraordinary and Terrible, the latter of such as are ordinary and delightful. ‖ Or, to sing. to rejoice. 9 Thou visitest d To wit, in Mercy or with thy Favour, as this Word is oft used. the earth e The whole Earth, which is full of thy Bounty. So he continues to declare the general Providence of God, to all Men and People. Or rather the Land, or this Land, for here is an Emphatical Article. And so he comes from God's general Providence, over all Pieces and Nations, to his particular and special Providence, over his People in the Land of 〈◊〉, whereof he gives one Eminent and Considerable instance, to wit, his giving them Rain and fruitful Seasons, that after a time of drought and scareity, to which it is not improbably supposed, but this Psalm relates. And this may be the particular occasion, for which the Psalmist said, that Praise 〈◊〉 for God in Zion, v. 1. and ‖ Or, after 〈◊〉 〈◊〉 made it to desire Ra●…n, or tho●… 〈◊〉 it. * Psal. 68 9, 10. waterest it f This is added to determine and explain the former general Word, or to show how or wherein God visited it. : thou greatly enrichest it with the river of God g Either, 1. With the Rivers which God hath made in the several parts of the Earth, to make it moist and fruitful. Although the fertility of the greatest part of the Earth, doth not depend so much upon the Rivers below, as upon the Rains from above. Or, 2. With the River jordan, which sometimes overflowed its Banks. But that overflow reached only to a small part of the Land. Or rather, 3. With showers of Rain, which he very significantly calls a River for their plenty, and the River of God, (i. e.) Of God's immediate making and providing when he sees fit; which is opposed both to those little Rivulets or Channels, which Husbandmen or Gardiner's cut for the watering of their Grounds and to those greater Rivers, which run with a constant Course, and by their little Channels derived from them, or by their overflows do Water and enrich the Earth, as N●…lus did Egypt; to which these Words may seem to have a special Reference, especially if they be Compared with Deut. 11. 10, 11, 12, etc. which is full of water: thou preparest h By this means thou preparest the Earth, for bringing forth Corn, and Ripenest the Corn in the Earth. them i For them; To wit, the Inhabitants of the Earth, or Land here mentioned, for their use and Benefit. corn, when thou hast so provided for it k Or, disposed or ordered, or prepared it, to wit, the Earth, which without this would be hard and Barren. . 10 Thou waterest the ridges thereof abundantly: ‖ Or, thou causest Rain to descend into the s●…rrows thereof. thou settlest l To wit, in that Condition which is fit for Fruit. Or, thou bringest down: for the Rain dissolves the high and hard Clods of Earth. the furrows thereof: † Heb thou dissolv●…st it. thou makest it soft with showers, thou blessest the springing thereof m When all is done, the Fruitfulness of the Earth, must not be ascribed to the Rain or Sun, or any second Causes, but to thy Blessing alone. . 11. Thou crownest † Heb. the year of thy Goodness. the year with thy goodness n Thou by thy powerful Goodness, dost enrich and adorn all the Seasons of the Year, with their proper Fruits and Blessings. , and thy paths o The Clouds, upon which God is frequently said to Walk or Ride, as job 36. 28. and 38. 26, 27. Psal. 104. 3. Nah. 1. 3. Which Sense is favoured by the next Verse, where these Paths are said to drop, etc. drop fatness p Make the Earth Fat and Fruitful. . 12 They q God's paths. drop upon the pastures of the wilderness r Which though neglected by Men, are furnished by God with Food for wild Beasts, which being his Creatures, he careth for by this means. . and the little hills s The Hills of Canaan, which for the generality of them, were but small, if Compared with the great and high Mountains, in divers parts of the World. He mentions the Hills, because these being most dry and parched with the Sun, most need and are most refreshed with the Rain. † Heb. 〈◊〉 〈◊〉 with Io●…. rejoice on every side t As being moistened and satisfied with Rain, in all parts and sides of them. . 13 The pastures are clothed with flocks, the valleys also are covered over with corn u This is added as the Effect of these Comfortable Rains, that they fill the Pastures with Grass for cattle, and the Valleys (which he mentions as the most Fruitful places, though he doth not exclude the rest) with Corn for the use of Man. , they shout for joy, they also sing x (i. e.) They are abundantly satisfied with thy Goodness, and in their manner sing forth the Praises, and declare the Goodness of their Creator and Benefactor. Compare Psal 147. 8 such Passions or Actions, as these are oft figuratively ascribed to Life-less Creatures, both in Sacred and prosane Poetical Writings; which are said to Rejoice or Mourn etc. when their Condition is such as calls for Rejoicing or Mourning, and would cause them to do so, if they were Capable of such Actions. . PSAL. LXVI. To the chief musician, a Song or Psalm. The Author and time of the Composing of this Psalms are uncertain. This is manifest and sufficient for our understanding of it, that it was made upon the occasion of some great and glorious Deliverance afforded to the Israelites, after and out of some grievous and general Calamity, and, as some not improbably conceive, that out of Babylon. 1 MAke a joyful noise unto God, † Heb. all the 〈◊〉. all ye lands a Ye people of all Nations, who have seen the wonderful Power and Wisdom, and fidelity, and goodness of God in our Deliverance, it becomes you to acknowledge it with Admiration and Rejoicing. Or, all the Land, or this Land. But the former Sense is more probable from v. 4. where this Word is so used. And it is very Proper to this place, and usual in other places of Scripture, to invite the Gentile World, to the Contemplation and Celebration of God's Works, to and for his People. See Deut. 32. 43. 1 Chron. 16. 23, 24. . 2 Sing forth the honour of his name, make his praise glorious b (i. e.) Praise him in an extraordinary and Eminent degree, so as he may have much Glory from you. . 3 Say unto God, How terrible art thou in thy works c To wit, to thine Enemies, as it follows. ! through the greatness of thy power shall thine enemies ‖ Or, yield feigned Obedience. † Heb. Lye. submit themselves unto thee d Heb. Lie unto thee, (i. e.) Profess subjection to thee, not sincerely and freely, but by Constraint, and out of a servile Fear. . 4 All the earth shall worship thee, and shall sing unto thee e Many People of divers Nations shall be so affected with thy stupendious Works, that they shall Worship and Praise thee for them, and all People should do so, and shall have just cause to do so; and the time will come when all Nations will actually do so, to wit, in the days of the Messiah. , they shall sing to thy Name, Selah. 5 * Psal. 46. 8. Come and see f Consider them wisely and seriously, for God's Glory, and for your own good. the works of God, he is terrible in his doing toward the Children of men g To all his Enemies, whom he calls the Children of Men; Partly, in way of Contempt, to show how unable they are; Either, to avoid or resist the great God; and Partly, in opposition to his own People, who are frequently called the Children of God. . 6 * Exod. 14. 21. He turned the sea into dry land, * Josh. 3. 17. they went through the flood h Or River, to wit, jordan. on foot, there did we i (i. e.) Our Nation, or our Ancestors, in whose Loins we then were, and the Benefit of which Ancient Deliverance we at this day enjoy. See the like Expressions. Psal. 81. 5. Hose. 12. 4. The whole People of Israel, are oft Considered as one Body, continued through all succeeding Generations, United in the Bound of the same Covenant and Worship, and in the Possession of the same Promises, and Privileges, and Blessings, and Acted by one and the same Spirit; and therefore several and contrary things may reasonably be ascribed to them, in regard of their several Parts and Ages, and what was done in one Age, may be imputed to another by Virtue of their strict Conjunction with the same Body. rejoice in him. 7 He ruleth by his power for ever i The same Power which God had and put forth for his People in Ancient time, he still hath in as great Vigour as ever, and is not at all weakened by Age, and is as able and ready to Act for them now, as ever he was: which he hath showed by this Late and Glorious instance. , * Psal. 11. 4: his eyes behold the nations k He sees all their secret and subtle Devices, and can and will defeat them, when he sees fit. , let not the rebellious exalt themselves l Lift up their Hands against God, or against his People. Or, the Rebellions (i. e. Those People which Rebel against this Almighty God and his Laws) shall not exalt themselves, as they Vainly hope and Design to do, but shall be brought down and destroyed, as is hereby employed. , Selah. 8 O bless our God, ye people m Of other Nations, that have served, or yet do serve other Gods. , and make the voice of his praise to be heard. 9 Which † Heb. 〈◊〉. holdeth our soul in life n Who by a Succession of Miracles of Mercy, hath kept us alive in the midst of a thousand Deaths, to which we were exposed, and hath restored us to Life, when we were like Dead men and dry Bones scattered at the Mouth of the Grave. , and suffereth not our feet to be moved o To wit, so as to fall into Mischief and utter Ruin, as our Enemies designed. . 10 For p Or, Yet or Nevertheless. Though thou hast hitherto helped us, and now delivered us, yet for a season thou hast sorely afflicted us. * Psal. 17. 3. thou, O God, hast proved us, thou hast tried us, as silver is tried q (i. e.) Severely, as if it were in a burning Furnace; and with a Design to try our sincerity, and to purge out the Dross, or the wicked from among us. . 11 Thou broughtest us into the net r Which our Enemies laid for us, and which could never have taken or held us, but by the Permission and Disposal of thy Providence, which gave us into their hands. , thou laidst affliction upon our loins. 12 Thou hast caused men s Weak and Mortal, and miserable Men, as the Word signifies, no better nor stronger than we, if thou hadst not given them Power over us. to ride over our heads t To Ride upon our Shoulders. By thy Permission they have used us like Slaves, yea like Beasts, to carry their Persons or Burdens: Compare Isa. 51. 23. ; we went through fire, and through water u (i. e.) Through various and dangerous Trials, and Calamities: See Psal. 32. 6. and 69. 2. Ezek. 15. 7. and 30. 8. ; but thou broughtest us out into a † Heb. Moist. 〈◊〉. 68 6. wealthy place x Heb. Into a moist, or Well-watered place, such as Canaan was both in a Proper Sense, and figuratively, as being replenished with Divine Graces and Blessings. . 13 I will goy into thy house with burnt-offerings: I will pay thee my vows. 14 Which my lips have † 〈◊〉 〈◊〉. uttered, and my mouth hath spoken when I was in trouble. 15 I will † 〈◊〉 〈◊〉 offer unto thee burnt-sacrifices of † 〈◊〉 〈◊〉. fatlings, with the incense of rams z With the fat of Rams, which in these Peace-offerings was burnt upon the Altar, and so vanished into Smoke like Incense, and which is no less pleasing to God than Incense. : I will offer bullocks with goats, Selah. y Hitherto he spoke in the plural Number, but now he gins to speak in the singular Number, but still the Speech is continued of the same Person or Persons: only sometimes the whole Body speaks; and sometimes one Man speaks in the Name of all the rest. 16 Come and hear, all ye that fear God a Whether Israelites or Gentiles proselyted to them. Let every Israelite take notice of what God hath done for the Nation in general, and let the Gentiles observe God's goodness to the Children of Israel. , and I will declare what he hath done for my soul b Which he hath held in Life, as he said v. 9: in the greatest dangers of Death. . 17 I cried unto him with my mouth c With a loud Voice and great Fervency: Or it is a Pleonasme, as Psal. 44. 1. We have heard with our Ears. , and he was extolled d (i. e.) Praised by me; To wit, for answering my Prayers. with my tongue. 18 If * Prov. 28. 9 〈◊〉 1. 15. 〈◊〉 9 31. 〈◊〉 .. 4. 3. I † 〈◊〉. see. regard e Heb. If I have or had seen, or looked upon, to wit, with approbation and affection, as job 31. 26. Hab. 1. 13. Men look upon what they like, and turn away their Face from what they loath or hate. iniquity f Any sin whatsoever, and especially Idolatry, which is oft expressed by this Word, to which the Israelites were very prone, and to which they had most powerful Temptations from the Examples, and Counsels, and Promises, and Threats of the Idolaters, in whose Land and Power they had been. And so this is a Purgation of themselves from that Crime, somewhat like that Psal. 44. 20, 21. and in general, from those gross and Reigning sins, whereof they had been guilty formerly. in my heart g If my Heart was false to God, and did cleave to Idols, or to any Wickedness, although I might for some prudential Reasons forbear the gross and outward Acts. Compare Psal. 44. 17, 18. If I had been guilty of that Hypocrisy, wherewith mine Enemies charged me, and had been a secret Favourer of Wickedness when I pretended great Piety. Or, If I did not Cry unto God with my Heart, but only howled for Corn and Wine, etc. and whilst I cried to God with my Tongue, my Heart was set upon sin, or I desired only that which I resolved in mine Heart, to spend upon my Lusts. , the LORD will not hear me h Or, Would not have heard me; as divers learned Interpreters translate it, the Future being put Potentially, as is usual among the Hebrews. For God heareth not sinners, joh. 9 31. nor Hypocrites, job 27. 8, 9 Prov. 15. 29. . 19 But verily God hath heard me i Which is a public Vindication, and a divine Testimony of my Integrity, against all my false Accusers. , he hath attended to the voice of my prayer. 20 Blessed be God, which hath not turned away k Or, rejected or removed, to wit, from his sight and Audience, but hath received and granted it. my prayer, nor his mercy l Though he had now ascribed his own Innocency, and sincere Piety, yet he imputeth not God's hearing of his Prayers to that, but solely unto God's Grace and Mercy. from me. PSAL. LXVII. To the chief musician on Neginoth, a Psalm or Song. This Psalm contains a Prayer for the Church of Israel, as also for the Gentile-World, whose Conversion he Prophetically describes. 1 GOd be merciful unto us a Thy People of Israel. , and bless us, and * Psal. 4. 6. cause his face to shine † Heb. with 〈◊〉. upon us b As thou hast hid thy Face and Favour from us, so now do thou manifest it to us. For the Phrase see Numb. 6. 25, 26. Psal. 31. 16. , Selah. 2 That thy way may be known upon earth c Nor do we desire this Mercy only for our Comfort, but also for the Advancement of thy Glory, and the Propagation of the true Religion among all Nations, who by the Contemplation of thy Gracious and wonderful Works, to and for us, will be induced to Love and serve thee, and to list themselves among thy People. By God's way he understands; Either, 1. That way wherein God Walks; or the manner of his dealing with his People, how Gracious and bountiful a Master thou art to all thy Servants. Or rather, 2. That way wherein God requires Men to walk, the way of God's Precepts, the way of Truth, or the true Religion; as the way or ways of the Lord, are frequently taken, Gen. 18. 19 judg. 2. 22. Psal. 18. 21. and 119. 1. Act. 18. 25. 26, etc. the same which in the next Clause is called his Saving Health, Heb. Salvation, and both together signify the way of Salvation, which the Psalmist desires, may be known among all Nations; which was expected by the Ancient and ungodly jews, at the coming of the Messiah, who is called the way, joh. 14. 6. and God's Salvation, Luk. 2. 30. And so the Sense of the place is this, deal so graciously with thy People Israel, that thereby the Gentile-World may at last be alured to join themselves with them, and to embrace their Religion and Messiah, according to that famous Prophecy, Zech. 8. 23. In those days ten Men— out of all— Nations— shall take hold of the skirt of— a jew; saying, We will go with you, for we have heard that God is with you. , thy saving health among all nations. 3 Let the people praise thee, O God, let all the people praise thee d O hasten that time, when all the Gentiles shall forsake their dumb Idols, and serve and Praise thee the Living God, as they will have abundant cause to do. . 4 O let the nations be glad and sing for joy e For thy Transcendent Mercy to them, in rescuing them from the Vanities and damnable Errors of their Fathers, and in bringing them to the knowledge of the true God, and of eternal Life. , for thou shalt judge f (i. e.) Rule and govern them, as it is explained in the next Clause, and as this Phrase is used. the people righteously g Which is the great Commendation of any Government, and the greatest Argument and Encouragement to the Gentiles, to put themselves under it the rather; Because they had found the Misery of Living under the unrighteous and Tyrannical Government of the Devil, and of their Idolatrous and heathenish Rulers. , and † Heb. Led. govern h Heb. lead; To wit, gently, as a Shepherd doth his Sheep; and not rule them with Rigour, as other Lords had done. the nations upon earth, Selah. 5 Let the people praise thee, O God, let all the people praise thee. 6 * Psal. 85. 12. Then shall the earth yield her increase i When the People of the Earth shall be Converted to the Worship and Service of the true God, God will take away his Curse from the Earth, and cause it to yield them abundance of all sorts of Fruits. Under which one Blessing, Promised under the Law to them, that obey God, all other Blessings both Temporal and Spiritual are Comprehended, as is very usual in the Old Testament. , and God, even our own God k He who is Israel's God in a peculiar manner, by that everlasting Covenant which he hath made with us. shall bless us. 7 God shall bless us, and all the ends of the earth shall fear him. PSAL. LXVIII. To the chief musician, a Psalm or Song of David. The occasion of this Psalm seems to have been David's Translation of the Ark to Zion, which was managed with great Solemnity and Devo●…ion, and Celebrated with some Psalms, and this among the rest. For the first Words are the very same which Moses appointed for such occasions, Namb. 10. 35. and the following Verses pursue the same Matter with the first. Thence he falls into a Description of some of the excellent Properties and glorious Works of the God to whom this Ark belonged. But because David very well knew that both himself and the Ark were Types of Chr●…st, and that the Church and People of Israel were a Type of the Catholic Church, consisting of jews and Gentile●…, and that the legal Administrations and Actions were Types of those of the Gospel, he therefore by the Spirit of Prophecy, looked through and beyond the present Action 〈◊〉 Types, unto the great Mysteries of Christ's 〈◊〉 〈◊〉 and Ascension into Heaven, and of the 〈◊〉 〈◊〉 of the Christian Church, and of the 〈◊〉 〈◊〉 〈◊〉 Gentiles unto God, and therefore intermixeth 〈◊〉 ●…ges, which directly and immediately belong to 〈◊〉 〈◊〉, although the Words be so ordered, that they carry a 〈◊〉 fest Allusion to the present Actions, and may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to them, though in a more 〈◊〉 and improp●…r and secundary Sense. Nor is it at all strange, that in the same Psalm there is such a mixture of things, whereof some belong only to the Actions or Events of that time, and some only to Christ, and the Gospel times; If it be Considered, that the Psalmist in himself doth frequently express 〈◊〉 and those contrary Passions and Dispositions, as Hope and Fear, etc. in the same Psalm, and sometimes in the same Verse, and especially that the sacred Penmen in the Composition of these Writings, were wholly Men inspired and governed, and moved by the Holy Ghost, 2 Pet. 1. 21. by whom they were Variously transported, as he saw fit, and sometimes carried away to speak of the highest Mysteries of the Gospel, even such things as they themselves did not fully understand, as appears from 1 Pet. 1. 10, 11. 1 LEt * Numb. 10. 35. God arise a O that God would arise from his Seat, and bestir himself and go forth to fight with his Enemies, who, if he do so, will easily and suddenly be scattered. Or, God will arise. And so the other Verbs following may be rendered, as being of the Future Tense: Shall be scattered, shall flee, etc. Although the Future's are frequently rendered Imperatively; and so they are truly rendered, Numb. 10. 35. whence this Verse is taken. , let his enemies be scattered: let them also that hate him b All God's Enemies are here said to hate God, not directly and formally, for there are few such Persons, but because they hate his Laws and Government, and his People and Image, and because they fight against him and his, which is justly taken for an Evidence of Hatred. , flee † Heb. from his fall. before him. 2 As smoke is driven away c As smoke at first mounts high and fills a great space of Air, but speedily Vanisheth into Air, or is dispersed with the Wind. , so drive them away; as wax melteth before the fire, so let the wicked perish at the presence of God. 3 But let the righteous be glad, let them rejoice before God, yea, let them † Heb. rejoice with Gladness. exceedingly rejoice d For God's gracious appearance on their behalf, and for his settled Presence with them. . 4 Sing unto God, sing praises to his name: ‖ Or, prepare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him. So 〈◊〉. extol him e By praising him, of which this Verb is used, Prov. 4. 8. Or rather, raise up or prepare the way for him; For so this Word is commonly used, as Isa. 57 14. and 61. 10. and elsewhere. And this doubtless they did for this Solemnity of bringing the Ark to Zion. Comp. Isa. 40. 3. that rideth upon the heavens f Which Phrase is used, below v. 33. though in differing Words. Or, that did Ride in the Desert, where the Ark was carried, and God marched along with it in the Cloudy Pillar. Or, that now Rideth as (which Particle is frequently understood) in the Desert, (i. e.) That is now carried from place to place as it was in the Desert. The word here rendered Heavens, doth generally signify the Desert or plain Fields, as N●…mb. 33. 48. 50. and 36. 13. jos. 5. 10. 2 Sam. 4. 7. Isa. 40. 3. Compared with Luk. 3. 4. by his name JAH g Whereby he is known and distinguished from all false Gods. For jab is generally conceived to be an abbreviature of the Name jehovah, which the Heathens pronounced jab. , and rejoice before him h Before the Ark where he is present, as David himself is said to Dance before the Lord, upon this Occasion, 2 Sam. 6. 14. . 5 * Psal. 146. 9 Jer. 49. 1●…. A father of the fatherless, and a judge of the widows i He now enters upon some of the Matters or Reasons, for which God is to be extolled: Whereof this is one, that he is the Patron of such as are injured and oppressed, and have not Power to help themselves. , is God in his holy habitation i Either in his Tabernacle: Or in Heaven. Though he dwells there, yet the Eyes of his Fatherly Providence and Care, run to and fro to help his People when they are distressed. . 6 * Psal. 113. 9 God setteth the solitary † Heb. i●… a House. in families k Such as were single and Solitary, he blesseth with a Wife and Children, as he did Abraham. Houses are oft put for Posterity, as Exod. 1. 21. Ruth 4. 11. 2 Sam. 7. 11. . he * Psal. 107. 10. & 146. 7. bringeth out those which are bound with chains l He setteth Captives and Prisoners at Liberty, as he did the Israelites, etc. , but * Psal. 107. 34. the rebellious m Those who Rebel against God, as the Egyptians did. dwell in a dry land n Are deprived of all true Comfort, and plagued with manifold Calamities. . 7 O God, when thou goest forth before thy people o In the Cloudy Pillar, as their Captain leading them out of Egypt. , when thou didst march through the wilderness. Selah. 8 * Exod. 19 18. Judg. 5. 4. Isa. 64. 1. 3. The earth p Either, 1. Metonymically, the Inhabitants of those parts of the Earth, by Comparing Exod. 15. 14. Or, 2. Properly, by Comparing Psal. 114. 5, 6, 7. There was a great Earthquake, as a token of God's dreadful Presence. shook, the heavens also dropped q (i. e.) Poured down great Showers, which accompanied those mighty Thunders, as usually it doth. at the presence of God, even Sinai itself 〈◊〉 moved r Or, dropped; which may be 〈◊〉 out of the former Clause, was even melted or dissolved with Fear. It is a poetical Representation, of the ●…erribleness of God's appearance. at the presence of God, the God of Israel. 9 Thou, O God, didst † Heb. shake out. send a plentiful rain s Either, 1. In the Wilderness; where they oft wanted Water and were by God's extraordinary Care supplied with it. Or rather, 2. in the Land of Canaan, which he calls God's Inheritance in the next Words; as also Exod. 15. 17. and in many other places of Scripture, in which God's people are said to dwell in the next Verse, of which, and the things done in it, he speaks in the following Verses, and which, being Destitute of those Constant supplies, from the overflowings of a great River, which Egypt enjoyed, God took a special Care to supply with Rain asoccasion required; of which see Deut. 11. 10. 11. , whereby thou didst † Heb. confirm it. confirm t Or, establish, or support, or sustain. thine inheritance u Either thy People: Or rather thy Land, as was now said. , when it was weary x Dry and Thirsty, and Parched with excessive Heat, and ready to Faint for want of Rain; Compare Psal. 63. 1. . 10 Thy congregation y Thy People of Israel, who are all united into one Body, under thee their Head and Governor. For though this Word commonly signifies Living Creatures, yet sometimes it signifies a Company of Men, as here below, v. 31. and 2 Sam. 23. 13. Compared with, 1 Chron. 11. 15. and Psal. 74. 19 Or, the Proper signification of the Word may be retained, and it may be rendered, thy Flock: For God oft Compares himself to a Shepherd, and his People to Sheep, and particularly, he is said to have led his People like a Flock, by the Hand of Moses and Aaron, Psal. 77. 20. To wit, in the Wilderness: and Consequently he may be here said to have brought his Sheep into, and made them to dwell in Canaan, as in a Green and good Pasture, as God speaks of his People under this very Metaphor, Psal. 23. 2. hath dwelled therein: thou, O God, hast prepared z Or, prepared it, which Pronoun is oft understood, and here most easily out of the foregoing Clause of this Verse, where it is expressed: Prepared it, to wit, this Land for the use of thy People; which God did many ways; Partly, by designing it for them, and expelling the old Inhabitants, to make way for them; and Partly, by furnishing it with all sorts of Provisions, both for necessity and delight, and making it fruitful by his special Blessing, in giving Rain in its Proper Seasons. of thy goodness a By thy free and singular Goodness. Which may be referred both to the Cause of this Preparation, God did it not for their Righteousness or Worthiness, but out of his mere Mercy, as God oft telleth them; and to the manner and Measure of it, God did wonderfully increase the Fruits of it, that it might suffice for the supply of such a numerous People; which without his extraordinary Blessing it would not do, as appears by the state of that Land at this Day, as it is Reported by Travellers and Eye-Witnesses of it. for the poor b To wit, for thy People of Israel, whom he here calls Poor; Partly, to repress that Pride and Arrogance, to which they are exceeding Prone; and to mind them of the Dependence upon God, for all that they have and Hope for: and Partly, because they really were, when God undertook the Conduct of them into Canaan, a very poor and beggarly People, and so they would have still been, if God had not provided for them in a singular manner. . 11 The Lord gave the word c (i. e.) The Matter of the Word or Discourse here following. He put this Triumphant Song into their Mouths; he gave his People all those Successes and Victories, which are here celebrated. Or, gave the Matter or thing, which was published. , great was the † Heb. Army. company of those that published it d The works of God on the behalf of his People, were so glorious and wonderful that all sorts of Persons, both Men and Women, that heard of them, broke forth into Songs of Praise to God for them. The Hebrew word is of the Feminine Gender, because it was the manner of the Hebrews, that when the Men returned Victorious from the Battle, the Women went out to meet them with Songs of Triumph; Exod. 15. 20. judg. 11. 34. 1 Sam. 18. 6. . 12 Kings of armies e The Kings of Canaan, and other Nations which came forth against the Israelites, accompanied with great and numerous Armies. † Heb. did flee, 〈◊〉 〈◊〉. did flee apace: and she that tarried at home divided the spoil f The spoil was so much, that there was enough, not only for the Proper use of those who took it, but also to be divided to their Wives and Children, when they came home. This Verse, and that which follows may be taken; Either, 1. For the Triumphant Song sung by those Publishers mentioned, v. 11. Or, 2. For the Words of David, continuing the Relation of the Victories granted by God to Israel over their Enemies. . 13 Though ye g have lain among ‖ Or, Ranges. the pots h Like Scullions that commonly lie down in the Kitchen among the Pots or Hearth-stones, whereby they are very much discoloured and desormed: Which is fitly opposed to the following Beauty. Though you have been filled with Affliction, and Contempt. , yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold k Beautiful and Glorious, like the Feather of a Dove, which according to the Variety of its postures, and of the light shining upon it, look like Silver or Gold. . Ye Israelites: to whom he now turneth his Speech. , i Or, ye have been. Which may seem more suitable to the Context, both foregoing and following, wherein he doth not speak Propherically of things to come, but Historically of things past. So the Sense of the Verse is; Though you have formerly been exposed to great Servitude and Reproach, and Misery, to wit, in Egypt, yet since that time God hath changed your Condition greatly for the better. 14 When the Almighty scattered kings ‖ Or, for her, 〈◊〉, etc. Or, thou madest it ●…o Snow. in it l In Canaan, at the coming of the Israelites thither. , ‖ it was white as snow in Salmon m The Land was as white as Mount Salmon is with the Snow, which falls and lies for a long time upon it; which is opposed to the Native obscurity of that Mountain by the many shady Trees which were there, judg. 9 48. But because there is nothing certain; Either, concerning the great height of this Mountain, or, concerning its Snow, as we do read of the Snow of Lebanon, jer. 18. 14. other Interpreters, both Hebrew and Christian, and the Chaldee amongst the rest, take this Word Salmon for a Common, and not a Proper name, signifying Darkness or a Shadow, as the Root, from whence it comes, unquestionably signifies. Nor is it strange, if this Word be no where else taken in that Sense but here, because that is the Lot of many Hebrew Words, or of some significations of them, that they are to be found but in one Text of Scripture. This being granted, the Words are or may be rendered thus, it was Snow-white, or thou madest it Snow-white in Darkness, or as the Chaldee renders this Word, in the shadow of Death; (i. e.) Thou didst cause Light to shine out of Darkness; When the state of thy People, and of the Land of Canaan which thou hadst given to them, was Dark and 〈◊〉, or Bloody, by reason of the Wars raised against them, by the Canaanitish Kings, thou didst quickly change it, and whereas it was Red like Scarlet or Crim●…on, thou mad'st it whiter than Snow. . 15 The hill of God n (i. e.) Of Zion, the seat of God's Ark. , is as the hill of Bashan o Equal to it, to 〈◊〉, in height, as the next Clause explains it, which yet is not to be understood of an external and Visible height, for Zion was a low and little H●…ll, and Bashan a very high 〈◊〉; but of its spiritual height, or Exaltation, in Regard of the glorious Privileges of God's Presence, and Worship, and Blessing conferred upon it; in which Respect the Mountain of the Lords House, is said to be Established on the top of the Mountains, and exalted above the Hills, Isa. 2. 2. , an high hill as the hill of Bashan. 16 Why leap ye p Why do you Triumph and bo●…st of your height, and look upon poor Zion with Storn and Contempt, as un obscure and inconsiderable Hill, if Compared with you? He speaks to the Hills by an usual Figure called 〈◊〉. , ye high hills? * Psal. 87. 1. 〈◊〉 132. 1●…. this is the hill which God desireth to dwell in, yea, the LORD will dwell in it for ever q This Hi●…l, though despicable in your Eyes, is precious and Honourable in God's Eyes, and chosen by him for his settled and perpetual Residence. For though the Ark was removed from this particular place, in which it was now to be placed, to the Hill of Moriah, upon which the Temple was built, yet it must be remembered, that Zion and Moriah stood one near to the other, being both in jerusalem, and are by some said to have been but two Tops of one and the same Hill. . 17 * Deut. 33. 2. D●…n. 7. 10. Heb. 12. 22. Rev. 9 16. The chariots of r (i. e.) The Hosts or Armies (whereof Chariots were a great and Eminent part in those times and places) which attend upon God to do his Pleasure, and to fight for him and for his People. God are twenty thousand, ‖ Or, even marry Thousands. † Heb. Thousands of doubling, or, doubt●… ones. even thousands of angels: the Lord is among them s (i. e.) An innumerable Company, a certain number being put for an uncertain, as Psal. 3. 6. and 91. 7. and in many other places. as in Sinai, in the holy place t Here is not only the Presence of the Angels, but of the great and blessed God himself. And here the Psalmist seems to be transported by the Prophetical Spirit, from the Narration of those external Successes, and Victories of which he had been speaking in the former part of the Psalm, unto the Prediction of higher and more Glorious things, even of the coming of the Messiah; and of the Happy and Transcendent Privileges, and Blessings accrueing to Mankind by it, described in the next Verse. And the Connexion of this new Matter with the former, is sufficiently Evident. For having preferred Zion before other Hills, v. 15, 16. he now proves its Excellency, by an invincible Argument, because this is the place to which the Lord of Hosts himself, the Messiah, God manifested in the Flesh, was to come, as is manifest from Psal. 2. 6. and 110. 2. Isa. ●…. 3. and 23. 16. Compared with 1 Pet. 2. 6. Isa 59 20. Compared with R●…m. 11. 26. and many other places of Scripture. And when he did come into the World, he was attended with a multitude of holy Angels, which celebrated his Birth, Luk. 2. 14. . t God is no less Gloriously, though less Terribly, present here then he was in Sinai, when the great God attended with Thousands of his Angels, solemnly appeared there to deliver the Law, Heb. Sinai is in the Sanctuary, or holy Place. Which is a Poetical and a very Emphatical Expression, and very Per●…inent to this place. For having advanced Zion above all other Hi●…ls, he now equals it to that venerable Hill of Sinai, which the Divine Majesty honoured with his glorious Presence. Here, saith he, you have in some sort Mount Sinai itself, to wit, all the Glories and Privileges of it, the Presence of jehovah attended with his Angels, and the same Law and Covenant, yea, and a greater Privilege than Sinai h●…d, to wit, the Lord jehovah descending from Heaven, into an humane Body, as appears by his ascending thither again, which the next Verse describes, and visibly coming into his own Temple, as it was Prophesied concerning him, Mal. 3. 1. 18 * Eph. 4. 8. Thou hast ascended on high u Having spoken of the Lord, and of his Presence upon Earth, he now turneth his Speech to him, as is most usual in this Book. And the Contents of this Verse do not agree to the present occasion of carrying the Ark to Zion, but have a manifest Reference to Christ, and to his Ascension into Heaven, in whom, and in whom alone they are literally and fully accomplished, and to whom therefore they are ascribed, Eph. 4. 8. Although the Expressions here used, are borrowed from the An●…ient Custom of Princes, or Generals of Armies, who, after some glorious Archieuments and Victories used to go up into their Royal Cities in triumphant Chariots, being attended by their captive ●…nemies, and afterward to distribute divers gifts to their Soldiers and Subjects, and sometimes to do some Acts of Grace and ●…lemency even to their Rebels and Enemies, and to receive them into the number of his own people. , thou hast led captivity x 〈◊〉 1. Those who did formerly take thy people captives. Or rather 2. Those whom thou hast taken captive, as this word is most commonly used, as Numb. 21. 1. Deut. 21. 10. judg. 5. 12. etc. So poverty is put for the poor, 2 Kings 24. 14. This is meant of death and sin, and the Devil, and all the Enemies of Christ, and of his people, whom Christ led in triumph, having spoiled them, and making a show of them op●…nly, as it is expressed, Col. 2. 15. captive: thou hast received gifts y Though as thou art God thou art uncapable of receiving any thing more than thou hast, yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature, or to the discharge of thine Office, or to the service and good of thy Church and people. † Heb. the Ma●…. for men z Not for thyself, for thou didst not need them, having th●… fullness of the Godhead dwelling in thee bodily, Col. 2. 9 but for the sons of men, or which thou mightest give unto men; whence for receiving for men, the Apostle justly saith, gave unto men, Eph. 4. 8. because he received them for no other end but to give them, and in such cases receiving or taking is oft put for giving, or for taking and giving, as Exod. 25. 2. judg. 14. 2. 1 Kings 3. 24. and 17. 10, etc. , yea, for the rebellious also a Nor didst thou only receive gifts or, and give them to thy friends and people, as the manner of other Conquerors is, but also to thy most stubborn and rebellious Enemies, whether Jews or Gentiles, who resolved to break thy bands asunder, and to cast away thy cords from them: As is said Psal. 2. 3. And would not have thee to reign over them, Luk. 19 14. Who crucified him and put him to open shame; and yet to these, as well as others, thou d●…dst give those saving gifts and graces, as we read Act. 2. and elsewhere. , that the LORD God might dwell among them b That having received such gifts, and thereby being made fit habitations for God, he who as man is ascended into the highest Heavens might, as God, come down to them, and dwell with them, not only in and by his Ordinances in which he is present, but also by his Spirit dwelling in their hear●…s by faith. Or, that they might dwell with the Lord God; the particle with being either understood, as it is in many places, or being contained in the Hebrew Verb Shacan, which, as some Hebrew Critics observe, signifies not only to dwell, but to dwell with another; of which the Learned may see many instances in Forsterus his Hebrew Lexicon. So the sense is, that they who were estranged, and at a distance from God, and Enemies to him, might draw near to him, and dwell with him both here and in Heaven. . 19 Blessed be the Lord, who daily loadeth us with benefits, c even the God of our salvation, d The only author and finisher both of our present and of our eternal salvation. Selah. And besides that great and glorious blessing of his Ascension which once he wrought for us, he is daily conferring new favours upon us. Heb. Who layeth load upon us. Which may be understood either, 1. Of the burden of afflictions, for which God's people have cause to bless God upon many accounts. Or rather 2. Of mercies and favours, which is now agreeable to the Context; wherewith in common speech men are said to be loaded by another when they receive them from him in great abundance. 20 He that is our God, is the God of salvation, and * Rev. 1. 18. unto GOD the Lord, belong e (i. e.) They are only in his hand and power to dispose them as he pleaseth. the f Heb. The out-going, or evasions, escapes, or deliverances, as a Greek word of the same signification is used, 1 Cor. 10. 13. issues ‖ Or, of death. So Gr. from death g. f Or, in (as the Hebrew Lamed is used Psal. 16. 10. and 31. 17.) death, (i. e.) the most deadly dangers, yea, even death itself, in and from which God through Christ delivers his people g. 21 But God shall wound the head h Either 1. The political Head, their Ruler or Rulers, the devil, or other wicked Christians, or rather 2. The natural Head, as appears from the following expression added to explain this, and the hairy scalp: And he speaks of the Heads or hairy Scalps not of one, but of all his Enemies, the singular number being put for the plural, than which nothing is more frequent. of his enemies, and the hairy scalp i (i. e.) His most fierce and terrible Enemies. For in ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their Enemies. of such a one as goeth on still in his trespasses k Of those who persist in their enmity and rebellion against him. Whereby he opens a door of hope and mercy to his very Enemies, if they return and submit themselves to him. . 22 The Lord said, l Either within himself, he purposed or he promised: for so he had done by divers of his Prophets, though not in the same words which are here used, yet to the same purpose. I will bring again from * Num. 21. 33. Bashan, m I will repeat my ancient favours and give my people as great deliverances as I formerly did, when I saved them from that great Giant Og King of Bashan, who came out against them with all his Forces, Deut. 3. 1. whom I delivered into their hand, as it there follows. Which deliverance is oft mentioned in succeeding Scriptures, as one of the most eminent. , I will bring my people again * Exod. 14. 〈◊〉. from the depths of the sea n From the Egyptians at the Red Sea, and from the Red Sea itself, through which I brought them with honour and safety, when it overwhelmed their Enemies. . 23 * Psal. 58. 10. That thy foot may be ‖ Or, r●…d. dipped in the blood of thine enemies, and the tongue of thy dogs in the same o And as it was at the Red Sea, and at Bashan before, so yet again thine Enemies shall be slain in such great numbers, that thou mayst wade in their blood, and thy dogs lick it up in the field. . 24 They have seen p It is an indefinite expression, men saw and observed it, thy people to their comfort, and thine enemies with terror and astonishment. thy go, q Either 1. How thou didst march before them through the Red Sea and the Wilderness, even until thou didst bring them into Canaan, and afterward as occasion was, and how thou didst subdue their Enemies before them. Or rather 2. The procession of the Ark to Zion, the solemnity whereof is particularly described in the following Verses. O God, even the go of my God, my King, in the Sanctuary. r Or, in holiness; for it was not a light and carnal, but an holy pomp: Or, in the holy place; as the Ark, in and with which God is supposed to go, might very fitly and truly be called. Or, into the Sanctuary, or holy Tabernacle prepared for it; whither the Ark was now going. 25 * 1 Chr. 15. 16. Psal. 47. 5. The singers went before, the players on instruments followed after, s Of which see 2 Sam. 6. 15. 1 Chron. 13. 8. amongst them were the damosels playing with timbrels t According to the usage of those times. See Exod. 15, etc. . 26 Bless ye God in the congregations, even the Lord, ‖ Or, ye that are of the fountain of Israel. from the fountain of Israel u Or, as it is rendered in our Margin, and by many others, ye that are of or from the fountain of Israel, or jacob, (i. e.) All ye people of Israel, who are called the fountain of jacob, Deut. 33. 28. and said to come forth out of the waters of I●…dah. Isa. 48. 1. and consequently of jacob, or Israel. See also Prov. 5. 18. Isa. 51. 1. And this sense seems to be confirmed by the following Verse, wherein this fountain is distributed into its several streams, the Tribes of Isra●…l. But these words may be, and are by some joined with the former, either thus, Bless— the Lord for the fountain of Israel, (i. e.) for that fountain which God hath opened to Israel for the purging away of sin and uncleanness, as it is expressed, Zech. 13. 1. even the Blood and Spirit of Christ and all those spiritual Blessings which God confers upon his people in his Sanctuary, and by his Ordinances; which are oft compared to waters, as Isa. 12. 3. Ezek. 47. 1. and to a Fountain or W●…ll, as joel 3. 18. joh. 4. 14. See also Prov. 14. 27. jer. 2. 13. Or thus, Bless— the Lord who is of the fountain of Israel, (i. e.) who though he be the most high God, yet according to the flesh is descended from Israel, as is noted Rom. 9 5. But the first sense seems most natural and easy. . 27 There is x Present in this solemn pomp of carrying the Ark to Zion under the conduct of David their King. little y That Tribe is called little, partly because it was the youngest, as being descended from Iacob's youngest Son Benjamin; and principally because it was exceedingly diminished and almost extinguished under the Judges, judg. 20. and 21. He mentions this Tribe, partly because they were nearest unto judah, and to the place whither the Ark was going; and partly to note their reconciliation and submission to David, against whom they had stood out with more obstinacy than any other Tribe, as having been so long used to govern, and loath to part with the Regal Dignity which was by God's appointment first scared among them. Benjamin z with their ruler, a With the Prince of their Tribe, who marched in the head of them. Heb. the ruler (i. e.) the Tribe which had lately swayed the S●…epter, but now submitted themselves to David, and waited upon him in this Expedition. But the first sense seems the tru●…st, because the Princes of all the following Tribes are here mentioned. the princes of Judah ‖ Or, with their company. and their council, b Their Counsellors: or rather, their company, as it is in the Margin, the people of that Tribe who waited upon them in that action. Which may seem to be here noted to intimate, that though the Princes only of the following Tribes be named, yet the people are comprehended under them, and were present with them in that solemnity. the princes of Zebulun, and the princes of Naphtali c He mentions these Tribes, either 1. Because they excelled in Learning and Knowledge, as is gathered from G●…n. 49. 21. Deut. 33. 19 judg. 5. 14. Or 2. Because they were more hearty and forward in complying with David, and in his service than the rest, as may 〈◊〉 from the great number of them which came from the ends of the Land to David in Hebron, 1 Chron. 12, 33, 34. Or 3. Because they lived in the remotest parts of the Land of Canaan. And so by naming two of the nearest Tribes, and two of the furthest, he leaves it to be understood that the other Tribes also did come upon this occasion, as is manifest from 2 Sam. 6. 15, 19 and 1 Chron. 13. 2, 5, 6, 8. and 15. 3, 28. . 28 Thy God d Having spoken of Israel, and of their s●…veral Tribes, v. 26, 27. he now directeth his speech to them. hath commanded e (i. e.) Hath ordained, or effectually procured, as this word is oft used, as Levit. 25. 21. Deut. 28. 8. Psal. 42. 8. and 44. 4. thy strength: f All that strength and power which thou Last put forth at any time in fight with thine Enemies, and which is now greatly increased by the recollection and union of all the Tribes under one head, which is the work of God himself, without whom all the differences and animosities which had for many years been among them could never have been composed and quieted. strengthen, O God, that which thou * Psal. 57 2. hast wrought for us g Seeing therefore all our strength is in thee and from thee alone, we pray unto thee for the continuance and increase of our strength, and that thou wouldst proceed to finish that good work which thou hast begun among us, by preserving and confirming and perpetuating this blessed union, and by giving us a more full and universal deliverance from our Enemies. . 29 Because of thy temple h Either 1. The old Tabernacle which then was; which is oft called by this name. But that was now at Gibeon, not at jerusalem. Or rather 2. The Temple which Solomon should build, which David knew should be very magnifical, of same and of glory throughout all Countries, as he saith, 1 Chr. 22. 5. and such as would command esteem and reverence even from Heathenish Princes and people, and that not only for its most splendid and glorious Structure, but especially for the wonderful works of the God of that Temple wrought by him on the behalf of his people, and in answer to the Prayers made in the Temple, of which see 1 King. 8. 41, 42, 43. at Jerusalem, * Psal. 72. 10. shall kings i Kings of the Gentiles: which was done in part in the times of Solomon and Hezekiah, 1 King. 10, 11, 24, 25. 2 Chron. 32. 23. and afterwards by others; but more fully when the Lord Christ was come into his Temple, according to that Prophecy, Mal. 3. 1. and had built a better temple instead of it, even the Christian Church, to which the Kings and Nations of the earth were to flow in great abundance, according to the ●…enour of many Prophecies in the Old Testament. bring presents unto thee. 30 Rebuke k To wit, really: humble and chastise those that will not bring presents to thee, as the Kings did, v. 29. till they see their error and submit themselves, as it here follows. ‖ Or, the beast if the reeds. the company l So this word signifies here above, v. 11. and 2 Sam. 23. 11. Psal. 74. 19 Or, the beast, or wild beast, as this word is elsewhere used. i e. the beasts; the singular being put for the plural: so the sense is the same. of spear-men, m Heb. Of the reed, (i. e.) that use Spears or Arrows; which may be called reeds, either because in length and form they resemble reeds; or because anciently they were made of reeds. And this sense seems favoured by the last words of this Verse, in which he explains this and the other Metaphors of Warriors. Or the reed may be taken properly; and by the beast of the reed he may understand the King of Egypt, who then a was very potent and a most idolatrous King, and a great and old enemy to the true R●…ligion, and to the people of Israel, whom therefore he desires God to rebuke and humble, that he may acknowledge the true God, which is foretold that he shall do, v. 31. As for this enigmatical designation of this King, that is agreeable enough both to the usage of the Prophets in such cases, and to the rulers of prudence; and upon the same accounts the Prophet 〈◊〉 threatening destruction against 〈◊〉, calls it enigmatically 〈◊〉, 〈◊〉. 25, 26. and 51. 41. and S. Paul calls Nero the Lion, 2 Ti●…. 4. 17. But then this one King, being eminent in his kind, is by an usual 〈◊〉 put for all of them which were enemies to God's people. the multitude of the bulls, n By which he doubtless understands men of War, as the following words expound it, the great and potent and fi●…rce and furious Adversaries of God, and of his Church, as this word is used, Psal. 22. 12. Isa. 34. 7. And consequently the calves must be their people or Soldiers depending upon them, and joining with them in these acts of hostility against thine Israel. with the calves of the people. till every one submit himself with pieces of silver: o This he adds as a limitation of his request, Rebuke them, O Lord, not to utter destruction, but only till they be humbled and submit themselves, and in token thereof bring pieces of silver for presents, as was foretold, v. 29. For 〈◊〉 himself it is in the Hebrew cast 〈◊〉 down, or offers himself to be trod upon. But because this supplement may seem too large, and not necessary, the words are and may be rendered otherwise, that tread upon, or walk proudly in, or with fragments or pieces of silver, wherewith eminent Captains used to adorn themselves and their very horses. And to this belongs to the bulls and calves, whose pride and wealth and power is described in this manner. ‖ Or, ●…e 〈◊〉. scatter thou p Heb. He hath scattered, (i. e.) He will certainly scatter, according to the Prophetical Style. So this may contain an answer, or his assurance of an answer to his prayer: I prayed, Rebuke the company, etc. and God hath heard my prayer, and, I doubt not, will rebuke or scatter them. the people that delight in war q That without any necessity or provocation, and merely out of a love to mischief and spoil make war upon others, and upon us particularly. Now that thou hast given thy people rest, and settled the Ark in its place, O Lord rebuke all our m●…licious and bloody enemies, and give us assured peace that we may worship the Lord without disturbance. And withal David may seem to utter this for his own vindication. It is true, O Lord, I have been a m●…n of War, and therefore have lost the honour of building the Temple, and am now forced to lodge the Ark in a mean Tabernacle, which I have erected for it. But this thou knowest, that I have not undertaken any of my wars out of wantonness, or ambition, or love to war and mischief, but only by constraint and necessity for the just defence of myself and of thy people: and therefore do not lay my wars to my charge. . 31 Princes shall come out of Egypt, Ethiopia r He names only these, as the great and Ancient Enemies of God, and of his People, and as a most wicked and Idolatrous and Incorrigible sort of Men, see jer. 13. 23. Avos 9 7. but by them he Synecdochically understands all other Nations, and People of the like Character. shall soon stretch out her hands unto God s Either, in way of humble Supplica●…ion and Submission, begging Mercy of him: Or, to offer up the presents expressed, v. 19 But this Prophecy, as also the next Verse; Evidently belongs to the times of the Messiah, when the Gentiles were to be brought in to the knowledge and Worship of the true God: with the Thoughts and Hopes whereof David oft Comforteth himself in that Confined and Afflicted state of the Church in his time. . 32 Sing unto God, ye kingdoms of the earth t Not only Epypt and Ethiopia, but other Kingdoms and Nations also, who shall partake of the same Grace with them. : O sing praises unto the Lord, Selah. 33 To him * Psal. 18. 10. a●…d 104. 3. that rideth upon the heavens u Upon the highest Heavens, as Deut. 10. 14. his truest and best Sanctuary. By which Expressions, he prevents all mean and Carnal Conceptions of God, as if he were confined to the Ark or Tabernacle, and lifteth up the Minds, both of jews and Genti●…es to Heaven, and representeth God as dwelling there in infinite Glory and Majesty and from thence looking down upon all the Inhabitants of the Earth, and Ru●…ing them by his Almighty Power, and therefore most fit to be owned and received by all Kings and Kingdoms, as their Lord and Governor. , which were of old x (i. e.) From the very beginning of the World; whereas the Ark was only some hundreds years Old. Or, which are everlasting; for this Hebrew word Answers to Olam, which looks not only backward to time past, but forward to the Future, of which this Word is by divers understood, Deut. 33. 15. This is also opposed to the Condition of the Ark and Tabernacle, and Temple; all which, as David by the Spirit of Prophecy well knew, would be abolished and dissolved. , lo, he doth † Heb. give. send out his voice, and that a mighty voice y By which he understands; Either, 1. The Thunder called God's 〈◊〉, Psal. 29. ●…. and elsewhere. Or rather, 2. His Word, to wit, the Gospel, published by Christ and by his Apostles, assisted by the holy Spirit sent from Heaven; which might well be called God's Voice, and that a mighty Voice, because it produced such great and wonderful Effects, as are here above mentioned, in converting all the Kings and Kingdoms of the Earth. . 34 Ascribe ye strength unto God z Acknowledge that he is mighty and able, to do whatsoever he pleaseth for his People, or against his and their Enemies. : his excellency a His excellent Power and Goodness. is over Israel b Dwells among them, and is employed for them, as occasion requires. He is indeed the universal Lord of the whole Heaven and Earth, but in a special and excellent manner, he is the God of Israel. , and his strength is in the ‖ Or, Heavens. clouds c Or, in the Heavens. He hath two dwellings and Thrones, the one in his Church and People, and the other in Heaven. See Isa. 57 15. . 35 O God, thou art terrible d Or, Venerable, deservedly to be both Reverenced and Feared. out of thy holy places e Or, Sanctuaries. He useth the plural Number; Either, 1. Of the Sanctuary in Zion, because the Tabernacle and Temple consisted of three Parts, the Court, the Holy Place, and the Holy of Holies. Or rather, 2. With respect to that two●…old Sanctuary here mentioned, one in Zion, and the other in Heaven. And out of both these Holy places God appeared, and put forth such Acts of his Power, as might justly, terrify his Enemies. , the God of Israel is he that giveth strength and power unto his people f The strength which the Kingdom of Israel now hath, is not to be ascribed to my Valour or Conduct, nor to the Courage or numbers of the People, nor to that happy Union now made, and Established among all the Tribes, but only to the might and Grace of God. : blessed be God. PSAL. LXIX. To the chief musician upon Shoshannim, a Psalm of David. This Psalm of David, Consists of his Complaints and servant Prayers, and Comfortable predictions of his Deliverance, and of the Ruin of his Enemies. But the Condition of this Psalm is, like that of divers others, wherein although the Matter or Substance of it agree in some sort to David, yet there are some singular passages; which he delivers with a particular Respect unto Christ, of whom he was an Eminent Type, and upon whom his Thoughts were much and often fixed, and of whom they are more fitly and fully understood: and therefore they are justly applied to him in the New Testament, as we shall see. 1 SAve me, O God, for * Jon. 2. 5. the waters a (i. e.) Tribulations, which are oft expressed by waters; as hath been observed. are come in unto my soul b (i. e.) To my Vital parts; so that I am ready to be choked with them. My Soul is exceeding sorrowful even unto Death. . 2 * Ver. 14. I sink in † Heb. the Mire of death. deep mire c Heb. In the Mire of the deep Waters. I am not in the Shallows, or nigh the Bank, but in the middle, and deepest Parts, and in the very Mire, which is at the bottom of the Waters. , where there is no standing d No firm and sure footing, but I sink in deeper and deeper, and, without thy speedy and Almighty help, shall be overwhelmed and destroyed. : I am come into † Heb. depth of Waters. deep waters, where * Psal. 18. 4. the floods overflow me. 3 I am weary of my crying e I have Prayed and Cried to God, long and servently, and yet God seems to neglect and forsake me. , my throat is dried f With loud and frequent Cries. : mine eyes fail g With looking to God for that Assistance, which he hath Promised, and I Confidently expected, but in Vain. while I wait for my God. 4 They that * Joh. 15. 25. hate me without a cause g, are more than the hairs of mine head: they that would destroy me being mine enemies wrongfully, are mighty: then I restored that which I took not away h Without any injury or occasion given them by me. . i Either, because they unjustly and violently forced me to it: Or, because I was willing to do it to my own wrong for Peace l●…ke. By this one kind of Wrong, he understands all those Injuries and Violences, which they Practised against him. 5 O God, thou knowest my foolishness, and my † Heb. 〈◊〉. sins are not hid from thee e. i This is added; Either. 1. As a Proof of his Innocency which he had now asserted, by way of appeal to God, do thou, O Lord, Judge between me and them, whether I be Guilty of those Follies and Sins, which they lay to my Charge. And such Appeals indeed David useth, Psal. 7. 3, 4. and elsewhere: But then they are delivered, in form of a Supposition, and not a positive Assertion, as this is. Or rather, 2. As an Exception to what he last said. But, O Lord, although I have been innocent to mine Enemies, and have given them no cause to Hate or Persecute me, as they do, yet I must Confess, I am guilty of many Sins and Follies against thee, and have given thee just Cause to punish me, and to give me up into their Hands, and to deny or delay thine Help unto me. By Foolishness he means Sin, as he explains it, which is commonly so called in Scripture; Or, by his Foolishness, he means lesser sins Committed through Ignorance, or Inconsiderateness, and by sins, those of a grosser Nature. 6 Let not them that wait on thee f (i. e.) Thy Godly people, who rely upon thy Promises, which thou hast made to all thine in General, and to me in a special manner, wherein they also are concerned. , O LORD GOD of hosts, be ashamed g (i. e.) Frustrated of their just Hopes; which will make them ashamed; Either, to look up upon God, or to look upon their Enemies, when they shall Reproach them, for their Confidence in God. for my sake h Either, 1. For the sake of my sins last mentioned, let not all Good men suffer for my sins. Or, 2. Because of my sad Disappointments. For if they see me Rejected and forsaken of God, whom they have esteemed a great example of Faith, and Prayer, and all Virtue and Piety, they will be exceedingly discouraged by this Example; which will tend much to thy Dishonour and disservice▪ : let not those that seek thee, be confounded for my sake, O God of Israel. 7 Because for thy sake i For my trust is in thy Promise, and Obedience to thy Commands and Zeal for thy Glory, and against all Wickedness: All which they turn into matter of Derision and Reproach. I have born reproach: shame hath covered my face k In which man's Majesty and Glory is most Evident, which I am in a manner ashamed to show amongst men. . 8 I * Psal. 31. 11. am become a stranger unto my brethrens, and an alien unto my Mother's children l My nearest Kinsmen estranged themselves from me. Partly, out of Fear, left they should be involved in my sufferings: and Chief, out of dislike of his Piety and excessive Zeal in Religion, as it here follows. . 9 * Psal. 119. 139. joh. 2. 17. For m This is the Reason of that Alienation of my brethren and others from me, because there is a vast difference and contrarity in our Tempers. They mind not the concerns of God and of Religion, but are wholly intent upon Wealth and Honour, and Worldly greatness. the zeal of thine house n That servant Passion which I have for thy House and Service, and Glory, and People. hath eaten me up o Exhausted and wasted my natural Moisture, and Vital Spirits, which is oft effected by Grief and Anger, and servant Love and Desire; of which Passions Zeal is Composed. , * Rom. 15. 3. and the reproaches of them that reproached thee p That speak Contemptuously or Wickedly of thy Name or Providence, or Truth, or Worship and Service. , are fallen upon me q Either, 1. By imputation: They reflect upon me, because I am engaged in the defence of thy Cause and Glory, which wicked men oppose and despise, and therefore must needs suffer in it, and with it. Or, 2. By Choice and Affection. I have been as deeply affected with thy Reproaches, as with rain own. This whole Verse, though truly belonging to David, yet was also directed by him, or at least by the Spirit of God in him, to an higher use, to represent the Disposition and Condition of Christ, in whom this was more truly and fully accomplished then in David, to whom therefore it is applied in the New Testament, the first part of it, joh. 2. 17. and the Latter, Rom. 15. 3. . 10 † Heb. and ●… 〈◊〉 in the 〈◊〉 of my 〈◊〉▪ 〈◊〉 〈◊〉, etc. When I wept r For their Impiety and Reproaches, which they cast upon God and Godliness. , and chastened s Which word is here understood, out of Psal. 35. 13. as it is also, in 2 〈◊〉. 10. 11. 14. out of i Kings 12. 11. where it is expressed. my soul t Either my Body; Or myself, the Soul, being oft used both ways. with fasting that was to my reproach u They derided me for my Piety and Devoti●…n, and for my Faith in God's Promises, and Hopes of assistance from him. . 11 I made sackcloth also my garment x Wearing it next to my Skin, in Token of my Humiliation and hearty Sorrow, as the manner than was in days of Fasting. : and I became a proverb to them y They used my Name proverbi●…lly of any Person, whom they thought Vainly, and Foolishly Religious. . 12 They that sit in the gate z Either, 1. Vain and Idle Persons, that spend their time in the Gates and Markets, in which there used to be a Confluence of People. Or rather, 2. The Judges and Magistrates, who used to sit (which was their posture, Exod. 18. 14. Prov. 20. 8. etc.) in the Gates of Cities, the usual places of Judicature: For David oft Complains of his hard usage from these Men, as Psal. 58. 1, 2. and 119. 23. and elsewhere; which was the more grievous, because these who were obliged by their Office to protect and Right him, did join with others in Reproaching and oppressing him. , speak against me, and * Psal. 35. 15. 〈◊〉 I was the song of the † Heb. drinkers 〈◊〉 Drink. drunkards a Of the seum of the People, of all lewd and deba●…ched Persons. Thus both high and low Conspired against him. . 13 But as for me, my prayer is unto thee b But whilst they scoff I will pray, and not be driven from God, and from my Prayers and other Duties, by all their Reproaches or other Discouragements. , O LORD, * 〈◊〉 49. 8. 〈◊〉. 6. 2. in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation c Heb. In a time of Acceptation, or Grace; Or thy Good will. or good Pleasure. These words may be joined; Either, 1. With the following Words, by way of Limitation: Hear me in thy accepted time, (i. e.) I do not limit thee to a Day or time, but when thou seest fit, hear and help me. Or rather, 2. With the foregoing, as an Argument to enforce his Prayer, I pray in a time of Grace or Acceptation, I seek thee, when thou mayst be found, as Psal. 32. 6. Isa. 55. 6. in a good Day, as they said, 1 Sam. 25. 8. in the day of Grace and Mercy, in a time of great Trouble, which is the Proper season for Prayer, Psal. 50. 15. and whilst I have thee engaged to me by Promises, which thy Honour and Truth oblige thee to perform. I come not too late, and therefore do thou hear me. . c Or, for, or according to thy saving Truth, or Faithfulness; whereby thou art obliged to grant unto me that Salvation, which thou hast graciously Promised. 14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me d Whereby he explains his meaning in these Metaphors of Mire, and Waters, and Deep, and Pit. , and out of the deep waters. 15 Let not the water-stood overflow me, neither let the deep swallow me up, and let not * 〈◊〉. 55. 23. the pit shut her mouth upon me. 16 Hear me, O LORD, for thy loving kindness is good e (i. e.) Is Eminently and unspeakably good: the Positive degree being put for the Superlative, as it is, Luk. 1. 28. 1 Cor. 12. 23. etc. It is most ready to Communicate itself, to indigent and miserable Creatures. , turn unto me according to the multitude of thy tender mercies. 17 And hid not thy face from thy servant, for I am in trouble: † Heb. make 〈◊〉 〈◊〉 me. hear me speedily. 18 Draw nigh unto my soul f To support and relieve it, O thou who seemest to be departed far away from me. , and redeem it: deliver me because of mine enemies g Partly, because they Persecute it, and greedily seek to destroy it; and Partly, because they are thine, as well as mine Enemies, and, if they succeed, will Triumph not only over me, but in some sort over thee, and over Religion. . 19 Thou hast known * Psal. 22. 6, 7. 〈◊〉. 53. 3. Heb. 12. 2. my reproach, and my shame, and my dishonour h Thou ●…eest how much of it I suffer, and that for thy sake; as he said v. 7. : mine adversaries are all before thee i Thou knowest them thoroughly, and all their Injurious and wicked Devices, and implacable Malice against me, and all their Impiety and Contempt of thee; for which they deserve to be utterly and speedily destroyed. . 20 Reproach hath broken my heart k For Reproach is most grievous, to the most generous and noble Souls; and besides, this was the highest degree, and the worst kind of Reproach, being cast upon him for God's sake, and upon God also for his sake. , and I am full of heaviness: and I looked for some † Heb. to 〈◊〉 with me. to take pity, but there was none l (i. e.) Few or none, as that Word is frequently used. both in sacred and pro●…ane Writers. For whether you understand it of David, or of Christ, there were some who pitied both of them. , and for comforters, but I found none. 21 They gave me also gall m Or, Poison: Or, bitter 〈◊〉, 〈◊〉. 10. 4. See Deut. 29. 18. I●…r. 9 15. 〈◊〉. 3. 19 In stead of giving me that Pity and Comfort, which my Condition required, they barbarously added to my Afflictions. for my meat, * Ma●…. 27. 34. 48. Ma●…. 15. 36. Joh. 19 29. and in my thirst they gave me vinegar to drink n These things were Metaphorically fulfilled in David, but Properly, and Literally in Christ, the Description of whose sufferings, was principally intended here by the Holy Ghost, who therefore directed David's Pen to these Words, and possibly informed him, that this should be accomplished in Christ. Which may not seem improbable to him that Considers the following Impr●…cations, which are so many and so severe, that they may seem to exceed the bounds of Justice and Charity, if they be applied to David's Enemies, as a Recompense for their Injuries done to him; whereas they most deservedly and fitly belong to the Enemies, and Murderers of Christ. . 22 * Rom. 11. 9, 10. Let o These and the following Words, which are expressed in the form of Imprecations, are thought by divers to be only Predictions, and that the Imperatives, are put for the Future's, as sometimes they are. And accordingly they translate the Words thus: Their Table shall become a S●…are, etc. But if they be Imprecations, here was sufficient Cause for them. And besides it is apparent, that they were not the Dictates of humane Passion, but of Divine inspiration, and proceeded from a just Zeal for God's Glory, as hath been observed before. their table p (i. e.) Their Food and all their Provisions for N●…cessity or Delight; Either, For Body or Soul; for the Curses here following, are Spiritual and Eternal, as well as Temporal. And so this may Comprehend their Sacrifices and other legal Ordinances, and the Word of God: all which became to the I●…ws, through their own default, a great occasion of stumbling at Christ. And this Punishment in their 〈◊〉, exactly Answers to their sin, in giving Christ Gall for his Meat, v. 21. become a snare before them q Heb. Before them (i. e. Their Table or Meat, which is set before them, which is the usual Expression in this Case, as Gen. 1●…. 8. 2 Kings 6. 22.) become a Snare, (i. e.) The occasion or Instrument of their Destruction. It is a Metaphor taken from Birds, or Fishes, that are Commonly 〈◊〉 and taken with their ●…aits. : and that which should have been for their welfare, let it become a trap r Heb. And as for their great Peace (which the plural Number seems to import, all that Tranquillity and Prosperity which they do, or may enjoy) let it be a Trap. Or, And their Peace-offerings (which Sacrifices may be here mentioned, because the offerers did partake of them, and Feast upon them; and so this agrees with the Table expressed, in the former Clause) a Trap. And so they were to the unbelieving jews, whose false Conceit of the Everlastingness of the Mosa●…cal Dispensation, was one Cause of their Rejection of Christ. Or thus; And for Recompenses, (i. e. An abundant Compensation of all their Injuries,) and for a Trap. For thus it is rendered by divers, both Ancient and Modern Interpreters, and, which i●… more Considerable, by the Apostle, Rom. 11. 9 . 23 Let their eyes s Not the Eyes of their Bodies (for so this was not accomplished in David's, nor in Christ's Enemies) but of their Minds, that they may not discern God's Truth, not their own Duty, nor the way of Peace and Salvation. Punish them in their own kind: As they that shut their Eyes and would not see, so do thou Judicially blind them. This was threatened and inflicted upon the jews, Isa. 6. 10. joh. 12. 39, 40. be darkened that they see not: and make their loins continually to shake t This also belongs to the Loins of their Minds, or Souls; of which we Read, Luk. 12. 35. 1 Pet. 1. 13. The Loins of the Body are the Seat of strength, and the great Instrument of bodily Motions and Actions. Which being applied to the Mind, the Sense may be; Either, 1. Take away their Courage and Ala●…rity, and give them up to Pu●…illanimity, and Terror, and Despair: Or rather, 2. Take away their Strength and Ability, for spiritual Actions. In the former Branch, he wisheth that they may not ●…e able to see, or choose their way; and here, that they may not be able to Walk in it, nor to execute the good Counsels, which others may give them. As on the other side, when God gi●…s Men strength they are able, not only to Walk, out to 〈◊〉 in the ways of God, Psal. 119. 32. Cant. 1. 4. I●… 40. 31. . 24 Pour out thine indignation upon them u In such other ways and Judgements, as thou shalt think ●…it. , and let thy wrathful anger take hold of them. 25 * Act. 1. 20. Let † Heb. their Palace. their habitation x Heb. their Palace, as this Word signifies, Gen. 25. 16. Numb. 31. 10. Cant. 8. 9 Either their Temple, in which they place their Glory and Safety. Or rather, 2. And more generally, their strongest and most Magnificent Buildings, and Houses, in which they dwelled▪ as it follows in the next Clause, which explains this. be desolate, and † Heb. 〈◊〉 there not be a dweller. let none y Either, 1. None of their Posterity. Destroy them both Root and Branch. Or, 2. None at all. Let the places be accounted Execrable and Dreadful. dwell in their tents. 26 For they persecute * ●…sa. 53. 4. him whom thou hast smitten z Which is an Act of barbarous Cruelty, and inhuman Malice. , and they talk a Reproaching them with, and insulting and Triumphing in their Calamities. to the grief of † Heb thy wounded. those whom thou hast wounded. 27 Add ‖ Or, Punishment of iniquity. iniquity to their iniquity b Give them up to their own vain Minds and vile Lusts, and to a Reprobate Sense, and take off all the Restraints of thy Grace and Providence, and expose them to the Temptations of the World, and of the Devil, that so they may grow worse and worse, and at last may fill up the Measure of their sins; as is said, Mat. 23. 32. Compare, Rom. 1. 28, 29. Or, Add Punishment to their Punishment; as this Word is oft taken: Send one Judgement upon them after another, without ceasing. : and let them not come into thy righteousness c Let them never partake of thy Righteousness, (i. e.) Either, 1. Of thy Faithfulness, in making good thy Promises to them. Or, 2. Of thy Mercy and Goodness. Or rather, 3. Of thy Righteousness; Properly so called, of that everlasting Righteousness, which the Messiah shall bring into the World, Dan. 9 24. which is called the Righteousness of God, Rom. 1: 17. Phil. 3. 9 etc. Which is said to be witnessed by the Law, and the Prophets, Rom. 3. 21. by, and for, which God doth justify, or Pardon sinners, and accept them in Christ as Righteous Persons. For this was the Righteousness, which the jews Rejected to their own Ruin, Rom. 10. 3. according to this Prediction. Thus as the first Branch of the Verse maketh, or supposeth them Guilty of many Sins, so this excludes them from the only Remedy, the Remission of their sins. And that justifying, rather than sanctifying Righteousness is here meant, seems most Probable from the Phrase, which seems to be a judicial Phrase, as we Read of Coming, or Entering into judgement, job 22. 4. and 34. 23. and into Condemnation, job. 5. 24. opposite unto which is this Phrase, of Coming into justification; Or, which is one, into thy Righteousness. . 28 Let them be blotted out of the book of the living d Or, Of Life. Either, 1. Of this Life: Out of the number of Living Men; which Anciently used to be Written in Catalogues, out of which the Names of those, who died were blotted: Or rather, 2. Of eternal Life, as both jewish and Christian Interpreters commonly understand it. Which agrees best, 1. To the use of this Phrase in Scripture: For in this Sense men are said to be ●…ritten in the Book, Dan. 12. 1. or, in God's Book, Exod. 32. 32. Or, in the Book of Life, Phil. 4. 3. ●…el. 3. 5. and 13. 8. and 17. 8. and 20. 12. and 21. last. 2. To the last Clause of the Verse, which explains it, of that Book▪ wherein none but the Righteous are written; whereas this Life, and that attended with Health and Prosperity, is Promiscuously given to, and taken from good and bad Men. 3. To the quality of the Persons, of whom this is said; which are the Malicious Enemies of God, and of his People, and the Murderers of the Lord of Glory; who shall be punished with eternal Death. In this Book, Men may be said to be written: Either, 1. In Reality, by God's Election, or Predestination. Or, 2. In Appearance, when a Man is called by God, to the Profession and Practice of the true Religion, and into Covenant with himself, and Professeth to Comply with it; and so is written, in the writing of the House of Israel, which is said of all that are in the Assembly of God's People, Ezek. 13 ●…. and so seems to others, and it may be, to himself; to be Really written in the Book of Life. And when a Man renounceth this Profession and Religion, he may be said to be 〈◊〉 out of that Book, because his Apostasy makes it Evident, that he was not written in it, as he seemed to be. For this is a known and approved Rule, for the understanding of many Texts of Scripture, that things are oft said to be done, when they only seem to be done, and are not Really done; as he is said to find his Life, Mat. 10. 39 who falsely imagined that he did find it, when in Truth he lost it; and to have, Mat. 13. 12. who only seemed to have, as it is explained in the Parallel place, Luk. 8. 1●…. and to Live, Rom. 7. ●…. when he vainly Conceited himself to be alive. And in like manner, Men may be said to be written in, or blotted out of this Book, when they seem to be so, by the Course of their Lives, and Actions. But that this, blotting out is not meant; Properly, and Positively, is clear from the last Branch of this Verse, which, after the manner of these Books, expounds the former, wherein this doubtful Phrase is explained, by one which is Evident and unquestionable, even by his not being written in it. For it is impossible, that a Man's name should be Properly blotted out of that Book, in which it was never written. The Sense of the Verse seems to be this: Let their Wickedness be so notorious, and the Tokens of God's wrath upon them so manifest, that all Men may discern that they are blotted out that is, that they never were written in the Book of Life in which the Righteous are written. , and not be written with the righteous e (i. e.) In that Book of Life, in which all righteous or holy Persons, and only they are written, whereby it may appear, that whatsoever show or Profession they once made, yet they neither are nor were truly righteous Persons. . 29. But I am poor and sorrowful: let thy salvation, O God, set me up on high f Out of the reach of mine Enemies; Or, li●…t me out of the deep Waters, and the Mire, in which I was sinking, v. 14. . 30 I will praise the name of God with a song, and will magnify him with thanksgiving. 31 * Psal. 50. 13. 14. 23. This also shall please the LORD better than an ox or bullock g This sincere and hear●…y Sacrifice of Praise, is and shall be more grateful to God, than the most Glorious legal Sacrifices: For so such moral Services ever were, 1 Sam. 15. 22. Hos●…. 6 6. and such Sacrifices shall be accepted, when those Legal ones shall be abolished. that hath horns and hoofs h This is added as a Description and Commendation of the Sacrifice, or Bullock, which he supposeth to be of the best sort, both tender and Mature, as it is when the Horns bud forth, and the Hoofs grow hard. . 32 * Psal. 34. 2. The ‖ Or, 〈◊〉. humble shall see this, and be glad i Those pious Persons, who are grieved for my Calamities; shall have occasion to Rejoice, and they will hearty Rejoice in my Deliverance, and Exaltation. , and your heart shall live k Or, be Revived, to wit, with Joy, which were dejected, and in a manner Dead with Sorrow. Compare, Gen. 45. 27. Psal. 22. 26. and 109. 21. that seek God. 33 For the LORD heareth the poor, and despiseth not his prisoners l Those who are in Prison, or any Straits and Afflictions for his sake; which is my Case, v. 7. . 34 Let the heaven and earth m Either, 1: Angels and Men. Or rather, 2. The Heaven and Earth themselves, as in the next Branch, the Seas, and every thing that moveth ●…erein. All which by an usual Figure, he invites to praise God, a●…●…e doth elsewhere, because they all give men occasion to praise God. praise him, the seas and every thing that † Heb. 〈◊〉, C●…. moveth therein. 35 For God will save Zion n The City of Zion, or jerusalem; and his Church and People, which are frequently expressed under that Title. , and build the cities of Judah: that they o The humble and Po●…r, v. 32, 33. or his Servants, as is explained in the following Verse. may dwell there p In the literal Canaan for a long time, and in the Heavenly Canaan for ever. , and have it in possession. 36 * Psal. 102. 23. The seed also of his servants shall inherit it q Their posterity shall flourish after them, and partake of the same Happiness with them. , and they that love his name shall dwell therein. PSAL. LXX. To the chief musician, a Psalm of David, to bring to remembrance. The Contents of this Psalm, are almost all to be found, Psal. 40. 13. etc. Nor is it strange that they are here repeated, because the same or like Occasions were oft repeated; and David's returning Distresses, might well make him sometimes repeat the same Words. And as these things were joined with many other passages, in Psal. 40. so they are distinctly▪ repeated, as a Form of Prayer, which himself or others, might use in such a Condition. What is necessary for the understanding of this Psalm: The Reader may find in the Notes, on Psal. 40. 1 MAke haste, * ●…al. 40. 13. 〈◊〉▪ ●… 71. 12. O God, to deliver me: make haste † Heb. to my 〈◊〉. to help me, O LORD. 2 * 〈◊〉. 35. 4. ●…●…1. 13. Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. 3 Let them be turned back for a reward of their shame, that say, Aha, Aha. 4 Let those that seek thee rejoice, and be glad in thee: and let such as love thy salvation, say continually, Let God be magnified. 5 But * 〈◊〉▪ 69. 29. I am poor and needy, make haste unto me, O God: thou art my help and my deliverer, O LORD, make no tarrying. PSAL. LXXI. The ARGUMENT. The matter of this Psalm, plainly showeth that it was written in a time of David's great distress, and his Old Age, mentioned v. 9 and 18. proves that it belongs not to Saul's time; But rather, to the time of Absolom's Rebellion; which happened in his Old Age. 1 IN * 〈◊〉. 25. 2, 3. ●… 31. 1. thee, O LORD, do I put my trust, let me never be put to confusion a This Verse a●…d the next, are taken out of Psal. 31. 1, 2. . 2 Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me. 3 † Heb. be thou 〈◊〉 〈◊〉 for a Rock 〈◊〉 Habitation. Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment b By which he understands God's purpose and Promise; and his Providence, watching to Execute them; All which are as certain and Powerful, as a Command. to save me, for thou art my rock and my fortress. 4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. 5 For thou art my hope, O LORD God, thou art my trust from my youth. 6 * Psal. 22. 9▪ 10. 〈◊〉 46. 3. By thee have I been holden up from the womb c (i. e.) From the time when I came out of the Womb. ; thou art he that took me out of my mother's bowels d (i. e.) Out of her Womb. Which he justly mentions, as a great and wonderful, though a common and neglected work of God's Power and Goodness. , my praise shall be continually of thee. 7 * Zech. 3. 8. I am as a wonder e Or, Prodigy; Either, 1. Of Mercy, for the wonderful Protections and Deliverances, which God hath given me. Or rather, 2. Of Judgement, for my many and sore Calamites, as appears from the next Words. They wondered both at the Calamities themselves, which befell me; which were great and Various, and strange; and that they should be●…al me, one who have made it the chief Care and Business of my Life, to please and serve, and glorify God; and one whom God hath owned in so Eminent a degree, and Crowned with such a constant Succession, of Blessings and Deliverances, from time to time. That such a Man should ●…e forsaken by 〈◊〉 〈◊〉 a God; and Persecuted even to Death by his own S●…n, whom he had so tenderly loved; and dese●…ed by the Body of his own People, who had generally expressed so great an Opinion o●… him, and affection to him, and had so many 〈◊〉 to him, and such singular Benefits, by his wi●… and just, and pious Government; this was indeed cause of Wonder. unto many, but thou art my strong refuge f But although Men desert me, and look 〈◊〉 at me, God is a sure Refuge to me. . 8 Let my mouth be filled with thy praise g Give me occasion to multiply my Praises to thee, for delivering me out of my present Distress. , and with thy honour all the day. 9 Cast me not off in the time of old age h When I am most feeble, and most need thy Help, and one who is grown Old in thy Service. , forsake me not when my strength faileth. 10 For mine enemies speak against me, and they that † 〈…〉▪ lay wait i Or, watch it, that they may find occasion to destroy it, and that it may not escape their Hands. for my soul, take counsel together. 11 Saying, God hath forsaken him k For his Adultery and Murder, and other Wickednesses, and therefore we shall certainly prevail against him. : persecute and take him, for there is none to deliver him. 12 * Psal. ●…0. 1. O God, be not far from me: O my God, make haste for my help. 13 * Psal. 35. 4. ●…6. Let them be confounded and consumed, that are adversaries to my soul: let them be covered with reproach and dishonour that seek my hurt. 14 But I will hope continually, and will yet praise thee more and more l For which I know thou wilt yet give me abundant occasion. . 15 My mouth shall show forth thy righteousness, and thy salvation all the day: for * Psal. 40. 5▪ I know not the numbers thereof m (i. e.) Of thy Salvations and Mercies vouchsa●…ed to me, which being innumerable oblige me the more, to celebrate thy Praises. . 16 I will go n I will not sit down in Despair, but I will go on, or proceed in my Business, Courag●…ously and Cheerfully, in making necessary Provisions for my own defence. in the strength of the Lord GOD o Relying only upon thy strength, and not upon my own Military Preparations. : I will make mention p Partly, to Praise and celebrate it: and Partly, to support and Comfort myself, with the Remembrance of it. * Vers. 2. ●…. 24. of thy righteousness q Either, 1. Of thy Mercy and Goodness. Or rather, 2. Of thy Faithfulness, and in making good all thy Promises to me, as this Word is most commonly used in this Book. even of thine only r Not of my Subjects and Friends, who are false and perfidious to thee, and to me: Nor of my own; for I have been most unfaithful to thee, and have broken my Covenant with thee. . 17 O God, thou hast taught me s Partly, by thy Word and Spirit, convincing and assuring me; and Partly, by my own Experience, of thy Right●… last mentioned, the wondrous Effects whereof I have received and declared from time to time, as it here follows. from my youth, and hitherto have I declared thy wondrous works. 18 Now also † Heb. unto old Age, and grey H●…s. when I am old and gray-headed, O God forsake me not: until I have showed † Heb. thine 〈◊〉. thy strength t Either, 1. This further Act, or instance of thy strength. ●…r rather, 2. Thy great Power, which will more Eminently appear in this, than it hath done in former Deliverances, as my Danger is now greater, because this is a Civil War, and the Generality of mine own People are engaged against me, and my Forces are very inconsiderable to theirs, and without thy Help, my Case is desperate. unto this generation, and thy power to every one that is to come u (i. e.) To all succeeding Generations, to whom I will leave a lasting Monument of this glorious Example, of al-sufficiency, such as this Psalm is. . 19 Thy righteousness also, O God, is very high x (i. e.) Most Eminent and Evident, as high things are. , who hast done great things: O God, who is like unto thee? 20 Thou which hast showed me great and sore trouble, shalt quicken me again, and shalt bring me up again from the * Psal. 63. 9 & 88 6. depths of the earth y (i. e.) From the Grave; for I was like one Dead and buried, and past all hope of Deliverance, without thy Almighty assistance. . 21 Thou shalt increase my greatness z I am assured that thou wilt not only restore that Royal Majesty, which my Son hath invaded to me, but also increase my Honour and Power. , and comfort me on every side. 22. I will also praise thee † Heb. with the ●…nstrument of Psaltery. with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou holy one of Israel. 23 My lips shall greatly rejoice when I sing unto thee: and my soul which thou hast redeemed. 24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto Shame that seek my hurt. PSAL. LXXII. A Psalm ‖ Or, of. for Solomon. That this Psalm was made by David is Evident, from v. 20. and that it was made with Respect to Solomon, is no less certain from the very Title of it. And that David, or at least, the Holy Ghost which dictated this Psalm, did look beyond Solomon, and unto the Messiah, of whom Solomon was an Illustrious and unquestionable Type, seems as manifest from divers Passages of this Psalm, which do not agree to Solomon, nor to any other King but the Messiah, and from the Confession of the Jewish Doctors themselves, who so understand it. It must therefore be acknowledged, that as many others are; So this Psalm is also a mixed Psalm belonging to Solomon in part, and obscurely and imperfectly, but unto Christ, more clearly and fully; divers Expressions being designedly so ordered, that the Reader might be led by them to the Contemplation of Christ, and of his Kingdom upon this occasion. Which was the more necessary for the support and Comfort of God's true Israel, because the Spirit of God foresaw Solomon's dreadful Apostasy, and the great Miscarriages and Calamities of his Successors, and of the Kingdom under their hands, and therefore was pleased to fortify their Hearts with that glorious Condition, which they should certainly enjoy under the Messiah, who should certainly come. 1 GIve the king a Solomon, who was now anointed King, his Father yet Living, 1 Kings 1. ●…9. And this Psalm may seem to be made for that great and solemn Occasion. thy judgements b (i. e.) Either, 1. Thy Statutes and Precepts, which are oft called God's judgements; which as thou hast given already in thy Book, so give them to him a second, and a better way, by writing them upon his Heart, or by giving him a solid knowledge of them, and an hearty Love and Obedience to them. Or rather, 2. Thy manner of Government or Administration, ●…which is oft called judgement, as Psal. 94. 15. Isa. 28. 6. etc. that he may follow thy Example in governing thy People, as thou governest them, to wit, in Righteousness, as it follows. He saith judgements in the plural Number, because though the Office of judging and ruling was but one, yet there were divers parts and Branches, and Acts of it; as to acquit the Innocent, to Condemn the Guilty, etc. in all which he begs that Solomon may be directed to do as God doth, or would have him to do in such Cases. , O God, and thy righteousness c That Grace of Righteousness, which is a part of thine Image, and is absolutely necessary for good Government. unto the king's son. 2 He shall judge d To wit, if thou givest him what I have desired. And by this prediction he doth ●…acitly admonish him of, and oblige him to the performance of his Duty herein. Or, Let him judge▪ the Future being put for the Imperative, as hath been oft observed. So it is a Prayer. thy people e For they are thine more than his; and therefore he must not govern them according to his own Will and Pleasure, but according to the Rules of thy Word▪ and for thy Service and Glory. with righteousness, and thy poor f Or, thy afflicted, or oppressed one's; for such are thine in a special manner, thou art their Judge and Patron, Psal. 68 5. and hast Commanded all thy People, and especially Kings and Magistrates, to take a singular Care of them, because they have few or no Friends. with judgement. 3 * See ver. 16. Jer. 3. 23. The mountains g He mentioneth the Mountains and Hills, as bringing forth this blessed Fruit: Either, because such places are usually Barren, and therefore this was an Evidence of extraordinary Fruitfulness, and a special blessing of God: Or, because they are dangerous to Passengers, in Regard of the Robbers and Wild beasts, which commonly abide there. Whereby it is employed, that other places should do so to, and that it should be common and universal. shall bring peace h All manner of Prosperity and Felicity, which the Hebrews frequently express by that word. to the people, and the little hills by righteousness. 4 He shall judge i (i. e.) Vindicate them from their Potent oppressors, as judging is used, Psal. 43. 1. and oft elsewhere. the poor of the people, he shall save the children of the needy k Whom the Rich peradventure did seize upon for Bondmen, upon some Pretence or other. and shall break in pieces the oppressor. 5 They shall fear l Or Reverence, or Worship, as this Word is used, Isa. 29. 13. Compared with Mat. 15. 9 and elsewhere. thee m Either, 1. Thee, O King, to whom he suddenly turneth his Speech. And so this is Hyperbolically true of Solomon▪ but truly and literally of Christ. Or rather, 2. Thee, O God, of whom he had spoken before, and that in the second Person, v. 1, 2. as it is here; whereas he never speaks of the King in the whole Psalm, in the second Person, but constantly in the third. And ●…o the Sense is, This shall be another blessed Fruit of this righteous Government, that together with Peace true Religion shall be established, and that throughout all Generations, as it here follows. Which was begun in Solomon's days and continued, though not without Interruption, in the time of his Successors, the Kings of judah, and afterwards until Christ, in and by whom this Prediction and Promise was most fully accomplished. Heb. With the Sun and before the Moon, (i. e.) Whilst they continue in the Heavens. Others expound it thus, both Day and Night▪ as the twelve Tribes are said to serve God, Act. 26. 7. But the former Interpretation seems more probable, by Comparing this Verse with v. 17. as long as the sun and moon endure, * Psal. 89. 36, 37. throughout all generations. 6 * Host 6. 3. He shall come down n To wit, by the influences of his Government upon his People under him. But this Phrase doth much better agree to Christ, who was yet to come, and who did come down from Heaven, and brought or sent down from Heaven his Doctrine. which is oft Compared to Rain, and the sweet and powerful influences of his Spirit. like rain upon the mown grass o Which it both refresheth and improveth, or causeth to grow and flourish, and therefore was very acceptable, especially in Canaan, where Rain was more scarce, and more necessary than in many other places, because of the scorching Heat, and the natural dryness of the Soil, and the want of Rivers to overflow, or water the Land. : as showers that water the earth. 7 In his days shall the righteous flourish p As the wicked shall be discountenanced and punished, so good men shall be encouraged and advanced, and multiplied. , and abundance of peace † Heb. till there be no Moon. so long as the moon endureth q (i. e.) As long as time and the World shall last. Which neither was nor could be true of Solomon, who lived not long, and the Peace of whose Kingdom was sadly disturbed, and in a manner wholly lost presently after his Death, but was undoubtedly and Eminently accomplished in Christ, who brought Peace upon Earth, Luk. 2. 14. and left it as his Legacy to his Disciples, joh. 14. 27. . 8 He shall have dominion also from sea to sea r Either, 1. From the Dead Sea, or the Lake of Sodom, or from the Red Sea, to the Midland Sea. For so far did Solomon's Dominion extend: but so did David's also; and therefore in that Respect Solomon hath not that Pre-eminence, which this Promise plainly seems to give him above his Predecessors. Or, 2. More generally from one Sea to another, or in all the parts of the habitable World. So it was truly and fully accomplished in Christ, and in him only. , and from the river s To wit, Enphrates: which was the Eastern border of the Kingdom of Canaan allotted by God, Exod. 23. 31. Numb. ●…4. 3. but enjoyed only by David and Solomon, and afterwards by Christ. Of whose Kingdom this may be here mentioned, as one of the Borders; Partly, because the Kingdom of Christ is here described under the Type, and shadow of Solomon's Kingdom, whose bound this was: and Partly, because though Christ's Kingdom did for a time extend itself beyond Euphrates, yet the chief part, and almost the whole Body of it, both did and doth lie on this side of it: and things do generally receive their Denomination from the greatest part. unto the ends of the earth t Either, 1. Of the Land of Canaan. Or, 2. Of the World. . 9 They that dwell in the wilderness u In solitary places: Even rude and barbarous People, who lived without Order and Government among themselves: Of which sort great numbers submitted to Christ, and received the Gospel. shall bow before him: and his enemies shall lick the dust x (i. e.) Shall prostrate themselves to the ground, in token of Reverence and Subjection, as the Custom of the Eastern People was. See Isa. 49. 23. Mich. 7. 17. . 10 * 〈◊〉. 45. 12. 〈◊〉. 29. The kings of Tarshish and of the isles y Or, of the Sea (as Tarshish is understood, 1 Kings 22. 48. Psal. 48. 7.) and, (Or, that is: for that Conjunction is oft used Exegetically) of the Isles. (i. e.) Of remote Countries, to which they used to go from Canaan by Sea; all which are frequently called Isles in Scripture, as hath been noted before. The Kings that Rule by Sea (where Solomon had no great Power) or by Land. shall bring presents: the kings of Sheba and Seba z Two Arabia●… Countries: unless the one be Arabia, and the other Ethiopia beyond Egypt. shall offer gifts. 11 Yea, all kings shall fall down before him: all nations shall serve him a Which cannot be said of Solomon with any Truth or Colour, but was unquestionably verified in Christ; of whom therefore this must be understood. For what is said, 1 Kings 4. 21. that Solomon Reigned over all Kingdoms, is there limit●…ed to them that Reigned from the River unto— Egypt: Whereas the Expressions here are unlimited and universal. . 12 For he * 〈◊〉 ●…9. 12. shall deliver the needy when he cryeth: the poor also, and him that hath no helper b The Fame of his just and merciful Government shall induce multitudes; Either, to put themselves under him, or to show great Respect and Reverence to him. . 13 He shall spare the poor and needy, and shall save the souls c Properly so called; this being Christ's proper Work to save Souls: Or, the Lives, which Oppressors shall endeavour to take away. of the needy. 14 He shall redeem their soul from deceit and violence d The two ways whereby the Souls or Lives of Men are usually destroyed. : and * Psal. 116. 15. precious shall their blood be in his sight e He will not be Prodigal of the Lives of his Subjects, casting them away merely to gratify his own Revenge, or Covetousness, or in●…atiable Desire, of enlarging his Empire, as earthly Kings commonly do, but like a true Father of his People, will tenderly preserve them, and severely avenge their Blood upon those who shall shed it. . 15 And he shall live f To wit, long and Prosperously, as Solomon did; yea Eternally, as Christ did. Other Kings must lose both their Lives and Kingdoms: but this King, whom Solomon typified, shall Live for ever, and his Kingdom shall have no end. , and to him † Heb. one shall 〈◊〉▪ ●…. shall be given of the gold of Sheba g As a Present, or Tribute. This was done to Solomon, 1 Kings 10. 15. and to Christ, Mat. 2. 11. and afterwards as need required. Although such Expressions as these being used of Christ and his Kingdom, are commonly understood in a spiritual Sense. , prayer also shall be made for him continually, and daily shall he be praised. h His Subjects shall be obliged and excited by his righteous and happy Government, to pray hearty and frequently for him; Either, 1. For Solomon. Or, 2. For Christ, not so much for his Person, which needed not their Prayers, as for the Protection and Propagation of his Kingdom and Gospel, and Interest in the World. 16 There shall be an handful of corn i Which intimates the small beginnings of this Kingdom●… and therefore doth not agree to S●…, whose Kingdom was in a manner as large at the beginning of his Reign, as at the End; but it exactly agrees to Christ and hi●… Kingdom, 〈◊〉. 13. 31, 32. in the earth k Sown in the Earth. upon the top of the mountains l In the most Barr●…n grounds; and therefore this was an Evidence of extraordinary and prodigious Fertility. , the fruit thereof shall shake like Lebanon m It shall ●…ield such abundance of Corn, that the Ears being thick and high and full of Corn, shall, when they are shaken with the Wind, make a noise not unlike that which the tops of the Trees of 〈◊〉 sometimes make upon the like occasion. Which Expressions, as well as many others of the like Nature in the Prophets, being applied to Christ, are to be understood in a spiritual Sense, of the great and happy Success of the Preaching of the Gospel. , and they of the city n The Citizens of jerusalem, which are here Synedochically put for the Subjects of this Kingdom. shall flourish like grass of the earth o Shall both increase in number, that there may be mouths to receive the Meat provided, and enjoy great Prosperity and Happiness. ▪ 17 His Name p The Honour and Renown of his eminent Wisdom, and Justice, and Goodness. Which agrees but very obscurely, and imperfectly to Solomon, who s●…ained the Glory of his Reign, by his prodigious Luxury and Oppression, and Apostasy from God, into which he ●…ell in the latter part of his days. † Heb. 〈◊〉 〈◊〉. shall endure for ever: † 〈…〉. his Name shall be continued q Or, shall be Propagated, or Transmitted to his Chil●…▪ Which suits much better to Christ, from whom we are called Christians than to Solomon. , as long as the Sun r Heb. 〈◊〉 the S●…; Either, 1. Publicly, and in the Face of the Sun. Or. 2. Perpetually; as a constant and inseparable Companion of the Sun, as long as the Sun itself shall continue. See before on v. 5. , and * Gen. 12 3. & 22. 1●…. men shall be blessed in him s Either, 1. As a Pattern of Blessedness. When any man shall with well to a King, he shall say: The Lord make thee like Solomon. See on Gen. 22. 18. Or rather, 2. As the Cause of it, by and through his Merits and Mediation. , all nations shall call him blessed. 18 Blessed be the LORD God, the God of Israel, who only doth wondrous things t Who hath given to his People such a Glorious and excellent King and Governor, and such wonderful Blessings as they do, and shall enjoy under his Government. . 19 And blessed be his glorious name for ever, and let the whole earth be filled with his glory u Heb. The whole Earth shall be filled with his Glory. For this may be either a Prayer for, or a Prophecy of the spreading of the true Religion, in the Gentile-World. Which evidently relates to Christ and his Kingdom. , Amen and amen. 20 The prayers of David the son of Jesse are ended x This Psalm is called the last of David's Psalms (which are called Prayers, because they consist very much of Prayers) Either, 1. The last of that part, or Book of the Psalms, which reacheth from the beginning of the Psalms hitherto, whereof the far greatest number were Composed by David, and all of them digested into this Order; the rest of which follow, being Collected by some other holy Man, or Men of God after David's Death, and Composed part by David, and part by other Prophets. Or rather, 2. The last Psalm which David Composed: For this was done but a little before his Death, of which see the first Note on this Psalm. . PSAL. LXXIII. The ARGUMENT. The Subject of this Psalm is the same with Psal. 37. concerning the promiscuous Carriage of God's Providence towards good and bad Men. ‖ Or, a Psalm for Asaph. A Psalm of Asaph a Or, for Asaph, the famous Musician, to whom divers of David's Psalms were Committed, as Psal. 50. 1. etc. But because Asaph was not only▪ a skilful Musician, but also was Divinely inspired, and the Author of some Psalms, as is manifest from 2 Chron. 29. 30. and the style of this Psalm may seem to be something differing from that of David, it may be thought not improbable that Asaph was the Author or Penman of it. . 1. ●… TRuly b Or, 〈◊〉. The beginning is abrupt, and sufficiently ●…tes that he had a great conflict within himself about this Matter, and that many doubts and Objections were raised in his mind concerning it. But at last he breaks forth like the Sun out of a Cloud, and having by God's Grace silenced and Conquered his scruples, he lays down this following Conclusion. God is good to Israel c Though he may sometimes seem negligent of, and harsh and severe to his People, yet if all things be considered it is most certain, and another day will be made manifest, that God is Really and Superlatively good, (i. e.) Most kind and bountiful and a true Friend to them, and that they are most happy in him, and have no Reason to Envy sinners, their present and seeming Felicity. , even to ‖ Or, 〈◊〉. such as are † Heb. clean of 〈◊〉. of a clean heart d To all true Israelites, who love God with their whole Heart, and serve him in Spirit and Truth, and uprightness. See job. 4. 43. Rom. 2. 28, 29. So this Clause limits the former, and takes off a great part of the force of the Objection, even all that concerns the Calamities, which befell the profane or Falsehearted Israelites, which were vastly the greatest number of that People. . 2 But as for me e Yet I must acknowledge this with grief and shame concerning myself, notwithstanding all my Knowledge of this Truth, and my own Experience and Observation of God's gracious deal with me, and other good Men. , my feet were almost gone f My Faith in God's Promises and Providence, was almost overthrown by the force of this Temptation; and I was almost ready to repent of my Piety, v. 13. and to follow the example of ungodly Men. : my steps had well nigh slipped g Heb. Were almost poured forth, like Water upon the ground which is unstable, and Runs hither and thither, with great disorder and uncertainty, till it be irrecoverably lost. So was I almost Transported by my own unruly Passion●…, into unworthy Thoughts of God, and a sinful Course of Life. . 3 * 〈◊〉 21. 7. Psal. 37. 1. Jer. 12. 1. For I was envious at the foolish, when I saw the prosperity of the wicked h I grudged and murmured at it, and had a secret Desire to partake of their Delicates. . 4 For there are no bands in their death i They are not dragged to Death, neither by the Hand and Sentence of the Magistrate, which yet they deserve; nor by any lingering and grievous Torments of Mind or Body, which is the Case of many good Men; but they enjoy a sweet and quiet Death, dropping into the Grave, like ripe Fruit from the Tree, without any Violence used to them. Compare job 5. 26. and 21. 13. , but their strength is † Heb. Fat. firm k Heb. and their strength is fat, (i. e.) Sound and good: the best of any thing being called Fat in Scripture, as Gen. 41. 2. D●…n. 1. 15. And in their Life-time, they have great Ease and Health, and Content, till they expire like a Lamp, merely for want of Moisture. . 5 They are not † Heb. in the Trouble of other Men. in trouble as other men l Either, 1. As good Men frequently are. Or, 2. As Men generally are. They do by a secret and favourable Providence of God, escape even common Calamities. : neither are they plagued † Heb. with. like other men. 6. Therefore pride compasseth them about as a chain m This Phrase notes both the extent of their Pride, which appears on every side of them, in their Countenances, Discourses, Gestures, etc. and their glorying in it. The like may be said of the next Phrase. ; violence covereth them as a garment. 7 * Psal. 119. 70. Their eyes stand out with fatness n As they do in some fat Persons, though not in others. The meaning is: They live in great Plenty and Prosperity, as the next Clause explains it. , † Heb. they pass the Thoughts of the Heart. they have more than heart could wish. 8 They are corrupt o Or, dissolved in Pleasure. Or, they Corrupt themselves. , and speak wickedly concerning oppression p Wickedly boasting of their Oppressions; Either, of what they have done; or of what they intent to do, in that kind. : they speak loftily q Arrogantly, presuming upon their own strength, and despising both God and Men. . 9 They set their mouth against the heavens r (i. e.) Against God, blaspheming his Name, denying or deriding his Providence, reviling his Saints and Servants. ; and their tongue walketh through the earth s Using all manner of Liberty, introducing and reproaching all sorts of Persons, not caring whom they displease, or hurt by it. . 10 Therefore his people t Either, 1. The people of those wicked Blasphemers; all their Children and Servants, and Friends, encouraged by their Example. Or rather, 2. The people of God, who is oft understood under the pronoun Relative, he or his, though he be not expressed, as Psal. 105. 19 Isa. 30. 23. See the like, Psal. 87. 1. Cant. 1. 2. But then as God's People are of two sorts, some that are so really and sincerely, and others that are so only in Profession and show, in which Sense the whole Body of the Israelitish Nation, yea even the wicked among them, are called his People, as Psal. 81. 11. Isa. 1. 3. jer. 2. 11. etc. so this may be understood; Either, 1. Of those true Israelites, v. 1. Even the godly were startled and stumbled at this, as David was, Psal. 37. and jeremy Ch. 12. But although they might have some murmuring Thoughts about this Matter, it seems not probable that they would either give Way to such Thoughts, or break forth into such Expressions as are here ascribed to them, v. 11. nor are such things to be imputed to them without necessity; nor did either David or jeremy in their Conflicts, utter any thing of this Nature. Or rather, 2. Of the Carnal and Hypocritical Israelites, who perceiving the impunity and Prosperity of these ungodly Wretches, were easily drawn to the Approbation and imitation of their Courses. And this may seem most suitable to the Context; for the Description of the Condition, and Carriage, and Words of these ungodly men, which gins v. 4. seems to be continued to v. 13. then follows the Psalmist's reflection and Consideration upon the whole Matter, from v. 13. to the end. return hither u Or, turn hither, (i e.) To this wicked Company, or to their Course. : and waters of a full cup are wrung out to them x Waters in Scripture, do oft times signify Afflictions, and as oft Comforts and Mercies. So the Sense may be; Either, 1. And whilst the wicked prosper, God doth wring out Waters out of the Cup of Tribulation, and causeth his holy Ones to drink them up: Compare Psal. 75. 8. and 80. 5. Isa. 51. 17. jer. 25. 15. etc. Or rather, 2. And those Hypocritical Israel's, find themselves gainers by their Apostasy, and they partake of the same Prosperity with their Leaders, and God seems to give them a full Cup of Consolation, and to pour forth his Mercies upon them in such abundance, as if he would wring or squeeze out all his Blessings, out of his stores, to bestow upon them. And meeting with such success to their Wickedness, it is not strange if they put that question, v. 11. . 11 And they y Either, 1. The godly. Or rather, 2. Those wicked ones, whose Words and Actions he hath been hitherto describing, or the People Confederate with them. For these and such like opinions are oft ascribed to the wicked in Scripture, but never, as far as I know, to any good man. And job, though he used many intemperate Speeches, and though some such Expressions as this were charged upon him by his Friends, as job 22. 13 yet he utterly disowned them say, How doth God know? and is there knowledge in the most High z Seeing these cursed and impudent Blasphemers of God, and Enemies of all goodness are Crowned with so many Blessings, how is it Credible, that there is a God who sees and Orders the Affairs of this lower World? For if God did know these things, certainly he neither could or would suffer them to be thus managed. ! 12 Behold these are the ungodly a This is their Condition and Carriage in it. These seem to be the Words of the Psalmist, summing up the Matter, and preparing his passage to the other part of the Psalm. , who prosper in the world, they increase in riches. 13 * Job. 21. 15. & 34. 9 & 35. 3. Verily I have cleansed my heart in vain b, and * Psal. 26. 6. washed my hands in innocency c (i. e.) Kept my Hands (the great Instrument of Action, and consequently the rest of the Members of my Body) innocent and pure from evil Practices. I have washed my Hands, not only Ceremonially with water, wherewith Hypocrites satisfy themselves, but also Morally, or with the Waters of God's Grace and Spirit, Innocency or Purity. . l Hence I was sometimes tempted, to think that Religion was a vain and unprofitable thing, at least as to the Happiness of this Life, which yet God had promised as a reward to Piety. True Religion is here fitly and fully described by its two Principal parts and works, the cleansing of the Heart from sinful Lusts and Passions, and of the Hands, or outward Man from a Course of sinful Actions. And although it be God's work to cleanse the Heart, yet he saith; I have cleansed it, because every good man doth Cooperate with God's Grace in cleansing it. Compare 2 Cor. 6. 1. and 7. 1. 14 For all the day long have I been plagued, and † Heb. 〈◊〉 Cha●… was. chastened every morning d Whilst their ungodliness hath been attended with constant Prosperity, my Piety hath been exercised with continual Afflictions. . 15 If I say, I will speak thus e I will give Sentence for the ungodly in this manner. : behold, I should offend against the generation of thy children f By grieving and discouraging and Condemning them, and by tempting them to revolt from God, and Godliness. But because the Hebrew Verb, Bagad, in this Sense is always, so far as I have observed, Construed with the Proposition, Beth, which is not here; and is constantly put before that Proposition and Word which it governs, and not after, as here it is, I rather join with them, who render the place thus; which is more agreeable to the Words and Orders of the Text, Behold the Generation of thy Children, (or, Behold these are the Generation of thy Children, as appears by thy fatherly Care of, and indulgence and kindness to them, whilst thou dost at present seem to treat them like Bastards, who are more truly called thy Children, dealing roughly and severely with them.) I shall (or rather, should, to wit, in speaking so) Transgress or Prevaricate, speak against the Truth, and against my own Conscience, which assureth me that these are the haters of God, and hated and Cursed by him. . 16 When I thought to know this g To find out the Reason of this Mysterious Course of thy Providence. , † Heb. it was 〈◊〉 in mine 〈◊〉. it was too painful for me h I was gravelled with the Difficulty. . 17 Until I went into the sanctuary of God i Till I consulted with the Oracle, or Word of God. He alludes to the Practice of those times, which was, in dark and difficult Cases, to resort to God's Sanctuary, and the Oracle in it for satisfaction. , then understood I their end k There I learned that their Prosperity was short, and would quickly have an End, and that a most dismal and terrible one, that their fair Morning would be followed with a black and dreadful Enemy, and an everlasting Night. . 18 Surely * Psal. 35. 6. thou didst set them in slippery places l Their Happiness hath no firm Foundation, is was very unstable, like a man's standing in very slippery ground. , thou castest them down into destruction m The same hand which raised them, will cast them down into the Pit of utter Destruction. . 19 How are they brought into desolation, as in a moment n Their fall is wonderful both for its soreness, and for its suddenness. ? they are utterly consumed with terrors o Either, with the Horrors of their own Minds: Or rather, with God's dreadful Judgements unexpectedly seizing upon them. . 20 * ●…ob 20. 8. As a dream when one awaketh p Their Happiness is like that in a Dream, wherein a man seems to be highly pleased and Transported with Ravishing Delights, but when he awakes he finds himself deceived and unsatisfied. , so, O LORD, when thou * Psal. 7. 6: awakest q (i. e.) Stir up thyself to punish them. Or rather, when they shall awake, out of the pleasant Dream, of this vain sinful Life, by Death, and following it. For this seems to agree best with the Metaphor here before mentioned. And the Hebrew words being only these, in awaking, may be applied; Either to God, or to them, as the Context directs. thou shalt despise r Not so much Really, for so God ever did despise it, in the height of all their Glory, but declaratively, things being oft said to be done in Scripture when they appear, or are manifested; as hath been more than once noted. Thou shall pour Contempt upon them, make them despicable both to themselves, and to all others, and raise them to Shame, and everlasting Contempt, as is said, Dan. 12. 2. their image s (i. e.) All their Felicity and Glory, which as indeed it ever was, so now it shall be Evidently discerned to be, no Real or Substantial and solid thing, but a mere image or shadow, or vain show, which can neither abide with them, nor yield satisfaction to them. See Psal. 39 6. Act. 25. 23. where what is rendered, Pomp in the Greek signifies a mere Fancy or Imagination. 1 Cor. 7. 31. . 21 Thus t So as I have above expressed; for this Particle so taken, doth not belong to what he had now wisely and piously said in the next foregoing Verses, but to what he had unadvisedly spoken in the former Verses, as is Evident from the following Verse. Or, Nevertheless, as this Particle is oft used. Although I knew very well that the Prosperity of sinners would have a sudden and Dismal end, yet I was so foolish as to be grieved at it. my heart was grieved, and I was pricked in my reins u I was hearty and deeply wounded with disquieting Thoughts, and tormenting Passions, Envy and Sorrow, and Anger. . 22 * Psal. 92. 6. So foolish was I, and † Heb. I knew not. ignorant: I was as a beast x Heb. Beasts, which may signify a great Beast, a most stupid and sottish Creature, like one not only void of Grace, but of Reason too: For Reason itself, especially assisted by the Holy Scriptures; did sufficiently discover that, all things considered, I had no sufficient cause to Envy the Prosperity of wicked Men. I minded only present things, as the Brutes do, and did not consider things to come, as reasonable Creatures do, and aught to do. † Heb. with thee. before thee y In thy sight or Judgement, and therefore in Truth, Rom. 2. 2. howsoever I seemed to myself or others, to have some degree of Reason and Discre●…on. . 23 Nevertheless z Notwithstanding all my Temptations, and my gross folly in yielding to them. I am continually with thee a Either, 1. In a way of Duty; Yet I did not departed from thee, nor from thy ways, but did at last Conquer them, and firmly cleave unto thee by Faith. Or rather, 2. In a way of Mercy and Favour, of which he speaks in the next Clause of this, and in the following Verse. Although I gave thee just cause to cast thee off, yet thou didst continue thy gracious Presence with me, and thy Care and Kindness to me. And this Phrase, with thee, seems to have some Emphasis in it, as being opposed to the other with thee, v. 22. I was a Beast with thee, such was my folly and Wickedness: and yet, I was in Favour with thee, such was thy goodness: thou didst pardon and Cure it. , * Or, w●…▪ thou hast holden me by my right hand b That my Faith might not fail, and I might not be overthrown by this, or any other Temptations. . 24 Thou shalt guide me c As thou hast kept me hitherto in all my Trials, so I am assured thou wilt'st lead me still into right Paths, and keep me from wand'ring or straying from thee, or falling into Mischief. with thy counsel d Partly, by thy gracious Providence, executing thy purpose of Mercy to me, and watching over me: Partly, by thy word which thou wilt open mine Eyes to understand, as Psal. 119. 18. and Principally by thy Holy Spirit, sanctifying and directing me in the whole Course of my Life. , and afterward receive me ‖ Or, with Glory. So ●…r. to glory e Either, 1. Advance me to honour here. Or rather, 2. Translate me to everlasting Glory in Heaven: For, 1. Thus God doth for his People most constantly and certainly, whilst all the Occurrences of the present Life, do happen indifferently to good and bad; which was the common Observation of job, and David, and Solomon, and other Holy men of God in Scripture, 2. This is far more Considerable than the former, and the more Satisfactory Relief against the present Prosperity of the wicked, and the Afflictions of good m●…n. 3. This future Glory is that Mystery which was to be learned only in God's Sanctuary, v. 17. 4. As the destruction of the wicked mentioned. v. 18, 19, 20. looks beyond this Life, so doth the Glory of God's People. . 25 Whom have I in heaven f Or, in Earth, as it follows. There is no other Person no●… thing in the World, from which I can seek or hope for Happiness, or which I am willing to accept as my Portion. Let sinners have an earthly Prosperity, I am satisfied with thee, and with thy Favour. Since thou givest me support and Conduct here, and carriest me safe from hence to eternal Glory, what do I need more? Or what can I desire more? but thee g Which words must necessarily be understood here from the next Clause, where they are expressed. ? and there is none upon earth that I desire besides thee. 26 My flesh and my heart faileth h In myself, I confess I am a poor weak Creature, and my Body and Spirit may fail, and be ready to faint under such Temptations and Tribulations as these, and I know I shall shortly return to the Dust, out of which I was taken. , but God is the † Heb. Rock▪ strength of my heart, and my portion for ever i But though I have no strength in myself, I have it in God, my neverfailing Refuge, to whom I will trust whilst I live, and who will be my Portion to Eternity. . 27 For lo, they that are far from thee k They that forsake thee, and thy ways preferring the Prosperity of this present evil World, before thy Love and Favour, and Service, they who estrange themselves form the Love and Life, and Acquaintance of God, that say to God, depart from us, for we desire not the Knowledge of thy ways, as they did, job 21. 14. , shall perish: thou hast destroyed l Thou wilt certainly and dreadfully destroy them. all them that go a whoring from thee m Those who having processed Subjection to thee, shall afterwards revolt from thee, and sell themselves to work Wickedness; which is called ●…horedom in Scripture. For none are more hateful to God, than wilful and wicked Apostates from the Principles and Practice of the true Religion, which once they▪ owned. . 28 But it is good for me to draw near to God n But whatsoever they do, I am abundantly satisfied, that it is as my Duty, so my Interest and Happiness to cleave unto thee, by Faith and Love, and Obedience, and diligent Attendance upon all thine Ordinances. ; I have put my trust in the LORD GOD o I depend upon him alone for all my Comfort and Felicity. , that I may declare all thy works p From which I know I shall have this benefit, that I shall have many and great occasions, to declare God's Acts of Mercy and Kindness to me. . PSAL. LXXIV. ‖ Or, a Psalm for Asaph to give instruction. Maschil of Asaph a (i. e.) Composed by Asaph; Either, 1. By that famous Asaph, who flourished in David's time, and by the Spirit of God foresaw and foretold the things here mentioned. But the clear and exact, and particular, and most pathetical Description of the thing here expressed; looks much more like a Narrative of what is past, than a Prophecy of what is to come; which usually is delivered more darkly. Besides such a Prophecy of the Destruction of the Temple before it was built, would have been a great discouragement to the building of it, and would probably have been taken notice of by Solomon in his Prayer for it, when it was newly built. Or, 2. By some of his Posterity, who is called by their Father's name, Asaph, as the Children of Israel are frequently called, jacob or Israel, and David's Successors; David, as hath been noted. Or, 3. By some other Person of that name, though of another Family: who then was a man of renown, though now his Memory be lost. Or this may ●…e rendered for Asaph, (i. e.) For his Posterity; and it might be said by some other Holy man of God▪ But the former seems more probable. This is Evident, that this Psalm speaks of the Destruction of the Temple and of jerusalem and of God's People by the Chaldaeans; though some think it looks further, even to the pollution of the Temple by Antiochus. Although the things said to be done, v. 6, 7, 8. agree much better to the former, and were not done by Antiochus. . 1 O God, why hast thou cast us off for ever b So as to leave us no visible Hopes of Restitution. ? why doth thine anger c Or thy Nose. A Metaphor from a man who in a great Rage sends forth Fumes out of his Nostrils. smoke against * Psal. 95. 7▪ the sheep of thy pasture d Against the chosen and peculiar People. . 2 Remember e Show by thine Actions, that thou hast not utterly forgotten and forsaken them. thy congregation f Thy Church or People. , which thou hast purchased g Or, Redeemed, as it follows; Or bought, as it is Deut. 32. 6. or procured, though without Price, as this Word is used, Ruth 4. 9, 10. of old h When thou broughtest them out of Egypt, and formedst them into a Commonwealth, and gavest them Laws, and didst enter into Covenant with them at Sinai●… : the ‖ Or, Tribe▪ rod of thine inheritance i That people which thou hast measured out, as it were by Rod, to be thy Portion or Inheritance, as they are called also, Deut. 32. 9 See also, Psal. 16. 5, 6. jer. 10. 16. Or, the Tribe (as this Word commonly signifies) of thine Inheritance, (i. e.) The Tribe of judah, which thou hast in a special manner chosen for thine Inheritance, and for the seat of the Kingdom, and for the Birth of the Messiah. And thus here is an Elegant Gradation from the general to particulars; First, the Congregation consisting of all the Tribes; then the Tribe of judah; and Lastly, Mount Zion. No●… is it strange, that he mentions this Tribe particularly, because the Calamity and Captivity here remembered, did principally be●…al this Tribe, and Benjamin, which was united with it, and subject to it, and the most that returned were of this Tribe: For the generality of the other Tribes, were long before dispersed into other Lands, and continue in their Captivity, to this day. which thou hast redeemed, this mount Zion k Which is oft put for the Temple, or the Hill of Moriah, on which it was built: wherein thou hast dwelled. 3 Lift up thy feet l (i. e.) Come speedily for our rescue, and do not sit or stand still, as hitherto thou seemest to do. unto the perpetual desolations m Or rather, Because of (as this Prefix oft signifies) the perpetual Desolations. So it is a powerful Motive to God, to come to their Help, because otherwise our Destruction is everlasting and irrecoverable. : even all that the enemy hath done wickedly in the sanctuary n Or, against thy Sanctuary: Of which see v. 7. . 4 Thine enemies roar o (i. e.) Make loud Out-cries; Either, from their Rage and Fu●…y, against the Conquered and captivated Israelites now in their Power: Or rather, in way of Triumph for their Success and Victory. in the midst of thy congregations p In the places where thy People used to assemble together for thy Worship; whereby they designed to insult not only over us, but over thee also, as if their God's had been too strong for thee. , they set up their insigns for signs q Or, Trophies, or Monuments of their Victories obtained over God, and over his People, as Conquerors used to do in like Cases. . 5 A man was famous according as he had lifted up axes upon the thick trees r So the meaning is this, The Temple was so noble a structure, that it was a great Honour to any man to be employed in the meanest part of the work, though it were but in cutting down the Trees of Lebanon. And this Translation may seem to be favoured by the opposition in the next Verse; But now, etc. But others understand the Words thus translated in another Sense: That every one of the Enemies got Renown, accordingly as they shown most barbarous Rage in destroying the thick Wood-work (which in the next Verse is called the Carved work) of the Temple. But this seems not to suit well with the opposition between this work and that of the next Verse, which is ushered in by, But now. The words therefore may be (and in part are by some) rendered thus; It is known (or manifest, Heb. It will be known: It will be published to all Posterity, as matter of astonishment and admiration.) That, as one lifteth up his Axe (Heb. Axes, the plural Number for the singular, as it is elsewhere) upon thick Trees, to cut them down. This is the first part of the similitude, called the Pro●…asis; Then follows the latter part of it, called the Apodosis, in the next Verse; So (Heb. And. Which is sometimes put for a Note of similitude, as in that passage of the Lords Prayer, Mat. 6. 10. as it is in Heaven; and oft in the Book of the Proverbs) now (For though this Psalm was Composed after the thing was done, yet he speaks of it, as if it were now in doing, as the manner of the sacred Writers frequently is, that it may be more Lively represented to men's Minds) They break down the Carved work▪ etc. The meaning is, they neither regard the Sacredness of the place, no●… the exquisite Curiosity and Art of the work, but cut it down as indifferently, and rashly, as men cut down the thick and entangled boughs of the Trees of the Forest. . 6 But now they break down the carved work thereof at once s See the Note on the former Verse. , with axes and hammers t It hath been ingeniously observed, that these two Words are no●… Hebrew, but Chaldee or Syriack, Words, to point out the time when this was done, even when the Chaldaeans brought in their Language together with their Arms among the Israelites. . 7 * 2 Kin. 25. 9 † Heb. They have sent thy Sanctuary into the Fire. They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground u First, they polluted it, and then they burned it, and broke it in pieces. . 8 They said in their heart, Let † Heb. Break. us destroy them together x, they have burnt up all the synagogues of God in the land y (i. e.) All the public places wherein the jews used to meet together to Worship God, every Sabbath day, as is noted, A●…t. 13. 27. and upon other occasions. That the jews had such Synagogues, is manifest both from these and other places of Scripture; and from the Testimony of the Hebrew Doctors, and other Ancient and learned Writers, who affirm it, and particularly of jerusalem, in which they say there were above four hundred Synagogues; and from the Nature and necessity of the thing: For seeing it is undeniable that they did Worship God publicly, in every Sabbath, and other Holy times, even then when they neither did, nor could go up to jerusalem, both Conscience and Prudence must needs direct them to appoint Convenient places for that purpose. . ae Root and Branch, one as well as another, or all at once. So they desired, and many of them intended, although afterwards, it seems, they changed their Counsel, and carried some away Captives, and left others to manage the Land. 9 We see not our signs z (i. e.) Those Tokens of God's gracious Presence, which we and our Ancestors formerly used to enjoy; Either, 1. Miracles wrought for us, which are called Signs, Psal. 78. 43. and 135. 9 Or, 2. The Ordinances of God, the Temple and Ark, and Sacrifices, and solemn Feasts, all which were signs between God and his People. , * 1 Sam. 3. 1. Amos 8. 11.▪ there is no more any prophet a Either, 1. Any Teacher. We have few or no Teachers left to us: Or, 2. Any extraordinary Prophet, who can foretell things to come, as the next Words explain it. For as for Ezekiel and jeremiah, they might be dead when this Psalm was Composed; and Daniel was involved in Civil affairs, and did not teach the People as a Prophet, and the prophetical Spirit, which sometimes came upon him, and made those great discoveries to him, which we read in his Book, might possibly at this time suspend his influences. Besides it is not unusual in Scripture, to say that there is none of a sort of Persons or Things, when there is a very great scarcity of them. But others make this their great Argument, that this Psalm speaks of that Persecution in the time of Antiochus, when indeed there was no Prophet at all. , neither is there among us any that knoweth how long b Either, 1. How long their Captivity should continue: For though seventy years were determined, yet there might arise doubts among them, as there now are among us, whence they were to be Computed, which might make their ●…nd uncertain. Or, 2. How long they should lie under Reproach, as it follows v. 10. Which they really did, and might foresee that they should, even after the Expiration of their Captivity, Nehem. 1. 3. . 10 O God, how long shall the adversary reproach c Understand here thy Name, which is expressed in the next Clause of the Verse, by saying that thou art either unkind to thy People, or unfaithful in thy Covenant, or unable to deliver thine out of their Miseries. ? shall the enemy blaspheme thy Name for ever? 11 Why withdrawest thou thy hand, even thy right hand d Why dost thou suspend or forbear the exercise of that Power, which thou hast so o●…t put forth on the behalf of thy People? ? pluck it out of thy bosom e In which t●…ou now seemest to hid it, as idle Persons use to do, Prov. 19 24. and 26. 15.— Bestir thyself on the behalf of thy People. . 12 For * Psal. 44. 4. God is my king f In a singular manner: It belongs therefore to thine Office to protect and save me. of old, working salvation in the midst of the earth g In the view of the World: So saving thy People, so Eminently and Gloriously, that all people round about them observed and admired it. . 13 * Exod. 14. 21. Thou didst † Heb. Break. divide the sea by thy strength: thou brakest the heads of the ‖ Or, ●…hales. dragons h Or, the Crocodiles. He means Pharaoh and all his mighty Men, who were like these Beasts in strength and Cruelty. in the waters i To wit, of the Sea, where they were drowned. . 14 Thou brakest the heads k (i. e.) The hard, called Heads▪ Partly, for the greatness of this Beast, as that great Monster is called Beas●…s, job 40. 20. for the same Reason; and Partly, for the several Heads or Princes, who were and Acted under his influence. of leviathan l Pharaoh. in pieces, and gavest him to be meat to the people inhabiting the wilderness m Heb. To the People in, or of the Desert; Either, 1. To the Israelites, then in the Wilderness, to whom the Destruction of Pharaoh and his Host, was Meat, (i. e.) Matter of great support and Refreshment. Or, 2. To those Savage people, to whom they were Meat; because they lived upon Fishes, and might eat those very Fishes which had devoured Ph●…raoh's Host in the bottom of the Sea. Or rather, 3. To those Ravenous Birds and Beasts of the Desert, which after their manner, ●…ed and feasted themselves upon the Carcases of the Egyptians, who were cast upon the Seashore, Exod. 14. 30. which were Properly and immediately Meat unto them. And when words can be taken Properly, we ought to prefer that before the Metaphorical Sense, as is agreed by Interpreters. And this was a very suitable Punishment for this Proud and insolent People, that they who were so haughty, that they▪ would not own nor submit to the Lord himself▪ Exod. 5. 2. should be de●…oured by these Contemptible Creatures, which was a great Reproach, 1 Sam. 17. 44. 46. and ●…ft threatened by God, as a grievous Curse, as 〈◊〉. 28. 26. 〈◊〉. 7. 33. and 16. 4. etc. Neither let any think it strange, that the Name of People is given to these Creatures, for it is given to Coneys, Grasshoppers, Pismires, &c▪ both in Scripture, as Prov. 30. 25, 26. joel 1. 6. and in H●…r, and other Ancient profane Writers. Nay, here is an Elegancy in the Expression; for these Creatures are significantly called the People of the wilderness, because they are the only People that inhabited it, this being a Wilderness wherein was no Man, as is said, job. 38. 26. . 15 * Exod. 17. 5▪ Numb. 20. 1●…▪ Psal. 105. 41. Isa. 4●…. 21. Thou didst cleave the ●…ountain and the flood n (i. e.) Thou didst by cleaving the Rock, make a Fountain in it, and a flood or stream to flow from it, for the Refreshment of thy People, in those dry Deserts. The Phrase is like that Isa. 47. 2. Grind meal, (i. e.) By grinding the Corn, make Meal. , * Josh. 3. 13. thou driedst up † Heb. Rivers of strength. mighty rivers o Either, 1. jordan, which was then more mighty than ordinarily, as having overflowed all his Banks, and therefore may be called Rivers, because ●…t was now Equivalent to two or three such Rivers; or it is only an Enallage of the plural Number for the singular, whereof I have given many instances formerly. Or rather, 2. Both jordan and the Red Sea; for the Sea itself; yea, a greater Sea than that, is called a River, jonah 2. 3. for the Hebrew word is the same which is here used, though there it be rendered Floods. An●… the same Title is expressly given to the Sea, by 〈◊〉 and other ancient Writers. To these the Ancient Chaldee Interpreter, addeth the Rivers of Arnon and jabbok, in or about which some extraordinary work was wrought, yea something which was like God's work at the Red Sea, as may seem by the Conjunction of these together, Numb. 21. 14. . 16 The day is thine, the night also is thine p It is not strange, no●… incredible that thou hast done these great and wonderful Works, for thou ●…ast made the Heavenly bodies, and the Vicissitudes of day and night, depending upon them, which is a fa●… greater work. : thou hast prepared q Or rather, Established, as this word o●…t signifies; not only Created, but settled in a constant and orderly Course. † Heb. a 〈◊〉▪ 〈◊〉, and the S●…n. the light r Either, 1. That Primitive light, Gen. 1. 3. which afterwards was condensed and gathered into the Sun. Or rather, 2. The Moon, as divers, both Ancient and Modern Interpreters understand it, called here the Light, to wit, the lesser Luminary or Light; wherein there is either, a Synecdoche of the general for the particular, or an Ellipsis of the Adjective, both which Figures are very usual. And that the lesser Light is here meant, may seem probable both, because it is opposed to the greater Light, the Sun here following; and because this is to rule the Night, as the Sun is to rule the Day, Gen. 1. 16. and so this Clause answereth to, and explaineth the former wherein both Day and Night are mentioned. and the sun. 17 Thou hast set all the borders of the earth s Thou hast fixed the bounds, both of the habitable World in general, so as the Seas, though they do encompass and assault them, yet they shall never be able to remove them, and of all the Countries and People upon Earth, whom thou hast confined to such bounds as thou see●… fit. And as this Clause of the Verse, showeth God's Power and Government over all places, so the next Clause displays his Dominion over all times and seasons. And both together are fitly alleged as a Motive to God, that he would at this time take Care of his poor People, and restore them to their ancient Land and Borders, in which he had been pleased to set them. : thou hast † Heb. mad●… them. made summer and winter. 18 * Vet. 〈◊〉▪ Remember this, that the enemy hath reproached thee, O LORD t Though we deserve to be forgotten and destroyed, yet Remember thyself, and do not suffer thine and our Enemies to Reproach, and Blaspheme the Name of that great and glorious God, the Creator and Sovereign Lord of the whole World, whom they ought always to Reverence and adore. , and that foolish people u Who, though they think themselves, and are thought by others to be wise, yet in truth are Fools, and herein show their stupendious folly, that they vilify and provoke that God, whose powerful Anger they can neither resist, nor escape, nor endure. have blasphemed thy name. 19 O deliver not the soul x (i. e.) The Life; Thou hast delivered thy People into Captivity: do not deliver them to Death, nor suffer their Enemies utterly to destroy them. of thy turtle-dove y (i. e.) Of thy Church, which is fitly Compared to a Turtle Dove, because of the great resemblance of their Dispositions and Conditions, being s●…ple and harmless, and meek, and faithful, and mournful, and exposed to manifold Injuries, and unable to defend its self from them. unto ‖ Or, unto the wild Beasts. So Gr. the multitude of the wicked z Or, to the wild Beast, as this Word oft signifies. Or, to the Troop, to wit, of her Enemies. , forget not the congregation of thy poor for ever. 20 Have respect unto the covenant a Made with Abraham, whereby thou didst give the Land of Canaan to him, and to his seed for ever, and thou didst further promise, that if thy People were carried Captive into strange Lands, and did there humble themselves, and Pray and turn unto thee, thou wouldst mercifully restore them, 1 Kings 8. 46, 47, 48, 49. 50. Do thou therefore now restore us to that pleasant and lightsome Land, which thou hast given to us. , for the dark places of the earth b (i. e.) This dark and dismal Land in which we Live, wherein there is nothing but Ignorance and Confusion, and all the Works of darkness. Of which the Psalmist speaks in general Terms, out of a Principle of Prudence; because the particular designation of the place was unnecessary, and might have been of ill Consequence. are full of the habitations of cruelty c Here is nothing but Injustice and Oppression, and Tyranny, under which we groan in all the parts of this great Empire, where we have our abode. . 21 O let not the oppressed return d From thee, and from the Throne of thy Grace, to which they make their Resort, in this their distressed Condition. ashamed, let the poor and needy praise thy name. 22 Arise, O God, plead thine own cause e Maintain thy Honour and Worship, and Service against those that reproach thee, as it here follows, and was noted before, v. 10. 18. As we are reviled and Persecuted for thy ●…ake; so thou art injured in all our wrongs. , * Ver. 18. remember how the foolish man reproacheth thee daily. 23 Forget not the voice f Their insulting and reproachful Expressions against thee, as well as against us. of thine enemies, the tumult g (i. e.) The tumultuous noise, or the loud Clamours. of those that rise up against thee † Heb. ascendeth. 1 Sam. 5. 12. increaseth h Heb. ascendeth, to wit, into Heaven, being either directed thither by them; their Mouths being set against Heaven, as theirs was, Psal. 73. 9 or at least being perceived there by God, whose Ears were pierced with the loud Cry of their sins. See Gen. 4. 10. and 18. 20. Or ascending, may be here put for increasing, as it is, Isa. 55. 13. jer. 46. 7. So the Sense is; They grow worse and worse, encouraging and hardening themselves in their wicked Courses, by their continual Success and Prosperity, and by thy Patience extended to them. continually. PSAL. LXXV. To the chief musician, ‖ Or, Destroy 〈◊〉. Al-taschith, a Psalm or Song ‖ Or, for Asaph. of Asaph a As the Author. Or, to or for Asaph; which may be put by way of opposition, to the foregoing and general Expression; to the chief Musician, which is here limited to and explained of Asaph. As Psal. 62. having said: To the chief Musielan, he adds to jeduthun; and then follows the Author, David. This Psalm was either Composed by David, or by Asaph in David's Name and Person, as it is not unusual for Poets to bring in Princes, speaking in their Poems. It seems to relate to the time when David had entered upon, but not got full Possession of the Kingdom. . 1 UNto thee, O God, do we b I in my own, and in my People's name. give thanks, unto thee, do we give thanks, for that thy name c (i. e.) Thyself; or thy Power. is near d I●… present with us, and most ready to help us, when we Cry unto thee, as this Phrase is taken; Psal. 34. 19▪ and 145. 18. Thou art not departed from us; thou dost not now stand a●…ar off, as once thou didst, Psal. 10. 1. , thy wondrous works e Wrought on my behalf, and for the good of thy People. declare. 2 ‖ Or, ●…hen I shall take a set 〈◊〉. ●…o Gr. When I shall receive the congregation f To wit, the whole Congregation, or Body of thy People, to wit, all the Tribes; which are now distracted and disordered by a Civil War, which is a great hindrance to the Administration of Justice. Or, when I shall receive or obtain the appointment, (i. e.) What God hath appointed and promised to me, to wit, the full and firm Possession of the Kingdom: Or, the time, or place appointed by God for that work. Some make these and the following passages, the Words of God concerning his Church, or People. Which seems not probable; Partly, because he speaks of God in the third Person, a●… one distinct from him that speaks these Words, v. 7, 8. and Partly, because it is Evident, that one and the same Person speaks from hence to the end of the Psalm, and the ninth Verse cannot be spoken by God. I will judge uprightly g I will not use my Power Tyrannically and Wickedly, as Saul did, and as most other Princes do; but Holily and Righteously for the good of my People. . 3 * Psal: 60. ●…▪ 3. & 82. 5. The earth and all the inhabitants thereof are dissolved h Or melted, consumed or destroyed; Partly, by the ill Government of Saul and Ishbosheth, and the great Officers of State and War under them; and Partly, by intestine Divisions and Wars. , I bear up the pillars of it i Howsoever I am traduced by mine Enemies as the great disturber of the Land, I must do myself this Right to affirm that under God, I do support and Establish it, by maintaining Religion and Justice, and by setting up good Magistrates, and encouraging good Ministers, and good Men, which are indeed the Pillars of a Nation. , Selah. 4 I said k With Authority and Command; I charged them. unto the fools l (i. e.) The wicked, as that is explained in the next Clause. , Deal not foolishly m Desist from your impious and injurious Practices, which shall not now go unpunished, as they have done. ; and to the wicked, Li●…t not up the horn n Do not carry yourselves either, Arrogantly boasting of your own strength, or scornfully and maliciously towards me, or others of God's People. . 5 Lift not up your horn on high o A Metaphor from untamed and Stiff necked oxen, which will not bow their Heads to receive the yoke, but lift up their Heads and Horns to avoid it. Or, against the High, (i. e.) Against God, who is mentioned under this same Title, Psal. 56. 2. though there it be rendered, most High. , speak not p To wit, against me and my Government. with a stiff neck q With Pride and Contempt of my Person, and with Rebellion against God's Will declared concerning my Advancement, of which you are not ignorant▪ See 2 Sam. 3. 17, 18. . 6. For promotion cometh, neither from the east, nor from the west, nor from the † Heb. 〈◊〉. south r For though you Envy and oppose my Advancement, because I was but a poor Shepherd, and of a mean Family, yet you ought to know and consider; what is notorious and visible in the World, that the Dignities and Sceptres of the World, are not always disposed according to humane Expectations, and Probabilities; but by God's Sovereign Will and Providence, as it follows. It is true, m●…n that expect Preferment, have their Eyes fixed upon the great Persons of the World, who are thought to have the Disposition of them in their Hands, and according to their several Inclinations or Interests; some look Eastward, others Westward, and others southward, expecting assistance from some of these Quarters; but all in Vain. . 7 But God is the judge s To wit, the righteous Judge, and supreme Lord and Governor of all the Kingdoms of the World, giving them to whomesoever he pleaseth. , * 1 Sam. 2. 7. he putteth down one, and setteth up another t It is he who hath rejected Saul and his Family, and put me in his stead? And who art thou that disputest with God, and resistest his declared Will? . 8 For u This Verse is added; Either, 1. As a Reason or Confirmation of the assertion, v. 7. and to show that God in removing one King to make way for another, did not proceed in a way of absolute Sovereignty, which yet he might have done, but in a way of Justice and Equity. Or, 2. As another Argument to enforce his Advice given, v. 4, 5. which he had now pressed by one Argument, v. 6, 7. in the hand of the LORD x God is here Compared to the Master of a Feast, who then used to distribute Portions of Meats or Drinks, to the several Guests as he thought fit. there is a cup y A Cup in Scripture, is sometimes taken in a good Sense, for God's Blessings, as Psal. 16. 5. and 23. 5. and sometimes, and more frequently in a bad Sense, for God's Vengeance and Judgements, as Psal. 11. 6. Isa. 51. 22. jer. 49. 12. Mat. 20. 2●…, etc. And so it is here understood, as the following Words show , and the wine is red z Such as the best Wine of judea was, Deut. 32. 14. Prov. 23. 31. and so strong and heady, and intoxic●…ing. Or, is Troubled; as the Word more properly signifies, and is rendered by divers. Which may note its Newness, when it is in Fermentation, not yet cleared nor settled, and so more intoxicating. So he expresseth the Power and fierceness of God's wrath and Judgements. , it is full of mixture a The Wine is mingled not with water, as was usual in those hot Countries, Prov. 9 5. but with Spices, as Ca●…t. 8. 2. Or rather, strengthening and intoxicating Ingredients, which Drunkards used, Isa. 5. 21. , and he poureth out of the same b To wit, to the Children of men, promiscuously to good and bad. Whereby he removes the Scandal, which his Enemies might take from those Troubles which God saw fit to inflict upon David and his followers. : but the dregs thereof c The worst and most dreadful part of those Tribulations. all the wicked of the earth d Or, of the Land, to wit, of Canaan, of which he spoke v. 3. , shall wring them out e Which Expression may imply either, that they shall be forced to squeeze out the worst for their own drinking; Or, that this dreadful draught was prepared for them, and brought upon them by their own choice and Wickedness. , and drink them. 9 But I will declare f To wit, this great and glorious work of God, or the Praises due unto God for it, as the next Words imply. for ever; I will sing praises to the God of Jacob. 10 * ●…ech. 1. 20. ●…1. All the horns of the wicked g Their Honour and Power, which they made an Instrument of mischief to oppress good Men. A Metaphor from horned and mischievous Beasts. also will I cut off h When I shall be advanced to the Throne, and have Power and Authority to do what now I can only desire and pray for. ; but the horns of the righteous shall be exalted i Good men shall be encouraged and promoted, and entrusted with the management of all public Affairs, which will be a great Blessing to all my People. . PSAL. LXXVI. To the chief musician on Neginoth, a Psalm or Song ‖ Or, for Asaph. of Asaph a Or, for Asaph. Either, it was Composed by the Prophet Asaph; or Composed by David, or some other Holy Prophet of God, and committed to Asaph, or to his Posterity; It being usual to put the Parent's name for his Children, of which I have formerly given divers Instances. The special and immediate occasion of this Psalm was unquestionably, some eminent Deliverance vouchsafed by God, to his People of Israel, and especially to jerusalem, which the Psalmist thought fit to celebrate: But which and when it was, is both needless to inquire, and hard to determine. . 1 * Psal. 48. 1. 〈◊〉 IN Judah is God known b God's People do not worship an unknown God, as the Athenians did, Act. 17. 23. but one who hath made himself known, not only by his Word and Ordinances, but also by the glorious Effects of his Wisdom and Power on their behalf, and against their potent and malicious Enemies. , his name is great c (i. e.) Famous and Renowned, and greatly to be praised and admired. in Israel. 2 In Salem d In jerusalem, which was anciently called Salem, Gen. 14. 18. Heb. 7. 1. also is his tabernacle, and his dwelling place in Zion e Largely so called, as it includes Moriah an adjoining Hill, or another Branch of the same Hill. . 3 There f (i. e.) In judah; Or at, or near jerusalem▪ broke he the arrows g Heb. the Sparks, the sparkling Arrows, bright and shining, swift and piercing, like sparks of Fire. of the bow, the shield, and the sword h Both offensive and defensive Weapons, so as they could neither hurt God's People, nor save themselves from Ruin. , and the battle i The force and fury of the Battle, and all the Power of the Army, which was put in Battle-array. , Selah. 4 Thou k O God: To whom he directeth his Speech here, as also v. 6, 7, 8. art more glorious and excellent than the mountains of prey l Either, 1. Than the greatest Kings and Empires of the Earth, which in Prophetical Writings are oft Compared to Mountains, as Psal. 46. 2, 3. Isa. 41. 15. jer. 51. 25. Hab. 3. 6. And they are called Mountains of prey; because than they generally were Established by Tyranny, and maintained by preying upon their own Subjects, or other inferior Kingdoms. Or▪ 2. (Which amounts to the same thing) than the most powerful Enemies of thy People, upon whom they used, and now desired and expected to prey: Such Persons being oft expressed by the name of Mountains, as Psal. 144. 5. ●…eth. 4. 7. etc. . 5 The stout hearted are spoiled m Of all that Glory and Advantage, which they either had already gotten, or further expected from the Success of their present expedition which they promised to themselves. They became a prey to those upon whom they hoped to prey. , they have slept their sleep n Even a perpetual sleep, as jer. 51. 39 57 or the 〈◊〉 of Death, Psal. 13. 3. called their sleep Emphatically, as being pecul●…ar to them, and such like Men, and not that sleep which is common to the good and bad. Their Death he seems to call 〈◊〉 Because they were slain in the Night, when they had Composed themselves to rest and sleep, and so passed insensibly from one sleep to another. For it is thought by many, that this Psalm was Composed upon the occasion of that prodigious slaughter of the Assyrians in judah, 2 Kings 19 35. : and none of the men of might have found their hands o They had no more strength in, or use of their hands, against the destroying Angel, than they who have no hands. . 6 At thy rebuke, O God of Jacob, both the chariot and horse p The men who Road upon, and ●…ought from Chariots and Horses, who fight with most Advantage, and usually have most Courage; and much more unable were their Footmen, to resist or avoid the stroke. are cast into a dead sleep. 7 Thou, even thou art to be feared, and who may stand in thy sight q To wit, to Contend with thee. Standing, is here opposed to flight or falling before the Enemy. See I●…sh. 7. 12. Dan. 8. 4. when once thou art angry? 8 * Psal. 46. 6▪ Thou didst cause judgement to be heard from heaven r Thou didst execute Judgement upon thine Enemies, by an Angel sent from Heaven, which is said to be heard: Either, because that was accompanied with terrible Thunders and Earthquakes, which was not unusual in the descent of an Angel, as Mat. 28. 2. and elsewhere: Or, because the same of it was quickly spread abroad in the Land, and in the World. ; the earth feared, and was still s The effect of this Terrible Judgement, was that the rest of the World were afraid to invade or disturb the Land and People of Israel, and chose rather to sit still in their own Territories. . 9 When God arose to judgement t When God, who for a season had sat still, began to bestir and show himself against his Enemies. Or, After God had risen, etc. Or, Because God did arise▪ etc. to save all the meek of the earth u To save all the godly Persons (who are oft called Meek ones, as hath been noted again and again) in Israel, for whose sakes God wrought this great Deliverance, which reached to all the People of the Land. , Selah. 10 Surely the wrath of man shall praise thee x The blasphemous Speeches, and furious Attempts of thine Enemies, shall serve thy Glory, and cause thy People and others, to Praise and magnify thee, for that admirable Wisdom and Power, and Faithfulness, and Goodness, which thou shalt discover upon that occasion. , the remainder of wrath shalt thou restrain y Thou shalt prevent and disappoint the succeeding malicious Designs of thine Enemies, who will meditate Revenge for those shameful and Terrible overthrows. Or, the r●…der of wrath, thou shalt gird thyself with, (i. e.) Put it on as an Ornament, which the Girdle was; thou shalt adorn▪ thyself with it, as a Conqueror doth with the spoils of his Enemies. . 11 Vow z Vow a Sacrifice of Thanksgiving; Either, at this time, for this wonderful Deliverance: Or, hereafter in all your Future straits and Troubles, let this Experience encourage you to make such Vows to God, with Confidence of Success. , and pay a But when God hath accepted your Vows, and given you the desired Deliverance, forget not to pay your Vows. unto the LORD your God; let all that be round about him b Either, 1. All the Tribes of Israel, who have the Benefit of this Mercy. Or rather, 2. All the neighbouring Nations on every side, to whom the same of this mighty work of God shall come, I advise them for the Future, if they love themselves, to cease from all Hostilities against God, or his People, and to submit themselves to the God of Israel. bring presents † Heb. to the fear. Gen. 31. 42. 53▪ unto him that ought to be feared c Whom though they do not love, yet they see and feel, that they have great reason to Fear and to seek his Favour. . 12 He shall cut off d As men do their Grapes in time of Vintage, as the Hebrew Verb implies, to wit, suddenly, violently and irresistibly. This is all which they shall get by opposing him; and therefore it is their Wisdom to bring Presents to him. the spirit e Either, 1. Their Courage. Or rather, 2. Their Breath and Life, as he did in the Assyrian Army. of princes, he is terrible to the Kings of the earth. PSAL. LXXVII. The ARGUMENT. This Psalm was Composed upon the occasion of some sore and long Calamity of God's People: Either, the Babylonish Captivity or some other. To the chief musician, † Heb. upon Psal. 62. to Jeduthun, a Psalm ‖ Or, for Asaph. of Asaph a Either, that Asaph who lived and Prophesied in David's time: Or, one of his Successors long after him called, as was usual, by his Progenitors name. . 1 I Cried unto God with my voice: even unto God with my voice, and he gave ear unto me b This Verse seems to contain the sum of the whole Psalm, consisting of two parts, to wit, his earnest Cry to God in his deep distress; and God's gracious return to his Prayers, by supporting him under them, and giving him assurance of a good issue out of them: of both which he speaks more distinctly and particularly, of the first, from v. 2. to v. 10. of the latter thence to the end. . 2 In the day of my trouble I sought the LORD; † Heb. my hand. my fore ran c The hand in the Hebrew Tongue, and Scripture use, is oft pu●… for a blow or stroke given by the hand. Heb. My hand or hands (the singular number being frequently put for the plural) flowed or poured forth, (i. e.) Spread abroad to God in Prayer. This Phrase he useth rather, than were stretched out, which is frequent in like Cases, to imply that his Case was low and almost desperate, his Spirits and strength quite gone, so that he was not able to stretch them out, as he had done. in the night d Which to others was a time of rest and quietness, but to me of Torment. , and ceased not: my soul refused to be comforted e I rejected all those Consolations, which either my Friends, or my own Mind suggested to me. . 3 I remembered God, and was troubled e Yea the thoughts of God, and of his infinite Power and Truth, and Goodness, which used to be very sweet and Comfortable to me, were now matter of Terror and Trouble, because they were all engaged against me, and God himself my only Friend, was now very Angry with me, and become mine Enemy. . I complained f Unto God in Prayer. , and my spirit was overwhelmed g So far was I from finding relief by my Complaints, that they increased my Misery. , Selah. 4 Thou holdest mine eyes waking h: I am so troubled that I cannot speak By those sharp and continual Griefs, and those perplexing and tormenting Thoughts and Cares, which from time to time thou stirrest up in me. i The greatness of my sorrows stupefy my Mind, and make me both Lifeless and unable to speak; nor can any Words sufficiently express the Extremity of my Misery. . 5 * Psal. 143. 5. I have considered k If by that means I could get any Comfort. the days of old l (i. e.) The mighty works of God done for his People in former times. Days are put for Events done in them, as Psal. 37. 13. 〈◊〉 137. 7. Obad. v. 12. Mich. 7. 4. , † Heb. the 〈◊〉 of Ages. Gr. eternal years. the years of ancient times. 6 I call to remembrance my song in the night m The many and great Mercies and Favours of God vouchsafed by him to me, and to his People, which have obliged me to adore him, and sing his Praises not only in the day, the time appointed for that work, but also by night, as oft as they come into my Mind. : I commune with mine own heart, and my spirit made diligent scarch n What should be the cause of this strange and vast Alteration, and how these ●…ore Calamities could come from the hand of so gracious▪ and merciful a God, as ours is, and what might be expected as to their continuance or removal. . 7 Will the Lord cast off o His peculiar and chosen People? This doth not seem to agree; Either, with God's Nature, or with that everlasting Covenant which he hath made with them. for ever? and will he be favourable no more? 8 Is his mercy clean gone for ever p Are all the stores of his Mercy choir spent? Doth he now cease to be, what he hath styled himself, the Lord gracious and merciful, Long-suffering, and abundant in Goodness? ? doth his promise fail † Heb▪ to Ge●…tion and Generation. for evermore q Will he never more make good those gracious Promises, upon which he hath commanded us to hope? ? 9 Hath God forgotten to be gracious r Because he hath so long disused it. ! hath he in anger shut up his tender mercies s So as they can never flow forth, no not to his own People. ? Selah. 10 And I said t I thus answered these Objections: , This is my infirmity u These suspicions of God's Faithfulness and Goodness, proceed from the weakness of my Faith, and from the mistake of a diseased Mind. : but I will remember x Which words may be understood out of the following Verse, as other words frequently are in like Cases. * Psal. 102. 24. 25. the years of the right hand of the most High y The years wherein God hath done great and glorious Works, which are oft ascribed to God's right hand, as Psal. 17. 7. and 20. 6. and 45. 4. and 118. 15. But the Word rendered years, doth also signify changing, and accordingly this Verse is by other learned Interpreters, and may well be rendered otherwise without any such Supplement as is in our Translation, thus, And I said; This is my Affliction or Grievanc●…, (The sum of all, and the chief cause of my Trouble and Anxiety is this) the Change of the right hand of the most High, that, that right hand which formerly hath done such great and wonderful things for his People, is at this time not only hid in God's Bosom and not drawn forth for their defence, but is also stretched forth against them, and is the principal Cause of all our present Miseries. I could bear the malice and rage of our Enemies, from whom we could not expect better things, but that our gracious and Covenanted God should forsake and persecute his own People, this is that which makes it intolerable. . 11 I will remember the works of the LORD surely I will remember thy wonders of old z And yet upon second and serious Thoughts, of what God had formerly done for his People, many times far above their Expectations, I will take Comfort in Remembrance of them, because God is still the same that he was, in Power and Goodness, and Love to his People, and therefore will pity and help us in this present Calamity, as he hath oft done in others of the same Nature. . 12 I will meditate also of thy work, and talk of thy do. 13 * Psal. 68 24. etc. Thy way a (i. e.) Thy do, or the Course of thy Providence, which is oft called God's way, the various Methods and Causes of thy deal with thy People. , O God, is in the sanctuary b Is there contained and declared. As the Prosperity of wicked men, so also the grievous Calamities of God's People, are great Riddles and slumbling Blocks to the ignorant, and ungodly World, but a full and satisfactory Resolution of them, may be had from God's Sanctuary, as is observed in the former Case, by this same Asaph, Psal. 73. 16, 17. and here in the latter. Or, is in Holiness. So the Sense is, God is holy and just, and true in all his Works; yea, even in his Judgements upon his own People, as will Evidently appear from the issue of them. : who is so great a God as our God c And although our God at present suspends his Power, and doth not put it forth to deliver his People, out of the hands of their Idolatrous Enemies, who thence take occasion to Blaspheme his Name, and to exalt their Idol-God's above him, yet he is still infinitely Superior in Power, both to them and to their Gods, and can, and will in his due time, rescue his People from them. ? 14 Thou art the God that dost wonders, thou hast declared thy strength among the people d By the mighty Effects of it here following. . 15 * Exod. 6. 6. Thou hast with thine arm redeemed thy people e To wit, out of Egypt after a long and hard Bondage. Which he here mentions to strengthen his Faith in their present Captivity. , the sons of Jacob and Joseph f Whom he mentions; Partly, as a most Eminent Portion of the sons of jacob, branched forth into two numerous Tribes: Partly, because the sons of joseph were born in Egypt, which Iacobs other Sons were not: and Partly, because he laid the Foundation of that Redemption, by bringing them into Egypt, and preserving and nourishing jacob and his Sons there, as a little Child is nourished, as it is expressed in the Hebrew Text, Gen. 47. 12. In which respect he was a second Father to them, and they might well be called his Sons; without whose Care (to speak humanely) there had been no such Redemption, nor People to be redeemed. , Selah. 16 * Exod. 14. 21. Psal▪ 114. 3. 〈◊〉▪ 3. 8. etc. The waters saw thee g They felt the visible Effects of thy powerful Presence. , O God, the waters saw thee: they were afraid h And stood still as Men, or Beasts astonished commonly do. ; the depths also were troubled. 11 † Heb. The 〈◊〉 were 〈◊〉 forth 〈◊〉 waters. The clouds poured out water i When the Israelites passed over the Sea: In respect whereof the Israelites are said to have been baptised in the Cloud (i. e. Sprinkled with water, poured forth from the Clouds) and in the Sea, 1 Cor. 10. 2. , the skies sent out a ●…ound: thine arrows k Either Hall-stones, or rather, Lightnings or Thunderbolts, which are called God's Arrows, Psal. 18. 14. & 144. 6. also went abroad l. 18 The voice of thy thunder was † ●…eb▪ In the 〈◊〉 So Gr. in the heaven, * 〈◊〉. 97. 4. the lightnings lightened the world, the earth trembled and shook l This Tempest is not particularly recorded in its Proper place, yet it may well be gathered from what is said, Exod. 14. 24, 25. and is in Effect acknowledged by josephus in his History. And this is no new thing in Scripture, for some Circumstances of History, omitted in the first and properest places, to be supplied in following Passages; whereof instances have been already given. . 19 Thy way is m Or rather; Was at that time: Thou didst walk and lead thy People in untrodden Paths. in the sea, and thy path in the great waters, and thy footsteps are not known n Because the waters suddenly returned and covered them. . 20 * Exod. 14. 19 〈◊〉▪ ●…8. 52. 〈◊〉▪ 12. 13. Thou leddest thy people o First through the Sea, and afterwards through the vast howling Wilderness to Canaan. like a flock p With singular Care and Tenderness, as a Shepherd doth his sheep. And therefore I hope thou wilt take Care of thy poor dispersed and distressed flock, and bring them once again into their own Land. , by the hand of Moses and Aaron. PSAL. LXXVIII. ‖ Or, a Psalm 〈◊〉 Asaph to 〈◊〉 Instruction. * Psal. 74. Tit. Maschil of Asaph. The Scope of this Psalm is plainly expressed, v. 6, 7, 8. and is this, that the Israelites might learn to hope and trust in God, and steadfastly to keep his Laws and Covenant. Which great Lesson he presseth upon them, from the sad Effects of the contrary Practices in their Forefathers, of which he gives a brief, yet full Account in a Recapitulation, of the most remarkable passages in the History of their Church and Nation. 1 GIve ear, O my people a If Asaph was the Composer of this Psalm, he might well call the Israelites his People, not only as he was their Prophet and Teacher, but also; because they were of the same Country and Parentage with him, upon which Account this very Phrase of my People is used of them, not only by Queen Esther, Esth. 7. 3, 4. but also by the Sbunatimish Woman, 2 Kings 4. 13. , to my law b (i. e.) The doctrine which I am about to deliver to you, concerning your Duty, and the Danger of neglecting it. : incline your ears to the words of my mouth. 2 * 〈…〉. I will open my mouth c Speak to you with all Freedom and Plainness. in a parable d Uttering divers grave and weighty Sentences (for such are oft called Parables in Scripture) or passages of great moment for your Instruction and advantage. : I will utter dark say e So he calls the following passages, not because the Words and Sentences are in themselves hard to be understood, for they are generally Historical and easy, but because the things contained in them, concerning God's Transscendant Goodness to an unworthy People, and their unparallelled ingratitude, for and abuse of such eminent Favours; and their stupid Ignorance and insensibleness, under such excellent and constant Teachings of God's Word and Works, are indeed prodigious and hard to be believed. of old f Of things done in Ancient times, and in a great measure worn out of men's Minds. : 3 * Psal. 44. 1. Which we have heard and known, and our fathers have told us. 4 We will not hid them from their children, showing to the generation to come, the praises g (i. e.) His glorious and Praiseworthy Actions, as the following Words explain it. of the LORD; and his strength, and his wonderful works that he hath done. 5 For he established h This is justly put in the first place, as the chief of all the following Mercies, and the Foundation both of their Temporal, and of their eternal Felicity. a testimony i (i. e.) His Law, as it is called in the next Clause; which is very oft called a Testimony, because it is a Witness between God and Men, declaring both the Duties which God expects from Man, and the Promises and Blessings, which Man in the performance of his Duty may expect from God. in Jacob k Peculiarly: for no other Nation enjoyed this Privilege, as is more fully expressed, Psal. 147. 19, 20. , and appointed a law in Israel; which he commanded our fathers * Deut. ●…. 9 & 6. 7▪ & 11. 19 that they should make them known to their children l Which Testimony or Law God revealed to them, not for their own private use, but for the Benefit of all their Posterity, whom their Parents were obliged to Teach, Deut. 6. 7. and all their Children to hear and read, and study. By which we may see how contrary to the mind of God, that foolish and wicked assertion is, that Ignorance is the Mother of Devotion. . 6 That the generation to come might know them, even the children which should be born: who should arise and declare them to their children. 7 That they might set their hope in God m That by the Consideration of God's gracious Promises, and wonderful Works wrought by God for his People, they might be encouraged to trust in him. , and not forget the works of God, but keep his commandments. 8 And might not be as their fathers, * Ex. 32. 9 & 33. 3. & 34. 9 Deut. 9 6, 13. & 31. 27. a stubborn and rebellious generation; a generation † Heb. That prepared not their Heart. that set not their heart aright n Who, though they outwardly, and seemingly complied with the forms of Worship which God had prescribed, yet did not direct, or prepare their Hearts, to the Obedience and Service of God. , and whose spirit was not steadfast with God o Who quickly discovered their Hypocrisy, by their Apostasy from God, and from the Religion which they had professed. . 9 * Am. 2. 1●…. The children of Ephraim p This passage concerns; Either, 1: The Tribe of Ephraim, and some exploit of theirs, wherein they met with this Disaster; whether it were that mentioned, 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture. For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture, but only some of the most memorable ones. Or, 2. The ten Tribes, who are very frequently called Ephraim, because that Tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the Captivity of the ten Tribes, 2 Kings 17. Although the Historical references of this Psalm, seem not to go beyond David's time. Or rather, 3. All the Tribes and People of Israel, who are sometimes designed by the Name of Ephraim, as jer. 31: 9 18. 20. Zech. 10. 7. as well they might be, because of the Eminency of this Tribe, out of which came joshua their first Governor in Canaan, and in which the Ark of God continued for a long time, and whose People were both most numerous, and most valiant, and therefore they are fidy named for all to show that this slaughter was not made amongst them for any defect of power or courage in them, but merely from God's just judgement upon them for their sins here following. And that Ephraim is here put for all Israel seems to be evident from the following Verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called jacob and Israel, vers. 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight, but turned their backs and fled, as is there expressed, which though it reached all Israel, yet Ephraim is particularly named, because as the Ark so the Fight was in that Tribe; and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army. And the Psalmist having related this amazing providence and judgement of God upon his own people, he falls into a large Discourse of the causes of it, to wit, the great and manisold and continual sins of that and the former Generations, which having prosecuted from hence to Verse 60, he there returns to this History, and relates the sad consequences of that disaster, to wit, the captivity of the Ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the Tribe of judah and Mount Zion, the reason of which change of place he designed to give in the relation of this passage. being armed and † Heb. Throwing forth. carrying bows q Which includes Arrows, and these being then the chiefest and most common Weapons are put for all other Arms. , turned back in the day of battle p This passage concerns; Either, 1: The Tribe of Ephraim, and some exploit of theirs, wherein they met with this Disaster; whether it were that mentioned, 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture. For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture, but only some of the most memorable ones. Or, 2. The ten Tribes, who are very frequently called Ephraim, because that Tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the Captivity of the ten Tribes, 2 Kings 17. Although the Historical references of this Psalm, seem not to go beyond David's time. Or rather, 3. All the Tribes and People of Israel, who are sometimes designed by the Name of Ephraim, as jer. 31: 9 18. 20. Zech. 10. 7. as well they might be, because of the Eminency of this Tribe, out of which came joshua their first Governor in Canaan, and in which the Ark of God continued for a long time, and whose People were both most numerous, and most valiant, and therefore they are fidy named for all to show that this slaughter was not made amongst them for any defect of power or courage in them, but merely from God's just judgement upon them for their sins here following. And that Ephraim is here put for all Israel seems to be evident from the following Verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called jacob and Israel, vers. 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight, but turned their backs and fled, as is there expressed, which though it reached all Israel, yet Ephraim is particularly named, because as the Ark so the Fight was in that Tribe; and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army. And the Psalmist having related this amazing providence and judgement of God upon his own people, he falls into a large Discourse of the causes of it, to wit, the great and manisold and continual sins of that and the former Generations, which having prosecuted from hence to Verse 60, he there returns to this History, and relates the sad consequences of that disaster, to wit, the captivity of the Ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the Tribe of judah and Mount Zion, the reason of which change of place he designed to give in the relation of this passage. . 10. They kept not the covenant of God▪ and refused to walk in his law r Their disobedience was accompanied with obstinacy and contempt of God's Laws. . 11 And forgot s Not historically, but practically. They did not so remember them as to love and serve and trust that God of whose infinite power and goodness they had such ample experience. Words of knowledge, such as knowing, remembering, etc. in Scripture used frequently comprehend affection and practice, as hath been oft observed. his works, and his wonders that he had showed them. 12 Marvellous things did he in the sight of their Fathers, in the land of Egypt, in the field t (i. e.) In the Territory or Jurisdiction, not excluding City itself. In the like sense we read of the field of Edom, and of Moab, Gen. 32. 3. & 36. 35. Numb. 21. 20. of Zoan u An ancient and eminent and the Royal City of Egypt. See Numb. 13. 22. Isa. 19 11. and 30. 2, 3, 4. . 13 * Exod. 14. 21. He divided the sea, and caused them to pass through, and * Exod. ●…5. 8. he made the waters to stand as an heap. 14. * Exod. 13. 21. and 14. 24. Psal. 105. 39 In the day time also he led them with a cloud, x Which was very comfortable both for a shadow from the scorching heat of the Climate and season, and for a companion and director in their Journey. and all the night with a light of fire. 15. * Exod. 17. 6. Numb. 20. 11. Psal. 105. 41. 1 Cor. 10. 4. He clavae the rocks y He useth the plural number because it was twice done, once in Rephidim, Exod. 17. 6. and again in Kadesh, Numb. 20. 1, 11. in the wilderness, and gave them drink as out of the great depths z In great abundance. . 16 He brought streams also out of the rock, and and caused waters to run down like rivers a Which did miraculously follow them in all their travels even to the borders of Canaan. See Deut. 9 21. Psal. 105. 41▪ 1 Cor. 10. 4. . 17 And they sinned yet more against him, by provoking the most High in the wilderness b Where they had such strong and singular obligations to obedience both from the great things which God had then and there done for them, and from their dependence upon God's favour and help for their safety and subsistence. This was a great aggravation of their sin and folly. . 18 And * Exod. 16. 2. they tempted c Desired a trial and proof of God's power: as the next Verse plainly showeth. See Numb. 11. 4. God in their heart, by ask meat for their lust d Not for their necessary subsistence for which they had Manna, but out of an inordinate and luxurious appetite. . 19 * Num. 11. 4. Yea, they spoke against God: they said, Can God † Heb. 〈◊〉 furnish a table in the wilderness? 20 * Exod. 17. 6. Numb. 20▪ 11. Behold, he smote the rock, that the waters gushed out, e Which, all things considered, seems not so wonderful, since fountains of water sometimes break forth unexpectly from or through Rocks. But it is far more difficult to give us bread and flesh, which we know not whether he can do. Or at least we have just cause to doubt of his good will to us, who hath made such a penurious provision for us, and denies us these common blessings of bread and flesh, which he gives to the worst of men▪ and the streams overflowed; can he give bread also? can he provide flesh for his people? 21 Therefore the LORD heard this, and was wrath; so a fire was f Either properly, as it was Numb. 11. 1. or figuratively, the fire of God's anger, as it follows. kindled against Jacob, and anger also came up against Israel. 22 Because they believed not in God, and trusted not in his salvation g That he both could and would save them from the famine and destruction which they feared. . 23 Though he had commanded † Heb. 〈◊〉 ski●…. the clouds from above, and opened the doors of heaven h Which he compares to a Granary or Storehouse, whereof God keeps the key, and either shuts or opens the doors of it, either gives or withholds provisions, as he sees fit. : 24 * Exod. 16. 4, 14. Psal. 105. 40. John 6. 31. 1 Cor. 10. 3. And had reigned down manna upon them to eat, and had given them of the corn of heaven i Which was made in heaven, or the air, and sent down thence to the earth. . 25 ‖ Or, every o●… did eat the bread of the mighty. Man did eat angels food: k Manna, so called either 1. because it was made by the Ministry of Angels, or rather 2. Because of its excellency, such food as might befit the Angels, if they could eat food, and such as hath some resemblance with the blessed Angels in regard of its heavenly originals, its pure and spirituous substance, its vigour and efficacy, in preserving and nourishing those who used it according to God's appointment, Or this place may be translated as it is in the Margin, Every one did eat the bread of the mighty, (i. e.) Even the common Israelites fed upon as delicious food as the greatest Nobles and Princes use to do. he sent them meat to the full. l Which may belong either 1. To the flesh mentioned in the following Verses which God gave them even to satiety or glutting, which he threatened to do, Numb. 11. 18, 19, 20. Or rather 2. To the Manna of which he is here speaking, which he gave them in such plenty, that their desire of other food could not proceed from their necessity, but merely from wantonness and lust. 26 * Num. 11. 31. He caused an East-wind † Heb. To go. to blow in the heaven: and by his power he brought in the Southwind m Either He brought in first an Eastern, and afterwards a Southern Wind; or the wind was Southeast; from which Quarter these Quails might come as well as from the West, where their more common abode is; this Work being confessedly miraculous. . 27 He reigned flesh also upon them as dust, and † Heb. F●…wl of wings. feathered fowls n Heb. ●…inged Fowl, which is noted to show that it was a supernatural work, whereby God took away from them the use of their Wings, and made them to fall into the hands of the Israelites. like as the sand of the sea. 28 And he let it fall in the midst of their camp o Heb. Of his camp; either Israel's Camp; or God's Camp; for seeing Israel was God's people, and he dwelled among them, their Camp was his Camp. round about their habitations. 29 So they did eat, and were well filled: for he gave them their own desire p What they desired both for quality and quantity. . 30 They were not estranged from their lust q The sense is either, 1. Whilst their greedy appetite yet continued, and was not fully satisfied; before they began to loathe it, as they did afterwards, Numb. 11. 20. Or 2. Before they were deprived or destitute of their desired food, whilst they enjoyed it, and were still feeding upon it, as the next clause explains this. God's patience did not wait upon them till that food was spent, but fell upon them instantly. : but * Num. 11. 33. while their meat was yet in their mouths, 31 The wrath of God came upon them, and slew the fattest of them r The most healthy and strong, who probably were most desirous of this food, and fed most eagerly upon it, and grew fatter by it, and lest suspected their own danger. , and † Heb. Made to 〈◊〉. smote down the ‖ O●…, young 〈◊〉 chosen men of Israel. 32 For all this * N●…m. 14, 〈◊〉 16, and 17. they sinned still: and believed not his wondrous works. 33 Therefore their days did he consume in vanity s In tedious and fruitless marches hither and thither, sometimes forward, and sometimes backward, which they knew would never bring them in their own persons to their promised and much desired land. , and their years in trouble t In manifold Diseases, Dangers, Perplexities and Horrors of their own minds and consciences. . 34 When he slew them, than they sought him u They prayed to him to deliver them from their deadly dangers; which even Pharaoh frequently did. : and they returned x To wit, from their Idols unto the outward worship of God: or being moved with fear they ceased for the present from their grossly wicked courses, which they might easily do without a dram of true repentance, or hearty conversion to God. and enquired early after God y Speedily and earnestly sought to God for ease and safety and comfort, as wicked men in such cases frequently do. . 35 And they remembered that * Deut. 32. 4. God was their rock, and the high God their redeemer z They considered that God and God alone had preserved them in all their former exigencies, and that he only could now help them, and not those Idols or Creatures which they had preferred before him, and therefore being driven by absolute necessity they fled to him for relief. . 36 Nevertheless, they did flatter him with their mouth, and they * Host 11. 12. lied unto him with their tongues a They made glorious but false professions and protestations of their sincere resolutions of future obedience, if God would spare them. . 37 For their heart was not right with him b All their confessions and petitions were but hypocritical and forced, and did not proceed from an upright heart truly grieved for their former offences, and firmly resolved to turn unto the Lord. , neither were they steadfast in his covenant c They discovered their hypocrisy by their Apostasy from God as soon as their danger was passed. . 38 But he being full of compassion † Heb. Attoned, o●…, expiated. Psal. 65▪ 3. forgave their iniquity, d Not simply and absolutely, for so it is undeniably certain from the Holy Scriptures that God pardons none but true penitents, such as these were not, but respectively, and so far as not to destroy them at that time which he threatened, and was about to do, as the next words limit and explain it. He remitted their punishment, for iniquity is oft put for the punishment of it. Heb. He expiated their iniquity. He accepted of their atonement, or of their professed repentance so far as to com●…ensate it 〈◊〉 a removal of this outward and present affliction; as he did 〈◊〉 to wicked ●…hab upon his hypocritical humiliation, 1 King▪ 2●…. 29. And this God doth for the encouragement of all true peniten●…s, who may hence learn how much greater and better recompenses they may expect and shall receive from God. and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath e But set bounds to i●…, and though he chastened them, yet he would not utterly destroy them, as they deserved. . 39 For * Psal. 103▪ ●…4. he remembered that they were ●…ut flesh f Which here notes either 1. The corruption of their natures, which was perpetually inclining them to sin▪ and consequently exposing them to God's wrath, which must needs have consumed them utterly and speedily, if God had let lose his anger upon them. See the same argument used to a like purpose, Gen. 8. 21. Or rather 2. The frailty or infirmity of their natures, as the next clause interprets this; which is such, that if I should not restrain my wrath, I should quickly cut off the body o●… this wicked people, and their children with them, whom I have promised to carry into Canaan, Numb. 14. 31. ; a wind that passeth away and cometh not again g That are quickly cut off, and when once they are dead they never return to this life. . 40 How oft did they ‖ Or, rebel against him. provoke him in the wilderness, and grieve him in the desert? 41 Yea, * Num. 14. 2●…. they turned back and tempted God, and limited the holy one of Israel h They limited either 1. God's power, as above, Vers. 19, 20. Or 2. God's will, directing and prescribing to him what to do, and when, and in what manner, and murmuring at him if he did not always grant their particular and various desires. . 42 They remembered not his hand i The great and glorious works of his hand on their behalf. nor the day k Nor that remarkable and never to be forgotten day, that self same day, as it is called Exod. 12. 41. which God had fixed four hundred years before, Gen. 15. 13. in which God delivered them from their greatest enemy the tyrant Pharaoh. when he delivered them ‖ Or, from affliction. from the enemy. 43 How he had † Heb: set. wrought his signs in Egypt, and his wonders in the field of Zoan. 44 * Exod. 7. 20. And had turned their rivers l The several branches and streams of the river Nilus, and those many rivule●…s which they brought from it. into blood; and their floods that they could not drink. 45 * Exod. 8. 24▪ He sent divers sorts of flies among them, which devoured them m Or, destroyed them; which they might do by their cruel and numerous stings, for these flies were doubtless extraordinary in their nature and quantity, and poisonous and hurtful qualities. And the like is to be thought concerning the frogs here following, who also might destroy the people by infecting the air with their stink, and corrupting their meats and drinks. ; and * Exod. 8. 6. frogs, which destroyed them. 46 He gave also their increase unto the caterpillar, and their labour n The herbs and grains which were come up by their care and diligent labour. * Exod. 10. 13. unto the locust. 47 * Exod. 9 ●…3. He † Heb. killed. destroyed their vines with hail, and their sycomore-trees o Or, wild Figtrees, which were there in great plenty. Under these and the vines all other trees are comprehended. And this hail and frost did destroy the fruits of the trees, and sometimes the trees themselves. with ‖ Or, great ●…ail-stones. frost. 48 † Heb. He shut up He gave up p Heb. He shut up as in a prison that they could not escape them. also their cattle to the hail, and their flocks to ‖ Or, lightnings. h●…t thunderbolts. 49 He cast upon them the fierceness of his anger, wrath, and indignation q Other most grievous plagues which were mixed with, and were the effects of his anger and wrath; whereby their miseries were greatly aggravated and distinguished from the afflictions which God sent upon the Israelites in Egypt, which were only fatherly chastisements and the effects of God's love and occasions of their deliverance. and trouble, by sending † Heb▪ Angels of evils. evil angels among them r Heb. the sending (or the operation or effects) of evil Angels, or of the Angels or messengers of evil things, either of the Angels whom God employed in producing these plagues; or of Moses and Aaron, who were to the Egyptians messengers of evil, and by whom these judgements were sent to and inflicted upon them. . 50 † Heb. He weighed a path. He made a way s Heb. He weighed a path or cause-way, (i. e.) He made a most smooth and even and exact path as if he had done it by weight and measure, that so his anger might pass swiftly and freely without interruption. The phrase also seems to note the wisdom and justice of God in weighing out their plagues proportionably to their sins, and exercising great severity towards them answerably to their great and barbarous cruelty towards his people. to his anger, he spared not their soul from death t (i. e.) He punished them with death or kill plagues, as the next words explain it. but gave ‖ Or, their beasts to the Murrain, etc. their life u Or their beasts. So he speaks of the murrain among their cattle. But our Translation seems better to agree with the next foregoing and following passages which plainly speak of the death of persons. over to the pestilence. 51 * Exod. 12. 29. And smote all the firstborn in Egypt: the chief of their strength x Another expression noting the firstborn, who are so called, Gen. 49. 3. in the tabernacles of Ham y Of the Egyptians, the posterity of Ham, Gen. 10. 6. which title he there gives them to intimate that they were the cursed children of a cursed parent, Ham, Gen. 9 25. and therefore were proper objects for divine wrath and vengeance. . 52 But * Psal. 77. 20. made his own people to go forth like sheep, and guided them in the wilderness like a flock. 53 And he led them on safely, so that they feared not: z But it is said that they were sore afraid, Exod. 14. 10. Ans. 1. They were afraid at first, but after Moses had encouraged them they grew bold and secure, one evidence whereof was that they confidently went into the middle of the sea, and passed between the vast heaps of water which were on both sides of them. 2. The meaning may be that they had no just cause of fear: for men are oft said to do not only what they actually do, but also what they ought to do, as Mal. 1. 6. and 2. 7, etc. but the sea * Exod. 14. 27. and 15. 10. † Heb. covered. overwhelmed their Enemies. 54 And he brought them to the border of his sanctuary a Or, of his holiness, or his holy place; (i. e.) the Land of Canaan, which is so called, Ezra, 9 8. Zach. 2. 8, etc. as being separated by God from all other Lands, for his people and service, and sanctified by his presence and dwelling in it. , even to this mountain a Either 1. The Mountain upon which the Tabernacle or Temple stood. Or rather 2. The mountainous Country of Canaan, which is called a Land of hills and valleys, Deut. 11. 11. And the word mountain is oft used in Scripture for a mountainous Country, as Gen. 36. 8. Deut. 1. 7. jos. 11. 21. , * Psal. 44. 3. which his right hand had purchased. 55 He cast out the heathen also before them, and * Josh. 13. 7. Psal. 136. 21, 22. divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. 56 Yet they tempted and provoked the most high God, and kept not his testimonies. 57 But turned back, and dealt unfaithfully like their fathers: they were turned aside * Host 7. 16. like a deceitful bow b Which either breaketh when it is drawn, or shooteth awry, and so frustrateth the Archers design and expectation. So when they pretended, and both God and men expected obedience and gratitude to their great benefactor, they behaved themselves undutifully and unfaithfully towards him. . 58 * For they provoked him to anger with † Deut 32. 16, 21. their high places, and moved him to jealousy with their graven images. 59 When God heard c (i. e.) Perceived or understood, (as hearing is oft used, as Gen. 11. 7. and 41, 15, etc. It is spoken of God after the manner of men. this, he was wrath, and greatly abhorred Israel. 60 * 1 Sam. 4. 11. Jer. 7. 12. 14. and 26. 6, 9 So that he forsook the tabernacle of Shiloh, d Which then was placed in Shiloh, from whence as the Israelites fetched the Ark, so God withdrew himself. Whereby he insinuates both God's wonderful condescension and favour to such worthless and wretched creatures, and their stupendious folly and wickedness in despising and sinning away so glorious a privilege. the tent which he placed among men e To wit, the Ark, called God's strength, 1 Chron. 16. 11. and the ark of his strength, Psal. 132. 8. because it was the sign and pledge of his strength or power put forth on his people's behalf. . 61 And delivered his strength f into captivity, and his glory g So the Ark is called, as being the Monument and seat of God's glorious presence, and an instrument of his glorious works. into the enemy's h Namely, the Philistines: of which see 1 Sam. 4. hand. 62 He gave his people over, also unto the sword: and was wrath with his inheritance. 63 * Judg. 15. 6. Dan. 11. 33▪ The fire consumed their young men; and their maidens were not † Heb. 〈◊〉. given to marriage i Because the young men who should have married them were slain▪ Heb. were not praised, to wit, with Marriage-songs, which were usual at Marriage-Solemnities among the Jews, as appears from jer. 7. 34. and 16. 9 and 25. 10. . 64 Their priests k Hophni and Phinehas and others. fell by the sword, and their widows made no lamentation l No Funeral Solemnities; either because they were prevented by their own death, as the wife of Phinehas was, or disturbed by the invasion of the enemy; or so overwhelmed with the sense of the public calamity that the resentment of their private losses was swallowed up by it▪ See job 27. 15. Ezek. 24. 23. . 65 Then the Lord awaked as one out of sleep m For God by giving up not only his people but his Ark to the contempt and insolency of the Philistines might seem to be asleep and insensible of his own honour and interest, till by a sudden and unexpected blow he convinced his enemies of the contrary. , and like a mighty man that shouteth by reason of wine m Whose spirit and courage is revived and inflamed by a liberal draught of generous wine. Which comparison is no more injurious to the Divine Majesty than that of a thief's coming in the night, to which Christ's second coming is compared, 1 Thess. 5. 2. . 66 And * 1 Sam. 5. 6. and 6. 4. he smote his enemies in the hinder parts n With the Disease of the Emerods which was both painful and shameful. : he put them to a perpetual reproach o He caused them to perpetuate their own reproach by sending back the Ark of God with their golden Emerods', the lasting monuments of their shame. . 67 Moreover, p And as he smot●… his enemies for their sins; so he punished his own people for the same cause. he refused the tabernacle of Joseph q Either 1. He rejected the Kingdom of the ten tribes, whereof Ephraim was the Head. But this Psalm reacheth not so far as the erection of that Kingdom. Or rather, 2. He would not have his Ark to abide longer in the Tabernacle of Shiloh, which was in the Tribe of joseph or Ephraim. See 1 Sam. 6. 12. and 7. 1, 2. jer. 7. 12, 14, and 26. 6, 9 : and chose not the tribe of Ephraim r The same thing repeated in other words after the manner. : 68 But chose the tribe of Judah s Either 1. For the seat of the Kingdom. Or rather, 2. For the seat of the Ark and of God's Worship. Obj. jerusalem was in the Tribe of Benjamin, Jos. 18, 27 Ans. 1. It was so in part, and part of it was in judah, as appears from jos. 15. 63. To which Tribe Zion belonged by special reason, because David the Head of that Tribe conquered and took it 2. Benjamin after the division of the two Kingdoms was incorporated with judah, and is oft comprehended under the name of judah. , the mount Zion which he loved. 69 And he built his sanctuary t The Temple by Solomon. like high palaces u Magnificently and gloriously. , like the earth which he hath † Heb. ●…ounded. established for ever x Not now to be removed from place to place, as the Tabernacle was, but as a fixed place for the Arks perpetual residence, unless the people by their Apostasy should cause its removal. . 70 * ●… Sam. 16. 11. ●… Sam. 7. 8. He chose David also his servant, and took him from the sheep-fold. 71 † Seb. from af●…▪ From following the ewes great with young y By which employment he was enured to that care and diligence and self-denial which is necessary in a King or Governor; and instructed to rule his people with all gentleness and tenderness. , he brought him * ●… Sam. 5. 2▪ 1 Chr. 11. 2. to feed Jacob his people, and Israel his inheritance. 72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands z He commends David for the now necessary ingredients of a good Prince. 1. Integrity, whereby he sincerely sought the good and welfare of his people, avoiding and abhorring or those counsels and courses which were contrary thereunto. 2. Skillfulness; whereby he managed all the public affairs with singular prudence; which is here ascribed to his hands, not because it was seated in them, but because it was acted and discovered by them, and appeared in all his actions or administrations. . PSAL. LXXIX. The ARGUMENT. This Psalm was doubtless composed upon the sad occasion of the destruction of Judaea and Jerusalem, either by Antiochus, or rather by the Chaldaeans; as may be gathered from 1 Macc. 7. 16, 7. where in the relation of the persecution of Antiochus the second and third Verses of this Psalms are cited. A Psalm ‖ Or, ●…or Asaph. of Asaph. 1 O God, the heathen are come a As Invaders and Conquerors. unto thine inheritance b Into Canaan and judaea, which thou didst choose for thine inheritance. , * ●…al. 74. 5. thy holy temple have they defiled c By entering into it, and touching and carrying away its holy Vessels, and shedding blood in it, and burning of it. , they have laid Jerusalem on heaps d Made of the ruins of those goodly houses which they burned, or threw down. . 2 The dead bodies of thy servants e Either 1. Of thy faithful and holy servants, whom they used as cruelly as the worst of the people. Or 2. Of the Jews, whom, though the generality of them were very wicked, he calleth God's Servants and Saints, because they were all such by profession; and some of them were really such; and the Chaldaeans did never know nor regard those that were so, but promiscuously destroyed all that came in their way. have they given to be meat unto the fowls of heaven f By casting them out like dung upon the face of the earth, and not suffering any to bury them. , the flesh of thy saints unto the beasts of the earth. 3 Their blood they shed like water g Plentifully and contemptuously, valuing it no more than common water. round about Jerusalem, * Psal. 141. 7. Jer. 14. 16. and 16. 4. and there was none to bury them h Because their friends who should have done it were either slain or fled, or were not permitted, or durst not undertake to perform that Office to them. . 4 * Psal. 44. 13. We are become a reproach to our neighbours, a scorn and derision to them that are round about us i We who were their terror and scourge are now neither feared nor pitied, but become the matter of their scoffs and reproaches. See Psal. 80. 6. and 137. 7. Ezek. 35 2, 12, etc. . 5 * Psal. 89. 46. How long, LORD, wilt thou be angry for ever? shall thy jealousy burn like fire? 6 * Jer. 1●…. 25. Pour out thy wrath upon the heathen k Though we confess that we have deserved thy wrath▪ yet the Heathen, by whom thou hast scourged us, deserve it much more, as being guilty of far greater impieties than we, living in gross ignorance and contempt of God and of his worship. And therefore we pray transfer thy wrath from us to them. that have not known thee, and upon the kingdoms that have not called upon thy name k Though we confess that we have deserved thy wrath▪ yet the Heathen, by whom thou hast scourged us, deserve it much more, as being guilty of far greater impieties than we, living in gross ignorance and contempt of God and of his worship. And therefore we pray transfer thy wrath from us to them. . 7 For they have devoured Jacob l The posterity of jacob, whom thou didst love, and with whom and his Seed thou madest a sure and everlasting Covenant; whereby thou didst engage thyself to be an enemy to their enemies, Exod. 23. 22. Besides thou ha●…est cruelty, especially when the wicked devour those who are more righteous than themselves. Habak. 1. 13. , and laid waste his dwelling place. 8▪ * Isa. 64. 9 O remember not against us ‖ Or, the iniquities of them that were before us. former iniquities: m The sins committed by our Forefathers, and by us who have filled up the measure of their sins, for which, we confess▪ thou hast most righteously brought this desolating judgement upon us. let thy tender mercies n Upon which all our confidence is fixed; for merit and righteousness we have none. See Dan. 9 7, 9 speedily prevent us o Prevent our utter extirpation which we have deserved, and have great reason to expect. , for we are brought very low p Past the hopes of all humane help, and therefore the glory or our deliverance will be wholly thine. . 9 Help us, O God of our salvation q From whom we have oft received, and from whom alone we now expect, salvation. , for the glory of thy name r Which is now obscured by the insolency and blasphemy of thine enemies, who ascribe this Conquest to their Idols, and triumph over thee no less than over thy people, as one unable to deliver them out of their hands. See Dan. 3. 15. : and deliver us, and † Heb. atone▪ or, expiate. purge away our sins for thy name's sake. 10 * Psal. 42. 10. and 115. 2. Wherefore should the heathen say, Where is their God s He whom they served, and of whom they boasted. He is lost and gone, or grown impotent or idle. Let him be known among the heathen, t By the expectation of his judgements upon them according to Psal. 9 16. in our sight u That we may live to see it and praise thy name for it. by the † Heb. vengeance. revenging of the blood of thy servants which is shed. 11 Let * the sighing of the prisoner u Of thy poor people now in prison, or at least, in captivity. come Psal. 102. 20. before thee, according to the greatness of † Heb. thine arm. thy power: † Heb. reserve the children of death. preserve thou those that are appointed to die x Heb. the children of death, (i. e.) Which were either designed to death, or in manifest danger of it, as being wholly in the power of their cruel and barbarous enemies. . 12 And render unto our neighbours sevenfold into their bosom y (i. e.) Either 1. Abundantly, as this Phrase notes, Isa. 65. 6, 7. jer. 32. 18. Luke 6. 38. Or 2. Sensibly, so as it may come home to them, and fall heavily upon them in their own persons. , there reproach wherewith they have reproached thee, z As impotent or unfaithful or unmerciful to his own people. So they intimate that this dedesire did not proceed from a revengeful mind, but from a due sense of God's favour. , O Lord. 13 * Psal. 9●…. 7. So we thy people and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise † Heb. to generation and generation. to all generations. PSAL. LXXX. The ARGUMENT. This Psalm was Composed either 1. Upon the same occasion with the former, to wit, the destruction of Jerusalem by the Chaldaeans, as most conceive. Which yet seems not probable, because here is no mention of the Temple, nor of Jerusalem, as there is in the foregoing Psalms; nor of the Tribe of Judah, which was most concerned in that desolation, but of Joseph, Verse 1. and of the Tribes of Ephraim and Manasseh, which were carried captive long before that time; nor do the expressions of this Psalm import such a desolating judgement, as those of the former do. Or 2. Upon occasion of the captivity of the ten Tribes, as some others think. But why then is Benjamin named, which is none of that number, nor went into captivity with them, but was joined with Judah? Or 3. Upon occasion of some other calamity, or calamities which befell the Tribes of Israel after their division into two Kingdoms, and before the captivity and destruction of either of them. In which time all ●…he evils mentioned in this Psalm did befall them, sometimes in one Tribe or part, and sometimes in another, as is manifest from their History. To the chief musician upon Shoshannim-Eduth a It seems to be the name of a Musical Instrument: though many separate the latter part of the word from the former, and expound Eduth, a testimony, or witness between God and his people, of his relation to them, and of their dependence upon him. , a Psalm ‖ Or for Asaph. of Asaph. 1 GIve ear, O shepherd of Israel b Thou who hast undertaken to seed and govern thy people of Israel, as a shepherd doth his flock, now perform thine Office, and rescue thy ●…ock from those grievous Wolves which devour and destroy them. , thou that leadest c Or, didst lead formerly, though now▪ thou hast forsaken them. joseph d (i. e.) The Children of joseph, or of Israel, as he now said, this Clause being but a repetition of the former in other words. Compare Psal. 77. 15. And the name of joseph, the most eminent of the Patriarches both for his dignity and piety and the right of primogeniture transferred upon him from Reuben, 1 Chron. 5. 1. is elsewhere put for all the ten Tribes, as Ezek. 37. 16, 19 Amos 5. 6, 15. and 6. 6. Zech. 10. 6. And for all the Tribes, as Psal. 81. 5. Obad. v. 18. like a flock, thou that dwellest between the cherubims e Which were the Mercy-seat above the Ark. By which title he prudently and piously minds the ten Tribes of their revolt from God, and of the vanity of their superstitious Addresses to their Calves at Da●… and Bethel, and of the necessity of their returning to the true worship of God before the Ark at jerusalem, if they desired or expected any relief from him. And by this title it seems more than probable that this Psalm was not made upon occasion of the Babylonish Captivity, in and after which time there was no Ark nor Cherubims, nor do I remember that David or any Prophets did then apply themselves to God by that Title. See Dan. 9 , shine forth f Out of the clouds wherein thou seemest to hid thyself. Show forth thy power and goodness to and for thy poor oppressed people in the face of thine and their Enemies. . 2 Before Ephraim, and Benjamin, and Manasseh, g (i. e.) Before all the Tribes of Israel; for whom he mentions only these three Tribes, either 1. Because of their special relation to joseph here named, Vers. 1. Ephraim and Manasseh being his Sons, and Benjamin his Brother, both by his Father and Mother: Or 2. Because these were eminent Tribes, Ephraim the Head of the Kingdom of the ten Tribes; Manasseh was planted and powerful on both sides of jordan; and Benjamin, because the greatest part of jerusalem and the Temple was in its lot. Or 3. With respect and allusion to the ancient sci●…uation of the Tabernacle in the wilderness, where these Tribes were placed on the Westside of the Tabernacle, Numb. 2. 18, etc. in which the Ark was, which consequently was before them. So the sense is, O thou who didst of old go forth before these Tribes, etc. do so again at this time. Or, 4. Because these Tribes had a greater share of the Calamities here designed than others; which might be very true, though it be not expressed in the sacred History, in which we have only the substance of things, and such circumstances are commonly omitted. stir up thy strength r Which seems now to be asleep, or idle and useless. , and † Heb. 〈◊〉 for 〈◊〉 〈◊〉. come and save us. 3 Turn us again, s Either 1. To our former quiet and flourishing estate: Or, 2. To thyself; from whom Ephraim and Manasseh with the rest of the ten Tribes have apostatised. See the like prayer of Elijah for them, 1 Kings 18. 37. O God, and * Psal. 4. 6. cause thy face to shine, and we shall be saved. 4 O LORD God of hosts, how long † Heb. Wilt tho●… sink. wilt thou be angry ‖ Or, in the prayer. against the prayer of thy people? t Thou art so far from answering our prayers whereby we seek to appease thee, that by thy continuance and increase of our miseries thou seemest to be the more incensed against us by them. 5 Thou feedest them with the bread of tears, u Either with tears instead of bread, which I either want, or cannot eat because my grief hath taken away my appetite: or with tears as frequent and constant as my eating is. See the like Phrase, Psal. 42. 3. and givest them * tears to drink in great measure. Psal. 102. 9 6 * Psal. 44. 13. Thou makest us a strife x (i. e.) The object or matter of their strife or contention: either 1. They strive one with another who shall do us most mischief, or take our spoils to themselves. Or, 2. They are perpetually quarrelling with us, and seeking occasions against us. unto our neighbours y Who used and ought to live peaceably and kindly with us. , and our enemies laugh among themselves z Insult over us, and take pleasure in our miseries. . 7 Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved. 8 Thou hast brought a vine a To which the Israel or Church of God is oft compared, as Isa. 5. 2. jer. 2. 21. Ezek. 17. 6. Mat. 21. 33. out of Egypt b He alludes to the custom of transplanting trees for their more advantageous growth. : * Psal. 44. 2. thou hast cast out the heathen, c The Nations of Canaan. and planted it. 9 Thou preparedst room d Or, didst purge or cleanse the Soil, taking out stones or sticks, or other roots or plants which might hinder its growth or fruitfulness. Thou didst root out those idolatrous and wicked Nations which might either corrupt or destroy them. before it, and didst cause it to take deep root e Thou gavest them a firm settlement in that Land. , and it filled the land. 10 The hills were covered with the shadow of it f They grew so numerous, that they filled not only the fruitful valleys, but even the barren mountains. : and the boughs thereof were like † Heb. the ●…dars of God. Psal. 104. 16. the goodly cedars g Far differing from ordinary Vines whose Boughs are weak and small, and creep upon the walls or ground. . 11 She sent out her boughs unto the sea, and her branches unto the river h They possessed or subdued the whole Land from the Midland Sea to the River Euphrates; which were the bounds allotted to them by God, Gen. 15. 18. . 12 Why hast thou then * Psal. 89. 40. Isa. 5. 5. broken down her hedges i, so that all they which pass by the way do pluck her? k Pluck up her grapes and boughs, and strike at her very root. e Taken away thy protection, which was to them for walls and bulwarks. 13 The boar out of the wood l Where Boars use to lodge, as it is noted by many Authors. By which he understands their fierce and furious enemies. doth waste it, and the wild beast of the field doth devour it. 14 Return, we beseech thee, O God of hosts: look down from heaven, and behold and visit this vine; 15 And the vineyard m Or, the root, or stock or plant, as others render it. which thy right hand hath planted n Which thou hast planted or fixed with thy might and power; whereof the right hand is both a sign or symbol and an instrument. , and the † Heb. son. branch o Heb. the son (i. e.) either 1: The son of man, as it is more fully expressed, Vers. 17. Or rather, 2. The branch; for as yet he continues the metaphor; which is called the son, to wit, of the root or stock mentioned in the former clause, as the Branches are called Daughters in the Hebrew Text, Gen. 49. 22▪ that thou madest strong p Either 1. By supporting it with stakes or walls upon which the vine groweth up: Or rather, 2. By causing it to grow in bulk and thickness, and consequently in strength. for thyself q For thy own especial delight and service and honour. . 16 It o To wit, thy vineyard or branch. is burnt with fire, it is cut down: they r Thy people of Israel signified by the vine. So now he passeth from the Metaphor to the thing designed by it. perish at the rebuke of thy countenance s Through the effects of thine anger, without which their enemies could do them no hurt. . 17 * Psal. 89. 21. Let thy hand be upon t To protect and strengthen him. the man of thy right hand u Whom thy right hand planted, Vers. 15. whom thou hast loved and respected even as thy right hand, which is very dear to us, Mat. 5. 30. and 18. 8. Comp. Zech. 13. 7. thy Benjamin whom he mentioned, Verse 2. to whose name he seems to allude, which signifies the son of the right hand (i. e.) a dearly beloved son, as Benjamin was to jacob. , upon the son of man x By man and son of man he understands either 1. The Messiah, oft called in Scripture the son of man, let him come, and let his Kingdom be established, and so thine Israel shall be saved and delivered out of all its troubles. Or 2. The Royal Family, the House of David, in whose safety and welfare the happiness of the whole nation was wrapped up. Or rather, 3. The people of Israel who are oft spoken of as one person, as God's son and firstborn, Exod. 4. 22. and here as one vine: And seeing all the foregoing complaints have been concerning the calamities of the people of Israel, it seems most reasonable to understand this prayer to be made for them; the rather because the following clause here applied to the man and son of man, whom thou madest strong for thyself, is used of the root or branch of the vine, Vers. 15. whom thou madest strong for thyself. 18 So will not we go back from thee y This glorious favour of thine shall oblige us to love and serve thee, and trust in thee so long as we have a being, and no more to revolt from thee to Idolatry or wickedness, as we have too oft done. : quicken us z Revive and restore us to our former tranquillity and happiness. , and we will call upon thy name. 19 Turn us again, O LORD God of hosts, cause thy face to shine, and we shall be saved. PSAL. LXXXI. The ARGUMENT. This Psalm seems to have been made for the use of the Church in solemn Feasts, particularly either upon every first day of the Month, or upon the first day of the seventh month which was celebrated with a more solemn blast of Trumpets, Levit. 23. 24. Numb. 29. 1. Because that Month was more sacred than others by reason of the concurrence of divers Religious Solemnities in it. To the chief musician upon Gittith a Of which Title see the Note on Psal. 8 1. , a Psalm ‖ Or, for Asaph. of Asaph. 1 SIng aloud unto God our strength b Who is all our refuge and safeguard against all our Enemies. : make a joyful noise unto the God of Jacob. 2 Take a psalm, and bring hither the timbrel▪ the pleasant harp with the psaltery c All which Instruments were then prescribed and used in their solemn meetings. . 3 Blow up the trumpet in the new moon d Which was a sacred and festival time, as appears from Numb. 10. 10. and 28. 11, 14. 2 Kings 4. 23. Isa. 66. 23 But this may be understood either 1. Generally of every New Moon. Or rather, 2. Specially of that New Moon, as the word may be rendered, which begun the seventh month; as may be gathered both from the following words, and by comparing this place with Levit. 23. 24. and Numb. 29. 1. Where this very day is called a day of blowing of Trumpets. , in the time appointed, on our solemn Feast-day e Or, for the day, or time of our solemn festivity; whereby may be understood either 1. the day of the New Moon, on which the Trumpets were blown for the celebration of that solemn time. Or 2. The seventh Month, which that New Moon did introduce or begin, and in which, besides other Solemnities, they kept the Feast of Tabernacles, which the Hebrew Doctors call the Feast by way of eminency, and josephus affirms to have been the most sacred and the chief of all the Jewish Feasts. ▪ 4 For * Leu. 23. 24: Num. 10. 10. this was a statute for Israel, and a law of the God of Jacob f For this is no humane device but an appointment and command of the great God and your Lord. . This g To wit, the blowing of Trumpets: he ordained in Joseph h Among the posterity of joseph, to wit, the people of Israel, as is evident both from the foregoing Verse where they are called Israel, and from the following words in this Verse, where they are described by their coming out of Egypt, which was common to all the Tribes of Israel, who are sometimes callsed by the name of joseph; of which see on Psal. 80. 1. for a testimony i Either 1. For a Law, which is oft called a testimony. Or rather, 2. For a witness and memorial of that glorious deliverance mentioned in the following words. For 1. That this was a statute and law he had expressed, Vers. 4. which it is not likely that he would here repeat, especially▪ in a more dark and doubtful phrase. 2. He seems to declare the end of that Law, which was to be a testimony. , when he k To wit, God, he who ordained, as was now said. went out l As a Captain in the head, or on the behalf of his people. ‖ Or, against. through the land of Egypt m To execute his judgements upon that Land or People. Or, against, etc. to destroy it. Or, out of it, as both ancient and other Interpreters render this Particle all, which is elsewhere put for meal, and meal is put for min, from or out of, as is manifest by comparing 2 Kings 21. 8. with 2 Chron. 33. 8. So this Text notes the time when this and the other Feasts were instituted; which was at, or presently after their coming out of Egypt, even at Sinai. : where I n (i. e.) My progenitors, for all the successive Generations of Israel make one body, and are sometimes spoken of as one person. heard a language that I † Heb. 〈◊〉 not. understood not o Either 1. The Language of God himself speaking from Heaven at Sinai, which was strange and terrible to me. Or rather, 2. The Egyptian Language, which at first was very ungrateful and unknown to the Israelites, Gen. 42. 23. and probably continued so for some considerable time, because they were much separated both in place and conversation from the Egyptians through Ioseph's pious and prudent design. This Exposition is confirmed from Psal. 114. 1. where this very thing is mentioned as an aggravation of their misery, and from other places of Scripture where this is spoken of as a curse and plague to be with a people of strange Language, as Deut. 28. 49. jer. 5, 15. . 6 I removed his shoulder from the burden p I delivered him from burdensome slavery. : his hands † Heb. passed away. were delivered from the pots q As this word is taken 1 Sam. 2. 14. 2 Chron. 35. 13. Or baskets, as it signifies 2 Kings 10. 7. jer. 24. 2. In the general it seems to note all those Vessels wherein they carried water, straw, lime, bricks, etc. . 7 * Exod. 2. 23. Thou called'st in trouble r At the Red Sea, Exod. 14. 10, 11, 12. , and I delivered thee; I answered thee in the secret place of thunder s From the dark and cloudy pillar, whence I thundered and fought against the Egyptians. See Exod. 13. 21. and 14. 19, 24. Others refer this to the thunder at Sinai. But at that time they were not in trouble, but in a safe and glorious condition. : I * Exod. 17. 6, 7: Num. 20. 13. proved thee at the waters of ‖ Or, strife. Meribah. Selah. 8 * Hear, O my people, and I will testify unto Psal. 50. 7. thee t Concerning my will and thy duty. I will give thee Statutes and Judgements, in the execution of which thou mayst live and be happy for ever. This God did presently after he brought them from Meribah, even at Sinai. : O Israel, if thou wilt hearken unto me; 9 There shall no strange God be in thee: neither shalt thou worship any strange God u Thou shalt renounce all false Gods and worships, and worship me only. . 10 I am the LORD thy God which brought thee out of the land of Egypt: open thy mouth wide x Either 1. To pray for mercies: Ask freely and abundantly and boldly (as this Phrase oft signifies) whatsoever you need, or in reason can desire. Or 2. To receive the mercies which I am ready to give you. , and I will fill it y I will give or grant them all, upon condition of your obedience. . 11 But my people would not hearken to my voice: and Israel would none of me z Or, did not assent to me, or acquiesce in me, or obey me, or my commands. . 12 * Act. 7. 42. and 14. 16. So I gave them up ‖ Or, to the hardness of their hearts or imaginations. unto their own hearts lust a Upon their obstinate and oft-repeated Rebellions and Rejections of my Grace and Mercy offered to them I withdrew all the restraints of my providence and my Holy Spirit and Grace from them, and wholly left them to follow their own vain and foolish imaginations and wicked lusts. : and they walked in their own counsels b They practised those things both in common conversation and in religious Worship which were most agreeable not to my commands or counsels, but to their own fancies and inclinations, as appeared in the Golden Calf and many other things. . 13 * Deut. 32. 29. Isa. 48. 18. O that my people had harkened unto me, and Israel had walked in my ways! 14 I would soon have subdued their Enemies c Those Remainders of the Canaanites whom now for their unbelief and apostasy I have left in the Land to be snares and plagues to them. , and turned my hand against their adversaries. 15 The haters of the LORD d All the haters and enemies of God's people, as the neighbouring Nations were, whom he calls haters of God, partly because they hated the Israelites for God's sake, and for the singularity of their Religious Worship, as the Heathen oft declared: and partly to show the strict League and Union which was betwixt God and them, by virtue whereof God had declared all their Friends and Enemies to be his own, which was a great aggravation of their wickedness. should ‖ Or, yielded feigned obedience. † Heb. lied. have submitted themselves unto him e Should have professed and owned their subjection to them. For the Phrase see on Psal. 18. 44. : but their time f i e. Israel's time; the Relative belonging to the remoter Antecedent; as it is in many other places of Scripture, whereof I have formerly given Instances. By their time he means either 1. Their happy time, as life is oft put for an happy life or state, as Psal. 34. 12. and 49. 18. Deut. 4. 1. and 5. 33, etc. Or 2. The duration of their Commonwealth. should have endured for ever g i e. Lasted for a very long time; whereas now their latter and dolesul end is hastening towards them. . 6 He should have fed them also † Heb. with the fat of wheat. with the finest of the wheat: and with honey h Either 1. Metaphorically, with all pleasant and precious fruits and with all delights, as all necessaries may be expressed under the name of wheat. Or rather 2. Properly: this Land of Canaan being commended for its excellent and plentiful honey; and the Bees there did ofttimes harbour and make their honey in the holes of Rocks and such like places, from which it flowed down upon the ground. See Deut. 32. 13. 1 Sam. 14. 25, 26. out of the rock should I have satisfied thee. PSAL. LXXXII. The ARGUMENT. This Psalm contains an Admonition either 1. To the chief Rulers of Israel, whether judges or Kings, or their great Council called the Sanhedrim. Or rather, 2. To all the Rulers of the several Nations of the World, to whom this word might come? as may be gathered partly from the expressions here used, which are general and not peculiar to the Governors of Israel, and therefore not rashly and unnecessarily to be restrained; and partly from the last Verse, where he mentions the whole earth and all nations, as concerned in the Contents of this Psalm. A Psalm ‖ Or, for Asaph. of Asaph. 1 GOd standeth a As a Judge diligently to observe all that is said or one there; and to give sentence accordingly. The Judge sits when he heareth Causes, but standeth up when he giveth sentence. Or standing doth not note the posture; but only the being or presence of a person, as Isa. 11. 10. Dan. 11. 10. joh. 3. 29. Whence this Hebrew Word is by some Learned Interpreters rendered is present, and by others, presideth, as this word is used, 1 Sam. 19 20. and 22. 9 in the congregation of † Heb. God. Psal. 89. 7. and 95. 3. the mighty b Or, of the gods, as it is explained and expressed in the next Clause; the singular number being here, as it is frequently elsewhere, put for the plural. By Gods, or the mighty, he understands Kings, or other chief Rulers, who are so called because they have their power and commission from God, and act as his Deputies in his name and stead, and must give an account to him of all their Actions. And by their congregation he understands not a convention or assembly of such persons which seldom meet together, but either 1. All Congregations or Assemblies of People in which Magistrates sit to execute Justice. Or 2. All persons whatsoever of this high and sacred Order or Number: for the Hebrew Word here rendered congregation, doth not always signify an Assembly of persons met together in one place, but sometimes notes all the particular persons of or belonging to such a sort and body of men, though dispersed in divers places, as Psal. 26. 5. I have hated the congregtion of evil doers (i. e.) all evil doers. Prov. 21. 16. he shall remain in the congregation of the dead, (i. e.) shall be one of that number and state. See also jos. 22. 20. Psal. 74. 19 Some render it as it is in the Hebrew, in the congregation of God, in his own Congregation, the Noun being put for the Pronoun, as is usual in the Hebrew Text, (i. e.) in the Conventions or Tribunals of Princes or Rulers, which he rightly calls his, because their authority is wholly derived from him. But the former Exposition seems more agreeable both to the following words, and to the scope and whole Body of the Psalm. : he judgeth c Accurately observeth all their carriages, and passeth sentence upon them accordingly. among the gods d (i. e.) Judges and Magistrates, who are called gods below, Verse 6. and Exod. 12. 12. and 22. 28. compared with Act. 23. 5. Psal. 138. 1. and of whom this is expounded, joh. 10. 34, 35. . 2 How long will ye judge unjustly e The Psalmist speaketh to them in God's name, and reproves them for their continued and resolved unrighteousness in their public Administrations. , and * Deut. 1. 17: 2 Chron. 19 7. accept the persons f By overlooking the merits of the cause, and giving sentence according to your respect or affection to the person. of the wicked! Selah. 3 † Heb. judg. Defend the poor and fatherless g So far as justly you may; as this Clause must be limited by comparing this with Levit. 19 15. : do justice to h Heb. justify, to wit, when his cause is just, and he is oppressed by a potent Adversary. the afflicted and needy. 4 * 〈◊〉. 24. 11. Deliver the poor and needy i These he recommends to the special care and protection of Magistrates, because such are commonly neglected and crushed by men in higher place and power, and they are unable to right themselves. : rid them out of the hand of the wicked. 5 They k The Magistrates of whom this Psalm treats. know not l To wit, the truth and right of the cause, nor the duty of their place. Men are oft said in Scripture not to know what they do not love and practise. , neither will they understand m This their ignorance is wilful and affected: they will not search out the truth, and they shut their eyes lest they should see what they would not. ; they walk on n They persist and proceed: it is not one rash and transient action, but their constant course. in darkness o Either 1. In ignorance, or 2. In their sinful and unrighteous courses, as darkness is taken Eph. 4. 17, 18 and 5. 8. 1 joh. 1. 6. Being blinded by their corrupt affections and interests, Exod. 23. ●…. : all the foundations of the earth are † Heb. moved. out of course p This corruption of the supreme Rulers doth flow from them to their inferior Officers and Members, and manifestly tends to the dissolution of all civil Societies, partly by subverting that order and honesty by which they are supported; and partly by provoking God the Governor of the world to destroy them for their wickedness. . 6 * John 10. 34. I have said, Ye are gods q I have given you my name and power to rule your people in my stead. : and all of you r Not only the Rulers of Israel, but of all other Nations; for all powers are ordained by God, Rom. 13. 1. are children of the most High s Representing my person, and bearing both my name and lively characters of my Majesty and Authority, as children bear the name and image of their Parents. . 7. But ye shall die t But let not this make you insolent and secure; for though you are gods by name and office, yet still you are mortal men, you must die and give up your account to me your superior Lord and Governor; and you shall die and fall by the hands of my Justice, if you persist in your unjust and ungodly courses. like men u Or, like ordinary men, as the Hebrew word, Adam, sometimes signifies, as it doth Psal. 49. 2. If it be objected, that there Adam is opposed to I●…h, which notes persons of an higher rank; in like manner it is here opposed to the same sort of men, who are here called gods. , and fall like one of the princes x So the sense is, You (who are esteemed by yourselves and others, gods upon earth) shall fall, (or die, as he said in the former branch: falling being oft put for dying, with this addition that it notes not an ordinary, but a violent and judicial death, as Exod. 19 21. jer. 39 18. Host 5. 5.) like one (or, like other, or others, as this very word is rendered, judg. 16. 7, 11. which also is expounded there, Verse 17. like every or any) of the princes (i. e.) as other unrighteous or tyrannical Rulers have done in all foregoing Ages, and still do, your eyes seeing it; even in like manner shall you, to whom now I speak, fall and perish, if you do not learn by their Examples. But these words are by some late Learned Interpreters translated otherwise, and that very agreeably to the Hebrew words and accents, And you, O ye princes (or, you that are princes, before called gods) shall fall like one or like every or any of them, (i. e.) of the ordinary men last mentioned. So there is only an Ellipsis of the Pronoun, which is frequent in the Hebrew Language. Or, shall fall together, as this word is translated, Ezra 2. 64. and 3. 9 or alike, as it is rendered, Eccles. 11. 6. in like manner, to wit, as ordinary men do. Your godhead shall be taken away from you, and your death shall show you to be but mortal men as others are. . 8 Arise, O God, judge the earth y Seeing the state of the world is so universally corrupt and desperate, and thy Vicegerents betray their trust, and oppress and ruin the Nations of the earth, whom they were appointed to preserve, do thou therefore, O God, take the sword of Justice into thine own hand, and maintain the cause and rights of the oppressed against their potent Oppressors, and let truth and justice be established in all the parts of the earth. For as thou wast the Creator, so thou still art the supreme and unquestionable Lord and Possessor and Ruler of all Nations, and therefore do thou protect and rescue them from all those who invade thine and their rights. And although at present thou seemest in some sort to confine thy care to Israel, and to neglect other Nations, yet there is a time coming when thou wilt bring all Nations to the knowledge of thyself, and the obedience of thy Laws, and govern them by thy Son and Spirit which thou wilt send into the world for that purpose. Do thou therefore preserve them in the mean time till that blessed day cometh, and hasten the coming of it. , for thou shalt inherit all nations z. PSAL. LXXXIII. The ARGUMENT. The occasion of the Psalm is manifest from the body of it; and it seems to have been a dangerous attempt, and conspiracy of divers neighouring Nations against Israel or Judah. Probably it was that which is mentioned 2 Chron. 20. Wherein all the people here mentioned might be engaged, though all of them be not there expressed; this being usual in the sacred Historians for the latter to record some passages which the former omitted. Or it may belong to some other History. Or it may have a more general respect unto the several Erterprises and Combinations of all all these people against them, some at one time, and some at another. A Song or Psalm ‖ Or for Asaph. of Asaph. 1 KEep not thou silence a Plead for us, not by words, but by thine Actions. , O God: hold not thy peace b Or, be not deaf, to our prayers, and to the blasphemies of thine and our Enemies. , and be not still c (i. e.) Unactive and unconcerned for us. , O God. 2 For lo, thine enemies d They are not only enemies to us thy people, but also to thy Will, and Name, and Glory. make a tumult e Or, make a tumultuous noise both with their tongues reproaching thee, and threatening us, and with their Arms. : and they that hate thee, have lift up the head f Are grown potent, and insolent and scornful. : 3 They have taken crafty counsel against thy people and consulted against thy hidden ones g (i. e.) Thy People of Israel, as it is explained in the foregoing words, and in the next Verse; who are called God's hidden or secret ones, to intimate the singular care and respect which God hath to them, as to his peculiar treasure, as they are called Exod. 19 5. Psal. 135. 4. whom he will hid and preserve in the secret of his presence, and under the shadow of his wings; and withal to note their folly in seeking the destruction of those whom God was engaged and resolved to protect. . 4 They have said, Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance h Whereby they shown both their implacable rage and malice, and their great assurance of success. . 5 For they have consulted together with one † Heb. heart. consent: they are confederate against thee i They have laid aside all their private quarrels and animosities, and agreed together against thee. . 6 The tabernacles k Put for the People dwelling in them, as job 12. 6. Prov. 14. 11. Hab. 3. 7. of Edom l Called the children of Seir, 2 Chron. 20. , and the Ishmaelites m Some of the posterity of Ishmael, called by their Father's name, as others of them are supposed by divers to be called Hagarens from their Grandmother Hagar. See 1 Chron. 5. 10, 20. of Moab, and the Hagarenes. 7 * Jos. 13. 5. Gebal n Either 1. The Giblites, or G●…balites dwelling near Zidon, of whom 1 Kings 5. 18. Ezek. 27. 9 Or 2. An Arabian people so called by ancient Writers dwelling in the Southern Border of Canaan, where most of the people here mentioned had their abode. Yet some of these were in the Northern p●…s, and not far from the other Gebal, as some of the Philistines and the Tyrians. , and Ammon, and Amalek, the Philistines with the inhabitants of Tyre. 8 Assur also is joined with them o In their counsels, and possibly with some of their Forces though not so openly and powerfully, as afterwards. : † Heb They have been an arm to the children of Lot. they have helped the children of Lot p Moab and Ammon, who were the principal parties in that War. 2 Chron. 20. called here the Children of Lot to intimate their horrible degeneration from their pious Progenitors. . Selah. 9 Do unto them as unto the * Judge 7. 22. Midianites: as to * Judg. 4. 15, 24. and 5. 21. Sisera, as to Jabin, at the brook of Kison. 10 Which q Either 1. The Midianites. Or rather, 2. jabin and S●…sera, who were overthrown near Taanach and Megiddo, Judg. 5. 19 nigh unto which places was this Endor, as appears from jos. 17. 11. perished at En-dor: they became as dung for the earth r They were trodden under foot, and their Carcases left unburied. Compare 2 Kings 9 37. jer. 8. 2. and 16. 4. . 11 Make their nobles like * Judg. 7. 25. Oreb, and like Zeeb: yea, all their princes as * Judg. 8. 12, 21. Zebah, and as Zalmunna: 12 Who said let us take to ourselves the houses of God s The Houses and Lands of the Israelites which their God, as they pretend, gave them in Canaan, to which they have no rightful Title. For that we see was formerly objected by the Ammonites, Judg. 11. 13. who were a chief party in this War. So they seem to call them houses of God, by way of irony and Derision. in possession: 13 O my God, make them like a wheel t Whereas they promise to themselves a sure and firm possession in our Land, let them be like a wheel, or a round ball, which being once tumbled down from the top of an hill, runs down with great force and swiftness, and stays not till it comes to the bottom, and there also is very unstable, and soon removed. : as the Stubble before the wind. 14 As the fire burneth the wood, and as the flame setteth the mountains u Understand by a Metonymy the Woods or Forests upon the Mountains, which in those hot Countries, when they had once taken fire, either by lightning, or by the design of men, or by any accident, did burn with great speed and irresistible violence. on fire; 15 So persecute them with thy tempest, and make them afraid with thy storm. 16 Fill their faces with shame: that they may seek thy name x That being disappointed of their hopes, and discerning the impotency of their Idols they may own and worship thee as the only true God. , O LORD. 17 Let them be confounded and troubled for ever: yea, Let them be put to shame, and perish y But those of them that will not humble themselves before thee, let them be utterly destroyed. . 18 That men may know z Or, that they may know, to wit, by costly experience, even by their own ruin, what they would know by information for their own good. ‖ The most high God, and the God ‖ not only of his People Irael, as the Heathen fancied, and as their Gods were confined to their particular and several Territories, but the God and Governor of all the Nations and parts of the earth. , that thou whose name alone is JEHOVAH, art the most high over all the earth. PSAL. LXXXIV. The ARGUMENT. The Author of this Psalm seems to have been David, partly because it is ascribed to no other, and partly because it is most agreeable to his style and condition, and the occasion of it, his banishment or absence from the place of God's Worship: either 1. In Saul's time, which suits not with Verse 7. for then the Tabernacle was not in Zion. Or rather, 2. During Absalom's Rebellion. To the chief Musician upon Gittith, a Psalm ‖ Or, Of. for the sons of Korah. 1 HOw amiable are thy tabernacles a Thy tabernacle, called tabernacles, either 1. Because it consisted of several parts: Or 2. To note its excellency; as Behemoth or Beasts is put for one eminent beast, job 40. 15. and wisdoms for excellent wisdom, Prov. 1. 20. , O LORD of hosts! 2 * Psal. 42. 1, 2. and 63. 1. My soul longeth, yea, even fainteth b Or, is consumed, with grief for want of them, and with vehement desire to enjoy them, and with the deferring and disappointment of his hopes. See Prov. 13. 12. for the courts c To enter into the outward Court with the people, and to see what is done by the Priests in the inner Court, and to join with them in their Religious Exercises. of the LORD: my heart and my flesh crieth out d With a doleful cry, of which this word is used also, Lament. 2. 19 which elsewhere and commonly signifies a joyful shout. The sense is, my soul and body are pained; or the passion of my heart maketh my tongue cry out. for the living God. 3 Yea, the sparrow hath found an house e (i. e.) An habitation, to wit, a nest, as it here followeth. , and the swallow a nest for herself, where she may lay her young, even thine altar, f Or nigh (as this Hebrew Particle eth is elsewhere used, and as it is rendered by the Septuagint and the Chaldee, judg. 4. 11.) thine Altar, Heb. Altars, that of Burnt-offerings, and the other of Incense. At, or near which these Birds might well and truly be said to have their Nests, because they were either in some part of the Tabernacle or Temple in which the Altars were; or in some buildings belonging, or near at least to it. O LORD of hosts, my king, and my God. 4 Blessed are they that dwell in thy house g That constantly or frequently resort to and abide in thy house; either the Priests and Levites, who kept continual watch there; or other devout Jews who were there perpetually, as Anna, Luk. 2. 37. : they will be still praising thee h For they are continually employed in that blessed and glorious work of praising and serving thee in the place which thou hast appointed for that end. . Selah. 5 Blessed is the man whose strength is in thee i Who trusteth in thee as his only strength and refuge and portion. Or, who hath strength in (or rather for, as the Hebrew prefix Beth is frequently used, as hath been noted again and again) thee (i. e.) Who hath (or, who useth: for having is sometimes put for using; of which see Mat. 13. 12. 1 Cor. 7. 2.) ability of body and mind for thee, and for thy service; or for that Journey which here he seems to insinuate, and in the following Words and Verses he particularly describes. For it must be considered that all the Males of Israel were obliged to come to the Tabernacle or Temple thrice in a year, Exod. 34. 23, 24. and that some of them lived at a great distance, and consequently were to take a long and troublesome Journey, which also might at some times and places be accompanied with hazards and other inconveniences; and therefore such as wanted either courage or bodily strength might be discouraged or hindered from undertaking it, and from the enjoyment of God in his solemn and public worship. Which though in some cases it might not be their sin, yet surely it was a great affliction and infelicity; and consequently it was a blessed thing to be freed from those impediments, as the Psalmist here observes. : in whose heart are the ways of them k (i. e.) Of those men; for though man be the singular number, it is understood c●…llectively of all that sort or company of men. But these words of them, are not in the Hebrew, and, as some Learned Men have observed, seem to disturb or darken the sense. Others therefore seem to render the words better and more agreeably to the Hebrew Text, in whose heart are thy (which Pronoun is oft understood) ways, to wit, those ways which lead to thy house; or, the ways, so called emphatically, or by way of eminency, the ways of (or, to) Zion, as they are called Lam. 1. 4. as is evident from the seventh Verse of this Psalm, So the meaning is, Blessed are they whose thoughts and affections are much and strongly fixed upon the high ways, and their journeys to Zion▪ who have both strength of body, as is said in their former branch, and readiness of heart, as is here added, to go to Zion; which are the two qualifications requisite for that journey. Blessed are they whose hearts are set upon Zion and their journeys thither; that are continually, or from time to time stirring up, and bespeaking themselves and others as they did, jer. 31. 6. Arise ye, let us go up to Zion unto the Lord our God. As when a man's heart is knit in true friendship to one that lives at some distance from him, he is oft thinking with great desire and delight of the place where he dwelleth, and of the way leading to it. . 6 Who passing l Or, being used to pass: for he seems not to speak of one particular act, but of a common course or custom. through the valley ‖ Or, Of 〈◊〉 〈◊〉 make 〈◊〉 a well, etc. of Baca m A place so called, which some Jewish and other Writers affirm to have been a very dry place, and therefore incommodious for Travellers in those hot Countries, and in hot seasons. Which place may be here mentioned not exclusively to other ways and passages, for this high way being but one, and on one side of jerusalem, could not be a general way for all the Israelites thither, but synecdochically for all places of like nature, which made their journey to jerusalem unpleasant, or inconvenient. But their zeal for God's service did easily overcome this and other difficulties. Or, the valley of tears, as this valley might be called for the trouble or vexation which Travellers found there by reason of drought, or otherwise. , make it a well n Or, wells (i. e.) they dig divers little pits or wells in it for their relief. This trouble they willingly undertook rather than to neglect the opportunity of going up to jerusalem at their solemn times. And possibly they did this, not only for themselves, but for the benefit of other Travellers who came after them; whereby they shown both their piety and charity. : the rain also † Heb. covereth. filleth the pools o God recompenseth their diligence in making pits, or little pools, or cisterns, with his Blessing, sending rain wherewith they may be filled, and the thirsty Travellers refreshed. Possibly the words may be thus rendered, which is more agreeable to the order of the Hebrew Text, yea, or also (and so the Hebrew Particle Gam, hath that emphasis, which, as some Learned Interpreters observe, is not given to it in other Translations. They do not only make little pits or wells, as it was now said, but also) pools or cisterns (for this Hebrew word is by the Learned rendered both ways) which so the Relative Particle is to be understood, as it is very frequently in many Texts of Scripture) the rain filleth, or may fill, (i. e.) which may receive and keep the rain which God sendeth for the refreshment of these Travellers, whose great numbers made the provision of water more necessary. But it is not necessary to understand this and the foregoing Clause of what these Passengers did for their own use, as they traveled through this or such like places, but it may be meant of what pious persons did before that time, who, having their hearts set upon God's House, and the pathways leading to it, as was said Verse 5. and being desirous to advance the worship of God, and to encourage the people to come to jerusalem, endeavoured to make those ways (some parts whereof were very incommodious) easy and convenient; and particularly, because those Eastern Countries were hot and dry, and springs of water were scarce there; as we may learn from Gen. 26. 15. and judg. 1. 15. and many other passages of Sacred Scripture and other Authors, which was a great annoyance to Travellers, they made these pits and pools or cisterns in such places where they were most necessary, and through which great numbers of people passed in their journey to the House of God. . 7 They go ‖ Or, from company to company. from strength to strength p The further they travel onward in that way, instead of being ●…aint and weary as Travellers in such cases use to be, they grow stronger and stronger, being greatly refreshed with the comfortable end of their journey expressed in the following words. Or, they go from company to company. For they used to travel in Troops or Companies for many reasons, and some companies were before others, accordingly as they were nearer to the place of worship, or more diligent or expedirious in their travel. And such as were most zealous would use their utmost▪ endeavours to outstrip others, and to overtake one company of Travellers after another, that so they might come with the first unto God in Zion , † Heb. the God if gods sh●…ll be i●… Zion. So Gr. every one of them in Zion appeareth before God q This is here added as the blessed design and fruit of their long and tedious Journey, as that which put life into them, and made them bear all inconveniences with great cheerfulness, they are all graciously admitted into the presence of God in Zion. But the words are and may be otherwise rendered, until every one of them appear before the God of gods in Zion. Or, the God of Gods shall be seen (or useth to appear, or manifest himself: for the future Tense oft notes the continuance of the action) in Zion. Which is mentioned in the Close as the reason of that affection and industry which is described in the foregoing passages. . 8 O LORD God of hosts n hear my prayer: s In restoring me to thy House and service; which is my chief desire, Verse 2. 3. give ear, O God of Jacob. Selah. r Who canst easily remove and subdue those enemies of mine who banish and keep me from the place of thy worship. 9 Behold, O God our shield, and look upon the face t Do not turn away thine eyes from him as men do from those whom they hate or despise, but cast a favourable eye towards him. By face he means either his person, the word face being oft redundant, as it is Gen. 43. 3. or his state and condition. of thine anointed u Either 1. Of Christ, whose proper name is the Messiah, or the anointed. So the meaning may be, Lord, I deserve not one good look from thee, because by my great wickedness I have procured thy just displeasure, and this banishment; but look upon thy Christ, whose coming and meritorious passion, though future to us, is present to thee, and for his sake look upon me. Or, 2. Of me who, though a vile sinner, am thine anointed King. 2 Sam. 12. 7. and 23. 1. . 10 For a day in thy courts is better than a thousand x Understand elsewhere; which is necessary to complete the sense: or, in the tents of wickedness; which may be supplied out of the next Clause. Such Ellipses are usual in Scripture, as Psal. 91. 7. at thy side (i. e.) left side, Prov. 19 1, etc. : † Heb. I would ●…oose 〈◊〉 to 〈◊〉 a●… the threshold. I had rather be a doorkeeper y Which was generally held a mean and contemptible Office, and belonged to the common Levites, 1 Chron. 9 19 and 26. 1▪ and therefore might seem very dishonourable for David. in the house of my God, than to dwell in the tents of wickedness z Than to live in the greatest glory and plenty and pleasure; which is ordinarily the lot of wicked men, as David observed before, Psal. 17. 14. and 73 6, 7. and elsewhere. . 11 For the LORD God is a sun a To enlighten and quicken and direct and comfort all his people; whereas they that live without God in the world Walk in darkness, and know not whither they go, as is said, john 12. 35. and * Gen. 15. 1. Psal. 119. 114. shield b To save his People from all their Enemies, and from those dreadful and deadly miseries which attend all other men. : the LORD will give grace c His favour and friendship, which is better than life, Psal. 63. 3. and all the blessed fruits of it. and glory d Not the Vainglory and Splendour of this World, of which David would not have spoken so magnificently, because upon all occasions he expresseth a great contempt of those things, but the honour which comes from God here, and that eternal and ineffable Glory laid up for God's People in the future world. : * Psal. 34. 9, 10. no good thing e Nothing that is truly good in itself, and which is good for them: for sometimes afflictions, which are evil in themselves, are good and necessary, and highly advantageous to good men; and the good things of this world would do them much hurt: which is verified by frequent experiments. will he withhold from them that walk uprightly f That worship God sincerely, and order their conversations aright. Which Clause David seems, to me, to add designedly to prevent or remove an objection against what he had now said, which might be taken from his own case, whereby it appeared that God was no such sun or shield to him, but exposed him to great and sore calamities. Which being certain and evident, David here assigns the true reason of it, which was not from any defect in God's goodness and sufficiency, but only from his own gross miscarriages whereby he had clouded this sun, and cast away this shield, and forfeited these privileges by departing from his integrity. . 12 O LORD of hosts, * Psal. 2. 12. blessed is the man that trusteth in thee g Who, though he be deprived of the opportunity of paying that outward Worship to thee which is appropriated to thy House, yet giveth thee that inward worship which is more valuable in thy account, and placeth his chief trust and hope and happiness in thee alone. PSAL. LXXXV. The ARGUMENT. This Psalm is thought to have been made after the People's return from the Babylonish Captivity: wherein he partly gives God thanks for that glorious deliverance; and partly implores God's mercy in completing that work, and rescuing his People from the Relics of their Bondage, and from the vexation which they had by their Neighbours after they were returned to Canaan. To the chief musician. A Psalm ‖ Or, of. for the sons of Korah. 1 LORD, thou hast been ‖ Or, well pleased. favourable unto thy land a (i. e.) unto thy People, in removing the sad effects of thy displeasure. : thou hast brought back the captivity b The Captives, as that Word is used, Psal. 14. 7. and 68 18. and elsewhere. of Jacob. 2 * Psal. 32. 1: Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah c So as not-to impute it to them, or to continue the punishment which thou didst inflict upon them for it▪ . 3 Thou hast taken away all thy wrath d Those Calamities which were the effects of thy just wrath conceived against us. : ‖ Or, thou hast turned thine anger from waxsag hot. thou hast turned thyself from the fierceness of thine anger. 4 Turn us e Either 1. Convert us. As thou hast brought back our bodies to thy Land, so bring back our hearts to thyself, from whom many of them to this day are alienated. Or rather, 2. Restore us to our former tranquillity, and free us from the troubles which we yet groan under from our malicious Neighbours and Enemies. For this best suits with the following Clause of the Verse, which commonly explains the former. , O God of our salvation, and cause thine anger towards us to cease f He prudently endeavours to take away the root and cause of their continued miseries, to wit, God's anger procured by their sins. . 5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? 6 Wilt thou not revive us again g Thou hast once revived us in bringing us out of Captivity, give us a second reviving in bringing home the rest of our Brethren, and in rebuking and restraining the Remainder of our Enemy's wrath. : that thy people may rejoice in thee? 7 Show us h (i. e.) Grant it to us, as the next words explain it, and as showing signifies, Psal. 4. 6. So also Psal. 60. 3. and 71. 20. Or, manifest thy secret purpose of mercy to us by thy providential Dispensations. thy mercy, O LORD, and grant us thy salvation. 8 I will hear i (i. e.) Diligently observe: And the Psalmist by declaring what he would do, teacheth all the Israelites what they ought to do. Or, he speaks in the name of all the People of God. what God the LORD will speak k Either by his Prophets or Messengers: or by the works of his providence; for that also hath a voice. What Answer God will give to these my Prayers. : for * Zech. 9 1●…. he will speak peace l For I am assured from God's gracious nature and declared will and promise, that he will give an answer of peace. unto his people, and to his saints m Which Clause seems to be added by way of explication and restriction, to show that this glorious privilege did not belong to all that were called God's people, but only to those that were truly and really such, even to his saints or holy ones. : but let them not turn again to folly n (i. e.) To sin, which in Scripture is commonly called folly. This is added as a necessary caution, but when God shall speak peace to his People, let them not grow wanton and secure, nor return to their former wicked courses; which if they do, they will provoke God to repent of his kindness to them, and to inflict further and sorer judgements upon them. Others render the place, And they will not, or That they may not return to folly. But the Particle all being prohibitive, our Translation seems to be better. . 9 Surely his salvation o That complete salvation and deliverance for which all the Israel of God do pray and wait; even the Redemption of Israel by the Messiah; of which not only Christian, but even Jewish Writers understand this place; and to which the following passage do most properly and perfectly belong. And the Psalmist might well say of this Salvation that it was nigh, because the seventy weeks determined by Daniel for this work, Chap. 9 24. were now begun, this Psalm being written after Daniel's time. is nigh them that fear him p The true Israel of God, even all those that love and fear him. By which words he both excludes all hypocritical Israelites from this salvation, and tacitly assigns it to all that fear God, whether Jews or Gentiles. : that * Zech. 2. ●…. glory may dwell in our Land q And when that Salvation shall come we shall be freed from all that scorn and contempt under which we now groan, and shall recover our ancient glory; and the glorious presence of God, the most eminent tokens whereof we have now utterly lost; and the God of Glory himself, even Christ, who is called the brightness of his Father's glory, Heb. 1. 3. comp. joh. 1. 14. and the glory of Israel, Luk. 2. 32. shall come and visibly dwell in this now despised Land. . 10 Mercy and truth are met together: righteousness and peace r This is to be understood, either 1. Of these Graces or Virtues in men. So the sense is, when that blessed time shall come, those Virtues which now seem to be banished from humane Societies, shall be restored, and there shall be an happy conjunction of mercy or benignity; truth or veracity; righteousness or faithfulness; and peace or peaceableness and concord. Or rather 2. Of the Blessings of God, of which the whole Context speaks. And the sense is, That great Work of Redemption by Christ shall clearly manifest and demonstrate God's mercy in redeeming his People of Israel, and in the calling and conversion of the Gentiles; his truth in fulfilling that great promise of the sending of his Son, which is the Foundation of all the rest; his righteousness in punishing sin, or unrighteousness in his Son, and in conferring righteousness upon guilty and lost creatures; and his peace or reconciliation to sinners, and that peace of conscience which attends upon it▪ kave kissed each other s As Friends use to do when they meet▪ See Exod. 4. 27. and 18. 7. So this is another expression of the same thing. . 11 Truth shall spring out of the earth t Either 1. Truth among men, which shall be so common amongst all men, as if it grew out of the earth. Or rather, 2. The truth or faithfulness of God; which is most truly and fitly said to spring out of the earth, partly because it had long been hid and buried like a root in a dry ground, without any hopes of a reviving; from whence yet God made it to grow, as is noted, Isa. 53. 2. and partly because Christ, who is the truth, john 14. 6. and a minister of the circumcision, (i. e. of the circumcised, or of the Jews) for the truth of God to confirm the promises made unto the fathers, was born upon the earth of a Virgin's Womb. : and righteousness shall look down from heaven u Even God's Justice, which was offended with men, shall then be satisfied, and shall through Christ look down upon sinful men with a reconciled and smiling countenance. . 12 Yea, the LORD shall give that which is good x (i. e.) All that is good in itself and for us, all spiritual and temporal Blessings. : and * Pal. 67. 6. our land shall yield her increase. 13 * Psal. 89. 14. Righteousness shall go before him y As his Harbinger or Attendant. He shall work and fulfil all righteousness, he shall glorify and satisfy the righteousness of God, and shall advance the practice of righteousness and holiness among men. : and shall set † Heb. her steps i●… t●…e way, or, 〈◊〉 steps in t●…e way. So Gr. us in the way of his steps z (i. e.) shall cause us to walk in those righteous ways wherein he walketh, and which he hath prescribed to us. But this us is not in the Hebrew, and may seem too liberal a supplement. And the words may be, and are by almost all other Interpreters, rendered otherwise, He (i. e. God) shall set (which may note his stability and constancy in so doing) it (to wit, righteousness last mentioned) in the way of his steps, (i. e.) in the way wherein he walketh. So the sense of this last Clause is the same for substance with the former, as is very usual in this Book; righteousness in that Clause goes before him, and in this it goes along with him. . PSAL. LXXXVI. ‖ Or, a prayer, being a Psalm of David. A Prayer of David a When he was in some deep distress, either from Saul, or by Absalon, or upon some other occasion. . 1 BOw down thine ear, O LORD, hear me, for I am poor and needy b Forsaken and persecuted by men, and utterly unable to save myself, and therefore a very proper objects or thy power and goodness to work upon. . 2 Preserve my soul, for I am ‖ Or, one whom 〈◊〉 savourest. holy c Sanctified in some measure by thy Grace, and sincerely devoted to thy service. This, David speaks, not in a way of vain ostentation, but partly as a powerful argument to move God to hear his prayers, because he was one of that sort of men to whom God had engaged himself by his Promise and Covenant; and partly by way of just and necessary vindication of himself from the censures of his Enemies who represented him to the world, as a gross dissembler, and secretly a very wicked man; concerning which he here makes a solemn appeal to God, desiring audience and help from God, upon no other terms, than upon this supposition, that he was an holy man. Which, by the way, savoureth of no more arrogancy than when he elsewhere professeth his great love to and longing after God, his sincere obedience to all God's commands, and his hatred of every false way, and the like. : O thou my God d By thy Covenant, and my own choice. , save thy servant that trusteth in thee e Whereby thou seemest obliged in honour, and by promise to help me. . 3 Be merciful unto me, O Lord: for I cry unto thee ‖ Or, all the day. daily. 4 Rejoice the soul of thy servant: for unto thee, O LORD, do I lift up my soul f The expression notes servant desire joined with hope o●… expectation, as appears by comparing D●…uter. 24. 15. jer. 22. 27. . 5 * Verse 1●…. Joel 2. 13. For thou, LORD, art good and ready to forgive g Herewith he relieveth himself under the sense of his guilt, whereby he had brought his present calamities upon himself. : and plenteous in mercy unto all them that call upon thee k. h To wit, in truth, as it is explained Psal. 145. 18. or with an upright heart: for if a man regard iniquity in his heart, God will not hear him, Psal. 66. 18. 6 Give ear, O LORD, unto my prayer: and attend to the voice of my supplications i He repeats and multiplies his requests both to ease his own troubled mind, and to prevail with God, who is well pleased with his people's importunity in prayer. See Luke 18. 1, etc. . 7 * Psal. 50. 15. In the day of my trouble I will call upon thee: for thou wilt answer me k Whereof I have assurance both from the be●…ignity of thy hature, and from the truth and certainty of thy promises, and from my own and others experiences in former times. . 8 Among the gods there is none like unto thee l Either for power or readiness to hear and answer prayers. I am not now calling upon a deaf and impotent Idol, for than I might cry my heart out, and all in vain, as they did, 1 King. 18. 26, etc. but upon the Almighty and most Gracious God. , O Lord, * Exod. 15. 1●…. Deut. 3. 24. Psal. 89. ●…. neither are there any works like unto thy works. 9 All Nations whom thou hast made, shall come and worship before thee, O LORD: and shall glorify thy name m So true is that which I have now said of thee, Verse 8. that the time is coming when all the Nations of the Earth shall acknowledge it, and, forsaking their impotent Idols, shall worship thee alone. Which being a Work of thy Power and Grace clear●… proves that no God is like to thee, and no works like thine. And those words, whom thou hast made, are added to prevent, or remove Objections concerning the insuperable difficulty and incredibility of this work. The God, saith he, that made them can easily convince and convert them to himself. . 10 For thou art great, and * Psal. 72. 18▪ and 77. 14. dost wondrous things n This is added as a reason either why the Nations should own the true God, because they should see his wonderful Works; or why that great Work, Verse 9 was not incredible, but should certainly be accomplished. : * Deut. 6. 4. and 32. 39 Isa. 37. 16. and 44. 6. Mark 12. 29. 1 Cor. 8. 4. Eph. 4. 6▪ thou art God alone o And all the Idols of the Heathen are no gods, but vanities; as the Gentiles themselves shall see and acknowledge. . 11 * Psal. 25. 4. and 119. 33. and 143 8. Teach me thy way p Wherein thou wouldst have me to walk. As thou hast taught me by thy word, so also by thy spirit enlighten my mind that I may clearly discern thy will and my duty in all Conditions and Circumstances. , O LORD, I will walk in thy truth q In the way of thy Precepts which are true and right in all things, as he saith Psal. 119. 12●…. and the only true Rule of thy Worship, and the only true way to man's happiness. : unite my heart r Engage and knit my whole heart to thyself and service, and deliver me from inconstancy and wavering, that I may not at any time, nor in the least degree be withdrawn from thee either to any corrupt Worship, or to the love and pursuit of the lusts or vanities of this present evil world. to fear thy name. 12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore s Either 1. If thou grantest my request, Verse 11. Or 2. Because thou hast done what is expressed, Verse 13. . 13 For great is thy mercy toward me, and thou hast delivered my soul t My person or life, as in the next Verse. from † Heb. Hell beneath. Psal. ●…6. 10. the lowest hell u Either 1. From hell properly so called. Or rather, 2. From extreme and desperate dangers and miseries; by comparing this with Deut. 32. 22. and with Psal: 88 6. Thou hast laid me in the lowest (the same word in the Hebrew which is here) pit. Where by the pit he means, as is evident and confessed, the grave, which is commonly called Scheol, the word here used. . 14 O God, * Psal. 54. 3. the proud are risen against me, and the assemblies of † Heb. terrible. violent men have sought after my soul: and have not set thee before them x They have no reverence nor regard for thee, neither for thy word which hath conferred the Kingdom upon me; nor for thine allseeing Eye which beholds all their wicked devises and practices against me; nor for thy justice which will undoubtedly bring their mischief upon their own heads. . 15 * Exod. 34. 6. Numb. 14. 18. Nehem. 9 17. Psal. 103. 8. and 145. 8. Joel 2. 13. Verse 5. But thou, O Lord, art a God full of compassion, and gracious: long-suffering and plenteous in mercy y To wit, to thy People, and to me in particular; and therefore thou wilt forget and forgive my manifold sins for which thou mightest justly reject me, and make me to know thy breach of Promise; and therefore thou wilt save me from my cruel Enemies. and truth. 16 O turn unto me, and have mercy upon me: give thy strength z To assist, support and save me. unto thy servant, and save * Psal. ●…16. 16. the son of thine handmaid ‖ Me, who by thy gracious providence was born not of. Heathen, but of Israelitish Parents, and therefore was in covenant with thee from my Birth, and whose Mother was thy faithful Servant, and did entirely devote me to thy Service. . 17 Show me a token for good, † Vouchsafe unto me some evident and eminent token of thy good will to me, for the conviction of mine Enemies, and mine own comfort. that they which hate me may see it, and be ashamed, because thou, LORD, hast helped me, and comforted me. PSAL. LXXXVII. THE ARGUMENT. This Psalm was doubtless composed after the Building of the Temple; and, as Learned Men think, and it seems probable, when the People were newly returned out of Babylon, and laboured under many Discouragements about the returm of most of their Brethren, and the Difficulties which they met with in the rebuilding of their Temple and City. A Psalm or Song ‖ Or, of. for the sons of Korah. 1 HIs foundation a Whose Foundation? Either 1. The foundation (i. e.) the argument or matter of this Psalm or Song. So these words are thought to be a part of the Title, the words lying thus in the Hebrew Text, For the sons of Korah a Psalm or Song whose foundation is in the holy mountains. But 1. The Hebrew word rendered foundation is not where used in that sense. 2. There is no example of any such like Title in the Book of the Psalms. Or rather 2. Of the City or Temple of God. of which he speaks in the following Verses. And whereas the beginning is somewhat abrupt, which seems to be the only ground of the foregoing Exposition, that is no unusual thing in Scripture, and the Pronoun Relative, such as this is, is oft put without any foregoing Antecedent, and the Antecedent is to be fetched out of the following Words or Verses: As Numb. 24. 17. I shall see him, or it, to wit, the star, which follows afterward; Psal. 105. 19 his word (i. e.) the Lords. Prov. 7. 8. to her house, (i. e.) the harlot's, mentioned Verse 10. And especially Cant. 1. 2. let him kiss, to wit, my beloved, who is there understood, but not expressed, till Verse 14. And the ground of that abrupt and imperfect speech there seems to be the same with this here: for as the Church was there in deep meditation, and a great passion about her beloved, which caused that abruptness of speech, which is usual in such cases, so the Psalmists thoughts were strongly fixed upon the Temple and City of God; and therefore this Relative his had a certain Antecedent in his thoughts, though not in his words. The word foundations may possibly be emphatical, because this Psalm might probably be composed when the foundations of the second Temple were newly laid, and the old men who had seen the Glory of the former House were dejected at the sight of this, of which see Ezra 3. 11, 12. And so the meaning of this passage may be this, Be not discouraged, oh ye Jews, that your Temple is not yet erected and built, but only the foundations of it laid, and those too are mean and obscure in comparison of the Magnificence of your former Temple, but take comfort in this, that your Temple hath its foundations laid, and those sure and firm, sure in themselves, because they are not laid in the sand, nor in hoggy or fenny grounds, but in the mountains; and sure by divine establishment, because those mountains are holy, consecrated to God, and therefore maintained and established by him. Or, he may use this word foundations in opposition to the Tabernacle, which was movable, and without foundations, to note the stability and perpetuity of this Building. is * Psal. 48. 〈◊〉 in the holy mountains b Or, among, or within the holy mountains, to wit, in jerusalem, which was encompassed with mountains, Psal. 125. 2. and in which were two famous mountains, to wit, Zion and Moriah. Or the plural number is here put for the singular, whereof we have seen examples formerly, and mountains are put for the mountain; either for the Mount Moriah, upon which the Temple stood: or for Mount Zion, which is mentioned in the next Verse; which is often taken in a large and comprehensive sense, so as to include Moriah; in which sense the Temple is said to be in Zion, Psal. 74. 2. and 76. 2. Isa. 8. 18. . 2 The LORD loveth the gates c of Zion d Largely so called, as was now said, to wit, of jerusalem, which was built upon and near Mount Zion. He saith Zion rather than jerusalem, to intimate that he loved jerusalem for Zions' sake, or for the Temple which is oft said to be in Zion; which place he loved and chose for his peculiar dwelling place. , more than all the dwellings of Jacob e More than all other places of the Land of Canaan in which the Israelites dwelled. For although the Tabernacle was for a season in some other parts of the Land, yet the Temple, the place of God's fixed residence, was not where but in this City. e (i. e.) The City gates being oft put for cities, as Deut. 15. 7. and 16. 5. Psal. 9 14. . 3 Glorious things are spoken of thee, O city of God f O jerusalem, though thou and thy Temple are yet in some sort in your ruins, and desolate and contemptible not only to thine enemies, but also in the eyes of thine own People, yet comfort thyself with these great and glorious things foretold concerning thee in the Holy Prophets, as Isa. 62. 1, 7. and 65. 18, etc. and 66. 10, etc. Zech. 1. 14, etc. and 2. 4, 12. and 8. 3, etc. and 12. 2, etc. Among other things, it was ●…oretold that the glory of the latter house should be greater than of the former, Hagg. 2. 9 All which Prophecies are to be understood, as this place also is, of a Spiritual and Evangelical Glory accrueing to the jerusalem, as by the birth and presence of Christ in it, so also by the accession of all People and Nations to it, of which he speaks in the next Verse. . Selah. 4 I will make mention g (i. e.) I will reckon or account them in the number of my Children and Subjects. of * Psal. 89. 10. 〈◊〉. ●…1. 9 Rahab h (i. e.) Egypt, so called Psal. 89. 10. Isa. 51. 9 but whether from its pride or natural strength, or figure or shape, is not material. , and Babylon i Under these two and Philistia, the old and constant enemies of Israel, he seems to understand all the keenest enemies of the Israel or Church of God, who shall now be not only reconciled but united to them; which also was foretold under the similitude of the wolves dwelling with the lamb, etc. Isa. 11. 6. , to them k Or with or among them, as the prefix ●…amed is frequently used. that know me l To wit, truly, clearly, affectionately and practically, so as to love, serve and obey me, as this Phrase is very frequently used in Scripture. And upon this account, not only Heathens, but wicked Israelites are said not to know God, as 1 Sam. 2. 12. and oft elsewhere. : behold m The notice of it as a thing new and strange and comfortable. , Philistia, and Tyre, with Ethiopia n The Nations on every side of them, for T●…rus was on the North, Ethiopia or Arabia (for that seems rather to be meant by C●…sh, as hath been before observed) on the South, those nearest to them, and those more remote from them, that lived in the uttermost parts of the earth, as this very Land is called, Matt. 12. 42. : this man was born there o Or, saying this man, etc. for this cohereth with the first words thus, I will make mention of Ra●…ab, etc. saying, this man (i. e. these Men or People now mentioned, the singular number put collectively for the plural; and the Scripture oft speaks of a Nation as of one man, as Psal. 25. 22. and 130, 8. was born there▪ or, in her, as it is expressed, Verse 5. to wit, in Zion, born by Adoption and Regeneration. See joh. 1. 12. and 3. 3, 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church, and into all their Privileges. . 5 And of Zion p (i. e.) Of jerusalem, or the Church of God. it shall be said q, This and that man r (i. e.) Men of this and that Nation. (i. e.) of every Nation, indifferently, Jews or Gentiles, according to that prediction that Egypt and Assyria and Israel should be all joined together, and blessed and owned by God for his People, Isa. ●…9. 24, 25. Heb. Man and man, (i. e.) every man or all sorts of men without difference of Nations; as this very Phrase man and man, Leu. 17. 10. 13. is rendered every, or what-man; and as by day and day is meant every day, or from day, to day. ●…st. 3. 4. Psal. 61. 8. was born in her: and the Highest himself shall establish her s And this shall not be a sudden and transient, but a lasting work; Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector, and will finish the work which he hath begun. b It shall be mentioned by God, as was said, Verse 4. and it shall be observed and acknowledged by men as a great and wonderful work of God. . 6 The LORD shall count when he writeth up the people t Or, his people. So it is only a defect of the Pronoun his which is very frequent and easily understood out of the foregoing word, the Lord. The sense is, when God, the Maker and Governor of this City shall take a survey of all his Citizens and Subjects. It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people. Hence holy Men and true Israelites are said to be written among the living in jerusalem, Isa. 4. 3. Or, in the writing of the house of Israel, Ezek. 13. 9 , that this man was born there. Sclah. 7 As well the singers as the players on instruments u There shall be great rejoicing and praising God both with vocal and instrumental music for this glorious and stupendious work of the Conversion of the Gentiles. He describes Evangelical Worship by Legal Phrases and Customs, as the prophets frequently do. shall be there: all my Springs are in thee x (i. e.) In Zion or the Church. These words may be here added as the burden or matter of the Song, which these singers are supposed to have sung, and that either 1. In their own names, and in the name of all the Zionites or people of God. So the sense is, all our desires and delights are in thee, all the springs of Mercy, Grace and Glory flow to us only in and thorough thee: for springs or fountains are oft put for all precious or desirable things, as Psal: 36. 9 Isa. 12. 3. Host 13. 15. Or, 2. In God's name, whose words were frequently sung by the singers in the Old Testament. 2. So the sense is, all the Springs or Fountains of good things, or of my Blessings are in Zion, or in the Church, out of which no true Blessings are to be expected or found. And this seems best to suit with the Phrase, my Springs; partly, because it seems more proper to call them God's Springs, who is the author and giver of them, than men's Springs who are only the receivers of them; and partly, because this is more agreeable to the Phrase and Usage of Scripture which every where abscribes and appropriates them to God. . PSAL. LXXXVIII. THE ARGUMENT. This Psalm was composed upon a particular Occasion, to wit, Heman's deep distress and dejection of mind almost to despair. But though this was the occaon of it, it is of more general use for the instruction and consolation of all good men when they come into such Despondencies, and therefore was by the direction of God's Spirit made public, and committed to the Sons of Korah. A Song or Psalm ‖ Or, ●…f. for the sons of Korah, to the chief musician upon Mahulach a Which seems to be the name of the tune or instrument: as Psal. 53. , Leannoth b This may be either the latter part of the proper name of the tune or instrument: or an appellative name, and so divers take it and render it, to sing, or to be sung, to wit, alternately or by turns. , ‖ Or, a Psal●… of Heman the Ezrahite giving instruction. Maschil of * 1 Chron. ●…. 6. Heman c Probably the same person who was famous in David's time both for his skill in Music, and for general wisdom: of whom see 1 Kings 4. 31. 1 Chron. 6. 33. the Ezrahite. d As Ethan also is called 1 Kings 4. 31. 1 O LORD God of my salvation e Who hast so often saved me from former distresses, and, I hope, wilt do so at this time. , I have cried day and night before thee. 2 Let my prayer come before thee, incline thine ear unto my cry. 3 For my soul f Properly so called; for that he was under great troubles of mind from a sense of God's wrath and departure from him is evident from Verse 14. 13, 16. is † Heb. 〈◊〉 with. full of troubles: and my life draweth nigh unto the grave. 4 I am counted with them that go down into the pit g I am given up by my Friends and Acquaintance for a lost man. : I am as a man that hath no strength. 5 Free among the dead h Well-nigh discharged from the warfare of the present life, and entered as a member into the society of the dead; as Israelitish servants when they were made free were thereby made Denizens of the Commonwealth of Israel. I expect no other freedom from my miseries▪ but that which death gives, as job observes, job 3. 17, 18. , like the slain that lie in the grave, whom thou remember'st no more i Whom thou seemest wholly to neglect and to bury in oblivion: for he speaks of these matters not as they are in truth, for he knew very well that forgetfulness was not incident to God, and that God did remember all the dead, and would call them to an account, but only as to sense and appearance and the opinion of the World, and the state and things of this life. : and they are cut off ‖ 〈◊〉, ●…y thy 〈◊〉▪ from thy hand k From the care and conduct of thy providence. Which is to be understood as the former clause. Or by thy hand. But our translation seems better to agree both with the foregoing branch which it explains and improves, and with the order of the words; for it seems improper after he had represented the persons as dead, and in their graves, to add that they are cut off, to wit, by death. . 6 Thou hast laid me in † the lowest pit, * in 〈◊〉. the pit 〈◊〉 places be●…▪ ●…2 143. 3. darkness, in the deeps l Either first in the grave; the same thing being expressed in divers words, or secondly in hopeless and remediless calamities. . 7 Thy wrath m Either first the sense of thy wrath, or rather secondly the effects of it; as the next clause explains this. lieth hard upon me, and * 〈◊〉 ●…2. 7. thou hast afflicted me with all thy waves n With thy judgements, breaking in furiously upon me like the waves of the Sea. . Selah. 8 * 〈◊〉 ●…9. 13. 〈◊〉 1●…2. 4. Thou hast put away mine acquaintance far from me, thou hast made me an abomination unto them o I am so sad a spectacle of thy vengeance that my friends avoid and detest me, lest by conversing with me they should either be filled with terrors, which men naturally abhor; or be made partakers of my guilt or plagues. : I am shut up p Either in the pit or deep mentioned, v. 6. or in my own House or Chamber, being afraid or ashamed to go abroad. , and I cannot come forth. 9 Mine eye mourneth by reason of affliction, LORD, I have called daily upon thee, I have stretched out my hands unto thee q Understand, without effect: for thou dost not hear nor answer me. . 10 * 〈◊〉 6. 5. Wilt thou show wonders to the dead r To wit, in raising them to live again in this World, as it is in the next clause. I know that thou wilt not. And therefore now hear and help me, or it will be too late. ? shall the dead arise and praise thee s To wit, amongst mortal men in this World. ! Selah. 11 Shall thy loving kindness be declared in the grave? or thy faithfulness in destruction t I am not without hopes that thou hast a true kindness for me, and wilt faithfully perform thy gracious promises made to me and to all that love thee and call upon thee in truth. But then this must be done speedily, or I shall be utterly uncapable of such a mercy. ? 12 Shall thy wonders be known in the dark u In the grave, which is called the land of darkness, Job 10. 21, 22. ? and thy righteousness in the land of forgetfulness x In the grave so called, either first actively because there men forget and neglect all the concerns of this life, being indeed but dead carcases without any sense or remembrance. Or rather secondly passively; because there men are forgotten, not only by men, as is noted, job 24. 20. Psal. 31. 12. but by God himself, as he complained, v. 5. ? 13. But unto thee have I cried, O LORD, and in the morning shall my prayer * 〈◊〉. 89. 14. 〈◊〉 and Psal. 〈◊〉 2. prevent thee y i e. Early come to thee before the ordinary time of Morning Prayer, or before the dawning of the Day, or the rising of the Sun. The sense is, Though I have hitherto got no answer to my Prayers, yet I will not give over praying nor hoping for an answer. . 14 LORD, why castest thou off my Soul? why hidest thou thy face from me z This proceeding seems not to agree with the benignity of thy nature, nor with the manner of thy dealing with thy people. ! 15 I am afflicted and ready to die, from my youth up a My whole life hath been filled with a succession of deadly calamities. O Lord, take some pity upon me, and let me have a little breathing space before I die. : while * Job 6. 4. I suffer thy terrors b Upon my mind and conscience, which do accompany and aggravate my outward miseries. , I am distracted. 16 Thy fierce wrath goeth over me, thy terrors have ‖ almost cut. cut me off. 17 They came round about me ‖ Or, all the day. daily, like water c As the Waters of the Sea encompass him which is in the midst and bottom of it. , they compassed me about together. 18 Lover and friend hast thou put far from me d Of which see the note on v. 8. , and mine acquaintance into darkness. PSAL. LXXXIX. ‖ Or, a psalm for Ethan the Ezrahite to give instruction. Maschil of * 1 Chron. 2. 6. Ethan the Ezrahite a Either first, He who is mentioned 1 Kings 4. 31. And then the Psalm is prophetical of things to come; which yet, after the manner of the Prophets, he represents as present. And this Prophetical Psalm might be left upon record as a cordial for David's Family in their future distresses which Ethan by the spirit of Prophecy foresaw. Or secondly, some other person of the same name, and inspired by the same spirit, who had lived in the times of which the Psalmist here speaketh. . This Psalm manifestly treats of the declining and calamitous time and state of the House and Kingdom of David, either first in Rehoboams Reign, as a late judicious Interpreter conceives. To which those expressions v. 40, 41, 42. do not agree, or rather secondly in or about the time of the Babylonish Captivity. 1 I Will sing of the mercies of the LORD for ever b Intending to discourse of the doleful estate of David's Family and of the Kingdom, he prefaceth this, partly lest the following complaints of present miseries should argue ingratitude for former mercies: and partly to move God to pity from the remembrance of his former mercies. : with my mouth will I make known thy faithfulness c Whatsoever hath befallen or shall befall David's House, or any other, it proceedeth not from thy unfaithfulness but from some other causes. , † Heb. to generation and generation. to all generations. 2 For I have said d Within myself. I have been assured in my own mind. , Mercy shall be built up for ever e As thou hast laid a sure foundation of mercy to David's Family by that everlasting Covenant which thou hast made and established with it; so I concluded, That thou wouldst carry on the same project of mercy towards it, that thou wouldst build it up and not destroy it. : * Psal. 119. 8●…. thy faithfulness shalt thou establish in the very heavens f So the sense may be this, Thou sittest in the Heavens, and there thou didst make this everlasting and unchangeable Decree and Covenant concerning David and his House, and from thence thou beholdest and orderest all the affairs of his lower World, and therefore, I doubt not, thou wilt so order these matters as to accomplish thine own counsel and word. But the Hebrew words are by some others, and may very well be translated thus, with (as the Hebrew prefix Beth is oft rendered) the very heavens, i. e. as firmly and durably as the Heavens themselves, as with the sun in the Hebrew Text, Psal. 72. 5. is by most Interpreters rendered, as long as the sun endureth, as our translation hath it. And so this phrase in this last branch of this Verse answers to for ever in the former; as it is also in the foregoing Verse, and so in v. 4. in both which Verses for ever in the first clause is explained thus in the latter, to all generations. 3 I have made a covenant with my chosen g With David; whom I have chosen to the Kingdom. , I have * 2 Sam. 7. 11, etc. sworn unto David my servant. 4 Thy seed will I establish for ever, and build up thy throne † Heb. to generation and generation. to all generations h I will perpetuate the Kingdom to thy Posterity; which was promised upon condition, and was literally and fully accomplished in Christ who was of the seed of David. . Selah. 5 And * Psal. 19 1. the heavens i i e. The Inhabitants of Heaven, the Holy Angels, as job 15. 15. who clearly discern and constantly adore thy mercy and faithfulness; when men upon earth are filled with doubts and perplexities about it. shall praise thy wonders, O LORD: thy faithfulness also k Understand, shall be praised, out of the foregoing clause; which supplements are most usual in Scripture, as hath been already showed by divers instances. , in the congregation of the saints l Either first of thy Saints upon Earth in their public Assemblies; who always acknowledge and celebrate thy truth, although they cannot always discern the footsteps of it. Or rather secondly, of the Angels of Heaven, of whom he speaks in the foregoing clause; who are oft called Saints or holy ones, as Deut. 33. 2. job 15. 15. Dan. 4. 13, 17. & 8. 13. . 6 For * Psal. 86. 8. who in the heaven can be compared unto the LORD? who among the sons † Heb. of God. So Gr. Psal. 29. 2. of the mighty m Either first among the Potentates of the Earth: or rather secondly among the highest Angels; who well may and needs must admire and adore thee because thou art incomparably and infinitely more excellent than they. , can be likened unto the LORD? 7 God is greatly to be feared n With a fear of reverence: for dread and terror have no place in those blessed Mansions and holy Spirits. in the assembly of the saints o To the whole Society of Angels, called Saints, as v. 5. : and ‖ Or, terrible above all that are about him. So Gr. to be had in reverence of all them that are about him p The Angels which are always in his presence and encompass his Throne. . 8. O LORD God of hosts, † Heb. who is strong like unto thee, O LORD, Psal. 130. 5. Ezr. 9 6. who is a strong LORD like unto thee q Who is equal to thee in Power, or, as it follows in faithfulness. ? or to thy faithfulness round about thee r Heb. and thy faithfulness is round about thee, like a girdle adorning and encompassing thee. It appeareth in all thy paths and actions, in thy words and works. ? 9 * Psal. 65. 7. Thou rulest the raging of the sea s Giving commands and setting bounds to its waves when they are most impetuous and unruly. : when the waves thereof arise, thou stillest them. 10 * Exod. 14. 26. Thou hast broken ‖ Or, Egypt. Rahab t Egypt, as Psal. 87. 4. in pieces, as one that is slain u Thou didst wound them not slightly but unto death. See Exod. 14. 15. ; thou hast scattered thine enemies † Heb. with the arm of thy strength. with thy strong arm. 11 * Gen. 1. 1. Psal. 24. 1. & 50. 12. The heavens are thine, the earth also is thine: as for the world, and the fullness thereof x All the Creatures wherewith it is replenished, as Psal. 24. 1. & 50. 12. , thou hast founded them y They are all thy Creatures, and therefore wholly subject to thy power and pleasure: and therefore all the Monarches and Kingdoms of the Earth cannot hinder thee from making good thy promise to the House and Kingdom of David. . 12 The north and † Heb. the right hand. the south z The northern and southern parts of the World, yea even the remotest ends thereof, though not yet known to us, were made and are ruled by thee. Or possibly he may understand the northern and southern Empires and people of the World, who have from time to time annoyed and disturbed the Kingdom of David and of Israel, of which this Psalm principally treats, such as Syria, Chaldea, and Assyria; which in Scripture▪ phrase are called the north, in reference to that Kingdom; and Egypt, and Ethiopia and Arabia, which are southward from it. These, saith he, are all thy Creatures, and none of them can withstand thee, if thou wilt undertake to deliver thy people. But this I only propose with submission. thou hast created them: Tabor and Hermon a Two eminent Mountains in the land of Canaan, Tabor in the West and within jordan, Hermon on the East and without jordan. By which he may understand either first the Western and Eastern parts of the World: and so all the four parts of the World are contained in this Verse. But this may seem an uncouth and incongruous description of the East and West, partly because the North and the South here mentioned are not those parts of the land of Canaan but of the World with respect to it; and therefore the East and West should in reason have been so too; and partly because these places were not so situated in Canaan; for Tabor was not in the West part of Canaan, but rather in the middle space between the Sea and jordan; and Hermon was not so much on the East as on the North, being indeed the northern border of the land without jordan. Or secondly the several parts of the land of Canaan, both within jordan, where Mount Tabor is; and without it, where Hermon lies. And the Mountains may be named rather than the Valleys, because when their fertility is expressed, the fertility of the Valleys is more strongly supposed. shall rejoice b i e. Shall be fruitful and prosperous, and so give their Inhabitants cause to rejoice. Joy and singing are oft ascribed to Mountains and Fields, etc. in a Poetical strain. in thy name c In or by thy favour and the fruits thereof. . 13 Thou hast † Heb. a●… 〈◊〉 with might. a mighty arm: strong is thy hand d Either thy left hand, because the right hand seems to be opposed to it: or thy right hand, as it is limited and explained in the next clause. , and high is e Or, is or shall be exalted, or lifted up. That strength of thine hand hath been, or shall be, put forth for thy people as occasion requireth. thy right hand. 14 Justice and judgement f i e. Just judgement or justice in judging, as jer. 9 24. & 22. 3. A common figure called Hendiaduo. are the ‖ Or, establishment, or, place. habitation g Or, the basis or foundation, as this word is used, Ezra 2. 68 & 3. 3. Psal. 97. 2. & 104. 5. the groundwork of all his proceed and the stability of his Throne and Government. For God could not be the Judge and Ruler of the World if he did not right, Gen. 18. 25. Comp. Prov. 16. 12. The sense and scope of this Verse may be this, Though thy present dispensations in breaking thy Covenant with David, and in suffering his Posterity and thine own people to be devoured by such as are much more wicked than they, be a great deep and secret, yet I rest satisfied that they are just. In like manner the Prophet fortifies himself under the like thoughts, jer. 12. 1. of thy throne: * Psal. 85. 13. mercy and truth shall go before thy face h As thy Harbingers and Companions wheresoever thou goest. Thou art neither unmerciful nor unfaithful in any of thy deal. . 15 Blessed is the people i The Psalmist intending to describe the doleful estate of the Royal Family and Kingdom of Israel, aggravates it by the consideration of their former felicity. that know the * Numb. 10. 6●… Psal. 33. 10. Psal. 27. 6. joyful sound k i e. Who enjoy the presence of God and his Ordinances, and the tokens of his grace and mercy to them, to which they were called and invited by the sound of Trumpets, which upon that only reason was very pleasant and grateful to the Israelites. See Numb. 10. 9, 10. So the sign is put for the thing signified, as is manifest both from the following clause of the Verse, and because otherwise the hearing of the outward sound of Trumpets could never make them blessed. : they shall walk, O LORD, in the light of thy countenance l They shall live under the comfortable influences of thy grace and favour; whereof at present we are bereft. . 16 In thy name m In the knowledge and remembrance of thy name, i. e. of thy infinite power and goodness, revealed and imparted to them. shall they rejoice all the day: and in thy righteousness n Whereby thou art both inclined and in some sort engaged to hear the Prayers of thy people, and to save them from all their Enemies. shall they be exalted. 17 For thou art the glory of their strength o All that strength in which they do or may glory is not their own, but is a mere vouchsafement of thy grace, and to thee alone belongs the glory of all their valiant achievements. : and in thy favour our horn shall be exalted p i e. Our power and honour, which now lies in the dust, shall be raised and recovered. . 18 For q This Verse gives a reason of the Psalmists confidence that their horn would be exalted. ‖ O●…r 〈◊〉 of the 〈◊〉 and our 〈◊〉 of the 〈◊〉 of Isabella the LORD is our defence: and the holy one of Israel is our king r Having therefore so potent a friend, we have no reason to despair of our restitution to our former selic●…y. Or, as the words may well be, and are by divers, rendered, Of or From the Lord is or was our shield, (to wit, our King, as it is explained in the next branch of the Verse, compared with Psal. 47. 10.) and of or from the holy one of Israel (i e. the Lord, who is oft so called) is or was our King. He gave us our King and Royal Family at first, and therefore he can easily restore it when he sees it fit. . 19 Then s i e. Of old: for this Particle is sometimes put indefinitely. Or, Then when thou didst set David in the Throne. thou spakest in vision t Which then was the usual way by which God spoke to the Prophets, Numb. 12. 6. to thy holy one u To thy holy Prophets; the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former, and part to the latter. , and saidst, I have laid help x I have provided help and relief for my people which I have put into safe hands. upon one that is mighty y Upon a person of singular courage and wisdom and every way fit for so great a charge. , I have exalted one chosen out of the people z One whom I have picked and chosen out of all the people, as the fittest for the Kingly Office, one enriched with eminent gifts and graces, etc. . 20 * 〈◊〉 16. ●…. I have found a This is spoken of God figuratively after the manner of men, to imply the great scarcity of such persons, and the difficulty of finding them out. David my servant: with my holy oil b Both with material oil, 1 Sam. 16. 13. 2 Sam. 5. 3. and with the gifts and graces of my holy Spirit, which are oft signified by oil or unction, as Psal. 45. 8. compared with Heb. 1. 9 Isai. 61. 3. 1 joh. 2. 20, 27. have I anointed him. 21 * 〈◊〉 8●…. 17. With whom my hand shall be established c i e. Constantly abide to protect and assist him. : mine arm also shall strengthen him. 22 * 〈◊〉 ●…. 10. The enemy shall not exact upon him d Not conquer him or make him tributary. Or, shall not deceive or circumvent him, as this word is used Gen. 3. 13. 2 Kings 18. 29. : nor the son of wickedness afflict him e To wit, so as to overthrow or destroy him. . 23 And I will beat down his foes before his face, and plague them that hate him. 24 But my * 〈◊〉 61. 7. faithfulness and my mercy shall be with him f Faithfulness in making good all my promises to him; and mercy either in doing more for him than I have promised, or in pardoning his sins, for which I might justly make him to know my breach of promise. : and in my name g By my favour and help. shall his horn be exalted. 25 I will set his hand h i e. Establish his power and dominion. also in the sea i The midland Sea. , and his right hand in the rivers k To wit, Euphrates, called Rivers in the Plural Number, as Nilus also is, Isai. 18. 1. Ezek. 29. 3, 4. in regard of divers branches of it and rivers which flow into it. So here is a description of the utmost bounds of the promised land, Exod. 23. 31. Numb. 34. 3. to which the Israelitish power was extended by David and Solomon. . 26 He shall cry unto me, Thou art my father l He shall find me to be a true and a kind father to him, and shall familiarly and confidently make his addresses to me as such for all necessary supplies and assistances, which Parents willingly afford to their children, as need requires. , my God, and the rock of my salvation. 27 Also I will make him my firstborn m As he calls me father, v. 26. so I will make him my son, yea my firstborn; who had divers privileges above other sons. This and the following passage in some sort agree to David, who may well be called Gods firstborn, as all the people of Israel are, Exod. 4. 22. and so is ●…raim, Ier 31. 9 Nor can I see fit wholly to exclude David here, of whom all the foregoing and following Verses may, and some of them must be, understood. But this is more fully and properly accomplished in Christ, and seems to be ascribed to David here as a type of Christ, and that our minds might be led through David to him whom David represented, even to the Messiah, to whom alone this doth strictly and literally belong. , higher than the kings of the earth n This also was in some sort accomplished in David, partly because he had a greater power and dominion than any of the Neighbouring Kings, yea than any other Kings of his age and in those parts of the world, except the Assyrian Monarch; nor is the expression here universal, but indefinite▪ and if it had been said, higher than all the Kings, yet even such universal expressions admit of some limitation or exception, as is manifest and confessed: and partly because David had many privileges wherein he did excel all other Kings of the Earth of his Age without exception; which probably he did in the honour and renown which he got by his military achievements; and by that wisdom and justice wherewith he managed all his Dominions; but certainly he did in this, that he was a King chosen▪ and advanced by the immediate order and appointment of God himself; that he was set over Gods own peculiar and beloved people; that he was entrusted with the care and Patronage of the true Religion and the worship of God in the World; and especially that he was not only an eminent type, but also the Progenitor, of the Messiah, who is King of kings and Lord of lords, and God blessed for ever. . 28 * Isai. 55. 3. My mercy o Declared and promised to him and his Seed, as it here follows. will I keep with him for evermore, and my covenant p Of which see 2 Sam. 7. 12, 13, etc. shall stand fast with him. 29 His seed also will I make to endure for ever q i e. To sit upon the Throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal King of the Church, and of the World, who was of David's Seed according to the flesh. , and his throne as the days of heaven r i e. For ever, as he now said, as long as the World shall have a being. It shall be as unchangeable and durable as the Heavens themselves, which are of an incorruptible nature. See the like expression, Deut. 11. 21. jer. 31. 35, 36. . 30 If his children forsake my law s Of this and the two next Verses, see the notes on 2 Sam. 7. 14, 15. , and walk not in my judgements: 31 If they † Heb. profane my statutes. break my statutes, and keep not my commandments t By this variety of expressions he implies, that God will pardon not only their lesser but even their greater sins. : 32 Than * 2 Sam. 7. 14. will I visit their transgression with the rod, and their iniquity with stripes. 33 Nevertheless my loving kindness u My mercy promised to David. * Heb. I will not make void from him. will I not utterly take from him, nor suffer my faithfulness † Heb. to lie. to fail. 34 My covenant will I not break, nor alter the thing that is gone out of my lips. 35 Once have I sworn by my holiness x Here he gives some reasons why he would not break his Covenant with David, though he should have just cause to do so, and though he had upon such just cause broke his Covenant made with others; first because this Covenant was confirmed by his Oath, which adds not only more solemnity, but more stability and certainty to it, as is evident from Heb. 6. 17. wherein he showeth that God added an Oath to his Promise or Covenant to make and prove it to be immutable; and from Heb. 7. 20, etc. where he proveth the Priesthood of Melchisedeck to be unchangeable, because it was confirmed by an Oath. And though judgements simply threatened have not always been executed, but sometimes were prevented, yet those comminations which were confirmed by Oath were thereby rendered and declared to be irrevocable, as we see Numb. 14. 28, 29, 30. jer. 44. 26. Secondly, because this is said to be sworn once, which word and phrase sometimes implies the compleatness, certainty and irrevocableness of the thing said or done, as Prov. 28. 18. shall fall at once. Thus Christ is said to have died or suffered once, Rom. 6. 10. Heb. 9 26, 28. Thirdly, because God swore by his holiness; in or by which God is but seldom read to speak or swear, and when he is, it constantly adds more weight and confirmation to the speech, as Psal. 60. 6. and 108. 7. Amos 4. 2. , * Heb. if I lie. that I will not lie unto David. 36 * 2 Sam. 7. 16. Luke 1. 33. Joh. 12. 34. His seed shall endure for ever, and his throne * Psal. 72. 5, 17. as the sun y In respect of perpetual duration, as appears both from the foregoing words, and from the following Verse. before me. 37 It shall be established for ever as the moon, and as a faithful witness in heaven z Whereby he understands either first the moon last mentioned, to which this clause may be added rather than to the Sun, to imply that as the Moon, though subject to Eclipses and frequent and manifold changes, yet doth constantly and perpetually remain in Heaven; as a witness of my covenant of the night, as it is called jer. 33. 20. so shall the House and Kingdom of David continue for ever notwithstanding all the Changes and Calamities which it may undergo. Or secondly the Rainbow, which though in itself it be unstable and transient, and doth but seldom appear, which learned men object against this opinion, yet in Scripture is mentioned as God's faithful and perpetual witness, being called a token of God's everlasting covenant between God and every living creature for perpetual generations, Gen. 9 12, 16. And although it do not always appear to us, neither do the Sun or Moon do so, yet its appearances are doubtless very frequent in one or other part of the World, and will be repeated from time to time to the end of the World. Add to this that the word here rendered Heaven, may as well be rendered the Cloud or Clouds, as it is used Deut. 33. 26. job 35. 5. and 36. 28. Psal. 18. 12. and 77. 17. and 78. 23. Prov. 3. 20. Isa. 45. 8. And so the place being thus translated, and as the faithful witness in the Cloud or Clouds, doth plainly point us to the Rainbow. . Selah. 38 But a Having hitherto declared the certainty of God's promises, he now proceeds to show the unsuitableness of the present dispensations of God's Providence thereunto; and humbly expostulates with God about it. thou hast cast off and abhorred, thou hast been wroth with thine anointed b That Person and Family which thou hast invested with the Kingdom. . 39 Thou hast made void c Which seems contrary to thy word given, v. 34. the covenant of thy servant d i e. made with him. : thou hast profaned his crown e By exposing that sacred Person and Family and Kingdom to contempt, and giving his Sceptre and Power into the hands of the Uncircumcised. , by casting it to the ground. 40 * Psal. 80. 12. Thou hast broken down all his hedges f All the means of his protection and safety. ; thou hast brought his strong-holds to ruin. 41 All that pass by the way spoil him: he is a reproach g An object of their scorn and reproach. Is this the anointed of the Lord? Is this the Everlasting Family and Kingdom? to his neighbours. 42 Thou hast set up the right hand of his adversaries h Thou hast given them Courage, and Power and Success. : thou hast made all his enemies to rejoice. 43 Thou hast also turned the edge of his sword i So that he can neither offend his Enemies, nor defend himself. , and hast not made him to stand k But to flee and fall before his Enemies: for more is understood than what is expressed. in the battle. 44 Thou hast made his † Heb. brightness. glory to cease, and cast his throne down to the ground. 45 The days of his youth hast thou shortened l The youthful and flourishing estate of David's kingdom was very short, and reached not beyond his next successor, and it hath been languishing by degrees till this time when it seems to be dead and buried. : thou hast covered him with shame. Selah. 46 * Psal. 79. 5●…▪ How long, LORD, wilt thou hid thyself, for ever? shall thy wrath burn like fire? 47 Remember how short my time m i e. Our time, the time of our king and kingdom, in whose name the Psalmist puts up this petition, and about whom he was much more solicitous than about himself, as is evident both from the following verses and from the whole body of the Psalm. The sense seems to be this, Our king and all his people, and I among the rest, are short-lived and perishing creatures, that of themselves and according to the course of nature must shortly die. And therefore there is no need that thou shouldest add further afflictions to sweep them away before their time. is: wherefore hast thou made all men in vain! n Wherefore hast thou made us and our King (and consequently all other men whose condition is in nothing better than ours, and in respect of thy grace and mercy is much worse than ours) in vain or to so little purpose? Didst thou raise us and him, establish us for thy people, settle the crown upon David and his seed for ever by a solemn and unchangeable Covenant, erect a magnificent and glorious Temple, and vouchsafe so many and great promises and privileges, and all this but for a few years, that our Crown and glory should be taken from us within a little time after it was put upon our heads, that our Kingdom should be broken almost as soon as it was firmly established, that thy worship should be so soon corrupted, and thy Temple quickly rob, and not long after frequently abused, and polluted and wasted, and now at last utterly demolished? It is not strange that such considerations as these did fill the Psalmists mind with amusement and sad and perplexing thoughts. Nor doth the Psalmist accuse or upbraid God herewith, but only useth it as an argument to move God to repair and restore their decayed state, that they might live to praise and serve and glorify him, and not be such useless and insignificant Creatures as now they were in this forlorn estate of things, and as they should be if they should go into the place and state of the dead before the restitution of their broken State and Kingdom. 48 * Psal. 49. 9 What man is he that liveth, and shall not see death o All men at their best estate are mortal and miserable, Kings and People must unavoidably die by the condition of their natures; and therefore, Lord, do not increase our affliction which of itself is more than enough; neither proceed in these violent courses upon us who, without such severity, must perish of and from ourselves. ? shall he deliver his soul from the hand of † Heb. 〈◊〉. the grave! Selah. 49 Lord, where are thy former loving kindnesses, which thou * 2 Sam. 7. 15. Isal. 55. 3. swarest unto David in thy truth p Hast thou forgotten or repent of all that mercy and kindness which thou hast promised and sworn, and sometimes performed unto David and his Family and Kingdom? ? 50 Remember, Lord, the reproach of thy servants; how I q i e. We thy servants, as he now said; our King and his people; of whom he speaks as of one person, as is very usual in holy Scripture. Or, the Psalmist showeth how particularly and passionately he resented those reproaches which were cast upon their King and Kingdom, as if they were cast upon himself. * Numb. 11. 12. do bear in my bosom r This phrase may denote either first the multitude of these reproaches, things being said to be given or received into a man's bosom, which are given or received in great plenty, as Isa. 65. 6. Luke 6. 38. Or secondly their grievousness, that they pierced him to the very heart, which is sometimes called the bosom, as Eccl. 7. 9 the reproach of all the mighty people s Of the great Potentates and Princes of the World who now reproached the House of David with their vain and confident boasting of the everlastingness of their Kingdom, which was now in a desperate and lost condition. Or, all the reproaches of many people. . 51 Wherewith thine enemies have reproached, O LORD, wherewith they have reproached the footsteps of thine anointed t Or, of thy Messiah. By whom he seems to understand either first the Kings of judah, the singular number being put for the plural; and by their footsteps may be meant either their ways or actions, and the sad consequences thereof; or the traces or memorial of their ancient splendour and dominion, wherewith they now upbraid them; Or rather secondly the Messiah most properly and eminently so called; of whom not only many Christians, but the Chaldee Paraphrast and the Hebrew Doctors, understand this place. And this suits very well both with the singular number here used which points at one particular and eminent person anointed by God to be the King of his People, and with the matter and occasion of this Psalm. For it was universally believed by the Jews, that the Messiah should come of the Seed of David, and that by him the ancient glory and power of David's House should be revived and vastly increased. And this coming of the Messiah the Jews did continually expect for a long time together before he did come, and supported themselves therewith under all their Calamities. All which being well known to many of the Heathens, they reproached the Jews with the vanity of this belief and expectation. And by the footsteps of the Messiah he may understand his coming, as by the feet or footsteps of Ministers, Isa. 52. 7. their coming and bringing the Gospel with them is understood. . 52 Blessed be the LORD u Let thine Enemy's reproach thee and thy promises concerning the sending of the Messiah and the deliverance of thy people by his hand. I do and will hearty bless and praise thee for them and encourage myself with them, not doubting but thou wilt consider and take away all our reproaches, and in thine own due time (which is the best) send him who is the consolation and expectation of Israel and the desire of all Nations. for evermore. Amen and Amen. PSAL. XC. ‖ Or, a Prayer, 〈◊〉 ●… Psalm 〈◊〉 〈◊〉▪ A Prayer of Moses the man of God a Who considering that terrible but righteous sentence of God concerning the cutting off all that sinful Generation in the Wilderness, of which see Numb. 14. takes that occasion to publish these Meditations concerning man's mortality and misery in this life, which might be useful both to that and to all succeeding Generations. . 1 LORD, thou hast been our dwelling-place † 〈…〉 in all generations b Although we and our Fathers for some Generations have had no certain and fixed Habitation, but have been strangers in a land that was not ours, and afflicted for four hundred years, according to thy Prediction, Gen. 15. 13. and although we now are and have been for some time, and still are like to continue in a vast howling Wilderness, having no Houses but dwelling in Tents and wand'ring from place to place we know not whither; yet thou, O Lord, hast fully supplied this want, and hast been in stead of, and better than, a dwelling place to us, by thy watchful and gracious Providence over us in all places and exigences. And this is a very proper Preface to this Psalm to intimate that all the following miseries were not to be imputed to God but unto themselves who by their own sins had brought these mischiefs upon themselves. . 2 Before the mountains c Which he mentions as the most fixed and stable part of the Earth. were brought forth, or ever thou hadst form the earth, and the world d i e. From Eternity; which is frequently described in this manner, as Prov. 8. 25, 26. joh. 17. 24. Eph. 1. 4. because there was nothing before the Creation of the World but Eternity. And thus the words here following do explain it. And this Eternity of God is here mentioned partly that men by the contemplation thereof might be wrought to a deeper sense of their own frailty and nothingness, which is the foundation of humility and of all true piety; and to a greater reverence and admiration of the Divine Majesty; and partly for the comfort of God's people, who notwithstanding all their present miseries have a sure and everlasting refuge and portion. : even from everlasting to everlasting, thou art God e Or, thou art the strong God. Thou hadst thy power and all thy perfections, not by degrees, as men have theirs, but from all Eternity. Or, thou art or waste, O God. . 3 Thou turnest man to destruction f But as for man, his case is far otherwise, his time is short, and though he was made by thee an happy Creature, and should have been immortal, yet upon and for his sin thou didst make him mortal and miserable. , and sayest g Or, didst say, i. e. pronounce that sad sentence here following, Return, O men, to the dust out of which you were taken, Gen. 3. 19 Psal. 146. 4. Eccles. 12. 7. , Return ye children of men. 4 * 2 Pet. 3. 8. For a thousand years h If we should now live so long as some of our Progenitors well-nigh did. As he compared man's duration with Gods in respect of its beginning, v. 2. so here he compareth them in respect of the end, or continuance. in thy sight i In thy account, and therefore in truth; which is opposed to the partial and false judgement of men who think time long because they do not understand Eternity: Or, in comparison of thy endless duration. are but as yesterday ‖ Or, when he hath passed them. when it is past k Which is emphatically added; because time seems long when it is to come, but when it is past and men look backward upon it, it seems very short and contemptible, and men value one hour to come more than a thousand years which are past. , and as a watch l Which lasted but for three or four hours; for the night was anciently divided into three or four Watches. See judg. 7. 19 Mark 6. 48. and 13. 35. Luk. 12. 38. in the night m Which also hath its weight: for the silence and slumbers of the night makes time seem shorter than it doth in the day. . 5 Thou carriest them n i e. Mankind, of whom he spoke, v. 3. away as with a flood o Unexpectedly, violently and irresistibly, universally, without exception or distinction. , * Psal. 73. 20. they are as a sleep p Short and vain, as sleep is, and not minded till it be past. Or, like a Dream when a man sleepeth, wherein there may be some real pleasure, but never any satisfaction, or some real trouble, but very inconsiderable, and seldom or never pernicious. Even such an idle and insignificant thing is humane life considered in itself without respect to a future state, in which there is but a mere shadow or dream of felicity, only the calamities attending upon it are more real and weighty. : in the morning * Psal. 103. 15. they are like grass which ‖ Or, is changed. groweth up q Heb. which is changed, either first for the worse, which passeth away, as some render the word. Which having generally affirmed here, he may seem more particularly to explain in the next Verse. Or rather secondly for the better, as this word is sometimes used, as job 14. 7. Isa. 40. 31. which sprouteth out of the Earth and groweth more apparent and green and flourishing. And this interpretation is confirmed from the next Verse, where this same word is used in this sense, where also the morning is again mentioned, and that as the time not of its decay, but of its flourishing. . 6 In the morning it flourisheth, and groweth up; in the evening it is cut down and withereth r The whole space of man's life is compared to one day, and his prosperity is confined to a part of that day and ended in the close of it. . 7 For we s Either, 1. we men: or rather, 2. we Israelites in this wilderness. are consumed t Either naturally by the frame of our bodies, or violently by extraordinary judgements. Thou dost not suffer us to live so long as we might by the course of nature. by thine anger u Caused by our sinful state and lives. , and by thy wrath are we troubled. 8 Thou hast set our iniquities before thee x Thou dost not now cover or blot out or pass by our sins, as thou hast usually done to thy people; but thou dost diligently search them out, and accurately observe them, as a severe, but righteous Judge, and art now calling us to an account for them. , our secret sins y Thou dost not only punish us for our notorious and scandalous sins, which thine honour may seem to oblige thee to do, but even for our secret lusts, the murmuring and unbelief and Apostasy and Idolatry of our hearts; which though hid from the eyes of men, thou hast set before thine eyes and brought them to light by thy judgements. † Heb. at the luminary of thy countenance. in the light of thy countenance. 9 For all our days are † Heb. turned away. passed away z Or, turn away themselves or their face from us. They do not continue with us, but quickly turn their backs upon us and leave us. in thy wrath: we spend our years ‖ Or, as a meditation. as a tale that is told a Which may a little affect us for the present, but is quickly ended and gone out of mind. Or, as a word, as job 37. 2. which in an instant is gone, and that irrevocably. Or, as a thought, or a sigh, or a breath. All which come to one sense. . 10 † Heb. as for the days of our years in them are seventy years. The days of our years b Either 1. of the Israelites in the desert, who being twenty years old, and some thirty, some forty, some fifty years old when they came out of Egypt, and dying in the Wilderness, as all of that age did, Numb. 14. 29. a great number of them doubtless died in their seventieth or eightieth year, as is here employed. Or rather 2. of the generality of mankind, and the Israelites no less than others, in that and all following Ages, some few persons excepted, amongst whom were Moses and Caleb and joshua, who lived an hundred and twenty years; which is therefore noted of them as a thing singular and extraordinary. This sense suits best with the following words, and with the scope of Moses; which was to represent the vain and transitory condition of men in this life, and how much mankind was now sunk below their Ancestors, who commonly lived many hundreds of years, and that the Israelites, though Gods peculiar people and endowed with many privileges, yet in this were no better than other men. All which may be considered either as an argument to move God to pity and spare them, or as a motive to awaken and quicken the Israelites to serious preparations for death, by comparing this with v. 12. are threescore years and ten c Which time the ancient Heathen Writers also fixed as the usual space of men's lives. ; and if by reason of strength d i e. By the strength of their natural constitution; which is the true and common cause of longer life. they be fourscore years, yet is their strength e Their strongest and most vigorous old Age. Or, their excellency, or pride; that old age which is their glory, and in which men do commonly glory. labour and sorrow f Filled with troubles and griefs from the infirmities of age, the approach of Death, and the contingences of humane life. : for it g Either our age, or our strength. is soon cut off h It doth not now decline by many degrees and slow steps, as it doth in our young and flourishing age, but decayeth apace and suddenly fleeth away. , and we flee away i We do not now go to Death, as we do from our very Birth, nor run, but flee swiftly away like a Bird, as this word signifies. . 11 Who knoweth k Few or none sufficiently apprehend it or steadfastly believe it, or duly consider it, or are rightly affected with it. For all these things are comprehended under this word knoweth. the power of thine anger l The greatness and force and dreadful effects of thine anger conceived against the Sons of men, and in particular against thine own people for their miscarriages. ? even according to thy fear m i e. According to the fear of thee, as my fear is put for the fear of me, Mal. 1. 6. and his knowledge for the knowledge of him, Isa. 53. 11. According to that fear or dread which sinful men have of a just and holy God. These fears of the Deity are not vain Bugbears, and the effects of ignorance and folly or Superstition, as Heathens and Atheists have sometimes said, but are just and built upon solid grounds and justified by the terrible effects of thy wrath upon mankind. , so is thy wrath n It bears full proportion to it, nay indeed doth far exceed it. It cannot be said of God's wrath which is said of Death, that the fear of it is worse than the thing itself. But this Verse is by many both ancient and later Interpreters rendered otherwise, and that very agreeably to the Hebrew Text, who knoweth the power of thine anger, and thy wrath according to thy fear? i. e. either 1. according to the fear of thee, or so as thou art to be feared, or answerably to thy terrible displeasure against sin and sinners. Or 2. so as to fear and dread thee in such manner and measure as sinful Creatures ought to fear the infinite and offended Majesty of God their Creator and Judge and Sovereign, and thereby to be moved to humble himself before thee and fervently to seek thy face and favour; which is the only true wisdom, for which he prayeth in the next Verse. : 12 * Psal. 39 4. So teach us o By thy spirit and grace as thou hast already taught us by thy word. Or, Teach us rightly (as this word is used Numb. 27. 7. and 2 Kings 7. 9) to number, etc. as it follows. to number our days p To consider the shortness and miseries of this life, and the certainty and speediness of Death, and the causes and consequences thereof. , that we may † Heb. cause to come. apply our hearts unto wisdom q That we may hearty devote ourselves to the study and practice of true wisdom, which is nothing else but piety or the fear of God. And why so? Not that the Israelites might thereby procure a revocation of that peremptory sentence of death passed upon all that Generation; nor that other men might hereby prevent their death, both which he very well knew to be impossible, but that men might arm and prepare themselves for death, and for their great account after death, and might make sure of the happiness of the future life. Of which this Text is a plain and pregnant proof. . 13 Return, O LORD r To us in mercy; for thou seemest to have forsaken us and cast us off. , how long s Understand, wilt thou be angry: or, will it be ere thou return to us. ! and let it repent thee concerning thy servants t i e. Of thy severe proceed against us, and change thy course and carriage to us. . 14 O satisfy us early u Speedily, or seasonably before we be utterly consumed. with thy mercy; that we may rejoice, and be glad all our days. 15 Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil x Our afflictions have been sharp and long, let not our prosperity be small and short. . 16 Let thy work appear unto thy servants, and thy glory unto their children y Let that great and glorious work of giving thy people a complete deliverance, which thou hast long since designed and promised, be at last accomplished and manifested unto us, and in the sight of the World. . 17 And let the beauty of the LORD z i e. His favourable countenance and gracious influence and glorious presence. our God be upon us, and establish thou the work of our hands upon us a Or, in us. Do not only work for us but in us. And because the glorious work of thy hands is hindered by the evil works of our hands, be thou pleased by thy holy spirit to direct or establish (for this Hebrew word signifies both) the works of our hands, that we may cease to do evil and learn to do well, and turn and constantly cleave unto thee, and not revolt and draw back from thee, as we have frequently done to our own undoing. , yea the work of our hands establish thou it. PSAL. XCI▪ The Penman of this Psalm is uncertain. The occasion of it seems to have been that great Pestilence recorded, 2 Sam. 24. 1 HE that * Psal. 27. 4, 5▪ & 31. 20. dwelleth in the secret place a Or, hiding place. He that makes God his habitation and refuge, as he is called below, v. 9 resorting to him and relying upon him in his dangers and difficulties. of the most High shall † Heb. lodge. abide under the shadow of the Almighty b He shall not be disappointed of his hope, but shall find a quiet and safe repose under the Divine protection. A shadow in Scripture phrase commonly signifies protection. See Gen. 19 8. judg. 9 15. Psal. 17. 8. etc. . 2 I will say of the LORD, He is my refuge c Upon that ground I will confidently commit myself and all my affairs to God. , and my fortress: my God, in him will I trust. 3 Surely * Psal. 124. ●…. he shall deliver thee d O thou believing pious Soul who after my example shalt make God thy refuge, thou shalt partake of the same privilege which I enjoy. from the snare of the fowler: and from the noisome Pestilence e From the Pestilence which like a Fowler's snare taketh men suddenly and unexpectedly, and holdeth them fast, and commonly delivers them up to Death. . 4 * Psal. 57 1. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth f Whereby he is obliged to fulfil all his gracious promises, and amongst the rest, that of protection in dangers. shall be thy shield and buckler. 5 * Job 5. 19, &c▪ Prov. 3. 23. Isai. 43. 2. Thou shalt not be afraid for the terror by night g When evil accidents are most terrible and least avoidable. , nor for the arrow h The Pestilence or any such common and destructive Calamity; for such are frequently called Gods arrows, as Deut. 32. 23, 42. Lam. 3. 12, 13, etc. that fleeth by day i Which is the time for shooting of Arrows. The sense of the Verse is, He shall be kept from secret and open mischiefs at all times. : 6 Nor for the pestilence k This Verse explains the former, and showeth what that terror and arrow signifies. that walketh l That spreadeth or maketh progress. in darkness m Either invisibly, so as we can neither foresee nor prevent it. Or rather, by night; as v. 5. : nor for the destruction that wasteth at noonday n That like a bold Enemy assaults us openly, and though discovered cannot be resisted. . 7 A thousand shall fall at thy side o At thy left side, because this is opposed to the right side here following. See the like Ellipsis, Numb. 9 16. Psal. 84. 11. , and ten thousand at thy right hand: but it shall not come nigh thee p This and such like promises are not to be understood absolutely and universally, as if no truly good man could be cut off by the Plague or other common Calamities, which is confused both by other plain Texts of Scripture and by unquestionable experience, but with due limitations and conditions, either on man's part, as if there be a defect in his Faith or Obedience▪ or on God's part, when God sees that Death is more for his good than life, as it apparently is when righteous men are taken away from the evil to come, as is said Isa. 57 1. In which case though God doth not give the thing promised, yet he giveth a far greater mercy in stead of it, and so fulfils his promise in the best sense and with most advantage. As if one man should solemnly promise to another to give him his daily food every day, he not only might but aught, notwithstanding this promise, to deny and withdraw this food when his body is so distempered that in the judgement of the wisest Physicians the taking of his food would evidently endanger his life. . 8 Only * 〈◊〉 ●…. 34. with thine eyes shalt thou behold q Without any terror or danger to thyself, and with a delightful and thankful reflection upon God's goodness to thee. , and see the reward of the wicked r The just recompense of their sins, or the vengeance of God upon them. . 9 Because thou hast made the LORD which is my refuge, even the most High thy habitation s Or, as the words lie in the Hebrew and others render them. Because thou, O Lord, art my refuge, thou O my Soul (which is easily understood out of the foregoing words, and to which David oft suddenly turneth his speech) hast made the most high thine habitation. Which is the only ground and reason of that safety last mentioned. As for the variation of persons, that he sometimes speaketh to and of others, and sometimes to and of himself, nothing is more frequent in this Book; nor doth it make any alteration in the sense. . 10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling t To wit, so as to destroy thee, as the next Verse limits and expounds it. For surely this promise is not made to all his Children and Servants, who may possibly be wicked men, and so strangers from God's Covenant and Promises. How far this secures his own person, see on v. 7. . 11 * 〈◊〉▪ 34. 7. 〈◊〉▪ 4. 6. 〈◊〉 4. 10. For he shall give his angels u Those blessed and powerful and watchful spirits, whom God hath appointed to mind the affairs of this lower World, and to take care of the Heirs of Salvation, Heb. 1. 14. charge over thee, to keep thee in all thy ways x In the whole course of thy life, and in all thy lawful undertake. . 12 They shall bear thee up ‖ 〈◊〉▪ with. in their hands y Sustain or uphold thee in thy go, as we do a Child or a weakly man, especially in uneven or dangerous paths. Or, shall carry thee aloft as upon eagle's Wings, when it shall be needful for thee. , lest thou dash thy foot against a stone z So as to hurt thy foot, or to cause thee to fall. . 13 Thou shalt tread upon the lion a The Lion shall lie prostrate at thy feet, and thou shalt securely put thy feet upon his neck, as the Israelites did upon the necks of the Canaanitish Kings, jos. 10. 24. , and ‖ 〈◊〉▪ 〈◊〉▪ adder: the young lion and the dragon b By which he synecdochically understands all pernicious Creatures, though never so strong and fierce and subtle, and all sorts of Enemies. shalt thou trample under feet. 14 Because he hath set his love upon me c This and the two following Verses are the words of God, whom the Psalmist here, as oft elsewhere, introduceth as giving an account of the reasons of Gods singular care of all believing or pious persons. , therefore will I deliver him d I will abundantly recompense his love with my favour and blessing. : I will set him on high e In an high and safe place, where no evil can reach him. , because he hath known my name f With a true and saving knowledge, so as to love me and put his trust in me. God's name is here put for God himself, as it is also Deut. 28. 58. Psal. 20. 2. and 115. 1. . 15 * Psal. 50. 15. He shall call upon me g To wit, in trouble, which is expressed in the following clause. As he knoweth and loveth me, so he will offer up sincere and fervent Prayers to me upon all occasions. , and I will answer him: I will be with him in trouble h To keep him from sinking under his burden. , I will deliver him, and honour him. 16 With † Heb. length of days. long life i Either in this World, when it is expedient for my service and for his benefit: or, at least, in the next World▪ where he shall live to Eternity in the blissful sight and enjoyment of God in glory. will I satisfy him, and show him my salvation k Either here or hereafter. . PSAL. XCII. A psalm or song for the sabbath-day a To be sung upon the Weekly Sabbath. To which the matter of this Psalm very well agrees. For it celebrates the works of God, both that first and great work of Creation, and that succeeding and no less wonderful work of his Providence by which he upholds and governs all his Creatures, and especially that by which he ruleth all sorts of men, both good and bad, and that by which he preserveth and manageth his Church and People. . 1 IT is a * Psal. 147. 1. good thing b It is a good work and a just debt to God. to give thanks unto the LORD, and to sing praises unto thy name, O most High. 2 To show forth thy loving kindness in the morning, and thy faithfulness † Heb. in the nights. every night c To adore and celebrate thy goodness and truth continually, and especially at those two solemn times of Morning and Evening, which on every day, and especially upon the Sabbath day, were devoted to the worship and service of God. . 3 Upon an instrument of ten strings, and upon the psaltery; ‖ Or, upon the solemn sound with the harp. upon the harp † Heb. Higgaion. with a solemn sound. 4 For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands d Which thou didst create by thine Almighty power, and dost still govern with infinite wisdom, one instance whereof we have in the following Verses. . 5 * Psal. 40. 5. O LORD, how great are thy works! and * Rom. 11. 34. thy thoughts e Thy counsels and methods in the government of the World and of thy Church. are very deep. 6 * Psal. 94. 8. A brutish man f Who cannot or doth not seriously consider things, whose mind is corrupted by his sensual and brutish appetites, who is led by sense and not by reason and faith. knoweth not: neither doth a fool understand this g The depth of God's counsels and works mentioned, v. 5. or that particular work of God ●…escribed v. 7. . 7 * Job 12. 6. Jer. 12. 1, 2. Mal. 3. 15. When the wicked spring as † Heb. herbs. Psal. 104. 14. the grass, and when all the the workers of iniquity do flourish: it is that they shall be destroyed for ever h Their present worldly prosperity is a presage and occasion of their utter and eternal ruin. . 8 But thou, LORD, art most High for evermore i So this Verse is added by way of opposition to the former, They shall perish, but thou shalt endure, as is said in a like comparison Psal. 102. 26. they flourish for a season, but thou rulest for ever to judge and punish them. Or, For (as this Hebrew Particle is not seldom used, whereof instances have been formerly given) thou, Lord, art, etc. So this Verse gives a reason of the former, as well as the first branch of it, why God suffers the wicked to flourish so long, because he is not like man of short and uncertain continuance here, to whom a little time is long and tedious, who therefore impatiently expects the time of vengeance and fears lest the offender should escape it; whereas God is unchangeable and everlasting, and therefore long-suffering without any inconvenience, and the longest time of the prosperity of the wicked is but short and inconsiderable in his Eyes, a thousand years being in his sight but as yesterday when it is past, Psal. 90. 4. and they can never escape out of his hands: as also of the latter branch of the Verse, why the wicked shall be destroyed for ever, because God lives and reigns for ever to execute that just sentence of everlasting punishment which he hath pronounced against them. . 9 For lo k He represents their destruction as present, and as certain, which the repetition of the words implies. , thine enemies, O LORD, for lo, thine enemies shall perish: all the workers of iniquity shall be scattered. 10 But my horn shalt thou exalt l But as for me, and other righteous persons (of whom he saith the same thing, v. 12.) we shall be advanced to the height of honour and true and lasting felicity. , like the horn of an unicorn m Of which see on Deut. 33. 17. : I shall be anointed n I shall have great cause of rejoicing and testifying my joy by anointing myself as the manner was in Feasts and all joyful solemnities. with fresh oil o Sweet and uncorrupted. . 11 Mine eye also shall see my desire p To wit, in the ruin of thine and mine incorrigible Enemies. on mine enemies: and mine ears shall hear q What I do not see myself, I shall understand by the certain reports of others. my desire of the wicked that rise up against me. 12 * Host 14. 5. The righteous shall flourish like the palmtree r Which is constantly green and flourishing, and fruitful, Cant. 7. 8. and growing even when it is pressed down; and so is a fit Emblem of a just man's person and condition. See Revel. 7. 9 : he shall grow like a cedar s Which spreads itself wide and grows very high and strong, and is very durable, and in some sort incorruptible. in Lebanon. 13 Those that be planted t Whom God by his gracious providence and holy spirit hath planted or fixed there. in the house of the LORD u i e. In its Courts, which are a part of the House and oft come under that name in Scripture. And by this House he means the Church of God, whereof all just persons are real and living members. , shall flourish in the courts x Which he mentions rather than the House, because he speaks not here of the Priests, but of all just men, who were permitted to come no further than into the Courts. of our God. 14 They shall still bring forth fruit in old age y When their natural strength decayeth, it shall be renewed; their last days shall be their best days, wherein as they shall grow in grace, so they shall increase in comfort and blessedness. : they shall be fat, and † Heb. green. flourishing: 15 To show that the LORD is upright z This glorious work of God in compensating the short prosperity of the wicked with everlasting punishments, and of exchanging the momentany afflictions of the just with eternal glory and happiness, doth clearly demonstrate that God is just and blameless in all the dispensations of his Providence in the World. : he is my rock, and there is no unrighteousness in him. PSAL. XCIII. This Psalm contains an assertion or declaration of God's sovereign and universal dominion in and over the whole world. Which is here set forth partly for the comfort of God's Church and People against all the assaults of their numerous and potent Adversaries; and partly to give an intimation and assurance of the accomplishment of that great Promise of the Kingdom of the Messiah, which was not to be confined to the Israelites, but to be extended to all the Nations of the Earth: which, though wonderful in our Eyes, the Supreme and Almighty Ruler of the World could▪ easily effect. This and the six following Psalms, according to the opinion of the Hebrew Doctors, belong to the times of the Messiah. 1 * Psal. 96. 1●… & 97. 1. & 9●… 1. THE LORD reigneth a He is the King and Governor not only of Israel but of the whole World, as the last clause of the Verse expounds it: and accordingly he will in his due time set up his Empire over all Nations in the hands of his Son the Messiah. , * Psal. 104. 〈◊〉 he is clothed with majesty, the LORD is clothed with strength b That Majesty and strength which he always had in himself, he now hath and will shortly much more show it forth in the Eyes of all people. wherewith he hath girded himself: the world also is established, that it cannot be moved c The effect of God's Government of the World shall be this, that he will order and overrule all the Confusions, and Divisions, and Hostilities in the World, so as they shall end in an orderly, peaceable and happy settlement, and in the erection of that Kingdom of the Messiah which can never be moved. . 2 * Psal. 45. 6. Thy throne is established † Heb. from then. of old: thou art from everlasting. d And this Kingdom of thine is no new or up start Kingdom, as it may seem to the ignorant World, but the most ancient of all Kingdoms, being from Everlasting to Everlasting, although it was not always equally manifested in the World. . 3 The floods e The Enemies of thy Kingdom, who are oft compared to Floods for their numbers, force, rage, etc. See Isa. 8. 7, 8. and 17. 12, 13. jer. 46. 7, 8. have lifted up, O LORD, the floods have lifted up their voice: the floods lift up their waves f Have both by their words and actions made opposition against it. . 4 The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea g The King of Heaven is too strong for all Earthly Potentates and will subdue them under his feet. . 5 Thy testimonies h i e. Thy words: either 1. thy Precepts, which are commonly called Gods testimonies. And so having spoken of God's Kingdom, he now showeth that the Laws of that Kingdom are just, and true, and holy; which is a singular commendation of it. Or, 2. thy Promises, as may be gathered from the following words, are sure, or true, or faithful; which attribute properly belongs, and every where in Scripture is ascribed to Promises rather than to Precepts. And the Promises no less than the Precepts are Gods Testimonies, or the Witnesses or Declarations of his mind and will to Mankind. And he seems here to speak of those great and precious Promises concerning the erection and establishment of his Kingdom in the World by the Messiah. Which, faith he, are infallibly true and shall certainly be accomplished in thy time. are very sure: holiness becometh thine house i This is to be understood, either 1. of God's Church or People, who are sometimes called God's House, and whose business and delight is in God's House and service there performed. So the sense is, It becometh thy people to be holy in all their approaches to thee, and worshippings of thee. Or rather 2. of God himself, who dwelled in his House, from whence he gave forth his Oracles, and where all his testimonies were kept upon record. This seems better to suit with the context, the business of this Psalm being rather to describe the Dominion of God than the duty of his people. And so the sense seems to be this, Holiness is the constant Ornament and glory of thy House. Or, it becometh thee who dwellest in thy House to be holy in all thy words and actions; and therefore thy testimonies are very sure, and thou wilt undoubtedly fulfil all thy Promises. For holiness seems to be here taken for God's faithfulness, as it is Psal. 60. 6. and 89. 35. or, which comes to the same thing, for his justice or righteousness, whereby he is obliged to make good all his promises, as that word is very commonly used. , O LORD, † Heb. to 〈◊〉 of days. for ever. PSAL. XCIV. The matter of this Psalm plainly declares the occasion of it to be the oppressions and persecutions of God's people by wicked and cruel Tyrants and Enemies, against whom he prays for the divine aid. 1 O LORD † 〈◊〉 God of 〈◊〉. 〈◊〉 〈◊〉 God to whom vengeance belongeth a As thou art the supreme Judge of the World, the Patron and Protector of the righteous, and the declared Enemy of all wickedness and wicked men. : O God, to whom vengeance belongeth, † 〈◊〉. 1. show thyself. 2 * 〈◊〉. 6. Lift up thyself b Either 1. ascend thy tribunal to pronounce the sentence. Or 2. arise from thy seat and bestir thyself, to punish thy proud Enemies, as it here follows. , thou * 〈◊〉. 25. judge of the earth: render a reward to the proud. 3 LORD, how long shall the wicked, how long shall the wicked triumph! 4 How long shall they utter c Or pour forth freely, constantly, abundantly, as a Fountain doth Waters, as this Hebrew word signifies. , and speak hard things d Grievous and insolent and intolerable words against thee and thy people, blasphemous, malicious, contemptuous and minatory words. ! and all the workers of iniquity boast themselves e Boast of their invincible power and prosperous success in their wicked designs. . 5 They break in pieces thy people, O LORD, and afflict thine heritage f Those righteous persons whom thou hast chosen for thy portion or inheritance. . 6 They slay the widow and the stranger, and murder the fatherless g Whom common humanity obliged them to spare, and pity and resieve. . 7 * 〈◊〉 10. 11, 〈◊〉 〈◊〉 59 7. Yet they say, The LORD shall not see h Their impunity and prosperity in their impious and barbarous practices makes them ready to doubt of, or to deny the Providence of God in the government of his Church and of the World. : neither shall the God of Jacob i So they call him sarcastically, He who taketh that name to himself, but hath no regard to his people, but gives up his jacob to the spoil, and to the rage of their Enemies. regard it. 8 * 〈◊〉. 92. 6. Understand, ye brutish among the people k You who though you think yourselves the wisest of men, yet in truth are the most brutish of all people; For the Hebrews oft express their superlatives in this manner, as Prov. 30. 30. Cant. 1. 8. etc. You that have only the shape, but not the understanding, of a man in you. : and ye fools, when will ye be wise! 9 * Exod. 4. 11. 〈◊〉. 20. 12. He that planted l The word is very emphatical signifying the excellent structure of the Ear, or the several Organs or Instruments belonging to the sense of Hearing, and the exact position and firm settlement of all those parts in their proper places; which is justly admired by all that understand it. the ear, shall he not hear m He must necessarily hear. The truth of the inference depends upon that evident and undeniable principle in reason, that nothing can give to another that which it hath not either formally or more eminently in itself, and that no effect can exceed the virtue of its cause. ! he that form n By which word he seems to intimate the accurate and most curious workmanship of the Eye; which is observed by all that writ upon that subject. the eye shall he not see! 10 He that chastiseth the heathen, shall not he correct m He who, when he pleaseth, can and doth punish the Gentiles or Nations of the World, is he not able to punish you for your wicked speeches and actions? Or, He that instructeth, or teacheth (as this word signifies, Prov. 9 7. Isa. 8. 11. etc.) the nations (not only the Jews, but all other people, all mankind, as this clause is explained by the next, he that teacheth man knowledge) shall not he correct or reprove? and therefore must not he discern and know all your hard speeches and wicked actions? Thus the consequent seems to be put for the antecedent, as is frequent in Scripture, and that not without emphasis, to Imply that God does not know their sins with a simple or speculative knowledge, but so as to proceed▪ upon that knowledge to judge and punish them. ! he that teacheth man knowledge n By giving him understanding and the knowledge of many excellent things by the light of nature. , shall not he know o To wit, men's thoughts, of which see v. 11. and their words and actions, of which he spoke, v. 6, 7. These words are not in the Hebrew Text, but are easily understood out of the foregoing clause. And the like defects we find elsewhere, as 2 Sam. 5. 8. comp. with 1 Chron. 11. 6. especially in vehement commotions of the mind, when a man's passion stops his speech, as it is here and Psal. 6. 3. and in other Authors. ! 11 * 1 Cor. 3. 20. The LORD knoweth the thoughts of man p This is an answer to the foregoing Question, shall not he know? Yes, he knoweth all things, yea even the most secret things, as the thoughts of men; and in particular your atheistical thoughts, and much more doth he know your wicked practices, which you said he did not see, v. 6, 7. And he knows that they are generally vain and foolish, and that whilst you mock God and applaud yourselves in such thoughts, you do not relieve, but only delude, yourselves with them. , that they are vanity. 12 * Heb. 12. 11. Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy Law q And whereas these ungodly persons esteem themselves the only happy men, and conclude thy people to be of all men the most miserable, because of the manifold persecutions and afflictions which they commonly suffer, and upon this account dispute against thy providence, so far is their opinion from the truth, that the contrary is most certain, that as their prosperity is a real mischief to them, so those afflictions of good men which are accompanied with divine instructions are great and true blessings to them, themselves being judges. : 13 That thou may'st give him rest from the days of adversity, until the pit be digged for the wicked r For their present and short troubles prepare them for and lead them to true rest and blessedness, whilst the seeming felicities of the wicked make way▪ for those tremendous judgements which God hath prepared for them. . 14 * 1 Sam. 12. 22. Rom. 11. 1, 2. For the LORD will not cast off his people s Though God may for a time correct his people, yet he will not utterly destroy them, as he will their Enemies, but will in his time put an end to all their Calamities. , neither will he forsake his inheritance. 15 But judgement shall return unto righteousness t But although the World is now full of unrighteous judgements, and even God himself seems not to judge and administer things justly, because he suffers his people to be oppressed and the wicked to triumph over them, yet the state of things shall be otherwise ordered, God will declare himself to be a righteous Judge, and will advance and establish justice in the earth, and especially among his people. : and all the upright in heart † Heb. shall be after it. shall follow it u To wit, just judgement restored, they will all approve of it and imitate this justice of God in all their actions, whereas the wicked will▪ still do wickedly, as is said Dan. 12. 10. and in a land and state of uprightness will deal unjustly, and will not behold the majesty of the lord, as it is Isa. 26. 10. Oth. shall follow him, to wit, the Lord, expressed, v. 14. whose act it is to bring judgement to justice. Whilst the wicked forsake God, these will cleave to him, as being confident that, howsoever he may suffer them to be oppressed for a season, yet he will in due time plead their cause and bring forth their right▪ ousness. : 16 Who will rise up for me x To defend and help me. I looked hither and thither ' and called to my Friends for their help, saying, who will, &c▪ But none of them appeared, but God alone helped me, as he saith in the next Verse. , against the evil doers? or who will stand up for me against the workers of iniquity? 17 Unless the LORD had been my help, my soul had ‖ Or, quickly. almost dwelled * Psal. 115. 17. in silence y In the place of silence, to wit, the grave. Compare job 3. 17, 18. Psal. 88 13. and 115. 17. . 18 When I said, My foot slippeth z I am now upon the point of falling into mischief and utter destruction. : thy mercy, O LORD, held me up. 19 In the multitude of my thoughts a Whilst my heart was filled with various and perplexing thoughts, as this Hebrew word signifies, and tormented with cares and fears about my future state. within me, thy comforts b Thy promises contained in thy word and set home by thy spirit upon my soul, and the remembrance of my former experiences of thy care and kindness to me. Comp. Psal. 119. 50, 76. delight my soul. 20 Shall the throne of iniquity have fellowship with thee c Wilt thou take part with the unrighteous powers of the World who oppress thy people? It is true they partake of thy name, being called gods, Psal. 82. 1. but, I know, thou wilt not afford them thy Protection and Patronage, but wilt manifest thy justice and displeasure against them. This seems to have been one of those comfortable thoughts wherewith the Psalmist delighted his soul, as he now said. , which * Isai. 10. 1. frameth mischief d Who devise wicked devices and lay heavy burdens upon men that are more righteous than themselves. by a law e Either by virtue of those unrighteous decrees which they have made in form of Laws: Or, by false pretences of law. Or, against law, against all right and the laws both of God and men. ! 21 They gather themselves together against the soul f Against the life, as the soul commonly signifies, and as the next clause explains it. They are not satisfied with the spoil of their estates, but do also thirst after their lives. of the righteous, and condemn the innocent blood g They shed the blood of those innocent persons whom they have wickedly condemned. Innocent blood is here put for the blood or life of an innocent person, as it is also 1 Sam. 19 5. Mat. 27. 4. . 22 But the LORD is my defence: and my God is the rock of my refuge. 23 And * Psal▪ 7. 16. he shall bring upon them their own iniquity h i e. The fruit and punishment of their sins. , and shall cut them off in their own wickedness i Either in the midst of their sins: Or, by their own wicked devices, the mischief whereof he will cause to fall upon their own heads. : yea, the LORD our God k The God of jacob, of whom they said that he did not see nor regard them, but now they find the contrary proved to their cost. shall cut them off. PSAL. XCV. The Author of this Psalm was David, as is affirmed Heb. 4. 7. and although the Psalm be delivered in general terms as an invitation to mankind to yield unto the true God that praise, and worship, and obedience, which he requireth and deserveth, yet it hath a special reference to the days of the Messiah; of which Christians have no great reason to doubt, seeing it is so understood by the Hebrew Doctors themselves, as also by the Apostle, Heb. 3. 7▪ etc. and especially Heb. 4. 3, 4, 5, 6, 7, 8, 9 where he not only expounds it of those times, but proves that it cannot be meant of the former times and state of the Church. 1 O Come, let us a He speaks to the Israelites, whose backwardness to this work in the times of the Gospel was foreseen by the spirit of God which dictated this Psalm. sing unto the LORD; let us make a joyful noise to the rock of our salvation. 2 Let us † Heb. 〈◊〉 his face. Isai. 3●…. 33. come before his presence b Which he will then afford us in a singular manner in his Son the Messiah, in and by whom he will be visibly present with the Sons of men. with thanksgiving, and make a joyful noise unto him with psalms. 3 For * Psal. ●…6. 4. 135. 5. the LORD is a great God, and a great King above * Psal. 86. 8. all gods c Above all that are accounted and called Gods, Angels, and Earthly Potentates, and especially the false gods of the Heathens, which upon Christ's coming into the World were struck dumb, and could no more deliver their Oracles, as Platarch and other Heathens observed with admiration, nor deceive the World, but were forced to give place to the true God, and to the knowledge and worship of him alone, which was propagated among all Nations by the Gospel. . 4 † Heb. in 〈◊〉 In his hand d Under his Government. are the deep places e Those parts which are far out of men's sight and reach, and much more those that are at men's disposal. of the earth: ‖ Or, the 〈◊〉 of the hills 〈◊〉 his. the strength of the hills f The strongest or highest Mountains are under his feet and at his disposal. The fence of the Verse is, All the parts of the Earth, whether high or low, are subject to his power and providence, and therefore it is not strange if all the Nations of the Earth be brought to the acknowledgement of him, and if the Gentiles receive his Gospel. is his also. 5 † Heb. whose the sea is. The sea is his, and he made it: and his hands form the dry lands. 6 O come, let us worship, and bow down: let us kneel g By which expressions he teacheth that even in Gospel times God is to be glorified and worshipped as well with the members of our bodies as with the faculties of our Souls. before the LORD our maker. 7 For he is our God h In a peculiar manner; and therefore it will be most unreasonable and abominable for us to forsake him when the Gentiles submit to his law. , and * Psal. ●…9. 1●… & 80. 1. & 10●… 3. we are the people of his pasture i Whom he feedeth and keepeth in his own proper Pasture, or in the land which he hath appropriated to himself. , and the sheep of his hand k Which are under his special care and conduct or government, which is oft expressed by the hand, as Numb. 4. 28. and 31. 49. Judg. 9 29. : * Heb. 3. 7. 4. 7. to day l i e. Forthwith or presently, as this word is used Deut. 4. 4, 8. and 27. 9 jos. 22. 16, 18, etc. Or this day, in this solemn day of grace or of the Gospel, which the Psalmist speaks of as present according to the manner of the Prophets. And this word though belonging to the following clause, as appears from Heb. 3. 7. may seem to be thus placed to show that it had some respect to the foregoing words also. For the sense of the place may be this. We (Jews) are or shall be the people of his pasture and the sheep of his hand, God will still own us for his people this day, i. e. in the days of the Messiah, if this day or in that time we shall hear his voice. Otherwise God will reject us and receive the Gentiles in our stead. if ye will hear his voice m If you will hearken to his call and obey his further commands. Which may be added as a necessary caution and admonition to the Israelites, that they might understand and consider that God's presence and favour was not absolutely, necessarily, and everlastingly fixed to them, as they were very apt to believe, but was suspended upon the condition of their continued obedience, which if they violated they should be rejected, and the Gentiles performing it should be received to his mercy. And this clause may be connected either 1. with the former words, as the condition of their interest in God as their God, as was now said. Or 2. with the following Verse, If you are willing to hearken to Gods call delivered by his Son, take the following counsel. , 8 Harden not your hearts n By wilful disobedience and obstinate unbelief rebelling against the light, and resisting the Holy Ghost and his clear discoveries of the truth of the Gospel. , * Exod. 17. 2▪ 7. Numb. 14. 2●… & 20. 13. Deut. 6. 16. as in the † Heb. con●…tion. provocation o As you did in that hold and wicked contest with God in the Wilderness. Or, As in Meribah, which was the proper name of the place where that happened, and which also was called Massah, as is evident from Exod. 17. 7. and Deut. 33. 8. , and as in the day of temptation p In the day in which you tempted me. Or, as in the day of Massah, i. e. when you were at Massah. in the wilderness: 9 When q Or, In which place. Which may belong either to Meribah and Massah; or to the Wilderness last mentioned. Or, Surely, as this word is oft used in Scripture, as hath been observed once and again. your fathers tempted me, proved me, and saw r Or, Although or After that they saw or had seen. Which is added as a just and great aggravation of their unbelief after such a sensible and evident experience of God's power and goodness to them. my works s Both my works of mercy which gave them abundant cause to trust me; and my works of justice, for which they had reason to fear and please me. Heb. my work, to wit, that great and stupendous work of bringing my people out of Egypt with a strong hand, and of conducting them safely through the Red Sea into the Wilderness, and of destroying the Egyptians. For not many more of God's great works were done before they came to Meribah. . 10 Forty years long was I grieved with this generation s Or rather, with that generation which then lived, who were your Ancestors. , and said, It is a people that do err in their hearts t They do not only sin through infirmity and the violence and surprisal of temptations, but their hearts are unsincere and inconstant, and given to backsliding, and therefore there is no hopes of their amendment. Compare Psal. 78. 8. : and they have not known u Or, they do not know, to wit, with a practical and useful knowledge, as that word commonly notes in Scripture. They did not rightly understand nor duly consider, nor seriously lay to heart. They remain ignorant after all my teachings and discoveries of myself to them. my ways x Either 1. my laws or statutes, which are frequently called Gods ways. Or rather 2. my works, as it is expressed, v. 9 which also are commonly so called. They did not know, nor consider and remember, those great things which I had wrought for them and among them. . 11 Unto whom I swore in my wrath y Being full of just wrath against them I passed an irreversible sentence and confirmed it by an Oath; of which we read Numb. 14. , † 〈◊〉▪ if they 〈◊〉 〈◊〉 my 〈◊〉 that they should not enter into my rest z Into the promised land, which is called the rest, Deut. 12. 9 See also 1 Chron. 23, 25. Psal. 132. 14. And this History the Psalmist propounds to the men of his Age, not as a matter of mere speculation, but as an instruction for all after Ages, and particularly for those Israelites who should live in the times of the Messiah, that they should take heed of falling after the same example of unbelief, as the Apostle infers from this place, Heb. 4. 11. . PSAL. XCVI. This Psalm was composed by David upon occasion, or at the time, of the bringing of the Ark of God into the Tabernacle which David had prepared for it in Zion, as may be gathered by comparing it with 1 Chron. 16. 7. 23, 24▪ etc. where almost the whole Psalm is to be found. But as the Ark was an evident type of the Messiah, which David very well knew, as hath been oft noted before; so David's thoughts, or at least the design of God's spirit, which indicted this Psalm, was extended beyond and above it, even to the times of the Messiah, and to his glorious and universal Kingdom, in which not the Jews only but the Heathen Nations also should worship the true God and kiss his Son the Messiah. 1 O * ●… Chron. 16. ●…▪ 〈◊〉 33. 3. Sing unto the LORD a new Song a Upon this new and great occasion, not the removal of the Ark, wherein there was nothing new but an inconsiderable circumstance of place, and that not yet fixed; but the coming of the Messiah, and the confirming of the New Covenant by his blood, and the calling of the Gentiles. : sing unto the LORD all the earth b All the Nations of the Earth, who shall then partake of those great blessings and privileges which are now peculiar to Israel. . 2 Sing unto the LORD, bless his name: show forth his salvation c That great work of the redemption and salvation of the World by the Messiah. from day to day. 3 Declare his glory among the heathen, his wonders among all people d You who shall be called out of all the Heathen Nations to the knowledge of God and Christ publish this glorious and wonderful work amongst all the Heathen Nations to whom you belong or may come. . 4 For the LORD is great, and greatly to be praised: * Psal▪ 95 3. he is to be feared above all gods e The gods of the nations as the next Verse expounds it. . 5 For all the gods of the nations are idols f Or, nothings, as they are called, 1 Cor. 8. 4. and 10. 19 or vain things, as the word signifies and is translated by others. The sense is, Though they have usurped the name and place of the Divine Majesty, yet they have nothing of his nature or power in them. ; but the LORD made the heavens. 6 Honour and majesty are before him g i e. In his presence, like beams shot out from his face, who is the Sun of righteousness. There is an unconceivable glory and majesty in his countenance and in the place of his presence. : strength and beauty are in his sanctuary h Or, in his holy place, where he records his name and affords his presence. There are the manifestations of God's power and grace, or goodness, and all his perfections. . 7 Give unto the LORD, O ye kindreds of the people i Or, O ye families of the people of the World. And the word families may be understood either 1. strictly and properly; and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole Nations, but only to some persons taken out of every people and nation, as it is expressed, Revel. 5. 9 or 2. more largely for nations, as it is taken Gen. 12. 3. jer. 25. 9 Zech. 14. 18. and so it may be implied that not only some few of the Heathen people should be brought to the acknowledgement and worship of the true God, as was usual in the times of the Old Testament, but that whole Nations should come in to the Church of God together. : give unto the LORD k Ascribe to him or acknowledge to be in him. glory and strength. 8 * Psal. 29. ●…, 2. Give unto the LORD the glory † Heb. of his name. due unto his name: bring an offering and come into his courts l Into the Courts of his House. But under this one part of worship he comprehends the whole of worship of God; and he speaks of the worship of the New Testament under the expressions of legal worship, as the Prophets elsewhere do, as Mal. 1. 11. and elsewhere. . 9 O worship the LORD * Psal. 110. 3. ‖ Or, in the glorious sanctuary. in the beauty of holiness m Either in the holy place which he shall appoint to that end: or, clothed with all those holy Ornaments, those gifts and graces, which are necessary and required in God's worship. : fear before him all the earth. 10 Say among the heathen n You converted Gentiles declare this to those who yet remain in the darkness of Heathenism. , that * Psal. 93. 1. & 97. 1. the LORD reigneth o That God hath now set up his Throne and Kingdom in the World. : the world also shall be established that it shall not be moved p And as that Kingdom shall never be destroyed but shall stand for ever, as is said Dan. 2. 44. so the Nations of the World shall by the means of it enjoy an established and lasting peace; which is every where mentioned as one of the blessings which the Messiah shall give to the World, as Psal▪ 72. 3, 7. Isa. 9 6, 7. and 66. 12. Mi●…. 5. 5. Zech. 9 10. : he shall judge the people righteously q He shall not abuse his invincible power and established dominion to the oppression of his people, as other Princes frequently do, but shall govern them by the rules of justice and equity, which is the only foundation of a true and solid peace. See Isa. 32. 17. . 11 Let the heavens rejoice, and let the earth be glad r It is a figure called Prosopopoeia, whereby he signifies the great felicity of those times, which shall be such that even those liveless Creatures would testify their joy and thankfulness for it, if they were in a capacity so to do. , * Psal. 98. ●…. let the sea roar, and the fullness thereof. 12 Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice, 13 Before the LORD s At the presence and approach of their Lord and Maker. ; for he cometh, for he cometh to judge the earth t To take to himself that power and authority which belongs to him, to set up his Throne and Dominion among all the Nations of the Earth. : * Rev. 19 11. he shall judge the world with righteousness, and the people with his truth u Or, in his faithfulness, i. e. so as he hath promised to do. He will certainly and abundantly fulfil all Gods promises made to his people. . PSAL. XCVII. This Psalm seems to have both the same Author and the same scope with the former. And although the Psalmist might take occasion to pen it from those signal manifestations of God's power and righteousness on his behalf, and against his enemies, yet he had a further aim in it, even at the coming of the Messiah, which he here describes. And whereas there are two come of Christ plainly distinguished in the New Testament, these are but confusedly mentioned in the Old Testament: and the Prophets sometimes speak of his first coming in words and phrases which seem more properly to agree to the second, as Mal. 3. 1, 2. & 4. 1, 2. But whatsoever the Psalmist designed or understood, this is certain, that the Holy Ghost meant the last clause of v. 7. of Christ, as is affirmed Heb. 1. 6. and therefore it is more than probable that all the rest of the Psalm is to be understood of him and of his coming and kingdom. 1 THE LORD reigneth a See on Psal. 96. 10. , let the earth rejoice: let the † Heb. many or great Isles. multitude of Isles b The Gentile Nations, as this word being used Isai. 42. 4. is expounded Matth. 12. 21. even those which are most remote from judaea, (than the only seat of God's people and worship) from which they were divided by the Sea, or to which they usually went by Sea: such places being commonly called Isles in Scripture, as Gen. 10. 5. Isai. 11. 11. & 66. 19 Which being mentioned, because there might be some doubt about them, it is sufficiently implied that those Countries which were nearer to them should unquestionably partake of the same privilege. be glad thereof. 2 Clouds and darkness are round about him c A dark cloud doth encompass him. Wherein he seems to allude to that dark Cloud in which God did anciently so often manifest his presence for the comfort of his Saints, and for the terror and punishment of evil-doers. The design of these words is to describe either 1. the depth and unsearchableness of God's judgements. Or 2. the obscurity of Christ's coming, that the Divine Majesty did veil himself with flesh and came not with that outward splendour which the Jews expected. Or rather 3. the terror of his presence and coming to his Enemies, of which he manifestly speaks in the following Verses; and of which the Prophets frequently speak when they make mention of his coming, as joel 2. 31, 22. Mal. 4. 1. : * Psal. 89. 14. righteousness and judgement d i e. Righteous judgement or righteousness in judgement. are the ‖ Or, establishment, or place. habitation e Or, the foundation or establishment; for the throne is established (and the Hebrew Verb there is the same from whence this word here comes) by righteousness, Prov. 16. 12. All his Decrees and Administrations are grounded upon and managed with righteousness. of his throne. 3 A fire goeth before him, and burneth up his enemies round about f This fire, and lightning and Earthquake, and the sad effects of them mentioned here, and v. 4, 5. signify those dreadful judgements of God which should be inflicted upon the Jews and others for their refusal and contempt of the Messiah; which was foretold in the Old Testament, and accomplished in the New Testament. . 4 * Psal. 77. 48. His lightnings enlightened the world g This phrase signifies not so much illumination as terror and judgements, as appears both from the following words, and from the constant use of the phrase in that sense, as Psal. 18. 14. and 144. 6. etc. : the earth saw and trembled. 5 * Micah 1. 4. Nah. 1. 5. The hills h The strongest and loftiest parts of the Earth. Whereby he may understand the great Potentates of the World who set themselves against the Messiah. melted like wax at the presence of the LORD: at the presence of the LORD of the whole earth i Whose Dominion shall not then be confined to Canaan, as now in a manner it is, but shall be enlarged over the whole Earth. . 6 * Psal. 19 1. ●… 50. 6. The heavens k Either 1. the thunders and lightnings and tempests sent from Heaven to plead his righteous cause against his Enemies. Or 2. the Angels, yea God himself from Heaven, who gave manifest testimony to the righteousness of the Messiah. declare his righteousness: and all the people see his glory l Both Jews and Gentiles shall see and feel the glorious effects of his coming. . 7 * Exod. 20. ●…▪ Leu. 26. 1. Deut. 5. 8. Confounded be m Let them be ashamed of their former folly herein, and be thereby brought to detest and forsake them, and those who will obstinately persist in their impiety and Idolatry, let them be brought to confusion. Or, They shall be confounded: for this may be a prediction and not an imprecation. all they that serve graven images, that boast themselves of idols: * Heb. 1. 6. worship him all ye gods n All you whom the Gentiles have made the objects of their worship, and who are capable of giving him worship; which two qualifications agree principally, if not solely, to the Angels of God, whom the Heathens manifestly worshipped in their Images as an inferior sort of gods, of whom therefore this Text is expounded, Heb. 1. 6. . 8 Zion o Thy people dwelling in Zion, or jerusalem and judah, to whom Christ came, and among whom the Gospel was first preached. Or, thy Church and People who both in the Prophetical writings are oft called Zion. heard p The fame of thy judgements, as the following words declare, the ruin of Idolatry and the setting up the Kingdom of the Messiah in the World. , and was glad, and the daughters of Judah q Particular Churches or rather persons members of Zion. rejoiced; because of thy judgements r Not that they took pleasure in the ruin of others, but because that made way for the advancement of God's glory and Christ's Kingdom in the World. , O LORD. 9 For thou, LORD, art high above all the earth: thou art exalted far above all gods s As thou always wert so in in truth, so thou hast now proved and declared thyself to be such in the Eyes of the whole World, by subduing them under thy feet. . 10 Ye that love the LORD t O all you who love and worship the true God and his anointed, and rejoice in the establishment of his Kingdom. , * Psal. 34. 14. Amos 5. 15. Rom. 12. 9 hate evil u Show your love to him by your abhorrency of all Idolatry, which is sometimes called evil or sin by way of eminency, and of all other wickedness. : he preserveth the souls of his saints, he delivereth them out of the hand of the wicked x And although you that love the Lord Christ and his Kingdom will meet with many troubles and persecutions, yet be not discouraged, for he will preserve you in troubles and in his time deliver you out of them all. . 11 * Psal. 112. 4. Light y i e. Joy and felicity, as this word is used Esth. 8. 16. Psal. 112. 4. and oft elsewhere. is sown z Is prepared or laid up for them, and shall in due time be reaped by them, possibly in this life, but undoubtedly in the next. And therefore bear your afflictions for Christ with patience and cheerfulness. for the righteous, and gladness for the upright in heart. 12 Rejoice in the LORD, ye righteous: and give thanks ‖ Or, to be ●…morial. at the remembrance of his holiness a In consideration of his holy and righteous nature and government, or of his faithfulness in making good that great promise of sending the Messiah into the World: for holiness is sometimes taken for faithfulness, which is one part or branch of it. . PSAL. XCVIII. A Psalm. The matter and scope of this Psalm is the same with the former, and is an evident prediction of the coming of the Messiah, and of the blessed effects thereof. 1 O * 〈◊〉▪ 33. 3. 〈◊〉. 1. Sing unto the LORD a new song, for he hath done marvellous things: his right hand and his holy arm * 1 Sam. 25. 〈◊〉 Heb. hath gotten him the victory a God by his own only power hath overcome all difficulties and Enemies, and hath in spite of all set Christ upon his Throne and propagated his Kingdom in the World. . 2 * 〈◊〉▪ 52. 10. The LORD hath made known his salvation b The redemption or salvation of the World by the Messiah: which was hitherto reserved as a secret among the Jews, yea was not thoroughly known and believed by the most of the Jews themselves. . his righteousness c Either his faithfulness in accomplishing this great promise of sending the Messiah: or his goodness and mercy oft called by this Hebrew word: or the righteousness of God or of Christ revealed in the Gospel. hath he ‖ Or, 〈◊〉. openly shown in the sight of the heathen. 3 He hath remembered his mercy and his truth c He hath now actually given that mercy which he had promised to the Israelites. toward the house of Israel: all the ends of the earth d All the Inhabitants of the Earth from one end to another. have seen e i e. Enjoyed it, as this word is oft used, as hath been proved again and again. the salvation of our God. 4 Make a joyful noise unto the LORD all the earth f Because you all do now partake of the same privileges with the Jews, join with them in worshipping and praising of God. : make a loud noise, and rejoice, and sing praise. 5 Sing unto the LORD with the harp; with the harp, and the voice of a psalm g The worship of the New Testament is here described in phrases taken from the rites of the old, as Psal. 92. 3. and oft elsewhere. . 6 With trumpets, and sound of cornet: make a joyful noise before the LORD, the king. 7 Let the sea roar, and the fullness thereof h All those Creatures wherewith it is replenished, which by a poetical strain are invited to praise God. See of this and the next Verses the notes on Psal. 96. 11, 12, 13. : the world, and they that dwell therein. 8 Let the floods clap their hands: let the hills be joyful together, 9 Before the LORD; * 〈◊〉▪ 96. 13. for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. PSAL. XCIX. This Psalm is supposed to be David's, and the matter of it seems to suit to his time and the state of affairs which then was: although as David was a type of Christ, so this Psalm may look beyond David unto the Messiah. But it doth not speak so fully nor clearly of the Messiah as the foregoing Psalms do. 1 * 〈◊〉▪ 93. 1. THE LORD reigneth, let the people a To wit, such as are Enemies to God and to his people. tremble: * 〈◊〉▪ 80. 1. he sitteth between the cheruhims b Upon the Ark. See 1 Sam. 4. 4. He is present with his people to protect them and to punish their Enemies. , let the earth c The people of the Earth, by comparing this clause with the former. † 〈◊〉▪ ●…gger. be moved d To wit, with fear and trembling, as in the former clause. . 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order, The Lord in Zion (i e. which dwelleth in Zion, as is said Psal. 9 11. Isa. 8. 18. joel 3. 21.) is great. , and he is high above all people f Above all the people of the Earth, of whom he spoke v. 1. who shall exalt themselves against him. . 3 Let them g To wit, all people last mentioned praise thy great and terrible name: for it is holy h For it is not only great but holy, and therefore most praiseworthy. . 4 * Psal. 98. 6. The king's strength also loveth judgement n Though his Dominion be absolute and uncontrollable and his power irresistible, yet he doth not abuse it to tyranny and oppression, as the Princes of the World commonly do, but tempers and manageth it with righteousness, and not only doth judge justly, but, which is more, loves to do so. The King's strength is by a known Hebraism put for the strong, or powerful King. : thou dost establish equity o To wit, in all thy proceed. Equity is thy constant and stable course. , thou executest judgement and righteousness in Jacob p Amongst thine own people; whom, when they do amiss, he punisheth no less than other people, as he notes below v. 8. whereby he showeth that he is no respecter of persons, but a righteous and impartial Judge to all sorts of men. . 5 Exalt ye the LORD our God, and worship at his footstool q Before the Ark; which is so called 1 Chron. 28. 2. Psal. 132. 7. : for ‖ Or, it is holy. he is holy r Or rather, for it (to wit, the Ark) is holy: it is consecrated to be a pledge of God's presence and the only place of God's public worship. . 6 Moses and Aaron among his priests, and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty, and that with happy success. He reckoneth Moses among the Priests not without cause, partly because before the institution of the Priesthood he executed that office, Exod. 24. 6. Numb. 7. and partly because he oft interceded to God for the people; which was a very considerable part of the Priests work. See Numb. 6. 23, etc. joel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people. So the general expression is here used synecdochically for this particular kind of prayer: such Synecdoche's being very frequent in Scripture. : they called upon the LORD, and he answered them u Moses, Exod. 32. and elsewhere; Aaron, Numb. 16. Samuel, 1 Sam. 7. 19 and 12. 19 Compare jer. 15. 1. . 7 He spoke unto them x i e. To some of them; for the expression is only indefinite and therefore doth not necessarily reach to all of them: to Moses frequently; to Aaron, Exod. 19 24. and 33. 9, 10, 11. Numb. 12. 5. And for Samuel, he answered him if not by words yet really and by his actions, thundering against the Philistines, 1 Sam. 7. 9, etc. which supposeth a Cloud, if not a Cloudy Pillar. in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them y This is added not only for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments. . 8 Thou answerdest them z The intercessors beforementioned. Either 1. Moses and Aaron, who did sin, and whose sins God did pardon, yet so as that he did punish them with exclusion from the land of Canaan; of which see Numb. 20. 12. Deut. 32. 50, 51. Or rather 2. the people for whom they prayed; which though not expressed may be easily understood from the following words and from the Histories to which these words relate. For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned. And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins, but for the pardon of the people's sins, so this forgiveness granted was for the sins of the people. And whereas the people are not here mentioned; it must be remembered that in Scripture the relative is frequently put without the antecedent, as it is Numb. 7. 89. and 114. 2. Prov. 14. 26. , O LORD our God: thou wast a God that forgavest them a, though thou tookest vengeance of their inventions b This clause limits and explains the former. Thou didst forgive the sins of the people not absolutely and universally, for thou didst punish them severely, but so far as not to inflict that total and final destruction upon them which they deserved, and thou hadst threatened. See Exod. 32. 10, 14, 34. . 9 Exalt the LORD our God, and worship at his holy hill c Either in Zion: or in his Church typified by it, and oft called Zion. : for the LORD our God is holy. PSAL. C. A Psalm of ‖ Or, thanksgiving. praise. This Psalm seems to have been composed for the use of the Israelites in their thank-offerings, or upon other solemn occasions of praising God, as the title speaks; but withal it hath a further prospect even to the days of the Messiah, as some of the Hebrew Doctors acknowledge, and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker. 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving; and partly with musical instruments as the manner than was. unto the LORD † Heb. all the earth. all ye lands b All the Inhabitants of the Earth. Or, all the land, i. e. all the people of Israel dwelling in this land. Although his invitation seems to be more general, extending also to the Gentiles, of whom many even in those days joined themselves to the Church of God. . 2 Serve the LORD with gladness: come before his presence with singing. 3 Know ye that the LORD he is God, it is he that hath made us c Both by Creation, and by adoption and Regeneration, whereby he made us his people, which also is called a creation or making, as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we own him homage and service, and him only and not other gods who made us not. , ‖ Or, and his we are. and not we ourselves d, * Psal. 95. 7. Ezek, 34. 30, 31. we are his people, and the sheep of his pasture. 4 Enter into his gates d The gates of his Courts; for the people might enter no further, and the Courts had Walls and Gates as well as the House. with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. 5 For the LORD is good: his mercy is everlasting: and his truth endureth † Heb. to generation and generation. to all generations. PSAL. CI. A Psalm of David. This Psalm was composed by David between times of Gods promising the Kingdom to him and his actual and plenary possession of it, as appears both from v. 2. and from the contexture of the Psalm, wherein he speaks not of his present practice, but of his purpose for the future, and solemnly declares his resolution, and obligeth himself to these things when he shall be in a capacity to put them in Execution. 1 I Will sing of mercy and judgement a Either 1. of God towards me; of God's mercy towards me, and of his just judgements upon mine Enemies. Or 2. of mine towards my people, I will in my Song declare my obligation and full purpose to execute mercy and judgement in my Dominion; which are the two Pillars of Government: of which he speaks in the following Verses. Interpreters are much divided which to choose. Possibly both may be joined together, and the sense may be this, I will praise thee, O Lord, as for all thy other excellencies, so particularly for those two Royal perfections of mercy and justice or judgement, which thou hast so eminently discovered in the Government of the World, and of thy people Israel; and I will make it my care and business to imitate and follow thee as in other things so especially in those virtues which are so necessary for the discharge of my trust and the good government of thy and my people. : unto thee, O LORD, will I sing. 2 I will behave myself wisely in a perfect way b I will manage all my affairs with wisdom and integrity; which are the two chief qualifications requisite for all men, Mat. 10. 16. and most necessary in Princes. ; O when wilt thou come unto me c O when wilt thou give me the Kingdom which thou hast promised me, that so I may be capable of executing these good purposes both for my own comfort and for the benefit of thy people? Or, without an interrogation, as this Particle is used, Exod. 20. 24. when thou shalt come to me, to wit, in the performance of that promise to me. He speaks not exclusively, as if he would not walk wisely and righteously in the mean time, but emphatically, that he would continue to do so when he was advanced to the Kingdom, and that he would not suffer himself to be corrupted by his Royal Power and Dignity, as the Princes of the World commonly were. Withal he may intimate, that now he could not do as he desired, and that by the necessity of his affairs he was forced to make use of such men as he did not like, and to wink at those miscarriages, which it was not now in his power to reform. God is oft said in Scripture to come to men when he fulfils a promise to them, or confers a favour or blessing upon them, as Gen. 18. 10. Exod. 20. 24. Psal. 80. 2. Isa. 35. 4. etc. ! I will walk within my house d In my own Court and Family, as well as in my public administrations; knowing how great an influence the example of my private conversation will have upon my people either to reform or corrupt them. with a perfect heart e This Clause adds weight to the former, I will not only walk in a perfect or right way (which a man may do for politic reasons or with evil design, but I will do so) with an upright and honest heart, which is most acceptable to God. . 3 I will set no † Heb. thing of Belial. wicked thing before mine eyes f To wit, to look upon it with deliberation and design, or with desire and delight, as this phrase here and elsewhere implies. If any ungodly or unjust thing shall be suggested to me, whatsoever specious pretences it may be covered with, as reason of state or worldly advantage, I will cast it out of my mind and thoughts with abhorrency, so far will I be from putting it in Execution. : I hate the work of them that turn aside g From God and from his Laws. , it h To wit, such work: Or, the Contagion of such Examples. I will neither imitate nor endure such works, nor such workers. shall not cleave to me. 4 A froward heart i A man of a corrupt mind and wicked life, such as other Princes choose and prefer as being suitable to themselves, and to their wicked designs. shall departed from me k Shall be turned out of my Court, lest they should tempt me or infect the rest of my Family, or be injurious or scandalous to my people. : I will not know l i e. Not own nor countenance. a wicked person. 5 Whoso privily slandereth his neighbour m Such as by secret and false informations and accusations of others seek to gain my favour and to advance themselves by the ruin of others; which are the common pests of Courts and Kingdoms; , him will I cut off: him that hath an high look, and a proud heart n These he mentions, because Pride is the common Plague of Courts, and the Fountain of many enormities in Courtiers; it makes them imperious and insolent towards the poor oppressed Subjects that resort to them for relief; it inclines them to those counsels and courses not which are best for the public good, but which are most for their own honour and advantage, it makes them oppressive and injurious to others that they may have wherewith to satisfy their own lusts. , will not I suffer. 6 Mine eyes shall be upon o Either 1. to find them out. Or 2. to favour and encourage them, as this phrase is oft used, as Psal. 34. 15. jer. 39 12. and 40. 4. the faithful p Men of truth, justice and integrity, who will be faithful first to God and then to me and to my people. of the land, that they may dwell with me q Or, to ●…it or abide or converse with me, in mine House and Counsels and public administrations. : he that walketh ‖ Or, perfect in the way. in a perfect way r In the way of God's precepts which are pure and perfect. , he shall serve me s In domestic and public employments. . 7 He that worketh deceit t He who shall use any frauds, or cheats, or subtle artifices to abuse or wrong any of my people. Which David's Courtiers were more likely to endeavour, because he would not permit any open violence. , shall not dwell within my house: he that telleth lies u He that shall abuse me with lies, as Courtiers usually do their Princes, either to defend and excuse the guilty, or to betray the innocent. , shall † Heb▪ shall not 〈◊〉. not tarry in my sight x I will certainly and immediately banish him from my presence. . 8 I will * 〈◊〉. 21. 12. early y Speedily and without delay, as soon as I arise in the Morning, or, as soon as I am seated in the Throne, that so I may both prevent all that mischief which otherwise they might do; and hinder the infection of others by their evil example; and discourage and deter all my Subjects from the like practices. Heb. In the mornings, i. e. every Morning, as the same phrase is used also, job 7. 18. Psal. 73. 14. Isa. 33. 2. The Morning was the time allotted for the exercise of judgement. See jer. 21. 12. destroy all the wicked of the land: that I may cut off all wicked doers from the city of the LORD z Either 1. from jerusalem, which, though now in the hands of the Jebusites, he looks upon by an eye of faith as if he had it in possession; which he designed for the chief and Royal City of his Kingdom, and for the seat of the Ark and worship of God. And therefore this place above all others was to be purged and preserved from wickedness and wicked men. Or 2. from the whole Nation or Commonwealth of Israel: for David did intent and was obliged to reform not only that one City, but his whole Kingdom, which also may come under the name of a City, as being combined and united under one Government: for which reason the name of City is given both to the whole Church of Christ, as Isa. 26. 1. Heb. 12. 22. Revel. 20. 9 and to the great Anti Church, the Kingdom of mystical Babylon, Revel. 11. 8, 13. and 17. 18, etc. . PSAL. CII. A Prayer ‖ 〈◊〉 〈◊〉. of the afflicted when he is overwhelmed, and poureth out his complaint before the LORD a This Psalm contains a form of Prayer and Expostulation with God composed for the use of all true Israelites, in the name and behalf of their Mother the Church of Israel. It seems to have been composed in the time of their Captivity and near the end of it, v. 13, 14. But as the literal jerusalem was a type of the spiritual or of the Church of God and of Christ, and the rebuilding of the former a type of the reviving and edification of the latter, so the Psalmist looks through that mercy of the rebuilding of the City of jerusalem and the Temple to the further progress and to the end and perfection of that work, which was in the coming of the Messiah, by whom it was to be completed, and by whom the Gentiles were to be brought to the knowledge and worship of the true God. . 1 HEar my prayer, O LORD, and let my cry come unto thee. 2 Hid not thy face from me in the day when I am in trouble, incline thine ear unto me: in the day when I call, answer me speedily. 3 For my days are consumed ‖ Or, (as some 〈◊〉) into 〈◊〉. Psal. 37. 〈◊〉 like smoke b Which passeth away in obscurity and swiftly and irrecoverably. Or, into smoke, as Wood or any combustible matter put into the fire wasteth away in smoke and ashes. : and my bones c The most strong and solid parts of my body which seemed safest from the fire. are burnt as an hearth d Either as an Hearth is heated or burnt up by the Coals which are laid upon it: or as the Hearth being so heated burns up that which is put upon it. . 4 My heart is smitten, and withered like grass e Which is smitten and withered by the heat of the Sun either whilst it stands, or after it is cut down. ; so that I forget to eat my bread f Because my mind is wholly swallowed up with the contemplation of my own miseries. . 5 By reason of the voice of my groaning, * 〈◊〉 19 20. 〈◊〉 ●…. 8. my bones cleave to my ‖ Or, 〈◊〉. skin g My flesh being quite consumed with excessive sorrows. . 6 * 〈◊〉 30. 29. I am like a pelican h Or, bittern, as the same word is translated, Isa. 34. 11. Zeph 2. 14. It is a solitary and mournful Bird, as also the Owl here following is. in the wilderness: I am like an owl of the desert. 7 I watch, and am as a sparrow i Which hath lost its Mate, and then is very sad and solitary, as some report; although that be uncertain and improbable. But this Hebrew word doth not only signify a Sparrow, but in general any Bird, as Levit▪ 14. 4. Deut. 14. 11. Dan. 4. 9, 11, 30. And so it may here design any one or more sort of Birds, which used to sit alone watching and mourning upon housetops. alone upon the housetop. 8 Mine enemy's reproach me all the day: and they that are mad against me, are sworn against me k Or, and being mad or enraged at or against me they sweat against me, they swear they will do me yet more mischief: or, they swear by me, they make use of my name and misery in their forms of swearing and imprecation; as when they would express their malicious and mischievous intentions against another, they swear that they will use him or make him as miserable as a Jew. See the like expressions Numb. 5▪ 21. Isai. 61. 15. jer. 29. 22. . 9 For l So this Verse gives a reason either of his great sadness expressed v. 6, 7. or why they swore by him in the sense last given. Or, Surely, as this Particle is oft used. Or, Therefore, because of those bitter reproaches last mentioned. I have eaten ashes like bread m The sense is, Dust and ashes are as constant and familiar to me as the eating of my Bread, I cover my head with them, I sit, yea lie down and roll myself in them, as Mourners oft did, 2 Sam. 13. 19 job 2. 8, 12. and 16. 15. Isai. 47. 1. Mich. 1. 10. by which means the ashes might easily be mingled with their meat, as tears were with their drink in the next Clause. , and * Psal. 42. 3. 8●… 80. 5. mingled my drink with weeping n He alludes to the custom of mingling their Wine with Water. . 10 Because of thine indignation and thy wrath o Because I do not only conflict with men, but with the Almighty God, and with his anger. : for thou hast lifted me up, and cast me down p As a man lifts up a person or thing as high as he can that he may cast it down to the ground with greater force. Or he aggravates his present reproach and misery by the consideration of that great honour and happiness to which God had formerly advanced him, as job did, ch. 29. & 30. and the Church, Lam. 1. 7. . 11 * Psal. 109. 23. & 144. 4. Eccl. 6. 12. My days q Our hopes and comforts and happiness; days being oft put for happy days or an happy state, as Psal. 37. 18. Lament. 5. 21. as elsewhere they are put more generally for the events which happen in those days: in both which cases it is a Metonymy of the Adjunct. are like a shadow that declineth r Or, that is extended or stretched out to its ulmost length, as it is when the Sun is setting, when it speedily and totally vanisheth. And just so the hopes of our restitution, which sometimes we have, are quickly cut off and disappointed. : and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass. 12 But * Lam. 5. 19 thou, O LORD, shalt endure for ever s But this is my comfort, although we die and our hopes vanish, yet our God is everlasting and unchangeable, and therefore invincible by all his and our enemies, constant in his counsels and purposes of mercy to his Church, steadfast and faithful in the performance of all his promises; and therefore he both can and will deliver his people. , and * Psal. 135. ●…3. thy remembrance t Either 1. the fame and memory of thy wonderful works. Or rather 2. thy name, jehovah, mentioned in the former clause, which is called by this very word, God's remembrance or memorial, and that unto all generations, Exod. 3. 15. Thus this clause exactly answers to the former; and both of them describe the Eternity of God's existence, whereby the Psalmist relieves and supports himself under the consideration of his own and his people's frailty and vanity. unto all generations. 13 Thou shalt arise, and have mercy upon Zion u Upon jerusalem, or thy Church and People. : for the time to favour her, yea the set time x The end of those 70. Years which thou hast fixed: of which see jer. 25. 12. and 29. 10. Dan. 9 2. is come. 14 For thy servants take pleasure in her stones, and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth, and passionately desire that it may be rebuilt. . 15 So the Heathen shall fear the name of the LORD: and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions, to the admiration, envy and terror of their Enemies, as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual jerusalem by Christ, unto whom the Gentiles were gathered, and the Princes of the World paid their acknowledgements. . 16 When the LORD shall build up Zion, he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World. . 17 He will regard the prayer of the destitute b i e. Of his poor forsaken despised people in Babylon. , and not despise c i e. Will accept and answer. their prayer. 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people. for the generation to come e For the instruction and encouragement of all succeeding Generations. The singular number put for the plural, as is ordinary. : and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored, who were in a manner dead and buried in the grave, and mere dry bones, Isa. 26. 19 Ezek. 37. and therefore their restauration might well be called a Creation, or, as it is elsewhere, a resurrection. Or 2. of the Gentiles who should be converted, whose conversion is frequently and might very justly be called a second Creation. See 43. 1, 7, 15. and 65. 18. Eph. 2. 10, 15. shall praise the LORD. 19 For he hath looked down g To wit, upon us not like an idle Spectator, but with an eye of pity and relief, as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary, to wit, Heaven, as the next Clause explains it, which is called Gods high and holy place, Isa. 57 15. : from Heaven did the LORD behold the earth. 20 * Psal. 79. 11. To hear the groaning of the prisoner, to lose † Heb. the children of death. those that are appointed to death i To release his poor Captives out of Babylon, and, which is more, from the Chains and Fetters of Sin and Satan, and from eternal destruction. . 21 To declare the name of the LORD in Zion, and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church. . 22 When the people are gathered together, and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews, and join with them in the praise and worship of the true God, and of the Messiah. This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon, yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messiah. . 23 He m To wit, God, to whom he ascribes these Calamities, v. 10. to whom therefore he addresseth himself for relief. † Heb. afflicted. weakened my strength in the way m Either 1. in the midst of our expectations. Whilst we are expecting the accomplishment of thy promise either of bringing us out of Babylon; or of sending the Messiah, we faint and one of us perish after another, and our hope is like the giving up of the Ghost. Or rather 2. in the midst of the course of our lives. Which sense is confirmed, 1. from the following Clause. Which after the manner explains the former, he shortened my days; as also from the next Verse where he begs relief from God against this misery in these words, take me not away in the midst of my days. 2. From the use of this word way, which is used for the course of a man's life, Psal. 2. 12. and (which comes to the same thing) for the course of a journey as it is opposed to the end of the journey, Gen. 24. 27. Exod. 23. 20. and elsewhere; the life of man being oft compared to a journeying or travelling and death to his journey's end. And the Psalmist here speaks (as other sacred Writers do elsewhere, and as all sorts of Writers frequently do) of the whole Commonwealth as of one man, and of its continuance as of the life of one man. And so this seems to be the matter of his complaint and humble expostulation with God, O Lord, thou didst choose us out of all the World to be thy peculiar people, and didst plant us in Ganaan, and cause a glorious Temple to be built to thy name to be the only place of thy public and solemn worship in the World, and didst make great and glorious promises, that thine eyes and heart should be upon it perpetually, 1 Kings 9 3. and that thy people should be planted in thy land so as not to be moved any more or afflicted, as they had been in the days of the Judges, 2 Sam. 7. 10, 11. From whence we promised to ourselves a long and settled prosperity. But, alas, how soon were our hopes blasted, not long after the beginning of our settlement, in Rehoboams time, and so successively in the course of our affairs under the following Kings, till at last thou didst give us up to ruin and desolation, as at this day. And this he doth not allege to accuse God or excuse himself or his people, but only that he might move the Divine Majesty to show them some pity considering the shortness of their days, and his own Eternity, as he pursues the argument in the following Verses. , he shortened my days n The days of my life, or of my prosperous state, as above v. 11. for adversity is a kind of death, and is frequently so called. 24 I said, O my God; * Job 36. 20▪ Heb. take me not away o Do not wholly cut off and destroy thy people of Israel. in the midst of my days p Before they come to a full age and stature, and to the plenary possession of thy promises, and especially of that great and fundamental promise of the Messiah in and by whom alone their happiness is to be completed, and until whose coming thy Church is in its nonage; of which see Gal. 4. 1, 2, 3, 4. Possibly the Psalmist (whom some learned Interpreters suppose to be Daniel) may have respect to that Prophecy, Dan. 9 24, 25. which probably was published before this time: for this time was almost precisely the midst of the days between the building of the material Temple by Solomon, and the building of the spiritual Temple or the Church by the Messiah; there being about a thousand years' distance between those two periods whereof seventy Prophetical Weeks, or four hundred and ninety years were yet to come. And so he prays that God would not root them out in this Babylonish Captivity, but would graciously restore them to their own land and preserve them as a Church and Nation there until the coming of the Messiah. : thy years are throughout all generations q Though we successively die and perish, yet thou art the everlasting and unchangeable God, and therefore art and wilt ever be able to deliver thy people, and faithful in performing all thy promises; and therefore we beseech thee to pity our frail and languishing state, and give us a more settled and lasting felicity than yet we have enjoyed; and therefore we trust that thy people shall continue and be established before thee, as he saith, v. 28. because as thou art the everlasting God, so thou hast made an Everlasting Covenant with them, Psal. 105. 10. Isa. 55. 3. jer. 32. 40. to be their God for ever; and therefore thou wilt not now forsake or reject us. . 25 * Heb. 1. 10. Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands r The Eternity of God looks both backward and forward, it is both without beginning and without end. The former is affirmed and illustrated, v. 24, 26, 27. the latter is clearly employed in this Verse, Thou hadst a being before the Creation of the World, when there was nothing but Eternity, but the Earth and Heavens had a beginning given them by thy Almighty Power. . 26 * Isai. 15. 6. They shall perish s Either 1. as to the substance of them, which shall be annihilated. Or 2. as to their present nature and use. See Isa. 65. 17. and 66. 22. 2 Pet. 3. 7, 10, 11. The Heavens and the Earth although they be the most permanent of all visible beings, and their continuance is oft mentioned to signify the stability and immutability of things, yet if compared with thee are as nothing, they had a beginning and shall have an end. , but thou shalt † Heb. stand. endure: yea, all of them shall wax old t i e. Decay and perish. like a garment u Which is worn out and laid aside, and exchanged for another. And so shall this present frame of Heaven and Earth be. ; as a vesture shalt thou change them, and they shall be changed. 27 But thou art the same, and thy years shall have no end. 28 The children of thy servants shall continue x Though the Heavens and the Earth perish, and though we thy servants pine away in our iniquities according to thy righteous sentence and threatening, Levit. 26. 39 and die in Captivity, yet by virtue of thy eternal and unchangeable nature and Covenant we rest assured that our Children and their Children after them shall enjoy the promised mercies, an happy restitution to, and settlement in, their own land, and the presence of our and their Messiah, whom, being not to come till after 490. years, we shall not live to see. The expression here used is general, not without design, partly to show that this promised blessing belongs to the Jews not upon the account of any carnal relation to Abraham, but as they are and continue to be God's servants, from whom if they revolt, they lose this and all their other privileges; and partly to imply that it belongs to all Gods faithful Servants and to their Children, whether they be Jews, or Gentiles, of whose Conversion he spoke, v. 22. , and their seed shall be established before thee y In the place of thy gracious presence, either here in thy Church, or hereafter in Heaven, from which we are now banished. And this phrase further intimates that their happiness did not consist in the enjoyment of the outward blessings of the land of Canaan, but in the presence and fruition of God there, which he mentions as the top and upshot of all his desires and their felicities. . PSAL. CIII. A Psalm of David. This Psalm contains a thankful Commemoration and Celebration of God's mercies to the Psalmist himself, and to the people of Israel, and to all good men. 1 * 〈◊〉. 104. 1. 〈◊〉. 1. BLess the LORD, O my soul: and all that is within me, bless his holy name a Let all my thoughts and affections be engaged, and united and stirred up to the highest pitch in and for this work. . 2 Bless the LORD, O my soul, and forget not all his benefits. 3 * 〈◊〉. 9 2, 6. 〈◊〉 2. 11. 〈◊〉 ●…. 47. Who forgiveth all thine iniquities: who healeth all thy diseases b Either 1. spiritual diseases, lusts or corruptions which he subdues and purgeth out by his grace; as this phrase is used, Psal. 41. 5. Isa. 6. 10. and 53. 5. Or 2. corporal diseases or miseries, of which this word is used, 2 Chron. 21. 18, 19 jer. 14. 18. and 16. 4. . 4 Who redeemeth thy life from destruction c Both temporal and eternal, from deadly dangers and miseries. , who crowneth thee d i e. Encompasseth and adorneth thee, as a Crown doth. with loving kindness and tender mercies. 5 Who satisfieth thy mouth with good things e Who satisfieth all thy just desires and necessities. : so that * 〈◊〉▪ ●…0. 31. thy youth is renewed like the eagles f Either 1. As the Eagle reneweth her youth by casting all her old Feathers and getting new ones, whereby it seems to grow young again. But this being common to all Birds would not have been appropriated to the Eagle. Or rather 2. Like the youth of an Eagle. As the Eagle lives long in great strength and vigour, so that the old age of an Eagle is used proverbially for a lively and vigorous old age. So this is a promise of a long and comfortable life. . 6 The LORD * 〈◊〉 146. 7. executeth righteousness and judgement for all that are oppressed g Which being a singular perfection, and that wherein most of the Princes of the World were and are defective, is justly celebrated in God. . 7 He made known his ways h Either 1. his laws, which are oft called God's ways. Or ●…. the manner and methods of his deal with men, and especially with his people, called in the next clause his acts; his merciful and gracious nature and providence, which is particularly called God's way, Exod. 33. 13. compared with v. 18, 19 and with Exod. 34. 6, 7. and which is here described in the following Verses. unto Moses, his acts i His marvellous and gracious works. unto the children of Israel. 8 * Exod. 34. 6, ●… The LORD is merciful and gracious, slow to anger k Not speedily punishing sinners, but patiently waiting for their repentance. , and † 〈◊〉. 14. 18. 〈◊〉▪ 5, 10. 〈◊〉▪ 9 17. 〈◊〉▪ ●…6. 15. 〈◊〉. 32. 18. 〈◊〉▪ great of 〈◊〉. plenteous in mercy. 9 * 〈◊〉▪ 57 16. 〈◊〉▪ 7. 18. He will not always chide l Or, contend, by his judgements with Sinners, but is ready to be reconciled to them, to wit, upon their true repentance, as is manifest from innumerable Texts, and from the whole scope and design of Scripture. : neither will he keep his anger m Which word is understood here, as also Levit. 19 18. jer. 3. 5. Nah. 1. 2. as is evident from the thing itself and from the former clause. The Hebrew is a concise language, and there are many such Ellipses in it, as 2 Sam. 6. 6. compared with Exod. 9 9 and 1 Chron. 18. 6. comp. with 2 Sam. 8. 6. Psal. 3. 7. Eccles. 7. 15. for ever. 10 He hath not dealt with us after our sins n He hath punished us less than our iniquities have deserved, as was confessed, Ezra 9 13. : nor rewarded us according to our iniquities. 11 For † 〈◊〉. accord●… 〈◊〉 the height 〈◊〉 heaven. as the Heaven is high above the earth: so great o So much above their deserts and expectations, and above the mercy which one man showeth to another. is his mercy towards them that fear him p Which clause he adds here, as also v. 17, 18. to prevent men's mistakes and abuses of God's mercy, and to dash the vain hopes of impenitent sinners in God's mercy. . 12 As far as the east is from the west: so far hath he removed our transgressions from us q The guilt of our sins from our persons and consciences. The sense is, He hath fully pardoned them, so as never to remember them more, as he promiseth, jer. 31. 34. Heb. 10. 17. . 13 Like as a father pitieth his children: so the LORD pitieth them that fear him. 14 For he knoweth our frame r Either 1. the corruption of our natures; which God is pleased sometimes to make an argument to pity and spare men; as Gen. 8. 21. So the sense is, He considereth that great and constant propension to evil, which is naturally in all mankind, and that therefore, if he should deal severely with us, he should immediately destroy us all. So this clause contains one motive of God's pity, and the next another. Or rather 2. the weakness and mortality of our natures and the frailty and misery of our condition, as it seems to be explained in the following clause, that we are but dust. So the sense is, He considereth that if he should let lose his hand upon us and pour forth all his wrath, we should be suddenly and irrecoverably destroyed, and therefore he spareth us. : * Psal. 78. 39 he remembreth that we are dust. 15 As for man * Psal. 90. 5. , his days are as grass: * Job 14. 1, 2. Jam. 1. 10, 11. as a flower of the field s Which is more exposed to Winds and other violences than the Flowers of the Garden which are secured by the art and care of the Gardener. , so he flourisheth. 16 For * Isai. 40. 7. the wind passeth over it t A blasting or stormy wind bloweth upon it. , and † Heb. it is not. it is gone: and the * Job 7. 10. & 20. 9 place thereof shall know it no more u There is no more any appearance nor remembrance of it in the place where it stood and flourished. . 17 But the mercy of the LORD is from everlasting to everlasting x But though we quickly decay and perish, yet God's mercy to us doth not die with us, but as it was from Eternity exercised in gracious purposes, so it will be continued unto eternity in that future and endless life. upon them that fear him y See before on v. 11. : and his righteousness z Either his faithfulness: or (that this branch may answer to the former) his mercy or benignity: this word being frequently used in both these senses, as hath been proved before. But it is here called righteousness, to intimate that God's kindness to the posterity of his people is not only an act of his goodness but also a discharge of his obligation under which he put himself to them as elsewhere, so Exod. 20. 6. to which this place seems to relate. Hence it is called mercy to Abraham, and truth to jacob, Mic. 7. 20. unto children's children: 18 * Deut. 7. 9 To such as keep his covenant a To them that perform the conditions of God's Covenant; that sincerely love and obey him. Such restrictions are oft added as in the general to overthrow the presumptuous hopes of ungodly men, so particularly to admonish the Israelites not to rest too much upon the privileges of their Parents or the Covenant made with them, nor to expect any benefit by it, but upon condition of their continuance in God's Covenant. , and to those that remember his commandments to do them b That have them much in their thoughts and practise them in the course of their lives. . 19 The LORD hath prepared c Or rather, established. Having celebrated God's mercy to his people, he now praiseth him for his excellent Majesty and universal Dominion. his throne in the heavens d Which notes the eminency, glory, power, stability and unchangeableness of God's Kingdom. : and his kingdom ruleth over all e Over all Creatures both in Heaven and in Earth. . 20 Bless the LORD, ye his angels f Which, though glorious Creatures, are but his Ministers and Messengers, as the word signifies. And by inviting the Angels to bless God he quickens men to the same duty as having more dependence upon God and obligation to him. , † Heb. mighty in strength. that excel in strength g Of which see one evidence 2 Kings 19 35. You are freed from the impotencies and infirmities of mankind. , that do his commandments h That live in an universal, constant and perfect obedience to all God's commands, which the best of men through the infirmity of the flesh do frequently violate. , harkening unto the voice of his word i That diligently wait for God's commands or errands, and execute them with all cheerfulness and readiness. . 21 Bless ye the LORD, ‖ I say. all ye his hosts k Ye Angels; to whom he still continues his address, and whom he more particularly describes by the name of hosts, a title oft given to the Angels, as Gen. 32. 2. 1 Kings 22. 19 2 Chron. 18. 18. Luk▪ 2. 13. Revel. 19 14. in regard of their vast numbers, mighty power, unanimous concurrence, and exquisite order. In the former Verse the expression was indefinite definite and general, ye his angels, here it is universal and yet particular, all ye his hosts. He seems to apply himself to the several Orders of Angels, of whom see Eph. 3. 10. Coloss. 1. 16. and to each individual Angel. , ye ministers l This Hebrew word is commonly used of the highest and most honourable sort of Servants. of his that do his pleasure m Whose constant business and delight it is to execute the will and commands of God. . 22 Bless the LORD all his works in all places of his dominion n All Creatures both in Heaven and Earth, according to your several capacities. : bless the LORD, O my soul o Which thou hast special and abundant reason to do. Thus he ends the Psalm with the same words wherewith he began it. . PSAL. CIV. As the next foregoing Psalm treats of the special favours of God to his Church and People, so this declares and celebrates the wonderful and gracious works of God to all Mankind in the Creation of this visible World, and in the wise and powerful disposition of all things therein to man's use and comfort. 1 BLess the LORD, O my soul: O LORD my God, thou art very great a As in thy own nature and perfections, so also in the glory of thy works. , * Psal. 93. 1. thou art clothed b Surrounded and adorned. with honour and majesty c With honourable Majesty. . 2 Who coverest d Or adornest or clothest. thyself with light e Either 1. with that light which no man can approach unto, as it is called 1 Tim. 6. 16. wherewith therefore he may well be said to be covered or hid from the eyes of mortal men. Or rather 2. with that first-created light, Gen. 1. 3. which the Psalmist fitly puts in the first place, as being the first of God's visible works. , as with a garment: who stretchest out the heavens like a curtain f The use whereof it hath partly in reference to that glorious Mansion of the blessed God and his holy Angels, which these visible Heavens (far above which it is, Eph. 4. 10.) do veil and cover; and partly in reference to the Earth which they enclose and protect. . 3 * Amos 9 6. Who layeth the beams of his Chambers in the waters g In the waters above the heavens, as they are called Gen. 1. 7. Or, in the Clouds, as it is explained in the next Clause. In which he many times resides and rides, and manifests his presence. ; who maketh the clouds his chariots, * Psal. 18. 10. who walketh upon the wings of the wind h Who manageth and employeth the Clouds and Winds in his service. . 4 * Heb. 1. 7. Who maketh his angel's spirits i i e. Of a spiritual or incorporeal nature, that they might be fit for their employments. Or, who maketh his angel's winds, as this last word most commonly signifies, i. e. Who made them like the Winds, powerful and active and nimble in executing God's pleasure. Or, who useth and governeth those glorious Creatures at his pleasure, even as he commands the senseless Winds. : his ministers a flaming fire k Or, like a flaming fire, the note of similitude being here understood, as it is Gen. 49. 9 Deut. 32. 22. Psal. 11. 1. and oft elsewhere: to which he compares the Angels for their irresistible force, and great agility and fervency in the execution of God's commands. Or the sense is, who sometimes clotheth his Angels with subtle bodies of wind or air, or of fire, as he sees fit. And the Angels may not unfitly be mentioned in this place amongst and in the close of those works of God which were done in the heavens, of which he hath hitherto spoken, v. 2, 3. because they were made at the same time when the heavens were made, and for the same uses and purposes, and because they are commonly employed by God in managing the Clouds and Winds and Meteors to accomplish God's designs by them. But this Verse is otherwise rendered both by Jewish and some Christian Interpreters, and that very agreeably to the Hebrew Text, He maketh the winds his angels, and the flame or flames of fire (i. e. the lightning and thunder, and other fiery meteors in the air) his ministers, He maketh use of them no less than of the holy Angels; and ofttimes for the same purposes, and they do as certainly and readily obey all his commands as the blessed Angels themselves do. This interpretation may seem most agreeable to the scope of the Psalm, and to the context, wherein he is speaking of the visible works of God. The only difficulty is that this seems to invalidate the allegation and argument of the Apostle, who expounds it of the Angels Heb. 1. 7. But indeed it doth not: for (to say nothing of other solutions given by other men) when the Psalmist saith that God maketh or useth the winds as his Angels, etc. he plainly signifies that the Angels are Gods Ministers or Servants, no less than the Winds. And that is sufficient to justify the Apostles argument, and to prove the preeminency of Christ above the Angels; which is the Apostles design in that place. . 5 † Heb. he 〈◊〉 founded the earth upon 〈◊〉 bases. * Job 26. 7. 8▪ 38. 4. Psal. 24. 2. 8▪ 136. 6. Who laid the foundations of the earth l He hath founded or established the earth upon its own bases or foundations, i. e. upon itself or its own weight, whereby it stands as fast and unmoveable, as if it were built upon the strongest foundations imaginable. Which is a stupendous work of Divine power and wisdom. , that it should not be removed m Out of its proper place, which is the lowest part of the World. for ever n As long as the World continues. . 6 Thou coveredst it with the deep o Either, 1. in the general Deluge. Or rather, 2. in the first creation, as we read Gen. 1. 2, 9 of which the Psalmist is here speaking. as with a garment: the waters stood above the mountains p The mountains were not made by the Deluge, as some have thought, who for that reason understand this Verse of the said Deluge, for it is apparent they were before it, Gen. 7. 19 and most probably were in the first Creation, because this variety of Mountains and Valleys is both ornamental and useful to the World. . 7 * Gen. 8. 1. At thy rebuke q Upon thy severe command, Gen▪ 1. 9 which he calls a rebuke, to imply that there was something in that state of things which might seem to need reproof and correction, even that confusion of Earth and Water together, which therefore God amended in his second days work. they fled r They immediately went to the place which God had allotted to them. : at the voice of thy thunder s Of thy Sovereign Command, which as they could not but hear, so they durst not disobey. He ascribes sense and reason to inanimate Creatures by a Figure called Prosopopoeia. they hasted away. 8 ‖ Or, the ●…tains asc●…d, the valleys descend. They go up by the mountains: they go down by the valleys t In that first division of the Waters from the Earth, some part of them by God's command contrary to their own nature went upwards and became Springs in the Mountains, and the greatest part went downwards to the Channels made for them. Others, both ancient and later Interpreters, read the words thus, The Mountains ascend, the Valleys descend, when the Waters were separated, part of the Earth went upward and made the Mountains, and part went downward and made the Valleys or low Grounds. But our Translation seems the best, as being most agreeable to the Context, because he speaks of the Waters both in the foregoing and following Verses. unto the place which thou hast founded for them u Unto their proper Channels and Receptacles which God provided for them. . 9 * Psal. 33. 7. Thou hast set a bound x Even the sand of the Seashore, as it is expressed jer. 5. 22. which, though in itself contemptible, and a very poor defence to the Earth against that swelling and raging Element, yet by God's Almighty Power and gracious Providence is made sufficient for that purpose. Which is noted as a wonderful work of God job 38. 8, etc. , * Gen. 9 11, 15. that they may not pass over: that they turn not again to cover the earth y To wit, the whole Earth, as it did in the beginning of the Creation. This was God's appointment and the course of nature settled by him. But when men transgressed their bounds, all the laws of God and men, it is not strange if the waters also transgressed their bounds, and once again overwhelmed the Earth in the general Deluge. . 10 † Heb. who sendeth. He sendeth the springs z And the Rivers which come from them. into the valleys, which † Heb. walk. run among the hills a Wherewith God hath shut in the Rivers where he saw fit, that they might not overflow the Land. . 11 They give drink to every beast of the field: the wild asses b Which he mentions partly because they are dry and thirsty Creatures; and partly because they live in dry and desolate Wildernesses, and are neither ruled nor regarded by men, and are most stupid Creatures, and yet are plentifully provided for by the care and bounty of Divine Providence. † Heb. break. quench their thirst. 12 By them c Either upon the Waters, where many Fowls have their common abode; or in the ground nigh unto them; or in the Trees, which commonly grow by the Banks of Rivers. shall the fowls of the heaven have their habitation, which † Heb. give voice. sing among the branches d Which being delighted and refreshed by the Waters send forth their pleasant notes. . 13 * Psal. 147. 8. He watereth the hills d Which most need moisture and have least of it in them. from his chambers e From the Clouds, as above v. 3. ; * Psal. 65. 9 the earth is satisfied f By this means all the parts of the Earth▪ the Mountains as well as the Valleys, are made fruitful. with the fruit of thy works g With the effects of those sweet showers, which he calls God's works, because he alone can and doth give them, as is noted jer. 10. 13. and 14. 22. . 14 * 〈◊〉▪ 1. 29, ●… & 3. 18. He causeth the grass to grow for the cattle, and herb for the service of man h Both for delight, and for necessity either as food or physic. : that he may bring forth food out of the earth i And this God doth, he watereth the Earth that thereby it may be prepared or disposed for the production of necessary provisions for Beasts and for men, that so he (to wit, God) may bring forth food out of the earth, which without this blessing of God the Earth would never yield. : 15 And * 〈◊〉. 9 13. wine k He also bringeth out of the Earth the Vines which yield Wine. that maketh glad the heart of man, and † 〈◊〉. to make 〈◊〉 shine 〈◊〉 oil, or, 〈◊〉 oil. oil to make his face to shine l He alludes to the custom of those times and places which was upon solemn and festival occasions to anoint their Faces with Oil. See Psal. 23. 5. But these words with the former are by divers Learned Interpreters rendered otherwise, which seems more agreeable to the order and contexture of the Hebrew Text, And (he giveth) wine that maketh glad the heart of man, to make, (or, that he may make, i. e. that thereby he may also make) his face to shine more than oil, i. e. more than it shineth when it is anointed with Oil: or, as with o●…l. So he speaks only of the Wine which he commends from two qualities, that it makes the heart cheerful and the countenance pleasant. , and bread m i e. Bread Corn, by a Metonymy. , which strengtheneth man's heart n Which hath a singular faculty to preserve or renew our strength and vigour; whence it is called the staff of life. . 16 The trees of the LORD o i e. Which the Lord hath planted, as the next Clause expounds this; which came up and grew and thrive not by man's art and industry, but merely by the care of God's Providence. are † 〈◊〉. shall be 〈◊〉. So 〈◊〉 full of sap p Heb. Are or shall be satisfied, to wit, with the rain, of whose good effects he is yet speaking. : the cedars of Lebanon q Yea even the tallest and largest Cedars, such as these were, are supported and nourished by it. * 〈◊〉. 24. 6. which he hath planted. 17 Where the birds make their nests: as for the stork r Which make their Nests not only in the tops of Houses, but also in the Field and in high Trees, as Varro and others have noted. , the fir-trees s Which also are Trees of great height and bigness; and which being here said to afford the Storks an House, are thereby supposed to be preserved and nourished by the rain Water. are her house. 18 The high hills are a refuge for wild goats, and the rocks for the coneys t So he passeth from the rain to other works of God's Providence, as that God hath made suitable and sufficient provision for the security of these Creatures against their Persecutors. Although this Verse also may have a reference to the former work, and the barren and rocky Hills may be mentioned as receiving benefit by the rain, and it may be thus rendered, And the high hills (understand, are satisfied, which is expressed v. 16. and may very well be carried hither) which (that Particle being frequently understood) are a refuge for wild goats, and the rocks (understand out of the former branch, according to the usual manner, which are a refuge) for the coneys, or, as others translate this word, for the mountain-mices. . 19 He appointeth the moon for seasons u To measure and distinguish the times, both Months, and, amongst many Nations, Years also; as also the Seasons of divers natural events, as of the ebbing and flowing of the Waters, and of the humours in man's Body; and other Seasons for sacred and civil affairs, which were commonly regulated by the Moon, not only amongst the Jews, but among Heathens also. See on Gen. 1. 14. ; the sun knoweth his going down x To wit, the time and place in which he is to set every day of the Year, which, though varied from day to day, yet he so regularly and exactly observes, as if he had the understanding of a Man or Angel to guide him in obeying the Laws of his Creator. See job 38. 12. What is here expressed concerning his setting is necessarily supposed concerning his rising also; but he mentions only his setting, as most agreeable to the context, because that did usher in the rising of the Moon, of which he now spoke, and the entrance of the night, of which he speaks in the next words. . 20 Thou makest darkness y Which succeeds the light by virtue of thy Decree and established Order. , and it is night: wherein † 〈◊〉. all the 〈◊〉 thereof 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉. all the beasts of the forest do creep forth z To look out for prey, which in the day time they dare not do for fear of men. So by this vicissitude of day and night God hath wisely and mercifully provided both for men, that they may follow their day-labours without danger from Wild Beasts, and for the Beasts that they may procure a subsistence. . 21 * Job 38. 39 The young lions a Which can no more subsist without Divine Providence than those which are most old and decrepit. roar after their prey b They roar when they come within sight and reach of their prey, as Naturalists observe: whereby this place may be reconciled with Amos 3. 4. , and seek their meat from God c This is a figurative and Poetical expression: their roaring is a kind of natural Prayer to God for relief, as the cries of Infants are a kind of Prayers to their Mothers for the Breast. And this is justly noted as an act of Gods special Providence, because the Lions are very ravenous and need much prey, and also are dull in their scent, and so difficulty find it, and slow in their motion, and unable to reach it: and therefore God hath provided another Creature, of quicker sense and motion, which is usually confederate with them, and procures prey for them, partaking of it with or after them. . 22 The sun ariseth, they gather themselves together d Or rather, they retire or betake themselves: for the Lions do not commonly go in Companies to one place, but severally, each to his own Den. , and lay them down in their dens. 23 Man goeth forth e With security and confidence, knowing the nature and custom of Wild Beasts, that they hid themselves by day. to his work, and to his labour until the evening. 24 O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches f Of excellent and comfortable things, which are the effects of thy bounty and power. . 25 So is this great † Heb. wide of hands, or spaces. and wide sea, wherein are things creeping g This word is common to all Creatures that move without feet, touching with their Belly the Element in which they move, whether they creep upon the Earth or swim in the Sea. innumerable, both small and great ‖ Or, living creatures. So Gr. beasts. 26 There go the ships; there is that Leviathan h Either the Whale: or, the Crocodile. Of which see the notes on job 40. and 41. , whom thou hast † Heb. form. made to play therein i Who being of such vast strength and absolute Dominion in the Sea, tumbles in it with great security, and sports himself with other Creatures which he taketh and devoureth at his pleasure. . 27 * Psal. 136. 25. & 145. 15, 19 These all k Both Beasts and Fishes. wait upon thee l Expect supplies only from thy Providence. Which is said of them figuratively, and with an allusion to the manner of tame Beasts and Fowls which commonly look after and wait upon those persons who bring their food to them. : that thou mayest give them their meat in due season m When it is necessary or convenient for them. By which expression he intimates the moderation of the Beasts in their desires of food, and tacitly reproves the intemperance of men who feed themselves in season and out of season. . 28 That thou givest them, they gather n Whatsoever they receive is from thy bounty and gift. : thou openest thine hand o Thou providest plentifully for them; as this phrase implies, Deut. 15. 1. Comp. Prov. 31. 20. , they are filled with good. 29 Thou hidest thy face p When thou withdrawest or suspendest the favour and care of thy Providence. , they are troubled q Dejected and distressed. ; * Psal. 146. 4. Eccles. 12. 7. thou takest away r So this word is used. Hose. 4. 3. Zeph. 1. 2. and elsewhere. their breath, they die, and return to their dust s To the Earth from whence they had their first original. . 30 Thou sendest forth thy spirit t Either 1. that spirit by which they live, which is called the spirit of a beast, Eccles. 3. 11. which is called their breath or spirit (for the word is the same there and here) v. 29. and here may be called God's spirit, because it was given and preserved by him. Or rather 2. thy quickening spirit: for here seems to be an opposition between their spirit, v. 29. and thy spirit here, and this latter is mentioned as the creating or productive cause of the former. And this may be understood either 1. of the Holy Ghost; to whom, no less than to the Father and the Son, the work of Creation is ascribed, job 33. 4. Psal. 33. 6. or rather 2. that quickening power of God by which he produceth life in the Creatures from time to time. For he speaks not here of the first Creation, but of the continued and repeated production of living Creatures. , they are created u Either 1. the same living Creatures which were languishing and dying are strangely revived and restored; which may not unfitly be called a creation, as that word is sometimes used, because it is in a manner the giving of a new life and being to a Creature. Or 2. other living Creatures are produced or generated; the word created being taken in its largest sense for the production of things out of indisposed matter by second Causes, as it is used, Isa. 41. 20. and 54. 16. etc. : & thou renewest the face of the earth x And thus by thy wise and wonderful Providence thou preservest the succession of living Creatures upon the Earth, which otherwise would be desolate or without Inhabitants. . 31 The glory of the LORD † Heb. shall be. shall endure for ever: the LORD shall rejoice in his works y So the sense is, Thus God doth and will advance the glory of his wisdom and power and goodness in upholding and continuing the works of his hands from generation to generation, and he doth and will take pleasure both in the preservation and blessing of his works, as also in his reflection upon these works of his Providence, as he did rest and delight himself in the contemplation of his works of Creation, as is noted, Gen. 1. 31. & 2. 2, 3. But the words are by divers, and, as it may seem, more agreeably to the Hebrew Text, rendered thus, Let (for the first word is of the Imperative Mood) the glory of the Lord endure for ever, and let the Lord have joy (Or, then shall the Lord rejoice) in his works. So this is added as a convenient Doxology or Thanksgiving after the Commemoration of his great and gracious works: and the sense may be this, Seeing therefore God hath enriched the Earth and us with so many fruits of his bounty, let it be our constant desire and endeavour, that God may be perpetually served and glorified in and by them, and that God may be no more grieved at the remembrance of his kindness to us, as he was, Gen. 6. 5, 6. and thereby be again provoked to destroy us, but may take pleasure in beholding and cherishing of his own workmanship. . 32 He looketh on the earth, and it trembleth; * Psal. 144. 5. he toucheth the hills, and they smoke z This is a further illustration of God's powerful Providence over all the Creatures, and their dependence upon him: As when he affords his favour to Creatures, they live and thrive, so on the contrary one angry look or touch of his upon the Hills or Earth, makes them tremble and smoke, as once Sinai did when God appeared in it. And this consideration he may possibly suggest to enforce the foregoing exhortation of glorifying God, because if we do not give him the glory due to his name, he can quickly right himself and destroy us and all his works. . 33 * Psal. 146. 2. I will sing unto the LORD a But whatsoever others do, I will not fail to give God his glory and due praises. as long as I live; I will sing praise unto my God, while I have my being. 34 My meditation b Or, my speech or discourse, my praising of God mentioned v. 33. of him c Concerning the glory of his works. shall be sweet d Either 1. to God: he will graciously accept it; praise being his most acceptable Sacrifice, as is affirmed Psal. 69. 30, 31. Or rather 2. to myself, as may be gathered from the next Clause. He implies that he shall not only do this work, which a man may do unwillingly or by constraint, but that he will do it cheerfully and with delight; which is most pleasing to God. : I will be glad in the LORD e I will rejoice in the contemplation of God's works, and in praising him for them. . 35 Let the sinners be consumed out of the earth, and let the wicked be no more f But as for those ungodly Creatures who do not regard the works of the Lord, which is noted as a most grievous sin and punished with a grievous imprecation like this Psal. 28. 4, 5. nor give him the glory due to his name, but dishonour God and abuse his Creatures, and thereby provoke God to destroy the Earth, and the men and things which are upon it, it is my Prayer for thine honour and for the safeguard of all mankind, that those Sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creator may be taken out of this World, that they may no longer infect it nor procure its total destruction. Or, it may be a prediction delivered in the form of an imprecation, as hath been noted before in like Cases. : bless thou the LORD, O my soul g But thou, O my Soul, come not into this wretched Society, but employ thyself in this great work of blessing and praising God; and it is my desire and hope that others will follow my Example. : Praise ye the LORD. PSAL. CV. The Penman of this Psalm was David, as is manifest from 1 Chron. 16. 8, etc. It is a thanksgiving to God for his mercies to his People of Israel. 1 O * 1 Chron. 16. 8. Isai. 12. 4. Give thanks unto the LORD, call upon his name a Or, proclaim his name, i. e. the same and glory of his works, as it follows. ; make known his deeds among his people b Each of you amongst his and your people, or even among the Heathens, as you have opportunity. . 2 Sing unto him, sing psalms unto him: talk ye of all his wondrous works. 3 Glory ye in his holy name b Glory in the God whom you serve, as the only true God, and one of infinite power and goodness. : let the heart of them rejoice that seek the LORD c That seek his face or presence, as it follows, his acquaintance and favour, above all the World. . 4 Seek the LORD, and his strength d i e. by a figure called Hendiaduo, the Lord in his strength, to wit, in his Sanctuary, or before the Ark, which is called God's strength, Psal. 63. 3. and 78. 61. and the ark of his strength, Psal. 132. 8. : seek his face e i e. His gracious presence in his Sanctuary and the blessed fruits of it. See on Psal. 27. 8. evermore. 5 Remember his marvellous works that he hath done, his wonders and the judgements of his mouth f Either 1. the laws delivered from his mouth. Or rather 2. the Plagues or punishments (as this same word is used here v. 7. and every where) which he brought upon Egypt by his mere word or command, as is oft noted in the History of them in Exodus. . 6 O ye seed of Abraham his servants, ye children of Jacob g To whom he restrains the former more general expression, because these were the only branch of Abraham's Seed to whom the following Covenant and Blessings belong. his † Heb. 〈◊〉 ones. chosen. 7 He is the LORD our God, his judgements are in all the earth h Either, 1. the fame of his judgements upon the Egyptians is spread over the face of the earth. Or, 2. God executes his Judgements upon all Nations and people. Which may be here noted as a foil to magnify God's Grace to them who were the Monuments of his mercy, when all the World besides them fell under his just severity. . 8 He hath remembered i Practically, so as to perform it; as that word is frequently used in Scripture. his covenant for ever, the word k The word of promise or the Covenant, as is explained both in the foregoing and following words. And so the word is taken, judg. 13. 12. Luke 1. 38. which he commanded l i e. Established or ordained or appointed, as this word is oft taken, as Psal. 68 28. & 71. 3. & 133. 3. Isai. 13. 3. & 23, 11. to a thousand generations m To all generations; a certain number being put for an uncertain. He seems to allude to that passage, Exod. 20. 6. . 9 Which covenant he made with Abraham, * Gen. 17. 2. & 22. 16, etc. & 26. 3. & 28. 13. & 35. 11. Luke 1. 73. Heb. 6. 17. and his oath n Wherewith he ratified the Covenant with Isaac, Gen. 26. 3. unto Isaac. 10 And confirmed the same unto Jacob for † Heb. a statute. a law o Either that it might be as firm and irrevocable as a Law; or, that it might have the use and force of a Law towards God, because God did hereby put himself under an obligation of making it good in regard of his own truth and righteousness. , and to Israel for an everlasting covenant, 11 Saying, * Gen. 13. 15. & 15. 18. Unto thee will I give the land of Canaan, † Heb. the cord. the lot p The portion assigned to you by lot and the designation of Divine Providence. See on Deut. 32. 9 Psal. 16. 6. of your inheritance: 12 * Gen. 34. 30. Deut. 26. 5. When they were † Heb. men of number. but a few men in number q Heb. Men of number, i. e. few, who could easily be numbered, very few, as the next words explain it. : yea, very few, and strangers in it. 13 When they went from one nation to another r Both in Canaan, where there were seven Nations, Deut. 7. 1. and in Egypt, etc. , from one kingdom to another people. 14 He suffered, no man to do them wrong: yea, he reproved s Both verbally, and really, by his judgements. See Gen. 12. 17. and 20. 3. kings for their sakes, 15 Saying, Touch not t Hurt not, as this word is used of these very persons, Gen. 26. 11, 29. and elsewhere. mine anointed u My Prophets, as the next words explain it, to wit, Abraham and Isaac and jacob, as is evident; who are called Gods anointed because they were eminently blessed of God, and consecrated to be his peculiar people and to be Kings and Priests in their Families, and replenished with the gifts and graces of the Holy Ghost, in respect whereof many persons are said to be anointed in Scripture, who never had any material Oil applied to them, as Psal. 45. 8. Isa. 61. 1. 2 Cor. 1. 21. And they are called Prophets, because God did familiarly converse with them and revealed his mind and will to them and by them to others; and because they were instructers or teachers of others in the true Religion. See Gen. 18. 19 and 20. 7. , and do my prophets no harm. 16. Moreover, † 〈◊〉▪ 41. 54. he called for x (i. e.) He effectually procured, as this word is used, 2 Kings 8. 1. Isai. 47. 1, 5. & 56. 7. Rom. 4. 17. a famine upon the land: he broke the whole ‖ 〈◊〉 3. 1. staff of bread y (i. e.) Bread which is the staff or support of our animal Lives. See Levit. 26. 26. Psal. 104. 15. Ezek. 4. 16. . 17. * 〈◊〉▪ 45. 5. 〈◊〉 ●…0. He sent z By the direction of his secret Providence. a man before them, † 〈◊〉▪ 37. 28. even Joseph who was sold for a servant. 18. ‖ 〈◊〉▪ 39 20. Whose feet they hurt with fetters: † 〈◊〉 his soul 〈◊〉 〈◊〉 iron. he was laid in iron a Heb. his soul came into iron. Which seems to be added emphatically to aggravate his imprisonment, and to show how grievous it was to his very soul, which must needs sympathise with his body, and moreover was greatly vexed to consider both the great injury which was done to him, and yet the soul and public scandal which lay upon him. . 19 Until the time b Till which time, his eminent Prudence, and Innocency, and Piety gave him no relief. that his word c Either, 1. josephs' word, or his Prophecy concerning the chief Butler and Baker; which is said to come when it was fulfilled, as that word is used judg. 13. 12, 17. Ezek. 24. 24. and elsewhere. But the event confutes this; for joseph was not delivered at that time, but two years after it, Gen. 41. 1. Or rather 2. the word of the Lord, as it follows; the Pronoun Relative being here put before the Substantive to which it belongs, as it is also Exod. 2. 6. job 33. 20. Prov. 5. 22. & 14. 13. He seems to speak of that word or revelation which came first to Pharaoh in a Dream, Gen. 41. 1, 2, etc. and then to joseph concerning the interpretation of it, v. 15, 16. For the word of the Lord is said to come, not only when it comes to pass, but also and most commonly when it is first revealed, as jer. 7. 1. & 11. 1. & 18. 1. and God is said to come when he doth reveal it, as Gen. 20. 3. & 31. 24. came: the word of the Lord tried him d Either, 1. tried his sincerity and constancy. But that was not done by God's word, but by his rod. Or rather, 2. discovered him, to wit, unto Pharaoh and his Courtiers, how innocent, and holy, and knowing a person he was; or purged him from those calumnies which were cast upon him, and so prepared the way for his release, which here follows v. 20. This Verse may well be rendered thus, Until the time that his word came, even the word of the Lord, which tried him: such Ellipses being most 〈◊〉 〈◊〉 Hebrew Text. . 20. * 〈◊〉 41. 14. The King sent and loosed him: even the ruler of the people, and let him go free. 21. ‖ 〈◊〉 41. 40. He made him Lord of his house, and ruler of all his † 〈◊〉 possession. substance d Heb. of all his possession (i. e.) of his whole Kingdom. . 22. To bind his Princes e By his commands, and, if they were refractory, to punish them. at his pleasure, and teach his Senator's f His wisest Counsellors, whom he commanded to receive instructions from joseph upon all occasions. wisdom. 23. * 〈◊〉▪ 46. 6. Israel g jacob in his Person, and with his Children. also came into Egypt: and Jacob sojourned in the Land of Ham h (i. e.) Egypt, so called here also, Psal. 78. 51. & 106. 22. from that cursed Ham, Gen. 9 22. who was the Father of Mizraim, or the Egyptians, Gen. 10. 6. And the Psalmist seems to call it by this name, to intimate that they were the People of God's curse, and thereby to caution the Israelites against returning to that land, which they were particularly forbidden to do, Deut. 17. 16. . 24. And † Exod. 1. 7. he increased his people greatly: and made them stronger i Not really, but according to their Enemy's apprehensions and expressions, Exod. 1. 9 Or, more numerous, as this word is elsewhere used. So this latter branch answers to the former. And this was true; for though they were not simply more in number than the Egyptians, yet they multiplied much faster. than their enemies. 25. ‖ Exod. 1. 8. He turned their heart to hate his people k Not by putting this wicked hatred into them, which is not consistent either with the holiness of God's nature, or with the truth of his word, and which was altogether unnecessary, because they had that and all other wickedness in them by nature; but partly by withdrawing the common gifts and operations of his spirit, and all other restraints and hindrances to it, and wholly leaving them to their own mistakes and passions, and corrupt affections, which of their own accord were ready to take that course; partly by ordering the affairs of his people in such manner, as might give them occasion of hatred; and partly by directing and governing that hatred, which was wholly in and from themselves; so as it should fall upon the Israelites rather than upon other People. , to deal subtly with his servants l To destroy them by crafty devices: of which see Exod. 1. 11, etc. . 26. * Exod. 3. 10. He sent Moses his servant, and Aaron whom he had chosen m To be the companion and interpreter of Moses in this expedition, of which see Exod. 3. 10. & 4. 12, etc. This clause he adds, to show that Aaron was no less called and chosen by God to this work than Moses, which otherwise was not so evident from the History: Or, this clause may belong to both Moses and Aaron. . 27. ‖ Exod. 7. 9 They shown † Heb. words of his signs. his signs n Heb. the words of his signs, an emphatical expression. First, they boldly declared the Word and Will of God concerning the several Plagues, and then they actually inflicted them. among them, and wonders in the land of Ham. 28. * Exod. 10. 22. He sent darkness, and made it dark: and they▪ rebelled not against his word o Either, 1. the darkness and other Plagues; which obeyed God's word, and instantly came at Gods call. So this may be a reflection upon the Egyptians, that those brutish or unreasonable Creatures were more obedient to the will and command of God than they were. Thus diseases are said to come or go at God's command, Matt. 8. 8. Or rather, 2. Moses and Aaron, mentioned v. 26. and called they, v. 27. whose obedience in denouncing and inflicting these Plagues, and especially that Plague of darkness, is noted and commended here as an act of great faith and fortitude, because they inflicted that Plague after Pharaoh had threatened them, Exod. 10. 10. as the obedience of their Parents is commended as a great act of faith, because they preserved and hid their Son contrary to the express command of the King of Egypt. . 29. † Exod. 7. 20. He turned their waters into blood, and slew their fish. 30. ‖ Exod. 8. 6. Their land p Their Country: for otherwise they were produced by their Rivers, Exod. 8. 3. brought forth frogs in abundance, in the chambers q Which entered into the Chambers. of their Kings r Of Pharaoh and his Sons, and his chief Nobles and Governors of Provinces under him; for such persons are oft called Kings in Scripture, judg. 1. 7. 1 Kings 20. 1, 12. Isa. 19 2. . 31. * Exod. 8. 17. 24. He spoke, and there came divers sorts of flies, and lice in all their coasts s Or, Borders, (i. e.) in all their Land, even to the utmost Ends or Borders of it. . 32. ‖ Exod. 9 23. † Heb. he gave their rain hail. He gave them hail for rain: and flaming fire in their land. 33. He smote their vines also and their figtrees: and broke the trees of their coasts. 34. * Exod. 10. 4, 13. He spoke, and the locusts came: and caterpillars, and that without number. 35. And did eat up all the herbs in their land: and devoured the fruit of their ground. 36. † Exod. 12. 29. He smote also all the firstborn in their land: the chief of all their strength t To wit, their firstborn, as it is in the first clause, who are so called Gen. 49. 3. Psal. 78. 51. and the beginning of their strength, Deut. 21. 17. . 37. ‖ Exod. 12. 35. He brought them forth also with silver and gold: and there was not one feeble person u Diseased or unable for his journey: which in so vast a Body, and in a time of such Mortality as it had been in Egypt, and in a People which had been so long and so dreadfully oppressed as the Israelites were, was wonderful; but they all journeyed on foot, Exod. 12. 37. among their tribes. 38. * Exod. 12. 33. Egypt was glad when they departed: for the fear of them x (i. e.) Of the Israelites, left God for their sakes should destroy them. fell upon them. 39 † Exod. 13. 21. He spread a cloud for a covering y To protect them from the heat of the Sun, which in that hot and open Country had otherwise been intolerable to them, especially in so long a Journey. and fire to give light in the night. 40. * Exod. 16. 12, etc. The people asked, and he brought quails z He speaks of the first giving of Quails, Exod. 16. 13. which God gave them as a refreshment, notwithstanding their Sin in desiring them, which he graciously pardoned; and not of that second giving of Quails, which God gave them in judgement, Numb. 11. and therefore would not have been numbered here amongst God's favours vouchsafed to them. : and † Psal. 78. 24, 25. satisfied them with the bread of heaven a With Manna which came out of the Air, which is commonly called Heaven. . 41. * Exod. 17. 6. Num. 20. 11. 1 Cor. 10. 4. He opened the rock, and the waters gushed out: they ran in the dry places like a river b They flowed in Channels which God provided for them, and followed the Israelites in their March, as is noted 1 Cor. 10. 4. Hence they complained no more of want of Water till they came to Kadesh, Numb. 20. which was many Years after this time. . 42. For he remembered * Gen. 15. 14. his holy promise, and Abraham c Or rather, with (as this Particle is oft used) Abraham, made with or to Abraham. his servant. 43. And he brought forth his people with joy, and his chosen with † Heb. singing. gladness: 44. * Deut. 6. 10, 11. Josh. 3. 17. And gave them the land of the heathen: and they inherited the labour of the people d The Fruits of their labour, their Cities, Vineyards, Oliveyards, etc. : 45. ‖ Deut. 4. 1. 40. & 6. 24, 25. That they might observe his statutes, and keep his laws. Praise ye the Lord. PSAL. CVI This Psalm was unquestionably composed in the time of the Israelites Captivity and Dispersion, as is manifest from v. 47. but whether it was that of Babylon, or some other of a later date, is neither easy nor necessary to determine. 1. † Heb. Hallelujah. PRaise ye the Lord; O * 1 Chr. 16. 34. Psal. 107. 1. & 118. 1. & 1●…6. 1. give thanks unto the Lord, for he is good, for his mercy endureth for ever a He deserves our Praises, notwithstanding all our sufferings which are not to be imputed to him, for he is Gracious and Merciful but only to our own Sins. . 2. Who can utter the mighty acts of the Lord? who can show forth all his praise b (i. e.) His Praise▪ worthy actions, by an usual Metonymy. ? 3. Blessed are they that keep judgement c That observe and practise what is just and right towards God and Men; which in the next clause he calls doing righteousness. ▪ and he that doth righteousness at all times d In Adversity as well as in Prosperity. And this clause may belong either, 1. to the last foregoing Words, that doth righteousness at all times, constantly and perpetually: Or rather, 2. to the first Words, they are blessed at all times, even in the Day of their calamity, which therefore ought not to hinder us from this great and just Duty of praising God. And so this verse coheres with the former. . 4▪ Remember me e Or, us: for he speaks here in the name, and on the behalf of the whole Nation, as is evident from v. 6, 7, 47. of which he oft speaks as of one Person. , O Lord, with the favour † Heb. of thy People. that thou be arrest unto thy people f With those favours and blessings which thou dost usually and peculiarly give to thy People; such as the pardon of all our Sins, by which we have procured our present miseries, and a complete deliverance, and that improved to thy praise and glory, as well as to our own comfort, as is clearly employed v. 47. : O visit me with thy salvation g Give me that salvation or deliverance which thou hast promised, and which none but thou canst give. . 5. That I may see h (i. e.) Enjoy, as the next clause explains it, and as this word is frequently used. the good of thy chosen i Of thy chosen People; which thou usest to give to thine Elect, or to such as are Israelites indeed. , that I may rejoice in the gladness of thy nation k With such joy as thou hast formerly afforded unto thy beloved Nation or People. : that I may glory l That we may have occasion to glory in God's Goodness towards us. with thine inheritance m Either in the Congregation of thy People: that we thy People may jointly and solemnly praise thy Name: Or, as thy People, who are commonly called God's inheritance, in former ages have frequently done: for the Particle, with, is sometimes used as a Note of comparison, as it is in the very next Verse, and job 9 26. Eccles. 2. 16. & 7. 11. ▪ 6. * Dan. 9 5. We have sinned with our fathers n As our Fathers did, and have not been made wiser or better by their examples, as we should have been. : we have committed iniquity, we have done wickedly. 7. Our fathers understood not o Or, considered not, to wit, so as to be rightly affected with them, to give thee that Love, and Praise, and Trust, and Obedience, which they deserved and required. thy wonders in Egypt, they remembered not the multitude of thy mercies, † Exod. 14. 11, 12. but provoked him at the sea, even at the Red sea p When those wonders of thy Power and Goodness in Egypt, were but newly done, and fresh in memory. . 8. Nevertheless; he saved them for his names-sake q That he might glorify his name, and vindicate it from the Blasphemous 〈◊〉, which the Egyptians and others would have cast upon it, if they had been destroyed. This Argument was urged by Moses, Numb. 14. 13, etc. ; ‖ Exod. 9 16. that he might make his mighty power to be known. 9 * Exod. 14. 21. He rebuked the Red sea also, and it was dried up: so he led them through the † Psal. 136. 13. Isa. 63. 11, 12, 13. depths as through the wilderness r As securely as if they had walked upon the dry Land. . 10. And he saved them from the hand of him that hated them s Of Pharaoh who pursued them with cruel Rage and Hatred. , and redeemed them from the hand of the enemy. 11. * Exod. 14. ●…. & 15. 5. And the waters covered their enemies: there was not one of them left. 12. ‖ Exod. 14. 31. & 15. 1. Then believed they his words, they sang his praise. 13. * Exod. 15. 24. & 17. 2. † Heb. they made haste, they forgot. They soon t Even within three days, Exod. 15. 22, 23. forgot his works, they waited not for his counsel u They did not wait patiently and believingly upon God for supplies from his hand, in such manner and time as he in his own counsel had appointed and thought fit. . 14. * Num. 11. 4. 33. 1 Cor. 10. 6. But † Heb. lusted i●… lust. lusted exceedingly x To wit, for flesh, as the next Verse showeth. , in the wilderness, and tempted God in the desert. 15. ‖ Num. 11. 31. And he gave them their request, but sent leanness into their Souls y Either into their Persons: Or, rather their Bodies, which are oft understood by this word; of which see the Notes upon Psal. 16. 10. So their inordinate desire of pleasing and pampering their Bodies, was the occasion of destroying them; whilst God denied his Blessing, which alone makes food able to nourish us, and inflicted his curse, which made their food as destructive as Poison to them. . 16. * Num. 16. 1, 1●… They envied Moses also in the camp, and Aaron the Saint of the Lord z So called here not so much from his inherent Holiness, whereof Moses had a greater share, but because he was consecrated or set apart by God for that sacred office of the Priesthood, in which respect all the Priests are said to be holy, Levit. 21. 6, 7, 8. Hereby he intimates, that their Envy and Rebellion was not only against Aaron, but against God himself. . 17. † Num. 16. 31. Deut. 11. 16. The earth opened, and swallowed up Dathan a With his company, which is sufficiently understood out of the following clause, and out of the History, Numb. 16. , and covered the company of Abiram. 18. ‖ Num. 16. 35, ●…. And a fire was kindled in their company b In their Associates or Confederates, those wicked men, as he calls them in the next clause, to wit, Korah and his company, who were consumed by a Fire from the Lord, Numb. 16. 35. compared with v. 1, 2, 16, 17, 18, 19 , the flame burned up the wicked. 19 * Exod. 32. 4. They made a calf in Horeb c When they were but very lately brought out of Egypt by such wonderful Power and Goodness of God, and had seen the dreadful Plagues of God upon the Egyptian Idolaters, and upon their Idols too, as is noted Numb. 33. 4. and when the Law of God was but newly delivered to them in such a solemn and tremendous manner, and the most High God was yet present, and delivering further Precepts to Moses for their benefit upon the top of that very Mount. This greatly aggravated their Sin. , and worshipped the molten Image. 20. Thus * Jer. 2. 11. 〈◊〉. 1. 23. they changed d As far as in them lay, and in respect of their Worship. their glory e Their God, who was indeed their glory; for they had this just occasion of triumphing and glorying over all the Nations of the World; that whereas all other Nations worshipped stocks and stones, or the heavenly Bodies, or dead Men, they only worshipped the living true God, who was present and in Covenant with them, and with them only. into the similitude of an f Into the Golden Image of an Ox or Calf. ox that eateth grass g Which is so far from feeding his People, as the true God did the Israelites, that he must be fed by them. And yet the Image of such a creature was preferred by them, before the all-sufficient and ever-blessed God, which was an evidence of their horrid contempt of God, as also of their prodigious folly and stupidity. . 21. They forgot God their Saviour, which had done great things in Egypt. 22. Wondrous works in the land of Ham, and terrible things by the Red sea. 23. † Exod. 32. 10, 11, 32. Therefore he said h He declared his intention in express words, as Exod. 32. 10. and elsewhere. that he would destroy them, had not Moses his chosen stood before him in the breach i God had made an Hedge or Wall about them; but they had made a gap or breach in it by their Sins, at which the Lord, who was now justly become their Enemy, might enter to destroy them; which he had certainly done, if Moses by his prevailing intercession had not hindered him. See Deut. 9 1●…. & 10. 10. It is a Metaphor from a Besieged City, where the Enemy endeavours to make a breach in the Walls, and thereby to enter into the City; which he will do, unless some valiant Champion stand in the gap to oppose him. : to turn away his wrath, lest he should destroy them 24. Yea, they despised k Preferring Egypt and their former Bondage before it, Numb. 14. 3, 4. and not thinking it worthy of a little hazard and difficulty in taking the possession of it. ‖ Heb. a land of 〈◊〉. the pleasant land l Canaan, which was so not only in truth, Deut. 11. 11, 12. jer. 3. 19 Ezek. 20. 6. but even by the relation of those Spies, who discouraged them from entering into it. : they believed not his word m (i. e.) His promise of giving them the land, and subduing all their Enemies before them; which they knew by late and manifold experience, that God was both able and willing to do. : 25. * Num. 14. 2. But murmured in their tents, and harkened not unto the voice of the Lord n To God's command, which was that they should boldly and confidently enter into it. . 26. † Num. 14. 28. Therefore he lifted up his hand o He swore, as this phrase is commonly used, as Gen. 14. 22. Deut. 32. 40. Nehem. 9 15. Revel. 10. 5, 6. of this dreadful and irrevocable Sentence and Oath of God, See Numb. 14. against them, to overthrow them in the wilderness: 27. ‖ Heb. to make them fall. * Psal. 44. 11. Ezek. 20. 23. To overthrow their seed p He swore also (though not at the same time) that he would punish their Sins, not only in their Persons, but also in their Posterity. See Exod. 20. 5. & 3●…▪ 34. Levit. 26. 33. others refer this to the same Oath and History, Numb. 14. because God intended at first to destroy both Parents and Children, even the whole Nation, v. 12. 15. though afterwards upon Moses his intercession he limited the judgement to that Generation. But that Destruction threatened was by the Pestilence, v. 12. not, as here, by Captivity and Banishment. Besides, God said that, v. 11. but he did not swear it, but the Oath came afterward, v. 21. also among the Nations, and to scatter them in the lands. 28. * Num. 25. 2, 3. & 31. 16. Rev. 2. 14. They joined themselves q To wit, in Worship, whereby they had an union and communion with him, as God's People have with God in acts of his Worship. And this phrase seems also to note their Carnal Copulation with the Daughters of Moab in the Temple, or to the Honour of Baal-Peor. also unto Baal-peor, and eaten the sacrifices of the dead r Which were offered to Idols, which he calls dead, in opposition to the true and living God, and by way of contempt, and to note the sottishness of Idolaters who worshipped lifeless things, as stocks and stones or dead Men. And some learned men conceive that this is spoken with particular regard to Baal-Peor, or the Lord of Peor, a place so called, who had been a Person of great eminency in those parts, and therefore was Worshipped according to the custom of the Heathens, after his Death, by Sacrifices and Feasts appointed for his Honour and Memory. . 29. Thus they provoked him to anger with their inventions: and the Plague broke in upon them. 30. † Num. 25. 7. Then stood up Phineas and executed judgement, and so the Plague was stayed. 31. And that was counted unto him for righteousness s And although that action of his might seem harsh, and rash, and irregular, as being done by a private Person and a Priest, and as allowing the Delinquents not space for Repentance, it was accepted and rewarded by God as an act of Justice and Piety agreeable to his mind, and proceeding from a sincere zeal for God's honour, and for the good of God's People; and God gave him a public Testimony of his approbation to be recorded to all Generations, and the Priesthood to be continued to him and his in all succeeding Generations, of all which see Numb. 25. , unto all generations for evermore. 32. * Num. 20. ●…, 12, 13. They angered him also at the waters of strife, so that it went ill with Moses for their sakes t Or, because of them, upon occasion of their unbelief and murmuring, whereby he was provoked to speak unadvisedly, as it here follows. . 33. Because they provoked his spirit, so that he spoke unadvisedly u So this word is thought to signify, Leviticus 5. 4. Prov. 12. 18. Or, he spoke, as the word commonly signifies. Not that it was in itself a Sin to speak, but because he spoke when he should have been silent; or he spoke to the People, when God commanded him only to speak to the Rock, Numb. 20. 8, 9, 10. or, he spoke, to wit, the provocation of his spirit, or such words as were agreeable to it, and might be expected from it. He mentions not here what Moses spoke, because that was fully known from the History, and because he would throw a veil over Moses his infirmity, and rather imply than express his fault. with his lips. 34. † Judg. 1. 21, 27. They did not destroy the nations, ‖ Deut. 7. 2. concerning whom x (i. e.) Concerning whose destruction: Or rather, which thing, to wit, to destroy those Canaanitish Nations: for in the Hebrew there is nothing but asher, which signifies only, either whom or which. the Lord commanded them. 35. * Judg. 1. 21. & 2. 2. & 3. 5, 6. But were mingled y In their Habitations and Negotiations, as also in Marriages. among the heathen, and learned their works. 36. And they served their idols which were a snare unto them z Which Idols were an occasion of their falling both into further and greater sins, as it follows v. 37, 38. and into utter ruin, as this phrase also notes, Exod. 23. 33. judg. 2. 12, etc. . 37. Yea, † 2 Kings 16. 3. Isai. 57 5. Ezek. 16. 20. & 20. 26. they sacrificed their sons and their daughters a Of which Heathenish practice, see the notes on Levit. 18. 21. unto devils b By which expression he informeth them that they did not worship God, as they pretended and sometimes designed, but Devils in their Idols; and that those spirits, which were supposed by the Heathen Idolaters to inhabit in their Images, and which they worshipped in them, were not Gods or good Spirits, as they imagined, but evil Spirits or Devils. See Levit. 17. 7. Deut. 32. 17. 1 Cor. 10. 20. Revel. 9 20. : 38. And shed innocent blood c The blood of their Children, who, though Sinners before God, yet were innocent as to them, from any crime deserving such barbarous usage from them. , even the blood of their sons and of their daughters, whom they sacrificed unto the Idols of Canaan: and ‖ Numb. 35. 33. the land was polluted with blood. 39 Thus were they defiled with their own works, and went a whoring with their own inventions d Committed spiritual Whoredom by worshipping those Idols which were but humane inventions, and that in such an unnatural and bloody manner, as they had devised. . 40. Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance. 41. And he gave them into the hand of the heathen, and they that hated them, ruled over them. 42. Their enemies also oppressed them, and they were brought into subjection under their hand. 43. * Judg. 2. 16. Many times did he deliver them, but they provoked him with their counsel e By forsaking God's counsel and the way which he had appointed, and following after their own inventions and evil inclinations, as he charged them v. 39 See the like Numb. 15. 39 , and were † Or, impoverished, or, weakened. brought low for their iniquity. 44. Nevertheless, he regarded their affliction, when ‖ Judg. 3. 9 & 4. 3. & 6. 7. & 10. 10. he heard their cry. 45. * Deut. 30. 3. And he remembered for them his covenant f The Covenant made with their Fathers, which, notwithstanding their horrible violation of it, he made good unto them, and in consideration thereof delivered them. and repent g Changed his course and dealing with them, as penitent Persons usually do. See the Note on Gen. 6. 6. according to the multitude of his mercies. 46. † 1 Kings 8. 50. Jer. 42. 12. He made them also to be pitied of all those that carried them captives h By changing their opinions of them, and inclining their hearts towards them, which he had alienated from them. See on Psal. 105. 25. . 47. Save us, O LORD our God i O thou who hast so often pardoned and saved us, notwithstanding our former and manifold provocations, be thou pleased once more to deliver us. , and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise k In thy Praiseworthy work wrought for us; Praise being but for actions worthy of Praise, as it is here above v. 2. 1 Chron. 16. 35. Psal. 9 14. Phil. 4. 8. and oft elsewhere. . 48. Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD. PSALM CVII. The most of the Psalms have a peculiar respect unto the Church or People of God, or to some eminent members thereof; but there are some few Psalms which have a more general respect to all Nations, of which number this is one. Wherein the Psalmist discourseth of the merciful Providence of God towards all mankind, and of his readiness to help them in all their distresses, some few particular instances whereof he mentioneth, and leaveth the rest to be understood, there being the same reason of all. But withal he takes notice also of God's Judgements upon wicked Persons and People. And by this representation of God's mercies and judgements, he invites all nations to an acknowledgement of the true God, to praise him for his favours, and to tremble at his judgements, which is their just duty and reasonable service. 1. O * Psal. 106. 1. & 118. 1. and 136. 1. Give thanks unto the LORD, for he is good: for his mercy endureth for ever a This whole verse occurs also Psal. 106. 1. Only there the address is made to the Israelites, and here to all mankind. . 2. Let the redeemed of the LORD b All they whom God hath redeemed, as it is expressed in the next clause, or delivered from all the following calamities. say so c To wit, that the Lord is good, etc. as it is v. 1. , whom he hath redeemed from the hand of the enemy d Of such as had taken them Captives, either in Battle, or in their Travels, to which they were led by their own inclinations, or by their necessary occasions. . 3. And gathered them out of the lands, from the east and from the west, from the north e Bringing them into their own land, out of the several quarters of the World into which they had been carrled, , and † Heb. from the Sea. from the south f Heb. from the Sea. Which in Scripture commonly notes the West, because the great Midland Sea was on the West of Canaan; but here, as it appears from the opposition of this to the North, it notes the South, so called from the Red-sea, which was on the South, and which is sometimes called the Sea, simply and without addition, as Psal. 72. 8. & 114. 3. . 4. They wandered in the wilderness g Mistaking their way, which they might easily do in the vast and sandy deserts of Arabia. in a solitary way, they found no city to dwell in h Or rather, no City or Town inhabited, where they might refresh themselves, as Travellers used to do; for they did not go into the Wilderness to seek for a City or Habitation there, but only intended to pass through it, as appears by the context, and by the nature of the thing. . 5. Hungry and thirsty, their Soul fainted in them i Partly for want of necessary Provisions, and partly through anguish of spirit. . 6. Then they cried unto the LORD k Heb. Unto jehovah, to the true God. For the Heathens, of whom he speaks, had many of them some knowledge of the true God, and did in their manner worship him with and in their Idols; and especially in their distresses, when they discovered the impotency of their Idols, they did direct their Prayers immediately to the true God, of which there are many instances of Heathen Writers. , in their trouble, and he delivered them out of their distresses l In answer to their Prayers, which he did not, because their Prayers were acceptable to him, but partly out of the benignity and compassionateness of his nature to all his creatures; partly to encourage and preserve the use of Prayer and Religion among the Gentiles, and to oblige them to a more diligent search after the knowledge of the true God, and of his Worship; and partly to give his own People assurance of his great readiness to hear and answer all those Prayers, which with upright hearts they offered to him according to his word. . 7. And he led them forth m Out of the Wilderness where they had lost their way, v. 4. by the right way, that they might go to a city of habitation n See before on v. 4. . 8. † Heb. let them 〈◊〉 to the LORD his goodness. So Gr. Oh that men would praise o Heb. Let them praise. Or, They shall praise, i. e. They are highly obliged to praise. the LORD for his goodness, and for his wonderful works to the children of men p Not only to his peculiar people, but to all mankind, to whom he is very kind and bountiful. . 9 For he satisfieth the longing q Either the thirsty, opposed to the hungry here following: or the hungry, as this general phrase is limited and expounded in the next clause. soul, and filleth the hungry soul with goodness r With the fruits of his goodness, with good things, Psal. 103. 5. with food and gladness, Act. 14. 17. with that good which they wanted and desired. . 10. Such as sit in darkness and in the shadow of death s In a disconsolate and fo●…lorn condition, in dark prisons or dungeons. , being bound in affliction and iron t With afflicting or grievous irons. Or, in the cords of affliction, as they are called job 36. 8. and particularly in iron fetters. . 11. Because they rebelled against the words of God u Against God's commands made known either 1. by his written Word delivered to the Jews, of which the Gentiles were not ignorant, which therefore they should have diligently inquired after and searched into, as the Queen of Sheba came from the ends of the earth to hear the wisdom of Solomon, and as divers of the Heathens traveled into very remote parts to gain a more perfect knowledge of the Arts and Sciences: which will justly be laid to their charge, and condemn them for their neglect of that Divine wisdom, which was treasured up in the holy Scriptures. Or, 2. by the Prophets, who some times were sent to the Gentiles. Or, 3. by the Law and light of Nature, and by its Interpreters, their wise and learned Philosophers, who delivered many excellent rules and precepts of piety and virtue which were sufficient, though not for their salvation without Christ, yet for the conduct of their lives in a great measure, and to leave them without excuse for their gross disobedience thereunto. , and contemned the counsel of the most High. 12. Therefore he brought down their heart x The pride and rebellion and obstinacy of their hearts. with labour y Or, with trouble or troubles. , they fell down, and there was none to help z They fell into their enemy's hands, and into hopeless and remediless miseries. . 13. Then they cried unto the LORD in their trouble, and he saved them out of their distresses. 14. * Psal. 68 6. & 146. 7. He brought them out of darkness, and the shadow of death, and broke their bands in sunder. 15. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men. 16. For he hath broken the gates of brass, and cut the bars of iron in sunder a He restored them to liberty in spite of all impedimen's and oppositions. . 17. ‖ Psal. 38. 5. Fools b i e. Wicked men, whom he calls fools, because of the mischiefs which through their own folly they bring upon themselves. , † Heb. from the way of. because of their transgression c Heb. because of the way of their transgression, i. e. their custom and course of sinning, as the word, way, is used Psal. 1. 1. Prov. 2. 12. They did not fall into sin once or twice, as good men may do, but it was their usual practice, and therefore they are justly punished. , and because of their iniquities, are afflicted d With wasting sickness, as appears from v. 18, 20. Compare job 33. 19, etc. Psal. 39 12, etc. . 18. * Job 33. 20. Their soul e Either themselves with all their soul: or their appetite, as the soul is taken, job 33. 20. Isa. 29. 8. abhorreth all manner of meat f Which is an usual effect of great sickness. , and they draw ‖ Psal. 9 13. & 8●…. 3. near unto the gates of death g They are sick well-nigh unto death. . 19 Then they cry unto the LORD in their trouble, he sayeth them out of their distresses. 20. He sent his word h His command, or his blessing, which came with power. , and healed them, and delivered them from their destructions. 21. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men. 22. And * Leu. 7. 12. Psal. 50. 14. let them sacrifice the sacrifices of thanksgiving i Either properly so called; or, praises and thanksgivings to God, which in Scripture are called Sacrifices, because they are no less acceptable to God than costly Sacrifices. , and declare his works with † Heb. singing. rejoicing. 23. They that go down to the sea k He saith, go down, either because the Sea or the shore of it is commonly lower than their habitations from whence they come, or than the natural or artificial banks which are raised to prevent the inundation of the waters: or because the Sea is lower than the earth, as may be gathered from the rivers which run down into it. in ships, that do business l Whose occupation lies there, either as Merchants, or as Mariners. in great waters: 24. These see the works of the LORD, and his wonders m His wonderful works, either, 1. of Creation, fishes of various kinds and shapes, and some of prodigious greatness, which are unknown to other men. Or, 2. of Providence, in raising and laying storms, of which he speaks in the following verses. in the deep. 25. For he commandeth, and † Heb. maketh to stand. raiseth the stormy wind n The winds and storms come not by chance, but by the disposition of Divine providence. which lifteth up the waves thereof. 26. They mount up to the heaven, they go down again to the depths o Towards the bottom of the Sea. , their soul is melted, because of trouble p Through the perplexity of their minds, and fear of sudden and violent death. . 27. They reel to and fro, and stagger like a drunken man q Not so much from the giddiness of their heads, which is not usual in persons accustomed to the Sea, as through the violent and various motions of the Sea and the ship. , and † Heb. all 〈◊〉 wisdom is swallowed up. are at their wit's end. 28. Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses. 29. He maketh the storm a calm, so that the waves thereof are still. 30. Then are they glad because they be quiet; so he bringeth them unto their desired haven. 31. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men. 32. Let them exalt him also in the congregation of the people r Not only in their own hearts and families, but even in public assemblies, and before all persons, as they have opportunity. , and praise him in the assembly of the elders s The Magistrates or Rulers; who are here opposed to the people. The sense is, let them not be ashamed nor afraid to speak of God's wonderful works and praises before the greatest of men, as mean persons commonly are. Compare Psal 119. 46. Or he mentions the Elders particularly, because they were most apt to neglect and forget God, and to exa●…t themselves above and against him; and therefore it was meet and necessary that they should be acquainted with the Almighty power and universal providence and dominion of God, that they themselves might learn subjection and reverence to God, and might promote it among their people. . 33. He turneth rivers t Either 1. properly so called; which he can divert or dry up when he pleaseth, as sometimes he hath done. Or father 2. those grounds which are well watered, and therefore very fruitful, as the next verse explains this. And so the water-springs here and v. 35. and the standing water v. 35. are taken. into a wilderness u Into a dry ground, as it follows, which is like a parched and barren wilderness. , and the water-springs into dry ground: 34. A fruitful land into † Heb. saltness. barrenness x Heb. Into saltness, which procures barrenness. See Deut. 29. 23. judg. 9 45. , for the wickedness of them that dwell therein y He doth not inflict these judgements by choice or without cause, but for the punishment of sin in some, and the prevention of it in others. . 35. * Isa. 41. 18. He turneth the wilderness into a standing water z Into a well-watered and fruitful land. , and dry ground into water-springs. 36. And there he maketh the hungry a Poor people who could not provide for themselves, or were banished from their own land by potent oppressors, and were driven into wildernesses, like them job 30. 3. which God in pity to them made fruitful. to dwell, that they may prepare a city for habitation; 37. And sow the fields, and plant vineyards, which may yield b Heb. and they shall make or procure from their fields and vineyards. fruits of increase c Such fruits as they use to produce. . 38. He blesseth them also, so that they are multiplied greatly, and suffereth not their cattle to decrease d Preserves them from abortion and deadly diseases, and on the contrary causeth them to increase, as he said in the former branch, which is here repeated in other words after the same manner. . 39 Again they e These poor men, who when they are exalted and blessed by God, kick at him, and grow insolent and secure, as the manner of men is. are minished and brought low f Are by God's just judgement diminished in their numbers and in their blessings. , through oppression, affliction and sorrow g Or, through wicked oppression (by the tyranny of others, whom God sends to spoil them of their abused riches) and by other griefs or grievous calamities which God inflicts. . 40. * Job 12. 21, 24. He poureth contempt upon princes h Those who were honourable and adored like Gods by their people, and terrible to all their enemies, he renders them despicable to their own Subjects, and to other Nations; and this he doth suddenly, abundantly, and unavoidably, as this phrase of pouring it out upon them seems to imply. , and causeth them to wander in the ‖ Or, void place. wilderness where there is no way i Either 1. he giveth them up to foolish and pernicious counsels, by which they are exposed to contempt, and brought to their wit's end, not knowing what course to take. Or 2. he banisheth them from their own Courts and Kingdoms, and forceth them to flee into desolate wildernesses for shelter and subsistence. . 41. * 1 Sam. 2. 8. Psal. 113. 7, 8. Yet setteth he the poor on high k And whilst he bringeth down great potentates, at the same time he advanceth those who were obscure and contemptible. ‖ Or, after. from affliction, and maketh him families like a flock l Which increase very much in a little time. . 42. † Job 22. 19 The righteous shall see it m Or rather, these things, as it is expressed in the next verse. They shall diligently observe these wonderful works of God's mercy and justice. , and rejoice n Not only in the mercies of God vouchsafed to them and to other persons in want and misery, but also in God's judgements upon his implacable enemies, which afford matter of rejoicing to good men, as hath been once and again declared in this book, both for the honour which God hath by them, and for the sins and calamities of others, which by this means are prevented. , and all * Job 5. 16. iniquity o i e. Unrighteous or ungodly men, the abstract being put for the concrete, as faithfulnesses for the faithful, Psal. 12. 2. and pride for the proud, Psal. 36. 12. shall stop her mouth p Shall be put to silence. So this or the like phrase is used judg. 18. 19 job 5. 16. & 21. 5. & 29. 9 They who used to speak loftily and wickedly, and to sit their mouth against the heavens, as they did Psal. 73. 8, 9 to reproach God and his providence as either negligent or unrighteous in the management of the world, shall now be forced to acknowledge his power and justice in those judgements which he hath brought upon them. . 43. * Host 14. 9 Whose is wise, and will observe those things q Or, Who (for the Hebrew particle, mi, is interrogative) is wise! for (as this conjunctive particle is frequently used) he will observe these things. All who are truly wise will consider all these events, and lay them to heart, as being very useful for their own instruction. , even they r Or, each of them, all such wise and considering persons. shall understand the kindness of the LORD s Will see and acknowledge that God is kind or good to all, and that his tender mercies are over all his works, as it is said, Psal. 145. 9 and singularly kind and gracious to all wise and godly men. . PSAL. CVIII. A Song, or Psalm of David. This Psalm is almost word for word taken out of two foregoing Psalms, the first five verses out of Psal. 57 7, 8, 9, 10, 11. and the rest out of Psal. 60. 5, etc. to which the Reader must resort for the explication of it. This only is observable that the Psalmist designing to take the body of this Psalm out of Psal. 60. doth industriously lay aside that mournful Preface v. 1, 2, 3, 4. and borrows one more pleasant out of Psal. 57 The reason of which change is supposed to be this, that Psal. 60. was composed in the time of his danger and distress, and the latter after his deliverance. 1. O God, my heart * Psal. 57 7, 8, etc. is fixed, I will sing and give praise even with my glory a Either, 1. with my heart or soul, which is fixed for that work, as he said in the former branch. Or rather, 2. with my tongue, which is called a man's glory, Psal. 16. 9 comp. with Act. 2. 26. So the first branch describes the fixedness of his heart, to which this adds the expressions of his mouth. . 2. Awake psaltery and harp: I myself will awake early. 3. I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations. 4. For thy mercy is great above the heavens: and thy truth reacheth unto the ‖ Or, skies. clouds. 5. Be thou exalted, O God, above the heavens: and thy glory above all the earth; 6. * Psal. 60. 5, etc. That thy beloved may be delivered: save with thy right hand and answer me. 7. God hath spoken in his holiness, I will rejoice, I will divide Shechem, and meet out the valley of Succoth. 8. Gilead is mine, Manasseh is mine, Ephraim also is the strength of mine head, Judah is my lawgiver. 9 Moab is my wash-pot, over Edom will I cast out my shoe: over Philistia will I triumph. 10. Who will bring me into the strong city? who will lead me into Edom b This he repeats in this place, either because, though the enemies were defeated and subdued, yet there was some strong city or cities which were not yet taken; or in way of thankful commemoration of God's goodness in answering his former requests, as if he had said, I remember this day to thy glory and my own comfort, my former straits and dangers, which made me cry out, Who will bring me, etc. ? 11. Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts? 12. Give us help from trouble: for vain is the help of man. 13. Through God we shall do valiantly: for he it is that shall tread down our enemies. PSAL. CIX. To the chief musician, A Psalm of David. It is sufficiently evident from the body of this Psalm, that it was composed by David when he was in a state of persecution either by Saul or by Absalon; and that amongst and above all the rest of his enemies he takes very particular notice of, and breaks forth into vehement expressions of anger against one particular person, which whether it were Do●…g or Ahitophel is not certain, nor at all necessary to know. But as David was, and very well knew himself to be a Type of Christ, and consequently his enemies did typify or represent the enemies of Christ, and this particular adversary of his did represent some singular and eminent enemy of Christ, which though David might not, yet the Spirit of God which indicted this Psalm, did know to be judas, and accordingly directed all these bitter invectives and imprecations against him, who deserved and received far worse punishments for his monstrous wickedness; than all which are here mentioned. And that he was the person principally aimed at in this Psalm, will seem very probable to him who considers David's mild and merciful temper even towards his enemies, which he both professed in words in this very book, as Psal. 35. 12, 13, 14. and practised in deeds, as 2 Sam. 16. 10, 11. & 19 22, 23. and withal the severity of these imprecations, reaching not only to the persons of his enemies, but to their children, who yet by the Law of God were not to suffer for their parents sins, Deut. 24. 16. 1. HOld not thy peace a Do not neglect me, but take notice of my extreme danger and misery, and deliver me, which thou canst do by the speaking of one word. , O God of my praise b The Author and matter of all my praises; who hast given me continual occasion to praise thee, whom I have used to praise, and will praise whilst I live, do not therefore now give me occasion to turn my praises into lamentations. . 2. For the mouth of the wicked, and the † 〈◊〉▪ 〈◊〉 of 〈◊〉. mouth of the deceitful c Of those who add hypocrisy and perfidiousness to their malice. † 〈◊〉. have o●… them●…. are opened d They speak freely, boldly, and publicly, without any fear or shame. against me: they have spoken against me e Or, to or with me, as this particle commonly signifies. with a lying tongue f Either, 1. with calumnies or false and malicious reports. Or, 2. with deep dissimulation and professions of friendship and kindness. . 3. They compassed me about also with words of hatred g Which though covered with specious pretences, proceeded from deep malice and hatred, and were designed to work my destruction. : and fought against me * 〈◊〉 69. 4. without a cause h Without any just provocation given them by me. . 4. For my love, they are my adversaries i They require my love and good will with enmity and mischief, as it is explained v. 5. : but I give myself unto prayer k Heb. but I prayer, i. e. I am a man of prayer, or, I betake myself to prayer. Thus I peace is put for I am for peace, as we render it Psal. 120. 7. and thy bread for the men of thy bread, or, that eat thy bread, Obad. v. 7. The sense is, whilst they reproach and curse me, I pray either, 1. for them, as he did Psal. 35. 13. or, 2. for myself: I did not render unto them evil for evil, but quietly committed myself and my cause to God by prayer, desiring him to plead my cause against them; and I had no other refuge. , 5. And * 〈◊〉. 35. 12. 〈◊〉 20. they have rewarded me evil for good, and hatred for my love. 6. Set thou a wicked man l Heb. the wicked. Which may be understood either, 1. of some wicked Tyrant, which may rule him with rigour and cruelty. Or, 2. of Satan, who is mentioned in the next clause. Let him be delivered over to Satan, to be acted and ruled by him at his pleasure. over him m Either, 1. all mine enemies: for the Singular number is sometimes used in like manner. Or rather, 2. one particular enemy, who was worse than any of the rest, more implacable and inexcusable, whom he thought not fit to express by name, nor was it in the least necessary to do so, because he was speaking to God, who knew his thoughts, and whom he meant. , and let * 〈◊〉 3. 1. ‖ 〈◊〉 adver. Satan stand at his right hand n Either, 1. to molest and vex him, and hinder him in all his affairs; for the right hand is the great instrument of action. Or rather, 2. to accuse him; for this was the place and posture of accusers in the Jewish Courts. And as for his condemnation, which is the consequence of this accusation, that follows in the next verse. . 7. When he shall be judged o When he shall be called to an account, and his cause examined before thy Tribunal. , let him † Heb. go out guilty, or wicked. be condemned, and * Prov. 28. 9 let his prayer become sin p i e. Be turned into sin, or be imputed to him as his sin, or be as unavailable with God for his relief as his sins. When he makes supplication to his Judge, as job speaks job 9 15. for pity and pardon, let him be the more provoked and enraged by it. . 8. Let his days q The days of his life. Let him die an untimely death. be few, and * Act. 1. 20. let another take his ‖ Or, charge. office r Made void by his death. He also implies that his enemy was a man of power and reputation. . 9 Let his children be fatherless s Whilst they are but children, and so unable to provide for themselves. , and his wife a widow t Either made a widow by his death: or constantly a widow; all persons abhorring her who was related to so vile a miscreant. . 10. Let his children be continually vagabonds u Having no certain place of abode. Which is a grievous curse in itself, Gen. 4. 12, 14. Isa. 16. 2. , and beg x This increaseth their misery. : let them seek their bread also out of their desolate places y Into which they are fled for fear and shame, as not daring to show their faces amongst men. . 11. Let the extortioner z Or, usurer, or, creditor. catch a Heb. Ensnare, which is an Emphatical expression, i. e. take away not only by oppression and violence, but also by cheats and cunning artifices, whereby such persons entangle, and so ruin their debtors. all that he hath: and let the stranger b Who hath no right to his goods, and will use no pity nor measure in spoiling him. spoil his labour c All the fruits of his labours. . 12. Let there be none to * Psal. 34. 10. extend mercy unto him: neither let there be any to favour his fatherless children d Let him and his be unpitied and hated as the public enemies of mankind. . 13. * Job 18. 19 Let his posterity be cut off, and in the generation following e Heb. in another generation, either in the third generation: or in the second, or that which next followed the generation of his fathers. So in this clause he limits the time of that destruction which he imprecates or foretells in the former. let their name be blotted out. 14. Let the iniquity of his fathers be remembered f Against him, or punished in him, as God hath threatened to deal with great delinquents, Exod. 20. 5. with the LORD, and let not the sin of his mother be blotted out. 15. Let them g The sins of his parents last mentioned. be before the LORD h In God's sight and memory to provoke God to punish him: let them not be covered or pardoned. continually, that he may * Job 18. 17. Psal. 34. 16. cut off the memory of them from the earth. 16. Because that he remembered not i His duty to God, and his obligation to me for my former kindness expressed v. 4, 5. to show mercy, but persecuted the poor and needy man k Myself, who was desolate and miserable, whose condition required pity and not additions of cruelty. , that he might even s●…ay the broken in heart l Whose spirit was grieved and even broken with the burden of his calamities. . 17. * Ezek. 35. 6. As he loved cursing m Either, 1. cursed or sinful courses. Or rather, 2. to curse others, as appears from the blessing here opposed to it, and from the next verse; to wish and to procure mischief to others, and especially to me. , so let it come unto him: as he delighted not in blessing n In desiring and promoting the welfare of others, which indeed was an eyesore and torment to him. , so let it be far from him. 18. As he clothed himself with cursing like as with a garment o Which a man wears constantly, and that as an ornament. : so let it come † Heb. within him. into his bowels like water p Which when a man drinks, goes into his bowels, and searcheth all the inwards of his belly. , and like oil q Which is more piercing than water, and being applied to outward parts, reacheth even to the bones and marrow. into his bones. 19 Let it be unto him as the garment which covereth him, and for a girdle r Which cleaves closer and faster to a man than a garment, especially than the Eastern garments did, which were large and lose. wherewith he is girded continually. 20. Let this be the † Heb. work. Isai. 40. 10. reward of mine adversaries s Of those who were confederate with that arch-enemy in his wicked enterprise. from the LORD, and of them that speak evil against my soul t With design to take away my life. . 21. But do thou for me u To wit, what I desire, which he expresseth in the next clause. Or, do thou act for me: be not silent or still, but stir up thyself to work on my behalf. , O GOD the LORD, for thy name's sake x For the glory of thy faithfulness, which is highly concerned in giving me the deliverance which thou hast promised to me. : because thy mercy is good y i e. Gracious, and ready to do good to all, but especially to those that love and fear thee. As sin is said to be sinful, Rom. 7. 13. so Gods mercy may be said to be merciful, to wit, in an eminent degree, and above the mercy of all the creatures. , deliver thou me. 22. For I am poor and needy z And therefore a very proper object for thy pity and help. , and my heart is wounded within me a I am wounded not slightly, but even to the very heart with soul-piercing sorrows. . 23. I am gone b Heb. I am made to go, either, 1. from place to place; which was David's case when he was persecuted by Saul and by Absalon; and Christ's case upon earth, where he had no certain place where to lay his head, Mat. 8. 20. Or, 2. into the grave, as this phrase is used 1 Chron. 17. 11. Psal. 58. 9 and oft elsewhere. * Psal. 102. 11. like the shadow, when it declineth c Towards the evening, when, the Sun setting, it vanisheth instantly, and irrecoverably until the Sun rise again, which it never will do to me in this world, when once I am gone out of it. : I am tossed up and down as the locust d Which of itself is unstable, continually skipping from place to place, and is easily driven away with every wind. So am I exposed to perpetual and successive changes within myself, and to a thousand violences and mischiefs from other persons and things. . 24. My knees are weak through ●…asting e Either with voluntary fasts, to which the frequency and long continuance of my calamities obliged me: or with forced fasts sometimes through want of necessary provisions, but most commonly from that loathing of meat, which was occasioned by his excessive sorrows and terrors. See on Psal. 107. 18. : and my flesh faileth of fatness f Or, for want of fatness. See the like Hebrew phrases Gen. 18. 26. jer. 48. 45. Lam. 4. 9 . 25. I became also a reproach unto them g Instead of that pity, which either Religion or Humanity should have taught them to a man in extreme misery, they loaded me with reproaches and scorns. : when they looked upon me, they shaked their heads h A gesture of contempt and derision: of which see job 16. 4. Psal. 22 8. . 26. Help me, O LORD my God: O save me according to thy mercy: 27. That they may know i Being convinced of the eminency and singularity and strangeness of the work. that this is thy hand: that thou, LORD, hast done it. 28. Let them curse k I can patiently bear their curses, as being causeless and fully compensated by thy blessing. Or, they do and will curse, I expect nothing else from them. , but bless thou: when they arise l i e. Bestir themselves against me. Both God and men are oft said to arise when they enter upon any undertaking, as jos. 24. 9 judg. 8. 21. 2 Chron. 13. 6. & 21. 4, etc. let them be ashamed, but let thy servant rejoice. 29. Let mine adversaries be clothed with shame m For the disappointment of their wicked hopes and designs, and for that unexpected destruction which they have brought upon themselves. : and let them cover themselves with their own confusion, as with a mantle. 30. I will greatly praise the LORD n For that deliverance which I confidently expect. with my mouth: yea, I will praise him among the multitude o Or, among the mighty or great men, as this word sometimes signifies. Comp. Psal. 119. 46. . 31. For he shall stand at the right hand of the poor p To defend him from his adversary, who stood in that place to accuse him, and to procure his condemnation and destruction. See above on v. 6. , to save him † Heb. from the judges of his soul. from those that condemn his soul q That pass a sentence of death upon him. . PSAL. CX. A Psalm of David a Written by David, as is manifest both from this Title, which being given to this, as well as to many other Psalms, whereof David is confessed to be the Author, either proves this to be David's, or proves none of them to be so, and from Mat. 22. 43, 44. and Mark 12. 36. where also David is said to have spoken this Psalm in or by the Spirit of God, or by Divine inspiration. . That the Penman of this Psalm was not Eliezer, Abraham's servant, who writ it upon the occasion of Abraham's victory over those Kings, Gen. 14. (as some of the later Jews have devised out of opposition to Christianity) nor any other person but David, is manifest from the Title of the Psalm, which is a part of the sacred Text. That this Psalm belongs to the Messiah, is abundantly evident both from the express testimony of the New Testament, Act. 2. 34. 1 Cor. 15. 25. Heb. 1. 13. & 10. 13. and from the consent of the ancient Hebrew Doctors manifested implicitly in Mat. 22. 44. and expressly from their own mouths. Of which see my Latin Synopsis upon this place; and from the matter of the Psalm, which can by no means or arts be made to agree to David, who was not David's Lord, nor a Priest, much less a Priest for ever, or after the order of Melchisedek, the Priesthood of Aaron being in David's time in use and force, and in the hands of another person and family. And whereas divers other Psalms, though principally directed to, and to be understood of the Messiah, yet in some sort may be understood concerning David also, or at least took their rise and occasion from David, or from something relating to him, this Psalm is directly and immediately and solely to be understood concerning the Messiah; the Spirit of God wisely so ordering this matter, that it might be a most express and convincing testimony against the unbelieving Jews concerning the true Messiah, and concerning the nature and quality of his Kingdom. 1 THE * 〈◊〉. 22. 44. 〈◊〉. 12. 36. 〈◊〉 20. 42. 〈◊〉 2. 34. 〈◊〉 Cor. 15 25. 〈◊〉 1. 13. LORD b God the Father, the first Person in the Trinity, to whom accordingly the Original of all things, and especially of the work of man's Redemption by Christ is ascribed. said c Decreed or appointed it from Eternity, and in due time published this Decree, as is noted Psal. 2. 7. and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion. unto my LORD d Unto his Son the Messiah, whom David designedly calls his Lord, to admonish the Jews and the whole Church, that although he was his Son according to the flesh or his humane nature, Act. 2. 30. Rom. 1. 3. yet he had an higher Nature and Original, and was also his Lord, as being by Nature God blessed for ever, and consequently Lord of all things, as he is called Act. 10. 36. and by Office as he was God-man, the Lord and King of the whole Church, and of all the World for the Church's sake. And this was a necessary provision to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christ's appearance in the flesh. The Hebrew word Adonis is one of God's Titles, signifying his Power and Authority or Lordship over all things, and therefore is most fitly given to the Messiah, to whom God hath delegated all his Power in the World, Mat. 28. 18. , Sat thou at my right hand e Thou who hast for many years been veiled with infirm and mortal flesh, despised and rejected and trampled upon by men, and persecuted unto the death, do thou now take to thyself thy great and just power; thou hast done thy work upon earth, now take thy rest and the possession of that Sovereign Kingdom and Glory, which by right belongeth to thee; do thou rule with me with equal Power and Majesty as thou art God, and with an Authority and Honour far above all creatures, such as is next to mine, as thou art man; as this phrase is expounded in other places. See Mark 16. 19 Luke 22. 69. 1 Cor. 15. 25. Heb. 1. 3, 13. & 8. 1. & 10. 12, 13. Eph. 1. 20, etc. It is a Metaphor from the custom of earthly Princes, who place those persons whom they honour most at their right hand: of which see 1 Kings 2. 19 Psal. 45. 10. Mat. 20. 21. Sitting is put for reigning, 1 Kings 3. 6. comp. with 2 Chron. 1. 8. and withal notes the continuance of the Reign, 1 Cor. 15. 25. , until f Which word doth not necessarily note the end or expiration of his Kingdom at that time; for in other places it notes only the continuance of things till such time, without excluding the time following, as is evident from Gen. 28. 15. Psal. 112. 8. Mat. 1. ult. So here it may signify that his kingdom should continue so long, even in the midst of his enemies, and in spite of all their power and malice, which was the only thing which was liable to any doubt; for that he should continue to reign after the conquest and utter ruin of all his enemies, was out of all question. And yet this is a word of limitation, in regard of the mediatorial kingdom of Christ, in respect of which Christ rules with a delegated power, as his Father's Viceroy, and with the use of outward means and instruments and ordinances, etc. for that manner of Administration shall cease: which also seems to be intimated by this word, as it is expounded 1 Cor. 15. 25. I make g By my Almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as Mediator, to enable thee to the full discharge of thine Office. thine enemies h Which also are the enemies of thy Church, all persecutors and ungodly men, who will not have Christ to rule over them, Luke 19 14. sin and death and the Devil, 1 Cor. 15. 26. thy footstool i Thy slaves and vassals to be put to the meanest and basest services, as this phrase implies, 1 Kings 5. 3. Psal. 18. 39 & 91. 13. being taken from the manner of Eastern Princes, who used to tread upon the necks of their conquered enemies, as we read jos. 10. 24. judg. 1. 7. And long after those times Sapores the Persian Emperor trod upon Valerian Emperor of the Romans, and Tamerlan used to tread upon Bajazet the Turkish Emperor, whom he kept in an iron cage for that purpose. . 2 The LORD shall send k Or, send forth, into the world. the rod of thy strength l Thy strong or powerful rod by an usual Hebraism. And the Rod is put for his Sceptre, or Kingly power, as it is Isa. 10. 24. jer. 48. 17. Ezek. 7. 10, 11. & 19 11, 12. But as the kingdom of Christ is not carnal or of this world, joh. 18. 36. but spiritual, so this Rod or Sceptre is nothing else but his Word published by himself, or by his Apostles and Ministers, and accompanied with his Spirit, by which the Messiah did his great exploits, and set up and established his kingdom, converting some of his enemies, and confounding and destroying of others of them by that same instrument, as is manifest by comparing Isa. 2. 3. & 11. 4. Mich. 4. 2. 2 Cor. 10. 4. 2 Thess. 2. 8. Hence this word is called the word of the kingdom, Mat. 13. 19 and the power of God, Rom. 1. 16. David having spoken of the Messiah v. 1. now turneth his speech to him. out of Zion l From jerusalem, which is frequently understood by the name of Zion, which was an eminent and venerable part of it, as Psal. 48. 13. & 87. 2. & 102. 14, 17, etc. Where the Sceptre of the Messiah was first to be established according to the predictions of the Prophets, Psal. 2. 6, 8. & 48. 3. Isa. 2. 3, &c to which the event exactly answered, Luke 24. 47. Acts 1. 4. & 2. 1, 2, etc. and from whence it was to be sent forth into all the parts and kingdoms of the world, to bring in the Gentiles, which also the Prophets had foretold, as Isa. 2. 3. and in diver●… of the foregoing Psalms, as hath been already frequently observed and proved. : rule thou m Thou shalt rule, the Imperative being here put for the future, as it is Gen. 12. 12. Psal 37. 27. and oft elsewhere. For this is not a command, but a prediction or a promise that he shall rule▪ Which he doth partly by his grace, converting some, and so ruling their hearts by his Word and Spirit, and subduing their lusts in them and their external enemies for them; and partly by his powerful providence, whereby he defends his Church and people, and subdues and punisheth all their adversaries. in the midst of thine enemies n Who shall see it, and do what they can to oppose thy dominion, but shall never be able to hinder it, but shall split themselves against it. . 3 Thy people o Thy subjects. ‖ Or, give free-will-offerings. shall be willing p Heb. willingnesses, i. e. most willing, as such plural words are frequently used, as Psal. 5. 10. & 21. 7. Or, freewill-offerings, as the word properly signifies. Whereby he may intimate the difference between the Worship of the Old Testament and that of the New. They shall offer and present unto thee as their King and Lord, not oxen or sheep or goats, as they did under the Law, but themselves, their souls and bodies, as living sacrifices, as they are called Rom. 12. 1. and as freewill-offerings, giving up themselves to the Lord, 2 Cor. 8. 5. to live to him, and to die and be offered for him. The sense is, Thou shalt have friends and subjects as well as enemies, and thy subjects shall not yield thee a forced and feigned obedience, a●… those who are subject to, or conquered by, earthly Princes frequently do, of which see on Psal. 1●…. 44, 45. but shall most willingly and readily and cheerfully obey all thy commands without any dispute or delay or reservation, and they shall not need to be pressed to thy service, but shall voluntarily list themselves and fight under thy Banner against all thy enemies. in the day of thy power q When thou shalt take into thy hands the rod of thy strength, as it is called v. 2. and set up thy Kingdom in the World, and put forth thy mighty Power in the preaching of thy Word, and winning Souls to thyself by it. Or, in the day of thine army, or forces, when thou shalt raise thine Army, consisting of Apostles, and other Preachers and Professors of the Gospel, and shalt send them forth to conquer the World unto thyself. , in the beauties of holiness r A dorned with the beautiful and glorious robes of Righteousness and true Holiness, wherewith all new men or true Christians are clothed, Eph. 4. 24. compare Revel. 19 8, 14. with various gifts and graces of God's Spirit, which are beautiful in the eyes of God and of all good men. The last clause noted the inward disposition, the willingness, of Christ's Subjects, and this notes their outward habit and deportment. Wherein there seems to be an allusion either, 1. to the beautiful and glorious garments of the Levitical Priests, all Christians being Priests unto God, Rev. 1. 6. 1 Pet. 2. 5, 9 Or, 2. to the military robes wherewith Soldiers are furnished and adorned, all Christians being Soldiers in the Christian warfare. But the words are and may well be rendered thus, in the beauties or glories of the Sanctuary, i. e. by an usual Hebraism, in the beautiful and glorious Sanctuary, which is called the Holy and beautiful house, Isa. 64. 11. either in the Temple at jerusalem, which was honoured with Christ's presence, whereby it excelled the glory of the first house, according to Hagg. 2. 9 in which both Christ and the Apostles preached, and by their preaching made many of these willing people: or in jerusalem, which is oft called the Holy place or city, by the same word which is here rendered Sanctuary: or in the Church of God and of Christ, which was the Antitype of the old Sanctuary or Temple, as is evident from 1 Cor. 3. 16, 17. 2 Cor. 6. 16. Heb. 3. 6. 1 Pet. 2. 5. And this place may be mentioned as the place either where Christ's people are made willing and show their willingness, or where Christ exerciseth and manifesteth that power last mentioned. * Or, more than the womb of the morning: thou shalt have, etc. from the womb of the morning: thou hast the dew of thy youth s This place is judged the most difficult and obscure of any in this whole Book. The words are diversely rendered and understood. They are to be understood either, 1. of Christ himself, and that in respect either, 1. of his Divine and eternal generation, which may be called the dew of his youth or birth, and which he may be said to have had from the womb of the morning, before the first morning or light was created or brought out of its womb, that is, before the world was, which is a common description of Eternity in Scripture. Or, 2. of his humane Nature and Birth, and so the words may be thus rendered, From the womb of the morning. (Or, as it is rendered by divers others, From the womb, from the morning (i. e. from thy very first birth) thou hast or hadst the dew of thy youth, i. e. those eminent blessings and graces wherewith thou wast enriched, or thy youth or childhood was like the dew, precious and acceptable. Or rather, 2. of Christ's subjects or people, of whom he evidently spoke in the former part of the verse, wherewith these words are joined. And it seems not probable, that the Psalmist after he had discoursed of Christ's advancement to his Kingdom, and his Administration of it, and success in it, both as to his enemies and friends, would run back to his birth, either Divine or humane, both which were evidently and necessarily supposed in what he had already ready said of him. But then these words may be read either, 1. separately, as two distinct clauses, as they seem to be taken by our English Translators, and by the Colon which they placed in the middle. And so the first clause belongs to the foregoing words, as noting the time when the people should be willing, which having declared more generally in those words, in the day of thy power, he now describes more particularly and exactly, that they should be so even from the morning, or, in a Poetical strain, which is very suitable to this Book, from the womb of the morning, to wit, of that day of his power, i. e. from the very beginning of Christ's entrance upon his Kingdom, which was after his Resurrection and Ascension into Heaven, and from the very first preaching of the Gospel after that time, when multitudes were made Christ's willing people by the preaching of the Apostles, as we read Acts 2. & 3. & 4. & 5, etc. And for the second clause, it is to be understood thus, thou hast, or, as it is in the Hebrew, to thee is, the dew of thy youth, or, of thy childhood, for the word jeled, from which this is derived, signifies sometimes a young man, and sometimes a child or infant. By youth or childhood he here seems to understand those young men or children which shall be born to the Messiah, who are called his children, Heb. 2. 13. and his seed, Isa. 53. 10. wherein possibly there might be an allusion to this dew. Thus the abstract is here put for the concrete, which is very frequent in the Hebrew Tongue, as Circumcision and Uncircumcision are put for the circumcised and the uncircumcised, etc. And even in the Latin Tongue this very word youth is oft used for a young man or for a company of young men. By the dew of youth he means youth or young men like dew, the note of similitude being oft understood. And this progeny of Christ is compared to the dew, partly because of their great multitude, being like drops of dew innumerable, and covering the whole face of the earth; see 2 Sam. 17. 12. and partly because of the strange manner of their generation, which like that of the dew, is done suddenly and secretly, and not perceived till it be accomplished, and to the admiration of those that behold it; of which see Isa. 49. 21. Or, 2. jointly, as one entire sentence, The dew of thy youth (i. e. Thy posterity, which is like the dew, as was noted and explained before) is as the dew (which may very well be understood out of the foregoing clause, as the word feet is understood in like manner, Psal. 18. 33. He maketh my feet like hind's feet) of or from the womb of the morning, it is like the morning dew, as it is called both in Scripture, as Host 6. 4. and in other Authors. Not is it strange that a womb is ascribed to the morning, seeing we read of the womb of the Sea, and of the womb of the ●…oe and frost, Job 38. 8, 28, 29. . 4 The LORD hath sworn t Which he did not in the Aaronical Priesthood, Heb. 7. 21. but did it here, partly because the thing was new and strange, and might seem incredible, because God had already erected another, and that an everlasting Priesthood, Numb. 25. 13. and given it to Aaron and his posterity for ever, and therefore this needed all possible assurance: and partly that this Priesthood might be established upon better promises, as is said Heb. 8. 6. and made sure and irrevocable, and such that God neither could nor would repent of it, as it follows. , and therefore will not repent, * Heb. 5. 6. & 7. 17, 21. Thou art u To wit, by my order and constitution: thou shalt be so, and I do hereby make thee so. a priest x As well as a King. Those Offices which were divided before between two families, are both united and invested in thee, both being absolutely necessary for the discharge of thine Office, and for the establishment of thy Kingdom, which is of another kind than the Kingdoms of the World, spiritual and heavenly, and therefore needs such a King as is also a Minister of holy things. This word plainly discovers that this Psalm cannot be understood of David, as some of the Jews would have it, but only of the Messiah. And although this word Cohen be sometimes used of a Prince or great Person in the State, as the Jews object, yet it cannot be so understood here, partly because it signifies a Priest in Gen. 14. 18. from whence this expression is borrowed; partly because that word is never used of a Sovereign Prince or King (such as the Jews confess the Messiah to be) but only of inferior Princes or Ministers of State, as Gen. 41. 45. 2 Sam. 8. ult. partly because such an inconsiderable assertion would never have been ushered in by so solemn an oath, especially after far greater things had been said of him in the same kind, v. 1, 2, 3. and partly because the Messiah is called a Priest, Zach. 6. 13. compare jer. 20. 21. & 35. 15, 18. for ever y Not to be interrupted or translated to another person, as the Priesthood of Aaron was upon the death of the Priest, but to be continued to thee for ever. after the order of Melchizedek z Or, after the manner, etc. so as he was a Priest and also a King, and both without any successor and without end, in the sense intended Heb. 7. 3. . 5 The Lord a Either, 1. God the Father, whose words and oath he last mentioned, v. 4. So this is an Apostrophe of the Psalmist to Christ, Thy God and Father is at thy right hand, to wit, to defend and assist thee, as that phrase is used Psal. 16. 8. & 109. 31. and elsewhere. See the Notes on v. 1. And he, to wit, God the Father, shall strike, etc. as it follows. Although this latter clause may belong to the Messiah; and as in the former he spoke to him, so in this he speaketh of him; such changes of persons being very frequent in this Book. Or, 2. God the Son, or the Lord, who is at thy right hand, as was said before v. 1. shall strike, etc. So this is an Apostrophe to God the Father concerning his Son. This seems best to agree with the following verses; for it is evident that it is the same person who strikes thorough Kings, and judgeth among the heathen, and filleth, etc. And so this whole verse, and those which follow, speak of one person, which seems most probable. at thy right hand shall strike thorough kings b Shall mortally wound and destroy all those Kings and Potentates who are obstinate enemies to him and to his Church. in the day of his wrath c In the day of battle, when he shall contend with them, and pour forth the floods of his wrath upon them. . 6 He shall judge d Either, 1. conquer and govern them: or rather, 2. condemn and punish them, as it is explained in the following clauses, and as this word is used Gen. 15. 14. Rom. 2. 1, 2. 1 Pet. 4. 6. and elsewhere. among the heathen, he shall fill the places d Or, the place of battle, which is necessarily supposed in the fight, and therefore may very well be understood. with the dead bodies e Of his enemies slain by his hand, and lying in the field in great numbers and heaps, and that unburied to their greater infamy. : he shall wound the heads f Heb. the head. Which may be understood either, 1. of some one person and eminent adversary of Christ and of his Kingdom, either the Devil, by comparing this with Gen. 3. 15. Heb. 2. 14. who was indeed the Head or Ruler of many Countries, and indeed of all Nations, except that of Israel, or the Roman Empire, which was the great enemy and obstructer of Christ's Kingdom, and therefore was to be destroyed by him, as is declared Dan. 2. 44. 45. & 7. 7, etc. or the great Antichrist, or the Beast after which the whole World wondered, Revel. 13. 3. which Christ will destroy, as we read 2 Thess. 2. 8. and in divers places of S. john's Revelation. Or, 2. of all those Heads or Princes which oppose him, the Singular number Head being here put collectively for Heads, as is very usual in the Hebrew Tongue and Text. And so the meaning is, that none of Christ's enemies, though never so many or great, and their Empire be never so large and potent, shall be able to withstand his force, or escape out of his hand; and that he shall not only destroy the common Soldiers, but also their greatest Commanders and Princes, who in such cases do frequently make their escape. But this and the other like passages both here and in the Prophets, are not to be understood grossly and carnally, but spiritually, according to the nature of Christ's Kingdom, the weapons of Christ's warfare, by which he accomplisheth his great works, being spiritual; and therefore such must be his battles and judgements, as is evident from many other Scriptures, although these also are followed many times with temporal plagues. over ‖ Or, great. many countries. 7 He shall drink of the brook in the way g This may be understood either, 1. properly, to express the great fervency and diligence of the Messiah in the prosecution of his business; who having routed and destroyed the main body of his enemy's forces, pursues those that fled with such eagerness, that he will not lose any time in refreshing himself, as might seem necessary after such hot and hard service, but will content himself with drinking a little water out of the brook which he finds in his way, that being a little refreshed therewith, he may proceed with more vigour and efficacy in his work. And so this place alludes to the History of gideon's 300 men, who only lapped a little of the water; of whom see judg. 7. Or, 2. metaphorically, to express the humiliation and Passion of the Messiah, and thereby to prevent a great mistake which might arise in men's minds concerning him, from the great successes and victories here ascribed to him, which might induce them to think that the Messiah should be exempted from all sufferings, and be crowned with constant and perpetual Triumphs. To 〈◊〉 this conceit, he intimates here, that the Messiah, before 〈◊〉 obtain that power and glory mentioned in the foregoing verses, should have a large portion of afflictions in the way to it, or whilst he was in the way or course of his life, before he came to his end or rest▪ and to that honour of sitting at his Father's right hand. Waters in Scripture do very frequently signify afflictions or sufferings, as Psal. 42. 7, etc. To drink of them signifies to feel or bear them, as Isa. 51. 17. jer. 25. 15. & 49. 12. Mat. 20. 22. and in this case it may note Christ's willing submission to them. A brook or river of water is oft used in Scripture to express a great abundance either of comforts, as Psal. 36. 8. or of tribulations, as Psal. 18. 4. & 124. 4. and therefore may be more fitly used in this place than a cup, by which the afflictions of other men are commonly expressed, to intimate that the sufferings of the Messiah were unspeakably more and heavier than the sufferings of other men, and that he should drink up not a small cup, but the whole river or Sea of his Father's wrath due to our sins. : therefore h Which word may note either the effect or the consequent of his sufferings. shall he lift up the head i i e. Shall be delivered from all his sorrows and sufferings, and exalted to great glory and joy and felicity, as this phrase usually signifies, as Psal. 3. 4. & 27. 6. jer. 52. 31. and oft elsewhere; as on the contrary, to hang down the head is a signification of great grief and shame, as Lament. 2. 10. . PSAL. CXI. The excellency of this Psalm appears, as from other things, so from the Psalmists care to digest the several parcels of it into an exact order according to the order of the letters of the Hebrew Alphabet, that it might be better fixed in the memories of those who read it. It is a short yet full commemoration of God's works. 1 * 〈◊〉 〈◊〉 PRaise ye the LORD, I will praise the LORD with my whole heart, in the assembly of the upright a Of the sincere Worshippers of God, of the Israel of God, as this very word is explained, Numb. 23. 10. where they who are called Israel in one clause are called righteous or upright in the next. And this title he gives to the Assembly or Congregation of Israelites, partly because many of them were such, and he was obliged in charity to judge all of them to be so, of whom he had no evidence to the contrary; partly because upright persons do most exercise and delight themselves in this duty of praising God, and hypocrites, though sometimes they give themselves to prayer, yet are very apt to neglect the duty of thanksgiving; partly because this duty of praise is most comely for the upright, Psal. 33. 1. and partly because David's heart was most united to the sincere Israelites, and his desire was, as far as he could, to associate himself with such in the worship and service of God. , and in the congregation. 2 The works of the LORD b Either, 1. the works of Creation: or rather, 2. the works of his Providence in the World, and especially in and for his Church and people; of which he speaks in the rest of the Psalm. are great c For the infinite power and wisdom and goodness manifested in them. , sought out d Highly valued and regarded, as this very word and phrase is used Deut. 11. 12. Isa. 62. 12. or frequently called to mind, and diligently meditated upon, when others either never regard them, or instantly forget them: or, found out, as this word is taken Isai. 65. 1. the antecedent being put for the consequent, which is frequent in Scripture, as Rom. 12. 2. where proving or trying (for so the Greek word there signifies) is put for approving, which follows after it. And, found out, i. e. truly and throughly understood, both as to the nature of them, and Gods counsels and ends in them; whereas the works of God are ofttimes not apprehended or minded, or are mistaken and misconstrued, by ungodly men. of all them that have pleasure therein e Of all them who take delight in observing and considering the works of God. . 3 His work f Either all his works, of which see the Note 〈◊〉 v. 2. or that eminent branch of those works, his providence towards his people, as it is expressed afterwards. is * 〈◊〉. honour 〈◊〉 glory. honourable and glorious g Becoming the Divine Majesty, and bringing glory to him from all that observe and consider it. : and his righteousness h His justice or faithfulness in performing his word. endureth for ever i Hath always been and will still be evident to his people in all generations and in all conditions, even when he afflicts them, and seems to deal most severely, and to break his promise with them. . 4 He hath made his wonderful works to be remembered k Either, 1. by those memorial which he hath left of them in his Word: or rather, 2. by their own wonderful nature, and the lasting effects and benefits flowing from them, which are such as cannot easily be forgotten. : the LORD is gracious and full of compassion l Towards his people, as appears from his works and carriage towards us, in sparing and pardoning and restoring and preserving us when we have deserved to be utterly destroyed. . 5 He hath given * Heb. prey. meat m Which includes all necessary provisions for their being and well-being. The word signifies spoil, and so may relate to the spoil of the Egyptians, granted by God to the Israelites; but it is sometimes used for food, as Prov. 31. 15. Mal, 3. 10. unto them that fear him n To the Israelites, the only people in the world which feared and worshipped the true God according to his will; and especially to those among them that truly feared God, and, for their sakes, to the body of that Nation, as well in the Wilderness, as in their following straits and miseries. : he will ever be n Or, he hath ever been; for both in the first branch of this verse, and in the foregoing and following verses he is speaking of the former works of God. So the Future tense is put for the past, as it is frequently, and as on the contrary the past tense is oft put for the Future. mindful of his covenant o Which he made with Abraham and with his seed for ever; whereby he obliged himself to be their God, and to provide all necessaries for them. . 6 He hath showed p Not only by words, but by his actions. his people the power of his works q His mighty power in his works, and especially in that which here follows. , that he may give them the heritage of the heathen r The land of Canaan, which had been possessed and inherited by the heathens. . 7 The works of his hands s All that he doth either on the behalf of his people, or against his or their enemies; of both which sorts of works he spoke in the foregoing verse. are verity and judgement t Are exactly agreeable to his word or promises, and to the rules of justice. ; * Psal. 19 7. all his commandments u Either, 1. his Laws given to the Israelites, especially the Moral Law considered with its sanction, the promises made to the observers of it, and the threaten denounced against transgressors. Or, 2. his works, as it is in the first clause, called his Commands, because they are done by virtue of his decree, and by his power and authority; as in like manner God is said to command those blessings which he purposeth to give, and doth effectually procure, as Deut. 28. 8. Psal. 42. 9 & 68 28. & 133. 3. and to command those creatures which he moveth and acteth as he pleaseth, as 1 Kings 17. 4. Mat. 8. 27. are sure x Or faithful or certain, constant and unchangeable, as his Laws are, being grounded upon the immurable rules of justice or equity; infallible and irresistible, as his counsels and ways are. . 8 * Isa. 40. 8. Mat. 5. 18. They † Heb. are established. stand fast y Heb. They are established upon the sure foundations of truth and uprightness, as it follows. for ever and ever, and are done z Constituted or ordered. in truth and uprightness▪ 9 He sent redemption a That deliverance out of Egypt, which was a type and pledge of that greater and higher redemption by Christ. unto his people, he hath commanded b i e. Appointed or established firmly by his power and authority. And so this word is oft used, as Psal. 33. 9 & 42. 9 & 105. 31. 34. See also before on v. 7. the ground of which signification may be taken from hence, that the command of a sufficient authority concerning any thing, doth commonly establish and effect it. his covenant for ever c Through all successive generations of his people to the end of the world; for the Covenant is the same for substance in all, and differeth only in circumstances. : holy and reverend d Terrible to his enemies, and venerable in his people's eyes, and holy in all his deal with all men. is his name. 10 * Deut. 4. 6. Job 28. 28. Prov. 1. 7. & 9 10. Eccles. 12. 13. The fear of the LORD e Piety or true Religion, which consists in the fear or worship and service of God. is the beginning of wisdom f Is the only foundation of and introduction to all true wisdom. Or, is the chief part of wisdom, those things which are most excellent in their kinds being oft said to be first, to wit, in dignity, as Numb. 24. 20. Deut. 18. 4, etc. and in other Authors. And the first command, Mark 12. 28. is called the greatest command, Mat. 22. 36. : ‖ Or, good success. a good understanding have all they † Heb. that do them. Psal. 19 9 that do his commandments g Heb. that do them, to wit, God's commands, or the things which the fear of God requireth. : his praise endureth for ever. PSAL. CXII. This Psalm containeth a description of a good man's gracious disposition and carriage, as also of his blessed condition even in this life as well as in the next. 1 * Heb. Hallelujah. PRaise ye the LORD. Blessed is the man that feareth the LORD a The fear of God, as it is man's only wisdom, Psal. 111. 10. so it is his only way to true happiness. , that delighted greatly b Who makes it his chief delight, care and business to study and obey God's commandments. in his commandments c He intimates that zeal and fervency in God's service, is essential to true piety. . 2 His seed shall be mighty upon earth: the generation d i e. The posterity, as this word is oft used, as Levit. 23. 43. Numb. 9 10, etc. called his seed in the former branch. of the upright shall be blessed. 3 Wealth and riches shall be in his house e Possessed by him whilst he lives, and continued in his family after his death. : and his righteousness f i e. The fruit or reward of his righteousness, which is God's blessing upon his estate: for the work is oft put for the reward of it, as in the Hebrew, Levit. 19 13. job 7. 2. Psal. 109. 20. And righteousness may be here taken for his bounty or charity, as it is below v. 9 and as this Hebrew word is frequently taken. endureth for ever. 4 Unto the upright there ariseth * Psal. 97. 11. light in the darkness g And although he is subject to the troubles and calamities of this life, as others are, yet God will give him support and comfort in them, and an happy issue out of them, whereas the wicked sink under their burdens, and their present miseries usher in their eternal destruction. : he h Either, 1. God. And so this is added as a reason why God causeth light to shine to the upright out of darkness, because the Lord is gracious, etc. Or rather, 2. the good or upright man, of whom he speaks both in the foregoing and following words. So this is either, 1. a reason why God dealeth thus with good men; it is not from a partial and fond affection to them, but because they are such persons to whom God hath engaged himself by promise and Covenant to bless them, they are gracious, etc. Or, 2. as an effect of their affliction and deliverance out of it; thereby they learn to be more merciful and compassionate and just or bountiful to others in want and misery. is gracious, and full of compassion, and righteous. 5 A good man showeth favour and dareth i Giveth freely to some, and kindly dareth to others according to the variety of their conditions. ; he will guide his * Heb. words. affairs k Maintain and manage his estate or domestic affairs. with † Heb. judgement. discretion l Heb. with judgement, so as is fit and meet, and as God requires, not getting his estate unjustly, nor casting it away prodigally or wickedly, nor yet withholding it uncharitably from such as need it. . 6 Surely he shall not be moved for ever m Though he may for a season be afflicted, yet he shall not be utterly and eternally destroyed, as wicked men shall. : the righteous shall be in everlasting remembrance n Though whilst he lives he may be exposed to the censures and slanders and contradictions of sinners, yet after death his memory will be precious and honourable both with God and with all men, his very enemies not excepted. . 7 He shall not be afraid of evil tidings o At the report of approaching calamities and judgements of God, at which the wicked are so dismayed and affrighted. : his 〈◊〉 fixed, trusting in the LORD p Casting all his care upon God, and securely relying upon his providence and promise. . 8 His heart is established, * Prov. 1. 3 he shall not be afraid, until he see his desire upon his enemies q And although his enemies be many and mighty and terrible, yet he shall confidently and cheerfully wait upon God, until he see their ruin and his own deliverance and safety. . 9 * 2 Cor. 9 9 He hath dispersed r To wit, his goods, and that freely and liberally, to several persons, as occasion is offered, as this word implies. , he hath given to the poor; his righteousness s i e. His liberality, as this word is used Prov. 10. 2. & 11. 4. Dan. 4. 27. 2 Cor. 9 9, 10, etc. or the reward of it, as before v. 3. endureth for ever t Either, 1. his charity is not a transient or occasional act, but his constant course, of which he is not weary, but perseveres in it to the end of his life. Or, 2. what he gives is not lost nor cast away, as covetous or ungodly men judge of alms, but indeed is the only part of his estate, which will abide with him unto all eternity. ; † Psal. 75. 10 his horn shall be exalted with honour u Though he may be reproached by ungodly men, yet his innocency shall be cleared, and his name and honour gloriously exalted. . 10 The wicked shall see it, and be grieved x At the felicity of good men, partly from envy at the happiness of others: partly from his peculiar hatred of all godly men: and partly because it is a plain testimony of God's justice and providence, and therefore a certain presage of his own ruin. , he shall gnash with his teeth, and melt away; the desire y His desire either of the misery of good men; or of his own constant prosperity and happiness in the world. of the wicked shall perish. PSAL. CXIII. This Psalm is a declaration of God's powerful and universal providence towards all men, and especially towards his afflicted people. 1 * Heb. Hallelujah. PRaise ye the LORD. Praise, O ye servants of the LORD a Ye Levites, who are peculiarly devoted to this solemn work, who sometimes are called Gods servants in a special sense, and all you faithful souls. : praise the Name of the LORD. 2 * Dan 2. 20. Blessed be the Name of the LORD, from this time forth and for evermore 3 * Mal. 1. 11. From the rising of the sun unto the going down of the same b From one end of the world to the other; from East to West, which he mentions rather than from North to South, because those parts of the world were at this time much uninhabited and unknown. , the LORD's Name is to be praised c For his glorious works of Creation and Providence, the benefit of which all Nations enjoy; and for his gracious purpose and promise of bringing in all Nations to the knowledge of his truth by the Messiah. . 4 The LORD is high above all nations d Superior to all Princes and bodies of people in the world. , and * Psal. 8. 1. his glory above the heavens e Whereas the glory of earthly Monarches is confined to this lower world and to small pittances of it, the glory of God doth not only fill the earth, but heaven too, where it is celebrated by thousands and myriads of blessed Angels, yea it is far higher than heaven, being infinite and incomprehensible. . 5 Who is like unto the LORD our God, who * Heb. 〈◊〉 himself to dwell. dwelleth on high f To wit, far above all heavens, as was now said, being exalte●… as in place, so in power and dignity, above all persons and things visible and invisible. , 6 ‖ beholdeth things be▪ * ●…o Gr. 〈◊〉. 138. 6. 〈◊〉 5●…. 15. Who humbleth himself to behold the things that are in heaven, and in the earth g Who is so high, that it is a wonderful vouchsafement and condescension in him to take any notice or care of his holy and heavenly host, and much more of sinful and miserable men upon earth, which yet he is pleased to do. ? 7 * Sam 2. 8. 〈◊〉 107. 41. He raiseth up the poor h Yea he stoops so low as to regard and advance those whom all men, and even their own brethren slight and despise. out of the dust i From a most contemptible and miserable condition. Beggars and mourners used to lie in the dust, or, as it follows, upon the dunghill, 1 Sam. 2. 8. Lament. 4. 5. , and lifteth the needy out of the dunghill: 8 That he may * 〈◊〉 36. 7. set him with princes k In equal honour and power with them, as he did joseph, David, and others. , even with the princes of his people l Which in God's account and in truth are far more honourable and happy than the Princes of Heathen and barbarous Nations, because their Subjects are more noble, and they have Gods special presence and providence among them. . 9 * Sam. 2. 5. 〈◊〉▪ to dwell 〈◊〉 〈◊〉 house. He maketh the barren woman † 〈◊〉 68 6. to keep house m Heb. to dwell in an house or family, or amongst children, to wit, coming out of her own womb, as is clearly implied by the opposition of this to her barrenness. And the word house is oft put for children, as Exod. 1. 21. Ruth 4. 11. Psal. 115. 10, 12. And so it is explained in the next clause. , and to be a joyful mother of children. Praise ye the LORD. PSAL. CXIV. This Psalm is a solemn commemoration of Israel's deliverance out of Egypt; and probably it was to be sung, amongst others, at the celebration of the Passover. 1 WHen * 〈◊〉. 13. 3. Israel went out of Egypt, the house of Jacob from a people of strange language a Which was a great aggravation of their captivity and misery. Compare jer. 5. 15. ; 2 Judah b Or, Israel, as it is explained in the next clause; one Tribe being put for all; which is a common Synecdoche. judah he mentions as the chief of all the Tribes, not only in number and power, but also in dignity, in which the Kingdom was to be seated, Gen. 49. 10, etc. as at this time it actually was, and from which the Messiah was to spring. was his c i e. Gods, which is easily understood from the whole context, and from the nature of the thing. sanctuary d Or, holiness, the people of God's holiness, as they are called Isa. 63. 18. or, his holy people, as Deut. 26. 29. Dan. 8. 24. sanctified or set apart from all the Nations of the World to be his peculiar people and possession. , and Israel his dominion e In a peculiar manner to be governed by his Laws, and honoured with his special presence and favour. . 3 * Exod. 14. 21. 〈◊〉▪ 77. 16. The sea saw it f To wit, this glorious work of God in bringing his people out of Egypt. , and fled, † Josh. 3. 13. 1●…. Jordan was driven back. 4 The mountains g H●…rth and Sinai, two tops of one mountain, and other neighbouring hills or mountains. Compare Exod. 19 18. Psal. 68 9 Habak. 3. 6, 10. skipped like rams, and the little hills like lambs. 5 * 〈◊〉. 3. 8. What ailed thee, O thou sea, that thou fleddest h What was the cause of this unusual motion? Such speeches directed to senseless creatures, are very frequent both in Scripture and in other Authors, and especially in Poetical writings, such as this is. ? thou Jordan, that thou wast driven back? 6 Ye mountains, that ye skipped like rams; and ye little hills like lambs? 7 Tremble thou earth at the presence of the LORD i But why do I ask these questions? Ye mountains did no more than what was just and fit at the approach and appearance of the great God: yea the whole earth hath reason to tremble and quake upon such occasions. , at the presence of the God of Jacob. 8 * Exod. 17. 6. Num. 20. 11. Which turned the rock into a standing water, the flint into a fountain of waters. PSAL. CXV. The occasion of this Psalm was to manifest some eminent danger or distress of the people of Israel from some Idolatrous Nations. But whether it was that mentioned 2 Chron 20. or what other, is but matter of conjecture, and not worth our inqui●…y. 1 NOt unto us, O LORD, not unto us, but unto thy Name give glory a As we entreat thy favour and aid, and that thou wouldst work gloriously on our behalf to bring us out of our present straits and extremities, so we do not desire this out of a vainglorious humour, as usually men do in such cases, that we may get renown by the conquest of our proud and mighty enemies, but that thy honour may be vindicated from all their contempts and blasphemies; and if thou wilt deliver us, we will not arrogate the praise and glory of it to our own worth or valour, but only to thy mercy and truth, as it follows. , for thy mercy, and for thy truth's sake. 2 Wherefore should the heathen say b Why dost thou suffer them, or give them any colour or occasion to say or think so, by conniving at their wickedness, and by giving thy people into their hands? , * Psal. 423. 10, & 79. 10. Joel 2. 17. Where is now c He is not where, he is lost or at a loss either unable or unwilling or not at leisure to save them. their God d Who hath undertaken to be their God and Saviour, and whom they only worship, and of whom they use to boast and insult over us and over our Gods. ? 3 * Psal. 135. 6. But our God e Whom, notwithstanding your reproaches, we are not ashamed to own for our God. is in the heavens f Although he have no visible shape nor bodily presence with us here upon earth, as your Idols have, which is a certain proof of their baseness and weakness, yet he hath a certain and a glorious place where he resideth, even the highest heavens, where he is clothed with infinite Power and Majesty, and from whence he beholdeth and governeth this lower world, and all that is in it. , he hath done whatsoever he pleased g Or, he doth, etc. By his only will and pleasure all things were at first made, and are still disposed, and without this nothing cometh to pass. And therefore all your insolences and injuries and successes against us do not come from an invincible power in you or in your Idols, nor from any defect of strength or goodness in our God, but only from hence, that it pleased him for many wise and holy reasons to afflict us, and to give you prosperity for a time. . 4 * Deut. 4. 28. Psal. 135. 15. Jer. 10. 3, etc. Their idols are silver and gold h Thus glorious and powerful is our God, O ye heathens, of whom you so boldly ask, who and where he is: but as for your Gods or Idols, they have no power nor worth in them, but what is taken from their materials. , the work of men's hands i As their matter is wholly from the earth, so their form or figure they have from the art of man; and therefore they should rather, if it were possible, worship man, as their Creator and Lord than be worshipped by him. . 5 They have mouths, but they speak not k For although the blind Heathen are by their Idolatrous Priests made to believe otherwise concerning their Idols, in regard of the Spirits which they pretend to dwell in them, yet this is the truth of the matter, and confirmed by long and constant experience, that they are but vain and senseless things, they can neither speak in answer to your prayers or inquiries, nor see what you do or what you want; nor hear your petitions; nor smell your incenses and sacrifices; nor handle or use their hands either to take any thing from you, or to give any thing to you; nor so much as mutte●…, or give the least signification of their apprehension of your condition and concerns. , eyes have they, but they see not. 6 They have ears, but they hear not; noses have they, but they smell not. 7 They have hands, but they handle not; feet have they, but they walk not; neither speak l Or, mutter, or make a noise, as this word signifies Isa. 13. 14. They are so far from speaking with their throat and other instruments of speech, as men do, that they cannot make such an inarticulate and senseless sound with them, as the beasts do. they through their throat. 8 They that make them m Or, they that observe or worship them. For the Psalmists quarrel was not so much with those few Artists who form the Images, as with all the adorers of them. And the word here rendered make doth sometimes signify to worship, as some understand it, not without probability, Exod. 32. 35. because they made (i. e. worshipped) the calf which Aaron made, and as in other Languages words answering to this do signify, as hath been oft observed by learned men; and it oft signifies to observe; as when men are said to make (as it is in the Hebrew) the Sabbath, Deut. 5. 15. and the release, and the Passover, and the feast of weeks, as Deut. 15. 1. & 16. 1. 10. * Heb. let them be like unto them. So Gr. are like unto them n This is a sharp reflection, either 1. upon the Idols, whose highest preferment it is to be made like unto man, a mortal, weak and miserable creature, infinitely inferior to the true God. Or, 2. to the makers or worshippers of them, who by this absurd and foolish action, show that they are as ignorant and stupid and void of all sense and reason as their Images. ; so is every one that trusteth in them. 9 O Israel o Do not thou follow the example of these brutish Idolaters, but serve the Lord only. , trust thou in the LORD: he is their help o Who trust in God, as he now required. Or, their is put for your by a change of persons, which is most frequent in Scripture, and especially in these Books. and their shield. 10 O house of Aaron p You Priests and Levites proceeding from Aaron, or related to him, who have special reason and many obligations to do it, who have a more distinct knowledge of God, which is the foundation of trust, Psal. 9 10. and who are to be both instructers of and examples to the people in this as well as in other duties. , trust in the LORD: he is their help and their shield. 11 Ye that fear the LORD q All and every one of you who worship the true God, not only Aaronites and Israelites, but even Gentile-proselytes, who are said to come to trust under the wings of the God of Israel, Ruth 2. 12. And such there were many at this time in the Church of Israel, whom therefore he fitly invites to trust God, because he is no less their, than the Israelites, help and shield, as it follows. , trust in the LORD: he is their help and their shield. 12 The LORD hath been mindful of us r In our former straits and calamities, and therefore we trust he will still bless us, etc. as it follows. Or, is or will be mindful of us. Though he hath chastened us sore, yet he hath not yet cast us out of the care of his providence. , he will bless us, he will bless the house of Israel, he will bless the house of Aaron. 13 He will bless them that fear the LORD, both small ‖ Heb. with. and great s Either in age or condition, of whatsoever quality, high and low, rich and poor; for he is no respecter of persons. . 14 The LORD shall increase you t In number, notwithstanding all the attempts of your enemies to diminish and destroy you. Or, shall add to you, to wit, further and greater blessings. more and more, you and your children. 15 Ye are blessed of the LORD, which made heaven and earth u Who therefore can bless you indeed in spite of all your enemies curses and oppositions; and not of an impotent Idol that can do you neither good nor hurt. . 16 The heaven, even the heavens are the LORD's x To wit, in a peculiar manner, where he dwelleth in that light and glory to which no man can approach, and whence he beholdeth and disposeth all persons and things upon earth. : but the earth hath he given to the children of men y For their habitation, possession and use. But these words may be and are thus rendered by others, and the earth which (which particle is very oft understood) he hath given, etc. And then as the foregoing verse declared that God was the Creator of Heaven and Earth, v. 15. so this asserts that he is also their Lord and Governor to dispose of all men and things as he pleaseth. . 17 * Psal. 88 10, 11, 12. Isa●…. 38. 18. The dead z Such as we shall suddenly be, if thou dost not secure us. praise not the LORD, neither any that go down into † Psal. 94. 17. silence a Into the place of silence, the grave. 18 * Dan. 2. 20. But we will bless the LORD b But we hope for better things, that notwithstanding our present and urgent danger, yet thou wilt deliver us, and so give us occasion to bless thy Name; whereby thou wilt have the praise and glory of our deliverance. ; from this time forth and for evermore. Praise the LORD. PSAL. CXVI. This Psalm contains a solemn thanksgiving to God for a glorious deliverance from grievous and dangerous calamities, as also from great perplexities and terrors of mind arising from the sense of God's displeasure. 1 I Love the LORD, because he hath heard my voice, and my supplications. 2 Because he hath inclined his ear unto me, therefore will I call upon him ‖ Heb. in my days. as long as I live a Heb. in my days, as long as I have a day to live, as this phrase is used a Kings 20. 19 Isa. 39 8. Comp. job 27. 6. . 3 * Psal. 18. 56. The sorrows of death b Dangerous and deadly calamities, as bitter as death. Or, the cords of death. compassed me, and the pains of hell c Or, of the grave, or, of death, either kill pains: or, such agonies and horrors as dying persons use to feel within themselves. ‖ Heb. found me. got hold upon me d Heb. found me, i. e. surprised me. Having been long pursuing me, at last they overtook me and seized upon me, and I gave up myself for lost. : I found trouble and sorrow. 4 Then called I upon the Name of the LORD: O LORD, I beseech thee, deliver my soul. 5 Gracious is the LORD e This he mentions either, 1. as that which he found by experience in answer to his prayers: or, 2. as the argument by which he encouraged himself to pray. , and righteous f Therefore he will maintain me and my just cause against my unrighteous oppressors, and perform his promises, and save those who faithfully serve him and put their trust in him. : yea, our God is merciful. 6 The LORD preserveth the simple g Sincere and plainhearted persons, who dare not use those frauds and crafty and wicked artifices in saving themselves or destroying their enemies, but wait upon God with honest hearts in his way and for his time of deliverance. Which was the case of David, who, though he had the prospect and promise of the Kingdom, yet would not make haste to it by indirect courses, as by cutting off Saul, when he had great provocation and fair opportunity to do it: of which see 1 Sam. 24. & 26. Such persons he calls simple or foolish, as this word is commonly rendered, not because they are really so, but because the world esteems them so. : I was brought low, and he helped me. 7 Return unto thy rest h Unto that tranquillity of mind and cheerful confidence in God's promises and providence, which thou didst once enjoy. , O my soul, for * Psal. 13. 6. the LORD hath dealt bountifully with thee. 8 * 〈◊〉 56. 13. For thou hast delivered my soul i Myself. from death, mine eyes from tears, and my feet from falling k To wit, into mischief and the pit of destruction. . 9 I will walk before the LORD l Or, I shall walk, etc. This is either, 1. the Psalmists promise to God in requital of the favour last mentioned, I will therefore please God, as this phrase is used Gen. 5. 24. comp. with Heb. 11. 5. Gen. 17. 1. I will devote myself to the worship and service of God. Or, 2. his thankful acknowledgement of God's further favour. Though I be now banished from the place of thy presence and worship, yet I assure myself that I shall be restored to it, and shall spend my days in thy house and service, which is the one thing that I desired above all other things, Psal. 27. 4. in the land of the living m Amongst living men in this world. See on Psal. 27. 13. . 10 * Cor. 4. 13. I believed n To wit, God's promise of deliverance and of the Kingdom made to me by Samuel, which I was confident he would perform in spite of discouragements and difficulties. , therefore have I spoken o So these words are translated, as by others, so by the Apostle, 2 Cor. 4. 13. I have spoken, either 1. what I have now said, v. 9 or 2. what I have uttered to others concerning God's promises made to me. Which I was not ashamed nor afraid to publish when I had occasion, because I was fully persuaded that God would make them good. : I was greatly afflicted p Or, when I was, etc. or, although I was, etc. such particles being very frequently understood. The sense is, And this I did even in the midst of many and sore afflictions. . 11 I said q Yet once I confess I spoke very unadvisedly. in my haste r Through hastiness and precipitation of my mind, for want of due consideration, as the same phrase is used, Psal. 31. 22. Or, in my terror or amazement, when I was discomposed and distracted with the greatness of my troubles. , * 〈◊〉 3. 4. All men are liars s The sense is either, 1. All men, yea even my former friends and companions, prove deceitful and perfidious, all humane help faileth me; so that my case is desperate, if God do not help me. Or, 2. All men, Gods own Prophets not excepted, are liable to mistakes by the condition of their nature, as they are men, and therefore may easily deceive others; and this might be the case of Samuel in his promise of the Kingdom to me. Thus he questions the truth of God's promises, yet so as he doth not strike directly at God, but only reflects upon the instrument. . 12 What shall I render unto the LORD, for all his benefits towards me t Yet notwithstanding all my dangers and my distrust of God too, God hath conferred so many and great blessings upon me, that I can never make sufficient returns to him for them. ? 13 I will take the cup of salvation u I will offer the sacrifice of thanksgiving to God, as this phrase seems to be explained below, v. 17. where the latter clause of the verse is the same with that which here follows. The phrase is taken from the common practice of the Jews in their Thank-offerings, in which a Feast was made of the remainders of the Sacrifices, and the Offerers, together with the Priests, did eat and drink before the Lord, and amongst other Rites, the Master of the Feast took a cup of wine into his hand, and solemnly blessed God for it and for the mercy which was then acknowledged, and then gave it to all the guests, who drunk successively of it. See 1 Chron. 16. 2, 3. To which custom it is supposed that our blessed Saviour alludes in the institution of the Cup, which also is called the Cup of blessing, 1 Cor. 10. 16. which is in effect the same with the Cup of salvation. This Metaphor of a Cup is used both of afflictions, as Psal. 11. 6. & 75. 9 and of comforts, as Psal. 23. 5. jer. 16. 8. , and call upon the Name of the Lord x Or, publish or preach in or of the name of the Lord, i. e. his gracious nature and the great things which he hath done for me. For he speaks of praise rather than of prayer, as appears both from the former clause, and by comparing v. 17. . 14 I will pay my vows y The praises and sacrifices which I vowed to God in the time of my distress. unto the LORD, now in the presence of all his people z That they who heard my vows, or understood them by the report of others, might be witnesses of my payment of them, and not be scandalised by my unfaithfulness in that matter. . 15 Precious in the sight of the LORD, is the death a He sets an high price upon it, he will not readily grant it to those that greedily seek it; and if any son of violence procure it, he will make him pay very dearly for it; and when the Saints suffer it for God's sake, as they frequently do, it is a most acceptable Sacrifice to God, and highly esteemed by him. Thus, the blood of God's people is said to be precious in his sight, Psal. 72. 14. And, in the same sense, the life of a man is said to be precious in his eyes who spareth and preserveth it, as 1 Sam. 26. 21. 2 Kings 1. 13. God's people are precious in his eyes, both living and dying, for whether they live, they live unto the Lord, or whether they die, they die unto the Lord, Rom. 14. 8. of his saints. 16 O LORD, truly I am thy servant b This is either, 1. an argument used in prayer, It becometh thee to protect and save thy own servants, as every good master doth: or rather, 2. a thankful acknowledgement of his great obligations to God, whereby he was in duty bound, to be the Lords faithful and perpetual servant. For this suits best with the context. , I am thy servant, and * Psal. 86. 16. the son of thy handmaid c Either, 1. the son of a mother who was devoted and did devote me to thy serviet. Or, 2. like one born in thy house of one of thy servants, and so thine by a most strict and double obligation. : thou hast loosed my bonds d Thou hast rescued me from mine enemies, whose captive and vassal I was, and therefore hast a just right and title to me and to my service. . 17 I will offer to thee * Leu. ●… 12. the sacrifice of thanksgiving, and will call upon the Name of the LORD. 18 I will pay my vows unto the LORD, now in the presence of all his people e And as I said before, so I now repeat my promise, for the greater assurance, and to lay the stricter obligation upon myself. . 19 In the courts of the LORD's house, in the midst of thee, O Jerusalem. Praise ye the LORD. PSAL. CXVII. This Psalm contains a Prophecy of the Calling of the Gentiles, as appears both from the matter of it, and from Rom. 15. 11. where it is quoted to that purpose. 1 O * Rom. 15. 11. Praise the LORD a Acknowledge the true God, and serve him only, and cast away all your Idols. , all ye nations: praise him, all ye people. 2 For his merciful kindness is great towards us b Either, 1. towards us Jews, to whom he hath given those peculiar privileges which he hath denied to all other nations. But this may seem an improper argument to move the Gentiles to praise God for his mercies to others from which they were excluded. Or, 2. towards all of us, all the children of Abraham, whether carnal or spiritual, who were to be incorporated together, and made one body and one sold by and under the Messiah, job. 10. 16. Eph. 2. 14. which mystery seems to be insinuated by this manner of expression. : and the truth of the LORD endureth for ever. Praise ye the LORD. PSAL. CXVIII. This Psalm most probably was composed by David when the Civil Wars between the Houses of Saul and David were ended, and David was newly settled in the Kingdom of all Israel, and had newly brought up the Ark of God to his Royal City. But though this was the occasion, yet David, or at least the Spirit of God, which indired this Psalm, had a further reach and higher design in it, and especially in the latter part of it, which was to carry the Readers thoughts beyond the Type to the Antitype, the Messiah and his Kingdom, who was chief intended in it. Which is apparent both from the testimonies produced of it to that purpose i●… the Ne●…t Testament, as Mat. 〈◊〉. 9, 42. Mark 12. 10, 11. Acts 4. 11, etc. and from the consent of the Hebrew Doctors both ancient and modern; one evidence whereof is that in their prayers for their Messiah, they use some part of this Psalm: and from the matter itself, as we shall see hereafter. The form of this Psalm may seem to be dramatical, and several parts of it are spoken in the name of several persons, yet so, that the distinction of the persons and their several passages is not expressed, but lest to the observation of the intelligent and diligent Reader, as it is in the Book of the Song of Solomon, and in some part of Ecclesiastes; and in many profane Writers. David speaks in his own name from the beginning to v. 22. and from thence to v. 25. in the name of the people: and thence to v. 28. in the name of the Priests; and then concludes in his own name. 1 O * 1 Chro. 16. 8. Psal. 106. 1. & 107. 1. & 136. 1. Give thanks a All sorts of persons, which are particularly expressed in the three next verses, as they are mentioned in like manner and order, Psal. 115. 9, 10, 11. where see the Notes. unto the LORD, for he is good: because his mercy endureth for ever. 2 Let Israel b After the flesh, all the Tribes and people of Israel, except the Levites. now say, that his mercy endureth for ever. 3 Let the house of Aaron c The Priests and Levites, who were greatly discouraged and oppressed in saul's time, and shall receive great benefits by my government. now say, that his mercy endureth for ever. 4 Let them now that fear the LORD d The Gentile-Proselytes, whereof there were in David's time, and were likely to be greater numbers than formerly had been. say, that his mercy endureth for ever. 5 I called upon the LORD † Heb. out of distress. in distress: the LORD answered me, and * Psal. 18. 19 set me e Which Verb is tacitly included in the former, and is easily understood out of Psal. 31. 9 where the full phrase is expressed, and from the following word. See the like examples in the Hebrew Text, Gen. 12. 15. Psal. 22. 21, etc. ‖ Or, with enlargement. in a large place. 6 * Psal. 56. 4, 11. Heb. 13. 6. The LORD is ‖ Heb. for me. on my side, I will not fear: what can man f A frail and impotent creature in himself, and much more when he is opposed to the Almighty God. do unto me? 7 * Psal. 54. 4. The LORD taketh my part with them that help me g He is one of the number of my helpers, and enables them to defend me. : therefore shall I see my desire upon them that hate me. 8 * Psal. 40. 4. & 62. 8, 9 Jer. 17. 5, 7. It is better to trust in the LORD, than to put confidence in man h As mine adversaries do in their own numbers and in their great confederates. . 9 * Psal. 146. 2. It is better to trust in the LORD, than to put confidence in princes i The neighbouring and Heathen nations, Philistines, Syrians, Ammonites, Moabites, etc. who were stirred up partly by the overthrows which David had given some of them; partly by their jealousy at David's growing greatness and fear for themselves; and partly by their hatred against the true Religion. . 10 All nations compassed me about: but in the Name of the LORD † Gr. I did destroy them. will I destroy them. 11 They compassed me about, yea, they compassed me about k The repetition implies their frequency and fervency in this action, and their confidence of success. : but in the Name of the LORD I will † Heb. cut them off. destroy them. 12 They compassed me about * Deut. 1. 44. like bees l In great numbers, and with great but potent fury, and to their own ruin, as bees do when they fly about a man, and leave their stings in him. , they are quenched m So this word is used job 6. 17. & 18. 5, 6. & 21. 17. Or, as the LXX. and Chaldee render it, they burned or flamed, i. e. raged against me like fire, as it follows. And this is supposed to be one of those Hebrew Verbs, which have not only divers, but contrary significations. as the fire of thorns n Which flameth out terribly, and makes a crackling noise, and burneth fiercely, but quickly spends itself without any considerable or lasting effect. : for o Or, but, as this very particle is frequently used, and here twice in this very phrase, v. 10, 11. So as the former part of the verse notes their hostile attempt, this notes their ill success and utter ruin. Here is an inversion of words in this last clause, which is not unusual in the Hebrew Text. Although these words may be, and are by a learned man of our own, rendered as they lie in the Hebrew, I trust (which word may easily be understood out of v. 8. & 9) in the name of the Lord, therefore (for so the Hebrew chi is oft rendered, and is so taken by the Chaldee in this place) I shall destroy them or cut them off. in the Name of the LORD I will † Heb. cut down. destroy them. 13 Thou p O mine enemy and the head of all mine enemies. Possibly he understandeth Saul; whom for honour's sake he forbears to name: or some other chief Commanders of his enemies. Or the singular word is here put collectively for all his enemies. hast thrust sore at me that I might fall: but the LORD helped me. 14 * Exod. 15. 2▪ Psal. 12. 2. The LORD is my strength and song q The Author of my strength, and therefore the just object of my song and praise. , and is become my salvation r i e. my Saviour. . 15 The voice of rejoicing and salvation s Of rejoicing and thanksgiving for the salvation and deliverance which God hath wrought for me. is in the tabernacles of the righteous t Partly because they clearly saw God's hand in the work, and therefore took pleasure in it: and partly because all good men suffered great inconveniences under saul's government, as David complains in divers of the foregoing Psalms, and expected and received singular benefits by David's advancement both in their Civil and Religious concernments. : the right hand of the LORD doth valiantly u These are the words of that song of joy and praise now mentioned. . 16 The right hand of the LORD is exalted x Hath appeared evidently, and wrought powerfully and gloriously on my behalf. : the right hand of the LORD doth valiantly. 17 I shall not die y To wit, so soon as mine enemy's desire, nor by their sword, as they hope and endeavour. , but live, and declare the works of the LORD z One branch whereof is the total destruction of mine enemies. He implies that he did not desire life, nor should employ it, as his enemies did theirs, but for the service and glory of God. . 18 The LORD hath chastened me sore a By the hands of mine enemies, whom God used to that very purpose for my greater good, and their own greater and surer ruin and confusion. : but he hath not given me over unto death. 19 Open to me b O ye porters, appointed by God for this work. Or it is a figurative and poetical manner of expression, whereby he speaks to the gates themselves, as if they had sense and understanding. Or by saying, open, he implies that they had been long shut against him in saul's time. the gates of righteousness c To wit, the gates of the Lords Tabernacle; the proper and usual place for the solemn performance of the duty here following, which he calleth the gates of righteousness; partly in opposition to the gates of death, of which he speaks implicitly v. 18. and expressly, Psal. 9 14. & 107. 18. which may be called the gates of sin or unrighteousness, because death is the wages of sin: partly because there the rule of righteousness was kept and taught, and the sacrifices of righteousness (as they are called Psal. 4. 5.) were offered, and divers other exercises of righteousness or of God's service were performed▪ and partly because those gates were to be opened to all righteous persons (such as David had oft professed and proved himself to be, upon which account he claims this as his just privilege) and only to such, for the unclean and unrighteous were to be shut and kept out by the porters, 2 Chron. 23. 19 Compare Isa. 26. 2. : I will go in to them, and I will praise the LORD. 20 This is the gate of the LORD, into which the righteous shall enter d These may be the words either, 1. of the Levites, the porters returning this answer to the foregoing question, This is the gate of the Lord which thou seekest, and which shall be opened to thee according to thy desire, and thy just privilege; for thou art one of those righteous ones to whom this of right belongs: or, 2. of David himself, who stands as it were pausing and contemplating, before he makes his entrance, This, this is that holy and blessed gate, which I so long and earnestly thirsted for in my banishment, and which is now very beautiful in my sight, into which I will enter, and all other righteous persons by my example and encouragement. But as David was a Type of Christ and the Temple of Heaven, so this place hath a further prospect tha●…. David, and relates to Christ's ascending into Heaven, and opening the gates of that blessed Temple both for himself and for all righteous men or believers. . 21 I will praise thee, for thou hast heard me, and art become my salvation. 22 * 〈◊〉 21. 42. 〈◊〉 12. 10. 〈◊〉 20. 17. 〈◊〉 4 11. 〈◊〉 2. 4, 7. The stone which the bvilders refused e The Commonwealth of Israel and the Church of God are here and elsewhere in Scripture compared to a building, wherein as the people are the stones and the matter, so the Princes and Rulers are the bvilders, whose office it was to erect and support and improve the building, and to use their wisdom and power in choosing fit materials for the several parts and purposes of the building, and in the rejection of what was unprofitable and inconvenient. And these Master-builders rejected David as an obscure and treacherous and rebellious person, fit to be not only laid aside and thrown away, but also to be crushed to pieces. And so their successors rejected Christ, as an enemy to Moses, a friend to sinners, and a blasphemer against God, and therefore deserving death and damnation. , is become the head stone of the corner f The chief stone in the whole building, by which the several parts of the building are upheld and firmly united and kept together. Thus David united all the Tribes and Families of Israel, who had been miserably distracted and divided by the Civil Wars between the Houses of Saul and David. And thus Christ united Jews and Gentiles together, as is observed, Eph. 2. 14, etc. And although David alludeth to himself and his own condition, yet it is not to be doubted but that having the Prophetical spirit, by which he foresaw the coming of Christ, and his ill usage from the Jews, of which he speaks very particularly Psal. 22. and elsewhere▪ and having his thoughts much taken up with Christ and the events of his Kingdom, of which he speaks in divers of his Psalms, he had his eye principally fixed upon him in these and the following expressions. And therefore this place is justly expounded of Christ in the New Testament, as Mark 12. 10. Acts 4. 11. Rom. 9 32. Eph. 2. 20. 1 Pet. 4. 6. compared with Isa. 28. 16. And to him indeed the words agree much more properly and fully than to David. . 23 † 〈◊〉. This is 〈◊〉 the LORD. This g This strange event: the Feminine gender being put for the Neuter, as it is in other places of Scripture. is the LORD's doing h Peculiarly, an effect of his Omnipotent wisdom, done not only without the help of man, but against all the artifices and forces of men. , it is marvellous in our eyes. 24 This is the day which the LORD hath made i Either created: or, exalted and glorified, as this word is used 1 Sam. 12. 6. or sanctified by his glorious presence and work and by his appointment, as a time or season never to be forgotten, but to be observed with great thankfulness and rejoicing, as it follows. , we will rejoice and be glad in it. 25 Save now, I beseech thee k Or, we beseech thee: for the Hebrew words may be rendered either way. These seem to be the words of the Levites, to whom he spoke v. 19 or of the people, using these joyful acclamations or prayers to God for the preservation of their King and Kingdom. This also is interpreted of and was applied to Christ, even by the Jews themselves, Mark 11. 9 joh. 12. 13. , O LORD: O LORD, I beseech thee, send now prosperity 26 * Mat 21. 9 & 23. 39 Mark 11. 9 Luke 19 38. See Zech. 4. 7. Blessed be he l We earnestly pray that God would bless his person and government and all his enterprises. that cometh m To wit, Unto us, from whom he was long banished: or, unto the Throne: or from his Father into the World: the Messiah, who is known by the name of him that cometh or was to come, as Mat. 11. 3. & 21. 9 Luke 7. 20. & 13. 35. joh. 12. 13. and of whom this very word is used, Gen. 49. 10. Isa. 35. 4. He who is about to come or will certainly come. in the Name of the LORD n By command and commission from him, and for his service and glory. : we have blessed you out of the house of the LORD o We who are the Lords Ministers attending upon him in his house, and appointed to bless in his Name, Numb. 6. 23. Deut. 10. 8. do pray for, and in God's Name pronounce his blessing upon thee. So these are the words of the Priests. . 27 † Heb. The LORD is God, and hath showed, etc. Psal. 18. 31. God is the LORD p God hath proved himself to be the Lord Jehovah by the accomplishment of his promises. See the Notes on Exod. 6. 3. Or, as it is in the margin, the Lord or jehovah is God, as it was said upon another solemn occasion and appearance of God, 1 Kings 18. 39 or, is the mighty God, as this Name of God signifies, and as he shown himself to be by this his mighty and wonderful work. , which hath showed us light q Who hath caused light to shine out of darkness, who hath scattered our thick and dark clouds, and put us into a state of peace and comfort and safety and happiness; all which are frequently signified by light in the holy Scripture. Or, who hath discovered and will in due time send the Messiah, who is called the light of the Gentiles or of the world or of men, Isa. 42. 6. joh. 1. 4. & 8. 12. & 12. 35, 46. and by whom he will more clearly and fully reveal his whole mind and will to us, and tell us all things, as the Jews expected, joh. 4. 25. who also will enlighten our dark minds by his Spirit. ; bind the sacrifice with cords, even unto the horns of the altar r These words, as well as those which go before them in this verse, and those which follow after them, v. 28. may be the words of David unto the Priests, who had now blessed him in God's Name, v. 26. And this blessing of God which you wish me, God hath already given me; and therefore in way of gratitude I will offer Sacrifices to him, which do you, O ye Priests, according to your Office bind to the horns of the Altar: of which see Exod. 27. 2. Which horns are supposed by divers learned men to be made for this very use, that the beasts should be bound and killed there. And this may seem probable from Exod. 29. 11, 12. and Levit. 4. 7, etc. where we read that the beasts were to be killed by the door of the Tabernacle, which was very near the Altar of Burnt offerings, and then immediately part of their blood was to be put upon the horns of the Altar, and the rest poured out at the bottom of it. Although these words may be thus rendered, Bind and bring (one pregnant word being put for two, as above v. 5. and in many other places of Scripture) the sacrifice with cords unto the horns of the Altar, that it may be killed beside it, and its blood put upon the horns after the manner. So they may be David's words to his servants to go and bring one of his beasts to be offered to God in his Name. . 28 Thou art my God, and I will praise thee; thou art my God, and I will exalt thee. 29 O give thanks unto the LORD, for he is good: for his mercy endureth for ever. PSAL. CXIX. The Author of this Psalm was David; which I know none that deny; and of which there is no just reason to doubt. The scope and design of it is manifest, to commend the serious and diligent study and the steadfast belief and the constant practice of God's Word, as incomparably the best counsellor and comforter in the world, and as the only way to true blessedness. And this he confirmeth by his own example, which he proposeth to them for their imitation; and he declareth the great and frequent experience which he had of its admirable sweetness and manifold benefits in all conditions, and especially in the times of his distresses. And because it was an hard thing rightly to understand this Word in all its parts, and harder to put it in practice, he therefore intermixeth many prayers to God for his help therein, thereby directing and encouraging others to take the same course. And because this Psalm was very large, and the matter of it of greatest importance, the Psalmist thought fit to divide it into two and twenty several parts, according to the number of the Hebrew Letters, that so he might both prevent tediousness, and fix it in the memory. It is further observable, that the Word of God is here diversely called by the names of Law, Statutes, Precepts or Commandments, judgements, Ordinances, Righteousness, Testimonies, Way and Word. By which variety he designed to express the nature and the great perfection and manifold parts and uses of God's Word. Which is called his Word, as proceeding from his mouth, and revealed by him to us; his way, as prescribed by him for us to walk in; his Law, as binding us to obedience; his Statutes, as declaring his Authority and Power of giving us Laws; his Precepts, as declaring and directing our duty; his Ordinances, as ordained and appointed by him; his Righteousness, as exactly agreeable to God's righteous Nature and Will; his judgements, as proceeding from the great Judge of the World, and being his Judicial Sentence to which all men must submit; and his Testimonies, as it contains the witnesses of God's mind and will, and of man's duty. And there are very few of these 176 verses contained in this Psalm, in which one or other of these Titles is not found. ALEPH. 1 BLessed are the ‖ Or, perfect, or, sincere. undefiled a Or, the perfect or sincere, as this word properly and most frequently signifies; such whose hearts and course of life agrees with their profession. in the way b Either, 1. in their way or course of life, which in Scripture is oft called a man's way: or, 2. in the way of the Lord, as it seems to be explained by the next clause. , who walk in the law of the LORD c Who order their lives according to the rule of God's Law or Word. . 2 Blessed are they that keep d In mind and heart, that carefully and diligently observe. his testimonies e His precepts. For the reason of this and the other Titles of God's Word, see the Argument or Preface to this Psalm. , and that † Heb. they will seek him. So Gr. seek him f To wit, the Lord, expressed v. 1. that seek his presence and favour and acquaintance. with the whole heart g Sincerely, industriously and servently, above all other things. This is opposed to hypocrisy and sloth and lukewarmness in Religion. . 3 They also do no iniquity r Or, are not workers of iniquity, i. e. do not knowingly and resolvedly and industriously and customarily continue in sinful courses. So this phrase is understood joh 31. 3. & 34. 8. Psal. 5. 5. & 6. 8. & 125. 5. Prov. 10. 29. Luke 13. 27. otherwise there is not a just man upon earth that sinneth not, Eccles. 7. 20. ; they walk s This is their constant practice, and the general course of their lives, which is commonly signified by walking, as Psal. 1. 1. and every where. in his ways t In the paths which God hath prescribed to them. . 4 Thou hast commanded us to keep thy precepts diligently u Not is it strange that thy people do so exactly and diligently observe and practise thy precepts, because they are commanded so to do by thee their Sovereign Lord. . 5 O that x My desires answer thy commands. my ways were directed y Or, established, to wit, by thy Grace and holy Spirit; for the direction of God's word he had already. to keep thy statutes! 6 Then shall I not be * Ver. 80. ashamed z Either of my actions; or of my profession of Religion; or of my hope and confidence in thy favour. When sinners shall be ashamed both here, Rom. 6. 21. and hereafter, Dan. 12. 2. I having the conscience of mine own integrity shall lift up my head with courage and boldness both before men, when they either accuse or persecute me; and before God in the day of judgement, as it is said 1 joh. 4. 17. , when I have respect a A due and true respect, which implies high valuation, hearty affection, diligent study, and common practice. unto all thy commandments b So as not to be partial in my obedience, not to allow myself in the practice of any known fin, or in the neglect of any known duty. . 7 I will * Ver. 171. praise thee c i e. Worship thee, one eminent duty of God's worship being put for all, as is frequent in Scripture. with uprightness of heart d Or, with a right mind or heart, in a right manner, so as may be acceptable to thee, and beneficial to myself. , when I shall have learned † Heb. judgements of thy righteousness. thy righteous judgements e When by thy good Spirit I shall be more fully instructed in the meaning of thy Word, which is the only rule of thy Worship; for want of a sound knowledge whereof many persons run into superstitious or erroneous practices. . 8 I will keep thy statutes f It is my full purpose to do so, whatsoever it cost me. : O forsake me not utterly g Not totally and finally; for than I shall fall into the foulest sins and greatest mischief. Not that he was contented to be forsaken in the least degree, but this he more especially deprecates, as he had great reason to do. . BETH. 9 Wherewithal shall a young man h Or, any man. But he names the young man, because such are commonly void of wisdom and experience, heady and wilful and impatient of admonition, full of violent passions and strong lusts, and exposed to many and great temptations. cleanse his way i Reform his life, or purge himself from all filthiness of flesh and spirit. ? by taking heed thereto according to thy word k By a diligent and circumspect watch over himself, and the examination and regulation of all his actions by the rules of thy Word. . 10 With my whole heart have I sought thee l Deny me not thy grace and assistance, which I have so sincerely and earnestly desired, and laboured to obtain. : O let me not wander m Heb. do not make me to wander, to wit, by leading me into temptation, by withdrawing thy grace, which is necessary to keep me from wand'ring. from thy commandments. 11 * Psal. 37. 3●…. Thy word have I hid in mine heart n I have not contented myself with bare hearing or reading thy Word, but have received it in the love of it, have diligently pondered it, and laid it up in my mind and memory like a choice treasure, to be ready upon all occasions to counsel or comfort or quicken or caution me, as need requires. , that I might not sin against thee o That by a diligent and affectionate consideration of thy precepts and promises and threaten, I might be kept from sinful courses, against which these are the best Antido●…e. . 12 Blessed art thou p Thou art infinitely blessed, and most worthy of all blessing and praise, and therefore do thou bless me in teaching me, as it follows. Or, Blessed be thou. I bless and praise thee for that great blessing of thy Word, v. 11. , O LORD: * Ver. 26, 33▪ 64, 68, 108, 124, 135. teach me thy statutes q Both to know and to practise them better. . 13 With my lips have I declared r If thou wilt teach me, I will teach others, as I have already done; and so thou shalt have glory, and others benefit by it. all the judgements of thy mouth. 14 I have rejoiced in the way of thy testimonies s In the study and practice of them. , as much as * Ver. 72. and 162. in all riches. 15 I will * Ver. 23, meditate in thy precepts t I will diligently and seriously consider the nature and design and extent of thy precepts, and especially so far as they concern my own duty. , and have respect unto u Or, look unto them, as workmen constantly and carefully look to their rule to guide themselves by it. thy ways. 16 I will delight myself in thy statutes: I will not forget thy word. GIMEL. 17 Deal bountifully y I plead no merit, but only thy free grace and rich mercy. with thy servant, that I may live z Safely and comfortably, in spite of all the attempts of mine enemies to take away my life. , and keep thy word a I do not desire life that I may satisfy my own lusts, but that I may spend it in thy service. . 18 † 〈◊〉 ●…ncover. Open thou mine eyes b enlighten my mind by the light of thy holy Spirit, and dispel all ignorance and error. , that I may behold * 〈◊〉. 129. wondrous things out of thy law c Those great and marvellous depths of Divine wisdom and goodness, and those profound Mysteries of Christ and of God's grace to mankind, and of that future and everlasting state, which are contained in God's Law, and which were not to be known but by Divine illumination, Mat. 16. 17. 1 Cor. 2. 11, 14. 2 Cor. 3. 14. & 4. 4, 6. Eph. 1. 17. especially in the times of the Old Testament. . 19 * Gen. 47. 9 Chro. 29. 15. 〈◊〉 39 12. Cor. 5. 6. 〈◊〉 11. 13. I am a stranger d Or, sojourner. I am not here as in my home, but as a pilgrim travelling homeward in a strange land: which calls for thy pity and help. That Law of Nature, which thou hast planted in all men's minds, teacheth them to show humanity to strangers, and to direct travellers. Much more may this be expected from thee. in the earth, hid not thy commandments e Which are my chief support and guide in my pilgrimage. from me. 20 * Ver. 40, & 〈◊〉. My soul breaketh f Fainteth, as it frequently doth, when a thing vehemently desired is denied or delayed. Compare Prov. 13. 12. for the longing that it hath unto thy judgements g To a more sound knowledge and serious practice of them. at all times. 21 Thou hast rebuked h Or, dost rebuke, i. e. severely punish and destroy. And therefore I justly long for thy judgements, as for the love which I have to them, so for fear of those terrible judgements which thou sendest upon the despisers of them. the proud i Obstinate and presumptuous sinners, who sin with an high hand, and with contempt of God and of his Laws, and of his Judgements; all which is the effect of pride. that are ‖ Or, 〈◊〉 are 〈◊〉 that do err. 〈◊〉. cursed k That have the curse of God upon them, and upon all which they have or do: which is the depth of misery. , which do err l Or, wander, knowingly and wilfully and maliciously, as proud sinners use to do. from thy commandments. 22 Remove from me reproach m Which I suffer unjustly and for thy sake; as he elsewhere complains. and contempt, for I have kept thy testimonies n And therefore I am innocent from those crimes for which they censure and reproach me. Or, And therefore thou wilt maintain mine honour and interest according to thy promise made to such as keep thy testimonies, and I beg with some confidence that thou wilt do it. . 23 Princes also did sit and speak o Did speak against me continually (for sitting notes continuance) and when they sat upon their seats of Judicature, and when they sat together in companies, entertaining one another with discourses. against me: but thy servant did meditate in thy statutes p All their contumelies and reproaches did not discourage nor divert me from the study, belief and practice of thy Word. . 24 Thy testimonies also are my delight q My chief comfort under all their censures and persecutions. , and † Heb. men of 〈◊〉 counsel. my counsellors r To teach me how to carry myself under them. . dale. 25 My soul cleaveth unto the dust s I am in evident danger of present death, through the rage and power of mine enemies: I am like one laid in the grave without all hopes of recovery. So this phrase is used Psal. 22. 15. : * Psal. 71. 20. quicken thou me t Preserve my life, or revive me and raise me out of the dust by thy Almighty power. according to thy word u According to thy promise. . 26 I have declared my ways x My sins, in way of confession; and all my cares and fears and troubles and concerns, in way of humble petition to thee, as appears from God's answer. , and thou heardest me: * Psal. 25. 4. 〈◊〉 27. 11. & 16. 11. teach me thy statutes. 27 Make me to understand y More thoroughly and more practically. Either, 1. the full mind and meaning of thy precepts, which are exceeding broad, as he saith afterwards: or, 2. the way wherein I may walk according to thy precepts. the way of thy precepts z How to demean myself in all the varieties of my condition, and in all my affairs and actions, so as is most agreeable to thy precepts. : so shall I talk of thy wondrous works a Even the wonders of the Law mentioned before, v. 18. . 28 My soul † Heb. droppeth. melteth b Like wax before the fire, it hath no strength nor consistency left in it, but consumeth or pineth away. for heaviness c Through grief, partly for my extreme danger and misery: and principally for my sins, and thy wrath and terrors following upon them. : strengthen thou me d That so I may bear my burdens patiently and cheerfully, and vanquish all my temptations. according unto thy word. 29 Remove from me the way of lying e Or, of falsehood: either, 1. the practice of lying and dissembling and cheating, which is so rise in saul's Court, and in the Courts of most Princes; but, Lord, let it not be so in my Court: or rather, 2. every false way of doctrine or worship; for to this way he opposeth God's Law in the next clause. And he justly prayeth to God to keep him from Apostasy, Heresy, Idolatry and Superstition, because his own corrupt nature of itself and without God's grace, was prone to these errors, and not only Heathens, but many Israelites did frequently fall into them. ; and grant me thy law graciously f Vouchsafe unto me an accurate knowledge and firm belief of thy Word, and that I may constantly attend and adhere to it, and govern myself by it in all things. . 30 I have chosen the way of truth g To wit, thy Word or Law, for my portion and the rule of my worship and whole life. : thy judgements have I laid before me h Or, set before me, as the Phrase is fully expressed, Psal. 16. 8. as a delightful object; or as a mark to aim at; or as a rule to direct me. . 31 I have stuck unto thy testimonies i I have resolutely persisted in the practice of thy precepts in spite of all temptations, reproaches, persecutions and discouragements, to which I was exposed in and for so doing. : O LORD, put me not to shame k Either, 1. by giving me over to Apostasy or transgression, which will bring shame. Or rather, 2. by the disappointment of my hopes and confidence in those promises of the blessings of this life, as well as of the next, which thou hast made to the obedient, of which I have made my boast. . 32 I will run the way of thy commandments l I will obey thy precepts with all readiness, fervency and diligence. , when thou shalt enlarge my heart m Either, 1. when thou shalt bring me out of my present straits or distresses. This indeed is called enlarging, as Psal. 4. 2. & 18. 36. but never, to my remembrance, the enlarging of the heart. Or rather, 2. when thou shalt replenish my heart with more wisdom, and love to, and delight in thee and thy Law; for this enlargement of heart in Scripture is ascribed to wisdom, 1 Kings 4. 29. and love, 2 Cor. 6. 11. and joy, Isa. 60. 5. When thou shalt knock off those fetters of remaining corruption, and give me a more noble and generous disposition towards thee, and establish me with thy free Spirit, as it is expressed Psal. 51. 12. Thus David both owns his duty, and asserts the absolute necessity of God's grace to the performance of it. . HERALD 33 Teach me, O LORD, the way of thy statutes, and I shall keep it unto the end n Or, that I may keep it, etc. That I may persevere: for Apostasy proceeds from the want of a good understanding. . 34 Give me understanding, and I shall keep thy law, yea, I shall observe it with my whole heart. 35 Make me to go o By directing my mind into the right way, by inclining my will, and strengthening my resolution. in the path of thy commandments; for therein do I delight p Forsake not him who delighteth in thee and in thy service: and as thou hast wrought in me to will, work in me also to do. . 36 * Psal. 141. 4. Incline my heart unto thy testimonies q To the love and practice of them. , and not to covetousness r Not to the inordinate love and desire of riches. Which particular lust he mentions, partly because this lust is most spreading and universal, and there is scarce any man who doth not desire riches either for the love of riches, or upon pretence of necessity, or for the service of pride or luxury, or some other lust: partly because this lust is most opposite to God's testimonies, and doth most commonly hinder men from receiving God's word, and from profiting by it. See Mat. 13. 22. Luke 16. 14. and partly because this lust is most pernicious, as being the root of all evil, 1 Tim. 6. 20. and is most mischievous in Princes and Governors, such as David was, and therefore in a special manner forbidden to them, Exod. 18. 21. . 37 † Heb. make to pass. Turn away mine eyes from beholding vanity s The vain things and lusts of this present evil world, such as riches, honours, pleasures: from beholding them, to wit, with admiration and inordinate affection: for such a sight of the eyes doth usually affect the heart, and stir up men's lusts and passions. Of which see Numb. 15. 39 job 31. 1. Prov. 4. 25. & 23. 5, 6. Mat. 5. 28. : and quicken thou me in thy * Ver. 27. way t As I desire that I may be dull and dead in affections to worldly vanities, so, Lord, make me lively and vigorous and servant in thy work and service. . 38 Establish thy word u Confirm and perform thy promises as concerning the Kingdom, so also for the giving of gracious assistances, directions, and comforts to those that fear thee, of which number I am one. unto thy servant, who is devoted to thy fear. 39 Turn away my reproach x Either, 1. for the shameful disappointment of my hopes and confident boastings concerning the truth and certainty of thy promises: or, 2. for my manifold failings, and particularly for that shameful matter about Uriah and Bathsheba: or, 3. for my instability in or Apostasy from thy ways; which in respect of mine own weakness and folly, I have great cause to fear. which I fear: for thy judgements are good y This may be a reason either, 1. why he prayed and hoped that God would turn away reproach from him, because God's word and statutes were good, and therefore it was not fit for any to suffer reproach in and for his diligent observation of them: or, 2. why he feared reproach, because he had, and feared he might hereafter, transgress those judgements or statutes of God which were and he very well knew to be good, i. e. just and holy and excellent, and therefore it was a shameful thing to violate them. . 40 Behold, I have longed after thy precepts z After a more solid knowledge and constant performance of thy precepts. : quicken me p Do thou preserve and maintain both my natural and spiritual life. in thy righteousness q According to thy justice or faithfulness, which obligeth thee to make good thy promises. . VAU. 41 Let thy mercies come also unto me r Let promised mercies be performed to me. , O LORD; even thy salvation according to thy * Ver. 49. word. 42 ‖ Or, so shall I answer him that reproveth me in a thing. So shall I have wherewithal to answer him that reproacheth me s That cha●…geth me with folly for my piety and trust in thy promises. : for I trust in thy word t Or, because I trust, etc. This was the matter of their reproach. . 43 And take not the word of truth utterly out of my mouth t Do not deal so with me, that I shall be altogether ashamed to mention thy word, which I have so often affirmed to be a word of truth and infallible certainty, of which I have often made my boast. ; for I have hoped in thy judgements u Either in thy word and promises, or in thy judicial administrations and government of the world, which as it is matter of terror to the wicked, so it is matter of comfort and hope to me. . 44 So shall I keep thy law continually x So shall I be obliged and encouraged to the constant and perpetual study and observation of thy Laws. , for ever and ever. 45 And I will walk † Heb. at large. at liberty y Or, I shall walk at large, as it is in the margin; I shall be delivered from all my present straits both of the outward and inward man, and enjoy great freedom and comfort in thy ways. : for I seek thy precepts. 46 I will speak of thy testimonies also before kings z Who commonly entertain all godly discourses with scorn and contempt. , and will not be ashamed. 47 And I will delight myself in thy commandments a Whereas other Prince's place their delight in the glories and vanities of this world, and the study and practice of Religion is generally irksome and loathsome to them, thy Law shall be my chief delight and recreation. which I have loved. 48 * Gen. 14. 2●…, 23. Exod. 6. 8. My hands also will I lift up b To lay hold upon them, to receive and embrace thy precepts and promises by faith and love, and cheerfully and vigorously to put them in practice: for as the hanging down of the hands is a gesture of sloth and listlesness, as 2 Chron. 15. 7. and elsewhere; so the lifting up of the hands is the posture of a man entering upon action, as Gen. 41. 44. 2 Sam. 20. 21. unto thy commandments which I have loved: and I will meditate in thy statutes c My deepest thoughts, as well as my hands, shall be exercised in them. . ZAIN. 49 Remember the word d Thy promises. unto thy servant, upon which thou hast caused me to hope e By thy command requiring it of me, and by thy grace working it in me. . 50 This f To wit, thy word, as is evident both from the foregoing and following words. is my comfort in my affliction: for thy word hath quickened me g Hath preserved my life in manifold dangers, and hath revived and cheered my spirit. . 51 The proud have had me greatly in derision h For my godliness and trust in thy word, as the following words imply. : yet have I not declined from thy law. 52 I remembered thy judgements of old i Thy former and ancient dispensations to the children of men in punishing the ungodly, and protecting and delivering thy faithful servants, whose experience is my encouragement. , O LORD, and have comforted myself. 53 Horror k A mixed passion made up of indignation at their persons as sinful, and abhorrency of their sins, and dread and sorrow at the consideration of the judgements of God coming upon them. hath taken hold upon me, because of the wicked that forsake thy law l For the dishonour which they bring to God, the scandal and mischief to others, and their own certain ruin. . 54 Thy statutes have been my songs m The matter of my songs, my delight and recreation. in the house of my pilgrimage n Either, 1. in this present world, which I do not own for my home, wherein I am a stranger and pilgrim, as all my fathers were, Psal. 39 13. Comp. Gen. 47. 9 Or, 2. in mine exile and in the wildernesses and other places where I have been oft forced to wander, when I was banished from all my friends, and from the place of thy Worship, and had no other support or comfort but the remembrance of thy statutes. . 55 I have remembered thy Name o Thy holy Nature and Attributes, thy blessed Word, and thy wonderful Works: all which come under the title of God's Name. , O LORD, in the night p When darkness causeth fear in others, I took pleasure in remembering thee: and when others abandon all business, and wholly give themselves up to rest and sleep, my thoughts and affection were working towards thee. , and have kept thy law q This was the fruit of my serious remembrance of thee. . 56 This r This comfortable and profitable remembrance and contemplation of thy name and statutes, of which he spoke v. 54, 55. I had, because I kept thy precepts s Which if I had wilfully and wickedly broken, the remembrance of these things would have been sad and frightful to me, as now it is comfortable, because I kept them. . ch. 57 * 〈◊〉 142. 5. Thou art my portion t Whereas other men place their portion and happiness in worldly things, I have chosen thee for my portion and chief treasure, as he said Psal. 16. 5. & 73. 26. and thou hast an all-sufficient and an excellent portion for me. , O LORD, I have said u I have not only purposed it in my own heart, but have professed and own it before others, and I do not repent of it. , that I would keep thy words. 58 I entreated thy † 〈◊〉 face. favour x Thy gracious presence and merciful assistance, as it follows. with my whole heart: be merciful unto me according to thy word. 59 I thought on my ways y I seriously considered both my former counsels and courses, that I might be humbled for my past errors, and might now amend them, and my duty in all my future actions. , and turned my feet unto thy testimonies z And finding that my feet had too often swerved from thy rule, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways. . 60 I made haste, and delayed not a Being fully convinced of the necessity and excellency of obedience, I presently resolved upon it, and immediately put it in execution. to keep thy commandments. 61 The ‖ 〈◊〉. bands of the wicked have rob me b Or, made a prey of me: done me many injuries, for my respect to thy Law. : but I have not forgotten thy law. 62 At midnight I will rise c Out of my bed to praise thee in a solemn manner; not being contented with those short ejaculations which he might have used lying in his bed. to give * 〈◊〉. 164. thanks unto thee: because of thy righteous judgements d i e. Laws, which are so useful to direct and comfort me. . 63 I am * 〈◊〉. 79. a companion of all them that fear thee e Not excepting the poorest and meanest, whose society other Prince's disdain. , and of them that keep thy precepts. 64 The earth, O LORD, is full of thy mercy f Thou dost satisfy the just desires and necessities of all men and all creatures with the fruits of thy goodness. : teach me thy statutes g The generality of other men chief desire the blessings of this life; but, Lord, give me thy spiritual blessings, the saving knowledge, love and practice of thy Law. . TETH. 65 Thou hast dealt well with thy servant, O LORD, according unto thy word. 66 Teach me ‖ 〈◊〉, goodness, 〈◊〉, and 〈◊〉. So good judgement h Whereby I may rightly discern between truth and falsehood, good or evil, between the mind of God, and my own or others inventions; that so I may be kept from those mistakes and errors in which many are involved, that I may truly judge what thy Law requires or permits, and what it forbids. Heb. the goodness of taste, an experimental sense and relish of Divine things. Comp. Psal. 34. 9 and knowledge i A spiritual and experimental knowledge. And judgement or taste and knowledge may, by an useful figure called Hendiadies, be put for judicious or solid or practical knowledge. : for I have believed thy commandments k I have believed the Divine authority of them, and the truth and certainty of those promises and threaten which thou hast annexed to them. . 67 * Ver. 71. and 75. Before I was afflicted I went astray l As men generally do in their prosperity. See Deut. 32. 15. Psal. 73. 4, 5, 6, etc. Prov. 1. 32. jer. 22. 21. : but now have I kept thy word. 68 Thou art good m Gracious and bountiful in thy nature. , and dost good n To all men, both good and bad, Mat. 5. 45. and in all things, yea even when thou afflictest. : teach me thy statutes o Which is the good that I desire above all things. . 69 The proud have † Heb. sewed a lie upon me. forged a lie p A slander, charging me with hypocrisy towards God, and rebellion against my Prince. against me: but I will keep thy precepts q My practice shall confute their calumnies. with my whole heart. 70 Their heart is as fat as grease r The sense is, either 1. they are stupid and insensible and past feeling, not affected either with the terrors or comforts of God's word. So the like phrase is used Isa. 6. 10. comp. with job. 12. 40. or, 2. they prosper exceedingly, and are even glutted with the wealth and comforts of this life. : but I delight in thy law s But I do not envy them their jollity, and I have as much delight in God's Law, as they have in worldly things. . 71 It is good t Necessary and greatly beneficial. for me that I have been afflicted, that I might learn thy statutes t He repeats what in effect he said before, v. 67. partly to intimate the certainty and importance of this truth, and partly because it is a great Paradox to worldly men, who generally esteem afflictions to be evil, yea the worst of evils. . 72 * Psal. 19 10. Prov. 8. 11. The law of thy mouth is better unto me u Not only thy promises, but even thy precepts, which are so unpleasant and hard to ungodly men, to me they are more desirable and more needful and profitable, because they do not only give me abundant satisfaction and comfort in this life, but also they conduct me with safety and delight unto that eternal and most blessed life, where gold and silver bear no price. , than thousands of gold and silver. IOD. 73 * Job 10. 8. Thy hands have made me and fashioned me: give me understanding that I may learn thy commandments x I am thy creature, and therefore obliged to serve and obey thee with all my might; which that I may do aright I beg thy instruction or assistance. Or, thou hast made me once, make me a second time, and renew thy decayed image in me, that I may know and serve thee better, and that as I was made by thee, so I may be guided by thy grace to serve and glorify my Creator. . 74 * Ver. 79. They that fear thee, will be glad y Partly for my sake, of whose innocency and piety they are convinced, and therefore sympathise with me: and partly for their own sakes, both for the encouragement they have by my example to trust in God, and for the manifold benefits, both spiritual and temporal, which they expect from my government. when they see me z To wit, alive and in safety, notwithstanding all the force and malice of mine enemies, and advanced to the Kingdom. : because I have hoped in thy word a In thy promise, and have not been disappointed of my hope, which is a great confirmation of their faith and hope in God, that they shall obtain all the good things which God hath promised them. . 75 I know b By the convictions of my own conscience, and by experience. , O LORD, that thy judgements c i e. Thy corrections, as the next clause explains this. are † Heb. righteousness. Ps. 19 8. right, and that thou in faithfulness d In pursuance of thy promises, and in order to my good, that by my afflictions thou mightest purge me from those sins which might provoke thy wrath against me, and prepare me for a better administration, and more lasting and comfortable enjoyment of my Kingdom. hast afflicted me. 76 Let, I pray thee, thy merciful kindness be † Heb. to comfort me. for my comfort, according to thy word e Yet in judgement remember mercy, and give me that comfort and assistance in and that deliverance out of my troubles, which thou hast promised me. unto thy servant. 77 Let thy tender mercies come unto me, that I may live f That I may be preserved from that violent and untimely death which mine enemy's design to bring upon me. : for thy law is my delight g I humbly beg and expect thy protection, because I am thy faithful servant. . 78 Let the proud be ashamed, for they dealt perversely with me h Heb. they have perverted me, either by their calumnies, whereby they have put false and perverse constructions upon all my words and actions: or by endeavouring to overthrow and destroy me, or to turn me out of the way of thy precepts. without a cause, but I will meditate in thy precepts i All their wicked attempts against me shall never drive me from the study and love and practice of thy precepts. . 79 Let those that fear thee, turn unto me k Either, 1. turn their eyes to me as a spectacle of God's wonderful mercy: or rather, 2. turn their hearts and affections to me, which have been alienated from me, either by the artifices and calumnies of my adversaries, or by my sore and long distresses, which made them prone to think that either I had deceived them with false pretences, or that God for my sins had utterly forsaken me. Which doubtless was a very grievous burden to David, who had a far greater esteem and affection for such persons, than for all other men, and desired above all things to stand right in their opinions. , and those that have known l i e. Loved and practised them, as words of knowledge are oft used. thy testimonies. 80 Let my heart be † Heb. persect. sound m Heb. persect or entire, that I may love and obey them sincerely, constantly and universally. in thy statutes; that I be not ashamed n To wit, for my sins, which are the only just causes of shame, and for the disappointment of my hopes following upon them. . CAPH. 81 * Psal. 84. 2. My soul fainteth o With longing desire and earnest expectation and hope deferred, and hitherto disappointed. for thy salvation: but I hope in thy word. 82 * Ver. 123. Mine eyes fail p With looking hither and thither, and to thee for help. for thy word, saying, When wilt thou comfort me! 83 For I am become like a bottle in the smoke q Hung up in a smoking chimney. My natural moisture is dried and burnt up, I am withered and deformed and despised, and my case grows worse and worse every day. : yet do I not forget thy statutes. 84 How many are the days r Either, 1. the days of my life, as the word days is commonly used Gen. 6. 3. job 7. 1, 6. Psal. 39 5, 6. I have but a little while to live in the world; give me some respite before I die, and help me speedily, otherwise it will be too late: or rather, 2. the days of my misery, as the next clause implies, and as days are taken Psal. 37. 13. & 116. 2. and elsewhere. How long, Lord, shall my miseries last? for ever? of thy servant? when wilt thou execute judgement on them that persecute me? 85 * Psal. 35. 7. The proud have digged pits for me s Have sought to destroy me by deceit and treachery, as well as by violence. , which t Either, 1. which men have no respect to thy Law, which forbids such things. Or rather, 2. which thing, to wit, to dig pits for me, an innocent and just man, is not agreeable to thy Law, but directly contrary to it. are not after thy law. 86 All thy commandments are † Heb. faithfulness. faithful u They are in themselves most just and true, and they require justice and faithfulness from men, promising many blessings to those that perform it, and severely forbid all fraud and falseness, threatening grievous punishments to those that use it; and such promises and threaten are true, and shall certainly be executed. : they persecute me wrongfully; help thou me. 87 * Ver. 109. and 143. They had almost consumed me upon earth x As to my present life and all my happiness upon earth, whereby he implies that his immortal Soul and eternal happiness in Heaven, of which he speaks, Psal. 16. 11. & 17. 15. and elsewhere, was safe and out of their reach. : but I forsook not thy precepts. 88 Quicken me after thy loving kindness, so shall I keep y Heb. and I will keep. I will testify my gratitude to thee by my obedience. the testimony of thy mouth. LAMED. 89 * Psal. 89. 2. For ever, O LORD, * Ver. 152. & 160. thy word is settled in heaven z Although many things happen upon earth which seem contrary to thy word, and at which men take occasion to question the truth of thy word, yet in Heaven it is sure and certainly true. In heaven, either 1. with thee in thy heavenly habitation, or in thy breast: as thy nature is unchangeable, so thy word is infallible. Or rather, 2. in the heavenly bodies, which are not subject to those changes and decays which are in this lower world, but constantly continue the same in their substance and order and courses, and this by virtue of that Word of God by which they were made and established in this manner; and therefore God's word delivered to his people upon earth, which is of the same nature, must needs be of equal certainty and stability. This sense best suits with the following verses, and with other Scriptures wherein the certainty of God's word is set forth by comparing it with the stability of the Heaven and the Earth, as Mat. 5. 18. and elsewhere. . 90 Thy faithfulness is † Heb. to generation and generation. unto all generations a Every age gives fresh proofs of the truth of thy Word. : thou hast established the earth, and it ‖ Heb. standeth▪ abideth b In that place and state in which thou didst establish it. See Eccles. 1. 4. . 91 They c The Heaven and the Earth last mentioned. † Heb. stand. continue this day according to thine ordinances d As thou hast appointed and by virtue of thine appointment. : for all are thy servants e All things are subject to thy power and pleasure, and none can resist thy will, or word. . 92 Unless thy law had been my delights, I should then f At the very instant; I could not have outlived one stroke of thine afflicting hand. have perished in mine affliction. 93 I will never forget thy precepts: for with them thou hast quickened me g Revived and cheered me, when my heart was ready to sink and die within me. . 94 I am thine h By Creation and Redemption, and manifold obligations, as also by my own choice and designation. I have devoted myself to thy service, and committed myself to thy care. , save me: for I have sought thy precepts. 95 The wicked have waited for me to destroy me: but I will consider thy testimonies i As my best comforters and counsellors and defenders against all the assaults and designs of mine enemies. . 96 I have seen an end of all perfection k I have observed by my experience, that the greatest and most perfect accomplishments and enjoyments in this world, the greatest glory, and riches and power and wisdom are too narrow and short-lived to make men happy. ; but thy commandment l Thy word, one part of it being Synecdochically put for the whole. is exceeding broad m Or, large, both for extent, and for continuance: it is useful to all persons in all times and conditions and for all purpose●… to inform, direct, quicken, comfort, sanctify and save men: it is of everlasting truth and efficacy, it will never deceive nor forsake those who trust to it, as all worldly things will, but will make men happy both here and for ever. . 97 O how love I thy law n O Lord, thou knowest it, and to thee I appeal herein against all the censures and calumnies of mine enemies to the contrary. ! it is my meditation all the day. 98 Thou, through thy commandments, hast made me wiser than mine enemies o Because by that means I have thy wisdom to guide me and thy power engaged to protect and save me; which is a more certain and effectual way to obtain my desires and ends than all the policy and craft of mine enemies is to hinder them, as I have found by experience. : for † ●…eb. it is 〈◊〉 for ever. 〈◊〉 Gr. they are ever with me p They are continually before mine eyes, as a rule by which to govern all my actions, whereby I am kept from splitting upon those rocks whereby others are ruined. . 99 I have more understanding q He speaks not here of notional, but of spiritual and practical and experimental knowledge. than all my teachers r Than all or most (for that general word is oft so understood) of those who taught me formerly, or of the public teachers in Sa●…s time; which probably were for the generality of them neither so knowing, nor so good, as they should have been. : for thy testimonies are my meditation s The matter of my constant and most diligent study. . 100 I understand more than the ancients: because I keep thy precepts t By which reason He intimates, that the practice of Religion is the best way to understand it, and that men's vicious hearts and lives are the greatest hindrances of all true and solid knowledge of it. . 101 I have refrained my feet from every evil way u Or, way of evil, which either is evil or leads to it, sin and the temptations or occasions of sin. : that I might keep thy word x I did this not for any carnal reasons, as some men abstain from divers sins for their credit or advantage, but out of pure respect to thy Word. . 102. I have not departed from thy judgements: for thou * 〈◊〉 26. ●…. hast taught me y To wit, by thy blessed Spirit, illuminating my mind, and working upon my heart, which other teachers cannot do. . 103 * 〈◊〉. 19 10. 〈◊〉. ●…. 11. How sweet are thy words unto my † 〈◊〉. palate. taste! yea, sweeter than honey to my mouth z The study and obedience of thy words yields me more satisfaction and delight than any worldly men find in their sensual pleasures. . 104 Through thy precepts I get understanding a True and useful and powerful knowledge. : therefore b Because that discovers to me, as the wickedness, so the folly and mischief of such practices. * 〈◊〉. 128. I hate every false way c Every thing which is contrary to that rule of truth and right, all false doctrine and worship, and all 〈◊〉 or vicious courses. . NUN. 105 Thy word is a ‖ 〈◊〉▪ ●…andle. lamp unto my feet d To direct me in all my doubts and difficulties, to preserve from sin and from sin and misery, both which oft come under the name of darkness, and to comfort me in all my fears and distresses. , and a light unto my path. 106 I have sworn e Obliged myself by serious purpose and solemn vow, or by a formal oath, which was not unusual amongst God's people, as 2 Chron. 15. 15. Nehem. 10. 29. , and I will perform i●… f I do not repent of it, but by God's grace I will fulfil it. , that I will keep * Ver. 144. thy righteous judgements. 107 I am afflicted very much: quicken me, O LORD, according unto thy word. 108 Accept, I beseech thee, the freewill offerings of my mouth g Either, 1. those which I have promised with my mouth, though I am not now in a capacity of performing my promises, as being banished from thy house. Or rather, 2. the sacrifices of prayer and praises, which I do freely and frequently offer unto thee; which are called Sacrifices, as Psal. 50. 15. and calves of our lips, Host 14. 2. , O LORD, and teach me thy judgements. 109 My soul is continually in my hand h Exposed to perpetual and extreme danger, as any precious and frail thing is which a man carrieth openly in his hand, whence it may easily fall or be snatched away by a violent hand. See the same or like phrase judg. 12. 3. 1 Sam. 19 5. job 13. 14. : yet do I not forget thy law. 110 The wicked have laid a snare for me: yet I erred not from thy precepts. 111 Thy testimonies have I taken as an * Deut. 33. 4. heritage for ever i I have chosen them for my chief portion, from which I will never part. : for they are the rejoicing of my heart. 112 I have inclined my heart k As I prayed to thee to incline mine heart to them, above v. 36. so I did not neglect my duty, but cheerfully complied with the motions of thy Spirit, and yielded up my mind and heart to the study and practice of them. † Heb. to do. to perform thy statutes always, even ‖ Gr. for the recompense of reward. unto the end. SAMECH. 113 I hate vain thoughts l This word signifies thoughts, job 4. 13. & 20. 2. or opinions, 1 Kings 18. 21. Which being indifferent to good and evil, is here taken in an evil sense, for vain thoughts, as we render it, or for thoughts or opinions or devices of men differing from or opposite to God's Law, as may be gathered from the next clause, where God's Law is opposed to these, and as some both Jewish and Christian Expositors understand it. Nor is it unusual in the Hebrew Text for one and the same word to be taken both in a good and an ill sense in several places: whereof we have one instance in a word of the same signification with this, mezimmah, which signifies a thought, and is sometimes taken in a good sense, as Prov. 1. 4. & 3. 8. & 8. 12. & 13. 16. jer. 51. 11. but elsewhere in a bad sense, as job 21. 27. Psal. 10. 2, 4. Prov. 12. 2. & 14. 17. The like hath been observed concerning another Hebrew word of the same or near signification, hormah, which is taken in a good sense, Prov. 1. 4. & 13. 16, etc. and in an ill sense, as Exod. 21. 14. jos. 9 4. job 5. 13. And the like may be said concerning this word also. But the ancient Interpreters understand this word not of things, but of persons, and so it may be understood of men that think evil, that devise wicked devices, or that have false and evil opinions, opposite to God's Law, or tending to seduce men from it. : but thy law do I love. 114 * Psal. 91. 1. Thou art my hiding place, and my shield: I hope in thy word. 115 * Mat. 7. 23. Depart from me, ye evil doers; for I will keep the commandments of my God m And therefore will avoid your society and conversation, lest I should be hindered from that which is good, and drawn to sin by your evil counsel or example. . 116 Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope n Or, because of my hope, or confidence in thy promises, of the certainty whereof I have oft made my boast before others. . 117 Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually o And being freed from those distractions and diversions which my pressing dangers occasion, I will wholly devote myself to the study and practice of thy blessed word. . 118 Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood p All their crafty and deceitful devices, by which they design to ensnare and ruin me and other good men, shall deceive them and their own expectations, and bring that destruction upon themselves which they design for others. . 119 Thou † Heb. causest to cease. puttest away q Thou removest them from thy presence and from the society of thy people and from the land of the living. all the wicked of the earth like dross r Which though for a season it be mixed with gold or silver, is not only separated from it as an useless and contemptible thing, but also is utterly consumed by fire. , therefore I love thy testimonies s Because they are the best preservatives against wickedness, and against those dreadful punishments attending upon it, of which he professeth his fear in the next verse. . 120 My flesh trembleth for fear of thee, and I am afraid of thy judgements t The observation of thy terrible judgements against ungodly men, and the conscience of my own infirmity and manifold sins, makes me fear lest thou shouldst punish me also, as thou mightest justly do, if thou shouldst be strict to mark what is amiss in me, or lest I should partake with them in their sins, and consequently in their plagues. . AIN. 121 I have done judgement and justice u i e. Just judgement, as Eccles. 5. 7. to wit, towards mine oppressors, whom I have no way injured. : leave me not to mine oppressors. 122 Be surety for thy servant x Do thou undertake and plead my cause against all mine enemies, as a surety rescues the poor persecuted debtor from the hands of a severe creditor. for good y For my safety and comfort. : let not the proud oppress me. 123 * Ver. 81. Psal. 123. 1, 2. Mine eyes fail for thy salvation, and for the word of thy righteousness z For the performance of thy righteous or faithful or merciful word or promise. . 124 Deal with thy servant according unto thy mercy a Not according to strict justice, nor according to my sins. , and teach me thy statutes. 125 I am thy servant, give me understanding, that I may know thy testimonies. 126 It is time b It is high time or a fit season. for thee, LORD, to work b To put forth thy power for the vindication of thy own name and cause, and for the restraint and punishment of evil-doers. : for they c To wit, mine oppressors, or the wicked; whom it was needless to express, both because they had been lately and frequently mentioned before, and partly because it was evident from the following words. have made void thy law d Or, abrogated thy law, have professedly and openly cast off its authority, resolvedly preferring their own wills and lusts before it, trampled upon thy plain commands, and despised both thy promises and thy threaten. They have not only sinned through ignorance and infirmity, but presumptuously and maliciously. . 127 * Psal. 19 10. ver. 72. Prov. 8. 11. Therefore I love thy commandments e Partly because it is one evidence of their excellency that they are disliked by the vilest of men; partly out of a just indignation and opposition against thy sworn enemies; and partly because the great and general Apostasy of others makes this duty more necessary to prevent their own and other men's relapses. above gold, yea, above fine gold. 128 Therefore f For the reasons now mentioned. I esteem all thy precepts concerning all things to be right g I do not make void all thy precepts, as they did v. 126. nor yet am I partial in my approbation of them, as others are, who reject all such as are opposite to their lusts and interests; but I approve all of them without any exception, and that not only in my judgement, but in my heart and life, as appears by that hatred of sin which is opposed to it in the next clause. ; and I hate every false way. PE. 129 Thy testimonies are * Ver. 18. wonderful h In regard of the deep and wonderful mysteries, and most excellent counsels and directions, far exceeding all the rules of the greatest Philosophers, and the exceeding great and precious promises of God contained in them. This is the reason of his high estimation of them expressed in the last verse. : therefore doth my soul keep them. 130 The entrance of thy words i The very beginnings and rudiments of it, the first discoveries of those sacred Mysteries; and much more the depths of them, in which their chief excellency consists. Or, as other both ancient and later Interpreters render the place, the opening of thy words, by which may be understood either, 1. the opening of men's minds by the Word of God; but that seems to be the same thing with giving light, which here follows: or, 2. the opening or declaration of God's mind made in and by his Word. giveth light: * Psal. 19 7. it giveth understanding unto the simple k To the most ignorant and unlearned persons, who are but willing to learn. . 131 I opened my mouth, and panted l I thirst after thy precepts, and pursue them eagerly, as it were with open mouth, ready and greedy to receive them. It is a Metaphor from one that makes great haste after another, whereby he is forced to pant and to open his mouth for air to refresh himself. : for I longed for thy commandments. 132 Look thou upon me m To wit, favourably, as the next clause explains it, and as this phrase is commonly used: whereby also he implies that God at present did hid his face and favour from him. , and be merciful unto me, † Heb. according to the judgement towards those, etc. as thou usest to do unto those that love thy Name n As thou hast done in all former ages. Do not deny me the common privilege of all the faithful. . 133 Order my steps o By thy grace direct and govern all my motions and actions. in thy word p In the way prescribed in thy Word: Or, by thy word. Let thy Spirit accompany thy Word, and engraft it within me, so that I may be guided and ruled by it. : and * Psal. 19 13. let not any iniquity have dominion over me q And although I have evil inclinations and affections within me, let them not bear sway in me, nor withdraw me from the course of obedience. . 134 Deliver me from the oppression of man r As he prayed against the inward impediment of his obedience, v. 133. so here he prayeth against an external impediment of it, and a common temptation to sin. : so will I keep thy precepts. 135 Make thy face to shine upon thy servant s Look upon me with a pleased and favourable countenance. Comp. Numb. 6. 25. Prov. 16. 15. : and teach me thy statutes. 136 * Ver. 53. & 158. Jer. 9 1. & 14. 17. See Ezek. 9 4. Rivers of waters t Plentiful and perpetual tears witnesses of my deep sorrow for God's dishonour and displeasure, and for the miseries which sinners bring upon themselves and others. run down mine eyes: because they u To wit, the wicked, as before, v. 126. who were not worthy to be mentioned: for this Pronoun is oft used in way of contempt, as Luke 14. 24. & 19 27. joh. 7. 11. & 8. 10. Acts 16. 36. keep not thy law. TSADDI. 137 Righteous art thou x By thine essence and nature, and therefore it is impossible that thou shouldest be unjust in any of thy Laws or Providences. , O LORD, and upright are thy judgements. 138 Thy testimonies that thou hast commanded are † 〈◊〉 righte●… righteous, and very ‖ 〈◊〉 faith●… faithful y But this verse is otherwise rendered by all the ancient Interpreters and by divers others, and that more agreeably to the order of the words in the Hebrew Text, Thou hast commanded righteousness even thy testimonies (or, the righteousness of thy testimonies, or, thy righteous testimonies, by a common Hebraism, or rather, righteousness in or by thy testimonies, nothing being more frequent than the Ellipsis of the prefix beth which signifies in or by:) and truth (or, and true, thy righteous and true testimonies: although the other seems to be the better translation) earnestly. So the sense is, Thou hast strictly and severely, under the highest obligations and penalties, commanded in thy Word that men should be just and true in all their actions. And this agrees very well with the next foregoing verse, wherein he affirmed that God is righteous, and doth righteous things; and then here he adds that he requires righteousness and truth from all men. . 139 * 〈◊〉 69. 9 〈◊〉 2. 17. My zeal hath † 〈◊〉 cut me 〈◊〉 consumed me z I am tormented and cut to the heart with grief and anger at it. : because mine enemies have forgotten thy words a i e. Despise and disobey them; which in Scripture use is oft called a forgetting of them, as the remembering of them is oft put for loving and practising them. . 140 * 〈◊〉. 12. 6. 〈◊〉 1●…. 30. Thy word is very † 〈◊〉. 30. 5. 〈◊〉 tried, or 〈◊〉 pure b Without the least mixture of any falsehood or sin, both which are frequent in the words or precepts of men. : therefore c Because of that exact purity and holiness of it, for which very reason ungodly men either despise or hate it. thy servant loveth it. 141 I am small d Or, a little one, not for age, but in respect of my condition in the world, mean and obscure. and despised: yet do not I forget thy precepts. 142 Thy righteousness is an everlasting righteousness e Constant and unchangeable, the same in all ages and places and to all persons, of eternal truth and justice, never to be dispensed with nor to be made void. , and thy law is the truth f Nothing but truth; or, as true as truth itself. . 143 Trouble and anguish g Outward troubles and anguish of spirit: or, great anguish or distress. have † 〈◊〉. ●…ound 〈◊〉 taken hold on me: yet thy commandments are my delights. 144 * ●…er. 106. ●… 160. The righteousness of thy testimonies is everlasting: give me understanding, and I shall live h I shall be kept from those sins which deserve and bring death. . KOPH. 145 I cried with my whole heart, hear me, O LORD: I will keep thy statutes. 146 I cri●… unto thee, save me, ‖ Or, that may 〈◊〉. and I shall keep thy testimonies. 147 * Psal. 5. 3. & 130. 6. I prevented the dawning of the morning i Heb. the twilight, to wit, of the morning, by comparing Psal. 88 13. And so this word is used 1 Sam. 30. 17. , and cried: I hoped in thy word. 148 * Psal. 63. 1, 6. Mine eyes prevent the night watches k Heb. the watches; which were kept only by night. And these watches were then three, as hath been more than once observed. And this is not to be understood of the first watch, which was at the beginning of the night, for the prevention thereof was very easy and frequent and inconsiderable, but of the middle watch, as it is called judg. 7. 19 which was set in the middle of the night; and especially of the morning watch, as it is called Exod. 14. 24. which was set some hours before the dawning of the day: and so this is an aggravation and addition to what he said v. 147. , that I might meditate in thy word. 149 Hear my voice according unto thy loving kindness: O LORD, quicken me according to thy judgement l According to thy word, which is oft called God's judgement: or, according to thy custom or manner of dealing with me and with others of thy people; as this word is taken above v. 132. . 150 They draw nigh m To wit, to me, or against me, as Psal. 27. 2. they are at hand and ready to seize upon me. that follow after mischief: they are far from thy law n They cast away far from them all thoughts of and respect to thy Law, which forbids such wicked practices. . 151 Thou art near o To me▪ Thou art as ready and present to secure me, as they are to molest me. , O LORD: and all thy commandments p Considered with the promises and threaten, which are frequently annexed to them. Or, the promises, as this word seems to be used, Psal. 111. 7. and elsewhere in this Psalm. And God is said to command not only his precepts or the observation thereof, but also his Covenant, Psal. 105. 8. & 111. 9 which is a collection or body of the promises; and his loving kindness, Psal. 42. 8. which is the fountain of the promises; and his blessing, Psal. 133. 3. which is the fruit of his promises; and deliverances, 44. 4. which are the things promised. And therefore it is not strange if the promises be sometimes called Commandments. are truth. 152 † Heb. I knew of old from thy precepts. So Gr. ver. 89. Psal. 111. 7. 8. Concerning thy testimonies, I have known of old q By my own long experience, ever since I arrived at any knowledge in those matters. , that thou hast founded them for ever r That thou hast established them upon sure and everlasting foundations. . RESH. 153 Consider mine affliction, and deliver me: for I do not forget thy law. 154 * Psal. 35. 1. Mich. 7. 9 Plead my cause, and deliver me: quicken me according to thy word. 155 Salvation is far from the wicked: for they seek not thy statutes s And therefore on the contrary I trust that thou wilt save me because I do seek them. My wicked enemies shall certainly be destroyed, by which means I shall be delivered. . 156 ‖ Or, many. Great are thy tender mercies, O LORD: quicken me according to thy judgements t According to the manner of thy administrations towards thy people, as v. 149. . 157 Many are my persecutors, and mine enemies; yet do I not decline from thy testimonies u Though they tempt me to do so, and persecute me because I will not do it. . 158 I beheld the transgressors x I observed and considered their ungodly courses. , and was grieved because they kept not thy word. 159 Consider how * Ver. 132. I love thy precepts y Which was the cause of my grief for their violation of them. : quicken me, O LORD, according to thy loving kindness. 160 † Heb. The beginning of thy word is true. Thy word is true from the beginning z Either from the beginning of the world: or ever since thou hast revealed thy mind by thy word to the sons of men, all thy words have been found to be true and certain, and so they will be to the end of the world, as is implied in the next clause. Or, as it is in the margin, the beginning (or, as others render it, the sum, as this very word is used, Exod. 30. 12. Numb. 26. 2. & 31. 26. to wit, the whole of it, there is not the least part of it, which is not so) of thy word is true. : and * Ver. 89. every one of thy righteous judgements endureth for ever. SCHIN. 161 Princes a Who had power to do it, and who ought to have used their authority to protect me whom they knew to be innocent and injured. have persecuted me without a cause: but my heart standeth in awe of thy word b But I feared thine offence and displeasure more than their wrath. . 162 I rejoice at thy word, as one that findeth great spoil. 163 I hate and abhor lying c Or, falsehood, either 1. in my speech and actions, all hypo crisie and deceit, which is the common practice of mine enemies and of all godless Politicians: or, 2. in doctrine and worship, as this word seems to be used v. 29. because both there and here it is opposed to Gods Law. : but thy law do I love. 164 * Ver. 62. Seven times d Many times, that definite number being oft taken indefinitely, as Levit. 26. 28. and elsewhere. a day do I praise thee: because of thy righteous judgements. 165 Great peace e Either outward prosperity and happiness, which God in his Law and expressly promised to good men; or at least inward peace, satisfaction and tranquillity of mind, arising from the sense of God's love to them and watchful care over them in all the concerns of this life and of the next. have they f Heb. is to them, or, shall be to them; for the Verb being not expressed, it may be understood either way. Although they may meet with some disturbance, yet their end shall be peace, as is said Psal. 37. 37. which love thy law: and † Heb. they shall have no stumbling block. Prov. 22. 5. nothing shall offend them g Heb. they shall have no stumbling block, to wit, such at which they shall stumble and fall into mischief and utter ruin, as ungodly men have, before whom God doth oft lay stumbling blocks or occasions of sin and destruction, as it is affirmed by God himself, jer. 6. 21. Ezek. 3. 20. Rom. 9 33. out of Isa. 8. 14. . 166 * Gen. 49. 18. LORD, I have hoped for thy salvation, and done thy commandments h Thus performing the condition which thou hast required, I justly and confidently hope for thy mercy promised. . 167 My soul hath kept thy testimonies: and I love them exceedingly i I have not only obeyed thy commands, which an hypocrite may sometimes and in part do for worldly ends, but I have done it with my very soul and from an hearty love to them. . 168 I have kept thy precepts and thy testimonies: for k Or, because. This is added either, 1. as the reason or motive of his obedience, which was the consideration of God's Omniscience, and his desire to approve himself and his ways to God: or, 2. as a proof and evidence of it. Whereas this and all his former professions of his piety were charged by his enemies with deep hypocrisy, and might seem to savour of pride and vainglory, here in the close of them he makes a solemn appeal to that God, who knew his heart and all his ways, and whether these things were not true and real; which if they were not, he tacitly imprecates God's judgement upon himself. all my ways * Or, were. are before thee. TAU. 169 Let my cry come near before thee l Which at present thou seemest to shut out, as the Church complained, Lam. 3. 8. , O LORD: give me understanding m Whereby I may both know and perform my duty in all particulars. according to thy word. 170 Let my supplication come before thee: deliver me according to thy word. 171 * Ver. 7. My lips shall utter praise, when thou hast taught me thy statutes. 172 My tongue shall speak n Heb. shall pour forth freely and abundantly like a fountain. of thy word o In praise of it, for its righteousness, as it here follows, its truth and purity and other excellencies. , for all thy commandments p Even those which to men of corrupted minds seem harsh and unjust. are righteousness. 173 Let thine hand help me: for * Josh. 24. 22. Prop. 1. 29. I have chosen thy precepts q For my guide and companion and chief joy and treasure. . 174 I have longed for thy salvation r Either, 1. for deliverance from my present straits and calamities, that I may serve thee with more freedom, and may glorify thy Name in a more solemn and public manner: or, 2. that thou wouldst completely save me, not only from my outward pressures, but also from my sins, from my dulness and deadness in thy service, from all inclinations and temptations to Apostasy and impiety, and from my other indispositions and corruptions, against which he prayeth in divers parts of this Psalm; and that at last thou wouldst crown me with eternal salvation in thy Kingdom, which it is apparent that David did believe and expect, and hath been already proved from divers passages of this Book. , O LORD: and thy law is my delight. 175 Let my soul live, and it shall praise thee: and let thy judgements s Either, 1. thy providential dispensations whereby thou judgest and rulest the world, punishing the wicked, and protecting and delivering the godly. Or, 2. thy word or testimonies, as this word most commonly signifies in this Psalm, which are the only ground of my hope in thy help. help me. 176 I * Isai. 53. 6. Luke 15. 4. have gone astray like a lost sheep t This is meant either, 1. of sinful errors. I have too often swerved from the path of thy precepts through mine own infirmity or the power of temptation: or, 2. of penal errors. I have been banished by the power and tyranny of mine enemies from all my friends and relations, and, which is far worse, from the place of thy worship and presence, and forced to wander hither and thither, hiding myself in mountains and caves and woods, exposed to a thousand snares and dangers. ▪ seek thy servant u As the shepherd doth his wand'ring sheep, and bring me back into thy fold. : for I do not forget thy commandments. PSAL. CXX. A song * Neh. 9 4. of degrees a Or, of ascents, as others render it, and as the word properly signifies. This Title is given to this and to the fourteen following Psalms; concerning the reason whereof there are divers conjectures, the chief of which are these; either, 1. because of the excellent matter of them, as eminent persons are called men of high degree, 1 Chron. 17. 17. For in them are contained, as learned men have observed, many doctrines or instructions of great use and importance, and those delivered with extraordinary brevity and elegancy: or, 2. because they were sung upon the fifteen ●…egrees or stairs of the Temple, which the Jewish Writers mention, or, at least, upon some high place: or, 3. because they were sung with a very loud voice: or, 4. because they were sung by the Jews when they returned from Babylon and went up to jerusalem. Which some judge the more probable, because it suits with the order of these Psalms; whereof the first was to be used by them when they were preparing for their departure, and suffered delays in it from the calumnies of their enemies; the second, in their journey; the third, upon their arrival at jerusalem; the fourth after the building of the City and Temple, etc. And although one of these Psalms is ascribed to David, and another to Solomon, yet they also, as well as the rest, might be applied to this use; and so might this Psalm also, though David first composed it upon another occasion: or, 5. from something which was peculiar in them either in the Poetry or in the manner of singing them. But these things being now lost and unknown, not only to Christians, but even to the Jews themselves, we must be contentedly ignorant of this as well as of most other Titles of the Psalms; and the rather, because they do not at all concern the matter, nor are they necessary to the understanding of them. . This Psalm seems to have been composed, either 1. by David in the time of his persecution by Saul, when he was exposed both to the swords and to the calumnies of his enemies; of which two evils he complains in this Psalm: or, 2. by some other holy Prophet in a time of the Church's persecution. 1 IN * 〈◊〉▪ 2. 2. my distress I cried unto the LORD, and he heard me. 2. Deliver my soul, O LORD, from lying lips b From the unjust censures and malicious slanders of mine enemies, who traduce me as an egregious hypocrite, as a rebel and traitor. , and from a deceitful tongue c Which covereth mischievous designs with pretences of kindness. . 3 ‖ 〈◊〉, What shall 〈◊〉 〈◊〉 〈◊〉 give 〈◊〉 〈◊〉? or, 〈◊〉 shall it 〈◊〉 thee? What shall be given unto thee d Whosoever thou art who art guilty of these practices. He applieth himself severally to the consciences of every one of them. Or, he designs Doeg or some other person in saul's Court eminent for this wickedness. The sense may be this, It is true, thou dost me some mischief. But what benefit dost thou get by it, if all thy accounts be cast up? For although thou mayst thereby obtain some favour and advantage from Saul, yet thou wilt assuredly bring upon thyself the curse and vengeance of God; and then thou wilt be no gainer by the bargain. And to do mischief to another without benefit to thyself, is an inhuman and diabolical wickedness. ? or what † 〈◊〉▪ added. be done unto thee, thou false tongue? 4 ‖ 〈◊〉, It is as 〈◊〉 〈◊〉 arrows 〈◊〉 〈◊〉 mighty 〈◊〉 with coals 〈◊〉 〈◊〉. Sharp arrows of the mighty, with coals of juniper e So this verse contains an answer to the question v. 3. and declares the slanderers recompense: which is the wrath and vengeance of the mighty God, which in Scripture, and particularly in this Book, is oft compared to arrows, as Psal. 7. 13, 14, etc. and here to arrows of the mighty, i. e. shot by the hands of a strong man; and to coals, Psal. 140. 11. and here to coals of juniper, which being kindled burn very fiercely and retain their heat for a long time. And the Psalmist may possibly express it in these words, to show the suitableness of the punishment to the sin, as thy tongue shoots arrows, (for so calumnies are called Psal. 57 4. & 64. 3.) and kindles coals, so thou shalt bring God's arrows and coals kindled by the fire of his wrath upon thyself. But according to the other Translation, which is in the margin, this is a further declaration of the sin of calumny. Though, all things considered, it doth thee no good, yet it doth others much hurt, to whom it is like sharp arrows, etc. . 5 Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar f Mesech and Kedar are two sorts of people oft mentioned in Scripture, and reckoned amongst the heathen and barbarous Nations. But their names are not here to be understood properly, (for we do not read that either David, or the Israelites in the Babylonish Captivity dwelled in their lands) but only Metaphorically, as the ungodly Israelites are called Sodom and Gomorrha, Isa. 1. 10. and Amorites and Hittites, Ezek. 16. 3. 45. and as in common speech among us, men of an evil character are called Turks or jews. And so he explains himself in the next verse by this description of them, him or them that hated peace, although David sought peace with them, v. 7. And so he speaks either, 1. of the Philistines, among whom he sojourned for a time. But he did not seek peace with them, but sought their ruin, as the event shown; not did they wage war against him, whilst he lived peaceably among them. Or rather, 2. the Courtiers and Soldiers of Saul, and the generality of the Israelites, who to curry favour with Saul, sought David's ruin, and that many times by treachery and pretences of friendship; of which he oft complains in this Book; whom as he elsewhere calls Heathen, as Psal. 9 5▪ & 59 5. it is not strange if he compare them here to the savage Arabians. And amongst such persons David was oft forced to sojourn in saul's time; and with them he sought peace by all ways possible, but they hated peace, and the more he pursued peace, the more eagerly did they prosecute the war, as it here follows. . 6 My soul hath long dwelled with him that hateth peace. 7 I am ‖ 〈◊〉, a man of 〈◊〉▪ for peace: but when I speak, they are for war. PSAL. CXXI. A song of degrees. The matter of this Psalm sufficiently showeth, that the Psalmist was conflicting with great difficulties and oppositions, and looking hither and thither for help, as men in such cases use to do, and then turning his eyes to God and his Providence, and encouraging himself by God's promises made to his people. 1 ‖ Or, shall I lift up mine eyes to the hills? whence should my help come? I Will lift up mine eyes unto the * Psal. 87. 1. & 133. 3. hills a Either to Zion and Moriah, which are called the holy mountains, Psal. 87. 1. or rather, 2. to the hills in general, whereof there were many in the land of Canaan, and upon which the forces, which he hoped would come to his aid, might be seen at a great distance. from whence cometh b Or, may come, Heb. will come. my help. 2 * Psal. 124. 8. My help cometh from the LORD c From God alone, and therefore to him alone will I turn mine eyes. which made heaven and earth. 3 He will not suffer thy foot d He speaketh as it were from God to himself, but withal to the encouragement of his followers and of all good men. to be moved e To wit, so as to fall into mischief. : he that keepeth thee will not slumber f Will not overlook nor neglect any thing which is necessary for thy preservation. . 4 Behold, he that keepeth Israel, shall neither slumber nor sleep. 5 The LORD is thy keeper: the LORD is thy shade g Both to refresh thee and keep thee from the burning heat of the Sun, as it is expressed in the next verse, and to protect thee by his power from all thine enemies; for which reason God is oft called a shadow in Scripture. upon thy right hand h Partly to uphold thy right hand, which is the chief instrument of action; and partly to defend thee in that place where thine enemies oppose thee: of which see on Psal. 109. 6. And compare Psal. 16. 8. & 109. 31. . 6 The sun shall not smite thee i With excessive heat. by day, nor the moon k With that cold and moisture which comes into the air by it and with it. Intemperate heats and colds are the two springs of many diseases. He alludes both to the condition of Soldiers or Travellers, who are exposed to the open air by day and by night, and also to the cloudy Pillar which defended the Israelites both by day and by night. The sense is, He shall protect thee from all evils both by day and night. by night. 7 The LORD shall preserve thee from all evil: he shall preserve thy soul. 8 The LORD shall preserve thy going out, and thy coming in l Shall guard and assist thee in all thy expeditions and affairs and actions either at home or abroad. So this phrase is used Numb. 27. 17. Deut. 28. 6. , from this time forth; and even for evermore. PSAL. CXXII. A song of degrees of David. This Psalm seems to have been written by David for the use of the people when they came up to jerusalem to the solemn Feasts. 1 I Was glad when they said unto me, Let us go a Exhorting one another to it, as Deut. 33. 19 Or, we will go. The sense is, It delighted me much to hear that the people, who had so long lived in the neglect or contempt of God's worship, were now ready and forward in it. into the house of the LORD. 2 Our feet † Heb. were standing. So Gr. shall stand b Thither we shall come, and there we shall make our abode during the times of solemn worship. within thy gates, O Jerusalem c In that City, where the Ark is now fixed. We shall wander no more from place to place as the Ark was removed. . 3 Jerusalem is built as a city, that is * See 2 Sam. 5. 9 compact together d Partly in its buildings, which are not dispersed, as they are in Villages, nor divided into two Cities, as it was before, but united and enlarged, 1 Chron. 11. 7, 8. and principally in its Government and Religion, which was distinct and opposite before David took the Fort of Zion from the jebusites. . 4 * Exod. 23. 17. Deut. 16. 16. Whither the tribes e Not some few pious people of each Tribe, as in saul's time and under the Judges, but whole Tribes, nor only one or two of the Tribes, as it was during the late Civil Wars, but all the twelve Tribes. go up, the tribes of the LORD e Whom God hath chosen to be his people, and whom he hath invited and required to resort thither. , unto the testimony of Israel f Unto the Ark, which is oft called the Testimony, as Exod. 16. 34. Levit. 16. 13. & 24. 3. Numb. 17. 4. and more fully the Ark of the Testimony, as Exod. 26. 33, 34. and elsewhere, because of the Tables of the Covenant laid up in it, which are called God's Testimony, and the Tables of the Testimony, as Exod. 25. 16. & 31. 18, etc. And this may well be called the Testimony of or to Israel, because it was given by God to them and for their good. Or, by or according to the Testimony of Israel, i. e. Gods command given to Israel, which may be alleged here as the reason which moved them to this journey. , to give thanks unto the name of the LORD g To worship God, this one eminent part and action thereof being put for all the rest. . 5 For h This is added as another reason inviting and obliging them to go up to jerusalem, and as another commendation of this City. there † Heb. Do sit. are set thrones of judgement i The supreme Courts of Justice for Ecclesiastical, and especially for Civil affairs, as the next clause explains it. : the thrones of the house of David k The Royal Throne allotted by God to David and to his posterity for ever, and the inferior Seats of Justice established by and under his Authority. See 2 Chron. 19 8, 9, 10. . 6 Pray for the peace of Jerusalem l In whose prosperity both your Civil and your Religious privileges are deeply concerned. : they shall prosper m Or, let them prosper, the future being taken imperatively, as is very frequent. The Lord grant them prosperity and all happiness. that love it. 7 Peace be within thy walls n In all thy dwellings. , and prosperity within thy palaces o Especially in the Court and the dwellings of the Princes and Rulers, whose welfare is a public blessing to all the people. . 8 For my brethren and companions sakes p And this I desire not only nor chief for my own security and for the glory of mine Empire, but for the sake of all my fellow-citizens and of all the Israelites, whom, though my Subjects, I must own for my brethren and companions in the chief privileges and blessings enjoyed at jerusalem. , I will now say, Peace be within thee. 9 Because of the house of the LORD our God q Which is now fixed in this City. , I will * Neh. 2. 10. seek thy good. PSAL. CXXIII. A song of degrees. This Psalm contains a description of the great agony and distress of God's people, and of their carriage under it. 1 UNto thee a Unto thee only, because all other persons either cannot, or will not, help me. lift I up mine eyes, O thou * Psal. 115. 3. that dwellest in the heavens. 2 Behold, as the eyes of servants look unto the hand of their masters b Either, 1. for supply of their wants, which comes from their master's hand: or, 2. for pity, the hand being the instrument whereby masters commonly correct their servants, and looking to the hand may express the posture of one supplicating for mercy: or rather, 3. for help and defence against their oppressors. For servants were unable to defend themselves, and were not allowed to wear defensive weapons, but expected and had protection from their masters in case of injury. For this phrase of having one's eyes towards another both in this and other sacred Books, constantly notes expectation and desire of help from them, as Psal. 25. 15. & 69. 4. Isa. 17. 7. Ezek. 23. 27. and oft elsewhere. And the phrase of Gods having mercy upon another, doth most commonly signify that act or effect of his mercy in helping and delivering him. , and as the eyes of a maiden unto the hand of her mistress: so our eyes wait upon the LORD our God, until that he have mercy upon us c Until he graciously help and save us. . 3 Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt d With opprobrious words and injuries. 4 Our soul is exceedingly filled with the scorning of ‖ Or, The ●…lent. 2 Kings 9 28. those that are at ease, and with the contempt of the proud e With the scornful and contemptuous carriage of thine and our enemies, who live in great ease and glory, whilst we, thy people, are overwhelmed with manifold calamities. . PSAL. CXXIV. A song of degrees of David. This Psalm was composed by David in the name and for the use of all the Church and people of Israel, as a thanksgiving for their deliverance from some eminent danger or dangers from proud and potent enemies. Many such they had in David's time: but which of them is here intended, is hard to determine, and not worth the inquiry. 1 IF it had not been the LORD who was on our side, * Psal. 129. 1. now may Israel say: 2 If it had not been the LORD who was on our side, when men risen up against us; 3 Then they had swallowed us up quick a They had speedily and utterly destroyed us, as Korah, etc. were Numb. 16. , when their wrath was kindled against us. 4 Then the waters had overwhelmed us, the stream had gone over our soul. 5 Then the proud waters b Our enemies compared to proud waters, for their great multitude and swelling rage and mighty force. had gone over our soul. 6 Blessed be the LORD, who hath not given us as a prey to their teeth c A Metaphor from wild beasts which tear and devour their prey with their teeth. . 7 Our soul is escaped * Prov. 6. 5. as a bird out of the snare of the fowlers; the snare is broken, and we are escaped. 8 * Psal. 121. 2. Our help is in the name of the LORD, who made heaven and earth. PSAL. CXXV. A song of degrees. This Psalm was designed for the consolation and encouragement of God's Church and people in all ages, against all the plots and malice of their enemies. 1 THey that trust in the LORD shall be as mount Zion, which cannot be removed a Or, overthrown by any winds or storms, partly because of its own greatness and strength; and partly because of the Divine protection afforded to it. , but abideth for ever. 2 As the mountains are round about Jerusalem b By which it was defended both from stormy winds and from the assaults of its enemies. , so the LORD is round about his people, from henceforth even for ever. 3 For the rod of † 〈◊〉. wick●…. the wicked c The power and authority of cruel Tyrants. shall not rest d Not continue for ever nor too long. upon the lot of the righteous e Upon the habitations and persons of good men. : lest the righteous put forth their hands unto iniquity f Lest through humane frailty and the great weight or long continuance of their troubles, they should be driven to impatience, or to despair, or to use indirect and sinful courses to relieve themselves. . 4 Do good, O LORD, unto those that be good g As thou hast promised to keep thy people from evil, v. 3. be pleased also to vouchsafe unto them those blessings which are good for them. Or thus, Having declared Gods tender care of his people, and his promise made to them, he now prayeth for the execution of the said promises. , and to them that are upright in their hearts. 5 As for such as turn aside unto their crooked ways h But those hypocrites, who either through fear of the rod mentioned v. 3. or ●…or other considerations, shall turn aside from the ways of God, which for a time they professed and seemed to own, unto sinful courses, whom he opposeth to the upright, v. 4. , the LORD shall lead them forth i To wit, unto punishment, as malefactors are commonly led to the place of execution. with the workers of iniquity k With the most obstinate and profligate sinners, of whose plagues they shall certainly partake as they did of their sins. : but * 〈◊〉. 128. 6. 〈◊〉 6. 16. peace shall be upon Israel l Upon the true Israel of God. . PSAL. CXXVI. A song of degrees. This Psalm was composed by Ezra or some other man of God at the return of Israel from Babylon. 1 WHen the LORD † 〈◊〉. returns ●…taning of 〈◊〉▪ turned again the captivity of Zion a i. e. Brought the captive Israelites out of Babylon into their own land. , we were like them that dream b We were so surprised and astonished with the report of such a favour, that we could not believe our own eyes and ears, but thought it to be but a dream or delusion of our own fancies; as is usual in matters of great joy, as Gen. 45. 26. Luke 24. 11. Acts 12. 9 . 2 Then * Job 8. 21. was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD † Heb. hath 〈◊〉 to do with them. 〈◊〉▪ 33 3. & 113. 5. hath done great things for them c They did and well might wonder at it, that an Heathen Emperor should of his own mere motion show so much kindness to so hateful and despicable a people as the Jews were. . 3 The LORD hath done great things for us: whereof we are glad. 4 Turn again our captivity d As thou hast brought us home, bring home also the rest of our brethren who are dispersed and yet remain captives in Babylon, or in any other parts of the world. , O LORD, as the streams of the south e As thou art pleased sometimes to send floods of water into dry and barren grounds, such as the Southern parts of Canaan and the parts adjacent were; which is an act of thy great power and goodness; and no less will this reduction of thy people be, and no less shall we rejoice in it, and bless God for it. . 5 * See Jer. 31. 9, etc. They that sow in tears, shall reap in ‖ Or, singing. joy f This is an argument wherewith he presseth the foregoing prayer, v. 4. taken from the common course of God's providence towards men of all nations, to whom he affords vicissitudes of sorrow and comfort, and particularly towards husbandmen, who though ofttimes they sow their seed corn with care and fear and sorrow, yet afterwards for the most part meet with a joyful harvest. And therefore we hope thou wilt not deny this favour to thine own people. And as thou hast in some good measure granted it to us, so we pray thee grant it to our brethren, who are yet exercised with hard labours and griefs, that they and we together may at last obtain that blessed and full harvest which we still pray and hope for. . 6 He that goeth forth g The husbandman that goeth out into his field, and walketh hither and thither to scatter his seed, as the manner is. and weepeth h For fear of the loss of his seed, and of a bad harvest. , bearing ‖ Or, seed-basket. precious seed i Seed corn when it is scarce and dear. Or, the basket of seed, as it is rendered in our margin, as also by the Chaldee Paraphrast, and some others. , shall doubtless come k Heb. coming shall come. Which manner of expression may note either the certainty of the thing, or the frequency and customariness of it. This verse is only an amplification of the former. again with rejoicing, bringing his sheaves with him. PSAL. CXXVII. A song of degrees ‖ Or, of Solomon. for Solomon a Or rather, of Solomon, as this Particle is generally used in this Book. Nor is there any thing in this Psalm which gives us just ground to question whether Solomon was the Author of it or no. . 1 EXcept the LORD build the house b i e. Assist and bless those that build the house, either an artificial house, the Temple, or the Royal Palace, or any of those numerous structures which Solomon raised; or a natural or civil house, a family or a State or Kingdom. , they labour in vain † Heb. that are bvilders of it in it. that build it c They will never bring it to perfection, nor have any comfort in it. : except the LORD keep the city, the watchman waketh but in vain. 2 It is in vain for you d He directs his speech to the persons forementioned, the bvilders, or watchmen, of both which sorts there are many that use the following course. to rise up early, to sit up late e To use constant and unwearied diligence from the very dawning of the day unto the dark night, that so you may accomplish your designs. , to eat the bread of sorrows f To eat the bread which you get by excessive and grievous pains. : for ‖ Or, certainly. Zech. 11. 11. so g To wit, by his blessing, which, though, not expressed, is sufficiently understood out of the former verse, where it is twice expressed. As therefore he saith it is in vain for them to build or watch, if God do not give his blessing and assistance, v. 1. so here he adds, that it is in vain to be diligent in their labours and callings, understand, without God's blessing; for so, i. e. not singly by their industry, but by his blessing upon their labours. But the Hebrew word rendered so may be and is by others rendered when or whereas or since; by others, rightly or well, when it is convenient and needful for them; by others, as it is in our margin, certainly, the sleep which they have is undoubtedly from God's blessing, without which all possible endeavours would never procure it. he h The Lord, expressed in the former and in the following verses. giveth i To wit, freely, without that immoderate toiling and drudgery wherewith others pursue it. his beloved k His people, who though hated and maligned by men, are beloved of God, over whom his providence watcheth in a special manner. In this expression he seems to allude to the name of jedidiah, which was given to Solomon, and signifies the beloved of the Lord, 2 Sam. 12. 25. sleep l A quiet rest both of body and mind, which many of those greedy worldlings cannot enjoy, as is observed Eccles. 5. 11. . 3 Lo, children m Which he mentions here, partly because they are the chief of all these blessings; and partly because all the forementioned toil and labour is in a great measure and most commonly undertaken for their sakes. are an heritage of the LORD n They come not from the power of nature and from a man's conversation with his wife, or with a multitude of wives or concubines, which Solomon had, but only from God's blessing, even as an inheritance is not the fruit of a man's own labour, but the gift of his father, or rather the gift of God both enabling and inclining his father to give it to him. : and * Deut. 28. 4. the fruit of the womb is his reward o Not a reward of debt merited by good men, but a reward of grace, of which we read Rom. 4. 4. which God gives them graciously, as jacob acknowledgeth of his children, Gen. 33. 5. And although God give children and other outward comforts to ungodly men in the way of common providence, yet he gives them only to his people as favours and in the way of promise and covenant. . 4 As arrows are in the hand of a mighty man p When they are shot out of a bow by a man of great strength against his enemy, which are of great use and power both to offend the enemy, and to defend himself. ; so are children of the youth q Children begotten in youth, as an husband or wife married in their youth are called an husband or wife of youth, Prov. 5. 18. Isa. 54. 6. joel. 1. 8. and as a son begotten in old age is called a son of old age, Gen. 37. 3. And these he prefers before other children in this point, partly because such are commonly more strong and vigorous than others; and partly because they live longest with their parents, and to their comfort and support, whereas children born in old age seldom come to any maturity of years before their parent's death. . 5 Happy is the man that † Heb. hath filled his quiver with them. hath his quiver full of them r Who hath a numerous issue; which as it is a great blessing in itself, so Solomon's want of it made it more valuable in his eyes. : they shall not be ashamed s Such parents fear not the reproach of barrenness, which was grievous, especially among the Jews; of which see Luke 1. 25. nor any other shame from their enemies. , but they ‖ Or, shall subd●…, as Psal. 18. 47. or destroy. shall speak with the enemies in the gate t They shall courageously plead their cause in Courts of Judicature, which were in the gates, Deut. 21. 19 & 25. 7. not fearing to be crushed by the might of their adversaries, as weak and helpless persons frequently are. . PSAL. CXXVIII. A song of degrees. This Psalm contains a description of the blessedness of good men. 1 BLessed is every one that feareth the LORD: that walketh in his ways. 2 * Isai. 3. 10. For thou shalt eat the labour of thine hands a Thy labour shall not be vain and fruitless, and the fruit of thy labours shall not be taken away from thee and possessed by others, as God threatened to the disobedient, Deut. 28. but enjoyed by thyself with comfort and satisfaction. : happy shalt thou be, and it shall be well with thee b Both in this world and in the world to come, as even the Chaldee Paraphrast explains these words. . 3 Thy wife shall be as a fruitful vine c Like the vine for fruitfulness: or, like that sort of vines known by this name for its eminent fruitfulness, as some trees amongst us are for the same reason called the great bearers. by the sides of thine house d Where the vines are commonly planted for support and other advantages. Which being applied to the wife, may signify either, 1. the wife's duty to abide at home, Tit. 2. 5. as the harlot is deciphered by her gadding abroad, Prov. 7. 11, 12. or rather, 2. the legitimateness of the children, which are begotten at home by the husband, and not abroad by strangers. : thy children like olive-plants e Numerous, growing and flourishing, good both for ornament and manifold uses, as Olive-trees are. round about thy table f Where they shall sit at meat with thee, for thy comfort and safety. . 4 Behold, that thus shall the man be blessed, that feareth the LORD. 5 The LORD shall bless thee out of Zion g From the Ark in Zion, and with those spiritual and everlasting blessings which are to be had no where but in Zion and from the God who dwelleth in Zion, and with all other mercies which thou shalt ask of God in Zion. : and thou shalt see the good of Jerusalem h The prosperity of that City to which thou belongest, and which is the only seat of God's special presence and of his Worship, whose felicity therefore is very delightful to every good man, and upon whose peace the peace and safety of every member of it depends, as every seaman is concerned in the safety of the ship, in which he is. , all the days of thy life. 6 Yea, thou shalt see thy children's children, and * Psal. 125. 5. peace upon Israel i Not only upon jerusalem and the parts adjacent, but upon all the Tribes and people of Israel. . PSAL. CXXIX. A song of degrees. This Psalm contains a joyful and thankful remembrance of the Churches former and manifold calamities from barbarous enemies, and of God's wonderful mercy in delivering them out of their hands. 1 ‖ Or, much. MAny a time have they a Mine enemies or oppressors; which is easily understood both from the nature of the thing, and from v. 3. where they are expressed under the name of plowers. afflicted me from my youth b From the time that I was a people, when I was in Egypt and came out of it, which is called the time of Israel's youth, jer. 2. 2. Ezek. 23. 3. , may * Psal. 124. 1. Israel now say. 2 Many a time have they afflicted me from my youth: yet they have not prevailed against me. 3 The plowers ploughed upon my back c They have not only thrown me down and trod me under foot, but have cruelly tormented me, wounded and mangled me, and had no more pity upon me than the ploughman hath upon the earth which he cuts up at his pleasure. He saith, upon my back, either because they did literally scourge the Captives upon their backs with such cords as are mentioned v. 4. although we do not read that the Israelitish Captives were thus used by any of their enemies; or by way of allusion to that usage, which made a sort of furrows in their backs upon which they used to lay on their strokes. : they made long their furrows d They oft repeated their injuries and prolonged my torments. . 4 The LORD is righteous e Faithful or merciful, as that word is frequently used. : he hath cut asunder the * Psal. 140. 5. cords f Wherewith the plough was drawn; by which means they were stopped in their course. So he persists in the same Metaphor of a plough. By these cords he understands all their plots and endeavours. of the wicked. 5 Let them all be confounded and turned back g Forced to retreat with shame and disappointment. that hate Zion. 6 Let them be as the grass upon the housetops h Which there were flat, and therefore more capable of grass, or green corn growing between the stones, than ours are. , which withereth afore it groweth up i Which having no deep root, never comes to maturity. And so all their designs shall be abortive and never come to perfection. . 7 Wherewith the mower filleth not his hand; nor he that bindeth sheaves, his bosom. 8 Neither do they which go by say, The blessing of the LORD be upon you k Which was an usual salutation given by passengers to reapers, as Ruth 2. 4. So the meaning is, It never continues till the harvest comes. : we bless you in the name of the LORD. PSAL. CXXX. A song of degrees. This Psalm was composed by the Prophet when he was conflicting with horrors of his conscience for the guilt of his sins, and imploring God's mercy and pardon. 1 OUt * Lam. 3. 5●…. Jon. 2. 2. of the depths a Being overwhelmed with deep distresses and terrors, and ready to despair. have I cried unto thee, O LORD. 2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 3 * Psal. 143. 2. If thou, LORD, shouldest mark iniquities b Observe them accurately, and punish them severely, as they deserve. : O LORD, who shall stand c In thy presence, or at thy Tribunal. No man can acquit himself or escape the sentence of condemnation, because all men are sinners, Eccles. 7. 20. jam. 3. 2. To stand is a judicial phrase, and notes a man's being absolved o●… justified upon an equal trial, as Psal. 1. 5. Rom. 14. 4. where it is opposed to falling. ? 4 But there is forgiveness with thee d Thou art able and ready to forgive repenting sinners. : that thou mayest be feared e Not with a slavish, but with a childlike fear and reverence. This grace and mercy of thine is the foundation of all Religion and Worship of thee in the world, without which men would desperately proceed on in their impious courses without any thought of repentance. . 5 I * 〈◊〉. 27. 14. 〈◊〉. 1. wait for the LORD f That he would manifest his favour to me in the pardon of my sins. , my soul doth wait, and in his word g Wherein he hath declared his merciful nature, Exod. 34. 6, 7. and his gracious purpose and promises for the pardoning of sinners. do I hope. 6 My soul waiteth for the Lord, more than they that wait for the morning h Whether Soldiers that keep the night-watches in an Army or City, or the Priests or Levites who did so in the Temple; who being wearied with hard service and want of convenient rest, diligently look for and fervently desire the morning when they may be discharged. Compare Psal. 119. 148. : ‖ 〈◊〉▪ which 〈◊〉 ●…nto the 〈◊〉. I say, more than they that watch for the morning. 7 Let Israel i Every true Israelite by the encouragement of mine example. hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption k Abundantly sufficient for all persons who shall accept it upon God's terms, and for the remission of all sins: and therefore here is good ground of hope for all contrite and returning sinners. 8 And he shall redeem l The Lord, either God the Father by his Son, or God the Son by his own blood. Israel m All true Israelites, whether of the carnal or spiritual seed. from all his iniquities n From the guilt and punishment of all their sins. . PSAL. CXXXI. A song of degrees of David. This Psalm seems to have been composed by David during saul's persecution. When he was charged with boundless ambition, and a greedy affectation of the Royal Throne, and that he sought it by wicked practices against saul's life and dignity. And for his own just vindication he is forced to publish his own integrity, and to declare that as the right 〈◊〉 the Kingdom was not sought or coveted by him, but freely conferred upon him by the unexpected and undesired favour of God, so that he had no thought or design to invade the Throne before his time, but was willing to stay God's leisure for it, and in the mean time was resolved to behave himself towards Saul as became a faithful Subject, seeking nothing but to preserve his own life from the rage of unrighteous and bloody men. 1 LORD, my heart is not haughty a Or, lifted up, with that pride whereof I am accused, as thou the searcher of all hearts knowest. , nor mine eyes lofty b Which is a sign and effect of pride, Prov. 6. 17. & 21. 4. : neither do I † 〈◊〉. walk. exercise myself in great * 〈◊〉. 139. 6. matters, or in things too † 〈◊〉. wonder●…. high for me c Heb. neither have I walked in great matters, etc. It neither is nor hath been my course to attempt or arrogate any thing to myself above my degree and private capacity, or to affect worldly glory or domination. . 2 Surely I have behaved and quieted † Heb. my soul. myself d When my mind was provoked to irregular practices either by my own corrupt heart, or by saul's implacable rage and tyranny, or by the solicitation of any of my followers, as 1 Sam. 24. & 26. I restrained and subdued all such evil motions. * 〈◊〉. 18. 3. ●… Cor. 14. 20. as a child that is weaned of his mother e Either, 1. as void of all that ambition and malice wherewith I am charged as a child newly weaned: or rather, 2. as wholly depending upon God's providence for the way and time of bringing me to the Kingdom, as the poor helpless infant, when it is deprived of its natural and accustomed food, the mother's milk, takes no care to provide for itself, but wholly relies upon its mother's care and providence for its support. : my soul is even as a weaned child. 3 Let Israel hope in the LORD f Let all Israelites learn by my example to commit themselves to God in well-doing, and to fix all their hope and trust upon him alone. , † Heb. from now. from henceforth and for ever. PSAL. CXXXII. A song of degrees. The Penman of this Psalm was either, 1. David, when God had graciously declared his acceptance of David's desire to build an house for God, and his purpose of establishing the Kingdom to David and his seed for ever: or, 2. Solomon, as may be gathered from the whole matter of the Psalm, which seems better to agree to him than to David, and particularly from v. 8, 9, 10. compared with 2 Chron. 6. 41, 42. where we have the same words with no great alteration. 1 LORD, remember David a Either, 1. thy Covenant made with David: or rather, 2. David's eminent piety and zeal for thy service, amplified by the following clause. , and all his afflictions b All his sufferings for thy sake, all the solicitude of his mind, all his hard and wearisome labours for thy service and glory, and for provisions towards the building of thy Temple, and for the establishment of thy people in peace and tranquillity, that so way might be made for that great work. . 2 How he swore unto the LORD, and vowed c He made a solemn vow, and confirmed it with an oath. Which he undoubtedly did, although no mention be made of it 2 Sam. 7. Thus many historical passages which were omitted in their proper places, are afterwards recorded upon other occasions; of which examples have been formerly noted. unto the mighty God of Jacob d Of Israel, jacob and Israel are frequently put for their posterity, as hath been frequently observed. . 3 Surely I will not come into the tabernacle of my house, nor go up to my bed e This and the following clauses are not to be understood strictly and properly, as if he would never come into his house or bed till this was done, which is confuted by the history, 2 Sam. 11. 2. but figuratively, as an hyperbolical expression, such as are usual both in Scripture and in all other Authors, to signify his passionate desire of doing this work, which was so earnest, that neither his house nor bed nor sleep could give him any content till this work was done or in some forwardness. . 4 I will not give sleep to mine eyes, or slumber to mine eyelids: 5 Until I find out a place for the LORD f Either, 1. until I can understand from God what place he hath chosen for his house to be built in. Or rather, 2. until I have fitted or raised an house in which the Ark may be put, an habitation, as this is explained both in the next clause, and in v. 7. and Act. 7. 46. For this and not the former was the matter both of David's desire, and of Gods answer delivered by Nathan, 2 Sam. 7. , † Heb. habitations. an habitation for the mighty God of Jacob. 6 Lo, we have heard of it g Of the place or habitation for the Lord last mentioned. at Ephratah h Either, 1. in Bethlehem, which is called Ephratah, Gen. 35. 19 & 48. 7. Mich. 5. 2. So the sense is either this, We heard a rumour at Bethlehem among David's relations, that the Ark should be removed to a new place, and that David had pitched upon it; or this, We heard that Bethlehem would be the place for it, because it was the City of David. Or rather, 2. in the Tribe of Ephraim, which was called also Ephratah or Ephrathah, as is manifest, because the men of Ephraim were called Ephrathites, as judg. 1●…. 5. in the Hebrew Text, though in the English it be Ephraimite. So jeroboam is called an Ephrathite, 1 Kings 11. 26. So the sense is, We heard it from our fathers, that the ancient place of it was Shiloh, which was in the land of Ephraim. Whereby he covertly intimates that God rejected and forsook that place, and chose not the tribe of Ephraim, as it is said Psal. 78. 67. that so he might make way for Zion, which was the place chosen by God for it, as it follows here v. 13. : we found it i Afterwards we found it elsewhere. in the fields of the wood k i e. In a field or in one of the fields of the wood, for that little spot of ground in which the Tabernacle or Temple was built, was not likely to be in several fields. Thus jepthah was buried in the cities of Gilead, judg. 12. 7. i e. in one of them. This is meant either, 1. of the Mount Moriah, which might possibly be called the field of the wood, as being anciently a place full of wood, Gen. 22. 13. or of the threshing-floor of Araunah, of which see 2 Sam. 24. 28. which before the building of the Temple is said to have been a woody place. Or rather, 2. of Kiriath-jearim, which signifies a city of woods, in the field or territory whereof the Ark was seated for twenty years, as we read 1 Sam. 7. 1, 2. And from this place it was removed to Zion, 2 Sam. 6. 1, etc. . 7 We will go l Seeing the Ark is now fixed in a certain place, we will go to it more generally and constantly than formerly we did. into his tabernacles m Into his Tabernacle or Temple, the Plural number put for the Singular, as Psal. 43. 3. & 46. 4, etc. : * Psal. 99 5. we will worship at his footstool n Either the Temple: or rather the Ark, so called 1 Chron. 28. 2. Lament. 2. 1. because God is oft said to sit between the Cherubims, which were above the Ark. . 8 * Num. 10. 35. 2 Chr. 6. 41, 42. Arise o i e. Arise and come. One word put for two, as Gen. 43. 33. marvelled (i. e. marvelled looking) one at another; and v. 34. he took messes, i. e. he took and sent messes, as our Translation renders it. And this word is very proper in this place, because it was to be used by God's appointment when the Ark was to be removed from one place to another, Numb. 10. 35. as now it was from the Tabernacle in Zion to the Temple in Moriah, upon which occasion this and the two following verses were used by Solomon, 2 Chron. 6. 41, 42. , O LORD, into thy rest p Into thy resting place, the Temple so called Isa. 66. 1. where thou hast now a fixed habitation. : thou, and the ark of thy strength q The seat of thy powerful and glorious presence, from whence thou dost put ●…orth and manifest thy strength on the behalf of thy people when they desire and need it. . 9 Let thy priests be clothed with * Ver. 16. righteousness r Not only with those outward Sacerdotal garments of glory and beauty which thou hast appointed for them, but especially with those inward ornaments of righteousness and true holiness, that so their persons and services may be accepted by thee both for themselves and for all thy people, and they may be clothed with salvation, as it is expressed here below v. 16. and 2 Chron. 6. 41. which is the effect or consequent of the former clothing. ▪ and let thy saints shout for joy s Let all thy people have cause of rejoicing in the tokens of thy goodness▪ which they eminently had at the dedication of the Temple, as is noted 1 Kings 8. 66. . 10 For thy servant David's sake t In regard of thy singular kindness and promises vouchsafed to David, as this is explained in the following verses. And this verse makes it more than probable, that David was not the Penman of this Pslam, who never used to beg mercies from God for his own sake, but constantly for his name's sake, and for the sake of his truth, mercy, goodness or righteousness, as will be evident to any one that reads this Book. , turn not away the face u Cast me not out of thy presence, do not reject or deny my request, as this phrase is expounded, 1 Kings 2. 16. of thine anointed x Of me whom thou hast anointed to be King over thy people. He speaks of himself in the third person, as is usual. . 11 * Psal. 89. 3, 4. ●…3. etc. The LORD hath sworn in truth y Not falsely or deceitfully, as men sometimes do, but sincerely and faithfully, what he will inviolably observe and fulfil, as the next clause expounds this. unto David, he will not turn from it, * 2 Sam. 7. 12. 1 Kings 8. 25. 2 Chr. 6. 16. Luke 1. 69. Acts 2. 30. Of the fruit of † Heb. thy belly. thy body z Some of thy posterity. will I set upon thy throne. 12 If thy children will keep my covenant and my testimony that I shall teach them; their children also shall sit upon my throne for evermore. 13 For the LORD hath chosen Zion a Not strictly, but largely taken either for the whole mountain, whereof Zion and Moriah were two parts or tops, or for jerusalem, which was in a great part built upon Mount Zion, whence it is oft called Zion, as hath been noted again and again. For he speaks here of that place which he chose to be his rest for ever, as it follows v. 14. which unequestionably was the Temple: whence also it appears that this Psalm was not written by David, nor before the building of the Temple. : he hath desired it for his habitation. 14 * Psal. 68 16. This is my rest for ever: here will I dwell b I will no more wander to several places as I have done, but here I have fixed my abode. , for I have desired it. 15 * Psal. 147. 14. I will ‖ Or, surely. abundantly bless her provision c I will plentifully provide for jerusalem and all that live in her or resort to her for Worship: nor shall they seek my face in vain. : I will satisfy her poor with bread. 16 I * 2 Chr. 6. 41. will also clothe her priests with salvation d With my saving graces and blessings, with righteousness, as thou didst desire v. 9 and moreover with that protection and benediction which by my promise belongs to righteous persons. : and her saints shall shout aloud for joy. 17 * Ezek. 29. 21. Luke 1. 69. There e In jerusalem, the seat of the Kingdom, and, which is no small advantage to that family, the only place of my presence and worship in the world. will I make the horn of David to bud f His power and glory to flourish and increase and to be propagated to his posterity. : I have ordained a ‖ Or, candle. See 1 Kings 11. 36. lamp g A successor or succession to continue for ever in his family, as this phrase is expounded 1 Kings 11. 36. & 15. 4. and particularly one eminent and glorious light, to wit, the Messiah, who shall come out of his loins, and revive and vastly enlarge his Kingdom. for mine anointed. 18 His enemies will I clothe with shame h For the shameful and unexpected disappointment of all their vain hopes and wicked designs. : but upon himself i Upon him and his posterity, which are nothing else but a man's self multiplied. shall his crown flourish. PSAL. CXXXIII. A song of degrees of David. This Psalm was composed by David upon the happy occasion of the ending of the Civil Wars between the two Houses of Saul and David. In which having felt the sad effects of discord and division, both the King and People were more sensible of the great blessing of reconciliation and unity. 1 BEhold, how good and how pleasant it is a You have been harassed by a Civil War, take notice of this blessed change with thankfulness to God for it. , for brethren b For us who are brethren not only by nature and blood, but also by combination in one and the same Commonwealth, and by the profession of the same Religion. to dwell † Heb. 〈◊〉 together. together in unity. 2 It is like the * Exod. 30. 25, 30. precious ointment upon the head, that ran down upon the beard, even Aaron's beard c It is no less grateful and refreshing than that oil which was plentifully poured forth upon Aaron's head at the time of his Consecration to the Priestly Office, which was exceeding pleasant, not only for the extraordinary fragrancy of it, but because by this, together with the other Rites prescribed, he was initiated into that sacred Office, which was so acceptable to God, and so comfortable and beneficial to the people, as being the happy instrument of making atonement to God for them, and of procuring and maintaining their peace with God, upon which all their happiness of this life and of the next depends. , that went down to the ‖ Or, ●…ollar. skirts d Or, skirt, for the Hebrew word is of the Singular number. Not to the lower skirt or bottom of his Sacerdotal garment, for that the sacred Oil was poured forth in so great plenty is not probable, nor was it necessary or convenient; but to the upper skirt of it, or the mouth of it, as this Hebrew word properly signifies, or to the coll●…r of his upper Priestly garment, which the ointment falling upon his beard, might easily reach. of his garments. 3 As the dew of * 〈◊〉. 4. 48. 〈◊〉, 〈◊〉. Hermon e It is no less grateful than the dew is which f●…lls upon that great and goodly hill of Hermon, whereby it is both refreshed and made fruitful. , and as the dew that ‖ 〈◊〉. 25. 21. descended upon the mountains of Zion f And as the dew which falle●…h upon the mountains of Zion, i. e. either upon the several parts and ridges or tops of that mountain, whereof one was peculiarly called Zion, and another Moriah; or upon the mountains which are round about jerusalem, Psal. 125. 2. which is oft called Zion, as Psal. 132. 13. And these may be opposed to Hermon, which was remote and beyond jordan. But peradventure (which yet I propose with all submission) this dew is not to be taken literally, for the falling of the dew availed very little to the refreshment or improvement of the hills of Zion and Moriah, especially as now they were filled with buildings, but Allegorically, for the favour or blessing of God, which is frequently called and compared to the dew, as Prov. 19 12. Isa. 18. 4. Host 14. 5. Mich. 5. 7. And thus it may seem to be explained in the following clause: and so the sense of the place is this, It is as desirable as the natural dew which falls upon mount Hermon, nay which is more, as that blessed and heavenly dew of God's ordinances and graces which he hath commanded to fall upon the mountains of Zion, i. e. either upon mount Zion, the Plural number being put for the Singular, as it is Psal. 132. 7. and oft elsewhere, as I have observed in several places; or upon the mountains of Zion and Moriah, and others which are round about jerusalem, as was now said. And if it seem strange, that the dew should be taken literally in the first clause, and mystically in the next, we have a like instance Mat. 8. 22. Let the dead (spiritually) bury the dead (naturally.) ; for g He now gives the reason either why this unity is so good a thing; or why the dew descending upon Zion, to which that is compared, is so desirable. And so upon this occasion he slides into the commendation of Zions' felicity, as the sacred Writers frequently do upon other like occasions▪ * 〈◊〉. 28. 8. there h Either, 1. where brethren live in peace and unity: or rather, 2. in Zion last mentioned. the LORD commandeth blessing i Ordained, promised, conferred and established his blessing, to wit, all manner of blessedness for his people that since●…ely worship him in that place. , even life k To wit, an happy and pleasant life; for to live in misery is accounted and oft called death both in Scripture and in other Authors. for evermore. PSAL. CXXXIV. A song of degrees. The form of this Psalm seems to be dramatical. In the two first verses the Psalmist speaks in the name of some eminent person, either the King or Chief Priest, exhorting and requiring all the Priests and Levites to perform the duties of their place and calling; and in the last verse in the name of the Priests and Levites returning him thanks for his good advice. 1 BEhold, bless ye the LORD a Do not stand there like statues, dumb and idle, but employ your hearts and tongues in singing forth the praises of the Lord. all ye servants of the LORD b Peculiarly so called, Priests and Levites, who are set apart to the service of God and of the Sanctuary, as the next clause restrains this general expression. , * ●… Chr. 9 33. which by night c Not only by day, but also and especially by night, when their watch was more necessary. See Exod. 27. 21. Levit. 8. 35. 1 Sam. 3. 3. As you watch by night when others sleep, so do you utter the praises of God when others are silent. stand d i e. Serve or minister, as this word is used Deut. 10. 8. & 18. 7. and oft elsewhere. in the house e Which word includes both the Temple and Courts belonging to it, as hath been noted before. of the LORD. 2 Lift up your hands f Unto God in prayer and praises, thus expressing and exciting your inward devotion. ‖ 〈◊〉, in holiness. in the sanctuary g In that holy house of God where you stand, v. 1. Or, in or with holiness: Lift up your hands, as it is prescribed, 1 Tim. 2. 8. Do not content yourselves with lifting up your hands, but see that this be done with pure and holy hearts. : and bless the LORD. 3 The LORD that made heaven and earth, bless thee h Either, 1. thee whosoever thou ar●… who dost faithfully perform the duty here commanded. Or, 2. thee, O King, or Priest, who dost engage and encourage us in this blessed work. out of Zion i Where God dwells, and from whence he heareth the prayers of his people, and giveth them the blessings which they desire and need. . PSAL. CXXXV. This Psalm contains an exhortation to all the Israelites, and especially to the Priests and Levites, to praise God for his great and wonderful works; some particulars whereof are here recorded. 1 PRaise ye the LORD, praise ye the name of the LORD, praise him, O ye servants of the LORD a Ye Priests and Levites, as Psal. 134. 1. . 2 Ye that stand in the house of the LORD, in the courts b Either in the Temple or the inner Court, which were appropriated to the Priests and Levites; or in the outward Court, which was for the people. See 2 Chron. 4. 9 of the house of our God. 3 Praise ye the LORD, for the LORD is good c Bountiful and gracious, especially to you, and therefore he justly expects and deserves your praises. : sing praises unto his name, for it is pleasant d The work itself of singing praises to God is pleasant, as it is more fully expressed, Psal. 147. 1. . 4 For * Exod. 19 5. Deut. 7. 6. the LORD hath chosen Jacob for himself, and Israel for his peculiar treasure. 5 For I know that * Psal. 95. 3. the LORD is great, and that our LORD is above all gods e Above all that are called Gods, or worshipped as Gods by the heathen people. And therefore seeing they commonly praise and extol their Idols, it becometh you not to be silent as to the praises of your God. . 6 * Psal. 115. 3. Whatsoever the LORD pleased f Either in the creation or government of them. , that did he in heaven and in earth g His power and juri●…diction is universal, and not like that of the heathen Gods, which is confined to their several Countries. , in the seas, and all † Heb. depths. deep places h In the visible Seas, and in those invisible depths both of earth and of the waters which are contained in the bowels of the earth. . 7 * Jer. 10. 13. & 51. 16●… He causeth the † Gr. clouds. So Prov. 25. 14. vapours i Which are the matter of clouds and rain. to ascend from the ends of the earth k Either, 1. from the Sea, the common source of vapours, 1 Kings 18. 44. Amos 5. 8. wherewith both the earth in general, and several particular countries, are terminated or bounded: o●… rather, 2. from all parts of the earth from one end to another, as the borders of a land are commonly put for the whole land from one border to another, as Psal. 105. 31, 33. & 147. 14. and oft elsewhere. For in this sense this phrase is generally used in Scripture, as job 28. 24. & 38. 13. Psal. 19 4, 6. & 48. 10. and every where. , * Job 38. 24▪ etc. Zech. 10. 1. he maketh lightnings for the rain l He bringeth water even out of the fire: he maketh thick clouds, which being broken, produce lightnings, and so are dissolved into showers of rain. So the lightnings are both a sign and in some sort the cause of rain. Or, he maketh lightnings with (as this Particle is used Gen. 46. 26. Psal. 89. 4. & 119. 56, 98.) rain, i. e. he causeth both of them to come out of the same cloud. : he bringeth the wind out of his treasuries m Out of those secret places where he reserves them, and whence he bringeth them, as he sees fit. Thus we read of treasures of snow and hail, job 38. 22. not that they are formally laid up in any certain places, but to signify that God hath them as much at his disposal as any man hath th●… which he hath laid up in his stores. . 8 * Exod. 12. 12, 29. Who smote the firstborn n From the general works of Nature he comes to God's special works of Providence towards his people. of Egypt, † Heb. from man unto beast. both of man and beast. 9 Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. 10 * Numb. 21. 24, 25, 26, 34, 35. Who smote great nations, and slew mighty kings. 11 Sihon king of the Amorite, and Og king of Bashan, and * Josh. 12. 7. all the kingdoms of Canaan. 12 * Josh. 12. 7. Psal. 78. 55. And gave their land for an heritage, an heritage unto Israel his people. 13 Thy * Psal. 102. 12. name, O LORD, endureth for ever, and thy memorial, O LORD, † Heb. to generation and generation. throughout all generations o These wonderful works of thine shall never be forgotten. The land which thou gavest us, v. 12. and which we yet enjoy, is an everlasting monument of thy power and goodness, and an obligation and encouragement to trust in thee in all our present or future difficulties. . 14 For the LORD will judge his people p Will in due time plead the cause of his people, or give judgement for them, as this phrase is used Deut. 32. 36. jer. 5. 28 & 22. 16. , and he will repent himself concerning his servants q He will recall that severe sentence which for their sins he had passed upon them, and be reconciled to them. . 15 * Psal. 115. 4, 5, 6, 7, 8, 9, 10, 11. The idols of the heathen are silver and gold r Of this and the following verses see the Notes on Psal. 115. 4, 5, etc. , the work of men's hands. 16 They have mouths, but they speak not: eyes have they, but they see not. 17 They have ears, but they hear not: neither is there any breath in their mouths. 18 They that make them † Heb. let them be. So Gr. are like unto them: so is every one that trusteth in them. 19 Bless the LORD, O house of Israel: bless the LORD, O house of Aaron. 20 Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD. 21 Blessed be the LORD out of Zion s By the assemblies of his people in Zion or jerusalem. , which dwelleth at Jerusalem t This clause may be added either to distinguish the true God from the gods which were worshipped in other places and countries; or as a reason why they should bless God, because he had blessed and honoured that place with his gracious and glorious presence. . Praise ye the LORD. PSAL. CXXXVI. The matter of this Psalm is the same with the former, only it is a little more fitted to the use and service of the Temple, by the continued repetition of that solemn clause, for thy mercy endures for ever, which was much used by the sacred Singers. See 2 Chron. 7. 3. & 20. 21. 1 O * Psal. 106. 1. & 107. 1. & 118. 1. Give thanks unto the LORD, for he is good: * 1 Chr. 16. 41. for his mercy endureth for ever. 2 O give thanks unto * Deut. 10. 17. the God of gods a Who is infinitely superior to all that are called gods, whether Angels, or Princes, or Idols. : for his mercy endureth for ever. 3 O give thanks unto the Lord of lords: for his mercy endureth for ever. 4 To him who alone b He and none else. Or, he without the help of any other person or thing, whereas no other being can do any thing alone or without his help. doth great wonders: for his mercy endureth for ever. 5 * Gen. 1. 1. To him that by wisdom c To wit, by eminent and admirable wisdom, far exceeding the capacity of all humane or Angelical creatures. made the heavens: for his mercy endureth for ever. 6 * Gen. 1. 9 Je●…. 10. 12. To him that stretched out the earth above the waters d Of which see on Gen. 1. 9 Psal. 24. 2. : for his mercy endureth for ever. 7 * Gen. 1. 14. To him that made great lights: for his mercy endureth for ever. 8 The sun † Heb. for the ●…lings by day. to rule by day e Of which phrase and the like in the next verse, see my Notes on Gen. 1. 16. : for his mercy endureth for ever. 9 The moon and stars to rule by night: for his mercy endureth for ever. 10 * Exod. 12. 2. To him that smote Egypt in their firstborn: for his mercy endureth for ever. 11 * Exod. 12. 51. & 13. 17. And brought out Israel from among them: for his mercy endureth for ever. 12 * Exod. 6. 6. With a strong hand, and with a stretched out arm: for his mercy endureth for ever. 13 * Exod. 14. 21, 22. Psal. 74. 13. & 78. 13 To him which divided the Red sea into parts: for his mercy endureth for ever. 14 And made Israel to pass through the midst of it f To wit, without fear or danger, by comparing this with the next verse. : for his mercy endureth for ever. 15 * Exod. 14. 28. But † Heb. shaked off. overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever. 16 * Exod. 15. 22. To him which led his people through the wilderness g Through that vast howling wilderness where there was neither way nor provision; through which none but the Almighty God could have safely conducted them. : for his mercy endureth for ever. 17 * Psal. 135. 10, 11. To him which smote great kings: for his mercy endureth for ever. 18 * Deut. 29. 7. Ps. 135. 10, 11. And slew mighty kings: for his mercy endureth for ever. 19 * Num. 21. 23. Sihon king of the Amorite: for his mercy endureth for ever. 20 * Num. 21. 33. And Og the king of Bashan: for his mercy endureth for ever. 21 * Josh. 12. 17. And gave their land for an heritage: for his mercy endureth for ever. 22 Even an heritage unto Israel his servant h He speaks of all that people as of one man, because they were united together in one body in the worship of one and the same God. Thus God calleth them all his firstborn, Exod. 4. 22. : for his mercy endureth for ever. 23 Who remembered us in our low estate: for his mercy endureth for ever. 24 And hath redeemed us from our enemies: for his mercy endureth for ever. 25 * Psal. 104. 27. & 147. 9 Who giveth food to all flesh i Either to all mankind: or to all living creatures. For which God deserves great praises, which the Psalmist by his example teacheth us to render to God for them, because those who are most concerned either cannot or do not perform this duty. : for his mercy endureth for ever. 26 O give thanks unto the God of heaven: for his mercy endureth for ever. PSAL. CXXXVII. The Penman of this Psalm is uncertain: the occasion of it was unquestionably the consideration of the Babylonish Captivity: and it seems to have been composed either during the time of that Captivity, or presently after their deliverance out of it. 1 BY the rivers of Babylon a Either, 1. of the City of Babylon, and then the river is Euphrates here called rivers for its greatness, and by a common Enallage of the Plural for the Singular, as Tigris also is, Nah. 2. 6. yea and jordan, Psal. 74. 15. Or, 2. of the Territory of Babylon, in which there were many rivers, as Euphrates, which also was divided into several streams or rivule●…s, and Tigris and others. Here they were either by the appointment of their Lords for the making or repairing of the works beside the river: or by choice, retiring themselves thither from the noise and observation of their enemies, as they had opportunity, that they might disburden their oppressed minds before the Lord. , there we sat down b The usual posture of mourners, Ezra 9 4, etc. job 2. 12. Isa. 47. 1, 5. , yea, we wept when we remembered Zion c Either, 1. our former enjoyments in Zion, which greatly aggravated their present misery, Lam. 1. 7. Or, 2. Zions' present desolations and pollutions. . 2 We hanged our harps d These are not without great probability supposed to be the words of some holy Levites, who had been accustomed to music, both vocal and instrumental, in the service of the Temple. Harps are here put by a Synecdoche for all instruments of music. It is further to be observed, That although the harp was used by the Grecians in mourning, yet it was used by the Hebrews in re●…oycing, as is manifest from Gen. 31. 27. 2 Chron. 20. 27, 28. Psal. 43. 4, etc. This passage is to be understood either, 1. figuratively, signifying only that they abandoned all signs and means of comfort: or rather, 2. properly, as the following songs are, which the Babylonians required them to sing to their harps▪ And these harps they might either, 1. bring from jerusalem, which they might desire to do to preserve those sacred utensils, and their enemies might either permit or command them to do for their own delight: or, 2. procure in Babylon, that they might sometimes solace themselves with the practice of some of the Temple-musick, which they desired and intended to do; but when they came to the trial, they were not able to do it, and therefore laid them by. upon the willows e Which commonly grow upon the banks of rivers, as they did by Euphrates in such plenty, that from thence it is called the brook of willows, Isa. 15. 7. , in the midst thereof. 3 For there they that carried us away captive, required of us † 〈◊〉 word 〈◊〉. a song; and they that † 〈◊〉 laid us 〈◊〉. * 〈◊〉 79. 1. wasted us, required of us mirth, saying, Sing us one of the songs of Zion f Such songs as you used to sing in the Temple at Zion. Which they required either▪ out of curiosity, or to delight their ears, or rather by way of scoffing and insultation over them and their Temple and Religion. . 4 How shall we sing the LORD's song g Those songs which were appointed by God, and to be sung only to his honour and in his service. in a † 〈◊〉 land of 〈◊〉. strange land h When we are banished from our own Temple and Land, and amongst those who are strangers and enemies to God and to his Worship? So we should prostitute and ●…rofane Gods Ordinances. And this answer they either expressed to their enemies, or kept in their own breasts when they refused to comply with their desire. ? 5 If I forget thee i If I do not retain a deep and sorrowful sense of thy ruin and misery, or if I ●…dulge myself in mirth and jollity, as if I had forgotten thee. , O Jerusalem, let my right hand k The chief instrument of playing upon musical instruments and of other actions. forget her cunning l i e. Lose its skill of playing. In the Hebrew it is only, forget, without expressing what, to intimate the extent and generality of this wish, Let it forget or be disenabled not only for playing, but for every action in which it was formerly used. . 6 If I do not remember thee m With affection and sympathy, so as to damp my joys. , let my tongue cleave to the roof of my mouth n Be made uncapable of singing or speaking or ●…oving, as it is in some diseases. Compare job 29. 10▪ Psal. 22. 16. ▪ if I prefer not Jerusalem above † ●…eb. the ●…ad 〈◊〉 〈◊〉. my chief joy o If I do not value and desire jerusalems' prosperity more than all other delights, and consequently if jerusalems' misery doth not so deeply affect me as to hinder my delight in all other things. . 7 Remember, O LORD, p So as to punish them. * 〈◊〉. 49. 7. 〈◊〉. 25. 12. the children of Edom q Our constant and inveterate enemies, who had no regard either to consanguinity or humanity▪ , in the day r In the time of its calamity or destruction, which is oft called a day, as job 18. 20. Psal. 37. 13. Ezek. 30. 9 Host 11. 11. Obad. v. 12. of Jerusalem; who said s To the Babylonians, whom they assisted and provoked against jerusalem: of which see Lam. 4. 11. Ezek. 25. 12. Obad. v. 11, 12, 13, 14. , † 〈◊〉. 10. etc. 〈◊〉 make 〈◊〉. Raze it, raze it, even to the foundation thereof. 8 O daughter of Babylon t By which he understands the City and Empire of Babylo●… and the people thereof. , who art to be † Heb. wasted. destroyed u Who art by God's righteous and irrevocable Sentence devoted to certain destruction. . happy shall he be x As being God's instrument to vindicate his honour, and execute his just judgements, and fulfil his counsel and word: which Cyr●…s was to his own great glory and advantage, as appears both from sacred and profane History. ‖ Heb. that r●…compenseth unto thee thy deed which thou didst to us. that * Jer. 50. 15, 29. Rev. 18. 6. rewardeth thee, as thou hast served us y That shall use thee with equal cruelty. . 9 Happy shall he be that taketh and * Isa. 13. 16. dasheth thy little ones against † Heb. the rock. the stones z As thou didst use our little ones. So this was but a just re●…ation foretold here, as also Is●…. 13. 16. . PSAL. CXXXVIII. A Psalm of David. This is a Psalm of thanksgiving to God for those great deliverances which he had granted to David from Saul and other enemies. By the remembrance whereof David encourageth himself to trust in God in all his future difficulties. 1 I Will praise thee with my whole heart, * Psal. 119. 46. Gr. before Angels. before the gods a Either, 1. before the Angels, who were represented by the Cherubims upon the Ark, who are called Gods, Psal. 8. 6. & 97. 7. Comp. with Heb. 1. 6. & 2. 7. who also are present in the congregations of God's people●…, 1 Cor▪ 11. 10. Or rather, 2. before Kings and Princes, by comparing this with v. 4. All Kings (provoked by my example) shall praise thee; and with Psal. 119. 46. I will speak of thy te●…monies before kings. And these are most commonly called Gods in Scripture, as Exod. 21. 6. & 23. 9, 28. comp. with Deut. 19 17. Besides, David mentions this as something singular and extraordinary, and designed by him, whereas the doing of this before the Angels is common to all, and is unavoidably necessary. will I sing praise unto thee. 2 I will worship towards thy holy temple b Where the Ark was. He saith towards it, because he was not permitted to enter into it. , and praise thy Name, for thy loving kindness and for thy truth: for thou hast magnified thy word above all thy Name c For thou hast glorified thy word or promise or thy faithfulness in fulfil●…ing thy promises to me more than any other of thy glorious perfections by which thou ar●… known. Not that one of God's Attributes is really and in itself more great or glorious than another, or can be made so, but because one may be more celebrated and admi●…ed by men than another, as here Gods gracious promise made ●…o David, and the wonderful accomplishment thereof in spite of all those difficulties which stood in the way, and which seemed▪ to men to be insuperable, was at this time more observed and admired than any other of his Attributes or actions. But here we must remember, that amongst the rest of the promises made to David, one was that the Messiah should come out of his loins, and that those parts of the promised mercies which David had actually received, were pledges to assure him that he should receive the rest in due ●…ime, and especially that great and eminent word▪ of promise concerning the Mess●…s, which might well be said to be magnified above all God's name. . 3 In the day when I ●…ried, thou answeredst me: and strengthenedst me with strength in my soul d This last clause limits and explains the former, how God answered him so speedily, not by giving him the thing which he desired in that very instant, but by giving him inward support and patience to wa●…t God's time, and to ●…ear all his troubles cheerfully in the mean time, which was a singular mercy, and indeed greater than the actual don●… of any temporal blessing. . 4 All the kings of the earth e Either, 1. all neighbouring Kings: or, 2. the g●…rality of Kings and Princes upon earth. And so this is a Prophecy of the calling of the Gentiles. Which seems to be co●…firmed by the next verse, which expresseth their extraordinary joy and a●… e●…inent advancement of God's glory, which agrees much better to this great occasion, than to that of David's exaltation to the Throne, wherein the other Kings of the earth were not much concerned. shall praise thee, O LORD, when they hear the words of thy mouth f Either, 1. thy promises declared unto them by me: or, 2. the Gospel preached among them. . 5 Yea, they shall sing in the ways of the LORD g Or, of, or, for or because of the ways of the Lord, i. e. his wonderful counsel and gracious providences towards themselves and others. ; for great is h Or, great shall be. At that time the worship and glory of God shall not be confined to one small land as now it is, but shall be extended to all the parts of the world. the glory of the LORD. 6 * Psal. 113. 5, 6. Isa●…. 57 15. Though the LORD be high, yet † Heb. he seethe hath he * Jam. 4. 6. 1 Pet. 5. 5. respect unto the lowly i Unto such as are mean and obscure in the world, to me a poor contemptible shepherd, whom he hath preferred before great Princes, and to such as are little in their own eyes. ; ‖ Or, and. but the proud he knoweth afar off k But as for the great men of the world, who are lifted up in pride, he looks upon them as they do upon others, with s●…orn and contempt, and at a great distance, as disdaining to admit them into his presence. But the words may be, and by divers Interpreters are rendered otherwise, And he who is high or the lo●…ty one from afar (i. e. from his high and holy place, even the highest Heavens where he dwells, notwithstanding that distance) doth know them, or will own them. So this is the repetition of the former sentence, as is very usual in this Book. And this seems best to suit as with the ●…oregoing, so also with the following words, and thus all will be understood of one and the same sort of persons. . 7 Though I walk in the midst of trouble l i e. Be encompassed with dangers. , thou wilt revive me m Thou wilt cheer my spirit and preserve my life. : thou shalt stretch forth thine hand n Put forth thy Almighty power. against the wrath of mine enemies o To oppose and restrain their rage, and to save me from them, as it follows. , and thy right hand shall save me. 8 * Psal. 57 2. Phil. 1. 6. The LORD will perfect that which ‖ Or, for me. concerneth me p Will finish that great work of my deliverance and advancement, which he hath undertaken and carried on hitherto. : thy mercy, O LORD, endureth for ever q It is not inconstant and changeable, as men's affections are, but everlasting. And this may be either a proof of the foregoing assertion, the Lord will perfect, etc. or an argument to enforce the following petition, therefore forsake not, etc. : forsake not r Or, leave not, or, do not desist from or give over. the works of thine own hands s The work of my salvation which is thus far advanced, not by any humane help, but by thine own extraordinary power and providence, and therefore it is not for thine honour to desert it at last. This he calls works in regard of the many and various parts and actions which concurred to this work. . PSAL. CXXXIX. To the chief Musician, A Psalm of David. This Psalm is esteemed by the Hebrews the most excellent in the whole Book. The matter of it is noble and sublime, and so is the style. The occasion of it seems to have been those heavy censures and reproaches wherewith David was loaded by his enemies, who branded him for a notorious 〈◊〉 and imp●… that pretended Religion only for the covering and promoting his own ambitious and wicked designs against his lawful King, whose li●…e and Crown he ●…ought to take away. Against these he comforteth himself with the consideration of God's Omniscience, to whom he appeals as the only proper Judge of the integrity of his heart. 1 O LORD, thou hast searched me, and known me a i e. Known me exactly, as men do those things which they di●…gently search out. . 2 Thou knowest my down-sitting, and mine uprising b All my postures and motions, my actions and my cessations from action. , thou understandest my thought c All my secret counsels and designs. afar off d Before they are perfectly form in my mind. Thou knowest what my thoughts will be i●… such and such circumstances, long before I know it, yea from all eternity. . 3 Thou ‖ Or, win●…owest. compassest my path e Thou watchest me on every side, and therefore discernest every step which I take. It is a Metaphor either from huntsmen watching all the motions and lurking places of wild beasts, that they may catch them; or from Soldiers be●…ieging their enemies in a City, and setting watches round about them. , and my lying down f Me when I lie down in my bed, where men oft contrive what they execute in the day time. , and art acquainted with all my ways. 4 For there is not a word in my tongue, but lo, O LORD, thou knowest it altogether g Thou knowest what I speak, and with what design and disposition of mind. Or rather, as others render it, and which is more admirable, When there is not a word, etc. Thou knowest what I intent to speak either in prayer to thee, or in conversation with men, when I have not yet uttered one word of it. . 5 Thou hast beset me behind and before h With thine allseeing and all-disposing Providence. , and laid thine hand upon me i Thou keepest me, as it were with a strong hand, in thy sight and under thy power. . 6 * Psal. 131. 1. Such knowledge is too wonderful for me; it is high, I cannot attain unto it k I am so far from equalling thy knowledge, that I cannot apprehend it, in what manner thou dost so perfectly know all things, even such as are most secret and have yet no being, and seem to depend upon many casualties and uncertainties. . 7 * Jer. 23. 24. Whither shall I go from thy spirit l Either, 1. from the Holy Ghost, the third Person in the Trinity: or, 2. from thee who art a Spirit, and therefore canst penetrate into the most secret parts: or, 3. from thy mind or understanding, of which he is here speaking, as this word seems to be taken, Isa. 40. 13. compared with Rom. 11. 34. for what there is called the Spirit of the Lord, is here called the mind of the Lord. And as the Spirit of God is oft used in Scripture for its gifts and graces, so the Spirit of God in this place may be put for that knowledge which is an Attribute or action of God. ? or whither shall I flee from † Heb. thy ●…ace. So G●…. thy presence m A man can go to no place which is out of thy sight. . 8 * Am. 9 2, 3, 4. If I ascend up into heaven, thou art there: if * Prov. 15. 11. I make my bed in hell n If I should or could repose and hid myself in the grave or in the lowest parts of the earth, which are at the farthest distance from Heaven. , behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea o If I should flee as swiftly from thy presence as the morning light doth, which in an instant scat●…ereth itself from East to West: for the Sea being the Western border of ●…anaan, is oft put for the West in Scripture. And wings are Poetically ascribed to the morning or morning light here, as they are elsewhere to the Sun, as Mal. 4. 2. and to the winds, as Psal. 18. 11. & 104. 3. and to other things of eminent swiftness. . 10 Even there shall thy hand lead me, and thy right hand shall hold me p I could neither go thither without thy conduct, nor subsist there without thy powerful support, and much less could I go out of thy sight; for a man may see many things which are out of his power. . 11 If I say, Surely the darkness shall cover me▪ even the night shall be light q Shall be as clear and manifest to God as the light itself. about me. 12 Yea, * Job 26. 6. & 34. 22. Heb. 4. 1●…. the darkness † Heb. darkneth not. hideth not from thee; but the night shineth r Or, enlighteneth, as this word is used Psal. 19 9 Prov. 29. 13, etc. discovereth me and all mine actions. as the day: † Heb. as is 〈◊〉 darkness, so is the light. the darkness and the light are both alike to thee s This is repeated so oft to reprove and confute the ridiculous conceits of many ungodly men, who flatter themselves with hopes of secrecy and impunity for those sins which they commit in the dark. See Isa. 29. 15. . 13 For thou hast possessed t Or, thou dost possess, thou dwellest in them, thou art the Owner and Governor of them, and therefore must needs know them. Or, thou hast form, as some of the Ancients and others render it. my reins u The most inward and hidden part of the body, supposed also to be the seat of men's lusts and passions. : thou hast covered me x Either, 1. with that covering called the afterbirth, wherein the infant is wrapped and preserved in the womb by the wonderful care of Divine providence. Or, 2. with skin and flesh, as it is expressed job 10. 11. in my mother's womb. 14 I will praise thee, for † Heb. by 〈◊〉 things I a●… become 〈◊〉. I am fearfully and wonderfully made y Thy infinite wisdom and power manifested in the rare and curious structure of man's body, doth fill me with wonder and astonishment and with the dread of thy Majesty. ▪ marvellous are thy works z Both in the lesser world, man, and in the greater. , and that my soul knoweth † Heb. greatly. right well a I am well assured both by thy word and by the contemplation and study of thy works, to which I have much addicted myself, that they are wonderful, although I do not so accurately understand all the particulars of them as I would do. . 15 * Job 10. 8, 10. Eccl. 11. 5. My ‖ Or, strength, 〈◊〉, 〈◊〉. substance b Or, My bone, as the LXX and others render the word. And bone may be here taken collectively for bones, as is usual in such words, or for the whole fabric of the bones. And the bones may be very fitly mentioned here, because they are inward and invisible, as being covered with skin and flesh and sinews. Or, the bones may be put Synecdochically for the whole body, as being the most substantial part of it, as they are Psal. 35. 10. was not hid from thee, when I was made in secret c In the dark vault of my mother's womb. ; and curiously wrought d Heb. embroidered, tightly composed of bones and muscles and sinews and veins and arteries and other parts, all framed with such wonderful skill, that even Heathens upon the contemplation of all the parts of man's body, and how excellently they were framed both for beauty and use, have broken forth into pangs of admiration and adoration of the Creator of man, as Galen particularly did▪ in the lowest parts of the earth e Or, as it were in the lowest parts of the earth. So there is only an Ellipsis of the note of similitude, which is very frequent in Scripture, as hath been often said and proved. In a place as secret and remote from humane eyes, as the lowest parts of the earth are, to wit, in my mother's womb. And so what was said in the former clause is repeated in this in other words. . 16 Thine eyes did see my substance yet being unperfect f When I was a mere Embryo, a rude and shapeless lump, when I was first conceived. , and in thy book g In thy counsel and providence, by which thou didst co●…trive and effect this great work and all the parts of it according to that model which thou hadst appointed. This is a M●…taphor taken from workmen, who when they are to make some curious structure, they first draw a rude draught or delineation of it, by which they govern themselves in the building of it. † Heb. all of 〈◊〉▪ all my members h All the several parts of my substance. were written, ‖ Or, what days 〈◊〉 should be ●…ed. which in continuance were fashioned i Which in due time and by degrees were form into bones, fleshy sinews, etc. Or, as it is in the margin, what days (and the days in which) they wer●… or should be fashioned, by what steps, in what order and time each part of the body should receive its proper form. This also was written or appointed by God. , when as yet there was none of them k Heb. and not one of them, understand either yet was, as it is in our Translation; or, was lacking, to wit, in thy book. All my parts without exception were written by thee. But then these words are not to be joined with those immediately foregoing, but with the former, and the words are to be read thus, in thy book all my mem●…ers were written (which in continuance were fashioned) when as yet, etc. . 17 * Psal. 40. 5. How precious also are thy thoughts l Thy is taken either, 1. passively, my thoughts of thee: or rather, 2. actively, thy thoughts, counse●…s or cont●…ivances on my behalf, which are admirable and am●…able in mine eyes. Thou didst not only form me at first, but ev●…●…ince my conception and birth thy thoughts have been employed for me in preserving and providing for me and blessing of me. unto me, O God how great is the sum of them m Thy gracious designs and providences towards me are numberless, as it follows. ! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee n To wit, by my thoughts and meditations. Thy wonderful counsels and works on my behalf come constantly into my mind, not only in the day time, but even in the night season, which is commonly devoted to rest and sleep, whensoever I awake either in the night or in the morning: These are my last thoughts when I lie down, and my first when I rise. . 19 Surely thou wilt slay the wicked o And as thou hast precious and gracious thoughts towards me and all that love and fear thee, so thou hast other kinds of thoughts and purposes towards wicked men, such as thou knowest mine enemies to be, even to destroy them utterly. , O God: depart from me therefore p I renounce your friendship and society. I will not partake with you in your sins, lest I should also partake of your plagues. , ye bloody men q Heb. ye men of blood, either, 1. passively, deserving death, or guilty of blood or of death, as the phrase is, Numb. 35. 27, 31. Mat. 26. 66. Or rather, 2. actively, bloodthirsty, or shedders of blood, as this phrase is generally taken, as 2 Sam. 16. 8. Psal. 26. 9 & 55. 24. & 59 3. Having called them wicked men in general, he now gives a particular account of their wickedness, they were unjust and cruel towards men, and withal profane and impious towards God, as he tells us in the next verse. . 20 For they † Heb. speak of thee in wickedness, or, unto wickedness. speak against thee wickedly r By profane scoffs, and a professed den●…al or contempt of thine Omniscience and Providence. Or, they speak of thee in or unto wickedness, they make use of Religion to cover or further their wicked designs. But our Translation is more favoured by the Context, which speaks of God's open and professed enemies. , and thine enemies take thy Name in vain s Or, according to the order of the Hebrew words, and take thy Name in vain, and are thine enemies, or haters of thee, as it follows v. 20. These words, thy Name, are understood here, as also Isa. 3. 7. out of Exod. 20. 7. where they are expressed. They abuse thy blessed Name with hellish oaths and perjuries and blasphemies. . 21 Do not I hate them, O LORD, that hate thee t I appeal to thee the omnipresent and omniscient God, whether I do not perfectly hate them so far as they are enemies to God and goodness. ! and am I not grieved with those that rise up against thee u In open hostility and rebellion against thine Authority. ? 22 I hate them with perfect hatred: I count them mine enemies x I am no less grieved with their enmity against thee than if they directed it against myself. . 23 * Job 31. 6. Psal. 26. 2. Search me, O God, and know my heart: try me, and know my thoughts y And whether I do not speak this from my very heart, do thou judge who art the searcher of hearts, and deal with me accordingly. . 24 And see if there be any † Heb. way of pain, or, grief. wicked way in me z Heb. way of trouble or grief, any course of life which is grievous, either 1. to myself, as all sin is to the sinner sooner or later: or, 2. to others; as I am accused of causing much trouble and design●…ng mischief to the King and Kingdom. , and * Psal. 5. 8. & 143. 10. lead me in the way everlasting a In the right and good way, which is lasting and leads to everlasting life, whereas the way of wickedness, to which this i●…opposed, will perish, as is said Psal. 1. 6. and bring men i●…o utter destruction. Or, as others render it, in the old way, which is the good way, as it is called jer. 6. 16. in the way of righteousness and holiness, which may well b●… called the old way, because it was from the beginning of the world written in ma●…s heart, whereas wickedness is of a later date. Possibly it may be rendered▪ in thy way (the Ellipsis of the Pronoum being very frequent, as hath been noted and proved before: or, in the way, to w●…t, the way of God, which is oft called emph●…ically the way, as Psal. 25. 8. & 119. 1. Prov. 23. 19 & 29. 27. and which is sufficiently understood from its opposition to the wicked way in the former clause) for ever, or, as long as I live, as this Hebrew word Olam without any prefix to it is used, 2 Sam. 27. 12. job 41. 4. Psal. 21. 4. & 45. 7. and elsewhere. But this with submission. . PSAL. CXL. To the chief Musician, A Psalm of David. This Psalm was composed by David upon occasion of those slanderous and reproachful speeches and treacherous deal which David had from his enemies, in saul's time, of which we have an account in the history. 1 DEliver, me, O LORD, from the evil man a Either Saul or Doeg or some other malicious enemy, or rather enemies: the word man being taken collectively for men, as appears from the next verse, where he speaks of this man in the Plural number. : preserve me from the † Heb. man of violences. violent man. 2 Which imagine mischiefs in their heart: continually are they gathered together for war b To execute those bloody enterprises which they had devised in the first clause of this verse. . 3 They have sharpened their tongues c Their malicious hearts stirred up their tongues to utter vile slanders against me. like a serpent d Either whetting their tongues as serpents are said to whet theirs when they are about to by't: or rather, using words as sharp and piercing as the sting of a serpent. ; * Psal. 58. 4▪ Rom. 3. 13. adders poison is under their lips. 4 Keep me, O LORD, from the hands of the wicked, preserve me from the violent man, who have purposed e Whose design and full resolution it is, if thou dost not prevent it. to overthrow my go f Or, my ●…eet or footsteps, i. e. to throw me down to the ground, to defeat all my hopes and counsels, and bring me to ruin. . 5 * Psal. 35. 7. & 57 6. & 141. 9 Jer. 18. 22. The proud g My in●…olent enemies who despise me for my meanness, and exalt themselves against thee. have hid a snare for me, and cords, they have spread a net by the way † Heb. hand. side h In which I used to walk. : they have set grins for me. Selah. 6 I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. 7 O GOD the Lord, the strength of my salvation; thou hast covered my head i With thy powerful protection as with an helmet or shield. in the day of battle. 8 Grant not, O LORD, the desires of the wicked, further not his wicked device k Which is to destroy me. , ‖ Or, let them not be exalted. * Deut. 32. 27. lest they exalt themselves l Not only against me, but against thee also, as if by their power and policy they had frustrated thy design and promise made to me. . Selah. 9 As for the head m Or, beads, the Singular number put for the Plural, as is frequent. By which he understands either, 1. their politic heads, their chiefs or ringleaders, who were most malicious, and by whom all the rest were supported and stirred▪ up: or, 2. their proper and natural heads, as this word is▪ used v. 7. and this covering of their heads here is opposed to that covering of David's head there. of those that compass me about, * Psal. 7. 16. & 94. 23. Prov. 12. 13. & 18. 7. let the mischief of their own lips cover them n Let the mischief which by their calumnies they design against me, fall upon themselves. . 10 * Psal. 11. 6. Let burning coals o Divine vengeance, which is compared to coals of fire, as Psal. 18. 12. and elsewhere. fall upon them, let them be cast into the fire: into deep pits, that they rise not up again p Either to my danger, or to their own comfort. . 11 Let not † Heb. a man of tongue. ‖ Or, an evil speaker, a wicked man of violence be established in the ●…arth: let him be hunted to his overthrow. an evil speaker q Such as slander me and other innocent persons, to exasperate Princes against us. be established in the earth: evil r Either the evil of punishment, or, which comes to the same thing, the evil of sin, their own wickedness, which shall recoil upon themselves. shall hunt the violent man to overthrow him. 12 I know s Both by God's word which hath promised it, and by my own experience of it in the course of God's providence. that the LORD will maintain the cause of the afflicted, and the right of the poor. 13 Surely the righteous shall give thanks unto thy Name t Shall have occasion to praise thee for their deliverance. , the upright shall dwell in thy presence u Shall constantly enjoy thy gracious and powerful presence and assistance. . PSAL. CXLI. A Psalm of David. This Psalm also must be referred to the time of David's persecution by Saul. It is an humble prayer that God would deliver him from the rage and malice of his enemies, and from those sins to which he might be inclined or provoked upon that occasion. 1 LORD, I cry unto thee, make haste unto me, give ear unto my voice, when I cry unto thee. 2 Let my prayer be † Heb. directed. set forth before thee a Heb. Be directed to thy face. Let it not be lost, but let it come unto thee and find audience. as incense b Owned and accepted by thee no less than the incense, which by thy command, Exod. 30. 7, etc. is offered upon thine Altar, from which I am now banished and so disenabled to offer it there, and therefore I trust thou wilt accept my prayer instead of it. ; and the lifting up of my hands c My prayer made with hands lifted up, which was the usual gesture. See job 11. 13. Psal. 63. 5. & 88 10, etc. as the evening sacrifice d Which was offered every evening, Exod. 29. 39, etc. Which he mention●… either, 1. by way of opposition to the incense which was offered in the morning: or, 2. Synecdochically, so as to include the morning-sacrifice and all the sacrifices of the day, of which this was the close; such Synecdoches being most frequent, as hath been already observed: or, 3. because the evening-sacrifice was more solemn than the morning, and was attended with more company and more prayers, whence the ninth hour, which was the time of this sacrifice, is called the hour of prayer, Acts 3. 1. . 3 Set a watch, O LORD, before my mouth e That I may not through mine own infirmity and the great provocations of mine enemies, break ●…orth into any unadvised speeches or any expressions of impa●…ience or distrust or envy or malice, etc. ; keep the door of my lips f My lips which are the door of my mouth whence words come forth. . 4 Incline not g Suffer it not to be inclined or led aside either by my own errors or lusts, or by the temptations of the world or of the Devil. Thus God is frequently said to harden men's hearts not positively, for he can do no evil, nor tempt any man to it, jam. 1. 13. but privatively, by denying sof●…ning grace. my heart h Keep me not only from wicked speeches, v. 3. but from all evil motions of my heart, which otherwise will draw me to many evil speeches and actions. to any evil thing, to practise wicked works with men that work iniquity i Either, 1. to join with them in their sinful courses: or, 2. to do wickedly as they do. : and let me not eat of their dainties k Let me never enjoy or desire worldly comforts upon such terms as they do, to wit, with God's wrath and curse, as instruments of wickedness, and of my own eternal destruction. My afflictions are more desirable than such prosperity. Let none of their sweet morsels, the pleasures o●… advantages, which they gain by their wickedness, tempt me to approve of or imitate their ways. . 5 * Prov. 9 8. ‖ Or, let the righteous smi●… me kindly, and reprove me; let not their precious oil break my head, etc. Let the righteous smite me l To wit, with his tongue by reproofs, as the next clause explains it, which are called wounds, Prov. 27. 6. As I pray unto thee that 〈◊〉 would●…st keep me from sinful practices, so I beg it of all just men, that if I do transgress, or if, by the arts and slanders of mine enemies, any of them are made to believe that I am guilty of ●…il designs against Saul, or of any other wickedness, that they would freely admonish and reprove me for it And their reproofs shall please me better than the dainties of the wicked last mentioned, v. 4. , it shall be a kindness m I shall be so far from being offended with it as an act of enmity or ill will, as they may suspect, that I shall esteem it an act and sign of true friendship. , and let him reprove me, it shall be an excellent oil n Or, it shall be as the oil of the head, as it is in the Hebrew, i. e. which is poured upon the head, as the manner was in great feasts and solemnities. , which shall not break my head o Not hurt or disturb it, but on the contrary, shall heal and greatly refresh and delight it. Which is here understood by a known figure called Meiosis, whereby more is intended than is expressed, as Prov. 17. 21. and oft elsewhere. : for yet my prayer also shall be in their calamities p Either, 1. in the calamities of those righteous persons who reproved and censured him. So this is an evidence of what he last said, that he should take their reproofs for a kindness, because when they came into such calamities as those wherein he was involved, as all righteous men must expect sufferings at one time or other, he would not insult over them nor censure them, but pity them and pray for them: or, 2. in the calamities of his enemies, of which he speaks in the next words. And so this may be added as a reason why he did so freely offer himself to the righteous to be reproved by them, if he or his cause were so bad as his enemies made them, because he was well assured that he was sincere and his cause good, and that God would bring him out of all his calamities, and bring his enemies into such calamities, that they should need and desire his prayers, which also he would willingly grant to them; and then all good men would be fully satisfied of the justice of his person and cause. . 6 When their judges q The chief of mine enemies, their Governors Civil and Military. are overthrown r Or, shall be overthrown, or cast down headlong by thine exemplary vengeance. Or, as others, were left free, unhurt by me, when it was in my power to destroy them: of which see 1 Sam. 24. & 26. to which histories this place is by divers learned Interpreters thought to allude. And then by their judges he means Saul, although he thought not fit distinctly to mention him, but only to intimate him in an obscure and general way. in stony places s Heb. in the hands or by the sides of the rock. Which may relate either, 1. to the rocky nature of those places in which Saul fell into David's hands. See 1 Sam. 24. 2. or, 2. to the ancient manner of punishing malefactors, which was by throwing them down from the tops of rocks: of which see 2 Chron. 25. 12. or, 3. to aggravate their overthrow; for falls in stony places are as most easy and frequent, so also most mischievous. , they shall hear my words, for they are sweet t Then they, either the Judges, who will be wise too late; or the people spared by my favour, when others were overthrown and warned by that fearful example, will hear my words, i. e. harken to my counsels and offers which now they despise, and then they, my words, will be sweet and acceptable to them, which now they reject. Others thus, than they did hear my words that they were sweet, than they acknowledged that my words and carriage towards Saul were full of meekness and gentleness, and that I was not so false and malicious, as they had represented me to be. . 7 Our bones u My bones and the bones of my friends and followers. Our skin and flesh is in a manner consumed, and there is nothing left of us but a company of dead and dry bones. Whereby he intimates that their condition was desperate. Comp. Ezek. 37. 11. are scattered at the graves mouth x Either, 1. literally and properly. So barbarously cruel were our enemies, that they not only killed us, but left our carcases unburied, by which means our flesh and sinews, etc. were consumed or torn in pieces by wild ●…easts, and our bones dispersed upon the face of the earth our common grave: or, if any of my followers were dead and buried, they pulled their bones out of the grave, and scattered them about: or rather, 2. Metaphorically. So the sense is, Our case is almost as hopeless as of those who are dead, and whose bones are scattered in several places. , as when one cutteth and cleaveth wood upon the earth y As much neglected and despised by them as the chips which a Carpenter makes when he is cutting wood, which he will not stoop to take up. Or rather, as the LXX. and Chaldee and Syriack understand it, and as it is in the Hebrew, as when one (to wit, the husbandman) cutteth and cleaveth the earth or in the earth; which he teareth without any mercy. . 8 But mine eyes are unto thee, O GOD the Lord: in thee is my trust, † Heb. make 〈◊〉 soul bare, 〈◊〉 〈◊〉. ●… 〈◊〉. 5. 2, 3. leave not my soul destitute z Or, naked, as this word signifies Psal. 137. 7. and a●… Aa●…on is said to have made the people naked, Exod. 32. 25. i e. deprived of thy favour and protection. Or, do not po●…r out my sole, to wit, unto death, as this word is used, Isa. 53. 12. . 9 Keep me from * Psal 140. 5. & 142. 3. the snare which they have laid for me, and the grins of the workers of iniquity. 10 Let the wicked fall into their own nets a Heb. Into his nets, either into God's nets, the Relative being put without the Antecedent, as is usual in such cases, where it is easily understood. Or, each into his own nets, to wit, the mischiefs which he designs against me. , whilst that I withal b Or, together, to wit, with my followers: or, in like manner, as I have d●…e formerly. But this word may seem to be more fitly joined to the ●…oregoing clause, to which it is next placed in the Hebrew, and the verse may be and is by divers both ancient and later Translators, thus rendered, Let the wicked fall▪ (Or, The wicked shall fall) into their own nets together, (altogether, or alik●…, one as well as another, Saul himself not excepted, whom though I dare not destroy, God will judge) whilst that I escape, am preserved from that common calamity in which mine enemies shall perish. Which was verified by the event. For David was strangely kept out of harms way when Saul and others of David's enemies were cut off by the Phisisti●…s, 1 Sam. 31. † Heb pass over. escape. PSAL. CXLII. ‖ Or, A Psalm of David giving instruction. Maschil of David; a prayer when he was in the cave a Either that of Adullam, 1 Sam. 22. or that of Engedi, 1 Sam. 24. There he meditated this Psalm, which afterwards he more accurately composed and committed to writing. . 1 I Cried unto the LORD with my voice b Either, 1. with the voice of my soul. But so this addition would be superfluous, and much more the repetition of it, because that is necessarily implied in the former word, I cried, and in the following, I make my supplication. Or rather, 2. with my corporeal voice, which the fervour of my soul forced me to use, when I could not do it without some danger, the enemy being at the mouth of the cave. And so this addition is emphatical, and therefore is repeated. But it is probable that David spoke with a low voice, and that he might do so without very great danger, is manifest from that discourse which passed between David and his men, even when Saul was entered into the cave, 1 Sam. 24, 4, 5, 6, 7. : with my voice unto the LORD did I make my supplication. 2 I * Psal. 102. tit. poured out c I did it fully and fervently and confidently. my complaint before him: I shown before him my trouble. 3 When my spirit was overwhelmed within me, than thou knewest d To wit, practically, so as to direct me to it. my path e What paths I should choose whereby I might escape Saul, when I fled hither and thither in deserts and mountains and woods; and which way I should get out of his hands when he and all his men were at the cave's mouth, which passed my skill. : * Psal. 140. 5. in the way wherein I walked f Wherein I used to walk, or they supposed that I would walk. have they privily laid a snare for me. 4 ‖ Or, look on the right hand and see. I looked on my right hand g The place where the Patron or Assistant used to stand. See Psal. 16. 8. & 109. 31. & 121. 5. , and beheld, but * Psal. 88 8. there was no man h To wit, in saul's Court or Camp: none of my former acquaintance and friends and relations. that would know me i Own me, or show any respect or kindness to me. ; refuge † Heb. per●… from me. failed me: ‖ Heb. no man sought after ●…y soul. no man cared for my soul k Or, for my life, to wit, to preserve it; but they all conspired to take it away; which is here implied. . 5 I cried unto thee, O LORD, I said, Thou art my refuge, and * Psal. 16. 5. & 73. 26. my portion l Thou only art both my re●…uge to defend me from all evil, and my portion to supply me with all the good which I need and desire. in the land of the living m Even in this life, wherein I doubt not to see God's goodness, as he said Psal. 27. 13. . 6 Attend unto my cry, for I am brought very low: deliver me from my persecutors, for they are stronger than I 7 Bring my soul out of prison n Bring me safe out of this cave wherein I am imprisoned, and set me at perfect liberty. , that I may praise thy Name: the righteous shall compass me about o Shall flock to me from all parts, partly out of curiosity to see such a spectacle and miracle of God's power and mercy; and partly to rejoice and bless God with me and for me and for all the benefits which they expect from my government. : for thou shalt deal bountifully with me. PSAL. CXLIII. A Psalm of David. This Psalm is much of the same nature with the form●…, and seems to have been composed much about the same time and upon the like occasion. This is the last of those which are called Penitential Psalms, the former being Psal. 6. & 32. & 38. & 51. & 102. & 130. 1 HEar my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me: and in thy righteousness a Whereby thou art inclined and engaged to favour righteous persons and just causes. . 2 ‖ Or, but. And enter not into judgement with thy servant b But when I appeal to thy righteousness, I do it only with respect to mine enemies, whose cause as well as their persons is worse than mine, but not in reference to thee, as if I could absolutely justify myself upon a severe trial at the Tribunal of thy Justice; for if thou shouldest rigorously examine all the passages of mine heart and life, I dread the thoughts and consequences of it. : for * Exod. 34. 7. Job 4. 17. Rom. 3. 20. Gal. 2. 16. in thy sight shall no man living be justified c To wit, upon terms of strict justice, without thy indulgence and infinite mercy. . 3 For d This is not a reason of what he last said, v. 2. but an argument to enforce his petition delivered v. 1. and repeated v. 7, etc. For though I am not faultless, if thou shouldest make an exact search into me, yet mine enemies are more culpable and highly unjust, and therefore I hope for thy help against them from thy justice as well as mercy. the enemy hath persecuted my soul e i e. My life; for nothing less will satisfy him. , he hath smitten my life down to the ground f He hath beaten me down to the ground where I lie struggling for life. : he hath made me to dwell in darkness g He hath forced me to have mine abode in dark vaults and caves. , as those that have been long dead h Where I am out of sight and memory, and in as ●…orlorn and hopeless a condition in the eye of man, as those that have ●…ain long rotting in the grave. . 4 Therefore is my spirit overwhelmed within me i See on Psal. 61. 2. & 14●…. 3. : my heart within me is desolate k Deprived of all hope and comfort. Or, is astonished. . 5 I * Psal. 77. 5. 11. remember the days of old l i e. What thou hast done for thy servants in former times. Which he mentions either, 1. as matter of terror, to consider how unlike God now was to himself and to his former deal: or, 2. as matter of support from former experience, because God was still the same. Either way it drive him to his prayers, which here follow. , I meditate on all thy works: I muse on the works of thy hands. 6 I stretch forth my hands unto thee m I pray to thee ●…ervently. See on Psal. 141. 2. : * Psal. 63. 1. my soul thirsteth after thee n After thy favour and help. , as a thirsty land o To wit, thirs●…eth for rain. . Selah. 7 Hear me speedily, O LORD, my spirit faileth: hid not thy face from me * Psal. 28. 1. , ‖ Or, for I am become like, etc. lest I be like unto them that go down into the pit p That are dead and buried, of whom there is no hope. . 8 Cause me to hear thy loving kindness in the morning q i e. Early, as this phrase is taken, Psal. 90. 14. and elsewhere, seasonably and speedily. , for in thee do I trust: cause me to know the way wherein I should walk r So as to please thee, and to secure myself. , for * Psal. 25. 1. I lift up my soul unto thee. 9 Deliver me, O LORD, from mine enemies: I † Heb. 〈◊〉 〈◊〉 with thee. flee unto thee to hid me s Without whose care these caves and rocks can give me no protection. . 10 * Psal. 25. 4, 5. & 139. 24. Teach me to do thy will t To continue in faithful obedience to thee, notwithstanding all temp●…ations to the contrary. , for thou art my God: thy spirit is good, lead me u Or rather, as it is exactly in the Hebrew, and as many both ancient and modern Translators render it, Let thy good Spirit lead me. Leave me not to my own blind and vain mind or corrupt affections, neither give me up to the evil Spirit, as thou didst Saul, ●…ut conduct me in all my ways by thy good, i. e. gracious and holy Spirit. into the land of uprightness x Or, in plain or even land or ground, in a strait and smooth path, that I may not stumble nor fall either into sin or mischief. This is opposed to the crooked and rugged ways in which sinners are said to walk. See Psal. 125. 5. Prov. 2. 15. Isa. 40. 4. . 11 Quicken me, O LORD, for thy Names sake: for thy righteousness sake bring my soul out of trouble. 12 And of thy mercy y Out of thy mercy to me, whose life they seek. cut off mine enemies, and destroy all them that afflict my soul: for * Psal. 16. 16. I am thy servant. PSAL. CXLIV. A Psalm of David. The matter of this Psalm is partly gratulatory for mercies received, and partly petitionary for further blessings. It seems to have been composed after saul's death, and in the beginning of David's reign, when he was exposed to many perils both from his own rebellious Subjects, and from the Philistines and other foreign enemies, yet so that he had a good prospect and assurance of a more complete and established felicity. 1 BLessed be the LORD † Heb. ●…y rock. my strength, * ●… Sam. 22. ●…5. which teacheth my hands † Heb. to the war, etc. to war, and my fingers to fight a Who hast given me that skill in military conduct, and that dexterity in the management of my weapons, which was wholly unsuitable to and much above my education and former course of life. . 2 * 2 Sam. 22. 2, 3, 40. 48. ‖ Or, my mercy. My goodness b Or, my mercy: or, the God of my mercy, as God is called Psal. 59 10, 17. the Name of God being ea●…ily understood from the foregoing verse. Or, he who is exceeding good or merciful to me, as good as goodness it sel●…: the abstract being put for the concrete, as it is frequently in speeches of God, who is called wisdom, Truth, Goodness, etc. and sometimes of men, as Psal. 12. 2. Prov. 10. 29. where faithfulness and uprightness are put for faithful and upright men. and my fortress, my high tower and my deliverer, my shield, and he i●… whom I trust: who subdueth my people under me c Who hast disposed my people's hearts to receive and obey me as their King. . 3 * ●…ob 7. 17. Psal. 8. 4. Heb. 2. 6. LORD, what is man d He aggravates God's goodness to him expressed v. 2. by the consideration of his own meanness. Though I am King over my people, yet al●…s I am but a man, a base, sinful, mortal and miserable creature, if compared with thee, less than nothing and vanity. , that thou takest knowledge of him e i e. Hast any care and kindness for him, as words of knowledge commonly imply in Scripture. ! or the son of man, that thou makest account of him f The same thing repeated in other words. ? 4 * 〈◊〉 14. 2. 〈◊〉 39 5. & ●…. 9 Man is like g In his nature and continuance in the world. to vanity h Or, to a vapour or a breath, as Isa. 57 13. which is gone in an instant. : his days are as a shadow that passeth away i Or, that declineth, as Psal. 102. 11. & 109. 23. that groweth less and less till it be quite out of ●…ight and lost. . 5 * 〈◊〉. 18. 9 Bow thy heavens, O LORD, and come down k To help me, before it be too late, remembering what a srail and perishing creature I am. : * 〈◊〉. 104. 32. touch the mountains, and they shall smoke l Or, that they may smoke: or, and let them smoke, as Sinai did at thy glorious appearance, Exod. 19 18. This is a figurative and Poetical description of Gods coming to take vengeance upon his enemies, which is continued in the next verse. . 6 * 〈◊〉 18. 13, 〈◊〉▪ Cast forth lightning, and scatter them: shoot out thine arrows m Thy thunderbolts which oft accompany the lightnings and thunder. , and destroy them. 7 * 〈◊〉. 18. 16. Send thine † 〈◊〉. bands. hand from above, rid▪ me, and deliver me out of great waters: from the hand of strange children n Either of the Heathen nations which envy and hate me: or of the rebellious Israelites, who, though they profess themselves to be the Lords people, yet in truth and for their carriage to me are like the barbarous Heathens. . 8 Whose mouth speaketh vanity o Either, 1. vain brags and threaten which shall come to nothing: or, 2. vain and deceitful promises or professions of friendship. : and their right hand p Here mentioned either, 1. as it is used in swearing, to note their perjury: or rather, 2. as an instrument of action. is a right hand of falsehood q Deceiving either, 1. themselves, by being unable to do what they designed: or, 2. others, by not giving them that help which they promised to them. . 9 I will * 〈◊〉. 33. 2, 3. sing a new song unto thee r When thou hast granted this request of mine, v. 7, 8. which I know assuredly thou wilt do. , O God: upon a psaltery, and an instrument of ten strings will I sing praises unto thee. 10 It is he that giveth ‖ 〈◊〉▪ ●…ictory. salvation unto kings s Who are not preserved by their own power or prudence, but by God's special providence, which for the public good of the world watcheth over them. : who delivereth David his servant from the hurtful sword. 11 Rid me, and deliver me from the hand of strange children t And upon these accounts grant me the mercy which ●… desired before, and now again do repeat. ; whose mouth speaketh vanity, and their right hand is a right hand of falsehood. 12 That our sons may be as plants grown up in their youth u This mercy I beg not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised to them; and particularly, that our sons, which are the strength and safety and hopes of a nation, may be like plants, flourishing and thriving and growing in height and strength, as plants do in their youth, and then only; for when they grow old, they whither and decay. ; that our daughters x Upon whom the hope of posterity depends. may be as corner-stones † 〈◊〉 〈◊〉. polished after the similitude of a palace y Strong and beautiful, and adorned with all the ornaments belonging to their sex. . 13 That our garners may be full, affording † 〈◊〉 from 〈◊〉 〈◊〉 kind. all manner of store: that our sheep may bring forth thousands, and ten thousands in our streets z So as they may fill our streets, being brought in thither for food to the Towns and Cities. Or, in our folds or stables, as the Chaldee and others render it; or, as the LXX. and others, in their (or rather, in our, as it is in the Hebrew) outlets or outgoings, i. e. in the fields where they abide. . 14 That our oxen may be † Heb. able to bear bardens, or▪ loaden with flesh. strong to labour a Heb. laden, either with flesh and ●…at, as many understand it: or, as others, with young: but then the foregoing word is not to be rendered oxen, but cows, as the same word and in the same Masculine gender is used Deut. 7. 13. And so this agrees best with the former prayer for the sheep v. 13. and he wisheth the same blessing of fruitfulness both for greater and smaller cattle. : that there be no breaking in b To wit, of enemies invading the Land, or assaulting our Cities, and making breaches in their walls. , nor going out c To wit, of our people, either out of the Towns and Cities to fight with an invading enemy: or out of the Land into captivity. : that there be no complaining d Or, no out●…ry, or howling for any sad tidings, or public grievances or calamities. in our streets. 15 * Psal. 33. 12▪ & 65. 4. Happy is that people that is in such a case: yea, happy is that people, whose God is the LORD e This is a correction of the last sentence. This is a very desirable estate, but the true and chief happiness of our Israel doth not consist in these things, which are common to others with us, but in this peculiar privilege that the true and blessed God is our God by covenant and special relation. . PSAL. CXLV. David's Psalm of praise. This Psalm and the rest which follow to the end are wholly laudatory, setting forth the praises of God. The excellency of this Psalm appears not only from the opinion of the Hebrew Writers, but also from the care which the Psalmist took to digest it into such accurate and Alphabetical order, that it migh●… be more easily fixed in the mind and memory of the reader. 1 I Will extol thee my God ‖ Or, the king. Compare Je●…. 38. 9 O King a Or, the King, by way of eminency, the King of kings, the God by whom King's reign, and to whom I and all other Kings own subjection and obedience. , and I will bless thy Name for ever and ever. 2 Every day will I bless thee, and I will praise thy Name for ever and ever. 3 Great is the LORD, and greatly to be praised; † Heb. and of his greatness. there is no search. and * Job 5. 9 & 9 10. his greatness b In his Being, Majesty and Glory, and all Perfections. is unsearchable. 4 One generation shall praise thy works to another c The people that live in one age shall relate them to their posterity, and so successively in all ages. , and shall declare thy mighty acts. 5 I will speak of the glorious honour of thy majesty d Here are divers words heaped together to intimate that no words were sufficient to express it. , and of thy wondrous † Heb. things, or, words. works. 6 And men shall speak of the might of thy terrible acts: and I will † Heb. declare it. declare thy greatness. 7 They shall ‖ Heb. 〈◊〉. abundantly utter the memory of thy great goodness e The memorial of thy kindness to thy people, thy never to be forgotten blessings. , and shall sing of thy righteousness. 8 * Exod. 34 6, 7. Numb. 14. 18. Psal. 86. 5, 15. & 103. 8. The LORD is gracious and full of compassion; slow to anger, and † Heb. great in mercy. of great mercy. 9 The LORD is good to all f Not to Israel only, but to all mankind, whose hearts he fills with food and gladness, as it is said Acts 14. 17. yea to all his creatures, as it is in the next clause, to beasts, as well as men. See Psal. 39 6. and 147. 9 : and his tender mercies are over all his works. 10 All thy works shall praise thee g Objectively, they give men and Angels just occasion to praise thee. , O LORD, and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power. 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom is † Heb. a kingdom of all ages. an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The LORD upholdeth all h Either, 1. all that look up to him for help: or, 2. all that are upheld: whose support is not from themselves, nor from other men, but only from Gods powerful and good providence. that fall, and * Psal. 146. 8. raiseth up all those that be bowed down. 15 The eyes of all i Of all living creatures. ‖ Or, look unto thee. wait upon thee k Expect and receive their supplies wholly from thy bounty. Expectation is here figuratively ascribed to brute creatures, as Psal. 104. 27. Rom. 8. 22. : and * Psal. 136. 25. thou givest them their meat in due season l When they need it. . 16 Thou openest thine hand, and satisfiest the desire of every living thing m Or, as divers render it, and which is more agreeable to the order of the words in the Hebrew Text, thou satisfiest every living thing with thy favour or goodwill, i. e. with the fruits of thy bounty: the Pronoun thy being easily and fitly understood out of the foregoing clause. . 17 The LORD is righteous in all his ways, and ‖ Or, merciful, or, bountiful. holy n Or rather merciful, as this word most commonly signifies. There is a mixture of mercy in the most severe and terrible works of God in this life, judgement without mercy being reserved for the next life, jam. 2. 13. Revel. 14. 10. in all his works. 18 * Deut. 4. 7. The LORD is nigh unto all them o To answer their prayers for relief. that call upon him, to all that call upon him in truth p Sincerely or with an upright heart, trusting to him, and waiting upon him in his way. . 19 He will fulfil the desire q So far as it is agreeable to his own will, and convenient for their good; not inordinate desires, which God commonly denies to his people in mercy, and granteth to his enemies in anger. of them that fear him: he also will hear their cry, and will save them. 20 The LORD preserveth all them that love him: but all the wicked will he destroy r Frequently in this world, but infallibly in the next. . 21 My mouth shall speak the praise of the LORD: and let all flesh bless his holy Name for ever and ever. PSAL. CXLVI. The design of this Psalm is to persuade men to trust in God, and in him alone. 1 † Heb. Hallelujah. PRaise ye the LORD. Praise the LORD, O my soul. 2 * Psal. 104. 33. While I live will I praise the LORD: I will sing praises unto my God, while I have any being. 3 * Psal. 118. 8. 9 Put not your trust in princes a In men of greatest wealth and power, in whose favour men are very prone to trust. , nor in the son of man, in whom there is no ‖ Or, salvation. help b Who are utterly unable frequently to give you that help which they promise, and you expect. . 4 * Psal. 104. 29. Eccl. 12. 7. His † Heb. spirit. So Gr. breath goeth forth, he returneth c In his body, Eccles. 12. 7. to his earth d To that earth from which all mankind, Princes not excepted, had their original. : in that very day e As soon as ever he is dead. his thoughts f All his designs and endeavours either for himself or for others. perish. 5 Happy is he that hath the God of Jacob for his help; whose hope is in the LORD his God: 6 * Gen. 1. 1. Which made heaven and earth, the sea, and all that therein is: which keepeth truth for ever g Both because he liveth for ever to fulfil his promises, and because he is eternally and unchangeably faithful. : 7 * Psal. 103. 6. Which executeth judgement for the oppressed, which giveth food to the hungry: * Psal. 68 6. the LORD looseth the prisoners. 8 * Mat. 9 30. John 9 7▪ 32. The LORD openeth the eyes of the blind h Either, 1. the eyes of their mind, which he enlightens and directs in doubtful and difficult cases: or, 2. their bodily eyes; which he did abundantly by his Son Jesus Christ. , * Psal. 145. 14. Luke 13. 13. the LORD raiseth them that are bowed down, the LORD loveth the righteous i Even when he doth afflict them, which also he doth out of love, Heb. 12. 6. . 9 * Deut. 10. 18. Psal. 68 5. The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down k He overthroweth their go, as the phrase is Psal. 140. 4. He maketh them to lose their way; he not only frustrateth their plots and enterprises, but turneth them against themselves. This and all the foregoing sentences are so many arguments to encourage all good men to trust in God in all their straits and afflictions. . 10 * Exod. 15. 18. Psal. 10. 16. & 145. 13. The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD. PSAL. CXLVII. This Psalm may seem from v. 2. & 13. to have been composed by some holy Prophet after the return of Israel from the Babylonish Captivity. It containeth an ample celebration of God's praises both for common mercies, and for special favours. 1 PRaise ye the LORD: for it * Psal 92. 1●… is good a It is acceptable to God, and greatly comfortable and beneficial to ourselves. to sing praises unto our God; for it is pleasant, and * Psal. 33. 1. praise is comely. 2 The LORD doth build up Jerusalem b It is the Lords own doing, and not man's. : * Deut. 30. 3. he gathereth together the outcasts c Or, the banished, who were carried captives out of their own land, and dispersed in divers strange countries. of Israel. 3 He healeth the broken in heart d Either with the sense of their sins: or with their sorrows and grievous calamities. He seems to speak peculiarly of the captive Israelites now returned. , and bindeth up their † Heb. griess. wounds. 4 * Isa. 40. 26. He telleth the number of the stars e Which no man can do, Gen. 22. 17. For those thousand and twenty five which Astronomers number, are only such as are most distinctly visible to the eye, and most considerable for their influences. : he calleth them all by their names f This signifies, 1. that he exactly knows them as we do those whom we can call by name; he is able to give distinct names to each of them, because he accurately understands their several natures and operations: 2. That he hath a Sovereign power over them, as men have over their children or servants or soldiers whom they can call by name, that he appointeth and governeth all their motions and influences to the fulfilling of his own pleasure and purposes. . 5 Great is our LORD, and of great power: † Heb. of his understanding there is no number. his understanding is infinite. 6 * Psal. 146. 9 The LORD lifteth up the meek: he casteth the wicked down to the ground. 7 Sing unto the LORD with thanksgiving: sing praises upon the harp unto our God. 8 * 〈◊〉 104. 13, ●… Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 9 * 〈◊〉 38. 41. 〈◊〉 104. 27, 〈◊〉 ●… 136. 25. He giveth to the beast his food, ‖ 〈◊〉 ●…5. 15. and to the * 〈◊〉, 〈◊〉. Job 38. 4. young ravens g Which he mentions partly because they were most contemptible, especially to the Jews, to whom they were unclean and forbidden for food: partly because they are greedy and voracious: and partly because they are not only neglected by men, but also forsaken by their dams as soon as ever they can fly, and so are wholly left to the care and keeping of Divine providence. which cry. 10 * 〈◊〉. 33. 16. 〈◊〉 1. 7. He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man h As if he needed either the one or the other for the accomplishment of his designs. . 11 The LORD taketh pleasure in them that fear him, in those that hope in his mercy i That believingly and patiently expect and seek relief and happiness from God alone, and from his mere grace and mercy, and not from any creature, nor from their own merits. . 12 Praise the LORD, O Jerusalem: praise thy God, O Zion. 13 For he hath strengthened the bars of thy gates k Thy strength consists not in thy walls and gates and bars, but in his protection. : he hath blessed thy children within thee. 14 † 〈◊〉. who 〈◊〉 thy bor●… 〈◊〉. He maketh peace in thy borders l In all thy land, even to its utmost borders, which are most liable to the incursion of enemies. , and * 〈◊〉▪ 132. 15. filleth thee with the † 〈◊〉 ●…at of 〈◊〉. 〈◊〉 〈◊〉. 16. finest of the wheat. 15 He sendeth forth his commandment m Which is sufficient without any instruments to execute whatsoever pleaseth him, either in works of nature or of providence. upon earth: his word runneth very swiftly n The thing is done without delay or difficulty. . 16 He giveth snow like wool o Not only in colour and shape and softness, but also in use, keeping the fruits of the earth warm. : he scattereth the hoar frost like ashes p In colour and smallness of parts, as also in its burning quality. . 17 He casteth forth his ice q Either, 1. pieces of ice, which God may be said to cast forth or to cast down, because he sendeth it, and ofttimes suddenly: or, 2. great hailstones, which are of an icy nature and substance, and which are very properly cast forth or cast down out of the clouds, and that like morsels or fragments, the particles being congealed in them. like morsels: who can stand before his cold r The cold which he sometimes sends into the air is so sharp, that it would be intolerable, if men did not defend themselves from it by houses, clothes, fire, etc. ? 18 He sendeth out his word, and melteth them: he causeth his † 〈◊〉. spirit. 〈◊〉 40. 7. wind s The Southern or some other warm wind sent with commission to dissolve the ice. to blow, and the waters flow t The rivers return to their course which before were bound up by, or turned into, ice. . 19 He showeth † Heb. his 〈◊〉. his word u He fully declared his mind and will by revelation and in his word. unto Jacob x To the children of jacob or Israel, and to them alone, as it follows. , his statutes and his judgements unto Israel. 20 * 〈◊〉 Rom 3. 42. He hath not dealt so with any nation y He left all others to their own native darkness and blindness, and to those dim discoveries of God and of themselves which they had from the light of Nature. : and as for his judgements, they have not known them. Praise ye the LORD. PSAL. CXLVIII. The nature of this Psalm is for substance the same with the former, containing an invitation to all the creatures to praise God for his manifold blessings. 1 † 〈◊〉. Hallelu●… PRaise ye the LORD. Praise ye the LORD from the heavens a All the host of Heaven, which he particularly expresseth in the following verses. ; praise him in the heights b In those high and heavenly places. . 2 * Psal. 103. 20, 21. Praise ye him all his Angels c He inviteth the Angels here, and the senseless creatures afterward, to praise God, not as if the former needed, or the latter were capable of, his exhortation, but only by a Poetical rapture, the design whereof is, that men by this means might be more provoked to this duty. : praise ye him all his hosts d The Angels, called hosts, here and 1 Kings 22. 19 for their vast numbers, exquisite order, and perfect subjection to their General, the Lord of hosts. . 3 Praise ye him sun and moon e You which are adored by the blind Heathens for gods, you are but his creatures, and therefore were obliged, if you were capable, to worship and praise him for your glorious light and powerful influences. : praise him all ye stars of light. 4 Praise him ye heavens of heavens f Ye highest and most glorious Heavens, the place of God's Throne and glorious presence, as this phrase is used, Deut. 10. 14. 1 Kings. 8. 27. Neh. 9 6. Psal. 115. 16. Or ye starry Heavens, which also may well be so called, because they are above the air, which is oft called Heaven in Scripture. , and ye waters that be above the heavens g Ye clouds which are above a part of the Heavens. Of which see on Gen. 1. 7. . 5. Let them praise the Name of the LORD: for * Gen. 1. 1, 6. Psal. 33. 9 he commanded, and they were created h They own their being wholly to God's good will. . 6 * Psal. 89. 37. & 119. 90, 91. Jer. 31. 35, 36. He hath also established them for ever and ever i Either absolutely as to the substance of them, or at least to the end of the world. He hath made them constant and incorruptible, not changeable and perishing, as the things of the lower world are. : he hath made a decree k Either concerning their several courses and influences: or rather for their continuance for ever; which best agrees with the foregoing and following words. which shall not pass l Which decree shall never be made void. . 7 Praise the LORD from the earth, ye dragons m Either, 1. dragons and serpents, which abide in the deep caverns and holes of the earth: or, 2. whales or other Sea-monsters, which dwell in the depths of the Sea, which are oft called by this name, as job 7. 12. Ezek. 29. 3. and elsewhere, as the word here rendered deeps is most commonly used concerning the Sea. and all deeps. 8 Fire n Lightnings and other fireworks of the air. and hail, snow and vapour o Or, sums, hot exhalations, as the word properly signifies, as cold exhalations are comprehended under the title of snow. And both of them arising from the earth, are here fitly mentioned as belonging to it. , stormy wind fulfilling his word p Executing his commands either for the comfort and refreshment, or for the punishment, of the inhabitants of the earth. . 9 Mountains and all hills, fruitful trees and all cedars q Admirable for your height and strength and use, though not for your fruit. . 10 Beasts and all cattle, creeping things, and † Heb. birds of wing. flying fowl. 11 Kings of the earth r Who, though you are called gods, and adored like gods by your Subjects, yet are but men, and the creatures and Subjects of this Sovereign Lord, to whom you own both your being, and all your power and dignity. , and all people: princes, and all judges of the earth. 12 Both young men and maidens, old men and children. 13 Let them praise the Name of the LORD: for * Psal. 8. 1. Isai. 12. 4. his Name alone is † Heb. exalted. excellent, his glory is above the earth and heaven s Not so much in place as in excellency, above all the glories which are in earth and in Heaven. . 14 He also exalteth the horn of his people t To wit, above the horns of all the people in the world, in respect of their spiritual and eternal privileges, as it here follows. The born in Scripture doth commonly note strength, victory, glory and felicity, as Deut. 33. 17. and every where. , the praise u Either, 1. He is the praise, as God is called Deut. 10. 21. to wit, the God of their praise, as Psal. 109. 1. the chiefest object and matter of it: or, 2. which is the praise. Which work of God in exalting their horn is their glory, and maketh them praiseworthy, or obligeth and provoketh them in a singular manner to perform this great duty of praising God, which is so generally neglected by others. of all his saints, even of the children of Israel, a people near unto him x By special relation and friendship and covenant, and by familiar intercourses, God manifesting his face and favour to them, and they frequently and solemnly approaching into his presence, and worshipping him at his footstool. . Praise ye the LORD. PSAL. CXLIX. The scope and design of this Psalm is to stir up and encourage God's people to praise him, either 1. for their deliverance out of Babylon, and the promises which God had given them of the perfection of that work and of the enlargement of their power and dominion in the world: or rather, 2. for the establishment of the Kingdom of Israel in David's hands, and for that safety and glory and victory over their enemies which they expected by that means. But withal, the Psalmist, or the Spirit of God which dictated this Psalm to him, had a further prospect, even to the Messiah, of whom David was a Type, and who was to succeed David in the Throne, and to bring that Kingdom to its highest perfection. And so divers of the Jewish Doctors understand this Psalm. 1 † Heb. Hallelujah. PRaise ye the LORD. * Psal. 33. 3. Sing unto the LORD a new song a For these new mercies conferred upon us, denied to former times. : and his praise in the congregation of saints. 2 Let Israel rejoice in * Psal. 100 3. him that made him b That made them not only his creatures, but, which is unspeakably greater, his people: or, that advanced and adorned them with singular privileges, as this word is used, 1 Sam. 12. 6. and elsewhere. : let the children of Zion be joyful in their king c David and his posterity, and especially the chief of all of them, the Messiah. Let them rejoice and bless God that they have so potent, so wise, and so just a King. . 3 * Psal. 81. 2. Let them praise his Name ‖ Or, with the pipe. in the dance: let them sing praises unto him with the timbrel and harp d According to the usage of that time and dispensation. . 4 For the LORD taketh pleasure in his people e He loveth them above all people, and rejoiceth over them to do them good. : he will beautify f Heb. adorn or glorify, make them amiable and honourable in the eyes of the world, who now hate and despise them. the meek g Or, humble, to wit, his people, as he now said, who are oft in Scripture described by that character, because all true Israelites are such, and all Israelites profess and aught to be such. Or, the afflicted, as that word is oft used in Scripture, which hath been observed before, his poor afflicted and oppressed people, to whom the following salvation is most needful and acceptable. with salvation h Both temporal, in delivering them from, and setting them above, all their enemies, and afterwards, with everlasting salvation and glory. . 5 Let the saints be joyful in glory i For the honour which God putteth upon them. : let them sing aloud upon their beds k Either, 1. for their safe and sweet repose and peace, which is signified by resting in beds, Isa. 57 2. or, 2. by night as well as by day, even in the time devoted to rest and sleep, which they shall borrow to praise God for his eminent and extraordinary blessings, as David frequently did upon such occasions. . 6 Let † Heb. the exaltations. the high praises of God be ‖ Heb. in their throat. in their mouth l Heb. in their throat. Which signifies vocal praise, and that with a loud voice. , and a * Heb. 4. 12. Rev. 1. 16. two-edged sword in their hand m Not only to defend themselves from their enemies, but, as it follows, to revenge themselves upon them. ▪ 7 To execute vengeance upon the heathen n For all their cruelties and injuries towards God's people. This was literally accomplished by David upon the Philistines, Ammonites, Syrians, and other neighbouring Nations and Princes, which were bitter enemies to God's people. And the same thing was done afterward in the Christian world, when God raised up Christian Princes, who did by the help of the Christians fight with and under them, severely revenge the blood of the martyred Christians upon their cruel Persecutors and Tyrants in divers ages. It may also be understood of the spiritual plagues which Christ by the hand or ministry of his Apostles and Ministers did inflict upon the hearts and consciences of his incorrigible enemies, who by God's word and ordinances were either tormented or hardened to their destruction. Yea it may have a respect unto the last day of judgement, in which the Saints shall judge the world, 1 Cor. 6. 2. which will be a most dreadful execution of this vengeance, etc. , and punishments upon the people. 8 To bind their kings with chains, and their nobles with fetters of iron o Of which see the Note on the foregoing verse. . 9 * Deut. 7. 1, 2. To execute upon them the judgement written p Appointed and declared in the holy Scripture, as Deut. 12. 32. & 29. 19 & 32. 41, 42, 43. and elsewhere. This is added to show that they do not this work to satisfy their own malicious or revengeful inclinations, but in obedience to God's commands, and only in such manner as God hath allowed in his word. : this honour have all his saints q The honour of these actions belongs to all the Saints, for whose sakes God appointed this in his word, and afterwards executed it by his providence. . Praise ye the LORD. PSAL. CL. This Psalm agrees much with the former; and is an invitation to all men to praise God, and especially to the Levites, or those of them who were appointed to this work, as may be gathered both from the place in which they are to praise him, which is, according to our Translation, in his Sanctuary, v. 1. and from that great variety of instruments here mentioned, all which were frequently used in their Temple-service, and seldom elsewhere. 1 † Heb. Hallelujah. PRaise ye the LORD. Praise God in his sanctuary a In his Temple, where this work was to be performed constantly and solemnly. Or, who dwelleth in his Sanctuary, So it describeth and limiteth the object of their praises. Or. for (as this particle is used in the next verse) his Sanctuary, for this great favour of placing his Sanctuary and dwelling place amongst men. : praise him in the firmament of his power b In his heavenly mansion, there let the blessed Angels praise him. Or, who dwelleth in the firmament, or spreading forth of his power, to wit, in the Heavens which were stretched out by his great power, and in which are the most glorious testimonies of his infinite power. Or, for the firmament, etc. for that glorious and astonishing piece of his workmanship. . 2 * Psal. 145. 5, 6. Praise him for his mighty acts: praise him according to his excellent greatness c As his infinite Majesty deserves to be praised. . 3 Praise him with the sound of the ‖ Or, cornet. trumpet: * Psal. 81. 2. & 149. 3. praise him with the psaltery and harp. 4 Praise him with the timbrel and ‖ Or, 〈◊〉. dance: praise him with stringed instruments and organs. 5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals. 6 Let every thing that hath breath d Every living creature in heaven and in earth, 〈◊〉. 5. 13. according to their several capacities, some objectively, others actively, as was noted before. , praise the LORD. Praise ye the LORD. PROVERBS. THe Penman of this Book is expressed in the Title, Solomon, who was famous for his Proverbs, of which he spoke Three Thousand, as it is recorded, 1 King. 4. 32. the most eminent and useful of them being doubtless collected in this Book. And that the greatest part of this Book was composed by Solomon doth sufficiently appear because that part of it which was collected and composed by other hands is so plainly distinguished from the foregoing part, Ch. 25. 1. The Nine first Chapters contain a Preface or Introduction to the Book, or an Exhortation to true Wisdom; and all the following Chapters contain the Precepts of Wisdom called Proverbs. Wherein we are not to expect that order and coherence which is in many other Books of Scripture. CHAP. I. 1. THe * 〈◊〉 ●…in 4. 32. Chap. 10. 1. 〈◊〉 〈◊〉. 1. proverbs a Proverbs are ancient, and wise, and short Say in common use: whereof some are plain and easy, others are intricate and obscure. of Solomon b Proceeding from Solomon, and most of them digested by him into this Book. See the Preface. , the son of David, king of Israel. 2. To know c Written to help men to know throughly and practically. wisdom d Both humane Wisdom to conduct our Affairs in this Life, which divers of the following Proverbs do, and especially divine Wisdom which Solomon chief designed, or to make men wise to know their duty, and to save their Souls. and instruction e The Counsels and Instructions delivered either by God, or by Men, in order to the attainment of Wisdom. , to perceive the words of understanding f Either 1. Which are the effects of a good understanding: Or 2. Which teach a man true Understanding, whereby to discern between Truth and Error, between Good and Evil, to choose the former, and to refuse the latter. . 3. To receive the instruction g Willingly to receive the Counsels of others, which is a good step to Wisdom, and a part of it. of † 〈◊〉 〈◊〉. wisdom h Such as is wise, and tends to make men wise and prudent. This is opposed to the Instruction of Fools and folly, of which Prov. 16. 22 & 19 27. For folly or wickedness hath its School, and multitudes of Scholars, that are very apt to learn its Lessons. , justice, and judgement, and † 〈◊〉 〈◊〉. equity i Which teach men just judgement or equity, to wit, their whole Duty, both to God and to others, and to themselves. These three words seem to signify the same thing, and are heaped together to note either the necessity of the Precept, or the exactness and diligence which is required in the practice of it. . 4. To give subtlety k Or rather, Prudence, as this word is used, Prov. 3. 21. & 5. 2. & 8. 5, 12. which elsewhere is taken in an evil sense for craft or subtlety. to the simple l Such as want wisdom, and are easily deceived by others, and therefore most need this blessing. , to the young man m Which wants both Experience and Self-government. knowledge and ‖ 〈◊〉, advise●…. discretion. 5. * Chap. 9 9 A wise man will hear n Is not selfconceited, as Fools are, but willing to learn from others; and therefore will attend to the following Instructions. , and will increase learning o And thereby will gain this great benefit to grow in knowledge and wisdom. This he adds to show that this Book is useful and necessary, not only to the simple, but also to the most wise and knowing Persons. : and a man of understanding shall attain unto wise counsels p Not to deep speculations, but practical consideration, to the art of governing himself or others well and prudently. . 6. To understand a proverb and ‖ 〈◊〉, an elo●… speech. the interpretation q i e. The Interpretation of a Proverb, by a Figure called Hendiaduo, or the meaning and use of the wise say of God, or of men; to know this practically, and for his direction and benefit; for practice is the great design of this Book. ; the words of the wise, and their dark say r Such as are hard to be understood by inconsiderate and ungodly men, but to be found out by diligent and humble enquiry. . 7. * Job 28. 28. Psal. 111. 10. Chap. 9 10. Eccl. 12. 13. The fear of the LORD s Reverence and obedience to God, or his Worship and Service, as this word is commonly used. is ‖ Or, the principal part. the beginning t Either the Foundation, or the Top, and Perfection, or chief Point, without which all other knowledge is vain and useless. of knowledge: but fools u Wicked men, called Fools through this whole Book, such as do not fear God. despise wisdom and instruction x Are so far from attaining true Wisdom, that they despise it, and all the means of getting it. Which fully proves what he now said, that the Fear of the Lord is the beginning of Wisdom. . 8. My son y He speaks to his Scholars with paternal Authority and Affection to make them more attentive and obedient. Teachers among the Hebrews and others, were commonly called Fathers, and their Scholars their Sons. , * Chap. 6. 20. hear the instruction of thy father z His good and wholesome Counsels, but not such as are contrary to God's Law, Prov. 19 27. , and forsake not the law of thy mother a Those pious instructions which thy Mother instilled into thee in thy tender years. See Prov. 31. 1. 2 T●…m. 1. 5. & 3. 14, 15. This he adds, because Children when grown up, are very prone to slight their Mother's advice, because of the infirmity of their Sex, and because they have not that dependence upon, and Expectation from their Mothers which they have from their Fathers. . 9 For they shall be † Heb. an adding. an ornament of grace unto thy head, and chains about thy neck b This will make thee amiable and honourable in the fight of God and of men, whereas the forsaking of those good Counsels will make thee contemptible. . 10. My son, if sinners c Eminently so called, as Gen. 13. 13, Psal. 1. 1. & 26. 9 such as sell themselves to work all manner of Wickedness, particularly Thiefs, and Robbers, and Murderers, as appears from the next verses, as also Oppressors and Cheaters, by comparing this with v. 19 entice thee, consent thou not. 11. If they say, come with us d We are numerous, and strong, and sociable. , let us lay wait for blood e To shed Blood. He expresseth not their words, which would rather affright than inveigle a young novice, but the true nature and consequence of the Action, and what lies at the bottom of their specious pretences. , let us lurk privily f So we shall neither be prevented before, nor discovered and punished afterward. for the innocent g Harmless Travellers, who are more careless and secure, and unprovided for opposition, than such Villains as themselves. without cause h Though they have not provoked us, nor deserved this usage from us. : h This Solomon adds to discover their malignity and baseness, and so deter the young Man from association with them. 12. Let us swallow them up alive as † Heb. hell. Num. 16. 33. the grave i Which speedily covers and consumes dead Bodies. See Psalm 55. 15. & 124. 3. We shall do our work quickly, easily, and without fear of discovery. , and whole, as those that go down into the pit k into some deep Pit, into which a Traveller falls unawares, and is utterly lost and never discovered. . 13. We shall find all precious substance, we shall fill our houses with spoil l As our danger is little, so our profit will be great. . 14 Cast in thy lot among us m i e. Put in thy Money into our Stock. Or rather, thou shalt cast thy lot amongst us, i e. thou shalt have a share with us, and that equally and by lot, although thou art but a Novice and we Veteranes. This agrees best with their design, which was to allure him by the promise of advantage. , let us all have one purse n Or. we will have, etc. One Purse shall receive all our profits and furnish us with all expenses. So we shall live with great facility and true friendship. : 15. My Son * Ch. 4. 14. , walk not thou in the way with them o Avoid their courses, and their conversation, and company. ; refrain thy foot from their path p When thou hast any thought, or inclination, or temptation to follow their counsels or examples, suppress it, and restrain thyself as it were by force and violence, as the word implies. . 16. * Isa. 59 7. Rom. 3. 15. For their feet run q They make haste, as it follows without considering what they are doing. to evil r To do evil to others, as was expressed, v. 11, 12. which also will bring evil upon themselves. , and make haste to shed blood s To shed innocent blood: which is an inhuman and dangerous practice. . 17. Surely in vain the net is spread † Heb. in the eyes of every thing that hath a wing. in the sight of any bird t The design of these words is to set forth the folly of these men by the similitude of a Bird, which yet is very variously applied and understood by divers Interpreters. But I shall not confound the Reader with the rehearsal of them. This Clause, in vain, upon the understanding whereof the whole depends, may be understood, either, 1. in respect of the Fowler. So the sense is, The Fowler who spreads his Net in the sight of the Bird loseth his labour, because the Bird perceiving the danger, will not be tempted to come to the Bait, but flees away from it. But, or yet, these (as the first words of the next Verse may well be, and by the Chaldee Translator are rendered) are more foolish than the silly Birds, and though they are not Ignorant of the danger and mischief which these evil courses will bring upon themselves, which I have here represented, yet they will not take warning, but madly rush upon their own ruin. Or, 2. in respect of the Bird. So the sense is, The silly Bird, although it see the spreading of the Net, yet is not at all instructed and cautioned by it, but through the greediness of the Bait rusheth upon it, and is taken by it. And these men are not one jot wiser, but albeit they know and find that by these practices they expose themselves to the justice of the Magistrate, and to the vengeance of God, the sad effects whereof they daily see in the destruction of their Brethren in iniquity, yet they will boldly and madly run themselves into the same miseries. Both ways the sense comes to the same. . 18. And u Or, But, or Yet, or So, for all these ways this Particle is used. Which is more fully expressed in the next Verse. The destruction which they design to others falls upon themselves. Their blood answers to their feet, v. 16. & belongs to the san●…e Persons. they lay wait for their own blood x; they lurk privily for their lives. 19 So y As is expressed both in the foregoing and following words. are the ways z The actions and courses, which are so in the tendency and event of them. of every one that is greedy of gain a That seeks gain by unrighteous and wicked practices. : which b Either which greediness: or rather, which gain, by comparing the last words. taketh away the lives of the owners thereof c Brings sudden and violent death upon those who had made themselves Masters and Possessors of such gain. . 20. † Heb▪ Wisdom, that is, excellent Wisdom. * Ch. 8. 1. Wisdom crieth d Having expressed the counsels and invitations of folly and of wicked men, he now declareth the voice of Wisdom. By the name of Wisdom or Wisdoms he seems to understand the wisdom for counsel of God revealed to the Sons of men by his Word. Which he calls Wisdoms here, as also Prov. 9 1. either to note the excellency of this Wisdom beyond all other, as the greatest and chief of Beasts is called Bebemoth or Beasts, Job 40. 15. or because it consisteth of a multitude of wise Precepts, or because it hath been delivered to Mankind at sundry times, and in divers manners, and by many Persons, Prophets and Apostles, and especially by the Son of God, who is called the Wisdom of God, Luke 11. 49. And this wisdom is said to cry with a loud voice, to intimate both God's earnestness in inviting sinners to repentance, and their inexcusableness if they do not hear such loud cries. without e Or, abroad, or in the streets or open places, as many others render it, and as it is in the next Clause. Not in corners and privily, as Seducers persuade men to error or wickedness, being afraid of the light, but openly and publicly before all the World. she uttereth her voice in the streets; 21. She crieth in the chief place of concourse f Where there is probability of most success. , in the opening of the gates g Where Magistrates sit in Judgement, and People are assembled. So it crieth both to the wise and to the unwise, as Paul preached, Rom. 1. 14. : in the city h Not only in the gate, but in every part of the City. Or, in the Cities, the Singular number being put for the Plural. she uttereth her words, saying, 22. How long ye simple ones i Ye ignorant, and easy, and credulous Persons, who are so soon cheated by the World and the Devil, and do not understand your own Interest. will ye love simplicity k Being unwilling to part with it or to be made wiser. ? and the scorners l That scoff at all Religion, and contemn the Word and faithful Ministers of God. delight in their scorning, and fools m Wilful and wicked fools, as Prov. 17. 10. & 26. 4. hate knowledge? 23. Turn ye n From your evil courses unto me. at my reproof o Upon this admonition here given to you. : behold, I will pour out p If you will do so, I will freely and abundantly impart unto you. my * Isa. 44. 3. spirit q Either my mind, as Spirit is taken, Psal. 77. 6. Prov. 29. 11. or the gifts and graces of my Spirit, which he hath promised to such Persons, Luke 11. 13. john 4. 14. & 7. 39 unto you, I will make known my words unto you r By my Spirit I will cause you truly and savingly to understand my word which is hid from others, 2 Cor. 4. 3. . 24. * Isa. 65. 2. 66. 4. Jer. 7. 13. Ezek. 8. 18. Because I have called s By my Ministers, and by my Judgements upon you or others, and by the motions of my Spirit and your own Consciences. , and ye refused, I have stretched out my hand t Offering Grace and Mercy to you, and earnestly inviting you to accept of it. Lest through your deafness or distance from me you should not hear, I have beckoned to you with my hand, which this Phrase signifies, Isa. 13. 2. & 65. 2. , and no man regarded u Few or none complied with it. ; 25. But ye * Psa. 107. 11. Luk. 7. 30. have set at naught x Or despised, or made void, resisted its power and authority. all my counsel y Either, 1. my design of doing sinners good, which you have made of none effect to yourselves. Or, 2. my commands and counsels, which suits better with the next Clause. , and would none of my reproof: 26. I also z As you have scoffed at me and my ways. will laugh at your calamity a i e. destroy you without pity and take pleasure therein. Comp. Revel. 18. 20. : I will mock when your fear b The misery which you do or should fear. The act for the object, as Isa. 8. 12. and elsewhere. cometh; 27. When your fear cometh as desolation c As some desolating Sword or Judgement, which quickly overruns a whole Country. , and your destruction cometh as a whirlwind d Which instantly spreadeth itself from place to place with great and irresistible violence and doing much mischief. ; when distress and anguish cometh upon you. 28. * Job 27. 9 Isa. 1. 15. Jer. 11. 11. & 14. 12. Mic. 3. 4. Zech. 7. 13. Then shall they call upon me, but I will not answer; they shall seek me early e Or, in the Morning, as the word properly signifies, and is here rendered by others, as soon as their calamity comes; or rather, with great diligence and fervency, as this Phrase commonly signifies. , but they shall not find me f Because they do not seek me by choice and with sincerity, but only by constraint and that they may be freed from their miseries. . 29. For that they hated knowledge f To wit, the practical knowledge of God and of their duty to him, as it is explained in the following Clause. , and did not choose g Not hearty approve of it and love it, but only made some show of it. the fear of the LORD. 30. They would none of my counsel h They refused to be guided by my Counsels or Precepts. : they despised all my reproof. 31. Therefore * shall they eat of the fruit of their own way c, and be filled with their own devices k With the fruits or effects of their wicked devices. What was sweet in their Mouths shall be bitter in their Bellies, and that destruction which they have plotted against others shall fall upon themselves. . i They shall receive punishments answerable to their sins. 32. For the ‖ turning away l To wit, from God and from his counsels and reproofs; so this is opposed to harkening unto God, v. 33. Or, as it is rendered in the Margin, and by divers others, the ease or rest, the peace or tranquillity, as it seems to be explained in the next Clause. of the simple shall slay them, and the prosperity of fools shall destroy them m It commonly proves the occasion of their ruin, by making them presumptuous, and secure, and worldly, and proud, and forgetful of God and of their own Eternal happiness, whereby they provoke God's Wrath and bring upon themselves swift and certain destruction. Thus he meets with the common objection against the fear of God, taken from the present impunity and prosperity of ungodly men. . 33. But whoso hearkneth unto me, shall dwell safely n Or, securely or confidently, resting himself upon the conscience of his own integrity, and upon the promises and favour of God. , and shall be quiet from fear of evil o From sinful and tormenting cares and fears. And as a wicked Man's mind is oft full of anxiety in the midst of all his outward prosperity and glory, so the mind of a good man is filled with peace and joy even when his outward man is exposed to many troubles. . CHAP. II. 1. MY son a These words are spoken by Solomon, either, 1▪ in the name of wisdom, as before: or rather, 2. in his own name. , if thou wilt receive my words, and * Chap. 7. 1. hid my commandments with thee b Lay them up in thy Mind and Heart with care, as men do their choicest Treasures. ; 2. So that thou incline thine ear unto wisdom, and apply thine heart to understanding c Give thyself to the study of it with affection and diligence. : 3. Yea, if thou criest d To wit, unto God, the only giver of it, v. 6. Heb. If thou callest, invitest it to come unto thee, earnestly desirest its conduct. after knowledge, and † Heb. givest 〈◊〉 〈◊〉. liftest up thy voice for understanding. 4. * 〈◊〉▪ 13▪ 44▪ If thou seekest her as Silver, and searchest for her, as for hid treasures e With the same unwearied diligence and earnest desire and patiented expectation under all delays, disappointments, and difficulties, which Worldlings use in the purchase of Riches, or in digging in Mines of Silver. : 5. Then shalt thou understand f More perfectly and profitably; for that very seeking and searching after it, v. 4. supposed some understanding. the fear of the LORD g Which is the beginning of this Wisdom, Chap. 1. 7. , and find the knowledge of God. 6. * ●…in. 3. 9, 12. 〈◊〉▪ 1. 5. For the LORD † Heb. will 〈◊〉. giveth h Heb. will give, hath promised to give it, to wit, to those that so seek it. Whereby he also teacheth them not to ascribe any Wisdom which they may obtain unto their own Wit and industry, but only unto God's favour and blessing. wisdom: out of his mouth i From his Word or appointment and good will, as the Word of God is taken, Deut. 8. 3. cometh knowledge and understanding. 7. He layeth up sound wisdom k Heb. Essence or substance, either 1. solid and true felicity, opposed to the vain enjoyments of this World, which are said to have no substance or being, Prov. 23. 5. or 2. true and substantial Wisdom, which is satisfactory and everlasting; opposed to worldly Wisdom, which is but an empty shadow of Wisdom, and perisheth with us. for the righteous: * Ch. 30. 5. he is a buckler to them l To protect and save them from that mischief and ruin which shall befall all wicked men. that walk uprightly. 8. † Heb. to keep. S●… Gr. He keepeth * Psal. 146. 9 the paths of judgement m He guardeth and guideth the paths or ways, i. e. the counsels and actions, of good men, as the next Clause explains this, which are called Paths of judgement, or, righteous Paths, judgement being here put for Righteousness, as it is Psal. 99 4. and oft elsewhere. And keeping of Paths may be put for keeping them in their Paths so as they shall neither swerve from them, nor stumble and fall in them. , and preserveth the way of his Saints n The same thing repeated in other words. . 9 Then o When thou hast done thy part expressed, v. 1. 2, 3, etc. and God in answer to thy desires hath given thee Wisdom, v. 6. or when it is with thee, as it follows, v. 10. shalt thou understand righteousness, and judgement, and equity p All the parts of thy duty to Man, as well as the fear of God. v. 5. which contains all duties to God. These three words are used here, as also Chap. 1. 3. to signify the same thing. , yea, every good path q The practice of all Virtues and Graces. . 10. When wisdom entereth into thine heart r When thou dost truly love it and passionately desire it, and hid its Precepts in thy Heart, according to Psal. 119. 11. , and knowledge is pleasant unto thy Soul; 11. Discretion shall preserve thee s From wicked courses and the mischiefs which attend upon them, as is particularly expressed in the following Verses. , understanding shall keep thee: 12. To deliver thee from the way of the evil man t From following his counsel or example, which others for want of Wisdom commonly do. , from the man that speaketh froward things u With design to corrupt thy mind and entice thee to evil Principles or Practices. . 13. Who leave the paths of uprightness x The way of God's Precepts. , to walk in the ways of darkness y i e. Of sin, which is oft called darkness, as Rom. 13. 12, etc. Eph. 5. 11. because it comes from darkness, ignorance and error, and loves darkness and hates light, and leads to utter darkness. : 14. Who rejoice to do evil z Seeking and embracing occasions of sin with diligence and greediness, and pleasing themselves both in the practice and remembrance of sin, whereas upright men abhor and watch against all occasions of sin beforehand, and mourn bitterly for it afterwards. , and delight in the frowardness of the wicked a Not only in their own sins, but in the sins of other wicked men, which shows a greater malignity of mind and love to sin. See Rom. 1. 32. . 15. † Heb. who are crooked in their ways. Whose ways are crooked b Or, Who make their ways crooked, i. e. whose course of Life swerves from the right and strait way of God's Law. , and they froward in their paths. 16. To deliver thee from the strange woman c From the Adulteress or Whore, called strange, partly because such Persons were commonly Heathens or are supposed to be such by reason of that severe Law against these practices in Israelitish women, Deut. 23. 17. or are justly reputed Heathens, as being degenerate Israelites, which are oft called Strangers, as hath been noted in the book of the Psalms: and partly because conversation with such Persons is forbidden to men, as those Israelites which were not Levites are called Strangers, Numb. 1. 51. in respect of the Holy things which they were prohibited to touch? and forbidden Fire is called strange fire, Num. 3. 4. , * Ch. 5. 3. & 6. 24 & 7. 5. even from the stranger which flattereth with her words d Which useth all arts and ways to allure men to unchaste actions: one kind being put for all the rest. . 17. Which forsaketh * Jer. 3. 4. the guide of her youth e To wit, her Husband whom she took to be her guide and governor, and that in her youth; which circumstance is added to aggravate her sin and shame, because love is commonly most sincere and servant between an Husband and Wife of youth, as they are for that reason emphatically called, Prov. 5. 18. Isa. 54. 6. joel. 1. 8. Mal. 2. 14, 15. , and forgetteth f i e. Violateth or breaketh, as that word is commonly used in a practical sense. the covenant of her God g The marriage Covenant, so called partly because God is the Author and Institutor of that society and mutual Obligation: and partly because God is called to be the witness and judge of that solemn Promise and Covenant, and the avenger of the transgression of it. . 18. For her house inclineth unto death h Conversation with her (which was most free and usual in her own House) is the ready and certain way to Death, which it brings many ways, by wasting a Man's Vital spirits and shortening his life, by exposing him to many and dangerous Diseases, which Physicians have declared and proved to be the effects of inordinate lust, as also to the fury of jealous Husbands or Friends, and sometimes to the Sword of Civil Justice, and undoubtedly, without repentance, to God's wrath and the second Death. This is here mentioned as one great privilege and blessed fruit of Wisdom. , and her paths unto the dead i Or, as the Chaldee and some others render it▪ unto the Giants, to wit, those rebellious Giants, Gen. 6. 4. or, as others, unto the damned, or, unto H●…ll. See for this word job 7. 9 Psal. 88 11. Prov. 9 18. & 21. 16. . 19 None k Few or none. An hyperbolical expression used, Isa. 64. 7. that go unto her l That go to her House, or that lie with her, as this Phrase is used, Gen. 16. 4. & 30. 4. jos. 2. 3. , return again m From her and from this wickedness unto God. Adulterers and Whoremongers are very rarely brought to repentance, but are generally hardened by the power and deceitfulness of that Lust, and by God's just judgement, peculiarly inflicted upon such Persons, Heb. 13. 4. He alludes to the nature of corporal death, from which no man can without a Miracle return to this life. , neither take they hold of the paths of life n Of those courses which lead to true and eternal Life. . 20. That thou mayest o This depends upon v. 11▪ and is mentioned as another happy fruit of Wisdom, the former being declared from v. 12. to this Verse. walk in the way of good men p Fellow the counsels and examples of the godly. Whereby he intimates that it is not sufficient to abstain from evil company and practices, but that we must choose the conversation of good men. , and keep the path of the righteous. 21. * Psal. 37. 29. For the upright shall dwell in the land q Shall have a peaceable and comfortable abode in the Land o●… Canaan, which also is a type of their everlasting felicity. See Psal. 37. 3, 9, 18, 29. , and the perfect shall remain in it. 22. * Job 18. 17. Psal. 104. 35. But the wicked shall be cut off from the earth, and the transgressors shall be ‖ Or, plucked up. rooted out of it. CHAP. III. 1. MY son, forget not my law a My doctrine or counsel; or the Law of God, which might be called his Law, as the Gospel is called Paul's Gospel, 2 Tim. 2. 8. because delivered by them. ; * Deut. 8▪ ●…. & 30. 16, 20. but let thine heart keep my commandments b By diligent meditation and hearty affection. : 2. For * Chap. 4. 10, 22. length of days, and † Heb. years of life. long life, and peace shall they add to thee c God will add these Blessings which he hath promised to the obedient, Deut. 8. 18. & 30. 20. 1 Tim. 4. 8. . 3. Let not mercy and truth d Either, 1. God's Mercy and Truth. So it is a promise, God's Mercy and Truth shall not forsake thee. Or rather, 2. That Mercy and Truth which is Man's duty. So it is a Precept: which seems most probable both from the form of the Hebrew Phrase, and from the following words of this Verse, which are plainly preceptive, and from the promise annexed to the performance of this Precept in the next Verse. Mercy and Truth are frequently joined together as they are in God, as Psal. 25. 10. & 57 3. etc. or in men, as Prov. 16. 6. & 20. 28. Host 4. 1. and here. Mercy notes all that benignity, clemency, charity, and readiness to do good freely to others. Truth or Faithfulness respects all those duties which we own to God or Man to which we have special Obligation from the Rules of Justice. forsake thee: * Exod. 13. 9 Deut. 6. 8. Ch. 6. 21. & 7. 3. bind them about thy neck e Like a Chain, wherewith Persons adorn their Necks, as it is expressed, Chap. 1. 9 which is fastened there and not easily lost, which also is continually in ones view. , writ them upon the table of thme heart f Either 1. upon those Tablets which the jews are said to have worn upon their Breasts, which are always in sight. So he alludes to Deut. 6. 8. Or 2. in thy mind and heart, in which all God's commands are to be received and engraven, as is oft required in this Book, and every where. So the Table of the Heart seems to be opposed to the Tables of Stone in which God's Law was written, as it is jer. 31. 33. 2 Cor. 3. 3. . 4. * Psal. 111. 10. So shalt thou find favour g i e. Obtain acceptance, or be gracious and amiable to them. and ‖ Or, good success. good understanding h Whereby to know thy duty, and to discern between good and evil. The serious practice of Religion 〈◊〉 an excellent mean to get a solid understanding of it▪ as on the contrary a vicious life doth exceedingly debase and darken the mind, and keep men from the knowledge of Truth, which not only Scripture but even Heathen Philosophers have oft observed. Others render it, good success. Which seems not to suit well with the following words. in the sight of God i Grace or favour with God, and that understanding which is good in God's sight, i. e. truly and really, as a truly good Man is called good before God, in the Hebrew, Eccls. 7. 26. and man. 5. Trust in the LORD k Wholly and securely rely upon God's Promises and Providence for help and relief in all thine affairs and dangers. with all thine heart, and lean not unto thine own understanding l Think not to accomplish thy designs by the strength of thine own Wit without God's Blessing. Under this one kind of camal confidence, which is most frequent and most plausible, he understands, and forbids all other considences in bodily strength, wealth, friends, etc. . 6. * 1 Chr. 28. 9 In all thy ways m Designs and undertake for the things of this Life or of the next. acknowledge him n Heb. know him, to wit, practically; or, own him, his Wisdom in following his counsels, his power and goodness, in expecting success from him, his Sovereignty in managing all thy Affairs so as to please and glorify him. , and he shall direct thy paths o Assust and bless all thine endeavours, and keep thee from the paths of sin and destruction. . 7. * Rom. 12. 16. Be not wise in thine own eyes p Be not puffed up with a vain conceit of thine own Wisdom, as if that were sufficient for the conduct of all thine affairs without direction or assistance from God, or without the advice of others. : fear the LORD q This he adds because the reverence and dread of the Divine Majesty will make a man, when he compareth himself with God, little and vile in his own eyes. Reverence God's Wisdom, and thou wilt despise thine own. and departed from evil. 8. It shall be † Heb. medicine. health to thy navel r i e. To thy Body, which is signified by the Navel, which is a noble and useful part of the Body, by which the Infant receives nourishment in the Womb, and which is the ligament or bond by which the bowels, a principal part of the Body, are united together and preserved. , and † Heb. watering, or moistening. marrow s Which is the nourishment and strength of the bones, and a great preserver and prolonger of life, as the decay of it is a chief cause of the weakness and dryness and decay of the Body. The sense of the Verse is, This Wisdom or fear of God is not only useful to the Salvation of the Soul, but also to the health and welfare of the Body, both as it prevents those Diseases and Distempers which are oft procured by sinful Lusts and Passions, and as it giveth us an Interest in all God's promises, and putteth us under the care of his special Providence. to thy bones. 9 * Exod. 23. 19▪ & 34. 26. Deut. 26. 2. etc. Mal. 3. 10. etc. Luk. 14. 13. Honour the LORD with thy substance t Or, with thy Riches. Lay out thy Estate not only to please and advance thyself or Family, but also to glorify God; which is done by the payment of all those offerings and deuce which God hath required; by giving according to thy Abilities, whatsoever is necessary for the support and advancement of God's Worship and Service in the World; by free and liberal Contributions to those whom God hath made his Deputies, and, as I may say, the Receivers of his Rents, to wit, faithful Ministers and good Christians and all others who need and require thy help. The performance of these Duties is here called an honouring of God, partly because that word is sometimes used for giving of gifts, as 1 Tim. 5. 17. and elsewhere; and partly because it is a Testimony of our respects to God, of our obedience to him as our Sovereign Lord, and that in hard and costly Duties, of our thankfulness to him as our chief Benefactor and the Donor of all that we have, and of our belief of his Promises made to the faithful practices of this duty; which if they were believed, the most covetous Persons would be the most charitable. , and with the first-fruits u Or, with the chief or best, or first, which answers to the first-fruits under the Law. of all thine increase. 10. * Deut. 28. 8. So shall thy barns be filled with plenty x This is not the way to diminish thy estate, as covetous and profane Persons allege, but rather to increase it. , and thy presses shall burst out y Shall be so filled, that they would burst out if not carefully prevented. with new wine. 11. * Job 5. 17. Psa. 94. 12. 13. Heb. 12. 5. Rev. 3. 19 My son, despise not z Either 1. by making light of it, or not being duly affected with it; and so this is one extreme opposed to the other in the next clause. Or rather 2. by accounting it an unnecessary, and useless and troublesome thing, but rather esteem it as a privilege and favour from God, and a benefit to thyself; for such Negatives do oft imply the contrary Affirmatives by a common figure called Meiosis, as Prov. 17. 21. and oft elsewhere. And this sense seems to agree better both with the following Clause, which repeats the same thing with some aggravation, after the manner; and with the reason used to enforce this and the following command, v. 12. which concerns not such as are insensible, but rather such as had too deep a sense of the evil of affliction. the chastning of the LORD: neither be weary of his correction a Neither esteem it tedious and intolerable, but endure it with patience and cheerfulness. . 12. For whom the LORD loveth, he correcteth b Afflictions are not infelicities but benefits and comforts, because they are Testimonies of God's love, which is infinitely more desirable than any evil can be terrible. They show God's purpose, and desire, and care to purge us from our sins, and to make us fit for his Presence and Kingdom. This and the former Verse seem to be here inserted in the midst of his commendations of Wisdom to remove an objection against the excellency and happiness of wise or pious men, taken from those many Calamities to which such Persons are frequently exposed, the reason of which Providence he here giveth. , * Deut. 8. 5. even as a Father the son, in whom he delighteth. 13. Happy is the man c Notwithstanding all his afflictions. that findeth d Which supposeth his diligent searching for it, expressed, Chap. 2. 4. wisdom, and † 〈…〉. the man that getteth e Heb. that draweth out. Which expression implies two things, 1. that Man hath it not naturally in himself but must have it from another, even from God and his word. 2. that men should labour for it, as those do that dig and draw forth Metals out of the Earth. understanding. 14. * ●…ob 28. 15. 〈◊〉. 〈◊〉. 19 10. Chap. 8. 11, 1●…▪ & 16. 16. For the merchandise of it is better than the merchandise of silver, and the † Heb. revenue. Chap. 8. 19 gain thereof than fine gold b It is more necessary and advantageous, because it is so, not only for this short life, but also to the future and everlasting life, in which Gold and Silver bear no price. . 15. She is more precious than rubies: and all the things thou canst desire, are not to be compared unto her c For true worth and usefulness. . 16. Length of days is in her right hand: and in her left hand riches and honour d Wisdom is here represented as a great and generous Princess distributing gifts to her Subjects. She giveth them long life, etc. unless when she foresees that these things would prove snares and mischiefs to them, as they very frequently do to others. . 17. Her ways are ways of pleasantness e Are exceeding delightful, to wit, to those who know them and walk in them. Whose judgement is certainly to be preferred before the contrary opinion of ungodly men who are grossly ignorant of them, and professed enemies to them. , and all her paths are peace f Procure a blessed tranquillity in a Man's Mind and Conscience, prosperity in his undertake, and eternal rest with God in glory. . 18. She is * Chap. 11. 30. a tree of life g She is a certain Pledge and mean of Everlasting life and happiness. He alludes to that Tree of Life, Gen. 2. 9 & 3. 22. which if eaten by Man in Paradise before his Fall should have perpetually preserved him in life and health and vigour; and intimates, that this is the only restorer of that life which we have lost by sin. to them that lay hold upon her h That eagerly pursue after her and when they overtake her do greedily and gladly apprehend and embrace her, as the Hebrew word signifies. ; and happy is every one that retaineth her i That holdeth her fast and is constantly resolved not to forsake her. . 19 * 〈◊〉. 136. 5. 〈◊〉 8. 22, 27. The LORD by wisdom k Either 1. by Christ, the coessential and coeternal Wisdom of God the Father. Or 2. by that Divine perfection of Wisdom, which is the Fountain of that Wisdom that is in Man▪ which Solomon hath hitherto commended; and therefore the commendation of that Wisdom tends to the commendation of this which is a stream flowing from it. hath founded the earth l Hath fixed it in the lowest part of the World. , by understanding hath he ‖ 〈◊〉, ●…ared. established m Or, fitted or ordered them, framed them in that exquisite order which now they have. the heavens. 20. By his knowledge the depths are broken up n That great Abyss or Depth of Waters which was mixed with and contained in the bowels of the Earth did break forth into Fountains and Rivers for the use of men and beasts. Which is justly remembered here as an illustrious Effect of God's Wisdom, by which the Earth was made habitable, and the Waters serviceable. , and the † ●…eb. skies. clouds drop down the dew o Under which the Rain is comprehended as being of the same nature and use. . 21. My son, let them p To wit, wisdom and discretion, of which he hath hitherto discoursed, and which are expressed in the end of this Verse, and may be referred hither by a Figure called a Trajection, and the words may be put into this order, Let not sound Wisdom and discretion departed from thine Eyes, but keep them diligently. The like Trajections are found in other Texts of Scripture. not departed from thine eyes q i e. From the Eyes of thy Mind. Constantly and seriously meditate upon them, and upon those excellent Precepts and Rules which proceed from them. : keep sound wisdom and discretion. 22. So shall they be * Vers. 2▪ life unto thy soul r Either 1. to thee or thy Person. They shall prolong and perpetuate thy life and make it life indeed, to wit, pleasant and happy; whereas a miserable life is reputed a kind of Death, and is oft so called. Or, 2. to thy Soul properly so called. They shall quicken and delight and save thy Soul. , and grace to thy neck s Like a beautiful Chain or Ornament about thy Neck, as above v. 3. & Chap. 1. 9 . 23. * Psal. 37. 24▪ & 91. 11, 12. Then shalt thou walk in thy way t Manage all thy employments and concerns. † Heb. confidently, or, securely. So Vers. 29. safely u Or, securely or confidently, without danger or fear; casting thy care upon God in the discharge of thy duty. ▪ and thy foot shall not stumble x At those stumbling-blocks and temptations at which heedless Sinners commonly stumble and fall. Thou shalt thereby be kept from falling into sin, and that mischief which generally attends upon it. . 24. * Chap. 6. 22. Psal. 3. 5. & 4. 8. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet y Free from distracting cares and terrors which ofttimes haunt Sinners even in their sleep, because thy Mind shall be composed and serene through the sense of God's favour and Providence, and the Conscience of thine own integrity. . 25. * Psal. 91. 5▪ Be not afraid z i e. Thou shalt not be afraid. For that it is a Promise seems most probable from the Context: only it is for greater Emphasis delivered in the form of a Precept, I allow thee and require thee not to be afraid, which is both thy duty and privilege. of sudden fear a For sudden and unexpected evils are most frightful and grievous. And fear is here put for the evils feared, as Prov. 1. 26, 27. and oft elsewhere. , neither of the desolation of the wicked b Either 1. actively, which they bring upon thee. Or rather 2. passively, which befalls them, when the Lord cometh out of his place to punish the Inhabitants of the Earth for their Iniquity, as it is expressed, Isa. 26. 21. and thou mayest be apt to fear lest thou shouldst be involved in the common calamity; but fear not, for God▪ will then hid thee in his Chambers, as he promised, Isa. 26. 20 when it cometh. 26. For the LORD shall be thy confidence c A sufficient and sure ground of confidence to thee. , and shall keep thy foot from being taken d In the shares either of sin, or of mischief. . 27. Withhold not e Do not deny it, but readily and cheerfully impart it, which is implied in the contrary, as above, v. 11. and oft in this Book as we shall see. good f Any thing which is good, either Spiritually, as counsel, comfort, reproof, etc. or civilly, the good things of the present life, as good is taken, Psal. 4. 6. called this World's good▪ 1 Joh. 3. 17. from † Heb the owners thereof. them to whom it is due g Heb. from the Lords or owners of it, from those who have any kind of right to it, either 1. by the Law of Justice and Equity prescribed both by the natural and written Laws of God, and by the civil Laws of men. So this place commands the payment of just debts, and the restitution of things either found or committed to our trust, or taken from others by fraud or violence. Or, 2. (which seems to be chief intended by comparing this with the next Verse, though the former is not to be excluded) by that great and sovereign Law of Love or Charity, which God hath written in the Hearts of men by Nature, and frequently and severely enjoined in his word, whereby every Man is obliged according to his ability and opportunity, to pity and relieve such as are in real want or misery▪ who in that case are here called the Owners of our goods, not in respect of men, as if men in want might seize upon the riches of others, but in respect of God who is the sovereign Lord, and only true Proprietary of all men's Estates, who giveth them when and to whom he pleaseth, and who doth not give away his right, nor make men absolute Lords of them to dispose them as they will, but only allows them the use and comfort of them upon such conditions, and with such reservations and Rent-charges, as I may call them, as he hath appointed, whereof this is one, that men should readily and freely communicate them to other men who need and require their help. And such actions, though they be acts of Charity and Bounty to men, yet, as to God, they are acts of Righteousness as they are called, Prov. 11. 18. 2 Cor. 9 9 and in many other places. , when it is in the power of thine hand to do it h Either 1. to withhold it. Or, 2. to do good. And this Clause may be added, either 1. as a limitation, to intimate that God expects from men according to what they have, and not according to what they have not, as is said, 2 Cor. 8. 12. Or, 2. as an argument to persuade them to take the present season, to perform this duty when they are capable of so doing, because by the changes of this World, and the course of Divine providence they may be disenabled from the performance of this great and necessary duty, and then they will be without excuse. . 28. * Leu. 19 13. Deut. 24. 15. Say not i The former Verse forbade the denial, and this forbids the delay of this duty. unto thy neighbour k Unto any Man, as the word Neighbour is commonly used in Scripture, as hath been oft proved. , Go, and come again, and to morrow I will give l To wit, what is thy due in manner before expressed, or what thou needest: for this word is generally used concerning free or charitable gifts, and not concerning due debts. : when thou hast it by thee. 29 ‖ Or, practise no evil. Devise not evil m Any thing injurious or hurtful. Having commanded doing of good, v. 27, 28. he here forbids doing or designing any evil. against thy neighbour, seeing he dwelleth securely by thee n Relying upon thine integrity: do not therefore betray thy trust, which is hateful even to Heathens. . 30. Strive not o Either by words before the Magistrate; or otherwise by thine actions. with a man without cause p Without just and necessary cause. , if he have done thee no harm q Whereby he clearly implies, that in case of injury a Man may by all lawful means defend himself. . 31. * Ps. 37. 1. Envy thou not † Heb. a man of violence. the oppressor r For his impunity and success in his wicked designs, and the Wealth which he gains by his unrighteous practices. , and choose none of his ways s For what men envy in others they seek to obtain for themselves. . 32. For the froward t Or, perverse, who walketh in crooked or sinful paths as the Oppressor last mentioned; opposed to the upright Man, who is called right or strait, as Deut. 32. 4. Prov. 29. 27. is abomination to the LORD u God hates him and therefore sooner or later he must needs be extremely and eternally miserable. : * Ps. 25. 14. but his secret is with the righteous x They are God's Friends and Favourites, to whom he familiarly imparts, as men use to do to their Friends, his mind and counsels, or his secret favours and comforts to which other men are strangers. Compare Psal. 25. 14. joh. 15. 15. Revel. 2. 17. . 33. * Levit. 26. 14, etc. Mal. 2. 2. The Curse of the LORD is in the house of the wicked y Not only upon his own Person, but also upon his Posterity and upon all his domestical concerns. : but he blesseth the habitation of the just. 34. * Jam. 4. 6. 1 Pet. 5. 5. Surely he scorneth z He will expose them to scorn and contempt. the scorners a Proud and insolent Sinners, who make a mock at sin, Prov. 14. 9 and at God and Religion also, and despise all counsels and means of amendment. Comp. Psal. 1. 1. & Prov. 1. 22. : but he giveth grace b To wit, favour, both with himself and with men, as this Word and Phrase is used, Exod. 3. 21. & 11. 3. & 12. 36. Eccles. 9 11. Luk. 2. 52. etc. unto the lowly. 35. The wise shall inherit glory c Shall enjoy it not only for a season, as wicked men ofttimes do, but as an Inheritance constantly and to perpetuity. , but shame † Heb. exalteth the fools. shall be the promotion of fools d In stead of that glory which they greedily seek they shall meet with nothing but ignominy. Or, as it is in the Margin, shame exalteth or lifteth up fools, i. e. it makes them manifest and notorious, as this very word is used, Prov. 14. 29. Or, as the words lie in the Hebrew Text, fools take or carry away (as this word is here rendered by divers both ancient and modern Translators, and as it is used, Levit. 6. 10. 15. and oft elsewhere) shame, to wit, as his proper Portion or Inheritance; which is here very fitly opposed to the Portion or Inheritance of the Iust And although the Verb be singular, yet it agrees well enough with the Noun plural, because this is taken distributively, such constructions being very usual in the Hebrew Text. . CHAP. IU. 1. HEar, ye children, the instruction of a father a Of me your Teacher, who have paternal authority over you and affection to you. , and attend to know understanding. 2. For I give you good doctrine b Not vain or foolish or false or pernicious counsels, but such as are true and profitable. , forsake ye not my Law c God's Law or Commands delivered to you by my mouth. See on Chap. 3. 1. . 3. For I was † Heb. a Son to my Father. my father's son d In a special manner, his best-beloved Son and designed to be his Successor in the Throne. , * 1 Chr. 29. 1. tender e Young and tender in years and capable of any impressions and tenderly educated. and only beloved f Heb. only, or the only Son: Or rather, because Bathsheba seems to have had other Sons, 1 Chro. 5. 1. as an only Son, as dearly beloved as an only Son: in which sense this Title is given to Isaac, Gen. 22. 2. 12, 16. though he had another Son, and to others. And all these circumstances are mentioned to show the necessity and great benefit of wholesome instruction, which his Royal Parents would not neglect, no not in his tender years, and thereby to prepare and excite them by his example to receive instruction. in the sight of my mother. 4. * 1 Chr. 28. 9 He taught me also, and said unto me g The following Verses, at least as far as the Tenth Verse, are propounded as the words of David, that the Name of so great a King and Holy a Prophet might add the more Authority and Efficacy to his Counsels. , Let thine heart retain my words, * Ch. 7. 2. keep my commandments and live h i e. Thou shalt live. It is a promise in the form of a command, as Chap. 3. 25. . 5. Get wisdom, get understanding: forget it not, neither decline from the words of my mouth i From the belief and practice of my Word. . 6. Forsake her not, and she shall preserve thee: love her k He intimates, that it is not enough to do what is good, which may sometimes proceed from worldly or sinful Motives, but that we must have a sincere and fervent love to it. , and she shall keep thee. 7. Wisdom is the principal thing l The most excellent of all possessions. , therefore get wisdom: and with all m Even with the price of all, though it cost thee the loss of all which thou hast. Or, in or among all. Whilst you labour for other things, do not neglect this. thy ‖ Or, substance Ch. 23. 23. getting get understanding. 8. Exalt her n Let her have thine highest esteem and affection. , and she shall promote thee: she shall bring thee to honour o Both with God and men: which Solomon knew by experience. , when thou dost embrace her. 9 She shall give to thine head * Ch. 1. 9 an ornament of grace p i e. An acceptable or beautiful ornament, such as they used to put upon their heads. : ‖ Or, she shall compass thee with a Crown of Glory. a crown of glory shall she deliver to thee. 10. Hear, O my son, and receive my say: and the years of thy life shall be many. 11. I have taught thee in the way of wisdom q Either, 1. which precureth Wisdom. Or 2. which Wisdom directeth thee to walk in. : I have led thee in right paths. 12. When thou goest, thy steps shall not be straitened r Thou shalt manage thine affairs with great facility and safety and success. It is a Metaphor from those who walk in a straight and uneven path, where they are apt to stumble and fall. , * Ps. 91. 11, 12. Ch. 3. 23. and when thou runnest, thou shalt not stumble s Not miscarry. . 13. * Ch. 3. 18. Take fast hold of instruction, let her not go; keep her, for she is thy life t The conductor, and preserver, and comfort of thy life. . 14. * Ps. 1. 1. Ch. 1. 10. 15. Enter not into the path of the wicked u Avoid their courses and company. , and go not * in the way of evil men. x Do not proceed further. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it. 15. Avoid it, pass not by it y Keep at a great distance from it. Compare job 22. 23▪ Prov. 5. 8. , turn from it z Eat all occasions of sin. , and pass away. 16 For they sleep not a They cannot compose themselves to sleep with quietness and satisaction to their own minds except they have done mischief: and their sleep is taken away unless they cause some to fall b Into their own Snares, either into sin, or into mischief. . 17. For they eat the bread of wickedness c The sense is either, 1. Wickedness is as necessary and as pleasant to them as their Bread. Which suits well with the former Verse. Or, 2. They live wholly upon what they get by wicked courses. Which gives the reason of what he last said, why they could not sleep without prey. , and drink the wine of violence d i e. Gotten by violence. See on the former Clause. . 18. But the path of the just is as the shining light e The common course of their lives or actions is pure and spotless, clear and certain, safe and comfortable, as light is. , that shineth more and more unto the perfect day f Just men do daily more and more grow in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory. . 19 The way of the wicked is as darkness g Full of gross ignorance and error, of uncertainty and confusion, of wickedness▪ of danger and misery: all which come under the name of darkness in Scripture use, and suit well with the context. : they know not at what they stumble h Heb. shall stumble. Though they are always in danger, yet they are always secure, and do not discern their danger nor the cause, or manner, or time of their ruin, till they be surprised with it. . 20. My Son, attend to my words: incline thine ear unto my say. 21. * Ch. 3. 3, 21. Let them not departed from thine eyes: keep them in the midst of thine heart i Hearty love them and steadfastly retain them. . 22. For they are life unto those that find them, and * Chap. 3. 8. † Heb. Medi●…. health to all their flesh. 23. Keep thy heart k Thy mind and thoughts, and especially the will and affections, which are the more immediate and effectual cause of all men's actions. † 〈◊〉. above 〈◊〉 keeping. with all diligence: for out of it are the issues of life l From thence proceed all the actions, as of the natural, so of the Spiritual life, which lead to Eternal life and happiness, as on the contrary all evil actions tending to Death spring from thence, which is here implied. . 24. Put away from thee † Heb. frow●… of ●…th, and 〈◊〉 of 〈◊〉. a froward mouth m All sorts of sinful words, which proceed from and discover an evil Heart. , and perverse lips put far from thee. 25. Let thine Eyes look right on n Direct all thine actions by a good intention to a right end, and keep thy mind fixed upon that way which leads to it, and neither look nor turn aside to the right hand nor to the left, as it follows v. 27. , and let thine eyelids look strait before thee. 26. Ponder the path of thy feet o Consider thine actions before thou dost them, and see that they agree with the Rule. , and ‖ Or, all thy 〈◊〉 shall be ●…red aright. let all thy ways be established p Let thine Actions be uniformly and constantly good in spite of all temptations to the contrary. Or, Let thy ways be directed or disposed aright, as this Hebrew word signifies. Or, thy ways shall be established. So this is a promise to confirm the foregoing Precept, If thou dost ponder them, thou mayest expect God's blessing and good success in them. . 27: * Deut. 5. 32. ●… 28. 14. Turn not to the right hand, nor to the left q Fly all extremes, and neither add to God's commands nor take from them. : remove thy foot from evil. CHAP. V. 1. MY son, attend unto my wisdom, and bow thine ear to my understanding. 2. That thou mayst regard a Or, keep, i. e. hold fast, as it is in the next clause. discretion b Spiritual Wisdom for the conduct of thy Life, as this word is used, Prov. 1. 4. and elsewhere in this Book. , and that thy lips may keep knowledge c That by wise and pious discourses thou mayst preserve and improve thy Wisdom for thine own and others good. . 3. * Chap. 2. 16. & 6. 24. For d It concerns thee to get, and to use discretion, that thou mayst be able to resist and repel those manifold Temptations to which thou art exposed. the lips of a strange woman drop as an hony-comb e Her words and discourses are sweet, and charming, and prevalent. , and her † Heb. palate. oil. mouth is smother than 4 But her end is bitter as wormwood f Her design, and the effect of that lewdness to which she enticeth men, is the sinner's destruction. , sharp as a two-edged Sword. 5. * Chap. 7. 27. Her feet g Her course or manner of Life. go down to death: her steps take hold on hell. 6. Lest thou shouldst ponder the path of life h To prevent thy serious consideration of the way and manner of rescuing thyself from this deadly course of Life. , her ways are movable i Various and changeable. She transforms herself into several shapes to accommodate herself to the humours of her Lovers, and hath a Thousand Arts and Deceits to enshare them, and hold them fast. , that thou canst not know them k Thou canst not discover all her subtle practices, and much less deliver thyself from them. . 7. Hear me now therefore, O ye Children, and depart not from the words of my mouth. 8. * Chap. 7. 7, 8, etc. Remove thy way far from her, and come not nigh the door of her House l Lest thine eyes affect thine Heart, and her allurements prevail over thee. . 9 Lest thou give thine honour m Thy Dignity and Reputation, the strength and vigour of thy Body and Mind, which is an honour to a man, and which are commonly wasted by Adulterous practices. unto others n Unto Whores and their Husbands and Children and Friends. , and thy years o The flower of thine age, thy youthful years. unto the cruel p To the Harlot, who though she pretends ardent Love and kindness to thee, yet in truth is one of the most cruel Creatures in the World, wasting thy Estate and Body without the least pity, and then casting thee off with scorn and contempt, and when her Interest requires it, taking away thy very life, of which there are enumerable examples, and damning thy Soul for ever. . 10. Lest strangers q Not only the strange women themselves, but Bawds, Panders, and other Adulterers, who are in league with them. be filled with † Heb. thy strength. thy wealth, and thy labours r Wealth gotten by thy labours. be in the house of a stranger, 11. And thou mourn at the last s Bitterly bewail thy own madness and misery when it is too late. , when thy flesh, and thy body t Thy Flesh, even thy Body; the particle, and, being put expositively. are consumed u By those manifold diseases which filthy and inordinate Lusts bring upon the Body, of which Physicians give a very large and sad Catalogue, and the Bodies of many Adulterers give full , 12. And say, how have I hated instruction x Oh what a mad beast have I been to hate and sleight the fair warnings which were given me, and against mine own knowledge, to run headlong into this pit of destruction! Which are not the words of a true penitent mourning for, and turning from his sin, but only of a man who is grieved for the sad effects of his delightful Lusts, and tormented with the horror of his own guilty Conscience. , and my heart despised reproof y I did with my whole Heart abhor all admonitions. ! 13. And have not obeyed the voice of my Teachers z Of my Parents and Friends, and Ministers, who faithfully and seasonably informed me of those mischiefs and miseries which now I feel. , nor inclined mine ear to them that instructed me. 14. I was almost in all evil a Oh what a miserable man am I! There is scarce any misery in respect of Estate, or Body, or Soul, into which I am not already plunged. The words also are and may well be rendered thus, In a moment I am come into all evil. In how little a time, and for what short and momentany pleasures am I now come into extreme and remediless misery! I who designed and expected to enjoy my Lusts with secrecy, and impunity, am now made a public example and shameful spectacle to all men, and that in the Congregation of Israel, where I was taught better things, and where such Actions are most infamous and hateful. , in the midst of the congregation and Assembly b. 15. Drink Waters out of thine own cistern; and running waters out of thine own well c This Metaphor contained here, and v. 16, 17, 18. is to be understood, either 1. of the free and lawful use of a man's estate, both for his own comfort, and for the good of others. Or rather 2. of the honest use of Matrimony, as the proper Remedy against these filthy practices. This best suits with the whole context both foregoing and following: and thus it is explained in the end of v. 18. So the sense is, Content thyself with those delights which God alloweth thee, with the sober use of the Marriagebed. Why shouldst thou ramble hither and thither, trespassing against God and men, to steal their Waters which thou mightst freely take out of thine own Cistern or Well. The ground of the Metaphor is this, that waters were scarce and precious in those Countries, and therefore men used to make Cisterns & Wells for their own private use. And the same Metaphor of Waters, and of a Pit, or Well is applied to things of this nature elsewhere, as Prov. 23. 27. Isa. 48. 1. & 51. 1. . 16. Let thy fountains d Thy Children proceeding from thy Wife, called thy fountain, v. 18. and from thyself, as the Israelites are said to come from the Fountain of Israel, Deut. 33. 28. Psal. 68 26. Compare Isa. 51. 1. And Fountains are here put for Rivers flowing from them, as it is explained in the next clause, and as it is Psal. 104. 10. by a Metonymy of the Cause for the Effect. And this title may be the more fitly given to Children, because as they are Rivers in respect of their Parents, so when they grow up, they also become Fountains to their Children. be dispersed abroad e They shall be multiplied, and in due time appear abroad in the World to thy Comfort and Honour, and for the good of others: whereas Whores are commonly barren, and men are ashamed to own the Children of Whoredom. , and rivers of Waters in the streets. 17. Let them be only thine own, and not strangers with thee f Hereby thou mayest be secured, that thou dost not father and leave thine Estate to other men's Children, whereas the Parents of Harlot's Children are common or uncertain. . 18. Let thy fountain g Thy Wife, as the next clause explains it. be blessed h She shall be blessed with Children, for Barrenness was esteemed a curse and reproach, especially among the Israelites. Or rather, she shall be a Blessing and a Comfort to thee, as it follows, and not a Curse and a Snare, as an Harlot will be. : and rejoice with the wife i Seek not to Harlots for that delight which God alloweth thee to take with thy Wife. So here he explains the foregoing Metaphor, and applies it to his present design. of thy youth k Which thou didst marry in her and thine own youthful days, with whom therefore in all reason and justice thou art still to satisfy thyself, even when she is old. Or he mentions Youth, because that is the season in which men are most prone to unclean practices, against which men are commonly fortified by the Infirmities of Old Age. . 19 Let her be as the loving hind l Or, as the beloved Hind, Heb. the Hind of Loves; as amiable and delightful as the Hinds are, either 1. to their Males, the Hearts; or 2. to Princes and great men, who used to make them tame and familiar, and to take great delight in them, as hath been noted by many Writers; of which see my Latin Synopsis. , and pleasant roe, let her breasts m i e. Her Loves and Embraces, expressed by lying between the Breasts, Cant. 1. 13. Compare Ezek. 23. 3. 8. 21. † Heb. water thee. satisfy thee at all times n At all convenient times: For that there may be excess in the use of the Marriagebed is manifest, not only from many Scriptures, but from the light of Nature, and the consent of wife and sober Heathens, who have laid restraints upon men in this particular. A man may be drunk with his own Wine, and intemperate with his own Wife. Or, in all ages and conditions. Do not only love her when she is young and beautiful, but also when she is old and deformed. , and † Heb. err thou always in her ove. be thou ravished o Love her fervently. It is an Hyperbolical Expression. always with her love. 20. And why wilt thou, my son, be ravished with a strange Woman p Why wilt thou destroy and damn thyself for those delights which thou mayst enjoy without sin or danger? , and embrace the bosom of a stranger? 21. * 2 Chr. 16. 9 Job 31. 4. & 34. 21. Chap. 15. 3. Jer. 16. 17. & 32. 19 For the ways of man are before the eyes of the LORD q God sees all thy filthy actions, though done with all possible cunning and secrecy. , and he pondereth all his go r He taketh an exact account of all their do, that he may recompense them according to the kinds, degrees, numbers, and aggravations of all their unchaste actions. . 22. His own iniquities * Chap. 11. 3▪ 5, 6. shall take the wicked himself, and he shall be holden with the cords of his † Heb. sin. sins s In vain doth he think to disentangle himself from his lusts by repenting when he grows in years, and to escape punishments; for he is in perfect bondage to his Lusts and is neither able nor willing to set himself at Liberty. and if he do escape the rage of a jealous Husband, and the sentence of the Magistrate, yet he shall be infallibly overtaken by the righteous Judgement of God. . 23. * Job. 4. 21. & 36. 12. He shall die without instruction t Because he neglected Instruction. Or, without Correction or Amendment. He shall die in his sins, and not repent of them, as he designed and hoped to do before his death. , and in the greatness of his folly u Through his stupendious Folly, whereby he cheated himself with hopes of Repentance or Impunity, and exposed himself to endless torments for the momentany pleasures of sinful Lusts. he shall go astray x From God and from the way of Life, and from eternal Salvation. . CHAP. VI 1. MY son, if thou be * Ch. 22. 26. surety a To wit, rashly, without considering for whom, or how far thou dost oblige thyself, or how thou shalt discharge the Debt, if occasion require it. Otherwise suretyship in some cases may be not only lawful, but an Act of Justice, and Prudence, and Charity. See Gen. 42. 37. & 43. 8. Philem. v. 19 Or, to (as this prefix most commonly signifies) a friend. for thy friend, if thou hast stricken thy hand b Obliged thyself by giving thine Hand, or joining thine Hands with another man's, as the custom than was in such cases: Of which see job 17. 3. Prov. 17. 8. and 22. 26. with a stranger c With the Creditor, whom he calls a Stranger, because the Usurers in Israel, who lent Money to others for their necessary occasions, upon condition of paying use for it, were either Heathens, or were reputed as bad as Heathens, because this practice was forbidden by God's Law, Deut. 23. 19 Or, to or for 1 Stranger; for here is the same prefix which is rendered for in the former clause. And so he may imply, that whether a man be surety to, or for, a friend, or to, or for, a stranger, the case and course to be used is much of the same kind. : 2. Thou art snared d Thy Freedom is lost, and thou art now in Bondage to another. with the words of thy mouth, thou art taken with the words of thy mouth. 3. Do this now, my son, and deliver thyself, when thou art come into the hand e Into the Power. of thy friend f Either 1. Of the Creditor, who possibly may be also thy Friend; yet take the following course with him, and much more if he be a Stranger. Or 2. Of the Debtor, for whom, as being thy Friend, thou didst become Surety; whereby thou art not only in the Creditors Power▪ to exact payment, but also in the Debtors Power, by his neglect or unfaithfulness, to expose thee to the payment of the Debt. And this may seem best to agree both with v. 1. where Friend is taken in that sense, and is distinguished from the Creditor who is called a stranger, and with the words here following; for this humbling of himself was not likely to have much power with a Stranger, and a griping Usurer; but it might probably prevail with his Friend, either to take effectual care to pay the Debt, or at least to discharge him from the obligation, or to secure him against it some other way. , go, humble thyself g Heb. Offer thyself to be trodden upon, or Throw thyself down at his feet. As thou hast made thyself his Servant, bear the fruits of thine own Folly, and humbly and earnestly implore his Patience and Clemency. , ‖ Or, so shalt thou prevail with thy friend▪ and make sure thy friend. h Or, and prevail with thy Friend, strive to win him by thine incessant and earnest solicitations. Or, honour or magnify thy Friend, which is fitly and properly opposed to, and indeed is in some good measure done by the humbling a man's self before him. 4. Give not sleep to thine eyes, nor slumber to thine eyelids h To wit, until thou hast taken care for the discharge of this obligation. Be not secure, nor negligent, nor dilatory in this matter. . 5. Deliver thyself as a roe from the hand of the Hunter k With all possible expedition, as the Roe runs swiftly away. , and as a bird from the hand of the fowler. 6. Go to the ant l This is another distinct precept; and it is for the most part as needless to seek, as hard to find, Coherence in the Proverbs and Counsels of this Book. , thou sluggard, consider her ways m Her actions and manner of living, especially her Diligence and Providence, which are the things commended in her, v. 7, 8. of which Naturalists give many Instances, as that the Aunts watch the fittest seasons for all things, that they provide most plentifully against the time of Famine, that they never hinder, but always assist one another in their work, and unite their force together to carry away such things as are too large or heavy for one of them, that they prepare fit cells or repositories for their Corn in the ground, and such as the Rain cannot easily reach; and if through excessive rain their Corn be wet, they bring it forth to be dried, that they by't off the ends of the Grains of Corn that they may not grow, etc. , and be wise: 7. Which having no guide, overseer, or ruler n Which might direct them in, or quicken them to the work, as the Bees have their Kings, and many other Creatures have their Leaders. This heightens their commendation. , 8. Provideth her meat in the summer, and gathereth her food in the harvest o When they come forth in great numbers, as in Winter they stir not out of their holes. . 9 * 〈◊〉 ●…4. 33. How long wilt thou sleep p When the Aunts are watchful and labour not only in the daytime, but even by night, when the Moon shineth. , O sluggard? when wilt thou arise out of thy sleep? 10. Yet a little sleep, a little slumber r This he speaks in the person of the sluggard, refusing to arise, and requiring more sleep, that so he might express the disposition and common practice of such persons. , a little folding of the hands s Which is the gesture of men composing themselves to sleep. to sleep. 11. * 〈◊〉 13. 4. 〈◊〉. So shall thy poverty come as one that traveleth t Swiftly and unexpectedly. , and thy want as an armed man u Irresistibly or unavoidably. . 12. A † 〈◊〉 of 〈◊〉 naughty person, a wicked man walketh with a froward mouth x He showeth the naughtiness of his Heart by the wickedness of his Talk and Discourses, to which he doth accustom himself, as walking implies. . 13. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers y He vents his wickedness, as by his speech, so also by his gestures, whereby he secretly signifies what he is afraid or ashamed to express openly to his complices, his intentions or desires of some evil towards another person: which having in the general declared by the motion of his Eyes or Feet, he points out the particular person by his fingers. . 14. Frowardness z Perverse or wicked thoughts and desires. is in his heart, he deviseth mischief continually, he † 〈◊〉 casteth 〈◊〉 soweth discord a Either out of malice against others: or out of a base design of improving it to his own advantage. . 15. Therefore shall his calamity come suddenly: suddenly shall he be broken without remedy b Heb. and there shall be no healing: no prevention of it before hand, nor recovery afterward. . 16. These six things doth the LORD hate c To wit, above many other sins, which have a worse name in the World. ; yea, seven are an abomination † 〈◊〉 of his 〈◊〉 unto him: 17. * 〈◊〉 18. 27. † 〈◊〉 〈◊〉 Aproud look d Pride of heart, which commonly discovers itself by a man's looks and gestures. See Psal. 101. 5. & 131. 1. Prov. 30. 13. , a lying tongue e He that accustometh himself to lying and deceit in his common conversation. , and hands that shed innocent blood. 18. An heart that deviseth wicked imaginations f He whose practice it is to design and contrive Wickedness. , * 〈◊〉 3. 15. feet that be swift in running to mischief g Such as greedily and readily execute their wicked designs, without any restraint or delay. . 19 A false witness that speaketh lies h To wit, in judgement: whereby this differs from the former lying, v. 17. , and him that soweth Discord among brethren i Dear Relations or Friends. . 20. * Chap. 1. 8. My son, keep thy father's commandment k So far as it is not contrary to God's command. , and forsake not the law of thy mother l Whom Children are too apt to despise. See Prov. 1. 8. . 21. * Chap. 7. 3. Bind them continually upon thine heart m Constantly remember, and duly consider them. , and tie them about thy neck n See on Prov. 1. 9 & 3. 3. . 22. When thou goest, it o The Law of God which thy Parents have taught thee, and pressed upon thee. shall lead thee p Direct thee how to order all thy steps and actions. ; when thou sleepest, it shall keep thee: and when thou awakest, it shall talk with thee q It shall▪ give thee Counsel and comfort. . 23. * Psal. 19 8. & 119. 105. For the commandment is a ‖ Or, candle. lamp r It enlightens thy dark mind, and clearly discovers to thee the plain and right way. ; and the law is light; and reproofs of instruction s Wife and instructive Reproofs or Admonitions. are the way to life t Both to preserve and prolong this Life, and to procure eternal Life to those that obey them. : 24. * Chap. 2. 16. & 5. 3. & 7. 5. To keep thee from the evil woman u Which is mentioned as a great commendation of God's word, because neither worldly Discretion, nor civil Education, nor moral Precepts, nor any other considerations, are sufficient Preservatives against this last, as is manifest from daily experience. , from the flattery ‖ Or, of the 〈◊〉 tongue. of the tongue of a strange woman. 25. * Mat. 5. 28. Lust not after her beauty in thine heart x Do not give way to, nor delight thyself with unchaste thoughts or affections. Compare Mat. 5. 28. ; neither let her take thee with her eyelids y Either with her Beauty, which consists much in the Eyes; or rather with her amorous and wanton glances. . 26. For * Chap. 29. 3. by means of a whorish woman a man is brought to a piece of bread z To extreme Poverty, so as to want and be forced to beg his bread. : and ‖ Heb. the wo●… of a man, or a man's wife. the adulteress will hunt for the precious life a To take away a man's life; either by consuming his body and spirits, and so shorming his days; or more directly and strictly, when she hath any great provocation to it, or any prospect of considerable advantage by it. Or, for the precious Soul, which she corrupteth and destroyeth. But I prefer the former sense. . 27. Can a man take fire in his bosom, and his clothes not be burnt b The question implies a denial: he cannot escape burning. No more can he who burns in Lust avoid Destruction. ? 28. Can one go upon hot coals, and his feet not be burnt; 29. So he that goeth in to his neighbour's wife c That lieth with her, as this Phrase signifies, Gen. 19 31. & 29. 21, 23, etc. : whosoever toucheth her d i e. Hath carnal knowledge of her, as this word is used, Gen. 20. 6. 1 Cor. 7. 1. and in Terence, and other Writers. , shall ‖ Or, not be acquitted. not be innocent e Shall be punished as a Malefactor either by God or Man. . 30. Men do not ‖ Or, slight. despise f i e. Abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices. a thief, if he steal to satisfy his Soul when he is hungry: 31. But if he be found, he shall restore sevenfold g Qu. How doth this agree with God's Law, which required only that he should restore double, or, at most, fourfold, or fivefold? Exod. 22. 1. 4. Ans. 1. The number of Seven may be here put indefinitely for many times, as it is Gen. 4. 24. Levit. 26. 28. and in many other places. 2. Some think that as Thefts were multiplied, so the punishment of it was increased in Solomon's time, or, at least, that it was the practice of some Nations to require this sevenfold restitution. 3. He speaks not of that restitution which the Law required, but of that which either the wronged Person being potent might force the Thief to make, or which the Thief would willingly give rather than be exposed to public shame; as appears by the following Clause, wherein he adds to this sevenfold restitution all his substance, which no Law of God or Man required. , he shall give all the substance of his house. 32. But whoso committeth adultery with a woman lacketh † Heb. 〈◊〉. understanding h Is a brutish and silly Man, who madly rusheth upon these filthy courses without any sense or consideration of the horrid shame, and certain destruction which attends upon them. : he that doth it, destroyeth his own soul i Or, life: is guilty of self-murder and of Soul-murder. . 33. A wound k Civil or corporal punishment from tho Magistrate, or rather from the Woman's Husband, as it follows. and dishonour shall he get, and his reproach shall not be wiped away l Although it be forgiven by God, yet the reproach and scandal of it remains. . 34. For jealousy is the rage of a man m It inflames a Man with rage and fury against the Adulterer. ; therefore he will not spare in the day of vengeance n When he hath an opportunity to avenge himself upon the delinquent. . 35. † Heb. he will not accept the face of any ransom. He will not regard any ransom: neither will he rest content, though thou givest many gifts o He will accept of no other recompense for the injury beneath thy life. . CHAP. VII. 1. MY Son, keep my words, and * Ch. 2. 1. lay up my commandments with thee. 2. * Leu. 18. 5. Ch. 4. 4. Keep my commandments, and live a i e. Thou shalt live. A promise in the form of a command, as Prov. 3. 25. : and my law as the apple of thine eye b With all possible care and diligence, as men guard that part from all dangers, yea even from the least mote. The Eye is a most noble and necessary, and therefore highly esteemed and beloved ●…art of the Body▪ and the Apple thereof is the most honourable, and beautiful, and useful part of that part, and it is a most tender part, easily hurt or destroyed, and therefore needs to to be diligently watched. . 3. * Deut. 6. 8. & 11. 18. Ch. 3. 3. & 6. 21. Bind them upon thy fingers c As a Ring which is put upon them, and is continually in a Man's Eye. Constantly remember them, and meditate upon them. , writ them upon the table of thine heart d Fix them in thy mind and affection. See on Prov. 3. 3. . 4. Say unto wisdom, Thou art my sister; and call understanding thy kinswoman e When other foolish young men seek wanton Mistresses, whom they frequently call Sisters or Kinswomen, let wisdom be thy Mistress, acquaint and delight thyself with her, and let her have the command of thy Heart, and the conduct of thy life. : 5. * Ch, 2. 16. & 5. 3. That they may keep thee from the strange woman f This privilege Solomon doth so oft inculcate, either because he found in himself the great power and besotting nature of lustful inclinations; or because he observed these Vices to abound more in his time, in which Peace and Prosperity made way for Luxury and Uncleanness. from the stranger which ‖ Or, maketh smooth her words. flattereth with her words. 6. For at the window of my house I looked through my casement g This is either an historical relation, or rather a parabolical representation of that which frequently happened. , 7. And beheld among the simple ones, I discerned among † Heb. the Sons. the youths, a young man h Whose strength and heat made him most subject to lustful impressions, and who wanted judgement and experience as well as grace to keep him from such courses. void of understanding. 8. Passing through the street i Idle and careless. near her corner k Near the corner of the Street in which her House stood, such places being most convenient for that wicked purpose, as giving opportunity either for the discovery of Passengers in several Streets, or for the escape of such as might be in danger of being taken in her House. Comp. v. 12. , and he went the way to her house l Not with intention to act gross filthiness with her as may be gathered from the following passages, but to gratify his curiosity, and to understand the manner of such Persons, and to please himself with the fight of her, or discourse of her. . 9 In the twilight † Heb. in t●… evening of the day. in the evening m When the Day labour being ended he was at leisure for any thing; and when such Strumpets used to walk abroad for prey. , in the black, and dark-night n When it begun to be black and dark. : 10. And behold, there met him a woman with the attire of an harlot o With an habit and carriage agreeable to her quality and design. , and † Heb. reserved subtle p Or, wary or reserved, as she shown in her following discourse, wherein she proposeth all things which might invite him, and conceals whatsoever might discourage him. of heart. 11. * Ch. 9 13▪ She is loud q Or, clamorous, or full of talk, which served her design. and stubborn r Rebellious against God, and against her Husband, and incorrigible by all admonitions of Ministers or Friends. , * 1 Tim. 5. 13▪ Tit. 2. 5. her feet abide not in her house s She minds not her business, which lies at home, but gives up herself wholly to idleness, and pleasure, which she seeks abroad with other men. . 12. Now is she without t Standing or waiting without or nigh the Door of her house. , now in the streets u In places of resort. , and lieth in wait at every corner x At the corners of the Streets, where she might either conceal or discover herself, as she saw fit. . 13. So she caught him and kissed him, and † Heb. she strengthened 〈◊〉 face, and said●… with an impudent face said unto him, 14. † Heb. Pe●… Offerings ar●… upon me. I have peace-offerings with me; this day have I paid my vows y I have paid my Peace-offerings which I had Vowed. Whereby she signifies, either 1. that she was no common Harlot, but one of good repute for Religion. Or rather 2. that she had plentiful and excellent Provisions at her House for his entertainment. For the Peace-offerings were to be of the best Flesh, Levit. 22. 21. and a considerable part of these Offerings fell to the Offerers share, wherewith they used to feast themselves and their friends. See Levit. 2. 3, etc. and 7. 31, etc. and 19 6, etc. and 22. 30, etc. whereas the Burnt-offerings were wholly consumed, and the Flesh of the Sin-offerings and Trespass-offerings belonged to the Priest. . 15. Therefore came I forth to meet thee, diligently to seek thy face z As not being able to take any pleasure in my Feast without thy company. , and I have found thee a By an happy providence of God complying with my desires. . 16. I have decked my bed with cover of tapestry, with carved works, with fine linen of Egypt b She designs to inflame his lust by the mention of the Bed, and by its Ornaments and perfumes. . 17. I have perfumed my bed with myrrh, aloes, and cinnamon. 18. Come, let us take our fill of loves until the morning, let us solace ourselves with loves. 19 For the goodman c Whom she doth not call her Husband, lest the mention of that name should awaken his Conscience or Discretion. is not at home, he is gone a long journey; 20. He hath taken a bag of money † Heb. i●… 〈◊〉 hand. with him d Which is an evidence that he designs to go far and to stay a considerable time. , and will come home at the ‖ Or, the 〈◊〉 Moon. the day appointed e So that we need not fear any surprisal. . 21. With much fair speech f Which implies that her alluring words were more effectualwith him than her impudent kisses, which possibly had a little alienated his mind from her. she caused him to yield g Whereby he signifies that no provocation to sin is a sufficient excuse for sin. , with the flattering of her lips she forced him h She prevailed over him. Which argues that there was some reluctancy in his judgement or conscience against it. . 22. He goeth after her † 〈◊〉. straightway i Without delay and consideration. , as an ox to the slaughter k Either being drawn and driven to it: Or going to it securely, as if it were going to a good Pasture. , or as a fool to the correction † 〈◊〉 〈◊〉 of the stocks l Or, which is more agreeable to the order of the words in the Hebrew Text, as one in Fetters, or, bound with Fetters, to the correction of a Fool, i. e. to receive such correction or punishment, as belongs to fools. Which may imply, either 1. that he hath no more sense of the shame and mischief which he is bringing upon himself than a Fool. Or, 2. that he can no more resist the temptation, nor avoid the danger than a man fast tied with Chains or Fetters can free himself, although his be a moral and voluntary and not a natural impotency. ▪ 23. Till a dart strike through his liver m i e. His vital parts, whereof the Liver is one. Till his life be lost, as it is explained in the next Clause. , as a bird hasteth to the snare, and knoweth not n Which may be referred either to foolish and inconsiderate young Man; or to the silly Bird to which he is compared, which comes to the same thing. that it is for his life. 24. Harken unto me now therefore, O ye children, and attend to the words of my mouth. 25. Let not thine heart decline to her ways o Either to the paths which lead to her House: or to her manner of living. , go not astray in her paths. 26. For she hath cast down many wounded, yea many strong men p Men that excel others, either 1. in bodily strength, upon which they presume, which yet is wasted and by degrees ruined by these courses. Or. 2. in wisdom and fortitude and resolution. Whereby he implies how much more necessary it is for a weak and foolish young Man to use all possible care and diligence to avoid this mischief. have been slain by her. 27. 〈◊〉 18. 〈◊〉 ●… 9 〈◊〉 Her house is the way to hell q Or, to the Grave; for the word is used in both senses; and this sense seems better to agree both with the foregoing and following words. Although, without repentance, Hell will certainly be their portion, and their first death will be followed by the second. , going down to the chambers of death. CHAP. VIII. 1. DOth not 〈◊〉. 20. wisdom a It is a great Question what this Wisdom is, of which Solomon discourseth so largely and profoundly in this Chapter. Some understand it of that attribute or perfection of the Divine nature which is called Wisdom, whereby God perfectly knoweth all things, and maketh known to men what he judgeth necessary, or expedient for them to know. Others understand it o●… the second Person in the Godhead, the Son of God, who is called the Wisdom of God, Luk. 11. 49. And it cannot fairly be denied that some passages do best agree to the former, and others to the latter Opinion. Possibly both may be joined together, and the Chapter may be understood of Christ considered partly in his Per●…onal capacity and partly in regard of his Office which was to impart the mind and will of God to Mankind, which he did, 1. by revealing it to, and writing it upon the mind of Man, at his first Creation; for it was Christ who then gave being, and life, and ●…ight to Mankind, as is undeniably evident from joh. 1. 1, 2, 3, 4, etc. 2. By publishing it unto the holy Patriarches and Prophets in the time of the Old Testament; for it was Christ who spoke and discovered things to them from time to▪ time, as is manifest from 1 Pet. 1. 11. & 3. 18 19, 20. and from many other Scriptures both of the Old Testament, as I have formerly noted in their proper places, and in the New Testament, as we shall see hereafter. 3. By declaring it from his own mouth and by his Apostles and Ministers under the Gospel. cry? and understanding put forth her voice b Clearly and audibly instruct men how to avoid those fleshly lusts? He opposeth the inviting words of Wisdom to the seducing speeches of the Harlot. ! 2. She standeth in the top of high places c Where she may be best seen and heard, not in corners and in the dark, as the Harlot did. : by the way in the places of the paths d Where many paths meet, where there is a great concourse, and where Travellers may need direction. . 3. She crieth at the gates e The places of Judgement, and of the confluence of People. , at the entry of the City f To invite Passengers at their first coming, and to conduct them to her House. , at the coming in at the doors g To wit, of her House, as the Harlot stood at her Door to invite Lovers. . 4. Unto you, ‖ Or, O great men. Ps. 62, 9 O men, I call, and my voice is ‖ Or, to mean men. to the sons of men h To all men without exception, even to the meanest, who are thus called, Psal. 49. 2. . 5. O ye simple i Who want knowledge and experience, and are easily deceived. , understand † Heb. subtlety. wisdom; and ye fools k Wilful and obstinate Sinners. , be ye of an understanding heart. 6. Hear, for I will speak of † Heb. princely things. excellent things l Heb. of Princely things: worthy of Princes to learn and practise them. Or, such as excel common things as much as Princes do ordinary Persons. ; and the opening of my lips shall be right things. 7. For my mouth shall speak m Heb. shall meditate, i. e. shall speak not rashly, and hastily, but what I have well considered and digested. truth, and wickedness is † Heb. the abomination of my lips. an abomination to my lips n I hate to speak it; therefore you may be assured that I shall not deceive you. . 8. All the words of my mouth o All my Precepts, Promises, Threaten, etc. are in righteousness, there is nothing † Heb. wreathed. froward or perverse in them p Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest Philosophers, etc. . 9 They are all plain q Evident and clear to their minds▪ or, right, just and good to him that understandeth r Either to him who with an honest mind applies himself to the study of them in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal-minded men. , and right to them that find knowledge s That are truly wise and discerning Persons and taught of God. . 10. Receive my instruction, and not silver s i e. Rather than Silver, as such negative expressions are understood, Gen. 45. 8. Exod. 16. 8. jer. 7. 22. & 16. 14, 15. and in many other places. Though withal he seems to intimate the inconsistency of these two studies and designs, and the great hindrance which the love of Riches gives to the study of Wisdom. ; and knowledge rather than choice gold. 11. * Job 28. 15. Ps. 19 10. & 119. 127. Ch. 3. 14, 15. & 16. 16. For wisdom is better than rubies; and all the things that may be desired, are not to be compared to it. 12. I wisdom dwell with ‖ Or, subtlety. prudence t I do not content myself with high Speculations, but my unseparable Companion is Prudence to govern all my own actions and to direct the actions of others, by good counsels. This he saith, because some Persons have much wit and knowledge, and nothing of discretion. , and find out knowledge u i e. I know them as clearly and certainly as if I had found them out by diligent searching. Or, I find out, is put for I help men to find out, as the Spirit is said to intercede, Rom. 8. 26. when it helpeth us to do so. of witty inventions x Of all ingenious designs and contrivances for the service and glory of God, and for the good of ourselves and others. But why may it not be rendered, of wicked devices, as this very word is translated, Prov. 12. 2. & 14. 17. & 24. 8. For surely this is one great work of Prudence to discover and so avoid all evil counsels or devices, and the effects of them But this I propose with submission, because I have not the concurrence of any Interpreter in this Exposition. . 13. The fear of the LORD y Which he had before noted to be the beginning of Wisdom Ch. 1. 7. is to hate evil z It consists in a careful abstinence from all sin, and that not from carnal or prudential Motives, but from a true dislike and hatred of it. ; pride a Which he mentions first as that which is most hateful to God, and most opposite to true Wisdom and to the fear of God, which constantly produce humility. and arrogancy, and the evil way b All wicked actions, especially sinful customs and courses. , and the froward mouth c False Doctrines, and bad Counsels and Deceits. do I hate. 14. Counsel is mine, and sound wisdom d All solid and substantial and useful, yea essential Wisdom is natural and essential to me, for the word properly signifies essence. : I am understanding e By my nature and essence, as was now said. Or, I am the Author of Understanding; as job. 17. 3. This is life Eternal i. e. this is the cause or means of it. , † Heb. strength is mine. I have strength f Courage and resolution to execute all my Counsels and to conquer all difficulties. . 15. * Dan. 2. 21. Rom. 13. 1. By me kings reign g Either 1. They get their Kingdoms by mine appointment and providence. Or rather 2. they rule their Kingdoms wisely, and justly, and happily by my counsel and assistance. For this best suits with the next Clause. , and princes decree justice h Their injustice or wickedness is from themselves, but all the just and good things which they do, they own to my conduct. . 16. By me princes rule, and nobles, even all the judges of the earth. 17. I love them that love me i I do not despise their love, though it be but a small and inconsiderable thing to me, but I kindly accept it and will recompense it with my love and favour. , and * Jam. 1. 5. those that seek me early k i e. With sincere affection, and great diligence, and above all other persons or things in the world. Which he mentions as the effect and evidence of their love: for otherwise all men pretend to love God. shall find me. 18. * Ch. 3. 16. Riches and honour are with me: yea, durable riches and righteousness l Which he mentions here either 1. as the best and surest way to get and to keep Riches, for Estates unjustly gotten quickly vanish, as is manifest both from Scripture and from common observation. Or 2. to signify that this Wisdom gives both Worldly, and Spiritual or Heavenly Blessings together to its followers, whereas God gives Riches alone to ungodly men, and they are to expect no other Portion. . 19 * Ch. 3. 14. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. 20. I ‖ Or, walk. lead in the way of righteousness, in the midst of the paths of judgement m Keeping at an equal distance from both extremes, and from the very borders of them: which is called a putting away iniquity far from us, Job 22. 23. . 21. That I may cause those that love me, to inherit substance n Substantial, and true, and satisfying happiness: which is here opposed to all worldly enjoyments, which are said not to be, Prov. 23 5. which are but mere shadows and dreams of felicity. : and I will fill their treasures. 22. The LORD possessed me o As his Son by Eternal Generation, who was from Eternity with him, as is said, joh. 1. 1. and in him as he also was in me, Joh. 14▪ 10. in the beginning p Yea and before the beginning, as it is largely expressed in the following Verses. of his way q Either 1. of his counsels or decrees. Or rather 2. of his works of Creation, as it follows. , before his works of old. 23. I was set up r Heb. anointed, ordained or constituted to be the Person by whom the Father resolved to do all his works, first to create, and then to uphold and govern and judge, and afterwards to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from, joh. 1. 1. etc. Col. 1. 16, 17. Heb. 1. 3. and many other places, as we may see hereafter in their several places. from everlasting, from the beginning s Before which there was nothing but a vast Eternity. , or ever the earth t Which he mentions because this together with the Heaven, was the first of God's visible works. was. 24. When there were no depths u No abyss or deep Waters either mixed with the Earth, as they were at first, or separated from it. , I was brought forth x Begotten of my Father's Essence. : when there were no fountains abounding with water. 25. Before the mountains were † Heb. sunk. settled y Or, fixed by their Roots in the Earth. ; before the hills, was I brought forth. 26. While as yet he had not made the earth i, nor the ‖ Or, open place fields a The plain and open parts of the Earth distinguished from the Mountains and Hills, and the Valleys enclosed between them. , nor ‖ Or, the chief part. Heb. head. the highest part b Or, the first part▪ or beginning: or, the best part, Heb. the Head: that which exceeds other parts in riches or fruitfulness: which he seems to distinguish from the common Fields. of the dust of the world c Of this lower part of the World which consisteth of dust. . z i. e. The dry Land called Earth after it was separated from the Waters, Gen. 1. 10. 27. When he prepared the heavens, I was there d Not as an idle Spectator, but as a co-worker with my Father. : when he set ‖ Or, a 〈◊〉 a compass upon the face of the depth e i e. Of that great and deep abyss of Water and Earth mixed together, which is called both Earth and Water and the deep, Gen. 1. 2. When he made this lower World round, or in the form of a Globe agreeable to the form of the upper World. : 28. When he established f Heb. strengthened, by his Word and Decree, which alone upholds the Clouds in the Air, which of themselves are thin and weak Bodies and would quickly be dissolved or dispersed. † Heb. the skies. the clouds above; when he strengthened the fountains g When he shut up the several Fountains in the Cavities of the Earth, and kept them there as it were by a strong hand for the use of Mankind. of the deep h Which have their Original from the deep, either from the Sea, or from the Abyss of Waters in the Bowels of the Earth. : 29. * Gen. 1. 9, 1●… Job 38. 1●…●…1. Ps. 1●…4. 9 Jer. 5. 22. When he gave to the sea his decree i Or, his bound or limits, to wit, those parts of the Earth which border upon it. , that the waters should not pass his commandment k i e. Not overflow the Earth. : when he appointed l Or, laid. the foundations of the earth m Either, 1. the Centre of the Earth: Or, 2. the Earth itself which is the Foundation of the World: Or rather, 3. the firm standing of the Earth upon its Foundations notwithstanding all the Assaults which the Waters of the Sea or within the Earth make against it: which is a singular work of God's Providence. . 30. * Joh. 1. 1. Then I was by him n Conversant with him, and united to him, as was said before. , as ‖ Or, a 〈◊〉 〈◊〉. one brought up with him o As one tenderly and dearly beloved by him. : and I was daily his delight, † Heb. 〈◊〉ing. rejoicing always before him p He and I had constant and intimate and sweet converse together. : 31. † Heb. spor●… ing. Rejoicing in the habitable part of his earth q In contemplating the wonderful wisdom and goodness of God in the making and ordering of all his Creatures, and of Man especially. , and my delights were with the sons of men r To uphold them by my Power and Providence, to reveal myself and my Father's mind and will to them from Age to Age, to assume their Nature and to redeem and save them, which I would not do for the fallen Angels. . 32. Now therefore s Seeing I have such a true love to you, and seeing I am so thoroughly acquainted with my Father's mind, and so excellently qualified to be your Counsellor and Ruler. hearken unto me, O ye children: for * Ps. 119. 1. ●… & 128 1. Luke 11. 2●… blessed are they that keep my ways. 33. Hear instruction, and be wise, and refuse it not t Or, do not make it void, or unprofitable to you by your own sloth or wilfulness. . 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors u As Servants and Clients, and others wait at the doors of Princes or Persons of eminency for place, or power, or wisdom, that they may be admitted to speak or converse with them. . 35. For who so findeth me, findeth i life, and shall * Ch. 9 11▪ & 1●…. 2. † Heb. 〈◊〉 forth. obtain favour of the LORD. 36. But he that sinneth against me x By the neglect or contempt of, or rebellion against my commands. , wrongeth his own soul y Is guilty of self murder and of Soul murder. : all they that hate me z i e. Who reject and disobey my counsels and live wickedly, which in God's account is an hating of him, as is here employed and elsewhere, as Exod. 20. 5. Deut. 7. 10. & 32. 41. , love death a Not directly or intentionally, but by consequence, because they love those practices which they know will bring certain destruction upon them. . CHAP. IX. 1. WIsdom hath built her house a For the reception and entertainment of her Guests, as appears from the following passages. This house is opposed to the Harlot's House mentioned, Prov. 7. 8. and it is to be understood, either 1. of the heavenly House or the Palace of Glory: Or rather 2. of the Church which Christ, the Wisdom of the Father, hath erected and established in the World, in which this following Feast is made, which is called God's House, 1 Tim. 3. 15. Heb. 3. 3, 4. : she hath hewn out her seven b i e. Many Pillars; whereby is intimated both the beauty and the stability of the Church▪ pillars c Prophets, and Apostles, and Ministers of Holy things, which, in Scripture are called Pillars, as Gal. 2. 9 and elsewhere. . 2. * Matth. 22. 〈◊〉. She hath killed † Heb. 〈◊〉 〈◊〉. her beasts d i e. Made provision for the Guests: which is meant of the Ordinances, Gifts, Graces, Comforts and Eternal Felicities which God doth offer and give to men in and by the Church. ; she hath mingled her wine e Either 1. with Spices, to make it strong and delightful, this mixed Wine being mentioned as the best, Prov. 23. 29, 30. Or 2. with Water, as they used to do in those hot Countries, partly for refreshment, and partly for wholesomeness. Whereby also may be intimated that Wisdom teacheth us temperance in the use of our comforts. ; she hath also furnished her table f With all necessaries, and now waits for the Guests. . 3. She hath sent forth her maidens g Her Servants to invite the Guests, Ministers of the Word whom he calls Maidens partly for the decency of the parable; for Wisdom being compared to a great Princess, was fit to be attended upon by Maidens; and partly to show that God by his Word did work sweetly, though strongly, and did allure and draw, rather than drive sinners to repentance. , * Ch. 8. 2. she crieth upon † Heb. 〈◊〉 〈◊〉 of the 〈◊〉 places the highest places h Either upon the tops of the Houses which were flat: Or rather from such high seats as those from which Judges delivered their Sentences, and Officers made Proclamations, for the conveniency of the People's better hearing. of the city: 4. Whoso is simple i Ignorant, and weak, and subject to delusion and willing to learn: to show that Wisdom rejects those Scholars who are proud and self conceited. , let him turn in hither: as for him that wanteth understanding k Heb. heart, which signifies understanding, jer. 5. 21. Host 7. 11. , she saith to him, 5. * ●…ant. 5. 1. 〈◊〉▪ 55. 1. Come, eat of my bread, and drink of the wine, which I have mingled. 6. Forsake the foolish l i e. The wicked, and their courses and society: you must either forsake them or me, for we are irreconcilable enemies. , and live: and go in the way of understanding m Which leads to it and is prescribed by it. . 7. He that reproveth a●… scorner n The connexion may be conceived thus, Having invited the simple, he forbids the invitation of scorners: Or thus, He showeth who he meant by the foolish, v. 6. even scorners and wicked men, as they are here called, and he presseth his last advice of forsaking them because there was no good, but hurt to be got by conversation with them. , getteth to himself shame o Partly from the scorner who will revile and deride him, and partly from others, because he is frustrated in his design and hope, and by his imprudence hath brought an inconvenience upon himself: : and he that rebuketh a wicked man, getteth himself a blot p A censure or reproach. . 8 * ●…at. 7. 6. Reprove not a scorner q An obstinate and incorrigible sinner who scornfully rejects and despiseth the means of amendment. Thus Physicians deny Physic to Persons in desperate condition. , lest he hate thee r Whereby thou wilt not only expose thyself without necessity to his malice and rage, but also make thyself utterly uncapable of doing him that good which possibly thou mightest do by other more prudent and proper means. : rebake a wise man s Who is opposed to the Scorner, to intimate that Scorners, howsoever they are thought by themselves or others to be witty or wise, yet in God's account, and in truth, are fools. , and he will love thee t Both for that faithfulness and charity which he perceiveth in thee, and for that benefit which he receiveth from thee. . 9 * 〈◊〉. 1. 5. Give instruction u In the Hebrew it is only, give: for as receiving is put for learning, Prov. 1. 3. so giving is put for teaching both in Scripture and in other Authors: of which see my Latin Synopsis. to a wise man, and he will be yet wiser, teach a just man x Called a wise Man in the former branch; to intimate that good men are the only wise men. , and he will increase in learning. 10. * Job 28. 28. Ps. 111. 10. Chap. 1. 7. The fear of the LORD is the beginning of wisdom: and the knowledge of the holy y Either 1. of holy men, whether such as all Saints learn▪ or rather such as the holy men of God, the Servants of this Wisdom, teach from God's Word: Or rather 2. of Holy things▪ the Hebrew word being here taken in the Neuter Gender, as it is Numb. 5. 17. and elsewhere: for this seems best to answer to the fear of the Lord in the other branch. is understanding z Is the only true and necessary and useful knowledge. . 11. * Ch. 10. 27. For by me thy days shall be multiplied: and the years of thy life shall be increased. 12. If thou be wise, thou shalt be wise for thyself a Thou dost not profit me, but thyself by it: I advise thee for thine own good. † Heb. and. but if thou scornest, thou alone shalt bear it b The blame and mischief of it falls wholly upon thee, not upon me or my Word or Ministers who have warned thee. . 13. * Ch. 7. 11. A foolish woman c By which he understands, either 1. folly, which is opposite to that Wisdom of which he hath been so long discoursing, and so it may include all wickedness, either in principle, as Idolatry, Heresy, etc. or in practice. Or 2. the Harlot: which with submission, seems most probable to me, partly because all the following description exactly agrees to her, especially what is said, v. 17. as also v. 18. which in effect was said of the Harlot before, Ch. 2. 18. & 5. 5. and partly because such transitions from discoursing of Wisdom, to a discourse of Harlots are frequent in Solomon, as we have seen Ch. 2. 16. & 5. 3. & 7. 5. is clamorous d Speaks loudly that she may be heard and vehemently that Persons might be moved by her persuasions. , she is simple and knoweth nothing e To wit, aright, nothing that is good, nothing for her good, though she be subtle in little artifices for her own wicked ends. . 14. For she sitteth at the door of her house f Which notes her idleness and impudence and diligence in watching for occasions of sin. on a seat, in the high places of the city. 15. To call passengers, who go right on their ways g Who were going innocently and directly about their business without any unchaste design; for others needed none of those invitations or offers, but went to her of their own accord. And besides such lewd Persons take a greater pleasure in corrupting the innocent. : 16. Whoso is simple h Which title is not given to them by her, for such a reproach would not have alured them, but driven them away▪ but by Solomon who represents the matter of her invitation in his own words that he might discover the truth of the business, and thereby dissuade and deter those whom she invited. , let him turn in hither: and as for him that wanteth understanding, she saith to him, 17. * Ch. 2●…. 17. Stolen waters i By which he understandeth, either 1. Idolatry or other wickednesses, which in Solomon's time before his fall were publicly forbidden and punished, but privately practised. Or rather 2. Adultery. are sweet k Partly from the difficulty of obtaining them; partly from the art which men use in contriving such secret sins; and partly because the very prohibition renders it more grateful to corrupt Nature. , and bread † Heb. of secrecies. eaten in secret is pleasant. 18. But he knoweth not l i e. He doth not consider it seriously, whereby he proveth his folly. that the dead are there, and that her guests are in the depths of hell. CHAP. X. 1. THe proverbs of Solomon a Properly so called, for the foregoing Chapters, though they had this Title in the beginning of them, yet in truth were only a Preface or preparation to them, containing a general Exhortation to the study and exercise of wisdom, to stir up the minds of men to the greater attention and regard to all its Precepts, whereof some here follow. Of which in general these things are fit to be observed, to help us in the understanding of them: 1. That these sentences are generally distinct and independent, having no coherence one with another, as many other parts of Scripture have: 2. That such sentences being very short, as their nature requires, more is understood in them than is expressed, and the Causes are commonly to be gathered from the Effects, and the Effects from the Causes, and one opposite from another, as we shall see. 3. That they are delivered by way of comparison and opposition, which for the most part is between Virtue and Vice, but sometimes is between two Virtues, or two Vices. . * A wise b i e. Prudent, and especially virtuous and godly, as this word is commonly meant in this Book, and in many other Scriptures. son maketh ‖ Ch. 15. 20. a glad father c And a glad Mother too; for both Parents are to be understood in both branches, as is evident from the nature of the thing which affects both of them, and from parallel places, as Ch. 17. 25. & 30. 17. although one only be expressed in each branch, for the greater Elegancy. : but a foolish son is the heaviness of his mother d The occasion of her great sorrow, which is decently ascribed to the Mothers, rather than to the Fathers, because their passions are most vehement, and make deepest impression in them. . 2. * Chap. 11. 4. Treasures of Wickedness e Either 1. All worldly Treasures and Riches, which are called the Mammon of Unrighteousness, Luke 16. 9 of which see the Reasons there, to which Righteousness or Holiness, which are spiritual and heavenly Riches, may be fitly opposed. Or 2. Such Treasures as are got by any sort of unjust or wicked practices. profit nothing f They do the possessor no good, but, which is implied from the opposite member, much hurt; they do not only not deliver him from death, but oft expose him to it, either from men, who take away his Life that they may enjoy his Wealth, or from God, who shortens his days, and makes his death more terrible, as being attended with guilt, and with the second death. : but righteousness g Either 1. True Holiness of Heart and Life. Or 2. Justice and Equity in the getting of Riches, or an Estate honestly obtained, which may be fitly opposed to Treasures of Wickedness. Or 3. A liberal and charitable use of Riches, which is oft called Righteousness, as Psal. 112. 9 Dan. 4. 27. 2 Cor. 9 10. etc. and is indeed but an act of Justice, of which see on Prov. 3. 27. which also is conveniently opposed to an unjust getting of Riches; and so this contains a great Paradox, yet a certain truth, that the charitable laying out of Money is more profitable to men than an unjust and covetous laying it up. delivereth from death h Oft times from temporal death, because men generally love, and honour, and will assist such persons in cases of danger, and God gives them the blessing of a long Life; and always from eternal death, when such Charity proceeds from a sincere and honest mind, and a good Conscience. . 3. * Psal. 33. 19, & 37. 19, 25. The LORD will not suffer the soul of the righteous to famish i Will preserve them from Famine, according to his Promises, Psal. 34. 10. and elsewhere, which, as other temporal Promises, is not to be understood simply and universally, but with this limitation, except this be necessary for God's Glory, which in all reason should overrule the Creatures good, and for their own greater benefit. For to say nothing of eternal Felicities which follow every good man's death, it is certainly in some times and cases, a less evil for men to be killed with Famine, than to survive to see and feel those miseries which are coming upon them, and upon the Land where they live. : but he casteth away ‖ Or, the wicked for their wickedness. the substance k As this word is used, Psal. 52. 7. or the Wickedness, i. e. the wealth gotten by wickedness, as Righteousness, v. 2. is by divers understood of an Estate got with Righteousness. of the wicked l Who by that means shall be exposed to want and Famine. . 4 * Ch. 12 24. & 19 15. He becometh poor, that dealeth with a slack hand m Negligently and slothfully, as appears from the diligence opposed to it in the next branch, and from the use of this word in this sense, Prov. 12. 24, 27. & 19 15. jer. 48. 10. Heb. with a deceitful hand, so called, partly because it seems and pretends to do something, when in truth it doth nothing; and partly because such persons usually endeavour to maintain themselves by deceit and wickedness, which they cannot or will not do by honest labour and diligence. : but * Chap. 13. 4. & 21. 5. the hand of the diligent maketh rich n Not by itself, nor necessarily, as is manifest from Experience, and is noted, Eccles. 9 11. but through God's blessing, which commonly is given to such, by comparing this verse with v. 22. here following. . 5. He that gathereth o The fruits of his field. in summer p In harvest, as it follows, which is a part of Summer. He that watcheth for and improveth the proper seasons and opportunities of doing good to himself, and to others. , is a wise son: but he that sleepeth in harvest is a son that causeth shame q Both to himself for his folly, and that Poverty and Misery caused by it, and to his Parents, to whose negligent or evil Education such things are oft, and sometimes justly imputed. . 6. Blessings are upon the head of the just r All sorts of blessings are wished to them by Men, and conferred upon them by God. He saith, upon their head, either to show that these Blessings come from above: and that openly in the sight of the World, so that he can confidently speak of them to God's Praise, and to his own Comfort and Honour; or because Blessings were commonly pronounced by men with this Ceremony by laying their hands upon the Head of the party blessed. : but * Ver. 11. violence covereth the mouth of the wicked s Violence (either 1. Their own Violence or Injustice, which may be here put for the fruit or punishment of it, as Iniquity is oft put for the punishment of Iniquity. Or 2. Violence, or the violent and injurious, and mischievous practices of others against them, deserved by their own Violence committed against others, and inflicted upon them by the curse and righteous judgement of God) shall cover the mouth of the wicked, i. e. shall fall upon them. This Phrase of covering their Mouth, is used either 1. With allusion to the ancient custom of covering the Mouths and Faces of condemned Malefactors; of which see Esth. 7. 8. job 9 24. Or 2. To signify that the Curse and Judgement of God upon them should be so manifestly just, that their mouths should be stopped, and they not be able to speak a word against God, or for themselves. Or 3. to intimate that God's judgement upon them should be public and evident to all that behold them, as any covering put upon a man's mouth or Face is, as for the same reason the blessings of the just were said to be upon their Heads. And the Mouth may be put for the Face, or Countenance, by a Synecdoche: But this clause is otherwise rendered by divers learned Interpreters, the mouth of the wicked covereth (i e. concealeth or smothereth within itself, and doth not utter that) violence or injury, which he meditateth in his Heart, and designeth to do to others, and therefore shall be accursed and miserable. But this suits not so well with the former clause, wherein the Blessings of the just are not meant actively of those Blessings which they wish or give to others, but passively of those Blessings which others wish or give to them, and consequently this violence is not understood of that which they do to others, but of that which is done to them by others. . 7. * Psal. 112. 6. The memory of the just is blessed t i e. Honourable and acceptable to those who mention them. Compare job 31. 20. Psal. 62. 5. : but the name of the wicked shall rot u Shall perish, and be cursed and detestable amongst men, shall stink above ground. . 8. The wise in heart will receive commandments x Is ready to hear and obey the Counsels and Precepts of God and of Men, by which means he shall stand fast and live. : but † Heb. a fool of lips. a prating fool y One who is slow to hear, and swift to speak, who instead of receiving good Admonitions, Cavils, and Disputes against them. In the Hebrew he is called a fool of Lips, either because he discovers the folly of his Heart by his Lips, and thereby exposeth himself to the mischief here following, or because he is without heart, as is said of Ephraim, Host 7. 11. or, his Heart is little worth, as is said here, v. 20. or because he speaks rashly without any consideration. Or, it may be rendered, a fool by his lips, i. e. by his foolish and wicked speeches, contrary to the commands of God, by talking much and ill, when it is more comely and necessary for him to hear and receive Instruction from others. ‖ Or, shall be beaten. shall fall z To wit, into mischief: or, be punished, as the word is used, Host 4. 14. or, be beaten, as below v. 10. . 9 * Psal. 23. 4. He that walketh uprightly a Who is sincere, and just, and faithful in his deal with God and with men. , walketh surely b Or, securely, or confidently, as the word properly signifies, and is here rendered by all the ancient Interpreters, and by most of the others, quietly resting upon God's Favour, and gracious Providence for his Protection, and being supported by the Testimony of a good Conscience, and therefore not fearing nor caring who knows or observes his Actions, which he endeavours to approve both to God, and to men. : but he that perverteth his ways c That walks perversely, or frowardly, or in crooked and sinful paths, that dealeth hypocritically and deceitfully with God, or with men, using all possible crafts to conceal his wickedness. shall be known d His wickedness shall be publicly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his cunning practices to avoid. . 10. * Chap. 6. 13. He that winketh with the eye e That secretly and cunningly designs mischiefs against others, as this Phrase is used, Psal. 35. 19 Prov. 6. 13. causeth sorrow f To others, and afterwards to himself. : but g Or, and, as it is in the Hebrew: for vice is not here opposed to virtue, as it is in many other Proverbs, but one vice is compared with another. * Ver. 8. a prating fool h Who is so far from such deceits, that he runs into the other extreme, and uttereth all his mind, as is said of the Fool, Prov. 29. 11. and thereby speaks many things offensive to others, and mischievous to himself. ‖ Or, shall be beaten. shall fall. 11. * 〈◊〉 ●…7. 30, ●… Changed 14. 14. The mouth of a righteous man is a Well of life i Continually sending forth Waters of Life, or such good and wholesome words, as are very refreshing and useful both to themselves and others, for the preserving of their natural Life and for the promoting of their Spiritual and eternal Life. We have the same Phrase, Psal▪ 36. 9 : but * 〈◊〉. 6. violence covereth the mouth of the wicked k The same words were used before, v. 6. where see the Notes; and they may be understood in the same sense here, and the opposition of this clause to the former, may be conceived thus: As the Mouth of a good man speaketh those things which are good and beneficial to himself and others, so the Mouth of the wicked uttereth violence, or injury, or things injurious to others, which at last fall upon himself. But it is no new thing for the same words and Phrases to be taken in different senses, in the same Chapter, and sometimes in the same verse, as Matth. 8. 22. and elsewhere; and therefore these words may here be, and are, by many translated and interpreted thus, the mouth of the wicked covereth (i e. concealeth▪) violence or mischief, which he plotteth against others. And so here is a double opposition between the Righteous and the wicked; first in the contrary effects, the former causeth Life, the latter mischief and death; and secondly in the manner of producing them, the righteous doth it by uttering his words, and the wicked doth it by concealing his mind. . 12. Hatred stirreth up strifes l Upon every sleight occasion, by filling men with suspicions and surmises, whereby they imagine faults where there are none, and aggravate every small offence. : but * ●… Cor. 13. 4. 〈◊〉 4. 8. love covereth all sins m Either doth not severely observe, or doth willingly forget and forgive the Offences or Injuries of others, and so preventeth contention and mischief. . 13. In the lips of him that hath understanding wisdom is found n His Wisdom showeth itself in his prudent speeches, by which he escapeth that rod which fools m●… with, and gaineth that Reputation and Advantage to himself which Fools lose. : but * Chap. 29. 3. a rod is for the back of him o He may expect Rebukes and Punishments from God and men. that is void of † 〈◊〉. 〈◊〉. understanding p Which he showeth by his foolish words. . 14. Wise men lay up q To wit, in their minds and memories, to be brought forth thence upon fit occasions. knowledge r Whereby they may be enabled to speak both what, and when it is seasonable, for their own or others good. : but the * Chap. 13. 3. mouth of the foolish is near destruction s Fools are more forward to lay out than to lay up, and for want of knowledge speak much and foolishly, whereby they frequently bring destruction upon themselves. . 15. * Ch. 18. 11. The rich man's wealth is his strong city t Either 1. really, as money is called a defence, Eccl. 7. 12. because it ofttimes redeems a man from Dangers and Calamities. Or 2. in his own conceit, as it is explained, and fully expressed, Ch. 18. 11. It makes him secure and confident. : the destruction u It is the cause of their ruin. Or, the contrition, or the terror, or consternation, as others, both ancient and modern, render it. Their Poverty takes away their Spirit and Courage, and fills them with Fear and Despair. of the poor is their poverty. 16. * Ch. 11. 30. The labour of the righteous tendeth to life x Either 1. the design of his labour is only this, that he may have wherewith to live honestly, without sinful shifts. Or 2. the fruit or effect of his labour or industry (as this word, labour, is most commonly understood, and this best answers to the following clause, where fruit is put instead of this labour) is the preservation, and prolongation of this Life, and the obtaining of eternal Life, to which an honest and conscientious Diligence in men's worldly Callings doth in some manner contribute. : the fruit y The fruit of all their Labours and endeavours. of the wicked to sin z Tendeth to sin, serves only for fuel to men's Pride, and Luxury, and Worldliness, and by that means oft causeth Temporal, and always, without Repentance, Eternal Death. . 17. He is in * Chap. 6. 23. the way of life a Which leadeth to Life and Blessedness. that keepeth instruction b That observeth and obeyeth the wholesome Counsels of God, and of good men. : but he that refuseth reproof, ‖ Or, causeth 〈◊〉. erreth c. b To wit, from the way of Life, or into the ways of sin, and so of Death. Heb. leadeth into error, or seduceth, to wit, himself, as appears by the opposition of this to the former clause; he wittingly and willingly exposeth himself to Temptation and Wickedness, because he rejecteth that Admonition which is a proper Preservative from it. 18. He that hideth hatred with lying lips d With flattering words and false pretences of Friendship. , and he that uttereth a slander, e Heb. he, i. e. both of them, one no less than the other. So he condemneth two opposite vices, secret Hatred, and manifest slander. is a fool. f Because a sinner, and because the mischief of these things will fall upon himself. 19 In the multitude of words there wanteth not sin g Men that love and commonly use much talking, do frequently run into many miscarriages, because such persons, for the most part, want Wisdom to order their words aright, Eccles. 5. 3. and speak hastily without care and consideration. : but he that refraineth his lips h That forbeareth to utter what cometh into his mind, before he hath weighed whether it be true, and fit to be spoken, or not. is wise. 20. The tongue of the just is as choice silver i Of great worth and use, bringing credit to himself, and much benefit to others. : the heart k And consequently the Tongue, which speaketh out of the abundance of the Heart, Mat. 12. 34. of the wicked is little worth. 21. The lips of the righteous feed many l By their wise and pious Discourses, Counsels, and Comforts, which are so many evidences of their Wisdom. : but fools die for want † Heb. of heart. of Wisdom m They have not Wisdom to feed or preserve themselves, much less to feed others. . 22. The blessing of the LORD, it maketh rich n Riches are not got by Wisdom or diligence, but only by God's Favour and Blessing. , and he addeth no sorrow with it o i e. with that blessing which gives Riches, but gives them content and comfort in their Riches, which is a singular gift and blessing of God, of which see Eccles. 2. 24. 26. & 3. 13. & 5. 17, 18. whereas the Riches which wicked men get, are attended with God's Curse, with many discontents, with tormenting cares and fears, with horrors of Conscience, and with the just dread of a sad account to God for them. . 23. * Chap. 14. 9 & 15. 21. It is as a sport p He doth it with ease and delight, and without any shame, or remorse, or fear. to a fool to do mischief q Or, as others, to work wickedness, yea, great and premeditated wickedness, as the Hebrew word properly signifies. : but a man of understanding hath wisdom r Whereby he is kept from committing Wickedness, and especially from sporting himself with it. But this clause is by divers learned Interpreters rendered thus, and, or so is Wisdom to a man of Understanding, it is a sport or pleasure to him to practise Wisdom or Piety. Which Translation makes the Opposition more evident. . 24. The fear s The evils which he feareth, or hath cause to fear, as fear is oft taken. of the wicked it shall come upon him: but the desire of the righteous shall be granted t God will not only prevent the mischiefs which they fear, but grant them the good things which they desire. . 25. As the whirlwind passeth u Which is suddenly, though with great noise and violence. , so is the wicked no more x His Power and Felicity is lost in an instant. : but * Chap. 12. 3, 7. Mat. 7. 24, 25. & 16. 18. the righteous is an everlasting foundation y Or, hath an everlasting, etc. His hope and Happiness is built upon a sure and unmoveable Foundation. . 26. As vinegar to the teeth x, and as smoak to the eyes: so is the sluggard a Unserviceable and vexatious. to them that send him. z Which by its cold and sharpness it offends. 27. * Chap. 9 11. The fear of the LORD † Heb. addeth. prolongeth days b Partly because it gives them a title to the Promise of long life, as well as to other Promises; partly because it gladdeth the heart, which doth good like a Medicine, Prov. 17. 22. and preserves a man from those wicked practices which tend to the shortening of the days. ; but * Job 15. 32. & 22. 16. Psal. 55. 23. the years of the wicked shall be shortened. 28. The hope of the righteous shall be gladness c Though at present it be mixed with doubts, and fears, and disappointments, yet at last it shall be accomplished, and turned into enjoyment. : but the * Job 8. 13. & 11 20. Psal. 112. 10. expectation of the wicked shall perish d Shall be utterly frustrated. and so end in sorrow. . 29. The way of the LORD e Either 1. The way or course of God's Providence in the government of the world. Or rather 2. The way of God's Precepts, as God's way or ways are most commonly understood in Scripture, or walking in God's ways; for this is opposed to working iniquity in the next clause. is strength f Gives strength, i. e. either courage and confidence: or support and protection from that destruction here following. to the upright, but destruction g Or, terror or consternation, as the word properly signifies, and many render it. The design of this verse is to show that Piety is the only true Policy. shall be to the workers of iniquity. 30. * Psal. 37. 22. & 125. 1. The righteous shall never be removed h They shall live long and happily here, when this is most expedient for them, and eternally in Heaven. : but the wicked shall not inhabit the earth i They shall not have so much as a long and quiet abode upon Earth, unless where this is a Curse and Mischief to them, and much less shall they have any possession in Heaven. . 31. * Psal. 37. 30. The mouth of the just bringeth forth k Freely, and abundantly, and constantly, as the Earth or a Tree bring forth their proper fruit, as the word properly signifies. wisdom l Wise Counsels, by which he directeth and secureth himself and others. : but the froward tongue shall be cut out m Because it bringeth forth not Wisdom, but Folly and Wickedness. . 32. The lips of the righteous know n To wit, practically, so as to consider and speak. Knowledge is here ascribed to the Lips, as it is to the Hands, Psal. 78. 72. because they are conducted by knowledge and Wisdom. what is acceptable o To God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause. : but the mouth of the wicked speaketh † Heb. frowardnesses. frowardness. CHAP. XI. 1. A * Leu. 19 35, 36. Deut. 25. 13, 15, 16. Chap. 16. 11. & 20. 10, 23. † Heb. balances of deceit. false balance a The use of all false weights and measures in commerce. is abomination b i e. Highly abominable, as the abstract signifies; which is opposed to the false opinion of men who account it a fineness of wit, or, at worst, but a trivial fault. to the LORD c Partly because this wickedness is acted under a colour of Justice; and partly because it is destructive to humane Society, and especially to the poor, whose Patron the Lord owneth himself to be. : but † Heb. perfect stone. a just weight is his delight. 2. * Ch. 15. 33. & 16. 18. & 18. 12. When pride cometh, then cometh shame d Pride, as it is the effect of Folly, so it bringeth a man to contempt and destruction, such persons being commonly hated both by God, and by all men. : but with the lowly is Wisdom e Whereby they are kept from those foolish and wicked actions which expose men to shame. . 3. * Chap. 13. 6. The integrity of the upright f Their sincere Obedience to God's Laws. shall guide them g Shall keep them from crooked and dangerous courses, and lead them in a right and safe way. : but the perverseness of transgressors shall destroy them h Those wicked devices by which they design and expect to secure themselves, shall be the instrument of their destruction. . 4. * Chap. 10. 3. Ezek. 7. 19 Zeph. 1. 18. Riches profit not in the day of Wrath i In the time of God's Judgements, when he is executing Wrath and Vengeance upon Sinners. : but righteousness k Or, Mercy, as this word is oft rendered, or Charity to the poor, which is fitly opposed to Riches laid up in store. delivereth from death l It moveth God to deliver them oft times from temporal Calamities, and always from eternal Death, where such actions are done from a right Principle. . 5. The righteousness of the perfect shall † Heb. 〈◊〉. direct his way m Shall bring all his designs and endeavours to an happy issue, by comparing this clause with the next. : but the wicked shall fall by his own wickedness. 6. The righteousness of the upright shall deliver them n From many snares and dangers. : but * Chap. 5. 22. transgressors shall be taken in their own naughtiness. 7. When a wicked man dieth his expectation shall perish o All his hope and felicity, which he placed wholly in earthly things, is lost and gone with him. : and the hope of unjust men p So it is a repetition of the same thing in other words. Or, as divers render it, the hope of their strengths, i. e. which they place in their carnal strengths, their Riches, Children, Friends, etc. So this is added by way of aggravation. perisheth. 8. * Ch. 21. 18. The righteous is delivered out of trouble, and the wicked cometh in his stead q Is by God's Providence brought into the same miseries which either he designed against the Righteous, or had formerly inflicted upon the Righteous, and now lately removed from them. . 9 An hypocrite with his mouth r By his corrupt communication, whereby he endeavours to draw him to error or wickedness. destroyeth his neighbour: but through knowledge s To wit, of God, and of his word, which makes men wise, and discovers, and so prevents the frauds of Deceivers. shall the just be delivered t From the infection of the Hypocrites evil and crafty Counsel. . 10. When it goeth well with the righteous u When such men are encouraged and advanced into places of Power and Trust. , the city rejoiceth x The Citizens or Subjects of that Government rejoice, because they confidently expect Justice, and Tranquillity, and many other benefits, by their administration of public affairs. : and when the wicked perish, there is shouting y A common rejoicing, partly for the just vengeance of God upon them who have been the instruments of so much mischief, and partly for their deliverance from such public grievances and burdens of the Land. . 11. By the blessing of the upright z Wherewith they bless the City, to wit, by their sincere Prayers, and wise and wholesome Counsels. the city is exalted: but it is overthrown by the mouth of the wicked a By their Curses, and Oaths, and Blasphemies, and wicked and pernicious Counsels, whereby they both provoke God, and misled men to their own ruin. . 12. He that is † Heb. destitute of heart. void of wisdom despiseth his neighbour b Which contempt he showeth, either 1. by contemptuous or reproachful expressions of him; or 2. by not ask, or not regarding his advice, but trusting wholly to his own understanding. : but a man of understanding holdeth his peace c Either 1. He forbeareth all such expressions against his neighbour. Or 2▪ He silently and patiently bears these Reproaches from his neighbour, and doth not render one Reproach for another; wherein he showeth true Wisdom. Or 3. He desireth and hearkeneth to the Counsels of others. Any of these ways the opposition is sufficiently evident. . 13. † Heb. ●…e that walketh, b●…ing a tale-bearer. A tale-bearer d Or, He that goeth about (from one place or person to another, as the manner of such is) telling tales, making it his business to scatter Reports. revealeth secrets e This tattling humour is so prevalent with him, that he cannot forbear to publish, either his neighbours secret faults, or such things as were committed to his trust with a charge of secrecy. : but he that is of a faithful Spirit f That hath a sincere, and constant, and faithful mind, which both can and will govern his Tongue. concealeth the matter g So far as he can lawfully do. . 14▪ * 1 Kin. 12. 1. etc. Pro. 15. 22. Where no counsel h Or, No wise counsel, as the word properly signifies, as job 37. 12. Prov. 1. 5. is, the people fall; but in the multitude of counsellors i To wit, of wise and good Counsellors, for such will employ and unite their Counsels together for the public good. there is safety. 15. He that is surety for a stranger k Whose condition he doth not throughly understand, and therefore knows not his own danger. , † 〈◊〉 be 〈◊〉. shall smart for it: and he that hateth † 〈…〉 suretyship l Of which see on Prov. 6. 1. , is sure. 16. A gracious woman m Heb, a Woman of grace and favour, i. e. one who by her meekness, and modesty, and prudence, and other Virtues renders herself acceptable and amiable to God and to men. retaineth honour n Or, holdeth fast her honour, or good reputation, with no less care and resolution, than strong men do Riches, as it here follows. : and o Or, as; for so this conjunction is o●…t used in this Book, of which we have seen some, and may afterward see more instances. strong men retain riches. 17. The merciful man doth good to his own soul p i e. To himself, because his liberality shall turn to his own infinite advantage both in this life, and in the next. : but he that is cruel q Hardhearted and uncharitable to others. , troubleth his own flesh r Either 1. his own Children or Kindred, who are commonly expressed by this very word, for whose sakes he is thus covetous and uncharitable, that he may hoard it up for them: but they, faith the wise Man, shall have nothing but trouble and vexation, and God's curse with it. Or 2. himself denominated here from his flesh or Body as in the former Branch from his Soul. But he may seem to mention his flesh rather than his Soul, to intimate that the mischiefs of his covetousness shall not only fall upon his Soul, which he despiseth, but upon his Flesh or outward Man, which is the only thing that he feareth. . 18. The wicked worketh a deceitful work s A work which will deceive his expectation of that good for which he worketh. : but to him that soweth t That worketh it with constancy, and diligence, and hope of recompense, as they do who sow in Seedtime. righteousness u Good works, acts of Piety towards God, and Charity to men. , shall be a sure reward. 19 As righteousness tendeth to life: so he that pursueth evil x Who are not over-taken by sin, as a good Man may be, Gal. 6. 1. but studiously design it, and follow after the occasions of it earnestly, and greedily, and industriously. , pursueth it to his own death. 20. They that are of a froward heart y Hypocrites, as appears from the opposition of these to the upright in the next Clause: whose Hearts are false to God, and contrary to their own professions. , are abomination to the LORD z Though by their cunning Artifices they may deceive men, and gain their good opinion and favour, yet God sees their naughty Hearts and ha●…eth them. , but such as are upright in their way a In the course of their lives and actions. By which changing of the Phrase, from Heart in the first Clause, to way here, he intimates that the sincerity and hypocrisy of men's hearts are discovered, and to be judged by their conversations. , are his delight. 21. * Ch. 16. 5. Though hand join in hand b Though they are fortified against God's judgements by a numerous Issue and Kindred, and Friends, and by mutual strong combinations or con●…ederacies. , the wicked shall not be unpunished c They shall be punished even in their own Persons, as well as in their Posterity. They shall not be able either totally to prevent God's judgement, or to delay it from coming in their days. : but the seed of the righteous d Not only their Persons, but their Children. shall be delivered e Without any such Auxiliaries, by God's special Providence. . 22. As▪ a jewel of gold in a swine's snout f Which would not adorn the Swine, but only be disparaged itself. It was the custom of some of the jews to wear Jewels upon their Noses, and some of their Neighbours wore them in their Noses. , so is a fair woman which † Heb. depar●… 〈◊〉. is without discretion g Which disgraceth the beauty of her Body by a foolish and filthy Soul. . 23. The desire h Either 1 properly so called. So the sense is, His desires are generally and constantly to do good to men, as wicked men's designs are to do hurt, and to execute wrath and hatred against them. Or rather 2. the object, or event, or effect of their desire, as appears from the next Clause, where expectation is clearly put for the object or event of it: And the sense of the Proverb seems to be this, The desires and expectations of the Righteous shall end in their good and happiness, but the desires and expectations of wicked men shall be sadly disappointed, and end in the wrath of God, and their utter ruin. of the righteous is only good: but the expectation of the wicked is wrath. 24. There is that scattereth i That giveth liberally of his Goods to the Poor: for so this Hebrew word is used, Psal. 112. 9 He hath dispersed, which is explained in the following words▪, he hath given to the Poor. , and yet increaseth k Through God's secret Blessing upon his Estate. ; and there is that witholdeth more than is meet l Heb. from what is right or just, i. e. what by the Law of God, and the Rules of general Justice, he is obliged to give: of which see Prov. 3. 27. : but it tendeth to poverty m By God's Providence secretly blasting his Estate, either in his own or his children's hands, as it very frequently befalls covetous Wretches. . 25. * 2 Cor. 9 8, 9, 10. † Heb. the soul of blessing. The liberal soul n Heb. the Soul of Blessing, that man who is a Blessing to others, who blesseth them, i. e. doth good to them, as Blessing▪ is oft used for a gift, as Gen. 33. 11. 1 Sam. 25. 27. 2 Cor. 9 5. shall be made fat o Shall be greatly enriched both with Temporal and Spiritual blessings. : and he that watereth shall be watered also himself p Possibly it is a Metaphor from a Fountain, which when it poureth forth its waters is instantly filled again, whereas if it be stopped it groweth empty▪ and the Water seeketh another course. Others render it, he shall be a Rain, i. e. he shall receive such liberal supplies from God that he shall be able to pour forth showers of good things upon others. . 26. * He that withholdeth corn q In a time of scarcity, when others need and desire it. , the people shall Amos 8. 5▪ 6. curse him: but blessing r The blessing of God which the People shall hearty beg for him. shall be upon the head of him that ●…elleth it s Upon reasonable terms. . 27. He that diligently seeketh t Which is opposed to those who content themselves with lazy desires or cold and careless endeavours. * Ch. 14. 22. good, procureth favour x With God and men. : * Ps. 7. 15, 16. & 9 15, 16. & 10. 2. & 57 6. but he that seeketh mischief y To do any mischief or injury to others. it shall come unto him z It shall be requi●…ed either by men's malice and revenge, or by God's just judgement. . u To do good to all men, as he hath opportunity. 28. * Job 31. 24. He that trusteth in his riches a As his chief portion, and felicity, and ground of safety. shall fall b As a withered Leaf, by comparing this Clause with the latter. : but * Ps. 1. 3. & 92. 12, etc. Jer 17. 8. the righteous c Who maketh God alone, and not riches, his trust. shall flourish as a branch d To wit a green and flourishing branch. . 29. He that troubleth his own house e He who bringeth trouble and misery upon himself and Children, either 1. by carelessness, ●…lothfulness, improvidence, prodigality, or any wickedness, whereby he consumeth his Estate. So this troubling of his House may be opposed to a Man's building of his House, Jer. 29. 28. Or 2. by covetous desires and restless endeavours to heap up Riches, whereby he greatly tires and troubles both himself and all his Family, with excessive cares and labours, which is called coveting an evil covetousness to his House, Habak. 2. 9 , shall inherit the wind f Shall be as unable to keep and enjoy what he gets as a Man is to hold the Wind in his Fist, or to feed and satisfy himself with it: he shall be brought to poverty. : and * Ch. 17. 2. the fool shall be servant to the wise of heart g By which means such a troublesome fool shall through his extreme necessity be forced even to fallen himself to such as are wiser. . 30. The fruit of the righteous h i e. Which he produceth, his discourses and his whole conversation. is▪ * Ch. 13. 12. a tree of life i Is like the fruit of the Tree of Life, is a great preserver of this life, and a procurer of Eternal life, not only to himself, but to others also. and he that † Heb. taketh. * Dan. 12. 3. winneth souls k Heb. that catcheth Souls, as a Fowler doth Birds, that maketh it his design and business, and useth all his skill and diligence to gain Souls to God, and to pluck them out of the snare of the Devil. , is wise l Sheweth himself to be a truly wise and good Man. But this Clause is and may be rendered thus, and 〈◊〉 that is wise (the same with the Righteous in the former Clause) winneth Souls, or brings them to life. So this Clause agrees very well with the former. . 31. Behold the righteous shall be recompensed m i e. Punished for his sins, as appears from the next Clause, the general word being here used of this one particular, by a Synecdoche. in the Earth n Whereby he intimates, that all his sufferings are confined to this World, which is an unspeakable felicity. : much more o They shall be punished more certainly and more severely, either in this life, or in the next. the wicked and the sinner p Those who make sin their great study, and daily and most delightful exercise. Compare this Verse with 1 Pet. 4. 18. which is a good Conment upon it. . CHAP. XII. 1. WHoso loveth instruction a Admonition or reproof, as appears from the next Clause, which is a singular means of getting true and sound knowledge. , loveth knowledge b Shows that he is a true lover of knowledge, because he is willing to purchase it upon such unwelcome terms, as reproofs are generally esteemed. : * Ch. 15. 5. but he that hateth reproof, is brutish c Discovereth himself to be a most foolish and stupid Creature, because he is an enemy to himself and to his own happiness. . 2. A good man † Heb. draweth out. obtaineth favour d Whereby he is and shall be acquitted and justified. of the LORD: but a man of wicked devices e Who designeth and industriously committeth wickedness. will he condemn f When he standeth in judgement, howsoever he may for the present justify himself and deceive others into a good opinion of him. . 3. A man shall not be established by wickedness g By any sinful courses by which he useth to secure or establish himself; whereby he implies that he shall be rooted up. : but the * Ch. 10. 25. root of the righteous shall not be moved h To wit, out of its place. He shall stand fast and flourish like a wel-rooted Tree. . 4. * 1 Cor. 11. 7. A virtuous woman is a crown i A singular ornament and matter of his glorying and joy. to her husband: but she that maketh ashamed k That by her folly or wickedness bringeth shame to herself and to her Husband. , is as rottenness in his bones l Loathsome and vexatious, and pernicious. . 5. The thoughts of the righteous are † Heb. judgement. right m His constant purpose is to deal justly and truly with God and with men. : but the counsels of the wicked are * Ch. 11. 18. deceit n His great care and contrivance is to wrong and deceive others by fair pretences and cunning Artifices. . 6. * Ch. 1. 11, 38. 18. The words of the wicked are to lie in wait for blood o Are designed and ordered to entrap or deceive others, and to destroy them. : but the mouth of the upright shall deliver them p To wit, from those that lie in wait for them: which it doth, either 1. by prayer to God for their deliverance: Or 2. by pacifying the wicked with soft and gentle answers, or by diverting them from their evil course by their good counsels and admonitions: Or 3. by pleading their righteous cause in a judicial or other way. . 7. * Ps. 37. 37. Ch. 11. 21. & 14. 11. The wicked are overthrown, and are not q Both they and their Families shall suddenly perish. : but the house r The Family or Posterity. of the righteous shall stand. 8. A man shall be commended s To wit, by wise and good men. according to his wisdom t More or less according to the degree of Wisdom which his discourses and actions discover to be in him. : but he that is † Heb. perverse of heart. of a perverse heart u Which he showeth by his wicked words and conversation. shall be despised x By God and all wise men. . 9 He that is despised y That liveth in a ●…ean and obscure condition in the World, for such are commonly despised by men of an higher ra●…k. and ‖ hath a servant z Hath but one Servant. Or rather, as it is in the Margin, is Servant to himself, hath none to wait upon him or work for him but himself, that getteth Bread by his own labours. , is better Or, is servant to himself. So Gr. a Is happier. than he that honoureth himself b That glorieth in his high Birth or gay attire. , and lacketh bread c Wants necessaries for his own sustenance. ▪ 10. * Deut. 25. 4. A righteous man † Heb. knoweth. Ps. 1. 6. regardeth the life of his beast d Which is employed in his Service, he will not destroy it either by labours beyond its strength, or by denying to it necessary food or rest, or by any other way: and much more will he be pitiful to his own Servants, and to poor men. : but the ‖ Or, bowels. tender mercies of the wicked are cruel. e There is much cruelty mixed even with their most merciful actions, when they pretend or intent to show mercy. Heb. the Bowels of the, etc. those very Bowels which in others are the seat of pity in him are hardened and shut up, and only stir him up to cruelty. In stead of that Mercy which is natural to other men, he hath nothing but cruelty. Their Mercies are here said to be cruel, as the foolishness, and weakness of God, are said to be wise and strong, 1 Cor. 1. 25. 11. * Ch. 28. 19 He that tilleth his land f That employeth his time and strength in an honest calling. shall be satisfied with bread: but he that followeth vain persons g That useth their society and idle course of living. is void of understanding h Shall through his own folly want Bread. . 12. The wicked desireth ‖ Or, the fortress. the net of evil men i He approveth and useth those cunning and deceitful arts, which wicked men use like Nets to ensnare other men, and to take their goods to themselves. Or, he desireth the Fortress of wicked men, or, of wickedness, i. e. he seeks to fortify and establish himself by wicked practices. : but the root of the righteous yieldeth fruit k That Justice and Piety, in which he is rooted, and which is the root of his actions, doth of itself, without the aid of any indirect and sinful courses, yield him sufficient fruit both for his own need, and to do good to others. But, because the word fruit is not in the Hebrew, and may seem to be too great a supplement, it is and may be rendered thus, the root of the Righteous giveth it, to wit, that Fortress or security which others seek in wickedness. . 13. † Heb. the snare of the wicked is in the transgression of Lips. * Ch. 18. 7. The wicked is snared l i e. Brought into trouble. by the transgression of his lips m By his wicked speeches against God and men. : but the just shall come out of trouble n To wit, by his wise and holy, and in offensive speeches, whereby he pacifieth men and gaineth God's favour and protection. . 14. * Ch. 13. 2. A man shall be satisfied with good by the fruit of his mouth o By his pious and profitable Discourses. , and the recompense of a man's hands p i e. Of his works and actions, of which the hand is the great instrument. Whereby also may be implied that God will not regard nor recompense good words, unless they be accompanied with a good conversation. shall be rendered unto him q To wit, by God, to whom the work of retribution belongs. . 15. * Ch. 3. 7. The way of a fool r The counsel and course which his own mind suggests to him in the ordering of his affairs. is right in his own eyes s Highly pleaseth him, so that he neglects and despiseth the opinions and advices of others. : but he that hearkeneth unto counsel t That distrusteth his own judgement, and seeketh counsel from others. is wise. 16. A fools wrath is † Heb. in that day. presently known u By his rash words and indecent actions, whereby he exposeth himself to shame. : but a prudent man covereth shame x Either 1. the shame, or reproach, or injury done to him by others, which he concealeth and beareth with patience and passeth by, as his duty and interest obligeth him to do. Or, 2. his own shame, to which the ●…olly of rash anger would have betrayed him. . 17. * Ch. 13. 5. & 14. 5. He that speaketh truth y Heb. He that will speak truth, i. e. he who accustometh himself to speak truth in common conversation; for the future Tense in the Hebrew Tongue oft notes a continued act or habit. , showeth forth righteousness z To wit, as a witness in public judgement, he will speak nothing but what is true and just; you may depend upon his Testimony. , but a false witness deceit a He who useth himself to lying in his common talk, will use falseshood and deceit in judgement. . 18. * Ps. 57 4. & 59 7. There is that speaketh like the piercings of a sword b Hurtful and pernicious words, whereby they either corrupt men's minds and manners, or scandalise them, or injure them in their Reputation, Estate, or Life, or otherwise. : but the tongue of the wise is ‖ Or, healing. So Gr. health c His speech both in judgement, and in common discourse, is found and wholesome in itself, and tending to the comfort and benefit of others. . 19 The lip of truth shall be established for ever: but a lying tongue is but for a moment. d The speaker of truth is constant, and always agreeable to himself, and his words the more and longer they are tried, the more doth the truth of them appear, whereas Liars, though they may make a fair show for a season, yet are easily and quickly convicted of falsehood. 20. Deceit e Either 1. towards others, whom they design to deceive, and then to destroy, whilst good Counsellors bring safety and joy to others. Or rather 2. to themselves. So the sense of the Verse is, They whose hearts devise mischief against others▪ shall be deceived in their hopes, and bring that trouble upon themselves which they design against others; but they who by good counsels labour to promote the Peace and Happiness of others, shall reap the comfort and benefit of it to themselves. is in the heart of them that imagine evil: but to the counsellors of peace is joy. 21. There shall no evil happen to the just: but the wicked shall be filled with mischief. f Either 1. of sin, or rather 2. of suffering or mischief, as the next clause explains this: No such evil shall befall them, as doth commonly befall the wicked, who are filled, or overwhelmed, and utterly destroyed by it, whereas good men are supported under their troubles, and shall be delivered out of them, and receive much benefit by them. 22. * 〈◊〉. 6. 17. Lying lips are an a abomination to the LORD, but they that † 〈◊〉 do 〈◊〉▪ 〈◊〉▪ 3. 21. deal truly g That speak and act sincerely and truly. He implies that although lying lips alone are sufficient to purchase God's hatred, yet truth in a man's speech is not sufficient to procure God's favour, unless there be also Truth and Justice in his actions. are his delight. 23. * 〈◊〉. 13. 16. 〈◊〉 15. 2. A prudent man concealeth knowledge h He doth not vaingloriously and unseasonably utter what he knows, but keeps it in his breast till he hath a fit occasion to bring it forth for God's Glory and the good of others. : but the heart of Fools proclaimeth foolishness i Whilst he makes ostentation of his knowledge, he betrays his Ignorance and Folly. Compare Eccles. 10. 3. . 24. * 〈◊〉. 10. 4. The hand of the diligent shall bear rule k Shall procure Wealth and Power. : but the ‖ 〈◊〉, deceitful. slothful l Heb. The deceitful. So he calls the slothful, because Deceit and ●…dleness are commonly companions, and such men seek to gain by Fraud what they either cannot or will not get by honest Labour. Compare Prov. 10. 4. shall be under tribute. 25. * 〈◊〉 15. 13. Heaviness in the heart of man maketh it stoop, but * Isa. ●…0. 4. a good word l A compassionate or encouraging word from a Friend or Minister. maketh it glad. 26. The righteous is more ‖ 〈◊〉, 〈◊〉. excellent m Either 1. In his temper and disposition, more just, and generous, and public spirited, and merciful, etc. Or 2. In his condition, more happy, notwithstanding all his sufferings and the contrary opinion of the world concerning them. than his neighbour n Than any other man who is unrighteous. : but the way of the wicked o That course of Life which they choose and follow, and by which they design and expect to excel other men. seduceth them p Heb. maketh them to err or wander, to lose that excellency or happiness which they had promised to themselves, in and by their wicked practices. . 27. The slothful man q Or, The deceitful man, as v. 24. who seeks to enrich himself by fraudulent and unjust practices. roasteth not that which he took in hunting r Doth not enjoy the fruit of his Labours or devices, either because he doth not labour, and so hath nothing to waste or enjoy; or because God oft times deprives him either of such illgotten goods, or at least of a quiet and comfortable fruition of them. : but the substance of a diligent man is precious s Yields him great comfort and satisfaction, partly because it abides with him, and partly because he hath God's Favour and blessing with it. . 28. In the way of righteousness is life, and in the pathway thereof there is ‖ 〈◊〉, 〈◊〉. no death t The practice of Justice and Godliness, though it expose a man to some dangers and inconveniences in the world, yet it will certainly lead him to Life and Happiness, whereas the end of all wicked courses is death and destruction. . CHAP. XIII. 1. A Wise son heareth a Which word is understood out of the next clause, as is frequent in the Hebrew text. his father's instruction b Or, Rebuke or Reproof. : but a scorner heareth not rebuke c He hareth reproof either from his Father, or from any other man. . 2. * Ch. 12. 14. A man shall eat good d Shall receive much comfort, and credit, and benefit to himself. by the fruit of his mouth e By his wise and profitable discourses. : but the soul f i e. The person, as the soul is oft used. of the transgressors g Who transgress with their Lips, as this general Phrase may be restrained from the former clause. shall eat violence h Shall have that violence and injury returned upon themselves which they have offered to others in word or deed. . 3. * Ch. 18. 21. & 21. 23. He that keepeth his mouth i To wit, shut, for this is opposed to the opening of it: who speaks sparingly, and with due care and caution. , keepeth his life k Prevents many sins and mischiefs which others run into. : but he that openeth wide his lips l That takes liberty to speak every thing which pleaseth him, or cometh into his mind▪ shall have destruction m From God or men. . 4. * Ch. 10. 4. The soul of the sluggard desireth, and hath nothing n Because he contenteth himself with lazy desires without diligent endeavours. : but the soul of the diligent shall be made fat o He shall be enriched with the fruit of his own Labours. . 5. A righteous man hateth lying p Both in himself and in other men, whereby he getteth that good name which is like a precious Ointment. : but a wicked man q Who accustometh himself to lying, as may be gathered from the foregoing words. ‖ Or, causeth stench & shame. is loathsome, and cometh to shame r Makes himself contemptible and hateful to all that know him; there being scarce any reproach which men more impatiently endure, and severely revenge, than that of being called or accounted a Lyar. . 6. * Chap. 11. 3, 5, 6. Righteousness keepeth him s Either from ●…in: or from that overthrow which befalls sinners in the next clause. that is upright in the way: but wickedness overthroweth † Heb. sin. the sinner t Heb. the man of sin, who giveth up himself to wicked courses. . 7. * Chap. 12. 9 There is that maketh himself rich, yet hath nothing u Some men who have little or nothing pretend to have great Riches, and carry themselves accordingly, either out of Pride and Vanity, or with a design to gain Reputation with others whom they intent to defraud. , there is that maketh himself poor, yet hath great Riches x Some rich men seem and profess themselves to be very poor that they may preserve and increase their estates by concealing them from those who would either desire a share in them, or take them away by deceit or violence. . 8. The ransom of a man's life are his Riches, but the poor heareth not rebuke y This verse sets forth, Either 1. The several advantages of Riches and Poverty. Riches enable a man to redeem his life when it is in greatest danger, and Poverty preserves a man from those Rebukes and Injuries which endanger and oft destroy the Rich. Or 2. The convenience of Poverty above Riches. Riches frequently expose men to the peril of losing their Lives by false Accusers, or Thiefs, or Tyrants, which they are forced to redeem with the loss of their Riches; whereas Poverty commonly secures mwn not only from such kinds of death, but even from Rebukes and Injuries; partly because such persons are cautious, that they may not offend or provoke others; and partly because their persons and actions are neglected and slighted, and they are esteemed Objects of pity. . 9 * Job 22. 28. The light z The Prosperity or Happiness, which is oft called a Light or Lamp in Scripture, and other Authors. of the righteous rejoiceth a Shineth with a pleasant and constant Brightness and Glory; for this is opposed to the putting out in the next clause. Rejoicing is here ascribed to the light, as it is to the Sun, Psal. 19 5. both Metaphorically, because they would rejoice in it, if they were capable of any such passions, and Metonymically, because they refresh and cheer men's Spirits. So Mountains and Trees are said to rejoice, Psal. 65. 12. & 96. 12. , * Job 18. 6. & 21. 17. but the ‖ Or, candle. lamp of the wicked shall be put out b Their felicity shall have a sudden and a dismal end. . 10. Only by pride cometh contention c Which is not to be understood exclusively as to all other causes; for contentions oft spring from Ignorance, or Mistake, or Covetousness, or other Passions, but eminently, because as Pride bloweth up those coals of Contention which other Lusts kindle, so ofttimes Pride alone, without any other cause, stirreth up strife; which it doth by making a man selfconceited in his opinions, and obstinate in his Resolutions, and impatient of any opposition, and many other ways. , but with the well-advised d Who are not governed by their own passions, but by prudent consideration, and the good Counsel of others. is wisdom e Which teacheth them to avoid and abhor all contention. . 11. * Ch. 10. 2. & 20. 21. Wealth gotten by vanity f By vain, or deceitful, or wicked practices. , shall be diminished g Because the Curse of God attends upon it. , but he that gathereth † Heb. with the hand. by labour h By diligence in an honest Calling. shall increase. 12. Hope deferred i Delays in obtaining that good which a man passionately desireth and hopeth for. maketh the heart sick, but when the desi●…e k The good desired and expected, Acts being oft put for the Objects. cometh, * Ver. 19 it is a tree of life l It is most sweet, and satisfactory, and reviving. . 13. Whoso despiseth the word n The word of God, which is called the word by way of eminency, Deut. ●…0. 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere , shall be destroyed o Except he repent, and return to his Obedience. , but he that feareth the commandment p That hath a Reverence to its authority, and is afraid to violate it. , ‖ Or, shall be in peace. shall be rewarded. m Disobeyeth it wilfully and presumptuously. 14. * Ch. 14. 27. The law q The Doctrine, Instruction, or Counsel, as the word, Law, is frequently understood in Scripture. of the wise r Of holy men, who are commonly called wise, as sinners are called Fools, in this Book. is a fountain of life, to departed from the snares of death. 15. Good understanding t Discovering itself by a man's holy and righteous practices and ways, as appears from the opposition of the way of transgressors to it, and as words of Understanding in this and other Books of Scripture commonly include practice. giveth favour u Maketh a man acceptable both to God and men. , but the way x The carriage or manner of conversation. of transgressors is hard y Or, rough, as this very word is used, Deut. 21. 4. offensive and hateful to God and Men, as rough ways are to a Traveller, fierce, and intractable, and incorrigible. . 16. * Ch. 12. 23. & 15. 2. Every prudent man dealeth z Heb. Acteth, or doth, manageth all his affairs. with knowledge a Considerately and discreetly. , but a fool † ●…eb. spreadith. layeth open his folly b By his heady and foolish Actions. . 17. A wicked messenger c Who is unfaithful in the execution of that which is committed to his charge, as appears by the opposite clause. falleth into mischief d Shall not escape punishment from God, or from them who sent him. , but a faithful ambassador is health e Or, wholesome, procureth safety and benefit, as to his Master, so also to himself. . 18. Poverty and shame shall be to him that refuseth instruction f Whereby he might have been kept from destructive and dishonourable courses. , but he that regardeth reproof g That considers it seriously, receiveth it kindly, and reformeth himself by it. shall be honoured h And enriched, which is implied from the former branch. Not that it is so always, but commonly, and when God sees it good for a man. Or, if he do not always gain Riches, he shall certainly have honour both from God and men. . 19 * Ver. 12. The desire accomplished is sweet to the soul i The satisfaction of a man's desires by the enjoyment of the things desired is very acceptable to him. Which may be taken either 1. Of the desire of Fools, which may be understood out of the next clause. So the sense of the verse is, It is sweet to sinners to indulge and satisfy their desires, which are wholly carnal and sinful, and for that reason they love sin, and hate the thoughts of leaving it, because their desires are wholly and fully set upon it. Or 2. Of good desires, or of the desires of wise and good men, as the LXX, and Chaldee, and Syriack, and Arabic Interpreters understand it, by the opposition of Fools in the next clause. So the sense may be this, The desires of good men are set upon what is good, and they rejoice when they attain to it, and are grieved when they fall short of it; but the desires of the wicked are set upon sin, and it is a pleasure to them to commit it, and an abomination to them to be hindered from it. Or rather 3. Of desires in general. Whatsoever men do earnestly desire, the enjoyment of it is very sweet and grateful to them; and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts, and abhor all Restraint and Mortification of them: For this is certain and confessed, that many things are understood in these short proverbial Speeches which are not expressed. , but k Or, and, as this particle properly signifies; or, therefore, as it is frequently used. it is an abomination to fools, to departed from evil. 20. He that walketh l i e. Commonly converseth and associateth himself. with wise men, shall be wise m Shall learn Wisdom and Goodness both from their Counsels and Examples. The design of this Proverb is to show the wonderful influence which a man's society hath upon him, either to save, or to corrupt and destroy him. , but a companion of fools † Heb. shall be broken. shall be destroyed. 21. Evil n Evil of punishment proportionable to their evil of sin, as appears from the next clause. pursueth o And sooner or later shall certainly overtake them, albeit they please themselves with hopes of impunity. sinners p Obstinate and incorrigible sinners. , but to the righteous good q God's blessings and true happiness. shall be repaid. 22. A good man leaveth an inheritance to his children's children, and the * Job 21. 17. & 27. 17. Chap. 28. 8. Eccl. 2. 26. wealth of the sinner is laid up for the just r Is by God's powerful Providence ofttimes translated to good men of another Family, who will be more faithful Stewards of it. . 23. * Ch. 12. 11. Much food is in * Chap. 21. 4. the tillage of the poor s Poor and mean persons by their diligent labours in tillage or other employments, and God's Blessing upon them ofttimes grow rich. , but there is that is destroyed t Or, consumed, to wit, in his estate, brought to poverty. for want of judgement u Either 1. For want of discretion and convenient care and diligence in tilling his Land, and in managing his Affairs, which he neglects himself, and leaves to the care of others, whereas poor men are forced by their necessities to look to their own concerns, and to use their utmost diligence in them. Or rather 2. By Injustice, as this Phrase is used, Prov. 16. 8. jer. 17. 11. & 22. 13. Ezek. 22. 29. Nor do I find it in any other Scripture. By his Frauds, Rapines, and Oppressions, and other unjust and wicked practices, whereby he seeks to enrich himself, as refusing and scorning to get an Estate by honest labours. So this agrees with what is said v. 11. . 24. * Ch. 19 18. & 22. 15. & 23. 13. & 29. 1●…, 17. He that spareth x Heb. withholdeth it from his Son when it is due to him. his rod y That correction which his Son's fault requires, and he as a Father is required to give him. , hateth his son z Not directly and properly in regard of his Affection, but consequently, and in respect of the event. His fond affection is as pernicious to him as his or another man's hatred could be. : but he that loveth him, chasteneth him betimes. ‖ Either 1. In his tender years as soon as he is capable of it. Or 2. Speedily, before he be hardened and inveterate in sin. 25. * Psal. 34. 10. & 37. 3. The righteous eateth to the satisfying of his soul † God's Favour and Blessing gives him a competent Estate, and an Heart to use it, and Comfort and Satisfaction in it, whereas wicked men commonly want either all these Blessings, or some of them. , but the belly of the wicked shall want. CHAP. XIV. 1 EVery wise woman a He speaks of the Woman not to exclude the Man, of whom this is no less true, but because the Women, especially in those times, were very industrious in managing their Husband's Estates, of which see Prov. 31. buildeth her house b Maintaineth and improveth her Family and Estate, as this Phrase is used, Exod. 1. 21. 2 Sam. 7. 11. Psal. 127. 1. , but the foolish plucketh it down with her hands c Either by her idleness and not using her hands, or by her foolish and sinful courses. . 2 He that walketh in his uprightness d Whose conversation is sincerely pious and righteous. The design of this Proverb and Verse is to show, that God doth, and men may judge of men's outward professions and inward dispositions by the common course of their lives. , feareth the LORD * 〈◊〉 12. 4. , but he that is perverse in his ways, despiseth him e Plainly declares that he doth not fear God, but despise him, and his commands, and threaten. . 3 In the mouth of the foolish is a rod of pride f His proud and insolent speeches as they are like a Rod, offensive and injurious to others, so they make a Rod for their own Backs, by provoking God and men against them. Which sense seems most probable both from the opposite Clause, and by comparing this place with Prov. 10. 13. & 26. 3. For this Phrase, The Rod of Pride, it may be compared with other like Phrases, as the foot of Pride, Psal. 36. 11. The scourge of the Tongue, Job 5. 21. and the Rod of the Mouth, Isa. 11. 4. , but the lips of the wise shall preserve them g From that Rod. . 4 Where not Oxen are, the crib is clean h The Barn or Stable is empty of food for cattle, and much more for Man, whose food is more scarce and dear. In the same sense cleanness of Teeth is put for Famine, Amos 4. 6. : but much increase is by the strength of the ox i By their labours, or by diligence in Husbandry, which then was principally managed by Oxen. . 5 * 〈◊〉. 25. 〈◊〉. 20. 16. 〈◊〉 1. ●…6. 19 & 〈◊〉 17▪ A faithful witness will not lie k To wit, in common discourse and conversation, whereby he showeth his love to truth, and giveth assurance that when he is called to be a Witness, he will be true and faithful. , but a false witness will utter lies l Or, as the words lie in the Hebrew, And, or But he that will utter lies (that accustometh himself to lying) is or will be a false Witness, when occasion requires it. Having debauched his Conscience by daily lying he is thereby prepared and disposed to false-witness-bearing. Compare Prov. 12. 17. . 6 A scorner m A proud, selfconceited, and profane Person. seeketh wisdom and findeth it not n Because he doth not seek it aright, to wit, sincerely, and earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end, and with an honest intention of employing his knowledge to the service of God, and the furtherance of his practice of Religion. , but * Chap. 8. 9 knowledge is easy unto him o Is plain and easily attained by him. that understandeth p That knoweth and is deeply sensible of his own want of knowledge, and of the great worth and necessity of knowledge, which will make him use all possible means to it, and, among other ways, pray earnestly to God for it. Or, that is honest and pious: for words of knowledge are oft understood practically, especially in this Book. . 7 Go from the presence of a foolish man q Avoid the company and conversation of ungodly men. , when thou perceivest not in him the lips of knowledge r When they break forth into foolish or wicked discourses, left thou either be infected by them, or seem to approve of them. . 8 The wisdom of the prudent is to understand his way s It consists not in vain Speculations, nor in a curious prying into other men's matters, nor in cunning arts of deceiving others, but in a diligent study of his own duty, and of the way to true and eternal happiness. , but the folly of fools is deceit t The wit of ungodly men, which, though they account their Wisdom, is really their folly, is employed only in finding out ways of overreaching and deceiving others, and themselves too. . 9 * Ch. 10. 23. Fools u Wicked men, as appears from their opposition to the righteous in the next Clause. make a mock at sin x Please and sport themselves with their own and other men's sins, which is an high offence and provocation to God and men. Or, as others render it, excuse or cover sin, sin against God or men, and then justify or extenuate their sins, which is to double the injury. Possibly this Clause may be thus rendered, Sin deludes or makes a mock of Fools, or sinners, i. e. exposeth them to shame and contempt, which is fitly opposed to favour in the next Clause. And thus two Ancient and Learned Interpreters, Aquila and Theodotion, render it. And this suits exactly with the Hebrew words, whereas in the other Translation the Noun and Verb governed by it are of divers Numbers, which though sometimes it be allowed, yet is not to be supposed without necessity. But this I submit to the learned and judicious. , but among the * Ch. 21. 10. righteous y Who are so far from making a mock of sin, or excusing it, that they do not allow themselves to commit it. there is favour z They find favour both with God and men, as this very word thus generally expressed is used, Prov. 11. 27. because they make conscience of ordering their lives so that they offend neither God nor men, or if they offend either, they hearty repent of it, so far are they from excus●…ng it or pleasing themselves with it. Or, there is good will, as the word properly and usually is taken: they have a real love, and are ready to do all Offices of kindness one to another, and therefore neither sin against others, nor rejoice in the sins of others. . 10 The heart knoweth † Heb. the ●…itterness of his Soul. his own bitterness a The sense of the Verse is this, The inward griefs and joys of men's Hearts, though sometimes they may be guessed at by outward signs, yet are not certainly known to any but a man's s●…lf. Compare 1 Cor. 2. 11. The scope of the Parable may be to keep men from murmuring under their own troubles or envying other men's happiness. , and a stranger b Any other Person without or beside a Man's self. doth not intermeddle with his joy c Doth not partake of it, nor understand it. . 11 The house d Their dwelling and family. of the wicked shall be overthrown, but the tabernacle e Which is a weak, and poor, and unstable thing, soon reared up, and soon taken down, and is here opposed to the large, and strong, and magnificent House of wicked men. of the upright shall prosper. 12 * Ch. 16. 25. There is a way which seemeth right unto a man f There are some evil actions or courses which men may think to be lawful and good, either through gross and affected ignorance; or through partiality or self-flattery; or through want of necessary diligence in examining them by the rule of God's will or word; all which are culpable causes of the mistake and therefore do not excuse the error. , but the end thereof is the ways of death g The event showeth that they were sinful and destructive. . 13 Even in laughter the heart is sorrowful, and * Chap. 5. 4. the end of that mirth is heaviness h The outward signs of joy are commonly mixed with or end in real and hearty sorrow. The design of the Proverb is to declare the vanity of all worldly joys and comforts, and to teach men moderation in them, and to persuade us to seek for more solid and durable joys. . 14 * Psa. 44. 18▪ The backslider in heart i He who departeth from God and from the way of his Precepts with all his Heart, which implies the doing it upon deliberation, with free choice, and full purpose, and customary practice, as ungodly men commonly do, and is opposed to the ●…lips of humane frailty; for otherwise every sin is a revolt from God. shall be * Ch. 1. 31. & 12. 14. filled with his own ways k With the fruit of his ways or do, the punishment of his sins. , and a good man shall be satisfied from himself l i e. From his ways, as appears by the opposition from the pious temper of his own Heart which cleaveth to the Lord, when the hearts of sinners forsake him, and from the holy and righteous course of his life, from which he shall receive unspeakable comfort and satisfaction, both here and hereafter to all Eternity. . 15 The simple m Either the harmless Man: or rather a foolish Man, because he is opposed to the prudent. believeth every word n Is easily deceived with the smooth words and fair pretences of false and deceitful men. , but the prudent man looketh well to his going o Either 1. to his own going, as this is generally understood, he ordereth his conversation and deal in the World with due circumspection, not considering so much what other men say as what he ought to do. Or, 2. to the going of the deceiver, whose the word in the former clause is supposed to be. So the sense is, he judgeth of men's words and professions by their conversations; which is a good rule. . 16 * Changed 22. 3. A wise man feareth p Trembleth at God's judgements when they are either inflicted or threatened. , and departeth from evil q From sin, which is the procuring cause of all calamities. , but the fool rageth r Fretteth against God, or is enraged against his Messengers who bring the threatening, or disquieteth himself in vain. Or transgresseth, as this Verb in its simple form and first conjugation commonly signifies, or, goeth on in sin constantly and resolutely, according to the Emphasis which this conjugation commonly adds to the simple Verb. And this is most fitly opposed to departing from evil, as being confident is opposed to fearing. and is confident s Secure and insensible of his danger till God's judgements overtake him. . 17 He that is soon angry dealeth foolishly t His passion hurries him into many rash and foolish speeches and actions. , and a man of wicked devices u One who suppresseth his passion, but designeth and meditateth revenge, watching for the fittest methods and opportunities of executing it. is hated x Both by God and men, as being most deeply malicious and like the Devil, and most dangerous and pernicious to humane Society, whereas men that are soon angry give a Man warning and are quickly pacified, and therefore pitied and pardoned. . 18 The simple inherit folly y They possess it as their Inheritance or portion, holding it fast, improving it, delighting and glorying in it. In like manner David took God's Testimonies for his Heritage, Psal. 119. 111. where the word is the same: Withal he may imply that folly is Natural and Hereditary to them. , but the prudent are crowned with knowledge z They place their honour and happiness in a sound and practical, and saving knowledge of God and of their own duty, and therefore earnestly pursue after it, and Hearty embrace it. . 19 The evil bow before the good a Giving honour to them, and supplicating their favour and help, either for supply of their wants, as being brought low for their sins, or for counsel or comfort, or for their prayers to God for them. , and the wicked at the gates b As Clients, and Petitioners, and Beggars use to wait at the Doors, and Houses of Great and Potent men. The sense is, Good men shall have the preeminency over the wicked, ofttimes in this life, when God sees it expedient, but assuredly in the next life. of the righteous. 20 * Ch. 19 7. The poor is hated c i e. Despised and abandoned, as hateful Persons and Things are. even of his own neighbour d Strictly so called, who is nearest to him, either by habitation or by relation, and therefore most obliged to love and help him. , but † Heb. many are the lovers of the Rich. the rich hath many friends. 21 He that despiset his neighbour c That doth not pity and relieve the poor, as this is explained in the next Clause, the word Neighbour being here generally taken for any Man, as it is most commonly used in Scripture; which not relieving him, proceeds from a contempt of his Person. , sinneth d And therefore shall be punished for his inhumanity, which is opposed to his being happy in the next Clause. : * Ps. 112. 9 but he that hath mercy e That showeth his compassion by his bounty and relief. on the poor, happy is he f He doth a worthy action, and shall be blessed in his deed. . 22 Do they not err g They do certainly err from the right way, and mistake their mark, and shall miss of that advantage and felicity which they promise to themselves by such practices. that devised h That do not only commit it but make it their design, and study, and business, that are Artists or Masters in it, as the word signifies. evil i Either 1. mischief to men. Or 2. any kind of wickedness against God or men; for the expression is general; and this seems best to agree to the following Clause. ? but mercy and truth k Either 1. from men; Men shall deal truly and kindly with them, partly because such men by their carriage oblige them to do so, and partly because God inclineth their hearts to it. Or 2. from God to whom these two properties are jointly ascribed in divers places of Scripture. shall be to them that devise good l That designedly and industriously apply themselves to the doing of all good offices to God and men. . 23 In all labour there is profit, but the talk of the lips tendeth only to penury m Diligem labour is the ready way to riches, but idle talking, wherein too many spend most of their precious time, will bring a Man to poverty. . 24 The crown of the wise is their riches n They are a singular advantage and ornament to them, partly as they make their Wisdom more regarded, when the poor Man's wisdom is despised, Eccles. 9 16. and partly as they give a Man great opportunity to discover and exercise his Wisdom or Virtue by laying out his Riches to the honour and service of God, and to the great and manifold good of the World; which also highly tends to his own glory and happiness. : but the foolishness of fools is folly o But as for rich fools, for to them the general word is to be restrained from the opposite Clause, their folly is not cured, but made worse and more manifest by their riches. Their Riches find them Fools, and leave them Fools; they are not a Crown, but a reproach to them, and an occasion of their greater contempt. For the Phrase, we have the like in the Hebrew Text, 1 Sam. 1. 24. The Child Samuel was a Child. It is an elegant Figure called Antanaclasis used in all Authors. . 25 * Vers. 5. A true witness delivereth Souls p i. e Persons, to wit, such as are innocent from the mischief of false Accusations, by declaring the truth, which is sufficient for their Vindication. , but a deceitful witness speaketh lies q To the injury and destruction of the Innocent, which is easily understood out of the former Clause, and from the practice of false Witnesses. . 26. In the fear of the LORD is strong confidence r A sure ground of confidence, or a strong refuge, as the next Clause explains it. ; and his children s Either 1. God's Children. Or 2. the Children of them that fear God, who are sufficiently understood out of the former Clause. shall have a place of refuge. 27 * Ch. 13. 12. The fear of the LORD is a fountain of life, to departed from the snares of death t To preserve men from deadly and destructive courses. . 28. In the multitude of people is the king's honour u Because it is an evidence of his wise and good government. Under honour he here comprehends also strength and safety, (as appears from the opposite Clause,) which depend much upon a Prince's reputation. And honour may be here put for strength, as strength is put for honour or glory, Psal. 8. 2. & 29. 1. & 96. 7. , but in the want of people is the destruction of the prince. 29 He that is slow to wrath is of great understanding x Sheweth great and true wisdom in conquering his sinful and shameful passions. ▪ but he that is † Heb. short of Spirit. hasty of spirit, exalteth y Heb. lifteth up, like a Banner, makes it known and visible to all men. folly. 30 A sound heart z Free from envy and such like inordinate passions, which are commonly called the Diseases of the Soul, not only in Sacred, but even in Heathen Writers, Or, as others render it, An healing Heart, mild, and merciful, and kind to others, which is opposed to envy. is the lise of the flesh a Procureth and maintaineth the health and vigour of the whole Body. ; but envy the rottenness of the bones b It wasteth the Spirits, and consumeth even the strongest and most inward parts of the Body. . 31 * Ch. 17. 5. Mat. 25. 40, 45. He that oppresseth the poor c That useth him hardly, as the Syriack renders it, that withholdeth from him that which is his due, either by the rules of strict justice or by the great Law of Charity, of which see Prov. 3. 27. and so it is opposed to having Mercy in the next Clause. , reproacheth his maker d Whose Image the poor Man bears, which might challenge respect; job 31. 15. by whose counsel and providence he is made poor; 1 Sam. 2. 7. Prov. 22. 2. and who hath declared himself to be their protector and avenger. : but he that honoureth him e His Image, and Works, and Laws. , hath mercy on the poor f Doth not only forbear, oppressing or injuring of him, but affords him his pity and help. . 32 The wicked is driven away g To wit, in his Death, as is gathered from the opposite Clause: driven away from God's favour and presence, and from the Society of the Just, and from all his hopes of Happiness both in this life and in the next. This expression notes that this is done suddenly, violently, and irresistibly, as the smoke or chaff are driven away by a strong Wind. in his wickedness h Or, for his wickedness, Heb. in his evil, which may be understood of the evil of punishment; in the day of his calamity, when he shall flee to God for help. : * Job 13. 15. & 19 26. Ps. 23. 4. 1 Cor. 15. 19 2 Cor. 1. 9 but the righteous hath hope i Of deliverance from it, or of great and everlasting advantage by it. in his death k In his greatest dangers and distresses, yea even in I eath itself, which therefore he can receive with comfort and confidence. . 33 * 〈◊〉 12. 23. Wisdom resteth l Is laid up and hid there, and not vainly nor rashly uttered by him, but only upon necessary or fit occasions. in the heart of him that hath understanding, but that which is in the midst m i e. In the heart, which is expressed by this very word, Psal. 64. 6. and elsewhere. That Folly which is there instead of Wisdom: or, that small degree of Wisdom or Knowledge which they have. of fools is made known n. r They will publish it in all times and companies, without any consideration or discretion. 34 Righteousness exalteth a nation o Maketh it honourable in the Eyes of God, and of all other Nations, as it did the ancient Romans. , but sin is a reproach † 〈…〉 to any people p Brings contempt and ruin upon them by provoking both God and men against them. . 35 The king's favour is toward a wise servant, but his wrath is against him * 〈◊〉. 17. 2. that causeth shame q Both to himself, by his foolish management of the King's affairs committed to him, and to the King who made so foolish a choice of a Servant. . CHAP. XV. 1 A * 〈◊〉 〈◊〉. 15. soft a Mild or gentle. answer b Which may imply a foregoing charge or accusation, although the word is and may be rendered, speech or discourse. turneth away c From the speaker. wrath, but grievous words d Fierce and vexatious Replies or Speeches. stir up anger e Kindle it, and cause it to flame forth. . 2 The tongue of the wise useth knowledge aright f Expressing what he knows prudently and gracefully, taking due care both what, and when, and to whom, and in what manner he speaks. , * 〈◊〉 〈◊〉. 〈◊〉 12. 23. 〈◊〉. 16. but the mouth of fools † 〈…〉 poureth out g Plentifully, continually, promiscuously, and vehemently as a Fountain doth Waters, as this word signifies. foolishness. 3 * 〈◊〉 3●…. 21. 〈◊〉 5▪ 21. 〈◊〉. 16. 17. 〈◊〉. 1●…. 〈◊〉▪ 13. The eyes of the LORD h His Knowledge and Providence. are in every place, beholding the evil i Who are first mentioned because they either doubt of, or deny God's Providence. and the good. 4 † 〈…〉 A wholesome tongue k Which ●…ereth sound, and comfortable, and useful Counsels. is a tree of life l Is greatly useful to preserve the present Life, and to promote the Spiritual and Eternal Life, both of the Speaker and Hearers. , but perverseness therein m All sorts of false or corrupt Speeches. is a breach of the Spirit n Disturbs and wounds, and ofttimes corrupts and destroys the Spirits or Souls both of the Speaker and Hearers. . 5 * 〈◊〉. 10. 1. 〈◊〉▪ 18. 〈◊〉. 21. 32. A fool despiseth o Doth not regard nor obey it, which is an evidence of contempt. his father's p Who hath both Love to him, and Authority over him; which greatly aggravates his Folly. instruction, but he that regardeth reproof q The reproof of any person whatsoever, and much more of a Father. is prudent. 6 In the house r Or, Family. Whereby he implies that it is not only enjoyed by him, but also left to his posterity. of the righteous is much treasure, but in the revenues of the wicked is trouble s Though he may obtain great revenues, yet they are attended with much trouble & vexation, either because they are strangely blasted and taken from them, or because they are embittered to them by their own insatiable desires, or tormenting cares and fears, or the horrors of their guilty Consciences, or by divers other ways. . 7 The Lips of the wise disperse knowledge t Freely communicate to others what they know, as they have opportunity. , but the heart of the foolish doth not so u Either because he hath no knowledge to disperse, or because he hath not an heart to perform his duty, or to do good to others. Or, as others render it, and as the last Hebrew word is rendered, Gen. 42. 34. and elsewhere, is not right; or, the place may be rendered, the heart of foolish (understand out of the former clause, as is very usual, disperseth by his Lips) that which is not right, foolish and corrupt discourse, which is fitly opposed to knowledge. . 8 * 〈…〉. The sacrifice x All the religious services, yea, the best and most costly of them; one kind being put for all the rest. of the wicked is an abomination to the LORD, but the prayer y The cheapest and meanest services. of the upright is his delight. 9 The way z The Conversation or Course of Life. This verse seems to contain a reason of the foregoing. God hates wicked men's religious Performances, because they are accompanied with ungodly Lives, and they pull down with one hand what they build with another. of the wicked is an abomination unto the LORD, but he loveth him that followeth after righteousness a That earnestly desires, and constantly and diligently endeavours to be holy and righteous in the course of his Life, although he doth not attain to that perfect Righteousness which he thirsts after. . 10 ‖ Or, instruction. Correction is grievous b He hateth Reproof, because it is a reproach to him, and because it strikes at that sin which he loveth. unto him that forsaketh the way c God's way, emphatically called the way here, as also Psal. 119. 1. & 139. 24. Prov. 2. 13. , and he that hateth reproof shall die d i e. Be destroyed, both here and for ever: which is a more grievous thing than an harsh reproof. . 11 * Job 26. 6. Hell and destruction e Put for the place of destruction, by an usual Metonymy, the place and state of the damned, of which men know nothing but by divine Revelation. are before the LORD, how much more than * 2 Chr. ●…. ●…0. Psal. 7. 9 & 44. 21. Joh. 2. 24, 25. & 21. 17. Acts 1. 24. the hearts f Whose thoughts and affections, though they lie deep, discover themselves by outward signs and actions. of the children of men. 12 A scorner loveth not g i e. Hates and avoideth it; for more is here understood than is expressed, as it is Prov. 11. 21. & 12. 3. and elsewhere. one that reproveth him, neither will he go unto h Seek their Company and Conversation, as his duty and interest obligeth him. the wise i i e. The godly, because he knows they who are so indeed will make Conscience of reproving him. . 13 * Chap. 17. 22. A merry heart maketh a cheerful Countenance, but by sorrow of the heart the spirit k Either 1. His vital Spirits. Or rather 2. His Courage and Vigour, the decay whereof showeth itself in his Countenance, as is implied from the former clause. is broken. 14 The heart of him that hath understanding seeketh knowledge, but the mouth of fools feedeth on foolishness l Their hearts are set upon wickedness, which is meat and drink to them. . 15 All the days of the afflicted m Of the troubled in mind or heart, as this general Expression may very fitly be restrained from the following clause. are evil n Tedious and uncomfortable, he takes no content in any time or thing. , but he that is of a merry heart o Heb. of a good heart, i. e. composed, and quiet, and contented. hath a continual feast p Hath constant satisfaction and delight in all conditions, yea, even in affliction. . 16 * Psal. 37. 16. Chap. 16. 8. 1 Tim. 6. 6. Better is little with the fear of the LORD q Which gives a man Tranquillity and Comfort in what he hath. , than great treasure, and trouble r Tumultuous Lusts and Passions, Vexations Cares, and Fears, Horrors of Conscience, and expectation of God's Curse and Judgement, which Riches gotten without Gods Fear do commonly produce. therewith. 17 * Chap. 17. 1. Better is a dinner of herbs where love s True Friendship and Kindness between those that eat together. is, than a stalled Ox, and hatred therewith. 18 * Ch. 26. 21. & 29. 22. A wrathful man stirreth up strife t Because he is very apt both to give, and to take all occasions of contention. , but he that is slow to anger appeaseth strife. 19 The way of the slothful man u The way in which he doth or aught to walk, any good work which he pretends or desires to undertake. is as an hedge of thorns x As a way hedged up with Thorns, as it is expressed, Host 2. 6. troublesome, and perplexed, and full of such difficulties as he despaireth, and therefore never striveth to overcome. : but the way of the righteous y Who is always diligent in his Calling, which is one branch of Righteousness, and therefore is fitly opposed to the slothful, who is joined with the wicked, Mat. 25. 26. and censured as such both in Scripture and Heathen Authors, because idleness is both in itself a sin, and it leads the way to many other wickednesses. † Heb. is raised up as a causey. is made plain z Is easy and pleasant to him, notwithstanding all his discouragements and difficulties. . 20 A wise son maketh a glad father a By giving him that Honour and Obedience which he oweth to him. , but a foolish man despiseth his mother b Whereby he maketh her sad. See the notes on Prov. 10. 1. where we have the same Proverb. . 21 * Ch. 10. 23. Folly is joy c He doth not only work Wickedness, but taketh pleasure in it. to him that is † Heb. 〈◊〉 of heart. destitute of wisdom; but a man of understanding walketh uprightly d Heb directeth, or maketh straight his going, i. e. ordereth all his actions by the rule of God's word, and delighteth in so doing, which is understood from the opposite clause. . 22 * Ch. 11. 14. & 20 ●…8. Without counsel e When men do not seek, or will not receive advice from others in weighty affairs. purposes are disappointed f Their designs are ill managed, and succeed accordingly. , but in the multitude of counsellors g i e. Of wise and good Counsellors, for such only deserve that name. they are estab lished h i e. Accomplished and brought to a good issue. . 23 A man hath joy by the answer i i e. By a wise, or good and seasonable Answer or Advice, as is manifest both from the opposite clause, and from the nature of the thing, because it is manifest and undeniable, that a foolish Answer can be no credit nor comfort to the Answerer. Thus above v. 10. the way is put for God's way; and such Synecdoche's are frequent in Scripture. of his mouth, and a word spoken † Heb. in his season. in due season k Counsel or comfort given to another in fit time and manner. , how good is it l It is highly acceptable and useful. ! 24 * Phi. 3. 20. Col. 3. 1, 2. The way of life is above to the wise m The way or course which a wise man taketh to preserve and obtain Life, is to place his Heart, and Treasure, and Conversation in things above, and to manage all his affairs in this world with due respect and subserviency to the happiness of a better Life. , that he may departed from hell beneath n Or, from the lowermost hell, not from the grave, as this word is elsewhere used, for no wisdom can prevent that, but from hell properly so called, as this word is elsewhere used, as hath been formerly observed. . 25 * Chap. 12. 7. & 14. 11. The LORD will destroy the house of the proud o Of the most mighty Oppressors, who conceit themselves to be unmovably fixed. , but * Psal. 68 5, 6. he will establish the border p Either 1. The Estate, the border being oft used for the Land within the Borders, as Psal. 105. 31, 33. and elsewhere. Or 2. The Border by which Lands were then bounded and distinguished, which those proud persons endeavoured to remove contrary to God's Law, Deut. 19 14. & 27. 17. of the widow. 26 * Chap. 6. 18. The thoughts of the wicked q And much more their words which express their thoughts; for thoughts are said to be free, and wicked men are seldom, and but little concerned for the sins of their thoughts. are an abomination to the LORD, but the words of the pure r Which discover and proceed from their thoughts, Mat. 15. 19 are † Heb. words of pleasantness. pleasant s acceptable to God, which is opposed to abomination to him. words. 27 * Chap. 1. 19 He that is greedy of gain t That seeketh wealth by unjust courses, as appears from the opposite clause troubleth his own house u Bringeth God's Curse and Destruction upon himself and his Family, whom he designed to enrich and establish. , but he that hateth x Who refuseth them not with dissimulation, nor only from prudential Reasons, but from an hearty abhorrency of all Unrighteousness. gifts y i e. Bribes given to corrupt Judgement. See Exod. 18. 21. & 23. 8. Deut. 16. 19 shall live z Shall preserve himself and (which is understood out of the former clause) his Family from ruin. . 28 * Ch. 16. 23. The heart of the righteous studieth to answer a He answers or speaks considerately and conscientiously, and therefore profitably, or to the use and Edification of the Hearers. : but the mouth b Not the Heart, for he is without Heart in Scripture account, and he rashly speaks what comes into his mouth, without the direction of his Heart or Conscience. of the wicked poureth out evil things c Foolish, and unprofitable, and hurtful Speeches. . 29 * Psal. 34. 1●…. The LORD is far from the wicked d To wit, when they pray to him, as the next clause explains, and therefore doth not hear nor regard them, as he is said to be nigh to the righteous, Psal. 34. 18. & 145. 18. But this farness or nearness respecteth not God's Essence, which is every where, but his gracious and helpful presence. , but * Psal. 145. 18, 19 he heareth the prayer of the righteous. 30 The light of the Eyes rejoiceth the heart e The light which we see with our Eyes, and by the help of which we see many other pleasant Objects is a great comfort and refreshment. Compare Eccles. 11. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun: which is a good Comment upon this place. : and ‖ Or, goodness▪ as Ch. 25. 25. a good report f Either 1. Glad tidings. Or rather 2. A Good-Name, which is a more lasting thing, and makes deeper impression. maketh the bones fat g Not only cheereth a man for the present, but gives him such solid and stable comfort as doth both revive his soul, and give Health and Vigour to his body. So he compares two Senses together, Seeing and Hearing, with respect to their several Objects, and prefers the latter before the former. . 31 The ear that heareth h The man that hearkeneth to it, and delights in it. the reproof of life i That Reproof and good Counsel which leads to Life. , abideth * Ver. 5. & Chap. 12. 1. among the wise k Heb. shall▪ or will abide, etc. Either 1. He will thereby be made wise, and be esteemed one of that number. Or rather 2. He seeketh and delighteth in the Company and Conversation of the Wise, by whom he may be admonished, as on the contrary, Fools who hate Reproof do avoid and abhor the Society of Wise men and Reprovers, Amos 5. 10. . 32 He that refuseth ‖ Or, correction. instruction, despiseth his own soul l Which hereby he exposeth to the danger of utter destruction, whereby he shows his Folly. , but he that ‖ Or, obeyeth. heareth reproof, † Heb. possesset an heart. getteth understanding m Whereby he saveth his Soul. Heb. possesseth an heart, which the Hebrews make the seat of Wisdom. . 33 The fear of the LORD is the instruction of wisdom n Doth instruct men in, or lead them to true Wisdom; whence it is said to be the beginning of Wisdom, Prov. 1. 7. & ●…. 10. , and * Chap. 18. 12▪ before honour is o i e. It is the ready way to Honour both from God, and from Men. humility p Whereby men submit to God, and yield to Men, which gains them Love and Respect, whereas Pride procures them Hatred and Contempt from God and Men. . CHAP. XVI. 1 THe * Ver. 9 & Ch. 19 2●… & 20. 24. Jer. 10. 23. ‖ Or, dis●…▪ preparations of the heart in man, and the answer of the tongue is from the LORD a Men can neither think nor speak wisely and well of themselves, or without divine assistance. Or, as many others, both ancient and modern Interpreters render the verse, The preparations, or dispositions, or orderings of the heart are in or from a man, (i. e. a man may consider and contrive in his own thoughts what he wills or designs to speak. Which is spoken by way of concession, yet not excluding man's dependence upon God therein, which is evident both from many plain Texts of Scripture, and from undeniable Reason.) but the answer or speech (as this word is oft used) of the tongue is from the Lord. Men cannot express their own thoughts without God's leave and help, and their tongues are oft overruled by God to speak what was besides and above their own thoughts, as he did Balaam, Numb. 23. and Cajaphas, joh. 11. 49, 50, 51. . 2 * Chap. ●…1▪ All the ways of man are clean in his own eyes b Many Men can easily flatter and deceive themselves into a good opinion of themselves, and of their own actions, though they be sinful. See below, v. 25. and compare 1 Cor. 4. 4. , but the LORD weigheth c i e. Exactly knoweth, as men do the things which they weigh and examine. the spirits d The hearts of men, from which both men's actions, and the goodness and badness of them in a great measure, proceeds, their ends and intentions, their dispositions and affections, which are hid not only from others, but oft times from a man's self; whereby he is unfit to judge in his own cause, and easily mistaken, if he do not use great diligence and fidelity. In this last clause he intimates the reason why men deceive themselves, in judging of their state and Actions, because they do not search their own hearts. . 3 * Psal. 37. 5. ●… 55. 22. Mat. 6. 25. Luke 12. 22▪ 〈◊〉. 5. 7. † Heb. roll. Commit thy works unto the LORD e Heb. roll, etc. as a man rolls a burden to another, which is too heavy for himself, imploring his help. Refer all thy actions and concerns to God, and to his Glory, as the end of them, and in the discharge of thy own duty depend upon God's Providence for assistance and success. , and thy thoughts shall be established f Thy honest desires and designs shall be brought to an happy issue one way or other. . 4 The LORD hath made g Or, hath wrought, or doth work; for the Hebrews express the present as well as the past time by this tense: he ordereth or disposeth: for this may be understood either of the works of Creation, or of Providence. all things h And especially all men▪ for himself i For his own service and glory, for the discovery and illustration of his own Wisdom, Power, Goodness, Truth, Justice, and his other most glorious Perfections. , * ●…ob 21. 20. 〈◊〉. 9 22. yea, even the wicked k Wilful and impenitent Sinners. for the day of evil l For the time of punishment, as this Phrase is used, Psal. 49. 5. jer. 17. 18. and elsewhere: of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfy the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men. Men make themselves wicked, and God therefore makes them miserable. . 5 * 〈◊〉. 6. 17. 〈◊〉▪ 13. Every one that is proud in heart m Though he dissemble it in his outward carriage and countenance, as Psal. 10. 4. In whose heart Pride rules. , is an abomination to the LORD, though hand join in hand n Though they have many Friends and Assistants. See the same Phrase, Prov. 11. 21. , he shall not be † 〈…〉. unpunished. 6 By mercy and truth o Either 1. By God's Mercy or Grace, and by his truth in performing his Promises made to sinners in Christ. Or 2▪ By men's Mercy and Truth, as those very words are jointly used, Prov. 3. 3. & 20, 28. and elsewhere; and as, in the following clause, the fear of the Lord is a Grace or Disposition in men: by a merciful and just and faithful frame of heart and course of Life: which are here opposed to Sacrifices, as mercy is, Host 6. 6. by which the hypocritical Jews expected to obtain the expiation of their sins. iniquity is † 〈…〉. purged p Not meritoriously but instrumentally, as they qualify a man to offer up acceptable Prayers to God for the Pardon of his sins, and to receive and apply to himself that pardon which Christ by his Blood hath purchased for all sincere Believers, who are filled with Mercy and Truth, and other Graces. , and by the fear of the LORD q By a filial Reverence or Respect unto God, and by an holy fear of offending God, and by a dread of God's judgements. men depart from evil r They are kept from abusing pardoning Mercy, and from returning to Folly or Wickedness. So he showeth that Justification and Sanctification are constant and inseparable Companions. . 7 When a man's ways please the LORD, he maketh even his enemies to be at peace with him s By disposing their hearts to kindness towards him. . 8 * Psal. 37. 16. Better is a little with righteousness, than great revenues without right t This was in effect said before, Prov. 15. 16. and is here repeated, partly because of the great importance and usefulness of this truth, and partly because men are very hardly brought to a serious belief of it. . 9 * Ver. 1. A man's heart deviseth his way u Considers and proposeth to himself what he will do. , but the LORD directeth his steps x Over-ruleth and disposeth all their designs and actions as he pleaseth, and not as they list. . 10 † Heb. divi●…. A divine sentence y Heb. Divination, which is sometimes taken in a good sense for Prudence, as it is, Isa. 3. 2. A great sagacity and piercing judgement to discern dubious and difficult cases. is z Or, should be, for the verb is wanting in the Hebrew, and this may be supplied as well as is. And he seems not so much to speak of the matter of Fact, as if it were thus in all Kings, which is notoriously and confessedly untrue, as of the duty of Kings, in whom Wisdom is a necessary qualification. For thus the two following Proverbs concerning Kings, v. 12. 13. must be understood, otherwise they are repugnant to common Experience. in the lips of the king a Either 1. Of wise Kings, who only are worthy of that Name and Office; King being here put for a wise King, as a Name is put for a good Name, and a Woman for a good Woman, Eccles. 7. 28. and then this is true in fact, as it was in David, 2 Sam. 14. 17. and in Solomon, 1 Kin. 3. 28. Or 2. Of Kings in general, in the sense before given: for seeing the word is generally expressed without any limitation both here and v 12, 13. it may seem presumption to confine it to those few Kings which are, or were, wise and good. , * Chap. 20. 8. his mouth transgresseth not b Or, Shall, or should not transgress, or go beyond the bounds of Religion and Justice. in judgement. 11 * Leu. 19 36. Chap. 11. 1. A just weight and balance are the LORD's c Are God's work, as it follows, made by his direction and appointment, so as no man can corrupt or alter them without violating God's Rights and Authority, and incurring his displeasure. , † Heb. all the stones. all the weights d Heb. the stones, which they then used as weights. See on Prov. 11. 1. of the bag are his work. 12 It is an abomination to kings to commit wickedness e They should not only abstain from all wicked practices, but abhor them both in their own persons, and in all their servants and subjects. It is too plain, that he speaks not of the common practice, but of the duty, of Kings, as on v. 10. And such affirmative expressions are oft used in Scripture to express men's duty only, as 1 Cor. 6. 19 your body is (i. e. should be) the temple, etc. and 7. 32. careth, etc. i. e. aught to care. ; for * Ch. 20. 28. & 25. 5. & 29. 14. the throne is established by righteousness f And (which is implied) weakened, and sometimes overthrown by unrighteousness; and therefore this is necessary for their own security and happiness. . 13 Righteous lips are the delight of kings g All wise and good Kings do, and all Kings should, delight in employing such Counsellors, Judges, and Officers under them, as are just and faithful in their Counsels, and Sentences, and Actions, because such bring great honour and advantage to them. , and they love him that speaketh right. 14 * Ch. 19 12▪ The wrath of a king is as messengers of death h Is as terrible as if many Messengers were sent to denounce the sentence of death, and to execute it. , but a wise man will pacify it i Will use all prudent and lawful means to pacify it. . 15 In the light of the king's countenance is life k His Favour and smiling Countenance is most sweet and refreshing, especially to him that was under a Sentence of death, v. 14. , and * Ch. 19 12. his favour is as a cloud of the latter rain l As acceptable as those clouds which brings the latter Rain, whereby the fruits are filled and ripened a little before the Harvest: of which see Deut. 11. 14. job 29. 23. jam. 5. 7. . 16 * Ch. 8. 11, 19 How much better m It is inexpressibly and unconceivably better, as this Phrase implies, Psal. 31. 19 & 36. 7. & 92. 5. etc. is it to get wisdom than gold n Because it brings a man more certain, and complete, and lasting comfort and advantage. ? and to get understanding, rather to be chosen than silver? 17 The highway of the upright o Their common road, in which they constantly purpose and desire, and customarily use, to walk, although sometimes through frailty or temptation they slip into the by-paths of sin. is to departed from evil p From the evil of sin, and consequently from the evil of punishment. , he that keepeth his way q That takes heed to walk in that highway. preserveth his soul r From that mischief which befalls those that walk in the crooked paths of wickedness. . 18 * Ch. 11. 2. & 18. 12. Pride goeth before destruction s It is commonly a forerunner and cause of men's ruin, because it highly provokes both God and Men. , and an haughty spirit before a fall. 19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud t Who will spoil and rob others to maintain their own Pomp and Luxury. . 20 ‖ Or, he that understandeth a matter. He that handleth a matter wisely u He who order his affairs with discretion. Or, as others, both ancient and later Interpreters take it, He that understandeth, or at endeth to the Word. to wit, the Word of God, which is called absolutely the Word, Prov. 13. 13. and elsewhere, making that the rule of his actions. , shall find good x Shall obtain happy success. , and whoso * Psal. 2. 12. & 34. 8. & 125. 1. Isa. 30. 18. Jer. 17. 7. trusteth in the LORD y Who doth not trust to his own prudence or diligence, but to God's providence and blessings. Or, who mixeth God's Word with Faith, as the Phrase is, Heb 4. 2. happy is he z He shall not only find some good, but shall certainly attain to true happiness. . 21 The wise in heart shall be called prudent a The sense is either, 1. He who hath Wisdom or sound knowledge in his Heart, will show it by his prudence in 〈◊〉 his Actions. Or rather, 2. He who is truly wise, or prudent, or intelligent (all which words most commonly signify one and the same thing, both in this and in other Books of Scripture) shall be so called or accounted by others. , and the sweetness of the lips b Eloquence added to Wisdom, the faculty of expressing a Man's mind fitly, and freely, and acceptably. increaseth learning c Both in himself, for whilst a Man teacheth others, he improveth himself; and especially in others, who by this means are induced to hear and receive his good instructions. Wisdom gets a Man repute with others, but this faculty of right speaking, makes a wise Man more instrumental to do good to others. . 22 * Ch. 13. 14. & 14. 27. Understanding is a wellspring of life d Is conti●…ually suggesting wholesome and saving Instructions to him that hath it e And to others also, as is understood from the following clause. , but the instruction of fools is folly f Their most grave and serious counsels are foolish. . 23 The heart of the wise † Heb. maketh wise. teacheth his mouth g Directeth him what, and when, and how to speak, and keepeth him from speaking rashly and foolishly. , and addeth learning to his lips h i e. Enableth him to speak learnedly and wisely. Or, increaseth Learning (in himself and others) by (as this Hebrew Particle oft signifies, and is by some rendered here) his lips, i. e. by his wise speeches; that this may agree with the latter clause of v. 21. where this same Phrase is used. . 24 * Ch. 15. 26. Pleasant words i The Discourses of the wise, last mentioned, v. 23. which yield both profit and delight, their wholesome counsels and refreshing comforts. are as an honeycomb, sweet to the soul, and health to the bones k To the body, Synecdochically expressed by the Bones, the strongest and greatest parts of it, and the supporters of the rest. . 25 * There is a way that seemeth right unto a man, but the end thereof is the ways of death l This whole Verse was delivered before Ch. 14. 12. and is here repeated partly for its great importance and usefulness to prevent that self-deceit, which is so common and dangerous: and partly to keep men from leaning too much to their own understanding, and to oblige them to seek and receive the good counsels of wise and holy men. . 26 * Eccles. 6. 7. † Heb. the Soul of him that laboureth. He that laboureth, laboureth for himself m For his own use and benefit. The scope of the Proverb is to commend and press diligence in a Man's calling, and to condemn idleness. , for his mouth † Heb. boweth unto him. craveth it of him n Heb. boweth to him, as a suppliant, beggeth him to labour that it may have something to put into it for its own comfort, and for the nourishment of the whole Body. . 27 † Heb. a man of Belial. An ungodly man diggeth up evil o Inventeth or designeth mischief to others▪ and prosecuteth his evil designs with great and constant industry. , and in his lips there is as a burning fire p As his thoughts, so also his words are very vexatious and pernicious; his Tongue is set on fire of Hell, and sets himself and others on fire by lies and slanders, and other provoking speeches. . 28 * Ch. 6. 14. 19 & 15. 18. & 26. 21. & 29. 22. A froward q Or, perverse, who perverteth his words and ways, who pleaseth not God, and is contrary to men, as was said of the Jews, 1 Thess. 2. 15. man † soweth strife r by whispering such things as may provoke one against another. , and * Ch. 17. 9 a whisperer s Who secretly carry Tales from one to another, publishing those evil words and actions which they should conceal, and detracting from their good actions, and perverting such as are innocent with their false constructions. separateth chief friends t Heb. a chief Friend, the Singular number put for the Plural, as is frequent in the Hebrew Text. . 29 A violent man u Heb. A Man of violence, i. e. devoted to violent and injurious, courses. enticeth his neighbour x Into a confederacy with him in his wicked practices, as it follows. , and leadeth him into the way that is not good y i e. That is very sinful, as this Phrase is used, Prov▪ 17. 26. & 18. 5. and oft elsewhere. . 30 He † Heb. s●…eth 〈◊〉. shutteth his eyes z That his Thoughts may be more free and intent to contrive mischief. to devise froward things, moving his lips a Which is the gesture, either 1. of one whose Thoughts are deeply engaged. Or 2. of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived. he bringeth evil to pass. 31 * Ch. 20. 29. The hoary head is a crown of glory b A great Honour and Ornament, as it is a singular Blessing of God, a token of great experience and prudence, as it comes nearest to God, who is called, The Ancient of Days, Dan. 7. 9 , if † Heb i●… 〈◊〉▪ or, 〈◊〉 be found. it be found in the way of righteousness c If it be accompanied with true Piety, otherwise an old Sinner is accu●…sed, Isa. 65. 20. Heb. it shall be found, etc. This is a privilege promised to righteous Persons, Exod. 20. 12. Prov. 3. 16. & 4. 22. whereas ungodly men shall not live out half their days, Psal. 55. 23. . 32 He that is slow to anger d Not apt to revenge, but ready to forgive, injuries. , is better e Because he is more like to God, more wise to foresee and to prevent mischief both to himself and others, which oft cometh from rash anger, of a more gallant and generous spirit, and more valiant and victorious, as i●… follows. This is opposed to the perverse judgement of the World, who esteem such Persons pusillanimous and cowardly. than the mighty; and he that ruleth his spirit f That subdueth his passions; for his victory is the more glorious, because he fights with the stronger enemy, he conquers by his own, and not by other, men's hands and he gets a greater glory and advantage to himself▪ and that without the injury and ruin of others, wherewith the Conquests of Cities are commonly attended. , than he that taketh a city. 33 * Ch. 18. 18. The lot is cast into the lap g As the ancient practice was in dividing Inheritances, and deciding doubtful things, of which see Numb. 26. 55. jos. 7. 16. 1 Sam. 10. 20▪ 21. & 14. 41, 42. Prov. 1. 14. Act. ●…. 26. , but the whole † Heb. judgement. disposing thereof is of the LORD h The event though casual to men, is directed and determined by God's counsel and providence. . CHAP. XVII. 1 BEtter is * Ch. 15. 17. a dry morsel, and quietness therewith, than a house full of ‖ Or, good c●…ear. sacrifices a Of the remainders of Sacrifices, of which they used to make Feasts: of which see on Prov. 7. 14. Or, of slain Beasts, as that word is used, Gen. 31. 54. and elsewhere. with strife. 2 A wise servant shall have rule over a son that causeth shame b Either as being by his Father appointed Tutor or Guardian to his Son; or being by his Wisdom advanced to that Estate and Dignity, which the other possibly hath lost by his folly. , and shall have part of the inheritance among the brethren c Partly as a just recompense for his faithful Service, as Gen. 15. 2, 3, etc. and partly as an Obligation to him, to take care of his Children. . 3 * Ps. 26. 2. Ch. 27. 21. Jer. 17. 10. Mal. 3. 3. The fining-pot is for † The trial of. silver, and the furnace for ‖ The trial of. gold: but the LORD trieth the hearts d The Hearts of men cannot be searched and known by any humane art, but by God only. . 4 A wicked doer e Or, a malicious or mischievous Man, whose practice and delight it is to bring trouble to others. giveth heed to † Heb. lips of Iniquity. false lips f Heb. to Lips of Iniquity, to any wicked counsels or speeches, to false Accusations and Calumnies, which give him occasion and encouragement to do mischief. : and a liar giveth ear to a naughty tongue g He who accustometh himself to false and wicked speaking delighteth in the like speeches of other men. This Proverb contains a comparison between an evildoer, and an evil speaker, and showeth their agreement in the same sinful practice of being greedy to hear false and wicked speeches. . 5 * Ch. 14. 31▪ Whose mocketh the poor h Derideth or reproacheth him with or for his poverty. , reproacheth his Maker i God who by his Providence made him poor. See the same assertion, Prov. 14. 31. , and he that is glad at calamities k At the miseries of other men. , shall not be † Heb. held innocent. unpunished. 6 * 〈◊〉. 127. 3, 1●…8. 3. children's children are the crown of old men l Their honour and ●…appiness, because they are in themselves Blessings of God and Testimonies of God's favour, although sometimes they may become the shame of their Father's House. , and the glory of children are their fathers m Namely such Fathers as are wise and godly, as is evident from the nature of the thing, for wicked Parents bring infamy upon their Children. . 7 † 〈◊〉. a lip of 〈◊〉. Excellent speech n Either 1. discourse of high and excellent things far above his capacity. Or, 2. lofty or eloquent speech, which fools oft affect. Or 3. virtuous and godly Discourse. becometh not a fool o Either properly so called: Or, as this word is most commonly used in this Book, a wicked man, whose actions give the lie to his Expressions. much less do † 〈…〉. lying lips a prince. 8 * 〈◊〉 18. 16. A gift is as † 〈◊〉. a stone 〈◊〉. a precious stone p Pleasant and acceptable, and withal dazleth his eyes. in the eyes of him that hath it q Heb. of the Lord, or owner of it, either 1. of the giver: Or rather 2. of the Receiver of it, who by the giver is made Lord of it, for to his eyes it was exposed, that he might discern the beauty and worth of it▪ and thereby be alured to do what was desired, which accordingly he did, as it here follows. , whithersoever it turneth r To whomsoever it is presented▪ But this, as also many other Proverbs, are to be understood of the common course or effect with most men, but not universally of all men. , it prospereth. 9 * 〈◊〉. 10. 12. He that covereth a transgression s That concealeth, as far as he may, other men's faults against himself or against their friends. , ‖ 〈…〉. seeketh t i e. Findeth or obtaineth, as this word is used here below, v. 19 & Prov. 11. 27. love u Either 1. to himself. Or rather 2. to the transgressor, or offending friend; he maintains love among Friends, as it may be explained from the opposite clause. , but he that repeateth * a matter y Or, the matter last mentioned, to wit, the transgression. , separateth very friends z Either 1. he alienateth his Friend from himself. Or rather 2. he raiseth jealousies and dissensions among Friends. This Phrase we had before, Ch. 16. 28. ▪ x That publisheth and spreadeth it abroad, that recals it to mind after it was past and forgotten. 10 ‖ 〈◊〉, a reproof 〈◊〉 more a 〈◊〉 〈◊〉, than ●… 〈◊〉 a fool ●… 〈◊〉 〈◊〉. A reproof entereth more into a wise man a Is more effectual for his reformation. , than an hundred stripes into a fool. 11 An evil man seeketh only rebellion b It is the constant study and business of wicked men to rebel, either 1. against men in Authority. But this is not universally true, for many most wicked Persons are not guilty of that sin. Or rather 2. against God: For 1. thus it is true of all wicked men. 2. This word is used of rebellion against God, Deut. 31. 27. Ezek. 2. 5, 6. & 3. 9, etc. 3. This word being put alone without any addition of the object seems most probably to be meant of the highest and worst kind of rebellion, according to the common rule of interpretation in such cases. ; therefore a cruel messenger c Or, a cruel Angel, the Angel of Death, the Devil, or some bloody men employed by God to avenge his quarrel; or some dreadful punishment; it being very usual in Scripture to represent things under the notion of Persons, as Rom. 7. and elsewhere. shall be sent against him. 12 Let * 〈◊〉. 13. 8. a bear rob of her whelps d When she is most cruel and fierce. meet a man, rather than a fool in his folly e In the heat of his lust or passion, because the danger is greater., all things considered, and more unavoidable. . 13 Whoso * 〈◊〉. 12. 17. 〈◊〉. 5. 15. 1 〈◊〉. 3. 9 rewardeth evil for good, evil shall not departed from his house f From his Person and Family; because such a Man is most hateful to God and to all Mankind, God will punish him, and men will not pity nor relieve him. . 14 The beginning of strife is as when one letteth out water g By cutting the Bank of a River, in which case the Water quickly widens the breach and breaks in with irresistible violence and fury, and causeth great mischief and destruction. ; therefore * 〈◊〉. 20. 3. leave off contention before it be meddled with h Avoid the occasions, and prevent the beginnings of contention. . 15 * 〈◊〉 〈◊〉▪ Ch. 〈◊〉 ●…4. Isa. 5. 23▪ He that justifieth i That acquitteth him as innocent by a judicial Sentence, or otherwise approveth or commendeth his evil practices. By which we may easily understand what it is to condemn the just. the wick●…, and ●…e 〈◊〉 condemneth the just, even they both are abomination to the LORD. 16 Wherefore k The Question implies that it is unworthily placed and that it is to no purpose or benefit of the Possessor. is there a price l Possessions or Riches as all the ancient Translators render it, of which this word is used, Isa. 55. 1. and elsewhere, under which all opportunities and abilities of getting it are comprehended. in the hand of a fool to get wisdom m ●…or the obtaining whereof, rich Men have many and great advantages above others. , seeing he hath no heart to it n Neither common discretion to discern the worth of Wisdom, and his advantage to get it, nor any sincere desire to get it; for the heart is commonly used in Scripture both for the understanding, and for the will and affections. ? 17 * Ch. 18. 24. A friend o A sincere and hearty Friend. loveth at all times p Not only in prosperity, but also in adversity, when false Friends forsake us. , and a brother q Who is so not only by Name and Blood, but by brotherly affection. is born for adversity r Was sent into the World for this among other ends, that he might comfort and relieve his Brother in his adversity. So this Proverb compareth a Friend with a Brotherand showeth that a Friend doth that freely, and by choice, which a Brother doth by the force and obligations of Nature. But this last clause may be, and is by divers otherwise rendered, and he (to wit, the Friend) is Born a Brother (or, becomes, or is made a Brother, i. e. puts on brotherly affection, as if he had received a second Birth and was born his Brother, such expressions being not unusual both in Scripture, and in other Authors) in or against the time of adversity. So the sense is, He is a Friend at all Times, but in adversity he is more than an ordinary Friend, even a Brother. . 18 * Ch. 6. 1. & 11. 15. A man void of † Heb. heart. understanding striketh hands s In token of his becoming Surety: of which Phrase, and of the thing itself, see on Prov. 6. 1. & 11. 15. , and becometh surety in the presence of his friend t The Friend here is either 1. before, and to the Creditor. Or rather 2. before, and with, and for the Debtor, for whom, as being his Friend, he becomes Surety, as the manner of Friends is. See on Prov. 6. 3. And this Proverb is fitly placed after that v. 17. to intimate, that although the laws of Friendship oblige us to love and help our friends in trouble, as far as we are able, yet they do not oblige us to become Surety for them rashly, and above what we are able to pay, for by that means we make ourselves unable to do good either to them, or to others, or to ourselves. . 19 He loveth transgression, that loveth strife u Because contention is in itself a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, etc. , and he that exalteth his † Or. house. Gen. 28. 17. gate x Either 1. his mouth. i e. who speaketh loftily: for we read of the gate or door of one's Mouth in Mich. 7. 5. and elsewhere: but then the word Mouth or Tongue is added to determine the sense: but the Mouth is nowhere called the gate, simply or absolutely Or 2. the Gate of his House, that maketh it, and consequently his House, lofty and Magnificent, beyond what befits his quality. which being an evidence and effect of pride and haughtiness of Spirit is here mentioned for all the rest. So the sense is, He who carries himself loftily and scornfully. , seeketh destruction y He seeks those things which will expose him to destruction, because he maketh himself odious both to God and men. Or findeth destruction; seeking being put for finding or procuring▪ as above v. 9 . 20 † Heb. the froward of Heart. He that hath a froward heart z Whose Heart is not plain and upright, but false towards God or men. , findeth no good a Shall not get that advantage by his dissimulation which he intends and expects, but shall fall into mischief, as is implied from the opposite Clause. , and he that hath a perverse tongue b That speaks deceitfully or wickedly▪ So here is a comparison between an evil heart and an evil Tongue, and the ill effects of both of them. , falleth into mischief. 21 † He that begetteth a fool c Not a Natural, but a wilful fool, or a wicked Son. , doth it to his sorrow, * Ch. 10. 1●… and the father d And consequently the Mother also. of a fool hath no joy e Which Parents usually have in the Birth of a Child, and especially of a son, but hath great cause of sorrow▪ the contrary being implied in this and such like expressions, as in Scripture, as Prov. 10. 2, etc. so also in profane Authors: whose words see in my Latin Synopsis. . 22 A merry heart f Cheerfulness of Soul, especially that which is solid, and ariseth from the witness of a good Conscience. doth good g Even to the Body, it contributes very much to the restoration or preservation of bodily Health and Vigour, as Physicians observe, and Experience showeth. ‖ Or, to a medicine. like a medicine, * Ch. 15. 13. & 12. 25. but a broken h Sad and dejected▪ spirit drieth the bones i Wasteth the marrow of the Bones, and the moisture and strength of the Body. . 23 A wicked man k Whether Judge or Witness. taketh a gift out of the bosom l In secret, as this Phrase is expounded, Prov. 21. 14. being privily conveyed from the bosom of the giver into his own bosom. to pervert the ways of judgement m To give or procure an unjust sentence. . 24 * Eccles. 2. 14. & 8. 1. Wisdom is before him n Or, in (as the particle p is used, Deut. 2. 7. and is here rendered by divers Interpreters) the face or countenance. The sense is either 1. His Wisdom appears even in his gestures and looks, which are modest, and composed, and grave. Or 2. Wisdom is before him, or in his sight, as the mark at which he aims, or as the rule by which he constantly walketh, and ordereth all his steps, from time to time minding his present duty and business. that hath understanding, but the eyes of a fool are in the ends of the earth o The sense of this clause also is either 1. His folly appears in his light, and unsteady, and disorderly carriage and looks. Or 2. His mind is wavering and unsettled, he neither proposeth a right and certain end to himself, nor is he constant in the use of fit means to attain it, he neglects his present business, and true interest, and wanders hither and thither in the pursuit of earthly vanities, minding most those things which are remotest from him, and lest concern him. . 25 * Chap. 10. 1. & 15. 20. & 19 13. A foolish son is a grief to his father, and bitterness to her that bore him p This he said before, Prov. 15. 20. and elsewhere, but he here repeats it as a point of great moment and constant use, and as a powerful motive to oblige both Children to carry themselves wisely and dutifully to their Parents, as they would not be thought to be unnatural or inhuman, and Parents to educate their Children prudently and religiously, at least for their own comfort, if not for the public good. . 26 Also q This particle seems to have relation to the next foregoing Proverb to imply that it is a very evil thing for Children to cause grief to their Parents, as it is also to do what here follows. † Heb. to mulct or fine. to punish the just r For Parents, or Princes, or Rulers, to whom alone this power belongs, to punish innocent and good men. is not good s is highly evil and abominable, as is implied. See above, v. 20. and Prov. 16. 29. & 17. 10. etc. , nor to strike princes for equity t Nor to smite Magistrates, either with the Hand or Tongue, for the execution of Justice, as condemned persons are apt to do. Or, as some learned Interpreters render it, Nor for Princes to strike any man for equity▪ or for doing his duty, or what is just. So this clause best agrees with the former. Besides it belongs to Princes or Magistrates to punish or strike. . 27 * Jam. 1. 19 He that hath knowledge spareth u Heb. restraineth, as at other times, so especially when he is provoked to passion, in which case fools utter all their mind. his words, and a man of understanding is of ‖ Or, a cool spirit. an excellent spirit x Which he showeth by commanding his passions, and bridling himself from hasty and unadvised speeches. Or, as others render it, is of a cool Spirit, calm and moderate, not easily provoked, humble, as the Chaldee renders it, patiented or long-suffering, as the LXX and Arabic Interpreters render the words. Or, as others, sparing (Heb. precious, which is put for rare or scarce, 1 Sam. 3. 1. Prov. 25. 17. Isa. 13. 12.) of his breath, i. e. of his speech, as this very word is used, Prov. 29. 11. Isa. 11. 4. compared with 2 Thes. 2. 8. . 28 * Job 13. 5. Even a fool when he holdeth his peace, is counted wise y Because he is sensible of his own folly, and therefore forbears to speak le●…t he should discover it; which is a great point of true Wisdom. : and he that shutteth his lips is esteemed a man of understanding. CHAP. XVIII. 1 ‖ Or, He that separateth himself seeketh according to his desire, and intermeddleth in every business. THrough desire a man having separated himself, seeketh and intermeddleth with all wisdom a According to this interpretation the sense is, Through desire (of it, to wit, of Wisdom, which is easily understood out of the end of the verse; such Ellipses being frequent in Scripture) a man having separated himself (being sequestered from the company, and noise, and business of the World, betaking himself to retirement and solitude, as men do that apply themselves to any serious study) seeketh and intermeddleth with all wisdom, i. e. useth all diligence, that he may search and find out all solid knowledge and true Wisdom. And this earnest desire and endeavour to get true Wisdom within a man's self is fitly opposed to the fools contempt of Wisdom, or to his desire of it, not for use and benefit▪ but only for vain ostentation, which is expressed in the next verse. Although coherence is little regarded by Interpreters in the several Verses and Proverbs of this Book. But this verse is otherwise rendered in the margin of our English Bible, and by divers others, He that separateth himself (either 1. From his friend. Or rather 2. From other men, who affects singularity▪ is wedded to his own Opinion, and through self-conceit despiseth the opinions and conversation of others) seeketh according to his desire (seeketh to gratify his own Inclinations and Affections, and chooseth those opinions which most comply with them) and intermeddleth (for this word is used in a bad sense, Prov. ●…7. 14. & 20. 3. and it is not found elsewhere, save in this place) in every business, as proud and singular persons are commonly pragmatical, delighting to find faults in others, that they may get some Reputation to themselves by it. Heb. in every thing that is, thrusting themselves into the actions and affairs of other men Or, as this last clause is and may be rendered, and contendeth (Heb. mingleth himself; for words of that signification are commonly used for contending or fight, as Deut. 2. 5, 9, 19 Isa. 36. 8▪ Dan. 11 10.) with or against (for the Hebrew prefix, beth, oft signifies against) all Reason or Wisdom: whatsoever any man speaketh against his opinion and desire, though it be never so reasonable and evident, he rejecteth it, and obstinately maintains his own opinion. . 2 A fool hath no delight in understanding b In getting ●…ound and saving knowledge, either by his own s●…udy, or by the instructions of wise and good men. , but that his heart may discover itself c Heb. but (his delight is) in the discovery of his own heart, i. e. in uttering that folly and wickedness which is in his heart: being more forward to speak than to hear, which is one badge of a fool. . 3 When the wicked cometh d Into any place or company. , then cometh also contempt e Either 1. Passively; he is justly contemned and reproached by those who converse with him. Or rather 2. Actively; he despiseth and scorneth all Instruction and Reproof, neither fearing God, nor reverencing Man: For he seems here to note his sin, rather than his punishment. , and with ignominy reproach f And he doth not only contemn others in his heart, but showeth his contempt of them by ignominious and reproachful expressions and carriages. . 4 * Chap. 20. 5. The words of a man's g i e. A wise man's, as the next clause explains this, who is worthy of the name, and hath the understanding of a man in him. This Hebrew word ofttimes notes an eminent or excellent person, and therefore is opposed to Adam, which designs any ordinary man. mouth are as deep waters h Full of deep Wisdom , and the wellspring of wisdom as a flowing brook i That Wisdom which is in his heart is continually pouring forth wise and good counsels. . 5 * Leu. 19 15. Deut. 1. 17. & 16. 19 Chap. 24. 2●…. It is not good k i e. It is a most wicked and hateful thing. See on Prov. 17. 15, 26. to accept the person l To favour his unrighteous cause. of the wicked, to overthrow the righteous in judgement. 6 A fools lips enter into contention m A fool by his rash and wicked speeches provoketh others to quarrel with him, and, as it follows, to strike him. , and his mouth calleth for strokes n Procureth strokes to himself. . 7 * Chap. 10. 14. & 12. 13▪ & 13. 3. Eccl. 10. 12. A fools mouth is his destruction, and his lips are the snare of his Soul. 8 * Ch. 12. 18. & 26. 22. The words of a ‖ Or, whisperer. tale-bearer o Who privily slandereth his Neighbour. are ‖ Or, like as as wounds p Deeply wound the Reputation, and afterwards the Heart, of the slandered person. Compare Prov. 12. 18. Or, as others render the word, are as smooth or flattering, i. e. they really are so; the particle as, being oft used to express the truth of the thing, as hath been noted before. See also joh. 1. 14. They are softer than Oil, as is said Psal. 55. 21. For slanderers use to cover and usher in their calumnies with pretences of kindness and compassion to them whom they traduce. , ‖ Or, but. when men are wounded. and they go down into the † Heb. Chambers. in nermost parts of the belly q They wound mortally, piercing to the very heart, which is oft meant by the belly, as job 15. 35. & 32. 19 etc. . 9 He also that is slothful in his work, is brother to him that is a great waster r They are alike, though they take several paths, yet both come to one end, even to extreme want and poverty. . 10 * ●… Sam. 22. 〈◊〉 Psal. 18. 2. 〈◊〉 1. & 61. 〈◊〉 91. 2. & 〈◊〉 ●…▪ The name of the LORD s i e. The Lord, as he hath revealed himself in his works, and especially in his word by his Promises, and the Declarations of his infinite perfections, and of his goodwill to his people. is a strong tower t Is sufficient for our Protection in case of the greatest dangers. , the righteous u Which limitation he adds to beat down the vain confidences of those men, who though they live in a gross neglect and contempt of God will expect Salvation from him. runneth into it, and † 〈◊〉 is set 〈◊〉 is safe. 11 * 〈◊〉 10. 15. The rich man's wealth is his strong city, and as an high wall in his own conceit u He trusts to his Wealth, as that which will either enable him to resist his enemy, or at least purchase his favour. . 12 * 〈◊〉. 11. 2. Before destruction the heart of man is haughty x Pride is a cause and presage of ruin, as is noted Prov. 16. 18. , and before honour is y Or, goeth. This clause we had, Prov. 15. 33. humility. 13 He that † 〈◊〉 returne●… 〈◊〉. answereth a matter before he heareth it z Before he hath fully heard and considered what another is speaking about it. , it is folly and shame a It is a shameful folly, though he seek the reputation of a wise man by it, as if he could readily and throughly understand all that another can say before he hath uttered it. unto him. 14 The spirit b i e. The soul, to wit, which is unwounded, as appears by the opposite branch of the verse, which is vigorous and cheerful, supported by the sense of God's Love, and the Conscience of its own Integrity, and the prospect of its present Peace, and future Happiness. of a man will sustain his infirmity c Will easily support him under any bodily or outward troubles, as God's people have oft found by experience. , but a wounded d Dejected with the sense of its own guilt and misery. spirit who can bear e It is most grievous and intolerable without divine assistance. ? 15 The heart of the prudent getteth knowledge f By employing his thoughts and studies upon it. , and the ear of the wise getteth knowledge g By a greedy and diligent attention to those from whom he may learn it. . 16 * Chap. 17. 8. 〈◊〉 ●…1. 14. A man's gift maketh room for him h Procures him free access to great men. Heb. enlargeth him, as this very Phrase is rendered, Psal. 4. 1. and elsewhere, freeth him from straits and oppressions. , and bringeth him before great men i Gets him favour and free conversation with them. . 17 He that is first in his own cause k He that first pleadeth his cause. seemeth just l Both to himself and to the Judge or Court, by his fair pretences. , but his neighbour cometh m To contend with him in judgement, and to plead his cause. and searcheth him n Examineth the truth and weight of his Allegations, and disproveth them, and detecteth his weakness. Or, discovers him: for seeking or searching are oft put for finding, as Prov. 17. 9, 19 and elsewhere. . 18 The lot causeth contentions to cease o By determining the matters in difference. , and parteth p Maketh a partition, giveth to every one what is right or meet, by the disposition of divine Providence. between the mighty q So it doth also between mean persons, but he mentions the mighty because they are most prone to contention, and most fierce and intractable in it, and most capable of doing great mischief to themselves and others by it, and therefore they most need this remedy. . 19 A brother offended r To wit, by his Brother's unkindness or injury. is harder to be won s Or, is stronger, which is sufficiently understood by the mention of a strong City, to which he is compared; such Ellipses being frequent in the Hebrew, as hath been noted before. than a strong city t Which is hardly to be conquered. , and their contentions are like the bars of a castle u Which are very strong, and not to be broken, and make the castle strong, and hardly to be won. The truth of this assertion is confirmed by the testimony of Aristotle and other learned Authors, who affirm the same thing; and the reason of it is evident, because the nearness of the Relation greatly heightens the provocation, and Love abused frequently turns to extreme hatred. . 20 * Ch. 12. 14. & 13. 2. A man's belly shall be satisfied with the fruit of his mouth x Wise and edifying discourses tend to the comfort and satisfaction of the Speaker, as well as to the good of the Hearers. , and with the increase of his lips shall he be filled. 21 Death and life are in the power of the tongue y Are brought upon men by the good or bad use of their tongues. , and they that love it z Either 1. The Tongue, that love and use much talking, which is oft censured as a sin, and a cause of mischief. See Prov. 10. 19 jam. 1. 19 Or 2. The use of their tongue in either of those ways, which are plainly supposed in the former clause of the verse: they who do not only speak well, which a wicked man may sometimes do, or speak ill, which a good man may possibly do, but do love, and therefore accustom themselves to speak well or ill. shall eat the fruit thereof a Shall receive either good or evil according to the quality of their Speeches. . 22 * Ch. 19 14. Whoso findeth a Wife b Either 1. Simply a Wife; for a Wife, though she be not the best of kind, is to be esteemed a blessing, being useful both for society of life, Gen. 2. 18. and for the mitigation of a man's cares and troubles, and for the prevention of sins. Or 2. Good Wife, one that deserves the Name, and performs the duty of that Relation, a wise and worthy Wife, as this word may seem to imply, being deduced from the Hebrew word, isch, which sometimes notes a man of Eminency. And this limitation and explication of the word may be gathered both from the following commendations, which would hardly be given to a bad Wife, and from the usage of Scripture in which this Ellipsis is frequent, as a path or way is put for a good path or way, Psal. 119. 1. Prov. 15. 10. an answer for a good answer, Prov. 15. 23. a King for a good King, Prov. 16. 10. & 29. 4. a name for a good name, Prov. 22. 1. Eccles. 7. 1. etc. , findeth a good thing c A singular Blessing. , and obtaineth favour of the LORD d Obtaineth her not by his own Wit, or Art, or Diligence, but by God's good Providence towards him, which ordereth that and all other events as it pleaseth him. . 23 The poor useth entreaties e Humbly begs the favour of rich men, as his necessities and occasions require it. , but the rich answereth * Jam. 2. 3. roughly f Speaketh proudly and scornfully either to the poor, or to others that converse with him, being puffed up with a conceit of his Riches, and of his selfsufficiency. . 24 A man that hath friends g Heb. A man of friends: either 1. Who desires the friendship of others. Or 2. Who professeth friendship to others. must show himself friendly, * Ch. 17. 17. and there is a friend that sticketh closer h To him that desires and needs his help: who is more hearty in the performance of all friendly Offices. than a brother. CHAP. XIX. 1 * Chap. 28. 6. BEtter is the poor that walketh in his integrity a Who is upright in his words and actions. , than he that is perverse in his lips b That useth to speak wickedly, which proceeds from a wicked heart, and is usually attended with an evil Life. , and is a fool c Is an Hypocrite, or a wicked man, for this is opposed to the upright man in the former clause; yea, though he be rich, which is implied from the same clause. . 2 Also that the soul d Which is the principal cause and director of all men's actions. be without knowledge e Without Wisdom or Prudence to discern his way, and what, and how, he ought to act in his several cases and concernments. , it is not good f It is very evil and pernicious. : and he that hasteth with his feet g That rashly and headily rusheth into actions without serious consideration. So two vices are here censured, the want of Knowledge, and the neglect or di●…use of Knowledge in a man's actions. , sinneth. 3. The foolishness of man perverteth his way h Either 1. enticeth him to sin. Or rather 2. Crosseth and blas●…eth his designs and enterprises, and brings losses and miseries upon him. , and his heart fretteth against the LORD i He ascribes his unhappiness not to his own sin and folly, which is the true cause of it, but to God and his Providence, against which he unjustly murmurs. . 4 * Ch. 14. 20. Wealth maketh many friends, but the poor is separated from his neighbour k Is disowned and forsaken by those who are most obliged to help him. . 5 * Ver. 9 Exod. 23. 1. Deut. 19 16, 19 Ch. 6. 19 & 21. 28. A false witness shall not be † Heb. held innocent. unpunished l Though he escape the observation and punishment of men, yet he shall not avoid the judgement of God. , and he that speaketh lies m That accustometh himself to lying, either in judgement, or in common conversation. shall not escape. 6 Many will entreat the † Heb. face. favour of the prince n Or, as others, of the liberal or bountiful man: which comes to the same thing: for Kings were anciently called Benefactors, Luk. 22. 25. , and every man is a friend o Not sincerely, as daily experience shows, but in show or profession, or in the outward expressions of it, whereby they may oblige him. to † Heb. a man of gifts. him that giveth gifts. 7 * Ch. 14. 20. All the brethren p His nearest and dearest Relations, who are oft called Brethren in Scripture, by a common Synecdoche. of the poor do hate him q i e. Despise and shun him, as men do any thing which they hate, and as the following words explain it. , how much more do his friends r His former companions, who in his prosperity professed friendship to him. go far from him? he pursueth them with words s Earnestly imploring their pity. Or, he urgeth (Heb. pursueth) their words, i. e. allegeth their former promises, and professions of Friendship. Or, without any supplement, he seeketh words, as the Preacher sought to find out acceptable words, Eccles. 12. 10. wherewith he might prevail or move them to pity. , yet they are wanting to him t Heb. they are not, either 1. His Friends are not, to wit, what they pretended to be, friends to him. Or 2. Their words are vain, and without effect, there is no reality in them. . 8 He that getteth † Heb. an heart. wisdom, loveth his own soul u Or, loveth himself, because he procures great good to his Soul, or to himself, as it follows, as sinners on the contrary are said to hate their Souls, Prov. 29. 24. because they bring mischief upon them. , he that keepeth understanding x That observeth and carefully practiseth its precepts, as that Phrase is commonly used. shall find good y Shall have great benefit by it, both for his conduct in this Life, and for his happiness in the next. . 9 A false witness shall not be unpunished, and he that speaketh lies shall perish z This was said before, v. 5. and seems to be here repeated, either for its great use and weight in humane society, and to show how much God abhors such practices; or to show the pernicious effects of this sin, and consequently of all other sins, one eminent kind being put for all the rest, and this in opposition to the good effects of Wisdom or Piety, which he declared in the foregoing verse. . 10 * Eccl. 10. 6. Delight a To live in Pleasure, and Plenty, and outward Glory. is not seemly for a fool, much less * Ch. 30. 22. Eccl. 10. 7. for a servant c Who is of a servile condition and disposition, not much differing from a Fool, who is a servant to his Lusts, and wholly unfit to rule other men. to have rule over princes d i e. Over men of better quality than himself: for servants are commonly ignorant, and when they are advanced they grow insolent, and presumptuous, and intolerable. . b It doth not become him, nor suit with him, partly because Prosperity corrupts even wise men, and makes fools mad, and partly because it gives him more opportunity to discover his folly, and to do mischief both to himself and others. He implies that a rod or punishment is fit for him than pleasure, as is noted, Prov. 10. 13. & 26. 3. 11 * Chap. 14. 29. The ‖ Or, prudence. discretion of a man deferreth his anger, and it is his glory to pass over a transgression e This is opposed to the perverse judgement of worldly men who account it ●…olly and stupidity, not quickly to resent a provocation, and a dishonour and reproach not to revenge it. . 12 * Ch. 16. 1●…, 15. & 2●…. 2. & 28. 15. The king's wrath is as † 〈◊〉 〈◊〉. the roaring of a lion, but his favour is as † 〈…〉▪ due upon the grass. 13 * Chap. 10. 1. & 15. 20. & 17. 21, 25. A foolish son is the calamity of his father, * Ch. 21. ●…▪ 〈◊〉 & 27. 15. and the contentions of a wife are a continual dropping f Are like rain continually dropping upon an house which by degrees marreth the House and Household stuff, and driveth the inhabitants out of it. He compareth her to a continual dropping, because of that inseparable Union and necessary cohabitation of Husband and Wife together, notwithstanding such contentions. . 14 House and riches are the inheritance of fathers, and * Ch. 18. 22. a prudent wife is from the LORD g Is vouchsafed to a man by a singular providence of God, who is the only Searcher and Ruler of hearts, exactly discerning who are prudent or pious, in which even wise men's judgements are commonly mistaken, and inclining the minds and hearts of persons one towards another. . 15 Slothfulness casteth into a deep sleep h Maketh a man careless and negligent, and like one asleep in his business, whereby he cometh to want, as it follows. , and an idle soul shall suffer * Chap. 1●…▪ ●…▪ & 20. 13. hunger. 16 * Luk. 11. 28. He that keepeth the commandment i The commands of God called by way of eminency the commandment, as the Word is oft used Emphatically for the word of God, as hath been noted before. , keepeth his own soul, but he that despiseth his ways k Either 1. His own ways, by not taking heed to his ways, so as to order his Conversation aright. Or 2. The ways of God, who is understood in the former clause. , shall die. 17 * Mat. 10 42. & 25. 40. 2 Cor. 9 6, 7. He that hath pity on the poor, dareth unto the LORD l Who takes what is done to them as done to himself, because it is done to them whom God, as to this particular, hath put in his own stead, to be his receivers, and whom God hath in a peculiar manner commended to the care and charity of all other men. , and ‖ Or, his deed. that which he hath given will he pay him again. 18 * Chap. 13. 24. & 23. 13. Chasten thy son while there is hope m Before custom in sin, and thy indulgence hath made him hardhearted and incorrigible. , and let not thy soul spare n Forbear not to give him due and necessary correction. ‖ Or, to his 〈◊〉, or, to cause him to die. for his crying o Which o●…t stirs up a foolish and pernicious pity in Parents towards them. This word, with some small difference in the points, is used in this sense, Isa. 14. 11. Or, as it is in the margin, to his destruction, intimating that this is a cruel pity, and a likely way to expose him to that death threatened to stubborn Sons, Deut. 21. 18, 21. But this clause is, and may be, rendered otherwise, yet, or but do not lift up thy soul (which signifies a vehement desire, Deut. 24. 15. Psal. 25. 1. jer. 44. 14. let not thy passion, or eager desire of chastening him, transport thee so far as) to cause him to die, i. e. use moderation in this work. . 19 A man of great wrath p Or, He who is of great wrath, of strong passions. Which may be understood either 1. More particularly, of a Son of such a temper, who is very impatient of correction, and breaks forth into violent passions upon that occasion; and then the following words contain the Parent's duty, which is to take care to punish him, because if he spare him that time for his passion, he must do so again and again, the same cause returning upon him, and so must wholly forbear to chasten him. Or 2. More generally, of any man of a fierce and furious temper and carriage, and then the next words declare only the event, by his great and repeated provocations he will bring punishment upon himself either from God or Men. shall suffer punishment; for if thou deliver him q If either a Parent, or another person provoked by him, forbear to punish him. He turneth his speech to the party, as is usual in Scripture, and in other Authors. , yet thou must † Heb. add. do it again r Heb. thou must add, to wit, to deliver him again and again, as oft as he shall offend: or, thou wilt add or increase, to wit, his wrath, which thou shouldst subdue. . 20 Hear counsel, receive instruction, that thou mayest be wise in * Psal. 55. 23. thy latter end s Before thy Death come. Which he adds not exclusively, as if he ought not to be wise before, but Emphatically to show, that how foolishly soever he had spent his former and younger years, it highly concerned him to be wise before it was too late, or before Death came. . 21 * Job. 23. 13. Psal. 33. 10, 11. Chap. 16. 1, 9 Isa. 46. 10. Heb. 6. 17. There are many devices in a man's heart t Understand out of the opposite Clause, which shall not stand but be disappointed. , nevertheless the counsel of the Lord u His eternal (and unchangeable and most wise Decree, which ofttimes contradicts, and always overrules the designs and purposes of men. that shall stand x i e. Be certainly fulfilled, as this Phrase is used, jer. 44. 28, 29. and elsewhere. . 22 The desire of a man y Either 1. of any or every Man. All men desire, and it is desirable to be in a capacity of being kind and bountiful to others, whereby they gain love and honour, and many other great advantages. Or 2. of the poor man, expressed in the next Clause. The hearty will or desire of being kind or liberal to others in necessity is all the kindness which a poor Man can show, and is accepted by God, and should be owned by men as a real kindness. Compare 2 Cor. ●…. 12. Or 3. of the rich Man, as may be gathered from the opposition of this Man to the poor Man in the following Clause; such Ellipses being very common in this Book, as hath been noted again and again. So the sense may be this, There be a sort of rich men all whose kindness and charity consists in good desires and well-wishes to Persons in misery, saying to them, depart in p●…ace, be ye warmed and filled, but not giving them those things which are needful, as it is expressed, jam. 2. 16. And this sense seems to agree very well with the following Clause. But being singular in this exposition, I submit it to the judicious Reader. is his kindness, and a poor man z Who is not able to give what he desires to do. is better than a liar a Than a rich Man who feeds the poor with good words and fair promises, but doth not perform what he pretends, and is able to do. . 23 The fear of the LORD tendeth to life, and he that hath it shall abide satisfied b shall want nothing, and shall be fully contented with God's favour and blessing. With any destructive affliction. , he shall not be visited with evil c. 24 * 〈◊〉 1●…▪ 1●…. 〈◊〉 13. 15. A slothful man hideth his hand in his bosom d Either to keep it warm in cold Wether: Or, to give it rest, being loath to oppress it with the labour of any action. It is a sarcastical Hyperbole. , and will not so much as bring it to his mouth again e To wit, to feed himself; he expects that the Meat should drop into his Mouth. . 25 * 〈◊〉 21. 11. smite a scorner f An obstinate and impudent Transgressor, who rejects and scorns all admonitions, and therefore is to be taught with blows. , and the simple g Who sin through ignorance, and imprudence, and infirmity, being possibly drawn to sin by the scorners evil counsel or example. † 〈◊〉 will be 〈◊〉. will beware, and reprove one that hath understanding, and he will understand knowledge h A verbal reproof will be more effectual for his reformation than the severest punishments will be to a scorner. . 26 He that wasteth his father i i e. His Father's estate by unjust or riotous courses. , and chaseth away his mother k Causeth her to avoid and abhor his presence and society, and to go from the House where he is. , is a son that causeth shame, and bringeth reproach l Both to himself and to his Parents and Family. But this Verse may very well be rendered otherwise, the last words being made the subject of the Proposition, as is usual in Scripture, A Son that causeth shame and bringeth reproach (upon himself and his friends by wicked ways) wasteth his Fathers (estate and health and comfort) and chaseth or driveth away his Mother. These are the effects of his wickedness. . 27 Cease, my son, to hear the instruction that causeth to err from the words of knowledge m If thou hast formerly, yet do not now any longer hearken to those false Doctrines or evil counsels which tend to withdraw thee from the belief or practice of God's holy Word. . 28 † 〈◊〉. a wit●… of Beli●…l. An ungodly witness scorneth judgement n Hath no reverence to the place of Justice, nor to the presence of God there, nor to that Sacred and Solemn Work of executing Judgement, but in spite of all gives in a false Testimony , and the mouth of the wicked devoureth iniquity o Uttereth wickedness with as great greediness, and delight, and ease, as they swallow down delicious Meats and Drinks. Compare job 15. 16. . 29 Judgements are prepared p Either by men, or at least by God; although they be deferred for a time, yet they are treasured up for them, and shall infallibly be inflicted upon them. for scorners, and stripes for the back of fools. CHAP. XX. 1 WIne is a mocker a Wine immoderately drunk makes men mockers or scoffers at God and men. Compare Host 7. 5. , strong drink is raging b Makes men full of rage and passion. , and whosoever is deceived thereby is not wi●…e c Is a Fool, or a mad Man, because he depriveth himself of the use of his reason. . 2 * Ch. 16. 14. & 19 12. The fear of a King d Passively taken, the terror which the wrath of a King causeth, by comparing this with Ch. 19 12. is as the roaring of a lion, whoso provoketh him to anger, sinneth against his own soul e Exposeth himself to manifest danger of Death. . 3 * Ch. 17. 14. It is an honour to a man to cease from strife f Either to prevent it, or, if it be begun, to put an end to it: which, although proud and profane Persons esteem dishonourable to them, is indeed their glory, because it is an evidence of their great wisdom and power over their passions, and of their respect and obedience to their Sovereign Lord, in which their Honour and Happiness consists. , but every fool will be meddling g To wit, with matters of strife, he is always ready to begin strife, and obstinate in the continuance of it. . 4 * Ch. 10. 4. The sluggard will not blow by reason of the ‖ Or, Winter. cold h Of the Ploughing season, which is in Autumn and towards Winter. He hates and avoids all laborious and difficult work, although his own necessity and interest oblige him to it. , therefore shall he beg in harvest, and have nothing i And not obtain an Alms not in that time of Plenty and bounty, because men's Hearts are justly hardened against that Man who by his own sloth and wilfulness hath brought himself to want. . 5▪ * Ch. 18. 4. Counsel k Either 1. Wisdom or ability to give good Counsel. Or 2. Designs or purposes of doing something of moment: for this word is frequently used in both senses but the last seems fittest here. in the heart of man is like deep Water l Either 1. is there in great abundance. Or 2. is secret and hard to be discovered. , but a man of understanding will draw it out m By prudent Questions and Discourses, and a diligent Observation of his words and actions. . 6 Most men will proclaim every one his own ‖ Or, bounty. goodness n Most men are forward to profess Religion, and speak of their own good deeds. ; but a faithful man o One who is indeed what he seemeth and professeth himself to be. who can find p There are but few such to be found. ? 7 The just man walketh in his integrity q He proveth himself to be so not only by his profession, of which he spoke in the former Verse, but by his sincere and unblameable conversation. ; * Ps. 112. 2. his children are blessed after him r By virtue of that Covenant which God hath made with such men, which is not confined to their Persons, but entaileth Blessings upon their Posterity. . 8 * Ch. 16. 10. Vers. 26. A king that ●…itteth in the throne of judgement s That makes it his great care and business to execute Judgement and Justice among his People, especially if he do this in his own Person, as was usual in ancient Times, and sees things with his own Eyes. As for the Phrase, the sign or gesture is here put for the thing signified by it. , scattereth away all evil t Effectually punisheth and suppresseth all wickedness. with his eyes u With his very looks, or by his diligent inspection into affairs. . 9 * 1 Kin. 8. 46. 2 Chr. 6. 36. Job 14. 4. Ps. 51. 5. Eccles. 7. 20. 1 joh. 1. 8. Who can say x No Man living upon Earth can say this truly and sincerely. Compare 1 Kings 8. ●…6. job 14. 4. & 15. 14. Eccles. 7. 21. 1 joh. 1. 8. , I have made my heart clean, I am pure from my sin y I am perfectly free from all guilt and filth of sin in my Heart and Life. ? 10 * Vers. 23. Deut. 25. 13, etc. Ch. 11. 1. & 16. 11. Mic. 16. 1●… † Heb. a stone and a stone. Divers weights, and † Heb. an Ephah, and an Ephah. divers measures z One greater and truer for public show, and one dat and false for private use, when they had an opportunity of deceiving. , both of them are alike abomination to the LORD. 11 Even a child is known by his do a Young Children discover their inclinations or dispositions even by their childish speeches and carriages, as not having yet learned the art of dissembling. , whether his work b Or rather, will be; for it is not expressed in the Hebrew, and therefore may be either way supplied. The sense is, The future disposition and conversation of a Man may very probably be conjectured from his childish manners. be pure, and whether it be right. 12 * Exod. 4. 11. Ps. 94. 9 The hearing ear, and the seeing eye, the LORD hath made even both of them c It is God alone who gives us our Senses and Natural faculties, and the use and exercise of them, and especially a power of employing them aright to see and observe the works of God, and to hear and receive his Word and all wholesome instructions. Whence he leaves it to us to gather, that God doth exactly see and hear all men's words, and actions though never so secret. He names the Eye, and Ear, because these are the two Senses by which instructions are conveyed to the mind; but under them he seems to comprehend all other senses and powers of Soul or Body, by a Synecdoche. . 13 * Ch. 6. 9 & 12. 14. & 19 15. Love not sleep d i. e Immoderate sleep, or sloth or idleness. Take sleep because necessity requires it, not from any love to it. , lest thou come to poverty: open thine eyes e Awake out of sleep, shake off sloth and betake thyself to thy employment with diligence and vigour. , and thou shalt be satisfied with bread. 14 It is naught f The commodity is but of little worth. , it is naught saith the buyer g To wit, to the Seller: he discommends it that he may bring down the price of it. , but when he is gone his way h With the commodity purchased. , than he boasteth i That by his wit he hath overreached the Seller, and got a great advantage to himself. This he notes as a common but reprovable practice. . 15 There is gold k To wit, in the World, in divers men's hands, by whom it is highly prized. , and a multitude of rubies, but * Ch. 3. 15. & 8. 11. the lips of knowledge are a precious jewel l But wise speeches proceeding from an understanding or honest Heart are of far greater worth and use, both to him that uttereth them▪ and to those that receive and improve them to their own benefit. . 16 * Ch. 22. 27. & 27. 13. Take his garment m To wit, as a Pledge, without which he ought not to be trusted, because by this action he showeth himself to be a Fool, and he taketh the ready way to beggary. Obj. This precept contradicts that Law which forbade the taking of a Garment for a Pledge, Exod. 22. 26. Answ.. It doth not contradict it, for the cases vastly differ; for that Law concerned only the Poor, who were forced to borrow for their own necessity, and therefore deserve pity; whereas this reacheth only those who are or would be thought rich and sufficient Security for others, and who borrow not for their own need, but for a mere Stranger, for which folly they deserve to be severely punished. Besides, this may be only a Prediction, though it be delivered in the form of a Precept, as many Predictions are; and so shows what may be expected by him that is guilty of such folly, even that he shall be stripped of his Garments and other necessaries. that is surety for a stranger n For a Foreigner or a Person unknown to him. , and take a pledge of him o That is surety: which words are to be understood out of the foregoing Clause. for a strange woman p For an Harlot, who is so called, Prov. 2. 16. and elsewhere. . 17 * Ch. 9 17. † Heb. bread of lying, or, falsehood. Bread of deceit q Gain or pleasure procured by unrighteous courses. is sweet to a man, but afterwards his mouth shall be filled with gravel r It shall be bitter and pernicious at last like grit●…y Bread, which offends the Teeth and Stomach: it will certainly bring upon him the horrors of a guilty Conscience, and the wrath and judgements of the Almighty God. . 18 * Ch. 15. 22. Every purpose is established by counsel s The way to bring our purposes and desires to a good effect, is to manage them with serious consideration and good advice. , and t Or, therefore. This is necessary in every common undertaking, and much more in a thing of such high importance as War is. * Ch. 24. 6. with good advice make war. 19 * Ch. 11. 13. He that goeth about as a tale-bearer, revealeth secrets u He that delighteth in and accustometh himself to the practice of spreading Tales or evil Reports, will not forbear to publish the greatest secrets which are committed to his trust. Or, as others render it, and as the words lie in the Hebrew Text, He that revealeth secrets (contrary to his promise or the trust reposed in him, you may by that token be assured that) he doth and will go about as a Tale-bearer. He who divulgeth secrets cannot or will not forbear to publish other things, and so is not fit to be trusted with any thing. , therefore x To prevent that mischief. Heb. and. So the following Sentence is not inferred from the former, but only added to it. meddle not with him y Avoid frequent and familiar society and conversation with him. that ‖ Or, enticeth. flattereth with his lips z By which artifice he seeks to gain thy affections, and so to fish out all thy secrets, which he may impart to others whom he may oblige hereby, and so render his company more acceptable. . 20 * Exod. 21. 17. Leu. 20. 9 Mat. 15. 4. Whoso curseth his father or a Heb. and; which is used for or, Exod. 12. 5. Levit. 6 3. and elsewhere. his mother, his ‖ Or, Candle. lamp b His comfort and happiness, his Name and Memory which are oft compared in Scripture to a Lamp or Light. shall be put out in obscure darkness c Shall utterly perish; he shall die Childless, and with Ignominy. . 21 * Ch. 28. 20. An inheritance may be gotten hastily at the beginning d An Estate sometimes is got suddenly in the very beginning of a Man's labours for it, in which case it may be presumed that some undirect and unrighteous courses were used, for the getting of it, because Riches are very seldom given by God, or gotten by men, without men's diligence. But this, as well as many other Proverbs, are to be understood of the common course, although it admit of some exceptions. For sometimes Merchants or others get great Estates speedily by one happy Voyage, or by some other prosperous event. This Translation follows the Hebrew Marginal reading, but according to the Textual reading, it may be thus rendered and understood, An Inheritance gotten in the beginning (to wit, of a man's endeavours) is abominable, to wit, unto God, being supposed to be unjustly gotten, as was now said. , but the end thereof shall not be blessed e At last it shall be cursed and whither by God's just judgement. . 22 * Deut. 32. 35. Ch. 17. 13. & 24. 29. Rom. 12. 17 1 Thess. 5. 15. 1 Pet. 3. 9 Say not thou f In thy Heart: give not way to any such evil Thoughts or Purposes. , I will recompense evil; but wait on the LORD g To whom it belongs to execute vengeance, and to deliver his People from all their Enemies. , and he shall save thee. 23 * Vers. 10. Divers weights are an abomination unto the LORD h Of which see above on v. 10. , and † Heb. balances of deceit. a false balance is not good i Is very wicked and hateful to God and men. . 24 * Ps. 37. 23. Ch. 16. 9 Jer. 10. 23. Man's go k All men's purposes and actions. are of the LORD l Are ordered and overruled by God's wise and powerful Providence to accomplish his own counsel and good pleasure, and not what men list or intent ; how can a man than understand his own way m Either 1. what course he ought to take; which he cannot know without God's direction and assistance, Compare Prov. 16. 9 jer. 10. 23. Or 2. what the issue of his designs will be, whether they shall succeed or be disappointed, the way being taken for the end or event to which it leads, as it is in many other places. The scope of the Proverb is to show, that all the events of humane life are neither ordered nor foreseen by Man's, but only by God's Providence, and therefore men should only mind the doing of their duty, and then quietly depend upon God for a good Issue to their endeavours. . 25 It is a snare n It brings guilt and God's curse and vengeance upon him. to the man who devoureth that which is holy o i e. Those Meats or Drinks which were devoted or consecrated to God. Under which one kind he comprehends and forbids all alienation of Sacred or Dedicated things from God to a Man's private use or benefit: Of which see Levit. 27. 9 Deut. 23. 21. Mal. 3▪ 8, 9 Act. 5. 1, etc. , and after vows to make enquiry p After a Man hath made Vows to consider whether he can possibly, or may lawfully keep them, and to invent or inquire of others all ways possible to break his Vow, and to satisfy or deceive his Conscience in so doing. Which enquiry is justly censured as a sin and snare, because it is an evidence of a covetous or irreligious Mind, and is the ready way and first step towards the open violation of it. . 26 * Psal. 101. 5, etc. Vers. 3. A wise king q Who seriously minds his Duty and his true interest. scattereth r Breaks their Companies and Confederacies, and forceth them to flee several ways for their own safety, driveth them from his presence, and from the Society of honest men, as the Chaff is by the Husbandman separated from the Corn, and driven away by the Wind, of which this Hebrew word is commonly used; and to which the next Clause hath some reference. the wicked and bringeth the wheel over them. s As the Cartwheel was anciently turned over the Sheaves to beat the Corn out of them, Isa. 28. 27, 28. He punisheth them severely, as their Offences deserve. This or such like punishments were not unusual among the Eastern Nations, as we may gather from, 2 Sam. 8. 2. & 12. 31 Amos 1. 3. 27 The spirit t i e. The reasonable Soul. of a man is the ‖ Or, lamp. candle u Is a clear and glorious light set up in Man for his information and direction. of the LORD x So called partly because it comes from God in a more immediate and peculiar manner than the Body doth, Eccles. 12. 7. and partly because it is in God's stead to observe and judge all a Man's actions. , searching all the inward parts of the belly y Discerning not only his outward actions, which are visible to others, but his most inward and secret thoughts and affections, which no other Man can see, 1 Cor. 2. 11. The Belly is here put for the Heart, as it is frequently. The Soul can reflect upon and judge of its own dispositions and actions. Which plainly showeth that the Heart is not so deceitful, but that a Man by diligent study of it, and the use of the means appointed by God, may arrive at a certain knowledge of its state and condition, in reference to God, and to Salvation. . 28 * Ps. 101. 1. Ch. 29. 14. Mercy z Clemency to Offenders, and bounty to worthy, and to indigent Persons. and truth a Faithfulness in keeping his Word and Promises inviolably. preserve the king b Because they engage God to guard him, and gain him the reverence and affections of his People, which is a King's greatest safety and happiness. , and his throne is upheld by mercy c Which is again mentioned, to show that although it be an act of Grace, and therefore in some sort free, yet Princes are obliged to it both by their duty, and by their Interest, because it is a singular means of their preservation. . 29 The glory of young men d That wherein they glory as their Privilege above old men. is their strength; and * Ch. 16. 31. the beauty of old men is the grey head e i e. Their old Age expressed by the outward sign of it, wherein they glory as their peculiar Privilege, as a Testimony of their Piety and God's Blessing, and as a token of their great experience and wisdom. The design of this Proverb is to declare the several advantages of several Ages▪ and the mutual need they have one of another, and thereby to engage them to mutual love and assistance, and to friendly converse, and to make every one contented with his own Age and Condition, and not to envy nor yet despise his Brother or the difference of their Ages, as is very usual among men. . 30 The blueness of a wound f Grievous wounds which make men black and blue, or severe punishments. † Heb. is a 〈◊〉 Medi●… against 〈◊〉▪ cleanseth away evil g Are the most effectual means to reclaim a wicked Man, and to purge out his corruption. ; so do stripes the inward parts of the belly h Heb. and stripes, which answer to the wounds in the former Clause. . i Either 1. Which pierce even to the inward parts of the Belly, and so we are to understand out of the former Branch, cleanse away evil. Or 2. They cleanse the inward parts of the Belly, i. e. of the Heart. So this is an addition to the former Clause, and the sense of the whole is, Grievous wounds or stripes do cleanse not only the outward Man by keeping it from evil actions, but even the inward Man, by expelling or subduing vile affections. Which is mentioned as a great and blessed benefit of afflictions. CHAP. XXI. 1 THe king's heart a His very inward purposes and inclinations, which seem to be most in a Man's own power, and out of the reach of all others, and much more his Tongue and Hand, and all his outward actions. He names Kings hot to exclude other men, but because they are more arbitrary and uncontrollable than other men. is in the hand of the LORD, as the rivers of water b Which Husbandmen or Gardiner's can draw by little Channels into the adjacent grounds as they please, and as their occasions require. , he turneth it c Directeth and boweth partly by suggesting those things to their Minds which have a commanding influence upon their wills, and partly by a direct and immediate motion of their wills and affections, which being God's Creatures must needs be as subject to his power and pleasure as either men's Minds or Bodies are, and which he moves sweetly and suitably to their own Nature, though strongly and effectually. whithersoever he will d So as they shall fulfil his counsels and designs, either of Mercy or of Correction to themselves, or to their People. . 2 Every way of a man is right in his own eyes, but the LORD pondereth the hearts e This was said, Ch. 16. 2. where it is explained, and is here repeated, either for the great importance and usefulness of it, or because he perceived that the Israelites were very prone to self-deceit. . 3 * 1 Sam. 15. 22. Ch. 15. 8. Isa. 1. 11, etc. Host 6. 6. Mic. 6. 7, 8. To do justice and judgement f The conscientious performance of all our duties to men. , is more acceptable to the LORD than sacrifice g Than the most costly, outward services offered to God, joined with the neglect of our Moral duties to God or men. The same thing is affirmed, 1 Sam. 15. 22. Host 6. 6. Mic. 6. 7, 8, etc. . 4 * Ch. 6. 17. † Heb. haughtiness of eyes. An high look h One gesture or sign of Pride put for all the rest. Prov. 6. 17. , and a proud heart i Pride lurking and reigning in the Heart, though it do not discover itself to men by outward actions, but be disguised with a show▪ of humility, as it is frequently. , and ‖ Or, the light of the wicked. the ploughing k Either 1. strictly and properly so called: even their civil or natural actions, which in themselves are lawful and good, are made sinful as they are managed by ungodly men, without any regard to the service and glory of God, which ought to be the great end of all our actions, 1 Cor. 10. 31. and with a design of serving their own wicked lusts by it. Or 2. Metaphorically, their designs and endeavours, which are said to be sin, because they are wholly and fully set upon sin, and they make sin their trade or business, which is called Ploughing wickedness, Job 4. 8. But all the ancient Interpreters, and divers others render the word the Lamp or Light, as this Hebrew word, even thus pointed, is rendered, 1 Kings 11. 36. & 15. 4. 2 Kings 8. 19 2 Chron. 21. 7. and the Lamp of the wicked is a Phrase used in this Book, Ch. 13. 9 & 24. 20. as also, job 21. 17. whereas the Ploughing of the wicked is a Phrase not elsewhere used. And this seems best to agree with the Context, for by their Lamp he seems to understand all their pomp and glory, that worldly greatness and Prosperity, which is the Fuel of their Pride, and therefore is most fitly joined with it. of the wicked, is sin l It is by them turned into sin, and made the occasion of much wickedness. The whole Verse may be thus rendered, An high look, and a proud Heart, which is the light or glory of the wicked (i. e. wherein they glory, esteeming it magnanimity or gallantry of spirit) is sin, i. e. is a great and grievous sin. And in this manner the learned Mercer renders the Verse, save only that he translates the Hebrew word Nir, the Ploughing. . 5 * Chap. 10. 4▪ The thoughts of the diligent m Who carefully and industriously prosecutes what he hath wisely contrived and resolved, tend only to plenteousness, but of every one that is hasty n Who manageth his affairs rashly, without due consideration. , only to want o Is likely to bring himself to po verty. . 6 * Ch. 10. 2. & 13. 11. The getting of treasures by a lying tongue p By false-witness-bearing, or by any other false or deceitful words or actions, whereby many men get riches. is a vanity tossed to and fro q Is like the Chaff or Smoke driven away by the Wind, it is neither satisfactory nor durable, but quickly vanisheth away, as hath been frequently observed of Estates illgotten. of them that seek death r Not designedly but eventually, that take those courses which will bring Death or Destruction upon them or theirs. . 7 The robbery of the wicked shall † Heb. saw them, or, dwell with them. destroy them s The injury which they do to others shall either by God or men be returned upon their own heads. , because they refuse to do judgement t They wilfully and obstinately give up themselves to unrighteous practices. . 8 The way u The course of his life. of man x Of every Man, of Man by Nature and in his corrupt estate, of a wicked or, impure man, to whom the pure is opposed in the next Clause. is froward and strange y Estranged from God and from Man's primitive Integrity, and from the rule of his actions, Reason and Scripture: in which respects wicked men are called strangers, Psal. 54. 3. Ezek. 44. 7. and elsewhere. ▪ but as for the pure, his work is right z But he whose Heart is pure and upright, his conversation is agreeable to it. . 9 * Vers. 19 Ch. 19 13. & 25. 24. & 27. 15. It is better to dwell a To wit, alone in quietness, as appears from the opposite clause. in a corner of the house, top b Of the roof of the House, which in those Countries was flat and plain and habitable, but was exposed to all the injuries of the Wether. , than with † Heb. a woman of contentions. a brawling woman in a † Heb. an house of Society. wide house c Or, in a common House, or, an House of Society, where Husband and Wise live together, or which is capable of many Friends or Companies. . 10 * Jam. 4. 5. The soul of the wicked desireth evil d His Heart is fully and earnestly set in him, as it is expressed, Eccles. 8. 11. to do evil, to work wickedness, to do mischief to others, to satisfy his own lusts, though it be with injury of others. : his neighbour † Heb. is not favoured. findeth no favour in his eyes e If he either dissuade him from his wickedness, or stand in the way of his Lusts. He spares neither friend nor foe. . 11 * When the scorner is punished, the simple f The honest or plainhearted man, as Chap. 19 25. where this whole verse for the substance of it is contained and explained. is made wise: and when the wise is instructed g Or, prospers, as this word is used, Prov. 17. 8. and elsewhere. So the sense of the verse is, The simple learn Wisdom, both from the punishment of wicked men, and from the prosperity▪ of good men. , he receiveth knowledge. 12 The righteous man wisely considereth the house of the wicked h He looketh through its present Power and Glory (which dazleth the Eyes of others) unto that ruin to which it is designed. , but i Or, now, or that, this being the thing which he wisely considereth. God overthroweth k Or, will overthrow in his due time, though for a season he bear with them. the wicked for their wickedness. 13 * Mat. 18. 30, etc. Whoso stoppeth his ears at the cry of the poor l When they cry out by reason of Oppression or want, and beg relief from him. , he also shall cry himself m Unto God or Men, in his straits which God will bring upon him. , but shall not be heard. 14 * Ch. 17. 8. & 18. 16. A gift n To a person loffended and angry with us, as the following words show. in secret o Which makes it more acceptable; for gifts openly given savour of ostentation in the giver, and cause some shame or contempt to the receiver. pacifieth anger, and a reward in the bosom p Secretly conveyed into his bosom. See on Prov. 17. 8. & 18. 16. , strong wrath. 15 It is joy to the just q The sense is either 1. He is highly pleased and delighted with it. Or 2. He reapeth much comfort and benefit by it, which is opposed to the following destruction: joy is put for matter or cause of joy to do judgement r To do what is just or good, for this is opposed to working of iniquity. , but destruction s Or, as others render it, terror or horror, opposite to joy. shall be to the workers of iniquity. 16 The man that wandereth out of the way of understanding t That forsaketh the rule of God's word, and walketh after his own Lusts. shall † Heb. rest. remain in the congregation of the dead u Shall, without Repentance, be condemned to eternal Death or Damnation. . 17 He that loveth ‖ Or, sport. pleasure x That gives up himself to the pursuit and enjoyment of sensual and immoderate pleasures. shall be a poor man y Takes the ready course to Poverty. , he that loveth wine and oil z Which are put for all delicious fare and luxurious feasting; for Wine and Oil were much used in Feasts in those parts. shall not be rich. 18 * Ch. 11. 8. The wicked shall be a ransom for the righteous a The wicked shall be brought into those troubles which were either threatened by God, or designed by wicked men against the righteous, and by that means, as by a ransom, the righteous shall be delivered. Thus Achan was a ransom for Israel, jos. 7. 26. and Haman for Mordecai. , and the transgressor for the upright. 19 * Ver. 9 It is better to dwell † Heb. in the land of the desert. in the wilderness, than b Understand, in a wide house, as it is expressed above, v. 9 and as the opposition here requires. with a contentious and angry woman. 20 * Psal. 112. 3. There is a treasure to be desired, and oil in the dwelling of the wise c Wisemen lay up all necessary and desirable treasures for their own use, and for their Children, and Families. Oil is particularly mentioned, partly because that was a considerable part of their Wealth and Treasures in those Countries, of which see Deut. 7. 13. & 28. 40, 51. judg. 9 9 Mic. 6. 15. etc. and partly to show that his Providence reached not only to necessaries, but even to matters of just and lawful delight. : but a foolish man spendeth it up. 21 He that followeth after d That fervently desires, and diligently and constantly endeavours to attain to them, for such shall and will certainly obtain them. righteousness and mercy e Living in the constant exercise of these virtues. , findeth f Shall obtain from God, what is right and due to him, either from God by virtue of his gracious promise, or from men, whose hearts God will dispose to deal justly and kindly with him. life, righteousness, and honour. 22 * Eccl. ●…. 14. etc. A wise man scaleth the city of the mighty g Wisdom and policy is oft times more considerable and powerful than strength. , and casteth down the strength of the confidence thereof h The strongest forts to which the Citizens trust most for their defence. . 23 * Ch. 12. 13. & 18. 21. Whoso keepeth his mouth and his tongue i From offensive and provoking speeches. , keepeth his soul k His person. from troubles l Which a licentious and abusive Tongue frequently brings upon a man. . 24. Proud and haughty scorner is his name m Instead of that respect and glory which he seeks by such courses, he shall be branded with the Title and Imputation of an arrogant and scornful person, which is most contemptible and hateful to Mankind. , who dealeth † Heb. in the wrath of pride. in proud wrath n Who in the conduct of his affairs and deal in the world, is not governed by Reason and Justice, but by his own Pride and Passions. . 25 * Ch. 13. 4. The desire of the slothful killeth him o Either 1. Tormenteth him almost to death, whilst he passionately desires that which he sees he shall not enjoy, and will not take pains to procure. Or 2. Exposeth him to extreme want, and so to death, or so such wicked courses for the supply of his wants, as bring him to an untimely death. : for his hands refuse to labour. 26 He p The slothful man mentioned in the last verse. But because the Verses in this Book are for the most part independent one upon another, this clause is and may be otherwise rendered, There is that coveteth, etc. Or, the wicked (which may be understood from the opposition of the righteous in the next clause) coveteth, etc. coveteth greedily all the day long q Spends his whole time in vain and lazy desires, but will not labour to get any thing, either to 〈◊〉 〈◊〉, or to give to others. : but the * Psal. 1129. righteous giveth and spareth not r By God's Blessing upon his 〈◊〉 he procures enough, not only for his own support, but also for the liberal relief of others. . 27 * Psal. 50. 9 Ch. 15. 8. Isa. 66. 3. Jer. 6. 20. Amos 5. 22. The sacrifice s All the most glorious and costly services which they offer to God. of the wicked is abomination t God rejects and abhors them, because they are offered by such men, and in such manner as God justly abhors. : how much more when u Or, because, as all the ancient Translators render it, the Hebrew particle, aph, being expletive: Or, even because; so the following clause gives the reason of the former Proposition. he bringeth it † Heb. in wickedness. with a wicked mind x With an hypocritical and impenitent Heart, or with a bad design, not in obedience to God's Command, and with respect to his honour and service, but either to cover, or countenance, or promote some wicked intention or course, which, notwithstanding all his professions of Religion, he is resolved to prosecute. ! 28 * Ch. 19 5, ●…. † Heb. 〈◊〉 of lies. A false witness y Heb. A witness of lies▪ one who is forward to swear or speak false things, or such things as he hath not heard nor learned from others, nor seen, but devised in his own heart. shall perish z Shall be severely punished either by God or Men, and shall be confounded and silenced, because none will for the future regard or credit his testimony. : but the man that heareth a He who hears before he speaks, and witnesseth nothing but what he hath heard or seen, and knows to be true. , speaketh constantly b Doth not contradict himself, but always affirmeth the same thing. Or, as most other Interpreters render the words, speaketh (or, may speak, dare speak freely and boldly) for ever, when liars are cut off, he lives, and is in a capacity of speaking and bearing witness again and again, as occasion requires, as long as he lives, and his Testimony will be received. . 29 A wicked man hardeneth his face c Continueth in evil courses with obstinacy and impudence, in spite of all the Commands of God, or Counsels of Men. : but as for the upright, he ‖ Or, considereth. directeth his way d He ordereth his steps aright, and if at any time he goeth away, he doth not add Rebellion to his sin, nor persist in his error, but considereth his ways, and turneth his feet to God's testimonies, as David did, Psal. 119. 59 Or, considereth his way, remembering with grief and shame what he hath done, and taking better heed to himself for the future. ▪ 30 * 〈◊〉▪ 9 23. There is no wisdom, nor understanding nor counsel against the LORD e Which can prevail against the Counsel and Will of God. . 31 * 〈◊〉. 20. 7. 〈◊〉 17. The horse f Under which particular all warlike provisions are comprehended. is prepared against the day of battle: but * 〈◊〉▪ 3. 8. ‖ 〈◊〉▪ ●…ictory. safety is of the LORD g The success of the battle depends not upon any humane strength or art, but merely upon God's Providence, who gives the victory when and to whom he pleaseth,▪ and oft times to those that have least reason to expect it. Compare Eccl. 9 11. . CHAP. XXII. 1 A * 〈◊〉. 7. 1. good name a Heb. name put for good name, as Eccl. 7. 2. the word good being easily understood out of the next clause, in which it is expressed in the Hebrew text. A good reputation amongst wise and good men. is rather to be chosen than great riches b Partly because it is a most special blessing from God being appropriated to worthy persons, whereas God commonly throws away Riches upon the basest of men: partly because it gives a man that tranquillity and satisfaction of mind, and that content and comfort in his condition, which no Riches can purchase: and partly because as it is commonly an evidence of a man's Virtue and Piety, so it is accompanied with God's Love and Favour, whereas Riches are oft given by God in wrath, and to the hurt of the owner. , and ‖ 〈◊〉▪ 〈◊〉 is 〈◊〉 〈◊〉, etc. loving favour c Or, good Grace or Favour, a good Report among men, especially among good men, and that hearty Love and Kindness which attends upon it. rather than silver and gold. 2 * 〈◊〉▪ 29. 13. The rich and poor meet together d Either 1. In a way of hostility or opposition, as this word is sometimes used, the rich contemning and oppressing the poor, and the poor envying and purloining from the rich; and so the following words are a reason why that hostility should cease. Or 2. In the way of mutual converse, they live together, and need one another. : the LORD is the maker of them all e Not only as they are men, but also as they are poor or rich, which difference comes wholly from God's Providence. They have one common Creator, and Lord, and Judge, and the one cannot despise nor grudge at the other without a reflection upon God. . 3 * 〈◊〉▪ 14. 16. ●… 〈◊〉. 12. A prudent man forseeth the evil f The Calamity or Judgement of God threatened, and approaching. , and hideth himself g Retireth to his strong Tower, mentioned Prov. 18. 10. by Prayer and Repentance, putteth himself under the Protection of the Almighty. Compare Isa. 26. 20. : but the simple pass on h In their former road and course of sin, carelessly and securely, as Travellers do in a road where they apprehend no danger. , and are punished. 4 * 〈◊〉. 112. 3. ‖ Or, the re●… of humi●…, etc. By humility i Or, because of humility: or, as many others render it, the reward of humility, that reward which God hath graciously promised, and will give to Humility; which is a grace of great price in God's Eyes. See Isa. 57 15. jam. 4. 6. , and the fear of the LORD k By which he distinguisheth true and Christian Humility from counterfeit and moral humility, because that ariseth from a deep sense of God's greatness, and purity, and perfection, compared with our own meanness, and filthiness, and manifold imperfections, whereas this is quit●… of another nature, and from other grounds. , are riches, and honour, and life l The comforts of this life, and the happiness of the next, both which are promised to Godliness, 1 Tim. 4. 8. . 5 Thorns and snares are in the way of the froward m The wicked by their evil courses expose themselves to many dangers and occasions both of sin and mischief. : he that doth keep his soul n That taketh heed to himself, and to his actions, and to the saving of his Life and Soul. shall be far from them o Either 1. Will avoid the society of such froward persons. Or 2. Shall by that circumspection preserve himself from those thorns, etc. with which the Pronoun, them, agrees in number. . 6. ‖ 〈◊〉, ca●…chise. Train up p Or, initiate or instruct. a child † 〈◊〉. i●… his 〈◊〉. in the way he should go q Heb. 〈◊〉 〈◊〉 to his way, i. e. either 1. according to his capacity. 〈◊〉 2. In that course or manner of life which thou would 〈◊〉 him choose and follow. Or, as one learned man renders it, in the beginning of his way, i. e. in his tender years, as soon as he is capable of instruction. Heb. in the mouth, etc. The mouth is oft put for the beginning or entrance of any place, as Gen. 29. 2. jos. 10. 18. Prov. 8. 3. Dan. 6. 17. : and when he is old, he will not departed from it r To wit, not easily and ordinarily. The impressions made in childish years will remain, as hath been observed by all sorts of learned Writers. But this, as other Proverbs of like nature, are not to be understood as if this were universally and necessarily true, which Experience confutes, but because it is so for the most part, except some extraordinary cause hinder it. . 7 * Jam. 2. 6. The rich ruleth over the poor s To wit, with rigour and Tyranny, taking advantage of his necessities. , and the borrower is servant † Heb. to the man that dareth. to the lender t Is at his mercy, and therefore forced to comply with his pleasure. The design of the Proverb is partly to correct this miscarriage of the rich, and partly to oblige all men to diligence, whereby they may deliver themselves from this servitude. . 8 * Job. 4. 8. Host 10. 13. He that soweth iniquity u Or, unrighteousness, whose common practice it is to wrong or oppress others. shall reap vanity x Or trouble or misery, as this word is commonly used, and as divers here render it. The mischief which he hath done to others shall be returned to him by God's righteous sentence. : ‖ Or, and with the red of his 〈◊〉 anger he shall be consumed. and the rod of his anger shall fail y That power which he used with fury and cruelty shall be taken away from him. . 9 * 2 Cor. 9 6. † Heb. good of eye. He that hath a bountiful eye z Heb. A good eye. He who looks upon the wants and miseries of others with compassion and kindness, as this Phrase is used, Mat. 20. 15. as an evil eye is put for one that beholds others with envy and unmercifulness, Deut. 15. 9 Prov. 23. 6. & 28. 22. , shall be blessed a Both by God and Men. : for he giveth of his bread to the poor. 10 * Psa. 101. 5. Cast out b Out of your society, avoid conversation with him. the scorner c Who neither fears God, nor reverenceth Man, but scorns all admonitions, and minds only the pleasing of himself, and the gratifying of his own Lusts, which is the chief cause of most contentions. , and contention shall go out; yea, strife and reproach d Wherewith he loads those that either oppose or admonish him. shall cease. 11 * Psa. 101. 6. Chap. 16. 13. He that loveth pureness of heart e Who is plain hearted or sincere, and abhors dissimulation. , ‖ Or, and hath grace in his lips. for the grace of his lips f From those gracious speeches which naturally and commonly flow from a pure heart. Or, and (understand, loveth, out of the former clause) grace of his lips. Whose discourse is gracious and sincere. , the king shall be his friend g The greatest men will, or should, desire, and highly prise the acquaintance and advice of such persons, rather than of Dissemblers and Flatterers, wherewith they are most commonly pestered. . 12 The eyes of the LORD preserve h God by the watchful Eye of his Providence maintains and defends. knowledge i To wit, men of knowledge, the abstract being put for the concrete, as Pride is put for a proud man, Psal. 36. 11. Deceit for the deceitful, as Prov. 12▪ 17. So here Knowledge for knowing and good men, such as the last verse spoke of, whose hearts are pure, and speeches gracious, not only the King shall be their friend, as he said there, but God also, which he adds here. , and he overthroweth ‖ Or, the matters. the words k Their false and flattering speeches, whereby they designed and expected to gain the favour and friendship of great men, which are opposed to the sincere and gracious speeches of good men, implied in the first clause of this verse, and expressed in the foregoing verse, Or, as others render it, and the word is very commonly used, the matters, all his Counsels, Hopes, Erterprises, and Concerns. of the transgressor. 13 * Ch. 26. 13. The slothful man saith l Allegeth as his excuse to them who upbraid him with idleness, or persuade him to diligence. , There is a lion without m There are extreme dangers and invincible difficulties in my way. : I shall be slain n By that Lion, or some other way. in the streets o Which is added to show the ridiculousness of his excuse; for Lions abide in the woods or fields, nor in the streets of Towns or Cities. . 14 * Ch. 2. 16. & 5. 3. & 7. 5●… & 23. 27. The mouth p Her fair and flattering speeches wherewith she enticeth him to gross filthiness, as it is noted, Prov. 7. 21. of strange women is a deep pit q Into which it is easy to fall, but hard, if not impossible, to get out of it. It is a rare thing for any person, once entered into the course of Whoredom, sincerely to repent of it, and turn from it. See Prov. 2. 19 : he that is abhorred of the LORD r To wit, in an high and singular manner, who by his former impieties, and contempt of God and of his Grace, hath provoked God to leave and loath him, and to punish one sin with another: for otherwise all sinners, as such, are abhorred by God. shall fall therein. 15 Foolishness is bound s Is fixed and settled there, as being born with him, and rooted in his very nature, and not plucked up without great difficulty and diligence. in the heart of a child, but * Ch. 13. 24. & 19 18. & 23. 13. & 29. 15, 17. the rod of correction shall drive it far from him t The smart of punishment makes him weary of his sin, and watchful against it. . 16 He that oppresseth the poor to increase his riches, and he that giveth to the rich u That vainly and prodigally casts away his estate upon those who do not need it, or gives it to them with evil design, as that they may assist him in oppressing the poor, or at least not hinder him in it. , shall surely come to want. 17 Bow down thine ear, and hear the words of the wise x Of wise and holy men of God. , and apply thine heart y Thirst after it, and give up thyself to the diligent study of it. unto my knowledge z The knowledge of God, and of thy several duties, which I am here delivering to thee. . 18 For it is a pleasant thing if thou keep them a The words of the wise. † Heb. in thy belly. Job 15. 35. & 32. 18. within thee b Heb. in thy belly, i. e. in thine heart, which implies receiving them in Love, and retaining them in mind and memory. ▪ they shall withal be fitted c Be fitly expressed: or, be disposed or ordered. The sense is, when thou hast got them into thine heart▪ thou wilt be able and ready to discourse pertinently and profitably of them. in thy lips. 19 That thy trust may be in the LORD d That knowing God, and his word, and Promises, thou mayst cheerfully and confidently trust in him, which is the only way to thy safety and happiness. , I have made † Them. known to thee this day, ‖ Or, trust thou also. even to thee. 20 Have not I written to thee † Heb. things of command or authority. excellent things e Or, princely things, as they are called, Prov. 8. 6. the great things of God's law, as Host 8▪ 12. in counsels and knowledge f Consisting of Counsels to direct thy practice, and Knowledge to inform and enrich thy mind. Or, by that known Figure Hendiadis, in counsels of knowledge, i. e. in good counsels which proceed from sound knowledge, and make a man knowing and wise, which are opposed to the counsels of the wicked, Prov. 12. 5. which are without knowledge. : 21 That I may make thee know the certainty of the words of truth g That I may teach thee, not false, or vain, or uncertain things, as the Teachers of the Heathen Nations do, but the true and infallible Oracles of God. ; that thou mightest answer the words of truth h That being instructed by me, thou mayst be able to give true, and solid, and satisfactory answers. ‖ Or, to those that send thee. to them that send unto thee i To wit, for thine advice in great and difficult matters. Or, to those that send thee, i. e. that employ thee in any business of moment, whereof they expect an account from thee. ? 22 Rob not the poor, because he is poor k This may be mentioned, either 1. As a motive to this Robbery, because he was unable to resist him, or to revenge himself upon him: Do not take advantage of his Poverty. Or 2. As an Argument against it, because he is a fit object for thy pity and Charity, than for thy Injustice or Cruelty. It is base and inhuman to crush such a person. ▪ * Zech. 7. 10. neither oppress the afflicted in the gate l In the place▪ of Judgement, or under pretence of Justice, and much less in other ways where there is no colour of Justice. . 23 * Ch. 23. 1●…. For the LORD will plead their cause m Which he hath in a peculiar manner undertaken to do. , and spoil the soul n Take away not only their goods but their Lives too▪ So fully will he recompense their wickedness to them. of those that spoilt them. 24 Make no friendship with an angry man, and with a furious man thou shalt not go o Into his company: not converse frequently and familiarly with him, as friends use to do. ▪ 25 Lest thou learn his ways p Lest thou be instructed or provoked by his passion to return the like to him. , and get a snare q Either 1. A mischief, which is oft the effect of unbridled rage. Or 2. An occasion of sin, either by drawing thee to an imitation or requital of his rage; or by tempting thee to unfaithfulness in performing the great office of a Friend, to wit, Admonition or reproof, which, by reason of his furious temper, thou either canst not, or wiltst not do. to thy soul. 26 * Chap. 6. & 11. 15. Be not thou one of them that strike hands, or of them that are sureties for debts r To wit, rashly, or unnecessarily. . 27 If thou hast nothing to pay, why should he * Ch. 20. 1▪ take away thy bed from under thee s Why wiltst thou put thyself into the hands of such a man, who will exact the debt from thee without any compassion? For though God did not allow this practice, covetous Creditors would frequently do it. ? 28 * Deut. 19 1▪ & 27. 17. Chap. 23. 1●… Remove not the ancient ‖ Or, bound. landmark t Whereby the Lands of several possessors were distinguished and divided. Do not enrich thyself with the injury of other men: Do not invade the rights of others. which thy fathers have set. 29 Seest thou a man diligent u Or, expeditious, as the word properly signifies, one of quick dispatch, vigorous and speedy in executing what hath been well and wisely contrived. in his business? he shall stand before kings x He is fit to be employed in the affairs of the greatest Princes. , he shall not stand before † Heb. obsc●… men. mean men. CHAP. XXIII. 1 WHen thou sittest to eat with a ruler a When thou art invited to a Feast with a great man. , consider diligently what is before thee b Either 1. What person or persons. Or rather 2. What things, what plenty and variety of meats and drinks, by which thou mayst easily be tempted to excess, and by that means induced to use such speeches or carriages, as may be unfit for thee, or many ways hurtful to thee. . 2 And put a knife to thy throat c Restrain and moderate thine appetite, as if a knife, or some other thing stuck in thy throat, and hindered thee from swallowing what thou didst desire; or, as if a man stood with a knife at thy Throat ready to kill thee, if thou didst transgress; or, though it be as irksome to thee to do so, as if thou hadst a knife put to thy Throat. So this is to be understood metaphorically, as that Phrase of cutting off the right hand, etc. Mat. 5. 29, 30. Or, For thou dost (or, left thou shouldst, as the Syriack Interpreter renders it; or, otherwise thou wiltst or shouldst) put a knife to thy throat. So the sense is, when thou goest to their Feasts, thou dost expose thyself to great and manifest hazards, to thy own intemperance, and to all its dangerous consequences, and to the ill effects of other men's intemperance. , if thou be a man given to appetite d Prone to excess in eating and drinking. . 3 Be not desirous of his dainties: for they are▪ deceitful meat e Either because they do not yield thee that satisfaction which thou didst expect from them, but rather load thee with ill humours & the seeds of divers diseases; or because they are not provided for thee with sincerity and good Will, but with some evil design upon thee, either to discover and betray thee, or to enslave thee▪ See below v. 6, 7. . 4 * Ch. 28. 20▪ 1 Tim. 6. 9▪ 10. Labour not f Heb. Do not weary thyself with immoderate cares and labours, as many covetous men do. to be rich: cease from thine own wisdom g From that carnal Wisdom which is natural to man in his corrupt estate, which persuades men to believe that it is their interest to use all possible means to get Riches, and that the happiness of their Lives consists in the abundance of their Possessions, directly contrary to the assertion of our blessed▪ Lord, Luke 12▪ 15. . 5 † Heb. 〈◊〉 thou cause 〈◊〉 eyes to fly 〈◊〉 Wilt thou set thine eyes upon that h i. e. Look upon it▪ 〈◊〉 〈◊〉 and greedy desire, employing the Eyes of thy 〈◊〉 and Body about it. which is not i Which hath no solid and settled being, which is ours to have, but not to hold, which is always upon the wing, and oft times gone in the twinkling of an Eye, so that the owner is frequently at a loss, and cannot tell whether he hath his Estate, or whether he hath lost it. ? for riches certainly make themselves wings, they fly away as 〈◊〉 ●…agle k Swiftly, strongly, and irrevocably. We quickly lose the sight and possession of them. Their flying away from us is elegantly opposed to our Eyes, being set, or, as it is in the Hebrew, flying upon them in the beginning of the verse. towards heaven. 6 Eat thou not the bread of him that hath an evil eye l Of the envious or covetous man, who secretly grudgeth thee the meat which he sets before thee, as this Phrase is used, Prov. 28. 22. Mat. 20. 15. as on the contrary a liberal man is said to have a good Eye, Prov. 22. 9 , neither desire thou his dainty meats. 7 For as he thinketh in his heart, so is he m You are not to judge of him by his words, for so he professeth kindness, as it follows, but by the constant temper of his mind, which he hath fully discovered to all that know him by the course of his Life. : Eat and drink, saith he to thee, but his heart is not with thee n He hath no sincere kindness to thee, but inwardly grudgeth thee that which he outwardly offers to thee. . 8 The morsel which thou hast eaten, shalt thou vomit up o When thou perceivest his churlish disposition and carriage, his meat will be loathsome to thee, and thou wiltst wish either that thou hadst never eaten it, or that thou couldst vomit it up again. , and lose thy sweet words p Thy pleasant discourse wherewith thou didst adorn his Table, and design both to delight and profit him, is lost, and of no effect to him, and thou wiltst be ready to repent of it. . 9 * Chap. 9 8. Speak not in the ears of a fool q Cast not away good Counsels upon obstinate and incorrigible sinners. We have the same advice given Mat. 7. 6. : for he will despise the wisdom of thy words r He will scornfully reject thy wise and good admonitions. . 10 * Deut. 19 14. ●… 27. 17. Remove not the old ‖ 〈◊〉. 22. 28. 〈◊〉, bound. landmark; and enter not into the fields of the fatherless s Either to take away their goods; or rather to possess their Lands, as this Phrase is used, 2 Sam. 5. 6. . 11 * 〈◊〉 31. 21. 〈◊〉. 22. 23. For their redeemer t Heb. their near kinsman, to whom it belongs to avenge their wrongs, and to recover and maintain their rights, of which see Leu. 25. 25. Numb. 35. 12. Thus God is pleased to call himself, to show how much he concerns himself for the relief of oppressed and helpless persons. is mighty; he shall plead their cause with thee. 12 Apply thine heart unto instruction u Content not thyself with outward hearing or reading of it, but affectionately receive it into thine heart, and lay it up there as choice Treasure. , and thine ears unto the words of knowledge. 13 * Ch. 13. 24. 〈◊〉 19 18. 〈◊〉 22. 15. 〈◊〉 29. 15, 17. Withhold not correction from the child: for if thou beatest him with a rod, he shall not die x It is a likely mean to prevent their corruption, and the destruction which commonly follows it, as the next verse explains this. . 14 Thou shalt beat him with the rod, and shalt de liver his soul from hell. 15 My son, if thine heart be wise, my heart shall ●…rejoice y In the good success of my Counsels, and in thy Piety and Happiness, which is as truly desirable and pleasant to me, as my own. , ‖ Or, 〈◊〉 I 〈◊〉 rejoice. even mine. 16 Yea, my reins shall rejoice z I shall rejoice not only in show and profession, but inwardly, and with all my soul. , when thy lips speak right things. 17 * Psal. 37. 1. 〈◊〉 〈◊〉. 3. 〈◊〉. 3. 31. 〈◊〉 ●…4. 1. Let not thine heart envy sinners a Let not the consideration of their present impunity and prosperity stir thee up, either to envy them, or to approve and imitate their evil courses. : but be thou in the fear of the LORD b Reverence the presence of the Divine Majesty, and dread his power and justice, and those judgements which he hath prepared for sinners, and thou wil●…t see no cause to envy, but rather to 〈◊〉 them. all the day long c Not only when thou art in trouble, but in all times and conditions. . 18 * Ch. 24. 14. For surely there is an ‖ Or, reward. end d An expected and happy end for such as fear God, which was required v. 17. Or, a reward, as this Hebrew word is rendered, Prov. 24. 20. , and thine expectation shall not be cut off e Thou shalt certainly enjoy that good which thou expectest, as the wicked shall lose that Happiness which they enjoy. . 19 Hear thou, my son, and be wise f Rest not in hearing, but see that thou growest wiser and▪ better by it. , and guide thine heart g Order the whole course of thine affections and actions. in the way h In God's way, oft called the way, as hath been observed before. . 20 * 〈◊〉. 5 22. Luke 21. 34. Rom. 13. 13. Eph. 5. 18. Be not amongst wine-bibbers i Avoid their conversation and company, lest thou be either infected or injured by them. ; amongst riotous eaters † Heb. of their flesh. of flesh. 21 For the drunkard and the glutton shall come to poverty: and drowsiness k Immoderate sleep, and idleness, which is as ready a way to Poverty, as Gluttony or Drunkenness is. shall clothe a man with rags. 22 * Chap. 1. 8. Harken unto thy father that begat thee l And therefore desires and seeks thy good in all his counsels. , and despise not thy mother when she is old m When the infirmity of age is added to that of her sex, which is apt to breed contempt. . 23 * Ch. 4. 5, 7. Buy n Purchase it upon any terms, spare no pains nor cost to get it. the truth o The true and saving knowledge of God's Mind and Will concerning your Salvation, and the way that leads to it. , and sell it not p Do not forget it, nor forsake it for any worldly advantages, as ungodly men frequently do. ; also wisdom, and instruction, and understanding q Whereby you may love and practise the truth known and received. . 24 * Ch. 10. 1. & 15. 20. The father of the righteous shall greatly rejoice, and he that begetteth a wise child, shall have joy of him. 25 Thy Father and thy mother shall be glad r He repeateth this again as a powerful Argument to prevail with all Children, that are not void of natural affection to labour to be wise and good, that so they may glad the hearts of their Parents to whom they have such high and indelible obligations. , and she that bore thee s With so great pain and hazard, and brought thee up with such tender care, whom thou canst not better require. shall rejoice. 26 My son, give me thine heart t Receive my Counsels with thy whole heart. Selomon speaking in God's Name, and cause, requires the heart to be given to him. , and let thine eyes observe u Let thy mind seriously and practically consider. my ways x Either 1. The ways in which I have walked, my evil practices: take warning by my sad example. Or 2. The ways which I prescribe to you, as the Apostles called the Gospel which they preached, their Gospel, 1 Thes. 1. 5. 2 Tim. 2. 8. . 27 * Ch. 22. 14. For a whore is a deep ditch y In which a man is in evident danger of perdition, and out of which it is exceeding difficult to escape. ; and a strange woman is a narrow pit. 28 * Chap. 7. 12. She also lieth in wait ‖ Or, as a robber. as for a prey z Watching all opportunities of ensnaring young men to their destruction. , and increaseth the transgressors among men a She is the cause of innumerable sins against God, and against the Marriage▪ Bed, against the Soul and Body too, and by her wicked Example and Arts, involveth many persons in the guilt of her sins. . 29 * Isa. 5. 11, 22. Who hath woe b From the 〈◊〉 of Lust he proceeds to that of drunkenness, which doth frequently accompany it. ? who hath sorrow? who hath contentions? who hath babbling c The sin of much and impertinent talking: or, 〈◊〉 noise or clamour, which is usual among Drunkards. See 〈◊〉. 20. 1. ? who hath wounds without cause d Upon every sleight occasion, which men inflamed with Wine are very apt to take. ? who hath redness of eyes? 30 They that tarry long at the wine, they that go to seek mixed wine e Either mixed with Water, or with other ingredients to make it strong and delicious. Heb. mixture, mixed drinks of several sorts suited to their Palates. . 31 Look not thou upon the wine f Earnestly, so as to inflame thine Appetite towards it, in which sense men are forbidden to look upon a Woman, Job 31. 1. Mat. 5. 28. when it is red g Which was the colour of the best Wines in that Country, which therefore are called Blood, Gen. 49. 11. Deut. 32. 14. and such were used by them in the Passover. , when it giveth his colour in the cup, when * Cant. 7. 9 it moveth itself aright h When it sparkleth and frisketh, and seems to smile upon a Man. . 32 At the last it biteth like a serpent, and stingeth like ‖ Or, a Cockatrice. an adder i It hurts the Body in many respects, impairs the vigour of the Mind, wastes the Estate and Reputation, wounds the Conscience, and without Repentance, will destroy the Soul. . 33 Thine eyes shall behold k With evil intent, or lustfully, which is the effect of drinking much Wine, as is noted in Scripture, Gen. 19 31, 35. Host 4. 18. and other Authors. strange women, and thine heart shall utter perverse things l Thine Heart, which when thou hadst the use of thy wit, concealed, will then discover its wickedness, by filthy and perverse speeches. . 34 Yea, thou shalt be as he that lieth down m To sleep, of which that word is frequently used. † Heb. in the heart of the Sea. in the midst of the sea n In a Ship in the midst of the Sea, This Phrase notes the temper and condition of the Drunkard, the giddiness of his Brain, the unquietness of his Mind, and especially his extreme danger joined with great security. , or as he that lieth upon the top of a mast o The worst part of the Ship, both for its perpetual toss, and for the hazard of him that sleeps in it. . 35 They have stricken me p I cannot deny that I exposed myself by my Drunkenness to manifold abuses and injuries. ; shalt thou say; and I was not sick q I was not then sensible of it, neither do I now find any great hurt by it; it was but the effect of a present frolic, at which I have no cause to be much troubled. ; they have beaten me, and † Heb. I knew it not. I felt it not: when I shall awake, I will seek it yet again r At present I find some inconvenience, and my condition requires sleep to settle myself, and when I am composed and refreshed, I purpose to return to my former course. But that which Solomon here expresseth, seems rather to be the Language of their Hearts or Lives, than of their actions. Compare Prov. 1. 11. . CHAP. XXIV. 1 BE not thou * Ps. 37. 1. etc. & 73. 3. Ch. 3. 31. & 23. 17. Vers. 19 envious against evil men, neither desire to be with them a Their Company or manner of life. . 2 * Ps. 10. 7. For their heart studieth destruction b How they may oppress and destroy others, which yet at last falls upon their own heads. , and their lips talk of mischief. 3 Through wisdom is an house built, and by understanding it is established c There is no need that thou shouldst raise thyself and Family by ruining others, as the manner of wicked men is, which thou mayst more easily and effectually do by Wisdom, and the fear of God. . 4 And by knowledge d Which in Scripture Phrase includes the love and practice of that which we know. shall the chambers be filled with all precious and pleasant riches. 5 * Ch. 21. 22. Eccles. 9 16. A wise man † Heb. is in strength. is strong e Is courageous and resolute, and able by Wisdom to do greater things than others can accomplish by their own strength. , yea, a man of knowledge † Heb. strengtheneth might. increaseth strength. 6 * Ch. 11. 14. & 15. 22. & 20. 18. For by wise counsel thou shalt make thy war f War is better managed by Wisdom than by strength So this proves what he said in the last Verse. : and in multitude of counsellors there is safety. 7 Wisdom is too high g Either 1. really, it is above his reach or capacity. Or 2. in his opinion; he judgeth it too hard for him, he despairs of attaining it, he pretends the impossibility of it, because he will not put himself to the charge or trouble of getting it: as on the contrary Wisdom is said to be easy to him that understandeth, Prov. 14. 6. because he seriously giveth his mind to it, and therefore easily and certainly attains to it. for a fool h For a wilful Fool, or a wicked Man, whose lusts enfeeble and darken his Mind, and make it uncapable of Wisdom. , he openeth not his mouth in the gate i Either 1. he can say nothing for himself when he is accused before the Magistrate, for which he gives frequent occasion. Or 2. he knows not how to speak acceptably, and profitably in the public Assembly among wise men. . 8 He that deviseth to do evil, shall be called a mischievous person k Heb. a Master of mischief. The sense is, Though he cover his wicked devices with fair pretences and would be better esteemed, yet he shall be noted and branded with that infamy which is due to him. . 9 The thought of foolishness is sin l The very inward thought or contrivance of evil, of which he spoke, v. 8. even before it break forth into action, is a sin in God's sight, and it is hateful to God. Or, foolishness is put for foolish or wicked men, by comparing this with the next clause where the scorner is opposed to it. So the sense is, All the Thoughts of wicked men are only evil and that continually, as is said of man in his corrupt estate, Gen. 6. 5. and therefore abominable to God. : † Or, but. and the scorner m He who not only deviseth and practiseth wickedness, but obstinately persists in it, and rejects all admonitions against it. is an abomination to men n Is abominable not only to God, as all sinners are, but to all sober men. . 10 If thou faint o If thou art impatient and unable to bear sufferings, if thy resolution flag, and thou givest way to despondency or dejection of Mind. in the day of adversity, thy strength is † Heb. ●…row. small p Heb. is narrow, it lives in a little compass, it is as straight as thy condition is; for there is an Elegant allusion in the Hebrew words. The sense is, This is a sign that thou hast but little Christian strength or courage, for that is best known by adversity. . 11 * Ps. 82. 4. If thou forbear to deliver them q When it is in thy power to do it lawfully. that are drawn unto death r To wit, unjustly or by the violence of lawless men. and those that are ready to be slain s That are in present danger of Death or Destruction. : 12 If thou sayest, Behold, we knew ‖ Or, him. it not t I was ignorant either of his innocency, or of his extreme danger, or of my power to relieve him. : doth not he that pondereth the heart consider it u That this is only a frivolous excuse, and that the true reason of thy neglect was thy want of true love to thy Brother, whose life thou wast by the Law of God, and of Nature obliged to preserve, and thy sinful self-love, and a carnal fear of some mischief for trouble which might befall thee in the discharge of thy duty. ? and he that keepeth thy soul x God who is the preserver of men, Job 7. 20. who daily doth and who only can keep thee both in and from the greatest dangers. And this favour of God may be here mentioned partly as a strong Obligation upon him to preserve him▪ who is made after God's Image, and whom God hath commanded him to love and preserve; partly as an encouragement to the performance of his duty herein from the consideration of God's special care and watchfulness over those that do their duty; and partly to intimate to them the danger of the neglect of this duty whereby they will forfeit God's protection over themselves, and expose themselves to manifold dangers and calamities. Or, as others render it, and as the Hebrew Verb is frequently used, he that observeth thy Soul, that seethe all the secret Thoughts and inward motions of the Heart. Which exposition is favoured both by the following words, Doth not he know it? Which agrees better to God's observing than to his preserving a Man's So●… and by the former clause, to which this Translation doth more exactly answer, the same thing being here repeated in other words, after the manner of these Sacred Writers. , doth not he know it? and shall not he render to every man * Job 34. 11. Ps. 62. 12. Jer. 32. 19 Rom. 2. 6. Rev. ●…. 12. according to his works y God will certainly deal with thee as thou hast dealt with him, either rewarding thy performance of this duty, or punishing thy neglect of it. ? 13 My son, eat thou honey z This is not a command but a corcession, and is here expressed only to illustrate the following Verse. Honey in those parts was excellent, and an usual and acceptable food. See Deut. 8. 8. judg. 14. 18. 1 Sam. 14. 25. , because it is good; and the honeycomb which is sweet † Heb. 〈◊〉 thy Palate. to thy taste. 14 * 〈◊〉. 10. 〈◊〉 103. So shall the knowledge of wisdom be unto thy soul, when thou hast found it a Whereby he implies that there is indeed some difficulty and trouble in the pursuit of Wisdom, but that it is abundantly compensated with the sweetness and advantage of it when a Man arrives at it. , * 〈◊〉. 18. than there shall be a reward b Heb. and, or also there is a reward. It is not only as good as honey, sweet for the present, but it is infinitely better, bringing a sure and everlasting reward with it. , and thy expectation shall not be cut off. 15 Lay not wait c Do him no injury either by subtle and secret devices, or, as it follows, by manifest violence. O wicked man, against the dwelling of the righteous d Against his Person or Family or Possessions. : spoil not his resting place. 16 * 〈◊〉▪ 19▪ 〈◊〉 19 For a just man falleth e Either 1. into sin. Or rather 2. into calamities, of which he evidently speaks both in the foregoing Verse, and in the opposite and following branch of this Verse, and so this word is used in the next Verse, and Psal. 37. 24. Isa. 24. ●…0. jer. 25. 27. Amos 8. 14. Mic. 7. 8, etc. And so this is fitly alleged as a just reason to distuade wicked Men from their unjust attempts against righteous men, because they should not succeed in them, and although they might, by God's permission, bring them into some distress for a time, yet God would deliver them out of their hands, and they should be disappointed of their hopes. seven times f i e. Frequently. , and riseth up again: but * 〈◊〉 〈◊〉 5. 2. the wicked shall fall into mischief g Into unavoidable and irrecoverable destruction, ofttimes in this life, and infallibly in the next. . 17 * 〈◊〉 31. 29. 〈◊〉. 15. 〈◊〉 1●…. 5. Rejoice not when thine enemy falleth h, and let not thine heart be glad when he stumbleth: g To wit, into mischief, as in the former Verse. Please not thyself in his destruction. Which plainly shows that the love of our enemies is a Precept of the Old Law as well as of the Gospel. See Exod. 23. 4, 5. 18 Lest the LORD see it, * 〈◊〉 2. 〈◊〉 in 〈◊〉. and † it displease him, and he turn away his wrath from him i Understand, upon thee, which is implied in the Hebrew Phrase, such defects being usual in that concise Language, Psal. 84. 11. Prov. 19 1. and oft elsewhere. This consideration strikes at the root of that sinful and inhuman disposition, which is an expectation of safety or advantage to himself by his enemy's downfall, which, saith he, by this very mean thou shalt lose, for thine enemy shall be raised, and thy danger greatly increased by thy provoking both God and him against thee. . 19 * 〈◊〉 ●…. 37. 1. 〈◊〉 23. 17. 〈◊〉 1. ‖ 〈◊〉, keep not 〈◊〉 with 〈◊〉 〈◊〉. Fret not thyself k Which Translation of the word is confirmed by the Parallel word in the following clause. because of evil men l For their present impunity and good success. , neither. be thou envious at the wicked. 20 For there shall be no reward to the evil man m All his hopes and happiness shall quickly and eternally perish, and he shall have no share in those solid Felicities and blessed recompenses of a better life which thou shalt enjoy. Therefore thou hast no reason to envy him. , * 〈◊〉 8. 5, 6. 〈◊〉 〈◊〉. 17. 〈◊〉 13. 9 the ‖ 〈◊〉 20. Or, 〈◊〉. candle of the wicked shall be put out n All their comfort and glory shall cease. . 21 My son, fear thou the LORD, and the king o Honour and obey both God and the King, and all in Authority. He puts God before the King, because God is to be served in the first place, and our obedience is to be given to Kings only in subordination to God, and not in those things which are contrary to the will and command of God, as is manifest both from plain Scripture, as Act. 5. 29. and from the judgement and practice of wise and sober Heathens. : and meddle not with † 〈◊〉 〈◊〉. them p Heb. Mix not thyself with them, either in their counsels and practices, or in familiar conversation. that are given to change q That love or use changes, that are unstable in their Obedience to God or to the King, and are prone to rebellion against either of them. Those men that wickedly forsake God, and break his Laws are said to change their God, Jer. 2. 11. and to change God's judgements and Ordinances, Isa. 24. 5. Ezek. 5. 6. . 22 For their calamity shall rise suddenly, and who knoweth r Who can conceive how sore and sudden it will be! the ruin of them both s Of them that fear not God, and of them that fear not the King, for they have two potent and terrible enemies; and therefore if they will not obey them out of Conscience, as their duty binds them, yet they should do it at least for their own sakes, and for fear of those severe punishments which they will certainly inflict upon Rebels. . 23 These things also t These Proverbs or Counsels here following to the end of the Chapter no less than those hitherto mentioned. belong to the wise u Are worthy of the consideration, and fit for the use of them who are or would be wise; for only such are capable of understanding and improving these Proverbs, as was noted, Ch. 1. 5, 6, 7. and elsewhere. . * Leu. 19 15. Deut. 1. 17. 16 191 Ch. 18. 5. & 28. 21. Joh. 7. 24. It is not good † Heb. to acknowledge. to have respect of persons in judgement x For Judges to determine Controversies partially according to the quality of the Persons, and not according to the merits of the Cause. . 24 * Ch. 17. 1●…. Isa. 5. 23. He that saith y To wit, publicly and in judgement, as he now said, and as appears by the publickness of the Curse following upon it, for People or Nations do neither observe nor hate every Man who saith thus privately. unto the wicked, Thou art righteous z That justify wicked men in their unrighteous courses. ; him shall the people curse, nations shall abhor him a Partly for the grossness and odiousness of the Crime; and partly for the great and general mischief which such practices bring to civil Societies. . 25 But to them that rebuke him b That publicly and judicially rebuke and condemn the wicked. shall be delight c The peace of a good Conscience, and the Comfort of a good Name. , and † Heb. a blessing of good. a good blessing d Which the People shall wish, and by their Prayers obtain from God for them; which is fitly opposed to the People's curse in the last Verse. shall come upon them. 26 Every man shall kiss his lips e Shall highly respect and love him, of which kissing was a sign. † Heb▪ that answereth right words, or, plain words, as Ch. 9 9 that giveth a right answer f Who being called to speak either as a Judge, or Witness, or otherwise, in weighty matters speaks pertinently, and plainly, and truly, to the conviction and satisfaction of the hearers. . 27 Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house g This is a Domestical Precept requiring both Industry and Prudence in the management of a Man's concerns, that he take care in the first place to furnish himself with cattle and the Fruits of the Field which are necessary for his subsistence, and after that he may procure such things as are for Ornament and Comfort, such as the building of a convenient House is. . 28 * Be not witness against thy neighbour h Either in judgement or in private conversation. without cause i Rashly or falsely, without just and sufficient cause. : and † Gr. be not wide in thy lips. deceive not k Neither thy Neighbour, to whom thou hast made a show of friendship, nor the Judge, nor any other hearers with false information. Or, this clause forbids flattering him to his face, as the former forbids standering him behind his back. with thy lips. 29 * Ch. 20. 22. Rom. 12. 17, 19 Say not l Within thyself: give not way to any such Thoughts or passions. , I will do so to him as he hath done to me: I will render to the man according to his work m I will repay him all his calumnies and injuries. . 30 I went by the field of the slothful, and by the vineyard of the man void of understanding; 31 And lo, it was all grown over with thorns, and Nettles had covered the face thereof, and the stone wall thereof was broken down. 32 Then I saw, and † Set my Heart. considered it well: I looked upon it, and received instruction n I learned Wisdom by his folly, and by his gross idleness was provoked to greater care and diligence. . 33 * Yet a little sleep o See this, and the following Verse in Prov. 6. 10, 11. ▪ a little slumber, a little Ch. 6. 9, etc. folding of the hands to sleep: 34 So shall thy poverty come, as one that traveleth; and thy want as † Heb. a man of 〈◊〉. an armed man. CHAP. XXV. 1 THese a Which are contained in this and the following Chapters. are also proverbs of Solomon, which the men of b Certain▪ persons appointed by Hezekiah for that work, whether Prophets, as Isaiah, Hosea, or Micah, who lived in his days, or some others, it is neither evident nor material. Most of them are political Precepts, and such as in a special manner concerned Hezekiah, and other Princes, to know, for the conduct of their House and Kingdom. Hezekiah king of Judah copied out c Either out of other Books or Writings of Solomon, concerning natural or civil things, of which we read, 1 Kin. 4. 32. Or out of the historical Records which were then extant concerning Solomon's speeches and actions in the History of the Kings of judah, which is oft mentioned in holy Scripture. . 2 * Deut. 29. 29. Rom. 11. 33. It is the glory of God d It is agreeable to the Nature, and highly conducing to the Honour of God, because it is a Testimony of his infinite Wisdom and Knowledge, of his absolute Power and Sovereignty, and of his other incomprehensible Perfections. to conceal a thing e To keep his counsels, and the reasons of his actions in his own Breast, that he needs not to impart them to any other for their advice and assistance, as being self-sufficient both for the contrivance and execution of whatsoever pleaseth him, and accountable to none for any of his matters. : but the honour of kings is f But Kings must not affect to be like God in this respect, because they are Creatures, and therefore ignorant and insufficient, and accountable to an higher Authority. to search out a matter g In the conduct of their great affairs, not to lean to their own understandings, nor to be wedded to their own wills, but to communicate their counsels to others, that so they may search and find out the true and right way, and to be ready to give a satisfactory account of the Justice and reasonableness of them as occasion shall require. . 3 The heaven for height, and the earth for depth h As no Man upon Earth can exactly discover the height of Heaven, or the depth of Earth, or discern what is contained in them. , and the heart of kings † Heb. there is no searching. is unsearchable i Though wise Kings will search out other men and things, yet their inward thoughts and purposes are hardly discoverable, partly because every Man's Heart lies out of the fight of others, and partly because it is the practice of Kings industriously to conceal their intentions. . 4 Take away the dross from the silver, and there shall come forth a vessel for the finer k Then, and not till then it is fit for that use. . 5 * Ch. 20. 8. Take away the wicked from before the king l From his Court and Counsels. , and his throne shall be established m By removing them who by their wicked counsels and practices provoked God's displeasure against the King, and blasted his Reputation, and alienated the Hearts of his People from him. in righteousness n By such impartial execution of Justice. . 6 † Heb. set not out thy glory. Put not forth thyself o Heb. Do not magnify, or, glorify thyself, by vaunting speech or carriage, but, which is implied, carry thyself humbly and modestly, which is most pleasing to Kings, and most becoming and safe for thee. in the presence of the king, and stand not in the place of great men p Do not affect nor use frequent and familiar Society with greater Persons than thyself, whereby thou mayst easily involve thyself in much guilt, and expose thyself to envy or contempt, and to many other inconveniences. . 7 * Luk. 14. 10. For better it is q It is more for thy credit and comfort. that it be said unto thee r By some public Officer▪ or by the King himself. , Come up hither: than that thou shouldst be put lower in the presence of the prince whom thine eyes have seen s Into whose presence and acquaintance thou hast so boldly intruded thyself, who as before he observed thy impudence so now he sees and suffers this public disgrace to be cast upon thee. . 8 Go not forth hastily t Without necessary cause and due consideration. to strive u Either judicially or otherwise. , lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame x For thy folly in undertaking what thou wast not able to accomplish, and for thy injustice in charging him wrongfully. . 9 Debate thy cause with thy neighbour himself y If thou hast any quarrel with him, first try to compose it by private discourse with him. Compare Mat. 5. 25. & 18. 15. Luk. 12. 58. ; and ‖ Or, 〈◊〉 not the 〈◊〉 another. discover not a secret z Any secret. Let no heat of contention provoke thee to divulge any of his secret counsels committed to thy trust, or to reproach him with any of his secret faults, as is usual in Law suits, and other contentions. Or, the secret, any secret difference between thee and him, which therefore is fittest to be ended secretly between you, and not to be imparted to any other. to another. 10 Lest he that heareth it▪ put thee to shame a Reproach thee for thy gross violation of the Laws of Prudence, and Justice, and Charity, and Friendship therein. , and thine infamy turn not away b And that disgrace which thou didst design against another fall, and be fastened upon thyself. . 11 A word † Heb. 〈◊〉 upon ●…is 〈◊〉 fitly spoken c For the matter, and season, and other circumstances of it is like apples of gold in pictures of silver d Which it seems was usual in those times, and was grateful to the Eye for the beauty and variety both of the Colours and Figures, the golden Apples appearing through Network of Silver, or being engraven or portrayed upon Tablets of Silver. . 12 As an ear-ring of Gold, and ornament of fine gold e Highly acceptable and a great Ornament, and not an offence▪ and dishonour, as fools esteem it. , so is a wise reprover f That reproves an offender faithfully. Yet prufently in the fittest manner and season. upon an obedient ear g To a Man that hearkens to it, and is instructed and reform by it. . 13 * Ch. 13. 17▪ As the cold of snow h Either 1. as drink cooled with Ice or Snow, as was, and is usual in hot Countries. Or 2. as a cool Air such as is in Snowy seasons. Or 3. as drink which is as cold as Snow. in the † Heb. day. Gen. 2. 4. time of harvest, so is a faithful messenger to them that send him: for he † Heb. 〈◊〉 or restoreth. refresheth the soul of his masters i With a true account and speedy dispatch of those important Affairs which were committed to him. . 14 Whoso boasteth himself † Heb. in 〈◊〉 of falsehood. of a false gift k Pretending that he hath given, or promising that he will give a Man those gifts, which he neither hath given, nor intendeth to give him. , is like * Judas 12. clouds and wind without rain l Like empty Clouds carried about with wind, and not affording that Rain which by their appearance they promise. . 15 * Gen. 32. 4. & 1 Sam. 25. 24. & Ch. 15. 1. & 16. 14. By long forbearing m By patiented submission and expectation. is a prince persuaded n Or, pacified, whereas his rage is increased by opposition. Compare Eccles. 10. 4. , and a soft tongue o A mild and humble answer. breaketh the bone p Softeneth an Heart which is as hard as Bone or Stone. He alludes to those Oils which sink through the Flesh to the very Bone. See Psal. 109. 18. . 16 * Vers. 27. Hast thou found honey q Which in those parts was oft found in Woods or Fields, as judg. 14. 8, etc. 1 Sam. 14. 25. By Honey he understands, not only all delicious Meats, but all present and worldly delights, which we are here taught to use with moderation, † only. eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it r Hony excessively taken disposeth a Man to vomiting. . 17 ‖ Or, let 〈◊〉 foot be seldom in thy neighbour's house. Withdraw thy foot from thy neighbour's house s Visit him not too frequently nor unseasonably. , lest he be † Heb. full of thee. weary of thee, and so hate thee t As men are apt to loathe those Meats of which they surfeit, as was now observed, v. 16. . 18 * Ps. 120. 3, 4. Ch. 12. 18. A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow u Is as cruel and pernicious to him as any instrument of Death▪ The design of the Proverb is to show the wickedness of slander, and that a false witness is in some respect as bad as a Murderer. . 19 Confidence in an unfaithful man in time of trouble, is like a broken tooth and a foot out of joint x It is not only deceitful, but hurtful, as a broken Tooth though it make show of helping, yet is not only unhelpful to a Man for chewing his Meat, but also troublesome and painful; and as a Foot out of Joint, doth not help but hinder, and pain him that attempts to walk upon it. . 20 As he that taketh away a garment in cold weather y When it is most seasonable and necessary. , and as vinegar upon nitre z Which dissolves the Nitre, and makes it useless and ineffectual. ; so is he a He is no less absurd and impertinent. that singeth songs to an heavy heart b Whose grief is not relieved but increased by it, as common experience showeth, and divers learned Authors have observed. . 21 * 〈◊〉. 23. 4. 〈◊〉 5. 44. 〈◊〉 12. 20. If thine enemy be hungry, give him Bread c By Bread and Water he understands all things necessary for his subsistence. to eat: and if he be thirsty, give him water to drink. 22 For d Understand, in so doing, which words are expressed, Rom 12. 20. where this Text is quoted. thou shalt heap * 〈◊〉. 11. 6. 〈◊〉 10. coals of fire upon his head c Either 1. in a bad sense, Thou shalt hereby aggravate his sin and occasion a more speedy and grievous vengeance from God, which, like fire from Heaven, shall fall upon his Head and consume him. Not that he persuades him to do a kindness with an evil intent, with an expectation or desire, or design of bringing God's wrath upon him, but only he foretells what would happen and dissuades him from taking vengeance, and provokes him to kindness instead of it, because vengeance is God's peculiar work which he will certainly inflict upon such Persons, which argument is used to that very purpose by St. Paul, Rom. 12. 19 Or 2. in a good sense, Thou shalt melt him into repentance and inflame him with love and kindness to thee for so unexpected and undeserved a favour, he shall be as neartily grieved and tormented with the Thoughts of his vile and wicked carriage to thee, as a Man would ●…e that had burning Coals of Fire heaped upon his Head. But if these Coals of Fire do not melt him but still he hardens his Heart against thee, they will consume him. Thus either by the one or by the other way thou shall be secured and delivered from him. The Metaphor may seem to be taken from Founders who melt the hardest Metals by heaping Coals of Fire upon them. And the Head may be here mentioned rather than any other part, because in Scripture Phrase both Blessings and Curses are said to fall upon men's Heads, i. e. upon them, heads being frequently put for Persons. , and the LORD shall reward thee f Thy charity to him shall be fully recompensed to thee, if not by him, yet by God, which is far better. . 23 * 〈◊〉 37. 22. ‖ 〈◊〉 〈◊〉 north●… bringeth 〈◊〉: so 〈◊〉 back●… tongue 〈◊〉 coun●…. The Northwind driveth away rain: so doth an angry countenance g In the hearer, who by his countenance showeth his dislike of such Persons and practices. a backbiting tongue h Heb. a secret Tongue, which privily slandereth his Neighbour as it is expressed, Psal. 101. 5. and as the manner of Backbiters is. But this Verse is otherwise rendered in the Margin, and by divers others, The North Wind bringeth forth (as this Verb properly and most frequently signifies, and as it is rendered by all the Ancient Interpreters, and by many others) Rain: (which it doth in judea, because the Sea lies Norward, as well as Westward, from it, as also in Africa, as Aristotle observes, though it drive away Rain in Countries of another situation) so doth a backbiting Tongue (cause) an angry Countenance, it causeth much anger and mischief, both to the Person slandered, and to the slanderer, and to other Persons who may be concerned with or for either of them, as is manifest from common experience. . 24 * 〈◊〉 19 13. 〈◊〉 8. 19 It is better to dwell in a corner of the house top, than with a brawling woman and in a wide house. 25 As cold waters to a thirsty soul, so is good news from a far country i Because it comes thither more rarely and difficultly, after it hath been long expected and earnestly desired, all which circumstances make it more acceptable. . 26 A righteous man falling down k Either 1. into sin. So the sense is, When a just Man is either alured or terrified into any sinful practice before wicked men, or into any base and servile compliance with their Lusts, he who by his excellent counsels was like a Fountain or well of life, as his Mouth is called, Prov. 10. 11. sending forth refreshing streams for the benefit of many, is now corrupted and rendered unserviceable. Or rather 2. into misery, of which kind of falling this word is constantly used, and never to my remembrance of falling into sin. And so the sense is this, When righteous men are oppressed and devoured by the wicked, the state of that Commonwealth is as deplorable, as if the public Fountains, from whence all the People fetch their Water, were corrupted, and it is a sign that the Fountains of Justice are poisoned. before the wicked, is as a troubled fountain, and a corrupt spring. 27 * It is not good l To wit, for the health of the Body. to eat much honey; so for men m Which words are easily understood both out of the foregoing clause, where the Honey is supposed to be eaten by men, and out of the following words which are evidently meant of them. Vers. 16. to search their own glory n Industriously to seek for honour and applause from men. , is not glory o Is not only sinful, but shameful also and a sign of a vain and mean spirit. The Negative Particle, not is here understood out of the former part of the Verse, as it is, Psal. 1. 5. & 9 18. . 28 * Ch. 16. 32. He that hath no rule over his own spirit p Over his passions, and especially his anger, which is signified by this word. Prov. 16. 2. Eccles. 10. 4. , is like a city that is broken down and without walls q Exposeth himself to manifold dangers and mischiefs. . CHAP. XXVI. 1 AS snow in summer, and as rain in harvest a Unbecoming and unseasonable. , so honour is not seemly for a fool b Because he neither deserves it, nor knows how to use it, but his folly is both increased and publicly manifested by it. . 2 As the bird by wand'ring c From place to place, by its perpetual restlessness, it secures itself from the Fowler that he cannot shoot at it, nor spread his Net over it. , as the swallow by flying, so the curse causeless shall not come d. f To wit, upon the innocent Person, but he shall escape from it like a Bird, etc. 3 * Ps. 32. 9 Ch. 10. 13▪ A whip for the horse, a bridle e Which was very proper and usual for an Ass, when they road upon it, (as the jews most commonly did) though not to restrain him from running away, which is the principal use of it in Horses, yet that the Rider might rule and guide him, which was very necessary for that stupid Creature. Although the ancient Interpreters render it a Goad, or Spur, or something of the like Nature and use. for the ass, and a rod f Which is most proper and necessary for him. Not words, but blows, must make him better. for the fools back. 4 Answer not a fool g How can these contrary rules be reconciled, answer him not, and answer him? Ans. Easily, by considering the difference of Persons, and Times, and Places, and other circumstances, and of the manner of answering. And such seemingly contradictory Precepts are not only used by, but are esteemed Elegant in, other Authors, Answer him not, when he is incorrigible, or when he is inflamed with Passion or Wine, etc. or when it is not necessary, nor likely to do him good. Answer him, when he is capable of receiving good by it, or when it is necessary for the glory of God, or for the discharge of a Man's duty, or for the good of others. according to his folly h So as to imitate his folly, by such passionate, or reproachful, or foolish speeches as he useth to thee. , lest thou also be like unto him i Show thyself to be as great a fool as he. . 5 Answer a fool according to his folly k So as his folly needs and requires, convincing him strongly, reproving him sharply, exposing him to just shame, and correcting him with a Rod, when he deserves it, and thou hast a just power to use it. , lest he be wise in † Heb. his own eyes. his own conceit l Lest thy silence make him arrogant and presumptuous, as if his words were unanswerable. . 6 He that sendeth a message by the hand of a fool m He that employeth a Fool upon any important Errand or Business which is too hard for him. , cutteth off the feet n To wit, of his Messenger, he bids one go that wants Legs, he sends one who wants that discretion, which is as necessary for that employment as Legs are for going. , and drinketh ‖ Or, violen●…. damage o He bringeth upon himself abundance of loss and mischief, not only spoiling that business about which he sends him, but making himself contemptible to the Person to whom he sends him, and to others with him, as if he had not common prudence to choose a fit Messenger, and giving occasion by the folly of his Messenger to further misunderstandings, and jealousies, and inconveniences. For the Phrase, we may observe that drinking in Scripture frequently notes the plentiful doing or receiving of any thing, as they who multiply sins are said to drink Iniquity like Water, job 15. 16. & 34. 7. and they who are greatly afflicted are commonly said to drink the Cup. . 7 The legs of the lame † Heb. are lifted up. are not equal p Heb. Asdruball (which note of similitude is plainly understood from the particle, so, in the following clause) the legs of the lame are lifted up, to wit, in going, or rather in dancing, which is done with great inequality and uncomeliness. , so is a parable in the mouth of fools q No less absurd and indecent are wise and pious speeches from a foolish and ungodly man, whose actions grossly contradict them, whereby he makes them contemptible, and himself ridiculous. . 8 ‖ Or, As he that 〈◊〉 a precious stone in an heap of 〈◊〉. As he that bindeth a stone in a sling r Whereby he hinders his own design of throwing the stone out of it. Or, who fastens it there only for a season, that he may speedily and violently throw it away. Or, as it is rendered in our margin, and by many others, As he that putteth a precious stone (Heb. a stone, which is oft emphatically used for a precious stone, both in Scripture, as Exod. 39 10. 1 Chron. 29. 8. and elsewhere, and also in other Authors) in an heap of stones, where it is obscured and lost. , so is he that giveth honour to a fool s No less absurd is he that giveth to a Fool that Honour and Praise which he is not capable either of receiving, or retaining, or using aright, but it is quite wasted upon him, and doth him more hurt than good. . 9 As a thorn goeth up into the hand of a drunkard t As a thorn is in a Drunkard's hand, which he cannot hold and manage cautiously, but employeth to his own and others hurt. , so u As improper and unprofitable, and, by accident, hurtful to himself and others. See on v. 7. is a parable in the mouth of fools. 10 ‖ Or, a great man grieveth all, he hireth the fool, he hireth also transgressors. The great God that form all things, both rewardeth the fool, and rewardeth transgressors x God, who is oft called great, as Psal. 86. 10. & 135. 5. etc. and is described by the name of the most high, as Ps. 9 2. & 21. 7. etc. who created all things, and therefore observeth and governeth all men and things, will certainly give that recompense which is meet for, and deserved by Fools and Transgressor's, i e. by such as sin either through ignorance and heedlessness, or wilfully and wickedly. Or, as it is in the margin, A great man (A Prince or Potentate, who are called by this title, Esth. 1. 8. Dan. 1. 3. etc.) grieveth (as this word is used, Isa. 51. 9 & 53. 5. and elsewhere) all (to wit, all that are subject to him, or all that stand in his way) he hireth (as this word most commonly signifies) the fools, he hireth also transgressors. So the sense is It is the manner of many Princes to vex and oppress their Subjects, which because they cannot do by themselves alone, they hire others, both fools, who do not know or consider what they do, and transgressors, who are ready to execute all their commands, right or wrong, that they may be their instruments in that work. . 11 * 2 Pet. 2. 22. As a dog returneth to his vomit y To lick up that which he had lately vomited, forgetting how burdensome and vexatious it was to him. , so a fool † Heb. iterateth his folly. returneth to his folly z Such like is the impudence and madness of sinners, who having smarted for their sins, and been forced to forsake them for a time, do afterwards return to the commission of them. . 12 * Ch. 29. 20. Seest thou a man wise in his own conceit a Who, being a fool, thinks himself wise, and therefore scorneth the counsels of others. ? there is more hope of a fool b Of doing good to one who is a fool, and sensible of his folly, and ready to receive instruction. than of him. 13 The slothful man saith b To excuse his idleness and keeping himself at home. See on Ch. 22. 13. , there is a lion in the way, a lion is in the streets. 14 As the door turneth upon his hinges c Moving hither and thither upon it, but not removing one jot from its place. , so doth the slothful upon his bed. 15 * Ch. 19 24. The slothful hideth his hand in his bosom, ‖ Or, he is weary. it grieveth him to bring it again to his mouth d He will not take the least pains for the most necessary things. . 16 The sluggard is wiser in his own conceit e Because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forgetting in the mean time what reproach and loss, and how much greater mischiefs, both here, and hereafter, are brought upon him by his slothfulness. , than seven men that can render a reason f To wit, a satisfactory reason of all their actions, i. e. who are truly wise men. . 17 He that passeth by g Who is going upon the way, and about his business: But this word is by some referred to the last clause, is like one that taketh a dog by the ears as he is passing by him, without any thought of doing him harm; which agrees very well both with the order of the words in the Hebrew Text, and with the matter of the other clause to which this similitude is referred. , and ‖ Or, is 〈◊〉. meddleth with strife belonging not to him h In which he is not concerned, nor any way obliged to meddle. , is like one that taketh a dog by the ears i Exposeth himself to great and needless hazards, as a man that causelessly provoketh a Mastiff dog against himself. . 18 As † Heb. one that maketh himself mad. a mad man k As one feigneth himself mad, that under that pretence he may do mischief with impunity. who casteth † Heb. 〈◊〉 or sp●…ks. firebrands l To hurt his Neighbour's person, or to consume his House or Goods. , arrows, and death m Any instruments of death. : 19 So is the man that deceiveth his neighbour, and saith, Am not I in sport n That wrongs him under a false pretence of kindness and familiarity. ? 20 † Heb. without wood. Where no wood is, there the fire goeth out; so * Ch. 22. 10. where there is no ‖ Or, 〈◊〉. tale-bearer o To carry such reports from one to another, as may provoke them to mutual rage and strife. , the † Heb. is 〈◊〉. strife ceaseth. 21 * Ch. 1●…. 18. & 29, 22. As coals are to burning coals, and wood to fire, so is a contentious man p Heb. a man of contentions, that loveth and giveth himself up to contentions. to kindle strife. 22 The words of a tale-bearer are as wounds, and they go down into the † Heb. 〈◊〉. innermost parts of the belly q This was delivered before, Ch. 18. 8. and is here repeated as being a point of great concernment to the Peace and Welfare of all societies, and fit to be oft and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin. . 23 Burning r Either 1. With Love. Words delivered with show of true and fervent affection. Or rather 2. With Malice or hatred. A slanderous or evil Tongue: For this word is constantly used in a bad sense, and notes the heat of Rage and Persecution. lips, and a wicked heart, are like a potsherd covered with silver dross s Such a Tongue and Heart are of no real worth, although sometimes they make a show of it, as Dross doth of Silver. . 24 He that hateth ‖ Or, is 〈◊〉 dissembleth t Or, carrieth himself like another man, pretends Love and Kindness; which sense seems to agree best both with the next clause of this verse, and with the two following verses. with his lips, and layeth up deceit within him. 25 When he † Heb. 〈◊〉 his voice gracious. speaketh fair, believe him not, for there are seven abominations in his heart. 26 ‖ Or, hatred 〈◊〉 covered in secret. Whose hatred is covered by deceit u With false professions of Love. , his wickedness shall be showed before the whole congregation x Instead of that secrecy and impunity which by this art he designed and promised to himself, he shall be brought to public shame and punishment. . 27 * Ps. 7. 15, 16 & 9 15. & 57 6. Eccles. 10. ●… Whoso diggeth a pjt y That another may fall into it. It is a metaphor from Hunters who used to dig deep pits, and then to cover them slightly with earth, that wild Beasts passing that way, might fall into them, and sometimes in the heat of pursuit fell into them themselves. shall fall therein, and he that rolleth a stone z To wit, up the hill with design to do mischief to some person or thing with it. it will return upon him. 28 A lying tongue hateth those that are afflicted by it ‖ Because by his calumnies he hath made them his enemies. , and a flattering mouth † Which though it be more smooth and plausible than a slandering mouth yet is in truth no less pernicious, betraying others either to sin, or to danger and mischief. worketh ruin. CHAP. XXVII. 1 * 〈◊〉. 4. 13. BOast not thyself of † 〈◊〉 to mor●… 〈◊〉. to morrow a Of any good thing which thou purposest to do, or hopest to receive to morrow, or hereafter: the time being here put Metonymically for things done or had in the time, as Deut. 4. 32. Eccles. 2. 23. The same caution is given, jam. 4. 13, etc. , for thou knowest not what a day may bring forth b What may happen in the space of one day, which may hinder thy designs or expectations. The day is said to bring forth what God by his Almighty Power and Providence doth either cause or suffer to be brought forth or done in it. . 2 Let another man praise thee, and not thine own mouth c Except it be really necessary, either for thy own just vindication, or for the honour of God, or for the edification of others, in which cases this hath been allowed and practised by wise and virtuous men, as particularly by St. Paul, 2 Cor. 11. 12. : a stranger, and not thine own lips. 3 A stone is † 〈◊〉. 〈◊〉. heavy, and the sand weighty; but a fools wrath is heavier d More grievous and intolerable, as being without cause, without measure, and without end. than them both. 4 † 〈◊〉 wrath 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉. Wrath is cruel, and anger is outrageous, but who is able to stand before ‖ 〈◊〉 〈◊〉. envy e Envy is worse than both of them, partly because it is more unjust and unreasonable, as not caused by any provocation, as wrath and anger are, but only proceeding from a malignity of mind, whereby a man is grieved for another man's happiness, in which he should rejoice; partly because it is more deeply rooted and implacable, whereas the other passions are commonly allayed, and partly because it is more secret and undiscernible, and therefore the mischievous effects of it are hardly avoidable, whereas wrath and anger discover themselves, and so forewarn and forearm a man against the danger. ? 5 Open f Heb. which is manifested or discovered, either 1. Publicly and before others, when it is needful, in which case, though it put a man to some shame, yet it doth him good. Or 2. Privately, and to the offender's face, a plain and downright reproof. rebuke is better g More desirable and beneficial. than secret h Which lies hid in the heart, and doth not show itself by friendly Actions, and particularly by free and faithful Reproof, which is a principal end and benefit of friendship. love. 6 * 〈◊〉 141. 5. Faithful are i They proceed from an upright, and truly loving, and faithful Soul, and really promote the good of the person reproved. the wounds k The sharpest reproofs which for the present wound his Spirit and Reputation. of a friend, but the kisses l All the fair Speeches and outward Professions of Friendship. of an enemy are ‖ 〈◊〉, 〈◊〉, 〈◊〉. deceitful m Or, are to be deprecated, are perfidious and pernicious, and such things as one may pray to God to be delivered from them. Or, are forced, like things which are procured with great difficulty, and many entreaties. . 7 The full soul n A man whose appetite or desire (which is oft expressed in Scripture by the name of Soul) is fully satisfied. † 〈◊〉. 〈◊〉 foot. loatheth an honey comb o The most delicious meats. The design of this Proverb is to show the inconvenience that oft times attends upon plenty, and the advantage of Poverty, that the rich might learn moderation, and the poor content. , but * 〈◊〉 6. 7. to the hungry soul every bitter thing is sweet. 8 As a bird that wandereth from her nest p That flies very much abroad from place to place, whereby she is exposed to all the arts of Fowlers, and to Birds of Prey, from which she is safe whilst she keeps her nest. , so is a man that wandereth from his place q That through vanity or lightness changeth the place of his abode, or, his Calling and course of Life, the ill effects whereof have been frequently observed and noted, even in vulgar Proverbs, as when we say, A rolling Stone gathers no Moss. . 9 Ointment and perfume rejoice the heart r By increasing and comforting the spirits. , so doth the sweetness of a man's friend † 〈◊〉 from the 〈◊〉 of the by hearty counsel s No less grateful and pleasant is the company and conversation of a true friend, in respect of his good and faithful counsel, which comes from his very Heart and Soul, and contains his most inward and serious Thoughts, whereas deceitful persons give such counsels, not as they think to be best, but as most serve their Lusts or designs▪ . 10 Thine own friend and thy father's friend t Of whose friendship thou hast had long experience. forsake not, neither go into thy brother's house u To wit, for comfort and relief, and so as to forsake or neglect thy friend for him. in the day of thy calamity; for * Ch. 17. 17▪ & 18. 24. better is a neighbour x The friend mentioned in the beginning of the verse, who hath showed himself to be a true and a good neighbour. that is near y Either 1. In place by cohabitation. Or rather 2. In affection, in which respect God is oft said to be near to the righteous, and far from the wicked. , than a brother far off. 11 * Ch. 10. 1▪ & 23. 24. My son, be wise, and make my heart glad, that I may answer him that reproacheth me z For being the father of a wicked son, as if I had either deserved him as a curse from God, or made him so by my example or by the neglect of his education. See Ezek. 16. 44. 1 Tim. 3. 4. . 12 A prudent man forseeth the evil, and hideth himself, but the simple pass on, and are punished a This was delivered Ch. 22. 3. and is here repeated to enforce the foregoing exhortation, by representing the great advantage of Wisdom. . 13 * Ch. 20. 16▪ Take his garment that is surety for a stranger, and take a pledge of him for a strange woman b Possibly this is here repeated as a part of the father's counsel to his Son, begun v. 11. to avoid rash Suretyship, to which young men are most prone, and by which they are exposed in the beginning of their days to many sins and miseries, which they carry with them to their graves. . 14 He that blesseth his friend c That saluteth, or praiseth, and applaudeth him to his face, as the manner of flatterers is. with a loud voice d That both he, and others, may be sure to take notice of it. , rising early in the morning e To perform this Office, to show his great forwardness, and diligence, and zeal in his service, which was the custom of the Romans afterward, and possibly of some of the Jews at this time. , it shall be counted a curse to him f His friend will value this kind of blessing no more than a curse, because it plainly discovers a base design, and is an high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vainglorious as to be pleased with it. . 15 * Ch. 19 13▪ A continual dropping in a very rainy day, and a contentious woman are alike g Are equally troublesome, the first not suffering a man to go abroad with comfort, the latter not permitting him to stay at home with quietness. . 16 Whosoever hideth her h i e. Attempts to smother or bridle her passion, that it may not break forth to her shame, and to his own discomfort and reproach. , hideth the wind i Undertakes that which is impossible. , and the ointment of his right hand k Which being the great instrument of action by its much stirring diffuseth the savour of it. which bewrayeth itself. 17 Iron sharpeneth iron l Iron cutting tools are made bright, and sharp, and fit for use by rubbing them against the file, or some other Iron. , so a man sharpeneth the countenance of his friend m So a man, who being alone is sad, and dull, and unactive, by the company and conversation of his friend, is greatly refreshed, his very wits are sharpened, and his spirit revived, and he is both fitted for and provoked to action. The countenance is here put for the mind or spirit, whose temper or disposition is commonly visible in men's countenances. . 18 Whoso keepeth the fig tree n Which he mentions because they abounded in Canaan, and were more valued and regarded than other Trees. , shall eat the fruit thereof, so he that waiteth on his master o That serves him faithfully, prudently and diligently. shall be honoured p Shall receive that respect and recompense which he deserves. . 19 As in water face answereth to face, so the heart of man to man q The sense is either 1. As the image of a man's Face in the water answers to his natural Face who looks into it, or, as in water one man's face is like another's, the difference of men's faces being not there visible, so one man resembles another, either in the temper of his Mind or Body, in which many men are alike one to another; or in the corruption of his Nature, in which all are alike. Or 2. As a man may see his own face if he look into the water, which is Nature's Looking-Glass, or into any other Looking-Glass, so a man may discern his own Heart if he look into those Glasses whereby it discovers itself, if he examine his Thoughts and Inclinations, together with the general course of his Actions. Or 3▪ As the Face of a man standing by the waters is visible, not only to himself, but to others, by the shadow or image of it in the waters, so the Heart of a man is in some measure discernible, not only to himself, but to others also, who observe his disposition and carriage. . 20 * Ch. 30. 16. Hab. 2. 5. Hell and destruction are † Heb. not. never full r The Grave devours all the Bodies which are put into it, and is always ready to receive and devour more and more without end. , so * Eccl. 1. 8. & 6. 7. the eyes s i e. The desires which work and discover themselves by the eyes, 1 joh. 2. 16. and other senses; for otherwise the Eyes in themselves are neither capable of satisfaction nor of dissatisfaction. of man are never satisfied. 21 * Ch. 17. 3. As the fining-pot for silver t Is appointed and used for the trial of Silver, and the detection and separation of the dross from it. , and the furnace for gold, so is a man to his praise u Or, according to his Praise. The sense is, so a man is known by his Praises, either 1. By the quality of those who praise and applaud him, and as they are good or bad, so is he thought to be. Or 2. By his carriage under praises, as he carries himself either humbly and modestly with thankfulness to God, and a due sense of his own infirmities, which is the case and temper of a good man; or ambitiously and vaingloriously taking to himself the honour which he should give to God, as ungodly men generally do in that case. . 22 Though thou shouldst bray a fool x Not a natural, but a moral and wilful fool, who by long continuance in sin is hardened and stupefied, and so incorrigible under all the means of amendment. in a mortar, among wheat with a pestle, yet will not his foolishness departed from him. 23 Be thou diligent to know the state of thy flocks y That thou mayst preserve and improve what thou hast, and take care that thine expenses may not exceed thine incomes. Flocks and Herds are here put for all Riches and possessions, because anciently they were the chief part of a man's Riches. , and † Heb. set thy heart. look well z Heb. set thine heart. Trust not wholly to thy servants, as many do, that they may give up themselves wholly to ease and pleasure, but make use of thine own Eyes and reason for the conduct of thine affairs, lest thou come to ruin, as many have done by this very means. to thy herds. 24 For † Heb. strength. riches a Or, Treasure. The sense is, what thou dost now possess, or hast laid up, will not last always, but will soon be spent, if thou dost not take care to preserve and improve it. are not for ever, and doth the crown b By which he understands a condition of the greatest honour and plenty. If a man had the Wealth of a Kingdom, without provident care and due diligence it would quickly be brought to nothing. Hence the greatest Kings have minded Husbandry, as Solomon, Vzziah, and others. endure † Heb. to generation and generation. to every generation? 25 The hay appeareth, and the tender grass showeth itself c In their proper seasons. These things may be here mentioned, either 1. As the matter of his diligence. Take care that thy Hay and Grass may be well managed, and seasonably gathered for the use of thy Cattle. Or rather 2. As another Argument and encouragement to diligence, because God invites thee to it by the plentiful provisions wherewith he hath enriched the Earth for thy sake. Thou needest not compass Sea and Land for them, for God puts them into thy hand if thou wiltst but receive them. , and herbs of the mountains d Even the most barren parts afford thee their help. are gathered e Or, are to be gathered, as such passive Verbs are oft used, they are ripe and ready for the gathering. So this clause suits best with the former. . 26 The lambs are for thy clothing f By their wool and skins, either used to clothe thyself with, or sold to purchase all manner of clothing for thyself and Family. , and the goats are the price of the field g By the sale whereof thou mayst either pay the rent of the field which thou hirest, or purchase Fields or Lands for thyself. Either Goats are put for all cattle, or he mentions Goats, because these might better be spared and sold than sheep, which brought a more certain and constant profit to the owner. . 27 And thou shalt have goats milk enough for thy food h Or, if thou choosest rather to keep than to sell thy Goats, the milk of them will serve thee for Food to thyself, and to thy Family. In ancient times men used a plain and simple diet, and neither knew nor used that curiosity and luxury in it which after ages invented. , for the food of thy household, and for † Heb. 〈◊〉. maintenance for thy maidens i Who are named because this nourishment was more proper for the weaker sex, whereas men required a stronger diet. . CHAP. XXVIII. 1 THe * Leu. 26. 17, 36. wicked flee when no man pursueth a Because the Conscience of their own guilt puts them into a continual expectation and dread of God's judgements. : but the righteous are bold b Are courageous and resolute, having the witness of a good Conscience, and the assurance of Divine Favour and Protection, and the supports and consolations of the Holy Ghost. as a lion. 2 For the transgression of a land, many c Either 1. Together, contending for Supremacy. Or rather 2. Successively, as appears from the following clause. Their Princes are soon cut off, and other persons, and oft times persons of other Families come in their stead, which is justly threatened as a curse, because such frequent changes are seldom for the better, and commonly for the worse, and are frequently attended with Blood and slaughter, with the change▪ and subversion of Laws, with heavy Taxes and Charges, with the ruin of many Families, and with many other mischiefs. are the princes thereof: but ‖ Or, by 〈◊〉 of 〈◊〉 and wisdom shall they like●…ise be prolonged. by a man of understanding and knowledge d By a wise and good man. Which may be understood either 1. Collectively for men of understanding, etc. as it is rendered in the margin; i. e. when the men or people of a Land are wise and good. Or rather 2. Singularly, and that either 1. Of a wise and righteous Prince, who by the good government of himself, and his Family, and Kingdom, by punishing and preventing the transgressions of the People, turns away God's wrath and saves himself and People. Or 2. Of any other man of eminent Wisdom or Piety, who prevents this judgement, either by his good Counsels given to the Prince and People, and entertained by them, or by his Intercession to God; for God hath sometimes spared a People for the sake of one man, as he did Zoar for Lot, Gen. 19 20, 21. and the Israelites for Moses, Psal. 106. 23. the state thereof shall be prolonged e The Land shall enjoy its former State and Tranquillity, and the Life of their good Prince shall be prolonged. 3 A poor man that oppresseth the poor f When a poor man being advanced into a place of▪ Authority, abuseth it to oppress those that are poor and unable to resist him. , is like a sweeping rain † Heb. 〈◊〉 food. which leaveth no food g Is like a violent Rain or Flood, which washeth away the very seeds which are in the Earth, and spoileth the Corn and Fruits which are upon it. He is the worst of all oppressors, because as he is of a base mind, which also is made much worse by a sudden change and elevation into an high condition, so his own necessities inflame his desires, and make him greedy to take all, yea, even the small advantages of enriching himself. Which the ancients expressed by the similitude of an empty Horseleech, which sucketh much more strongly than that which is already filled; and of a dry sponge, which licks up far more water than that which was wet before. . 4 * Ps. 10. 3. Rom. 1. 32. They that forsake the law h That live in the contempt of, and disobedience to God's law. praise the wicked i Honour their persons, contrary to Psal. 15. 4. freely and familiarly associate themselves with them, and approve of their sinful courses; all which proceeds from their great likeness to them. : but such as keep the law contend with them k Are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises. . 5 Evil men understand not l Because their minds are naturally blind, and are further blinded by their own prejudices, and passions, and by the God of this world who rules in and over them. judgement m i e. What is just and right, what is their duty in all cases and conditions, as judgement is frequently understood. : but * 1 Cor. 2. 1●… 1 Joh. 2. 20▪ 27. they that seek the LORD n By diligent study of his word, and by servant Prayers to him for advice. , understand all things o Which are necessary to be known by them, either for the discharge of all their present duties to God and Men, or for their everlasting Happiness. . 6 * Ch. 19 1▪ Better p In a much safer and happier condition. is the poor that walketh in his uprightness, than he that is perverse † Heb. 〈◊〉 ways. in his ways q Heb. in two ways, halting between two ways, pretending to Virtue, but practising Vice; or, covering his wicked designs with good pretences; or sometimes erring on one hand, and sometimes on the other, as wicked men commonly do. , though he be rich. 7 * Cup. 29. 3. Whoso keepeth the law, is a wise son r And consequently a credit and comfort to his Father, as hath been oft noted before. : but he that ‖ O●…, 〈◊〉 〈◊〉. is a companion of riotous men s Which is both a manifest violation of God's Law, which forbids this Society, and is the ready way to a total and final Apostasy from God, and from his Law. , shameth his father t Because he is a foolish Son. . 8 * Ch. 13. 22. 〈◊〉. 2. 26. He that by usury and † Heb. by in●…. unjust gain u Heb. By usury and (or, or) increase, i. e. by any kind of Usury, whereby the poor are oppressed, as is implied from the opposite clause; or by any unrighteous practices. See more of these words and of this thing on Exod. 22. 25. Leu. 25. 35, 36. Psal. 15. 5. Ezek. 18. 8. increaseth his substance, he shall gather it for him that will pity the poor x It shall not long continue with him or his, but shall by God's righteous and powerful Providence be disposed into more just and merciful hands. . 9 * P●…. 66. 18. He that turneth away his ear from hearing the law y That obstinately refuseth to yield Audience or Obedience to God's Commands. , even his prayer shall be abomination z To God, whose Law he despised. God will abhor and reject his person, and all his services. . 10 * Ch. 26. 27. Whoso causeth the righteous to go astray in an evil way a That by evil Counsel, or Example, or Artifice, draws them into such practices as expose them to great danger and mischief. , he shall fall himself into his own pit: but the upright shall have good things in possession b Shall by Gods good Providence towards him, both keep the good of which the wicked seeks to deprive him, and escape that mischief which he plotteth against him. . 11 The rich man is wise † Heb. in his 〈◊〉. in his own conceit c Thinks himself to be wise when he is not, being puffed up with the opinion of his Riches, which also he imputes to his own Wisdom, and with the admirations and applauses of Flatterers, which commonly attend upon them. : but the poor that hath understanding searcheth him out d Knoweth him better than he knoweth himself, and, looking through all his pomp and vain show, he sees him to be what indeed he is, a foolish and miserable man, notwithstanding all his Riches, and discovers the folly of his words and actions. . 12 * Ver. 28. Ch. 11. 10. 〈◊〉. 10. 6. When righteous men do rejoice e Are encouraged and promoted to places of Trust and Power. , there is great glory f In that Commonwealth. The state of that Kingdom is honourable, and comfortable, and safe, so as good men can show their faces with courage and confidence. , but when the wicked rise g Are advanced to Honour and Authority. , a man is ‖ Or, sought 〈◊〉. hidden h The state of that Nation is so shameful and dangerous, that wise and good men, who only are worthy of the name of men, withdraw themselves, or run into corners and obscure places, partly out of grief and shame to behold the wickedness which is publicly and impudently committed, and partly to avoid the rage and injuries of wicked Oppressors, and the judgements of God, which commonly follow such persons and their confederates in sin. Or, as others, both ancient and later Interpreters render it, a man is sought out. Sober and good men who had retired themselves, are searched for, and brought forth like sheep to the slaughter, as being most suspected, and hated, and feared by bloody Tyrants. . 13 * Ps. 32. 3, 5. 1 Joh. 1. 9, 10. He that covereth his sins i That doth not confess them (as appears by the opposite clause) to God, and to Men too, when occasion requires it. That being convinced or admonished of his sins, either justifieth, ordenieth, or excuseth them. shall not prosper k Shall not succeed in his design of avoiding punishment by the concealment of his sins, shall not find mercy, as is implied from the next clause. : but whoso confesseth and forsaketh them l By hearty dislike and hatred of all his sins, and by a resolved cessation from a sinful course of Life. This is added to show that although the dissembling or hiding one's sins is sufficient for his damnation, yet mere confession without forsaking of sin is not sufficient for Salvation. shall have mercy m Both from God who hath promised, and from Men who are ready to grant pardon and favour to such persons. . 14 Happy is the man n Because he shall thereby avoid that mischief which besals fearless sinners, which is expressed in the next clause, and procure that eternal Salvation which they lose. that feareth o To wit, the offence and judgements of God. Who having confessed and forsaken his sins, as was now said, is afraid to return to them again, and careful to avoid them, and all occasions of them. always p In all times, companies, and conditions, not only in the time of great trouble, when even Hypocrites will in some sort be afraid of sinning, but in times of outward Peace and Prosperity. : * Rom. 11. 20. but he that hardeneth his heart q That goeth on obstinately and securely in sinful courses, casting off due reverence to God, and just fear of his threaten and judgements. shall fall into mischief. 15 As a roaring lion, and a ranging bear r The Lion and Bear are always cruel and greedy in their natures, and especially when they are hungry and want Prey, in which case the Lions roar, Psal. 104. 21. Isa. 31. 4. and Bears range about for it. , so is a wicked ruler s Instead of being a nursing Father, and a faithful and tender Shepherd, as he ought to be, he is a cruel and insatiable Oppressor and Devourer of them. over the poor people t Whom he particularly mentions, either to note his policy in oppressing them only who were unable to withstand him, or to revenge themselves of him, or to aggravate his sin in devouring them, whom the Laws of God, and common Humanity bound him to relieve and protect; or to express the effect of his ill government, in making his people poor by his frauds and rapines. . 16 The prince that wanteth understanding, is also a great oppressor u The Tyranny or Oppression of a Prince, though by some accounted Wisdom, is in truth a manifest act and sign of great folly, because it alienateth from him the Hearts of his People, in which his Honour, and Safety, and Riches consist, and oft times causeth the shortening of his days, either from God who cuts him off by some sudden judgement, or from men who are injured by him, and exasperated against him. ; but he that hateth covetousness x Which is the chief cause of all oppressions and unjust practices. , shall prolong his days y By God's favour, the peace and satisfaction of his own mind, and the hearty love of his people, which makes them careful to preserve his Life by their servant Prayers to God for him, by willingly hazarding their own Estates and Lives for him, when occasion requires it, and by all other possible means. . 17 A man that doth violence to the blood of any person z That sheddeth any man's Blood, or taketh away his Life unjustly. , shall flee to the pit a Shall speedily be destroyed, being pursued by divine Vengeance▪ and the Horrors of a guilty Conscience, and the Avengers of Blood. , let no man stay him b So it is a prohibition that no man should endeavour to save the Life of a wilful Murderer, either by intercession, or by offering satisfaction, or any other way. Of which see Gen. 9 6. Exod. 21. 14. Numb. 35. 31. Or, as the ancient and many other Interpreters render it, no man shall stay him: None shall desire or endeavour to save him from his deserved punishment: He shall die without pity, being an object of public hatred. . 18 * Ch. 10. 25. Whoso walketh uprightly, shall be saved c To wit, from destruction, because God hath undertaken, and promised to protect him. : but he that is preverfe in his ways d Heb. in two ways, of which Phrase see above on v. 6. , shall fall at once e Once for all, so as he shall not need a second thrust, 1 Sam. 26. 8. and so as he shall never rise more. Or, in one, to wit, of his ways. Though he hath various ways and arts to secure himself, yet none of them shall save him, but he shall perish in one or other of them, and shall be given up by God to the mistake of his way, that he shall choose that course which will be most pernicious to him. . 19 * Ch. 12. 11. He that tilleth his land, shall have plenty of bread: but he that followeth after vain persons f Choosing their company, and imitating their Example, who gives up himself to vanity and idleness, and so is fitly opposed to the diligent man in the former clause. , shall have poverty enough. 20 * Ch. 13. 11. & 20. 21. & 23. 4. 1 Tim. 6. 9 A faithful man g Heb. A man of truth, or truths, who deals truly and justly in all his b●…rgains and transactions with men. shall abound with blessings; * Ch. 13. 11. & 20. 21. & 23. 4. 1 Tim. 6. 9 but he that maketh haste h More than God alloweth him, that taketh the nearest and readiest way to Riches, whether it be right or▪ wrong, that is unfaithful and unjust in his deal. to be rich, shall not be ‖ Or, 〈◊〉. innocent i Shall not obtain the blessings which be seeks, but shall bring curses and miseries upon him instead of them. . 21 * Ch. 18. 5. 24. 23. To have respect of persons, is not good: for, for a piece of bread that man will transgress k When a Man hath once vitiated his Conscience, and accustemed himself to take Bribes, a very small advantage will make him sell Justice, and his own Soul into the Bargain. The design of the Proverb is to warn men to take heed of the beginnings of that sin, and consequently of other sins. . 22 ‖ Or, he that hath▪ an evil eye, hasteth to be rich. Vers. 20. Ch. 28. 20. He that hasteth to be rich, hath an evil eye l Is uncharitable to Persons in want, envious towards those who get any thing, besides him, and covetous or greedy of getting Riches by all ways possible, whether just or unjust. Thus an evil Eye is taken, Prov. 23. 6. Mat. 20. 15. as a good Eye notes the contrary disposition, Prov. 22. 9 , and considereth not that poverty shall come upon him m And consequently that he shall need the pity and help of others, which he cannot expect either from God or men, who hath so hardened himself against others in misery. . 23 * Ch. 27. 6. He that rebuketh a man, afterwards n When he comes calmly to consider the fidelity of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery. shall find more favour than he that flattereth with the tongue. 24 Whoso robbeth his father or his mother, and saith n In his Heart, supposing that he hath a right to his Father's goods , It is no transgression; the same is the companion of † Heb. a Man destroying. a destroyer o Either 1. he hereby showeth that he is fallen into such wicked Society, from whom he had such counsel or example. Or 2. he is no less guilty than a Thief who robs and destroys men upon the Highway, he is a Thief and Robber, because he hath no right to the actual possession of his Father's goods before his Death or without his consent. . 25 * Ch. 13. 10. He that is of a proud heart p Whose property it is to overvalue himself, and to trust to himself and his own Wit, or Wealth, or Strength. stirreth up strife q Because he makes it his great business to advance and please himself, and hateth and opposeth all that stand in his way, and despiseth other men, and is very jealous of his honour and impatient of the least slighting, or affront, or injury, and indulgeth his own passions; and therefore shall not be fat, but lean and miserable, as is employed from the opposite clause. : but he that putteth his trust in the LORD r Which is mentioned as a plain and certain evidence of an humble Man, who is mean and vile in his own Eyes, and therefore trusts not to himself, but to God only, making God's will, and not his own will, and passion, and interest, the rule of all his actions, and can easily deny himself, and yield to others, all which are excellent preventives of strife. , shall be made fat s Shall live happily and comfortably, because he avoids that strife which makes men's lives miserable. . 26 He that trusteth in his own heart t Who trusts to his own wit, neglecting or slighting the advice of others, and the counsel of God himself. , is a fool u And shall receive the fruit of his folly, to wit, destruction. : but whoso walketh wisely x Distrusting his own judgement, and seeking the advice of others, and especially of God, as all truly wise men do. , he shall be delivered y From those dangers and mischiefs which fools bring upon themselves; whereby he showeth himself to be a wise Man. . 27 * Deut. 15. 8. Ch. 22. 9 He that giveth unto the poor, shall not lack z Shall not impoverish himself by it, as covetous men imagine or pretend, but shall be enriched, which is implied. : but he that hideth his eyes ‖ Lest he should see poor and miserable men, and thereby be moved to pity or obliged to relieve them. So he cunningly avoids the beginnings and occasions, and provocations to Charity, teaching us to use the same caution against sin. , shall have many a curse † Partly from the Poor, whose Curses being not causeless shall come upon him, and partly from God, who will curse his very Blessings, and bring him to extreme want and misery. . 28 * Ver. 12. Ch. 29. 2. When the wicked rise, men hid themselves † Men, i. e. righteous men, as appears from the following clause, are ashamed and afraid to appear publicly; of which see on v. 12. : but when they perish, the righteous increase ‖ They who were righteous do now again appear in public, and being advanced to that power which the wicked Rulers have lost, they use their Authority to encourage and promote Righteousness, and to punish Unrighteousness, whereby the number of wicked men is diminished, and the righteous are multiplied. . CHAP. XXIX. 1 † Heb. a 〈◊〉 of reproof●…. HE that being often reproved, hardeneth his neck a Is incorrigible and obstinately persists in those sins for which he is reproved , shall suddenly be destroyed, and that without remedy b Utterly and irrecoverably. . 2 * Ch. 11. 10. & 28. 12, 28. Eccles. 10. 5. When the righteous are ‖ Or, 〈◊〉. in authority c Which interpretation is confirmed from the opposite clause. The Hebrew word signifies to increase either in number, or in dignity and power , the people rejoice d For the blessed effects of their good government. : but when the wicked beareth rule, the people mourn e Both for the oppressions and mischiefs which they feel, and for the dreadful Judgements of God which they justly fear. . 3 * Ch. 10. 1. & 15. 20. & 27. 11. Whoso loveth wisdom f And therefore hateth and escheweth all folly and wickedness. , rejoiceth his father: * Ch. 5. 9 & 28. 7. Luk. 15. 13. but he that keepeth company with harlots g Whereby he plainly discovers himself to want Wisdom; of which see Prov. 7. 7, etc. , spendeth his substance h Whereby he not only ruineth himself; but also grieveth his Father, as is implied from the opposite clause. . 4 The king by judgement i By the free and impartial exercise of Justice. stablisheth the land: but † Heb. a 〈◊〉 of oblations. he that receiveth gifts k Heb. a Man (for he would not vouchsafe to call him a King, as being unworthy of that Name and Office) of Oblations, or Gifts, i. e. whose delight and common practice it is to take Bribes, and sell Justice. , overthroweth it. 5 A man that flattereth his neighbour k That praiseth or applaudeth another in a sinful state or course. , spreadeth a net for his feet l Kills him under a pretence of kindness, is an occasion of his sin, and consequently of destruction, which possibly he may design to accomplish by that means. . 6 In the transgression of an evil man there is a snare m His sin will bring him to dreadful horrors and certain ruin : but the righteous doth sing and rejoice n Because he hath sweet peace in his own Conscience and assurance of present safety and eternal happiness. . 7 * Job 29. 16▪ The righteous o Whether Magistrate or any private Person concerned to know it, and capable of helping him in it. considereth the cause of the poor p His poverty neither hinders him from taking pains to examine it, nor from a righteous determination of it. : but the wicked regardeth not to know it q Will not put himself to the trouble of searching it out, either because it yields him no profit, or because he resolves to give away his right. . 8 Scornful men ‖ Or, set a City on fire. bring a city into a snare r Expose it to God's wrath and to destruction by their self-conceit and wilfulness, by their wicked counsels and courses whereby they seduce and infect the generality of the People, by their contempt of God, of his just Laws and righteous Judgements, and of the opinions and advices of wise men. : but wise men s Who do not scorn, but harken to the counsels of God and of prudent men. turn away wrath t The wrath of God or of men who were enraged against it. . 9 If a wise man contendeth with a foolish man u Either judicially or otherwise debating any matter with him, endeavouring to convince him of any error. x Whether he, the wise Man▪ rageth (or is angry) or laugheth, (i. e. Whether he deal sharply and severely with him, rebuking him for his folly, or mildly and pleasantly, smiling at it, there is no rest, no end or fruit of the debate, the Fool will not be satisfied nor convinced. Or, as it is in the Hebrew, He (to wit, the Fool, last named, to whom the following carriages may seem more fitly to agree) both rageth and laugheth (He will not yield nor be convinced, but persists in his folly, which he discovers sometimes by his furious and unbridled passions, and sometimes by foolish laughter and scorning) and there is no rest, he will never be quieted. , whether he rage or laugh, there is no rest. 10 † 〈◊〉 〈◊〉 of 〈◊〉 The bloodthirsty hate the upright y And consequently seek their ruin, as is implied from the following clause. : but the just seek his soul z Either 1. to require his Soul or Life at the hands of those who have taken it away. Or 2. to preserve it from those who attempt to take it away, as this Phrase is taken, Psal. 142. 4. though commonly it signify to seek to destroy it. . 11 * 〈◊〉 14. 33. A fool uttereth † 〈◊〉 〈◊〉 ●…is 〈◊〉 all his mind a All at once, unnecessarily, and unseasonably, without reservation or caution. : but a wise man keepeth it in till afterwards b Till he have fit occasion to express it. . 12 If a ruler hearken to lies c Delight in flatteries or calumnies, or any lying words or deceitful and wicked practices. , all his servants are wicked d Partly because he chooseth only such for his service, and partly because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base Lusts. . 13 The poor and ‖ 〈◊〉 〈◊〉 the deceitful e Heb. the Man of deceits, or, of Usuries, i. e. who hath enriched himself by such practices. man meet together f Converse together, and one needeth the other, as Ch. 22. 2. : the LORD lighteneth both their eyes g Either their bodily Eyes with the light of the Sun, which promiscuously shines upon both; or the Eyes of their Minds with the light of Reason and Grace, which he indifferently gives to them; and therefore the one should not envy nor despise the other, but be ready to do good one to another, as God doth good to both. . 14 * 〈◊〉 ●…0. 28. The king that faithfully judgeth the poor h And the rich too: but he names the poor, because these are most oppressed and injured by others, and least regarded by Princes, and yet committed to their more special care by the King of Kings. , his throne shall be established for ever. 15 * 〈◊〉. 17. The rod and reproof i Correction and Instruction going together. give wisdom: but a * 〈◊〉. 10. 1. 〈◊〉 1●…. 21, 25. child left to himself k Suffered to follow his own will or lusts without restraint and chastening. bringeth his mother l And further too; but he names only the Mother, either because her indulgence oft spoils the Child; or because Children commonly stand in least awe of their Mothers, and abuse the weakness of their Sex, and tenderness of their Natures. to shame. 16 When the wicked are ‖ 〈◊〉, i●… Au●…. multiplied m Or rather, are advanced, because this is opposed to their falling in the next clause; and so this Hebrew word is taken above, v. 2. , transgression increaseth n Sin and Sinners abound and grow impudent by impunity and the example and encouragement of such Rulers. : but * 〈◊〉. 37. 36. 〈◊〉 ●…8. 10. 〈◊〉 ●…1. 8. the righteous shall see their fall o The destruction of such Transgressor's, in due time. . 17 * Ch. 13. 24. 〈◊〉 ●…2. 15. 〈◊〉 23. 13, 14. Correct thy son, and he shall give thee rest p Satisfaction to thy Mind, and comfort in his amendment. ; yea, he shall give delight unto thy soul. 18 Where there is no vision q i e. No Prophecy, for the Prophets were anciently called Seers, 1 Sam. 9 9 i e. no public Preaching of God's Law or Word (as appears by the opposite clause) which is called Prophecy, Rom. 12. 6. 1 Cor. 14. 1, etc. Where the People are destitute of the means of instruction. , the people ‖ Or, is made 〈◊〉. perish r Because they want the only means of Salvation. Or, is made naked, stripped of their best ornaments, God's favour and protection, as this word is taken, Exod. 32. 25. : but he that keepeth the law s This he saith rather than, he that hath vision, which the Laws of Opposition might seem to require, to teach us, that although the want of God's Word be sufficient for men's destruction, yet the having and hearing or reading of it is not sufficient for their Salvation, except they also keep or obey it. , happy is he. 19 A Servant t Who is so not only in condition, but also in the temper of his Mind▪ disingenuous, perverse and stubborn. will not be corrected by words u By mere words without blows. Compare Prov. 19 29. : for though he understand x Though he know thy mind, and words, and his own duty. he will not answer y Either by words, expressing his readiness; or by deeds, speedily and cheerfully performing thy commands, but will neglect his duty pretending that he did not hear or understand thee. . 20 Seest thou a man that is hasty ‖ Or, 〈◊〉 〈◊〉 matters. in his words z Or rather, in his Business, who is rash and heady in the management of his affairs. ? there is more hope of a fool a Who is sensible of his folly, and willing to hearken to the advice of others, as this word is used▪ Ch. 26. 12. though commonly it be meant of a wilful and wicked fool. , than of him b Because he is self confident, and neither considers things seriously within himself, nor seeks counsel from the wise. . 21 He that delicately bringeth up his servant c Allowing him too much freedom, and familiarity, and delicious fare. from a child, shall have him become his son d Will find him at last grow insolent and presumptuous and forgetful of his servile condition. at the length. 22 * Ch. 15. 18. & 26. 21. An angry man stirreth up strife: and a furious man aboundeth in transgression e Is by his passion easily transported into grievous and manifold sins, against God, and others, and himself, as swearing, and cursing, and violence, yea sometimes even to murder. . 23 * Job 22. 29. Ch. 15. 33. & 18. 12. Matt. 23. 12. Luk. 14. 11. & 18. 14. Jam. 4. 6, 10. 1 Pet. 5. 5. A man's pride shall bring him low f Because both God and Man conspire against him and abhor him. : but honour shall uphold the humble in spirit g Or, as others render it, without any difference in the sense, the humble in Spirit shall hold their honour, shall be honoured by God and men. Thus honour, like a shadow, flees from them that pursue it, and follows them who flee from it. . 24 Whoso is partner with a thief h By receiving a share of the stolen Goods upon condition of his concealment of the theft. , hateth his own soul i He carrieth himself towards it as if he hated it, he woundeth and destroyeth it. : he heareth cursing k He heareth the voice of swearing, as is said, Levit. 5. 1. the Oath given to him by a Judge adjuring him and other suspected Persons to give information concerning it. , and bewrayeth it not l Which he is bound to do both by virtue of his Oath and for the public good, which ought to be preferred before all private contracts or friendships. . 25 The fear of man m Inordinate fear of harm or mischief from men, which is fitly opposed to trust in God, because it comes from a distrust of God's Promise and Providence. bringeth a snare n Is an occasion of many sins, and of great danger, both of injuries from men, and of sore punishments from God. : but whoso putteth his trust in the LORD o Keeping God's way, and securely relying upon God to protect him from the designs and rage of wicked men. , † Heb, shall 〈◊〉 set on high. shall be safe. 26 * Ch. 19 6. Many seek † Heb. the 〈◊〉 of a Ruler. the ruler's favour p Men study to please and engage their Rulers by their obliging carriage and humble Petitions and all other means, supposing that to be the only way to procure either right or favour from them, as they need or desire it. , but every man's judgement q The decision of his cause and the success of all his endeavours. cometh from the LORD r Dependeth wholly upon God who ruleth and inclineth their Minds and Hearts as it pleaseth him, Prov. 21. 1. . 27 An unjust man is an abomination to the just s Because such men, as such, are hated by God, and haters of and Enemies unto God and all goodness, and public Plagues to the Church and State in which they live, and therefore he who loves these must needs hate them, as true Friends hate those who are Enemies to their Friends. : and he that is upright in the way, is abomination to the wicked t Of which see above on v. 10. CHAP. XXX. 1 THe words of Agur the son of Jakeh a A Person so called as appears from the designation of his own and his Father's Name, who lived either in Solomon's time, or rather afterwards▪ and was famous in his Generation for Wisdom, and Pretty, and Prophecy, and therefore his Proverbs were thought fit to be added to those of Solomon either by those men of Hezekiah, mentioned Ch. 25. 1. or by some other. But that this should be meant of Solomon may easily be supposed, but cannot be proved, nor is it probable, as being contrary both to the Style of the whole Chapter, and to the matter of some part of it, as v. 7, 8, 9 which agrees not to Solomon, and to the Laws of good Interpretation, one of which is that all words should be taken in their most natural and proper sense, when there is no evidence, nor necessity of understanding them improperly and figuratively, which is the present case. , even the prophecy b The Prophetical instruction; for as the Prophets were public Preachers as well as Foretellers of things to come, so their Sermons, no less than their Predictions, are commonly called their Prophecies. : the man spoke unto Ithiel, even unto Ithiel and Ucal c Two Friends or Disciples, and contemporaries of Agur, called by those Names, who having a great and just opinion of his Wisdom, desired his instructions. Others, concerning Ithiel and Ucal; which they understand of Christ called Ithiel, which signifies God with me, and answers to Immanuel, which is God with us, and Ucal, which signifies power or prevalency. But if he had meant this of Christ, why should he design him by such obscure and ambiguous Names, as if he would not be understood? Why did he not call him by the Name of Shilo or Messiah, or some other Scripture Title belonging and ascribed to him? Besides, this Interpretation agrees not with the contents of this Chapter, wherein there is only a short and occasional mention of Christ, but the Chapter consists in a manner wholly of counsels and Sentences of a quite other kind. . 2 Surely I am more brutish than ‖ Or, a great Man. Ch. 8, 4. any man, and have not the understanding of ‖ Or, a mean Man. a man d You come to me with a great opinion of my Wisdom, and you expect that I should inform and instruct you in all things, yea even in the greatest Mysteries: but you are much mistaken in me; I am as ignorant and foolish as other men generally are, yea more than many others. Which he utters either 1. from a deep sense of the common corruption of humane Nature, and of the blindness of men's Minds in things concerning God and their own duty, and of the necessity of instruction from God's Word and of illumination from his Spirit, without which they can never understand these matters. Or 2. from a modest and humble apprehension of his own ignorance, which hath extorted such like expressions even from Heathen Philosophers; whence Pythagoras rejected the Title of a wise Man when it was ascribed to him; and Socrates, though reputed the wisest Man of his Age, professed that he knew nothing but this that he knew nothing. . 3 I neither learned wisdom e I have not been taught in the Schools of Wisdom, as the Sons of Prophets were, but must own myself to be an unlearned Man, as the Prophet Amos was, Amos 7. 14, 15. Or, I have not learned it, neither by my own understanding and study, nor by the help of other men. , nor † Heb. know. have the knowledge of the holy f Either 1. of the holy Angels, who are called Holy by way of eminency, as Deut. 33. 2. job 15. 15. Dan. 4. 13, 17, 23. & 8. 13. But it was vain to deny that Angelical knowledge to be in him, which no Man imagined to be in him, and which was not in Adam in the state of Innocency. Or 2. of the holy Prophets. So the sense is, I have not such Divine inspirations as Prophets strictly so called have received, whereby I should be enabled to know or explain those great Mysteries wherein you desire information from me. Or 3. of Holy things, of the mind and will of God concerning Man's Salvation, and the way which leads to it. Not that he denieth that he had any knowledge of these things, but only a full and comprehensive and perfect knowledge, which they falsely supposed to be in him. . 4 * Joh. 3. 13. Who g What mere man? None at all; and therefore I may truly say that I have not that which no Mortal Man ever yet had. hath ascended up into heaven h There to learn the mind of God who dwells there, and that Wisdom which is from above. , † Heb. and descended. or descended i Or rather, and descended, to teach men below what he had learned above. The meaning of the Place is, No man can fully know and teach us these things unless he hath been in Heaven, and sent down from thence to the Earth to that end. Whence our Saviour Christ justly applies these words to himself, joh. 3. 13. and appropriates this work of declaring God's nature and will to men to himself upon this account, that he alone was in his Father's bosom, joh. 1. 18. ? * Job 38. 4, etc. Ps. 104. 3. etc. Isa. 40. 12, etc. who hath gathered the wind in his fists k To hold them in, or let them out, and rule them at his pleasure? Where is there a Man that can do this? And none but he who made and governs all the Creatures, can know and teach these things. ? who hath bound the waters l Those above in the Clouds; and those below, the Sea which God keeps as it were within Doors, and in a Garment, and Swadling-band, as it is expressed, job 38. 8, 9 and the Waters which he shuts up in the Bowels of the Earth. in a garment? who hath established all the ends of the earth m The whole Earth from one end to another, which God upholdeth in the Air by the Word of his Power, and secureth from the rage of the Sea, by the Banks and Shores wherewith he hath begirt it for that purpose. ? what is his name, and what is his son's name, if thou canst tell n The sense is, Either 1. Seeing it is apparent that no Man hath this Power, and consequently this Knowledge, but that this is the Prerogative of the Great God, declare, if thou art able, his Name, i. e. his Nature and Perfections, and the eternal Generation, and the Perfections of his Son. Or rather 2. if thou thinkest there be any such Man who can do these things, I challenge thee to produce his Name, or, if he be long since dead and gone out of the World, the Name of any of his Posterity that can assure us that their Progenitor was such a Person. Which because thou canst not do, I must conclude that none can thoroughly understand this matter, but the blessed God and his Son Christ, and they to whom God shall reveal them by Christ. ? 5 * Ps. 12. 6. & 18. 3●…. & 19 8. & 119. 〈◊〉. Every word of God is † Heb. 〈◊〉. pure o And therefore you, Ithiel and Ucal, must not expect the full knowledge of Divine Mysteries from me, nor from any Man, but from the Word of God, which is a certain rule both of your belief and practice, because every part and parcel of it is Holy, and True and Good, and there is not the least mixture of falsehood and folly in it, as there is in all the words and writings of men. : he is a shield unto them that put their trust in him p Which supposeth their knowledge of him by his word, Psal. 9 10. and contains their reliance upon his Promises joined with Obedience to his Commands. . 6 * Rev. 22. 18. 19 Add thou not unto his words q And as the Word of God is pure, do not thou corrupt or abuse it, by adding to it thine own or other men's inventions and opinions, and delivering or receiving of them in the Name and as the Words of God. He here forbids only adding to it, not diminishing from it, which yet is equally forbidden, Deut. 4. 2. & 12. 32. because the Israelites then and always were, and others are more prone to add than to diminish, because it is more easy to add under colour of interpreting, and because it is more agreeable to the humour of Mankind which is much delighted with its own inventions, as the experience of all Ages showeth. , lest he reprove thee r By words or deeds, by discovering thy folly and bringing thee to deserved shame and punishment. , and thou be found a liar. 7 Two things have I required s I do earnestly and especially desire. of thee, † Heb. with, hold not from me. deny me them not before I die t Heb. Withhold them not from me before I die, i. e. whilst I live, as things of great and continual necessity for thy honour and service, and my own good. . 8 Remove far from me u From my Heart, and from the course of my Life. This is the first of Agurs Petitions. vanity x Either 1. all vain and false Opinions concerning God or the things of God, all unbelief, Idolatry, or misbelief. Or 2. all vanity of Heart and Life, a vain conversation, an affectation of the vain things of this World, as Riches, Pleasures or Honours, the bewitching power and sad effects whereof he had observed in others, and feared in himself, as the following request implies. and lies y All falsehood and deceit in my words and carriage towards God or men. : give me z This is his second request, which may seem to have some reference to the former, Poverty being commonly the occasion and temptation to the sin of Lying, and Riches being the great occasions and enticements to vanity. Thus as his first Petition was against the sins themselves, so this latter is against the occasions of them, neither poverty nor riches, * Matt. 6. 11. feed me with food † Heb. of my allowance. convenient for me a moderate and suitable both to my Natural necessities, and to that estate and condition of Life in which thou hast put me, and to that work and service which thou hast for me to do. And this mediocrity of Estate is so amiable that it hath been oft desired by wise Heathens as more eligible than a state of the greatest plenty and glory. : 9 * Deut. 8. 12. & 32. 15. Host 13. 6. Lest I be full, and † Heb. belly thee. deny thee b By trusting to Riches, which is a denial of God, job 31. 24— 28. by unthankfulness for, and abuse of his mercies, and by rebellion against him, and divers other courses and common practices of rich men, whereby God is denied in truth, and in works, even when he is owned in words, and in show. , and say, who is the LORD c That I should obey or serve him. I do not need him, I can live of my own without him. Lest by degrees I should arrive at down right Atheism or infidelity, which is most incident to rich and great men, as is manifest from Experience. ? or lest I be poor, and steal, and take the name of my God in vain d Use false Oaths either to vindicate myself when I am suspected or accused of Theft, and my Oath is required according to the Law, Exod. 22. 8— 11. or to gratify others for filthy lucre, as poor men frequently do. . 10 † Heb. hurt 〈◊〉 with thy 〈◊〉. Accuse not e To wit, maliciously, rashly, or without just and sufficient cause: for otherwise in some cases this may be not only lawful, but a duty, as when a servant lives wickedly, or robs his Master, or the like. a servant f Whose condition is in itself mean and miserable, and therefore thou shouldst not make it worse without great and apparent necessity. unto his Master, lest he curse thee g Desire God to curse and punish thee, which, though it may be sinful in him, yet being deserved by thee, thou hast reason to fear and expect. , and thou be found guilty h By God, who is ready to plead the Cause of the afflicted, and upon strict search shall find thee guilty, and punish thee accordingly. . 11 There is a generation i A sort of men, abominable both to God and men; which is implied concerning these and the following kinds of sinners, v. 12, 13, 14. that curseth their father k And Mother too, as it follows; ungrateful and unnatural monsters. , and doth not bless their mother. 12 There is a generation that are pure in their own eyes, and yet is not washed from their filthiness l Who not only pretend to others, but conceit within themselves that they are truly religious persons, when they live in a course of wickedness. . 13. There is a generation, O how * 〈◊〉. 6. 17. lofty are their eyes! and their eyelids are lifted up k Who are proud and insolent, advancing themselves, and despising all others in comparison of themselves, and showing the Pride of their Hearts in their countenances and carriages. . 14 * Joh 29. 17. 〈◊〉 ●…2. 2. 〈◊〉 〈◊〉. 4. 〈◊〉. 12. 18. There is a generation whose teeth are as swords, and their jaw-teeths as knives, to devour the poor l Extortioners, and cruel oppressors, who grind the Faces of the poor. from off the earth, and the needy from among men. 15 The horseleech m An insatiable Creature, sucking blood till it be ready to burst. hath two daughters n Which are either 1. The two forks into which her Tongue is divided, and wherewith she sucks: But those who have more accurately observed and described the frame of that Creature, tell us that they have no Tongue, and that they suck either by three little teeth, or several parts of the mouth gathered and compressed together. Or rather 2. The following things, which resemble the Horseleech in its insatiableness, nothing being more ordinary than to call those persons or things the Sons or Daughters of those whose examples they imitate. And whereas it is objected, that they are not only two, but three, yea, four, as is said in the next clause, the Answer is easy, that though he begin with two, yet he proceeds from thence to three, and four, all which are said to be the Daughters of the Horseleech, if the words be rendered commodiously, and as they are in the Hebrew, as we shall presently see. , crying, Give, give o Never filled, and always craving, and ready to receive more and more. : There are three things p Or, yea (which may be understood in this, as it is in our Translation of the next clause) they (to wit, the Daughters of the Horseleech) are three. that are never satisfied q Which is added partly to explain the former clause, give, give, and to show the cause of that excessive desire of more, because they were not contented with what they had; and partly to give the reason why he calls them the Daughters of the Horseleech. , yea, four things say not r Or, yea, they (the daughters forementioned) are four, which say not. , † 〈◊〉. wealth. It is enough. 16 † Heb. hell. 〈◊〉. 27. 20. 〈◊〉 2. 5. The grave, and the barren womb s For as the Israelitish Women did generally and vehemently desire many Children, for divers reasons elsewhere mentioned, so those who were barren amongst them, were most eager in those desires, as we see in Rachel, Gen. 30. 1. and as in all other cases, persons most prize and thirst after those good things which they want. , the earth t Which when it is dry thirsts for rain, and in a little time sucks up great quantities of water, and gapes for more. that is not filled with water, and the fire u Which continually burns as long as there is any combustible matter left for it. that saith not, It is enough. 17 The eye that mocketh at his father u He that scorneth or derideth his Parents, though it be but with a look or gesture, and much more when he breaks out into opprobrious words and Actions. , and despiseth to obey his mother, the ravens of ‖ Or, the 〈◊〉. the valley shall pick it out x He shall die an unnatural, and untimely, and ignominious death, and after death shall lie unburied, and so be exposed to the Birds, and Beasts of Prey, and amongst others, to the Crows, or Ravens, who use to feed upon dead carcases and particularly to pick out their eyes, as is noted by all sorts of Writers; of which see my Latin Synopsis. He saith, the ravens of the valley, either because they most delight in valleys, or with a particular respect unto that valley near jerusalem, which was called the valley of dead bodies, Jer. 31. 40. from the Carcases cast out there, to which therefore the Ravens resorted in great numbers according to their manner: Or, as others render, the ravens of the brooks, because they are of an hot and dry temper, and therefore delight in places adjacent to the brooks of Water. , and the young eagle y Which also preyeth upon dead Carcases, and especially upon their eyes, as the Ravens do, the reason being the same in both, whether it be the softness of that part which makes it more easy to them to take, or from the pleasant taste of it. shall eat it. 18 There be three things which are too wonderful for me y The way whereof I cannot trace or find out. , yea, four which I know not: 19 The way z Either 1. The manner of her flight, which is exceeding high, and swift, and strong. Or rather 2. The way or part of the air through which she passeth, without leaving any print or sign in it, which though it be true of all birds, yet is here attributed to the Eagle, of whom this is more true, because she flies out of sight, where neither her body, nor any sign of it, can be discerned. of an eagle in the air, the way of a serpent upon a rock a Where she leaves no impression, nor slime, nor token where she was, as she doth in softer bodies, and as Birds leave their Feathers there: , the way of a ship in the † Heb. heart. midst of the sea b Which though at present it make a furrow, yet is speedily closed again. , and the way of a man with a maid c Either 1. The various Methods and Artifices which young Men use to entice or persuade young Virgins, either to honest Love and Marriage, or to unlawful Lust and uncleanness. Or rather 2. The impure conversation of a man with one who go●…th under the name of a maid, but is not so in truth, which is managed with so much secrecy and cunning, that it can very hardly be discovered. Which exposition agrees best with the foregoing similitudes referred to it, and with the following verse. . 20 Such d So secret and undiscernible. is the way of an adulterous woman e Of her who though she be called and accounted a Maid, yet in truth is an adulteress, not a common strumpet, for of such the following words are not true, but one that secretly lives in the sin of Adultery or Fornication. ; she eateth f To wit, the bread of deceit in secret, by which is understood the act of filthiness, Prov. 9 17. & 20. 17, which such persons do as greedily desire, and as delightfully feed upon, as hungry persons do upon bread. Thus chastely doth the Holy Ghost express the most filthy actions to teach us to avoid all immodest and obscene speeches as well as actions. , and wipeth her mouth g As a child doth when it hath eaten some forbidden food, and would not be discovered. , and saith, I have done no wickedness h Denies the fact, and avoweth her innocency. . 21 For three things the Earth i Either 1. The earth itself trembleth and is moved, so it is an Hyperbole. Or rather 2. The Inhabitants of the Earth. They do by their insolence and impudence cause great and dreadful disturbances in the places where they live. is disquieted, and for four which it cannot bear k Which are intolerable in humane societies. : 22 * Ch. 19 10▪ Eccl. 10. 7. For a servant when he reigneth l When he is advanced to great Power and Dignity; for such an one is ignorant and unfit for his place, and therefore commits many errors, he is poor, and therefore an insatiable oppressor, according to Prov. 28. 3. he is proud and imperious, and being maligned and hated by others, he is provoked to hate them, and to be injurious and cruel to them. , and a fool m A conceited and wilful fool, or an obstinately wicked man. when he is filled with meat n Either 1. When he is glutted with meat or drink, which dulls men's Reason, and heats their Blood, and stirs them up to many insolences. Or rather 2. When he abounds in Wealth, which in that case is like a Sword in a mad man's hand, being an instrument and occasion of innumerable wickednesses and mischiefs, as appears from common experience. ; 23 For an odious o Proud, and perverse, and full of hateful and offensive qualities. woman when she is married p For than she displayeth, and exerciseth all those ill humours, which before for her own ends she concealed, than she is puffed up, and imperious, and becomes intolerable to her own Family, and to her Relations and Neighbours. , and an handmaid that is heir to her mistress q That possesseth her Estate, either by the gift of her Mistress, into whose Favour she had insinuated herself by her cunning and officious carriage: or rather by the marriage of her Master, which great and sudden change transports her beside herself, and makes her insufferably proud, and scornful, and injurious to all that converse with her. . 24 There be four things which are little upon the earth, but they are † Heb. wise, made wise. exceeding wise r Comparatively to other brute Creatures. They act very wisely and providently, not from any reason which they have, but by the direction of divine Providence, which secretly guides them to do those things for their own preservation which are most agreeable to the rules of Wisdom. The design of this observation is either 1. To commend Wisdom to us, and to teach us to imitate the Providence of these Creatures, as we are provoked to imitate their diligence, Prov. 6. 6. Or 2. To keep us from being proudly conceited of our own Wisdom, because we are either equalled or exceeded therein by the unreasonable Creatures in the wise conduct of their affairs. Or 3. To direct us to whom to resort for Wisdom when we want and desire it, even to that God who is able to inspire Wisdom even into the brute Creatures. . 25 * Ch. 6. 6, etc. The aunts are a people s Which title is oft given to the unreasonable Creatures both in Scripture, as joel 1. 6. & 2. 2. and in Homer, and Virgil and divers other Authors. not strong, yet they prepare their meat in the summer t Of which see on Prov. 6. 6, 7, 8. . 26 * Ps. 104. 18. The coneys are but a feeble folk, yet make they their houses in the rocks u In rocky ground, or in the holes of Rocks for their safety, against their too potent Enemies. . 27 The locusts have no king x To rule and order them. , yet go they forth all of them † Heb. gathered together. by bands y In great numbers, and in several companies, and in exact order, as is observed in Scripture, as judg. 6. 5. & 7. 12. joel. 1. 7. & 2. 7. and by other Writers. . 28 The spider taketh hold z Of the thread which she spins out of her own bowels. with her hands a With her Legs which he calls Hands, because they serve her for the same purpose, to do her work, to wove her web, and to catch Gnats or Flies, etc. , and is in kings palaces b Is not only in poor Cottages, but many times in Palaces also, where she makes a shift to keep her abode, notwithstanding all the care and pains which is taken to sweep and cleanse it. . 29 There be three things which go well, yea, four are comely in going c That walk decently, and with great alacrity and courage; which are here commended to us to imitate in the management of our affairs. : 30 A lion which is strongest among beasts, and turneth not away for any d He doth not flee from his pursuers, whether Men or Beasts, but walketh away with a slow and Majestic pace, as is observed by Aristotle, and many others. . 31 A ‖ Or, Horse. † Heb. girt in the loins. greyhound e Called in Hebrew, girt in the loins, either because its loins are slender, and as it were girt up into a little compass, and right or well trussed up: or because of its great agility and swiftness, for the girding of the loins was used for expedition in going or working. Or, as it is rendered by others, an Horse, to wit, a War▪ horse, having his Armour girt about him, and marching to the battle, which he doth with great Majesty and Courage, as God himself observes at large, job 39 19, etc. , an he-goat f Which marcheth in the head of the flock in grave and stately manner, conducting them with great courage and resolution, and being ready to fight for them, either with beasts or men that oppose him. Whence great Captains are oft compared to he-goats, as Isa. 14. 9 jer. 50. 8. Dan. 8. 5, 21. Zech. 10. 3. also, and a king, against whom there is no rising up g A mighty and victorious King, whose power none can withstand, who therefore goeth hither and thither, and proceedeth in his affairs with invincible Courage and Majesty. But this place, with the variation of one Hebrew point, reading ammo for immo, may be rendered, as a very learned man observes, a King and his People with him, a King when he hath the Hearts and Hands of his People going along with him in his undertake. . 32 If thou hast done foolishly in lifting up thyself h Either 1. By Rebellion or Sedition against the King last mentioned. Or 2. By Anger or Wrath, of which he speaks in the next verse. But this Verse hath no necessary dependence either upon the foregoing or following Verse. Or 3. Through thy Pride, which makes men carry themselves very foolishly, and scornfully, and injuriously, and is the root of contention, as was observed, Prov. 13. 10. , or if thou hast thought evil i i e. Designed any mischief or injury against thy Neighbour. , * Job 21. 5. & 40. 4. lay thine hand upon thy mouth k To wit, to shut it: Be silent, as this Phrase is used, job 21. 5. & 29. 9 Restrain thyself, do not speak one word, much less do any thing tending to the accomplishment of it: Do not open thy mouth to justify or excuse it, but silently and seriously consider the evil of it, and repent of it, and do so no more. . 33 Surely the churning of milk bringeth forth butter, and the wring of the nose bringeth forth blood: so the forcing of wrath l The stirring up of Wrath, either 1. In a man's self towards others, by giving way to Passion, or by fixing his thoughts upon those things which may inflame it. Or 2. In others by repreaches, injuries, or any other provocations. bringeth forth strife m Is the cause of many quarrels, and much mischief among men. . CHAP. XXXI. 1 THe words of king Lemuel a i e. Of Solomon, by the general consent both of Jewish and Christian Writers; to whom this name doth very fitly agree, for it signifies one of, or from God, or belonging to God, and such an one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his Reconciliation to them after their Repentance, of whom it is expressly said, that the Lord loved him, 2 Sam. 12. 24. and who was by God himself appointed to succeed David in the Kingdom. Possibly his Mother gave this name to mind him of his great obligations to God, and of the justice and necessity of his devoting himself unto God's Service and Glory. , the prophecy b So called, either 1. More specially, because she did either by natural sagacity, or by divine inspiration foresee Solomon's danger, and what sins he was most likely to be either inclined or tempted to commit, and therefore thought fit to give him these precautions. Or 2. More generally, as all godly discourses or Counsels are called Prophecies, of which see on Prov. 30. 1. and elsewhere. that his mother c Bathsheba, who having truly repent of her Adultery did not only avoid it in herself for the future, but seriously endeavoured to prevent that and such like sins in others, and especially in Solomon, whom the remembrance of her sin might possibly provoke to an imitation of her example. But when she gave him these Instructions, is but matter of conjecture. Probably it was, either 1. When she first discerned his inclinations to those sins of which she here warns him, to which she saw he was like to have many and strong Provocations. Or 2. After he was made King, and had more plainly discovered his proneness to these excesses, although he had not yet broken forth into those scandalous enormities into which he afterwards fell. taught him. 2 What d A short speech, arguing her great passion for him; What dost thou do? or, What words shall I take? What Counsels shall I give thee? My heart is full, I must give it vent: but where shall I begin? , my son! and what, the son of my womb e My Son, not by Adoption, but whom I bore in my Womb, and brought ●…orth with great pain, and brought up with tender care; and therefore it is my duty to give thee Admonitions, and thine to receive them; and what I speak is from sincere and servant affection to thee, which I trust thou wilt not despise. ! and what the son of my vows f On whose behalf I have made many Prayers, and Sacrifices, and solemn Vows to God; whom I have, as far as in me lay, devoted to the Work, and Service, and Glory of God. ! 3 * Ch. 5. ●…. Give not thy ‖ Or, 〈◊〉 10 Gr. strength g The vigour of thy Mind and Body, which is greatly impaired by inordinate Lusts, as all Physicians agree, and frequent experience showeth. unto women, nor thy ways h Thy Conversation or course of Life. to that * 〈…〉 which destroyeth kings i The same thing repeated in other words, as is very usual in these Books: To the immoderate Love of Women, which is most destructive to Kings and Kingdoms, as was well known to Solomon by the example of his father David, and by many other sad instances left upon record in all Histories. . 4 * 〈◊〉. 10. 17. It is not for kings, O Lemuel, it is not for kings to drink wine i To wit, to Drunkenness or excess, as the next verse explains it. , nor for princes strong drink. 5 Lest they drink and forget the law k The Laws of God, by which they are to govern themselves and their Kingdoms. , and † 〈◊〉 altar. pervert the judgement † 〈◊〉. of all 〈◊〉 of affli●…. of any of the afflicted l Which may easily be done by a drunken Judge, because Drunkenness deprives a man of the use of Reason, by which alone men can distinguish between right and wrong, and withal stirs up those passions which incline him both to precipitation and partiality. . 6 * 〈◊〉 104. 15. Give strong drink unto him m Which is to be understood comparatively, to him rather than to Kings, partly because he needs a liberal draught of it, more than Kings do; and principally because if it proceed to excess, in him it is only a private inconvenience, but in Kings it is a public mischief and grievance. that is ready to perish n Sorely afflicted and overwhelmed with sorrow, as it is explained in the following words; for such need a cordial. , and wine to th●…se that be 〈◊〉 bitter 〈◊〉. of heavy hearts. 7 Let him drink, and forget his poverty o For Wine moderately used, allayeth men's Cares and Fears, and cheereth their Spirits, Psal. 104. 15. , and remember his misery no more. 8 Open thy mouth p Speak freely and impartially, as becomes a King and Judge to do. for the dumb q For such as cannot speak in their own Cause, either through Ignorance and Infirmity: or because of the dread of their more potent Adversaries, or of the Majesty of the King sitting in judgement. in the cause of all † 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. such as are appointed to destruction r Who without such succour from the Judge, are like to be utterly ruined, whom therefore both Justice and Charity oblige thee to preserve. . 9 Open thy mouth, * 〈◊〉. 19 15. 〈◊〉 1. 16. judge righteously, and plead the cause of the poor and needy. 10 * 〈◊〉. 12. 4. 〈◊〉 18. 22. 〈◊〉 19 14. Who can find † Heb. a wo●… of strength, 〈◊〉 of activity, 〈◊〉 47. 6. 〈◊〉▪ 1. 42. a virtuous woman s Whom he may take to Wife. Such a person is hardly to be found. Compare Eccles. 7. 28. And here he lays down several Characters or Qualifications of an excellent Wife, which are here delivered in Alphabetical order, each verse beginning with a several and the succeeding Letter of the Hebrew Alphabet: which method is used in some, and but in a few places of Scripture, to oblige us to the more diligent consideation and careful remembrance of them, as things of more than ordinary importance. And such this matter is, partly because the good or bad Education even of private Families, which depends much upon the Mother's qualifications, hath a mighty influence upon the welfare or misery of Commonwealths; and partly because the right Education of Royal Families is in itself a very public Blessing, and therefore it is the interest and happiness of whole Kingdoms, that their Kings should have virtuous and pious Wives. ? for her price is far above rubies. 11 The heart of her husband doth safely trust in her t For the prudent and faithful management of all his domestic affairs, which are committed to her care. , so that he shall have no need of spoil u The sense is either 1. He shall want no necessary Provisions for his family, which are sometimes called spoil, or prey, as below, v. 15. Psal. 111. 5. Luk. 11. 22. Or, 2. He shall not need to use indirect and unlawful courses to get Wealth, by cheating or oppressing his Subjects or others, as Princes have oft done to maintain the Luxury of their Wives, and as Solomon himself afterwards did, of which see on 1 King. 12. 4, 10, 11. because all shall be abundantly supplied to him by her Providence. . 12 She will do him good and not evil x She will improve and not waste his Estate. all the days of her life. 13 She seeketh wool, and flax y That she may find employment for her servants, and not suffer them to spend all their time unprofitably in ease and idleness. , and worketh willingly with her hands z She encourageth them to work by her example; which was a common practice among Princesses in those first and purest ages of the world. Not that it is the duty of Kings & Queens to use manual or mechanical operations, but that it is the duty of all persons, the greatest not excepted, to improve all their Talents, and particularly their time, which is one of the noblest of them, one way or other to the service of that God to whom they must give an account, and to the good of that community to which they are related and obliged. . 14 She is like the merchant's ships, she bringeth her food from afar a By the sale of her homespun commodities she purchaseth the choicest goods which come from far Countries. . 15 She riseth also while it is yet night b Early in the morning, to redeem time. , and giveth meat c Distributeth all her necessary provisions. to her household, and a portion d Either 1. Of Work, which she allots to them. Or rather 2. Of Provisions for them; for so this word is used, Gen. 47. 22. Leu. 10. 13, 14. Prov. 30. 8. and no where, to my remembrance, of an allotment of work. And so this clause agrees best with the former, expressing the same thing in other words, according to the manner. to her maidens. 16 She considereth e Whether it be fit for her use, and of a reasonable price, and how she may purchase it. This excludes the rashness, as her proceeding to buy it excludes the inconstancy, which is oft incident to that sex. a field, and † Heb. taketh it. buyeth it: with the fruit of her hands f With the effects of her diligence. she planteth a vineyard g She improveth the Land to the best advantage. . 17 She girdeth her loins with strength h She useth great diligence and expedition in her employment; for which end men in those times use to gird up their long and lose garments about their loins. , and strengtheneth her arms i Putteth forth her utmost strength in her business. . 18 † Heb. she tasteth. She perceiveth that her merchandise is good k She finds great comfort and good success in her labours. : her candle goeth not out by night l Which is not to be taken strictly, but only signifies her unwearied Care and Industry, which is oft expressed by labouring day and night, or continually. . 19 She layeth her hands to the spindle m By her own example she provoketh her servants to labour. And although in these later and more delicate and luxurious times, such mean employments are grown out of fashion among great persons, yet they were not so in former ages, neither in other Countries, nor in this Land; whence all Women are to this day called in the language of our Law, Spinsters. , and her hands hold the distaff. 20 † Heb. she spreadeth. She stretcheth out her hand to the poor n To relieve their necessities. Her designs are generous and noble; for she labours not only to supply her own and her Household necessities, or to support her own state, much less to feed her Pride and Luxury, but that she may have wherewith to supply the wants of others who crave or need her assistance. Which also procures God's blessing upon her Husband, and Children, and whole Family, to whom by this means she brings both Honour and advantage. ; yea, she reacheth forth her hands to the needy. 21 She is not afraid of the snow o Or of any injuries of the weather. for her household: for all her household are clothed with ‖ Or, double garments. scarlet p She hath provided enough, not only for their necessity and defence against cold and other inconveniences, which is here supposed, but also for their delight and ornament; so that not only herself, and Husband, and Children, but some of the better rank of her servants wear scarlet, which was more cheap and familiar in those times and Countries than now it is with us. Or, as it is rendered in our margin, and by divers others, are clothed with double garments, which is necessary and customary in cold seasons. . 22 She maketh herself cover of tapestry q For the furniture of her house. , her clothing is silk and purple r Which was very agreeable to her high quality; though it doth not justify that Luxury in attire which is now usual among persons of far lower ranks both for Wealth and Dignity. . 23 Her husband is known s Observed and respected, not only for his own worth, but for his Wife's sake, not only for those rich Ornaments which by her care and diligence she provides for him, which others of his Brethren, by reason of their Wife's sloth or luxury, are not able to procure, but also for his Wisdom in choosing, and his Happiness in enjoying so excellent a Wife, by whose prudent care, in the management of his domestic concerns he hath perfect freedom wholly to attend upon public affairs. in the gates, when he sitteth among the Elders of the land. t In counsel or judgement. 24 She maketh fine linen, and selleth it, and delivereth girdles u Curiously wrought of Linen, and Gold, or other precious materials, jer. 13. 1. Dan. 10. 5. which in those parts were used both by Men, 2 Sam. 20. 8. and by Women, Isa. 3. 24. Cant. 7. 1. unto the merchants. 25 Strength x Not strength of Body, which is no ornament of that sex, save only as she preserves her health and strength by Sobriety and Exercise, which other Women waste by Intemperance and Idleness, but strength of Mind, Magnanimity, Courage, Resolution, Activity. and honour y Either 1. Her prudent, and pious, and amiable behaviour, in which true Honour principally consists. Or 2. That good Name and honourable Esteem which she hath gained amongst all that know her by her virtuous disposition and carriage. are her clothing z These, and not her rich Garments mentioned before, are her great ornament and glory. , and she shall rejoice † Heb. in the latter day. Gr. in the last days. 2 Tim. 3. 1. in time to come a The sense is, either 1. In her old Age she reaps the comfort and benefit of her youthful Labours. Or rather 2. She lives in constant tranquillity of mind, and a confident and cheerful expectation of all future events, how calamitous soever; partly because she hath laid in provisions for a rainy day, and chief, because she hath the comfortable remembrance of a well-spent Life, and which follows thereupon, a just confidence in Gods gracious Providence and promises made to such persons. . 26 She openeth her mouth with wisdom b She is neither ●…ullenly silent, nor full of vain and impertinent talk, as many Women are, but speaks discreetly and piously, as occasion offereth itself. , and in her tongue is the law of kindness c Her Speeches are not froward and provoking, as those of foolish Women frequently are, but most obliging and amiable, as being guided by Wisdom and Grace, and not by inordinate Lusts and Passions. And this practice is called a law in her tongue, because it is constant and customary, and proceeds from an inward and powerful Principle of true Wisdom, which in a manner necessitates and constrains her to discourse like herself, so that in a moral sense she cannot speak otherwise, unless she offer violence to herself, or the nature of the thing require sharp and severe Expressions. . 27 She looketh well to the ways of her household d She diligently observeth the management and progress of her domestic business, and the whole carriage and conversation of her Children and Servants. Whereby also he intimates that she spends not her time in gadding abroad to other Houses, and idle Discourses about the concerns of other persons, as the manner of many Women is, but is wholly intent upon her own house and proper business. , and eateth not the bread of idleness e That which is got by idleness, or without labour. . 28 Her children f Whose testimony is the more considerable, because they have been constant eye-witnesses of her whole carriage, and therefore must have seen her misdemeanours, if there had been any, as well as her Virtues. arise up g Either 1. In token of Reverence to her, which agrees not to the following clause, wherein the same Phrase is understood concerning her Husband. Or rather 2. That they may seriously and industriously apply themselves to the work of setting forth her praises, as this Phrase is used, Gen. 37. 25. Exod. 2. 17. and oft elsewhere. For sitting being commonly the posture of idleness, men that set about any work, are said to rise in order thereunto. , and call her blessed h Both for her own excellency, and for many happy fruits which they have gathered from her wise and godly education. , her husband also, and he praiseth her i In the following words. . 29 Many daughters k Daughters of Men, i. e. Women, so called also, Gen. 34. 1. Ezek. 30. 18. ‖ Or, have g●…tten riches. have done virtuously, but thou excellest them all l He esteems it but just that his praises should bear proportion to her real and manifold perfections. . 30 Favour m Comeliness, or, as the next clause explains it Beauty, which commonly gives Women favour or acceptation with those who behold them. These are the words either 1. Of her Husband continuing to praise her. Or 2. Of Bathsheba, giving the sum of what she had said in few words. is deceitful n Partly because it gives a false representation of the person, being oft times a cover to a most deformed soul, and to many evil and hateful qualities; partly because it doth not give a man that content and satisfaction, which at first view he promised to himself from it; and partly because it is soon lost, not only by death, but by many Diseases and contingencies. , and beauty is vain: but a woman that feareth the LORD o Which character is here mentioned either as the Crown of all her perfections. Or 2. As a key to understand the foregoing passage of that Wisdom, and Fidelity, and Diligence, which proceeded from, or is accompanied with the fear of God. , she shall be praised. 31 Give her of the fruit of her hands p It is but just and fit that she should enjoy those benefits and praises which her excellent labours deserve. , and let her own works praise her q Give her the praises which her own works may challenge. If men be silent, the lasting effects of her Prudence and diligence will loudly trumpet forth her praises. in the gates r In the most public and solemn assemblies. . ECCLESIASTES. THree things in general are to be noted concerning this Book. 1. The Author of it. Who was Solomon, as is manifest, both from the common consent of jewish and Christian Writers, and from the express words of the first Verse. Nor can any thing be opposed to it, but bold and groundless conjectures. That he wrote it in his old Age, is more than probable from divers passages in it, as that he did it after his buildings, Ch. 2. 4. which yet took up Twenty Years of his life, 1 King. 9 10. and after some considerable enjoyment of them, and planting of Gardens, and Orchards, and reaping the Fruit of them, Ch. 2. v. 5, 6. and after long and much consideration and experience of all those Methods in which men expected to find happiness, and after he had been deeply plunged in impure and inordinate loves, Ch. 7. 27, etc. and from many other places, which may be observed by any diligent Reader. And so this Book was written by him as a public Testimony of his Repentance and Detestation of all those vain and wicked courses to which he had addicted himself: wherein he followed the example of his Father David, who after his sad fall penned the Fifty and First Psalm. And the truth of this Opinion may be confirmed by that expression, 2 Chron. 11. 17. they walked in the way of David and Solomon, i. e. wherein they walked both before their falls, and after their Repentance. 2. The form or method of it. For whereas there are some passages in it which may seem offensive and impious, for which some few Persons have suspected its Authority, it must be considered that it is in part dramatical, as was said before of the Book of Proverbs, and that Solomon speaks some and most things in his own Name, but some other things in the Names, and according to the opinions of those worldly and ungodly men, as is undeniably manifest both from the scope and design of the Book, as it is expressed both in the beginning, and in the conclusion of it, and from his serious and large disputation against those wicked Principles and Courses. And this way of writing is not unusual amongst both Sacred and Profane Writters. 3. The design and business of it: Which is to describe Man's true happiness, and the way leading to it. Which he doth both Negatively, asserting, and proving, that it is not to be found either in secular Wisdom, or in sensual Pleasures, or in worldly Greatness and Glory, or in abundance of Riches, or in a vain profession of Religion; and positively, showing that it is to be had only by the fear of God and obedience to his Laws, which alone can give a Man a contented and cheerful enjoyment of his present comforts, and assurance of his future and everlasting happiness. 1 THe words of the preacher a Who was not only a King, but also a Teacher of God's People, which he did both by Words, upon some solemn occasions, and by Writings. Who having sinned grievously and scandalously in the Eyes of all the World, justly thought himself obliged to Preach or Publish his true Repentance for all his folly and wickedness, and to give public warning and wholesome counsels to all Persons to avoid those Rocks upon which he had split. The Hebrew properly signifies either gathering or gathered, and so it signifies, either 1. a Preacher, as it is commonly rendered, whose Office it is to gather in Souls unto God or his Church. Or 2. A Penitent or Convert, or, one gathered, or brought back by true Repentance to God, and to his Church, from which he had so wickedly revolted. , the son of David, king in Jerusalem b This is added partly as a description of the Person or Author of this Book, Solomon, who was the only Man that was both Son of David, properly so called, and King in jerusalem: and partly as an aggravation of his sin, because he was the Son of David, a wise and godly Father; who had given him both excellent counsel, and, for his general course, a good example; and for the evil example which he gave him in the matter of Uriah, that also, considered with his hearty and effectual Repentance for it, and the dreadful punishments of it upon his Person and Family, was a fair warning and most powerful instruction to him to learn by his Father's example, and because he was a King, not by Birth, for he was not David's eldest Son, but by the special favour and designation of that God whom he had now so ill requited, and that in jerusalem, an Holy City, the place of God's special presence, and of his worship, where he had daily opportunities to know, and obligations to practise better things, which place he had defiled by his horrid sins, and thereby made it and all God's People, and the true Religion, and the Name of the blessed God, odious and contemptible amongst all the Nations round about him. . 2. * Ps. 39 5. 6. & 62. 9 & 144. 4. Ch. 12. 8. Vanity of vanities c Not only vain, but vanity in the Abstract, which notes extreme vanity, especially where the word is thus doubled, as a King of Kings, is the chief of Kings, and a Servant of Servants is the vilest of Servants, and a Song of Songs, is a most excellent Song. , saith the preacher d Upon deep consideration and long experience, and by Divine inspiration. This Verse contains the general Proposition, which he intends particularly to demonstrate in the whole following Book. , vanity of vanities; † Heb. this all. * Rom 8. 20. all is vanity f Not in themselves, for so they are God's Creatures and therefore good and really useful in their kinds, but in reference to men, and to that happiness, which men seek and confidently expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, content and satisfaction, but instead of that are commonly the causes or occasions of innumerable cares, and fears, and sorrows, and mischiefs, and because they are altogether unsuitable to the noble Mind or Soul of Man, both in nature or quality, and in duration, as being unstable and perishing things. And this vanity of them is here repeated again and again, partly because it was most deeply fixed, and perpetually present in Solomon's Thoughts; partly to show the unquestionable certainty and vast importance of this truth; and partly that he might more throughly awaken the dull and stupid minds of men to the consideration of it, and might wean men's Hearts from those things upon which he knew they excessively doted. . e All worldly things, and all men's designs, and studies, and works about them. 3 * Ch. 2. 22. & 3. 9 What profit g Or, as others render it, What remainder? What real and abiding benefit hath a Man by it? None at all. All is unprofitable as to the attainment of that happiness which Solomon here is, and all men in the World are enquiring after. hath a man of all his labour h Heb. his toilsome labour, both of Body and Mind in the pursuit of Riches, or Pleasures, or other earthly things. which he taketh under the Sun i In all sublunary or worldly matters, which are usually transacted in the Day time, or by the light of the Sun. By this restriction he implies that that profit and happiness which in vain is sought for in this lower World is really and only to be found in Heavenly places and things. . 4 One generation passeth away, and another generation cometh * Ps. 104. 5. & 119. 9 but the earth † Heb. standeth. abideth for ever l i e. Through all successive Generations of men: and therefore Man in this respect is more mutable and miserable than the very Earth upon which he stands. and which, together with all the glories and comforts which he enjoyed in it, he leaveth behind him to be possessed by others. . k Men continue but for one, and that a short Age, and then they leave all their possessions to the succeeding Age, and therefore they cannot be happy here, because happiness must needs be unchangeable and eternal, or else the perpetual fear and certain knowledge of the approaching loss of all these things will rob a Man of all solid contentment in them. 5 The sun also ariseth, and the sun goeth down, and † Heb. panteth. hasteth to his place where he arose m The Sun is in perpetual motion sometimes arising, and sometimes setting and then arising again, and so constantly repeating its courses in all succeeding Days, and Years, and Ages; and the like he observes concerning the Winds and Rivers, as he observes, v. 6, 7. And the design of these similitudes seems to be, either 1. that by representing the constant changes and restless motions of these particular things he might intimate that it is so with all other earthly things; and therefore no Man can expect satisfaction from them. Or 2. that by comparing the Sun, and Wind, and Rivers, as v. 4. he compared the Earth, with Man, he might show that Man, considered as mortal, is in a more unhappy condition than these things, because when the Earth abides, Man goes; and when the Sun sets, he riseth again, and so the Wind and Rivers return to their former place and state, but Man when once he dies, he never returns again to this life; of which comparison, see job 14. 7, 12. Or, 3. to show the vanity of all worldly things, and that Man's mind can never be satisfied with them, because there is nothing in the World but a constant repetition of the same things, which is so irksome a thing, that the consideration thereof hath made some Persons weary of their lives, and there is no new thing under the Sun, as is added in the foot of the account, v. 9 which seems to me to be given us as a Key to understand the meaning of the foregoing passages. And this is manifest and certain from experience that the things of this World are so narrow, and the mind of Man so vast, that there must be something new to satisfy the Mind, and even delightful things by too frequent repetition or long continuance are so far from yielding satisfaction, that they grow tedious and troublesome. . 6 The wind goeth toward the south, and turneth about unto the north n The Wind also sometimes blows from one quarter of the World, and sometimes from another; all of them being Synechdochically comprehended under these two eminent quarters. But because this word, the Wind is not expressed in the Hebrew, but is only borrowed or understood from the latter clause of the Verse, this first clause is by other judicious Interpreters understood of the Sun, of whom he last spoke; the words being thus rendered according to the Hebrew, He (the Sun) goeth towards the South (which he doth one half of the Year) and turneth about unto the North, which he doth the other half. And so here is the whole motion of the Sun towards the four quarters of the World particularly described, his daily motion from East to West, and back again, v. 5. and his Yearly motion from North to South, between the Signs of Cancer and Capricorn. ; it whirleth about continually, and the wind returneth again according to his circuits o This clause is by all understood of the Wind, which is fitly mentioned immediately after the Sun, because it hath its rise from the Sun, who is therefore called the Father of Winds, and the Winds do usually rise with the Sun, and are laid when he sets. But than it is rendered thus, and that very agreeably to the Hebrew, the Wind goeth continually whirling or compassing about, and he returneth again to his circuits, being sometimes in one, and sometimes in another quarter, and successively returning to the same quarters in which he had formerly been. . 7 * Job 38. 10. Psa. 104 8. 9 All the rivers run into the sea, yet the sea is not full p To wit, to the brink, or so as to overflow the Earth, which might be expected from such vast accessions to it. Whereby also he intimates the emptiness and dissatisfaction of men's minds, notwithstanding all the abundance of Creature comforts. : † Heb. unto the place that the Rivers go, thither they return to go. unto the place from whence the rivers come q Either 1. unto the Sea, from whence they are supposed to return into their proper Channels, and then, as it is expressed, thither (i. e. into the Sea) they return again. Or 2. unto their Springs or Fountains, to which the Waters return by secret passages of the Earth, as is manifest from the Caspian Sea, and reasonably supposed in other places. Or rather 3. unto the Earth in general, from whence they come or flow into the Sea, and to which they return again by the reflux of the Sea. For he seems to speak of the visible and constant motion of the Waters, both to the Sea and from it, and then to it again in a perpetual reciprocation: which agrees best with the former similitudes, v. 5, 6. , thither they return again. 8 All things r Not only the Sun, and Winds, and Rivers, which I have mentioned, but all other Creatures. are full of labour s Both subjectively, as they are in continual restlessness and change, never abiding in the same state or place; and efficiently, as they cause great and sore labour to men, in getting, and keeping, and enjoying of them, yea even in the study of them, as is noted hereafter. , man cannot utter it t The labour is inexpressibly and unconceivably great. : the eye is not satisfied with seeing, nor the ear filled with hearing u As there are many things in the World troublesome and vexatious to men's senses and minds, so even those things which are comfortable and acceptable to them are not satisfactory, but men are constantly desiring some longer continuance or fuller enjoyment of them, or variety in them, and they never say, It is enough, I desire no more. The Eye and Ear are here synedochically put for all the senses, because these are most Spiritual and refined, most curious and inquisitive, most capable of receiving satisfaction, because they are exercised with more ease and pleasure than the other senses, whose satisfactions are oft attended with greater weariness, and manifold dangers, and inconveniences. . 9 * Ch. 3. 15. † Heb. what is it that hath been? the 〈◊〉 that shall 〈◊〉. So Gr. The thing that hath been, it is that which shall be; and that which is done, is that which shall be done: and x There is nothing in the World but a continued and tiresome repetition of the same things, the Nature and course of the beings and affairs of the World, and the tempers of men's minds, are generally the same that they ever were and shall ever be; and therefore because no Man ever yet received satisfaction from any worldly things, it is a vain and foolish thing for any Person hereafter to expect it. there is no new thing y To wit, in the nature of things, which might give us hopes of attaining that satisfaction which things have not hitherto afforded. For otherwise this doth not restrain the God of Nature, who hath frequently done and still can do, new and miraculous works, and who can and doth discover to particular Persons new inventions, when it pleaseth him. under the sun. 10 Is there any thing whereof it may be said, see, this is new z For the proof hereof I appeal to the consciences and experiences of all men. ? it hath been already of old time a The same things have been said and done before, though possibly we did not know it. , which was before us. 11 There is no remembrance of former things b This seems to be added to prevent this Objection, There are many new inventions and enjoyments unknown to former Ages. To this he answers, This Objection is grounded only upon our ignorance of ancient times and things, which is very great, and which if we did exactly know or remember, we should easily find Parallels to all present occurrences in former Ages. ; neither shall there be any remembrance of things that are to come, with those that shall come after c This clause tends both to illustrate and confirm the former. The sense is, There are many thousands of remarkable speeches and actions done in this, and the following Ages which neither are nor ever will be put into the public Records or Histories, and consequently they must unavoidably be forgotten and lost unto succeeding Ages; and therefore it is just and reasonable to believe the same concerning former Ages; seeing the same causes are most likely to produce the same effects. . 12 I the preacher was king over Israel in Jerusalem d This Verse is a Preface to the following Discourse, that by the consideration of the quality of the Speaker they might be induced to give more attention and respect to his words. Having asserted the vanity of all things in the general, he now comes to prove his assertion in all those particulars wherein men commonly seek and with greatest probability expect to find true happiness. He gins with secular Wisdom. And to show how competent a judge he was of this matter, he lays down his Character, that he was the Preacher, which implies eminent knowledge and ability to teach others, or, the Convert, who had learned by dear bought experience what he now taught them; and a King, who therefore had all imaginable opportunities and advantages for the attainment of happiness, and particularly for the getting of Wisdom, by consulting all sorts of Books and Men, by trying all manner of experiments, and many other ways; and no ordinary King, but King over Israel God's own and only beloved People, a wise and an happy People, Deut. 4. 6, 7. & 33. 29. whose King he was by God's special and gracious appointment, and furnished by God with singular Wisdom for the discharge of that great trust; and whose Royal Palace, and abode was in jerusalem, where were the House of God and the most wise and learned of the Priests attending upon it, and the Seats of Justice, and the Colleges or Assemblies of the wisest Men of their Nation, of which see 2 Kings 22. 14. 1 Chron. 25. 8, etc. Psal. 122. 5. All which helps concurring together in him, which very rarely do in any other men, makes the argument drawn from his experience more convincing and undeniable. . 13 And I gave my heart e Which Phrase notes his serious and fixed purpose, his great industry and alacrity in it. to seek and search out f To seek diligently and accurately. by wisdom g Wisely, or by the help of that Wisdom wherewith God had endowed me. concerning all things that are done under heaven h Concerning all the works of God and Men in this lower World, the works of Nature, and their causes, effects, properties and operations, the works of Divine Providence, and God's counsels and ends in them, the work and depths of humane policy in the conduct of Personal, and Domestical, and Public Affairs. : this sore travel i This difficult and toilsome work of searching out these things hath God given to the sons of man k God hath inflicted this as a just punishment upon Man for his eating of the Tree of Knowledge, that instead of that sweet and perfect knowledge which God had freely infused into Man at his first Creation, he should now grope after some small parcels or fragments of it, and those too not to be gotte●… without the sweat of his brows and brains. , ‖ Or, to afflict th●…n. to be exercised therewith l To employ themselves in the painful study of these things, which now is both their duty and their punishment. Or, as it is rendered in the margin, and by many others, to afflict them in or by it, to chastise their former curiosity, and to give them matter of continual humiliation and vexation. And therefore knowledge is so far from making men happy, that it exposeth them to trouble and infelicity. . 14 I have seen m i e. Diligently observed, and in great measure understood. all the works that are done under the sun, and behold n For it was a great surprise to me, and therefore may seem strange to you. , all is vanity and vexation of spirit o And not only unsatisfying, but also troublesome, and an affliction or breaking to a man's spirit or mind. Or, as others, both ancient and modern Translators, render it, a feeding upon wind, as these very words, save only that there is the verb from which this noun seems most probably deduced, are rendered, Host 12. 1. where also it signifies a fruitless or lost labour, and a disappointment of their hopes and desires of satisfaction. And so this is arepetition of the same thing in other words, according to the manner of these Books. . 15 * 〈◊〉 13. That which is crooked cannot be made straight p All our knowledge serves only to discover our diseases and miseries, but is o●…t itself utterly insufficient to heal or remove them; it cannot rectify those confusions and disorders which are either in our own Hearts and Lives, or in the men and things of the world. : and † 〈◊〉 〈◊〉. that which is wanting q To wit, in our knowledge, and in order to man's complete satisfaction and felicity. cannot be numbered r We know little of what we should or might know, or did know in the state of Innocency, or shall know in the future Life. . 16 I communed with mine own heart s I considered within myself in what condition I was, and what degrees of knowledge I had gained, and whether it was not my ignorance that made me unable to rectify those errors, and supply those wants, and wiser Men could do it, though I could not. , saying, Lo, I am come to great estate t Heb. I am grown great, to wit, in Wisdom: Or, I have magnified, or greatly enlarged. , and have gotten u Heb. have added. As I had a large stock of Wisdom insused into me by God, 1 King. 3. 12. & 4. 29. so I have greatly improved it by Conversation, and Study, and Experience. * 〈◊〉. 4. 30. 〈◊〉 7, 23. more wisdom than all they that have been before me x Whether Governors, or Priests, or private Persons. Which was no vain boast, but a known and confessed truth, and profession hereof was necessary to demonstrate his assertion. in Jerusalem y Which was then the most eminent place in the World for Wisdom and Knowledge. : yea, my heart † 〈◊〉 〈◊〉 〈◊〉 had great experience z Heb. had seen much; which intimates that his Knowledge was clear, and certain, and experimental, as that is which we have from our own eyesight. of wisdom and knowledge a Two words signifying the same thing, as may be gathered from v. 18. and from the promiscuous use of them in this Book, and in the Proverbs, and elsewhere, and implying all manner of knowledge, divine or humane, speculative or practical, political or philosophical. . 17 * 〈◊〉 2. 12. 〈◊〉. 23. 25. And I gave my heart to know wisdom, and to know madness and folly b That I might throughly understand the nature and difference of Truth and Error, of Virtue and Vice, all things being best understood by contraries, and might discern if there were any opinion or practice amongst Men, which would give him full satisfaction. : I perceived that this also is vexation of spirit c Or, feeding upon wind, as v. 14. . 18 For in much wisdom is much ‖ Or, indignation. grief d Or, indignation, or displeasure within himself, and against his present condition. : and he that increaseth knowledge increaseth sorrow e Which he doth many ways, partly because he gets his knowledge with hard and wearisome labour, both of Mind and Body, with the consumption of his Spirits, and shortening and imbitterment of his Life; partly because he is oft deceived with knowledge falsely so called, and oft mistakes Errors for Truths, and is perplexed with manifold doubts, from which ignorant Men are wholly free; partly because he foresees, and consequently feels the terror of many miseries which are, or are likely to come to pass, which are unobserved by less knowing persons, and which possibly never happen; partly because he hath the clearer prospect into, and quicker sense of his own Ignorance, and Infirmities, and Disorders, and withal how vain and ineffectual all his knowledge is for the prevention or removal of them: and partly because his Knowledge is very imperfect and unsatisfying, yet increasing his thirst after more Knowledge, and consequently after more dissatisfaction, because instead of that just Honour, and Delight, and Advantage which he expects from it, he meets with nothing but Envy, and Opposition, and contempt, because his Knowledge quickly fades and dies with him, and then leaves him in no better, and possibly in a much worse condition than the meanest, and most unlearned man in the World. . CHAP. II. 1 I Said in mine heart a Being disappointed of my hopes from Knowledge, I resolved in my own Mind to try another course. , Go to now, I will prove thee b O my Soul I will try whether I cannot make thee happy. with mirth c By allowing to myself the free enjoyment of the present and sensible Delights of humane Life. , therefore enjoy pleasure d Take thy fill of pleasure, and expect satisfaction thence. : and behold, this also is vanity e Is vain, and unable to make men happy, because sensible pleasures are mean and unsuitable to the noble and heavenborn Soul of Man, and if excessively used, apt to cloy and glut men, than to satisfy them, and are frequently mixed with, and most commonly end in bitterness, as being the great instruments and occasions of sin, and of all its fatal consequences. . 2 I said of laughter f Of excessive Mirth, which discovers itself by immoderate Laughter, and other outward gestures. , It is mad g This is an act and sign of madness, more fit for fools who know nothing, than for wise men, at least in this sinful, and dangerous, and deplorable state of mankind, which calls for seriousness and sorrow from all considerate persons, in which case it is like the laughter of one in a frenzy. And none but a Fool, or madman, can take satisfaction in such light and frothy Pleasures, or expect Happiness from them. : and of mirth, What doth it h What good doth it? Or how can it make men happy? I challenge all the Epicures in the World to give me a solid and satisfactory Answer. ? 3 * Ch. 1. 17. I sought in mine heart † Heb. to draw my flesh with wine. to give myself unto wine i To relax and gratify my flesh with delicious meats and drinks, Synecdochically expressed by Wine here, as also Prov. 9 2. Cant. 2. 4. etc. as necessary food is by Bread, Amos 7. 12. compared with 8. 11. , (yet acquainting my heart with wisdom k Yet resolving to use my Wisdom, either 1. To set bounds to my pleasures. Or rather 2. That I might try whether I could not arrive at satisfaction, by mixing Wine and Wisdom together, by using Wine to sweeten and allay the toils of Wisdom, and Wisdom to prevent that destruction which many bring upon themselves by intemperate pleasures whilst they seek for satisfaction, that so I might have the comfort, without the danger and mischief of Pleasures. ) and to lay hold on folly l To pursue and addict myself to carnal pleasures, which was my folly. , till I might see what was that good for the sons of men, which they should do under the heaven † Heb. the number of the days of their life. all the days of their life m Till by trying several methods I might find out the true way to Contentment and Satisfaction, during this mortal Life. . 4 I made me great works n Magnificent works for my honour and delight. , I built me houses o Of which see 1 King. 7. 1, etc. & 9 15, etc. , I planted me vineyards p See Cant. 8. 11. . 5 I made me gardens q Heb. Paradises, or Gardens of Pleasure. and orchards, and I planted trees in them of all kind of fruits r Mixing Pleasure and Profit together. . 6 I made me pools of water s Because the Rain there fell but seldom. , to water therewith the wood that bringeth forth trees t The nurseries of young Trees newly planted in the Orchards, which for the multitude of them were like a Wood or Forrest. . 7 I got me servants and maidens, and had † Heb. sons of my house. servants born in my house u Of my Bond-servants, which therefore were a part of my possessions, See 1 King. 10. 1. Ezra. 2. 55. ; also I had great possessions of great and small cattle, above all that were in Jerusalem before me. 8 * 1 Kin. 9 28. & 10. 10, 14, 21, etc. I gathered me also silver and gold, and the peculiar treasure of kings x Either 1. Vast Riches, answerable to the State of a King. Or 2 The greatest Jewels and ra●…ities of other Kings, which they gave to me either as a Tribute, or by way of Present: of which see 1 King. 4. 21. & 9 11. & 10. 2, 10. , and of the provinces y Which were imposed upon or presented by all the Provinces of my Dominions. : I got me men-singers and women-singers z Whose voices were more sweet than the men's. , and the delights of the sons of men a Either 1. All other delightful things. Or 2. That in which men generally delight, to wit, musical instruments, as it follows. , as † Heb. musical instruments, or a choice woman and choice women. Gr. men and women cupbearers. musical instruments, and that of all sorts. 9 So I was great b In Riches, and Power, and Glory. , and increased more than all that were before me in Jerusalem; also my wisdom remained with me c As yet I was not wholly besotted and seduced from God by these things, as I was afterwards. I still had the use of my Reason, whereby I was capable of searching after and finding satisfaction, if it was to be had in those things. . 10 And whatsoever mine eyes desired d Whatsoever was grateful to my Senses, or my Heart desired. He ascribes desire to the Eyes, because the sight of the Eyes is the usual and powerful incentive of Desires; of which see jos. 7. 21. job 31. 1. Mat. 5. 28. , I kept not from them e I denied myself nothing, at least of lawful delights, but went to the very utmost bounds of them: which was the occasion of his falling afterward into sinful pleasures. , I withheld not my heart from any joy f As my Heart was vehemently set upon Pleasure, so I did not resist or curb it therein, but made all possible provisions to gratify it. : for my heart rejoiced in all my labour g I had the comfort of all my Labours, and was not hindered from the free and full enjoyment of them by Sickness or War, or any other calamitous occurrent. , and * Ch. 3. 22. & 5. 18. & 9 9 this was my portion of my labour h This present and temporary enjoyment of them, was all the benefit which I could expect or receive from all my Labours. So that I made the best of them, I had an heart to use them, which many men through Covetousness have not, and I tasted the sweetness of them, which many others cannot do; and therefore if any man could arrive at happiness by this means, I had done it. . 11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do i I made a serious review of my former works and labours, and considered whether I had obtained that satisfaction in them which I designed and expected. : and behold, all was * Ch. 1. 3, 14. vanity and vexation of spirit; and there was no ‖ Or, excellency. profit l The pleasure was past and gone, and I was never the better for it, but as empty as before, and had nothing left but sorrowful reflections upon it. under the sun. k I found myself suddenly disappointed and wholly dissatisfied in this course. 12 And I turned myself to behold wisdom, * Ch. 1. 13. & 7. 25. and madness, and folly m Of which see Ch. 1. 17. Being frustrated of my hopes in pleasure, I returned to a second and more serious consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than what I discovered at my first view. : for what can the man do n To find out the truth in this matter, to discover the utmost satisfaction which was possibly to be found in pleasures. So this is added as a reason why he gave over the thoughts of Pleasures, and directed them to another object, and why he so confidently asserted their vanity from his own particular Experience, because he had made the best of them, and it was a vain thing for any private man to expect that from them which could not be found by a King, and such a King, who had so much Wisdom to invent, and such vast Riches to pursue and enjoy all imaginable delights, and who had made it his design and business to search this to the bottom. that cometh after the king o That succeeds me in this enquiry. ? ‖ Or, in those things which have been already done. even that which hath been already done p As by others in former times, so especially by myself. They can make no new discoveries as to this point. . 13 Then I saw q Or, Yet I saw. For this is added to prevent an Objection or mistake. † Heb. that there is an excellency in wisdom more than in folly, etc. that wisdom excelleth folly r Although Wisdom is not sufficient to make men truly and perfectly happy, yet it is of a far greater use and excellency than vain Pleasures, or any other follies. , as far as light excelleth darkness s i e. Vastly and unspeakable. Light is very pleasant and comfortable, and withal of great necessity, and singular use to discover the differences of persons and things, to prevent mistakes and dangers, and to direct all a man's paths in the right way, whereas Darkness is in itself doleful, and leads men into innumerable Confusions, and Errors, and Miseries. . 14 * Pro. 17. 24. Ch. 8. 1. The wise man's eyes are in his head t In their proper place, and therefore they can see, which they could not do if they were out of his head. He hath the use of his Eyes and Reason, and sees his way, and orders all his affairs with discretion, and foresees, and so avoids many dangers and mischiefs. , but the fool walketh in darkness u Manageth his affairs ignorantly, rashly, and foolishly, whereby he showeth that his Eyes are not in his head, but in his heels, or as it is expressed, Prov. 17. 24. in the ends of the earth. : and x Or, Yet, notwithstanding this excellency of Wisdom above folly, for our conduct in the matters of this Life, yet at last they both come to one end. I myself perceived also, that * Ps. 49. 10. Ch. 9 2, 3. one event happeneth unto them all y Both are subject to the same calamities, and to death itself which utterly takes away all difference between them. . 15 Then said I in my heart, As it happeneth to the fool, so it † Heb. happen 〈◊〉 to me, 〈◊〉 to me. happeneth even to me; and why was I then more wise z What benefit have I by my Wisdom? Or, To what purpose did I desire and take so much pains for Wisdom? ? Then I said in my heart, That this also is vanity. 16 For there is no remembrance of the wise more than of the fool for ever a Their Name and Memory, though it may flourish for a season among some men, yet it will not last for ever, but will in a little time be worn out, as we see in most of the wise men of 〈◊〉 ages, whose very Names, together with all their Monuments, are utterly lost, as hath been oft observed and bewailed by learned Writers in several Ages. ; seeing that which now is, in the days to come shall all be forgotten: and how dieth the wise man? as the fool b He must die as certainly as the fool, and after death be as little remembered and honoured. . 17 Therefore I hated life c My Life, though accompanied with so much Honour, and Pleasure, and Wisdom, was a burden to me, and I was apt to wish either that I had never been born, or that I might speedily die. , because the work that is wrought under the sun is grievous unto me d All humane designs and works are so far from yielding me that satisfaction which I expected, that the consideration of them increaseth my discontent. : for all is vanity and vexation of spirit. 18 Yea, I hated all my labour, which I had † Heb. laboured. taken under the sun e All these Riches, and Buildings, and other fruits of my labour, were the matter of my Repentance, and aggravations of my Misery. : because * Ps. 49. 10. I should leave it unto the man that shall be after me f Because I must, and that everlastingly, part with them, and leave them all behind me. . 19 And who knoweth whether he shall be a wise man or a fool g Who will undo all that I have done, and turn the effects of my Wisdom into instruments of his Folly, and occasions of ruin. Some think he had such an Opinion of Rehoboam. ? yet shall he have rule over all my labour wherein I have laboured, and wherein I have showed myself wise under the sun. This is also vanity. 20 Therefore I went about to cause my heart to despair h I gave myself up to despondency, and despair of ever reaping that satisfaction which I promised to myself. of all the labour which I took under the sun. 21 For there is a man whose labour is in wisdom, and in knowledge, and in equity i Who useth great Industry, and Prudence, and Justice too in the management of his affairs, and therefore might as confidently expect God's blessing, and the comfort of his labours, as any other man. : yet to a man that hath not laboured therein k So as I have done: who hath spent his days in sloth and folly. , shall he † Heb. gi●…t .. leave it for his portion. This also is vanity, and a great evil l A great disorder in itself, and a great disgrace to this World, and a great torment to a considering mind. . 22 * Ch. 1. 3. & 3. 9 For what hath man m What comfort or benefit remains to any man after this short and frail Life is once ended? Or, what advantage hath he by all his labours above him who never laboured, and yet enjoyeth all the fruits of his labours. of all his labour, and of the vexation of his heart wherein he hath laboured under the sun? 23 For all his days are * Job 14. 1. sorrows n Or, Though all his days were sorrows, i. e. full of sorrows. For this seems added to aggravate the evil mentioned in the foregoing verse. Though he took great and unwearied pains all his days, yet after death he hath no more benefit by it than another man hath. , and his travel grief o The toils of his Body are, or were, accompanied with the vexations of his Mind. ; yea, his heart taketh not rest in the night p Either because his mind is distracted, and his ●…leep broken with perplexing cares and fears. . This is also vanity. 24 * 〈◊〉. 3. 12, 13, 12. & 5. 18. 28. 15. There is nothing better for a man q Or, Is there any thing better for a man? Which implies that there is nothing better, to wit, for man's present comfort and satisfaction; this is the chief, and indeed the only considerable benefit of his labours. , than that he should eat and drink, and that he ‖ 〈◊〉, 〈◊〉 〈◊〉. should make his soul enjoy good r That he should thankfully take, and freely and cheerfully enjoy the comforts which God gives him. in all his labour. This also I saw that it was from the hand of God s That this also is a singular gift of God, and not to be procured by a man's own Wisdom or Diligence. . 25 For who can eat t Who can more freely and fully enjoy the Comforts of this Life than I did? This verse is added to confirm what he said in the foregoing verse from his own Experience, which was the more considerable, because no man ever was a more capable Judge of these matters, none could either have more Creature-comforts, or more addict himself to the enjoyment of them, or improve them to better advantage than he did, and therefore he could best tell what was the greatest good to be found in them, and whether they were able of themselves, without God's special gift, to yield a man satisfaction. , or who else can hasten hereunto u To wit, to the procuring and enjoying of them. Who can pursue them with more diligence, or obtain them with more speed and readiness, or embrace them with more greediness and alacrity? more than I? 26 For God giveth to a man that is good † Heb. before 〈◊〉. in his sight x Who not only seems to be good to Men, as many bad Men do, but is really and sincerely good. Or, who pleaseth him, as this Phrase is rendered, Eccl●…s. 7. 26. and oft elsewhere. Whereby he seems to intimate the Reason why he found no more comfort in his Labours, because his ways had been very displeasing to God, and therefore God justly denied him that gift. , wisdom and knowledge y To direct him how to use his Comforts aright, that so they may be blessings, and not snares and curses to him. , and joy z A thankful and contented Mind with his portion. : but to the sinner he giveth travel, to gather and to heap up ‖ He giveth him up to insatiable desires, and wearisome labours, to little or no purpose. , that * ●…ob 27. 16, 17. Pro. 28. 8. he may give to him that is good before God † That he may have no comfort in them, but leave them to others, yea to such as he least expected or desired, to good and virtuous men, into whose hands his Estate falls by the wise and all disposing Providence of God. . This also is vanity, and vexation of spirit. CHAP. III. 1 TO every thing there is a season a A certain time appointed by God for its being and continuance, which no humane Wit or Providence can prevent or alter. And by virtue of this Appointment or Decree of God, all the vicissitudes and changes which happen in the world, whether comforts or calamities, do come to pass. Which is here added partly to prove what he last said, Ch. 2. 24, 26. that both the free and comfortable enjoyment of the Creatures which some have, and the crosses and vexations which others have with them, are from the hand and counsel of God: partly to prove the principal Proposition of the Book, that all things below are vain, and Happiness is not to be found in them, because of their great uncertainty, and mutability, and transitoriness, and because they are so much out of the reach and power of Men, and wholly in the disposal of another, to wit, God, who doth either give or take them away, either sweeten or embitter them, as it pleaseth him; and partly to bring the minds of men into a quiet and cheerful dependence upon God's Providence, and submission to his Will, and a state of preparation for all events. , and a time to every purpose b Or, will or desire, to wit, of man. To all men's designs, attempts and businesses. Not only natural, but even the free and voluntary actions of men, are ordered and disposed by God to accomplish his own purpose. But it must be considered, that he doth not here speak of a time allowed by God wherein all the following things may lawfully be done, which is wholly besides his scope and business, but only of a time fixed by God, in which they would or should be done. under heaven. 2 A time † Heb. to bear. to be born, and a time to die c A certain period unknown to Man, but fixed by God, in which a man must unavoidably die; of which see job. 14. 5. job. 13. 1. : a time to plant d Wherein God inclines a man's heart to planting. , and a time to pluck up that which is planted: 3 A time to kill e When a man shall die a violent death, either by chance, as Exod. 21. 13. or by the sentence of the Magistrate, or by the hands of Murderers. , and a time to heal f When he who seemed to be mortally wounded shall be healed and restored. : a time to break down g When houses shall be demolished either by the fancy of the owner, or by the rage of other men, or otherwise. , and a time to build up: 4 A time to weep h When Men shall have just occasion for weeping and mourning. , and a time to laugh: a time to mourn, and a time to dance: 5 A time to cast away stones i Which were brought together in order to the building of a Wall or House, but are now ●…ast away, either because the man who gathered them hath changed his mind, and de●…ists from his project, or by other causes or accidents. , and a time to gather stones together: a time to embrace k When persons shall enter into friendship, and perform all friendly offices one to another. , and a time † Heb. to be far from. to refrain from embracing l Either through alienation of affections, or grievous calamities. See joel 2. 16. 1 Cor. 7. 5. : 6 A time ‖ Or, seek. to get, and a time to lose m When Men shall lose their Estates, either by God's Providence, or by their own choice. : a time to keep, and a time to cast away n When a man shall cast away his Goods voluntarily, as in a storm to save his Life, as jonah 1. 5. Act. 27. 18, 19 or out of Love and Obedience to God, as Mat. 10. 37, 39▪ Heb. 10. 34. : 7 A time to rent o When men shall rend their Garments, as they did in great and sudden griefs, as Gen. 37. 29 joel. 2. 13. , and a time to sew: a time to keep silence p Wherein men will or shall be silent, either through grief as job 2. 12, 13. or by sickness or weakness, or because God denies a man ability to utter his mind. , and a time to speak: 8 A time to love q When God will stir up the affection of Love, or give occasion for the exercise or discovery of it to others. , and a time to hate: a time of war, and a time of peace. 9 * Ch. 1. 3. What profit hath he that worketh, in that wherein he laboureth r Seeing then all actions and events in the world are out of man's power, and no man can at any time do or enjoy any thing at his pleasure, but only what and when God pleaseth, as hath been now showed in many particulars, and it it as true and certain in all others, hence it follows, that all men's labours, of themselves, and without God's help and blessing, are unprofitable, and utterly insufficient to make them happy. ? 10 I have seen s I have diligently observed and considered upon this occasion. the travel t Or, the occupation or business, men's various employments, and the differing successes of them which God hath given to the sons of men u Either 1. Which God hath imposed upon Men as their duty: and therefore Men must labour, although it brings them no profit, as was now said. Or 2. Which God hath inflicted upon Mankind as a just punishment for their sins; to which therefore Men ought quietly to submit. , to be exercised in it x That hereby they might have constant matter of exercise for their diligence, and patience, and submission to Gods Will and Providence, and for all other Graces. Or, that they might be afflicted or humbled therewith; as the same Phrase is rendered by divers, Eccl. 1. 13. . 11 He hath made every thing beautiful in his time y This seems to be added as an Apology for God's Providence, notwithstanding all the contrary events and confusions which are in the world. He (i. e. God, expressed in the last clause of the verse) hath made (or doth make or do, by his Providence in the government of the world) every thing (which he doth either immediately, or by the ministry of Men, or other Creatures, for God worketh in and with all his Creatures in all their actions, as is agreed by Divines and Philosophers,) beautiful (decently and conveniently, so that, all things considered, it could not have been done better in his time, in the time which he had appointed, or which he saw most proper and fit for it: or, in its time or season, when it was most fit to be done. Many events seem to men's shallow and perverse judgements, at least for a time, to be very irregular and unbecoming, as when wicked men prosper in their impious and unrighteous Erterprises, and good men are sorely oppressed and afflicted, and that for righteousness sake; but when men shall come throughly to understand God's works, and the whole frame and contexture of them, and to see the end of them, they will then say, that all things were done most wisely and most seasonably; whereof we have eminent instances in joseph, and David, and Mordecai, and the jews of his time. : also he hath set the world in their heart z i e. In the Hearts of men, as the following words show, where Man is expressed. The sense is either 1. Although all God's works are beautiful, yet men do not discern the beauty of them, because the World is in their Hearts, their minds are so busied and distracted with the thoughts, and cares, and love, and business of this World, that they have neither leisure, nor Heart seriously to study God's works. But this inordinate love of the present World comes from Man's own corruption, and not from God, and therefore it seems harsh to impute it to God, and improbable that Solomon would have phrased it thus, that God hath set or put the World, i. e. Worldly Lusts in men's Hearts. Or 2. As God's works are beautiful in themselves, so men are capable of discerning the beauty of them, because God, hath set the World in men's Hearts, he hath exposed the World, and all his dispensations in the World, unto the view of men's minds, both because he hath wrought his works so evidently, and publicly that men might easily observe them; and because he hath given men reason whereby they may discover the Wisdom and Beauty of all God's Works, if they diligently apply themselves to the study of them. , so that * Ch. 8. 17. no man can find out the work that God maketh from the beginning to the end a So this is another reason why men do not discern the beauty of God's works, because they do not see the whole frame or course of them from the beginning to the end, but only some small parcels or fragments of them, the eminent works of God being oft begun in one Age, and finished in another. Or yet so that, etc. Or except that (as this Phrase properly signifies, and is elsewhere used) no Man can find out, etc. Thus it is an exception to the next foregoing clause, and the sense is, It is true God hath put the World into men's Hearts, or made them capable of observing all events and dispensations of God in the World, but this is to be understood with a limitation, because there are some more mysterious works of God, which no Man can fully understand, because he cannot search them out through or from the beginning to the end. . 12 I know b By clear reason, and my own long and certain experience. that there is no good c No other satisfaction or felicity which a Man can enjoy. in them d In Creatures or Worldly enjoyments. , but for a man to rejoice, and to do good e Either 1. to himself, as it is fully expressed, Psal. 49. 18. Or 2 to others; to employ them in acts of Charity and liberality towards others. Or 3. towards God, to use them, and to live in the fear of God, which is necessary to the happiness of this as well as of the other life. in his life. 13 And also that every man should eat and drink f i e. Hath power or an Heart to use what God hath given him, as it is expressed, Ch. 6. 2. , and † Heb. see, Job 7. 7. Ps. 34. 12. enjoy the good of all his labour, it is the gift of God g Of which see the Notes on Ch. 2. 24. . 14 I know that whatsoever God doth, it shall be for ever h All God's counsels or decrees are eternal and unchangeable, and his providence works effectually, so as men cannot resist or hinder it. : nothing can be put to it, nor any thing taken from it i Men can neither do any thing besides or against God's Counsel, and Providence, nor hinder any work or act of it. : and God doth it, that men should fear before him k Not that men should make this an occasion of despair, or idleness, or dissoluteness, as some abuse this Doctrine, but that by the consideration of his Sovereign and irresistible power in the disposal of all Persons and things as pleaseth him, men should learn to trust in him, to submit to him, to fear to offend or rebel against him, and more carefully and industriously to study to please him. . 15 That which hath been, is now; and that which is to be, hath already been l Things past, present, and to come, are all of the same nature, and all ordered in the same manner by one constant counsel, and settled course in all Parts and Ages of the World. There is a continual return of the same m●…tions and influences o●… the Heavenly Bodies, of the same seasons of the Year; and a constant succession of ●…ew Generations of Men 〈◊〉 〈◊〉, 〈◊〉 all of the same quality. The same thing in substance was said before. Ch. 1. 9 , and God requireth m i e. Reneweth, as this word is used, job 3. 4. † Heb. that which is drivers away. that which is past n Th●…t time and those things which are irrecoverably gone in themselves, but are as it were recalled, because others of the same kind arise and come in their stead. Heb. that which is driven away, with a mighty force, as time present is violently thrust away by that which comes after it. . 16 And moreover o This is mentioned, either 1. as another vanity, to wit, the vanity of Honour and Power, which is so of●… an instrument of injustice and oppression. Or rather 2. as another argument of the vanity of worldly things, or an hindrance of that comfort which men expect in this life, because they are oppressed by their Rulers. , I saw p I perceive it by information from others, and by my own observation. under the sun the place of judgement q In the Thrones of Princes and Tribunals of Magistrates, where Judgement should be duly executed. , that wickedness was there r Judgement was perverted, the guilty acquitted, and the innocent condemned. ; and the place of righteousness s In which Righteousness should be found and should dwell, if it were banished from all other places. , that iniquity was there. 17 I said in mine heart t Mine Heart was sorely grieved at this disorder, but I quieted it with this consideration. , God shall judge the righteous and the wicked u Absolving and saving the just, and condemning the wicked. : for there is * Ver. 1. a time x Fixed by God's unalterable Decree. He implies that as this life is the Sinners time in which he doth whatsoever seemeth good in his own Eyes, so God will have his time to reckon with them, and rectify all these disorders. there y In the presence or at the Judgement Seat of God, which is easily understood out of the foregoing words, the relative being put for the antecedent, as it is Numb. 7. 89. Esth. 9 25. job 1. 21. Psal. 14. 5. & 114. 2. Or it may be rendered, then, as this Particle is used Psal. 14. 5. Host 2. 15. and as it is usual in other Authors for Adverbs of place to be put for Adverbs of time. , for every purpose, and for every work z For the examining and judging not only all men's practices or open actions, but also all their secret Thoughts and Purposes, all the evil which they either did, or designed, or desired, or endeavoured to do. The design of this Verse is partly to strike a terror into oppressing Potentates, and partly to satisfy the doubts, and support the Spirits of good men who are oppressed in this life. . 18 I said in my heart a And further I considered with myself. concerning the estate of the sons of men b Concerning their condition and deportment in this present World. , ‖ Or, that 〈◊〉 might 〈◊〉 God and see, etc. that God might manifest them c God suffers these horrible disorders among men, expressed v. 16. that he might discover men to themselves, and by permitting these actions show what strange Creatures they are, and what vile Hearts they have▪ which men would not otherwise understand or believe. See 2. Kings 8. 13, 14. and that they might see that they themselves are beasts d Heb. that they are Beasts to themselves, either 1. one to another, devouring and destroying one another. Or 2. in their own judgement, or themselves being Judges; that although God made them Men or reasonable Creatures, yet they have made themselves Beasts by their brutish practices, and that men, considered only with respect unto the present life, which is the only thing valued and regarded by most men, and the vanity whereof is the Principal subject of this Book, are as vain and miserable Creatures as the Beasts themselves, the great differences between Men and Beasts being such as respect the other life. For men seem here to be called Beasts in both these respects, and the latter he prosecutes more largely in the following Verses. . 19 * Ps. 49. 12. 20. Ch. 2. 16. For that which befalleth the sons of men, befalleth beasts e They are subject to the same Diseases, pains, and casualties , even one thing befalleth them: as the one dieth, so dieth the other f As certainly, and no less painfully. , yea, they have all one † Heb. Spirit. breath g One breath of life, which is in their Nostrils, one and the same living Soul, by which the Beasts perform the same vital and animal Operations. For he speaks not here of Man's rational and immortal Spirit, nor of the future Life. , so that a man hath no preeminence above a beast: h In respect of the present life and sensible things, Nay the Beasts have quicker senses than men, and therefore enjoy more pleasure in those things, and that with less dangers and mischief than men do. : for all is vanity. 20 All go unto one place i To the Earth, as it is expressed, v. 21. out of which they were both taken. , * Gen. 3. 19 all are of the dust, and all turn to dust again k Which is meant only of their Bodies, as it is explained. Eccles. 12. 7. . 21 Who knoweth l It might be objected that the condition of men and beasts are vastly differing, because Man's Spirit goeth upward to God, Ch. 12. 7. but the spirit of a beast goeth downward together with its Body, and perisheth with it. To this he answers, Who knoweth this? Which is not to be understood as if no Man did know it, or as if the thing were utterly uncertain and unknown, for he knew it, and positively affirms it, Ch. 12. 7. but that few know it; as the same manner of expression is understood, Prov. 31. 10. Who can find? Isa. 53. 1. Who hath believed, & c? Which note the scarcity or difficulty, but not the nullity or impossibility, of the thing. Besides he seems here to speak not so much of a speculative, as of a practical knowledge, as such words are most commonly used. Who considers or regards this, or layeth it to Heart? True it is, there is such a difference, which also is known and believed by wise and good men: but the generality of Mankind never mind it: their Hearts are wholly set upon this life, and upon present and sensible things, and they place all their hopes and happiness in them, and take no thought nor care for the things of the future and invisible World. And as to them, with whom Solomon hath to do in this matter, the argument is strong and good, being, as Logicians call it, an Argument to the Man; and there is no considerable difference between sensual men and beasts, because their affections are set upon the same Objects, and both of them are partakers of the same sensual satisfactions and subject to the same sensual pains and miseries, and their hopes and felicity perish together, to wit, at death, and therefore such men are no more happy than the beasts that perish. Others understand it thus, Who knoweth this? to wit, by sense or experience; or, merely by his own reason, or without the help of Divine revelation. But, with the leave of so many worthy Interpreters, and with submission to better Judgements, the former seems to be the truer sense. the spirit † Heb. 〈◊〉 〈◊〉 〈◊〉. of 〈◊〉 that † Heb. 〈◊〉 a●…cending. 〈◊〉 upward, and the spirit of the 〈◊〉 that goeth downward to the earth: 22 * 〈◊〉. 12. Wherefore I perceive that there is nothing better m To wit, for a Man's present satisfaction, and the happiness of this life. , than that a man should rejoice in his own works n That he comfortably enjoy what God hath given him, and not disquiet himself with cares about future events. He seems to speak this, not in the Person of an Epicure, but as his own judgement, which also he declareth, Ch. 2. 24. & 5. 18, 19 & 8. 15. ; for that is his portion o This is the benefit of his labours: he hath no more than he useth, for what he leaveth behind him is not his, but another Man's. : for who shall bring him to see what shall be after him p When once he is dead he shall never return into this life to see into whose hands his Estate falls, and how it is either used or abused; nor is he at all concerned in those matters. ? CHAP. IU. 1 SO I returned, and considered a I considered again more seriously. all the * Ch. 5. 8, etc. oppressions that are done under the sun b Whether by Supreme Magistrates or Judges, of which he spoke, Ch. 3. 16. or by any other potent Persons. ; and behold, the tears of such as were oppressed, and they had no comforter c None afforded them either pity or succour, either out of a selfish and barbarous disposition, or for fear of exposing themselves thereby to the same injuries. : and on the † Heb. band. 〈◊〉 140. 4. side of their oppressors there was power d Both in themselves, and because most men were ready to join with the strongest and safest fide. So they were utterly unable to deliver themselves, and, as it follows, none else could or would do it. , but they had no comforter e Which is repeated as an argument both of the great inhumanity of men towards others in calamity, and of the extreme misery of oppressed Persons. . 2 * Job 3. ●…7, etc. Ch. 6. 3. Wherefore I praised f I judged them more happy or less miserable. Which he seems to deliver not only as the judgement of the flesh, or of the sense, or of men in misery, as this is commonly understood, but as his own Judgement. For this is most true and certain, that setting aside the advantage which this life gives him for the concerns of the future life, which Solomon doth not meddle with in the present debate, and considering the uncertainty, and vanity, and manifold vexations of mind, and outward calamities of the present life, a wise Man would not account it worth his while to live, and would choose death rather than life. the dead which are already dead g Those which are quite dead; who possibly are here opposed to them that in respect of their deplorable and desperate condition are even whilst they live called dead men, Isa. 26. 19 and said to die daily, 1 Cor. 15. 31. , more than the living which are yet alive h Which languish under their pressures, of whom we can only say, as we use to speak of dying men, They are alive, and that is all. . 3 * 〈◊〉, 3. 11, 〈◊〉, 21. Yea, better is he than both they, which hath not yet been i Who was never Born. How this is true, see on the foregoing Verse. , who hath not seen k i e. Not felt: for as seeing good is put for enjoying it, Ch. 2. 24. so seeing evil is put for suffering it, as hath been more than once observed. the evil work that is done under the sun. 4 Again I considered all travel, and † Heb. all the rightness of work. every right work l All the worthy designs and complete works of wise and virtuous men. , that † Heb. this is the 〈◊〉 of a Man from his Neighbour. for this a man is envied of his neighbour m Instead of that honour and recompense which he deserves, he meets with nothing but envy and obloquy, and many evil fruits thereof. . This is also vanity and vexation of spirit. 5 * Pro. 6. 10. & 24. 33. The fool foldeth his hands together n Is careless and idle, which is the signification of this gesture, Prov. 6. 10. & 19 24. & 26. 13. Perceiving that diligence is attended with envy, v. 4. he, like a fool, runs into the other extreme. , and eateth his own flesh o Wasteth his substance and bringeth himself to poverty, whereby his very flesh pineth away for want of Bread, and he is reduced to Skin and Bone, and if he have any Flesh left, he is ready to eat it through extremity of hunger. . 6 * Prov. 15. 16, 17. & 16. 8. Better is an handful with quietness, than both the hands full with travel and vexation of spirit p These are the words, either 1. of the Sluggard making this Apology for his idleness, That his little with ease, is better than great Riches got with much trouble. Or 2. of Solomon, who elsewhere speaks to the same purpose, as Prov. 15. 16, 17. & 17 1. and here proposeth it as a good Antidote against the vanity of immoderate cares and labours for worldly goods, against which he industriously directs his speeches in divers places of this Book, and particularly as a seasonable precaution against the sin of covetousness, of which he speaks in the following passage. . 7 Then I returned, and I saw † vanity under the sun. 8 There is one alone q Either 1. who lives by himself, as grudging that any other should partake of his Provisions. Or rather 2. who hath none but himself to care and labour for, as the next words explain it. , and there is not a second; yea, he hath neither child nor brother r To whom he may leave his vast Estate. : yet is there no end of all his labour s He lives in perpetual restlessness and excessive toils. , neither is his eye t i e. His covetous mind or desire fitly expressed by the Eye, partly because that is the incentive of this, sin, jos. 7. 21. and partly because he hath no good by his Riches, saving the beholding of them with his Eyes, as it is affirmed, Eccles 5. 11. Comp. 2. 10. 1 joh. 2. 16. satisfied with riches, * Ps. 39 6. neither saith he u Within himself: he considers nothing but how he may get more and more. , For whom do I labour x Having no Posterity nor Kindred to enjoy it, as was now said. Shall I take all this pains for a Stranger, possibly for an Enemy, who will reap the fruit of all my labours? , and bereave my soul of good y Deny myself those comforts and conveniences which God hath allowed unto me? ? This is also vanity, yea, it is a sore travel z A dreadful judgement and misery as well as a great sin. . 9 Two a Who live together in any kind of Society, and join their powers together in any Erterprises. Which he opposeth to that humour of the covetous Man who desired to live alone, as was now said. are better than one, because they have a good reward for their labour b Both have great benefit by such combinations and conjunctions of their counsels and abilities, whereby they do exceedingly support, and encourage, and strengthen one another, and effect many things which neither of them alone could do. . 10 For if they c One of them, the plural being put for the singular, as jonah 1. 5. Matt. 21. 7. 1 Tim. 2. 15. Or, both of them successively. fall d In any kind, into any mistakes and errors, or sins, or dangers and distresses. , the one will lift up e Hold him up if he be falling, or raise him up if he be fallen. his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. 11 Again, if two lie together, than they have heat f They will be soonet warm in a cold Bed, and cold Season. , but how can one be warm alone g Not so soon nor so throughly. . 12 And if one prevail against him h Against either of them. , two shall withstand him; and a 〈◊〉 〈◊〉 〈◊〉 no quickly broken i If a Man have not only one, but two or more Friends, he is so much the safer and the happier. . 13 Better k More happy. Now he proceeds to another vanity, even that of Honour, and Power, and of the highest places. is a poor and a wise child l Who is doubly contemptible, both for his Age, and for his Poverty. , than an old and foolish king m Venerable both for his Age and Gravity, and for his Royal Dignity. So that the comparison is made with the greatest disadvantage that may be. , † Heb. who knoweth not to be admonished. who will no more be admonished n Who hath neither Wisdom to govern himself, nor to receive the counsels or admonitions of wiser men, but is foolish and wilful and incorrigible. . 14 For out of prison o Into which he was cast for his Poverty and Debt. he p The poor and wise Child. cometh to reign q Is ofttimes advanced by his wisdom to the highest Power and Dignity: which was the case of joseph, and Mordecai, and many others. , whereas also he that is born in his kingdom r That old King who was born of the Royal Race, and had possessed his Kingdom for a long time. becometh poor s Is deprived of his Kingdom, either by the rebellion of his Subjects provoked by his folly, or by the power of some other and wiser Prince. . 15 I considered all the living t The general disposition or humour of common People in all Kingdoms, that they are fickle and unconstant, weary of their old Governors, and desirous of changes. which walk under the sun u This is a Periphrasis or Description of living and mortal men, like that, Eccles. 7. 11. that see the Sun. , with the second child x These words may be joined, either 1. with those, which walk, or, that they walk under the Sun (i. e. upon the Earth) with the second Child, i. e. follow, and favour, and worship him as the rising Sun, upon whom the eyes and hopes of most People are fixed. Or 2. with the first words, I considered all the living which walk under the Sun, i. e. the temper of all Subjects or People, together with the condition of the second Child. Which may be understood either, 1. in general, of a King's Child, or Son and Heir, who is called Second, in respect of his Father, whose Successor he is to be. Or 2. that wise and poor Child mentioned, v. 13. who is said to come to Reign, v. 14. and may well be called the Second to the old and foolish King who became poor, v. 15. being deposed from his Kingdom, whom he succeeds, being put in his place either by the humour of the People, or by some higher Power. that shall stand up y i e. Arise to Reign, as that Phrase signifies, Dan. 8. 22, 23. & 11. 2, 3, 7, 20, 21. in his stead. 16 There is no end of all the people z The sense is either, 1. The People which have this humour are without end, or innumerable, as this Phrase signifies, job 22. 5. Isa. 2. 7. & 9 6. Or 2. This humour of the common People hath no end, but passeth from one Generation to another, they ever were, and are, and will be unstable and restless, and given to change: Which sense the following words seem to favour. , even of all that have been before them ‖ Either 1. before the two Kings abovementioned, the Father and the Son, or the Predecessor and Successor. All those who stood or desired to stand in their presence, and waited upon them, as this Phrase is used, 2 Sam. 16. 19 1 Kings 10. 8. Or rather 2. before the present Generation of Subjects who earnestly desired and promoted the change of Government here expressed: for these are evidently opposed to them that come after, which all Interpreters understand of the People, not of the Kings. And so here are three Generations of People noted, the Authors of the present change, and their Parents, and their Children, and all are observed to have the same inclinations in these matters ; they also that come after shall not * Ch. 2. 16. rejoice in him † They shall be as weary of the Successor, though a wise and worthy Prince, as their Parents were of his foolish Predecessor. The reason whereof is partly from that itch of novelty and curiosity which is natural and common to Mankind, and partly from their vain and foolish hopes of advantage from such changes. : Surely, this also is vanity and vexation of spirit. CHAP. V. The Seven first Verses of this Chapter are inserted partly as the only effectual remedy against all the foregoing vanities and partly as a caution to take heed of bringing vanity into the Service of God, or of worshipping God vainly and foolishly. 1 Keep thy foot a The feet of thy Soul, which are the Thoughts and Affections, by which men go to God and walk or converse with him. Make strait steps: See that your Hearts be purged from sin, and prepared and furnished with all Graces or necessary qualifications, as good intention, reverence, humility, &c, It is a Metaphor from one that walketh in a very slippery Path, in which there needs more than ordinary care to keep him from falling. when thou goest to the house of God b The place of God's solemn and public worship, whether the Temple or Synagogue. , and be more ready c Heb. more near, more forward and inclinable. Prefer this duty before the following. to hear d To hearken to and obey God's Word, there Read, and Preached by the Priests or Prophets; for hearing is very frequently put in Scripture for obeying. , ‖ Or, than fools to give Sacrifice. * 1 Sam. 15. 22. Ps. 50. 8. Prov. 15. 8. & 21. 27. than to give the sacrifice of fools e Such as foolish and wicked men use to offer, who vainly think to please God with the multitude and costliness of their Sacrifices without true Piety or Obedience. : for they consider not that they do evil f They are not sensible of the great sinfulness of such Thoughts and Practices, but, like Fools, think they do God good service, which is implied, as is usual in such expressions. . 2 Be not rash with thy mouth g Speak not without good understanding and due consideration. , and let not thine heart be hasty h Do not give way to every sudden motion of thine Heart, nor suffer it to break out of thy Lips till thou hast well weighed it. to utter any ‖ Or, Word. thing before God i Either 1. in Prayers directed to him. Or, 2. in solemn Vows and Promises made in God's presence; which were very much in use in those times, and of which he speaks in the following Verses, where he presseth us to pay our Vows when we have made them, as here he seems to caution us in making them. : for God is in heaven k Is a God of infinite Majesty, not to be despised or abused; of infinite Holiness, not to be polluted or offended; of infinite Knowledge, observing all our words and carriages, not to be deceived. , and thou upon earth l Thou art a poor Earthworm, infinitely below him, and therefore shouldst stand in awe of him and fear to offend him. : therefore let thy words m Either 1. in Prayer. Use not vain repetitions, nor multitude of words in Prayer, as if they were necessary to inform God of thy state, or to prevail with God to grant thy requests, or as if thou shouldst certainly be heard upon that very account, as Christ also cautions us, Mat. 6. 7. For otherwise it is not unlawful, nay sometimes it is a duty, to use long Prayers and consequently many words, and to repeat the same words in Prayer, as is manifest from Nehem. 9 3. Dan. 9 18, 19 Mat. 26. 44. Luke 6. 12. and many other places. Or, 2. in vowing. Be not too prodigal in making more Vowsand Promises than thou art either able or willing and resolved to perform, remembering that God looks down from Heaven, and heareth all thy Vows, and expects a punctual accomplishment of them. Compare the Notes on v. 3. * Prov. 10. 19 be few. 3 For a dream cometh through the multitude of business n When men's Minds are distracted and oppressed with too much business in the Day, they dream of it in the Night. , and a * Prov. 10. 19 fools voice is known o It discovers the Man to be a foolish and rash, and inconsiderate Man. by multitude of words p Either 1. in Prayer. Or, 2. in Vowing, i. e. by making many rash Vows, of which he speaks in v. 4, 5, 6. and then returns to the mention of multitude of dreams and many words, v. 7. which Verse may be a Comment upon this, and which makes it probable that both that and this Verse are to be understood of Vows rather than of Prayers. . 4 * Deut. 23. 21, 22. Ps. 50. 14. When thou vowest a vow q Which is a solemn Promise whereby a Man binds himself to do something which is in his power to do. unto God, defer not to pay it r Perform it whilst the sense of thine Obligation is fresh and strong upon thee, lest either thou seem to repent of thy Promises, or lest delays end in ●…enials and resolutions of Non-performance. See Numb. 30. 2. Deut. 23. 21. Ps. 66. 13, 14. & 76. 11. : for he hath no pleasure in fools s In hypocritical and perfidious Persons who, when they are in distress, make liberal Vows, and when the danger is past neglect and break them: whom he calls fools, partly because it is the highest folly to despise and provoke, to think to mock and deceive, the Allseeing and Almighty God, and partly in opposition to the contrary Opinion of such Persons, who think they deal wisely and cunningly in serving themselves of God, by getting the advantage or deliverance which they desire by making such Vows, and yet avoiding the inconvenience and charge of payment, when once the work is done, whereas nothing is more impious or ridiculous than such an imagination. ; * Ps. 66. 13, 14. pay that which thou hast vowed. 5 Better is it that thou shouldst not vow s For this was no sin; because men are free to make such Vows, or not to make them, as they think fit. See Numb. 30. 3, etc. Deut. 23. 22. Act. 5. 4. But having vowed we cannot forbear payment of them without sin. , than that thou should vow and not pay. 6 Suffer not thy mouth t By uttering any rash or foolish Vow. to cause thy flesh u i e. Thyself, the word Flesh being oft put for the whole Man, as Gen. 6. 12. Isa. 40. 5. Rom. 3. 20, etc. And it seems to have some Emphasis here, and to intimate, either 1. that such Vows were made upon fleshly or carnal, and not upon spiritual and religious Motives. Or rather 2. that the Flesh or corrupt Nature of Man, which is oft called Flesh, was exceeding prone to set itself at ease and liberty from such Bonds, and to neglect the chargeable Duties of Religion. to sin, neither say thou before the angel x Either 1. the blessed Angels, the Singular Number being put for the Plural, who are present in the public Assemblies, in which these Vows were generally paid, Psal. 66. 13. where they observe both the matter and manner of men's Religious performances, as appears from 1 ●…or. 11. 10. who as they rejoice in the conversion of a Sinner, Luke 15. 10. So are displeased with the sins of men, and especially such as are committed in or against the Worship of God. , that it was an error y Or 2. Christ, who in the Old Testament is frequently called an Angel, as hath been oft noted before, and the Angel of the Covenant, Mal. 3. 1. because even then he acted as God's Messenger, appearing and speaking to the Patriarches and Prophets in his Father's Name, as a presignification of his future Incarnation, and who is, and was in a special manner present in all religious Assemblies, and being Omniscient and Omnipresent, exactly knew and observed all the Vows which men made, and whethens they did perform or violate them. Or rather 3. the Priest or Mi●…ter of Holy things, who was to require of the People the paym●… of their Vows, to whom all Sacrifices for sins of ignorance or ●…rs about Vows or other things were to be brought, Leu. 5. 4, 5. For such Persons are oft called Angels, or, as this Hebrew word is commonly rendered, Messengers, as job 33. 23. Mal. 2. 7. Revel. 1. 20. And this Title seems to be given to the Priest here, not without some Emphasis, because the Vow made to God was paid to the Priest as one standing and acting in God's Name and Stead, and it belonged to the Priest, as God's Angel or Ambassador, to discharge Persons from their Vows when there was just occasion so to do. I did foolishly and unadvisedly in making such a Vow, and therefore I hope God will excuse me, and instead of that which I had vowed, accept of a Sacrifice for my ignorance, according to his Law for sins of Ignorance, Levit. 4. 2. & 5. 15. Numb. 15. 26. : wherefore should God be angry z Why wilt thou provoke God to anger? at thy voice a Either 1. at the Vows which thou hast hastily uttered with thy Mouth, as he said above. Or rather, 2. at these frivolous excuses, wherewith thou deludest thy own Conscience, and vainly imaginest that thou canst deceive God himself. , and destroy the work of thine hands b Blast all thy Contrivances, and Labours, and Estate gotten by thy Labours, and particularly that work or enterprise for the success whereof thou didst make these Vows, which being, as thou thinkest, finished, thou refusest to pay thy Vows; but know that God can quickly unto that which thou hast done, and plentifully repay thine indignities and injuries offered to him into thine own Bosom. . 7 For in the multitude of dreams and many words, there are also divers vanities c There is a great deal of vanity and folly as in multitude of dreams which for the most part are vain & insignificant, so also in many words, i. e. in making many vows whereby a Man is exposed to many snares and temptations. : but fear thou God d Fear the offence and wrath of God, and therefore be sparing in making Vows, and just in performing them. Whereby he implies that this rashness in vowing, and slackness in performing Vows proceeds from the want of a just reverence and dream of the Divine Majesty, who is immediately concerned in these matters. . 8 If thou seest the oppression of the poor e Here is an account of another vanity, and a sovereign Antidote against it. , and violent perverting of judgement and justice in a province, marvel not f As if it were inconsistent with God's Wisdom, and Justice, and Truth, to suffer such disorders, or a just cause for any Man to throw off that fear and service of God, which I have now commended to thee. † Heb. at the will, or, purpose. at the matter: for he that is higher than the highest g The most High God who is infinitely above the greatest of men, and therefore, if he saw meet, could crush them in an instant. regardeth h Not like an idle spectator, but like a Judge, who diligently observes and records all these miscarriages, and will so effectually punish them, that neither they shall have any cause of triumph in their former successes, nor good men to be grieved at the remembrance of them. , and there be higher than they i Either 1. the high and holy Angels, who are employed by God in the Government of Kings and Kingdoms, as we read in the Book of Daniel, and elsewhere, and for the defence of God's People, Psal. 34. 7. & 91. 11. Heb. 1. 14. Or, 2. God: and so it is an Emphatical repetition of the same thing, which is frequent in Scripture, there is an higher than they. Or, as the words are by others fitly rendered, the most High (for Plural words are oft understood of God singularly) is above them, and therefore can control them, and will certainly call them to an account. . 9 Moreover, the profit of the earth k The fruits procured from the Earth by the skill and labour of the Husbandman. is for all l Are necessary and beneficial to all men whatsoever. The Wise Man, after some Interruption, returns to his former subject, to discourse of the vanity of great Riches, one argument or evidence whereof he seems to mention in this Verse, to wit, that the poor Labourer enjoyeth the fruits of the Earth as well as the greatest Monarch, and that the richest Man in the World depends as much upon them as the poorest. : the king himself is served by the field m Is supported by the Fruits of the Field. Or, as many others render it, serves or is a servant to the Field, depends upon it, is obliged to see that his Fields be tilled and dressed that he may have subsistence for himself, and for his Servants and Subjects. . 10 He that loveth silver, shall not be satisfied with silver n The greatest Treasures of Silver do not satisfy the covetous possessor of it, partly because his mind is insatiable and his desires are increased by and with gains; partly because Silver of itself cannot satisfy his Natural desires and necessities as the Fruits of the Field can do, and the miserable Wretch grudgeth to part with his Silver, though it be to purchase things needful and convenient for him ; nor he that loveth abundance o Or, that loveth it (to wit, Silver) in abundance, that desires and lays up great Treasures. with increase: this is also vanity. 11 When goods increase, they are increased that eat them p They require and are more commonly attended with a numerous company of Servants, and Friends, and Retinues to consume them; which is a great torment to a covetous Man, of whom he here speaks. : and what good is there to the owners thereof q What benefit hath he above others who feed upon his Provisions, and enjoy the same comforts which he doth without his fears, and cares, and troubles about them? , saving the beholding of them with their eyes r Either 1. with a reflection upon his Propriety in them. Or, 2. with unlimited freedom. He can go and look upon his Bags or Chests of Silver as long and as oft as he pleaseth, whereas other men are seldom admitted to that prospect, and see only some few of the fruits or purchases of it. . 12 The sleep of a labouring man is sweet s Because he is free from those cares and fears, wherewith the minds of rich men are oft distracted, and their sleep disturbed. , whether he eat little t Then his weariness disposeth him to sleep. , or much u In which case his healthful Constitution and laborious course of life prevents those crudities and indigestions which ofttimes break the sleep of rich men. : but the † Heb. saturity, or, fullness. abundance x Heb. the fullness either 1. of his Diet, which commonly discomposeth their stomaches and hinders their rest: Or, 2. of Wealth; which is commonly attended with many perplexing cares which disquiet men both by Day and by Night. The Hebrew word is used in Scripture both ways, and possibly it is thus generally expressed to include both significations. of the rich will not suffer him to sleep. 13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt y Because they frequently are the instruments and occasions both of their present and eternal destruction, as they feed their Pride or Luxury, or other hurtful Lusts which wast the Body, and shorten the Life, and damn the Soul; and as they are great ●…mptations to Tyrants or Thiefs, yea sometimes to Relations or Servants, or others, to take away their lives that they may get their Riches. . 14 But z Or, For: or, Or: or, Moreover: For this Particle is so rendered by divers others both here and in other places of Scripture. those riches perish a If they be kept, it is to the owner's hurt, and if not, they are lost to his grief. by evil travel b By some wicked practices, either his own, or of other men; or by some secret Hand of God cursing all his Erterprises , and he begetteth a son, and there is nothing in his hand c Either 1. In the Father's power to leave to his Son, for whose sake he underwent all those hard labours; which is a great aggravation of his grief and misery. Or, 2. in the Son's possession after his Father's death. . 15 * Job 1. 21. Ps. 49. 17. 1 Tim. 6. 7. As he came forth of his mother's womb, naked shall he return to go d Into the womb or belly of the Earth, the common Mother of all Mankind. See the Notes on job 1. 21. Eccles. 12. 7. And, return to go, is put for return and go; and going is here put for dying, as job 16. 22. Psal. 39 13. as he came, and shall take nothing of his labour, which he may carry away in his hand c. e This is another vanity. If his Estate be neither lost, nor kept to his hurt, but enjoyed by him with safety and comfort all his days, yet when he dies he must leave it behind him, and cannot carry one handful of it with him into another World. 16 And this also f Which I have last mentioned and shall now repeat. is a sore evil, that in all points as he came, so shall he go: and * Ch. 1. 3. what profit hath he that hath laboured for the wind g For Riches, which are empty and unsatisfying, uncertain and transitory, fleeing away swiftly and strongly, Prov. 23. 5. which no Man can hold or stay in its course, all which are the properties of the Wind. Compare Prov. 11. 29. Host 12. 1. ? 17 All his days h To wit, of his life. also he eateth in darkness i He hath no comfort in his Estate, but even when he Eats, when other men relax their Minds, and use freedom and cheerfulness, he doth it with anxiety and discontent, as grudging even a●… his own necessary expenses, and tormenting himself with cares about getting, and disposing, and keeping his Estate. , and he hath much sorrow, and wrath with his sickness k When he falls sick, and presageth or feareth his Death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that Wealth and World in which all his hopes and happiness lies, and must go to give up a doleful account to his Judge of all his actions and acquisitions. . 18 Behold that which I have seen l i e. Learned by study and experience. . * Ch. 2. 24. & 3. 12, 13, 22. & 9 7. & 11. 9 1 Tim. 6. 17. † Heb. there is a good which is comely, etc. it is good and comely m Good or comfortable to Man's self, and Comely or Amiable in the Eyes of other men, as penuriousness is base and dishonourable. for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun, † Heb. the number of the days. all the days of his life, which God giveth him: * Ch. 2. 10. & 3. 22. for it is his portion n To wit, of worldly goods: for he hath another and a better portion in Heaven. This liberty is given to him by God, and this is the best advantage, as to this life, which he can make of them. . 19 * Ch. 6. 2. Every man also to whom God hath given riches and wealth, and hath given him power o Heb. hath given him the dominion; who is the Lord and Master of his Estate, not a Slave to it. Of this and the former Verse see the Notes on Eccles 2. 24. & 3. 12, 13. to eat thereof, and to take his portion p To his own use, to use what God hath given him. , and to rejoice in his labour, this is the gift of God. 20 ‖ Or, though he give not much, yet he remembreth, etc. For he shall not much remember q So as to disquiet or vex himself therewith. the days r Either 1. the troubles; days being here put for evil or sad days, by an usual Synecdoche, as job 18. 20. Psal. 137. 7. Obad. v. 12. Mic. 7. 4. Or, ●…. the time in general; which is irksome and tedious to men oppressed with discontent or misery, who usually reckon every Hour or Minute that passeth, and have their Minds and Thoughts constantly fixed upon the vanity and uncertainty of this life, upon the afflictions which they have already endured, and may further expect; whereas to men of contented, and cheerful, minds the time is short and sweet, and passeth over them before they are ware of it, and they enjoy their present comforts without perplexing themselves about former or future events. of his life: because God answereth him s Answereth, either 1. his labours with success, as Money is said to answer all things, Eccles. 10. 19 because it is equivalent to all, and able to purchase all things. Or, 2. his desires. in the joy of his heart t In giving him that solid joy and comfort of his labours which his Heart expected and desired. . CHAP. VI 1 THere is an evil which I have seen under the sun, and it is common among men: 2 A man to whom God hath given riches and wealth a All sorts of Riches, as Gold and Silver, Cattle and Lands, etc. , and honour * Job 21. 10. Ps. 17. 14. & 73. 7. ▪ so that he wanteth nothing for his soul of all that he desireth b Which he doth, or can reasonably desire. , yet God giveth him not power to eat c Either because they are suddenly taken away from him by the Hand and Curse of God, and given to others: or because God gives him up to a base and covetous mind, which is both a s●…n and a plague. thereof d i e. Any considerable part of it, whereas the Stranger eateth not thereof, but it. i e. all of it, devoureth it all in an instant. , but a stranger eateth it: this is vanity, and it is an evil disease. 3 If a man beget an hundred Children e i e. Very many Children, to whom he intends to leave his Estate. , and live many years f Which is the chief thing that he desires, and which giveth him opportunity of increasing his Estate vastly. , so that the days g He saith days, because the Years of men's life are but few. of his years be many, and his soul be not filled with good h Hath not a contented mind and comfortable enjoyment of his Estate whilst he lives. , and * Isa. 14. 19, 20. Jer. 22. 19 also that he have no burial i And if after his Death he hath either none, or a mean and dishonourable Burial, because his ●…ordid and covetous carriage made him hateful and contemptible to all Persons, his Children and Heirs not excepted, and he was by all sorts of men thought unworthy of any testimonies of Honour, either in his Life or after his Death. Thus he describes a Man who lives miserably, and dies ignominiously. , I say, that an * Job 3. 16. Ps. 58. 8. untimely birth k Which as it never enjoyed the comforts, so it never felt the calamities of this life, which are far more considerable than its comforts, at least to a Man that denied himself the comforts, and plunged himself into the toils and vexations of this life. is better than he. 4 For l Or rather, Although, as this Particle is frequently rendered. For ●…is Verse seems to contain not so much a reason of what he las●… that an untimely Birth is better than he, as an answer to an excep●… which might be made against it, Although all that is here said be true of the Abortive, yet it is better than he. he m Either 1. the covetous Man. Or rather 2. the Abortive; of whom alone, and not of the former, that passage is true, He hath not seen the Sun, v. 5 cometh in n Into the World, this word being oft put for a Man's being Born, as job 1. 21. Eccles. 5. 15. with vanity o Or, in vain, to no purpose; without any comfort or benefit by it, which also is in a great measure the case of the covetous wretch. , and departeth in darkness p Dieth obscurely without any Observation or regard of men. , and his name shall be covered with darkness q Shall be speedily and utterly forgotten, whereas the Name of such wicked men shall rot, and be remembered to their shame. . 5 Moreover, he hath not seen the sun r He never beheld the light, and therefore it is not grievous to him to want it, whereas the covetous Man saw that light was very pleasant, and therefore the loss of it was irksome to him. , nor known any thing s Hath had no knowledge, sense or experience of any thing whether good or evil. : this hath more rest t Because he is perfectly free from all those encumbrances and vexations to which the covetous Man is long exposed. than the other. 6 Yea, though he live a thousand years twice told u Wherein he seems to have a privilege above an untimely Birth. , yet hath he seen no good x He hath enjoyed little or no comfort in it, and therefore long life is rather a curse and mischief, than a blessing or advantage to him. : do not all y Whether Born out of and before their time, or in due time, whether their lives be long or short. go to one place z To the Grave. And so after a little time all are alike as to this life, of which he here speaks, and as to the other life his condition is infinitely worse than that of an untimely birth. ? 7 * Pro. 16. 26. All the labour of man is for his mouth a For Meat to put into his Mouth, that he may get food; and a Bread is oft put for all food, so food is put for all necessary Provisions for this life, as Prov. 30. 8. and elsewhere, whereof this is the chief, for which a Man will sell his House and Lands, yea the very Garments upon his back. , and yet the † Heb. Soul. appetite is not filled b Although all that a Man can get by his labours is but necessary f●…od, which the meanest sort of men commonly enjoy, as is observed in the next Verse, yet such is the vanity of this World and the folly of Mankind, that men are insatiable in their desires, and restless in their endeavours, after more and more, and never say, they have enough. . 8 For what hath the wise more than the fool c To wit, in these matters. Both are equally subject to the same calamities, and partakers of the same comforts of this Life. ? what hath the poor, that knoweth to walk before the living d To wit, before the poor that doth not know this? Which words are easily understood by comparing this clause with the former. And such defects are usual both in Scripture and other Authors, as hath been formerly noted, by a Figure which the Learned call Anantapodoton. And by this Phrase, that knoweth, etc. he means such a poor Man who is ingenious and industrious, who is fit for service and business, and knows how to carry himself towards rich men, so as to deserve and gain their favour, and to procure a livelihood. ? 9 Better is the sight of the eyes e i e. The comfortable enjoyment of what a man hath: for seeing is oft put for enjoying, as Psal. 34. 12. Eccles. 2. 1. & 3. 13. etc. † 〈◊〉 the 〈◊〉 of the than the wand'ring of the desire f Restless and insatiable Desires of what a man hath not, wherewith covetous rich men are perpetually haunted and tormented. : This g This wand'ring of the desire wherein most men indulge themselves. is also vanity, and vexation of Spirit h Is not the way to satisfaction, as they imagine, but to vexation. . 10 That which hath been is named already h This verse is added either as a proof of what he last said concerning the vanity and wand'ring of unsatiable desires; or as a further instance of the vanity of all things in this Life. That which hath been (or is, for the Hebrew verb may be rendered either way, to wit, Man, considered with all his endowments and enjoyments, whether he be wise or foolish, rich or poor, Man, who is the chief of all visible and sublunary beings, for whom they were all made) is named already, to wit, by God, who▪ presently after his Creation, gave him the following name, to signify what his nature and condition was or would be. Heb. What is that which hath been, or is, it is or hath been named already. Others understand it thus, All the several conditions which men have had or shall have in the World, Riches or Poverty, etc. are already named, i. e. appointed or determined by God's unchangeable Counsel, and invincible Providence: But though this be true, it seems not to suit so well with the following clause, as the other Interpretation doth. , and it is known that it is man i This is certain and manifest, that that being, which makes all this noise and stir in the world, howsoever magnified by themselves, and sometimes adored by Flatterers, and howsoever differenced from, or advanced above others, by Wisdom or Riches, or the like, is but a Man, i. e. a mean, earthly▪ mortal and miserable Creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain, and base, and miserable estate in this world, and therefore never expect satisfaction or happiness in it. : neither may he contend with him that is mightier than he k i e. With Almighty God, with whom Men are very apt to contend upon every sleight occasion, and against whom they are ready to murmur for this Vanity, and Mortality, and Misery of Mankind, although they brought it upon themselves by their own sins. So this is seasonably added to prevent the abuse of the foregoing passage. . 11 Seeing there be many things that increase vanity l This seems to be added as a Conclusion of the Disputation managed in all the foregoing Chapters, seeing not only Man is a vain Creature in himself, as hath been now said, but there are also many other things in the world, which instead of removing or diminishing, as might be expected, do but increase this vanity, as Wisdom, Pleasure, Power, Wealth, and the like, the vanity of all which hath been fully and particularly declared. Seeing even the good things of this Life bring so much Toil, and Cares, and Fears, etc. with them, , what is man the better m To wit, by all that he can either desire or enjoy here. Hence it is evident, that all these things cannot make him happy, but that he must seek for happiness elsewhere. ? 12 For who knoweth what is good for man n No man certainly knows what is best for him here, whether to be high or low, rich or poor, because those great things which men generally desire and pursue, are very frequently the occasions of men's utter Ruin, as hath been noted again and again in this Book. in this life, † 〈◊〉 the num●… of the days 〈◊〉 〈◊〉 life of his 〈◊〉. all the days of his vain life o Life itself, which is the foundation of all men's Comforts and Enjoyments here, is a vain, and uncertain, and transitory thing, and therefore all things which depend upon it must needs be so too. which he spendeth as * Ps. 102. 11. ●… 109. 23. ●… 144. 4. Ch. 8. 13. Ja●…. 4. 14. a shadow p Which, whilst it abides, hath nothing real, and solid, or substantial in it, and doth speedily pass away, and leaves no sign behind it. ? for who can tell a man what shall be after him under the sun q And as no man can be happy with these things whilst he liveth and enjoyeth them, so he can have no content in leaving them to others, because he knoweth not either who shall possess them, or how the future owners will use or abuse them, or what mischief they may do by them either to others, or even to themselves. ? CHAP. VII. Having largely discoursed of the vanity of all worldly things, and having now said in the foregoing verse, that no man knew what was best for him, he now proceeds to prescribe some Remedies against these Vanities, and to direct men to the right method of obtaining that felicity which is not to be expected or found in this World. 1 A * Prov. 15. 30. & 22. 1. Good name a A good and well-grounded report from wise and worthy persons. is better than precious Ointment b Heb. A name, which is put for a good name by a Synecdoche, that only being worthy to be called a name, because evil and worthless men quickly lose their Name and Memory. Thus a Wife is put for a good Wife, Prov. 18. 22. and a day for a good day, Luk. 19 41, 44. : and the day of death c To wit, of a good man, or one who hath left a good Name behind him, which is easily understood both from the former clause, and from the nature of the thing; for to a wicked man this day is far worse, and most terrible. Yet if this passage be delivered with respect only to this Life, and abstracting from the future Life, as many other passages in this Book are to be understood, than this may be true in general of all men, and is the consequent of all the former discourse. Seeing this Life is so full of Vanity, and Vexation, and Misery, it is a more desirable thing for a man to go out of it, than to come into it. Which is the more considerable note, because it is contrary to the Opinion and Practice of almost all Mankind, to celebrate their own or children's Birth-days with solemn Feasts and rejoices, and their deaths with all expressions of sorrow. , than the day of ones birth. b Which was very fragrant, and acceptable, and useful, and of great price, especially in those Countries. See Deut. 33. 24. Psal. 92. 10. & 133. 2. Isa. 39 2. 2 It is better to go to the house of mourning d Where Mourners meet together to celebrate the Funerals of a deceased Friend. , than to go to the house of feasting: for that e To wit, death, the cause of that mourning. is the end of all men f It brings men to the serious consideration of their last end, which is their greatest Wisdom and Interest. , and the living will lay it to his heart g Will be seriously affected with it, and awakened to prepare for it; whereas feasting is commonly attended with Mirth, and Levity, and manifold Temptations, and indisposeth men's minds to Spiritual and Heavenly Thoughts. Hence it is evident that those passages of this Book which may seem to favour a sensual and voluptuous Life, are not spoken by Solomon in his own Name, or as his Opinion, but in the person of an Epicure. . 3 ‖ Or, 〈◊〉▪ Sorrow h Either for sin, or any outward troubles. is better than laughter: for by the sadness of the countenance i Which is ●…eared in the heart, but manifested in the Countenance. the heart is made better k More weaned from the Lusts and Vanities of this World, by which most men are ensnared and destroyed, and more quickened to seek after, and embrace that true and everlasting Happiness which God offers to them in his Word. . 4 The heart of the wi●…e is in the house of mourning l Even when their bodies are absent. They are constantly, or very frequently meditating upon sad and serious things, such as Death and Judgement, the Vanity of this Life, and the reality and eternity of the next; because they know that these thoughts, though they be not grateful to the sensual part, yet they are absolutely necessary, and highly profitable, and most comfortable in the end, which every wise man most regards. ; but the heart of fools is in the house of mirth m Their minds and affections are wholly set upon feasting, and jolly, because, like Fools and brutish Creatures, they regard only their present delight, and mind not how dearly they must pay for them. . 5 * Prov. 13. 18. ●… 〈◊〉▪ 〈◊〉▪ 32. See 〈◊〉. 〈◊〉▪ ●…. 5. It is better to hear the rebuke of the wi●…e n Which though it causeth some grief, yet frequently brings great benefit, even Reformation and Salvation, both from temporal and from eternal Destruction, both which are the portion of impenitent sinners. , than for a man to hear the song o The flatteries, or other merry discourses, which are as pleasant to corrupt Nature, as Songs or Music. of fools. 6 For as the † Heb. a sound. crackling of thorns p Which for a time make a great noise and blaze, but presently waste themselves, and go out without any considerable effect upon the meat in the pot. under a pot, so q So vanishing and fruitless. is the laughter of the fool: this also is vanity. 7 Surely oppression r Either 1 Active. When a wise Man falls into the practice of this sin of oppressing others, he is besotted by it, and by the vast Riches which he by his great wit gets by it. Or rather 2. Passive, when a wise man is oppressed by foolish and wicked men, it makes him fret and rage, and speak or act like a mad man; for the wisest men are most sensible of indignities and injuries, whereas fools are stupid, & do not much lay them to heart. maketh a wise man mad, * Deut. 16. 19 and a gift s A bribe given to a wise man. destroyeth the heart t Deprives him of the use of his understanding, which is oft called the heart, as Exod. 23. 8. Deut. 16. 19 Host 4. 18. or makes him mad, as was said in the former clause. So this verse discovers two ways whereby a wise man may be made mad by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly Wisdom, that it is so easily corrupted and lost, and so it serves the main design of this Book. . 8 Better is the end of a thing, than the beginning thereof u If this verse relates to that next foregoing, it is an Argument to keep men's minds from being disordered, either by oppression or bribery, because the end of those practices will show, that he who oppresseth another, doth himself most hurt by it, and that he who taketh Bribes is no gainer by them. But if this be independent upon the former, as divers other verses here are, it is a general and useful observation, that the good or evil of things is better known by their end, than by their beginning; which is true both in evil Counsels and Courses, which are pleasant at first, but at last bring destruction, and in all noble Erterprises, in the studies of Learning, and in the practice of Virtue and Godliness, where the beginnings are difficult and troublesome, but in the progress and conclusion they are most easy and comfortable, and it is not sufficient to begin well, unless we persevere to the end, which crowns all. : and * Pro. 24. 29. the patiented in spirit x Who quietly waits for the end and issue of things, and is willing to bear hardships and inconveniences in the mean time. is better than the proud y Which he puts instead of hasty or impatient, which the opposition might seem to require, partly because Pride is the chief cause of impatience, Prov. 13. 10. and makes men unable to bear any thing, either from God or from Men, whereas Humility makes Men sensible of their own unworthiness, and that they deserve, at least from God, all the indignities and injuries which they suffer from Men by God's permission, and therefore patiented under them; and partly to correct the vulgar error of proud men, who think highly of themselves, and trample all others, especially such as are meek and patiented, under their feet. in spirit. 9 * Pro. 14. 17. & 16. 32. Be not hasty in thy spirit to be angry z Be not angry with any man without due consideration, and just and necessary cause; for otherwise anger is sometimes lawful, and sometimes a duty. : for anger resteth a Hath its settled and quiet abode, is their constant companion, ever at hand upon all occasions, whereas wise Men resist, and mortify, and banish it. in the bosom b In the Heart, the proper seat of the passions. of fools. 10 Say not thou c To wit, by way of impatient Expostulation and Complaint against God, either for permitting such disorders in the World, or for bringing thee into the World in such an evil time and state of things Otherwise, a man may say this by way of prudent and pious enquiry, that by searching out the cause, he may, as far as it is in his power, apply Remedies to make them better. , What is the cause that the former days were better d Either 1. Less sinful. Or rather 2. More quiet and comfortable. For this, and not the former, is the cause of most men's murmur against God's Providence. And this is an Argument of a mind discontented and unthankful for the many Mercies, which Men commonly enjoy even in evil times, and impatient under God's hand. than these? for thou dost not inquire † Heb. out of Wisdom. wisely concerning this e This Question showeth thy great folly in contending with thy Creator, and the Sovereign Lord and Governor of all things, in opposing thy shallow wit to his unsearchable Wisdom, and thy Will to his Will. . 11 Wisdom ‖ Or, As good as an Inheritance, yea, better too. is good f i e. Very good; the Positive being put for the Superlative, as it is frequently in the Hebrew Text. When Wisdom and Riches meet in one man, it is an happy conjunction; for Wisdom without Riches is commonly contemned, Eccles. 9 16. and wants opportunities and instruments of discovering itself, and of doing that good in the world which it is both able and willing to do; and Riches without Wisdom are like a Sword in a mad Man's Hand, an occasion of much sin and mischief, both to himself and others. with an inheritance: and by it there is profit g By Wisdom joined with Riches there comes great benefit. Heb. and it is an excellency, or privilege, or advantage. to them that see the sun h i e. To mortal men, not only to a Man's self, but to many others who live with him in this world. Whereby also he intimates that Riches bear no price, and have no use in the other world. . 12 For wisdom is a † Heb. shadow. defence i Heb. is a shadow; which in Scripture use notes both Protection and Refreshment. And thus ●…ar Wisdom and Money agree. , and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it k But herein Knowledge or Wisdom (which commonly signify the same thing) excels Riches, that whereas Riches frequently expose Men to death or destruction, true Wisdom doth oft times preserve a man from temporal, and always from eternal Ruin. . 13 Consider the work l Not of Creation, but of Providence; his wife, and just, and powerful Government of all Events in the World, which is proposed as the last and best Remedy against all murmur and sinful disquietments of mind, under the sense of the great and many disorders which happen in the World, as is implied, v. 10. against which Wisdom is prescribed as one Remedy, ●…. 11, 12. and now here is another. of God, for * Ch. 1. 15. See Job 14. 4. who can make ‖ Or, him, so Gr. that straight which he hath made crooked m No Man can withstand, or correct, or alter any of God's works; and therefore all self-tormenting frettings and discontents at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This reason implies that there is an Hand or Work of God in all men's actions, either effecting them, if they be good, or permitting them if they be bad, and ordering and overruling them, whether they be good or bad. And God is here said to make things crooked, as he is said to make the hearts of sinners fat or hard, Isa. 6. 10. and elsewhere, not positively, but privatively, because he denies or withdraws from men that Wisdom or Grace which should make them straight. . 14 In the day of prosperity be joiful n Enjoy God's favours with cheerfulness and thankfulness. , but in the day of Adversity consider o To wit, God's work, which is easily understood out of the foregoing verse. Consider that it is God's hand, and therefore submit to i●…, humble thyself under his hand, be sensible of it, and duly affected with it: Consider also why God sends it, for what sins, and with what design. This is a proper season for serious consideration, whereas Prosperity relaxeth the mind, and calls it forth to outward things. But this clause may be, and is by some rendered thus, and look for a day of adversity. In Prosperity rejoice with trembling, and so as to expect a change. : God also hath † Heb. 〈◊〉. set the ●…ne over against the other p God hath wisely ordained these vicissitudes, that Prosperity and Adversity should succeed one another in the course of men's Lives. , to the end that man should find nothing after him q Either 1. After man himself, or, as it may be rendered, after it, i. e. after his present condition, whether it be prosperous or aff●…ctive. So the sense is, That no man might be able to foresee, or find out what shall certainly befall him afterwards, and therefore might live in a constant dependence upon God, and might neither despair in trouble, nor be secure or presumptuous in prosperity, because of the frequent and sudden changes from one to the other. Or 2. After God, That no man might come after God, and review his works, and find any fault in them, or pretend that he could have managed things better, because this mixture of Prosperity and Adversity is most convenient both for the Glory of God's Wisdom, and Justice, and Goodness, and for the benefit of Mankind, who have an absolute need of th●… vicissitude, le●…t they should be either corrupted and ruined by perpetual Prosperity, as many have been, or overwhelmed with uninterrupted Adversity. . 15 All things r have I seen in the days of my vanity s Since I have come into this vain and transitory Life. : * Ch. 8. 14. there is a just man that perisheth in his righteousness t Either 1. Notwithstanding his Righteousness. whom his Righteousness doth not deliver in common calamities, Ezek. 21. 3. 4. & 33. 12. Or 2. For his Righteousness, which exposeth him to the Envy, and Hatred, and Rage of Persecutors or wicked men. In is sometimes used for for; but it is not so taken in the next clause which answers to this, and therefore the former seems to be the truer interpretation. , and there is a wicked man that prolongeth his life in his wickedness u Notwithstanding all his wickedness, whereby he provokes and deserves the justice both of God and Men, who yet, for many wise and just reasons, is permitted to live long unpunished and secure. . All sorts of events, both such as have been already mentioned, and such as I am about to declare. 16 Be not righteous overmuch x This Verse and the next have a manifest reference to v. 15. being two inferences drawn from the two clauses of the observation there recorded. And this verse was delivered by Solomon, either 1. In the name and person of an ungodly man, who taketh occasion to dissuade men from the practice of Righteousness and true Wisdom, because of the danger which attends it, and is expressed in the middle of the former, and the end of this, verse. Therefore, saith he, it is not good to be more nice than wise, take heed of Strictness, Zeal, and forwardness in Religion. And then the next verse contains an Antidote to this poisonous suggestion, yea rather, ●…aith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayst imagine, from the last clause of v. 15 but will occasion and hasten thy ruin. But seeing these words are very capable of another sense, and there is no proof or evidence of this sense in them, as there is in all other places where Solomon speaks in the person of an Epicure, this Interpretation may seem to be dangerous, and liable to misconstruction. Or 2. In his own person. And so these words are a caution to prevent, as far as may be, that destruction which o●… attends upon righteous Men, as was observed v. 15. Be not righteous overmuch, either 1. By being too severe in observing, censuring, and punishing the faults of others beyond the rules of equity, without giving any allowance for humane infirmity, extraordinary temptations, the state of times, and other circumstances. Or 2. By being more just than God requires, either laying those yokes and burdens upon a man's self, or others, which God hath not imposed upon him, and which are too heavy for him, of which see on Mat. 23. 4. or condemning or avoiding those things as sinful, which God hath not forbidden, which really is Superstition, but is here called Righteousness abusively, because it is so in appearance, and in the opinion of such persons. So he gives them the name, but by adding overmuch denies the thing▪ because Righteousness, as well as other virtues, avoids both the extremes, the excess as well as the defect. Or 3. By an imprudent and unseasonable ostentation, or exercise of Righteousness where it is not necessary, as if a Protestant travelling in a Popish Country should publicly profess his Religion to all whom he meets with, or when a ●…an casts the pearl of Reproof before Swine, against that caution, Mat. 7. 6. So this is a precept that men should manage their zeal with godly Wisdom, and with condescensiion to others, as far as may be. But this is not to be understood either 1. Of such prudence as keeps a man from the practice of his duty, bu●… only of that Prudence which directs him in ordering the time, manner, and other circumstances of it: Or 2. As if Men could be too good, or too holy, since the strictest holiness which any man in this life can arrive at, falls far short both of the rule of God's Word, and of those examples of God and Christ, and the holy Angels, which are propounded in Scripture for our imitation. , neither make thyself over-wise y Be not wise in thine own conceit, nor above what is written, 1 Cor. 4. 6. nor above what is meet. Which he here implieth to be the cause of being righteous overmuch. : why shouldest thou † Heb. be absolute. destroy thyself z For thereby thou wiltst unnecessarily expose thyself to danger and mischief. ? 17 Be not overmuch wicked a Do not take occasion, either from the impunity of sinners, v. 15. or from the prohibition of excessive Righteousness, to run into the contrary extreme, the defect of righteousness, or to give up thyself to the practice of all manner of wickedness, as the manner of many men is, Ch. 8. 11. But this is not to be understood as if he allowed a lower degree of wickedness, no more than that prohibition of not letting the Sun go down upon a man's wrath, Eph. 4. 26. permits him to keep his wrath all the day long; and no more than the condemnation of excess of riot, and of abominable Idolatries, 1 Pet. 4. 3, 4. doth justify any kind of rioting or Idolatry. , neither be thou foolish b Which he adds to show that such sinners, howsoever they esteem themselves wise, yet in truth are egregious fools, as the following words prove. : why shouldest thou die † Heb. not in 〈◊〉. before thy time c Either by the justice of the Magistrate, or by the vengeance of God. For though I said that sometimes a wicked man prolongeth his days, etc. v. 15. yet commonly such persons are cut off, and thou hast sufficient reason to expect and fear it. ? 18 It is good that thou shouldest take hold of d Embrace and practise. this e This Counsel last given, v. 17. , yea also from this f From that foregoing Advice, v. 16. It is good to avoid both those extremes. withdraw not thine hand g From the practice of it. : for he that feareth God h Who ordereth his actions so as to please God, and keep his Commands, and walk by the rule of his Word. , shall come forth of them all i Shall be delivered from both these, and from all other extremes, and from all the evil consequences of them. The word all is sometimes put for both, as being used of two only, as Eccles. 2. 14. . 19 * Pro. 21. 22.▪ 2●…. 5. Ch. 9 16, 18. Wisdom k True Wisdom which is always joined with the Fear of God, and which teacheth a man to keep close to the rule of his duty, without turning either to the Right Hand or to the Left. strengtheneth l Supporteth him in, and secureth him against troubles and dangers. the wise, more than ten m i e. Many, uniting the forces together. mighty men which are in the city. 20 * 1 Kin. 8. 46. ●… Chr. 6. 36. Prov. ●…0. 9 ●… Joh. 1. 8. For n So this is a reason either 1. Of the foregoing Counsels, v. 16, 17, 18, the 19th verse being interposed only as a proof of the last clause of v. 18. Or 2. To show the necessity and advantage of that Wisdom commended v. 19 because all men are very prone to folly and sin, and therefore needs that Wisdom which is from above to direct and keep him from it. But this particle may be, and elsewhere is commonly rendered, Yet, and so the sense is, although Wisdom doth exceedingly strengthen a man, yet it doth not so strengthen him, as if it would keep him from falling into all sin; or because, or seeing that, and so this relates to the following verse, seeing all men sin, we should be ready to pardon the offences of others against us, either by word or deed; or, surely, and so it is an entire sentence, such as there are many in this book. there is not a just man upon earth o Whereby he manifestly, implies, that the just in Heaven are perfect and s●…less. that doth good, and sinneth not p Who is universally and perfectly good, and free from all sin. . 21 Also † Heb. give not 〈◊〉 heart. take no heed q Do not severely observe, nor strictly search into them, nor listen to hear them, as many persons out of curiosity use to do. unto all words that are spoken r To wit, concerning thee, or against thee. Under this one kind of Offences of the Tongue, which are most frequent, he seems to understand all injuries which we suffer from others, and adviseth us that we do not too rigidly examine them, nor too deeply resent them, but rather neglect and forget them. ; lest thou hear thy servant curse thee s Which will vex and grieve thee, and may provoke thee to vengeance and cruelty against him. . 22 For oftentimes also thine own heart t Mind or Conscience, as that word is frequently used. knoweth, that thou thyself likewise hast cursed others u Either upon some great provocation, and sudden passion, or possibly upon a mere mistake, or false report. In which case thou hast both needed and desired the forbearance and forgivenness of others, and therefore by the Rules of Justice, as well as of Piety and Charity, thou art obliged to deal likewise with others. . 23 All this x Or, All these things; of which I have here discoursed. have I proved y I have diligently examined and found all this to be true. by wisdom z By the help of that singular Wisdom which God had given me. : I said, I will be wise a I determined within myself that I would by all possible means seek to attain perfection of wisdom, and I persuaded myself that I should attain to it. , but it was far from me b I found myself greatly disappointed, and the more I knew, the more I saw mine own folly and misery. . 24 * Job 28, 12, 20. That which is far off, and exceeding deep, who can find it out c No human Wit can attain to perfect Wisdom, or to the exact knowledge of God's Counsels and Works, and the reasons of them, because they are unsearchably deep, and far above our ●…ight, some of them being long since past, and therefore utterly unknown to us, and others yet to come which we cannot foreknow. ? 25 † Heb. I and 〈◊〉 ●…art 〈◊〉. * Ch. 1. 17. & 2. ●…2. I applied mine heart d I was not discouraged, but provoked by the difficulty of the work to undertake it: which is an argument of a great and generous Soul. to know, and to search, and to seek out e He useth three words signifying the same thing, to intimate his vehement desire, and vigorous, and unwearied endeavour after it. wisdom, and ‖ Or, the account, so Gr. the reason of things f Both of God's various Providences, and of the differing and contrary counsels and courses of men. , and to know the wickedness of folly g That I might clearly and fully understand the great evil of sin, and all that wickedness, and folly, or madness which is bound up in the hearts of all men by Nature, and which discovers itself in the course of their Lives. , even of foolishness and madness. 26 * Pro. 22. 14. And I find h By my own sad Experience. Which Solomon here records, partly as an instance of that folly and madness which he expressed in general, v. 25. and partly as a testimony of his true Repentance, for his foul miscarriages, for which he was willing to take shame to himself, not only from the present, but from all succeeding generations. more bitter i More vexatious and pernicious, as producing those horrors of Conscience, those reproaches, and diseases, and other plagues, both temporal and spiritual, from God, which are far worse than simple death, and, after all these, everlasting destruction. than death, the woman k The strange woman, of whom he speaks so much in the Proverbs. whose heart is snares and nets l Who being subtle of heart, Prov. 7. 10. is full of crafty devices to ensnare men. , and her hands m Either by Gifts; or rather by lascivious Actions. as bands n Wherewith she holds them fast in cruel bondage, so that they have neither Power no●… Will to forsake her, notwithstanding all the dangers and mischiefs which they know do attend upon such practices. . † Heb. he that is good before God. Whoso pleaseth God o Heb. he that is good before God, either 1. Whom God loves and favours. Or rather 2. Who is good sincerely, or in the judgement of God who cannot be deceived; whereas Hypocrites are frequently good in the eyes or opinions of men. Which sense seems to be confirmed from the opposition of the sinner to him, both here, and Eccles. 2. 26. Hereby he intimates that neither a good temper of mind, nor great discretion, nor good Education and Instruction, nor any other thing, except God's Grace, is a sufficient preservative from the dominion of this Lust. shall escape from her p Shall be prevented from falling into that sin, or, if by surprisal or strong temptation he be drawn to it, he shall be recovered out of it by true Repentance. , but the sinner q The wilful and obstinate sinner, who gives himself up to the common practice of this or other sins; he who is a sinner before the Lord, as the Sodomites are called, Gen. 13. 13. who is fitly opposed to him that is good before God; he in whom there is not a dram of true goodness: for otherwise all men are sinners, as was said v. 20. shall be taken r Shall be entangled and kept fast in her chains, as is implied, because this is opposed to escaping from her. by her s It is a strange thing, and worthy of your serious observation. . 27 Behold s It is a strange thing, and worthy of your serious observation. , this have I found (saith the preacher t Or, the penitent, who speaks what he hath learned, both by deep Study, and costly experience. ) ‖ Or, weighing one thing after 〈◊〉 to find 〈◊〉 the reason. counting one by one u Considering things or persons very exactly and distinctly, one after another; and not only in general and confusedly, in which case a man may very easily be mistaken, and comparing them together, whereby I was enabled to make the truer judgement of them. , to find out the account x That I might make a true and just estimate in this matter. Or, as it is in the margin, and was rendered v. 25. the reason, to wit, of that which I am about to say. I considered the persons severally and critically, that from thence I might understand the reason of the thing. : 28 Which yet my soul seeketh y, but I find not z That it was so he found out, as he now said, v. 27. but the whole truth and the reason of the thing he could not find out. : one man a One worthy of the Name of a Man, a wise and virtuous Man. Man is put for a worthy or good Man, as Name is put for a good Name above v. 1. and Wise for a good Wife, as was noted before. among a thousand b With whom I have conversed. He is supposed to mention this Number in allusion to his Thousand Wives and Concubines, as they are numbered by parcels, 1 Kings 11. 3. have I found, but a woman c One worthy of that Name, one who is not a dishonour to her Kind and Sex, who is not brutish in her disposition and conversation. among all those d In that Thousand whom I have taken into intimate society with myself. Whereby he also passeth a severe censure upon himself that he had associated himself with such Persons, and not with the virtuous Women, which doubtless there were in his time, as appears from Prov. 31. It is not Solomon's design to disparage this Sex, nor to make a general comparison between men and women in all Places, and Ages, but only to suggest his own experience concerning it. have I not found. It seemed so wonderful to me that I suspected I had not made a sufficient enquiry, & therefore I returned to search again with more earnestness and accuratness. 29 Lo, this only have I found e Though I could not find out all the streams of wickedness and their infinite wind and turn in the World, yet I have discovered the fountain of it, to wit, Original sin, and the corruption of Nature which is both in men and Women. , * Gen. 1. 27. that God hath made man f God made our first Parents, Adam and Eve. upright g Heb. right, without any imperfection or corruption, conformable to his Nature and Will, which is the rule of right, after his own likeness, understanding, and holy, and every way good. ; but they h Our first Parents, and after them their Posterity treading in their steps. have sought out many inventions i Were not contented with their present state, but aimed at higher things, and studied new ways of making themselves more wise and happy, than God had made them, and readily harkened to the suggestions of the Devil to that end. And we their sinful and wretched Children after their example are still prone to forsake the certain rule of God's Word, and the true way to happiness, and to seek new Methods and Inventions of attaining to it, even such as Solomon hath discoursed of in this Book. . CHAP. VIII. 1 WHo is as the wise man a Who is to be compared with a wise Man? He is incomparably the most excellent Man in the World. Or rather, who is truly wise? The Particle, as being here not a Note of similitude, but of reality, as it is joh. 1. 14. and in many other places as hath been noted. There are very few or not truly wise men in this World. This seems best to agree with the Next clause, which is not, Who is as he that knoweth, but who knoweth, etc. ? who knoweth the interpretation of a thing b How few are there who understand the reasons of things and can rightly expound the word and works of God, and instruct and satisfy himself and others in all the doubtful and difficult cases of humane actions? ? * Prov. 4▪ 8, 9 & 17. 24. See Act. 6. 15. a man's wisdom maketh his face to shine c Maketh a Man illustrious and venerable, cheerful, and mild, and amiable in his carriage to others. The face is put for the mind or inward frame, hecause the mind discovers itself in the Countenance. , and † Heb. the strength. the boldness of his face d The roughtness or fierceness, the pride and impudence of his disposition, as this Phrase is used, Deut. 28. 50. Prov. 7. 13. & 21. 29. Dan. 8. 23. shall be ‖ Or, doubled. changed e Into gentleness and humility. . 2 I counsel thee f Which Verb is necessarily understood to make the sense full and complete. See the like defects of speech, Ps. 120. 7. Isa. 5. 9 etc. to keep the king's commandment g Observe and obey all his commands. Which is not to be understood universally, as if the King should have commanded them to deny or blaspheme God, or to worship Idols, in which case every Christian Man, who reads and believes the Bible, must needs confess that the Israelites especially were obliged to obey God rather than Man, but only of such commands as are not contrary to the will of God. , and that in regard of the oath of God h Either 1. Because of that Oath which thou hast taken to keep all God's Laws, whereof this of Obedience to Superiors is one. Or 2. Because of that Covenant or Oath of Fealty and Allegiance whereby thou hast engaged thyself to him, of which see 1 Chron. 11. 3. & 29. 24. Ezek. 17. 16, 18. Though this may also be understood, and is by some learned Interpreters taken as a limitation of their Obedience to Kings, the words being thus rendered, as the Hebrew will very well bear, but according to the word of the Oath of God, Obey the King's commands, with this caution that they be agreeable and not contrary to the Laws of God which thou art obliged by thy own and by thy Parents Oaths o●…t renewed, to observe in the first place. . 3 * Ch. 10. 4. Be not hasty to go out of his sight i Heb. to go from his face, or presence, to wit, in dislike or in discontent, withdrawing thyself from thy King's service or obedience, as malcontents use to do; for this will both provoke him, and lead thee by degrees into Sedition or Rebellion. : stand not in an evil thing k If thou hast offended him, persist not in it, but humbly acknowledge thine offence, and beg his pardon and favour. , for he doth whatsoever pleaseth him l His power is uncontrollable in his Dominions, and therefore thou canst neither resist nor avoid his fury. . 4 Where the word of a king is, there is power m Whatsoever he commandeth he wants not power nor instruments to execute it, and therefore can easily punish th●…e as he pleaseth. : and who may say n Heb. Who shall say? Who will presume or dare to say so? He doth not affirm that it is unlawful to say so, for Samuel said so to Saul, 1 Sam. 15. and Nathan to David, 2 Sam. 12. and several other Prophets to the Kings of judah and Israel, but only that it is difficult and dangerous. ▪ unto him, What dost thou? 5 Whoso keepeth the commandment o Either 1. of the King, of which he hath hitherto spoken. Or 2. of God, for the Word, or Commandments, or Law are oft used emphatically for the Word, Law, or Command of God, as hath been formerly and frequently observed, and the Commandment is put for the Commandments, as is very usual. And so Solomon passeth from his former to a new subject. † Heb. shall know. shall feel no evil thing p Shall be delivered from those mischiess which befall the disobedient. : and a wise man's heart discerneth both time and judgement q Both when, and how far, and in what manner he may or must keep the commands of the King or God. For the word here rendered judgement doth oft signify right, as Deut. 21. 17. as also a cause or controversy, as Numb. 27. 5. and the manner or rule of actions, as judg. 13. 12. The sense is, A wise Ma●… knows both what he ought to do, and what are the fittest seasons for doing it, which he seeketh and embraceth. . 6 Because to every purpose there is time and judgement r There is a fit way and season for the happy accomplishment of every business which a man designeth or undertaketh to do, which is known to God, but for the most part hidden from man, as is implied and may be gathered from the following words. See the Notes on Ch. 3. 1. , therefore s Because there are very few who have that wisdom which is necessary to discern this, as was now said, v. 5. and most men do by their ignorance and loss of opportunities deprive themselves of many advantages, and expose themselves to manifold miseries. the misery of man is great upon him. 7 For * Pro. 24. 22. Ch. 6. 12. he knoweth not that which shall be t Men are generally ignorant of all future events, and of the success of their endeavours, and therefore their minds are greatly disquieted, and their expectations frequently disappointed, and they fall into many mistakes and miscarriages, which they could and would prevent if they did foresee the issues of things. : for who can tell him u No wise Man, no ginger or other Artist can discover this. ‖ Or, ●…ow it. shall be. when it shall be. 8 There is no man that hath power * Job 14. 5. over the spirit x i e. The Soul of Man, which is oft called a Spirit, as job 7. 7. & 10. 12. Psal. 78. 39 & 104. 29, etc. to retain the spirit y To keep it in the Body beyond the time which God hath allotted to it. This is added as another evidence of Man's misery. ; neither hath he power in the day z Or, against the day, i. e. to avoid or delay that day. of death: and there is no ‖ Or, casting ●…ff weapon●…. discharge a As there is in other Wars, when Soldiers either are dismissed from the service, or escape by flight or otherwise. in that war b In that fatal conflict between Life and Death, between Nature and the Disease, when a Man is struggling with Death, though to no purpose, for Death shall always be Conqueror. , neither shall wickedness deliver those that are given to it c And although wicked men, who most fear Death, use all possible means, whether good or bad, to free themselves from this deadly blow, yet they shall not escape it. . 9 All this d All these things beforementioned. I have seen, and apply my heart unto every work e I have been a diligent observer of all actions and events. that is done under the sun: there is a time wherein one man ruleth over another e There are some Kings, who use their power tyrannically and wickedly, whereby they do not only oppress their People, but hurt themselves, by bringing the vengeance of God and men upon their own heads. Which is here noted partly for the terror of Tyrants, and partly for the caution and comfort of Subjects groaning under those heavy pressures which they are not able to remove, that they may forbear unlawful or rebellious courses and quietly commit themselves and their cause to God, who judgeth righteously, and who both can and will call the greatest Monarches to a sad account for all their impious and unrighteous courses. . 10 And so f In like manner, or such another vanity or disorder. I saw the wicked g Wicked Princes or Rulers, as the next clause limits this. buried h Die quietly in their Beds and afterwards be buried with state and pomp, whereas in truth they deserved an untimely end, and no other than the burial of an Ass. , who had come † 〈◊〉 and gone i Who had administered public Justice and Government, which is frequently signified by the Phrase of coming in and going out before the People, as Numb. 27. 17. Deut. 31. 2. The LXX Jewish Interpreters, whom some others follow, render the word, they were praised, applauded and adored, by the variation of one Letter in the Hebrew word, which also is very like that Letter which is in the Text. from the place of the holy k By which he understands, either 1. the Holy City jerusalem, or the the Holy Land, where Israel dwelled: which may be added to aggravate the wickedness of such Persons from the obligations, and counsels, and examples, which they had to do better things. Or, 2. the Seat of Majesty, and Judgement, which may well be called the place or Seat of the Holy, i. e. of God, who is called the Holy One, Habak. 3. 3. and oft elsewhere, who is in a special manner present in and precedent over those places, whose work and for whom, and in whose Name and stead Magistrates act, who are therefore called gods; of all which see, Exod. 22. 28. Deut. 1. 17. 1 Chro. 29. 23. Psal. 82. 1, etc. And the Throne or Tribunal seems to be so called here to aggravate their wickedness, who being Sacred Persons and advanced by God into so High and Sacred a place, betrayed so great a trust, and both practised and encouraged that wickedness which by their Office they were obliged to suppress and punish. , and they were forgotten l Whereas they designed to spread and perpetuate their Names and Memories to all succeeding Ages, Psal. 49. 11. in the city where they had so done m i e. Come to and go from the place of the Holy; where they lived in great splendour, and were buried with great magnificence: which might have kept up their remembrance at least in that place. : this is also vanity n That men should so earnestly thirst after and please themselves with worldly greatness and glory, which is so soon extinct, and the very memory of it quickly worn out of the minds of men. . 11 * 〈◊〉. 50. 21. 〈◊〉. 26. 10. Because sentence against an evil work o Or, the Decree, etc. God's determ in●…te counsel or sentence for the punishment of Tyrants and all evil-doers. is not executed speedily, therefore p Because God's forbearance makes them presumptuous and secure, and confident of impunity. the heart of the sons of men is fully set q Heb. is filled, is carried on with full sail, as the Seventy understand it, like a Ship with a strong and violent wind: or, is bold or presumptuous, as the same Phrase is understood, Esth. 7. 5. Act. 5. 3. in them to do evil. 12 Though a sinner do evil an hundred times r Frequently and innumerably. , and his days s The time of his Life and Prosperity. be prolonged, yet surely I know that * P●…. 37. 11, 18, 19 Pro. 1. 32, 33. 〈◊〉. 3. 10, 11. it shall be well with them that fear God t Whereby he implies, both that good men might for a time suffer grievous things from such wicked Tyrants, and that it should be very ill with the wicked which is manifest from the contrary course and condition of good and bad men, and which is expressed in the following words. Compare Psal. 2. 12. , which fear before him u Or, at his presence: who stand in awe of God, and forbear and fear to sin out of a sincere respect and reverence to God. . 13 But it shall not be well x i e. It shall go very ill with him, great miseries are prepared for him: which is a Figure oft used in Scripture, as hath been formerly and frequently observed. with the wicked, neither shall he prolong his days y To wit, very long, or for ever, as he desireth. , which are as a shadow z His life, though it may be or seem to be long, yet in truth is but a mere shadow, which will quickly vanish and disappear, and be as if it never had been, and many times, like a shadow, when it is longest it is nearest its abolition. ; because he feareth not before God a This is the punishment of his wickedness and his casting off the fear and service of God, For although the lives of good men upon Earth are short, as well as the lives of the wicked, yet their days are not like a shadow, because they are prolonged far beyond this mortal state, even to all Eternity, and Death itself doth but open the way for them to an endless life. . 14 There is a vanity which is done b Either by wicked Potentates, who do commonly advance unworthy men, and oppress Persons of greatest Virtue and merit: Or, by God's Providence, who sees it fit for many weighty Reasons so to manage the affairs of the present World. upon the earth, but there be just men unto whom it * Ps. 73. 14. Ch. 7. 15. happeneth according to the work c i e. The merit of their work, the work being oft put for the recompense given or belonging to it, as Levit. 19 13. job 7. 2. Psal. 109. 20. The sense is, Who meets with such hard usage as the worst of men deserve. of the wicked: again, there be wicked men to whom it happeneth according to the work of the righteous d Who, instead of those just and dreadful punishments which they deserve by the Laws of God and men, receive those encouragements and rewards which are due to virtuous and worthy men: : I said, that this also is vanity e This is a very unreasonable and foolish thing, if it be considered without respect unto another life, as it is here, where Solomon is discoursing of the vanity of the present life, and of the impossibility of finding satisfaction and happiness in it. . 15 * Ch. 3. 2●…. & 5. 18. & 9 7. Then I commended mirth because a man hath no better thing under the sun, than to eat, and to drink, and to be merry f This he speaks, either 1. in the Person of a sensual Man. Things being so, as was related, v. 14. it is best to give a Man's self up to eating and drinking, and all manner of carnal delights. Or, 2. in his own Name and Person. Upon these considerations I concluded that it was most adviseable for a Man not to perplex and torment himself with the Thoughts of the seeming inequalities of Divine Providence and of the great disorders which are in the World, or with cares and fears about future events, or with infinite and insatiable desires of Worldly things, but quietly and cheerfully and thankfully to enjoy the comforts which God gives him. See on Eccles. 2. 24. & 3. 12, 13. : for that shall abide with him of his labour g This is the best advantage which he can make of this World's goods as to the present life. , the days of his life, which God giveth him under the sun. 16 When I applied mine heart to know wisdom h This he seems to add as the reason of that judgement which he had now passed, v. 15. because he had diligently studied wherein Man's Wisdom did consist, and had observed the restlessness of men's minds and bodies in other courses. , and to see the business i Either 1. To find out the work of God, as the next Verse may seem to explain it, and all the Mysteries of God's Providence in the Government of this present and lower World. Or 2. To observe men's various designs and employments, and their toilsome and unwearied businesses or labours about worldly things. Which sense seems best to agree, both with the use of this Hebrew word which is constantly used in this sense, in all the places of Scripture where it is, which are Eccles. 1. 13. & 2. 23, 26. & 3. 10. & 4. 8. & 5. 2, 13. & 8. 16. and never concerning the works of God: and with the foregoing and following words, as we shall see. that is done upon the Earth (for also there is that neither day nor night seethe sleep with his eyes k The sense of the words thus translated and pointed seems to be this, There is a certain Man, whom it is needless to Name, (which is a modest designation of himself, like that of St. Paul, 2 Cor. 12. 2. I know a Man in Christ, etc.) who studied those matters Day and Night, and therefore is very capable of passing a judgement about them. But, with submission, there seems to be no need of a Parenthesis to cut o●… these words from the former, with whom they have a fit connexion. For having now mentioned the business which is done, or which Man doth, upon Earth, he further adds, as an evidence of Man's eagerness in pursuing his business, for even by Day and by Night ●…e) to wit, the busy Man, which is easily understood from the foregoing clause) seethe not sleep with his eyes, i. e. He grudgeth himself even necessary refreshments, and disquiets himself with endless cares and labours, the fruit whereof he doth but little enjoy; and therefore it is better to eat and drink, etc. as I now said, v. 15. As for the Phrase of seeing sleep it is a figurative expression used in other Authors, and is like that of seeing death, Psal. 89. 48. .) 17 Then l Heb. and; or moreover. I beheld all the work of God m I considered the counsels and ways of God, and the various methods of his Providence towards good and bad men, and the reasons of them. , that a man * Job 5. 9 Ch. 3. 11. & 11. 5. Rom. 11. 33. cannot find out n No Man, though never so wise, and inquisitive, and studious, as it follows, is able fully and perfectly to understand these things. And therefore it is best for Man not to perplex himself with endless and fruitless inquiries about these matters, but quietly to submit to God's Will and Providence, and to live in the fear of God, and the comfortable enjoyment of his blessings. the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further, though a wise man think to know it, yet shall he not be able to find it. CHAP. IX. 1 FOr a Or, Therefore, as the Seventy Interpreters render it. all this b All that I have said concerning the Methods of Divine Providence towards good and bad men. † Heb. I ga●…, or, set to my Heart. I considered in my heart, even to declare all this e, that the righteous, and the wi●…e d Whom he mentions not exclusively, as if wicked men were not in God's hand, for the next clause relates both to good and bad men, but eminently, because by the course of God's Providence towards them, they might seem to be quite neglected and forsaken by God, , and their works e Either efficiently, all their actions and employments; or objectively, all things done to them, all events which befall them. are in the hand of God f Are subject to his power and governed by his Providence, as this Phrase is used, Prov. 21. 1. Io●…. 3. 35. compared with Mat. 28. 18. And therefore although we cannot fully understand the reasons of all God's works, as he now said, Ch. 8. 17. yet because they are done by his unerring hand, we may be assured that they are done both righteously and justly, and that no Man hath cause to murmur at the Prosperity of the wicked, or at the calamities of good men. : no man knoweth either love, or hatred, by all that is before them g No Man can judge by their present and outward conditions or dispensations of God's Providence, whether God loves or hates them, for whom he loves he chastens and permitteth those whom he hates to prosper in the World. And this Translation and Interpretation agreeth well with the following Verse. But I must confess it differs from almost all other both ancient and modern Translations. And these words with the foregoing clause are translated otherwise, and that word for word according to the Hebrew, The righteous, and the wise, and their works are in the hand of God, also love and hatred: (understand out of the foregoing clause. are in God's hand. And this may be meant, either 1. of God's love and hatred which he disposeth when, and to whom, and in what manner he pleaseth. Or 2. of men's love and hatred also their love▪ and their hatred, the Pronoun their being repeated out of the former clause as is frequent in Scripture. And so the sense is, That not only men's works, as he now said, but even their inward passions or affections, which seem to be most in their own power, are as much in God's disposal as their outward actions. Then follows the last clause in the same order in which the words lie in the Hebrew Text.) No Man knoweth all, or, any thing which is before him. Which I thus understand, Whereas all men and all their affections, and actions, and the events of them are perfectly known to God and disposed by him, men know nothing, no not such things as are most plain and easy and familiar to them, and can neither foresee the plainest things, nor dispose of the smallest things as they please but all things are wholly ordered and overruled by God's Providence, not as men imagine or desire, but as he sees fit. . c To make this evident first to myself and then others, as occasion required. 2 * Ps. 73. 3, 12, 13. Mal. 3. 15. All things come alike to all h The good and evil things of this World do equally, happen to good and bad men. : there is one eve●…t to the righteous and the wicked; to the good and 〈◊〉 the clean i Either 1. morally clean, or holy men: Or, 2. legally, who made Conscience of keeping himself pure from all legal defilements, according to the Law then in force, and consequently from all other sins upon the same ground. ; and to the unclean; to him that sacrificeth k That worshippeth God sincerely, though it be to his cost. , and to him that sacrificeth not; as is the good so is the sinner l As to all outward things, to wit, customarily and unnecessarily, rashly, without due consideration and reverence, or falsely and wickedly. For otherwise that some swearing was then allowed, and in some cases required, none do or can deny. , and he that sweareth m as he that feareth an oath n Who is afraid of offending God, or abusing his Name by vain, or rash, or false Oaths . 3 This is an evil o A great trouble and temptation to a considerate and good Man. among all things that are done under the sun, that there is * Ch. 2. 14, 15, 16. one event unto all: yea, also the heart of the sons of men p Of wicked men, such as the generality of Mankind are. is full of evil q Either 1. of grief, upon this occasion. Or rather 2. of wickedness, as appears from the next clause, and by comparing this place with Eccles. 8. 11. , and madness is in their heart r Upon this account they go on madly and desperately in evil courses without any fear of an after-reckoning. while they live, and after that they go to the dead s After all their mad and wicked pranks in the whole course of their life, they die in the same manner as the best men do. So hitherto there is no difference. For Solomon here forbears the consideration of the future life. Only he seems to intimate that as the madness, so the happiness of the wicked is ended by Death, which is more fully expressed in the following words. . 4 For to him that is joined to all the living t That continueth in the Land and Society of Living men. Or, according to the reading of the Hebrew Text That is chosen or allotted to Life, whom God hath appointed yet to live in the World, when he hath appointed that many others shall die, or who are written among the Living, as the Phrase is, Isa. 4. 3. which is borrowed from the custom of Cities, where men are first chosen, and then enrolled Citizens. , there is hope u He hath not only some comfort for the present, but also hopes of further and greater happiness in this World, which men are very prone to entertain and cherish in themselves. Yea, they may have the hopes of a better life, if they improve their opportunities. But he seems to confine himself here to the present life. : for a living dog is better x i e. Much happier, as to the comforts and privileges of this World, though in other respects Death be better than Life, as was said, Eccles. 7. 1. than a dead lion. 5 For the living know that they shall die y Whereby they are taught to improve Life, whilst they have it, to their greatest comfort and advantage. : but the dead know not any thing z To wit, of the actions and events in this World, as this is limited in the end of the next Verse. Compare Io●… 14. 21. Isa. 63. 16. , neither have they any more a reward a The reward or fruit of their labours in this World, which is utterly lost as to them, and enjoyed by others. See Eccles. 2. 21. For otherwise, that there are future rewards after death, is asserted by Solomon elsewhere, as we have seen and shall hereafter see. , for the memory of them is forgotten b To wit, amongst living men, and even in those places where they had lived in great power and glory; as was noted, Ch. 8. 10. . 6 Also their love, and their hatred, and their envy is now perished b They neither love, nor hate, nor envy any Person, or thing in this World, but are now altogether unconcerned in all things done under the Sun. ; neither have they any more a portion for ever in any thing that is done under the sun c In any worldly thing. By which limitation he sufficiently insinuates his belief of their portion in the other World. . 7 Go thy way d Make this use of what I have said. , * Ch. 8. 1●…. eat thy e Thine own, the fruit of thy own labours, not what thou takest unjustly from others. bread f Necessary and convenient food. By which he excludes excess. with joy, and drink thy wine with a merry heart g Cheerfully and thankfully enjoy thy comforts, avoiding all distracting care and grief for the occurrences of this World. : for God now accepteth thy works h Is gracious to thee, hath blessed thy labours with success, and alloweth thee a comfortable enjoyment of his blessings. . 8 Let thy garments be always i In all convenient times and circumstances; for there are times of mourning, Eccles. 3. 4. & 7. 2. Compare Prov. 5. 19 white k Decent, and splendid, as far as is suitable to thy condition. The Eastern People of the best sort used white Garments, especially in times of rejoicing, as Esth 8. 15. Compare Revel. 3 4, 5. & 6. 11. But by this whiteness of Garments he understands a pleasant, and cheerful conversation. ; and let thy head lack no ointment l Which upon joyful occasions was poured upon men Heads, Amos. 6. 6. Luk. 7. 46. joh. 12. 3. . 9 † Heb. see, or enjoy life. Live joyfully with the wise whom thou lovest m So he limits him to lawful delights. Whereby it is evident that Solomon doth not speak this in the Person of an Epicure, as some understand it. , all the days of the life of thy vanity n Of this vain and frail life. Which expression he industriously useth to moderate men's affections even towards lawful pleasures▪ and to mind them of their duty and interest in making sure of a better life, and more solid comforts. , which he hath given thee under the sun, all the days of thy vanity: * Ch. 2. 10. 24. & 3. 1●…. & 5. 18. for that is thy portion o Allowed to thee by God, and the best part of worldly enjoyments. in this life p By which addition he is again admonishing him of seeking another portion in the future life. , and in thy labour which thou takest under the sun. 10 Whatsoever thy hand findeth to do q What thou hast opportunity and ability to do in the duties of thy calling, and in order to thy comfort and benefit. , do it with all thy might r With unwearied diligence, and vigour, and expedition. Whereby he again discovers that he doth not persuademen to an idle and sensual life, but only to a sober enjoyment of his comforts in God's fear and with an industrious prosecution of his vocation. ; for there is no work, nor device, nor knowledge, nor wisdom in the † Heb. 〈◊〉. So Gr. grave s Thou canst neither design nor act any thing there tending to thy own comfort or advantage. Therefore slip not thine only season. whither thou goest. 11 I returned and saw t This may have some respect to the foregoing Verse. For having pressed men to labour with all their might, he now adds by way of caution, that yet they must not be confident of their own strength, as if they were sure of success by it, but in all, and above all to look up to God for his blessing without which all their endeavours will be vain. But it seems chief to be added, either 1. as another instance of the liberty and power of God's Providence in the disposal of humane affairs, of which he spoke above, v. 1, 2, 3. Or 2. as another of the vanities of this present life. under the sun, that the race u Either ability to run, or success and victory in running. is not to the swift, nor the battle x The victory in Battle. to the strong, neither yet bread to the wise, nor yet riches to men of understanding y Who yet are most likely both to get and to keep riches. , nor yet favour z Good acceptance and love from men. to men of skill a Who know how to manage themselves and all affairs, whereby they are necessary and serviceable to others, and therefore most likely to find favour in their eyes. , but time and chance happeneth to them all b There are some times or seasons, unknown and casual to men, but certain and determined by God, in which alone he will give men success. . 12 For man also knoweth not his time c To wit, the time of his death, or of some other sore distress which God is bringing upon him. Which is opposed to the time of success mentioned in the foregoing Verse, and man is said to be ignorant both of the one and of the other. ; as the fishes that are taken in an evil net d That whilst they are sporting and feeding themselves are suddenly and unexpectedly ensnared to their ruin. , and as the birds that are caught in the snare; so are the sons of men * 〈◊〉. 29. 6. 〈◊〉, 12. 20, snared in an evil time, when it falleth suddenly upon them e When they are most careless and secure. . 13 This wisdom have I seen f I have observed this among many other instances and effects of Wisdom. Which he seems to add for the commendation of Wisdom, notwithstanding its insufficiency for Man's safety and happiness without God's blessing. also under the sun, and it seemed great unto me g I judged it very praiseworthy, though others despised it, as it follows. . 14 There was a little city h It matters not whether this was a real History, or only a parable to represent the common practices of men in such cases. , and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: 15 Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man i He was soon neglected and his great service so far from being recompensed according to its merit, that both it and he were quite forgotten. Which may be noted as another great vanity. . 16 * 〈◊〉. 〈◊〉. 22. 〈◊〉 〈◊〉 ●…. 〈◊〉▪ 1●…. 19 Then said I wisdom is better than strength k As was manifest in the foregoing instance. : nevertheless the poor man's wisdom is despised l Because men are generally vain and foolish, and have a greater value for outward Ornaments than for true worth. , and his words are not heard. 17 The words of wise men m Though poor, as may be gathered both from the foregoing relation, and because he is opposed to the ruling fool in the next clause. are heard n To wit, by wise men: or should be heard, as such words are oft taken, as Mal. 1. 6. and elsewhere. For that they were not always actually heard he declared in the last words of the foregoing Verse. in quiet, more than the cry p The clamorous and senseless discourses. of him that ruleth among fools q Of a rich and potent, but foolish Man, who hath some influence upon fools, like himself, but is justly neglected and his words disregarded by wise men. . o Uttered with a modest and low voice, to which the following cry is opposed. 18 Wisdom is better than weapons of war r Than armed power. : but one sinner s A wicked fool. By which expression and opposition of a Sinner to a wise Man he gives us a Key to understand his meaning in divers places of his Books, that by Wisdom he means true Piety, and by folly, wickedness: and withal showeth that sin as it is the greatest folly, so it is more pernicious to men than mere ●…olly properly so called. destroyeth much good t By his wicked counsels and courses brings much damage and mischief both to himself and others. . CHAP. X. 1 † 〈◊〉 Flies 〈◊〉. DEad flies a Falling into it and abiding and being putrefied in it, especially in those Countries, where there were more filthy and venomous Flies, and where the Ointments were more pure, and where the Air was more hot than in these parts. cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour b Which comes to pass, partly because all the actions, and consequently the follies of such men are most diligently observed and sconest discerned and tossed about in the mouth's of men, whereas fools and all their carriages are generally disregarded; and partly because of that envious and malicious disposition of men's minds which makes them quick-●…ighted to discover, and glad to hear and forward to declare the faults of such as by their greater eminency did outshine and obscure them. . 2 A wise man's heart c i e. His understanding or wisdom. is at his right hand d Is always present with him and ready to direct him in all his actions. He manageth all his affairs prudently and piously. He mentions the right hand because that is the chief and most common instrument of actions, which by most men are done with more strength and expedition and orderliness and comeliness by their right hand than by their left. ; but a fools heart is at his left e His understanding and knowledge serves him only for idle speculation and vain Ostentation, but is not at all useful or effectual to govern his affections and actions. He acts prepo●…erously and foolishly, like one without Heart, as it follows. . 3 Yea also when he that is a fool walketh by the way f Not only in great undertake, but in his daily conversation with men, in his looks and gestures and common talk , † Heb. his 〈◊〉. his wisdom ●…aileth him g Or, 〈◊〉 wants an Heart, as i●… he had said, did I say, his Heart is at his 〈◊〉 hand I must recall it, for in truth he hath no Heart in him. , and he saith to every one that he is a fool h He publicly discovers his folly to all that meet him or conver●…e with him. . 4 If the spirit i The passion or wrath, as is manifest from the following words, which is oft called Spirit, as judg. 8. 3. 2▪ ●…ron. 21. 16. P●…ov. 25. 28. Eccles. 7. 9 of a ruler rise up against thee, leave not thy place i To wit, in anger or discontent. Withdraw not thyself rashly and hastily from his presence and service, according to the advice, Ch. 8. 3. Continue in a diligent and faithful discharge of thy duty, as becomes a Subject; do not return anger for anger, but mooestly and humbly submit thyself to him. , for * Prov. 25. 15. yielding k Heb. healing, a gentle and submissive carriage, which is of an healing nature, whereas pride and passion do exasperate and wid●…n the breach already made. pacifieth l Heb, maketh them to rest or 〈◊〉 preventeth or removeth them. great offences m Heb. great sins, either 1. such sins as the offended Ruler might commit in the prosecution of his wrath against thee. Or rather 2. such as possibly thou hast committed against him for which he is incensed against thee; or the greatest offences or injuries that one Man commits against another, and much more those slight miscarriages of thine towards the Ruler. Let not therefore a false opinion concerning his unreconcilableness to thee, make thee desperate and draw thee into Rebellion. . 5 There is an evil which I have seen under the sun n I have observed another great vanity and misdemeanour amongst men. , as an error which proceedeth † Heb. from befor●…. from the ruler o So the sense is, like those errors which Rulers commonly commit. Or rather, which is indeed an error proceeding from the Ruler. For the following miscarriage must needs come from those who have power of conferring Honour and power, etc. So the Hebrew, Cap●…, is not a Note of likeness, but of reality, as it is, judg. 13. 23. Neh. 7. 2. Hose. 4. 4. & 5. 10 and oft elsewhere. . 6 Folly is set † Heb. in grea●… hei●…ts. in great dignity p Foolish and unworthy Persons are frequently advanced by the favour or humour of Princes into places of Highest Trust and Dignity, which is a great reproach and mischief to the Prince, and a sore calamity to all his People. , and the rich q Wise and worthy men, as is evident, because these are opposed to fools in the former clause: such as are rich in endowments of mind. The ground of the expression may be this, that rich men are capable of all the advantages of men or Books for the attainment of Wisdom, and therefore are supposed to be wise in some measure. sit in low place r Neglected and de●…pised, or removed from those High places to which their merits had raised them. . 7 I have seen servants s Men of a servile condition and disposition, who are altogether unfit for places of Dignity. * Pro 19 10. & 30. 22. upon horses t Riding upon Horses, as a Badge of their Dignity, as Es●…. 6. 8, 9 jer. 17. 25. Ezek. 23. 23. , and princes walking as servants upon Earth u Which was the case of his own Father, 2. Sam. 15, 30. . 8 * Ps. 7. 15. Prov. 26. 27. He that diggeth a pit x With this design that another may unawares fall into it. shall fall into it y Shall through God's just Judgement be destroyed by his own wicked devices. ; and whoso breaketh an hedge z Whereby another man's Fields, or Vineyards, or Orchards, are distinguished and fenced, that he may either enter upon them and take away their fruits, or by that means enlarge his own adjoining Fields. Possibly he may have a particular respect unto Magistrates or Rulers, whom God hath hedged or fenced in, both with his own Institution of Magistracy, and with his Laws, strictly requiring Obedience from their Subjects; and so he notes the danger of rising and rebelling against them. a serpent a Which oft lurks in hedges, and bites those who come within its reach. shall by't him. 9 Whoso removeth stones b Either 1. The stones which belong to others, and limit or distinguish their Grounds, of which see Deut. 27. 17. Or 2. Great stones too heavy for them. Which rashly attempt things too high and hard for them. Which seems better to agree with the following clause than the former Interpretation doth. shall be hurt therewith c May easily receive hurt by the stones falling unexpectedly and violently upon him. : and he that cleaveth wood d With an Iron instrument, as the manner is, he being unskilful in that art. Possibly he designs a man who causeth discord and mischief among Friends, or in a Family, or Kingdom shall be endangered thereby e May peradventure cut himself. . 10 If the Iron e To wit, the Axe whereby he cut the wood in the former verse, which by the danger there mentioned may be supposed to be sharp, but now saith he, if it happen to be blunt. be blunt, and he do not whet the edge, then must he put to more strength f Which is necessary to make it cut. ; but Wisdom is profitable to direct g Heb. and wisdom, etc. And as Wisdom instructs a man in the smallest matters, as in this very matter of cutting of Wood, where it teacheth him in this case to use his utmost strength, so it is useful for a man's direction in all his great and weighty affairs. And so he insensibly slides into the commendation of Wisdom, and the censure of Folly, which is the principal design and business of this Chapter. . 11 Surely the serpent will by't * Jer. 8. 17. without enchantment h If not seasonably prevented by the Art and care of the Charmer; which practice he doth not justify, but only mention by way of resemblance. See on Psal. 58. 5. , and † Heb. the master of the tongue. a babbler i Heb. a master of the tongue: which may be understood either 1. Of the Detractor or Slanderer, who like a Serpent bites secretly, who may be so called, because he takes liberty to use his Tongue as he lists, without any regard either to the offence of God, or to the injury of others, like them who said, Our Lips are our own; who is Lord over us? But I do not see either why this Phrase should be limited to the Detractor, which equally belongs to all abusers of the Tongue in any other way; or how this particular Vice of Detraction comes to be inserted here among things of a quite differing nature. Or 2. Of an Eloquent Person, who may well be called a Master of the Tongue, or of Speech, nothing being more usual in the Hebrew, than to call a Man Master of that which he excels in, or hath a full and free power to use. And this clause is and may be rendered thus, And there is no excellency or profit to the Master of the Tongue. i e. The most Eloquent person, who doth not understand, and in due time use the Charmers Art, cannot by all his eloquence afterward hinder the biting of the Serpent, or the mischievous effects of it: And so this agrees with the principal scope of the Chapter, which is to show the necessity and usefulness of Wisdom, and the mischief of Folly. is no better. 12 * Pro. 10. 32. & 12. 13. The words of a wise man's mouth are † Heb. grace. gracious k Heb. Grace, as profitable, so also acceptable to others, procuring him favour with those who hear him. : but the lips * Pro. 10. 14. & 18. 7. of a fool will swallow up himself l His discourses are ungracious and offensive to others, and therefore pernicious to himself. . 13 The beginning of the words of his mouth is foolishness: and the end of † Heb. his mouth. his talk is mischievous madness m All his talk from the beginning to the end is foolish and mischievous, and the more he talks, the more doth his folly appear, he proceeds from evil to worse, and adds wilfulness to his weakness, and never desists till he hath done mischief to himself or to others. . 14 * Pro. 15. 2. A fool also † Heb. multiplieth words. is full of words n Either 1. Talkative. Or 2. Forward to promise and brag what he will do, which is the common practice of foolish men: he is a man of words, as we use to say. : a man cannot tell what shall be; and * Ch. 3. 22. & 6. 12. & 8. 7. what shall be after him, who can tell him o These words contain either 1. A Mimetical Representation of his folly in using vain Repetitions of the same words, such as these, a man cannot tell, etc. and who can tell, etc. Or 2. A confutation of his folly in promising or boasting of things which are wholly out of his power: For what shall be, no man can either himself foreknow, or learn it from others. ? 15 The labour of the foolish wearieth every one of them p Fools discover their folly, as by their words, of which he hath hitherto spoken, so also by their actions, and by their endless and fruitless endeavours after things which are too high and hard for them. , because he knoweth not how to go to the city q For he is ignorant of those things which are most easy and most necessary for him, as of the way to the great City whither he is going, or obliged by his business to go, which being a great and beaten road, is known even to Children and natural fools. . 16 * Isa. 3. 3, 4, 5, 12. & 5. 11. Woe to thee, O land, when thy king is a child r Either 1. In Age. Or 2. (Which is more agreeable to the following clause) In Childish Qualities, as Ignorance, Inexperience, Injudiciousness, Rashness, Frowardness, Fickleness, or Wilfulness, and the like: in which sense this word is used, 2 Chr. 13. 7. compared with 1 Kin. 14. 21. Isa. 3. 4, 12. 1 Cor. 14. 20. Eph. 4. 14. : and thy princes eat s Give up themselves to eating and drinking excessively and intemperately, as it is explained in the next verse. in the morning t The fittest time for God's service, and for the dispatch of weighty affairs, and for sitting in judgement. Psal. 101. 8. jer. 21. 12. Which circumstance is added as a plain evidence of men that wholly devote themselves to vanity and Luxury; which must needs occasion gross neglect of the great concerns of the Kingdom, the oppression of the people to support such extravagancies, and a woeful and general corruption of the people by their example, and otherwise; which makes him say, Woe to that people. . 17 Blessed art thou, O land, when thy king is the son of nobles u Not so much by Birth, as even the worst of Kings commonly are, and have been, as by their noble and worthy dispositions, and endowments, and carriages; for such an one is opposed to the Child in the former verse. Sons of nobles are put for noble persons, as the sons of men for men, and the sons of physicians for physicians. , and * Prov. 31. 4. thy princes eat in due season x So as may further and not hinder their main business. , for strength y To refresh and strengthen their Natures, that they may be fit for action and business. and not for drunkenness z Not only nor chief to please their pala●…es, and indulge themselves in sensuality. . 18 By much slothfulness the building decayeth, and through idleness of the hands the house droppeth through a That House which is neglected by its owner, and not repaired, must needs come to ruin. Whereby he intimates, that the sloth and carelessness of Princes in the management of public affairs, which is an usual attendant upon that Luxury, of which he hath now discoursed, is most destructive both to themselves, and to their people. . 19 A feast is made for laughter, and * Ps. 104. 1●…. Wine † Heb. 〈◊〉 g●…ad the li●…e. maketh merry b The design and effect of feasting and drinking Wine, is, that Men may exhilarate their Minds with the society of their Friends, and with the use of the Creatures. : but money answereth all things c It procures not only Meat and Drink for Feasting, but for all other things; as the Heavens are said to answer the Earth, when they give it those showers which it desires and needs to make it fruitful, Host 2. 21. And this clause seems to be added as an aggravation of the sin and folly of Luxury, because Princes do thereby waste that Money and Treasure which is so highly necessary for the support and preservation of themselves, and of their Kingdoms, and are forced to squeeze Money out of their People by oppressive and dishonourable and dangerous practices, that they may have more to spend in riotous courses. . 20 * Ex. 22. 28. Curse not the king d Having spoken of the miscarriages of Kings, he now gives a caution to their Subjects, that they should not thence take occasion to speak irreverently or contemptuously of them, or wish or design any evil against their Persons or Government: For though vices may be condemned, wheresoever they are, yet both Reverence and Obedience are due to Magistrates, as they are Gods Vicegerents and Ordinances, notwithstanding their vices, as is manifest from Rom. 13. 1, etc. 1 Pet. 2. 13, etc. , no not in thy ‖ Or, 〈◊〉 thought e In the most secret manner, by giving way to such thoughts or affections; for these will very probably break forth into such words and practices. , and curse not the rich f The Princes or Governors under the King, who are commonly rich: or any other rich men, who can oppress or punish thee by their Wealth, as well as Kings can do it by their Power. in thy bedchamber g Where thy Wife or Servant may hear thee, and afterwards through folly or passion discover it to thy ruin. : for a bird of the air shall carry the voice, and that which hath wings shall tell the matter h The King will hear of it by unknown and unsuspected hands, as if a Bird had chanced to be at the window when thou didst speak the words, and did hear them, and carry the report of it unto the King. It is a proverbial expression, as when we say, Hedges have Ears, and the Walls will speak. Hence Kings are said to have long Ears. . CHAP. XI. 1 CAst thy bread † Heb. upon 〈◊〉 face of the 〈◊〉. upon the waters a Solomon having discovered divers vanities, and amongst others the vanity of heaping up Riches, he now teacheth us that it is our Interest as well as Duty, not so much to lay them up, as to lay them out in pious and charitable uses; and having taught us the true and best use of worldly things, for our present comfort and benefit, which is to enjoy them with a cheerful and contented Mind, he now directs us to the best improvement of them, for our future and greater advantage; and having acquainted us with our duty towards our Superiors, he now directs us in our carriage towards our Inferiors, and especially to such of them as are poor. The sense of these words is either 1. Cast thy seed (which is here called Bread, as it is also job 28. 5. Isa. 28. 28. and elsewhere) beside (for so the Hebrew particle, all, is oft used) the waters, i. e. either by the River's side, or in moist and waterish grounds, which usually are very fruitful. Or 2. Cast (freely and liberally bestow) thy bread (i. e. thy Money or Provisions, which are oft signified by the name of bread. By saying thy bread, he cautions us that we give away only that which is our own, and not that which is another's; as they do who give either what they get from others by fraud or power, or what they own to others, and are unable to pay, and so exercise Charity to the hindrance of Justice, or of the payment of their just debts,) upon the waters, i. e. upon those poor Creatures, upon whom, by reason of their unthankfulness or inability to make any returns to thee, it may seem to be as utterly lost as the seed which a man casts into the Sea or River. This sense agrees much better, 1. With the words; for he doth not barely mention the waters, (for then the particle, all, might have been translated beside) but the face, i. e. the surface or top, of the waters, in which, and such like cases, all, constantly signifies upon. 2. With the design and scope of the place, which is to persuade men to be liberal and charitable, notwithstanding the discouragements which they meet with in so doing, of which see the next clause, and the next verse. ; for thou shalt find it b It shall not be lost, as covetous men, or thine own corrupt heart, may suggest, but it shall certainly be restored unto thee, either by God or by Men, and that with great Honour and Advantage. This is added to prevent an objection, and to quicken us to the duty enjoined. after * Deut. 15. 10. 〈◊〉. 19 17. Mat. 10. 42. many days c Not immediately, but in due time, and when you least expect it. So you must be content to wait for it with Patience, as the Husbandman doth for the fruits of the Earth. . 2 * P●…. 112. 9 〈◊〉. 6. 30. Give a portion f A part of thy Estate or Provisions. He alludes to the ancient custom, whereby the Master of the Feast did distribute several parts to each Guest, and withal sent portions to the poor: of which custom see 2 Sam. 6. 19 Neh. 8. 10, 12. Est. 9 22. to seven, and also to eight g To as many as thou art able; a certain number for an uncertain, as Mic. 5. 5. and oft elsewhere. ; for thou knowest not what evil shall be upon the earth h Great calamities may come, whereby thou mayst be brought to poverty, & so both utterly lose that blessed opportunity of doing good, which now thou hast in thine hands, whereby thou mayst gain unspeakable Honour, and Comfort, and Advantage to thyself, and moreover need the Charity of others, which thou mayst comfortably expect, either from Men, or at least from the powerful Providence of God, disposing the hearts of men to pity and help thee, if thou hast been kind and merciful to others, as on the contrary they can expect no Mercy from God or Men, who have showed no Mercy to others. Thus he not only answers but retorts the Argument by which the covetous man excuseth his uncharitableness, because he must lay up against a rainy day. . 3 If the clouds be full of rain, they empty themselves upon the earth i Learn, O man, the practice of liberality from the very lifeless Creatures, from the Clouds; which when they are filled with water, do not hoard it up, or keep it to themselves, but plentifully pour it forth for the refreshment both of the fruitful field and of the barren wilderness. : and if the tree fall toward the south, or toward the north; in the place where the tree falleth there it shall be k These words contain either 1. An Argument to persuade Men to Charity, because they must shortly fall or die, and then all opportunity of being charitable will be lost, and they must expect certainly and eternally to reap whatsoever they have sown, whether it hath been Mercy or Unmercifulness. Or rather 2. An Answer to a common Objection against it, because we are not certain whether the person who desires our Charity doth really need it, or be worthy of it. To this he answers, As a Tree when it falls, either by the violence of the wind, or being cut down by its owner's order, it is not considerable whether it falls Southward or Northward, for there it lies ready for the Master's use; so thy Charity, though it may possibly be misapplied by thee, or abused by the Receiver, yet being conscientiously given by thee, it shall assuredly return to thee, and thou shalt reap the fruit of it. . 4 He that observeth the wind, shall not sow, and he that regardeth the clouds, shall not reap l He who neglects or delays the necessary works of sowing and reaping, because the weather is not exactly suitable to his desires, may possibly lose his Harvest. Whereby he intimates what is easily understood out of the foregoing verses, that Men will never do good here, which is expressed by sowing, Psal. 112. 9 2 Cor. 9 6. and consequently not receive good hereafter, which is called reaping, Gal. 6. 7, 8. if they be discouraged and hindered from it by every doubt or difficulty, such as covetous worldlings object to themselves, that others either do not want their Charity, or will abuse it, that they may possibly need it hereafter. . 5 As thou knowest not what is the way ‖ Or, of the wind, Joh. 3. 8. of the spirit m Of the Spirit or Soul of Man, how it first comes into the Body of the child in the Womb, whether from God by Creation, or from the Parents by Propagation; nor how it is united with, and so fixed in the Body that it cannot get out of it when it would; nor how and whether it goes out of the Body; all which things are great mysteries. Others translate it, of the wind, whence it cometh, and whither it goeth, as is observed job. 3. 8. or how violently it will blow, or how long it will last. But the former Translation seems to agree better with the following clause. , nor * Ps. 139. 14, 15. how the bones n i e. The whole Body, which is elsewhere signified by the Bones, as Psal. 34. 20. & 35. 10. because they are a principal part, and the very foundation and support of the Body. do grow in the womb o How it comes to pass that one and the same small quantity of seed should diversify itself into skin, and flesh, and sinews, and veins, and bones, and entrails, or how it receiveth nourishment and growth. of her that is with child; even so thou knowest not the works of God p What God is doing and will do with thee or others, the Counsels and Methods of God's Providence in the future time of thy Life, what evil God will send upon the Earth, v. 2. or what weather he will send, of which v. 4. how long or how little a while God will continue thy Life or Estate, and how soon God will call thee to an account. These and many other future events thou canst not foresee, and therefore thy Wisdom and Duty is to cast off all distracting cares, and distrustful fears about them, and cheerfully to commit thyself, and all thy affairs, into the Hand of God in well-doing. who maketh all. 6 In the morning q Early and late, in all seasons and occasions, do it speedily and continually, be not weary of it. sow thy seed r Do all good works, and especially that of almsgiving, as sowing is understood, 2 Cor. 9 6. Gal. 6. 7. , and in the evening q Early and late, in all seasons and occasions, do it speedily and continually, be not weary of it. withhold not thine hand s From working or giving. : for thou knowest not whether † Heb. shall be right. shall prosper t Which shall prosper most, as the next clause explains it; the positive Degree being put for the comparative, or the Superlative, which is not unusual in the Hebrew Text. Which shall best answer thine end, or do most good to others, or which shall tend most to the comfort of thy great and last account: for thy Morning-Alms may possibly be given to an unworthy person, or to one who did not need it, and will abuse it, and thy Evening-Alms may fall upon a person of eminent worth, yea, upon an Angel in humane shape, which is remembered as a motive to Hospitality, Heb. 13. 2. or upon one in extreme necessity, who might possibly have perished both in Soul and Body, if thou hadst not comforted and relieved him: Or, one time thou mayst give with more sincere Intention, and with more tender compassion than another time, and so one will be more right and more acceptable to God than the other , either this or that, or whether they both shall be alike good u Equally successful to the receiver, or to the giver. . 7 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun x It cannot be denied that this present Life (which is called light, job 3. 20. & 33. 30. Psal. 56. 13. and which is expressed Synecdochically, by seeing the Sun, Eccl. 6. 5. & 7. 11.) is in itself a great blessing, and very desirable; but it is not perpetual nor satisfactory; which is here implied and expressed in the nex●… verse. . 8 But if a man live many years y Which is a privilege granted but to few persons comparatively. , and rejoice in them all z And suppose he enjoy all the comforts, and escape all the imbitterments of humane Life, all his days: which also is a great rarity. ; yet let him remember a It is his Duty and Interest seriously to consider. the days of darkness b Of death, or of the state of the dead, which is oft expressed by darkness, as job 10. 21. Psal. 88 12. etc. and here is opposed to the foregoing Light. , for they shall be many c i e. Far more than the days of this short Life, especially if to the time of lying in the Grave be added that greater and utter darkness which is reserved for impenitent sinners, and which is everlasting, Mat. 22. 13. & 25. 30. 2 Pet. 2. 17. jud. v. 13. And this is added for the caution of mankind, that they may not rejoice excessively in, nor content themselves with the happiness of the present Life, but may seek for something more durable, and more satisfactory. . All that cometh d All things which befall any man belonging only to this Life, whether they be comfortable or vexatious, they are but vain and inconsiderable, because they are short and transitory. is vanity. 9 Rejoice e This verse is to be understood either 1. As a serious Advice to this purpose, seeing Life is short and transitory, improve it to the best advantage, take comfort in it whilst you may, only do it with moderation, and the fear of God. Or rather 2. As an Ironical concession, such as are usual both in Scripture, as 1 Kin. 18. 27. & 22. 15. Ezek. 28. 3, 4. Mat. 26. 45. and in other Authors. For this agrees much better with the context, and with the Expressions here used. And so the sense is, I foresee what evil use some men will make of what I have now said; Things being thus, Let us eat and drink, for tomorrow we shall die, as they also reasoned, 1 Cor. 15. 32. , O young man f He speaks to young Men particularly, because they have both the greatest ability, and the strongest Inclinations to pursue sensual pleasures, and are most impatient either of Restraint or Admonition. , in thy youth, and let thy heart cheer thee g Indulge thy frolic and jolly humour, and take thy fill of delights. in the days of thy youth; and walk in the way of thy heart, and in the sight of thine eyes h Whatsoever thine Eye or Heart lusteth after, deny it not to them; as this Phrase is taken, Num. 15. 39 nor is it ever used in a good sense. Compare job 31. 7. Psal. 81. 12. jer. 18. 12. 2 Pet. 2. 14. 1 joh. 2. 16. : but know thou i But in the midst of thy feast and jollity it will become thee, if thou art a reasonable Creature, to consider thy reckoning, and whether thou dost not purchase thy Gold too dear. , that for all these things k For all thy ●…ollies and sinful Lusts, which thou sleightest as tricks of youth. God will bring thee into judgement l Will force thee to appear before his Judgment-seat, to give a serious account of all thy youthful and exorbitant courses, and to receive that sentence which thy own Conscience will then say thou dost justly deserve. And if thou likest thy sensuality upon these terms, much good may it do thee. I do not envy thee, nor desire to partake of thy delicates. . 10 Therefore remove ‖ Or, anger. sorrow m i e. Sensual and disorderly Lusts, which he elegantly and emphatically calls sorrow, with respect to the foregoing words, to intimate, that although such practices do at present gratify and delight men's Senses and vain Minds, yet they will shortly and certainly bring a man to intolerable and eternal sorrows, which it is thy Wisdom to prevent. m Or, as it is rendered in the margin, and by divers others, anger; a passion to which men are most prone in the heat of youth Whereby he may understand either anger against him for this sharp admonition; or rather against God, who hath laid such severe restraints upon them, and threatens such punishments to them for following their own natural Inclinations. So the sense is, do not quarrel with thy Judge, but submit and make thy Peace with him by declaring War against all thy Sins. from thy heart, and put away evil n All evil Concupiscences or Lusts, which though now they seem good to thee, will another day appear to be very evil and bitter things. from thy flesh o From thy bodily members. Which he mentions not exclusively, as if he would allow them their spiritual evils, but emphatically, because young men to whom he is here speaking, are most given to fleshly or bodily Lusts. ; for childhood and youth are vanity p i e. Most vain, either 1. In their temper and dispositions. Young men are frothy, and foolish, and inconsiderate, whereby they run into manifold dangers, and therefore they shall do well to hearken to the Counsels of those who by their greater Wisdom and Experience, are more capable Judges of these matters. Or 2. In their condition. The time of Youth is vanishing and transitory, and Old-age and Death will speedily come, against which every man in his wits will take care to lay in solid provisions and comforts. . CHAP. XII. 1 * Pro. 22. 6. REmember a To wit, practically, or so as to fear, and love, and faithfully serve and worship him, which when men do not, they are said to forget God, Psal. 9 17. & 106. 21. and in many other places. now thy Creator b The first Author, and continual Preserver of thy Life and Being, and of all the perfections and enjoyments which accompany it, to whom thou hast the highest and strongest obligations to do so, and upon whom thou hast a constant and necessary dependence, and therefore to forget him is most unnatural, and inhuman, and disingenuous. in the days of thy youth c For than thou art most able to do it, and thou owest the best of thy Time and Strength to God; then thou hast opportunity to do it; and thou mayst not live till Old-age: than it will be most acceptable to God, and most comfortable to thyself, as the best evidence of thy sincerity, and the best provision for Old-age and Death; and than it is most necessary for the conquering those impetuous Lusts and Passions which drown so many Thousands of young Men in perdition, both in this Life, and in tha●… to come. , while the evil days d The time of Old-age, which is evil, i. e. burdensome, and calamitous in itself, and far more grievous and terrible when it is loaded with the sad remembrance of a man's youthful Follies and Lusts, and with the dreadful prospect of approaching Death and Judgement, which makes him see that he cannot live, and yet dare not die, and with the consideration and experience of the hardness of his heart, which in that age is rarely brought to true Repentance, and so generally expires either in vain presumption, or in hellish desperation. come not, nor the years draw nigh * See 2 Sam. 19 35. when thou shalt say, I have no pleasure in them e My Life is now bitter and burdensome to me, and worse than death: which is frequently the condition of Old-age. ; 2 While the sun, or the light, or the moon, or the stars be not darkened f Heb. While the sun, and the light, and the moon, etc. That clause, and the light, seems to be added to signify that he speaks of the darkening of the Sun, and Moon, and Stars, not in themselves, or in their own Bodies, but only in respect of that light which they afford to men. And therefore the same clause which is expressed after the Sun, is to be understood after the Moon and Stars, as is very usual in Scripture in like cases. And those Expressions are to be understood either 1. Literally, of the dimsightedness of old men, by reason whereof the light of the Sun, etc. seems dark to them. Which seems not to agree with the Context, partly because the dimness of their sight is expressed in the next verse, and partly because both this and the following verses are wholly Allegorical. Or rather 2. Figuratively, and that either 1. Of the outward parts of the Body, and especially of the Face, the Beauty of the Countenance, the lightsome and pleasant complexion of the Cheeks, the liveliness of the Eyes, which are compared to the Sun, and Moon, and Stars, and which are obscured in Old-age, as the Chaldee Paraphrast understands it. Or 2. Of the inward parts of the mind, the Understanding, Fancy, Memory, which may not unfitly be resembled to the Sun, and Moon, and Stars, and all which are sensibly decayed in most old Men. For it may seem improbable, that Solomon in his description of the infirmities of Old-age should omit the decays of the most noble part of Man, which are commonly incident to Old▪ age. And yet, with submission to those worthy persons who think otherwise, it seems not necessary that he should here speak of those inward decays, partly because they are not so general in old Men as the decays of the Body are; partly because he here directeth his Speech to sensual men who are more affected with corporal than with intellectual maladies; and partly because both the foregoing and following passages concern the state of men's Bodies and their outward condition. Or rather 3. Of external things, and of the great change of their joy and prosperity, which they had in their youthful time, into sorrow, and manifold calamities, which are usually the companions of Old-age: For this interpretation seems best to agree both with the foregoing verse, in which he describes the miseries of Old-age, and with the following clause, which is added to explain and determine those otherwise ambiguous Expressions; and with the Scripture use of this Phrase, which is the best key for the understanding of Scripture; for a state of Comfort and Happiness is oft described by the Light of the Sun. etc. as judg. 5. 31. 2 Sam. 23. 4. Isa. 30. 26. & 60. 20. and a time and state of great trouble is set forth by the darkening of the Light of the Sun, etc. as Isa. 13. 9, etc. & 24. 23. joel 2. 10. & 3. 15. Mat. 24. 29. and oft elsewhere. , nor the clouds return after the rain g This Phrase notes a perpetual Succession, and Reciprocation of Rain, and Clouds bringing Rain, and then Rain and Clouds again, and so without end. Whereby he expresseth either 1. The Rheums or Defluxions which do abundantly and incessantly flow in and from old Men, for want of natural heat and strength to prevent or remove them. Or rather 2. The continual vicissitude of Infirmities, Diseases, and Grie●…s, in old Men, one deep calling upon another, and one Affliction beginning at the end of another; whereas in young Men after Rain the Clouds are dispersed, and fair weather succeeds. : 3 In the day when the keepers of the house h i e. Of the Body, which is oft and fitly compared to an house, as job 4. 19 Psal. 119. 54. 2 Cor. 5. 1. Whose keepers here are either 1. The Ribs and Bones into which they are fastened, which are the Guardians of the inward and vital parts, which also are much weakened and shaken by Old-age. Or rather 2. The Hands and Arms, which are man's best instruments to defend his Body from the assaults of Men or Beasts, and which in a special manner are subject to this trembling, by paralitical or other like distempers, that are most incident to old Men. shall tremble, and the strong men i Either the Back, or the Thighs and Legs, in which the main strength of the Body doth consist, which in old Men are very seeble, and unable both for the support of the Body, and for motion. shall bow themselves, and ‖ Or, 〈◊〉 ●…ders 〈◊〉 〈◊〉 they grind little. the grinders k The Teeth, those especially which are commonly so called because they grind the Meat which we eat. cease l To wit, to perform their Office. because they are few m Heb. because they are diminished, either 1. In strength. Or 2. In number; being here one, and there another, and not united together, and one directly against another, and consequently unfit for their work. , and those that look out of the windows n The Eyes. By windows he understands either 1. The holes in which the Eyes are fixed, Zech. 14. 12. Or 2. The Eyelids, which, like windows, are either opened or shut. Or 3. Those Humours and Coats of the Eyes, noted by Anatomists, which are the chief Instruments by which the Eye sees. be darkened, 4 And the doors be shut in the streets o Or, toward●… the streets: which lead into the streets. This is understood either 1. Literally; because men, when they are very old, keep much at home, and have neither strength nor inclination to go abroad. Or rather 2. Allegorically, as all the other clauses are understood. And so the doors are either 1. The outward Senses, which, as doors, let in outward Objects to the Soul. Or rather 2. The Mouth, or the two Lips, here expressed by a word of the dual number, which are oft called a door, both in Scripture, as Psal. 141. 3. Mich. 7. 5. and in other Authors, which, like a door, open or shut the way which leads into the streets or common passages of the Body, such as the Gullet, and Stomach, and all the Bowels, as also the Windpipe, and Lungs; which also are principal instruments both of speaking and eating. And these are said to be shut, not simply and absolutely, as if they did never eat, or drink, or speak, but comparatively, because Men in extreme Old-age grow dull and listless, having little or no appetite to eat, and are very much indisposed for discourse, and speak but seldom. , when the sound of the grinding is low p Or, because the sound, etc. So this may be added, not as a new Symptom of Old-age, but only as the reason of the foregoing Symptom. The sense is, When, or because the Teeth, called the grinders, v. 3. are lose and ●…ew, whereby both his speech is low, and the noise which he makes in eating is but small. And this is one great cause of his indisposedness both to eating and to speaking. Some understand this of Concoction, which after a sort doth grind the Meat in the stomach, and in the other parts appointed by God for that work. But that is transacted inwardly, and without all noise or sound. , and he shall rise up q To wit, from his Bed, being weary with Lying, and unable to get sleep. at the voice of the bird r Either 1. Upon the smallest noise. Which doth not consist with that deafness incident to old Men, and described in the next words. Or rather 2. As soon as the Birds begin to chirp, which is early in the morning, whereas Children and Young Men, can lie and sleep long in the morning. , and all the daughters of music s All those Senses or parts of the Body, which are employed in Music and Song, as well those which make it, as the parts of and within the Mouth, as those which receive it, to wit, the Ears. shall ●…e brought low t Shall be cast down from their former excellency; they are become incapable either of making musicit, or of delighting in it. . 5 Also when they shall be afraid u The passion of Fear is observed to be most incident to old Men, of which divers Reasons may be given. of that which is high x Either 1. Of high things, lest they should fall upon them. Or rather 2. Of high places, of going up hills or stairs, which is very irksome to them, because of their weakness, and weariness, and giddiness, and danger, or dread of falling. And this clause, together with the next may be rendered thus, and that agreeably to the Hebrew Text, Also they shall be afraid and terrified (Two words expressing the same thing, which is very frequent in the Hebrew,) of that which is high in the way. When they walk abroad they will dread to go up any high or s●…eep places. , and fears shall be in the way y Lest as they are walking, they should stumble, or fall, or be thrust down, or some infirmity or mischief should befall them. , and the almond-tree shall flourish z Their heads shall be as full of grey Hairs, as the Almond-Tree is of white Flowers. Such Metaphors are not unusual in other Authors. Hence Sophocles calls a grey or hoary Head flowery, and again, covered with white flowers. , and the grasshopper shall be a burden a If it doth accidentally hop up and rest upon them. They cannot endure the least burden, being indeed a burden to themselves. But the words may be, and are by others rendered, the locust (as the ancient Interpreters, and many others render it; or, as ours, and some others, the grasshopper, which comes to the same thing; for these two sorts of infects are much of the same nature and shape,) shall be a burden to itself. And by the locust or grasshopper may be understood either 1. The old Man himself, who bears some resemblance to it, in shape, by reason of the bones sticking out, in the constitution of the Body, which is dry and withering, and in the Legs and Arms which are slender, the flesh being consumed. Or 2. The Back, which fitly follows after the Head upon which the Almond-Tree flourished, in which the strength of the Body lay, and which formerly was able to bear great burdens, but now, through its weakness and crookedness, is a burden too heavy for itself. And some of the Jewish and other Interpreters understand this word, which others render locust or grasshopper, to be some part of the Body, either the Backbone, or the head of the Thigh-bone, or the Ankle-bone, any of which may well be said to be heavy or burdensome to itself, when it moves slowly and listlesly, and not without difficulty and trouble. , and desire b To wit, of Meats, and Drinks, and Music, and other carnal Delights, which are vehemently desired by men in the heat of their Youth, but are unsavoury to old men; of which see an Instance, 2 Sam. 19 35. It is true, the former Expressions are metaphorical, but the two next following are proper, and to be understood literally, and so may this clause also. shall fail: because man goeth c Is travelling towards it, & every day nearer to it than other. to his long home d From this place of his pilgrimage into the Grave, from whence he must never return into this world, and into the state and place of the future Life, which is unchangeable and everlasting. , and the mourners e Either such as were hired to that end, of whom see on jer. 9 17. Mat. 9 23. & 11. 17. or true Mourners, near Relations, and dear Friends, accompany the dead Corpse through the streets to the Grave. go about the streets: 6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern f This verse is to be understood either 1. Literally, of the ornaments of Life, such as Chains, and Jewels, and vessels of Gold and Silver, and of the instruments by which the necessary Provisions and supports of Life are conveyed to us, such as fountains of water, and Pitchers, etc. which may be said to be loosed or broken because they are neglected as useless things to the dead man. Or rather 2. Allegorically, of those inward parts of Man's Body which are the chief Instruments of Life, or Sense and Motion, and of the vital or animal operations, whether such from which they first proceed, or in which they are first elaborated and contained, which may fitly be compared to a bowl, and fountain, or cistern; or such by which they are derived or conveyed to the several parts of the body, which are very conveniently designed by the cord, and pitcher, and wheel; all which are truly said to be loosed or broken, i. e. dissolved, or become useless and insufficient for the performance of their several functions. This in the general. But it seems most probable that Solomon, who was so profound a Philosopher, and doubtless had an accurate knowledge of all the parts of man's Body, and their several offices and operations, doth by these several Expressions describe so many particular parts and offices. By the silver cord it is generally and most probably conceived, that he understands the pith or marrow of the backbone, which comes from the brain, and thence goeth down to the very lowest end of the Backbone, together with the Nerves and Sinews, which, as Anatomists observe, are nothing else but the production & continuation of the marrow. And this is most aptly compared to a cord, both for its figure, which is very long and round, and for its use, which is to draw and move the parts of the Body, and to silver, both for its excellency and colour, which is white and bright, even in a dead, and much more in a living Body. And this may properly be said to be loosed, or dissolved, or broken, or removed, as others render the word, the sense of all these translations being the same, because it is relaxed, or obstructed, or otherwise disenabled for its proper service. And answerably hereunto by the golden bowl he understands the Membranes of the Brain, and especially that innermost Membrane which is called by Anatomists, the pious mother, because it doth with a motherly care defend the Brain, and assist and govern its actions, which insinuates itself into all the parts of the Brain, following it in its various wind and turn, keeping each parcel of it in its proper place, and distinguishing and dividing one part from another, to prevent disorder and mischief. This is not unfitly called a bowl, partly because it is round, and partly because it receives and contains in it all the substance of the Brain; and a golden bowl, partly for its great preciousness and usefulness; partly for its ductility, being drawn out into a great thinness or fineness, as Gold is capable of being drawn forth into thinner plates than other metals can bear; and partly for its colour, which is somewhat yellow, and comes nearer to that of Gold than any other part of the Body doth. And this is well said to be broken, as for the reasons above noted, so because upon the approach of Death it is commonly shrivelled up, and many times broken. And as these two former clauses concern the Brain, and the animal Powers, so the two following clauses of this verse respect the Spring and seat of the vital Powers and Operations, and of the blood, the great instrument thereof, which hath been commonly conceived, and consequently is here understood, to be the Liver, but more truly and certainly is the Heart, which is now known and confessed to be the source of the blood. And so Solomon here describes the chief Organs or Vessels appointed for the Production, and Distribution, and Circulation of the Blood in Man's Body. For although the Doctrine of the Circulation of the Blood hath lain hid and unknown for very many Generations together, and therefore the honour of the Invention of it is justly ascribed to a famous Physician of our Country, yet it is not improbably supposed by some, that it was well known to Solomon, although after his times it was lost, as doubtless many other things were, which he wrote concerning Plants, and other things. According to this motion the fountain here is the right Ventricle of the heart, which is now acknowledged to be the spring of Life, and of the vital Spirits, and the pitcher is the veins which convey the blood from it to other parts, and especially that arterious Vein, as Anatomists call it, by which it is transmitted to the Lungs, and thence to the left Ventricle of the Heart, where it is better elaborated, and then by the Pulse thrust out into the great Artery, called Art●…a ●…orta, and by its branches dispersed into all the parts of the Body, to give them Life and Vigour, which being done, the residue of the Blood is carried back by the Veins into the right Ventricle of the Heart, whence it is disposed, as hath been now mentioned, and so runs in a perpetual round, unless it be obstructed by some disorder in the Body. And the cistern is the left Ventricle of the Heart, and the wheel seems to be that great Artery which is joined to it, which is very fitly so called, because it is the first and great instrument of this Rotation or Circulation of the Blood, which by its Pulse is forcibly thrust out into all the parts of the Body, whence, by various wind and turn, it returns thither again, and so is sent again upon the same journey, which in like manner it performs again and again, as long as Life and Health continue; and when any of these parts are disenabled for the discharge of their Offices, then are they fitly said to be broken. The pitcher may be said to be broken at the fountain, when the veins do not return the blood to the Heart, but suffer it to stand still and cool within them, whence comes that coldness of the outward parts, which is a near forerunner of Death. And the w●…l may be said to be broken at the cistern, when the great Arteries do not perform their Office of conveying the Blood into the left Ventricle of the Heart, and of thrusting it out thence into the lesser Arteries, whence comes that ceasing of the pulse, which is a certain sign of approaching Death. . 7 * Gen. 3. 19 Then shall the dust g The Body called dust, both for its original which was from the dust, and to signify its vile and corruptible Nature, job. 4. 19 & 30. 19 Psal. ●…3. 14. return to the earth as it was h Whence it was first taken. He alludes to that passage Gen. 3. 19 : and the spirit i The Soul of man frequently so called, as Gen 2 7. Psal 31. 5. etc. because it is of a spiritual or immaterial Nature. shall return unto God k Into his presence, and before his Tribunal, that there it may be sentenced to its everlasting habitations, either to abide with God for ever, if it be approved by him, or otherwise to be eternally shut out from his presence and favour. * Num. 16. 22. & 27. 16. Job 34. 1●…. Isa. 57 16. Zech. 12. 1. who gave it l To wit, in a peculiar manner, by his creating Power; for in a general sense God giveth to every seed his own body, 1 Cor. 15. 38. Hence he is called the father of Spirits, Heb. 12. 9 . 8 * Ch. 1. 2. Vanity of vanities, saith the preacher, all is vanity m This sentence wherewith he began this Book he here repeateth in the end of it. Partly as that which he had proved in all the foregoing discourse, and partly as that which naturally and necessarily followed from both the branches of the assertion now laid down, v. 7. . 9 And ‖ Or, the more wise the preacher was, etc. moreover, because the preacher was wise n Which he affirmeth not out of vain ostentation, but partly to procure the more credit and acceptance to his Doctrine and Counsel here delivered; and partly to declare his Repentance for his former follies, and Gods great Mercy in restoring his Wisdom to him. , he still taught the people knowledge o As God gave him this Wisdom, that he might be a teacher of others, so he used it to that end. Therefore despise not his Counsel. ; yea, he gave good heed p He did not rashly and foolishly utter whatsoever came into his mind, or mouth, but seriously pondered both his matter and words. , and sought out q Both by the exercise of his own mind, and by reading and learning from others. , and * 1 Kin. 4. 32. set in order r Or, directed on fitted. He selected such as were most useful. many proverbs s Excellent and wise say, which are oft called Proverbs, as was noted before upon the Book of Proverbs. . 10 The preacher sought to find out † Heb. words of delight. acceptable words t Heb. desirable or delightful, worthy of all acceptation, such as would minister comfort and profit to the hearers or Readers. , and that which was written u By the Preacher in this and his other Books. was upright x Heb. right or straight, agreeable to the Mind or Will of God, which is the rule of right, not crooked or perverse. , even words of truth y Not fables cunningly devised to deceive the simple, but true and certain Doctrines which commend themselves to men's own Consciences or Reasons, wholesome and edifying Counsels. . 11 The words of the wise z Not of secularly or politicly wise men, but of the spiritually wise and holy men of God; of which, and not of the former, this whole context treats. are as goads, and as nails a Piercing into men's dull Minds, and hard Hearts, and quickening and provoking them to the practice of all their duties. fastened b Which do not only amuse and startle men for the present, as the wise and grave Counsels of moral Philosophers frequently do, but make powerful and abiding impressions in them; which is the peculiar effect of God's Word. by the masters of assemblies c By the teachers of God's Church and People, whether Prophets or others, appointed by God for that work. , which are given from one shepherd d From God, or from Jesus Christ, the great Shepherd and Teacher of the Church in all Ages, by whose Spirit the ancient Prophets, as well as other succeeding Teachers were inspired and taught, jer. 3. 15. 1 Pet. 1. 11. & 2 Pet. 1. 21. And this clause seems to be added partly as the reason of that admirable Harmony and Agreement which is amongst all the men of God in all ages and places, because they are all taught by one Master, and guided by the same Hand; and partly to oblige us to the greater Attention and Reverence to all their Doctrines and Counsels, which we are to receive as the word of God, and not of Men only, as is said 1 Thes. 2. 13. . 12 And further, by these e By these Wise Men, and their Words or W●…ings, of which he spoke in the foregoing verse. , my son, be admonished f Take your Instructions from them, for their words are right and true, as he said v. 10. where▪ as the words of other men are false, or at best doubtful. : of making many books there is no end g I could easily write many Books and large Volumes upon these matters, but that were an endless and needless work; seeing things necessary to be known and done, lie in a little compass, as he informs us in the next verse. , and much ‖ Or, rea●…ing. study h The reading of many Books written by learned Philosophers about these things; which it is more than probable were then extant, though since lost, which also Solomon, being so curious and inquisitive a person, would in all likelihood procure and peruse as far as he had opportunity. is a weariness to the flesh i It wasteth a man's strength and Spirits, and yet (which is implied) doth not satisfy the Mind, nor sufficiently recompense the trouble and inconvenience to which man is exposed by it. . 13 ‖ Or, 〈◊〉 e●…d of t●…e matter▪ 〈◊〉 all that hath been 〈◊〉. Let us hear the conclusion of the whole matter k The sum and substance of all that hath been said or written by wise men, so far as it is necessary for us to know. , * Deut. 6. 2▪ & 10. 12. Fear God l Which is Synecdochically put here, as it is very frequently in Scripture, for all the inward Worship of God, Reverence, and Love, and Trust, and a Devotedness of Heart to serve and please God, and a Lothness to offend him, and an Aptness to tremble at his Word and Judgements. , and keep his commandments m This is fitly added as a necessary effect and certain Evidence of the Fear of God. Make Conscience of practising whatsoever God requires, how costly, or troublesome, or dangerous, soever it be : for this is the whole duty n In the Hebrew it is only, the whole: it is his whole work and business, his whole Perfection and Happiness, it is the sum of what he need either know, or do, or enjoy. of man. 14 For * Rom. 2. 16. & 14. 1●…. 1 Cor. 4. 5. 2 Cor. 5. 10. God shall bring every work into judgement o This is added either 1. As a reason of what he last said, this is the whole of man, because all men must give an account to God of all their works, and this alone will enable them to do that with joy, and not with grief: Or 2. As another Argument to press the foregoing Exhortation, Fear God, and keep his commandments, for you must be called to judgement about it, etc. , with every secret thing p Not only outward and visible actions, but even inward and secret thoughts. , whether it be good, or whether it be evil. CANTICLES. BEfore I come to the Explication of this Book, some things must be premised concerning it. 1. That it was of Divine Inspiration is so clear and certain, that as the jewish Writers note, none ever questioned it, although some doubted of some other of Solomon's Writings. And the same Arguments which prove the Divinity of other Books, are found here, such as the quality of the Penman, who was confessedly a man inspired by God; the Excellency and Usefulness of the Matter; the sacred and sublime Majesty of the stile; and the singular efficacy of it upon the Hearts of sober and serious Persons, who read it with due preparation; and those other Characters which are commonly known, and therefore it is needless here to enumerate. 2. The form of this Book is dramatical, wherein several parts or parcels of it are uttered by, or in, the Name of several persons, which are chief Four, the Bridegroom and the Bride, and the Friends or Companions of the one, and of the other. Nor is it declared what or when each of them speak, but that is secretly couched, and is left to the observation of the prudent Reader, as is usual in Writings of this Nature. 3. The design of the Book in general is to describe the passionate Loves and happy Marriage of two persons, and their mutual Satisfaction therein, and the blessed Fruits and Effects thereof. But than it is not to be understood carnally concerning Solomon and Pharaoh's Daughter, as some have fancied, although the occasion of this Love and Marriage may be taken from that, or rather he makes an allusion to that, but spiritually concerning God, or Christ, and his Church and People. This is sufficiently evident from the descriptions of this Bridegroom and Bride, which are such as could not with any decency be used or meant concerning Solomon and Pharaoh's Daughter, as when he is brought in like a Country Shepherd, Ch. 1. 7. and is called his Bride's Brother, Ch. 5. 2. and when he gives such high and excessive Commendations to himself, as we shall see, and when she is made the keeper of Vineyards and of Sheep, Ch. 1. 6, 8. and is said to be smitten and abused by the Watchmen, Ch. 5. 7. and to be terrible as an Army, Ch. 6. 4. and to be like Pharaoh's Horses, and to have an Head like Carmel, a Nose like a Tower, Eyes like Fishpools, Teeth like a flock of Sheep, etc. Ch. 7. 4, 5. And there are many such like Expressions and Descriptions, which being applied to them, are absurd and monstrous. Hence it follows that this Book is to be understood mystically or Allegorically concerning that spiritual Love and Marriage which is between God or Christ, and his Church, or every believing Soul. And this will be more than probable to any man who shall consider the following particulars. 1. That the Scriptures both of the Old and New Testament are full of mystical and Allegorical passages; which being known and confessed, it is needless to prove. 2. That the Doctrine of Christ, or the Messiah, and of his being the Head, and Husband, and Saviour of God's Church or People, was well known, at least to the Prophets, and the wise and pious Israelites, in the time of the Old Testament; whereof we have many manifest and unquestionable evidences, not only in the New Testament, but in the Writings of Moses, in the Books of Psalms and Proverbs, and in the Prophets, as hath been noted in part, and will, God assisting, be further observed in the proper places. 3. That God compares himself to a Bridegroom, and his Church to a Bride, Isa. 62. 5. and calls, and owns himself the Husband of his People, Isa. 54. 5. Host 2. 16, 19, 20. In which places, by comparing these with many other Texts of Scripture, by God, or the Lord, is meant Christ, the second Person in the Godhead, who then was to come down, and since did come from Heaven to Earth, for the consummation of that eternal project of Marriage between God and his People. Which also is fully confirmed by the writings of the New Testament, which were designed for the Explication of the Old, in which Christ is expressly declared to be the Bridegroom or Husband of his Church, as Mat. 9 15. & 22. 2. John 3. 29. 2 Cor. 11. 2. Eph. 5. 23. Rev. 19 7. & 21. 2. & 22. 17. 4. That the 45th Psalm, which is a kind of abridgement of this Book, although it had its rise from, or alludes to the Marriage between Solomon and Pharaoh's Daughter, was written concerning the Messiah, as all Interpreters, both Christian and jewish agree, and concerning the mystical Marriage between Christ and his Church; of which see my notes upon that Psalm. From these considerations, and many others which might be suggested, and which will offer themselves to our thoughts from several passages of it, it is sufficiently manifest, that the main scope and business of this book is to describe the mutual Love, Union, and Communion which is between Christ and his Church in the various conditions to which it is liable in this World, as in the state of Weakness, and Desertion, and Persecution from foolish Shepherds, and the like, Chap. 1. 6, 7. and 3. 1, 2, 3, 4. and 5. 2, 7, etc. Moreover it is to be considered, that Solomon doth here vary his Speech, sometimes speaking of the Church in general, as one Person or Body; and sometimes of the particular Members of it, or of several Believers, both of such as really and sincerely are so, or such as profess to be so, and of their various dispositions and conditions. And hence comes the difference of Persons here mentioned, the Mother, or Spouse, and the Children, or Daughters of Jerusalem, Sixty Queens, and Eighty Concubines, some that are Strangers to the Bridegroom, and some that are well acquainted with him, etc. These things being premised will give great light to the several passages of this Book. CHAP. I. 1 THe song of songs a The most excellent of all Songs, whether composed by profane or sacred Authors, by Solomon, or by any other. So this Hebrew Phrase is understood in other cases, as the holy of holies signifies the most holy; and the highest King is called King of Kings; & there are multitudes of such instances, as hath been oft observed. And so this might well be called, whether you consider the Author of it, who was a great Prince, and the wisest of all mortal Men, the two Adam's only excepted; or the Subject of it, which is not Solomon, but a greater than Solomon, even Christ, and his Marriage with the Church, as hath been noted; or the Matter of it, which is most lofty and mysterious, containing in it the greatest and noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of Love between Christ and his People, most sweet, and comfortable, and useful to all that read it with serious and christian Eves. Nor is it the worse because profane and wanton Wits abuse it, and endeavour to fasten their absurd and filthy senses upon some passages in it. The truth is, this Book requires a sober and pious, not a lascivious and foolish Reader: for which reason some of the ancient Hebrews advised young men to forbear the reading of it, till they were Thirty years old. , which is solomon's b Which was composed by Solomon: but whether before his Fall, or after his Repentance, is not easy to determine, nor necessary to be known. . 2 Let him kiss me with the kisses of his mouth c The beginning of this Book is abrupt, and may seem disorderly; but is very suitable to, and usual in Writings of this nature, wherein things are not related in an historical and exquisite order, but that which was first done is brought in as it were accidentally after many other passages; as we see in Homer, and Virgil, and in the Greek and Latin Comedians. These are the words of the Spouse, as all acknowledge, wherein the breatheth forth her passionate Love to the Bridegroom, whom she doth not name, but only intimate by the Pronoun Relative, him, which is here put without and for the antecedent, as Psal. 87. 1. & 114. 2. john 20. 15. Which manner of Expression she useth because it was needless to name him, as being so well known to the person, or persons, to whom she speaks, and being the only person who was continually in her thoughts and speeches. By kisses, which were the usual tokens of Love and goodwill, she means nothing else but the communications and manifestations of his Love and favour to her, as the following clause explains this, his Graces and comforts breathed into her from the mouth and Spirit of Christ. : * Ch. 4. 10. for † Heb. thy ●…oves. thy love d This sudden change of the person is frequent, especially in such pathetical discourses. First she speaks of him as absent, and at a distance, but speedily grows into more acquaintance with him, and by ardent desire and faith, embraceth him as present. is better than wine e Than the most delicious meats or drinks, or than all sensual delights, this one kind being Synecdochically put for all the rest, as it is Esth. 5. 6. job 1. 13. Prov. 9 2. Eccl. 2. 3. . 3 Because of the favour of thy good ointments f Because of those excellent Gifts and Graces of God's Spirit wherewith thou art replenished, and which flow from thee upon thy Members. , thy name g Either 1. Thou thyself, Names being oft put for Persons, as Act. 1. 15. Rev. 3. 4. Or rather 2. Thy same or report, the very mention of thee, and all those things by which thou makest thyself known to men, thy Word, and particularly thine offers and promises of Pardon and Salvation made to sinners, and all thy works, both ordinary and miraculous, especially that great work of Redemption. is as ointment poured forth h Most lovely, and acceptable, and refreshing. , therefore do the virgins i Called the companions of the Bride, Psal. 45. 14. particular believers, who are called Virgins, 2 Cor. 11. 2. Rev. 14. 4. who have their senses exercised to perceive this sweetness and fullness of Christ. love thee. 4 * Joh. 6. 44. Draw me k By thy Grace and holy Spirit effectually inclining my Heart to come unto thee, as this Phrase implies, jer. 31. 3. Host 11. 4. joh. 6. 44, 45. As thou hast outwardly called and invited me, so do thou inwardly move me, who am naturally averse and backward to follow thee. , we l Both I thy Spouse, and the Virgins my Companions. And this change of numbers teacheth us that the Spouse in this Book is one great Body, consisting of many Members, of whom therefore he speaks sometimes in the singular, and sometimes in the plural number, will run after thee m Will follow thee readily, and cheerfully, and swiftly; which is opposed to her former sluggishness and listlesness. We will not receive thy Grace in vain, but will improve it, and cooperate with it, and stir up all our strength to serve and obey thee. : the king n Christ, my Husband and Lord, the King of his Church, as he is oft called, the King of Kings, etc. * Ps. 45. 14, 15. hath brought me o Heb. hath caused me to come, by drawing me as I desired. He hath answered my Prayer. into his chambers p Where I may most freely and familiarly converse with him, and enjoy him. He hath taken me into intimate communion with himself. These Chambers seem to note either 1. Those heavenly Mansions into which Believers are sometimes said to be brought, even in this Life, as Eph. 2. 6. because they have a lively Faith, and well grounded Hope, and Assurance, and some comfortable foretastes of that blessed State. Or rather 2. Those places and conditions upon Earth, in which they enjoy the special favour and fellowship of God in Christ, as the public Assemblies, in which Christ is in a peculiar manner present, Mat. 18. 20. where his Word and Ordinances are dispensed, and where he poureth forth his Spirit, and Blessings, and speaks great Peace, and gives forth his Loves unto his People. Yea, even the private Closets, wherein Believers enjoy much of Christ by Prayer, and Praise, and Reading, and Meditation, are such Chambers also: For it is not the Place, but the State, or Privilege, which is here signified, and which is considerable. : we will be glad and rejoice in thee q Or, For thee, in, or for, thy Love and Favour to us, which is the principal cause of our Joy. , we will remember r Or, commemorate or celebrate. This shall be the matter of our Thoughts and Discourses. thy love more than wine: ‖ Or, they love thee uprightly. the upright s Those chaste and sincere Virgins mentioned v. 3. who are here opposed to hypocritical Professors. love thee. 5 I am black t It might be objected, who art thou, that thou shouldst have or pretend to such a Royal Bridegroom, and such Honours and Favours? To this the Church answers, I confess, as to myself, and outward appearance in the Eyes of the World, I have not that Pomp and Beauty which Men admire, but am black, contemptible and deformed, both for my own Infirmities and Disorders, and for the scandals of some of my own Members, and for the Reproaches and Persecutions of worldly men. She alludes to the complexion of Pharaoh's Daughter, who was black. , but comely u Yet I am glorious withi●…▪ Psal. 45. 13. and comely through the Beauty which my Husband hath put upon me, by his Graces and Blessings conferred upon me, such as Justification and Sanctification▪ etc. , O ye daughters of Jerusalem x By which she understands particular Believers, whose Mother Jerusalem is called, Gal. 4. 26. who had joined themselves to her, especially young Converts and weak Christians, who were startled and o●…ended at the contemplation of her blackness. , as the tents of Kedar y i e. Of the wild Arabians, the Posterity of Kedar, Gen. 25. 13. who dwelled in Tents, which were black and uncomely, both in themselves, and by the injuries of the weather, to which they were constantly exposed. , as the curtains of Solomon z As the Hang wherewith Solomon's House was furnished, which none can doubt that they were most beautiful and glorious. So these two last clauses answer to the two first, and that in the same order in which they lie. . 6 Look not upon me a With wonder and disdain, because of my blackness, as it follows. because I am black, because the sun hath looked upon me b My blackness is not essential, and inseparable, but chief caused by the scorching beams of the Sun, i. e. of ●…ore Persecutions and Tribulations, which by God's permission have befallen me. which are represented by the Sun, Mat. 13. 6, 21. : my mother's children c False Brethren, who pretend that the Church is their Mother, when their Actions demonstrate, that God, the Husband of the Church, is not their Father, hypocritical Professors, who are, and e●…er were, the keenest Enemies to the true Church and People of God, Isa. 66. 5. Gal. 4. 29. false Teachers, and their followers, who by their corrupt Doctrines, and Divisions, and Contentions, which they raise, bring great mischief to the Church. See 2 Cor. 11. 26. Gal. 2. 4. were angry with me d Or, fought against me, as the ancients render it, and so marred my Beauty. , they made me the keeper of vineyards e i e. Of their vineyards, for to these she opposeth her own, in the next clause. Having prevailed against me, they used me like a slave, putting me upon the most dishonourable and troublesome services, such as the keeping of the Vineyards was esteemed, 2 Kin. 25. 12. Isa. 61. 5. Mat. 20. 17. , but mine own vineyard have I not kept f They gave me such a full and constant employment in their drudging work about their Vineyards, that they left me no time to mind mine own, they hindered me from doing my own duty, and from minding my own concerns. And therefore it is no wonder, if in this posture and condition I be uncomely, and scorched by the Sun. But because Churches or Societies of Professors of Religion, whether good or bad, are oft called Vineyards, as Deut. 32. 32. Psal. 80. 8. Isa. 5. 1, 2, 7. this and the foregoing clause may be thus understood, that they endeavoured to seduce and corrupt the Church with false Doctrines, and Superstitious, or Idolatrous Worship, and to oblige her to countenance and maintain them, and thereby disturbed and hindered her from her proper work, which was the propagation and advancement of the true Doctrine and Worship in particular Assemblies and Persons, belonging, or to be brought in, to her. . 7 Tell me, O thou whom my soul loveth g Notwithstanding all these Discouragements and Afflictions which I suffer for thy sake, and for my Love to thee. Being reproached and persecuted by others, I flee to thee, O my only Refuge and Joy, and I beg direction and help from thee. , where thou feedest h Understand thy flock, as Gen. 29. 7. & 37. 16. Seeing false Teachers and Churches bear thy Name, Mark 13. 21, 22. and thy true Church sometimes lies hid, Rev. 12. 14. discover to me which is thy true Church, and which are those Assemblies and People where thou art present, and where thine Ordinances are dispensed in purity and power, and where thou dost and wiltst command the blessing, even Life for evermore, as it is expressed, Psal. 133. 3. that I may join myself to them. This is the request of particular Believers. For it must be minded, as that which will be useful to explain many difficulties in this Book, that the Church in this Book is sometimes considered, and speaketh, or is spoken of, as one entire Body, and sometimes with respect unto, and in the name of her particular Members, and that promiscuously; and, in which of these capacities each place is to be understood, is left to the prudent and diligent Reader to gather out of the words and Context. , where thou makest thy flock to rest at noon i In the heat of the day, when the Shepherds in those hot Countries used to carry their flocks into shadowy places. Whereby he means the time of hot persecution, when it is hard to find and discover the true Church, partly because she is deformed by it, and partly because she is obscured and driven into the Wilderness, as is said, Rev. 12. 14. : for why should I be ‖ Or, as one that is 〈◊〉. 2 Sam. 15. 30. as one k i e. Be really one, the particle, as, being here a note of truth, as it is in many other places. Why wiltst thou by withdrawing thyself from me, and denying thy direction to me, suffer me, or give occasion to me to be such a one. that turneth aside l Or, a wanderer, or vagaboad, like a neglected and forlorn Creature exposed both to censure and danger, from both which it belongs to thee, my Husband, to protect and save me. by m Or, about, or towards, as this particle is elsewhere used. the flocks of thy companions n The assemblies of corrupt and false Teachers and Worshippers, by which I am like to be ensnared, if thou dost forsake me. These he calls Christ's Companions, partly because they profess the name of Christ, and their con●…unction with him in God's Worship; and partly because they set themselves up in Christ's stead, and usurp his Power in delivering and imposing their own Laws and Doctrines upon men's Consciences, and behave themselves like his equals or companions, not as becometh his Subjects. ? 8 If thou know not n To wit, where I feed my Sheep. For this is Christ's answer to his Spouse or People. , * Ch. 5. 9 〈◊〉 1. O thou fairest among women o Though thou art black in thine own and others Eyes, yet thou art very beautiful and amiable to me, as being washed white in my Blood, and beautified with my Gifts and Graces. , go thy way forth by the footsteps of the flock p Observe and follow the paths which my Sheep have trodden before thee, of my faithful Servants, Abraham, and others, whose Examples are propounded for our Imitation, Rom. 4. 12. Heb. 6. 12. For the church in all Ages is one and the same, and there is but one way for the substance, in which all the Saints from the beginning to the end of the World do walk, Christ being yesterday, and to day, and the same for ever, Heb. 13. 8. and the Lamb slain from the foundation of the World, Rev. 13. 8. , and feed thy kids q Take care for the feeding or teaching of all, and especially of young and weak Christians, who do and shall associate themselves to thee, whom the Holy Ghost calls Lambs, Joh. 21. 15, 16. as here Kids. For although grown and wanton Goats are commonly used in Scripture in a bad sense, yet the Kids of the Goats do sometimes note Believers, as Isa. 11. 6. and Kids were among those Sacrifices which represented Christ, Heb. 9 12, 13, 14. beside the shepherd's tents r Under the conduct, and according to the instruction of my faithful Shepherds, or Pastors, first and chief those who have gone before thee, the Prophets and Apostles, and after, and in subordination to them, and to their Writings, others whom I shall raise from time to time to feed my People with Wisdom and Understanding. . 9 I have compared thee s Heb. I have made thee like; which may be understood either 1. Verbally, by comparing. Or 2. Really, by making a real resemblance in Quality or Condition. , * Ch. 2. 2, 10, 1●…. & 4. 1, 7. & ●…. 2. & 6. 4. Joh. 14. 15. O my love, to a company of Horses in Pharaohs chariots t Either 1. For comeliness; for an Horse is a very stately and beautiful Creature, and the Egyptian Horses were preferred before others, 1 King. 10. 28. Isa. 31. 1. and Pharaohs own Chariot Horses were doubtless the best of their kind. Or 2. For excellent order and usefulness, as those Horses did equally and orderly draw the Chariot, and carried Pharaoh with ease and speed whither he designed to go. Or rather 3. For strength and courage, to overcome all thine Enemies. For Horses are famous for that property, job 39 21, etc. And the strength of the Battle was then thought to consist very much in Horses, Prov. 21. 31. and Chariots, and especially in a company or multitude of them. And the Chureh in this Book is represented not only as fair and beautiful, but also as terrible to her enemies, Cant. 6. 10. Compare Rev. 19 11, 14. . 10 * Ezek. 16. 11, 12, 13. Thy cheeks are comely with rows of jewels u Which being fastened to the Heads of Brides, used to hang down upon, and to adorn their Cheeks, according to the manner in those times. He mentions the Cheeks as the chief seat of Beauty: and he intimates that the Church's Beauty is not natural, nor from herself, but from the jewels wherewith Christ adorns her. , thy neck x Which is mentioned as another visible part and seat of Beauty, Host 10. 11. But to accommodate every part and ornament named in this Book, to some particular thing in the Church, seems to have more of curiosity and Artifice than of solidity and use. , with chains of gold y Whereby, as well as by the rows of Jewels, he may seem to design all those persons and things wherewith the Church is made beautiful in the Eyes of God, and of men, such as excellent Ministers, and Saints, righteous Laws, holy Ordinances, and the Gifts and Graces of God's spirit, all which are given by God to the Church, and are her best ornaments. . 11 We z I thy Bridegroom, with the cooperation of my Father, and of the holy Spirit. Such plural Expressions are sometimes used in Scripture concerning one God, to note the plurality of Persons in one Divine Essence, as hath been noted upon Gen. 1. 26. and elsewhere. will make thee borders of gold, with studs of silver a Beautiful and honourable Ornaments, such as those v. 10. Variety of Expressions are used to signify the various kinds and Improvements of the Gifts and Graces which are bestowed by Christ upon the Church. The Phrase here used may be compared with that of Apples of Gold in pictures of silver, Prov. 25. 11. . 12 While the king b My Royal Husband. sitteth at his table c Either 1. With the spirits of just men and blessed Angels in heavenly Glory, to which Christ was advanced after his sufferings, and from which he poureth down his Spirit upon his People. Or rather 2. With me in his Gospel and Ordinances, in which Christ entertaineth his People, and is in a special, and gracious, and glorious manner present with them, Mat. 18. 20. & 28. 20. which also is oft represented in Scripture under the notion of a Feast or Banquet, of which see Prov. 9 1, 2, 3, 5. Isa. 25. 6. Mat. 8. 11. & 22. 12. 1 Cor. 10. 21. , my spikenard d The Graces of his Spirit conferred upon me, and drawn forth by his powerful presence, which is here compared to those sweet Ointments which the Master of the Feast caused to be poured out upon the Heads of the Guests, of which see Mark 14. 3. Luk 7. 38. in which Ointments Spikenard was a chief ingredient, joh. 12. 2, 3. sendeth forth the smell thereof e Which notes the exercise and manifestation of her Graces, which is a sweet smelling favour in the nostrils of her Husband, and of her Companions. . 13 A bundle of myrrh f Or, A bag of myrrh, in which there was a considerable quantity of the Gum which droppeth from the Myrrh Tree. Myrrh is bitter to the taste, but sweet to the smell, and therefore was ever reckoned amongst the best perfumes. See Exod. 30. 23. Psal. 45 8. joh. 19 39 is my beloved unto me g He is most precious and comfortable to me, and the Author of my sweet smell last mentioned. ; he shall lie all night betwixt my breasts h In the place where bundles or bags of Myrrh, or other perfumes hung down, being fastened about their Necks, which yet were taken away, and laid aside by night. But the Church intimates that she will not part with Christ, neither day nor night. Or this Phrase may note the Churches intimate Union with, and hearty Affection unto Christ. . 14 My beloved is unto me, as a cluster of ‖ Or, cypress. camphire i Or, Cypress, as others render it. It was an odoriferous plant growing in Vineyards, and some think that it was a most pleasant kind of Vine, like that which bears Muscatella Grapes; yea some very learned men understand it of that Plant which dropped balm, which grew in, or near, the place here specified, as is affirmed not only by the Jews, but also by Pagan Writers, as Diodorus and T●…ogus. Nor are we concerned to know which or what it was; it being confessed and evident, that it was some pleasant and grateful Plant, and that it sets forth that great delight which the Church hath in the enjoyment of Christ. in the vineyards of En-gedi k A pleasant and well watered place in the Tribe of judah, jos. 15. 62. Ezek. 47. 10. where there were many pleasant Plants, whence it was called Hazazon Tamar, 2 Chron. 20. 2. . 15 * Ch. 4. 1. & ●…. 12. Behold, thou art fair, ‖ Or, 〈◊〉 compa●…ion. my love; behold, thou art fair l This is the Speech of Christ. The words are doubled, partly to note the certainty of the thing, notwithstanding her mean and modest opinion of herself, and partly to manifest his high esteem and fervent affection for her, and to assure her, that notwithstanding all her infirmities, he was very well pleased with her. , thou hast doves eyes m Which are 1. Comely and pleasant. 2. Modest and humble, not lofty, as the looks of some other Creatures are. 3. Mild and harmless, not fierce and fiery, not looking and watching for prey, as the Eyes of revenous Birds are. 4. chaste and faithful, looking only to their Mates: so that if any of them cast a lustful eye upon another, her companions are enraged against her, and quickly tear her in pieces, as some natural Historians write. And such are the Church's Eyes said to be. And by the Eyes he seems to design partly her Looks, and outward behaviour or Conversation, and partly and chief the inward disposition of her Mind, which is commonly discovered, and in Scripture is oft signified by the Eye, in which sense we read of an evil Eye, Prov. 23. 6. Mat. 6. 23. of a bountiful Eye, Prov. 22. 9 of a single Eye, Luk. 11. 34. of a proud or lofty Look, all which signify such empers of men's Minds. . 16 Behold, thou art fair, my beloved n The Church here again speaks, and retorts Christ's words upon himself. If I am fair, it is only by thy Grace, and favourable acceptation; thou, and thou only, art fair indeed, thy beauty is exquisite and perfect. , yea pleasant o As thou art beautiful in thyself, so thou art amiable and pleasant in thy condescension to me, and converse with me, in communicating thy blessed Counsels, and Graces, and Comforts to me. : also our bed p Either 1. upon which we sit at meat, as the manner than was, Esth. 1. 5, 6. Ezek. 23. 41. Or rather 2. Upon which we lie, our nuptial Bed: for the Union and Communion between Christ and his Church is here represented under the notion of Marriage. And accordingly the Bed seems to denote the place or places where the Church enjoyeth sweet fellowship with Christ, by his Spirit accompanying his Ordinances, and imparting his Merits, and Graces, and Comforts to her. is green q Is pleasant, as that colour is to the Eye; is prepared for us, being adorned with green Garlands, or Boughs, and Herbs, as the manner seems to have been with Country Brides, such as the Spouse in this Book is represented to be. Or, as others, both ancient and later Interpreters, render it, is flourishing, i. e. fruitful. So it is an happy presage, that the Church should not be barren, but bring forth many Children to Christ; of which see Isa. 54. 1, etc. By these and the following words, the Church invites Christ to her Bed and House, where she may freely and fully enjoy spiritual Communion with him. . 17 The beams of our house are cedar r Not only strong and incorruptible, but also fragrant and delightful. Though I am in myself but a mean and rustic person, yet the House to which I invite thee, and where thou and I shall dwell together, is, by thy favour, built with Cedar. Whereby is here signified the stability of God's Church upon Earth, which is called God's House, 1 Tim. 3. 15. and the firmness and sureness of God's Word and Promises. , and our ‖ Or, galleries. rafters s The lesser Beams. Or, as it is rendered in our Margin, and by others, Galleries, wherein we may walk. of fir t Or, as the ancients and others render it, of Cypress, which was used in buildings, which also was strong and fragrant, and therefore suits well with Cedars. . CHAP. II. 1 I Am the rose of Sharon, and the lily of the valleys a These are the words either 1. Of the Spouse, continuing her discourse. Or rather 2. Of the Bridegroom, drawing forth the Church's Affections to him. He compares himself to the Rose and Lily, for fragrancy and beauty. Nor is it in the least degree indecent, that Christ should thus commend himself, partly because his excellency is so transcendently great, that he is free from all suspicion of Vanity and Self-flattery; and partly because it is suitable to the stile of such Writings, and to the present design of recommending himself to the affections of his Spouse. He mentions the Rose of Sharon, which was a very fruitful place, as is evident from 1 Chron. 27. 29. Isa. 33. 9 & 65. 10. and famous for Roses, as may seem probable from Isa. 35. 1, 2. or, as others translate it, the Rose of the field, which may note that Christ is not only pleasant and beautiful, but free and communicative, offering himself to all that come to him. The Lily is a beautiful and glorious Creature, Mat. 6. 29. especially to one who beholds it through a magnifying Glass. He saith, the Lily of the valleys, because they grew and flourished best in such low and waterish Grounds. . 2 As the lily among the thorns b Compared with Thorns, which it unspeakably exceeds in Glory and Beauty. , so is my love among the daughters c So far, and much more, doth my Church or People, excel all other Assemblies or People. The title of Daughter is oft given to whole Nations; whence we read of the Daughter of Babylon, and of Egypt, and of Edom, etc. Isa. 47. 1. jer. 46. 11. Lam. 4. 21. These are Christ's words, to which the Spouse makes the following Reply. And it is observable here, that as Christ is here represented as a Shepherd, and the Spouse as a Country Virgin, so the similitudes here used are agreeable to that estate. . 3 As the appletree d Whose fruit is very pleasant and wholesome. among the trees of the wood e Which are either barren, or bear ungrateful and worthless fruit. , so is my beloved among the sons. † Heb. Idelighted and sat down, etc. I sat down under his shadow f Being weary and heavy laden with manifold sins and troubles, inward and outward, I confidently reposed myself under his Protection (which is commonly signified by a shadow, as Isa. 4. 6. & 25 4. etc.) and by him was defended from the scorching heat of God's Wrath, and from the Curse of his fiery Law, and from the mischief or hurt of all sorts of distresses. with great delight, and his fruit g The benefits which I received by him, the clear, and full, and certain knowledge of God's Will, and the way of Salvation, Adoption, and Remission of Sins, Faith, and Repentance, and all manner of Grace, and Assurance of Glory. Thus he was to me both a Sun, and a Shield, as is said, Psal. 84. 11. was sweet to my † Heb. palate. taste. 4 He brought me to the † Heb. house of wine. banqueting house h Heb. House of wine, or, by a common Synecdoche, of feasting. By which he understands the places in which, or the means and instruments by which Believers receive the Graces and Blessings of Christ, to wit, the holy Scriptures, Ministers, & public Assemblies, & all Christ's Institutions. , and his banner over me i Or, to, or towards me, by the lifting up or displaying whereof I was invited and encouraged to come in to him, and to list myself under him, as Soldiers are by the lifting up of a Banner or Ensign, of which see Isa. 11. 10. & 49. 22. was love k The Love of Christ crucified, which, like a Banner, is displayed in the Gospel, whereby sinners are drawn and engaged to come to Christ, see Io●…. 3. 14. & 12. 32. 2 Cor. 5. 14. The Motto or Device of Christ's Banner was not like those of other great Generals, a Lion, or Leopard, or Eagle, but Love, by which alone Christ made all his Conquests. . 5 Stay me l Or, Support me, keep me from sinking or ●…ainting. The Spouse speaks this to her Bridemaids, the daughters of jerusalem, as it is expressed v. 7. or to the servants or Friends of the Bridegroom there waiting, and to the Bridegroom himself; as a person ready to faint cries to any or all that are near to him, or her, for help. with flagons m With Wine, which is a good cordial, Ps. 104. 15. Pro. 31. 6, 7. and which was there present, v. 4. Flagons are here, and 1 Chr. 16. 3. put for Flagons of Wine, as it is fully expressed, Host 3. 1. or for the Wine contained in them, as the Cup is put for Wine, Luk. 22. 20. by a common Metonymy. , † 〈…〉 comfort me with apples n With odoriferous Apples, such as Pomegranates, or the like, the smell whereof was grateful and useful to persons ready to faint. By these Metaphors understand the application of the Promises, and the comfortable and quickening influences of the Spirit. ; for I am sick of love o Either 1. With transports of joy, which sometimes causes a fainting of the Spirits, as Gen. 45. 26. 1 Kin. 10. 5. Or 2. With grief for his departure from her, of which we read, Ch. 3. 1, 2. or for fear of it. Or rather 3. With ardent desire of a stricter Union, and clearer discoveries of his Love, and perfect and uninterrupted Communion with him in Glory. That sickness is sometimes the effect of Love hath been oft observed by Physicians. . 6 * Ch. 8. 3. His left hand ‖ Or, was. is under my head p As a pillow for me to rest upon. No sooner did I cry out for help, but he was at hand to secure me, and did manifest his tender Care and dear Love to me. , and his right hand ‖ Or, did. doth embrace me. 7 † Heb. 〈◊〉 〈◊〉. * Ch. 3. 5. & 8. 4. I charge you q This verse is spoken either 1. By the Bridegroom, who having reposed the sick Church in his Arms, chargeth them not to disturb her, till she please, as the last clause, in this case, must be rendered. Or rather 2. By the Bride, as may be gathered, 1. From the connexion; because both the foregoing and following words are hers. 2. Because it was more decent for the Bride than for the Bridegroom to give this charge to the Bridemaids, the daughters of jerusalem; and therefore in all places in this Book, where they are mentioned, the person speaking to them is the Bride, and not the Bridegroom, and particularly Ch. 3. 5. & 8. 4. where this verse is repeated, and is consessedly and evidently spoken by the Spouse. , O ye daughters of jerusalem r My Bridemaids, Friends, and Members, over whom I have Authority. , by the roes, and by the hinds s Either 1. By the kindness you have to those pretty and amiable Creatures, as you would not injure nor disturb them, nor drive them away, but please yourselves with the sight of them, as Shepherds and Country-Damosels commonly do. Or 2. By the Example of those Creatures, which are pleasant, and loving in their carriage towards one another. of the field t Which have their usual abode in the fields. , that ye stir not up, nor awake u That you do not disturb nor offend him by your miscarriages, but permit him and me to enjoy a quiet repose. Do nothing to grieve him, or molest me. my love x My dearly beloved, called Love Emphatically, to express her great passion for him. So Love is used, Cant. 7. 6. and in other Authors. , till he please y i e. Never, as this word, until, in such like Phrases, is commonly used, as Gen. 28. 15. 2 Sam. 6. 23. Isa. 22. 14. For neither can sin ever please him, nor can the Church bear it, that Christ should ever be offended, or that her sweet Fellowship with him should be interrupted. . 8 The voice of my beloved z Methinks I hear his voice. The Spouse being now refreshed and revived with Christ's presence, awakes out of sleep, and breaks forth into this joyful Exclamation. Christ's voice is nothing else but the word of Grace revealed outwardly in the Gospel, or the Evangelical passages of the old Testament, and inwardly to the heart of the Spouse by the Spirit of God. ! behold, he cometh a Either 1. He is coming, or will shortly come into the World; which Solomon and the rest of the Old-Testament Prophets, and Saints, did earnestly desire and confidently expect. Or 2. He is coming to me for my support and comfort. leaping upon the mountains, skipping upon the hills b He saith, leaping and skipping, to note that Christ came readily, and swiftly, with great desire and pleasure; and he adds, upon the Mountains and Hills, either with respect to Mount Zion or jerusalem, in and from which Christ first discovered himself: or to signify Christ's fixed resolution to come, in spite of all discouragements and difficulties which stood in his way: or to show that his coming was manifest and visible to the Eye of her Faith. Or in this Phrase he may have a respect to the Roes and Hearts here following. . 9 * Ver. 7. My beloved is like a roe, or a ‖ Or, 〈◊〉. young hart c Either 1. In loveliness. Or rather 2. In swiftness, by comparing this verse with the former. The swiftness of roes is noted 2 Sam. 2. 18. 1 Chr. 12. 8. He is coming to me with all speed and will not tarry a moment beyond the appointed and proper season. : behold he standeth behind our walk d And whilst he doth for wise and just reasons forbear to come, he is not far from us. Though he be not yet come into the door of our House, yet he stands behind the wall of our House, and is always at hand, to give me that succour and comfort which I do or may need and desire. Both this and the following Phrases seem to note the obscure and imper●…ct manner and degree of Christ's manifesting himself to his People, either 1. Under the Law in comparison of his discover●…es in the Gospel. Or 2. In this Life, in comparison of what he will do in the future Life. , he looketh forth e From his high and heavenly palace towards me, to watch over me and refresh me with the prospect of his favour. at the window f This Phrase and that, through the lattess, intimate that the Church doth indeed see Christ, but, as through a glass, darkly, as is said even of Gospel-Revelations, 1 Cor. 13. 12. and was much more true of legal Administrations. , † Heb. 〈◊〉. showing himself through the lattess. 10 My beloved spoke g Invited and called me outwardly by his Word, and inwardly by his Spirit. , and said unto me, Rise up h Shake off sloth and security, and disentangle thyself more fully from all the snares of this World, and of thy own Lusts, that thou mayst be more ready to come to me, and more fit for my embraces. my love, my fair one, and come away i Unto me, and with me, follow me fully, serve me more perfectly, labour for a nearer Union, and more satisfying communion with me. . 11 For lo, the winter k Which made the ways in some sort unpassable, and so might seem to hinder or allright thee from coming to me. This winter, and the following rain, may be understood either 1. Of worldly Tribulations, which he intimates to be past and gone, to wit so far that they shall not destroy nor hurt the Church, but on the contrary do her much good, both by multiplying her Members, and increasing her Graces, and promoting her Eternal Happiness. Or rather 2. Of spiritual Troubles arising in the Minds and Consciences of sinners, from a deep sense of the guilt of sin, the Justice and Wrath of God, the Sentence and Curse of the Law; all which made them afraid to come unto God, and desirous, if possible, to run away from him. But, saith Christ, I have removed this great impediment, God is ready to be reconciled, and therefore cast off all discouragements and excuses, and come unto me. is past, the rain is over, and gone. 12 The flowers appear on the earth l This and the following clauses are here alleged as evidences of the Spring time, which, in the mystical and principal sense, seems to signify the day of Grace, or the glad tidings of Salvation proposed to ●…nners in the time of the Law, by Types, and Shadows, and Promises, but much more clearly and fully in the Gospel, and all the discoveries and communications of God's Grace to Mankind in holy Ordinances, in the Gifts, and Graces, and Comfor●…s of the Holy Spirit, vouchsafed unto, and appearing in Believers, as Buds and Blossoms do in the Spring time. , the time of the singing of birds m When Birds sing most ●…reely and sweetly, as they do in the Spring. Or, as the ancient Translators render it, of cutting or cropping, not Trees, which agrees not with that season, but the flowers last mentioned, for Nos●…gays, or other uses. is come, and the voice of the turtle n Which changeth its place according to the season, as is observed, Ier 8. 7. and by all other Writers, who affirm that it disappears in Winter, and appears in the Spring, as some others Birds also do; but this seems particularly to be mentioned, because it doth not only give notice of the Spring, but also doth aptly represent the Spirit of God, which even the Chaldee Paraphrast understands by this Turtle, which appeared in the shape of a Dove, and which worketh a Dovelike Meekness, and Chastity, and Faithfulness, in Believers. is heard in our land o In Immanuels' Land, as Canaan is called, Isa. 8. 8. in the Church. . 13 The figtree putteth forth her green figs p Which it shooteth forth as soon as it doth Leaves, in the Springtime, Mat. 24. 32. , and the vines, with the tender grape, give a good smell q Which, though not strong, is pleasant and grateful, and given by it in the progress of the Spring. . Arise my love, my fair one, and come away r These words are here repeated, to show both the Church's infirmity, and indisposition, which needs so many Calls and Arguments to press so necessary and advantageous a Duty; and Christ's tender compassion to her weakness, and servant desire of converse with her. . 14 O my dove s So the Church is called, partly for her Dovelike Temper and Disposition, because she is chaste, and mild, and harmless, etc. and partly for her Dovelike Condition, because she is weak, and exposed to Persecution, and given to Mourning, as Doves are, Isa. 38. 14. & 59 11. Ezek. 7. 16. and subject to many Fears, and therefore forced to hid herself in Rocks, as it follows. , that art in the clefts of the rock t Where she hide herself, either 1. For fear of her Enemies, whom to avoid she puts herself into the Protection of the Almighty. Or 2. Out of Modesty, and an humble sense of her own De●…rmities, and Infirmities, which makes her endeavour to hid●… herself even from her Beloved, as ashamed to appear in his pr●…ence, 〈◊〉 is frequently the case of God's People especially after 〈◊〉 into 〈◊〉. And this sense seems to be ●…avoured by the following words, in which Christ relieveth her against such discourag●…●…ughts. , in the secret places of the * Ezek. 38. 20. stairs u In the holes of craggy and broken Rocks, which 〈◊〉 ●…airs. So the same thing is 〈◊〉 repeated in other words. , let me see thy countenance x ●…e not afraid nor ashamed to appear before me, come boldly into my presence and acquaint thyself with me. , * Ch. 8. 13. let me hear thy voice y Thy Prayers and Praises. ; for sweet is thy voice, and thy countenance is comely z Thy Person and Services are accepted by me, and are amiable in my ●…ight. . 15 Take a The Bridegroom gives this charge to his Bridemen or Friends, whose Office it is to attend upon him, and to observe in Commands. By whom he understands those Magistrates and 〈◊〉 to whom, under Christ, the custo●…y of the Vineyards, to wit, the Churches, principally belong. These he commands to take the Foxes, i. e. to restrain them from doing this mischief. us b Heb. for us, i e. at our instance, and for our common good, as this spoiling of the Vines was injurious and grievous to them both. * Ezek. ●…34. Luk. 13. 3●…. the foxes c The disturbers of the Vineyard, or the Church, Seducers or ●…alse Teachers, who are fitly compared to Foxes here, and Ezek. 13. 4. partly to distinguish them from great Tyrants and Persecutors, who are compared to wild Boars, or other wild Beasts, Psal. 80. 13. as to Lions, 2 Tim. 4. 17. and partly for their foxlike qualities and actions, because they are very crafty and deceitful, 2 Cor. 11. 13, 14. Eph. 4. 14. and very mischievous also, Ezek. 34. 2, 3. 2 Tim. 2. 17. Tit. 1 10, 11. 2 Pet. 2. 2. He mentions Foxes, because these abounded in that Country, as is ●…anifest from judg. 1●…. 4. Psal. 63. 10. Lam. 5. 18. etc. but under 〈◊〉 he comprehends all noxious Creatures, upon the 〈◊〉 〈◊〉. , the little foxes d This he adds, not as if the great Foxes were excused or ex●…mpted, but for more abundant caution to teach the Church to pre●… Errors and Heresies in the beginnings of them, before they spread, and grow strong and incurable. , that spoil the vines e Which Foxes do ma●…y ●…ays, as those who writ of them have observed, by g●…awing and brea●…ng the little Branches, and Leaves, and the Bark, by ●…igging holes in the Vineyards, and so spoiling the Roots, by eating the Grapes, and other ways. : for our vines have tender grapes f Which give us hopes of a good Vintage, and which are easily spoiled, if great care be not used to prevent it. . 16 * Changed 6. 3. & 7. 1●…. My beloved is mine, and I am his g These are the words of the Bride, who having come to him upon his gracious Invitation, now maketh her boast of him, and of that intimate Union and Communion which was between them. : he feedeth among the lilies h Either 1. He feedeth his flock in sweet and lovely Pastures, where there is not only Herbage to feed them, but Lilies to delight them. Or rather 2. He feedeth himself, i. e. he abideth and refresheth himself amongst his faithful People, which are compared to Lilies, above v. 2. and Host 14. 5. as Christ also is here, v. 1. . 17 * 〈◊〉. ●…. 6. Until the day † 〈…〉 break, and the shadows flee away i Until the morning of that great and blessed day of the general Resurrection and Judgement, when all the shadows, not only of Ignorance, and Sin, and Calamity, but even of all Ordinances, and outward Administrations, shall cease, and make way for the immediate enjoyment of my Beloved. And this clause may be joined, either 1. With the foregoing words, and so the sense is, Christ doth and will abide with his Church as long as this Life and World lasts; which agrees with Christ's Promise of being with his Church to the end of the World, Mat. 28. 20. But neither that nor this place imply that Christ will then forsake his People, but only secures God's People against that which was the chief, if not only, matter of their fear, to wit, lest Christ should leave them, and cast them off in this Life, which if he did not, they were assured that hereafter they should be ever with the Lord, 1 Thes. 4. 17. For it is well known, and hath been oft observed already, that the word, until, doth not always exclude the time to come. Or 2. With the following words, Turn thou my B●…ved until the day break, etc. : turn k Return to me. For although Christ had come to her, and she had gladly received and embraced him, yet he was gone again, as is here implied, and evidently appears from the next following verse. Which sudden change is very agreeable both to the nature and method of such dramatical Writings, & amatorious Transactions, and to the state of God's People in this world, where they are subject to frequent changes, and vicissitudes of Christ's withdrawing from them, and returning to them again. my beloved, and be thou * Ch. ●…. 〈◊〉. like a roe, or a young hart l In swiftness, make haste to help me, for I am ready to faint. upon the mountains ‖ Or 〈◊〉 〈◊〉. of Bether m A place in the Land of Promise, possibly the same called Bithron, 2 Sam. 2. 29. where it seems those Creatures were in great abundance, or where they were commonly hunted, and so being pursued, they made all possible haste to escape. . CHAP. III. 1 BY night on my bed a Either 1. In a time of Tribulation. which is commonly signified by the Night, and sometimes by a Bed, as Revel. 2. 22, Or 2. When I expected to find him; for the Husband who by his occasions is oft forced to be absent from his Wife in the day time, but at night returns to her, and beds with her. Or 3. When others compose themselves to rest and sleep, my Thoughts were troubled, and my Affections were working towards him, and I was very desirous to enjoy him. I sought him b I sought for Christ's gracious and powerful Presence, in, and by, the Word, and Prayer, and Meditation. whom my soul loveth: I sought him c This repetition notes her perseverance and unweariedness in seeking him. , but I found him not d For he had withdrawn himself, and the manifestations of his Love from me, either because I had not sought him diligently, or because I had abused his favour, or to try and exercise my Faith, and Patience, and Love, and other Graces. . 2 I will rise now e I will immediately apply myself to seek him, without whom my bed can give me no rest nor comfort. , and go about the city f The City of God, the Church in which Christ resides. in the streets, and in the broad ways g Not finding him in private Prayer, and Meditation, I sought him in the places of public Assemblies, and Ordinances; for the People frequently met together in the streets, not only for civil, but for religious ends, 2 Chron. 32. 6. Neh. 8. 1, 3, 16. Prov. 1. 20. 21. Luk. 13. 26. , I will seek him whom my soul loveth: I sought him, but I found him not h He saw fit still to delay the discoveries of his Grace, partly to chastise my former folly, partly to try my sincerity and constancy, and partly that he might be more welcome when he came to me. . 3 * Ch. 5. 7. The watchmen i The Ministers of Christ, and Rulers of the Church, who are oft called Watchmen, as Isa. 62. 6. Ezek. 3. 17. and elsewhere. that go about the city k To prevent disorders and dangers by night. , found me l Whilst they walked round about the City, according to their duty. : to whom I said m Without either fear or shame, as being transported and wholly swallowed up with Love. , Saw ye him whom my soul loveth n She doth not name him, because she thought it needless, as supposing that a Person of such transcendent excellency could not be unknown to men in that public capacity. Their answer is not mentioned, either because they gave her no answer, at least not satisfactory answer, or because by their silence she gathered that they were unable, or unwilling to inform her; and being eager in the pursuit of her beloved, she would not lose time in impertinent discourses with them. ? 4 It was but a little that I passed from them, but I found him o Christ met me, and manifested his Love to me, according to his Promise made to those that seek him constantly and diligently, Prov. 8. 17. Mat. 7. 7. etc. whom my soul loveth: I held him, and would not let him go p Being taught by my late experience how doleful a thing it was to lose him, and how hard it was to find and recover him when he was lost. , until I had brought him into my mother's house q That there I might entertain and embrace him, and gain my Mother's consent, and so proceed to the consummation of the Marriage. She saith her Mothers, rather than her Fathers, House, because the Men and the Women had several and separated apartments in the House. For the mystical meaning which is the principal sense intended in this Book, as the Spouse here, and in many other places in this Book, signifies particular Believers, so her Mother is the universal Church, or the true jerusalem, which hath its rise from above, which is the Mother of us all, Gal. 4. 26. in which Christ and Believers are united, and have sweet communion together in holy Ordinances, into which Believers are said to bring Christ by Faith, and Prayer, and the preparation of their Hearts for him, whereby they invite and in some sort engage Christ to go with them into the public Assemblies, and there to give them his Loves, although otherwise it is Christ who properly brings Believers into the Church. But all particulars in Allegorical Scriptures, are not to be strictly urged, as all learned Interpreters agree, many being added only for the decency of the Allegory. , and into the chamber of her that conceived me r Christ is as it were the Father that begets, and the Church the Mother that conceiveth and bringeth forth Believers. . 5 * Ch. 2. 7. & 8. 4. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love till he please s This verse is repeated from Ch. 2. 7. where it is explained. The Spouse exhorts herself, and all her fellow-Members to be very circumspect, lest by any unkind or provoking carriage, they should give Christ any cause to departed from them. He is supposed to allude to the custom of awakening the Bridegroom and Bride by Songs and musical instruments. . 6 * Ch. 8. 5. Who is this t The persons speaking seem to be the Daughters of jerusalem, who upon occasion of the Bride's Speech to them, make this reply, or the Friends of the Bridegroom: The person spoken of is the Spouse or Bride. that cometh out of the wilderness u From the Country, which in comparison of Cities, is oft called a Wilderness, as Isa. 42. 11. Luk. 1. 80. & 3. 2. and elsewhere, from whence we little expected to see so beautiful and glorious a Bride to come, such Persons being usually bred in Courts or noble Cities. This Phrase implies that Believers were and were to be called out of the World, which for its barrennes●…, and disorder, and replenishment with wild Beasts, may fitly be compared to a Wilderness, and not only out of the Holy Land, which was as the Garden of God, but also out of the Gentile-World, which in Prophetical Writings is frequently described under the notion of a Wilderness, as Isa. 35. 1. & 43. 19, 20. Withal he seems to allude to the People of Israel, which to the wonder and astonishment of all those parts came up out of the Wilderness into Canaan. like pillars of smoke x To which the Church may not unfitly be compared, partly for its excellent order and comely proportions, partly for its direct and constant motion towards Heaven, and partly to imply that though she was really and inwardly glorious, yet she was outwardly obscure and despicable in the eyes of the World. Possibly the words may be rendered thus, as with (which particle is very frequently understood, as hath been showed in divers foregoing Texts) Pillars or a Pillar (for the plural number is oft put for the singular) of smoke. And so the sense may be either 1. Being conducted out of the Wilderness as by a Pillar of smoke going before them, as the Israelites were led through the Wilderness to Canaan, by a Pillar of Cloud and Fire, Exod. 13. 21, 22. Or rather 2. Attended with many Prayers and Praises, and other holy performances, which are perpetually ascending from her, and offered by her unto God. So he alludes to those Pillars of smoke which all the day long ascended from those numerous Sacrifices which were offered in the Temple, which also was a Type of the Prayers of the Saints offered by Christ unto his Father, as may be gathered from Rev. 8. 3, 4, 5. But this I only propose. , perfumed y This doth not belong to the Pillars, as appears by the difference of the numbers in the Hebrew words, the Pillars being plural, and this word singular, but to the Person, to wit, the Spouse, who is said to be thus perfumed; partly for her good Name or Renown, which is compared to perfumes, Eccl. 7. 1. partly for her excellent Virtues and religious Services which are pleasant and acceptable to God, and to Angels, and Men; and partly for the Merits and Graces of Christ, which are a sweet savour to God, Eph. 5. 2. and wherewith she is enriched and beautified. with myrrh and frankincense, with all powders of the merchant z Which are fetched by the Merchants from Arabia, or other remote parts of the World for the use of perfuming. ? 7 Behold, his bed a These are the words either 1. Of the Bridemen, who spoke v. 6. and here continue their speech, and from the admiration of the Bride proceed to the admiration of the Bridegroom. Or 2. Of the Spouse, who being admired by the Bridemen, turns their Eyes and Thoughts to the Bridegroom, and directs them to the study of his excellencies, and intimates that all her comfort and safety is from him. The Bed, the place of rest and conjugal converse, seems to denote the Church, which is comely through Christ's Beauty, and safe by his Protection, in which Christ is glorified, and Believers enjoy sweet fellowship with him, both here in the Church militant, and especially hereafter in the Church triumphant. , which is solomon's b Which is the Bed, not of an ordinary Man, but of a great King, whom Solomon represents or typifies, and who is greater than Solomon. Nor is it hard to understand the Messiah under the name of Solomon, his Type and Progenitor, seeing he is, upon the same reason, called David, jer. 30. 9 Ezek. 34. 23. and elsewhere, especially considering that this whole Book is by the confession both of Jewish and Christian Interpreters to be mystically understood. , threescore c i e. very many, the certain number being put for an uncertain, as is frequent. valiant men are about it, of the valiant of Israel d He alludes to Solomon's Guard, or Watchmen, whereby he designs all those Creatures, whether Angels, Princes, Ministers, or others, whose Ministry God useth for the Protection of his Church. . 8 They all hold swords, being expert in war: every man hath his sword upon his thigh e Is prepared and ready to fight, as this Phrase notes, Ex. 32 27. Psal. 45. 3. , because of fear in the night f To prevent those dangers and mischiefs which are most frequent, and most dreadful in the night season. The night may note either 1. The time of Tribulation, Temptation, or Desertion; Or 2. The whole time of this Life, which may well be called night in respect of that ignorance and Error, and other kinds of Darkness wherewith it is attended, as the future Life is compared to a day, this Life being the only time wherein such a Guard is necessary. . 9 King Solomon made himself a ‖ 〈◊〉. b●…d. chariot g In which the Royal Bridegroom and Bride might ride together in state, as the manner was in the nuptial solemnities of such Persons. By this Chariot he seems to understand the Word of Christ dispensed by his Ministers in the Church, whereby both Christ is exalted and rides triumphantly in the World, conquering his Enemies, and subduing the World to the Obedience of the Gospel, and all Believers are carried with safety and comfort through this present evil World into those blessed Mansions of heavenly Glory. of the wood of Lebanon h i e. Of Cedars, for which Lebanon was famous: which wood being incorruptible doth fitly signify the Word of the Gospel, which endureth for ever, 1 Pet. 1. 25. and is called the everlasting Gospel, Rev. 14. 6. in opposition to the Legal institutions which were to continue only until the time of reformation, as we read, Heb. 9 10. . 10 He made the pillars thereof i Whereby the Chariot is either supported or adorned. Which may signify either 1. Ministers, who are called Pillars, Gal. 2. 9 and that of silver, because they are, or should be, pure and precious like silver. Or 2. The firmness and certainty of Christ's Word, both of his Doctrines and Promises, which also are pure as silver, Psal. 12. 6. Although there is no necessity that either this or the following particulars should be distinctly applied to several things in or about the Gospel; but this in the general may suffice, that as all these particulars are added to show the perfection and Beauty of the Chariot, so they do imply that Christ's word is every way amiable, and perfect, and able to make the man of God perfect. of silver, the ‖ 〈◊〉. 〈◊〉. bottom k Either 1. The couch or seat, which was made of, or covered with cloth of Gold. Or 2. The under and lower part, which was at least covered with pure Gold. Whereby he may seem to understand the foundation of the Word and Promises, which is either God's Covenant, or Christ's Mediation, in whom all the Promises are Yea and Amen. thereof of gold, the covering l Either 1. The curtains whereby Persons in the Chariot are covered or hid from the sight of the People. Or rather 2. The uppermost part of it, either in the outside or the inside of it. Some render the word, the seat or seats. of it of purple m Which represents Christ's Blood, which is our Propitiatory or covering to shelter us from Gods Wrath. ; the midst n The inward parts, especially those between the upper and lower parts, which have been already mentioned. thereof being paved o Covered and adorned. with love p With beautiful and lovely Ornaments, such as curious Embroidery, enriched with Gold and precious stones: Love being here put for lovely Objects, as Fear is oft put for terrible things, as hath been oft noted. Whereby we may understand the Love of Christ to the Sons of Men, or his lovely Life, and Death, and Resurrection, etc. which is the most amiable part and matter of the Word or Gospel. , † Heb. from 〈◊〉 〈◊〉. for the daughters of Jerusalem q For their delight and comfort, who are all concerned, and bear a part in this Marriage. . 11 Go forth r The Bride, to wit, the Church, bids particular believers go forth to see this sight. Whereby is implied, that Christians must go out of the World, to wit, in affection, and out of themselves, by denying themselves, and putting off the old man, their corrupt Nature, if they desire to see and enjoy Christ. , O ye daughters of Zion s The same with daughters of jerusalem; for Zion and jerusalem are oft times promiscuously used in Scripture. , and behold king Solomon t Looking in and through him upon the Messiah, who is the King of Peace, and of whom Solomon was an illustrious Type. with the crown wherewith his mother crowned him u Which being applied to Solomon, may design either 1. The Crown Royal, wherewith his Mother, Bathsheba, is said to have crowned him, because Solomon was crowned by David's Order upon her suggestion, and by virtue of his Promise confirmed by an Oath to her, 1 Kin. 1. 16, etc. Or 2. That Garland or Crown which was usually worn in nuptial solemnities, as may be gathered from Ezek. 16. 12. and is expressly affirmed by divers ancient Writers. But being applied to Christ, it notes that Honour and Glory which was given to him, which though principally done by his Father, yet is here ascribed to his Mother, i. e. to the universal Church, or Congregation of Believers, which in respect of his Humanity may be called his Mother, partly because he was born in, and of, her, and one of her Members, and therefore was subject to her Institutions, whence she is represented as a Woman in travel, bringing forth a Manchild, to wit, Christ, Rev. 12. 1— 5. and partly because in a Spiritual sense she is said to conceive and bring forth Christ in particular Believers, Gal. 4. 19 And this Mother may be said to crown Christ, both because it is the great design and business of the Church to advance Christ's honour in the World, and because she brings forth Believers, whom Christ esteems as his Crown and Glory, as God calls them, Isa. 62. 3. in the day of his espousals x When the Church is betrothed or married to him, jer. 2. 2. Host 2. 19 2 Cor. 11. 2. which is done when the Covenant is made or confirmed between them, or when faithful persons are converted and united to Christ, and more completely when they are received by Christ into his more full and immediate fellowship in the Kingdom of Glory. , and in the day of the gladness of his heart y When he rejoiceth over his Bride, as the Phrase is used, Isa. 62. 5. So this is the same thing expressed in other words. The Conversion and Salvation of sinners is the joy of Christ, as appears from Isa. 53. 11. Luk. 15. 32. and many other places of Scripture. . CHAP. IU. 1 * Ch. 1. 15. & 5. 12. BEhold a These and the following words are evidently spoken by the Bridegroom to, and concerning, his Spouse. , thou art fair b Not in thyself, but by my beauty, being clothed with my Righteousness, and adorned with all the Graces of my Spirit, which I acknowledge to be in thee. , my love, behold, thou art fair c He repeats it both to confirm the Truth of his Assertion, and to show the sincerity and fervency of his Affection to her. , thou hast doves eyes d Thou art harmless, chaste, etc. as appears by thine Eyes, which commonly discover the temper of the Mind or Person. See more of this Phrase Ch. 1. 15. And whereas the beauty of the Spouse is here described in her several parts, we need not labour much about the Application of each particular to some distinct Member or Grace of the Church, this being the chief design of this description of a Bride which is beautiful in all points, to show that compleatness and absolute perfection which the Church hath in part received, and shall more fully receive from Christ in the future Life. Yet because the Church is a Body, consisting of divers Members, and enriched with variety of Gifts and Graces, I know no reason, but the several parts of this description may have a more special regard to one or other of them. And so her Eyes may here note either 1. Her Teachers, who are instead of Eyes to her, as the Phrase is, Num. 10. 31. whence they are called Seers and Guides, etc. Or 2. The disposition of her Mind or Heart, which is compared to the Eye, Mat. 6. 22, 23. and is oft discerned in the Eye. within thy locks e Which being decently composed make the Eyes appear more amiable, withal this intimates the modesty of her Looks: her Eyes are not wanton, and wand'ring, or lofty, but sober, and humble, and confined within their proper bounds, looking directly upon her Husband, not looking asquint upon other Lovers, nor minding other Gods or Christ's. If the Eyes signify Teachers, the Locks may note the People assembled together to hear their Teachers, to whom they are a great Ornament when they thrive by his Teaching. : thy hair f The Hair of thine Head, which is a great Ornament to the Female Sex, 1 Cor. 11. 15. This Hair may signify either 1. The inward Thoughts and Meditations: Or rather 2. The outward Conversation, and visible fruits of Holiness, which do greatly adorn the Professors and Profession of Religion, as Hair doth the Head, as is implied 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4, 5. is as a * Ch. 6. 5, 6. flock of goats g Which are comely and orderly in going, Prov. 30. 29, 31. and afford a goodly prospect. Or rather, as the hair (which word is here to be understood, as appears both from the comparison itself, and from divers places where Goats are put for goat's hair; as it is in the Hebrew Text, Exod. 25. 4. & 26. 7. & 35. 26.) of a flock of goats, which in these parts was of extraordinary length, and thickness, and softness, and comeliness, and much more like to the Hair of a Man or Woman than the Hair of our Goats is, as is evident both from Scripture, as Gen. 27. 16. 1 Sam. 19 13. and from the Testimony of other ancient Writers, as Apuleius, Martial, etc. , ‖ Or, that 〈◊〉 of, etc. that appear from h That feeding there, or coming down thence, or going up thither, show themselves evidently to those who stand below it, or near them. Or, as it is rendered in our margin, and by others, that eat, or graze of, or upon. mount Gilead i Which he mentions as a very fruitful place, and fit for the breeding of all sorts of cattle, as is manifest from Num. 32. 1. jer. 50. 19 Mich. 7. 14. and especially of Goats, partly because it was an hilly and woody country, and partly because it abounded with rosinous, and oily, and gummy Trees, as appears from Gen. 37. 25. jer. 8. 22. & 46. 11. wherewith the Goats are much delighted, as Dioscorides observes. And some affirm that the Hair of these Goats was commonly of a yellow colour, as may seem probable from 1 Sam. 19 13, 16. compared with 1 Sam. 16. 12. and from Cant. 7. 5. which also was in ancient times esteemed a beauty in Men or Women, as the Learned know. . 2 Thy teeth are like a flock k Numerous and placed in due order. of sheep l Which is here fitly supplied out of Cant. 6. 6. where it is expressed. Smooth and even, as also clean and white, whereas unshorn sheep retain much filth in their wool, even after their washing. that are even shorn m, which came up from the washing: whereof every one bear twins n Which seems to note the two rows of Teeth, like Twins, one directly answering to the other; which is a great part of the Beauty or comeliness belonging to the Teeth. Nor let any wonder to hear of sheep bearing Twins; for that there were many such in the Eastern Countries is apparent, not only from holy Scripture, but also from the express Testimony of Aristotle, and other ancient Writers. , and none is barren among them o Not one Tooth is lacking. By the Teeth some understand the Teachers, which may be compared to Teeth, because they prepare, and as it were chew spiritual Food for the People, and to such Teeth as are here described for their great number and excellent order, and for that purity and fruitfulness which is required of them: others understand some gracious qualification or action of the faithful, either their Faith, which is compared to eating, joh. 6. 41, etc. and elsewhere, which also purifies the Heart and Life, and produceth good works in abundance; or their Meditation or study of God, and of his word, whereby, like the clean Beasts under the Law, they chew the cud; which also much promotes their purity and fertility. But, as I said on the first verse, there is no need of a distinct Application of every particular, as it is in Parables where many things are added for decency, which belong not to the main scope, and therefore are neglected in the interpretation of them. The scope of this place is only to set forth the Church's perfection and beauty by the resemblance of a beautiful Woman, and one part of beauty consists in the colour and order of the teeth. . 3 Thy lips are like a thread of scarlet p Fine, and smooth, and soft, and round, and red, in which the beauty of the Lips consisteth. , and thy speech is comely q Which is added partly as another ingredient of an amiable Person; and partly to explain the foregoing Metaphor. The Communication or Discourse of Believers is edifying, and comfortable, and acceptable to God, and to serious men. Compare Psal. 45. 2. Col. 4. 6. : * Ch. 6. 7. thy temples r Under which doubtless he comprehends the cheeks, which are joined to them, and in which a great part of beauty lies, which therefore would not have been omitted in this description. are like a piece of a pomegranate s In which there is a lovely mixture of red and white. This may note both the Church's beauty, and her modesty, which showeth itself by blushes in those parts when she hath fallen into any sin, as the highest Believers in this World sometimes do. within thy locks t A further evidence both of beauty and modesty. See on v. 1. . 4 Thy neck s This may seem to represent the Grace of Faith, by which we are united to Christ, as the Body is to the Head by the Neck, and through which Christians receive their spiritual Food, and consequently their strength and ability for Action. is like the tower of David t Round, and smooth, and white, long, and straight, and upright, firm, and strong; and moreover adorned with chains of Gold or Pearl, or the like Ornaments. All which things as they set forth the beauty of the Neck, so they may signify the various excellencies and uses of Faith. By this Tower he understands either 1. The strong hold of Zion, of which see 2 Sam. 5. 9 Or rather 2. Some other Tower built by David, when he repaired, and enlarged, and fortified his Royal City, 1 Chr. 11. 8. and used by him as an Armoury. See Neh. 3. 19, 25, 26, 27. built for an armoury, whereon there hang a thousand bucklers, all shields of mighty men u Either 1. Such as are fit and reserved for the use of mighty Men. Or 2. Such as had been used either by themselves, or by their Enemies, from whom they took them by force, and were hung up there as Trophies or Monuments of Victory. Which is added to show that the Church is not only beautiful and glorious, but also strong and victorious over all her Enemies, and to intimate the great power and exploits of Faith, of which read Heb. 11. and which is compared to a shield, Eph. 6. 16. A thousand is here put indefinitely for a great number. . 5 * Ch. 7. 3. Thy two breasts x Another part in which beauty consists, Ezek. 16. 7. By which some understand the two Testaments, or the two Sacraments: but these are rather Christ's than the Church's Breasts. Others, the Church's servant Love to Christ, and to all the Saints, for the Breasts signify Love, Prov. 5. 19 Cant. 1. 13. Others her fruitfulness, both in good Works, and in bringing up Children unto Christ, like a Nurse with her Breasts. But the following similitude seemeth not to respect the use of the Breasts, or the Love which is signified or manifested by them, but their comeliness. And therefore this is generally to be understood of the Church's Beauty in all parts, as hath been said. are like two young roes that are twins, which feed among the lilies y i e. In the fields where Lilies grew, as is evident both from Mat. 6. 28. where they are called the Lilies of the field, and from other Scriptures, and from the Testimony of other Writers. The Lilies being white and swelling, and the Roes of a reddish colour, and their Bodies being hid from sight by the Lilies, their Heads only appearing above them, bear some resemblance to the red nipples appearing in the top of the lily white Breasts. But we must remember that this Book is a sacred Pastoral, and the Bridegroom is represented as a Shepherd and the Bride as a country▪ Maid, and therefore such similitudes are used as are agreeable to Persons of that Quality, and such are usual in profane Writers of this kind, as the learned have observed. They are compared to Roes for their loveliness, of which see Prov. 5. 19 to young ones for their smallness, which in breasts is a beauty; to Twins for their exact likeness. . 6 * Ch. 2. 17. Until the day † Heb. breath. break, and the shadows flee away z These words are uttered by the Bride, Ch. 2. v. 17. and here returned by the Bridegroom as an Answer to that Request. And this place may be understood either 1. Of the day of the Gospel, when all legal shadows shall vanish: Or 2. Of the day of Glory, or of the general Resurrection, when all manner of shadows and Ordinances shall cease. Till which time either the Spouse feeds among Lilies, as was now said, v. 5. or the Bridegroom gets him to the mountains, etc. as it follows. For the words are by most joined with the foregoing, and by some with the following clause. , I will get me to the mountain of myrrh, and to the hill of frankincense a Either 1. To the Temple at jerusalem, which is oft and fitly expressed by the name of a mountain or hill, because it was built upon a Mountain, and which may be called a Mountain of Myrrh and frankincense, because of the abundance of Myrrh and Frankincense which was there used and offered; in which place the Church was to feed, and Christ would continue his presence until the dawning of the Gospel-day. Or 2. To my Church upon Earth, which was typified by the Mountain of Moriah, and the Temple upon it, and which in Prophetical Writings is called a Mountain, as Isa. 2. 2, 3. Mich. 4. 1, 2. & elsewhere, & which may well be called a Mountain of Myrrh & Frankincense, both for the acceptable services which are there offered to God, and for the precious Gifts, and Graces, and Comforts of the Holy Spirit, which are of a sweet smelling savour to God and Men, and which there, and there only, are poured forth. Thus Christ directs his Bride, to wit, particular Believers, where they may find and enjoy him, namely in his Church and Ordinances. . 7 * Eph. 5. 27. Thou art all fair b It is needless to mention the several beauties of all thy parts, for in one word thou art wholly beautiful, and it may be said more truly of thee than it was of Absalon, 2 Sam. 14. 25. that from the sole of thy Foot to the crown of thy Head there is no blemish in thee. , my love, there is no spot in thee c Which is not to be understood simply and absolutely, as if the People of God were really perfect, and free from all sin, but either 1. Comparatively, no such spot or blemish as is in wicked Men, or, as is inconsistent with true Grace, of which Moses speaks, Deut. 32. 5. Or 2. In regard of God's gracious acceptation, in which respect he is said, not to behold iniquity in Jacob, Num. 23. 21. God doth not look upon them with a severe Eye, as they are in themselves, but in and through Christ, in whom he accepts them as if they were perfect, partly because it is their chief design, desire, and endeavour to be so, and partly because Christ hath undertaken to make them so, Eph. 5. 25, 27. and they shall one day be such. . 8 Come with me d Unto the Mountains of Myrrh, etc. mentioned v. 6. from Lebanon e A known Mountain in the North of Canaan, which is sometimes mentioned as a pleasant and glorious place, as Cant. 5. 15. Isa. 35. 2. Host 14. 6, etc. in regard of its goodly Cedars; and sometimes as a barren Wilderness, as Isa. 29. 17. and seat of Wild-Beasts, as 2 Ki●…. 14. 9 Which latter sense seems more agreeable, both to the opposition which is here tacitly made between this Mountain and the mountain of myrrh, and to the quality of the other mountains here joined with Lebanon, and to the last clause of the verse. , my Spouse f This is the first time that Christ gives her this name, which he now doth both to encourage and oblige her to go with him. , with me from Lebanon: look g To the place to which I invite thee to go, which from those high Mountains thou mayst easily behold, the sight of which will certainly inflame thee with desire to go thither. He alludes to Moses his beholding the promised Land from mount Pisgah. from the top of Amana h Not that Amana which divided Syria from Cilicia, which was too remote from these parts, but another of that name not far from Lebanon. , from the top of Shenir * Deut. 3. 9 and Hermon i Which may be the names of two tops of the same Mountain, as Horeb & Sinai seem to have been. Or, Shenir, or (the copulative, and, being put disjunctively for or, as it is in many places, which have been observed before) Hermon, for this Mountain is called both Shenir and Hermon, Deut. 3. 9 and the latter name, Hermon, may be added to the former, as being better known to the Israelites. , from the lions dens, from the mountains of the leopards k From these or other such like Mountains, which are inhabited by Lions and Leopards. Which seems to be added as an Argument to move the Spouse to go with him, because the places where now she was, were not only barren, but also dangerous, as being the Habitations of Tyrants and Persecutors, and wild or savage People, who are oft described by the names of wild Beasts, whose natures they have, and whose practices they imitate. . 9 Thou hast ‖ Or, taken a●… way my 〈◊〉 ravished my heart l I am overcome with thy beauty, and therefore am so desirous of thy company. , my sister m So he calls her, partly because both he and she had one and the same Father, to wit, God, yea, and Mother too, being both at this time born in and of the Commonwealth and Church of Israel; and partly to show the greatness of his Love to her, which is such as cannot be sufficiently expressed by any one Relation, but must borrow the Perfections and Affections of all to describe it. , my spouse; thou hast ravished my heart with one of thy eyes n With one glance of one of thine Eyes. By which Phrase he intimates the Modesty and Humility of the Church, which was ashamed or afraid to look fully and directly upon the Bridegroom with both her Eyes, and withal alludes to the ancient custom of Virgins, who used to cover their Faces with a veil, and to look out only with one of their Eyes for the direction of their steps. By this one Eye he seems to mean that fundamental Grace of Faith, by which Christians look upon Christ, and discern his beauty, and which is precious in the sight of God and of Christ. , with one chain of thy neck o With one of those other Graces and Perfections wherewith thou art adorned. How then should I be ravished if thou didst discover both thine Eyes, and thy whole Countenance, and all thine excellent Gifts and Graces! . 10 How fair p How amiable and acceptable to me. is thy love q I do not disdain thy love, as I might do, but take it kindly, and prize it highly. , my sister, my spouse.! * 〈◊〉 1. 2. how much better is thy love than wine r Of which see on, ch. 1. 2, 4. ! and the smell of thine ointments s Of the Gifts and Graces of God's Spirit, wherewith thou art anointed. Compare Isa. 61. 1. 1 joh. 2. 20, 27. than all spices! 11 Thy lips, O my spouse, drop as the honeycomb t Thy Speeches both to me in Prayer and Praises, and to men for their Edification, are highly acceptable to me. : honey and milk u Words more sweet and comfortable than Honey or Milk. are under thy tongue x By which Phrase he may possibly intimate, that her words were not uttered in Hypocrisy, or with evil design, as many fair and smooth Speeches are, but proceed from her very Heart which is under her Tongue, as mischief is said to be under his Tongue, Psal. 10. 7. who devised it in his Heart. , and the smell of thy garments y Of that Righteousness wherewith I have clothed and adorned thee. Christ and the Graces of the Spirit are oft compared to Garments, as Rom. 13. 14. Eph. 4. 24. 1 Pet. 5. 5. is like the smell of Lebanon z Which is also mentioned and commended Host 14. 6. which must needs be very sweet and grateful in regard of the great numbers of sweet-smelling Spices and Trees which grew in that Mountain. . 12 A garden a For Order and Beauty, for pleasant Walks, and Flowers, and Fruits. † 〈◊〉. 〈◊〉. enclosed b Either 1. Defended by the care of my Providence: Or 2. Reserved for my proper use. She will not admit of other Lovers, either false Teachers, or worldly Lusts, but keeps herself close for me. She is chaste, and pure, and modest, as Virgins are or should be. is my sister, my spouse: a spring c Either 1. For others, sending forth the wholesome streams of saving Doctrine, for the refreshing, and healing, and cleansing of those who receive it. Or 2. Within herself, being well watered, i. e. replenished with spiritual Graces and Blessings, which are frequently compared to waters, both in the Old and New Testament, as Isa. 44. 3. joh. 4. 10. & 7. 38. for which the Church is compared to a watered Garden, or Spring of water, Isa. 58. 11. shut up d Either 1. To preserve it from all pollution, or injury: Or 2. To reserve it for the use and service of its owner, for which reason Springs were shut up in those Countries where water was scarce and precious, as Gen. 29. 3. , a sountain sealed e The same thing is here repeated in other words. . 13 Thy plants f The plants of thy Garden, Believers which are planted in thee. are an orchard g Are like the plants or fruits of an Orchard, which are pleasant to the Eye, and delicious to the taste or smell, such as are here mentioned in the following words. Whereby he signifies the variety and excellency of Gifts and Graces in the several members of the Church. of pomegranates, with other pleasant fruits, ‖ 〈◊〉▪ 〈◊〉. camphire with spikenard h Which he mentions both here with camphire or cypress, and in the next verse with saffron, because it is mixed with both these, and being so mixed, yieldeth the more grateful smell. . 14 Spikenard and saffron, calamus and cinnamon, with all trees of frankincense i Such Trees as produce Frankincense. Or, as others, both ancient and modern, render it, Trees of Lebanon, such sweet smelling Trees and Plants as grew in Lebanon, of which see above on v. 11. , myrrh and aloes, with all the chief spices. 15 A fountain of gardens, a well of living waters k These are the words either 1. Of the Bride, who returns this Answer to the Bridegroom. Thou callest me a Fountain, but in truth thou only art that Fountain from whence I derive all my streams of comfort: Or rather 2. Of the Bridegroom, who hath hitherto been speaking to and of the Church, and still continues his Speech. He seems to add this by way of correction to, or exposition of what he said v. 12. Though my Spouse be in some sort a Fountain shut up or sealed, yet that is not so to be understood as if she kept her Waters to herself, for she is like a Fountain or Well of living or running water, which floweth into Gardens, and maketh its Flowers and Plants to grow and flourish. The Church conveyeth those Waters of Life which she receiveth from Christ unto particular Believers and Congregations. , and streams from Lebanon l Like those sweet and refreshing Rivers which flow down from Mount Lebanon, of which jordan is one. . 16 Awake m Or, Arise, either 1. To be gone, as being commonly hurtful to Plants and Gardens: Or rather 2. To come, as the next clause explains it: For both the Northwind and the Southwind have their several uses in Gardens, the for●…er to purge and cool the Air, and to bring fair weather, the 〈◊〉 to 〈◊〉 and moisten the Earth, and cherish the Plants. And th●…se Winds may signify the several Dispensations either of God's Providence, or rather of his Spirit, which is compared to the wind, joh. 3. 8. whereby the following effects are produced. , O northwind, and come thou south, blow upon my garden n This verse is spoken by the Spouse, as appears from the last clause of it. And the calls the Garden both hers and his, because of that oneness which is between them, ch. 2. 16. whereby they have a common Interest one in another's person and concerns. , that the spices thereof may flow out o Th●…t my Graces may be exercised to thy Glory, the Edification of others, and my own comfort. : let my beloved come into his garden p Let Christ afford his gracious presence more and more to his Church. , and eat his pleasant fruit q And let him delight himself in that Service and Glory which is given to him, both by the religious Worship, and by the holy conversations of his People. . CHAP. V. 1 I Am come into my garden a This is the Bridegrooms Answer to her Request, delivered in the next foregoing words. , my sister, my spouse; I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey, I have drunk my wine with my milk b I have eaten of my pleasant fruits, as thou didst desire. I have taken notice of, and delight in the service and Obedience of my People. : eat, O friends c, drink, ‖ Or, and be drunken with loves. yea, drink abundantly, O beloved. b The friends of the Bridegroom. Whereby he understands either 1. The holy Angels and glorified Saints, who in a sublime and spiritual sense may be said to eat and drink in Heaven, the happiness whereof is frequently represented under the name and notion of a Feast: Or rather 2. Believers or Members of the Church militant upon Earth, who by the Argument of Christ's gracious presence with them, and acceptation of their works signified in the last words, are here invited and encouraged with great freedom and cheerfulness to eat and drink their spiritual Food, to feed upon God's Holy Word and Sacraments, to eat the Flesh and drink the Blood of the Son of God, who here gives them, an hearty welcome to this Feast. 2 I sleep d Heb. I was asleep, i. e. I was dull, and sluggish, and insensible of his kind Expressions, and offers of Grace. , but my heart waketh e Yet in my very sleep my thoughts were running upon my Beloved, as is not unusual in such cases, which at last awakened me. Thus she implies the conflict which was between the Flesh and the Spirit, and the Spirits Victory in the Combat. : it is the voice of my beloved f Between sleeping and waking I fancied that I heard his voice. that knocketh g By his Word, and Providence, and Spirit, at the door of mine Heart, desirous that I would receive him by Faith and Love. Compare Rev. 3. 20. , saying, Open to me h Inviting me to accept of his gracious Offers, and to let him into my Soul. , my sister, my love, my dove, my undefiled i This heap of kind compellations signifies Christ's sincere and fervent Affection to his People, notwithstanding her manifold imperfections and infirmities. The title of dove signifies her Chastity and constant Faithfulness to her Husband, for which Doves are famous. How she is undefiled see on ch. 4. 7. : for my head is filled with dew k Whilst I wait without thy door. He alludes to the custom of Lovers, which oft and willingly suffer such inconveniencies for their hopes and desires of enjoying their Beloved, and signifies his sufferings for the Churches good. , and my locks with the drops of the night l The dew which falls in the end of the night, or towards the morning, whence it is called morning dew, Host 6. 4. . 3 I have put off my coat m My day-cloaths, as persons use to do when they go to rest. , how shall I put it on n It is inconvenient and troublesome to do it at this time. Thus she tacitly reflects upon the Bridegroom for coming to her so unseasonably, and giving her such disturbance, and puts him off to another time, and excuseth her non-admission of him by her present indisposition, and the difficulty of the thing required of her. ? I have washed my feet o Which the Eastern people commonly did when they went to Bed, partly to cool their Feet, and partly to cleanse them from that dust and sweat which they had contracted in the day time by Labour and Travel, as being used to go barefoot. , how shall I defile them? 4 My beloved put in his hand by the hole of the door p He assayed to open the door. When his Word would not prevail, his Spirit, which is ca●…led the finger of God, Luk. 11. 20. compared with Mat. 12. 28. wrought inwardly upon my Conscience, and affected mine heart. , and my bowels were moved ‖ Or, (as some read) in me. for him q With compassion for him and his sufferings, and with affection to him; for both these ways is this Phrase oft used, as job 37. 1. Phil. 2. 1, 2. etc. . 5 I risen up to open to my beloved r I repent of my former drowsiness and neglect, and went forth to receive him. , and my hands dropped with myrrh s i e. With Oil or Ointment made of Myrrh, which either 1. She had taken out of her own stock to prepare herself for the entertainment of the Bridegroom: Or rather 2. Dropped from the Bridegroom's hand upon the door in great abundance, when he put it into the 〈◊〉 of the door, v. 4. and consequently upon her hands and fingers when she touched the door to open it. By which she signifies that Christ though he withdrew himself from her, yet left a sweet savour behind him, in●…using into her, and stir●…ing up in her the Graces of the Spirit, such as Repentance, which is bitter as Myrrh, earnest desire after Christ, etc. , and my fingers with † Heb. passing, or running about, Nah. 1. 8. Heb. sweet smelling myrrh, upon the handles of the lock t Heb. with 〈◊〉 passing or flowing upon the handles of the lock, which place the Bridegroom had touched when he attempted to open it. . 6 I opened to my beloved, but my beloved had withdrawn himself u Denied me his gracious and comfortable presence, as a just punishment for my former neglect and ●…olly. , and was gone x Either she repeats the same thing to show how deeply she was affected with it: Or this is added to imply that he had not only stepped aside, but was quite gone away. : my soul failed y Heb. went out of me. I fainted and was ready to die away through excessive passion, as this Phrase is used, Gen. 35. 18. & 42. 28. and elsewhere. when he spoke z Or, for what he spoke, for those endearing Expressions related v. 2. which then I did not heed, but this sad occasion brings them to my remembrance: as oft times that word which is ineffectual when it is preached, is afterwards brought to a man's Mind, and produceth blessed effects. : I * Ch. 3. 1. sought him a By diligent enquiry and importunate Prayer. , but I could not find him; I called him, but he gave me no answer b That so he might both chastise her folly, and quicken her desires, and prepare the way for a more hearty welcome, and his longer abode with her. . 7 The watchmen that went about the city c The Governors of the Church, as Ch. 3. 3. who, though by their place and office they be obliged to comfort and protect the faithful, do frequently discourage and oppress them, as they manifestly did both in the days of Isaiah, and jeremiah, and the other holy Prophets, and in the time of Christ and his Apostles, and in divers other Ages. , found me, they smote me, they wounded me d With bitter Calumnies and Persecutions. ; the keepers of the walls e The same with the Watchmen, whose Office it is to keep the Gates and Walls of the City. took away my vail f Which was an ornament of her Sex, Isa. 3. 23. and a badge of her Modesty, Gen. 24. 65. or an ensign of her Relation and Subjection to Christ, Gen. 20. 16. 1 Cor. 11. 5. And so the taking of this Veil away, signifies their contemptuous and injurious usage of her, their endeavours to blast her Reputation, and to represent and treat her as a common and impudent prostitute, and as one that had no Relation to Christ. from me. 8 I charge you, O daughters of Jerusalem g Of whom see on ch. 1. 5. & 2. 7. The Church having passed the Watchmen, and patiently born, and in a manner forgotten their injuries, proceeds in the pursuit of her beloved, and inquires of every particular Believer or Professor whom she meets concerning him. , if ye find my beloved † Heb. what. that ye tell him, that I am sick of love h That I am ready to faint for want of his presence, and the tokens of his Favour. Use all your interest and importunity with him on my behalf. . 9 What is thy beloved more than another beloved i Wherein doth he excel them? Which Professors of Religion might ask, because they were ignorant of Christ's Excellency, and true Believers might ask it, that they might be more fully informed of it, and might give the Spouse occasion to discourse of that subject which was very grateful to them. , * Ch. 1. 8. O thou fairest among women k Whose Beauty may command the Respects and Affections of the most worthy persons; and therefore we conclude it must be some person of transcendent excellency with whom thou are so highly enamoured. ? What is thy beloved more than another beloved, that thou dost so charge us? 10 My beloved is white and ruddy l Which two colours rightly mixed together, make a Face beautiful. Or the white may note his pure and spotless Innocency, and the brightness of his Glory and Majesty, and the ruddy colour may intimate his bloody passion, which made him amiable both to God and Men. , † Heb. a standard-bearer. or, taller than ten thousand. the chiefest m Heb. the standard bearer; for such are usually persons of great Eminency, both for Stature, and Courage, and Dignity. among ten thousand n Among all persons, Angels or Men. A certain number is put for an uncertain. There are other Kings, and Priests, and Prophets, but none to be compared with him. . 11 His head is as the most fine gold o It shines like Gold, not in respect of the Hair, which is black, as it followeth, but by reason of his Crown of pure Gold upon his Head, Rev. 14. 14 Whereby she implies that her Bridegroom was a King, which she declared above, ch. 3. 11. , his locks p In which a part of Man's Beauty consists. I shall not trouble my Reader with a distinct application of this and the following particulars, unto some special part or excellency of Christ, because such things are mere conjectures without any solid grounds, and the only design of this description seems to be this, to set forth the beauty of Christ under the notion of a most complete and amiable person, in whom there is no defect nor blemish, from the crown of his Head to the sole of his Feet. are ‖ Or, curled. bushy, and black as a raven q Which is mentioned, partly because this was esteemed a beauty, and partly because it was an evidence of his Youth and vigour, as grey hairs are characters of age and infirmity, Host 7. 9 . 12 * Ch. 1. 15. & 4. 1. His eyes are as the eyes of doves r Lovely and pleasant, chaste and innocent. by the rivers of waters s Where they delight to abide, and wherewith they bathe themselves, and wash their Eyes, where also their Eyes are most lively and beautiful, both by the reflection of the waters, and from that pleasure which they take in such places. , washed with milk t Which may belong either 1. To the Eyes, which are supposed to be washed with water, as white and pure as Milk: Or 2. To the Doves, which are intimated to be of a milk-white colour, which in those parts was most esteemed, which colour also made the Eyes appear more lovely. , and † Heb. sitting in fullness, that is, fitly placed, & set as a precious stone in the soil of a Ring. fitly set u Neither sinking into the Head, nor standing out too much, but in a moderate and comely situation. Heb. sitting in fullness: which may note a full and competently large Eye, which is esteemed one beauty of the Eye. . 13 His cheeks x His Face or Countenance, an eminent part whereof is the Cheeks, in which the Beauty or Deformity of a Face doth much consist. are as a bed y Which being higher than other parts of the Garden fitly represents the Cheeks, which are higher than other parts of the Face. of spices z Not of dry spices, for they are not in Beds, but of Aromatical Flowers which delight both the Eye with a pleasant prospect, and the smell with their fragrancy. This may also signify the down or hair upon the Bridegroom's cheeks, which is the evidence of his mature and vigorous Age, and may denote that Christ's sweetness and gentleness is accompanied with Majesty, and Gravity, and just severity. , as ‖ Or, towers of perfumes. sweet flowers a This may be added to explain the former Phrase. Or, towers of perfumes, i. e. Boxes in which perfumes were put, which by their height or form, had some resemblance to a Turret. : his lips like lilies b Beautiful and pleasant. Or this is meant of that sort of Lilies which were of a red or purple colour, as ancient Writers affirm, and so signify the grateful colour of the Lips. This may note that Grace which was poured into Christ's Lips, and which flowed from them in sweet and excellent discourses. , dropping sweet smelling myrrh c Not only graceful to the Eye, as Lilies are, but also fragrant to the smell. . 14 His hands d The instruments of Action and of Distribution, which may design the actions of Christ and particularly his distributing Gifts and Graces to his Members. are as gold-rings set with the beryl e Beautiful, and precious, and richly adorned, as it were with Gold-Rings set with precious stones. : his belly f Which seems to be here used, either 1. Metonimically, for the Bowels which are contained in the Belly: Or rather 2. Synecdochically, for the whole Body, reaching from the neck to the bottom of the Belly, which is distinguished from the Face, and the joints, which are described in the other clauses. For he speaks here of those parts which are visible to the Eye. And thus here is a complete description of Christ's beauty in all parts from his Head to his Feet. is as bright ivory overlaid with Saphires g Of a pure and bright white colour, intermixed with blue veins; for some Saphires are of a bright blue colour. . 15 His legs h The instruments of local motion, and the supporters of the body. are as pillars of marble i White, and straight, and well shaped, and strong. Which may note the firmness and stability of Christ's Kingdom in spite of all opposition. , set upon sockets of fine gold k Which add both beauty and strength to them. These may note his Feet compared to Gold, either for their great price and worth, or for their singular brightness, for which they are compared to fine-brass, Rev. 1. 15. or, as others, for his golden shoes wherewith they were covered or adorned, as the Spouse is commended from her shoes, Cant. 7. 1. : his countenance l Heb. his aspect or appearance, his form or Person, as this Hebrew word is elsewhere used. is as Lebanon m In respect of its Cedars, as the next words explain it, to wit, tall, and upright, and stately, and withal pleasant to the Eye. , excellent as the cedars. 16 † Heb. his palate. His mouth is ‖ most sweet n Which was said before in other words, v. 13. and is here justly repeated, because it was a principal part of Christ's beauty, and the chief instrument of the Spouses Comfort and Happiness, which wholly depends upon his sweet and excellent Speeches, his holy Precepts, and gracious Offers and Promises contained in the Gospel. , yea, he is altogether † Heb. desires. lovely o Not to run out into more particulars, in one word there is no part of him which is not tightly beautiful. . This is my beloved, and this is my † Heb. sweetness. friend, O daughters of Jerusalem p And therefore you have no cause to wonder or to blame me if I am transported with Love to so excellent a personage. . CHAP. VI 1 WHither is thy beloved gone a These are the words of the daughters of jerusalem, last mentioned, whom this full and pathetical description of the Bridegroom's Excellency had inflamed with Love to him. , * Ch. 1. 8. O thou fairest among women? whither is thy beloved turned aside b To wit, from thee, as thy words imply, v. 6, 8. where dost thou use to look for him, and to find him when thou hast lost him? ? that we may seek him with thee c O thou who art well acquainted with all the places both of his usual abode, and of his diversion, inform us who are ignorant of them. d We ask not with any evil design, but only because we desire an interest in him. . 2 My beloved is gone down into his garden d The Spouse had hitherto been at a loss for her beloved, but having diligently sought him, and inflamed both her own and others Affections with Love to him by her just commendations, now at last she meets with a gracious Answer from God, directing her where to find him, which also comes very seasonably, not only for her own relief & comfort, but also for the benefit of others, who enquired after him. The garden seems to signify the Church Catholic, and the gardens, as it follows here, as also the beds, may note the particular Assemblies of the faithful, in which Christ affordeth his Presence, and his blessing. , to the beds of spices e In which the Gifts and Graces of God's Spirit, which are fitly compared to Spices, or aromatical Flowers, do appear and grow. , to feed f To refresh and delight himself, or to gather the flowers and fruits of it, as men use to do in their gardens. in the gardens, and to gather lilies g Which may note either 1. Particular Believers, whom Christ gathereth to himself in his Church, who are compared to Lilies, Cant. 2. 2. Or 2. The Prayers and Praises tendered to him by his People in the public Congregations, and all their gracious dispositions & actions. . 3 * Ch. 2. 16. & 7. 10. I am my beloved's, and my beloved is mine: he feedeth among the lilies. 4 Thou art beautiful, O my love h These are the words of Christ, who had now again manifested himself to his Church, whereby he declares, that though he had for a season hid his Face from her, yet still he retained a sincere and fervent Affection to her, and that notwithstanding her manifold infirmities she was yet beautiful in his Eyes. , as Tirzah i A very pleasant City, as its very name signifies, and therefore made the Royal Seat of the Kings of Israel; of which see 1 Kin. 14. 17. & 15. 21, 33 & 16. 6, etc. , comely as Jerusalem k Which was beautiful both for its situation, Ps. 48. 2. and for its goodly buildings, especially the Temple. See Lam. 2. 15. , terrible l Either 1. To strangers, whom by her grave and Majestic looks and carriage she affrights from rude or bold attempts, whereas some Women invite others to familiarity with them by their lose and wanton carriage. Or 2. To her Enemies, whom God will certainly destroy. as an army with banners. 5 Turn away thine eyes from me m For I can scarce bear the Lustre of them. It is a poetical and amatorious Expression, signifying how beautiful the Church was in Christ's Eyes, and how passionately he loved her. , for ‖ Or, they have p●…ssed me up. they have overcome me: thy hair is as a flock of goats that appear from Gilead n This clause, and the whole following verse are repeated from Ch. 4. 1, 2. And this repetition is not vain nor absurd, but very agreeable to the nature of a Pastoral and Song of Love, as being an effect and testimony of vehement Affection, and besides it confirms what was said before, and showeth that the Church's miscarriage and Christ's desertion of her upon it, had not made him change his Opinion of her, or Affection to her. . 6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them. 7 As a piece of a pomegranate are thy temples within thy locks o This also is repeated from Ch. 4. 3. . 8. There are threescore queens, and fourscore Concubines p A certain number for an uncertain. The sense seems to be this, There are many beautiful Queens and Concubines in the World, in the Courts of Princes, and particularly in Solomon's Court, but none of them is to be compared with my Spouse, and my heart is set upon none of them, but only upon my Spouse, as the following verse declareth. Or, the Queens and Concubines may note the particular Congregations which are called by Christ's name, and the Virgins may signify the particular Believers or Professors; all which do make up one Catholic Church, as it follows. Compare the notes on Psal. 45. 10, 14, 15. , and virgins q Either 1. Which wait upon the Queens and Concubines. Or 2. Which were reserved as a Nursery, out of which Queens and Concubines were to be taken. without number. 9 My dove, my undefiled is but one r The only beloved of my Soul, my only Spouse, in comparison of whom I despise all others. ; she is the only one of her mother s Of jerusalem above, which is the Mother of us all, Gal. 4. 26. Or, if this seem to confound the Mother & Daughter, the words may be thus rendered, she is as the only one of her mother, i. e. she is as dear & precious to me as only Children use to be to their Parents, and especially to their Mothers. So there is only a defect of the note of similitude, which is frequently understood, as hath been formerly noted and proved by undeniable instances. , she is the choice one of her that bore her: the daughters t Called Virgins, v. 8. saw her, and blessed her; yea, the queen and the concubines, and they praised her u As more beautiful and worthy than themselves, which was so evident that they were forced to confess it. . 10 Who is she x These are the words either 1. Of the Bridegroom: Or 2. Of the Queens and Concubines last mentioned, as praising of her. And they are either words of enquiry, or rather of Admiration and commendation, who, i e. what manner of person is this, how excellent and glorious! And so this pronoun, who, is understood, Psal. 24. 8. Mark 4. 41. compared with Mat. 8. 27. that looketh forth as the morning y As the morning light, which coming after the darkness of the night is very pleasant and amiable, which also suddenly spreadeth itself from the East to the West. , fair as the moon z To wit, when it is full, and walking in brightness, as the Phrase is, job 31. 26. But withal he seems to intimate that the Church, like the Moon, may have her Eclipses, and be in darkness for a time. , clear as the sun a Without any such spots or dark specks as are i●… the Moon. Which is to be understood in the same sense, that she is said to be without spot, or wrinkle, or bl●…mish, Eph. 5. 27. which she is partly by God's gracious acceptation of her as such in Christ, and through his Righteousness; and partly because she shall be such in the future Life. , and terrible as an army with banners b See above, v. 4. ? 11 I went down c To wit, when I went away from thee. So this is an account of the reason of his former departure from her. Or, I am come down to visit thee, my garden, Cant. 4. 12. Either way these are the words of the Bridegroom. into the garden of ‖ Or, almonds. nuts d In which Nuts and other fruits are planted. By Nuts may be meant either 1. Ordinary Nuts, and so this is supposed to intimate the mean and contemptible condition of the Church in her outward Estate, and that her sweetness is all inward and spiritual. Or 2. Aromatical Nuts, to wit, Nutmegs, and so this notes how acceptable the Church and her Productions are to Christ. , to see the fruits of the valley e Which being low, and well watered, is most fruitful. , and * Ch. 7. 12. to see whether the vine flourished, and the pomgranats budded f What beginnings or appearances there were of good fruits or works among Believers, whether their Practices answered their Professions. . 12 † Heb. I knew not. Or ever I was ware g I was surprised with a sudden and vehement desire of enjoying my Spouse, which is to be understood figuratively, and so as to agree with the Majesty and Omnisciency of Christ. , my soul ‖ Or, set me on the chariots of my willing people. made me h I made myself; which may signify Christ's activity in stirring up his Affections to the Church; or I was made; for the active Phrase is oft understood passively; and the Soul is commonly put for the Person. like the chariots of Amminadib i Eager in my desire, and swift in my motion towards the Church. Amminadib is supposed to be some eminent Charioteer then well known, and famous for his speed in driving Charets. But this clause with the former is otherwise rendered, both in the margin and by others, and that very agreeably to the Hebrew words, my soul set me on the chariots of my willing (or, as others, noble or princely) people, i. e. which mine and the Bride's friends had prepared to bring me to the Bride with more expedition, into which I ascended with all my Soul, as longing to come to my Bride. . 13 Return k Christ recalls his Spouse, who as when Christ was gone she pursued after him, so now when Christ was coming or come to her, she was ready to wander & go a●…tray from him, according to the common and corrupt disposition and custom of Mankind, and therefore he seeks to stop or to reclaim her, and to oblige her to return to her first Love, and to repent more throughly than she had yet done. , return l This word is here repeated four times to signify both Christ's passionate Love to her, and earnest desire of her return, and her backwardness to it, which made so many calls necessary , O Shulamite m This title signifies either 1. One born in, or belonging to jerusalem, called also Salem, Ps. 76. 2. Or 2. The Wife of Solomon, thus called after her Husband's name, see Isa. 4. 1. And as Christ is called by the name of Solomon, ch. 3. 7, 9, 11. so the Church is fitly described by the title of Solomon's Wife. , return, return, that we may look upon thee n That I and my companions, and friends may contemplate thy Beauty. : what will you see o But what do you, my friends expect to discover in her; Christ proposeth the question, that he may give the following answer; and that they should take special notice of this as a very remarkable thing in her. in the Shulamite? as it were the company p Whereby he intimates that this one and only Spouse was made up of the whole multitude of Believers. ‖ Or, of Mahanaim. of two armies q Either 1. Opposite one against the other; and so this may note the conflict between the Flesh and Spirit, which is in all the faithful in this Life. Or 2. Confederate together, and so this may signify either 1. The recollection and Union of Jews and Gentiles which shall one day be under Christ as their common head, Eph. 2. 15. Or 2. The safety and strength of the Church, which is compared to an army with banners, above v. 4, 10. and here to a numerous Host distributed into two Armies. Wherein also there may be an allusion to that story, Gen. 32. 1. where this very word, here rendered, two armies, is used. . CHAP. VII. The Bridegroom who sp●…ke the l●…st words, ●…ere continueth his speech, and breaks forth into an elegant and particular d●…scription and commendation of the Spouse, partly from the parts 〈◊〉 〈◊〉 〈◊〉, and partly from her Ornaments. In which the same thing is 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 concerning her description of the Bridegroom, that there is 〈◊〉 necessity of a distinct application of 〈◊〉 parcel of it, the design being only this, to describe the Beauty and Glory of the Church under the representation of a beautiful and noble Woman, This also is observable, that in the description of Christ she gins at the Head, and so goeth downward, Ch. 5. 11, etc. but Christ in the description of the Spouse proceedeth from the Feet upwards. 1 HOw beautiful are thy feet a Which being the chief instrument of our motion from place to place, is oft used me●…onimically for the motion itself, and so may here signify either the inward motions, the workings of the affections, or the outward motions, the steps or actions of the Life, both which are right and amiable in Believers. with shoes b Which were anciently evidences of a free and comfortable state, whereas slaves and mourners use to go baresoot, 2 Sam. 15. 30. Isa. 20. 4. which also in Women of high quality were adorned with Gold and other Ornaments; of which see Isa. 3. 18. These may also signify that the Feet of Believers should be shod with the preparation of the Gospel of Peace. Eph. 6. 15. , O princes daughter c Both by Birth, being born of God, and by disposition and deportment agreeable to that quality. ! the joints of thy thighs d Either 1. The hollow place in which the Hip or Thigh-bone moveth and turneth itself: Or rather 2. The Hip or Thigh-bone which moveth there: for this is more fitly compared to a jewel well set. Some understand this of some Ornaments worn by Women upon those parts; for the word rendered joints may signify girdles, or any Ornament which encompasseth any part of the Body, and the same words which signify thighs are both in Hebrew, and other Languages, sometimes used concerning the legs. Which being admitted, this might seem to be understood of the Bride's Garters about her Legs, which not unfitly follows the Shoes upon her Feet last mentioned. But this sense seems not to suit so well with the following comparison as the former doth. are like jewels, the work of the hands of a cunning workman e Like jewels orderly and excellently set by a skilful Artist. So this signifies the uprightness and decency of her going, which depends very much upon the right situation of the Hip or Thigh-bone, which when it is dislocated or disordered causeth a lameness or uncomeliness in going; whereby he understands the orderliness and amiableness of her conversation. . 2 Thy navel is like a round goblet f To which it is not unfitly compared because it is of a round form, and hollow, and hath windings and circling in it. which wanteth not † Heb. mixture. liquor g Thy Navel is not only comely but fruitful. For the Navel is the proper instrument of nourishing the Child or Children which are in the Womb. And so this seems to signify the Church's fruitfulness partly in herself, in cherishing and improving all the Graces and good motions of God's Spirit within her; and principally in reference to those many Children which she bears and feeds in her Womb with the wholesome liquor of God's Ordinances. : thy belly h In which thy Children are for a time contained and fed. is like an heap of wheat i i e. Of wheat corn, round and swelling, as it is in Women with child, and full of nourishment, not only of Liquor▪ as was last said, but also of Meat, which may note the various provisions which Christ hath laid up in his Church according to the several capacities of her Children, Milk for Babes, and stronger Meat for those who are grown up. , set about with lilies k Not for defence, which the Church doth not need, having the strong God for her Protector, but for Ornament and Beauty. Whereby is implied, that she is not only fruitful but beautiful, and that her Children are not only numerous and well fed, but also comely and delightful to the Eye, as Lilies are, and withal pure and innocent, in which respect both Christ and the Church are compared to Lilies, Cant. 1. 1, 2. . 3 * Thy two breasts are like two young roes that Ch. 4. 5. are twins l Which is repeated from Ch. 4. 5. where it is explained. . 4 Thy neck m Of which see on Ch. 4. 4. is as a tower of ivory n Clear, and smooth, and long, and straight, and erected. , thine eyes o Of which see on Ch. 1. 15. & 4. 1. like the fishpools p Full, and clear, and quiet, and pleasant. Possibly h●…re were two fishponds, which being conveniently seated in a large field, might bear some resemblance to the Eyes placed in the Head. in Heshbon q A pleasant and well watered City, beyond jordan, as we may guests from Num. 32. where doubtless there were some eminent and well known fish-pools, as further appears by the exact description of the particular place here following, in which they were. , by the gate of Bathrabbim: thy nose r The instrument of smelling and discerning between pleasant and loaths●…m things; which may signify the Church's sagacity in discerning between good and evil. is as the tower of Lebanon s Which, though it be not elsewhere mentioned, was in all probability built by Solomon in the Mountain of Lebanon, which was the Northern Border of the Land of Israel towards Damascus, and therefore a very fit place for a watch Tower. To this Tower her Nose is compared, not for its greatness, but for its comely and convenient proportions, and beautiful aspect, which doubtless were in this as well as in the rest of Solomon's Buildings. , which looketh toward Damascus t Which words seem to be added to distinguish this from another Tower or Building, in, or near to jerusalem, which was called the house of the forest of Lebanon, 1 Kin. 7. 2. . 5 Thine head u Which may signify the Church's Mind or Understanding, which is seated in the head. upon thee x Which is upon thee, or above the rest of thy Body. is like ‖ Or, crimson. Carmel y Eminent and pleasant to the Eye and fruitful as Mount Carmel was, as hath been formerly noted. Which may note that her Mind was adorned and replenished with knowledge and other excellent Gifts of the Holy Ghost. Or, as others render it, like crimson or purple, which is called Carmel, 2 Chr. 2. 7. & 3. 14. because those fishes, out of which they had their purple, were taken in the Sea bordering upon Mount Carmel. And so the same thing is repeated in the next clause in other words. , and the hair of thine head like purple z Which colour was anciently much esteemed, and commended as by sacred, so also by profane Writers. , the king is † Heb. bound. held in the galleries a In which he walketh, and having once espied thee, is captivated by thee, and unable or unwilling either to departed, or to take off his Eyes from thee, as if he were fast bound and chained to thee. The galleries may note either the Ordinances, or rather the Churches, in which Christ walketh, Rev. 2. 1. in which Christ and Believers converse together. . 6 How fair and how pleasant art thou b It were infinite to reckon up all the particulars of thy Beauty, in one word, thou art universally amiable beyond Expression. , O love, for delights c For those various lovely features which are in thee, and for the great and manifold delights which are or may be enjoyed in conversing with thee. ! 7 This thy stature is like to a palmtree d Tall and straight, or upright, as a Tree. And he seems to mention the Palmtree, rather than any other, partly because it grows more directly upward than other Trees; and partly because it is constantly green and flourishing, and groweth upward in spite of all pressures, and therefore was used in festival solemnities, Leu. 23. 40. joh. 12. 13. and was a symbol of Victory, Rev. 7. 9 In all which respects it fitly represents the state of Believers. , and thy breasts to clusters e Large, and round, and full of juice. See on v. 3. This particular is added as an evidence of her maturity and married estate, and of her fruitfulness. of grapes f Which word may easily be supplied out of the next verse. Although the fruit of the Palmtree also is said to grow in clusters. . 8 I said g Within myself, I resolved. , I will go up to the palmtree h I will climb up, that so I may take hold, as it follows of the boughs, which do not grow out of the sides, as in other trees, but only at the top of it. , I will take hold of the boughs thereof i Partly to prune and dress them, and partly to gather the fruit. Whereby is signified Christ's care of his Church, and his delight in her. : now also thy breasts shall be as clusters of the vine, and the smell of thy nose k Of thy breath; which is oft called the breath of, or in, a man's nostrils, Gen. 7. 22. Isa. 2. 22. Lam. 4. 20. like apples l Either 1. Common Apples, which sometimes yield a very pleasant smell: Or 2. Odoriferous Apples. See on chap. 2. 5. . 9 And the roof of thy mouth m Either 1. Thy speech, the pala●…e being one of the principal instruments of Speech: Or rather 2. Thy taste, whereof the Palate or Roof of the Mouth is the most proper and principal instrument, job 34. 3. But then this is not to be understood actively of her taste, but passively of the taste or relish, which her beloved had of her; as in the foregoing clause, the smell of her nose was not meant subjectively or actively of that sense of smelling which was seated in her Nose, but objectively or passively of the breath of her Nostrils, which was sweet to the smell of her beloved. like the best wine n Grateful and refreshing. , for my beloved o Either 1. For thee my beloved, who reapest the comfort and benefit of that pleasure which I take in thee: Or 2. For me thy beloved, or, according to thy usual expression, for my beloved. Which words Christ takes as it were out of her Mouth, and repeats them emphatically. Which agrees very well to the stile and usage of these dramatical and amatorious Writings. And this clause further intimates the Church's Loyalty or Faithfulness to Christ, that she reserves herself, and all her Loves for Christ alone. , * Pro. 23. 31. Heb. that goeth down † Heb. straight. sweetly p Whereas bad Wire either goeth down slowly and tediously, or is not permitted to go down at all; Heb. that walketh directly, or, that moveth itself aright, which is given as the Character of good Wine, Pro. 23. 31. causing the lips ‖ Or, of the ancient. of those that are asleep, to speak q Causing the most dull, and stupid, and sleepy headed persons to speak, and that fluently and eloquently, which is a common effect of good Wine. . 10 * Ch. 2. 16. & 6. 3. I am my beloved's r This and the following verses contain the words of the Bride, in answer to the Bridegrooms most endearing Expressions delivered in the foregoing verses. , and his desire is towards me s I perceive, and am fully satisfied, that he hearty loves me. It is my duty to have my desire towards him as my Husband, according to God's Sentence, Gen. 3. 16. but it is a wonderful condescension in him, that his desire is towards me. . 11 Come, my beloved, let us go forth into the field t That being retired from the crowd, we may more freely and sweetly converse together, and may observe the state of the fruits of the Earth. : let us lodge in the villages u In one of the villages, as Cities is put for one of the Cities, Judg. 12. 7. : 12 Let us get up early x The Church having offended and lost her beloved by her former laziness, now doubles her diligence, and discovers how earnestly she was set upon the following work. to the vineyards y To particular congregations. See Cant. 6. 1. Isa. 5. 1. , let us see if the vines flourish, whether the tender grapes † Heb. open. appear, and the pomegranates bud forth z Let us inquire into the success of our Labours, what Souls are brought in and built up, how they prosper and grow in Grace, whether they abound in good Works, etc. : there will I give thee my loves a There I will discover the sincerity and fervency of my affections to thee, and maintain communion with thee in thy holy Ordinances. . 13 The mandrakes b This Hebrew word is used Gen. 30. 14, 15. and the signification of it is very much doubted and disputed by Interpreters; of which see my Latin Synopsis on that place. But this is certain that the word signifies sweet and pleasant flowers, and therefore if it be understood of Mandrakes, they were of another sort than ours, as it is no unusual thing for flowers of the same kind in several Climates to have very differing Natures and Qualities. give a smell, and at our gates c Either 1. Growing there upon the Walls, or in Gardens, or Orchards, near the door of our dwellinghouse: Or rather 2. Brought thither by divers Persons to congratulate and adom our Nuptials, or laid up for our entertainment, as may be gathered from the nature of the fruits, which were not only new, and growing, but also old, and laid up, as it here follows. are all manner of pleasant fruits, new and old d Fruits of this year, and of the former, that the variety might delight. Which seems to be spiritually meant of the various fruits and operati●…ns of the Spirit, and degrees of Grace in several Believers. , which I have laid up for thee e Which have been produced by my Ministry for thy Service and Glory. , O my beloved. CHAP. VIII. 1 O That thou wert as my brother a Most intimate, and free, and familiar with me, as Brethren and Sisters commonly are. that sucked the breasts of my mother b That came out of the same womb, and sucked the same breasts, and consequently were Brother and Sister by Father and Mother too; for such are most dear to one another. See Gen. 43. 29. Deut. 13. 6. Heb. Sucking the breasts, etc. So she wisheth that he were as a little sucking Brother, with whom she might innocently and inoffensively delight herself, as Sisters do with such a Brother. The Church here expresseth her passionate desire of a stricter Union, and closer Communion with Christ than yet she had attained. And in particular, these may be the breathe of the ancient Jewish Church after Christ's Incarnation, whereby he was to be their Brother, Rom. 8. 29. Heb. 2. 11, 12. and a sucking Infant. ; when I should find thee without c In the open streets; I might then express my Affections to thee, and kiss thee openly without any scandal or contempt. Or, without, i. e. come forth from the Father's bosom into the World, joh. 16. 28. , I would kiss thee d I would demonstrate my Reverence, and Subjection, and Affection to thee, of all which kissing was a token in those times and places, as hath been oft observed in divers foregoing Texts. , yea, † Heb. they should not despise me. I should not be despised e Then should I not be ashamed or censured, as if I had done an indecent or immodest action, because such Expressions of Love are usual amongst persons so nearly and dearly related. . 2 I would lead thee, and bring thee f With joy and triumph, as the Bridegroom was usually brought to the Bride's house. See Psal. 45. 15, 16. into my mother's house g Either 1. My Mothers in Law, my Husband's Mother, as the custom was, Gen. 24. 67. judg. 12. 9 Or 2. My own Mothers; to show her extraordinary Respect and Affection to him. In the mystical sense both come to one; for the universal Church was in some sort both his and her Mother. , ‖ Or, thou houldest. who would instruct me h To wit, how I should behave myself towards thee. Or, where she did instruct or educate me. : I would cause thee to drink of * Prov. 9 2. spiced wine of the juice of my pomegranate i I would give thee the best entertainment which the House affords. My Gifts and Graces should all be employed to serve and glorify thee. . 3 * Ch. 2. 6. His left hand should be under my head, and his right hand should embrace me k The same expressions are used, ch. 2. 6. The sense is, He would not despise me for my forwardness in showing my affections to him, as men commonly do in like cases, but would kindly accept of my Love, and return Love for it. . 4 * Ch. 2. 7. & 3. 5. I charge you, O daughters of Jerusalem, † Heb. why should ye stir up, or why, etc. that ye stir not up, nor awake my love until he please l This verse is here repeated again from ch. 2. 7. & 3. 5. where see the Explication of it. . 5 ( * Ch. 3. 6. Who is this that cometh up from the wilderness m These words are repeated from ch. 3. 6. of which see the notes there. This and the next clause are the words either 1. Of the Daughters of jerusalem, or the Friends of the Bride and Bridegroom, admiring and congratulating this happy conjunction: Or 2. Of the Bridegroom, who proposeth the Question, that he may give the Answer here following. , leaning upon her beloved n Which implies both great freedom and familiarity, and fervent affection, and dependence upon him. If these be the Bridegroom's words, he speaketh of himself in the third Person, which is usual in the Hebrew Language. ?) I raised thee up o When thou wast fallen, and laid low, and wert dead in trespasses, and in the depth of misery, I revived thee. under the appletree p Under my own shadow; for she had compared him to an appletree, and declared, that under the shadow of that Tree she had both delight and fruit, Cant. 2. 3. which is the same thing with this raising up. ; there thy mother brought thee forth q Under that Tree, either the Universal or the Primitive Church did conceive and bring thee forth. , there she brought thee forth that bore thee. 6 Set me as a seal upon thine heart, as a seal upon thine arm r These are undoubtedly the words of the Bride. The sense is, Let thy Mind and thy heart be constantly set upon me, let me be engraven upon the Tables of thine Heart. He seems to allude to the engraven Tablets which are frequently worn upon the Breast, and to the signet on a man's arm or hand, which men prise at a more than ordinary rate, as appears from jer. 22. 24. Hag. 2. 23. and which are continually in their sight. : for love s My Love to thee, from whence this desire proceeds. is strong as death t Which conquers every living thing, and cannot be resisted nor vanquished. , jealousy u Or, zeal; my ardent Love to thee, which also fills me with Fears and Jealousies, lest thou shouldest bestow thine affections upon others, and cool in thy Love to me, or withdraw thy, Love from me: for true Believers are subject to these passions. is † Heb. hard. cruel x Heb. hard, grievous and terrible, and sometimes ready to overwhelm me, and swallow me up; and therefore have pity upon me, and do not leave me. as the grave: the coals thereof are coals of fire y It burns and melts my heart like fire. , which hath a † Heb. flame of the Lord. most vehement flame. 7 Many waters cannot quench love, neither can the floods drown it: * Pro. 6. 35. if a man would give all the substance of his house for love, it would utterly be contemned z It is the nature of Love in general, and of my Love to thee, that it cannot be taken off, neither by Terrors and Afflictions, which are commonly signified in Scripture by waters and floods, Psal. 32. 6. & 42. 7. and elsewhere; nor by temptations and allurements. Nothing but the presence and favour of the beloved person can quiet and satisfy it. And therefore do not put me off with other things, but give me thyself, without whom, and in comparison of whom I despise all other persons and things. . 8 We a These are manifestly the words of the Bride, still continuing her speech. The present Church, which was that of the Jews, speaks of another future Church, which was to consist of the Gentiles, which she calls little, because she was the younger Sister, and then scarce had a being; and she calls her her Sister, partly because she was so in the purpose of God, their common Father, though at present she was a stranger to him; and partly to intimate that the Gentile-Church should be admitted to the participation of the same privileges with that of the Jews. have a little sister b, and she hath no breasts c No grown and full Breasts, as Virgins have when they are ripe for Marriage, Ezek. 16. 7. This signifies the present doleful estate of the Gentiles, which as yet were not grown up into a Church Estate, and wanted the milk or food of Life, as for itself, so also for its Members. : what shall we do for our sister d Teach us to know and perform our duty to them, which is to embrace them with sincere and fervent affections, to promote their coming in to Christ, and to rejoice in it, and not to envy it, and murmur at it, as the Jews did in the days of Christ, and of his Apostles. in the day when she shall be spoken for e To wit, for bringing her into the state of Matrimony: when Christ, and his Apostles, and others the first Ministers of the Gospel, who were Members of the Jewish Church, did speak and act for the conversion of the Gentiles. ? 9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will enclose her with boards of cedar f This seems to be Christ's Answer to the foregoing question of the Jewish Church concerning their Sister Church of the Gentiles, for which they were very solicitous. Christ therefore engageth himself to take care of her, and to provide for her, as the matter doth require, and as suits best with her condition. If the Gentiles when they are converted shall be like a Wall, strong and firm in Faith, steadfast against all Assaults and Temptations, for a Wall in Scripture use signifies strength, Isa. 26. 1. jer. 15. 20. and elsewhere; We, my Father, and I, and the Holy Ghost, as the principal Builders, and my Ministers as workers with, and under us, will build upon her a palace of silver, will add more strength and beauty to her, will enlarge and adorn her, make her more amiable in mine Eyes, and more visible and glorious in the Eyes of the World: And if she be as a Door, which is weaker than a Wall, and where the Enemy doth or may break in upon her, if she be weak in Faith, and sometimes overcome by the tempter, yet we will not therefore reject and forsake her, but we will enclose or (as many others render the word) strengthen or fortify her with Board's of cedar, which are not only beautiful, but also strong, and durable. If she be sincere, and open the door of her Heart to me, though she be weak, I will come into her, and make her stronger. . 10 I am a wall g These seem to be the words of the Jewish Church to Christ, O Lord, by thy Grace I am what thou wouldst have my Sister to be, a Wall, and therefore do humbly beg and hope, that according to thy promise to her in that case, thou wiltst build upon me a Palace of Silver. , and my breasts like towers h Which stand out from and above the Wall, and are an ornament and defence to it. Of the Church's Breasts see before, ch. 4. 5. & 7. 3, 7. : then was I in his eyes, as one that found † Heb. peace. favour i When by his Grace I was made a wall, he was well-pleased with me, and with his own workmanship in me. . 11 Solomon had a vineyard at Baal-hamon k A place not far from jerusalem, where Solomon had, as it seems, a noble vineyard. , he let out the vineyard unto keepers: every one for the fruit thereof was to bring a thousand pieces of silver l Whereby he signifies both the vast extent of the Vineyard which required so many keepers, and its singular fertility which afforded so great a Rent. . 12 My vineyard m My Church, which is oft compared to a vineyard, and is here opposed to solomon's▪ vineyard. It is much doubted and disputed whether this verse be spoken by Christ or by the Spouse; the first clause seems to agree best to the former, and the following clause to the latter. Possibly the difficulty may be reconciled by ascribing the first clause to Christ, and the latter to the Spouse: such interlocutions being familiar in this Book, and in other Writings of this kind. which is mine n This Repetition is not idle, but very emphatical, to show that Christ had a more eminent and special title to his Vineyard, the Church, than Solomon had to his Vineyard, because it was purchased not by his Money, but by his Blood, and because it was his, not only for the short time of this present Life, as solomon's was, but to all eternity. , is before me o Is under my own Eye and Care, and is not wholly committed to the Care and Management of others, as solomon's was; I the Lord do keep it night and day, as we read Isa. 27. 3. I am with it to the end of the world, Mat. 28. 20. : thou, O Solomon, must have a thousand p These are the Churches return to Christ, who is here called Solomon, as he was, ch. 3. 9, 11. as elsewhere he is called David. Dost thou, O Christ, keep thine own Vineyard, which Solomon did not? Then surely it is meet that thou shouldst receive, and thou shalt receive as large a Revenue from thy Vineyard, as he did from his. , and those that keep the fruit thereof, two hundred q. p Though the chief Revenue belongeth, and is justly given to thee, yet thy Ministers, who serve thee in thy Vineyard, shall have, and are allowed by thee to receive; some encouragement for their service. See 1 Cor. 9 7. 13 Thou that dwellest r The Hebrew word is of the feminine gender, which plainly showeth that Christ speaks here to his Spouse, being about to departed from her for a season, as the next verse showeth. , in the gardens s Not in the Wilderness of the World, for Believers are chosen, or called out of the World, Joh. 15. 19 but in the Church, the Garden of God, which God hath fenced and appropriated to himself. He saith, Gardens, because of the many particular Congregations, into which the Church is divided. , the companions t The friends of the Bride and Bridegroom. harken to thy voice u Diligently observe all thy words and carriages towards me, and all the transactions between thee and me. : * Ch. 2. 14. cause me to hear it x When I am gone from thee, let me hear thy Prayers, and praises, and the preaching of my Gospel to the World. . 14 † Heb. flee away. * Rev. 22. 17, 20. Make haste, my beloved, and be thou like to a roe, or to a young hart upon the mountains of spices y Seeing we must part for a time, make haste, O my beloved Bridegroom, and speedily finish the work which thou hast to do in the World, that so thou mayst take me to thyself, that I may live in thine everlasting embraces. The words of this verse are borrowed from ch. 2. 17. where they are explained. . ISAIAH. The ARGUMENT. THE Teachers of the ancient Church were of two sorts, 1. Ordinary, the Priests and Levites: Extraordinary, the Prophets. These were immediately called by God, and inspired, as with other singular Gifts and Graces, so particularly with a supernatural knowledge of Divine Mysteries, and of future things, and invested by God with an Authority Superior not only to the ordinary Teachers of the Church, but in some sort, even to the Civil Powers of the Nation. These holy Prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah, is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa. 1. 1. with Hosea 1. 1. The Jews tell us that he was of the Blood Royal of Judah, which is uncertain. But undoubtedly he was the Prince of all the Prophets, whether we consider the great extent and variety of his Prophecies, the excellency and sublimity of those Mysteries, which were revealed to him and by him, the Majesty and Elegancy of his style, or the incomparable liveliness and power of his Sermons. He doth so evidently and fully describe the Person, and Offices, and sufferings, and Kingdom of Christ, that some of the Ancients called him the fifth Evangelist. And it is observed, that there are more Testimonies and Quotations in the New Testament taken out of Isaiah, than out of all the other Prophets. CHAP. I. THE Vision a Or, The Visions; the word being here collectively used, as it is ch. 22. 1. 1 Sam. 3. 1. The sense is, This is the Book of the Visions or Prophecies. As Prophets were called Seers, 1 Sam. 9 9 so Prophecies are called Visions, because they were as clearly and certainly represented to the Prophet's minds, as bodily Objects are to men's eyes. of Isaiah the Son of Amoz b Either the Brother of Amaziah King of judah, as the Hebrew Writers fancy: Or, rather some other person then well known. , which he saw c i e. Foresaw and foretold. But he speaks, after the manner of the Prophets, of things to come, as if they were either past or present. concerning Judah and Jerusalem d Principally, but not exclusively. For he prophesieth also concerning Egypt and Babylon, and divers other Countries; which yet he doth with respect to judah. , in the days of Uzziah, Jotham, Ahaz, and Hezekiah e In the time of their Reign. Whence it may be gathered, that Isaiah exercised his Prophetical Office above fifty years together, See 2 Kings 15 and 16. , Kings of Judah. 2 * De●…t. 3●…. 1. I●…r. ●…. 12. & 22. 29. 〈◊〉. 36. 4. Hear, O Heavens, and give ear O Earth f He directeth his speech to these senseless Creatures, that thereby he might more awaken and affect the Israelites, whom he hereby proclaimeth to be so dull and stupid that they were past hearing, and therefore he gives them over as desperate, and calleth in the whole Creation of God to bear witness against them. ; for the Lord hath spoken g This is his Plea against them, of the equity whereof he is willing that all the Creatures should be Judges. , I have nourished and brought up Children h I first made them a People, and until this time I have sustained and blessed them, above all other Nations. , and they have rebelled against me. 3 * I●…r. 8. 7. The Ox knoweth his Owner, and the Ass his Master's Crib i The most stupid bruit beasts acknowledge and obey their Lord and Benefactor, as experience showeth. : but Israel doth not know k To wit, me their Owner and Master, which is easily and necessarily understood out of the former Clause. Knowing is here taken practically, as it is usually in Scripture, and includes reverence and obedience. , my People doth not consider. 4 Ah l This Particle implies both his wonder, and anger, and grief, and shame that they were such. sinful Nation, a People † Heb. of heaviness. laden with iniquity m Heb. Of heaviness of iniquity, i. e. of heavy or great sins, for heavy is commonly put for great or grievous, as Isa. 21. 15. and 30. 27. Laden not with the sense of sin, as Mat. 11. 28. but with the guilt and bondage of sin. , a seed of evil-doers n The Children of wicked Parents, whose guilt they inherit, and whose evil Example they follow. , children that are corrupters o Heb. that corrupt, to wit, themselves or their ways, or others by their counsel and example. Or, that destroy themselves and their land by their wickedness. , they have forsaken the LORD p Not in profession, but in practice and reality, neglecting or corrupting his Worship, refusing his yoke and conduct. , they have provoked the holy One of Israel unto anger q They have lived as if it were their great design and business to provoke him. , they are † Heb. alienated; Or, separated. Psal. 58. 3. gone away backward r Instead of proceeding forward and growing in grace, which was their duty, they are all fallen from their former professions, and grown worse and worse, and have impudently turned their backs upon me. . 5 Why should ye be stricken any more s It is to no purpose to seek to reclaim you by one Chastisement after another: and therefore I will utterly forsake and destroy you at once. , ye will † Heb. increase revolt. revolt more and more t I see you are incorrigible, and turn even your afflictions into sin. : the whole head is sick, and the whole heart faint u Your disease is mortal, as being in the most noble and vital parts, the very head and heart of the body politic, from whence the plague is derived to all the other Members, as it follows. And this is to be understood either, 1. Of their sins; or rather, 2. Of their miseries. Which best suits, 1. with the foregoing words, this being added as a reason why it was in vain to strike them any more, or to expect any amendment that way, because he had stricken them already, and that very terribly, even in their head and heart, whose wounds are most dangerous, and yet they were not at all better for it. 2. With vers. 7, 8. where this Metaphor is so explained. . 6 From the sole of the foot even unto the head, there is no soundness in it x You have been all of you punished, from the highest to the lowest, from the worst to the best. ; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ‖ Or, Oil. ointment y I have suffered you to lie under your maladies for a time, without applying any remedies, to try whether the length and continuance of your affliction might not work that cure which the strength of it could not do, but all in vain. . 7 * Deut. 28. 51, 52. Chap. 5. 5. Your country is desolate, your cities are burnt with fire: your land, strangers devour it z All this and what follows was verified in the days of King Ahaz, 2 Chron. 28. in whose time, and upon which occasion, this Prophecy seems to have been delivered, as more exactly agreeing with that time than with any other. If any object, That this being the first of his Prophecies, must rather belong to the days of Uzziah, they must take notice, and it is agreed by Interpreters; and is undeniably true, that the Prophecies of Isaiah, as also of the other Prophets, are not set down in the same order in which they were delivered, but oftentimes the latter are put before the former. in your presence a Which your eyes shall see to torment you, when there is no power in your hands to deliver you. , and it is desolate † Heb. as the overthrow of strangers. , as overthrown by strangers b Heb. As the overthrow of strangers, i. e. which strangers bring upon a land which is not theirs, nor likely to continue in their hands, and therefore they spare no persons that come in their way, and they spoil and destroy all things, which is not usually done in wars between persons of the same, or of a neighbour nation. . 8 And the daughter of Zion c i e. Zion, or jerusalem; for these two names are promiscuously used of the same place. The name of daughter being frequently given to cities or countries. Thus the daughter of Babylon is put for Babylon itself, Psal. 137. 8. Isa. 47. 1. In the same sense we read of the daughter of Tyre, Psal. 45. 12. and of Zidon, Isa. 23. 12. and of Egypt, jer. 46. 11, 24. and of Edom, Lam. 4. 21. is left as a cottage in a vineyard, as a lodge in a garden of cucumbers d Is left solitary, all the neighbouring villages and country round about it being laid waste. , as a besieged city. 9 * Lam. 3. 22. Rom. 9 29. Except the LORD of hosts had left unto us a very small remnant e If God, by his Infinite Power and Goodness, had not restrained our enemies, and reserved some of us. , we should have been as * Gen. 19 24. Sodom, and we should have been like unto Gomorrah f The whole nation and race of us had been utterly cut off, as the people of Sodom and Gomorrah were. So great was the rage and power of our enemies, and so utterly unable we were to deliver ourselves. . 10 Hear the word of the LORD g I speak not my own fancies or passions, but the message of your Lord and governor, to whom you own all reverence and obedience. , ye rulers of Sodom h So called for their resemblance of them in wickedness, Comp. Deut. 32. 32. Ezek 16. 46, 48. ; give ear unto the law i Or, Doctrine, as this word is commonly used: the message which I am now to deliver to you from God, your great Lawgiver, which ought to have the force of a Law with you. of our God, ye people of Gomorrah. 11 To what purpose k They are vain and useless, being neither accepted by me, nor beneficial to you. is the multitude of your * Psal. 50. 8, 9 & 51. 16. Prov. 15. 8. & 21. 27. Chap. 66. 3. Jer. 6. 20. Amos 5. 21, 22. Mic. 6. 7. sacrifices unto me l Who am a Spirit, and therefore cannot be satisfied with such carnal Oblations, but expect to be worshipped in spirit and truth, and to have your Hearts and Lives, as well as your Bodies and Sacrifices, presented unto me. ? saith the LORD: I am full of the burnt-offerings m I am glutted with them, and therefore loathe them. of rams, and the fat of fed beasts, and I delight not in the blood n He mentions the fat and blood, because these were in a peculiar manner reserved for God, Levit. 3. 15, 16 & 17. 11. to intimate, that even the best of their Sacrifices were rejected by him. of bullocks, or of lambs, or of † Heb. great he-goats. he-goats. 12 When ye come † Heb. to be seen. to appear before me o Upon the three Solemn Feasts, Exod. 23. 17. & 34. 23. or upon other occasio●…▪ , who hath required this at your hands p To wit, in this manner, and upon these terms. The thing that I commanded, was not only, nor chief, that you should offer external Sacrifices to me, but that you should do it with true repentance for all your sins, with Faith in my Promises, with hearty Love to me, and sincere Resolutious of devoting yourselves to my Service, without which you offer me a dead Carcase in stead of a living Sacrifice. , to tread my courts q The Courts of my Temple, which were two, that of the Priests, and that where the People assembled, 2 Chron. 4. 9 So this Reproof seems to be directed against both Priests and People, as unworthy to enjoy this Privilege. ? 13 Bring no more r I neither desire nor will accept of any upon these terms. vain oblations s Heb. Meat-offerings; of which see Levit. 2. 1. Numb. 15. 4. , incense is an abomination unto me t So far is it from being a sweet ●…avour to me, as you foolishly imagine. , the new-moons u Which were holy to God, and observed with great solemnity. See Numb 28. 11, 14. Psal. 81. 3. and sabbaths, the calling of assemblies x All other Solemn times wherein the People were obliged to meet together, as the three great yearly Feasts, and other extraordinary Seasons. , I cannot away with y Heb. I cannot bear: It is burdensome and grievous to me. , it is ‖ Or, grief. iniquity z So far is it from pleasing me, that it is an offence to me, and in stead of reconciling me to you, which is your design, it provoketh me more against you. , even the solemn meeting a The most Sol●…mn Day of each of the three Feasts, which was the last day, which is called by this very name, Levit. 23. 36. Numb. 29. 35. and elsewhere; although the word be sometimes more generally used of any other Solemn Festival-day. . 14 Your new-moons and your appointed feasts my soul hateth: they are a trouble unto me, I am weary to bear them. 15 And * Prov. 1. 28. Jer. 14. 12. Mic. 3. 4. when ye spread forth your hands b When you pray with hands spread abroad, as the manner was; of which see Exod. 9 29. 33. job 11. 13. etc. , I will hid mine eyes from you c Which is a gesture of contempt and loathing. I will take no notice of your Persons or Requests. : yea, when ye † Heb. multiply prayer. make many prayers, I will not hear: your hands are full of * Chap. 59 3. † Heb. blood●…. blood d You are guilty of Murder, and Oppression, and other crying Sins, which I abhor, and have forbidden, under pain of mine highest displeasure. . 16 Wash ye, make you clean e Cleanse your Hearts and Hands from all filthiness of Flesh and Spirit, and do not content yourselves with your Ceremonial Washings. , put away the evil of your do from before mine eyes f Reform yourselves so throughly, that you may not only approve yourselves to Men, but to me, who search your Hearts, and try all your Actions. ; * Psal. 34. 14. & 37. 27. Amos 5. 15. Rom. 12. 9 1 Pet. 3. 11. cease to do evil, 17 Learn to do well g Begin and inure yourselves to live soberly, righteously, and godlily. , seek judgement h Show your Religion to God, by studying and practising Justice to Men, and neither give nor procure any unrighteous Judgement. , ‖ Or, right. relieve the oppressed i Be not only just, but merciful. , judge k Defend and deliver them, as this Word is used Psal. 7. 8, 11. & 9 4. and oft elsewhere. the fatherless, plead for the widow l Maintain the righteous Cause of poor and helpless Persons, against their unjust and potent Adversaries; whereby you will show your love to Justice and Mercy, and that you fear God more than Men. . 18 Come now and let us reason together m I am willing to lay aside my Prerogative, and to submit the Matter to a fair and equal Trial, whether I do not deal justly in rejecting all your Services, which are accompanied with such gross Hypocrisy and Wickedness, and whether I do not deal very graciously, in offering Mercy and Pardon to you upon these Conditions. , saith the LORD: though your sins be as scarlet n Red and bloody, as theirs were, v. 15. great and heinous. , * Psal. 51. 7. Rev. 7. 14. they shall be as white as snow o They shall be washed and purged by the Blood of the Messiah, whereby you shall be made white and pure in God's sight. It is a Me●…onymical Expression, as sins are said to be purged, Heb. 1. 3. when Men are purged from their sins, Heb. 9 14. ; though they be red like crimson, they shall be as wool p Which for the most part is white, and is compared to Snow for whiteness, Revel. 1. 14. . 19 If ye be willing and obedient q If you are hearty willing and fully resolved to obey all my Commands. , ye shall eat the good of the land r Together with the Pardon of your Sins, you shall receive many Temporal and Worldly Blessings. . 20 But if ye refuse and rebel s If you obstinately persist in your disobedience to me, as hitherto you have done. , ye shall be devoured with the sword: for the mouth of the LORD hath spoken it t He hath said it, who can as easily do it as speak the Words, and who cannot lie, and therefore will do it. . 21 * 〈◊〉. 2. 21. How u A Note of Admiration at so strange, and sad, and sudden a Change. is the faithful City x jerusalem, which in the Reign of former Kings was faithful to God. become an harlot y Is filled with Idolatry, which is commonly called Whoredom. ! it was full of judgement z Judgement was duly and truly executed in all its Courts. , righteousness lodged in it a It was famous for being the Seat of Justice, which did not only pass through it, like a wayfaring Man, but had its settled abode in it. ; but now murderers b Under that one gross kind he comprehends all sorts of unrighteous Men and Practices, as may be gathered by the opposition. Only their Connivance at that horrid Crime of Murder is noted, to assure us, that other Crimes of a lower nature were not only unpunished, but even encouraged. . 22 Thy silver is become dross c Thou art woefully degenerated from thy former purity. , thy wine mixed with water d If there be any remainders of Religion and Justice in thee, they are mixed with many and great Corruptions. . 23 Thy princes are rebellious e Against me their Sovereign Lord, they cast off my yoke, and make their own Wills and Lusts the Rule of their Life and Government. , and * Prov. 29. 24. companions of thiefs f Partly by giving them connivance and countenance, and receiving a Recompense from them for it; and partly by practising the same Violence, and Cruelty, and Injustice that Thiefs use. : * Ezek. 22. 12. 〈◊〉. 4. 18. 〈◊〉. 3. 11. every one loveth gifts g i e. Bribes given to pervert Justice, which are severely forbidden, Deut. 10. 17. & 27. 25. , and followeth after rewards h Pursuing them with all eagerness, and by all means possible. : they * Jer. 5. 28. 〈◊〉. 7. 10. judge not the fatherless, neither doth the cause of the widow come unto them i They are so far from doing them Justice, that they will not so much as give them a fair Hearing of their Cause, because they cannot make their way to them by Gifts. . 24 Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, * Deut. 28. 63. I will ease me k Heb. I will comfort myself, ease my Mind, and satisfy my Justice, by taking vengeance, as the next Clause explains this. The same Expression is used in the same sense, Ezek. 5. 13. of mine adversaries l Of the Israelites, who, though they have called themselves my Children and Friends, yet by their Temper and Carriage towards me have showed themselves to be mine Enemies. , and avenge me of mine enemies. 25 And I will turn my hand upon thee m To chastise thee again, which God threatened that he would not do, v. 5. but now promiseth that he will do it, not in fury, or so as utterly to destroy them, but in mercy, and with moderation, so as to purge them, as it here follows. , and † Heb. accord●…ng to pure●…. * Jer. 6. 29. ●… 9 7. Mal. 〈◊〉▪ purely purge away thy dross, and take away all thy tin n I will purge out of thee and destroy those wicked Men that are incorrigible, and infectious to others; and for those of you that are curable, I will by my Word, and by the Furnace of Affliction, purge out all that Hypocrisy and Corruption that yet remains in you, and requires so sharp a Cure. . 26 And I will restore thy judges o I will give thee such Princes and Magistrates. as at the first p Heb. As thou hadst in the beginning, either, 1. of thy Commonwealth; such as Moses, and joshua: or, 2. of thy Kingdom, such as David. , and thy counsellors q Thy Princes shall have and hearken to wise and faithful Counsellors, which is a singular Blessing to a Prince and People. as at the beginning: afterward * Zech. 8. ●…▪ thou shalt be called q To wit, justly and truly; thou shalt be such: for, to be called is oft put for to be, as Isa. 4. 3. & 61. 6. Mat. 5. 9 , The city of righteousness, the faithful city. 27 Zion r The jews that live in or near Zion, and worship God in Zion. shall be redeemed s Shall be delivered from all their Enemies and Calamities. with judgement t Or, by judgement, i. by God's righteous Judgement, purging out those wicked and incorrigible jews, who by their Sins hindered the Deliverance of the People, and punishing and destroying their unmerciful Enemies, who kept them in cruel Bondage, as he did to the Babylonians, whereby he made the way open for their deliverance. , and ‖ Or, they that return of her. her converts u Heb. her returners, those of them who shall come out of Captivity into their own Land. with righteousness x Or, by righteousness, i. e. either by my Faithfulness, in keeping my Promise of delivering them after seventy years; or by my Goodness; for both these come under the name of righteousness in Scripture-use. . 28 And y Or rather, But, as that Particle is oft used; for here is a manifest opposition. the * Job 31. 3. Psal. 1. 6. & 5. 6. & 73. 27. & 92. 9 & 104. 35. † Heb. breaking. destruction of the transgressors and of the sinners shall be together z Though I will deliver my People from the Babylonish Captivity, yet those of them who shall still go on in their wickedness, shall not have the benefit of that Mercy, but are reserved for a more dreadful and total destruction. , and they that forsake the LORD shall be consumed. 29 For they shall be ashamed a Not with an ingenuous and penitential shame for the Sin, but with an involuntary and penal shame for the disappointment of their hopes which they had in their Idols. of the ‖ Or, gods. Chap. 57 5. ●…r. idols. oaks which ye have desired b Which, after the manner of the Heathen, you have consecrated to Idolatrous Uses, that under them you might worship your Idols, as they did Ezek. 6. 13. Host 4. 13. See also Isa. 57 5. jer. 2. 20. & 3. 6. , and ye shall be confounded for the gardens c In which, as well as in the Groves, they committed Idolatry; of which we read Isa. 65. 3. & 66. 17. that ye have chosen d To wit, for the Place of your Worship, which is opposed to the Place which God had chosen and appointed for his Worship. . 30 For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water e As you have sinned under the Oaks and in Gardens, so you shall be made like unto Oaks and Gardens, not when they are green and flourishing, but when they whither and decay. . 31 And the strong f Either 1. your Idols, which you think to be strong, and able to defend you, as appears by your Confidence in them; or 2. the strongest Persons among you, who think to secure themselves against the threatened danger by their Wealth, or Power, or Wisdom; and much more they that are weak and helpless. shall be as tow g Shall be as suddenly and easily consumed by my Judgements, as Tow is by Fire. , ‖ Or, and his work. and the maker of it h The Maker of the Idol, who can neither save himself nor his Workmanship. Or, his work; either all that he doth or can do, or that which he hath done, his wicked course of Life, shall bring him to ruin. as a spark; and they shall both burn together, and none shall quench them. CHAP. II. THe word a Or, the matter or thing, as this Hebrew word commonly signifies; the Prophecy or Vision. that I saiah the son of Amoz saw, concerning Judah and Jerusalem. 2 And b Or, Now, as this Particle is rendered 1 Sam. 9 1. Ezra 1. 1. etc. * Mic. 4. 1, etc. it shall come to pass in the last days c In the Times of the Messiah or the Gospel, as the generality both of Jewish and Christian Writers understand it, and as may further appear both from the use of this Phrase in this sense, jer. 48. 47. & 49. 39 Ezek. 38. 8, 16. Dan. 10. 14. Host 3. 5. Act. 2. 17. Heb. 1. 2. 1 joh. 2. 18. and from the Conversion of the Gentiles here promised, which was not to be till that time; and from the Nature of the Thing, for this really was the last Time and State of the Church in the World, the Jewish Pedagogy was to be abolished, but Christ's Institutions were to continue to the end of the World. , that the mountain of the LORDS house d The Temple of the Lord which is upon Mount Moriah; which yet is not to be understood literally of that Material Temple, but mystically of the Church of God, as appears from the next following Words, which will not admit of a literal Interpretation, and from the flowing of all Nations to it, which was not to that Temple, nor indeed was fulfilled till that Temple was destroyed; and from the frequent use of this Metaphor, the Temple, or the House of the Lord, concerning the Christian Church, both in the Old and the New Testament. shall be ‖ Or, prepared. established in the top of the mountains, and shall be exalted above the hills e Shall be placed and settled in a most conspicuous and glorious manner, being advanced above all other Churches and Kingdoms in the World. : and all nations f Those Gentiles, whom you now despise, and judge to be abhorred and quite forsaken by God. shall flow g Shall come in great abundance, and with great eagerness, like a River, as the Word signifies. unto it. 3 And many people shall go h Shall not only have some weak desires of going, but shall be ready to take pains, and shall actually go. and say i Such shall be their Zeal, that they shall not only go themselves, but shall persuade and press others to go with them. , * Jer. 31. 6. & 50. 5. Zech. 8. 21. Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths k They show the truth of their Conversion, by their hearty desire to be instructed in the way or method of worshipping and serving God acceptably, and by their firm purpose of practising the Instructions given to them. ; for l This last Clause contains the Reason why the People should be so forward to go, and to invite others to go with them; and they may be the Words either of the People, continuing their Speech; or of the Prophet, now returning to speak in his own name. out of Zion shall go forth the law m The New Law, the Doctrine of the Gospel, which is frequently called a Law, because it hath the Nature and Power of a Law, obliging us no less to the Belief and Practice of it, than the Old Law did. , and the word of the LORD from Jerusalem n For the Accomplishment of this Promise, see Luk. 24. 47. Act. 1. 8. Rom. 10. 18. . 4 And he shall judge among the nations o Christ shall set up and use his Authority among and over all Nations, not only giving Laws to them, as other Rulers do, but doing that which no other Powers can do, convincing their minds and Consciences, conquering and changing their Hearts, and ordering their Lives. , and shall rebuke p Either verbally, by his Word and Spirit reproving or convincing the World of Sin; or really, by his Judgements upon his implacable Enemies, which obstruct the Propagation of the Gospel. many people: and * Psal. 46. 9 Host 2. 18. Zech. 9 10. they shall beat their swords into ploughshares, and their spears into ‖ Or, Scythes. pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more q He shall root out those great Animosities and Hostilities which were between the Jews and Gentiles, Eph. 2. 13, etc. and between several Nations, subduing men's Pride, and Passions, and Lusts, which are the Causes of all Wars and Contentions; and working Humility, and Meekness, and Self-denial, and true and fervent Love to all Men, from whence Peace necessarily follows. This was the Design of the Gospel in all, and the Effect of it in those that rightly received it. And that War and Dissension which was occasioned by the Preaching of the Gospel, as was foretold Mat. 10. 21, 22. it was wholly accidental, by reason of men's corrupt Interests and Lusts, which the Gospel opposed; and it was not amongst those who received the Gospel in the love of it, but between them and those who were either open Enemies or false Friends to them and to the Gospel. But if this Place ●…e understood of an external and general Peace which was to be in the World in the Days of the Messiah, this also may in due time be verified, when all Israel shall be saved, and the fullness of the Gentiles shall be brought in, and both Jews and Gentiles shall be united together into one Fold, under Christ their great Shepherd; all which is prophesied and promised joh. 10. 16. Rom. 11. and elsewhere. For it is not necessary that all the Prophecies concerning the Kingdom of the Messiah should be accomplished in an instant, or at the beginning of it; but it is sufficient if they be fulfilled before the end of it. And some of them do manifestly belong to the last days of that Kingdom. And therefore there is no truth nor weight in that Argument which the Jews bring from this Place, against our Messiah, because of those Wars that have hitherto been and still are amongst Christians; for this doth not prove that these Wars shall never cease, or that there shall not be such a Peace in the World as they understand, before the end of Christ's Kingdom. . 5 O house of Jacob, come ye r Seeing the Gentiles are thus ready and resolved to go to the Lords House, let this oblige and provoke you, O ye Israelites, to go with them, or before them. Whereby he secretly intimates their backwardness, and that when the Gentiles did come into the Church, they would apostatise from it. , and let us walk * Chap. 10. 17. in the light of the LORD s Take heed that you do not reject that Light which is so clear that even the blind Gentiles will discern it. . 6 Therefore t For the following Reasons. Or, But, as this Particle is oft used. But why do I persuade the Israelites to receive the Light of the Gospel? My labour is in vain. I foresee they will refuse it; and God, for their many and great Sins, will give them up to Apostasy and Infidelity. thou hast forsaken u Wilt certainly forsake and reject. thy people the house of Jacob x The Body of that Nation. , because they be replenished ‖ Or, more than the east. from the east y Their Land is full of the impious, and superstitious, and idolatrous Manners of the Eastern Nations, the Syrians and Chaldaeans. , and * Deut. 18. 14. are soothsayers z These undertook to discover secret things, and to foretell future contingent things, by the superstitious Observation of the Stars, or Clouds, or Birds, or other ways of Divination, which God had severely forbidden. See Levit. 19 26. , like the Philistines a Who were infamous for those Practices; of which see one Instance, 1 Sam. 6. 2. , and they ‖ Or, aboand with their children, etc. please themselves b They delight in their Manners, and Company, and Conversation, making Leagues, and Friendships, and Marriages with them. in the children of strangers c Either, 1. in the Children begotten by them upon strange Women; or rather, 2. in strangers, as this Phrase is used Neh. 9 2. Isa. 60. 10. and elsewhere. . 7 Their land also is full of silver and gold, neither is there any end of their treasures d They have heaped up Riches immoderately, (which was forbidden even to their King, Deut. 17. 17.) and by wicked Practices; they are never satisfied, but still greedily pursuing after more and more Wealth, making this their chief Business and Joy. : their land also is full of horses e Which even their King was forbidden to multiply, Deut. 17. 16. much more his Subjects. , neither is there any end of their chariots. 8 Their land also is full of idols: they worship the work of their own hands f They give that worship to their own Creatures which they deny to me their Creator, than which nothing can be more impious and absurd. , that which their own fingers have made. 9 And the mean man boweth down, and the great man humbleth himself g Men of all Ranks fall down and worship idols. : therefore forgive them not h Cut off these incorrigible Idolaters. Such an Imprecation is not strange, considering the heinousness and inexcusableness of the Crime, the singular Condition of the Prophets, who spoke such things not from any disorderly Passion, but by Divine Inspiration, and from a fervent Zeal for God's Glory, which ever was and ought to be dearer to them than all the Interests of Men; and from a pious Care and Fear lest others should be infected by their Counsel or Example. Yet the Words may be taken as a Prediction, Thou wil●… not forgive them: By this I know thou hast determined utterly to destroy them; for the Hebrew Particle all is sometimes taken only for a simple denial, as Psal. 121. 3. Prov. 12. 28. . 10 Enter into the rock, and hid thee in the dust i This is spoken ironically, and with derision. The sense is, Such dreadful Calamities are coming upon you, that you will be ready to hid yourselves in Rocks and Caves of the Earth, but all to no purpose. , for fear of the LORD, and for the glory of his majesty k For fear of the glorious and terrible Judgements of God. . 11 The * Chap. 5. 15. lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down l Judicially, as they bowed down voluntarily before their Idols. So the Punishment is very suitable to the Sin. , and the LORD alone shall be exalted in that day m His Justice and Power shall be magnified, and the Vanity and Impotency of all other gods shall be detected. . 12 For the day of the LORD n The time of Gods taking vengeance upon Sinners, which is called God's day, Isa. 13. 6, 9 Ezek. 13. 5. & 30. 3. and oft elsewhere. of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low; 13 And upon all * 〈◊〉. 11. 〈◊〉. the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan o Either, 1. metaphorically, upon the highest and proudest Sinners; or, 2. literally, as may seem probable from the following Verses, where there is distinct mention made of mountains and hills, v. 14. of towers and walls, v. 15. of ships and pictures, v. 16. Whereby he intimates, That the Judgement should be so universal and terrible, that it should not only reach to Men, but to things also, whether Natural or Artificial, in all which there should be manifest Tokens of God's Displeasure against the Land. The cedars and oaks standing in the Mountains shall be either thrown down by furious Winds or Earthquakes, or torn in pieces by Thunder and Lightning; and the stately Houses built with Cedars and Oaks shall be destroyed. , 14 And upon all the high mountains, and upon all the hills that are lifted up p To which Men used to betake themselves in times of War and Danger. It is usual with the Prophets to describe God's Judgements upon Men by the shaking and smoking of the Mountains, the trembling of the Earth, and the like. , 15 And upon every high tower, and upon every fenced wall q To which you resorted and trusted for your de●…ence. , 16 And upon all the ships of Tarshish r The Ships of the Sea, as that Word is used, Psal. 48. 7. whereby you fetched Riches and Precious things from the remote Parts of the World. , and upon all † Heb. pictures of desire. pleasant pictures. 17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low s This he repeats again, partly to assure us of the certainty of it, and partly to fix it deeper in men's Minds, because they are very backward to believe and consider things of this nature. : and the LORD alone shall be exalted in that day. 18 And ‖ Or, the idols shall utterly pass away. the idols he shall utterly abolish t God will discover the Impotency of Idols to secure their Worshippers, and thereby destroy their Worship in the World. . 19 And they u The Idolatrous Israelites. shall go into the * Host 10. 8. Luk. 23. 30. Rev. 6. 16. & 9 6. holes of the rocks, and into the caves of † Heb. the dust. the earth x Their usual Places of retreat in cases of Danger; of which see jos. 10. 16. judg. 6. 2. 1 Sam. 13. 6. , for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth y Either properly, or rather figuratively, to send dreadful Judgements upon the Inhabitants of the Land. . 20 * Chap. 30. 22. & 31. 7. In that day a man shall cast † Heb. the idols of his silver, etc. his idols of silver and his idols of gold, ‖ Or, which they made for him. which they made each one for himself to worship, to the moles and to the bats z Into the meanest and darkest Places, in which Moles and Bats have their abode; whereas before they set them up in high and honourable Places, where they might be seen and worshipped. This great and sudden Change proceeded either from true Repentance, which filled them with shame, and grief, and indignation against themselves, and all the Instruments of their Wickedness; or from a Conviction of the Vanity of their Idols, which afforded them no help in the time of their need; or from a just Fear lest God's Judgement should have fallen more heavily upon them, if it had found them in the Practice of Idolatry: and that by this Profession of Repentance, they might, if it were possible, either prevent or mitigate their Calamity. . 21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth. 22 Cease ye from man a Seeing God will undoubtedly bring down the highest and proudest of the Sons of Men into so much Contempt and Misery, from henceforth never admire nor place your trust in Man. whose breath is in his nostrils b Whose Breath, upon which his Life and Strength depends, is in his Nostrils, and therefore is quickly stopped and taken away. : for wherein is he to be accounted of c What one real and valuable Excellency is there in him, to wit, considered in himself, and without dependence upon God? ? CHAP. III. FOr behold a Look upon it as a thing as certain as if it were already done. , the Lord, the LORD of hosts, doth take away from Jerusalem, and from Judah, the stay and the staf●… b All the Supports of their State and Church. , the whole stay of bread c Called elsewhere the staff of bread; whereby is understood, either, 1. the Nourishing power of Bread, which wholly depends upon God's Blessing; or rather, 2. Bread itself, as this Phrase is understood Levit. 26. 26. Psal. 105. 16. Ezek. 4. 16. and directly explained Ezek. 5. 16. Bread which is the Staff of Life. , and the whole stay of water: 2 The mighty man d Strong and valiant Men. and the man of war, the judge e The Civil Magistrates. , and the prophet f Either strictly so called, the want of whom is matter of grief, see Psal. 74. 9 or largely, so as to include all skilful and faithful Teachers. , and the † Heb. diviner or ghesser. prudent g Whose Wisdom and Conduct was necessary to preserve them from ruin. , and the ancient h Whose Wisdom was increased by long Experience. ; 3 The captain of fifty i There shall not be a Man left able to command and manage Fifty Soldiers, and much less such as could command Hundreds or Thousands, which yet were necessary. , and the † Heb. a man eminent in countenance. honourable man k Men of high Birth, and Place, and Power, and Reputation. , and the counsellor l Wise and Learned Statesmen. , and the cunning artificer m Who could make either Ornaments for Times of Peace, or Instruments for War; which therefore Conquerors took away from those Nations whom they subdued, 1 Sam. 13. 19, 20. 2 Kings 24. 14. , and the † Heb. skilful of charm. eloquent orator n Heb. The skilful of charm. Whereby he understands either▪ 1. Charmers, whom he threatens to take away, not as if such Persons were Blessings to a People, or the removing of such were a Curse, but only because they made great use of them, and trusted to them. And so he signifies that God would remove all the Grounds of their Confidence, both right and wrong, and make their Case desperate. As in like manner, and for the same reason, God threatens the Israelites that they should be as without a sacrifice, so without Teraphim, Host 3. 4. or, 2. as most understand it, such as could powerfully persuade, and, as it were, charm that ungovernable Beast the Multitude of Common People, by their Eloquence, to do those things which were necessary for their Peace and Safety: For this word may be taken in good sense, as divination is, Prov. 16. 10. . 4 And I will give * E●…cl. 10. 16. children o Either 1. in Age, whose Minority corrupt Ministers of State commonly abuse to great Mischiefs; or, 2. in Understanding, Experience, and Manners, foolish, froward, unteachable, etc. to be their princes, and babes shall rule over them. 5 And the people shall be oppressed p By the command or connivance of such Childish Rulers. , every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable q Foolish and unworthy Men shall by wicked Arts gain the Favour and abuse the Power of the Prince, and thereby behave themselves insolently towards their Betters. . 6 When a man shall take hold of his brother, of the house of his father r Whereas Envy ordinarily reigns in near Relations, when one Brother is advanced far above all the rest. , saying, Thou hast clothing s We are utterly undone, and have neither Food nor Raiment; but thou hast something yet left to support the Dignity which we offer to thee, and to enable thee to execute thine Office. , be thou our ruler t He showeth, that Misgovernment should cause the Dissolution of the Government, and that the former Governors should be removed either by Foreign Force, or by Domestic Insurrection. , and let this ruin be under thine hand u To wit, to heal it, as it is explained in the next Verse. Undertake the Charge of this tottering State. . 7 In that day shall he † Heb. lift up the hand. swear x Heb. he shall l●…ft up; understand either i. his Voice; he shall cry aloud, to show his earnestness in refusing the Offer; or 2. his Hand, which was the usual gesture in Swearing, Gen. 14. 22. Deut. 32. 40. etc. to show his Resolvedness. , saying, I will not be an † Heb. binder up. healer y A Repairer of the Ruins of the State. : for in my house is neither bread nor clothing z I have not sufficient Provisions either of Food or Raiment for my own Family; much less, as you falsely suppose, for the Discharge of so high a Trust. : make me not a ruler of the people. 8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their do are against the LORD, to provoke the eyes of his glory a Of his glorious Majesty, whom they ought to reverence and adore. . 9 ¶ The ‖ Or, hardening. show of their countenance doth witness against them b Their Pride, and Wantonness, and Impiety manifestly shows itself in their very Looks and Carriages, and will be a swift Witness against them both before God and Men. , and they declare their sin c They act it publicly, casting off all Fear of God, and Reverence to Men, and they glory in it. as * Gen. 13. 13▪ & 18. 21. & 19 5. Sodom, they hid it not d As Men do who have any remainders of Modesty or Ingenuity. : woe unto their soul, for they have rewarded e i e. Procured a fit Re●…ompence for their Wickedness, even utter Ruin. Or, they have done: for this Word is oft so used, without any signification of a Recompense, as Psal. 7. 4. They cannot blame me▪ but themselves: their Destruction is wholly from themselves. Compare Host 13. 9 evil unto themselves. 10 Say ye f God hath said it, and doth now by me say it; and you▪ O ye Priests and Levites, say it in your Sermons to the People. to the righteous, That it shall be well with him: for they shall eat of the fruit of their do g Let not them fear, for God will be their Safeguard and Portion in the common Calamity. . 11 Woe unto the wicked h These heavy Judgements are designed against them, and shall certainly find them out▪ though here they be mixed with the Righteous. , it shall be ill with him: for the reward of his hand shall be † Heb. done to him. given him. 12 ¶ As for my people, * Ver. 4. children are their oppressors, and women i Either 1. properly so called, by their Favour and Power with the Rulers; or, 2. weak and effeminate Rulers, such being called Women both in Sacred and Profane Writings. rule over them: O my people, * Chap. 9 16. ‖ Or, they which call thee blessed. they which lead thee k Thy Rulers Civil and Ecclesiastical, whose Duty it is to show thee th●… right way. Or, as others, They that bless thee, i. e. thy false Prophets, which flatter thee, and speak Peace to thee. cause thee to err, and † Heb. swallow up. destroy the way of thy paths l Keep thee from the Knowledge or Practice of that Way which leads to thy Salvation, and misled thee into evil Courses, by their wicked Counsels or Examples. . 13 The LORD standeth up m He will shortly and certainly stand up as a Judge, to inquire into the Cause, and to give Sentence. to plead, and standeth to judge the people n i e. To def●…nd and deliver them, or to judge for them, as this Phrase is oft used. . 14 The LORD will enter into judgement with the ancients o The Princes or Rulers, as it is explained in the next Clause, who are oft called Elders, because such were commonly and fitly chosen out of those who were ripe in years. of his People, and the Princes thereof: for ye have ‖ Or, bur●…t up. eaten up p Destroyed in stead of preserving and dressing it, as you should have done. the vineyard q The Church and Commonwealth of Israel, which is oft called God's Vineyard, as Psal. 80. 8, 14, 15. Isa. 5. 1. jer. 2. 21. etc. and here the vineyard, by way of eminency: or, the vineyard which was committed to your care to keep. ; the spoil of the poor r The Goods which you have violently taken away from the Poor. is in your houses. 15 What mean ye s What Warrant have ye for it? How durst you presume to do it? that ye beat my people to pieces, and grind t Or, bat●…er, as the Word is used Exod. 32. 20. Smite them cruelly. See Chap. 58. 4. the faces of the poor? saith the Lord GOD of hosts. 16 ¶ Moreover, the LORD saith, Because the daughters of Zion u The Women; as hitherto he reproved the Men. are haughty, and walk with stretched-forth necks x Affecting Stateliness, Psal. 75. 5. and to seem tall. , and † Heb. deceiving with their eyes. wanton eyes y Or, as others, twinkling with their eyes in a lascivious manner. , walking and ‖ Or, tripping nicely. mincing as they go z After the manner of lose and wanton Persons. , and making a tinkling with their feet a By some Ornaments which they wore upon their Shoes. : 17 Therefore the Lord will smite with a scab the crown of the head b Will by sending Scabs, or by other ways, take off the Hair of their Head, which is a Woman's Glory, 1 Cor. 11. 15▪ and which doubtless ministered to their Pride and Wantonness. Others render it, He will make bald, etc. of the daughters of Zion, and the LORD will † Heb. make naked. discover their secret parts c By giving her into the power of those Enemies that shall either strip her of all her Raiments, not leaving her sufficient to cover her Nakedness; or otherwise abuse her, by such immodest and contemptuous Actions▪ Compare Isa. 47. 3▪ Ezek. 16. 37. & 23▪ 10, 26▪ . 18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their ‖ Or, networks. cauls d As for this and the other Hebrew words here following, I judge it unnecessary and improper to trouble the English Reader with the differing Interpretations given of them by Learned Men, which the Curious may find in my Latin Synopsis. It is agreed by all, that they were Ornaments used by that People in those Times, and made Fuel to their Lusts. And it is of no concernment to the Direction either of our Faith or Manners, exactly to understand the Nature and Differences of them. And therefore I shall take them as they are in our Translation. , and their round tires like the moon e There were in ancient Times, and at this day there are some Jewels or other Ornaments worn, which carry a manifest resemblance to the Moon or Half-moon. Compare judg. 8. 21, 26. , 19 The ‖ Or, sweet balls. chains, and the bracelets, and the ‖ Or, spangled ornaments. mufflers. 20 The bonnets f These were Ornaments to cover the Head, common both to Men, as Exod. 39 28. and to Women, as here. , and the ornaments of the legs, and the head-bands, and the † Heb. houses of the soul. tablets g Heb. the houses of the soul, or, of l●…fe, or, of breath. Whereby he seems to mean Boxes of excellent Perfumes, which are of great efficacy to revive our drooping Spirits, and to that end are oft applied to such as are ready to saint away. , and the earrings, 21 The rings, and the nose-jewels h Which were fastened to the Head, and hung down upon the Forehead to the beginning of the Nose. Of which see Gen. 24. 22, 47. judg. 8. 24. etc. , 22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping-pins i Of Silver or Gold, either used to curl the Hair, or rather fastened and worn in the Hair; which Custom is not altogether disused at this day. . 23 The glasses k The Looking-glasses, as we call them, though in truth they were not made of Glass, but of bright and burni●…ed B●…ass. , and the fine linen, and the hoods, and the vails. 24 And it shall come to pass, that in stead of sweet smell l Those Perfumes mentioned v. 20. , there shall be stink m From their scabs mentioned v. 17. or from other ill usages of their Enemies. ; and in stead of a girdle n Which were fine and costly, and useful to gird their Garments about them. , a rent o Either the rending of their Garments for grief; or torn and tattered Garments, not sufficient to cover their Bodies. ; and in stead of well-set hair, baldness; and in stead of a stomacher, a girding of sackcloth; and burning p By the heat of the Sun, to which they are now commonly exposed, from which they used formerly to guard themselves with great care. , in stead of beauty. 25 Thy men shall fall by the sword, and thy † Heb. might. mighty in the war. 26 And her gates q The Gates of Zion or jerusalem, which, by a Figure very usual in Sacred Scripture, and all Authors, are said to lament, to imply the great Desolation of the Place, that there should be no People to go out and come in by the Gates, or to meet together in the Gates, as they used to do. shall lament and mourn, and she being ‖ Or, emptied. † Heb. cleansed. desolate, shall sit upon the ground r Like a mournful Woman bewailing the loss of her Husband and Children. . CHAP. IU. AND in that day a Of which he hath hitherto been speaking, Chap. 2. & 3. and still continueth to speak. In that calamitous time. seven b Many. A certain number for an uncertain. women shall take hold c Shall sue to him, and even lay hands upon him, contrary to their Custom, and their natural Modesty. of one man d Because few Men shall survive that dreadful Stroke. They who before were not contented with their own Husbands, are now glad of a Seventh part of an Husband. , saying, We will eat our own bread, and wear our own apparel e We will ease thee of that Charge, which otherwise would fall upon thee by God's Law, Exod. 21. 10. : only † Heb. let thy name be called upon us. let us be called by thy name f Own us for thy Wives. , ‖ Or, take thou away. to take away our * Luk. 1. 25. reproach g Virginity was esteemed a Reproach, especially among that People, because it was a Token of Contempt from Men, and of the Curse of God; Children, the usual Fruit of Marriage, being both an Honour to their Parents before Men, and a great Blessing of God, especially to that People, from some of whose Loins the Mess●…ah was to spring. . 2 In that day h About and after that time: when the Lord shall have washed away (as this time is particularly expressed, v. 4.) the filth of— Zion, by those dreadful Judgements now described. shall the Branch of the LORD i Either, 1. the Church and People of Israel, oft called God's vine or vineyard, as we saw before, and the Branch of Gods planting, Isa. 60. 21. or, 2. the Messiah, who is commonly defined in Scripture by this Title, the Branch, Isa. 11. 1. jer. 23. 5. & 33. 15. Zech. 3. 8. whose name is expressly said to be the Branch, Zech. 6. 12. of whom not only Christians, but even the Hebrew Doctors understand it. For after the foregoing Miseries were brought upon the jews, by the Remainders of the Grecian Empire, of which Daniel prophecies so exactly and particularly, and afterwards by the Roman Empire, the Messiah was born; and after that utter Destruction brought upon the Jewish City, and Temple, and Nation, by Titus, the Kingdom of the Messiah became beautiful and glorious, as it here follows. be † Heb. beauty and glory. beautiful and glorious, and the fruit of the earth shall be excellent k The Land which for the Sins of the People was made barren, upon their Repentance and return to Christ shall recover its former Fertility. Under this one Mercy he seems to understand all temporal Blessings, which, together with spiritual and eternal, God shall confer upon them; and withal to intimate the Fruitfulness of the People (the earth or land being oft put for its Inhabitants) in Knowledge, and Grace, and all good works. and comely † Heb. for the escaping of Israel. for them that are escaped l That shall survive all the forementioned Calamities. of Israel. 3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy m i e. Shall be really holy, as is said Chap. 60. 21. To be called is oft put for to be, as Gen. 21. 12. Isa. 1. 26. & 44. 5. , even every one that is written ‖ Or, to life▪ So Gr. among the living n So this is a Restriction of the foregoing indefinite Proposition. Not all that are left, but a great number of them, shall be holy, even all that are written, etc. i. e. all the Elect, who are frequently described by this Character, that they are written in Gods or the Lamb's book, or in the book of life, or of the living, Psal. 69. 28. Dan. 12. 1. Phil. 4. 3. Rev. 3. 5. & 13. 8. & 17, 8. etc. But this last Clause of the Verse is by some Learned Interpreters rendered thus, all that are in jerusalem (i e. a very great number of them, as such general Expressions are frequently used, or the generality of them) shall be written unto life, i. e. shall be such as are elected unto Salvation through Sanctification: Which may deserve consideration. So he notes the singular Privilege of this People at this time, above the former Ages, in which many were called, but few were chosen. in Jerusalem o Of the People living in or belonging to jerusalem. : 4 When the Lord shall have washed away the filth of the daughter of Zion p This shall be accomplished when God hath thoroughly cleansed the jewish Nation from their Sins. , and shall have purged the blood q The Bloodguiltiness, and especially that of killing the Lord of Life, their own Messiah. of Jerusalem from the midst thereof, by * Chap. 32. 15, 16. the spirit of judgement, and by the spirit of burning r This is opposed to the former Legal way of Purification, which was by Water. By the spirit he seems to understand the Holy Spirit of God, to which this washing and purging Work is commonly ascribed, as 1 Cor. 6. 11. and elsewhere; which Spirit did accompany the Preaching of the Gospel, and did this Work in part in some of the jews, and will do it more fully in the Body of the Nation. And this Spirit may well be called a spirit of judgement, because it executes Judgement in the Church, and in the Consciences of Men, separating the precious from the vile, convincing men of Sin, and Righteousness, and Judgement, joh. 16. 8, 9 manifesting the Secrets of men's Hearts, in the Preaching of the Word, 1 Cor. 14. 25. accusing and terrifying and punishing some, witnessing for and with others, and filling them with Peace and Joy in believing, hardening some, and softening and subduing others to God, as this Spirit is particularly promised to do the jews, Zech. 12. 10. And the same Spirit may be fitly called the spirit of burning, as he is compared to fire, Mat. 3. 11. because he doth burn up and consume the Dross which is in the Church, and in the Minds and Hearts of men, and inflames the Souls of Believers with Love to God, and Zeal for his Glory. . 5 And the LORD will create s Will in a marvellous manner produce, as it were by a new Work of Creation. upon every dwelling place of mount Zion, and upon her assemblies, a * Exod. 13. 21. cloud, and smoke by day, and the shining of a flaming fire by night t A Pillar of Cloud and Fire, like that wherewith the Lord directed and protected and honoured the Israelites, when they came out of Egy●…t: Whereby he implies, That God would be their Protector, and their Glory. : for ‖ Or, above. upon all the glory u Upon all that Church and People, which God will make so glorious, not only in his own Eyes, but even in the Eyes of the World; upon all holy Assemblies of sincere Christians. shall be † Heb. a covering. a defence. 6 And there shall be a tabernacle x Or, he, i. e. the Lord, shall be a tab●…rnacle, or a tent, to defend them from the violent Heat of the Sun, and other Injuries of the Wether, which was the Use and Benefit of Tents. for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain. CHAP. V. NOw will I sing a I will record it to be a Witness for God, and against you, as Moses did his Song, Deut. 31. 19 & 32. 1. to my well-beloved b To the Lord of the Vineyard, as appears by the last Clause of the Verse, to God or Christ, whom I love and serve, and for whose Glory, eclipsed by you, I am greatly concerned. , a song of my beloved c Not devised by me, not the Effect of my Envy or Passion; but inspired by God, which therefore it behoveth you to lay to heart. touching his vineyard d His Church, oft and very fitly called a vineyard, because of God's singular Respect to it, and Care of it, and his Delight in it, and expectation of good Fruit from it, etc. : My well-beloved hath * Psal. 80. 8. Oant. 8. 12. Jer. 2. 21. Mat. 21. 33. Mar. 12. 1. Luk. 20. 9 a vineyard in † Heb. the horn of the son of oil. a very fruitful hill e Hills being Places most commodious for Vines; See Psal. 80. 10. Heb. in an horn (which may signisie either, 1. the Figure or Shape of the Land of Canaan, which resembles an Horn; or, 2. the Height and Hilliness of that Land, as Horns are the highest parts of Beasts; or, 3. the Goodliness and Excellency of it, as an horn, when it is ascribed to a man, signifies his Glory and Dignity, as job 16. 15. Psal. 89. 17, 24, etc.) the son of oil, which, by a vulgar Hebraism, notes an oily or a fat Soil. . 2 And he ‖ Or, made a wall about it. fenced f That neither Men nor Beasts might spoil it. it, and gathered out the stones thereof g Which otherwise would have marred the Land; of which see 2 Kings 3. 19 The sense is, He removed all Hindrances, and gave them all the Means of Fruitfulness. , and planted it with the choicest vine, and built a tower h For the Residence of the Keepers, that they might be obliged and encouraged to watch over it with more diligence. in the midst of it; and also † Heb. hewed. made a wine-press therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard i I dare make you Judges in your own Cause, it is so plain and reasonable. . 4 What † Heb. was there to do. could have been done more to my vineyard, that I have not done in it k What Work is there belonging to the Office of a Master or Keeper of the Vineyard, which I have neglected? ? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes l How unworthy and inexcusable a Crime is it, that you have not only been unfruitful in good Works, but also filled with all the Fruits of Wickedness. ? 5 And now go to; I will tell you what I will do to my vineyard m He graciously warns them beforehand, that they may have space and invitation to repent, and so to prevent the threatened Miseries. ; * Psal. 80. 12. I will take away the hedge thereof, and it shall be eaten up: and break down the wall thereof, and it shall be † Heb. for a treading. trodden down n I will withdraw my Presence and Protection from them, and give them up into the Hands of their Enemies. . 6 And I will lay it waste: it shall not be pruned, nor digged o Vinedressers use to dig up and open the Earth about the Roots of the Vines, for divers good purposes. The meaning is, I will remove my Ministers, who used great care and diligence to make you fruitful. , but there shall come up briers and thorns p I will give you up to your own wicked Lusts. : I will also command the clouds, that they rain no rain upon it q I will deprive you of all my Blessings, which are oft compared to rain, etc. . 7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah † Heb. plant of his pleasures. his pleasant plant r In whom God formerly delighted to dwell and converse. Compare Prov. 8. 31. jer. 31. ●…0. : and he looked for judgement, but behold † Heb. a scab. oppression; for righteousness, but behold a cry s From the Oppressed crying to Men for Help, and to God for Vengeance. . 8 Woe unto them that join * Mic. ●…. ●…. house to house, that lay field to field t That add new Purchases of Houses and Lands to their former Possessions. Not that this was in itself unlawful, but because they did this from an inordinate and insatiable desire of Riches, and with the Injury of their Brethren, as is manifest from the foregoing and following Words. , till there be no place, that they may be placed alone u That they alone may be the Lords and Owners, and all others only their Tenants and Servants. in the midst of the earth. 9 ‖ Or, this is in mine ears, saith the LORD, etc. In mine ears said the LORD x I heard God speak what I am now about to utter. Heb. In the ears of the Lord. Which may relate either, 1. to the foregoing Words; The Cry of your Sins, and of the Oppressed, is come into God's Ears; he hears and sees it, and will certainly punish it: Or, 2. to the following Clause▪ which, being of great importance, he ushers in with an Oath; I speak it in God's Ears, as well as in yours; I call God to witness the Truth of what I say. of hosts, † Heb. If not, etc. Of a truth many houses shall be desolate y The Houses which you have so greedily coveted, shall cast you out, and become desolate. , even great and fair, without inhabitant. 10 Yea, ten acres of vineyard shall yield one bath z To wit, of Wine. The Bath contained about eight Gallons. Thus an Acre did not yield one Gallon. , and the seed of an omer shall yield an ephah a Which was of the same Quantity with the Bath, only the Bath was the Measure of Liquid things, the Ephah of Dry things; and an Ephah was the tenth part of an Homer, Ezek. 45. 11. So in stead of that great Increase which that fruitful Land commonly yielded, they should lose nine parts of their Seed. Thus a fruitful Land was made barren for their Wickedness, according to God's threatening, Psal. 107. 34. and they had as little comfort in their Lands, as in their Houses; which were the two kinds of their Purchases, v. 8. . 11 * Prov. 23. 29, 30. Woe unto them that rise up early in the morning b Which was unusual, and scandalous in that case, Eccles. 10. 16. Act. 2. 15. They made Drinking their daily Trade and Business. , that they may follow strong drink, that continue until night c Thereby wasting both precious Time, and God's good Creatures, and the Health of their Bodies, as well as of their Souls. , till wine ‖ Or, pursue the●…. inflame them d He useth this Word partly to show their ●…olly and Misery, because the Wine was so far from quenching and satisfying their Appetites, that it did indeed inflame and increase them; and partly to prevent the vain Excuse of them who thought themselves innocent, because they did not drink to Drunkenness, although they cast themselves into an intemperate Heat through their Excess. . 12 And * Amos 6. 5, 6. the harp and the viol, the tabret and the pipe, and wine are in their feasts e They give up themselves wholly to Luxury, and that in a very unseasonable time, as it follows. : but * Job. 34. 27. P●…al. 28. 5. they regard not the work of the LORD f What God hath lately done, and is yet doing, and about to do among them; his grievous Judgements, partly inflicted, and partly threatened, which required another Course of Life, even to give themselves to Fasting and Prayer and Reformation, that so they might remove the incumbent, and prevent the approaching Calamities. , neither consider the operation of his hands. 13 * Host 4. 6. Therefore my people are gone into captivity g Either, 1. are actually gone, which was true of the Ten Tribes in Hezekiab's Reign, 2 Kings 18. 9 under whom this Prophecy might be uttered▪ or, 2. shall certainly and shortly go, as the Two Tribes afterward did. , because they have no knowledge h No serious consideration of God's Works, and of their own Duty and Danger. : and † Heb. their glory are men of famine. their honourable men i Who thought themselves quite out of reach of Famine. are famished, and their multitude dried up with thirst. 14 Therefore hell k Or, the grave, as this Word most commonly signifies. ▪ hath enlarged † Heb. her soul. herself, and opened her mouth without measure l To receive those vast Numbers which shall die by this Famine, or otherwise, as is here implied. : and their glory m Their Honourable men, as they were called, v. 13. being distinguished both here and there from the multitude. , and their multitude, and their pomp n All their Glory shall die with them. , and he that rejoiceth o That spendeth all his days in Mirth and Jollity, and casteth away all Cares and Fears. , shall descend into it. 15 And * Chap. 2. 9, 11, 17. the mean man shall be brought down, and the mighty man shall be humbled p All of them, both high and low, shall be brought to destruction. , and the eyes of the lofty shall be humbled. 16 But the LORD of hosts shall be exalted in judgement q By the execution of this just Judgement upon his incorrigible Enemies. , and ‖ Or, the holy God. † Heb. the God the holy. God that is holy shall be sanctified r Shall appear to be an holy God. in righteousness s By his righteous Judgements. . 17 Then t When God shall have finished that Work of Judgement upon the Ungodly, he will extend Mercy to a Remainder. This is very usual in this Prophet, in the midst of his Threat●… to insert something for the support of Believers. shall the lambs u 〈◊〉 poor and harmless People, who shall be left in the Land when the Rich are carried into Captivity, as it fell out 2 Kings 25. 12. feed after their manner x Or, by their fold, as this Word is manifestly used Mic. 2. 12. the only place of Scripture, except this, in which this Word is found. , and the waste places y The Lands left by their Owners, who were either slain, or carried into Captivity. of the fat ones z Of the Rich and Great men, so called Psal. 22. 29. & 78. 31. Isa. 10. 16. shall strangers a The poor Israelites, who were left to be vinedressers and husbandmen, 2 Kings 25. 12. who are called strangers, because they were so in reference to that Land, not being the proper Owners of it, nor related to them; as the Israelites of other Tribes are called strangers, in opposition to the Levites, as Numb. 1. 51. and elsewhere; yea, and the Levites are so called, in opposition to the Seed of Aaron, Numb. 16. 40. eat. 18 Woe unto them that draw iniquity b That are not only drawn to sin by the Allurements of the World, or by the Persuasions of wicked men, being surprised and overtaken by Sin, as sometimes good men are, Gal. 6. 1. but are active and industrious in drawing Sin to themselves, or themselves to Sin; that greedily and steadily pursue Sin, and the Occasions of it, and are not at rest till they have overtaken it; that sin wilfully, and resolvedly, and industriously. with cords of vanity c Or, with cords of lying, as the last Word frequently signifies, i. e. with vain and deceitful Arguments and Pretences, whereby Sinners generally draw themselves to Sin; among which, one follows in the next Verse, to wit, the Impunity which they promise to themselves. Or these Cords may note the Means which they use to accomplish that Iniquity which they have devised. , and sin as it were with a cart-rope d With all their might, as Beasts commonly do that draw Carts with Ropes. : 19 * Jer. 17. 15, Amos 5. 18. 2 Pet. 3. 3, 4. That say, Let him e To wit, God, in whose Name thou and other Prophets are always reproving and threatening us. make speed, and hasten his work, that we may see it f He only thinks to affright us with Bugbears; but he either cannot, or will not do us any harm: we do not fear him, let him do his worst, let him begin as soon as he pleaseth. Not that any of the Israelites were so impudent as to use these Expressions; but this was the plain Language of their Actions, they lived as if they were of this Opinion; their Presumption and Security shown their desperate Contempt of God, and of all his Judgements. : and let the counsel of the holy One of Israel g Who by his 〈◊〉 is engaged to punish us. They scornfully repeated the Title usually given by the Prophets unto God. draw nigh and come, that we may know it. 20 Woe unto them † Heb. that say concerning evil, It is good, etc. that call evil good, and good evil h That take away the difference between Good and Evil, that justify and approve wicked Men and Things, and condemn Piety, or Virtue, or righteous Persons. Compare 〈◊〉. 17. 15. Thus many call Serious Godliness, Humourous Singularity; and Justice, Morofity; and Meekness, Stupidity, etc. as on the contrary▪ 〈◊〉 call Pride, Magnanimity; and Covetousness, Good▪ ●…andry. And men are very apt to follow the Course of the World in their false Judgements of things; which therefore the Prophet so severely forbids. ; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. 21 Woe unto them that are * Prov. 3●… 7. Rom. 12. 16. wise in their own eyes, and prudent † Heb. before their face. in their own sight i That being puffed up with an Opinion of their own Wisdom, despise the Counsels and Instructions of God by his Prophets, and prefer their own vain Fancies before the Judgement of the Alwise God, as appears by the Error beforementioned, v. 20. that they affirmed that to be Evil, which God had declared to be Good. . 22 Woe unto them that are mighty to drink wine k That can drink much without Intoxication, in which they gloried, as too many do at this day. , and men of strength to mingle l i e. To drink: the Antecedent being put for the Consequent; which is usual: for they mingled it in order to drinking. strong drink. 23 Which * Prov. 17. 15▪ & 24. 24. justify the wicked for reward m Not by mistake or incogitancy, but wilfully for Bribes. , and take away the righteousness of the righteous from him n To wit, juridically, they pronounce Sentence against him, as if he and his Cause were unjust. . 24 Therefore as † Heb. the tongue of fire. the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness o They shall be like a Tree which not only withers in its Branches, but dies and rots at the Roots, and therefore is past all hopes of recovery. The sense is, They shall be destroyed both Root and Branch. , and their blossom shall go up as dust p Shall vanish (for so the Word ascend or go up is oft used, as Exod. 16. 14. job 5. 26. jer. 48. 15. Ezek. 11. 23, 24.) as the Dust, which is blown away with every Wind; or, shall be resolved into Dust, and yield no Fruit. : because they have cast away q Which implies Disobedience joined with Contempt. the law of the LORD of hosts, and despised the word of the hole One of Israel. 25 Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble r A Metaphorical and Hyperbolical Description of a grievous Calamity, familiar in the Prophets, as Isa. 64. 1, 2. jer. 4. 24. and in other Authors. , and their carcases were ‖ Or, as dung. torn in the midst of the streets. * Ch. 9 12. & 17. 21. & 10. 4. For all this his anger is not turned away, but his hand is stretched out still s Ready to give you another and a ●…orer Blow. This is not the end, as you vainly imagine; but, if you repent not, the beginning of your Sorrows, and an Earnest of further Calamities. . 26 And he will lift up an ensign t To call them together for this Service, as Generals use to do for the raising of Armies. to the nations from far u Either, 1. to the Assyrians, of whom he speaks more particularly ch. 10. and that under this same Character of a People that come from far, v. 3. and who did not long after this Prophecy invade judaea, and did much mischief in it. Although that part of the Prediction, v. 29. they 〈◊〉 lay hold of the prey, and shall carry it away safe, and none shall deliver it, do not seem to agree to them, nor that Invasion; for the Assyrians were forced to retreat with great shame and loss, and the jews were delivered from them. Or, 2. to the Chaldaeans; for even Babylon is called a far country, Isa. 39 3. And he saith nations, because the Chaldaean Army was made up of several Nations. , and will * Chap. 7. 18. hiss unto them x Or, will whistle unto, or for them: will gather them together by his Word, as Shepherds gather their Sheep. He intimates how easily and speedily God can do this Work. from the ends of the earth y Which is not to be understood strictly, but popularly, and with a latitude, from very remote Places; although part of the Chaldaean Army did come from Places not very 〈◊〉 distant from the end of that part of the World, so far as 〈◊〉 was then known. : and behold, they shall come with speed swiftly. 27 None shall be weary z Though their March be long and tedious. As I have called them to this Work, so I will strengthen and assist them in it. , nor stumble amongst them: none shall slumber nor sleep a They shall all be watchful and diligent to take all Opportunities and Advantages of executing my Judgements upon my People. : neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken b Which otherwise would hinder, or at least slacken them in their March. I will take all Impediments out of their way. . 28 Whose arrows are sharp, and all their bows bend c Who are every way furnished and ready for my Work, waiting only for my Command. : their horses hoofs shall be counted like flint d Because they shall not be broken or battered by the length or stoniness and ruggedness of the Way. , and their wheels like a whirlwind e Partly for the swiftness of their March, and partly for the force and violence of their Chariots in Battle. . 29 Their roaring shall be like a lion, they shall roar like young lions f Which signifies both their Cruelty, and their greediness and eagerness to catch and devour the Prey. ; yea, they shall roar and lay hold of the prey, and shall carry it away safe, and none g Neither the jews themselves, nor the Egyptians, to whose help they will trust, nor any of their Confederates. shall deliver it. 30 And in that day they shall roar against them, like the roaring of the sea h Which is violent and frightful. : and if one * Chap. 8. 22. look unto the land, behold, darkness and ‖ Or, distress. sorrow i Darkness, to wit, Sorrow; the latter Word explains the former, and the Particle and is put expositively, as it is frequently. , ‖ Or, when it is light, it shall be dark in the destructions thereof. and the light is darkened in the heavens thereof k When they look up to the Heavens, as men in distress usually do, they see no Light there; their Comforts are wholly eclipsed, and their Hopes are like the giving up of the Ghost. . CHAP. VI IN the year that * 2 Kings 15. 7. king Uzziah died, I * John 12. 41. saw a In a Vision or Ecstasy. also the Lord b Either, 1. God the Son, who frequently appeared to the Patriarches and Prophets, and that sometimes in the form of a Man: Or rather, 2. the Divine Majesty as he subsisteth in Three Persons, as may be gathered both from the Plural Number ●…s, used of this Lord, v. 8. and by comparing other Scriptures; for God the Father is described as sitting upon a Throne, Dan. 7. 9, 13. and elsewhere; and the Glory of God here manifested▪ is said to be Christ's Glory, job. 12. 41. and the Words of the Lord here following, are said to be spoken by the Holy Ghost, Act. 28. 25. sitting upon a throne c In the posture of a Judge, to hear Causes, and give Sentence. , high and lifted up d Towards the Roof of the Temple. , and ‖ Or, the skirts thereof. his train e Or, as the Word properly signifies, and is here rendered by divers, the skirts or borders of him, or of it, to wit, his Royal and Judicial Robe; for he is represented as a Judge. filled the temple f His glorious Robes reached down to the bottom of the Temple, and were spread abroad in the Temple, which was an Evidence of a more than ordinary Majesty. The Temple may be here taken either, 1. largely, and so it includes the Courts as well as the House, as that Word is oft used; or, 2. strictly, for the House itself, or for that part of the Temple in which this Vision was exhibited, which may seem to have been the Porch, for that was much higher than the other Parts. . 2 Above it stood g As Ministers attending upon their Lord, and waiting to receive and execute his Commands. the Seraphims h Certain holy and blessed Angels, thus called from fire and burning, which this Word properly signifies; to represent either, 1. their Nature, which is bright and glorious, subtle, and pure, and spiritual, like Fire; or, 2. their Property, of fervent Zeal for God's Service and Glory; or, 3▪ their Office and present Employment, which was to execute God's Vengeance upon the jews, and to burn them up like Dross. : each one had six wings; * Ezek. 1. 11. with twain he covered his face i Out of profound Reverence, as being so sensible of the infinite distance between God and him▪ that he durst not presume to look directly upon him, and judged himself neither able nor worthy to behold the Brightness of his Glory. , and with twain he covered his feet k Either, 1. his secret Parts, which sometimes come under that name, as Deut. 28. 57 Isa. 7. 20. & 36. 12. of which see more in my Latin Synopsis upon Exod. 4. 25. And so this is done for our ●…nstruction, to teach us Modesty and Chastity: Or, 2. their Feet properly so called, as that Word is generally used; from which use we should not departed without necessity, which, with submission, seems not to be in this place. And so this may signify a sense of their own natural, though not moral Infirmity, and a desire that God would not too severely examine all their Ways and Actions, which the feet commonly signify, because though they did not swerve from God's Commands, yet they were not worthy of the acceptation, nor suitable to the Dignity of so glorious a Majesty. , and with twain he did fly l Which signifies their great forwardness and expedition in executing God's Commands. Comp. Dan. 9 ●…1. . 3 And † Heb. this cried to this. one cried unto another m Singing in Consort the Praises of their Lord. , and said, * Rev. 4. 3. Holy, holy, holy n 〈◊〉 is repeated thrice, either, 1. to intimate the Trinity of Persons united in the Divine Essence▪ or, 2. that he was most eminently and unquestionably holy in his present Work of Judgement, and in all his Ways; such Repetitions being very frequent in Scripture, for the greater assurance of the thing, as jer. 7. 4. Ezek. 21. 9 is the LORD of hosts, † Heb. his glory is the fullness of the whole earth. the whole earth o Not only Conaan, to which the jews did vainly and arrogantly confine the Presence of God, but all the World▪ Which seems to have a respect to the Conversion of the Gentiles, which did accompany the plenary and last Execution of this Judgement here threatened against the Jewish Nation, v. 10. as is evident by comparing this with Mat. 13. 14, 15. & Act. 28. 19 and other places of the New Testament. is full of his glory p Of the Effects and Demonstrations of his glorious Holiness, as well as of his Power, and Wisdom, and Goodness. . 4 And the posts of the † Heb. thre●…. door q Together with the Door itself, as if the Door was to be removed, and the Temple thereby to be exposed to the view and rapine of profane Persons. Such violent Motions were commonly Tokens of God's Anger. moved at the voice of him that cried r To wit, the Angel, which cried, v. 3. , and the house was filled with smoke s Which elsewhere is a Token of God's Presence and Acceptance, as Exod. 40. 34. 1 Kings 8. 10. but here of his Anger, as Psal. 18. 8. and elsewhere. . 5 Then said I, Woe is me, for I am † Heb. cut off. undone, because I am a man of unclean lips t I am a great Sinner, as many other ways, so particularly by my Lips, which being in a special manner consecrated to God by my Prophetical Office, should have been entirely devoted to him: But, alas! my Speeches, either to God in Prayer, or from God in Preaching and Prophesying to the People, have been mixed and defiled with so much irreverence, dulness, distraction of Thoughts and Affections, carnal Fear, and many other Infirmities, that I dread the thoughts of appearing before thy Judgment-seat, which I see erected in this place. For Isaiah had been a Prophet before this time, chap. 1. 1. and was now called, not in general to his Prophetical Office, but to the delivery of this special Message. , and I dwell in the midst of a people of unclean lips u I am an unclean Branch of an unclean Tree, and, besides my own Uncleanness, I have both by my Omissions and Commissions involved myself in the guilt of their Sins, and therefore may justly fear to partake with them in their Plagues. : for mine eyes have seen the king, the LORD of hosts x The sight of this glorious and holy God gives me cause to fear that he is come to Judgement against me, together with others. Whilst Sinners are secure and presumptuous, the holiest Persons have ever been filled with great Reverence, and oft times with Doubts and Fears, at any extraordinary Manifestation of God's Presence. See Gen. 16▪ 13. & 17. 3. judg. 13. 23. . 6 Then flew one of the Seraphims unto me y By God's Command. , † Heb. and in his hand a live coal. having a live coal z Both a Token and an Instrument of Purification, as the next Verse explains it. in his hand, which he had taken with the tongs from off the altar a Of Burnt-offering, which stood in the Court of the Priests near the Porch, and which had always Coals of Fire upon it, Levit. 6. 12, 13. Hence he took it, to show that Men are to expect Purification and Expiation of Sin only by such means as God hath appointed, and particularly by Christ, whom that Altar did manifestly represent, Heb. 13. 10. . 7 And he † Heb. caused it to touch. laid it upon my mouth b Slightly, so as only to touch my Lips, and not to burn them; which God could easily effect. , and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin † Heb. attoned, or, expiated. purged c This is a Sign that I have pardoned and purged the Uncleanness of thy Lips, and do own and accept thee as a fit Minister for my Service. . 8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for * Gen. 1. 26. us d To deliver the following Message. The change of the Number, I and us, is very remarkable; and both ●…ing meant of one and the same Lord, do sufficiently intimate a Plurality of Persons in the Godhead. ? Then said I, † Heb. behold me. Here am I, send me e God's last and great Favour to him did both encourage and oblige him to be forward in God's Service. . 9 And he said, Go and tell this people f Not my people, for I disown them, as they have rejected me. , * Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Act. 28. 26. Rom. 11. 8. Hear ye ‖ Or, without ceasing, etc. † Heb. Hear ye in hearing, etc. indeed, but understand not; and † Heb. in seeing. see ye indeed, but perceive not g The Hebrew Words are Imperative; yet they are not to be taken as a Command what the People ought to do, but only as a Signification and Prediction what by their own Wickedness, and by God's just Judgement, they did and would do, as is manifest by Mat. 13. 14. Act. 28. 26. where they are so rendered. And Imperative▪ Words among the Hebrews are frequently put for the future, as is well known to the Learned. The sense is, Because you have so long heard my Words, and seen my Works, to no purpose, and have hardened your Hearts, and will not learn ●…or reform, I will punish you in your own kind, your Sin shall be your Punishment. I will still continue my Word and Works to you, not in Mercy, and for your Good, but to aggravate your Sin and Condemnation; for I will blind your Minds, and withdraw my Spirit, so that you shall be as unable, as now you are unwilling, to understand or perceive any thing that may do you good. . 10 Make the heart of this people fat h i e. Stupid and senseless: For the Fat which is in the Body is without sense; and Fatness in the Heart, makes it dull and heavy. Thus this Phrase is used, Psal. 119. 70. And this seems best to agree with the following Words. This making of their Hearts fat is here ascribed to the Prophet, as it is ascribed to God in the repetition of this Prophecy, joh. 12. 40. because God inflicted this Judgement upon them by the Ministry of the Prophet, partly by way of Prediction, foretelling that this would be the effect of his Preaching; and partly by way of Judicial Operation, withdrawing the Light and Help of his Spirit, and giving them up to the Power and Arts of Satan, and to their own Mistakes and Lusts, whereby they are easily and commonly led to turn God's Word, as they do other things, into Occasions of Sin. , and make their ears heavy i Make them dull of hearing, as Isa. 59 1. Zech. 7. 11. as sometimes the Ears are made by an excessive Noise. , and shut their eyes k Heb. dawb their eyes, as the Word is used also Isa. 44. 18. : * Jer. 5. 21. lest they see l That they may not be able, as before they were not willing, to see. with their eyes, and hear with their ears, and understand with their heart, and convert m Turn from their sinful Practices, unto God. and be healed n Of Sin, which is the Disease of the Soul, by Remission and Sanctification, and of all the deadly Effects of Sin. . 11 Then said I, Lord how long o An abrupt Speech, arising from the Prophet's great Passion and Astonishment: How long shall this dreadful Judgement last? ? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be † Heb. desolate with desolation. utterly desolate p Until this land be totally destroyed, first by the Babylonians, and afterward by the Romans. , 12 And the LORD have removed men far away q Hath caused this People to be carried away Captive into far Countries. , and there be a great forsaking in the midst of the land r Till Houses and Lands be generally forsaken of their Owners, either because fled away from the Sword into strange Lands, or because they went into Captivity. . 13 But yet in it shall be a tenth s A small Remnant reserved, that Number being put indefinitely, as is very usual. , ‖ Or, when it is returned, and hath been broused. and it shall return t To wit, out of the Babylonish Captivity, into their own Land. , and shall be eaten u That Remnant shall be devoured and destroyed a second time, by the Kings of Syria, and afterwards more effectually by the Romans. : as a teil-tree, and as an oak x Or, Yet as, etc. Or, Nevertheless a●… etc. such Particles being frequently understood in the Hebrew, as hath been noted again and again. So the Sense of the following Words of the Verse seems to be this, Although the jewish Nation shall undergo a second and a greater Desolation by the Romans, yet there shall be another Remnant, not such an one as that which came out of Babylon, which, for the most part, were corrupt and degenerate, as appears by the Sacred Histories and Prophecies relating to that time; but an Holy Seed, a number of Elect and Godly Israelites, who shall afterwards look upon him whom they pierced, and mourn over him, as is said Zech. 12. 10. and by me be received to Mercy. whose ‖ Or, stock and sten●…. substance is in them, when they cast their leaves y Who when their Leaves are withered and cast, as it is in Winter, have a Substance, or Subsistence, or Support within themselves, to wit, a Vital Principle, which preserves Life in the Root and Body of the Tree, and in due time sends it forth into all the Branches. But others take the Hebrew Word, Shallecheth, for the Proper name of a Place, to wit, a Causeway which led from the Palace to the Temple, 1 Chron. 26. 16. and so the Place is and may be rendered thus, As a teil-tree (or, ●…n elm) and as an oak (the Singular Number for the Plural, as is very frequent) As the elms and the oaks which are at or by Shallecheth (on both sides of which Way such Trees were planted, to beautify and to support that Causeway, as some have observed) have 〈◊〉 or support in them, either, 1. for themselves; they stand fast and firm, when other Trees are blown down: or, for the Way which they uphold. : so the holy seed shall be the substance thereof z Or rather, the support (as the same Word seems to be taken in the next foregoing Clause) thereof, to wit, of the Land or People, which, were it not for the sake of these Elect Persons, should be totally and finally rooted out; or, of that Tenth part, which shall be delivered and preserved for the sake of that Holy Seed, those truehearted Israelites which are among them. . CHAP. VII. AND it came to pass in the days of * 2 King. 16. 5. 2 Chron. 28. 5. Ahaz a A most wicked King: Yet no Prophecies are more comfortable than those which were delivered in his time; God so ordering it, partly for the encouragement of the Faithful that lived under his tyrannical and impious Reign; and partly to manifest the Riches and Freeness of his Grace, in conferring such Favours upon a most worthless Generation. the son of Jotham, the son of Uzziah king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up towards Jerusalem to war against it b Which they attempted before in Iotham's Reign, 2 Kings 15. 37. but now more seriously undertaken, though without success, as is noted here, and 2 Kings 16. 5. , but could not † Heb. fight. prevail against it. 2 And it was told the house of David c Ahaz, and his Royal Relations and Courtiers. He calls them the house of David, to intimate that the following comfortable Message was sent to Ahaz, not for his own sake, but only for the sake of his worthy Progenitor, David, to whom God had promised an everlasting Kingdom. , saying, Syria † Heb. resteth ●…n Ephraim. is confederate with Ephraim d The Kingdom of the Ten Tribes, commonly called Ephraim, as Isa. 28. 1. Host 12. 1. because that was far the most numerous and potent of all of them. . And his heart was moved e With excessive fear, arising partly from the conscience of their own Gild, whereby they had put themselves out of God's Protection; and partly from the consideration of the great Strength and Power of his Enemies, who having prevailed against him severally, 2 Chron. 28. 5, 8. and having now united their Forces, he, having no Faith in God, nor Confidence to desire or expect his Help, concluded his Case desperate and deplorable. , and the heart of his people, as the trees of the wood are shaken with the wind. 3 Then said the LORD unto Isaiah, Go forth now to meet Ahaz f Though he do not seek nor send to thee, as he ought. This is an eminent Instance of Preventing Mercy. , thou, and ‖ That is, The remnant shall return. See Chap 6. 13. & 10. 21. Shear-jashub g Whose very Name carried in it a Sign and Pledge of the promised Deliverance. thy son, at the end of the * 2 Kings 18. 17. Ch. 36. 2. conduit of the upper pool in the ‖ Or, causey. highway of the fullers field h Wither he probably went to take care about the Waters which thence were brought into the City, either to secure them to himself, or to keep them from the Enemy, as Hezekiah afterward did, 2 Chron. 32. 3, 4. . 4 And say unto him, take heed, and be quiet i See that thou be quiet, abandon thy Fears, and settle thy Mind by the belief of that joyful Message and Promise which I am now to deliver to thee from the Lord. ; fear not, † Heb. let not thy heart be tender. neither be faint-hearted for the two tails of these smoking firebrands k They are not whole Firebrands burning in the Fire, but only small Pieces or Ends of them, taken out of the Fire, in which there is more Smoke than Fire, and the Fire will be speed●…ly extinguished. They have more of Show and Terror, than of Strength. , for the fierce anger of Rezin with Syria, and of the son of Remaliah l Pekah King of Israel, v. 1. whom here, and in the next Verse, he calls only the son of Remaliah, to intimate, that he was unworthy of the Name of King, as having got that Title and Power by Usurpation, and the Murder of his Master and King, Pekahiab, 2 Kings 15. 25. . 5 Because Syria, Ephraim, and the son of Remaliah have taken evil counsel against thee, saying, 6 Let us go up against Judah, and ‖ Or, weaken. vex it, and let us make a breach therein m Either, 1. break and divide that Country into two parts, one for thee, and another for me; or rather, 2. break their Power and Kingdom, and subdue it to ourselves: For, 1. the same Word and Phrase is so used, 2 Chron. 32. 1. where there was no such Division intended. 2. Because the next Clause intimates, that the Kingdom of judah was still to be united under another King, who should pay Tribute to them severally, as they should agree. for us, and set a king in the midst of it, even the son of Tabeal n Some considerable Captain, in whose Fidelity both of them had good confidence; but whether he was an Israelite or Syrian, is uncertain, and not material. . 7 Thus saith the LORD God, It o Their evil Counsel, as it is called, v. 5. shall not stand, neither shall it come to pass. 8 For the head of Syria is p Or, rather, shall be: for the Verb is not expressed in the Hebrew Text, and therefore may be either way supplied. The sense is, Damascus shall still continue to be the Capital and Chief City of the Kingdom of Syria; and therefore jerusalem shall not be taken, nor become a part of Rezin's Dominion; but he shall be kept within his own Bounds, and be King of Damascus only, and not, as he hopes, of jerusalem. Damascus, and the head of Damascus is Rezin; and within threescore and five years q To be computed either, 1. from the Prophecy of Amos, who prophesied in the days of Uzziah▪ two years before the earthquake, Amos 1. 1. which the jews affirm to have happened about the time of his Usurpation of the Priest's Office, and being smitten with Leprosy, 2 Chron. 26. 16, etc. which though it be not proved, yet may be admitted, because it cannot be disproved. And it is more than probable, that that Action and Accident was divers years before his death, during which time jotham acted as his Viceroy, 2 Chron. 26. 21. And the Prophecy of Amos being express and full concerning the Destruction of the People and Commonwealth of Israel, being also fresh in the memory of many now living, the Prophet Isaiah might well have respect to it. So the sense is as if he had said, There shall be but 65 years between the Delivery and the Execution of that Prophecy. And so the number of years may be thus made up. Fix the beginning of them Ten years before Uzziah's death, add the 16 years of Iotham's Reign, and then the 16 years of Ahaz his Reign, and then Six of Hezekiah's Reign, in which Israel was carried Captive, 2 Kings 18. 10. these make up 48 years: And for the 17 years, which yet remain of the 65, they may be taken out of the rest of Hezekiah's Reign. For although the Transportation of that People began in the Sixth year of Hezekiah, yet it might be continued or repeated divers years after, and completed 17 years after, jer. 52. 28, 29, 30. Or rather, 2. these years may be computed from the time of this Prophecy of Isaiah. And whereas it may be objected against this Opinion, That the Judgement here threatened was executed in the Sixth year of Hezekiah, as was before noted, and therefore within 18 or 19 years of this Prophecy, which was delivered in the third or fourth year of Ahaz; Two things may be answered, 1. That the Israelites were not transported in the Sixth year of Hezekiah: For although Samaria be said to be taken in the Sixth year of Hezekiah, 2 Kings 18. 10. and the Transportation of the Israelites be mentioned immediately after it, v. 11▪ yet it doth not thence follow, that it was done immediately, and at that one time; because this is not unusual in Scripture, in Historical Relations, to mention those things together which were done at a considerable distance of time one from another; as it is recorded Act. 7. 15, 16. jacob— died, h●… and our fathers, and were carried over into Sychem, and laid in the Sepulchre of Abraham, etc. although it was above 200 years ere all which is said in those few words was done. And other Instances of like nature might easily be produced. 2. That this Work of Transportation was not done at once, but successively, and by degrees. Thus it certainly was in the Transportation of judab, which was begun in Nebuchadnezzar's Seventh year, continued in his Eighteenth year, and perfected in his Three and twentieth year, jer. 52. 28, 29, 30. And thus it might be, and probably was, in this Transportation. It might be begun presently after the taking of Samaria, and afterwards continued, until at last the whole Body of the People was removed. And as soon as that was done, and not before, the King of Assyria brought into their place those new Colonies mentioned 2 Kings 17. 24. Which that it was not done at the time of the taking of Samaria, but many years after it, seems to me evident, because those Colonies were not brought thither by Shalmanezer, who took Samari●…, 2 Kings 18. 10. no nor by Sennacherib, his next Successor; but by Esarhaddon, as is affirmed Ezra 4. 2. who was the Son and Successor of Senacherib, 2 Kings 19 37. and reigned above Fifty years; for he seems to have begun his Reign about the Fourteenth year of Hezekiah's Reign, by comparing 2 Kings 18. 13. & 19 35, 36, 37. and so he reigned with Hezekiah about Fifteen years, and with Man●…sseh above Forty years, as the Learned Sir john Marsham affirms in his Chronicus Canon, etc. pag. 496. And this Work of Transporting the Remainders of the Israelites, and bringing the new Colonies, might not be done till towards the end of his Reign: Which delay might be occasioned by his Wars, or other great Affairs. And lest this should seem to be only my own private Conjecture, if the Reader consult Sir john Marsham's fourth and last Chronological Table, inserted after pag. 589. of his Work, he will find that Learned Chronologer to be of the same mind, and to make above Fifty years' distance between the taking of Samaria, and the Translation of the new Colonies into those Parts. And thus these Sixty five years might well be accomplished in his time. And so this Place agrees with other Scriptures, and the Difficulties objected against other Interpretations, seem to be avoided. shall Ephraim be broken, † Heb. from a people. that it be not a people. 9 And the head of Ephraim is r Or either, shall be; and the sense is the same as in the foregoing Verse, Samaria shall continue to be the Chief City of the Kingdom of Israel, and Pekah shall not conquer jerusalem, as he hoped and designed to do. Samaria, and the head of Samaria is Remaliahs' son * See 2 Chr. ●…. 20. : ‖ Or, Do ye 〈◊〉 believe? 〈◊〉 is because ●…e are not sta●…, or shall 〈◊〉 be established. If ye will not believe, surely ye shall not be established s If you do not believe this and the other Promises of God, but, in distrust of God, shall seek to the Assyrians for Succour, to which I perceive you are inclined, in stead of that Deliverance and Settlement which you expect, you shall be distressed and consumed thereby; the Accomplishment of which Threatening is recorded 2 Chron. 28. 20. And by this Threatening he implies, That if they did rely upon God's Word and Help, they should be established. Only he delivereth it in the form of a Threatening, rather than of Promise, partly because he foresaw that they would choose the worse part, and bring the Judgement threatened upon themselves; and partly because this was most necessary for them, to affright them out of their present Security and Infidelity. . 10 † ●…eb. And the LORD added 〈◊〉 speak. Moreover, the LORD spoke again unto Ahaz, saying, 11 Ask thee a sign of the LORD t I perceive thou dost not believe God's Word and Message now delivered by me; yet God is so patiented and merciful to thee, that he gives thee liberty to demand of him any Signal or miraculous Work, whereby thou mayst be assured of the Truth and Certainty of this Promise. thy God u Both by right of Dominion, and by virtue of his gracious Covenant made with all Israel, of whom thou art a Member, and King; and by thy own Profession, for he still worshipped God together with his Idols; and by the continuance of his Care and Kindness to thee, and to thy People, notwithstanding all your Wickedness; whereof this Promise and Offer is a clear Demonstration. , ‖ Or, make thy p●…on deep. ask it either in the depth, or in the height above x Demand some Prodigy to be wrought, either in Earth or in Heaven, at thy pleasure. . 12 But Ahaz said, I will not ask y This Refusal proceeded not from the strength of his Faith, but from his contempt of God, and total distrust and disregard of his Word, and inward Resolution to take another Course; as is manifest both from the following words, and from the History of Ahaz, 2 Chron. 28. , neither will I tempt the LORD z Either, 1. by ask a Sign, as if he questioned the Truth of his Word: So this was deep Hypocrisy: Or, 2. by neglecting any means necessary for my preservation, which were indeed a tempting of God. And therefore I shall not sit still and rely upon God till I be destroyed, which will be the effect of thy Counsel; but I shall do as becometh a wife King, seek for Succour from Potent Allie●…▪ such as the Assyrian is. So this is flat Rebellion against God. . 13 And he said, Hear ye now, O house of David a Of which, see above, v. 2. He reproveth them all, because they were the King's Counsellors, and promoted the Design of sending for the Assyrian Succours. , Is it a small thing for you b Is not that Wickedness more than enough? Must you add more to it? to weary men c To vex God's Prophets and People, and the generality of your Subjects, with your Oppressions and horrid Impieties. , but will ye weary my God also d By your cursed Ingratitude and Unbelief, and Disobedience to his Commands. He saith, my God, i. e. the God whose Servant and Prophet or Messenger I am, to intimate, that this heinous Offence was not committed against a weak and foolish Man, such as they might think the Prophet to be, but against God himself, who sent the Message. Compare Exod. 16. 8. ? 14 Therefore e Because you despise me, and the Sign which I now offer to you, God of his own free Grace will send you a more honourable Messenger, and give you a nobler Sign, to try whether that will cure you of your Infidelity. Or, Nevertheless, as this Particle seems to be understood, Isa. 30. 18. jer. 16. 14. & 30. 16. Although you deserve no Sign nor Favour, yet for the comfort of those few Believers which are among you, and to leave you without excuse, I shall mind you of another and a greater Sign, which God hath promised, and will in his due time perform; which also ●…s a Pledge of the certain Accomplishment of all God's Promises. Or, Surely, as this Particle is sometimes used, as Gen. 4. 15. jer. 2. 33. & 5. 2. Zech. 11. 7. the Lord himself shall give you a sign f To wit, of your Deliverance. Qu. How was this Birth of a Virgin, which was not to come till many Ages after, a Sign of their Deliverance from the present Danger? Answ. 1. Because this was a clear Demonstration of God's infinite Power and Goodness, and Faithfulness, and consequently of the certain Truth of all God's Promises from time to time, which can never fail so long as those Attributes of God stand: And men's Faith is either strong or weak, as they believe them or doubt of them. Of which see Psal. 77. 8. & 78. 19, 20. Rom. 4. 20, 21. And so this was a proper Remedy for Ahaz his Disease, which was a secret Suspicion that God either could not, or would not deliver them. 2. Because that Promise, I say, not only the actual Giving, which was long after▪ but even the Promise of the Messiah, which had been made long since, and oft renewed, and was universally believed by all the People, was the Foundation of all God's Mercies and Promises unto them, 2 Cor. 1. 20. and a Pledge of the Accomplishment of them. 3. Because this promised Birth did suppose and require the Preservation of that City, and Nation, and Tribe, in and of which the Messiah was to be born; and therefore there was no cause to fear that utter Ruin which their Enemies now threatened to bring upon them. 4. This is one, but not the only Sign here given, as we shall see at v. 16. ; * Ma●…. 1. 2●…. Luk. 1. ●…1. Behold g You who will not believe that God alone is able to deliver you from the united Force of Syria and Israel, take nocice, for your full satisfaction, that God is not only able to do this Work, but to do far greater and harder things, which he hath promised, and therefore both can and will accomplish. , a virgin h Strictly and properly so called. The jews, that they may obscure this plain Text, and weaken this Proof of the Truth of Christian Religion, pretend that this Hebrew Word signifies a young woman, and not a virgin. But this corrupt Translation is easily confuted, 1. Because this Word constantly signifies a virgin in all other places of Scripture where it is used, which are Gen. 24. 43. compared with v. 15. Exod. 2. 8. Psal. 68 25. Cant. 1. 3. & 6. 8. To which may be added Prov. 30. 19 the way of a man with a maid, or a virgin: For, though it be supposed that he did design and desire to corrupt her, and afterwards did so; yet she may well be called a virgin, partly because he found her a Virgin, and partly because she seemed and pretended to others to be such, which made her more careful to use all possible Arts to preserve her Reputation, and so made the discovery of her impure Conversation with the Man more difficult, whereas the filthy Practices of Common Harlots are easily and vulgarly known. 2. From the scope of this Place, which is to confirm their Faith by a strange and prodigious Sign, which surely could not be, that a young Woman should conceive a Child, but that a Virgin should conceive, etc. shall conceive, and bear i Or rather, bring f●…rth, as it is rendered Mat. 1. 23. and as this Hebrew Word is used Gen. 16. 11. & 1●…▪ ●…9. judg. 13. 5. a son, and ‖ Or, thou, O virgin, 〈◊〉 al●… call. shall call k The Virgin, last mentioned, shall call: Which is added as a further Evidence of her Virginity, and that this Son had no Humane Father, because the Right of Naming the Child (which, being a Sign of Dominion, is primarily in the Husband, and in the Wife only by his consent or permission, as is evident from Gen. 5. 29. & 35. 18. Luke 1. 60, 63. and many other places of Scripture) is wholly appropriated to her. his name Immanuel l Which signifies, God with us, God dwelling among us, in our Nature, joh. 1. 14. God and Man meeting in one Person, and being a Mediator between God and Men. For the design of these Words is not so much to relate the Name by which Christ should commonly be called, as to describe his Nature and Office: As we read that his name shall be called Wonderful, Counsellor, etc. Isa. 9 6. and that this is said to be his (the Messiah's) name whereby he shall be called, The Lord our righteousness, jer. 23. 6. although he be never called by these Names in any other place of the Old or New Testament; but the meaning of these Places is, He shall be Wonderful, and our Counsellor, etc. and our Righteousness: for, to be called is oft put for to be, as Isa. 1. 26. & 4. 3. etc. . 15 Butter and honey m The common Food of Children in that Country, where they were in great abundance, and of the best sort. shall he n The Virgin's Son last mentioned, who, though he be God blessed for ever, yet shall become Man, and, to show the truth of his Humanity, shall not only be conceived and brought forth, but also shall be nou●…ished and brought up by the same means and steps as other children; which is justly mentioned here as a stupendious and miraculous Work of God. eat, that he may know o That by this Food he may grow up, and so may know, etc. Or, until he know, as it is rendered by divers Learned Men, and, among others, by the Chaldee Interpreter, who best knew the use of this Particle among the Hebrews. to refuse the evil, and choose the good p To discern between things morally good and evil; which Children are capable of doing in some measure, when they are five or six years old. Compare Deut. 1. 39 where young Children are described by this Character, that they had no knowledge between good and evil. . 16 * See Ch. 8. 4. For q Or, Yea; for so this Particle is used by way of amplification or addition, Isa. 32. 13. jer. 14. 5, 18. So the sense is, Not only this Land of thine shall be preserved until the Virgin's Son be born, but thine Enemy's Land shall be sorely scourged, and these two Kings destroyed, within a very little time. before the child r Heb. this child; not the Virgin's Son, but the Prophet's Child, Shear-jashub, whom in all probability the Prophet, to prevent mistakes, pointed at, and who was brought hither by God's special command, v. 3. and that for this very use; for otherwise his Presence was wholly insignificant. shall know to refuse the evil, and choose the good, the land s The Lands, to wit, of Syria and Israel, as is evident from the next Words. It is an Euallage of the Singular for the Plural. that thou abhorrest t For its cruel Designs and Practices against. Or, which vexeth or moles●…eth thee, as this Word is used Exod. 1. 12. Numb. 22. 3. etc. shall be forsaken of both her Kings u So far shall Pekah and Rezin be from conquering thy Land, that they shall lose their own Lands, and their Lives too; which they did within two years after this time, being both slain by the King of Assyria, 2 Kings 15. 29, 30. & 16. 9 . 17 The LORD shall bring x But although God will deliver you at this time for his own Names sake, yet he will remember and requite all your present and following Wickedness, and hath a dreadful Judgement in store for you. upon thee y For part of this Assyrian Storm fell in Ahaz his Reign, 2 Chron. 28. 20. etc. and upon thy people and upon thy father's house z Upon thy Sons and Successors, the Kings of judah: the Accomplishment whereof is recorded in their History. , days a To wit, evil days, by a Synechdcche; or Calamities: for days are oft put for the Events which happen in them, and especially for Judgements or Tribulations, as job. 18. 20. Psal. 137. 7. Isa. 9 4. Obad. v. 12. that have not come, from the day that * 1 Kings 12. 16. Ephraim departed from Judah b When Ten Tribes revolted from thy Father's House, and set up another opposite Kingdom. , even the king of Assyria c Who may well be called their Plague or Calamity, as he is called the rod of God's anger, Isa. 10. 5. Or, with (as this Hebrew Particle oft signifies) the king, etc. or, by the king, etc. And king is here put for kings, as Dan. 2. 37. & 8. 21. . 18 And it shall come to pass in that day d Known to God, and appointed by him, for the execution of these Judgements. , that the LORD shall hiss e See on Isa. 5. 26. for the fly f The Flies. So he calls these Enemies, to imply either their great Numbers, or their speedy March, or their unavoidable Assault. , that is in the uttermost p●… g In, or near, or towards their Extremity or End, where they go out into the Sea. of the rivers h Of the River Nilus, which may be called rivers, either for its greatness, for which cause the Title of rivers is given also to Euphrates, Psal. 137. 1. and to Tig●…is, Na●…. 2. 6. or because, towards the end of it, it is divided into seven famous Streams, by which it emptieth itself into the Midland Sea, Isa. 11▪ 15. He seems plainly to design and describe the Egyptians, who were always dangerous Neighbours to judah, and did probably animate and assist the Philistines, and Edomites, and others, against them, and at last made a formal Invasion and Conquest of their Land, 2 Kings 23. 33, etc. Besides, when the Chaldaeans had in good measure subdued the Egyptians, it is very probable that great numbers of the Egyptian Soldiers did list themselves in the Chaldaean Army, and with them invade the Land of judah. of Egypt, and for the be i The Bees, the Assyrian Army, who are compared to Bees, as for their numerous Forces and orderly March, so for their fierce Attempts and mischievous Effects. that is in the land of Assyria k In the Empire of Assyria, or Babylon; for these two were united into one Empire, and therefore in Scripture are promiscuously called sometimes by one Title, and sometimes by the other. . 19 And they l The Flies, and especially the Bees. shall come, and shall rest all of them m They shall have an easy Victory; few or none of them shall be slain in the Attempt. in the desolate valleys n Either, 1. such as were and had long been desolate. So it signifies the vast Numbers of their Enemies, which filled all Places, both such as are well inhabited, and such as were in a great measure desolate: Or, 2. such as they found very fruitful, but made them desolate. , and in the holes of the rocks o To which possibly the Israelites fled for refuge. , and upon all thorns, and upon all ‖ Or, commendable trees. bushes p Which he mentions partly because Flies and Bees use frequently to rest there; and partly to intimate, that no Place should escape the fury of this Enemy. . 20 In the same day shall the LORD shave with a * 2 Kings 19 35. razor q i e. Utterly spoil and destroy, as shaving takes away all the Hair, and leaves not any thing of it visible, as there is when the Hair is only cut or polled. that is hired r Either, 1. by Ahaz, who did hire them, 2 Kings 16. 7▪ 8. And so the Prophet notes the just Judgement of God, in scourging with a Rod of their own making; and by this Threatening he endeavours to prevent that wicked Design which then was on foot, of hiring Assyrian Succours: Or, 2. by God, who did stir them up, and send them upon his Errand against judah, as he threatens Isa. 10. 6. and paid them liberally for that Service, as he did Nabuchadnezzar, of which see jer. 25. 9 & 27. 6, 7. Dan. 2. 37, 38. , namely by them beyond the river s Euphrates, called the river by way of eminency, Psal. 72. 8. jer. 2. 18. beyond which Assyria lay. , by the king of Assyria t By the Successive Kings of the Assyrian Empire, Sennacherib, 2 Kings 18. 13. etc. Esarhaddon, 2 Chron. 33. 11. and especially by Nabuchadnezzar, who having subdued the Assyrian Monarchy, from thenceforth was King of Assyria as well as of Chaldaea. And the Prophet rather mentions Assyria than Chaldaea, or Babylon, partly because the Assyrian began and continued to execute this Judgement, although the Babylonian completed it; and partly to inform them, that they laid the Foundation of their own Ruin, by opening the Door to the Assyrian, who afterwards entered at his pleasure, and left it open for Nabuchadnezzar. , the head and the hair of the feet u Of the lower or secret Parts▪ which come under that name, Ezek. 16. 7, 25. and elsewhere, as hath been noted again and again; and which the jewish Writers affirm to have been shaved in the Purification of Lepers and Levites, Levit. 14. 8, 9 Numb. 8. 7. : and it shall also consume the beard x Which they highly esteemed, as a great Ornament. By these Metaphorical Expressions he signifies the total Destruction of their State, from head to foot, from the highest to the lowest. . 21 And it shall come pass in that day, that a man shall nourish a young cow, and two sheep y This and the following Verse contain either, 1. a Mitigation of the foregoing Calamity, or some Comfort for the Remainders of the People, after the public Devastation; or rather, 2. a further Declaration of the threatened Desolation; which best agrees not only with the foregoing, but also with the following Verses. So the sense of this Verse is this, They who formerly used to keep great Herds of cattle, and many Flocks of Sheep, shall esteem it a great happiness if they can keep but one Cow and two Sheep, to keep themselves from extremity of Famine. . 22 And it shall come to pass for the abundance of milk that they shall give z Because they shall have excellent and large Pastures, by reason of the great scarcity of cattle; whereas formerly their Lands were oft times over-stocked with cattle. , he shall eat butter: for butter and honey a Which may be here mentioned, either, 1. as mean and vulgar Food, being very common in those Parts; which are opposed to that Flesh and Corn, and other excellent Fruits of the Earth, wherewith their Land formerly abounded; or, 2. as very good and pleasant Food, which the poorer sort had formerly used to sell, to procure more necessary and cheaper Food for themselves: but now the Land should be so destitute of People, that there were none to whom they could sell them, and those few who did survive might freely eat all sorts of Provisions. shall every one eat that is left † Heb. in the midst of the land. in the land. 23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings b Or, pieces of silver, as the same Word is commonly rendered. Whereby we may understand either, 1. so many Pounds; a Pound for each Vineyard, to wit, for the Annual Rent: or, 2. so many Shekels, which Word is most commonly understood, when no particular kind of Coin is expressed, as 2 Sam. 18. 11, 12. Mat. 26. 15. and then the meaning is, not that the thousand Vineyards were let for a thousand Shekels, a Vineyard for a Shekel, which is a contemptible Price; but that each of the thousand Vineyards might have been sold or let for a thousand Shekels, which was the yearly Rent of some excellent Vineyards, as may be gathered from Cant. 8. 11. Except we understand this not of so many Vineyards, as other Interpreters do, but of so many single Vines, as the Word properly and generally signifies, planted together in one large Vineyard, which may be here meant by the place of the River; and then each Vine may be valued at a Shekel. But this place may possibly be otherwise rendered, and that exactly according to the Hebrew Text, Every place where there are a thousand vines, shall be for a thousand pieces of silver, i. e. It shall be valued, or offered, either to be let, or rather to be sold, at that Price; which was a very low Price, and therefore ●…itly signifies the greatness of the Desolation. , it shall even be for briers and thorns c. o Because it shall be utterly neglected, and therefore overspread with them. Or, yea it shall be for briers and thorns. No man will either buy or hire it upon any terms. 24 With arrows and with bows d Either to hunt, or to defend themselves from Wild Beasts, which commonly abide in such desolate and overgrown Grounds. shall men come thither: because all the land shall become briers and thorns. 25 And on all hills that shall be digged e Or, that were digged, to wit, formerly, that used to be digged and dressed for the planting of Vines, or other choice Fruit-trees. with the mattock, there shall not come thither the fear of briers and thorns f The Words thus rendered, sound like a Promise: But that doth no way agree with the scope of the Place. And they may be, and are by some, understood not of Briers and Thorns growing in those Grounds, which would hinder the feeding of cattle there, but of such wherewith they were fenced, and by which the cattle were affrighted or hindered from breaking into them, which cause of their Fear being now removed by the general Devastation, they ●…ght now enter there, and feed at pleasure, as the next 〈◊〉 imply. Or they may be rendered thus, as they are by a late Learned Interpreter, That there might not come 〈◊〉 etc. which is mentioned as the Reason why they were digged and dressed, that they might be freed from Briers and Thorns. And so there is only a defect of the Hebrew Particle asher, which is frequent, and that not only as it signifies which, but as it is taken finally for that, as Isa. 5. 11. & 10. 2. and elsewhere. : * Chap. 32. 20. but it shall g Or, even (as this Particle is oft rendered) there shall be, to wit, a place; which Word is understood, 2 Sam. 7. 1. 1 Kings 18. 12. Or the Words may be thus rendered, And all hills that shall be digged— and thorns, even they or each of them shall be, the Singular being taken collectively, as is very usual. be for the sending forth of oxen, and for the treading of lesser cattle h All sorts of cattle may fairly enter, and feed there, the Fences being broken down, and the Owners generally slain, or carried into Captivity. . CHAP. VIII. MOreover the Lord said unto me, Take thee a great roll a Or, A great volume, because the Prophecy to be written in it was large, and God would have it written in very large and legible Characters. , and write in it with a man's pen b With such a Pen as Writers use, Psal. 41. 6. jer. 8. 6. that so all may read and understand it. , concerning † Heb in making speed to the spoil, he hasteneth the prey, or, make speed, etc. Mahershalalhashbaz c Concerning that thing which is signified by the Name of thy Child, which is here mentioned by way of anticipation, as not being given him till v. 3. i. e. concerning that which God is making haste to do, the giving up the Kingdoms of Syria and Israel for a Prey to the Assyrian, as this Name is explained, v. 4. . 2 And I took unto me faithful witnesses, to record d Persons of unquestionable Reputation, who should ●…ear witness that the following Name and Prophecy was written and published by me according to God's Command. , * 2 King's 1●…. 10. Uriah the priest, and Zechariah the son of Jeberechiah. 3 And I † Heb. approached unto. went unto e Heb. I came near to her. A modest Expression of the Conjugal Act. the prophetess f So called, partly as she was the Prophet's Wife, Wives being frequently denominated from their Husband's Titles, as the Wives of Mayor or Doctor, etc. are commonly called Mayoress, Doctoress, etc. and partly because she did concur with the Prophet to the Procreation of this Prophetical Child. , and she conceived and bore a son: then said the LORD to me, Call his name Mahershalalhashbaz. 4 For before the child shall have knowledge to cry, My father, and my mother g To speak, and to know his Parents; which is within the space of two years. And this agrees with the other Prophecy, Isa. 7. 16. Before the child shall know to refuse the evil and choose the good, which requires a longer time than to distinguish his Parents from Strangers; which suits well to Shear-jashub, who, being born some years before this, was capable of that further degree of Knowledge, as soon as this was capable of the lower degree. , ‖ Or, he that is▪ before the king of Assyria shall take away the riches, etc. * 2 Kings 16. 9 the riches of Damascus, and the spoil of Samaria shall be taken away h The Kingdoms of Syria and Israel, here signified by their two Capital Cities, shall be stripped of their Wealth and Power, as they were by Tiglath-Pileser, within the time here limited, 2 Kings 15. 29. before the king of Assyria i In his Presence, and by himself and his Forces: For in Scripture-use that is said to be before a man, which is in, or is put into a man's power, as Gen. 13. 9 & 20. 15. etc. and men are said to be smitten before their enemies, when they are smitten by them, as Numb. 14. 42. Deut. 1. 42. judg. 20. 39 and oft elsewhere. Others refer this Phrase to the ancient Custom of Conquerors, of sending or carrying their Spoils before them into their own Country. . 5 The LORD spoke also unto me again, saying▪ 6 For as much as this people k Either, 1. the People of judah, which are supposed to have grown weary of their present Government, and out of distrust of God's Protection, designed to revolt from God, and from the House of David, and to put themselves under the Power and Protection of the Kings of Syria and Israel. But there are no Footsteps of any such Design or Practice of that People. And the following Clause of rejoicing in Rezin, &c. cannot with any colour be ascribed to the jews, whom at this time they sought to destroy: or, rather, 2. the People of Israel, of whom he last spoke, v. 4. and who are the chief Subject of this whole Prophecy, contained in this and the foregoing Chapter; and who did rejoice not only in their own King Pekah, but also in the Assistance of so powerful an Ally as Rezin was. ‖ Or, despiseth. refuseth l Or rather, despiseth, as the Word properly and most frequently signifies. the waters of Shiloah m That small and contemptible River or Brook which ran by that City, which is here secretly opposed to the great Rivers of Tig●…s and Euphrates, by which the Assyrian Empire was fortified. Hereby he understa●… the Munitions and Strength of the jews, which their Enemies derided and contemned. that go softly n Gently, as little Rivers do. , and rejoice in Rezin and Remaliahs' son: 7 Now therefore o Because they despise the Opposition which they have from Siloah and jerusalem, they shall have a more potent Enemy. behold, the LORD bringeth up upon them p Upon Israel. See on the foregoing Verse. the waters of the river q Of Euphrates, oft called the river, for its eminent greatness: Whereby he understands the Assyrian Forces, as the next Words explain the Metaphor. strong and many, even the king of Assyia, and all his glory r His numerous and puissant Army, in which he gloried. See Isa. 10. 8. : and he shall come up over all his channels s This great River shall overflow its own proper Channels. The meaning is, This great Monarch shall enlarge his Dominions, and add the Lands of Syria and Israel to them. Some render the Words, he shall come up with all his channels or streams; for the Hebrew Particle all sometimes signifies with, as job 38. 32. But it seems hard to understand the same Particle one way in this Clause, and another in the last Clause. Besides, the last Clause favours the former Interpretation, the same thing being repeated in it, as is usual in the Sacred Writings. Or, this may be understood of the Channels and Banks of the People or Land of Israel. The Enemy being represented under the Metaphor of a River breaking in upon their Land, may fitly be said to overflow all their Channels and Banks, to wit, all Places both low and high, so that nothing shall be able to withstand his Fury. , and go over all his banks. 8 And he t Or, it, to wit, the River, v. 7. which yet designs the same Person and Thing, to wit, the Invasion of the King of Assyria. shall pass through Judah u And when he shall have finished his Work against you, he shall invade the Land of judah, as Sennacherib did some few years after his Conquest of Samaria, 2 Kings 18. 9, 13. , he shall overflow and go over, he shall reach even to the neck x So as they shall be in great danger of being drowned or destroyed. He persists in the Metaphor of a River swelling so high as to reach to a man's Neck, and be ready to overwhelm him. Such was the danger of judah's Land, when Sennacherib took all the fenced Cities of judah, 2 Kings 18. 13. and sent his Army against jerusalem. , and † Heb. the fullness of the breadth of thy land shall be the stretchings out of his wings. the stretching out of his wings y Of his Forces, or of the Wings of his Army, as they anciently were and still are called. shall fill the breadth of thy land, O * Chap. 7. 14. Immanuel z Of the Land of judah, so called because the Messiah, who is called by God himself Immanuel, ch. 7. 14. should certainly be born and live and die there. And this is added emphatically for the Consolation of God's People, to assure them, that notwithstanding this dreadful Scourge, yet God would make a difference between Israel and judah, and whereas Israel should be so broken by the Assyrian, that they should not be a people, as was threatened ch. 7. 8. judah should be restored and preserved, for the sake of the Messiah, to be the Place of his Birth and Ministry▪ according to that famous Prophecy, Gen. 49. 10. . 9 Associate yourselves, O ye people a Syrians and Israelites. Immanuel's Name inspireth the Prophet with new Courage, and makes him send a Ch●…llenge to all God's Enemies, and foretell their certain 〈◊〉 fall. , ‖ Or, yet. and ye shall be broken in pieces; and give ear all ye of far countries b Whosoever you be, whether far or near, who do or shall conspire against Immanuel's Land. : gird yourselves, and ye shall be broken in pieces; gird yourselves c With Sword and Belt. Prepare yourselves for War. , and ye shall be broken in pieces d This is repeated for the greater Assurance of the thing, and the Comfort of God's People, who are apt to despond upon such occasions. . 10 Take counsel together, and it shall come to nought: speak the word e Declare and fix your Purpose, and make your boast of it. , and it shall not stand: for God is with us f The Almighty and only True God fighteth for us, and against you. He gives the Interpretation of the Name Immanuel expressed before, v. 8. for though the Word in the Hebrew be the same here and there, yet there it seems to be taken properly, and here appellatively. . 11 For the LORD spoke thus to me † Heb. in strength of hand. with a strong hand g With a vehement and more than ordinary Inspiration, strongly imprinting it in my Mind. , and instructed me, that I should not walk in the way of this people h Of the generality of the People of judah; whose eminent Danger and Calamity he foretells, v. 8. but withal gives them full assurance that God would deliver them out of it, v. 9, 10. Which he doth to aggravate the present Sin of Ahaz and his People, in forsaking God, and seeking to the King of Assyria for help, as they did 2 Kings 16. 6, 7, 8. , saying, 12 Say ye i Thou Isaiah, and thine and my Children. not, A confederacy k Do not approve of or consent to this wicked Design of making a Confederacy with the King of Assyria. , to all them to whom this people shall say, A confederacy: neither fear ye their fear l That thing which they fear, that, if they do not call in the Assyrian Succours, they shall certainly be destroyed by those two Potent Kings united against them, and that God either cannot or will not deliver them. , nor be afraid. 13 Sanctify the LORD of hosts m Give him the Glory of his Power, and Goodness, and Faithfulness, by trusting to his Promises for your Deliverance. himself, and let him be your fear n Let God, and not the Kings of Syria and Israel, be the chief Object of your Fear. , and let him be your dread. 14 And he shall be your sanctuary o A sure Refuge to all that truly fear him, and rely upon him. : but for * Chap. 28. 16. Luc. 2. 34. Rom. 9 33. 1 Pet. 2. 8. a stone of stumbling, and for a rock of offence p An occasion of sin and Ruin, at whom they will take offence and stumble, so as to fall and be broken, as it is expressed, v. 15. to both the houses of Israel q To the two Royal Families of Israel, largely so called; that of judah, to wit, the House of David; and that of Ephraim: or, to the two Kingdoms, that of the Ten Tribes, and that of the Two Tribes. , for a gin, and for a snare to the inhabitants of Jerusalem r Which are distinctly mentioned, as a very observable and wonderful thing, because jerusalem was the Seat of the Temple, and of God's solemn Worship, where all the Means of Knowledge and Grace were in greatest Power and Plenty, where the Thrones of Civil and Ecclesiastical Judicature were established, where the most wise and learned Doctors had their constant or frequent abode. And that such a Place and People should reject Immanuel, or their Messiah, when he should appear, was so great and strange an Occurrent, that the Prediction of it was highly necessary, lest otherwise, when it came to pass, it should shake the Faith of all who did believe on him; whereas now the Accomplishment hereof was a notable Confirmation of their Faith, and an Evidence that Christ was the true Messiah. . 15 And many among them s Not all; for there shall be a Remnant, as was foretold Isa. 4. 2. & 6. 13. shall * Mat. 21. 44. Luk. 20. 18. stumble t At that Stone or Rock, mentioned v. 14. This was accomplished at the coming of the Messiah, whom the jews rejected to their own destruction. , and fall, and be broken, and be snared, and be taken. 16 Bind up the testimony, seal the law among my † Heb. learned ones, Ch. 50, 4 disciples u These are, by the consent of all, God's Words to the Prophet. By the testimony and the law or doctrine (for so this Word is frequently taken) he understands one and the same thing, as he doth also v. 26. to wit, the Word of God, and especially that which is the main Scope and Substance thereof, the Doctrine of the Messiah, which, though now professed by all the Israelites, shall be disowned by the generality of them, when the Messiah shall come. Bind up and seal are to be understood Prophetically, Declare and prophesy that it shall be bound up and sealed; as Isaiah is said to make fat and to blind, etc. Isa. 6. 10. and jeremy to root out and pull down, etc. jer. 1. 10. when they foretell these Events. Moreover, bind up and seal design the same thing, and that is, either, 1. Security and Certainty, as things are bound up or sealed that they may not be lost. So he signifies, That although this Doctrine would be lost among the Body of the Israelites, yet it should be preserved among his Disciples. Or, 2. Secrecy, as many things are bound up or sealed that they may be hid from the Eyes of others. And so he informeth them, that this Doctrine now was and should be hid in a great measure among all God's People, even till the Accomplishment of it▪ and that even when it was accomplished, it should still continue to be as a Secret and Mystery, known indeed to his true Disciples, but hid from the Body of the Nation, who would not see it, and therefore should be blinded by God's just Judgement, that they should not 〈◊〉, as was prophesied Isa. 6. 9, 10. Or, 3. both Security and Secrecy, signifying, That it should certainly be fulfilled, yet withal kept secret from the unbelieving jews. For why may not these two be joined in the Exposition of this Text, as they were in the Event? By God's disciples he means those who were taught of God, as it is expressed Isa. 54. 13. where this very Word is used; or, every one that hath heard and learned of the Father, and therefore cometh unto Christ, as it is explained john 6. 45. . 17 And x Or, as this Particle is rendered jer. 2. 32, 35. and elsewhere, Yet, notwithstanding this dreadful Prophecy concerning the Unbelief and Rejection of Israel. I will wait upon the LORD y I will refer myself and this Matter unto God, casting my Care upon him, and expecting the Accomplishment of his Promise, in sending the Messiah, and in conferring upon me and all believing Israelites all his Mercies and Blessings, to be procured by and through his Blood and Merits. that hideth his Face z That now doth, and threatneth that he will hereafter, withdraw his Favour and Blessing, as this Phrase signifies Psal. 10. 1. & 27. 9 and oft elsewhere. from the house of Jacob a From the Family or People of Israel. , and I will look for him b With an Eye of Faith and Expectation, till his time cometh. . 18 * Heb. 2. 13. Behold c It is worthy of your observation and admiration. These Words are literally spoken by Isaiah concerning himself, but withal mystically concerning Christ, of whom he speaks more frequently and fully than any other Prophet, and of whom he was an evident Type; and therefore they are fitly applied to Christ, Heb. 2. 13. , I and the children d Either, 1. his natural Children, whose very Names were Prophetical, and Signs of future Events, ch. 7. 3. & 8. 3, 4. or, 2. his spiritual Children, whom he had either begotten or brought up by his Ministry. For the Prophets were called fathers not only with respect to the young Prophets, who were commonly called the sons of the prophets, but also in relation to others, as 2 Kings 2. 12. & 13. 14. And this sense seems more probable than the former, because it agrees best, 1. with the following Words, which seem to be too lofty and emphatical to be used concerning his natural Children, for their Prophetical Names, which, if they were Signs, could not properly be called Wonders: 2. with the Context, and scope of the Place, which is to set forth the Incredulity of the Israelites, and their Contempt and Rejection of Christ, and of all his faithful Messengers, both the Prophets, who were sent as Harbingers before his coming, and the Apostles, who were Witnesses of his coming: 3. with Heb. 2. 13. where they are expounded of spiritual Children. , whom the LORD hath given me, are * Psal. 71. 7. Zech. 3. 8. for signs, and for wonders e Are a Gazingstock to, and admired by them, for our Folly in believing God's Promises: For so the believing jews now were, to Ahaz and the generality of the People, who thought it their Wisdom and Interest to procure Aid from Assyria, and esteemed those Fools who, upon pretence of relying upon God, would neglect so great an Advantage. And so the Prophet foretells that they should be when the Messiah did come; which is the mystical, as the other is the literal sense: and so both of them may be meant in this place. in Israel f Even amongst the Israelites, who have been taught and do profess better things. , from the LORD of hosts g Which comes to pass by the wise Counsel and Providence of God, in which I willingly acquiesce. , which dwelleth in mount Zion h Where the Temple now was, and where the Messiah was to set up his Kingdom. . 19 And when they i The Israelites, to whom I and my Children are Signs and Wonders, who are fallen from God, and his true Religion and Worship, into Superstition and Idolatry, and will endeavour to seduce you into the same impiety. shall say unto you k My Children, whom the Prophet here arms against the common Temptation. , seek unto them l For Advice and Help, and seek no more to the Prophets who have hitherto deluded you with vain Words. This was the Counsel of the ungodly and unbelieving jews, that have familiar spirits, and unto wizards m Of whom see Levit. 19 31. & 20. 27. & Deut. 18. 11. that * Chap. 29. 4. peep, and that mutter n That speak with a puling and low Voice, as these two Words signify; which they affected to do, speaking rather inwardly in their Bellies, than outwardly and audibly with their Mouths and Voice, as the Title of Ventriloqui, commonly given to them, signifies. : should not a people seek unto their God o This Answer the Prophet puts into their Mouths, to the foregoing Counsel: Doth not every Nation, in Cases of Difficulty or Distress, seek to their own Gods for relief? Much more should we do so, that have the only True God for our God. ? for the living to the dead p Shall they seek (which Words are easily understood out of the foregoing Clause) for the living, etc. That Living Men should inquire of the Living God, is proper and reasonable; but it is highly absurd for them to forsake him, and to seek to dead Idols, either to the Images, or to the Spirits of dead Men, which are supposed to dwell and speak in them. ? 20 * Luk. 16. 29. To the law and to the testimony q Let this Dispute between you and them be determined by God's Word, which is here and in many other places called the law, to signify their Obligation to believe and obey it; and the testimony, because it is a Witness between God and Man, of God's Mind and Will, and of Man's Duty; and so these two Titles contain two Arguments against these Idolatrous Practices. : if they r Your Antagonists, that ●…eek to pervert you, v. 19 speak not according to this word, it is because there is † Heb. no morning. no light in them s This proceeds from the darkness of their Minds, because they are blind, and will not see, and God hath shut their Eyes that they cannot see. But these Words are by divers Learned Interpreters understood not as a Declaration of their Ignorance, but a Commination and Prediction of their Misery, light being most commonly used in Scripture for Comfort and Happiness, and darkness for Sorrows and Calamities. And this sense seems to be much favoured by the following Passages. And then the Words may be thus rendered, Assuredly (for the Hebrew Particle asher is frequently used as a Note of Asseveration, as 1 Sam. 15. 20. Psal. 10. 6. & 95. 11. etc. as hath been more than once observed before) not light or morning-light shall be (for that may as well be understood as is) to them, a Night of Misery shall come upon them, and they shall never have a Morning of Deliverance from it; they shall be swallowed up in endless Calamities. . 21 And they t The Idolatrous and Apostatical Israelites. shall pass through it u Or, i●… it, to wit, their own Land, which is easily understood out of the Context, and from the Phrase itself, the Pronoun Relative being put without an Antecedent, as it is in other Places which have been formerly noted. They shall either pass through it into Captivity, or wander hither and thither in it, like distracted men, not knowing whither to go, nor what to do; whereas if they had not forsaken God, they might have had a quiet and settled abede in it. hardly bestead x Sorely distressed, as this Word is used Gen. 35. 16. & job 30. 25. and hungry y Destitute of Food, and of all Necessaries, which are oft signified by Food. : and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king z Either because he doth not relieve them; or because, by his foolish Counsels and Courses, he brought them into these Miseries. , and their God a Either, 1. the True God; or rather, 2. to Idols, to whom they trusted, and whom they now find too late unable to help them. , and look upward b To Heaven for help, as Men of all Nations and Religions in great Calamities use to do. . 22 And * Chap. 5. ●…0: they shall look unto the earth c Finding no help from Heaven, they turn their Eyes downward, looking hither and thither for Comfort. : and behold, trouble and darkness, dimness of anguish; and they shall be driven to darkness d Many Words expressing the same thing are put together, to signify the variety and extremity and continuance of their Miseries. . CHAP. IX. NEvertheless, the dimness shall not be such as was in her vexation a The Words thus rendered contain a Mitigation of the foregoing Threatening: And so the sense of the Verse may be this, The Calamity of this Land and its Inhabitants shall be great, yet not such as that which was brought upon the Kingdom of the Ten Tribes by the King of Assiria, who at first indeed dealt more gently with them, but afterwards quite rooted them out, and carried them away into a dreadful Captivity, from whence they were not to return, no not when the Messiah came into the World; for, after this Darkness, of which I have now spoken, there shall come a glorious Light, as it follows in the next Verse. The Dutch Interpreters take it in the same sense, and render the Words thus, But the Land that was distressed shall not be utterly darkened. To the same purpose they may be thus rendered, according to the Hebrew, But darkness shall not be (i. e. shall not abide or continue; for to be is sometimes put for to abide or continue to be, as 1 Sam. 12. 14. Prov. 23. 5. Mat. 17. 4. Heb. 8. 4.) unto her (to wit, the Land, which by the consent of Interpreters is understood here, as it was ch. 8. 21.) to whom this distress is or shall be. She shall be distressed and darkened, as I said before, ch. 8. 22. but not irrecoverably, nor for ever. Some understand the Words to be an aggravation of the Darkness or Misery threatened ch. 8. 22. rendering the Words thus, for the dimness shall not be, etc. And so the sense is, This shall not be so slight an Affliction as that which bes●…l them by Pull, 2 Kings 15. 19 nor as that which succeeded it by Tiglath-Pileser, who, at the desire of Ahaz, did about this time make another Invasion into the Land of Israel, 2 Kings 15. 29. and was an heavier Stroke than the former, but this shall be far heavier than either of them. But the former sense seems better to agree both with the following Verse, and with Mat. 4. 13, 14, 15. where these Words are expoanded as a Promise, and said to be fulfilled by Christ's preaching the Gospel in these Parts. , when at the first b In the first Invasion which the King of Assyria made upon Israel. he c To wit, God, who is oft understood in such Cases, and who is here supposed to be the Author or Inflicter of this Judgement. Or, it is an Impersonal Speech, he afflicted for was afflicted, than which nothing is more common in the Hebrew Language. lightly afflicted d Either, 1. by Pull; or rather, 2. by Tiglath-Pileser, who at this time invaded and subdued these Parts, as is expressed 2 Kings 15. 29. the land of Zebulun, and the land of Nephtali e These Parts are particularly mentioned, because this Storm fell most heavily upon them; but under them the other Parts of the Land are understood by a common Figure called Synecdoche. , and afterward did more grievously afflict her f Either, 1. by Tiglath-Pileser; or rather, 2. by Shalmaneser, who took Sa●…aria, and carried Israel into Captivity, 2 Kings 17. 5, 6. Of which Calamity, though yet to come, the Prophet speaks as if it were passed, as the manner of the Prophets is. by the way of the sea g In that part of the Land which bordereth upon the Sea, to wit, the Lake of Genesareth, which is very commonly called a sea, as Mat. 4. 18. joh. 21. 1. etc. and upon which the Portions of Zebulun and Nephtali bordered. , ‖ Or, on this side. beyond Jordan h Or, on this side jordan; for this Preposition is used both ways, and this Land might be said to be either beyond or on this side jordan, in divers respects. in Galilee ‖ Or, populous. of the nations i Or, Galilee of the Gentiles, to wit, the Upper Galilee, so called because it bordered upon the Gentiles. But this last Clause, and the two foregoing Clauses, are otherwise rendered and interpreted by divers I earned men, as a Prophecy concerning the Light of the Gospel that should shine in those Parts, As at the first time (to wit, in the former Ages of the Israelitish Church and Commonwealth) he made the land of Zebulun and the land of Nephtali vile or contemptible (as he might be said to have done, partly by putting those People at so great a distance from his Sanctuary, partly by exposing them to some Calamities which other Tribes escaped, and partly by denying them those Honours and Privileges which he afforded to other Tribes, of which see joh. 7. 52. Out of Galilee aris●…th no Prophet; and joh. 1. 46. Can any good thing come out of Nazareth? which was an eminent City of Galilee); so in the latter or last time (to wit, in the days of the Messiah, or of the Gospel, which are frequently so called in the Scriptures both of the Old and New Testament) he made it (i. e. he will make it, for the Prophet speaks of things to come as past, as he doth most commonly in this Prophecy) glorious (to wit, by Christ's first preaching the Gospel in those Parts) in or towards the way of the sea (to wit, of Galilee or Genesareth) beyond or on this side jordan, in Galilee of the Gentiles. Which Interpretation I thought fit to propose, as deserving farther Consideration. . 2 * Mat. 4. 16. Eph. 5. 14. The people that walked l In Mat. 4. 16. it is sat. It notes not their gesture, but their State or Condition, they lived or abode. Only walking in darkness is more perilous than sitting. in darkness m The Expression is general, and so may well comprehend both the Darkness of Calamity, and the Darkness of Ignorance, and Idolatry, and Profaneness, in which those Parts were eminently involved, by reason of their great distance from God's Sanctuary, and by their frequent Converse with the Gentiles, who bordered upon them, and of which this place is expounded, Mat. 4. , have seen n i e. Shall see at the coming of the Messiah. a great light: they that dwell in the land of the shadow of death o Which notes both extreme, and dangerous, or deadly Darkness. , upon them hath the light shined. k The People of God, Israel and judah, and especially those of them mentioned in the foregoing Verse. 3 Thou hast multiplied the nation p Thou hast made good thy Promise to Abraham concerning the Multiplication of his Seed, Gen. 15. 5. & 22. 17. by adding his Spiritual Seed unto the Carnal, by gathering in the Gentiles to the Jews, and making them both one People in Christ, joh. 10. 16. Eph. 2. 14. etc. For in Scripture-account the Believing Centiles are the Seed of Abraham, as well as the Jews; of which see Gal. 3. 7, 8, 9 Or, thou h●…st magnified the nation, honoured them with peculiar Privileges above all other Nations, and especially with this transcendent Privilege, that the Messiah and Saviour of the World should be born of them, and live among them; of which he speaks more fully, v. 6, 7. , and ‖ Or, to him. not increased the joy q Or, yet rot ●…ncreased their joy. Which might very truly and fitly be said of the Jewish Nation, upon this occasion, partly because they did not rejoice in the Conversion of the Gentiles, as they should have done, but murmured, and grieved, and stumbled at it; and partly because, through their perverseness and unbelief, that would be unto them an occasion of their utter ruin, the Conversion of the Gentiles being attended with the Rejection of the Jews. But because this Translation seems not to agree with the following Words, which ascribe great Joy to them, some render the Words otherwise; either thus, and wilt thou not increase their joy? To which Question the next Words give an affirmative Answer. So the Hebrew Particle lo is put interrogatively for halo, as it is in many other places which I have formerly observed. Or thus, and hast increased to it, or him, or them (to that Nation) their joy. For though the Hebrew lo be written like an Adverb, yet it may be read like a Pronoun, as it is both by Jewish and Christian Interpreters acknowledged to be in many places; of which see more in my Latin Synopsis. : they joy before thee r In thy Presence, and in the Place of thy Worship; not with a Carnal and Worldly, but with a Spiritual and Religious Joy, giving thee the Praise and Glory of all thy Favours afforded to them. , according to the joy in harvest s When men receive with great joy that for which they have laboured much, and long waited. See Psal. 125. 5, 6. , and as men rejoice when they divide the spoil t When, after a bloody Fight, and a glorious Victory, they come to take the Spoil. . 4 ‖ Or, when thou breakest. For thou hast broken u This notes the Matter and Occasion of the foregoing Joy. the yoke of his burden x His burdensome and heavy yoke, as the throne of holiness is put for the holy throne, Psal. 47, 8. , and the staff of his shoulder y Either the Staff wherewith his Shoulders were smitten, or the Staff or Staves by which he was forced to carry Burdens upon his Shoulders. , the rod z Wherewith he beat him. Or, the sceptre, the Power and Tyranny which he exercised over him. of his oppressor a Of all his Oppressors, but especially of Sin and of the Devil. , as in the day of * Jud. 7. 22. Chap. 10. 26. Midian b When God destroyed the Midianites in so admirable a manner, and by such unlikely and contemptible Means, by Three hundred men, and they not fight, but only holding Lamps in their Hands, and sounding their Trumpets. Which was an eminent Type of Christ's conquering the Devil, and all his Enemies, by dying upon the Cross, and by the Preaching of a few unlearned and despicable Persons, etc. . 5 ‖ Or, when the whole battle of the warrior was, etc. For every battle of the warrior is with confused noise c With the triumphant Exclamations of the Conqueror, and the bitter Lamentations of the Conquered, and the differing Cries of the same Persons, sometimes conquering, and sometimes conquered. , and garments rolled in blood d With great difficulty and slaughter. , ‖ Or, and it was, etc. but this shall be with burning and † Heb. meat. fuel of fire e But this Victory which God's People shall have over all their Enemies, shall be more easy to them, and more terrible to their Adversaries, whom God will suddenly and utterly consume, as it were by Fire. . 6 For f Having spoken of the glorious Light, and Joy, and Victory of God's People, he now proceeds to show the Ground of it, and by what Person these things are procured. unto us g Unto us jews, of whom Christ was born, and to whom he was primarily sent, Mat. 15. 24. for our use and benefit. a child h The Messiah, by the consent of Interpreters, not only Christian, but Jewish: For so the ancient Hebrew Doctors understood the Place, and particularly the Chaldee Paraphrast; although the later jews, out of opposition to Christ, wrist it to Hezekiah. Which extravagant Conceit, as it hath no foundation at all in this or any other Text of Scripture, and therefore may be rejected without any further Reason, so it is fully confuted by the following Titles, which are such as cannot without Blasphemy and Nonsense be ascribed to Hezekiah, nor indeed to any mere mortal Man, as we shall see. But all the following Particulars do so truly and exactly agree to Christ, that they cannot without great violence, be alienated from him, or ascribed to any other. is born i For shall be born, as the Prophets generally speak. , unto us a * Joh. 3. 16. son k So he determines the Sex of the Child. Or, the son, to wit, of the Virgin, of whom I spoke before, ch. 7. 14. is given l Is freely and graciously given to us by God. Other Children also are said to be given by God, Gen. 30. 6. & 48. 9. but this in a peculiar manner, and therefore he is called the gift of God, joh. 4. 10. , and the government m To wit, of Israel, or of God's People, to whom he is given. shall be upon his shoulder n i e. Upon him, or in his hands. He mentions shoulders, because great Burdens are commonly laid upon men's Shoulders; and, as all Government, if it be rightly managed, so this especially, is a very heavy Burden▪ requiring extraordinary Care and Diligence and Self-denial. Possibly here may be also an Allusion to the ancient Custom of carrying the Ensigns of Government before the Magistrate, upon the Shoulders of their Officers; or to the Cross of Christ, which was laid upon his Shoulders, joh. 19 17. which also was the way to his Kingdom or Government, Luk. 24. 26. : and his name shall be called o Either, 1. he shall be called; for names are oft put for Persons, as Act. 1. 15. Revel. 3. 4. & 11. 13. or, 2 his Name shall be; for, to be called in Scripture is oft put for to be, as I have noted before on ch. 1. 26. and oft elsewhere. But this is not to be taken for a Description of his Proper Name, by which he should be commonly called, but of his glorious Nature and Qualities. See my Notes on Isa. 7. 14. , Wonderful, Counsellor p These Words may be taken either, 1. severally, as they are in our Translation, and by many others. This the jews apply to Hezekiah, who, as they say, is called Wonderful, because of the Miracle which God wrought for him, 2 Kings 20. 2. etc. and Counsellor, because he took counsel with his Princes about God's Worship, and the Defence of the City, 2 Chron. 29. 4. etc. and gave good Counsel to others. Which ridiculous Account is sufficient to overthrow that Exposition. But they agree most eminently to the Lord Christ, who is truly Wonderful, in his Person, and Natures, and Words, and Works, being made up of Wonders, in whom there was nothing which was not Wonderful; who also may well be called Counsellor, because he knew the whole Counsel of God, and (so far as it was necessary) revealed it to us, and is the Great Counsellor of his Church and People in all their Doubts and Difficulties. Or, 2. jointly, Wonderful Counsellor Which may seem best to agree both with the following Titles, each of which is made up of two Words, and with Isa. 28. 29. where God is called Wonderful in counsel, and makes the Title more full and emphatical. To call Christ simply a Counsellor, may seem too mean a Character, being common to many others with him: But to say he is a Wonderful Counsellor, is a singular Commendation. And so Christ is, because he hath been the Counsellor of his Church in all Ages, and the Author and Giver of all those excellent Counsels delivered not only by the Apostles, but also by the Prophets, as is evident from 1 Pet. 1. 10, 11. and hath gathered, and enlarged, and preserved his Church, by admirable Counsels and Methods of his Providence, and, in a word, hath in him all the treasures of Wisdom and Knowledge, Col. 2. 3. , The mighty God q This Title can agree to no man but Christ, who was God as well as Man, to whom the Title of God or jehovah is given, both in the Old and New Testament, as jer. 23. 6. joh. 1. 1. Rom. 9 5. and in many other Places. And it is a most true Observation, That this Hebrew Word El is never used in the Singular Number, of any Creature, but only of the Almighty God, as is evident by perusing all the Texts where this Word is used. And although the Title of Elohim, which is of the Plural Number, be twice or thrice given to some Men, yet there is constantly added some diminishing Expression to it, as when they are said to be afraid, job 41. 25. and to die, Psal. 49. 10. whereas here he adds the Epithet of Mighty, which is ascribed to the Great God, Deut. 10. 17. and elsewhere. , The everlasting Father r Heb. the Father of eternity. Having called him a Child, and a Son, in respect of his Humane Nature, lest this should be misinterpreted to his disparagement, he adds, that he is a Father also, even the God and Father of all things, the Work of Creation being common and commonly ascribed to each of the Persons of the Blessed Trinity, the Maker and Upholder of all Creatures, as he is said to be joh. 1. 3. Heb. 1. 3. and the Father of all Believers, who are called his children, Heb. 2. 13. and the Father of eternity, either, 1. the first Author (such Persons being called Fathers, as Gen. 4. 20. and elsewhere) of eternal salvation, as he is called Heb. 5. 9 or, 2. as we render it, the everlasting Father, who, though as Man he was then unborn, yet was and is from everlasting to everlasting. They who apply this to Hezekiah render it, the Father of an age, and expound this of his long Life and numerous Posterity: Which I the rather mention, to show what absurd Shifts they are forced to use, who interpret this Text of any other but Christ. For, he did not live very long, nor had he, that we read of, more than one Son, Manasseh. And if both these things had been true of him, they were more eminently true of many other men. Besides, this Hebrew Word being used of God, as here it is of him who was now called the mighty God, constantly signifies Eternity, as Isa. 26. 4. & 57 15. etc. , The prince of peace s This Title doth not fully agree to Hezekiah, whose Reign was not free from Wars, as we see 2 Kings 18. but it exactly agrees to Christ, who is called our peace, Mich. 5. 5. Eph. 2. 14. and is the only Purchaser and Procurer of Peace between God and Men, Isa. 53. 5. and of Peace between Men and Men, Jews and Gentiles, Eph. 2 15. and of the Peace of our own Consciences; and leaves Peace as his Legacy to his Disciples, joh, 14. 27. & 16. 33. . 7 Of the increase of his government and peace, * 〈◊〉. 1. 32, 33. there shall be no end t His peaceable and happy Government shall be enlarged without end: either, without end of duration, for ever▪ ●…ut that is expressed in a following Clause of this Verse: or▪ without end of limitation, or without Bounds. It shall not be confined to a narrow spot of Ground, the Land of Canaan, but shall be extended far and wide to all the end of the Earth. , upon the throne of David u Which was promised to David, and to his Seed for ever and upon his kingdom, to order it, and to establish it with judgement and with justice x Not with Oppression and Tyranny, by which other Kingdoms are commonly managed, but by the Administration of Justice. , from henceforth even for ever y From the beginning of it, unto all Eternity, : the * 2 King's 〈◊〉 31. 〈◊〉. 〈◊〉. 32. zeal of the LORD of hosts will perform this z This great Work, which surpasseth all the Power and Skill of Men, shall be brought to pass by Almighty God, out of that fervent Affection which he hath to his own Name and Glory, and to the Honour of his dearly beloved Son, and unto his Church and People. . 8 The Lord sent a word a A Prophetical and threatening Message by me: For now the Prophet, having inserted some Consolatory Passages for the support of God's faithful People, returns to h●…s former Work of Commination against the rebellious Israelites. into Jacob, and it lighted b Heb. it fell, i. e. it shall fall, in the Prophetical Style. It shall certainly be accomplished. upon Israel c The same with jacob in the former Clause, the Posterity of jacob or Israel. . 9 And all the people shall know d To wit, by experience: they shall know whether my Word be true or false; they shall feel the Effects of it. , even Ephraim e The People of the Ten Tribes, and particularly Ephraim, the strongest and proudest of them all. and the inhabitant of Samaria f The strongest Place, and the Seat of the King and Court, who were most secure and presumptuous. , that say g Within themselves, and one to another. They purpose and boast of it. in the pride, and stoutness of heart, 10 The bricks are fallen down, but we will build with hewn stones h It is true, we have received some Damages from our Enemies; but, Rezin and the Syrians being now our Friends and Confederates, we doubt not we shall quickly repair them with great Glory and Advantage. : the Sycomores i Wild Figtrees, a contemptible sort of Trees, if compared with Cedars, 1 Kings 10. 27. are cut down, but we will change them into Cedars k Putting Cedars into our Buildings in stead of Sycamores. See jer. 22. 13, 15. . 11 Therefore l To chastise your Pride, and defeat your Hopes and Resolutions. the LORD shall set up m Heb. exalt, advance their Power, and give them Success against him. the adversaries of Rezin n The Assyrians, who, presently after this Prophecy, fought and prevailed against him, 2 Kings 16. 7. He mentions Rezin, partly because he was Confederate with Ephraim, and so his Enemies were their Enemies also; and partly because the Israelites trusted to his powerful Assistance. against him o Either, 1. against Rezin last mentioned; or rather, 2. against Ephraim or Israel, who may easily be understood either from the foregoing or following Verse: For against them this Prophecy is directed, and of them he speaks both in the next Clause of this Verse, and in the next Verse; and it seems reasonable, that him in this Clause, and his in the next Clause, should be understood of the same Persons. , and † Heb. mingle join p Heb. mingle, i. e. unite them so that they shall agree together to fight against Israel, and shall invade him from several Quarters. his q Not Rezin's, but Ephraim's, as appears from the next Verse, which is added to explain this Clause. enemies together. 12 The Syrians r For although Rezin King of Syria was destroyed. yet the Body of the Nation survived, and submitted themselves to the King of Assyria, and served under him in his Wars, and upon his Command invaded Israel afterwards. before s Heb. on the east: for Syria stood Eastward from Israel. , and the Philistims behind t On the Western side of the Land of Israel. , and they shall devour Israel † Heb. with whole month. with open month u Like wild and furious Beasts, with great greediness and cruelty. : * Chap. 5. 25. & 10. 4. for all this his anger is not turned away, but his hand is stretched out still x His Justice is not fully satisfied, but he will yet take further vengeance upon them. . 13 For the people turneth not y From their wicked Courses unto God, by true Repentance. unto him that smiteth them, neither do they seek the LORD of hosts z They do not study and endeavour to procure his Favour, by sincere and servant Supplication, and by removing the Causes of his just Displeasure. . 14 Therefore the LORD will cut off from Israel, head and tail a High and low, honourable and contemptible, as the next Verse explains it. , branch b The goodly Branches of tall and strong Trees, the Mighty and Noble. and rush c The Bulrush, the weakest and meanest Persons. in one day d All together, one as well as another, without any distinction. . 15 The ancient and honourable, he is e i e. Signifies, as that Word is commonly used in the Hebrew Tongue, as Gen. 41. 26, 27. and every where. the head: and the prophet that teacheth lies f Whose Destruction he mentions, not as if it were a Punishment to them to be deprived of such Persons, but partly to show the Extent of the Calamity, that it should reach all sorts of Persons; and partly to beat down their vain Presumptions of Peace and Prosperity, by showing that those false Prophets, which had fed their vain Hopes, should perish, and all their false Prophecies of Peace with them. , he is the tail g These I mean by the Tail, as being in truth the baseft part of the whole Body of the People. . 16 * Chap. 3. 12. For ‖ Or, they that 〈◊〉 them blessed. the leaders h Their Governors both Civil and Ecclesiastical, and especially the latter, their Teachers, even the false Prophets last mentioned. Or, they that bless or praise them, to wit, the false Prophets, that flatter them in their wicked Ways, with Hopes and Promises of Peace, as their manner was, jer. 6. 14. & 28. 9 Both ways the sense is the same. of this people cause them to err i Either compelling them by Power, or deceiving them by false Doctrines and evil Counsels and Persuasions. , and ‖ Or, they that are called blessed of them. they that are led of them, are † Heb. swallowed up. destroyed k Shall certainly perish; nor will it excuse them that they followed the Counsel and Conduct of their Leaders. . 17 Therefore the LORD shall have no joy in their young men l Shall not rejoice over them to do them good, as he doth to his People, Isa. 62. 5. Zeph. 3. 17. will not have mercy or pity on them, as the next Clause explains it, but will abhor and utterly destroy them; for more is here intended than is expressed, as Prov. 17. 21. , neither shall have mercy on their fatherless and widows m Who are the special Objects of his Care and Pity, Deut. 16. 11, 14. & 24. 19, 20. and much less upon others. : for every one n Not precisely; for there were Seven thousand Elect Persons among them, when they seemed to Elijah to be universally corrupt, 1 Kings 19 18. but the Body or generality of the People. is an Hypocrite o For though they professed to worship and serve the true God, yet indeed they had forsaken him. Or, a profane person, as this Word is rendered jer. 23. 15. as also Isa. 32. 6. , and an evil doer p Elsewhere called, a worker of iniquity, as job 31. 3. Psal. 5. 5. Mat. 7. 23. one that gives up himself to a constant course and custom of sinning. , and every mouth speaketh ‖ Or, villainy. folly q i e. Wickedness, which is commonly called folly. They are not ashamed to proclaim their own Wickedness, and the Corruption of their Hearts breaketh forth into ungodly Speeches. : for all this his anger is not turned away, but his hand is stretched out still. 18 For wickedness burneth r i e. Shall burn you, as it follows, shall devour. Your iniquity shall be your ruin, as God threatens, Ezek. 18. 30. as the fire, * Chap. 10. 17. it shall devour the briers and thorns s Either, 1. the Wicked, who are oft compared to briers and thorns, as 2 Sam. 23. 6. Isa. 27. 4. or rather, 2. the low and mean Persons; for these are opposed to the thickets of the forest, in the next Clause. , and shall kindle in the thickets of the forest t In the Wood, where the Trees are tall, and stand thick, having their Boughs entangled together, which makes them more ready both to catch and to spread the Fire. , and they shall mount up like the lifting up of smoke u Sending up Smoke like a vast Furnace. Heb. with height or pride of smoke, i. e. with aspiring Smoke, which in that case riseth high, and spreadeth far, and filleth all the neighbouring Air. . 19 Through the wrath of the LORD of hosts is * Chap. 8. 22. the land darkened x Either with the Smoke last mentioned, or with Misery. Or, burnt up, as the LXX. Chaldee and Arabic Interpreters render it. , and the people shall be as the † Heb. meat. fuel of the fire: no man shall spare his brother y They shall destroy one another, as they did in their Civil Wars, which were frequent among them. The name brother is oft largely used among the Hebrews, even of the remoter Kindred, yea, of the Fellow-members of one City, or Tribe, or Nation. . 20 And he shall † Heb. cut. snatch z Every one shall greedily and violently seize upon any Provisions that come in his way. Which implies, either great Scarcity, or insatiable Covetousness, as is manifest from the next Clause. on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: * Chap. 49. 26. they shall eat every man the flesh of his own arm a Either, 1. properly; so it notes extreme Famine: in which case men are apt to eat their own Flesh. Compare jer. 19 9 Or, 2. metaphorically, which seems best to suit with the following Verse, the Flesh of his Brethren by Nation and Religion, which are as it were our own Flesh, and are so called Isa. 58. 7. Zech. 11. 9 and consequently, the Flesh of their Arm, is in a manner the Flesh of our own Arm. And one Tribe was to another as an Arm, i. e. a Support or Strength, which is called an arm, 2 Chron. 32. 8. jer. 17. 5. and elsewhere. . 21 * Chap. 11. 13. shall eat. Manasseh, Ephraim b Though more near and dear one to another, than any other Tribe, being both Sons of joseph. ; and Ephraim, Manasseh: and they together shall be against Judah c Which might be accomplished either before Sbalmaneser took Samaria, or afterwards. For though the Israelites were miserably destroyed at that time, yet they were not utterly rooted out. Of which, see my Notes on Isa. 7. 8. . For all this his anger is not turned away, but his hand is stretched out still. CHAP. X. woe unto them that * Psal. 58. 1. & 94. 20. decree unrighteous decrees a Unto those Magistrates who make unjust Laws, and give unjust Sentences. , and ‖ Or, to the writers that writ grievousness. that writ b Either, 1. the Scribes, who were assistant to the Magistrates, and oft▪ times did promote or execute such Decrees; or, 2. the unjust Magistrates, whose Decrees were usually written. So the same thing is repeated in other Words. Only this writing may note their Obstinacy or Perseverance in their unjust Decrees, and their proceeding to the Execution of them. grievousness c Grievous things, such unjust Decrees as cause Grief and Vexation to their Subjects. , which they have prescribed: 2 To turn aside the needy from Judgement d Or, from their right, as it is in the next Clause: or, from obtaining a just Sentence, because they either denied or delayed to hear their Causes, or gave a wrong Sentence. , and to take away the right from the poor e Whom I have in a special manner committed to your Care. of my people f Of Israelites, who profess themselves to be my People, and whom I did take into Covenant with myself; and therefore this is an injury not only to them, but to me also. , that widows may be their prey, and that they may rob the fatherless. 3 And * Job 31. 14. what will ye do g To save yourselves. in the day of visitation h When I shall come to visit you in wrath, as the next Words limit it, and as this Phrase is oft used; although sometimes it signifies a Visitation in mercy, as Luk. 19 44. and elsewhere. , and in the desolation which shall come from far i From the Ass●…rious. This he adds, because the Israelites, having weakened the jews, and being in Amity with the Syrians their next Neighbours, were secure. , to whom will ye flee for help k To the Syrians, as now you do? But they shall be destroyed together with you, as they were, 2 Kings 16. ? and where will you leave l To be kept safe for your use, and to be restored to you when you call for it. your glory m Either, 1. your Power and Authority, which now you so wickedly abuse; or, 2. your Wealth, got by Injustice, as glory is taken, Gen. 31. 1. Psal. 49. 16, 17, etc. ? 4 Without me they shall bow down n The Words thus translated seem to contain an Answer to the foregoing Questions: In vain do you seek for a Refuge and Help from others; for without me, without my Favour and Help, which you have forfeited, and do not seek to recover, and which I shall withdraw from you; or, because you are without me, or forsaken by me, you shall bow down, notwithstanding all your Succours. In the Hebrew here is a change of the Person and Number, which is very usual in Prophetical Writings. The Seventy, and some others, join these Words to the foregoing Verse, and translate them thus, that you may not bow down: So the sense of the Place is, What will you do to prevent your Captivity or Slaughter? And it is true, that the first Word is elsewhere taken for a Negative Particle: But the former Translation seems more genuine. under o Or rather, in the place (as this Particle signifies, and is rendered by Interpreters, Gen. 30. 2. & 50. 19 Exod. 16. 29. jos. 5. 8. and elsewhere) of the prisoners, or among the prisoners: And so in the next Clause, among or in the place of the slain. the prisoners, and they shall fall under the slain: * Ch. 5. 25. & ●…. 12. For all this his anger is not turned away, but his hand is stretched out still. 5 ‖ woe to the 〈◊〉. O † 〈◊〉. Assyrian p So it is God's Call or Invitation to him to take the Charge, and set upon the Work. Or, Woe to the Assyrian, because though he do my Work, yet he doth it in a wicked manner, and for wicked Ends, as we shall see. , * 〈◊〉. 51. 20. the rod of mine anger q The Instrument of mine Anger, wherewith I shall chastise my People. , ‖ 〈◊〉 though. and the staff in their hand is mine indignation r Mine Anger against my People puts the Weapons of War into their Hand, and gives them Strength and Success in this Expedition. . 6 I will send him s Not by express Commission, but by the secret yet powerful Conduct of my Providence, giving him both Occasion and Inclination to this Expedition. against an hypocritical t See on ch. 9 17. nation, and against the people of my wrath u The Objects of my just Wrath, devoted to Destruction. will I give him a charge x By putting this Instinct into his Mind. to take the spoil, and to take the prey, and † Heb. to lay them a treading. to tread them down like the mire of the streets y Which signifies that he should easily conquer them, and utterly destroy them, as he did after this time. . 7 * Mic. 4. 12. Howbeit, he † Heb. will not mean so, nor will his heart think so. meaneth not so z He doth not at all design the Execution of my Will, and the Glory of my Justice, in punishing mine Enemies; but only to enlarge his own Empire, and satisfy his own Lusts. Which is seasonably added, to justify God in his Judgements threatened to the Assyrian, notwithstanding this Service. , neither doth his heart think so, but it is in his heart to destroy, and cut off nations not a few a To sacrifice multitudes of People to his own Ambition and Covetousness; which is abominable Impiety. . 8 * 2 Kin. 18. 24, 33. & 19 10. etc. For he † saith, Are not my Princes altogether kings b Equal for Power, and Wealth, and Glory, to the Kings * Heb. will say. of other Nations, though my Subjects and Servants. See the like Vaunts, 2 Kings 20. 10, etc. ? 9 Is not Calno, as Carchemish c Have not I conquered one Place as well as another, the stronger as well as the weaker? Have I not from time to time added new Conquests to the old? Calno seems to be the same with Calneh, Gen. 10. 10. Amos 6. 2. a great and strong City. Carchemish was a City upon Euphrates, of which 2 Chron. 35. 20. jer. 46. 2. ? is not Hamath, as Arpad d Hamath was an eminent City of Syria, not far from Euphrates, called Hemath o●… Hamath the Great, Amos 6. 2. of which see 2 Kings 14. 28. & 17. 24. jer. 49. 23, 27. Arpad seems to have been an obscure Place, not being elsewhere named. Is not that as soon conquered as this? ? is not Samaria as Damascus e Or, Shall not Samaria be as Damascus? Shall I not take that, as I have done this City? For although Damascus possibly was not yet taken by the Assyrian, yet the Prophet speaks of it as actually taken, because these Words are Prophetically delivered, and supposed to be uttered by the King of Assyria, at or about the Siege of Samaria, when Damascus was taken. ? 10 As my hand hath found f i e. Hath taken, as this Word is used Prov. 1. 13. and oft elsewhere, the Antecedent being put for the Consequent, because what men find they commonly take to themselves. the kingdoms of the idols g Which worshipped their own proper Idols, and vainly imagined that they could protect them from my Power. He calls the Gods of the several Nations, not excepting jerusalem, Idols, by way of contempt, because none of them could deliver their People out of his hands, as he brags Isa. 37. 11, 12. and because he judged them to be but Petty▪ Gods, far inferior to the Sun, which was the great God of the Assyrians. , and whose graven images did excel them h To wit, in Reputation and Strength. Which Blasphemy of his proceeded from his deep Ignorance of the True God. of Jerusalem, and of Samaria: 11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols i I shall certainly do it, and neither God nor Man can hinder me. ? 12 Wherefore k Because of this impudent Blasphemy. it shall come to pass, that when the LORD hath performed his whole work l Of chastising his People so long and so much as he sees fit and necessary for them. , * 2 Kin. 19 31. upon mount Zion, and on Jerusalem, I will † Heb. visit upon. punish m Heb. visit, to wit, in wrath, as before on v. 3. the fruit † Heb. of the greatness of the heart. of the stout heart of the king of Assyria, and the glory of his high looks n His insolent Words and Carriages, proceeding from intolerable Pride of Heart. . 13 For he saith o Not only within himself, but before his Courtiers and others. , By the strength of my hand I have done it, and by my wisdom p I own all my Successes to my own Power, and Valour, and wise Conduct, and to no other God or Man. ; for I am prudent: and I have removed the bounds q I have invaded their Lands, and added them to my own Dominions, as this Phrase is used Prov. 22. 28. Host 5. 10. of the people, and have rob their treasures r Heb. their prepared things, their Gold, and Silver, and other precious things, which they had long been preparing and laying in store. , and I have put down s Deprived of their former Glory and Power. the inhabitants ‖ Or, like many people. like a valiant man. 14 And my hand hath found as a nest t As one findeth young Birds in a Nest, the nest being put for the Birds in it, as Deut. 32. 11. No less easily do I both find and take them. the riches of the people: and as one gathereth eggs that are left u Which the Dam hath left in her Nest. This is more easy than the former; for the young Birds might possibly make some faint resistance, or flutter away; but the Eggs could do neither. , have I gathered all the earth x All the Riches of the Earth or World. An Hyperbole not unusual in the Mouths of such Persons, upon such Occasions. , and there was none that moved the Wing, or opened the mouth or peeped y As Birds do, which, when they see and cannot hinder the robbing of their Nests, express their Grief and Anger, by hover about them, and by mournful Cries. . 15 Shall the axe boast itself against him that heweth therewith z How absurd and unreasonable a thing is it, for thee, who art but an Instrument in God's hand, and canst do nothing without his leave and help, to blaspheme thy Lord and Master, who hath as great a power over thee, to manage thee as he pleaseth, as a Man hath over the Axe wherewith he heweth? ? or shall the saw magnify itself against him that shaketh it? ‖ Or, as if a rod should shake them that lift it up. as if the rod should shake itself against them that lift it up a Or, as it is rendered in the Margin, and by other Interpreters, as if a rod should shake (i. e. shall pretend to shake, or, should boast that it would or could shake; which may easily be understood out of the foregoing words) them that lift it up. , or as if the staff should lift up ‖ Or, that which is not wood. itself, as if it were no wood b As if a Staff should forget that it was Wood, and should pretend or attempt to lift up itself either without or against the man that moveth it. Which is absurd in the very supposition of it, and were much more unreasonable in the practice. Nor are thy Boasts less ridiculous. . 16 Therefore shall the Lord, the Lord of hosts c The Sovereign Lord and General of thine and all other Armies. , send among his † Heb. fatnesses. fat ones leanness d Strip him, and all his great Princes and Commanders, of all their Wealth, and Might, and Glory. , and under his glory he shall kindle a burning like the burning of a fire e He will destroy his numerous and victorious Army, and that suddenly and irrecoverably, as the Fire doth those combustible things which are cast into it. Which was fulfilled 2 Kings 19 25. . 17 And the light of Israel f That God who is and will be a comfortable Light to his People. shall be for a fire g To the Assyrians, who shall have Heat without Light, as it is in Hell. , and his holy One for a flame: and it shall burn and devour his thorns and briers h His vast Army, which is no more able to resist God, than dry Thorns and Briers are to oppose the Fire which is kindled among them. in one day: 18 And shall consume the glory of his forest i Of his great Army, which may not unfitly be compared to a Forest, either for the multitude of their Spears, which, when lifted up together, resemble the Trees of a Wood or Forest; or for the numbers of Men, which stood as thick as Trees do in a Forest. , and of his fruitful field k Of his Soldiers, which stood as thick as Ears of Corn do in a fruitful Field. Heb. of his Carmel. Wherein it is not improbably conjectured by our late most Learned Mr. Gataker, that there is an Allusion to that Brag of the Assyrian, who threatens that he would go up to the sides of (Israel's) Lebanon, and to the forest of his Carmel, and there cut down the tall cedars thereof. Which though it was not uttered by the Assyrian till some years after this time, yet was exactly foreknown to God, who understandeth men's thoughts, and much more their Words, afar off, Psal. 139. 2, 3, 4. and therefore might direct the Prophet to use the same Words, and to turn them against himself, Whereas thou threatnest to destroy Israel's Carmel, I will destroy thy Carmel. , † Heb. from the soul, and even to the flesh. Job 14. 22. both soul and body l i e. Totally, both inwardly and outwardly, both Strength and Lise. Heb. from the soul even to the flesh. Which may possibly signify the manner of their Death, which should be by a sudden Stroke of the destroying Angel upon their inward and vital Parts, which was speedily followed by the consumption of their Flesh. See Isa. 37. 35, 36. : and they shall be m The State of that King, and of his great and valiant Army, shall be. as when a standard-bearer fainteth n Like that of an Army when their Standard-bearer either is slain, or rather flees away, which strikes a Panic Terror into the whole Army, and puts them to flight. . 19 And the rest of the trees of his forest o The Remainders of that mighty Host. , shall be † Heb. number. Job 16. 22. few, that a child may write them p That they may be easily numbered by the meanest Accountant. A Child may be their Mustermaster. . 20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob q Such jeus as shall be preserved from that sweeping Assyrian Scourge, by which great numbers both of Israel and judah were destroyed, and from their succeeding Calamities. For that this Place looks beyond the Deliverance from the Assyrian Army, and unto the Times of the New Testament, seems probable, 1. from the following Verses, which belong to that Time, as we shall see: 2. from the State of the jewish Nation, which, after that Deliverance, continued to be very sad and corrupt, and averse from that Reformation which Hezekiah and josiah prosecuted with all their might; and therefore the Body of that People had not yet learned this Lesson of sincere Trusting in God alone: 3. from S. Paul's Explication and Application of these Words, Rom. 9 27. of which more may be said when I come thither. And for the Words in that day, which may seem to restrain this to the time of the Assyrian Invasion, they are frequently used in the Prophets of the times of the Gospel, as Isa. 2. 11. & 4. 2. & 11. 10. etc. , shall no more again stay upon him that smote them r Shall learn by this Judgement, and Experience, never to trust to the Assyrians for Help, as Ahaz and his People now did. : but shall stay upon the LORD, the holy One of Israel in truth s Not only by profession, but sincerely. . 21 * Chap. 7. 3. The remnant t Or, a remnant; or, but a remnant; or, a remnant only. Which Particles are oft understood, as hath been formerly and frequently observed, and may be here supplied from the following Verses. shall return, even the remnant of Jacob, unto the mighty God u Unto the Messiah, expressly called the mighty God, Isa. 9 6. . 22 * Rom. 9 27. For though thy people Israel x Or, O Israel: to whom by an Apostrophe he directeth his Speech. be as the sand of the sea, yet a remnant y Or, a remnant only, as before: For that this is a Threatening in respect of some, as well a Promise in respect of others, is evident from the rest of this, and from the following Verse. † Heb. in, or amongst. of them shall return: * Chap. 28. 22. the consumption decreed shall overflow z The Destruction of the People of Israel was already decreed or determined (as it is in the next Verse) by the fixed Counsel of God, and therefore must needs be executed, and like a Deluge overflow them. ‖ Or, in. with righteousness a As this Word is rendered Rom. 9 28. the Preposition in or with being here understood, as it is every where. And this is added, to show, that although this Judgement of God may seem very severe, yet it is most just, not only by the Laws of strict and rigid Justice, but even by the Rules of Equity and Clemency, as this Word oft signifies, inasmuch as he hath spared a considerable Remnant of them, when he might have destroyed them utterly. And so this Word is added as a Reason why a Remnant, and why but a Remnant, should return; because God would both glorify his Justice, and manifest his Mercy. And in this mixed sense the Apostle seems to expound this Place, Rom. 9 27, 28. . 23 For the Lord GOD of hosts shall make a consumption, even determined b The same thing is repeated in other Words, with some addition: God will execute his own Decree concerning the Destruction of Israel, which he is well able to do, because he is the Lord of Hosts. in the midst of all the land c In all the Parts of the Land, not excepting jerusalem, which was to be preserved in the Assyrian Invasion, when almost all the other fenced Cities of judah should be taken; but should afterwards be taken and destroyed, as it was, first by the Babylonians, and then by the Romans. . 24 Therefore d This is an Inference, not from the Words immediately foregoing, but from the whole Prophecy. Seeing the Assyrian shall be destroyed, and a Remnant of my People preserved and restored. thus saith the Lord GOD of hosts, O my people that dwellest in Zion e In jerusalem, which is frequently called Zion, as Psal. 48. 12. & 87. 2. Isa. 1. 8, 27. & 33. 20. etc. Which he mentions, because this was the principal Object of the Assyrians Design and Rage, and there were the Temple, and Thrones of Justice, and the King and his Princes; and Multitudes had fled thither from the Assyrian, , be not afraid of the Assyrian: he shall smite thee with a rod f He shall afflict thee, but not destroy thee. Compare 1 Kings 12. 11. , ‖ Or, but he shall lift up his staff for thee. and shall lift up his staff against thee, after the manner of * Exod. 14. Egypt g As the Egyptians formerly did, and with the same ill Success to themselves, and comfortable Issue to you. . 25 For yet a very little while, and the indignation h Mine Anger, as it is explained in the next Clause; either, 1. towards my People; which shall weaken the Assyrian, whose great Strength lay there; of which, see above, v. 5. or, 2. towards the Assyrian, with whom God was very angry, v. 12. etc. yea, so angry, as not to be satisfied without their Destruction, as it follows. shall cease i As Anger commonly doth, when Vengeance is fully executed. , and mine anger in their destruction. 26 And the LORD of hosts shall stir up a scourge k Shall send a destroying Angel, Isa 37. 36. for him, according to the slaughter of * Jud. 7. 25. Chap. 9 4. Midian l Whom God slew suddenly, and unexpectedly, and in the Night, as he did the Assyrians. at the rock of Oreb m Upon which one of their Chief Princes was slain, and nigh unto which the Midianites were destroyed. : and as his rod was upon the sea n To smite and divide it, and so to make way both for thy Deliverance, and for the Destruction of the Egyptians. , so shall he lift it up after the manner of Egypt o As he did in Egypt, to bring his Plagues upon that Land and People. . 27 And it shall come to pass in that day, that * Chap. 14. 25. his burden p The Burden of the Assyrian; for so it was actively, because imposed by him; though passively it was Israel's Burden, as being laid upon him † Heb. shall remove. shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing q Out of the respect which I bear to that Holy Unction, which I have established amongst you. And so this may relate either, 1. to the Body of the People, who were in some sort anointed, being made by God a kingdom of priests, and an holy nation, Exod. 19 6. or, 2. to that Sacred Kingdom which God had, by his positive Precept, and solemn Covenant, established in David and his Posterity for ever. The jews therefore, and some others, understand this of Hezekiah, to whom God had a singular respect, and upon whose Prayers God gave this Deliverance, as we read Isa, 37. 15, etc. Possibly it might be better understood of David, who is oft mentioned in Scripture by the name of God's anointed, as Psal. 20. 6. & 89. 20. & 132. 17. and elsewhere; and for whose sake God gave many Deliverances to the succeeding Kings and Ages, as is expressly affirmed 1 Kings 11. 32, 34. 2 Kings 8. 19 And, which is more considerable, God declareth, that he would give this very Deliverance from the Assyrian for David's sake, 2 Kings 19 34. and 20. 6. But the Messiah, I doubt not, is here principally intended, of whom David was but a Type; and who was in a peculiar manner anointed above all his fellows, as is said Psal. 45. 7. For he is the Foundation of all the Promises, 2 Cor. 1. 20. and of all the Deliverances and Mercies granted to God's People in all Ages; whence this very Prophet makes use of this great Promise of the Messiah, as an Assurance that God would make good his Promises of particular Deliverances from their present or approaching Calamities, as Isa. 7. 14. etc. and 9 4, etc. And therefore the Prophet might well say, that God would grant this Deliverance for Christ's sake: Especially if it be considered, that this was the very Reason why God had promised, and did so constantly perform his Mercy promised unto the Tribe of judah, and unto the House of David, until the coming of the Messiah, because the Messiah was to come of the Tribe of judah, and of the Posterity of David, and was to succeed David in his Throne and Kingdom; and he was to be known by this Character: and therefore this Tribe and House and Kingdom were to continue, and that in a visible manner, till Christ came. . 28 He is come to Ajath r Here the Prophet returns to his former Discourse concerning the Assyrian Inva●…ion into judah; which he describes, after the manner of the Prophets, as a thing present, and sets down the several Stages by which he marched towards jerusalem. The Places here named are most of them Towns of Benjamin, and some of judah, as appears from other Scriptures; of which it is needless to say more in this place. He, to wit, Sennacherib King of Assyria, is come in his way to jerusalem. , he is passed to Migron: at Michmash he hath laid up his carriages s Leaving such things there as were less necessary, that so he might march with more expedition. Heb. he visited his vessels or instruments: which may be meant of his taking a Survey of his Army and Artillery, to see that all things were ready for his Enterprise. . 29 They are gone over the passage t Some considerable Passage then well known; possibly that 1 Sam. 14. 5. : they have taken up their lodging at Geba, Ramah is afraid, Gibeah of Saul is fled u The People fled to jerusalem for fear of the Assyrian. . 30 † Heb. Cry shrill with thy 〈◊〉. Lift up thy voice, O daughter of Gallim x jerusalem was the Mother-City, and lesser Towns are commonly called her daughters, as hath been oft noted. : cause it to be heard unto Laish, O poor Anathoth. 31 Madmenah is removed, the inhabitants of Gebin gather themselves to flee. 32 As yet shall he remain at Nob that day: he shall shake his hand y By way of Commination. But withal he intimates, that he should be able to do no more against it, and that there his proud Waves should be stayed, as it is declared in the following Verses, and in the History. against the mount of the daughter of Zion, the hill of Jerusalem. 33 Behold the Lord, the LORD of hosts shall lop the bough z The top-bough, 〈◊〉; or, the loughs, his valiant Soldiers or Commanders of his Army, which he compareth to a Forest, v. 18. & 34. with terror a With a most terrible and amazing Stroke by an Angel. : and the high ones of stature shall be hewn down, and the haughty shall be humbled. 34 And he shall cut down the thickets of the forest with iron b Or, as with iron, as the Trees of the Forest are cut down by Instruments of Iron. , and Lebanon c Or, his Lebanon, the Pronoun being oft understood in the Hebrew Text: the Assyrian Army, which being before compared to a Forest or Wood, and being called his Ca●…mel in the Hebrew Text, v. 18. may very fitly, upon the same ground, be called his Lebanon here; especially considering that the King of Assyria is called a cedar of Lebanon, Ezek. 31. 3. shall fall ‖ Or, mightily. by a mighty one d By a mighty Angel, Isa. 37. 36. . CHAP. XI. AND * Zech. 6. 12. Revel. 5. 5. there shall come forth a The Prophet having dispatched the Assyrian, and comforted God's People with the Promise of their Deliverance from that formidable Enemy, now he proceeds further, and declares, That God will do greater things than that for them, that he will give them their long-expected and much-desired Messiah, and by him will work Wonders of Mercy for them. For this is the manner of the Prophets, to take the occasion of particular Deliverances, to fix the People's Minds upon their great and everlasting Deliverance from all their enemies by the Messiah. And having said that the Assyrian yoke should be destroyed because of the anointing, ch. 10. 27. he now more particularly explains who that anointed Person was. a rod b Or, twig, called a branch in the next Clause▪ Parents are oft compared to Roots or Trees, and their Children to Branches. He speaks of the most eminent Branch, of that famous Son of a Virgin, Isa. 7. 14. of that Wonderful Child, Isa. 9 6. not of Hezekiah, as some of the jews and Judaizing Christian's conceit; but of the Messiah, as will evidently appear from the following Description. out of the stem c Or, trunk; or rather, stump: for the Word properly signifies a Trunk cut off from the Root: Or, re●…t, as the LXX here render the Word, and as it is explained in the next Clause. By which he clearly implies, That the Messiah should be born of the Royal House of David, at that time when it was in a most forlorn and contemptible condition, like a Tree cut down, and whereof nothing is left but a Stump or Root under Ground. Which really was the State of David's Family when Christ was born, as is notoriously known; but was in a far better condition when Hezekiah was born. of * Act. 13. 23. Jesse d He doth not say of David, but of jesse, who was a private and mean Person, 1 Sam. 18. 18, 23. & 20. 30. to intimate, That at the time of Christ's Birth the Royal Family should be reduced to its primitive Obscurity. , and * Chap. 4. 2. Jer. 23. 5. a branch shall grow e He speaks of one not yet born, and therefore not of Hezekiah, who was born divers years before his Father Ahaz (in whose time this Prophecy was delivered) was King, by comparing 2 Kings 16. 2. & 18. 2. but of the Messiah. out of his roots f Out of one of his Roots, i. e. Branches, as this Word root is sometimes used, by a very usual Figure called a Metonymy, as it is here below, v. 10. Isa. 53. 2. Host 14. 5. . 2 And the spirit of the LORD g The Holy Ghost, wherewith he was anointed, Act. 10. 38. and by whom his Mother was overshadowed, Luk. 1. 35. shall rest upon him h Not only come upon him at certain times, as he did upon the Prophets now and then at his pleasure, but shall have its constant and settled abode in him; although the same phrase be sometimes used of other Prophets in an inferior sense, as Numb. 11. 17. 2 Kings 2. 15. , the spirit of wisdom and understanding i Which hath these Perfections in itself, and confers them upon him. It is neither easy, nor at all necessary, exactly to distinguish these two Gifts; it is sufficient that they are necessary Qualifications for a Governor, and for a Teacher, both which Offices were to meet in the Messiah; and it is evident that they signify a practical and perfect Knowledge of all things necessary for the discharge of his Trust, and for his own and People's Good, and a sound Judgement, to distinguish between things that differ. , the spirit of counsel and might k Of Prudence, to give good Counsel; and of Might and Courage, to execute it; which are two necessary Qualifications of a Ruler. , the spirit of knowledge l Of the perfect Knowledge of the whole Will and Counsel of God, especially that which concerns the Salvation of Men, the prosecution whereof was his great Work, as also of all secret and hidden things, yea of the Hearts of Men, the Knowledge whereof is ascribed to Christ, Mat. 9 4. Revel. 2. 23. , and of the fear of the LORD m Not a Fear of Diffidence or Horror, but of Reverence, a Care to please him, and lothness to offend him; which well became the Messiah towards his God and Father. : 3 And shall make him of † Heb. scent, or, smell. quick understanding n Heb. he shall make him smell, i. e. perceive, as that Word is used judg. 16. 9 job 39 25. understand or judge, as it is explained in the next Clause. Or, his smelling shall be. Smelling is put for Judging, because the Sense of Smelling, where it is quick and good, is more exact and sure in the judging of its proper Objects, than the Senses of Seeing and Hearing are. in the fear of the LORD o Which is added, either, 1. as the Object of his Judging: He is most perspicacious and judicious in the things which concern the fear, i. e. the Worship and Service of God, which he was to order and establish in his Church: Or rather, 2. as the Rule and Manner of his Judging, as may be gathered from the opposite and following Clause. So the sense is, He shall not judge rashly and partially, but considerately and justly, as the Fear of God obligeth all Judges to do. , and he shall not judge p Of Persons or Causes. And judging seems to be here Synechdochically put for absolving or giving Sentence for a Person, as it is used Psal. 7. 9, 11. and in many other places, because this is opposed to reproving in the next Clause. after the sight of his eyes q According to outward Appearance, as men must do, because they cannot search men's Hearts, 1 Sam. 16. 7. or with respect of Persons, but with righteous judgement, which is opposed to judging by appearance, joh. 7. 24. , neither reprove r i e. Condemn or pass Sentence against a Person: For Christ is here supposed to be a Judge, and so he speaks of a Judicial Reproof. after the hearing of his ears s By false or uncertain Rumours or Suggestions, but shall throughly examine all Causes, and search out the Truth of things, and the very Hearts of men. . 4 But * Psal. 17. 2. Rev. 19 11. with righteousness shall he judge the poor t Defend and deliver them, as judging is oft used, as Deut. 32. 36. jer. 5. 28. & 22. 13. etc. Or, judge for the poor, the Prefix, lamed, being understood out of the next Clause, as is usual in the Hebrew Language. He mentions the poor, partly to signify the Justice of this Judge, because Humane Judges commonly neglect and oppress the Poor; and partly to declare the Nature of Christ's Kingdom, and the Quality of his Subjects, who should, for the generality of them, be the poor and contemptible sort of men, Mat. 11. 5. jam. 2. 5. , and ‖ Or, argue. reprove u Or, as this Word seems to be taken v. 3. condemn, to wit, their malicious and furious Enemies. with equity for the meek x On their behalf, or giving Sentence for them. He calls them meek whom before he called poor, partly to show his Justice in defending them who are most exposed to the Contempt and Injuries of men, and partly to signify that his Subjects should be poor in Spirit as well as in the World, and not poor and proud, as many worldly men are. of the earth: and he shall * Job. 4. 9 2 Thess. 2. 8. Rev. 1. 16. & 2. 16. & 19 15. smite y i e. Slay, as this Word is used Isa. 37. 36. and very commonly, and as it is expounded in the next Clause. the earth z The men of the Earth, the wicked, as it is in the next Branch of the Verse: fitly called earth, either because of their Earthly Minds and Conversations, as they are called the men of this world, that have their portion here upon the Earth, Psal. 17. 14. or because the far greatest part of the Inhabitants of the Earth is wicked, the whole world lies in wickedness, 1 joh. 5. 19 for which reason they are oft called the world, as job. 16. 20. & 17. 9, 25. etc. with the rod † Or, word of his mouth. of his mouth a With his Word, which is his Sceptre, and the rod of his power, Psal. 110. 2. which is sharper than a sword, Heb. 4. 12. by the preaching whereof he subdued the World to himself, and will destroy his Enemies, 2 Thess. 2. 8. This he adds, further to declare the Nature of Christ's Kingdom, that it is not of this World, and that his Sceptre and Arms are not carnal but Spiritual, as is said 2 Cor. 10. 4. , and with the breath of his lips b With his Word breathed out of his Lips; whereby he explains what he meant by the foregoing rod. shall he slay the wicked c Either spiritually, by inflicting deadly Plagues upon their Souls; or properly, which he doth very frequently by his terrible Judgements executed upon many of them, and will certainly do, and that fully and universally, at his coming to Judgement. . 5 And righteousness shall be the girdle of his loins d It shall adorn him, and be the Glory of his Government, as a Girdle was used for Ornament, Isa. 3. 24. and as an Ensign of Power, job 12. 18. and it shall constantly cleave to him, in all his Administrations, as a girdle cleaveth to a man's loins, which is the Prophet's Similitude, jer. 13. 11. , and faithfulness the girdle of his reins e The same thing in other Words. . 6 * Chap. 65. 25. Exek. 34. 25. Host 2. 18. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid f The Creatures shall be restored to that State of Innocy in which they were before the Fall of Man. But this is not to be understood literally, which is a gross and vain Conceit of some jews; but spiritually and metaphorically, as is evident. And the sense of the Metaphor is this; Men of fierce, and cruel, and ungovernable Dispositions, shall be so transformed by the Preaching of the Gospel, and by the Grace of Christ, that they shall become most humble, and gentle, and tractable, and shall no more vex and persecute those meek and poor ones mentioned v. 4. but shall become such as they: of which we have Instances in Saul being made a Paul, and in the rugged Jailor, Act. 16. and in innumerable others. But how can this be applied to Hezekiah with any colour? : and the calf and the young lion, and the fatling together, and a little child shall lead them g They will submit their proud and rebellious Wills to the Conduct and Command of the meanest Persons that speak to them in Christ's Name. . 7 And the cow and the bear shall feed h Together, as it follows, without any Danger or Fear. , their young ones shall lie down together: and the lion shall eat straw i The Grass and Fruits of the Earth, as they did at first, Gen. 1. 29, 30. and shall not devour other Living Creatures, as now they do. like the ox. 8 And the sucking child shall play on the hole of the asp k A most fierce and poisonous Serpent, Deut. 32. 33. job 20. 14, 16. which also will not be charmed by any Art of Man, Psal. 58. 5. , and the weaned child shall put his hand on the ‖ Or, adders. cockatrice l A Serpent of more than ordinary Cunning and Cruelty, Prov. 23. 32. The meaning is, They shall not fear to be either deceived or destroyed by those who formerly watched all Opportunities to do it. den. 9 * Job 5. 23. Isa. 35. 9 They shall not hurt nor destroy in my holy mountain m In Zion, in my Church. Wherever the Gospel comes and prevails, it will have this effect. : * Hab. 2. 14. for the earth n Metonymically put for the Inhabitants of the Earth; and as before it was used for the greater part, v. 4. so here it is used for the better part of the World. shall be full of the knowledge of the LORD o Of saving and practical Knowledge. Whereby he intimates, That all that Savageness and Malignity which is in wicked men towards true Christians, proceeded from their deep Ignorance, and particularly from Ignorance of God; and withal, that a right Knowledge of God will make a marvellous and thorough Change in the Dispositions and Conversations of men. , as the waters cover the sea p The Channel of the Sea, the thing contained being put for the thing containing, by a Metonymy common in Scripture, and all Authors. . 10 And in that day there shall be a root q A Branch growing upon the Root: of which see on v. 1. of Jesse, which shall stand for an ensign r Shall grow up into a great and high Tree, shall become a visible and eminent Ensign. of the people s Which not only the jews, but all Nations, may discern, and to which they may, and shall resort. : to it shall the * R●…m. 15. 10, 12. Gentiles seek t As the Gospel shall be preached to the Gentiles, so they shall receive it, and believe in the Messiah. , and his rest u His Restingplace, as this Word frequently signifies, as Gen. 8. 9 & 49. 5. Psal. 132. 8, 14. Isa. 34. 14. Mi●…h. 2. 10. his Temple or Church, the Place of his Presence and Abode. shall be † Heb. glory. glorious x Shall be filled with greater Glory than the Jewish Tebernacle and Temple were; of which see on Hag. 2. 9 only this Glory shall be Spiritual, consisting in Glorious Ordinances, in the plentiful Effusions of the excellent Gifts, and Graces, and Comforts of the Holy Spirit. . 11 And it shall come to pass in that day, that the Lord shall set his hand again the second time y The first time, to which this Word second relates, seems to be either, 1. the Deliverance out of Egypt, as most both Jewish and Christian Interpreters understand it: And then this second Deliverance must be that out of Babylon: Or, 2. the Deliverance out of Babylon: And then this second Deliverance must be in the days of the Messiah. Which, with submission to better Judgements, seems to me more probable; 1. because that first Deliverance is supposed to be, like the second, a Deliverance of the Remnant of this People from several Countries, into which they were dispersed: whereas that out of Egypt was a Deliverance not of a Remnant, but of the whole Nation, and that out of Egypt only: 2. because this second Deliverance was universal, extending to the generality of the Outcasts and Dispersed ones, both of Israel or the Ten Tribes, and of judah or the Two Tribes, as is evident from v. 12, 13. whereas that out of Babylon reached only to the Two Tribes, and to some few of the Ten Tribes which were mixed with them, as is acknowledged both by jeus and Christians: 3. because this second Deliverance was given them in the days of the Messiah, and did accompany or follow the Conversion of the Gentiles, as is evident from v. 9, 10. whereas that out of Babylon was long before the coming of the Messiah, and the calling of the Gentiles. , to recover the remnant of his people which shall be left, * Zech. 10. 10, 11. from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea z From all Places both far and near, into which either the Ten Tribes or the Two Tribes were carried Captives; for the Places of both their Captivities are here named, Of which it is needless to discourse particularly, because they are well known, and have been considered in former Texts. Only Pathros was not named before; and that was a Province in Egypt, which yet is sometimes distinguished from Egypt strictly so called. See on jer. 44. 1, 15. Ezek. 29. 14. & 30. 14. . 12 And he shall set up an ensign for the nations a All Nations, Jews and Gentiles, who shall then embrace the true Faith and the Messiah, as was said v. 10. , and shall assemble the outcasts b That were driven and banished out of their own Land, into Foreign Parts, as the Word implies. of Israel c Strictly so called, or of the Ten Tribes, as is manifest both from their opposition to judah in this Verse, and from the mention of Ephraim in the next Verse. , and gather together the dispersed of Judah from the four † Heb. wings. corners of the earth 13 * Jer. 3. 18. Ezek. 37. 16, 22. Host 1. 11. The envy also of Ephraim d i e. Of the Ten Tribes, frequently called by the name of Ephraim, as hath been already and frequently observed, between whom and judah there were great Emulations and Contentions. shall departed e Of Enemies they shall be made Friends, and of Wolves, Lambs; as was said before on v. 6. they shall be united together in one Church, under the Messiah, keeping the Unity of the Spirit in the Bond of Peace. , and the adversaries of Judah f Not the Body of Ephraim, for they are supposed to be reconciled, and they shall not be cut off, but live in love with judah, as we see by the next Clause; but those few of them which possibly may continue in their Enmity against them, together with all the rest of their Adversaries. shall be cut off: * Chap. 9 21. Ephraim shall not envy Judah, and Judah shall not vex Ephraim g Not only all outward Hostilities shall cease, but also their inward Animosities. . 14 But they shall fly upon the shoulders h Either it is a Metaphor from Birds and Beasts of Prey, which commonly fasten upon the Shoulders of cattle; or from Wrestlers, who endeavour to catch hold of their Adversaries Shoulders, that they may throw them down. Or, shoulder is put for a side, as Numb. 34. 11. jos. 15. 8, 10. or, for a Part or Quarter of a Country, as Deut. 33. 12. of the Philistines toward the West, they shall spoil † Heb. the children of the East. them i They shall subdue them. Which is to be understood of the Spiritual Victory which the Jewish Messiah shall obtain by his Apostles and Ministers over all Nations, in bringing them to the Obedience of his Gospel. For it is the manner of the Prophets to speak of the Spiritual things of the Gospel under such Corporeal Representations. of the East together: † Heb. Edom and Moab shall be the laying on of their hand. they shall lay their hand upon Edom and Moab, † Heb. the children of Ammon their obedience. and the children of Ammon shall obey them. 15 And the LORD shall utterly destroy k Shall not only divide it, as of old, but will quite dry it up, that it may be an Highway, as it is explained in the next Verse. the tongue of the Egyptian sea l The Red Sea, which may well be called the Egyptian Sea, both because it borders upon Egypt, and because the Egyptians were drowned in it▪ which is called a tongue in the Hebrew Text, jos. 15. 2, 5. as having some resemblance with a Tongue: for which reason the name of tongue hath been given by Geographers to Promontories of Land which shoot forth into the Sea, as this Sea did shoot out of the Main Ocean into the Land. , and with his mighty wind shall he shake his hand m He alludes to Moses his shaking of his Hand with the Rod of God in it over the Sea. over the river n To wit, of Egypt, Nilus, as appears both from the foregoing and from the following Words. , and shall smite it in the seven streams o For which Nilus is famous in all Authors, and by which it emptieth itself into the Sea. , and make men go over † Heb. in shoes. dryshod. 16 And * Chap. 19 23. there shall be an highway for the remnant of his people, which shall be left from Assyria p As there was another Highway from Egypt, in the former Verse. So the sense is, That all Impediments shall be removed, and a way made for the Return of God's Israel from all Parts of the World. He mentions Assyria, because thither the Ten Tribes were carried, 2 Kings 17. 23. whose Case seemed to be most desperate. , * Exod 14. 26, 29. like as it was to Israel in the day that he came up out of the land of Egypt. CHAP. XII. AND in that day a When this great Work of the Reduction of God's Israel, and of the Conversion of the Gentiles, promised in the foregoing Chapter, shall be fulfilled. thou shalt say, O LORD I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me. 2 Behold, God is my salvation b My Salvation hath not been brought to pass by Man, but by the Almighty Power of God. : I will trust, and not be afraid; for the LORD JEHOVAH is my * Exod. 15. 2. Psal. 118. 14. strength and my song, he also is become my salvation. 3 Therefore with joy shall ye draw * Joh. 4. 14. & 7. 37, 38. water out of the wells of salvation c Your thirsty and fainting Souls shall be filled with Divine Graces and Comforts, which you may plentifully draw from God, in the use of Gospel-Ordinances, which was oft signified by water, both in the Old and in the New Testament. He seems to allude to the State of Israel in the Wilderness, where when they had been tormented with Thirst, they were greatly refreshed and delighted with those Waters which God so graciously and wonderftlly afforded them in that d●…y and barren Land, Numb. 20. 11. & 21. 16, 17, 18. . 4 And in that day shall ye say, * 1 Chr. 16. 8. Psal. 105. 1. Praise the LORD, ‖ Or, proclaim his name. call upon his name, declare his do among the people d In all the earth, as it follows v. 5. unto the Gentile-world, who shall partake in the Blessing, and will join with you in the praising of God for it. , make mention that his name is exalted. 5 Sing unto the LORD, for he hath done † Heb. excellency. excellent things: this is known in all the earth e The Knowledge of this glorious Work of our Redemption by the Messiah shall no longer be confined to Israel's Land, as it hitherto hath been; but shall reach to all Nations. . 6 * Chap. 54. 1. Zeph. 3. 14. Cry out and shout, thou † Heb. inhabitress. inhabitant of Zion: for great is the holy One of Israel in the midst of thee. CHAP. XIII. THE * Chap. 21. 1. & 47. 1. jer. 50. & 51. burden a This Title is commonly given to sad Prophecies, which indeed are grievous Burdens to them upon whom they are laid. See 2 Kings 9 25. jer. 23. 33, 36. of Babylon b Of the City and Empire of Babylon by Cyrus, for their manifold and great Sins, and in order to the Deliverance of his People. which Isaiah the son of Amoz did see. 2 * Chap. 18. 3. Lift ye up a banner c To gather Soldiers together for this Expedition. upon the high mountain d Whence it may be discerned at a considerable distance. Withal he seems to intimate▪ that their Enemies should come from the Mountainous Country of Media. , exalt the voice unto them e To the Medes, who are named below, v. 17. , shake the hand f Beckon to them with your Hand, that they may come to this Service. , that they may go into the gates of the nobles g That they may go and fight against Babylon, and take it, and so enter into the Palaces of the King, and of his Princes, and spoil them at their pleasure; which the Medes and Persians did. The manner of Expression implies how easily and expeditiously they did their Work, that, like Caesar, they might say, they only came, and saw, and overcame. . 3 I have commanded my ‖ Or, prepared one's. Jer. 6. 4. sanctified ones h The Medes and Persians, fitly so called, because they were solemnly designed and set apart by God for his own Service, and for this holy Work of executing his just Vengeance upon them. , I have also called my mighty ones i Those whom I have made Mighty for this Work. for mine anger, even them that rejoice in my highness k Or, as others render it, in my glory, materially considered, to wit, in the doing of that Work which tends much to the Advancement of my Glory, in destroying of the Babylonian Empire. For otherwise the Medes had no regard to God nor to his Glory, but only to their own carnal Ends. . 4 The noise of a multitude in the mountains, † Heb. the likeness of. like as of a great people: a tumultuous noise of the kingdoms and nations l The Medes and Persians, and other Nations which served under them in this War: of which see jer. 25. 14. & 27. 7. & 50. 41. gathered together: the LORD of hosts mustereth the host of the battle. 5 They come from a far Country, from the end of heaven m From the ends of the Earth under Heaven, as Mat. 24. 30. Which is not to be understood strictly and properly, but popularly and hyperbolically, as such Expressions are commonly used in Sacred and Profane Authors. And yet in some respects this might be truly said of Persia, which on the Southside was bounded by the Main Ocean; as for the same reason Sheba, a Part of Arabia, is called the uttermost parts of earth, Mat. 12. 42. , even the LORD, and the weapons of his indignation n The Medes and Persians, who were but a Rod in God's Hand, and the Instruments of his Anger, as was said of the Assyrian, Isa. 10. 5. , to destroy the whole land o To wit, of Babylon, of which he is now speaking. . 6 Howl ye, for the day of the LORD is at hand; * Job 31. 23. Joel. 1. 15. it shall come as a destruction p Or rather, a destruction or devastation shall come, as the LXX and Vulgar Latin render it. For this was not as a destruction, but was a Destruction indeed. And the Particle as is seldom used to express not the likeness, but the reality of the thing, as joh. 1. 14. and oft elsewhere. from the Almighty q Who fighteth for your Adversaries, and against you, and therefore your Destruction is unavoidable. . 7 Therefore shall all hands ‖ Or, fall down. be faint, and every man's heart shall melt. 8 And they shall be afraid: pangs and sorrows shall take hold of them, they shall be in pain as a woman that traveleth: they shall † Heb. wonder. be amazed † Heb. every man at his neighbour. one at another r To see so populous and impregnable a City as Babylon was, so easily and unexpectedly taken. , their faces shall be as † Heb. faces of the flames. flames s Heb. faces of flame, either pale with Fear, or inflamed with Rage and Torment, as men in misery frequently are. Some render it the faces of Lehabim, a People descending from Mizraim, Gen, 10. 13. 1 Chron. 1. 11. i e. black with pain, as men use to be: of which see I●…el 2. 6. Nah. 2. 10. . 9 Behold, the day of the LORD cometh, cruel both with wrath and fierce anger t Divers Words are heaped together, to signify the extremity of his Anger. , to lay the land desolate; and he shall destroy the sinners thereof u The Inhabitants of that City, who were guilty of so much Idolatry and Cruelty, and all sorts of Luxury. out of it. 10 For the stars of heaven, and the constellations x Which consist of many Stars, and therefore give a greater light. thereof shall not give their light: the sun shall be * Ezek. 32. 7. Joel. 2. 31. & 3. 15. Mat. 24. 29. Mar. 13. 24. Luk. 21. 25. darkened y Either, 1. properly and really, by an Eclipse; for Prodigies in Heaven do sometimes go before or accompany great and public Calamities upon Earth: or, 2. figuratively, and in appearance. All things shall look darkly and dismally; men shall have no comfort nor hope. See the like Descriptions of a most calamitous State, Isa. 5. 30. & 34. 4. joel 2. 10, 31, etc. in his going forth z As soon as he riseth, when he is most welcome to men, and giveth them hopes of a pleasant Day. As soon as they have any appearance or hope of amendment, they shall be instantly disappointed. , and the moon shall not cause her light to shine. 11 And I will † Heb. visit evil upon the world, and upon the wicked their iniquity. punish the world a The Babylonish Empire, which is called the world, as the Roman Empire afterward was, Luk. 2. 1. because it was extended to a great part of the World, and because it was vastly populous, and Babylon itself looked more like a World than one City. for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible b Of them who formerly were very terrible for their great Power and Cruelty. . 12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir c The City and Nation shall be so depopulated, that few men shall be left in it. . 13 Therefore I will shake the heavens, and the earth shall remove out of her place d A Poetical and Prophetical Description of great Horrors and Confusions, as if Heaven and Earth were about to meet together. in ‖ Or, through. the wrath of the LORD of hosts, and in the day of his fierce anger. 14 And it e To wit, Babylon. shall be as the chased roe f Fearful in itself, especially when it is pursued by the Hunter. , and as a sheep that no man taketh up g In a most forlorn and neglected condition. : they shall every man h Those Soldiers of other and more warlike Nations, whom she had hired to assist her; which she used to do at other times, but especially upon this great occasion▪ of which see on jer. 50. 16. & 51. 9 turn to his own people, and flee every one into his own land. 15 Every one that is found i In Babylon, at the taking of it. The Expectation whereof made them flee away with all speed. shall be thrust through: and every one that is joined unto them, shall fall by the sword. 16 Their children also shall be * Psal. 137. 9 Nah. 3. 10. dashed to pieces before their eyes k As a just Recompense for the like Cruelty acted by them upon the Jews, 2 Chron. 36. 17. which also was foretold Psal. 137. 9 , their houses shall be spoiled, and their wives ravished. 17 Behold, * Jer. 51. 11. I will stir up the Medes l Under whom he comprehends the Persians, who were their Neighbours, and Confederates in this Expedition. against them, which shall not regard silver, and as for gold, they shall not delight in it m Which is to be understood comparatively. They shall more eagerly pursue the Destruction of the People, than the getting of Spoil; whereby it shall appear, that they are only the Executioners of my Vengeance against them; they will accept no Ransom to save their Lives. . 18 Their bows n Under which are comprehended their Arrows, and possibly other Weapons of War; for so generally sometimes is the ●…ow used in Scripture, as 2 Sam. 1. 18. Psal. 78. 9 Isa. 41. 2. also shall dash the young men to pieces o Or, shall pierce the young men through, as the Chaldee render it. , and they shall have no pity on the fruit of the womb; their eye shall not spare children. 19 And Babylon the glory of kingdoms p Which once was the most noble and excellent of all the Kingdoms then in being, and was more glorious than the succeeding Empires, whence it was represented by the head of gold, Dan. 2. 37. , the beauty of the Caldees excellency q The famous and beautiful Seat of the Chaldaean Monarchy. , shall be † Heb. as the overthrowing. as when God overthrew * Gen. 19 24. Deut. 29. 23. Jer. 49. 18. & 50. 40. Sodom and Gomorrah r Shall be totally and irrecoverably destroyed, as is more fully expressed in the following Verses. Which yet was not done immediately upon the taking of the City by Darius and Cyrus, but was fulfilled by degrees, as is confessed by Historians, and appears this day. . 20 It shall never be inhabited s After the Destruction threatened shall be fully accomplished. , neither shall it be dwelled in from generation to generation: neither shall the Arabian t Who dwelled in Tents, and wandered from place to place, where they could find Pasture; but shall avoid this place, either because the Land, once noted for great Fruitfulness, is now become Barren; or because the Land is accursed by God, and abhorred by all men; or for fear of the Wild Beasts, as it follows. pitch tent there, neither shall the shepherds make their fold there. 21 But † Heb. Ziim. wild beasts of the desert shall lie there u The Land being forsaken by Men, shall be possessed by Wild Beasts, which love solitary places. , and their houses shall be full of † Heb. O●…him. doleful creatures, and ‖ Or ostriches. † Heb. daughters of the owl. owls shall dwell there, and satyrs shall dance there x What the Hebrew Words used here, and in the next Verse, signify, the Learned may see in my Latin Synopsis; and for others, it may suffice to know that in which all the Learned agree, that these are frightful and solitary Creatures: Of which if I should particularly discourse, I should rather perplex than edify the Vulgar Reader. . 22 And † Heb. Ziim▪ the wild beasts of the islands shall cry in their ‖ Or, p●…ces desolate houses, and dragons in their pleasant places: and her time is near to come y So it was, though not according to Man's rash Judgement, and impatient Expectation, yet according to God's Estimation, and to the Eye of Faith, whereby Abraham saw Christ's Day as present, many Ages before it came, joh 8. 56. and comparatively; for it happened within Two hundred years: which is but a small proportion of Time, if it be compared either with the foregoing or following Age●… of the World, or with the imm●…nse duration of Eternity, from whence it was decreed by God, and therefore might well be said now to be near the Accomplishment of it. In like manner the Apostles speak of the Day of Judgement as near in their time, though it was at many Age's distance. , and her days shall not be prolonged z Beyond the time prefixed and appointed by God. Compare Habak. 2. 3. . CHAP. XIV. FOR the LORD will have mercy on Jacob a God will pity and deliver his People▪ and therefore will destroy Babylon, which h●…nders it, and set up Cyrus, who shall promote it. , and * Zech. 1. 1●…. & 2. 12. will yet choose b Will renew his Choice of them; for he had refused and rejected them. Israel, and set them in their own land: and the stranger shall be joined with them, and they shall cleave to the house of Jacob c So they did in part at their coming from Babylon, being thereunto moved either by the Favour which the Jews had in the Persian Court, or by the consideration of their wonderful Deliverance, and that exactly in the time designed by their Holy Prophets. But what was then begun, was more fully accomplished at the coming of the Messiah. . 2 And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD, for servants and handmaids: and they shall take them captives, † Heb. that had taken them captives. whose captives they were, and they shall rule over their oppressors d Which they might do literally, and sometimes did, after their Return into their own Land, either by their Power with the Persian Monarches, as in the days of Cyrus and Darius, and especially of Ahashuerus; or by their own Prowess, as in the time of the Maccabees. But this was more evidently and eminently verified in a Spiritual sense, in the days of the Gospel, when the Apostles and other Ministers, who were of the Jewish Nation, conquered a great part of the Gentile-world to the Worship and Obedience of their Messiah. . 3 And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear e For besides their present hard Service, they were in perpetual fear of further Severities and Sufferings, at the pleasure of their cruel Lords and Masters. , and from the hard bondage wherein thou wast made to serve: 4 That thou * Hab. 2. 6. shalt take up f Into thy Mouth, as it is fully expressed Psal. 50. 16. this ‖ Or, taunting speech. proverb against the king of Babylon, and say, How hath the oppressor ceased g This is spoken by way of Astonishment and Triumph, Who would have thought this possible? ? the ‖ Or, exactness of gold. golden city h As they used to call themselves; which therefore he expresseth here in a Word of their own Language. ceased. 5 The LORD hath broken * Psal. 125. 3. the staff of the wicked, and the sceptre of the rulers i This is an Answer to the foregoing Question. It is God's own Work, and not Man's; and therefore it is not strange that it is accomplished. . 6 He who smote the people in wrath with † Heb. a stroke without removing. a continual stroke; he that ruled the nations in anger k With Rigour, and not with Clemency, as many Conquerors have done. , is persecuted, and none hindereth l Neither the Babylonians themselves, nor their Confederates, could withstand the Power of the Medes and Persians. . 7 The whole earth m The Inhabitants and Subjects of that vast Empire, who groaned under their cruel Bondage. is at rest and is quiet: they break forth into singing. 8 Yea, the fir-trees rejoice at thee, and the cedars of Lebanon n Which were felled down for the service of her Pride and Luxury, but now are suffered to stand and flourish. It is a Figure usual in Sacred and Profane Writers, called Prosopop●…ia. , saying, since thou art laid down, no f●…ller is come up against us. 9 ‖ Or, the grave. Hell o Or, the grave, as the same Word is rendered v. 11. and in innumerable other places; to which he elegantly ascribeth Sense and Speech, as Poets and Orators frequently do. from beneath is moved for thee, to meet thee at thy coming: it stirreth up the dead for thee, even all the † Heb. leaders. ‖ Or, great goats. chief ones p Heb. the he-goats; which lead and govern the Flock. of the earth; it hath raised up from their thrones q From their several Graves, which he seems to call their thrones by way of Irony or Derision, the only Thrones now lest to them, Thrones both paved and covered with Worms, as is noted v. 11. in stead of their former Thrones made of Ivory or Silver, and adorned with Gold and Precious Stones. all the kings of the nations. 10 All they shall speak and say unto thee, Art thou r Who waste King of Kings, and far superior to us in Power and Authority, that didst neither fear God nor reverence Man, that didst stay whom thou wouldst, and keep alive whom thou wouldst, Dan. 5. 19 become also weak as we? art thou become like unto us? 11 Thy pomp is brought down to † Heb. hell. the grave s All thy Glory is lost and buried with thee. , and the noise of thy Viols t All thy musical and melodious Instruments, which were much used in Babylon, Dan. 3. 5, 7, 10. and were doubtless used in Belshazzar's Solemn Feast, Dan. 5. 1. at which time the City was taken; to which possibly the Prophet here alludes. : the worm is spread under thee u In stead of those rich and stately Carpets upon which thou didst frequently tread. , and the worms cover thee. 12 How art thou fallen from heaven x From the height of thy Glory and Royal Majesty. as Kings are sometimes called gods in Scripture, so their Palaces and Thrones may be fitly called their heavens. , ‖ Or, O daystar. O Lucifer y Which properly is a bright and eminent Star, which ushers in the Sun and the Morning; but is here metaphorically taken for the high and mighty King of Babylon. And it is a very usual thing, both in Prophetical and in Profane Writers, to describe the Princes and Potentates of the World under the Title of the Sun or Stars of Heaven. Some understand this Place of the Devil; to whom indeed it may be mystically applied: But as he is never called by this Name in Scripture, so it cannot be literally meant of him, but of the King of Babylon, as is undeniably evident from the whole Centext, which certainly speaks of one and the same Person, and describes him as plainly as Words can do it. , son of the morning z The Title of son is given in Scripture not only to a Person or Thing begotten or produced by another, but also in general to any thing which is any way related to another; in which sense we read of a son of stripes, Deut. 25. 2. the son of a night, jonah 4. 10. a son of perdition, joh. 17. 12. and, which is more agreeable to the present Case, the sons of Arcturus, job 38. 32. ? how art thou cut down to the ground, which didst weaken the nations? 13 For thou hast said in thine heart, I will ascend into heaven a I will advance myself above the State of a weak and mortal Man. Great Monarches are easily induced, be their own vain Imaginations, and the Flattery of their Courtiers, to entertain an Opinion of their own Divinity; so far, that many of them have received and required Divine Worship to be paid to them. , I will exalt my throne above the stars of God b Either, 1. above all other Kings and Potentates whom God hath set up; or, 2. above the most eminent Persons of God's Church and People, who are frequently called stars, as Dan. 8. 10. Revel. 1. 16, 20. & 12. 1. which sense the next Words favour. : I will sit also upon the mount of the congregation c I will establish my Royal Throne upon Mount Zion, where the Jews meet together to worship God. , in the sides of the North d This is added as a more exact Description of the Place of the Temple, which stood upon Mount Moriah, which was Northward from the Hill of Zion strictly so called, and was a part of the Hill of Zion largely so called. See on Psal. 48. 2. . 14 I will ascend above the heights of the clouds e To wit, into Heaven, as he said v. 13. , I will be like the most high f In the uncontrollableness of my Power, and the universal Extent of my Dominion over all the Earth. . 15 Yet thou shalt be brought down to hell, to the sides of the pit. 16 They that see thee, shall narrowly look upon thee g As hardly believing their own Eyes, because this Change seemed impossible to them. , and consider thee, saying, Is this the man that made the earth h All the Nations of the Earth. to tremble, that did shake kingdoms? 17 That made the world as a wilderness, and destroyed the cities thereof, that ‖ Or, did not let his prisoners lose homeward. opened not the house of his prisoners * Whereby he signifies both his irresistible Power, and his continued Cruelty. He neither was willing to give them any Liberty or Ease, nor could any force him to do it. ? 18 All the kings of the nations, even all of them i Other Kings most commonly do, as the Word all is frequently used. lie in glory, every one in his own house k Are buried in their own Sepulchers, having stately Monuments erected to their Honour and Memory. . 19 But thou art cast out of thy grave l Or, cast from thy grave or buryingplace. Which very probably happened to Belshazzar, who was slain in the Night, Dan. 5. 30. when his People had neither opportunity nor heart to bestow an honourable Interment upon him, and the Conquerors would not suffer them to do it. , like an abominable branch m Like an useless and rotten Twig of a Tree, which he that pruneth the Trees cutteth off, and casteth away with abhorrency, and suffers to lie rotting more and more upon the Ground: Or, like a degenerate Plant of a noble Vine, which is abominable. : and as the raiment n Which, being cut and mangled, and besmeared with Mire, and defiled with Blood, was cast away with contempt, and abominated as an unclean thing, as it was in divers respects, in that Age and State of the Church. of those that are slain, thrust through with a sword, that go down to the stones of the pit o Which Persons being slain, they, together with their Garments, are cast into some Pit. He saith, to the stones of the pit, either because such Bodies are commonly thrown into the next Pits, and Pits were frequently made by digging Stones out of their Quarries; or because there usually are a great number of Stones in the bottoms of Pits, either naturally, or being cast in thither upon divers occasions; and when dead Bodies are cast in thither, men use to throw an heap of Stones upon them. , as a carcase trodden under feet p Neglected, like such a Carcase. Or, this might literally happen to Belshazzar's dead Body, through Military Fury and Contempt, or from other Causes. . 20 Thou shalt not be joined with them q Not in place; for so the Kings of several Nations did not use to be joined in the same Sepulchre; but in Condition, not be buried as they are. in burial, because thou hast destroyed thy land, and slain thy people r Thou hast exercised great Tyranny and Cruelty, not only to thine Enemies, but even to thine own Subjects. Which it is more than probable Belshazzar did, and it is certain that his Parents and Predecessors had done, whose Sins contributed, together with his, to bring down God's Judgements upon that Empire. : * job. 18. 19 Psal. 21 10. & 37. 28. & 109. 13. the seed of evil doers s Such as Belshazzar was, being descended from that Nabuchadnezzar who had made such horrid Slaughters and Devastations in the World, merely to gratify his own unsatiable Lusts, and who had been so impious towards God and his Temple, and so bloody towards his Church and People. shall never be renowned t Or, shall not be renowned for ever. Although I have long born with thee and thy Family, and suffered them to get a great Name in the World, yet I will now put a period to the Renown of thy Family and Empire. . 21 Prepare slaughter for his children u O ye Medes and Persians, cut off all the Branches of the Royal Family of Babylon. * Exod. 20. 5. Mat. 2●…. ●…5▪ for the iniquity of their fathers x In the Gild whereof the Children are justly involved, partly because of that Community of Nature and Interest which is between Parents and Children, which makes them for the most part bear a share with them, as in their▪ Rewards and Advantages, so also in their Punishments and Miseries; and partly because they justified their Sins by their Impenitency, and Imitation of their wicked Example. ; that they do not rise y i e. Not recover their former Splendour and Power. , nor possess the land, nor fill the face of the world with cities z Erected by them, either as Instruments of Tyranny, to keep the Country round about them in Slavery; or as Monuments of their Power and Riches, as Babylon was, Dan. 4. 30. . 22 For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant a The Remembrance of those that are dead, and the Persons of those who yet survive. , and son, and nephew, saith the LORD. 23 * Ch. 34. 11. Zeph. 2. 14. I will also make it a possession for the bittern b A great Waterfowl, which thrusting its Bill into some broken Reed, or other hollow thing, makes a great noise; which also delights in solitary places, as also in Waterish Grounds, such as those were about Babylon. Others render the Word Hedgehog, or Por●…upine: But this being not considerable in itself, nor at all necessary for the clearing of the Text, I shall not trouble the English Reader with any Discourse about it: And the Learned may consult my Latin Synopsis. , and pools of water c The Ground about Babylon was of itself very moist and waterish, because of the great River Euphrates running by it, which was kept from overflowing the Country with great Charge and Labour; which being neglected, as it must needs be when the City was destroyed and dispeopled, it was easily turned into Pools of Water. : and I will sweep it with the besom of destruction, saith the Lord of hosts. 24 The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come pass; and as I have purposed, so shall it stand d I will not repent of this Threatening, as I did of that against Nineveh, jonah 3. 4, 10. And this solemn Oath is added to confirm the Faith of God's People, because otherwise the Destruction of this vast and mighty Empire might seem incredible. But it is to be diligently observed, that this Verse doth not only concern this present Prophecy of Babylon's Destruction by the Medes and Persians, but is also to be extended unto the foregoing Prophecy concerning the Overthrow of Sennacherib and the Assyrian Host, ch. 10. as appears by the next Verse, where the sum of that Prophecy is repeated. Nor is this any Digression, but very pertinent to the main Design and Business of this Chapter; inasmuch as the Overthrow of that great Assyrian Host, and of the Deliverance of God's People at that time, was a Pledge of the certain Accomplishment of that future Destruction of the City and Empire of Babylon, and of their Deliverance out of that Captivity. : 25 * Nah. 1. 11, 12, 13. That I will break the Assyrian e Sennacherih, and his Assyrian Army. in my land f In 〈◊〉, which is my Land in a peculiar manner, being chosen by me, and consecrated to my Use and Service, and in●…bited by 〈◊〉 People. , and upon my mountains g In my Mountainous Country, for such 〈◊〉 was, Deut. 8. 9 Psal. 133. 3. Ezek. 6. 2, 3. & 39 2, ●…▪ 17. especially about jerusalem, Psal. 125. 2. upon some of which probably his Army was lodged. tread him under feet: then shall his yoke departed from off them, and his burden departed from off their shoulders h Which Words are ●…peated from Isa. 10. 27. where they are explained. . 26 This is the purpose that is purposed, upon the whole earth i Upon this vast Empire, now in the hands of the ●…rians, and shortly to come into the hands of the 〈◊〉 〈◊〉 The whole earth is put Synechdochically for a great part of it. : and this is the hand k The Providence of God executing his purpose. that is stretched out upon all the nations. 27 For the LORD of hosts hath * ●… Ch●…. ●…. 6. J●…b 9 12 & 2●…. 1●…. Psal. 33. 11. Irov. 19 21. & 21. 30. Chap. 43. 13. Dan. 4. 31, 32, 35. purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? 28 In the year that * 2 K●…. 16. 20. king Ahaz died, was this burden l This following burdensome Prophecy 〈◊〉▪ the Philistines, who, in Ahaz his time, made an 〈◊〉 〈◊〉 〈◊〉, and took divers of their Cities and Villages, 2 Chron. ●…. ●…. . 29 Rejoice not thou whole Palestina, because the rod of m Most understand this of Uzziah, who did then much mischief, 2 Chron. 26. 6. But he was dead Thirty two years before this time, and therefore their Joy for his Death was long since past. Others understand it of Ahaz: But he was so far from smiting them, that he was smitten by them, as was noted on v. 27. It seems better to understand it more generally, of the Royal Race, or soregoing Kings of judah, who had been a terrible Scourge to them, whose Rod might be said to be broken, because that Sceptre was come into the hands of slothful and degenerate Princes, such as Ahaz was, who had been lately broken by the Philistines, and who probably was alive when this Prophecy was delivered, because he here speaks of Hezekiah not as a present, but as a future King. It is said indeed, that this burden was in the year that Ahaz died: But so it might be, though it was before his Death. him that smote thee is broken: for out of the serpent's root shall come forth a ‖ Or, add●…r. cockatrice, and his fruit shall be a fiery slying serpent n From the Root and Race of David shall come Hezekiah, who, like a Serpent, shall sting thee to death, as he did, 2 Kings 18. 8. . 30 And the first born of the poor o The People of the Jews, who are brought to extreme Poverty by thy Cruelty, and the Malice of other Enemies. The Firstborn were the chief of all the Children. Hence the Title of firstborn is given to Persons or Things which are most eminent in their Kind, as to the People of Israel, Exod. 4. 22. to David, Psal. 89. 27. to a grievous Death, job 18. 13. and here to Persons eminently poor. shall feed p Shall have plenty of Provisions, in spite of all thine Attempts against them. , and the needy shall lie down in safety: and I will kill thy root q I will utterly destroy thee both Root and Branch, so that there shall not be a Remnant of thy People reserved, as it follows. It is a Metaphor from a Tree, which for want of Nourishment is dried up by the Roots. with famine, and he shall slay thy remnant. 31 Howl, O gate r The gate is put either, 1. Metaphorically, for the People passing through the Gates, or for the Magistrates and others who used to meet in the Gate for Judgement▪ or upon other Occasions; or, 2. Synechdochically, for the City, as gates are commonly put, as jer. 22. 19 and as it is explained in the next Words. , cry, O city s City is here put collectively for their Cities, of which see 1 Sam. 6. 17. , thou whole Palestina art dissolved t Heb. melted. Which may be understood either, 1▪ of the fainting of their Spirits and Courage, as Exod. 15. 15. I●…s. 2. 9, 24, etc. or, 2. of the Dissolution of their State. : for there shall come from the North u Either, 1. from judea▪ which lay Northward from some part of the Philistines Land. But in truth judea lay more East than North from judah, and therefore the Ph●… are said to be on the west, Isa. 11. 14. and never, so far as I remember, on the North: Or, 2. from Chaldaea, as may be gathered, 1. from the Scripture use of this Phrase, which generally designs that Country, as jer. 1. 14, 15. & 6. 1, 22. etc. 2. from jer. 47. where Destruction is threatened to the Philistines from the North, v. 2. which all understand of the Chaldeans under Nabuchadnezzar. And whereas it is speciously objected, That this suits not with the next Verse, which speaks of Zions' Safety at the time of this Destruction of the Philistines, whereas Zion and the Land and People of judah were destroyed together with the Philistines by Nabuchadnezzar; I humbly conceive it may be answered, That that Verse is added to express the far-differing Condition of God's People and of the Philistines in the Events of that Babylonian War; and that whereas the Philistines should be irrecoverably and eternally destroyed thereby, and no Remnant of them should be left, as was said v. 30. God's People, though they should be sorely scourged, and carried into Captivity, yet they should be strangely preserved, and after some years delivered, and restored to their own Land and Temple; whereby it would appear, that Zion stood upon a sure Foundation, and, albeit it was grievously shaken, yet it could not be utterly and finally overthrown. a smoke x A grievous Judgement and Calamity, which is oft signified by smoke, as Gen. 15. 17. Deut. 29. 20. I●…el 2. 30. either because Smoke is generally accompanied with Fire, or because it causeth a great Darkness in the Air; for Afflictions are frequently described under the names of fire and darkness. , and ‖ Or, he shall not be alone. none shall be alone in his ‖ Or, assemblies. appointed times y When God's appointed time shall come for the execution of this Judgement, not one Person of all that numerous Army, which is signified by the smoke last mentioned, shall retire and desert his Colours, or lag behind the rest; But they shall march with great unanimity and alacrity, and none of them shall withdraw his hand till the Work be finished, till the Philistines be utterly destroyed. . 32 What shall one then answer the messengers of the nation z What shall a Jew say to the People of other Nations, who shall either be sent or come to inquire concerning the State of Zion in that day, when not only the Philistines, but even the jews themselves, shall fall by the hands of one and the same Enemy? Nation is put collectively for nations, as gate and city for gates and cities in the foregoing Verse. ? That * Psal. 87. 1, 5. & 102. 16. the LORD hath founded Zion, and * Zeph. 3. 12. Zech. 11. 11. the poor of his people shall ‖ Or, betake themselves unto it. trust in it a They shall give them this answer, That although Zion at present be in a very distressed and deplorable condition, and seems to be forsaken by her Cod, yet she stands upon a firm Foundation, and God who first founded her, will again restore and establish her, and his poor despised People shall resort to her, as to a strong and sure Refuge. , CHAP. XV. * Ezek. 25. 8. Amos 2. 1. THe burden of Moab a A Prophecy of the Destruction of the Moabites, the inveterate and implacable Enemies of the jews, begun by the Assyrian, and finished by the Babylonian Emperors. : Because in the night b Or, in a night, suddenly and unexpectedly; for Men sleep securely in the Night, and therefore the Evils which then overtake them, are most terrible to them. Are c The chief City of Moab, Numb. 21. 28. Deut. 2. 9 of Moab is laid waste, and ‖ Or, cut off. brought to silence d Or rather, is cut off, as the Word oft signifies, as jer. 47. 5. Host 10. 9, 15. and elsewhere. ; because in the night Kir e Another eminent City of Moab, called more largely and fully Kir-heres, and Kir-Haresheth, Isa. 16. 7, 11. jer. 48. 31, 36. of Moab is laid waste, and brought to silence: 2 He is gone up to Bajith f Which signifies an house. It is supposed to be the Name of a Place so called from some eminent House or Temple of their Idols which was in it. It is called more fully Beth-baal-meon, that is, The house of Baal's habitation, jos. 13. 17. , and to Dibon g Another City of Moab, as is manifest from jer. 48. 18, 22. where also was their other eminent High places. To these two Places they used to resort in case of great Difficulties and Troubles. , the high places, to weep h To offer their Supplications with Tears to their Idols for help. : Moab shall howl over Nebo, and over Medeba i Two considerable Cities, anciently belonging to the Moabites, from whom they were taken by the Amorites, and from them by the Israelites, and possessed by the Reubenites, Numb. 21. 30. & 32. 3, 38. but were, as it seems, recovered by the Moabites, in whose hands they now were, as is evident, for Nebo, jer. 48. 1, 22. and for Medeba, from this Text. , * Jer. 47. 5. & 48. 37, 38. Ezek. 7. 18. on all their heads shall be baldness, and every beard cut off k The Hair of their Heads and Beards (which was their Ornament) was shaved, as was usual in great Mournings, as hath been oft observed upon di●…ers preceding Texts. See on Levit. 19 27, 28. & 21. 5. . 3 In their streets they shall gird themselves with sackcloth l This was another Practice of Mourners. : on the tops of their houses m Which were made flat, Deut. 22. 8. to which men used to go up, either to walk, or to cry to God in Heaven or to Men for Help. , and in their streets n Publicly, without shame; whereas in ordinary Sorrows men are wont to seek secret Places for their Mourning. , every one shall howl † Heb. descending into weeping, or, coming down with weeping. weeping abundantly. 4 And Heshbon shall cry, and Elealeh o Two other Moabitish Cities; of which see Numb. 21. 25, 26. & 32. 3. 37. : their voice shall be heard even unto Jahaz p Another City in the utmost Borders of Moah, Numb. 21. 23. called also jahazah, jos. 21. 36. : therefore the armed soldiers q Who should be and use to be the most courageous. of Moab shall cry out, his life shall be grievous unto him r The Moabites shall generally long for death, to free themselves from those dreadful Calamities which they perceive unavoidably coming upon them. . 5 My heart shall cry out for Moab s Their Destruction approaching is so dreadful, that although they are a most vile Nation, and by their implacable Enmity against God and his People do abundantly deserve it, yet the Respect which I have to Humane Nature fills me with Horror at the very thoughts of it. Compare Isa. 16. 11. , ‖ Or, to the borders thereof, even to Zoar, as an heis●…r. his fugitives t Or, his bars, as others render it, and as this Word is frequently taken, as Exod. 26. 26, 27. Psal. 107▪ 16. etc. whereby he may understand their valiant Men, or their Princes and Rulers, who as they are called the shields of the earth, Psal. 47. 9 because, like Shields, they do or should defend their People; so for the same reason they may be called bars, because Bars are the Strength of the Gates of Cities or Castles, and therefore are mentioned as such Psal. 147. 13. Prov. 18. 19 jer. 51. 30. shall flee unto Zoar u Or, shall cry unto Zoar; either shall cry as they go along the way, even till they come to Zoar; or, shall cry so as they may be heard to Zoar: which may easily be understood out of the foregoing Verse. Zoar was a Town bordering upon Moab; of which see ●…en. 19 20, 21, 22. & Deut. 34. 3. , an * Heb. breaking. heifer of three years old x Which some understand of the City of Zoar, so called for her Strength and Wantonness. But such a Description of Zoar seems very improper and impertinent in this place. The Words therefore are to be translated here, as they are by our Translators, jer. 48. 34. as an▪ heifer of three years old; and so they belong to their Cry, and signify that it is strong and loud, like that of such an Heifer. : for by the mounting up of Luhith with weeping shall they go it up: for in the way of Horonaim, they shall raise up a cry y He signifies, that the Cry should be universal, in all Places where they come, and reaching from one side of the Country to another. Of Luhith see jer. 48. 4, 5. of † Jer, 48. 5. 34. destruction z Such a Cry as men send forth when they are just falling into the Pit of Destruction. . 6 For the waters a Either, 1. properly, they shall be dried up; or, 2. figuratively, the Waterish Grounds, as waters seem to be taken, Eccles. 11. 1. Isa. 32. 20. These being very fruitful, are commonly most inhabited and cultivated; but now they also, and much more the dry and barren Grounds, shall be desolate, and without Inhabitant. of Nimrim shall be † Heb. desolations. desolate: for the hay is withered away, the grass faileth, there is no green thing b By the just and special Judgement of God. Thus God and Man conspire together to destroy them. . 7 Therefore the abundance they have gotten, and that which they have laid up, shall they c To wit, their Enemies; which is plainly implied. carry to the ‖ Or, valley of the Arabians. brook of the willows d Unto some Brook or River having great numbers of Willows growing by it, by which they might convey them to some eminent and strong City built upon the same River. Possibly he means some such River which ●…an into Euphrates, and so gave them opportunity of carrying their Spoils by Water unto Babylon. Though the Words may be rendered, into the valley of the Arabians; whither the Spoils might be first carried, in order to their Transportation into Assyria or Chaldaea: for part of Arabia lay between Moab and those Countries. But the former Translation seems better, because these very Words are so rendered, Levit. 23. 40. . 8 For the cry is gone round about the borders of Moab: the howling thereof unto Eglaim, and the howling thereof unto Beer-elim e Their Cry fills all the Parts of the Country. . 9 For the waters of Dimon f This seems to be the same place with Dibon mentioned v. 2. here called Dimon for the great bloodshed in it, as it here follows; such changes of a Letter being not unusual in Proper Names, as in Merodach for Berodach, Isa. 39 1. shall be full of Blood: for I will bring † Heb. additi●…s. more g Either, 1. more than upon other parts of the Country, that being one of their High-places, v. 2. or rather, 2. more than hath been already mentioned. upon Dimon, lions upon him that escapeth of Moab h God shall send Lions to find out those who escape the Fury of Men. , and upon the remnant of the land. CHAP. XVI. SEnd ye the lamb ‖ Or, of the ru●…. to the ruler of the land a The Prophet continues his Prophecy against Moab in this Chapter, and here turneth his Speech to them, and gives them Counsel what to do, to prevent, if possible, the threatened Desolation. In these first Words he adviseth them to the Practice either, 1. of Justice: Pay that Tribute of Lambs and Goats which you obliged yourselves to pay unto David, and to his Posterity, 2 Sam. 8. 2. and pay it not unto Israel, as you have done, 2 Kings 3. 4. but unto the King of judah, who is the rightful Heir of David, and King of the Land: Or, 2. of Piety: Send a lamb, for a Sacrifice, unto God, who is the Ruler of the land; to wit, of your Land no less than of ours, or, of the earth, as the Word is commonly rendered, who is the God of the whole earth, as he is called Isa. 54. 5. the God of all the kingdoms of the earth, Isa. 37. 16. Make your Peace with God; by Sacrifice, for all your Injuries done to him, and to his People. These Words may be understood Ironically, and the Design of them may be to represent their miserable and desperate Condition; as if he had said, You have tried all other ways, and sought to your Idols, ch. 15. 2. and all in vain; now seek to the God of Israel, who alone can help you. But, alas! he is highly incensed against you, and coming to destroy you. But this seems rather to be serious Advice, by comparing these Words with v. 3, 4. , from ‖ Or, Petra. † Heb. a rock. Sela b An eminent City of Moab, seated upon a Rock, which is here named, either because the King and his Court at this time resided there, or for some other Reason then evident, though now unknown. to the wilderness c To the Wilderness of Moab, of which we read Numb. 21. 11. Deut. 2. 8. and so onward to Zion, as it follows. Or, this may be added as a Description of the Place called Sela. Hence some render the Words, Sela of the wilderness; and others, Sela which lieth or looketh towards the wilderness. And this Limitation might be the more necessary, to distinguish this from other Places of Moab called by the same name, which, signifying a rock, might be common to several Places in that Rocky Country. , unto the mount of the daughter of Zion d Unto the Temple upon Mount Zion. : 2 For e Or, Otherwise, as this Particle is sometimes used, if you do not follow my advice. it shall be that as a wand'ring bird ‖ Or, a nest forsaken. cast out of the nest f Which knows not whither to go, nor what to do. , so the daughters of Moab shall be at the fords of Arnon g Which was the Border of the Land of Moab, where they were, either being carried that way into Captivity, or rather with design to flee out of their own Land, although they knew not whither, as the foregoing Metaphor showeth. . 3 † Heb. Bring. Take counsel h Consider seriously among yourselves what course to take to prevent your utter Ruin. , execute judgement i Do those things which are just and right, as to all men, so particularly to my People, to whom you have been most unrighteous and unmerciful. , make thy shadow as the night k Or, as the shadow of the night, large and dark, as the Shadow of the Earth is in the Night-season. The meaning is, Conceal and protect my People in the time of their Distress and Danger, as this Metaphor is explained in the rest of this, and in the following Verse. in the midst of noonday, hid the outcasts l Mine outcasts, as it follows v. 4. those of my People which are driven out of their own Land. , bewray not him that wandreth m Unto their Enemies, as thou hast treacherously done in former times. . 4 Let mine outcasts n Whom though I have forsaken, and sorely chastened, yet I do, and still will, own for my People; and I do observe, and will requite, both the Kindnesses and the Injuries done to them. dwell with thee, Moab, be thou a covert to them from the face of the spoiler: for the † Heb. wringer. extortioner is at an end o Shall shortly be destroyed, and my People shall ere long be restored, and then thou wilt not lose the Fruit of thy Kindness. The Present Tense is put for the Future, as it is usually in Prophecies. , the spoiler ceaseth, † Heb. the treaders down the oppressors are consumed out of the land. 5 And in mercy p By my Mercy. Though they have sinned, and I am now punishing their Sins, yet I will deliver them for my own Mercies sake. , * Dan. 7. 14. 27. Mic. 4. 7. Luk. 1. 33. shall the throne q The Kingdom of judah. Therefore for thine own sake show them Kindness in this day of their distress; for they will be capable of requiting thee. be ‖ Or, prepared. established, and he r Their King, which is easily and necessarily understood. shall sit upon it in truth s Which may respect either, 1. the Manner of his Government, exercising Truth and Justice: But that is more plainly and fully expressed in the last part of the Verse. Or, 2. the Continuance of it, in truth, i. e. firmly and constantly; for truth is oft put for the stability and certainty of a thing, as 2 Chron. 32. 1. Prov. 1●…. 18. Isa. 61. 8. And this makes the Argument more considerable to the present purpose. The Kingdom shall not only be restored, but firmly settled: Therefore it is your Interest, O Moabites, to be kind to my People. , in the tabernacle t In the House, or Palace, which is called a tent or tabernacle, either because Houses are frequently so called in Scripture, as 2 Sam. 20. 1. 1 Kings 8. 66. & 12. 16. or with respect unto the unsetledness of David's House, which now indeed was more like a Tabernacle than a strong Palace; and yet notwithstanding its present Imbecility, should be firmly established. of David, judging and seeking judgement u Searching out the Truth of Causes and Things with care and diligence▪ which is the Duty of a Judge. , and hasting righteousness x Neither denying, nor yet delaying Justice. And these good Qualifications seem to be here mentioned, partly to teach the Rulers of Moab their Duty towards their own People, and the Israelites which were among them; and partly as a Reason and Evidence of that Stability which he had promised to the House of David. . 6 We have heard of the * Jer. 48. 29. Zeph. 2. 10. pride of Moab y The Prophet, having spoken to the Moabites, and acquainted them with their Duty and Interest, now he turneth his Speech to God's People, whom he armeth and comforteth against their approaching Misery. The scope and sense of the Prophet in this Verse is this, I do not expect that my Counsels will have any good effect upon Moab, they will still carry themselves insolently and outrageously tawards you, and they promise themselves that they shall now effect what they have long desired, even satisfy their Malice in your total and final Destruction; but they shall be disappointed of their Hopes. It is well known to me, and you, and all their Neighbours, that they are an haughty and furious People, and therefore they will scorn my Advice, and doubt not to stand upon their own Legs. , (he is very proud) even of his haughtiness, and his pride, and his wrath: but his lies shall not be so z His vain Imaginations, and false and crafty Counsels, shall not take effect. But the Words are and may be otherwise rendered, But his strength (as this Word is rendered job 18. 13. Heb. bars, which are the Strength of Gates or Doors) is not so, not equal to his Pride or Fury. Or thus, exactly according to the Words and Orders of the Hebrew Text, not so lies. A concise Speech, such as are very common in this and other Prophets. And these Words may possibly be brought in as the Words of the Moabites, making this short Reply to the Prophet's Counsels and Threaten, directed to them in the foregoing Verses of this Chapter: It is not or shall not be so as thou sayest; thy Words are b●…t Lies, we fear not thy Threats against us. But this I propose with submission. . 7 Therefore shall Moab * Jer. 48. 20. howl for Moab a For itself; the Noun put for the Pronoun, as is usual in the Hebrew Text. Or, to Moab. One Moabite shall howl or lament to or for another. , every one shall howl: for the foundations of Kir-hareseth b An ancient and eminent City of Moab, called Kir, chap. 13. 1. and Kirharesh, v. 11. which signifies, The city of the sun; probably because there was the Temple of the Sun: which City was preserved when their other Cities were ruined, 2 Kings 3. 25. and therefore the Destruction of it was more lamented. shall ye ‖ Or, mutter. mourn c Or, ye shall meditate or talk, as this Word commonly signifies. Your Thoughts and Discourses will run much upon the Ruin of such a City. , surely they are stricken d Or, broken, overthrown or destroyed. . 8 For the fields of Heshbon languish e Either for want of Rain, as ch. 15. 6. or because there are no men left to till and manure them. , and the vine of Sibmah, the lords of the heathen f The Assyrians or Chaldeans, the great Rulers of the Eastern Nations. have broken down the principal plants g The choicest Vines. Under which one Particular he seems to understand not only all their other Fruits and Goods, but even their Persons and choicest People. thereof, they are come even unto Jazer h Either, 1. the Lords of the Heathen are come as far as jazer, which is the utmost Border of Moab; or, 2. the People of Moab are going into Captivity, and part of them are already gone as far as jazer. Some understand this and the following Clauses of the Vines, which are here commended, to aggravate the Loss and Ruin of them, and render the Words, which reached even unto jazer, which Vineyards were planted for many miles together, even as far as jazer. , they wandered through the wilderness i Others of the Moabites fled away for their Lives, and wandered hither and thither in the Wilderness of Moab; of which see Numb. 21. 11. Deut. 2. 8. , her branches k i e. Her People, called plants before. are ‖ Or, plucked up. stretched out l Or, are spread abroad, as this Word signifies Numb. 11. 32. judg. 15. 9 1 Sam. 30. 16. are driven from their own Homes, and dispersed into several Countries. , thy are gone over the sea m Over the Dead Sea, which was the Border of Moab. They were forced to flee out of their own Country, to save their Lives. . 9 Therefore I will bewail with the weeping of Jazer, the vine of Sibmah n So the sense is, I will bewail Sibmab as I did bewail jazer, which, they say, was destroyed before. Sibmah: Or, the weeping of jazer might be a Proverbial Expression; for it is used also jer. 48. 32▪ like that of the mourning of Hadadrimmon, Zech. 12. 11. though the Reason of it be now unknown, as it is in many other Proverbs. The Words are by others rendered, and that more agreeably to the Hebrew Text, I will bewail with weeping (which is an usual Hebraism for, I will bitterly bewail) jazer, and (which Particle is oft understood) the vine of Sibmah. But our Translation seems to be justified by the parallel Place, jer. 48. 32. where it is, O vine of Sibmah, I will weep for thee with the weeping of jazer. : I will water thee with my tears, O Heshbon, and Elealeh: for ‖ Or, the alarm is fallen upon, etc. the shouting for thy summer fruits, and for thy harvest is fallen o Those joyful Shouts and Acclamations which were customary in the time of Harvest and Vintage, Isa. 9 3. jer. 25. 30. shall cease, because thy Land shall be wasted, and thy People destroyed. Or, as it is in the Margin, the shout or alarm is fallen upon thy summer-fruits and thy harvest, in stead of that joyful Shout which was then used, to which he here alludes. Which seems to be the truer Translation, not only because this Hebrew Word is elsewhere used concerning the shout of an Enemy falling upon a People, as jer. 25. 30. & 51. 14. but especially by considering the parallel Place, jer. 48. 32. where, for the shout is fallen, it is, the spoiler is fallen upon, etc. If it be objected, That the next Verse speaks of the ceasing of their joyful Shouts, and that this Hebrew Word is there used for vintage-shouting, which at first made me incline to the former Interpretation; that seems to be fully answered from jer. 48. 33. which speaks likewise of the ceasing of their Joy and joyful Shouts, but withal adds, in the close of the Verse, what may end this Controversy, their shouting shall be no shouting; They shall indeed have a Shouting, but not such an one as they used to have, a joyful Shouting of their own People, but an insulting Shout of their Enemies. . 10 And * Jer. 48. 33. gladness is taken away, and joy out of the plentiful field, and in the vineyards there shall be no singing, neither shall there be shouting: the treaders p In those times they used to squeeze out the Juice of their Grapes by treading them with their Feet, in Vessels appointed for that use, judg. 9 27. Nehem. 13. 15. shall tread out no wine in their presses; I have made their vintage-shouting to cease. 11 Wherefore my bowels shall sound q Through compassion to them: of which see on Isa. 15. 5. In excessive Griefs the Bowels are sometimes rolled and tumbled together, so as to make an audible noise. Hereby he signifies the greatness of their approaching Calamity, which being so grievous to him, must needs be intolerable to them. like an harp for Moab, and mine inward parts for Kirharesh. 12 And it shall come to pass, when it is seen that Moab is weary * Chap. 15. 2. on the high place r When it shall appear to them and others, that all their other Devotions are vain and ineffectual. , that he shall come to his Sanctuary s To the Temple of his great God Chemosh, Numb. 21. 29. 1 Kings 11. 7. jer. 48. 46. from whom he shall seek and expect Succour. to pray, but he shall not prevail t His God can neither hear nor help him. . 13 This is the word that the LORD hath spoken concerning Moab † Heb. from then, that is, heretofore. since that time u Since the beginning of God's Revelation to me concerning Moab, and hitherto. Which Exposition seems to be confirmed by the following Words, But now. . 14 But now the LORD hath spoken x Hath made this further discovery of his Mind to me. , saying, Within three years y To be computed either, 1. from the time of jerusalems' Destruction by Nabuchadnezzar, who did, as is confessed by all, invade the Moabites at or about that time, and execute the Judgement first foretold by this Prophet, and afterwards by jeremy, ch. 48. or rather, 2. from the time of the Delivery of this Prophecy. Which, being uncertain, leaves us the greater Latitude for the determination of the precise time when this was fulfilled. But this is certain, from Isa. 1. 1. that this Prophecy must be delivered, at farthest, before the end of Hezekiah's Reign. And then there ariseth this great Difficulty, How this can consist with the Prophecy of jeremiah, who above or about an hundred years after this time speaketh of Moab as a People that had been at ease from their youth, and had not gone into captivity, jer. 48. 11. and prophesieth against them in the very same Words which Isaiah useth in this Prophecy? The Answer is, That they do not speak of the same time, nor of the same Calamity; but Isaiah of a former Tribulation, and jeremiah of their latter Devastation. It is true, jeremiah useth the same Words which Isaiah doth, and so do the later Prophets sometimes use the Words of the former, to other purposes than they were first delivered, as we shall see hereafter, and as is most evident from the Revelation of St. john, in which the same Words are used concerning Mystical Babylon, which were used by the foregoing Prophets concerning the first and literal Babylon. And although the foregoing Prophecy of Isaiah seems to speak of the same Destruction threatened by jeremiah, and inflicted by Nabuchadnezzar; yet this Prophecy contained in this Verse, and ushered in with another Preface, seems to be of a differing nature, and to speak of a more speedy and less grievous Affliction that should befall them, which should be as a Pledge to assure them of the certain Accomplishment of the other Prophecy, and of their utter Destruction. And therefore it is observable, that the Prophet doth not here say, Within three years all that I have foretold and threatened shall be fulfilled; but only, the glory of Moab shall be contemned, etc. which is quite another thing; and as the Terms here used are much milder, so the Judgement here denounced seems much less, than in the foregoing Prophecy. And therefore this Verse may very well be understood of some great Blow given to the Moabites, either by Sennacherib, or by his Son Esarbaddon, from which notwithstanding they in a little time recovered themselves, and flourished again, and continued so to do, till Nabuchadnezzar completed their Destruction. And this may well enough consist with what is said of Moab's being at ease from his youth, jer. 48. 11. which is not to be understood simply as if they had been wholly free from War and other Calamities; for the contrary is evident both from Scripture, as 2 Sam. 8. 2. 2 Kings 3. 24, 25. and from other Histories: but comparatively, that they had not been brought to Desolation, nor carried away into Captivity, as it is explained in the following Words, and as Israel had been at that time, and judah was threatened to be. , * Chap. 21. 16. as the years of an hireling z i e. Within three years precisely accounted; for Hirelings are very punctual in observing the Time for which they are hired; and their Thoughts and Desires run much upon it, because than they are to receive their Wages: of which see job 7. 1. 2. & 14. 6. And this Exposition is confirmed by comparing this Place with Isa. 21. 16. where the same Phrase is used of one year. So groundless is that Opinion which the Jewish Writers gather from this Place, compared with Deut. 15. 18. That three years was the usual and appointed time for the generality of hired Servants. , and the glory of Moab a Their Strength, and Wealth, and other things in which they glory. shall be contemned b Shall be made contemptible to those who formerly admired them. , with all that great multitude c With the great numbers of their People, of which they boasted. ; and the ●…emnant shall be very small and ‖ Or, not many. feeble d Comparatively to what they were before. Which might be very true, and yet afterwards, in an hundred years' space, they might be sufficiently recruited. . CHAP. XVII. * Jer. 49. 23. Amos 1. 3. Zech. 9 1. THE burden of Damascus a Both of that City and Kingdom, as appears from v. 2, 3. : Behold Damascus is taken away from being a City, and it shall be a ruinous heap b This was fulfilled by Tiglath-pileser, 2 Kings 16. 9 although afterwards it was re-edified and possessed by another sort of Inhabitants. . 2 The cities of Aroer c Of that part of Syria called Aroer, from a great City of that name; of which see Deut. 2. 36. & 3. 12. These Cities were possessed by the Reubenites and Gadites, whom Tiglath-Pileser carried into Captivity, 1 Chron. 5. 26. These he mentions here, as he doth Ephraim in the next Verse, because they were Confederate with Syria against judah. are forsaken: they shall be for flocks which shall lie down, and none shall make them afraid d Because the Land shall be desolate, and destitute of Men who might disturb them. . 3 The fortress also e Either Samaria, their chief Fortress; or all their Fortresses or Strong Holds, the Singular Number being put for the Plural▪ or all their Strength and Glory; which answers to the kingdom in the next Clause. shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria f Or, and from (which Particle is easily understood from the former Clause) the remnant of Syria. So the sense is, The Remainders of Damascus and of Syria shall be an Headless Body, a People without a King. : they shall be as the glory * An Ironical Speech, implying their contemptible Condition; for their Glory is supposed to be departed from them, by what he had already said of them. The sense is, Syria shall have as much Glory as Israel, i. e. neither of them shall have any at all. of the children of Israel, saith the LORD of hosts. 4 And in that day it shall come to pass, that the glory of Jacob shall be made thin g Or, shall be emptied, as this Word is rendered Isa. 19 6. , and the fatness of his flesh shall wax lean. 5 And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm h Taking care, as far as may be, that all may be gathered in, and nothing left. So shall the whole Body of the Ten Tribes be carried away Captive, some few Glean only being left of them, as it is in the Harvest. , and it shall be as he that gathereth ears in the Valley of Rephaim i A very fruitful Place near jerusalem, jos. 15. 8. & 18. 16. . 6 * Chap. 24. 13. Yet gleaning-grapes shall be left in it k Some few Israelites were left after their Captivity, who joined themselves to the Kingdom of judah, and were carried Captive to Babylon with them, from whence also they returned with them, as we find in the History of their Return in Ezra and Nehemiah. , as the shaking of an olive-tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the LORD God of Israel. 7 At that day shall a man l Those few Men that are left. look to his maker m They shall sincerely respect, and trust, and worship (all which are understood by looking to) God, and God only, as the next Verse explains it. Their Afflictions shall at last bring them to Repentance. , and his eyes shall have respect to the holy One of Israel. 8 And he shall not look to the altars n Not resort or trust to them, or to the Worship offered 〈◊〉 ●…dols upon them. , the work of his hands o Their own Inventions; for oth●… 〈◊〉 the Altars made by God's Command were the Wo●… of men's Hands. , neither shall respect that which his fingers have made, either the groves p Which were devised and planted by Men, as fit Places for the Worship of their Gods; and therefore were forbidden, Deut. 16. 21. 1 Kings 14. 15. , or the ‖ Or, sun-images. the images q Worshipped in their Groves. The Word properly signifies images of the sun, either having the Form and Shape of the Sun, or at least erected to his Honour and Worship; of which see Deut. 4. 19 & 17. 3. 2 King's 2●…▪ 5, 11. jer. 8. 2. & 7. 18. & 44. 17, 18. . 9 In that day r In the day of Iacob's Trouble, of which he spoke v. 4. and continueth his Speech unto these Words, and afterwards. shall his strong cities be as a forsaken bough, and an uppermost branch s Which he that pruneth the Tree neglecteth, either because he esteems it useless and inconsiderable, or because he cannot reach it. , which they left, because of the children of Israel t The sense is, either, 1. Which they, to wit, the Enemies, left, or, which shall be left (the Active Verb being put Impersonally, as it frequently is in the Hebrew Text) because of or for the children of Israel; which God inclined their Hearts to leave or spare, out of his Love to his Israel. Thus this is mentioned as a Mercy, or Mitigation of the Calamity. But this seems not to agree either with the foregoing or following Words, both which manifestly speak of the greatness of the Judgement. And that their strong Cities were not left for them▪ but taken from them, seems evident from v. 3, 4. Or, 2. As the Cities (which Words are easily understood out of the former part of the Verse, where they are expressed) which they (to wit, the Canaanites, as the Seventy Interpreters express it; and it was needless to name them, because the History was so well known to them to whom the Prophet writes) left or forsook (which they did either by departing from them, or being destroyed out of them) because of (or before, or for fear of) the children of Israel. And this was a very fit Example, to awaken the Israelites to a serious belief of this Threatening, because God had inflicted the same Judgement upon the Canaanites, and that for the same Sins of which they were guilty. : and there shall be desolation. 10 Because thou u O Israel. hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength x That God who was thy only sure Defence. : therefore shalt thou plant ‖ Or, plants of pleasant fruits pleasant plants y Excellent Flowers and Fruit-trees. , and shalt set it with strange z Fetched from far Countries, and therefore highly esteemed. The sense is, Thou shalt use much Industry and Cost, but to no purpose, as it follows. slips: 11 In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish a Thou shalt from day to day, beginning early in the Morning, use all Care and Diligence that what thou hast planted and sown may thrive; and thou shalt see some Effect of thy Labours, and some Hopes of Success. : but the harvest shall be ‖ Or, removed in the day of inheritance, and there shall be deadly sorrow. a heap in the day of grief, and of desperate sorrow b The sense of the Words thus rendered is this; But in the time of your grief, etc. or when this grievous Calamity shall come, all your Harvest shall be but one Heap, which in itself is very inconsiderable, and is easily carried away by your Enemies. But the Place is and may be otherwise rendered, and that very ageeeably both to the Words and Orders of the Hebrew Text; But the heap (or, heaps, the Singular Number being most commonly put for the Plural) of the harvest (i. e. in stead of those Heaps of Corn which thou didst expect, and which Men usually reap in Harvest) in the day or time (to wit, of the Harvest; or, in the day of Calamity, of which I have spoken v. 4, 9 or, in a day, i. e. speedily or suddenly) shall be (or, thou shalt have) grief and desperate sorrow. This shall be all thy Harvest, and the Event of thy Labours. . 12 Woe c This is a new Prophecy, added for the present support and comfort of God's People. to the ‖ Or, many, or, noise. multitude of many people d Combined together against judah. It matters not whether you understand this of the Syrians and Israelites who were united against judah, or of the Assyrians, whose Army consisted of vast numbers, and of men of several Nations. The following Words agree to either of them. , which make a noise like the noise of the seas e Which invade my Land and P●…ple with great force and fairy, as the Sea doth, either in its ●…n Channel, or when it enters into the Land by a Breach. ; and to the rushing of nations, that make a rushing like the rushing of ‖ Or, many. mighty waters. 13 The nations shall rush like the rushing of many waters: but God shall rebuke them f Not in Words▪ but Deeds; shall discomfit and over●… them. , and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like ‖ Or, thistle-down. a rolling thing g Which is easily moved by every sleight touch, and much more by a violent Wind. Or, like a wis●…, to wit, of Straw, which is sometimes rolled together. before the whirlwind. 14 And▪ behold at evening-tide trouble, and before the morning he is not h At Even there is a great Terror and Consternation among God's People, for fear of their Enemies; and ere the Morning cometh, their Enemies are cut off by the Hand of God. This was literally and eminently fulfilled in the Destruction of Sennacherib's Army before jerusalem. Although the Words may be more generally understood of any great and sudden Change, and unexpected Deliverance, granted to God's People, when their Enemies were ready to devour them. And this Place may be compared with that in Psal. 30. 5.— weeping may endure for a night, but joy cometh in the morning. : this is the portion of them that spoil us, and the lot of them that rob us i This is a triumphant Conclusion, uttered by the Prophet in the name of God's People. . CHAP. XVIII. woe to the land a Either, 1. of Arabia; or, 2. of Ethiopia beyond Egypt; or, 3. of Egypt, as some both ancient and later Interpreters judge; of whom he speaks more darkly in this Chapter, and then explains himself more clearly in the next Chapter. But this Controversy will be best determined by examining the following Description. shadowing with wings b The Title of wings is oft given, both in Scripture and in other Authors, unto divers things which have some general kind of resemblance to Wings, as to the Battlements of an House or Temple, as Mat. 4. 5. to the Skirts of a Garment, as Ruth 3. 9 and oft elsewhere; to an Army, as Isa. 8. 8. jer. 48. 40. & 49. 22. and to the Sails of a Ship, as this Word is here commonly understood, and as it is unquestionably used in other Authors. And shadowing with wings is nothing else but overspread or filled with them. Which Title may be given either to Ethiopia or Egypt, in regard of the great numbers either, 1. of their Armies; or rather, 2. of their Ships or Vessels sailing upon the Sea or Rivers: For, 1. in these they exceeded most of those Nations who had Deal with the Jews, whereas other Nations either equalled or exceeded them in numerous Armies: But they had an innumerable Company of Ships or Boats, not only because of the Commodiousness of the River Nilus, and its many Branches, and the Red Sea, and the Midland Sea▪ for Navigation; but also because of the frequent Overflowings of the River Nilus over their Land, which made them absolutely necessary. 2. This best suits with the next Verse. 3. Those ancient and venerable Interpreters, the Seventy, and the Chaldee, who best understood the Hebrew Words and Phrases, expound it so. , which is * Chap. 20. 4. Ezek. 30. 9 Zeph. 2. 12. & 3. 10. beyond c Or, on this side, as this Particle is rendered Numb. 21. 13. & 22. 1. and in many other places. Or, as others translate it, besides, which may comprehend both sides; and so the Land of which he speaks is supposed to be situated on both sides of this River or Rivers; which is most true both of Egypt and of Ethiopia. the rivers d A late Learned Writer understands this of three or four Rivers of Arabia Chus●…a, whereof one flows into the Red Sea, another into the Midland Sea, and a third into a great Lake. Which being obscure and very inconsiderable Rivers, and running in so distant Channels, it is not probable that this Land should receive its Denomination from them. And therefore it seems more reasonable to understand this of the great River Nilus, which comes from Ethiopia, and runs through the length of that Land, and through Egypt, into the Midland Sea; and which is here called rivers, in the Plural Number, as it is also Exod. 7. 19 Isa. 7. 18. Ezek. 29. 3, 4. and, unquestionably, Nahum 3. 8. And so it might well be called, either for its Greatness, or for the many Rivulets that run into it, or for the various Streams or Channels into which it is divided; as Tigris, upon the same Reasons, hath the same Title of rivers ascribed to it, Nahum 2. 6. of Ethiopia e Heb. of Cush. By which he seems to understand either, 1. Arabia, which in many places of Scripture comes under that name, though not in all places, as some Learned Men contend. Nor doth this Place seem to be understood here, because these Rivers were not interposed between judaea, in which Isaiah wrote this Prophecy, and Arabia; nor were the Rivers of Arabia, mentioned before, interposed between judaea and Egypt or Ethiopia: and besides, those Rivers were but small and inconsiderable, and therefore, as was noted before, this Land, whatsoever it is, would not have been denominated from them, especially when it is not properly situated either beyond them, or on this side of them. But if this Cush be Arabia, peradventure it were better to understand the rivers, or the river, as it was explained before, of the Red Sea, beyond which indeed both Egypt and Ethiopia were, in reference to Arabia. And whereas it may be objected, That the Title of river or rivers is very improperly given to the Sea, it may be fairly answered, That as Rivers are sometimes called by the name of the sea, as Euphrates is, Isa. 21. 1. jer. 51. 36. so this very Word here rendered river, is used concerning the Sea in the Hebrew Text, jonah 2. 3. and indeed may not unfitly be given to the Red Sea, which both for its Length and Breadth hath a manifest resemblance unto some large Rivers which are in the World. And so the Words may be very truly understood either of Egypt or of Ethiopia, both which Countries in this sense are beyond the rivers or river of Arabia. But this I only propose, and submit to the Reader's Judgement. Or, 2. Ethiopia, properly so called: For the Cushites or Ethiopians are distinguished by Herodotus, and divers other both ancient and later Writers, into the Eastern, which seem to be the Arabians, and the Western, which seem to be the Ethiopians under Egypt. And it is probably thought, that these Cushites were first planted in Arabia, and, upon their increase, part of them passed over into Africa by crossing the Red Sea, which was a very short and an easy Passage, and settled there. And according to this Interpretation of the Word, the Description of the Land given in the last Clause of this Verse agrees either to Ethiopia, or to Egypt, as is evident from what hath been already said for the clearing of this dark and difficult Verse. : 2 That sendeth ambassadors f That at this time are sending Ambassadors, after their manner, to strengthen themselves with Leagues and Alliances, whereby they think to prevent those Judgements and Calamities, which, notwithstanding all their Endeavours, I will bring upon them. The first part of this Verse seems to contain a further Description of the People of the Land mentioned in the foregoing Verse. by the sea g Either by the Midland Sea, or by the Red Sea, or by great Lakes which were both in and near the Land of Egypt; it being usual among the Hebrews to give the Title of seas to Lakes, or any great Collections of Waters, as hath been oft observed before. , even in vessels of bulrushes h For both the Egyptians and Ethiopians, as Diodorus Siculus, and Strabo, and Pliny relate, did commonly use Boats of Rushes or Reeds, which were more convenient for them than those of Wood, because they were both cheaper, and swifter, and lighter for carriage from Place to Place; for which they had frequent occasion in those Parts: and safer, because of the many Rocks, and Shelves, and Water-falls of Nilus. upon the waters † Heb. upon the face or surface of the waters. Which is properly expressed, because such Vessels being very light, did not sink so deep into the Waters as those of Wood do. , saying * This Word is supplied here, as it is in many other Places. And the Words here following are supposed to contain the Commission and Direction given by the People hitherto described, unto their Messengers, to go to the People described in the following Words. But this Word, saying, is not in the Hebrew Text, nor is it supplied either by the Seventy, or by the Chaldee; nor doth it seem necessary to be understood. And it seems very improbable, that the People to whom the Messengers were sent, should be described in such general and ambiguous Terms, and in so large a manner, and not a Word said concerning their Message. And therefore, with submission, I humbly conceive these to be the Words of the Prophet, who having in God's Name pronounced a Woe against the Land hitherto described, here continues his Speech, and gives a Commission from God to these messenge●…s following, to go to this nation scattered, etc. Then he calls to all Nations to be Witnesses of the Message sent by these Messengers, v. 3. And then the Message follows in the succeeding Verses. And so the Coherence seems to be clear. , Go ye swift Messengers i O you my Angels, or Men, whom I have appointed for this Work, go speedily to them, and tell them what I am about to do with them, or inflict the following Judgement upon them. to a nation ‖ Or, out-spread and polished. scattered k Not by Banishment, but in their Habitations. Which agrees well to the Cushites or Ethiopians, both for the vastness of the Land inhabited by them, to wit, Ethiopia and Arabia, and for the manner of their Habitation, which is more scattered than that of other People. Or, these People may be called scattered Prophetically, not that they were so, but that they should be so. Or, this Word may he rendered, as it is in the Margin, and by some others, out-spread, or drawn cut at length▪ which exactly suits to Egypt, which is much more extended in length than in Breadth. and peeled l Either, 1. without Hair; for so were the Ethiopians in a great measure, through the great Heat of their Country: Or, 2. having their Hair shaved or plucked off; for the Word doth not signify a natural want of Hair, but a violent taking away of Hair, as appears from Ezra 9 3. Nehem. 13. 25. Isa. 50. 6. And this plucking or shaving of the Hair is metaphorically used in Scripture to signify some great Calamity, whereby men are stripped of all their Comforts, as Isa. 7. 20. and elsewhere. And this Title may be given to them Prophetically, to signify their future and approaching Destruction. , to people terrible from their beginning hitherto m Such were the Egyptians, and Ethiopians or Cushites, as appears both from Sacred and Profane Histories. And this may be here added as an Aggravation of their impending Miseries, that they who had been for a long time terrible to others, should now become a contemptible and wretched People. ; ‖ Or, a nation that needeth out and treadeth down. † Heb. a nation of line, line, and treading under foot. a nation meted o●… n Heb. of line line, i. e. meted out as it were with Lines to Destruction; of which Phrase and Custom see 2 Sam. 8. 2. 2 Kings 21. 13. Psal. 60. 6. Isa. 34. 11. and trodden down o By Divine Sentence, and to be trodden down by their Enemies. , ‖ Or▪ whose land the rivers despise. whose land the rivers have spoiled p Which may be taken either, 1. literally, because Egypt and Ethioopia were frequently overflowed by those two great Rivers Niger and Nilus; although that Overflow was rather an Advantage to the Land, by making it fruitful, than a Mischief: Or, 2. metaphorically and prophetically, of the Assyrians or Babylonians breaking in upon them like a River, and destroying their Land and People; of which see more on Ezek. 30. For powerful Enemies invading a Country, are oft compared to a River, as Isa. 8. 7, 8. & 59 19 jer. 46. 7, 8. . 3 All ye inhabitants of the world, and dwellers on the earth, see ye q Take notice of what I say, and God will do. Or, Ye shall see it; you shall be Eye-witnesses of this dreadful Woe or Judgement which I am bringing upon the People of whom I have spoken. The Prophet doth in a manner summon all Nations to bear witness of his Prophecy, and of the Accomplishment thereof. when he lifteth up an ensign on the mountains, and when he bloweth a trumpet r When God shall gather together the Nations, as it were by the lifting up of an Ensign, or by the sound of a Trumpet, to execute his Judgements upon this People. Heb. as when a man lifts up an ensign upon the mountains, which men can easily see; and as when a man sounds a trumpet, they can hear: no less visible and manifest shall this Judgement of God be. , hear ye s Ye shall hear it, as in the other Branch. . 4 For so the LORD said unto me, I will take my rest t I will sit still, and not bestir myself, either to help this People, or to hinder their Enemies. God is said in Scripture to rest, or sit still, when he doth not work on the behalf of a Person or People; as, on the contrary, he is said to bestir himself, when he acts for them. , and I will ‖ Or, regard my set dwelling. consider u Or, I will contemplate, or look upon them, to wit, the People of whom I am here speaking. So it is only an Ellipsis of the Pronoun. Now God's looking in Scripture is variously used; sometimes in way of Favour and Mercy, as Psal. 25. 18. Isa. 66. 2. etc. and sometimes in a way of Anger and Judgement, as Exod. 14. 24. Psal. 25. 19 and, as I humbly conceive, in this place. I know some Learned men render this and the next Word, I will look upon my dwelling place, and interpret the Place of God's gracious Respect to his Church or People, to preserve and deliver it in the midst of all the Confusions and Combustions that happen in the World. Which Interpretation seems altogether unsuitable to the scope and Business of the Chapter, which in all the foregoing and following Verses speaks of another sort of People, even of the Egyptians or Ethiopians, of whom therefore this Verse also must be understood, or otherwise we make a breach in the Context. in my dwelling-place x In Heaven, the Place where God dwells, and where he is said to hear Prayers, 1 Kings 8. 30, 32. as here to consider Men and Things, as elsewhere he is said to hear and to look from heaven, as 2 Chron. 6. 21. Isa. 63. 15. the Hebrew Particles b●…th, in, and man, from, being put promiscuously one for another, as hath been noted before. , like a clear heat ‖ Or, after rain. upon herbs, and like a cloud of dew in the heat of harvest y The sense is, That God would look upon them, as the Sun with clear Heat looks upon Herb●…, etc. But this may be understood either, 1. in way of Mercy, as most take it: And so the sense is, That God would look out and shine forth upon his Church and People, and be as comfortable and refreshing to them, as the clear heat which shines upon the herbs; or, as others render it, after the rain, or, as a cloud of dew is in the heat of harvest: Or, 2. in way of Judgement: And so the sense is, That God would look upon them with as uncomfortable an Influence as the Sun with a clear heat upon the herbs, which are scorched and killed by it; and as a cloud of the dew, which brings Dew or Rain, in the heat of harvest, when it is unwelcome and hurtful. And this sense seems best to agree with the following Verse, which continueth the Metaphor of an Harvest, and manifestly speaks not of refreshing, but of the destruction of the Fruits thereof. . 5 For afore the harvest z Before they receive the End of their Hopes, and finish the Work which they have designed and begun. , when the bud is perfect, and the sour grape is ripening in the flower a When the Bud or Flower is turned into a perfect but unripe Grape, which gives hopes of a good Vintage. The Body of this People are compared to a Vine-tree. , he b The Lord, who is easily understood from the foregoing Verse, and who is here represented under the Notion of an Husbandman or Vine-dresser. shall both cut off the sprigs with pruning-hooks, and take away and cut down the branches c In stead of the gathering of the Grapes, he shall cut down the Body and Branches of the Tree, and throw it into the Fire. . 6 They d The Sprigs and Branches being cut down and thrown upon the Ground, with the unripe Grapes upon them. shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them e They shall lie upon the Earth neglected by Men, as being unripe, and unfit for their use, so that either Birds or Beasts may shelter themselves with them, or feed on them, both Summer and Winter. You are not to understand that the Summer is appropriated to the Fowls, and the Winter to the Beasts; but this is only an Elegancy of the Hebrew Language, to use such Distributions, of which we have many Instances in Prophetical Writings. . 7 In that day f Which is to be taken largely and indefinitely, as it is frequently in the Prophets, as we have already seen, and shall more fully see hereafter. At or after that time, when the Judgement threatened in the foregoing Verses shall be fully and completely executed, whereby that People will be awakened to Repentance. * Zeph. 3. 10. shall there a present be brought unto the LORD of hosts, of a people g The People of whom I am speaking shall present and offer themselves, and their Sacrifices, unto the True God. He speaks of their Conversion to God and Christ, by the Preaching of the Gospel; the Accomplishment of which Promise is recorded in the Histories of the Church. ‖ Or, out-spread and polished. scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the Name of the LORD of hosts, the mount Zion▪ CHAP. XIX. * Jer. 46. 13. Ezek. 29. & 30. THE burden of Egypt a Some Learned men conceive, that what was said more generally and darkly in the foregoing Chapter, is here more particularly and clearly explained to be meant of Egypt; it being usual for the Prophets to mix obscure and plain Passages together, and to clear the one by the other. Others understand that Chapter of Ethiopia, and this of Egypt. But this Controversy must be decided by an exact consideration of all the Passages of the former Chapter. : Behold the LORD rideth b As a General in the Head of his Army; or, as Judge riding Circuit to execute Judgement. upon a swift cloud c Which Phrase showeth, that the Judgement shall come speedily, unexpectedly, and unavoidably. And Clouds being very unusual in Egypt, the Appearance of a Cloud was a kind of Prodigy, and a Prognostic of some grievous Calamity. , and shall come into Egypt, and the idols of Egypt shall be moved d From their Seats, and from their former Reputation. Or, shall hake or tremble. So far shall they be from helping the Egypians, as they expect, that they shall tremble for themselves; which divers of the Egyptian Gods, being living Creatures, might properly do. at his presence, and the heart of Egypt shall melt in the midst of it e They shall lose all their ancient Strength and Courage, for which they had been Famous formerly. . 2 And I will † Heb. mingle. set the Egygtians against the Egyptians f I will raise Civil Wars among them. ; and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom g For although all Egypt was now one Kingdom, and under one King, yet not many years after this time it was divided into twelve several Kingdoms, between whom there were many and cruel Wars, as is related by the Historians of those Times, and particularly by Herodotus and Diodorus. . 3 And the spirit h Either, 1. their Courage: But of that he spoke v. 1. Or, 2. their Understanding, as it is explained in the next Clause: for the Word spirit is oft put for the Reasonable Soul, as Eccles. 3. 21. & 12. 7. and for the Thoughts of the Mind, as Prov. 29. 11. Ezek. 13. 3. of Egypt † Heb▪ shall be emptied. shall fall in the midst thereof: and I will † Heb. swallow up. destroy the counsel thereof: and they shall seek to the idols i As not knowing what to do, without the help of an higher Power. , and to the charmers, and to them that have familiar spirits, and to the wizards. 4 And the Egyptians will I ‖ Or, shut up. give over into the hand of a cruel lord, and a fierce king k Either, 1. of the King of Assyria or Chaldaea; or, 2. of those twelve petty Kings, the Singular Number being put for the Plural; or▪ 3. of Psammetichus, who being at first one of those twelve Kings, waged War with the rest, and subdued them, and conquered all the Land of Egypt, and ruled it with rigour. shall rule over them, saith the LORD, the LORD of hosts. 5 And the waters shall fail from the sea l Which may be understood either, 1. Metaphorically, of the taking away of their Dominion or Commerce, etc. or rather, 2. Properly, as may be gathered from the following Words and Verses. For as the River Nilus, when it had a full Stream, and free Course, did pour forth a vast quantity of Waters by its seven famous Mouths into the Sea, so when that was dried up, which is expressed in the next Clause, those Waters did truly and properly fail from the Sea. So there is no need of understanding by sea either the River Nilus, or the great Lake of Moeris, which, after the manner of the Hebrews, might be so called. , and the river m To wit, Nilus, upon whose Fullness and Overflow both the Safety and the Wealth of the Land depended, as all Authors agree; and therefore this was a very terrible Judgement. shall be wasted and dried up n Not totally, but in a very great measure, as such Phrases are commonly used. . 6 And they shall turn the rivers far away o Which is to be taken Impersonally, as such Expressions are very frequently, for, the rivers (those small Rivulets by which the Waters of Nilus were conveyed and distributed into several Parts of the Land) shall be turned far away, as they must needs be, when the great River Nilus, which fed them, was dried up. , and the brooks of defence p The several Branches of the River Nilus, which were a great Defence to Egypt, as is well known. shall be emptied and dried up: the reeds and flags q Which were very useful to them for making their Boats, which were absolutely necessary in that Country, and divers other things. shall whither r As they commonly do for want of Water. . 7 The paper-reeds s Which by a Needle, or other fit Instrument, were divided into thin and broad Leaves, which being dried and fitted, were used at that time for Writing, as our Paper is; and consequently was a very good Commodity. by the brooks, by the mouth of the brooks, and every thing sown by the brooks t And much more what was sown in more dry and unfruitful places. shall whither, be driven away, † Heb. and shall not be. and be no more. 8 The fishers also shall mourn u Because they could catch few or no Fish, by which Trade they got their Living. Which also was a great Plague to the People, whose common Diet this was, because out of Superstitious Conceits they killed and eat but few Living Creatures, as appears both from Sacred and Profane Writers. , and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish. 9 Moreover they that work in fine flax x That make fine Linen, which was one of their best Commodities; of which see 1 Kings 10. 28. Prov. 7. 16. Ezek. 27. 7. , and they that wove ‖ Or, white works. networks shall be confounded. 10 And they shall be broken in the † Heb. foundations. purposes thereof y i e. Of Egypt, or of the Egyptians. They shall lose their Ends a●…d Hopes; for the Fishes in them shall die for want of Water. , all that make sluices and ponds † Heb. of living things. for fish. 11 Surely the princes of Zoan z The chief City, in which the King and Court frequently resided. See Psal. 78. 12. are fools, the counsel of the wise counsellors of Pharaoh is become brutish a Exceeding foolish, and destructive to themselves. : how say ye unto Pharaoh b Why do you put such false and foolish Words into Pharaoh's Mouth? , I am the son of the wise c Wisdom is hereditary and natural to me. This vain Opinion of himself they cherished by their Flatteries, although he undid himself and his People by his Folly. , the son of ancient kings d He derides the Vanity of the Egyptians, who used to make great brags of the Antiquity of their Nation, and especially of their Kings, who, as they pretended, had reigned successively for above Ten thousand years. Which number of years they made up by this Craft, by making those Successive Kings, which reigned together at the same time, in their several Nomis, or Provinces. ? 12 Where are they? where are thy wise men e Who pretended, that either by their deep Policy, or by their Skill in Astrology or Magic, they could certainly foresee things to come. ? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt. 13 The princes of Zoan are become fools, the princes of Noph f Another chief City, and one of the King's Seats, so called also jer. 2. 16. & 44. 1. called also Moph in the Hebrew Text, Host 9 6. and by other and later Authors, Memphis. are deceived, they have also seduced Egypt, even ‖ Or, governors. † Heb. corn. they that are the stay g Heb. even the corner, or, the Cornerstone, which is the chief Support of the Building. Whereby he may design, either, 1. the King; or, 2. some eminent Statesman of that Age, upon whose Counsels both King and People depended; or, 3. their chief Counsellors, the Singular Number being here put collectively, as it is in many other places. of the tribes h Of the Provinces, which he calls by a Title borrowed from the Hebrews, in whose Language he spoke and wrote this Prophecy. thereof. 14 The LORD hath mingled i Or, hath poured out or given them to drink, as appears from their Drunkenness, expressed in the end of the Verse. Which also suits with the Scripture-phrase, whereby a cup signifies God's Judgements, as Isa. 51. 17, 21, 22. jer. 25. 15. etc. † Heb. a spirit of perversities a perverse spirit k Heb. a spirit of perversities or crookednesses; or, as the Seventy and Chaldee render it, of error or delusion; a Disposition of Mind very apt to mistake, and to misled them into foolish and crooked Counsels and Courses. Which God could easily effect, partly by laying Occasions of stumbling in their way, and partly by withdrawing or darkening that Wisdom which he had infused, by which alone Men can discern their Way. in the midst thereof; and they have caused Egypt to err in every work thereof l In all their Designs and Undertake. , as a drunken man staggereth in his vomit m When he is so excessively drunk, that he reels to and fro, and vomits up his Drink. . 15 Neither shall there be any work for Egypt; which * Chap. 9 14. the head or tail, branch or rush may do n All People, both high and low, shall be at their Wit's end, not knowing what to do. . 16 In that day shall Egypt * Jer. 51. 30. 〈◊〉. 3▪ 13. be like unto women o Feeble and fearful, as it follows. : and it shall be afraid and fear, because * Zech. 2. 9 of the shaking of the hand of the LORD of hosts p Because they shall perceive that they do not fight with Men only, but with the Lord of Hosts, who now lifts up his Hand against them, as he did against their Forefathers, Exod. 14. the very remembrance whereof is very terrible to them. , which he shaketh over it. 17 And the land of Judah shall be a terror unto Egypt q Either, 1. because of judah's Calamities and Desolations: For judah was their Bulwark against the Assyrians and Babylonians; and when this Bulwark was removed, the Egyptians, their Neighbours and Confederates, had just cause to fear: Or, 2. because of their manifold both former and later Injuries against judah, for which they now apprehend that God is calling them to an account. Which Interpretation seems to be favoured by the following Words; for their fear of mentioning judah's Name seems to have proceeded partly from the sense of their Gild and Miscarriages towards judah, and partly from their Apprehension and Experience of the irresistible Power and Justice of the God of judah, whom they had provoked, and who was now marching to plead his own and judah's Cause against them. Compare jer. 23. 34, etc. , every one that maketh mention thereof shall be afraid in himself; because of the counsel of the LORD of hosts, which he hath determined▪ r Because God is now about to execute his appointed Judgements. against it s Against Egypt. . 18 In that day t After that time, as this Phrase is used Isa. 4. 2. & 18. 7. and oft elsewhere. In the Times of the Gospel, which are oft noted in the Prophets by that very Expression. shall five cities u A considerable number of their chief Cities, a certain number being put for an uncertain. in the land of Egypt speak † Heb. the lip. the language of Canaan x Profess the Jewish Religion, agree with them in the same Mind; which is fitly signified by speaking the same Language, because cut of the abundance of the heart the mouth speaketh. Thus the changing and purifying of a People's Lip, is used to signify the change of their Hearts and Lives, Zeph. 3. 9 and praising God with one Mouth, to note their Unity or Consent in the Faith, Rom. 15. 6. , and swear to the LORD of hosts y It is well observed by some Learned Interpreters, that he doth not say swear by the Lord, which is the most common Phrase, and which, being one eminent Part and Act of Worship, is put for the whole, but swear to the Lord; which Phrase is also used 2 Chron. 15▪ 14▪ Psal. 132. 2. Isa. 45. 23. and it implies the Dedication, or Oblation, and yielding up of a Person or Thing to the Lord, by a solemn Vow, or Covenant, or Oath, as appears by the Places now quoted. In like manner God is said to swear to a Man, Deut. 26. 15. and one Man to another, Gen. 21. 23. when they oblige themselves by Oath to do such or such a thing for them. And therefore what is called swearing to God, Isa. 45. 23. is rendered or expounded bowing the knee (which signifies the subjection of a man's self) to God, and confessing to God, Rom. 14. 11. ; one z Not one of the five, for they are supposed to be saved in the foregoing Clause▪ but one City, or another City, the sixth City. As divers Cities shall be converted and saved, so some other Cities shall continue in their Impenitency, and be destroyed. Others render this Clause thus, One of them shall be called (or, shall be; for, to be called is oft put for to be) the city of the sun; or, as the Grecians call it, Heliopolis; which the Egyptians called On, Gen. 41. 45. which was a very eminent City, and a chief Seat of Idolatry, being a City of Priests, as Strabo reports; and therefore its Conversion to the Faith was more wonderful. shall be called the city ‖ 〈◊〉, of Heres, 〈◊〉, of the sun. of destruction. 19 In that day shall there be an altar a For God's Worship; not a Levitical, but a Spiritual and Evangelical Altar, as appears from hence, because that was confined to one place, Deut. 12. 13, 14. The altar is put for the Worship of God, as it is in many places both of the Old and New Testament, And nothing is more common in the Prophets than to speak of Gospel-worship in the Phrases of the Law. to the LORD in the midst of the land of Egypt, and a pillar b A Monument of the True Religion. Here also he alludes to the ancient Custom of erecting Pillars to God; of which see Gen. 12. 7. & 28. 18, etc. jos. 22. 10. & 24. 26, 27. at the border thereof c As before, in the midst of it. The meaning is, There shall be Evidences of their Piety in all Places. to the LORD. 20 And * See Jos. ●…. 20, 21. & 22. 27. d The Altar or Pillar last mentioned. it shall be for a sign, and for a witness unto the LORD e To testify that they own the Lord for their God. of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors f Being sorely distressed, and finding the weakness of their Idols, they shall turn unto the True God. , and he shall send them a Saviour and a great one g A great or mighty Saviour, by a common Figure called Hendiaduo, as a cloud and smoke is put for a smoky cloud, Isa. 4. 5. or, a Saviour and a Prince, even Christ, who is so called Act. 5. 31. as is evident from the whole Context, which apparently speaks of Gospel-times. And the emphatical Phrase here used, directed them to look for an extraordinary Saviour. , and he shall deliver them. 21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD h Shall acknowledge, and love, and serve them; for Words of Knowledge in Scripture commonly include Affection and Practice, as hath been often observed. in that day, and shall do sacrifice and oblation i Shall worship God spiritually; which yet is signified by Typical Phrases, as it is Mal. 1. 11. and in many other Places. , yea, they shall vow a vow unto the LORD, and perform it k They shall not only profess and promise Piety, but shall seriously and diligently practise it. . 22 And the LORD shall smite Egypt, he shall smite and heal it l God will afflict them by Oppressors, v. 20. and otherwise; and by those Afflictions he will convert and save them. , and they shall return even to the LORD, and he shall be entreated of them, and shall heal them. 23 In that day * Ch. 11. 16. shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Epypt, and the Egyptian into Assyria m They who were implacable Enemies one to another, and both to the Church and People of God, shall now be reconciled and united together in the Service of God, and Love to his Church. , and the Egyptians shall serve n To wit; the Lord; who is easily understood from v. 21. & 25. with the Assyrians. 24 In that day shall Israel be the third o The third Party, to wit, in that sacred League, whereby all of them oblige themselves too God. with Egypt, and with Assyria p These People are named, because they were the most obstinate and malicious Enemies to God's Church, and therefore in a special manner accursed by God; but they are here put Syncchdochically for all the Gentiles. , even a blessing q This is peculiar to Israel, who is not only a third Party, as the others are, but is the most eminent and blessed of the three, as being the Fountain, or rather the Conduit-pipe, by which the Blessing is conveyed to the other two, because Christ was to be born of them, and the Gospel-Church and Ordinances were first established among them, and from them derived to the Gentiles. in the midst of the land r Or, of the earth. Which may be added, to imply, that God's Blessing should be conveyed from and by Israel, not only to the Egyptians and the Assyrians, but to all the Nations of the Earth, in the midst of which the Land of Israel might well be said to lie. Or, of that land, of which I am here speaking; or, the Singular Number being put for the Plural, of those lands, Egypt and Assyria, between which Israel lay. : 25 Whom the LORD of hosts shall bless s Whom. i e. which People, to wit, Israel, Egypt, and Assyria, expressed both in the foregoing Verse, and in the following Clause of this Verse; of whom he speaks as of one People, in the Singular Number, because they are all united into one Body and Church. Or, For, or Because (as this Particle is taken 1 Sam. 15. 15. and elsewhere) the Lord of hosts shall bless him or them. So this is added as a Reason why he said, Israel should be a Blessing to them all. , saying, Blessed be Egypt my people t This Title, and those which follow, that were peculiar to the People of Israel, shall now be given to these and all other Nations of the World. , and Assyria the work of my hands, and Israel mine inheritance. CHAP. XX. IN the year that * 2 Kin. 18. 17. Tartan a A great Commander in Sennacherib's Army, 2 Kings 18. 17. came unto Ashdod b An eminent and strong City of the Philistines, jos. 13. 3. 1 Sam. 5. 1. in the utmost part of the Land of Canaan, towards Egypt. , (when Sargon c What King of Assyria this was, is much disputed. It is well known, and confessed, that one and the same Person hath frequently several Names, both in Scripture, as hath been observed again and again, and in other Authors. And therefore this may be either, 1. Salmaneser, who, when he took Samaria, might also by Tartan take this Place; or, 2▪ Sennacherib, who, before he came to jerusalem, came up against and took all the fenced cities of judah, 2 Kings 18. 13. of which Ashdod might be reckoned one, as being in the Tribe of judah, jos. 13. 3. & 15. 47. and taken by Hezekiah from the Philistines, as it seems very probable from that Passage, 2 Kings 18. 8. He smote the Philistines even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city: Or, 3. Esarhadden, Sennacherib's Son, who, by cutting off the first Letter, is called Sarchedon, Tobit 1. 21. and thence possibly, by abbreviation, Sargon: Who might do this thing in Hezekiah's time, some years after his Father's Death, and his coming to the Empire, although it be not recorded in Scripture: For no man doubts that there were many great Actions in those Times, which are wholly omitted in the Sacred Writings. the king of Assyria sent him) and fought against Ashdod and took it: 2 At the same time spoke the LORD † Heb. by the hand of Isaiah. by Isaiah the son of Amoz, saying, Go, and lose d Ungird it and put it off; the Antecedent put for the Consequent, which is very usual, as hath been often noted. God would sometimes have his Prophets to add to their Word a visible Sign, to awaken People's Minds to a more serious Consideration of the Matters proposed to them. the saccloth e Either, 1. his course and hairy Garment, which the Prophets used to wear, 2 Kings 1. 8. Zech. 13. 4. as many understand it. But that is expressed by another Word in the places quoted, and never, to my knowledge, by this Word: Or 2. his mournful Habit, which was commonly made of Saccloth, and which he wore in token of his hearty grief for the great Calamities which were already come upon Israel, and were either come or coming upon judah. from off thy loins f Upon which the upper Garments were commonly girt, 1 Kings 20. 32. 2 Kings 9 1. , and put off thy shoe from thy foot: And he did so, * Mich. 1. 8, 11. walking naked g Not wholly naked, which had been indecent and scandalous, and withal very dangerous, at least to do so for three years, as he did, v. 3. but without his upper Garment, as slaves and prisoners used to do, whose posture he was to represent, v. 4. And so the word naked is used, 1 Sam. 19 24. 2 Sam. 6. 20. joh. 21. 7. Thus also men are said to be naked when they are ill-clothed, as job 22. 6. Mat 25. 36. 1 Cor. 4. 11. james 2. 15. and barefoot h After the manner of Mourners, 2 Sam. 15. 30. and Captives, jer. 2. 25. . 3 And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years i Not constantly, but when he went abroad among the People, to whom this was appointed for a Sign. Some think it was only three days, a day being usually put for a year in Prophetical Scriptures, as Numb. 14. 33, 34. Ezek. 4. 4, 5, 6. But although a day be put for a year, yet a year is never put for a day. for a sign k Either, 1. when this Judgement should come; to wit, three years after this Prophecy. Or, 2. how long it should continue; for three years: For some have observed that the Chaldeans spent so much time in Conquering Egypt and Ethiopia. and wonder upon Egypt, and upon Ethiopia: 4 So shall the king of Assyria lead away l Like Beasts, of which this Word is commonly used. † Heb. the captivity of Egypt. the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncoverd m Having their Garments cut off by the middle, to the discovery of their Buttocks and their Secret parts. Compare 2 Sam. 10. 4. Isa. 47. 2. to the † Heb. nakedness. shame of Egypt. 5 And they n All they that shall trust to them, and glory in them, as appears from the following Words, the Pronoun they being put Indifinitely here, as it is Isa. 2. 19 and elsewhere. But under this general expression the Israelites not only are comprehended, but seem to be principally intended, because to them this Prophecy was delivered, and they were eminently guilty of this Sin; of which see Isa. 30. 2. & 31. 1. shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. 6 And the inhabitants of this ‖ Or, country. isle o Of this Land, in which the Prophet was, and to whose Inhabitants these Words were uttered. For the Title of Isles or Islands in Scripture is frequently given not only to Lands encompased with the Sea, but also to such Countries, as lay upon the Seacoasts, as Psal. 72. 10. Ezek. 26. 15, 18. as Palestina or Canaan did, yea to such Countries as are remote or separated from that place in or of which the Words are spoken, as Esth. 10. 1. Isa. 24. 15. & 42. 4, 10, etc. as Canaan was from Egypt, or at least from Ethiopia. Add to this, that Canaan had some resemblance with an Isle, either because it was almost encompassed with the Midland Sea on one side, and with the Dead Sea, and the Sea of Galilee or Tiberias and jordan on the other side; or because, as Isles are separated from other Lands by the Sea, so this Land and People were separated from all the rest of the World by God's special Providence, and Presence, and Worship. shall say in that day, Behold, such is our expectation p So vain is our hope placed upon such a People as are unable to deliver themselves, and much more to deliver us. whither we flee for help q To whom we now and usualy trust, for this was the common disease of the People of Israel, although Hezekiah was in a good measure free from it, as we read 2 Kings 18. 5. , to be delivered from the king of Assyria: and how shall we escape r Either by their help, who cannot defend ourselves; or, by our own strength; seeing they who were much more potent than we are, could not escape. ? CHAP. XXI. THE burden of the desert of the sea a Of Babylon, as is evident both from her destroyers, the Medians, v. 2. and especially from v. 9 where she is named. She seems to be called Desert Prophetically, to intimate, that although she was now a most Popular City and Kingdom, yet shortly she should be turned into a Desolate Wilderness, as was threatened ch. 13. 19 etc. But the Word here rendered Desert sometime signifies a Plain, as a very learned Interpreter hath observed, and thus it most properly agrees to Babylon and the Land about it, which Geographers note to be a very plain Country, without any Considerable Mountains in it. It is called the Desert of the Sea, because it is situate by the Sea, as the Isles of the Sea, Est. 10. 1. are those Countries which were beside the Sea. And the Title of the Sea might well be given to the Waters of Babylon, because of the great plenty and multitude of them, the great Channel of Euphrates, and the several lesser Channels cut out, and the vast Lakes of Water; in which respects it is said to sit upon many waters, jer. 51. 13. the Name of sea being given by the Hebrews to every great Collection of Waters. . As * Zech. 9 14. whirlwinds in the south b In those Parts which lay Southward from judea, where there were many and great Deserts, in which the Winds have greater force. See job 1. 19 jer. 4. 11. pass through c As meeting with no stop or opposition. , so it d The Burden or Judgement. Or, he, the Median, as it is in the next Verse. cometh from the desert e From Media and Persia; thus expressed, either because those Countries were full of Deserts, or because a great Desert lay between them and Chaldaea, as Geographers and Historians report. , from a terrible land f From the Medes, a warlike and formidable People, as appears both from Sacred and Profane Writers. . 2 A † Heb. hard. grievous vision g A Vision or Prophecy, containing dreadful Calamities which were to fall upon Babylon. is declared unto me, the treacherous dealer dealeth treacherously, and the spoiler spoileth h This is spoken either, 1. of the Chaldeans, as their Sin, for which God sends the following Judgement: So the sense is, The Chaldeans still persist in the Practice of Treachery and Rapine, to which they have been so long accustomed: Or, 2. of the Medes and Persians, who are here noted to pay the Babylonians in their own Coin, and to use the same Treachery and Violence towards them, which they had done to others. To which purpose the Words are and may well be rendered otherwise, either thus, The treacherous dealer hath found a treacherous dealer, and the spoiler hath found a spoiler: or thus, O thou that dealest treacherously with the treacherous dealer, and that spoilest the spoiler, go up, O Elam, etc. as it followeth. These Words will be much illustrated by comparing them with Isa. 33. 1. There is no doubt to be made, but the Medes and Persians used Treachery as well as Force against Babylon: And besides other Instances now unknown, we have one upon Record, of their entertaining those two Traitors, Gadatas and Gobrias, and following their Counsel and Conduct in taking the City, which made them Partakers of their Treason. : * Chap. 13. 17. Go up i To fight against her. These are God's Words, either giving them Command and Commission to do so, or rather foretelling what they would do; which is oft done in this form of Speech. , O Elam k Persia, called Elam Synechdochically, because Elam was an eminent Province of Persia, bordering upon the Medes. ; Besiege l To wit, Babylon, v. 9 , O Media; all the sighing thereof m Either, 1. Babylon's sighing, which shall cease, because they shall have no time to sigh, or lament their Miseries, being suddenly surprised, and cut off in a moment, as they were. As God is said to seek out the wickedness of wicked men till he find none, Psal. 10. 15. when he utterly destroyeth them in or with their Sins: Or, 2. the sighing and groan of God's People, and other Nations under the heavy Oppressions of that potent and cruel Empire; the Pronoun her, or thereof, being taken here not passively, as commonly it is; but actively, or efficiently, as sometimes it is, as Deut. 11. 25. your fear, i. e. the fear of you; and job 33. 7. my terror, i. e. the terror or dread of me upon thee. have I made to cease. 3 Therefore are my Ioins n Which he mentions with respect to the following Similitude of childbearing, in which the loins are sorely pained. And this the Prophet speaks, ●…ither 1. in the Name and Person of the Babylonian. Or rather, 2. in his own Name; which is most natural, and agrees best with the last clause of the Verse, which plainly speaks of the torment which he had in the mere hearing of the Word, and seeing the Vision, and not of that which they had in the feeling of it; although the latter is implied in the former; and the Prophet expresseth his horror in hearing and seeing, to intimate the dreadful horror which should seize upon them when it came upon them. filled with pain; pangs have taken hold upon me, as the pangs of a woman that traveleth o Sharp and grievous pains. I was † Heb. writhed. bowed down at the hearing of it, I was dismayed at the seeing of it. 4 ‖ Or, my ●…ind wandered. My heart panted, fearfulness affrighted me: the night of my pleasure p The night, in which I used to have a sweet Repose and Sleep. He seems to have had this Vision in a night. But withal this horror of the Prophet by night was Typical, and did signify that grievous horror and destruction, which should befall the Babylonians in a night of great Feasting and Jollity, as it did Dan. 5. 1, 30. hath he q God, who shown him that Vision. † Heb. put. turned into fear r Into a time and matter of fear. unto me. 5 Prepare the table s Furnish it with Meats and Drinks, as it follows. The Prophet foretells what the Babylonians would be doing when their Enemies were at their Doors, that they would give up themselves to Feasting and Security. , watch in the watchtower t To give us notice of any approaching danger, that in the mean time we may more securely indulge ourselves in Mirth and Pleasures. , eat, drink: arise, ye Princes u Either, 1. ye Medes and Persians: Whilst your Enemies the Babylonian's are feasting securely, prepare to make your Assault. Or, 2. ye Princes of Babylon: Arise from the Table and run to your Arms. Which sudden alarm and change of their Posture proceeded from Tidings out of the Watchtower, as may be gathered from the former Clause, and is more fully expressed in the following Verses. , and anoint the shield x Prepare yourselves and your Arms for the Battle approaching. The shield is put for all their weapons of Offence and Defence. They used to Anoint their Shields with Oil, partly to preserve and polish them; and partly to make them slippery, that their Enemy's Darts might not fasten in them, but slide off from them. . 6 For thus hath the Lord said unto me y I speak not my own fancies, but what God hath made me to see and hear in a Vision; the Particulars whereof are related in the following Verses. , Go, set a watchman z Either, 1. a Prophet; such being oft so called, as Ezek. 3. 17. & 33. 2. Or rather, 2. a Military Watchman. For this was now done only in a Vision, which yet did foresignify what should be done really afterwards. , let him declare a To thee in Vision, to them Really. what he seethe. 7 And he saw b A short Speech, for, He told me that he saw. a chariot c Not for Burden, but for War, in which Chariots were then much used. with a couple of horsemen d Attended with two Horsemen. So there were both Chariots and Troops of Horsemen. Or, with a couple of horses, as this Word is sometimes used, as 1 Sam.. 8. 11. 2 Sam. 1. 6. The Chariot was drawn with two Horses. , a chariot of asses, and a chariot of camels e Two Chariots, one drawn by Asses, (under which Title some understand Mules, as being engendered of Asses) and the other by Camels. Whereby he signifies the Variety and Abundance of Warlike Provisions which the Medes and Persians should have for this Expedition, and particularly of Chariots, whereof some were for the Carriage of Necessary Things, and others for the Battle. ; and he harkened diligently f He carefully observed what he saw, and what he could further discover. with much heed. 8 And he ‖ Or, cried as a lion. cried, A lion g The sense of the Words thus rendered is this, The Watchman cried out, I see also a Lion, to wit, marching before the Horsemen and Chariots already mentioned: which they suppose to represent Cyrus or Darius marching in the Head of their Armies. : my lord h Or, as it is rendered in the Margin, and by divers others, he cried as (which Particle is oft understood, as hath been formerly and frequently noted) a lion, with a terrible Cry, as being affrighted with the Vision, and withal signifying the dreadfulness of that Judgement which was here represented as coming upon Babylon. h The Watchman speaks these Words either to God, or to the Prophet, who by command from God had set him in this Place and Station; to whom therefore he gives the following Account of his Discharge of the Work wherewith he was entrusted. , I stand continually upon the * Hab. 2. 1. watchtower in the daytime, and I am set in my ward ‖ Or, every night. whole nights i According to thy Command I have stood, and do yet stand continually, both day and night, upon my Watch-Tower. . 9 And behold k The sum of what I have discovered is this. , here cometh a chariot of men l Not filled with Goods, as Chariots of Burden use to be; but providen with Men, to fight from or with them. , with a couple of horsemen m Understand, and a chariot of asses, and a chariot of camels; which is easily understood from v. 7. where they are expressed. : and he n The Prophet Isaias, who set the Watchman; or the Lord, by whose Command he was set, v. 6. who here gives an Explication of the Vision. answered and said, * Jer. 51. 8. Rev. 14. 8. & 18. 2. Babylon is fallen, is fallen: and all the * Chap. 46. 1. Jer. 50. 2. & 51. 44. graven images of her gods o Which is mentioned as an Evidence that she was fully conquered, because otherwise they would not have suffered their Idols to have been thrown to the Ground. he p God, by the Hands of Cyrus, his Instrument. Or, it is an indefinite Speech, he hath broken, etc. for they are broken, etc. hath broken unto the ground. 10 O my threshing q Threshing is here put for the Corn threshed, as it is explained in the following Words, the Act being frequently put for the Object, as captivity for the Captives, fear for the thing seared, etc. as hath been noted before. And the Corn threshed is here metaphorically put for People sorely afflicted and punished, which is oft expressed by Threshing, as Isa. 25. 10. & 41. 15. Mich. 4. 13. etc. This is spoken either, 1. of the jews, to whom he now turneth his Speech, whom God did grievously thresh and afflict by the Babylonians, and whom he here comforts with these Tidings, as if he had said, Though thou wilt be threshed first, yet Babylon shall be threshed last, and most dreadfully, and their Threshing shall be thy Deliverance. This Interpretation is thought necessary, because of the latter Clause of the Verse, wherewith this is to be joined. Or▪ 2. of Babylon. O my threshing: or, thou art my threshing, whom I have undertaken to thresh and punish. And so this is fitly mentioned here, to assure them that this Prophecy of Babylon's Fall must necessarily be accomplished, because the Almighty was engaged in the Work. And this Interpretation seems not to be inconsistent with the rest of the Verse, as we shall see. , and the † Heb. son. corn of my floor r The Corn which I will cause to be threshed upon the Floor. Heb. the son of my floor. For the Title of son is oft given to lifeless things, as Arrows are called the sons of the bow, or of the quiver, job 5. 7. &. 41. 28. etc. : that which I have heard of the LORD of hosts, the God of Israel, have I declared s What I have foretold is not my own Invention, but the Word of God, and therefore shall infallibly come to pass. unto you t Either, 1. unto you my People, or Hearers; for all the Prophecies, even concerning other Nations, were published to them, and for their Use and Comfort: Or, 2. Unto (or, Concerning, as this Hebrew Particle is sometimes used, as the Learned know) you Babylonians, to whom this was in some sort declared, because it was published amongst the jews, and by their means might easily come to the knowledge of other People, and consequently of the Babylonians, Nor is it unusual for the Prophets, in their Prophecies delivered to God's People concerning Babylon, by an Apostrophe to turn their Speech to the Babylonians themselves; of which we have Instances, jer. 50. 24, 31. & 51. 13, 14, 25, 26. . 11 The burden of Dumah u Either, 1. of a part of Arabia, so called from Dumah, one of Ismael's Race, Gen. 25. 14. 1 Chron. 1. 30. Or rather, 2. of Edom or Idumea, as seems most probable from the mention of Mount Seir, which was a part of Edom; which may be here called Dumah, either by an abbreviation, or cutting off the first Letter from Idumea, as Ram is put for Aram, 1 Chron. 2. 9 job 32. 2. or rather prophetically and sarcastically; for Dumah signifies silent: Whereby he intimates, That Edom, which was much given to vain boasting and railing against God, and against his People, as we read elsewhere, should be brought to silence and utter ruin. And such new, and enigmatical▪ and significant Names are elsewhere given by the Prophets to divers known Places, as Babylon is called Sheshach, jer. 25. 26. and Egypt, Mazer, Mich. 7. 12. etc. . He x To wit, Dumah, or the People of Dumah, of whom he speaks, or one of them in the name and by the appointment of the rest. calleth to me y To the Watchman, as appears by the following Words: For the Prophet delivers his Prophecy in the form of a Dialogue between the People and the Watchman. out of Seir z Out of Edom, which is frequently called Seir, as Gen. 32. 3. & 36. 8. 2 Chron. 20. 20, etc. & 25. 11. , Watchman a Whereby he means either, 1. the Prophet Isaiah, whom they call watchman, either seriously, or in scorn, because the Prophets were so called by God, and by the People of the Jews: Or, 2. the Watchman of Edom, whom they had set as People use to do in Times of great Danger. , what of the night b The night is taken either, 1. metaphorically, for a time of Tribulation. So they ask the Prophet what he hath to say concerning that Night of Calamity which he had so long and oft threatened to them, whereof as yet they saw no appearance: Or, 2 properly; the night being the proper and chief time in which the Watchman's Care is most necessary, because than their Enemies had opportunity to do them most harm. So the People are supposed to come to him very early in the morning, to inquire what hath happened in the Night; which shows a State of great Perplexity and Fear: which might well be called a burden, both because Fear in itself is a great Torment, and because this Fear was a Sign and Presage of their approaching Miseries. ? watchman, what of the night c The repetition of the same Words, shows the greatness of their Solicitude and Fear. ? 12 The watchman said, The morning cometh, and also the night d The Night is passed without any great mischief to you, and the comfortable Light of the Morning is approaching, which freeth men's Minds from the Terrors of the Night; but although the Morning be coming▪ it will be gone, and the Night will return, and your Fears with it. The night seems to be here taken properly, as the morning is; yet so, that he alludes to the Metaphorical Signification of the Word, and intimates, that the Night of Affliction was coming upon them. : if ye will inquire, inquire ye: return, come e If this Watchman be the Prophet Isalas, than the sense of these Words is this, If you will be enquiring, inquire sincerely and seriously of God, by me, concerning your Danger, and the way to prevent it; return unto the Lord by true Repentance, who alone can secure you, and come unto me for Direction. But if it be their own Watchman, which, with submission, I conceive most probable, the sense is, If you will inquire, inquire; I perceive, by what I have observed this Night, that your Danger is not past, and there will be occasion for further Inquiries from time to time; and therefore return, come, i. e. either return to them that sent you with this Message, and then come to me for further Tidings; or, come again, as return, lie down, is put for lie down again, 1 Sam. 3. 5. come to me the next Morning, as you have reason to do, and so from Morning to Morning; for I see every Night is likely to bring some evil Tidings to you. . 13 * Jer. 49. 28. The burden upon Arabia. In the forest f Not, as you used to do, in the Houses or Tents of the Arabians: Whereby he implies, That that Populous Country should be turned into a desolate Wilderness. in Arabia shall ye lodge, O ye travelling companies g In those Parts Travellers then did, and still do go together in Companies. See Gen. 37. 25, 28. job 6. 19 of Dedanim h Or, Dedamites; of whom see on Gen. 25. 3. jer. 25. 23, 24. & 49. 7, 8. These were Merchants, and used to Trade with Tyre, Ezek. 27. 20. & 38. 13. and their Way lay thorough the same Parts of Arabia. . 14 The inhabitants of the land of Tema i A part of Arabia; of which see job 6. 19 jer. 25. 23. ‖ Or, bring ye▪ brought water to him that was thirsty, they prevented with their bread him that fled k Whereby he implies, That those other Arabians, against whom this Prophecy is principally directed, should be reduced to great scarcity of all necessary Provisions, and forced to flee for their Lives, from a bloody Enemy, as is more fully expressed in the next Verse. . 15 For they fled ‖ Or, for fear. † Heb. from the face. from the swords, from the drawn sword, and from the bend bow, and from the grievousness of war. 16 For thus hath the Lord said unto me, Within a year l From the time of this Prophecy. , * Chap. 16. 14. according to the years of an hireling m To wit, an exact Year; for Hirelings diligently observe and wait for the end of the Year, when they are to receive their wages. , and all the glory n Their Power, and Riches, and all things wherein they used to glory. This was executed by the Assyrians. of Kedar o Of whom see on Psal. 120. 5. jer. 49. 28. shall fail. 17 And the residue of the number of † Heb. bows. archers p Bows and Arrows were their chief Weapons, and they were expert in the Use of them, both against Beasts and Men, as occasion required. , the mighty men of the children of Kedar q, shall be diminished: for the LORD God of Israel hath spoken it. CHAP. XXII. THE burden of the valley of Vision a Of judah; and especially of the City of jerusalem, as the next Verse showeth. Which is called a valley, because a great part of it stood in a Valley, and comparatively to those higher Mountains wherewith it was encompassed; of which see Psal. 121. 1. & 125. 2. Isa. 52. 7. and the valley of vision, because of the many and clear Visions or Revelations of God's Mind, in that Place, above all other Parts of the World. As the Prophets are called seers, 1 Sam. 9 9 so Prophecy is frequently called vision, as 1 Sam. 3. 1. Isa. 1. 1. Ezek. 7. 13, 26. . What aileth thee now, that thou art wholly gone up to the house tops b As they used to do in times of great Confusion and Consternation, that they might mourn, and look, and cry to Heaven for Help. Compare Isa. 15. 3. jer. 48. 38. . 2 Thou art full of stirs c Or, Thou who wast full of stirs, or noises, to wit, of joyful Shouts, as the following Words limit it, and as this Word is used Zech. 4. 7. though elsewhere it be taken for doleful Cries. : a tumultuous d Or, streperous, full of noise and clamour, through Revelling and Jollity. See Prov. 20. 1. Zech. 9 15. city, a joyous city: thy slain men are not slain with the sword, nor dead in battle e But either by Famine or Pestilence in the Siege, as many died, jer. 14. 18. & 38. 2. or in their Flight, as others were; both which were inglorious kinds of Death. . 3 All thy rulers f Zedekiah and his Chief Commanders, whose Flight he here foretells. are fled together, they are bound † Heb. of the bow. by the archers g Heb. from the bow, i. e. so as they were disenabled from using the Bow: which is an usual Hebraisin, as from a king is put for from being a king, 1 Sam. 15. 23. and from seeing, Psal. 69. 23. is rendered that they cannot see, Rom. 11. 10. But this Word is by some, and may very well be joined to the foregoing Clause; for the Words in the Hebrew lie thus, All thy rulers are fled together from the bow (or, bowmen, as this Word is rendered, Isa. 21. 17.) they are bound. Which seems most plain and unforced, and suits best with the following Words, as also with the Prophet's use of the same Phrase, ch. 21. 15. they fled— from the bend bow, etc. : all that are found in thee h That remaineth there with Zedekiah in the Siege; for those who had fled to the Chaldeans saved their Lives and Liberties. are bound together i In Fetters, jer. 52. 11. , which are fled from far k Which fled to jerusalem from the remotest parts of the Land.— But he rather speaks of those who fled from jerusalem, and from their Enemies, whereof some had fled away, but were pursued and overtaken by their Enemies, and bound, as others had been. And the Words seem to be well rendered, they fled far away, as this very Word is used Isa. 23. 7. which may be understood either of the same Persons who fled, but were taken in their Flight, as was now said; or of others, who fled away, when others abode there and were bound. . 4 Therefore said I, * Jer. 4. 19 & 9 1. Look away from me l Take off your Eyes and Thoughts from me, and leave me alone, that I may take my fill of Sorrows. , † Heb. I will be bitter in weeping. I will weep bitterly, labour not to comfort me m For all your Labour will be lost, I neither can nor will receive any Consolation. : because of the spoiling of the daughter of my people n Of that City and Nation whereof I am a Member. The Title of daughter is oft given both to Cities and Nations, as hath been noted before. . 5 For it is a day of trouble, and of treading down o In which my People are trodden under foot by their insolent Enemies. , and of perplexity by the Lord GOD of hosts p This is added partly to show, that this did not happen without God's Providence: and partly to aggravate their Calamity, because not only Men, but God himself fought against them. in the valley of vision, breaking down the walls q Of the strong Cities of judah▪ which was done by Sennacherib, 2 Kings 25. 10. , and of crying to the mountains r With such loud and dismal Outcries as should reach to the neighbouring Mountains, and make them ring again therewith. . 6 And Elam s The Persians, who now, and for a long time after, were subject to the Assyrian and Chaldean Emperors, and were employed by them in their Wa●…s. bore the quiver t Being expert Bowmen, as appears from jer. 49. 35. and from Strabo's Testimony. with chariots of men and horsemen u As some of them fought on foot, so others sought from Chariots and Horses. , and Kir x The Medes, so called by a Synachdeche from Kir, an eminent City and Region of Media, of which see 2 Kings 16. 9 Amos 1. 5. † Heb. made naked. uncovered y Prepared it and themselves for the Battle; for in Times of Peace Arms were wrapped up and covered, to preserve them clean, and fit for use. the shield z Their defensive and offensive Weapons. . 7 And it shall come to pass, that † Heb. the choice of the valleys. thy choicest valleys shall be full of chariots a Valleys were the most proper Places for the use of Chariots: See jos. 17. 16. , and the horsemen shall set themselves in array ‖ Or, towards. at the gate b To assist and defend the Footmen whilst they made their Assault, and withal to prevent and take those who endeavoured to escape. . 8 And he c The Enemy, Sennacherib, of whose Invasion he seems to speak. discovered * Chap. ●…0. 1. the covering of Judah d He took those fenced Cities, which 〈◊〉 a Covering or Safeguard both to the People of judah, who fled to them, and to jerusalem, which was begirt and defended by them. , and thou didst look in that day to the armour e Thy Hope and Trust was wholly or chief placed in the Arm of Flesh. For although Hezekiah was commended for his Trust in God, yet the General●…ty of the People were guilty of Distrust in God, an●… Confidence in the Creature. * 1 Kings 10. 17. of the house of the forest f More fully called, the house of the forest of Lebanon, 1 Kings 7. 2. not because it was built in Lebanon, for it was in jerusalem; but either because it was built of the Trees of Lebanon, for which cause the Temple is called Lebanon, Zech. 11. 1. or for other Reasons. See my Notes on 1 Kings 7. 2. . 9 Ye have seen g i e. Observed or considered, as this Word is used, Exod. 32. 9 and elsewhere, in order to the Reparation of them, and to fortify the City, as the next Words manifest. also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool h That you might both deprive the Enemy of Water, and supply the City with it; of which see on 2 Chron. 32. 4, 5. . 10 And ye have numbered the houses of Jerusalem i That they might exactly know their own Strength, and the Number of their People, and so lay the Burdens more equally upon them, and make sufficient Provisions for them. , and the k Which stood upon or without the Walls of their City, and so gave their Enemies any Advantage against them, and hindered the searching or fortifying the Walls and City. houses have ye broken down to fortify the wall. 11 Ye made also a Ditch between the two walls l Either those 2 Kings 25. 4. or those 2 Chron. 32. 5. in both which Places we read of two Walls. , for the water of the old pool m To receive the Waters conveyed into it by Pipes from the old Pool. : but ye have not looked unto the maker thereof n Either, 1. of the Water; for both the Springs and the Rain which filleth the Pools are from God alone: or, 2. of jerusalem, expressed in the foregoing Verse, and easily understood here, because all these Works were undertaken for jerusalems' Defence and Provision. And it is usual in Scripture for the Pronoun Relative to be put by itself, without any express mention of the Person or Thing to which it belongs, which is left to the Reader to gather out of the foregoing or following Words; of which see the Notes on Psal. 87. 1. Cant. 1. 1. , neither had respect unto him that fashioned it o Heb. the former, or framer of it, God, who made it a City, and the Place of his special Presence and Worship; which also he had undertaken to protect, if the People would observe his Commands; to whom therefore they should have resorted and trusted in this time of their distress. long ago p Which Clause may be added to aggravate their Sin, in distrusting that God who had now for a long time given proof of his Care and Kindness in descending this City. . 12 And in that day did the Lord GOD of hosts call q Invite and oblige them by the Course of his Providence, and require this by the Precepts requiring these things in such Times and Conditions. to weeping, and to mourning; and to baldness r To make themselves bald, by plucking or shaving off the Hair of their Heads, as was usual in great Sorrows, as Ezra 9 3. job 1. 20. Mic. 1. 16▪ although it was forbidden in case of the Death of Relations, for a special Reason; of which see on Levit. 19 27, 28. & 21. 5. , and to girding with saccloth. 13 And behold, joy and gladness, slaying Oxen, and kill sheep, eating flesh s Not only for Necessity, but to Excess and Luxury, as eating and drinking are taken Mat. 24. 38. , and drinking wine; * Chap. 56. 12. 1 Cor. 15. 32. let us eat and drink for to morrow we shall die t The Prophets tell us, that we shall certainly and suddenly be destroyed; it concerns us therefore to make our best of the present time, and to be merry whilst we have opportunity. A most perverse and desperate Conclusion, proceeding from obstinate Profaneness, and Contempt of God's Judgements. . 14 And it was revealed in mine ears u What I am saying is not my own Invention, nor uncertain Reports; but what I heard with these Ears of mine. The like Phrase we have 1 Sam. 9 15. the Lord had told Samuel in his ear. by the LORD of hosts, surely this iniquity shall not be purged from you, till ye die x You shall feel the sad Effects of this wickedness, and my just displeasure for it, as long as you live. This is not spoken exclusively, as if it should be purged after their death, which is absurd and impious to imagine, at least concerning such as lived and died in this desperate and impenitent Condition; but emphatically, to show that God would have no mercy upon them in that time of Life, in which he useth and delighteth to give Repentance and Remission of Sins unto Mankind. , saith the Lord GOD of hosts. 15 Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer y Which the Prophet might boldly do, because he had the Protection not only of God, who sent him upon this Errand, but probably of Hezekiah also, who at the time of this Prophecy was either King, or his Father's Viceroy, or at least Heir-apparent to the Crown. , even unto Shebna z Who seems to have been advanced by wicked Ahaz, and to have been a great Patron of Impiety and Injustice in his Reign, and by politic Compliance with Hezekiah, thought to gain his Favour, and so to keep his Place and Power at Court. , which is over the house a Over the House of David, as is more fully expressed below, v. 22. Possibly he was not only the Lord Treasurer, but also the King's Prime Minister of State. , and say, 16 What hast thou here b Or, What dost thou here? what right hast thou to this Place and Office? ? and whom c Either, 1. What Friends, in whom thou canst confide? Thou hast so ill managed thyself and thy Affairs, that thou art universally hated. Or, 2. What Kindred or Relations? For the Jews say, he was a Stranger by Birth; which is the more probable, because his Pedigree is not mentioned in any of those Places of Scripture where he is named. hast thou here, that thou hast hewed thee out a sepulchre d As great and ambitious Men used to do. here e Not in thine own Country, the proper Place for such a Monument; but in jerusalem, which should not be defiled nor disparaged with it. ‖ Or, O he. as he that heweth him out a sepulchre on high f In an high and eminent Place, as Isa. 57 7. , and graveth an habitation for himself in a rock h A fit Place both for Strength and State. Thus we read of a sepulchre hewed out in a rock, Mat. 27. 60. ? g Either, 1. a Sepulchre, which is called a man's house, job 30. 23. or, 2. a Dwellinghouse. He erected, or is compared to one that doth erect, a stately House to live in, and a stately Sepulchre to receive him when he dies. And these two are fitly joined together, because their Sepulchers were commonly built in or near their Houses. See Isa. 14. 18. joh. 19 41. 17 Behold, ‖ Or, the LORD who covered thee with an excellent covering, and clothed thee gorgeously, shall surely, etc. the LORD will carry thee away with † Heb. the captivity of a man. a mighty captivity i Will cause thee to be carried into Captivity by a strong Hand, or by the Hand of a mighty man, from which therefore thou shalt not be able to escape. Or, will cast thee away with the casting of a mighty man, i. e. with great force: or, in casting will cast thee away, O thou mighty man. , and will surely cover thee k To wit, with confusion, as is here implied, and as this Phrase is more fully expressed, Psal. 89. 40. & 109. 29. Or, covering may be put for obscuring his Glory, which he designed to publish, and to that end erected stately Monuments, etc. Or, this may be an Allusion to the ancient Custom of covering the Faces of Condemned Persons; of which see Esth. 7. 8. Compare job 9 24. Ezek. 12. 6, 12. . 18 He will surely violently turn and toss thee like a ball l Heb. Wrapping he will wrap thee up like a ball, which consists of Materials wrapped and bound together, that it may be tossed far away. Or, Rolling he will roll thee with the rolling of a ball. into a † Heb. large of spaces. large country m Like a Ball which is cast into a large and plain Spot of Ground, where being thrown by a strong man, it runs far and wide. Or, to a far Country, which seems to be here called large of spaces, not so much in itself, for that was inconsiderable to him, whether the Land of his Captivity was large or little, as in respect of its distance from the Place of his Birth and Abode. : there shalt thou die, and there the chariots of thy glory shall be the shame of thy lords house n The sense of the Words thus rendered, seems to be this, Thy glorious Chariots wherein thou didst ride in great State at jerusalem, shall then and there be turned into shame to thyself, and to thy Master, to whom it is just matter of reproach, that he was so foolish as to advance and trust such a faithless and unworthy Person. But the Words are by divers others fitly rendered, there the chariots of thy glory shall be, (or, shall die or vanish, i. e. That shall be the end of all thy pompous Chariots, and other Monuments of thy Pride) O thou who art the shame of thy lords house, who by thy unjust and wicked Practices hast exposed thy King and Master, and the Royal Family, to Reproach and Contempt. . 19 And I o The Lord, whose Words these are, v. 15. as is manifest from the following Verses. will drive thee from thy station, and from thy state shall he p The Lord; such sudden changes of Persons being very usual in these Writings. pull thee down. 20 And it shall come to pass in that day, that I will call q By my Spirit fitting him, and by my powerful Providence moving Hezekiah's Heart to call him. my servant * 2 Kings 18. 18. Eliakim the son of Hilkiah: 21 And I will clothe him with thy robe, and strengthen him with thy girdle r There was a peculiar sort of Robe and Girdle which was the Badge of his Office, which should be taken from him, and given to Eliakim. , and I will commit thy government into his hand, and he shall be a father s He shall not only have the Authority of a Father, which thou now hast, in which respect all Rulers are called fathers, as Exod, 2●…. 12. Numb. 36. 1. but shall also govern them with Fatherly Care and Affection, and not with Rigour and Cruelty, as thou dost. to the Inhabitants of Jerusalem, and to the house of Judah. 22 And the key t The Government, the Power of opening and shutting, of letting men into it, or putting them out of it, whereof a key is a fit Emblem; whence the delivering of the Keys of an House or City into the Hands of another, is a Sign to signify and confirm the giving him the Power and Possession of it. of the house of David will I lay upon his shoulder u He mentions the shoulder rather than the Hand, in which Keys are commonly carried, either from some Ceremony then in use, of carrying a Key upon the Shoulder, either of the Officer of State himself, or of another in his name and stead; or to signify that this was a Key of greater weight than ordinary, and that Government, which is designed by this Key, is an heavy Burden, and therefore in Scripture-phrase said to be upon the shoulder, as Isa. 9 6. : so he shall * Job 12. 14. Rev. 3. 7. open and none shall shut x Against his Will, or without his Commission or Consent. , and he shall shut and none shall open. 23 And I will fasten him y I will establish the Power in his Hands. as * Ezra 9 8. a nail in a sure place z In the strong Walls, or solid Timber, in the House: Which is opposed to Shebna, instability, signified by a Ball, v. 18. : and he shall be for a glorious throne to his father's house a By his prudent and righteous Government he shall procure great Glory not only to himself, but to all that have any relation to him. This also is opposed to what is said of Shebna in the end of v. 18. . 24 And they shall hang upon him all the glory of his father's house b Of his own Kindred and Family, who shall all depend upon him, and receive Glory from him: of the House of David, which is called his father's house, either because Kings are called the fathers of all their Subjects, both in Scripture, as 1 Sam. 24. 12. 2 Kings 5. 13. & 16. 7. and in other Authors; or, as Calvin ingeniously conjectures, because he was of the Blood Royal. Otherwise this had been no great Commendation to him, that he studied so much the Advancement of his own private Family. And this seems more probable, because this Character is opposed to that of Shebna, who was the shame of his lords, to wit, the King's house or Family, v. 18. , the offspring and the issue c Great and small, the Children and Grandchilds of his Father's House. , all vessels of small quantity d The meanest of them shall receive a Lustre and Advantage from their Relation to him. ; from the vessels of cups, even to all the ‖ Or, instruments of vials. vessels of flagons e All sorts of Vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling; whereas ordinary Nails or Pins, if they be oppressed with too great weight, are easily broken down, and the Vessels fall with them. . 25 In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place f Shebna, who seemed to be so, both in his own Eyes, and in the Eyes of others. , be removed, and be cut down, and fall: and the burden that was upon it g All those wicked Officers that were advanced and supported by his Power. shall be cut off: for the LORD hath spoken it. CHAP. XXIII. * Jer. 2●…▪ 22. & 47. 4. Ezek. 26. & 27. & 28. Amos 1. 9 Zech. 9 2, 4. THe burden of Tyre a The Prophecy of the heavy Calamity and Destruction of Tyre; which now stood in its Strength and Glory, being seated in an Island, upon a Rock, abounding in Riches, mighty in Naval Power, having lately conquered that Navy which the Assyrians brought against them. Yet this City was, according to this Prophecy, destroyed; and that twice, first by Nebuc●…adnezzar, and long afterward by Alexander the Great. And although this Prophecy seem directly and properly to respect the former Destruction, yet it seems to have some reference to the latter also; only it is intimated, That after seventy years Tyrus should recover her former Power and Glory, before her second and final Destruction. . Howl, ye ships b Either, 1▪ properly; to which Howling and Lamenting is ascribed by a known Figure called Prosopopaeia: or, 2. Metanymically, the Merchants and Owners of Ships, who had much Commerce with this illustrious Mart. of Tarshish c Either, 1. of Tarsa●…, a great Port of Cilicia, which anciently had the Dominion of that part of the Sea: or, 2. of the Ocean, which is so called 1 Kings 10. 22. Psal. 48. 8. Isa. 2. 16. , for it is laid waste d It shall shortly be laid waste; Which was fulfilled not by Shalmanezer, as some would have it; for though he straitened it for some time, yet he never took it; but by Nabuchadnezzar. , so that there is no house, no entering in e So effectually wasted, that there is not an House left in it, nor any Merchants or others that go into it, either to Trade in it, or to repair it. : from the land of Chittim it is revealed to them f The sense of the Words thus rendered may be this, 〈◊〉, i. e. this Burden or Destruction of Tyre, is. i e. shall be, revealed, declared or made known, 〈◊〉 the●…; either, 1. to the Tyreans, to whom this Notice should be sent concerning the Preparations of their Enemies against them: or, 2. to the Ships, by which he means their Owners or Merchants, from the land of Chittim: which may be here mentioned either because they first had and gave them notice of it, as was now said; or, because their last and ●…orest Destruction was brought upon them by Alexander, who was of the land of Chittim, as is affirmed by that very ancient and venerable, though Apocryphal Writer, 1 〈◊〉. 1. 1. & 8. 5. But this Place is otherwise rendered, both by ancient and later Interpreters, which seems to be more natural and easy, and no less agreeable to the Hebrew Text; either thus, that she is laid waste, so that there is no house, nor entering or coming in (to wit, for Traffic) from the land of Chittim, is made known to them, to wit, to the Ships or Merchants that used to resort thither for Traffic: or rather thus, for it is laid waste▪ so that there is no house, (not any Houses left for the Citizens to dwell in) nor entering or coming in (to wit, of Merchants) from the land of Chittim: she (to wit, her People) is removed or gone into captivity, as this Word properly signifies, and is rendered Isa. 38. 12. And for the last Hebrew Word, lamo, which is rendered to them (which is the only Objection against this Interpretation) it is only added as an Elegancy of the Hebrew Language, and hath no further Signification, as it is also Psal. 58. 7. and as the Particle lo, which signifies the same thing, and such other Pronouns, are frequently redundant and insignificant in the Hebrew Text, as hath been oft observed by Grammarians and Interpreters. He mentions the land of Chittim, because this was an eminent Place for Shipping and Trading, as is manifest from Numb. 24. 24. Ezek. 27. 6. Dan. 11. 30. and therefore doubtless had great Deal and Commerce with Tyre, and may here be put Synechdochically for all other Countries which Traded with her. It is not necessary, for the understanding of this Text, to 〈◊〉 what Chittim is, whether it was Italy, or Greece, or the Islands in those Parts; it is sufficient to know, that it was a Seafaring Place in the Midland Sea, and so much startled and concerned in the Destruction of Tyre. . 2 Be † Heb. silent. still g Heb. Be silent, as one confounded, and not knowing what to say; or as Mourners use to be, job 2. 8, 13. Isa. 47. 5. boast no more of thy Wealth and Power, as thou usedst to do. ye inhabitants of the isle h Heb. of Tyrus, which now was an Island, Ezek. 27. 3. & 28. 2. till Alexander joined it to the Continent, as Pliny reports. Although the Title of Islands is oft given by the Hebrews to Places bordering upon the Sea. , thou whom the merchants of Zidon i An eminent City of Palestina, nigh unto Tyre, much concerned with her and for her. , that pass over the sea k That are a Seafaring People. , have replenished l With Mariners, Ezek. 27. 8. and Commodities. . 3 And by great waters m By the Sea, which is very fitly called the great waters, Psal. 107. 23. understand, cometh, or is brought to her. the seed of Sihor n The Corn of Egypt, wherewith Egypt abounded, and furnished divers other Parts of the World, whence it was called the Granary of the Roman Empire; which also was easily conveyed by Sea from Egypt to Tyre, and thence to divers other Countries. This is called seed here, as also Hag. 2. 19 and elsewhere, by an usual Metonymy; and the seed of Sihor, because it grew up the more abundantly because of the Overflow of the River, as all sorts of Authors have noted. For Sihor is nothing else but Nilus, as appears from jer. 2. 18. which is called Sihor, as by the Greeks it was called Melas, from its black Colour. And this and no other River seems to be that Sihor which is so oft mentioned as one of the Bounds of the Land of Canaan, as Numb. 34. 5. etc. because that Land, at least in that extent which God allotted and gave it to the Israelites, though they through neglect or cowardice might not actually possess it, did reach to one of the Branches of that River: And indeed, if Sihor be not Nilus, that great and neighbouring River is not named in all the Scripture, which seems very improbable. , the harvest of the river o This Clause explains the former; that plentiful Harvest of Corn which comes from the Influence and Inundation of Nilus, which is emphatically called the river, as here, so also Exod. 1. 22. Isa. 19 5. Ezek. 29. 3, 9 as Euphrates is in other Texts of Scripture. is her revenue p Is as easily procured, and plentifully enjoyed by her, as if it grew in her own Territories. , and she is a mart of nations q A Place to which all Nations resort for Traffic. . 4 Be thou ashamed, O Zidon r For Zidon was a great City near Tyre, and strongly united to her by Commerce and League, and called by some the Mother of Tyre, which, they say, was built and first inhabited by a Colony of the Sidonians; and therefore she must needs be greatly concerned in the Destruction of Tyrus. ; for the sea s That part of the Sea in which Tyrus was, and from which Ships and Men were sent into all Countries. hath spoken, even the strength of the sea t This is added to explain what he meant by the sea, even Tyrus, who might be called the strength of the Sea, either actively, because it defended that part of the Sea from Piracies and Injuries; or passively, because it was defended and strengthened by the Sea, which encompassed it. And this Title is here given to Tyrus, to show what great cause of Confusion and Fear Sidon had from this Example, which for Strength was much inferior to Tyrus. , saying, I travel not, nor bring forth children, neither do I nourish up young men, nor bring up virgins u I who was so exceeding fruitful and populous, that I sent forth Colonies into other Countries, (of which the famous City of Carthage was one) am now become barren and desolate. . 5 As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre x According to this Translation the sense is, All the neighbouring Nations shall be no less terrified at the Tidings of the Destruction of Tyrus, than they were of old upon the Report of God's former and dreadful Judgements upon the Egyptians; of which see Exod. 15▪ 14, 15, 16. jos. 2. 9, 11. because they shall despair of resisting that Enemy against whom that vast and potent City, which was deemed impregnable, could not defend itself. But the Words are by the Seventy, and other both ancient and later Interpreters, rendered otherwise, and that very agreeably to the Hebrew Text, When the report (to wit, of the Destruction of Tyre) came, or shall come, (which Word is easily understood, as it is above, v. 3. and in other Texts of Scripture before mentioned) to the Egyptians, they shall be sorely pained according to the report of Tyre; their Grief shall be answerable to the Report; as the Report is very dreadful, so their Grief and Anguish shall be very great: or, they shall fear lest they should be destroyed in like manner as Tyrus was destroyed. . 6 Pass ye over to Tarshish y Flee from your own Country to Tarsus of Cilicia, and there bewail your Calamities. Or, rather, as others render the Place, Pass over the sea, which is oft called Tarshish; of which see on v. 1. , howl ye inhabitants of the isle z Of Tyrus, as before, v. 2. . 7 Is this your joyous city a That formerly lived in so much Pomp, and Pleasure, and Security. , whose antiquity is of ancient days b Being built before Ioshua's time, as is manifest from jos. 19 29. ? her own feet shall carry her c Whereas before, like a delicate Lady, she would not set the Sole of her Foot to the ground, as the Expression is Deut. 28. 56. but used to be carried in stately Chariots, or magnificent Vessels. † Heb. from afar off. afar off to sojourn d To seek for new Habitations. For, as some of the Tyrians were taken and carried Captive into Chaldea and other Places, so others fled by Sea into several Parts of the World, Carthage, and divers other Towns of the Midland Sea, as is recorded by ancient Historians. . 8 Who hath taken this counsel against Tyre e Words of Admiration: Who and where is he that could imagine or durst attempt such a thing as this? This is the Work of God, as is expressed v. 9 and not of Man. , the crowning city f Which was a Royal City, jer. 25. 22. and called a kingdom, Ezek. 28. 2, 12. and carried away the Crown from all other Cities, and Crowned herself and her Citizens with Glory and Delights. , whose merchants are princes g Equal to Princes for Wealth, and Power, and Reputation. , whose traffiquers are the honourable of the earth? 9 The LORD of hosts hath purposed it h This is the Lord's own doing; therefore do not doubt it, nor wonder at it. , † Heb. to pollute. to slain the pride of all glory, and to bring into contempt all the honourable of the earth i God's Design is by this one Example to abate and abase the Pride of all the Potentates of the Earth, that they may see and know what weak and wretched Creatures they are, when God leaves them, and sets himself against them. . 10 Pass through thy land k Tarry no longer in thy own Territories, but flee through them, and beyond them, into other Countries, for Safety and Relief. as a river l Swiftly, lest you be prevented; and continually, till you be all gone; and in Sholes and Multitudes. , O daughter of Tarshish m O Tyrus; for of her he speaks both in the foregoing and following Words. And Tyrus might well be called the daughter of Tarshish, i. e. of the Sea, as that Word is used v. 1. and elsewhere, because it then was an Island, and therefore as it were born of the Sea, and nourished and brought up by it. , there is no more † Heb. girdle. strength n Heb. no more girdle. the Girdle, which strengthens the Loins of a Man, is put for Strength, as job 12. 21. & 38. 3. It behoveth you, O People of Tyrus, to flee away, as I advise you; for your City is unable to defend you; your Wealth, the Sinews of War, is lost; your Walls broken down; the Sea, which, like a Girdle, surrounded and defended you, is now in part filled up by your Enemies, who have joined you to the main Land; your former Friends and Allies forsake you. . 11 He o The Lord, expressed v. 9 stretched out his hand p To strike it, the Antecedent being put for the Consequent. over the sea q Or, against the sea; i. e. against Tyrus, the Daughter of the Sea, as she was now called; and consequently against all those Ships and Men which used to Traffic with Tyrus, and were enriched by that Trade, and therefore suffered in her Fall. , he shook the kingdoms r Heb. He made the kingdoms to tremble; either, 1. the two Kingdoms of Tyre and Sidon; or rather, 2. the neighbouring and confederate Kingdoms, as appears by comparing this with Ezek. 26. 15, 16, 17, 18. who might justly quake at her Fall, partly for the dreadfulness and unexpectedness of the thing; partly because Tyre was a Bulwark, and a Refuge, and a great Advantage to them; and partly because her Fall made way for their Ruin, as being destroyed by their Common Enemy. : the LORD hath given a commandment s Hath contrived and purposed it, as was said v. 8, 9 hath put this Design into the Heads and Hearts of her Enemies, and given them Courage to attempt, and Strength to execute so difficult an Enterprise. ‖ Or, concerning a merchantman. against † Heb Canaan. the merchant city t Heb. against Canaan: the Word Canaan being taken either, 1. for a merchant, as it is used job 41. 6. Host 12. 7. or rather, 2. for the Proper Name of a Place or People, as it is generally used: for the Tyrians and Sidonians were descended from Canaan, Gen. 10. 15. and were the only considerable Remainders of that cursed Race whom God had devoted to Destruction. And so this Phrase may be here used both as an Evidence and as an Argument of their intended and approaching Ruin. , to destroy the ‖ Or, strengths. strong holds thereof. 12 And he said, Thou shalt no more rejoice, O thou oppressed virgin u So he calls her, either for her Pride and Beauty, and living in great Ease and Pleasure; or because she had hitherto never born the yoke of a conquering Enemy: though withal he declares, that she should be oppressed or deflowered very suddenly. , daughter of Zidon x Whereby he understands either, 1. Zidon herself, who suffered in and with Tyre; for so this Phrase seems generally to be used, the daughter of Zion, or of jerusalem, or of Babel, or Egypt, etc. being nothing else but Zion, jerusalem, Babel, Egypt, etc. or rather, 2. Tyrus, as most Interpreters both Jewish and Christian understand it, of whom this whole Context and Prophecy speaks; which may well be called the daughter of Zidon, because she was first built and possessed by a Colony of the Sidonians; as Pliny calleth Carthage the Daughter of Tyre▪ because she was built by a Colony of Tyrians. And the Title of daughter is ofttimes given in Scripture unto Towns or Cities which had their Being from, or Dependence upon other Cities; in which sense we read of the daughter of Heshbon, Numb. 21. 25. and of Rabbah, jer. 49. 2, 3. and of Sodom, and of Samaria, Ezek. 16. 46, 49, 53. And the daughter of Tarshish here above, v. 10. is not meant of Tarshish itself, but of Tyrus, which had a Relation to, and Dependence upon Tarshish. : arise, pass over to Chittim y Of which Place, see on v. 1. , there also shalt thou have no rest z Thither thine Enemies shall pursue thee, and there shall they overtake thee, although thou wilt think thyself secure when thou art fled to remote Parts beyond the Sea. . 13 Behold the land of the Chaldeans a You Tyrians, who think your City impregnable, cast your Eyes upon the Land and Empire of the Chaldeans, or Babylonians; which, though now it be a flourishing Kingdom, and shall shortly grow far more glorious and potent, even the glory of kingdoms, as it is called Isa. 13. 19 yet shall certainly be brought to utter ruin: and therefore your Presumption is most vain and unreasonable. ; this people was not b The Chaldeans at first were not a People, not form into any Commonwealth or Kingdom. , till the Assyrian founded it for them that dwell in the wilderness c Till Nimrod, the Head and Founder of the Assyrian Monarchy, built Babel, Gen. 10, 9 now the Head of the Chaldean Monarchy, which he built for those People, who then lived in Tents, and were dispersed here and there in wild and waste Places, that he might bring them into Order, and under Government, and thereby establish and promote his own Empire. : they set up the towers thereof, they raised up the palaces thereof d The Chaldeans being by this means brought together into a Body, fell to the Work of Building their City, and its Towers and Palaces, and thereby got Power and Dominion over their Neighbours, till at last they grew the greatest of all the Monarchies that then were upon Earth. , and he e The Lord, who is expressed before, and is frequently designed in Scripture by this indefinite Pronoun he, as hath been many times observed: Whereby he insinuates the true Reason why neither the Chaldeans nor the Tyrians should be able to stand, because the Almighty God was engaged against them. brought it to ruin f Will infallibly bring that great Empire to ruin. He speaks of a future thing as if it were already past, as the Prophets use to do. The Chaldeans shall now return to their first Nothing, and become no People again. . 14 Howl, ye ships of Tarshish: for your strength g The City of Tyre, where you found Safety and Wealth. is laid waste. 15 And it shall come to pass in that day, that Tyre shall be forgotten h Neglected and forsaken by those who used to resort thither. seventy years i During the whole time of the Jewish Captivity in Babylon. For Tyrus was taken by Nabuchadnezzar, jer. 27. 3, 8. Ezek. 26. 7. a little after the taking of jerusalem, and was restored by the favour of the Persian Monarches after the Return of the Jews from the Captivity of Babylon. , according to the days of one king k Either, 1. of the Kingdom of Babylon, which lasted so long after this time; the Word king being put for kingdom, as it is Dan. 7. 17. & 8. 21. or, 2. of one Royal Race, of Nabuchadnezzar, including his Son, and his Son's Son, in whom his Family and Kingdom were to expire, as we read Ezek. 28. 7. : after the end of seventy years † Heb. it shall be unto Tyre as the song of an harlot. shall Tyre sing as an harlot l She shall by degrees return to her former State of Prosperity and Traffic, whereby she shall easily entice the Merchants of the World to converse and trade with her, as Harlots use to entice their Customers by Lascivious Songs. . 16 Take an harp, go about ‖ Or, O city. the city m As Harlots use to do, to allure Customers. , thou harlot n So he calleth Tyre, partly because she enticed Merchants to deal with her by various Artifices, and even by dishonest Practices, as Harlot's use: and partly because of the great and general Uncleanness which was both committed and tolerated in it. that hast been forgotten; make sweet melody, sing many songs, that thou mayst be remembered o By those who had forgotten thee, v. 15. . 17 And it shall come to pass after the end of seventy years, that the LORD will visit Tyre p To wit, in mercy, as this Phrase is used Ruth 1. 6. Psal. 65. 9 and elsewhere. , and she shall turn to her hire q The Hebrew Word properly signifies, the hire of an harlot; which agrees well with the fornication in the next Clause: although these Phrases are not to be understood properly, but metaphorically, of Trading or Commerce with others. , and shall commit fornication with all the kingdoms of the world r Shall trade promiscuously with People of all sorts and Nations, as Harlots entertain all Comers. upon the face of the earth. 18 And her merchandise, and her hire shall be holiness to the LORD s He speaks not here of what the Tyrians would do immediately after their Restitution, but some time after it, even in the days of the Messiah; of which even some of the Jewish Rabbis understand it, and to which the Prophets have a special respect in their several Prophecies, and Isaiah among and above the rest of them. So this is a Prophecy concerning the Conversion of the Tyrians to the True Religion, of the Accomplishment whereof, something is said Acts 21. 3, 4, 5. and more in other Authors. : it shall not be treasured nor laid up t Either out of Covetousness, or for the service of their Pride and Luxury, as they formerly did; but now they shall freely lay it out upon Pious and Charitable Uses. : for her merchandise shall be for them that dwell before the LORD u For the Support and Encouragement of the Ministers of Holy Things, who shall teach the good Knowledge of the Lord, who dwell in God's House, and minister in his Presence; the Support of such Persons being not only an Act of Justice and Charity, but also of Piety, and of great use and necessity to maintain and propagate Religion in the World. Although this doth not exclude, but rather imply their Liberality in contributing to the Necessities of all Christians▪ , to eat sufficiently, and for † Heb. 〈◊〉 durable clothing. CHAP. XXIV. BEhold, the LORD maketh the earth a Or, the land, to wit, of Canaan, or Israel, or judaea. It is usual with all Writers, when they writ of their own Country, to call it the land, by way of eminency. There are many things in this Prophecy which manifestly concern this Land and People; and nothing, at least before v. 21. which may be taken as a new and additional Prophecy, which is necessarily to be understood of other Nations. But this I speak with submission, and due respect to those Learned and Judicious Interpreters who take this to be a Prophecy against judaea, and all the neighbouring Nations. empty, and maketh it waste b He will shortly make it waste, first by the Assyrians, and then by the Chaldeans. , and † Heb. perverteth the face thereof. turneth it upside down c Bringeth it into great disorder and confusion. , and scattereth abroad the inhabitants thereof. 2 And it shall be, as with the people, so with the ‖ Or, prince▪ * Host ●…. 9 priest d The approaching Calamity shall be universal, without any respect or distinction of Persons or Ranks of Men; the Priests themselves having been Partakers of the People's Sins, shall also partake with them in their Plagues. ; as with the servant, so with his master; as with the maid, so with her mistress; * Ezek. 7. 1●…, 13. as with the buyer, so with the seller e The Purchaser of Lands shall have no more left than he who hath sold all his Patrimony; and all Persons shall be made equal in Beggary and Slavery. ; as with the lender, so with the borrower; as with the taker of usury; so with the giver of usury to him. 3 The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word. 4 The earth mourneth and fadeth away, the world f From this Word some infer, That this Prophecy concerns not only the Land of judaea, but also the neighbouring Countries: But if the proper Signification of that Word be urged, this Prophecy must be extended to all the Parts of the World, which these Learned men will not allow. And the world, both in Scripture, and other Authors, is oft used Synechdochically for that which is in truth but a small part of it, at least in comparison with the Whole; as it is not only of the Roman Empire, as Luk. 2. 1. Act. 11. 28. but also of Babylon, Isa. 13. 11. and, which cometh nearer to the point, of this very Land of judaea, as joh. 12. 19 & 18. 20. and elsewhere. And therefore it may well be so understood here, especially when this Word world is explained by those other Words the earth, and the land, which the very next Verse showeth to be meant of Israel or judaea, as we shall there discover. languisheth and fadeth away, † Heb. the height of the people. the haughty people g Not only Common People, who use to be of low Spirits; but the High and Lofty ones, who use to be stout in their Words and Carriages towards me, and to deride my Threaten. of the earth do languish. 5 * Gen. 3. 17. The earth also h Heb. And the land, or, this land; for here is an emphatical Article in the Hebrew Text. is defiled under the inhabitants thereof i By the Wickedness of its People; of which see Levit. 18. 25, 27, Numb. 35. 33. etc. : because they have transgressed the laws k The Laws of God revealed to them, and pressed upon them in a singular manner, called simply the laws, as the Word of God is ofttimes called the word by way of eminency. , changed the ordinance l God's Ordinances concerning his Worship and Service; the Singular being put collectively for the Plural. , broken the everlasting covenant m The Covenant made between God and Abraham, and all his Posterity, renewed with the Israelites at Sinai, which was everlasting, both on God's part, who, upon the Conditions therein expressed, engaged himself to be a God to them and to their Seed for ever; and on Israel's part, who were obliged thereby to constant and perpetual Obedience through all Generations. All these Clauses clearly prove, that the earth or land which this Prophecy concerns, is no other than the Land of Israel and judah. . 6 Therefore hath the curse n The Curse of God threatened to Transgressors, Deut. 28. 15. etc. and 29. 20. and imprecated by and upon themselves, if they should not persist in their Obedience to God, Deut. 2●…. 26. and elsewhere. devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned o Are consumed by the Wrath of God, which is commonly compared to Fire. , and few men left. 7 * Chap. 16. 8, 9 Joel 1. 10, 12. The new wine mourneth p Because there are either none, or none but the Enemies of God and Israel, to drink it. Grief is ascribed to senseless Creatures by a Figure usual in all Authors. , the vine languisheth q Either because there are no People left to dress it, or gather its Grapes; or because it is broken down and spoiled by the Enemy. , all the merry-hearted r That made their Hearts merry with Wine, Psal. 104. 15. do sigh. 8 The mirth * Jer. 7. 34. & 16. 9 & 25. 10. Ezek. 26. 13. Host 2. 11. of tabrets s Which they used in their Feasts and Revellings. ceaseth, the noise t The Word properly signifies a roaring Noise and confused Clamour, such as drunken men make, Psal. 78. 65. Zech. 9 15. of them that rejoice endeth, the joy of the harp ceaseth. 9 They shall not drink wine with a song, strong drink shall be bitter to them that drink it u Because of the Fears and Miseries wherewith it is mixed. . 10 The city x jerusalem, and other Cities; for the Singular Word may be here taken collectively. of ‖ Or, emptiness. confusion y Or, of vanity, or emptiness, or desolation; for this Hebrew Word signifies all these things. And the City may be thus called, either, 1. in regard of the Judgements of God coming upon it, as if he had said, a City devoted to Desolation or Destruction, to be emptied of its Goods and People: or, 2. for its Sin, a City of Confusion or Disorder, breaking all the Laws and Orders which God had established among them; or a City that walketh with or after vanity, as the Scripture speaks, job 31. 5. jer. 2. 5. that loveth and speaketh vanity, as they did Psal. 4. 2. & 12. 2. And this may seem most convenient, that the Sin of the City should be noted in this Word, as the Punishment is expressed in the next. is broken down: every house is shut up z Either for fear of the Enemy who have entered the City; or rather, because the Inhabitants are either fled, or dead, or gone into Captivity, and so there are none to go into it, or come out of it. , that no man may come in. 11 There is a crying for wine a For the want or loss of their Wine, and spoil of their Vines, whereby they were deprived of the Means both of their Delight and Profit. Whereby he intimates their gross Sensuality and Sottishness, that in stead of crying for their Sins, and humbling themselves under God's Judgements, did only howl for their corn, and wine, and oil, as they did Host 7. 14. in the streets, all joy is darkened, the mirth of the land is gone. 12 In the city is left desolation, and the gate is smitten with destruction b The Gates of the City are totally ruined, that the Enemy may enter when and where they please. . 13 When thus it shall be c When this Judgement shall be executed. in the midst of the land d In the Land: But withal this Phrase may intimate, that the Judgement should not be sleight and superficial, and in the Skirts of the Land; but that it should reach their very Heart, their most inward and best defended Parts. among the people, * Chap. 17. 5, 6. there shall be as the shaking of an olive-tree, and as the gleaning-grapes when the vintage is done e There shall be left a Remnant, and that but a very small Remnant; as there are some few, and but a few Olives or Grapes left after the Vintage is over. Which, by comparing this with the following Verse, seems to be added by way of mitigation, to signify, that God would in Judgement remember Mercy. . 14 They f The Remnant preserved. shall lift up their voice, they shall sing for the majesty of the LORD g For his glorious Power and Goodness manifested in their Deliverance. , they shall cry aloud h In way of Exultation and Thanksgiving to God. from the sea i From the Isles of the Sea, as this is explained in the next Verse; from those Parts beyond the Sea into which they were carried Captive, and in which they were miraculously preserved. . 15 Wherefore, glorify ye the LORD k These are the Words either, 1. of the Remnant, who being themselves delivered, do encourage and exhort their Brethren to glorify God with them: or, 2. of the Prophet, directing and exciting God's People to glorify God in their Afflictions, because of that Deliverance which he had promised, and would assuredly give to them. in the ‖ Or, valleys. * Ezek. 39 6. fires l When you are in the Furnace of Affliction; although this Word is never used in Scripture in this sense. Others therefore render the Word, in the valleys; and others, in the holes, you that are now forced to hid yourselves in Holes. Possibly it may be better rendered, for light or illumination; which may be understood either of the Light of the Truth which God would reveal to them; or for the Comfort and Felicity which God would confer upon them; Light being frequently taken both ways in Scripture. For this Hebrew Word, in all other Places of Scripture where it is found, signifies that Urim which was in the High-Priest's Breastplate, and which properly signifies illumination, as both Jews and Christians render it, whereof that was both a Sign and an Instrument; of which see on Exod. 28. 30. Add to this, that this part of the Prophecy seems to concern the Days of the Gospel, and that Light which the Jews should then receive by the Messiah, of whom the Highpriest with his Ephod and Urim was a Type. And so this is an Exhortation to the converted Jews to bless God for the true Urim, even for Christ and the Gospel. And some of the ancient Translators had this Signification of the Word in their Eye, as the Vulgar Latin, who render it, in doctrines; and the Chaldee, who translate it, when light shall come to the just. But this I propose with submission. , even the Name of the LORD God of Israel in the isles of the sea m In remote Countries, beyond the Sea, which in Scripture are commonly called isles, as hath been formerly and oft observed. Whereby he seems to imply, that he here speaks not so much of a Temporal Felicity which the Jews should receive and enjoy in their own Country, as of a Spiritual Advantage which they should have by the Messiah in the Places where they were dispersed. . 16 From the † Heb. wing. uttermost part of the earth n From all the Parts of the Earth or Land in which the Jews are or shall be. have we heard songs o Songs of Joy and Praise. , even glory to the righteous p Or, glory be to the righteous; which may seem to be the Matter of the Song. By the righteous may be here understood either, 1. the Generation of Righteous and Holy Men, who formerly were despised, but now, upon this eminent Deliverance, shall be highly honoured: or, 2. the Lord, whom they were exhorted to glorify in the foregoing Verse, and who may well be called the righteous one, as he is frequently styled the holy one, as Host 11. 9 Habak. 3. 3. etc. or, 3. the Messiah, to whom this Title of just or righteous is frequently given, as Isa. 53. 11. jer. 23. 5. Zech. 9 9 etc. And the believing Jews call him righteous emphatically, partly to intimate that he is the Author and Procurer of all true Righteousness, and partly in opposition to their unbelieving Brethren, who rejected and condemned him as a Malefactor. All which the Prophet foresaw by the Spirit of Prophecy. : but I said q But in the midst of these joyful Tidings, I discern something which interrupts my Joys, and gives me cause of bitter complaint and lamentation. , † Heb. Leanness to me. Or, My secret to me. My leanness, my leanness r I saint and pine away for grief, for the following Reason. , woe unto me: the treacherous dealers have dealt treacherously s The Jews, who have been frequently guilty of great perfidiousness towards God, are now acting the same Part. Which he speaks either, 1. of those who lived in his time; or rather, 2. of those who should live when the Messiah was upon Earth, of whom he foresaw by the Spirit, that they would forsake God, and reject their Messiah, and thereby bring utter Destruction upon themselves. For even the Hebrew Doctors expound this Place of the Perfidiousness of some Jews in the times of the Messiah. And it is not strange that so sad a sight made the Prophet cry out, My leanness, etc. , yea, the treacherous dealers have dealt very treacherously t He repeats it, to show the horridness of the Crime, and how deeply he was affected with it. . 17 * Jer. 48. 43, 44. See 1 Kin. 19 17. Amos 5. 19 Fear, and the pit, and the snare x Great and various Judgements, some actually inflicted, and others expected and justly feared, as the punishment of their last-mentioned Treachery. are upon thee, O inhabitant of the earth. 18 And it shall come to pass, that he who fleeth from the noise of the fear y Upon the Report of some terrible Evil coming towards him, the Act fear, being here put for the Object, or the thing feared, as it is in many places. And thus this very Phrase is taken job 15. 21. , shall fall into the pit z When he designs to avoid one Danger, by so doing he shall plunge himself into another, and a greater Mischief. ; and he that cometh up out of the midst of the pit, shall be taken in the snare; for the * Gen. 7. 11. windows from on high are open, and the * Psal. 18. 7. foundations of the earth do shake a Both Heaven and Earth conspire against him. He alludes to the Deluge of Waters which God poured down from Heaven, and to the Earthquakes which he ofttimes causeth below. . 19 The earth is utterly broken down▪ the earth is clean dissolved, the earth is moved exceedingly b This is repeated again, partly to show the dreadfulness and certainty of these Judgements, and partly to awaken and affect the stupid Israelites, who greatly needed it. . 20 The earth c The People of the Earth. shall * Chap. 19 14. reel to and fro like a drunkard d Shall be sorely perplexed and distressed, not knowing whither to go, nor what to do. , and shall be removed like a cottage e Or, like a lodge in a Garden, of which this Word is used Isa. 1. 8. which is soon taken down, and set up in another place, as occasion requires. Or, as others render it, like a tent, which is easily and commonly carried from place to place. , and the transgression thereof shall be heavy upon it f Those Sins which they formerly esteemed light and pleasant, shall now be most burdensome and grievous to them, because of the dreadful punishments which shall follow them. , and it shall fall, and not rise again. 21 And it shall come to pass in that day g Either when God shall punish the Apostatical Jews; or, about or after that time; or, in a time known to God: for this Phrase is oft used indefinitely, and without any respect to the time designed in the foregoing passages. , that the LORD shall † Heb. visit upon. punish the host of the high ones that are on high h The proud and potent Enemies of God, and of his People, who possess the High-places of the Earth. , and the kings of the earth i Either, 1. the great Monarches of the World, who now scorn and trample upon God's People; or, 2. the Princes and Rulers▪ of Israel or judah: for the Name of king is frequently▪ given in Scripture unto mean and inferior Rulers, as judg. 1. 7. 1 Kings 20. 1, 12. Psal. 119. 46. and elsewhere. upon the earth. 22 And they shall be gathered together k By God's special Providence, in order to their punishment, as the following Words show. And thus the unbelieving jews were generally gathered together at jerusalem, to their Solemn Feast, when Titus came and besieged, and after some time took and destroyed them. Which was a very remarkable Hand of God, as 〈◊〉 and other Historians observed. And I know nothing to the contrary, but this very thing may be meant in this place; it being confessed, that divers Passages of this Chapter concern the times of the Messiah. † Heb. with the gathering of prisoners. as prisoners are gathered in the ‖ Or, dungeon. pit; and shall be shut up in the prison l As Malefactors, which are taken in several Places, are usually brought to one common Prison, where they are reserved in order to their Trial and Punishment. ; and after many days shall they be ‖ Or, found wanting. visited m Either, 1. in Judgement, as visiting is oft used. So the sense is, After they have been punished with long Imprisonment, and tormented with Expectation and Fear, they shall be 〈◊〉 forth to receive co●…ign Punishment. Or rather, 2. 〈◊〉 Mercy▪ And so the sense may be either, 1. After the Jews shall have suffered many and grievous things from the Assyrians, Chaldeans, Persians, and others, at last their Messiah and Deliverer shall come into the World, etc. Or, 2. After the Unbelieving and Apostate Jews shall have been shut up in Unbelief, and in great Tribulations for many Ages together, they shall be convinced of their Sin in crucifying their Messiah, and brought home to God and Christ by true Repentance. . 23 Then the * Chap. 13. 10. Ezek. 32. 7. Joel 2. 31. & 3. 15. moon shall be confounded, and the sun ashamed n The sun and moon are here considered either, 1. as they were abused to Idolatry; for these two were most eminent Idols, and most generally worshipped, especially in those Eastern Countries, Deut. 4. 19 & 17. 3. job 31. 26. etc. and so may be put for all Idols, which were confounded by Christ at his coming, as was foretold in Scripture, and verified by the Testimony of Ancient, yea even of Heathen Historians: Or, 2. as they were the most eminent and glorious Lights of the World, and were oft used, both in Scripture and other Authors, to signify the great Kings and Potentates and Glories of the World, as hath been formerly noted, and we shall have further occasion to remember. So the sense is, That all Earthly Powers and Glories should be obscured with the far greater Splendour of Christ the King of Kings, at whose Feet even the Kings of the Earth shall fall down and worship, as we shall see in other parts of this Prophecy. , when the LORD of hosts o The Messiah, who, though Man, yet is also God, and the Lord of Hosts, and is so called Zech. 2. 8, 11. shall reign in mount Zion and in Jerusalem p Shall come in the Flesh, and set up his Kingdom, first in jerusalem, and afterward in all other Nations. , and ‖ Or, there shall be glory before his ancients. before his ancients q Before his Ministers, who are in some sort the Courtiers of this King of Glory, as being continually attending upon him, and enjoying his Presence, and executing the Powers and Offices of his Kingdom; and especially before his Apostles, who were the Witnesses of his Divine Words and Works, and particularly of his Resurrection and Ascension, by which he entered upon his Kingdom; and of the Exercise of his Royal Power, in subduing both Jews and Gentiles to himself. The Word ancient or elder is not a Name of Age, but of Office, as it is in very many Texts of Scripture. And the ancients are here put Synechdochically for the whole Church, in whose Name and for whose Service they act. gloriously r Heb. in glory; for that Preposition is very frequently understood. . CHAP. XXV. O LORD, thou art my God, I will exalt thee, I will praise thy Name a The Prophet reflecting upon those great and glorious Prophecies which he had delivered concerning the Destruction of his Enemies, and the Protection and Deliverance of his People, and the sending of the Messiah, and the Establishment of his own Kingdom in spite of all opposition, interrupteth the Course of his Prophecies, and breaketh forth into a Solemn Celebration of all these wonderful Works. ; for thou hast done wonderful things; thy counsels of old are faithfulness and truth b Thy counsels from which all thy Works proceed, and which thou hast from time to time revealed to thy Prophets and People, which were of old, being conceived from all Eternity, and long since made known by thy Threaten and Promises, are true and firm, and therefore shall certainly be accomplished. . 2 For thou hast made * Chap. 21. 9 & 23. 13. of a city c Which is put collectively for cities. He speaks of the Cities of strangers, as the following Clause explains it, or of Enemies of God, and of his People. And under the Name cities he comprehends their Countries and Kingdoms, of which Cities are an eminent and commonly the strongest part. , an heap; of a defenced city, a ruin: a palace of strangers d The Royal Cities, in which were the palaces of strangers, i. e. of the Kings of strange People or of the Gentiles. , to be no city, it shall never be built e Their Cities and Palaces have been, or shall be, utterly and irrecoverably destroyed. . 3 Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee f Thy stoutest Enemies observing thy wonderful Works, in saving thy People, and in destroying others of thine and their Adversaries, shall be either converted, or at least convinced, and forced to acknowledge thy Power, and shall tremble before thee. . 4 For thou hast been a strength to 〈◊〉 poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat g For thou hast defended thy poor and helpless People, against the fiercest Assaults of their Enemies. , when the blast of the terrible one is as a storm against the wall h Or, for (as this Particle commonly signifies; or rather, therefore, as it is frequently used, because thou art their Defender) the blast of the terrible, or strong, or violent one, was like a storm (of Hail, or Rain, or Wind) against a wall, which makes a great and terrible noise, but without any effect, for the Wall stands firm in spite of it. It is probable the Prophet in these Words had a special respect to that miraculous Deliverance of jerusalem from the Rage and Attempt of Sennacherib; although the Words be general, and include other Deliverances of a like nature. . 5 Thou shalt bring down the noise i The tumultuous noise, as the Word properly signifies, which he called their blast in the foregoing Verse; by which he means their Rage and furious Attempts, which are common●… managed with much noise and clamour. of strangers k Of those strange and Heathen Nations that fought against God's People. , as the heat in a dry place; even the heat with the shadow of a cloud l With as much ●…ase as thou dost in the Course of thy common Providence allay the Heat of a dry Season and Place, either by the shadow of thy Clouds, or by the Rain which falleth from black and shadowy Clouds. : the branch m The Arm or Power, as a Branch is the Arm of a Tree. Or, the Prince or Commanders: for the Word branch is sometimes put for a Person of eminent Place and Power, as Psal. 80. 15. Isa. 4. 2. Zech. 3. 8. & 6. 12. But others render the Word, the song, as it is used Cant. 2. 12. their jovial and triumphant Song. of the terrible ones shall be brought low. 6 And in this mountain n In Mount Zion, to wit, in God's Church, which is very frequently meant by the Names of Zion and jerusalem, both in the Old and in the New Testament. shall * Prov. 9 2. lat. 22. 4. etc. the LORD of hosts make unto all people o Both Jews and Gentiles, who shall then be admitted to the participation of the same Privileges and Ordinances. a feast of fat things p A Feast made up of the most exquisite and delicate Provisions: Which is manifestly meant of the Ordinances, Graces, and Comforts given by God in and to his Church. , a feast of wines on the lees q Which have continued upon the Lees a competent time, whereby they gain strength, and afterwards drawn off from the Lees, and so refined, as it is explained in the next Clause. , of fat things full of marrow, of wines on the lees well refined. 7 And he will † Heb. swallow up. destroy in this mountain the face of the covering r Which is put either, 1. for the Covering of the Face, by an Hypallage, as silver of shekels is put for shekels of silver, Levit. 5. 15. or, 2. for the Covering or vail, as the next Clause expounds it, the Word face being oft superfluously used in the Hebrew Language, as Gen. 1. 2, 29. and elsewhere. † Heb. covered. cast over all people, and the vail s The Veil of Ignorance of God, and of the True Religion, which then was upon the Gentiles, and now is upon the Jews, 2 Cor. 3. 14, 15, 16. which, like a Veil, covers men's Eyes, and keeps them from discerning between things that differ. It may be also an Allusion either to the Veil which was put upon Moses his Face, Exod. 34. 33, 34. or to the Veil of the Sanctuary, by which the persons without it were kept from the sight of the Ark. This is a manifest Prophecy concerning the Illumination and Conversion of the Gentiles. that is spread over all nations. 8 He t The Lord, expressed both in the foregoing and following Words, even the Messiah, who is God and Man. will * 1 Cor. 15. 54. Rev. 20. 14. swallow up death u Shall by his Death destroy the Power of Death, as is said Heb. 2. 14. take away the Sting of the First Death, and prevent the Second Death, and give Eternal Life to the World, even to all that believe in him. in victory x Heb. unto victory, i. e. so as to overcome it perfectly; which complete Victory Christ hath already purchased for, and will in due time actually conser upon his People. , and the Lord GOD will * Rev. 7. 17. & 21. 4. wipe away tears y Will take away from his People all Sufferings and Sorrows, and all the Causes of them; which is begun here, and perfected in Heaven. from off all faces, and the rebuke of his people z The Reproach and Contempt which was daily cast upon his faithful People by the ungodly World, and▪ among others, by the Apostate and Unbelieving Jews, who accounted the Christians to be the scum and offscouring of all things. shall he take away from off all the earth a Or, from off all this land, i. e. from all the Church and People of God, wheresoever they shall be, from all their Faces, as was said in the foregoing Clause. : for the LORD hath spoken it b Therefore doubt not of it, though it seem incredible to you. . 9 And it shall be said c By God's People, in way of triumph and reply to their Enemies. in that day, Lo, this is our God d Your Gods are senseless and impotent Idols; but our God is Omnipotent, and hath done these great and glorious Works, which fill the World with Admiration. We may well boast of him; for there is no God like to him. Possibly it may be an intimation, that God should take Flesh, and became visibly present amongst Men. , we have waited for him e Our Messiah, or Saviour, long since promised, and for whom we have waited a long time, now at last is come into the World, bringing Salvation with him. , and he will save us: this is the LORD, we have waited for him, we will be glad, and rejoice in his salvation. 10 For in this mountain shall the hand of the LORD rest f The powerful and gracious Presence of God (which is oft signified in Scripture by God's hand) shall have its constant and settled abode, it shall not move from place to place, as it did with the Tabernacle; nor shall it departed from it, as it did from jerusalem, but shall continue in his Church even to the end of the World, Mat. 28. 20. , and Moab g The Moabites, which, having been constant and implacable Enemies to Israel, are Synechdochically put for all the Enemies of God's Church, as the Edomites upon the same account are, Isa. 34. 6. & 63. 1. shall be ‖ Or, threshed. trodden down under him h Under his Feet, as appears by the following Similitude. , even as straw is ‖ Or, threshed in Madmenah. trodden down for the dunghill i As easily and as effectually as the Straw, which being left upon the Ground, and mixed with the Dung which lies there, is trampled upon by the Feet of Men and Beasts. . 11 And he k Either, 1. Moab, who being plunged into a Sea of Troubles, shall endeavour to swim out of it, but to no purpose; or rather, 2. the Lord, who is designed by this very Pronoun he, both in the latter Clause of this Verse, and in the following Verse; whose Power they shall be no more able to resist, than the Waters can resist a Man that swims, who with great facility divides them hither and thither. shall spread forth his hands l Or, siretch forth his hands to the utmost, to smite and destroy them. in the midst of them, as he that swimmeth spreadeth forth his hands m Which he doth to the uttermost. to swim: and he shall bring down their pride together with the spoils of their hands n With all that Wealth which they have gained by Rapine, and spoiling of God's People, and others. But the Words are otherwise rendered by others, with or by (as this Hebrew Particle is used, Esth. 9 25.) the arms of his hands: which he may mention because the Strength of a Man, and of his Hands, consisteth in his Arms; whence also the arm in Scripture is oft put for Strength: or, by the motion or stroke of his hands, as all the ancient Translators do in effect render it. And this seems to agree best with the Metaphor here borrowed from one that swimmeth, which is performed in that manner. . 12 And the * Chap. 26. 5. fortress of the high fort of thy walls o All thy walled Cities and Fortifications, to which thou trustest. shall he bring down, lay low, and bring to the ground, even to the dust. CHAP. XXVI. IN that day a When God shall do such glorious Works for the Comfort of his People, and for the Ruin of his and their Enemies, as he hath described in the foregoing Chapter. shall this song be sung in the land of Judah b In the Church of God, which in Scripture is oft signified by the Titles of judah, and jerusalem, and Zion, or the like. , We have a strong city c jerusalem, or the Church, which is oft called or compared to a City, as Psal. 87. 3. Revel. 3. 12. & 11. 2. & 21. 2. , * Chap. 60. 18. salvation will God appoint for walls and bulwarks d God's immediate and saving Protection shall be to his Church in stead of Walls, etc. But I conceive, with submission, the Words may very fitly be thus rendered, He will set or put or make her walls and bulwarks salvation, i. e. as safe as Salvation itself: or, in safety, there being only a defect of the Preposition, which is very frequent in Scripture. . 2 * Psal. 118. 19, 20. Open ye the gates e Of the City mentioned v. 1. , that the righteous nation f Either, 1. those godly Jews who are returning from Babylon; or, 2. the whole Body of righteous and holy Men, whether Jews or Gentiles. For he seems to speak here, as he apparently did in the foregoing Chapter, of the Times of the Gospel. which keepeth the † Heb. truths. truth g Which is sincere and steadfast in the Profession and Practice of the True Religion. may enter in. 3 Thou wilt keep him in † Heb. peace, peace. perfect peace, whose ‖ Or, thought, ●…r, imagination. mind is stayed on thee h Heb. the fixed thought or mind (i. e. the Man whose Mind and Thoughts are fixed and settled upon thee by Faith, as the next Clause explains it, the Qualification being put for the Person so qualified, as folly and wisdom are put for a Fool and a Wise man, Prov. 24. 9 Mic. 6. 9 and peace for a Man of peace, Psal. 120. 7.) thou wilt keep in peace peace, i. e. in all manner of peace, in constant and perfect peace. In the foregoing Verse the Righteous were admitted into the City, and here they are preserved and defended in it by God's Almighty Power. : because he trusteth in thee. 4 Trust ye in the LORD for ever i In all Times and Conditions. : for in the LORD JEHOVAH is † Heb. the rock of ages. Deut. 32. 4. everlasting strength k Heb. the rock of ages, a sure Refuge to all those that trust in him, through all generations; therefore you may safely trust in him, and that for ever. . 5 For he bringeth down l Heb. he hath brought down, which yet may be put for the future, he will bring down, etc. You may trust him; for he can and doth raise some, and throw down others, according to his own good pleasure. them that dwell on high m He speaks not so much of height of Place, as of Dignity and Power; in which sense also he mentions the lofty city in the next Clause. , the * Chap. 25. 12. & 32. 19 lofty city n Which may be understood either of proud Babylon; or, collectively, of all the strong and stately Cities of God's Enemies. , he layeth it low, he layeth it low, even to the ground, he bringeth it even to the dust. 6 The foot shall tread it down, even the feet of the poor, and the steps of the needy o God will bring it under the Feet of his poor and weak and despised People. . 7 The way of the just is uprightness p Or, most even or plain. Heb. evenness or plainness. Which is understood either, 1. of the Rectitude or Goodness of his Actions or Course: or rather, 2. of the good Success of his Affairs: for this suits best with the Coherence. When the way of the Wicked is rugged, in which they easily stumble and fall into mischief, of which he spoke v. 5, 6. the path of Just men is plain and smooth, and they walk safely and comfortably in it. : thou most upright, dost weigh the path of the just q The sense of the Words thus rendered is, Thou, O God, who art most upright in all thy ways, and therefore a Lover of Uprightness, and of all upright Men, dost weigh (i. e. examine) the path of the just, the Course of his Actions, and, which is implied, dost approve of them, and therefore direct them to an happy issue. But the Words are otherwise rendered by some late Learned Interpreters, to this purpose, Thou dost level or make plain (as this very Word signifies Psal 78. 50.) the path of the just exactly. Heb. with evenness, or evenly, so as to make it very even. Thus the first Clause declares that it was even or plain, and this showeth whence or by whom it is made such, even by God. . 8 Yea, * Chap. 6●…. ●… in the way of thy judgements, O LORD, have we waited for thee r And as we thy People have loved and served thee when thou hast made our way plain and easy for us; so we have not forsaken thee, but waited upon thee, when thou hast made it rugged and troublesome by thy Judgements. He speaks of the same Just men, v. 7, 8, 9 though it be with a change of the Numbers and Persons, which is usual in Prophetical Writings, the just, v. 7. we, v. 8. I, v. 9 ; the desire of our soul is to thy Name, and to the remembrance of thee s Heb. to thy name and thy memory; which, by a known Figure called Hendiaduo, may be put for the remembrance of thy Name. And the Name of God is here, as it is in many other places, put for God himself, as he hath made himself known by his Word and Works. And so the sense of this Clause is, Our Affections are not alienated from thee by thy Judgements, but we still continue to desire thy Presence and Favour, and we support and comfort ourselves with the remembrance of what thou art, and what thou hast done, and what thou hast promised to be and do to thy People. . 9 * C●…nt. 3. 1. With my soul t Sincerely and most affectionately, as Psal. 63. 1. and elsewhere. have I u The Prophet speaks this in the name of all God's People, by comparing this with the foregoing Verse. desired thee in the night x Either, 1. figuratively, in the time of Affliction, which is oft called night or darkness; or rather, 2. properly, as appears from the next Clause, wherein early or in the morning is opposed to it. When others are sleeping, my Thoughts and Desires are working towards God. , yea, with my spirit within me will I seek thee y By fervent Prayer for thy Lovingkindness. early z Betimes in the morning, as the Word signifies. : for when thy judgements are in the earth, the inhabitants of the world will learn righteousness a And good reason it is that we should thus desire and seek thee in the way of thy Judgements, because this is the very design of thy Judgements, that men should thereby be awakened to learn and return to their Duty; and this is a common effect of them, that those who have been careless in Prosperity, are made wiser and better by Afflictions. The inhabitants of the world seem to be here taken not in opposition to God's People, as if not they only, but even the wicked World would do thus; but in a general Notion, so as to include, yea principally to design God's People, as may be gathered both from the former part of this, and the foregoing Verse, in which he describes their pious Carriage under Affliction; as also from the two following Verses, in which he speaks of the wicked, whom he seems to oppose to these inhabitants of the world, because these learn Righteousness, whilst those wicked men remain incorrigible both under Mercies and Judgements, v. 10, 11. . 10 * Eccl. 8. 11. Let favour be showed to the wicked, yet will he not learn righteousness b This is the Carriage of thy People; but the Course of Wicked men is directly contrary in all conditions: For if thou dost spare them, when thou punishest thine own People, they will not accept of that gracious Invitation to Repentance, nor walk worthy of so great a Mercy. : in the land of uprightness c Even in God's Church, and among his People, where Righteousness is professed and taught, and by many practised; and where Unrighteousness is discountenanced and punished: all which things are Aggravations of his Sin. will he deal unjustly, and will not behold the majesty of the LORD d Although God gives such plain and clear Discoveries of his Majesty and Glory, not only in his Word, but also in his Works, and especially in this glorious Work of his Patience and Mercy to Wicked men, yet they wilfully shut their Eyes at it, and will not acknowledge it. . 11 LORD, when thy hand is lifted up, they * Job 34. 27. Psal. 28. 5. Chap. 5. 12. will not see e And they are guilty of the same obstinate Blindness when thou dost smite and punish them, which is commonly signified by lifting up the hand, as Ezek. 44. 12. Micah 5. 9 Compare also 2 Sam. 20. 21. 1 Kings 11. 26. Or, as others render it, When thine hand is high or exalied, i. e. When thy Works are most evident and most glorious, when thou appearest most gloriously for the defence of thy People, and for the punishment of thine and their Enemies, they will not see. : but they shall see f The same Word is repeated in another sense: They shall feel and know that by sad and costly Experience, which they would not learn by other and easier ways. Seeing is oft put for feeling; in which sense Men are said to see affliction, Lam. 3. 1. and to see death, Psal. 89. 48. and the like. , and be ashamed for their envy ‖ Or, towards thy people. at the people g Or, at or towards thy people, the Pronoun thy being repeated out of the following Clause, as it is in many other places of Scripture, as hath been before noted. Their Envy and Hatred against God's People blinded their Minds, that they neither could nor would see that God was on their side, though the Tokens of it were most manifest and undeniable. Which was the Case of Pharach and the Egyptians, who were not sensible that the Lord fought for Israel against the Egyptians, as they said Exod. 14. 25. till it was too late. ; yea, the fire of thine enemies h Not efficiently, but objectively: Such Fire or Wrath as thou usest to pour forth upon thine implacable Enemies. As my wrong, Gen. 16. 5. is not the Wrong done by me, but to me; and my violence, jer. 51. 35. is the violence done to me, as we translate it, not by me. shall devour them. 12 LORD, thou wilt ordain peace for us i As thou wilt destroy thine and our Enemies, so thou wilt bless us thy People with Peace and Prosperity. : for thou also hast wrought all our works k Either, 1. all the Good Works done by us▪ which are the Effects of thy Grace: or rather, 2. all the Good and Great Works which have been wrought for us, all our wonderful Deliverances and singular Blessings come from thee. And so the Argument is this, God hath delivered us formerly upon all occasions, and therefore he will still deliver us, and give us Peace: Which Inference is frequently made by Holy Men in Scripture. ‖ Or, for us. in us l Heb. to or for us. . 13 O LORD our God, * 2 Chron. 12. 8. other lords besides thee m Others besides thee, who art our only judge, and King, and Lawgiver, Isa. 33. 22. and besides those Governors who have been set up by thee, and have ruled us for thee, and in subordination to thee, even Foreign and Heathenish Lords, such as the Philistines, and lately the Assyrians. have had dominion over us n Have exercised a Tyrannical Power over us. : but by thee only o By thy Favour and Help, by which alone (and not by our Strength or Merits) we have been rescued from their Tyranny. will we make mention of thy Name p We will celebrate thy Praise, and trust in thee for the future. Thou only hast given us both Ability and Occasion to magnify thy Name, whereas without thy Succour we had gone into the place of Silence, where there is no remembrance of thee, as is said Psal. 6. 5. . 14 They are dead, they shall not live; they are deceased, they shall not rise q Those Tyrants and Enemies are utterly and irrecoverably destroyed, so as they shall never live or rise again to molest us. Possibly he speaks of the miraculous Destruction of Sennacherib's Army before jerusalem. : therefore r That they might be so effectually destroyed, thou didst undertake the Work. Or, rather, because (as this Particle is used Numb. 14. 43. Psal. 42. 6.) thou hast, etc. as it follows. hast thou visited and destroyed them, and made all their memory to perish s Thou hast destroyed both them and theirs, and all the Monuments or Memorials of their Greatness and Glory. . 15 Thou hast increased the nation t Heb. Thou hast added to the nation. Which may be understood either, 1. in way of Mercy, of adding to their Numbers, as our Translation takes it; and so we have in effect the same Phrase, 2 Sam. 24. 3. The Lord add to the people, etc. and Psal. 115. 14. in the Hebrew Text, The Lord shall add upon or to you: or, 2. in way of Judgement, of adding to their Plagues or Miscries, of which we read Rev. 22. 18. in which sense the Phrase is found in the Hebrew Text, Psal. 120. 3. What shall be added to thee; and in that usual Form of Imprecation, The Lord do so to me and more, Ruth 1. 17. 1 Sam. 3. 16. etc. where it is in the Hebrew, The Lord do so to me and add. And this sense seems to be favoured by the Context, as also by the ancient Greek Translators, who render the Words, add to them evil or punishments. And so the Word adding may be used emphatically and sarcastically: God indeed will add to them; but what? Not Numbers, and Power, and Glory, as they expected; but Plagues or Judgements, one after another. This nation is supposed by the Current of Interpreters to be the People of Israel, emphatically called the nation. Possibly it may be the Assyrians, of whom he spoke in the last Verse. But this I propose with submission. , O LORD, thou hast increased the nation, thou art glorified u Thy Justice is glorified in their Punishment or Destruction. ; thou hast removed it far unto all the ends of the earth x Which may be understood either, 1. of Israel, and that either in a way of Mercy, Thou hast by destroying the Assyrians enlarged thy People, who were shut up in jerusalem▪ so that now they may go to the remotest parts of the Land; or in way of Judgement: Thou hast removed thy People out of their own Land, and suffered them to be carried Captive to the ends of the Earth: Or, 2. of the Assyrians; Thou hast removed them from jerusalem, which they had besieged, and caused them to flee into their own Country, which in Scripture-phrase was in the ends of the earth; of which see Isa. 5. 26. & 13. 5. . 16 O LORD, in trouble have they y To wit, thy People, as appears both from the Matter of this Verse, and from the following Verses. visited thee z Come into thy Presence, with their Prayers and Supplications, as the next Clause explains it. , they poured out a Which notes the Plenty or rather the Earnestness of their Prayers, as Psal. 42. 4. & 142. 2●… a † Heb. secret speech. prayer b Heb. a muttering or lowly speech, such as Charmers use, and such as Hezekiah used when he was in great distress, Isa. 38. 14. Like a crane or swallow so did I chatter, I did mourn as a dove; and such as is usual in case of great humiliation and dejection of Mind. when thy chastning was upon them c When thou wast punishing them for their Sins. . 17 Like as * Joh. 16. 21. a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs: so have we been d Such was our Anguish and Danger. in thy sight e Whilst thou didst only look upon us like a mere Spectator, without affording us the least degree of Pity or Help. Or, this Phrase notes only the reality of the Thing; God was Witness of this our Misery, and knoweth the Truth of what I say. , O LORD. 18 We have been with child, we have been in pain, we have as it were brought forth wind f We have had the Torment of a Woman in Childbearing, but not the Comfort of a Living Child, joh. 16. 21. for we have brought forth nothing but Wind, all our Labours and Hopes were vain and unsuccessful. The Prophet here represents their deplorable and desperate Condition, before God appeared so eminently to deliver them. , we have not wrought any deliverance g We found that we were utterly unable to deliver ourselves. in the earth h Or, in the land, in our own Country, where yet we had far greater Advantages than we could have had elsewhere. , neither have the inhabitants of the world i The Assyrians, or our other Enemies; for they are here opposed to God's People. fallen. 19 Thy dead men shall live k The Prophet here turneth his Speech to God's People, and gives them a Cordial to support them in their deep Distress, expressed in the foregoing Verse. Thy dead Men are not like those v. 14. for they shall not live, as I there said; but thine shall live. You shall certainly be delivered from all your Fears and Dangers. Nothing is more frequent, both in Scripture and other Authors, than for great Calamities to be compared to death▪ and Deliverance from them to life, and reviving, and resurrection: And particularly the Captivity of the jews in Babylon, and their Deliverance out of it, is largely expressed by this very Similitude, Ezek. 37. 11, etc. , together with my dead body l As I myself, who am one of your number, and of these Dead men, shall live again. You shall be delivered together with me. Which he might add, to meet with an Objection; for they might think that God would take some special Care of this Holy Prophet, and would preserve him when they should be destroyed. No, saith he, As I am at present like a dead Carcase no less than you, so you shall be restored to Life no less than I. If the Supplement of our Translation seems to be too liberal, it may be rendered to the same purpose, as my body, the Particle as being oft understood, as I have divers times observed: As my dead Body shall rise, so shall theirs also; we are equally dead, and shall equally live again. shall they arise m Unto Life, as appears from the former Clause. : awake n Out of your sleep, even the sleep of death, as it is called Psal. 13. 3. Death being oft compared to a Sleep, as joh. 11. 11. Act. 7. 60. and Restauration to Life unto awaking, as 2 Kings 4. 31. , and sing, ye that dwell in the dust o You that are dead and buried in the Dust, as the Dead are said to sleep in the dust, Dan. 12. 2. : for thy dew p The Favour and Blessing of God upon thee, which is oft compared to the dew, as Host 14. 5. Mich. 5. 7. The Pronoun thy is here taken not efficiently, but objectively, as thy curse, Gen. 27. 13. is the Curse coming upon thee. is as the dew of herbs q Which gently refresheth and reviveth them, and maketh them to grow and flourish. , and the earth shall cast out the dead r. qAs an abortive Birth is cast out of the Womb, to which the Grave is compared, job 1. 21. But because the Verb here used doth not signify to cast out, but to cast down, which seems not proper here, these Words may be and are, both by ancient and later Interpreters, rendered otherwise, and thou wilt cast down the land of the giants, or of the violent ones, of the proud and potent Tyrants of the World. For the Word here rendered dead, is elsewhere rendered giants, as 2 Sam. 21. 16. 18. See also on job 26. 5. Prov. 9 18. & 21. 16. But then the Words seem to be better rendered, and thou wilt cast the giants down to the ground: Either, 1. thou, O God, who is oft understood in such Cases▪ or rather, 2. thou, O my People, to whom he speaks in the foregoing Clauses of the Verse, thy dead body, and thy dew, and here continueth his Speech, thou wilt or shalt cast, etc. thou shalt subdue even thy most Giantlike and mighty Enemies. Which, though it be properly God's Work▪ the Church is oft said to do, because she by her Prayers engageth God to do it. And so as the former Clauses of the Verse speak of the Deliverance and Prosperity of God's Church and People, so this Clause speaks of the Destruction of their Enemies, which usually accompanieth it. 20 Come, my people s Having foretold the wonderful Deliverance and great Happiness of God's People, and the utter Destruction of their Enemies, lest they should think they were now entering into the possession of this Felicity, he adds what here follows, and intimates, that for the present they were to expect Storms, and to prepare for them, and patiently to wait God's time for the Accomplishment of so great a Mercy. , enter thou into thy chambers, and shut thy doors about thee t Withdraw thyself from the Company and Conversation of the Wicked World, lest partaking with them in their Sins, thou dost also partake of their Plagues; pour out thy Prayers to God in thy Closet, as this may be explained by comparing Mat. 6. 6. put thyself under the protection of my Providence and Grace by Faith and Prayer. He alludes to the common practice of Men, who when there are Storms or Dangers abroad, betake themselves into their own Houses or Chambers for safety; or, as some think, to that History Exod. 9 19, 20. or to that Command of not going out of their houses, Exod. 12. 22. or to the like Charge given to Rohab, as the Condition of her Preservation, jos. 2. : hid thyself as it were * Psal. 30. 5. Chap. 54. 7, 8. 2 Cor. 4. 17. for a little moment u Whereby he intimates, that all their Afflictions, how long and tedious soever they may seem, are but short and momentary, in comparison of that Happiness which is reserved for them. , until the indignation x The dreadful Effects of God's Anger, those sore Judgements of God mentioned in the following Verse. be overpast. 21 For behold, the LORD * Mic. 1. 3. cometh out of his place y Cometh down from Heaven; which God in Scripture is frequently said to do, when he undertaketh any great and glorious Work, either of Delivering his People, or of Destroying their Enemies. The Speech is borrowed from the manner of Princes, who come out of their Palaces either to fit in Judgement, or to fight against their Enemies, which is the Case here. to punish the inhabitants of the earth z All the Enemies of God and of his People; for these are here opposed to God's People: Therefore take heed you be not found in the number of them. for their iniquity: the earth also shall disclose her † Heb. bloods. blood, and shall no more cover her slain a The innocent Blood which hath been spilt upon the Earth shall be brought to light, and shall be severely revenged upon the Murderers. For the Phrase see on Gen. 4. 10. job 16. 18. Ezek. 24. ●…. . CHAP. XXVII. IN that day the LORD with his sore and great and strong sword shall punish Leviathan a What kind of Creature the Leviathan is, see in my Notes on job 41. 1, etc. Whence it is evident, that it was a very great and terrible Sea-monster. But here it is certain that the Expression is metaphorical, and that by this Leviathan, Serpent, and Dragon, (for all signify the same thing) he understands some very powerful Enemy or Enemies (for the Singular Number may be here put for the Plural, as it is in many other places) of God, and of his Church or People, which may well be called by these Names, partly for their great Might, and partly for the great Terror and Destruction which they cause upon the Earth, as the Leviathan doth in the Sea. He seems to have a special respect to some particular Enemy and Oppressor of God's People; either the Assyrian Emperor, who now was so; or rather the Babylonian, who should be▪ so. Some understand this of the Devil: But although it may be applied to him in a mystical sense, it seems to be literally meant of some potent and visible Adversary; which seems more agreeable to the following Verses, and to the Usage of this and other Prophets. the ‖ Or, crossing like a bar. piercing serpent b Which by its Sting pierceth quickly and deeply into men's Bodies. Or, the bar (as this Word is elsewhere used) serpent, as this may be called, either for its length, or strength, or swift motion. , even Leviathan that crooked serpent c Win●…ing and turning itself with great variety and dexterity. Whereby he seems to signify the Craftiness and Activity of this Enemy, which being added to his Strength, makes it more formidable. , and he shall slay * Chap. 51. 9 the dragon d Or rather, the whale, as this Word is rendered Gen. 1. 21. job 7. 12. and elsewhere; which agrees better with the following Words, that is in the sea, which possibly were added only to limit that general and ambiguous Word to a Sea-monster, and not to describe▪ the Place in which the Enemy signified by this Dragon had his abode. Although the sea, which here follows, may be metaphorically understood of the great largeness of his Empire, and the multitude of his Subjects, by comparing this with Revel. 17. 1, 15. that is in the sea. 2 In that day e When this potent Enemy shall be destroyed. sing ye unto her, A vineyard of red wine f The Words in the Hebrew Text lie thus, A vineyard (Behold, a vineyard; or, jacob or Israel▪ my Church and People, which is sufficiently understood from the next Verse, and is expressed v. 6. shall be a vineyard, shall be defended and dressed, shall thrive and flourish like a Vineyard) of red wine (i. e. of the choicest and best Wine, which in those Parts was Red, as appears both from Scripture, as Prov. 23. 31. whence it is called the blood of the grape, Gen. 49. 11. Deut. 32. 14. and from other Authors) sing ye (O you faithful Souls, sing with Joy and Thanksgiving to God) to (or of, or concerning, as this Prefix is elsewhere used) her, or it, to wit, the Vineyard or Church, (which is frequently compared to a Vineyard, as Psal. 80. 8. Isa. 5. 7. and elsewhere) now delivered from her great Enemy, and blessed with Peace and Prosperity. . 3 I the LORD do keep it g I will secure it, that neither Men, nor Beasts, nor Drought shall spoil it; which alone are the things that can hurt it. I will protect my Church from all the Assaults of her Enemies, and supply her with all necessary Provisions, with my Ordinances, and with my Spirit and Grace. , I will water it every moment: lest any hurt it, I will keep it night and day. 4 Fury h To wit, against my Vineyard, or my People; which is easily understood both from the foregoing and following Verses. I have been displeased with them, and have chastised them; but I am not implacable towards them, and resolved utterly to destroy them, as their Enemies are, and would have me to be. is not in me: who would set the briers and thorns against me in battle? I would ‖ Or, march against. go through them, I would burn them together i This is added as a Reason of the foregoing Clause and Assertion; which may be conceived either, 1. thus, I rather desire to contend with Briars and Thorns, i. e. with the wicked Enemies of my Church, who 〈◊〉 ●…hus called Isa. 10. 17. Ezek. 28. 24. and if my Wrath 〈◊〉 now kindled against them, as it is against my People▪ i would be furious towards them, and never leave till 〈◊〉 utterly consumed them; but I will deal more indulgently with my People. Which Exposition seems to receive some 〈◊〉 and strength from v. 6, 7, 8. Or, 2. thus, For I consider the weakness of my People, that if I should let lose my Fury upon them, they could no more stand before me, than Briars and Thorns (to which God's People, when they fall into Sin, and provoke God, are not unfitly resembled) can stand before a devouring Fire, and therefore they would in an instant be utterly destroyed; which I will not do. And this Consideration of Man's Imbecility is elsewhere alleged as a Reason of God's Indulgence, as Psal. 103. 13, 14, 15, 16. Isa. 57 16. But this I deliver with submission. . 5 Or k Or if at any time Fury be, or seem to be in me against my Vineyard or People. let him l My People, as is clearly implied from the following Words; for, there is no peace to those who are not God's People, or to the wicked, Isa. 57 21. and is expressed in the following Verse. take hold of my strength m i e. Take hold of my Arm, which is metonymically called strength, and stay it from giving the Blow, not by Force, which is impossible, but by humble Submission and earnest Supplication. Or, strengthen himself or be strong (as this Word properly signifies, and is elsewhere used) by my strength; not by his own Strength, which he will oppose to mine, but by my Strength, which he may by humble and frequent Prayers not only restrain from doing him hurt, but effectually engage to assist him, and do him good. He seems to allude to that History of Iacob's wrestling with the Angel of God, Gen. 32. 28. which he could never have done but by a Strength received from God. , that he may make peace with me n That in stead of opposing me, he may in this manner reconcile himself to me. Or, and he shall make peace with me, as the same Words are rendered in the next Clause; which may be repeated to assure them of that great and important Favour, that God would make Peace with them. Or, the Words may be rendered in both Clauses, let him make peace with me, yea let him make peace with me, this Future Verb being taken Imperatively, as the other is in the former clause of the Verse. , and he shall make peace with me. 6 He shall cause them that come of Jacob to take root o To be firmly settled in their Possessions, and not tossed hither and thither, as they have been. : Israel shall blossom and bud, and fill the face of the world with fruit p Their Posterity shall be so numerous, that their own Land shall not be sufficient for them, but they shall be forced to seek Habitations in other Countries, and shall replenish them with People. But this seems to be understood of the Spiritual Seed of jacob, or of Believers, who are oft called God's Israel, as Rom. 9 6. and elsewhere. . 7 Hath he smitten him, † Heb. according to the stroke of those. as he smote those that smote him q The Question implies a Denial; He hath not so smitten him, to wit, jacob. He hath not dealt so severely with his People, as he hath dealt with his and their Enemies, whom he hath utterly destroyed. This may look either, 1. backward upon Times past. If you consult former Experiences, you will find, that God hath done so, hath spared and restored his People, and in Judgement remembered Mercy to them, when he hath totally ruined their Enemies; or, 2. forward upon the time to come, of which he speaks as of a thing past, after the manner of the Prophets, and of which he speaks in the next Verse. ? or is he slain according to the slaughter of them that are slain by him r Of those who were slain by Israel, or rather by God at the Prayer and on the behalf of Israel. Heb. of his slain ones, i. e. of those of his Smiters or Enemies who were slain. Which Exposition is favoured by comparing this with the foregoing Clause. ? 8 * Job 23. 6. Jer. 10. 24. & 30. 11. & 46. 28. In measure s With moderation, in certain Proportions which God meeteth out and fitteth to their Strength. ‖ Or, when thou sendest it forth. when it shooteth forth t When the Vine shooteth forth its luxuriant Branches, he, like the Vine-dresser, cutteth them off, but so as not to spoil or destroy the Vine. Or, as divers Interpreters render it, and the Word properly and frequently signifies, in or by casting or dismissing or sending her or it out, or, when thou dost cast or send her out, to wit, out of her own Land, in which she was planted, into Captivity. He alludes to a Man that divorceth his Wife, which is expressed by this Word; but withal intimates, that this shall not be peremptory and perpetual, as other Divorces were. , thou wilt debate with it u God is said to debate or contend with Men, when he executeth his Judgements upon them, as Isa. 49. 25. & 57 16. Amos 7. 4. : ‖ Or, when he removeth it. he stayeth his rough wind x He mitigateth the severity of the Judgement. But, I must confess, I do not meet with any of the ancient or modern Translators that agree with ours in this Version: nor is the Hebrew Verb ever used, so far as I know, in the signification of staying or restraining: besides, our Translation takes no notice of the Hebrew Preposition. But this Word unquestionably signifies to remove or take away, as 2 Sam. 20. 13. Prov. 25. 4, 5. and thus most Interpreters understand it. And so the Place is very fitly thus rendered, be (or, when be, which Particle may easily be understood out of the former Clause, as is usual) removeth (understand either it, to wit, the Vine; or them, to wit, the Enemies of God and his People. And so this agreeth with the former Verse, in representing the different way of God's Proceeding against his People, and his and their Enemies. Either way there is only a defect of the Pronoun, which I have before shown in divers places to be very usual in the Hebrew Language) with or by his rough wind, by which sometimes Vines and other Trees are pulled up by the Roots, as that did 1 Kings 19 11. whereby he understands his most terrible Judgements. in the day of the east-wind y In the time when he sendeth forth his East-wind; which he mentions because that Wind in those Parts was most violent and most hurtful to Trees and Fruits, as hath been oft observed, and therefore is used to signify the most grievous Calamities. . 9 By this z By this manner of God's dealing with his People. therefore a That the difference between jacob and his Enemies, in their several Sufferings, may appear. shall the iniquity of Jacob be purged b Heb. expiated or forgiven upon their true Repentance, which shall be the happy effect of their Chastisement. , and this is all the fruit, to take away his sin c The effect hereof shall not be to destroy the Sinner, as it is in other Men, but only to take away the guilt and power of their Sins. : * when he maketh d Which Sin of Iacob's shall be purged and taken away, and the Judgement removed, when he shall truly repent of all his Sins, and especially of his Idolatry, to which they were most inclined, and for which the most of God's Judgements which they had hitherto felt had been inflicted upon them. all the stones 18. of the altar e Which by an usual Enallage may be put for the Altars, to wit, their Idolatrous Altars, as is evident from the following Words. Possibly he may say the altar with respect to that particular Altar which Ahaz had set up in the place of God's own Altar; and this Prophecy might be delivered either to the Prophet, or by him to the People, in Ahaz his time, while that Altar stood and was used. as chalk-stones f When he shall break all those goodly Altars in pieces, which God by his Law had enjoined. that are beaten in sunder g Which kind of Stones are of themselves apt to break into small pieces, and by the Artificer are broken into smaller pieces for making Mortar. He seems to allude to that Fact of Moses, who, to show his detestation of Idolatry, took the golden calf, and burned it, and ground it to powder; and intimates, that when their Repentance should be sincere, it would discover itself by their Zeal in destroying the Instruments of their Idolatry. , the groves h Which were frequently erected to the Honour of Idols, of which we have many Instances in Scripture, which God therefore commanded his People to destroy, Deut. 7. 5. & 12. 3. and ‖ images shall not stand ●…ma. up i Shall be thrown down with Contempt and Indignation. . 10 Yet k Yet before this glorious Promise concerning the removal of Israel's Sin and Calamity be fulfilled, a dreadful and desolating Judgement shall first come upon them. the defenced city l jerusalem and the rest of the Defenced Cities in the Land, the Singular Number being put for the Plural. shall be desolate, and the habitation m The most inhabited and populous Places. Or, as the Hebrew Word properly signifies, their pleasant habitations, whether in the City or Country. forsaken and left like a wilderness n Which was fulfilled in the time of the Babylonish Captivity. : there shall the calf o Which is Synechdochically put for all sorts of cattle, which may securely feed there, because there shall be no Men left to disturb or annoy them. feed, and there shall he lie down, and consume the branches thereof p Of their pleasant Habitation; of the young Trees which shall grow up in that ruinated Country. . 11 When the boughs thereof are withered q When they shall begin to whither, as they will when they are thus gnawed and cropped by cattle. , they shall be broken off r That there may be no hopes nor possibility of their Recovery. : the women s He mentions women, either because it is their usual Work in the Country to make Fires, and to gather Fuel for them; or to signify, that the Men should be generally destroyed. come and set them on fire: for * Deut. 32. 28. Chap. 1. 3. it is a people of no understanding t They do not understand either me or themselves, either my Word or Works; they know not the things which concern their own Peace and Happiness, but like bruit Beasts, made to be destroyed, they blindly and wilfully go on in those Courses which will bring them to certain ruin. : therefore he that made them u Both as they are Creatures, and as they are his People; for this also is expressed by making or forming, as Psal. 100 3. & 102. 18. & 149. 2. Thus he overthroweth their false and presumptuous Conceits, that God would never destroy the Work of his own Hands, nor the Seed of Abraham his Friend for ever, and plainly declareth the contrary. , will not have mercy on them; and he that form them, will show them no favour. 12 And it shall come to pass in that day, that the LORD shall beat off x Or, shall beat out: Which is not meant in a way of Punishment, which is rather designed by threshing, as Isa. 21. 10. & 25. 10. than by beating; but as an Act of Mercy, as is evident from the following Clause of this, and from the next Verse. It is a Metaphor from some Grains which were beaten our with a Rod or Staff, of which see Isa. 28. 27, 28. and then were carefully gathered and laid up for the use of man. from the channel of the river unto the stream of Egypt y From Euphrates to Nilus, which were the two Borders of the Land of Promise, jos. 1. 4. & 13. 3. All the Israelites which are left in the Land; which are here opposed to those of them that are dispersed into Foreign Parts, such as Assyria and Egypt. , and ye shall be gathered one by one z Which signifies either the smallness of the Remnant of that numerous People; or rather God's exact and singular Care of them, that not one of them should be lost. , O ye children of Israel. 13 And it shall come to pass in that day, that the great trumpet a Which may be heard even to the remotest Parts of the Earth. God shall summon them all together as it were by Sound of Trumpet, to wit, by an eminent Call or Act of his Providence on their behalf. He alludes to the Custom of calling the Israelties together with Trumpets; of which see Numb. 10. 2, 3. shall be blown, and they shall come which were ready to perish in the land of Assyria b Where the Ten Tribes were carried Captive. , and the outcasts in the land of Egypt c Where many of the jews were, as is manifest both from Scripture, as jer. 43. 7. & 44 28. Host 8. 13. Zech. 10. 10. and from other Authors. , and shall worship the LORD in the holy mount at Jerusalem. CHAP▪ XXVIII. 1. woe to the Crown of Pride a That proud and insolent Kingdom; for the Crown is oft put for the Kingdom, as jer. 13. 18. etc. , to the Drunkards b Either 1. Metaphorically, drunk with proud self-confidence, and security, & prosperity: Or rather 2. Properly, by comparing this with v. 7. & Host 7. 5. Amos 6. 6. where the Israelites are taxed with this sin. For having many and excellent Vines among them, they were exposed to this Sin, and frequently overcome by it. of Ephraim c Of the Kingdom of the Ten Tribes, which is commonly called by the name of Ephraim, as hath been oft noted before. , whose glorious Beauty is a fading Flower d Whose Glory and Greatness shall suddenly whither and perish. , which are e Which proud and drunken Israelites have their common and chief abode. Or, which is, i. e. which flower is; or which beauty or glory is. on the head of the † Heb. Uale of ●…nesses. fat Valleys f Either 1. in Samaria, which might well be called the Head, as being seated upon a Mountain, and the Head of the Kingdom, and The head of the fat Valleys, because it was encompassed with many fat and rich Valleys. Or. 2. Upon the chief or choicest (as this word signifies, Exod. 30. 23. C●…nt. 4. 14. Isa. 9 14, 15. and elsewhere) of the fat or rich Valleys: which they made occasions and instruments of Luxury, of them that are † Heb. broken. overcome g Heb. That are smitten, or broken, or overthrown, or knocked down; all which significations of this word fitly agree to Drunkards. with Wine. 2. Behold, the Lord hath h To wit, at His command, prepared and ready to execute His Judgements. a mighty and strong One i The King of Assyria. , which as a Tempest of Hail, and a destroying Storm, as a flood of mighty Water's overflowing, shall cast down k Understand it, the crown of pride, or them, the drunkards of Ephraim. to the Earth with the hand l Or, by his hand, either by that King's force or strong hand; or by the hand of God, which shall strengthen, and succeed him in this work. . 3. The Crown of Pride, the Drunkards of Ephraim, shall be trodden † Heb. with feet. under Feet m The Expression is emphatical; the Crown which was upon their own heads, shall be trodden under the feet of others; and they, whose Drunkenness made them stagger, and fall to the ground, shall be trodden down there. . 4. And the glorious Beauty which is on the head of the fat Valley, shall be a fading Flower, and as the hasty Fruit n Which coming before the Season, and before other Fruits, is most acceptable. before the Summer: which when he that looketh upon it, seethe it, while it is yet in his hand, he † Heb. swalloweth. eateth it up o Which, as soon as a Man sees he covets it, and plucks it off, yet doth not long enjoy it, but through greediness devours it, almost as soon as he can get it into his hand. And so shall it be with Ephraim's glory▪ which his Enemies, as soon as they observe, shall covet and spoil, and devour it greedily, and with delight. . 5. In that day p When the Kingdom of Israel shall be utterly destroyed. shall the Lord of Hosts be for a Crown of Glory, and for a Diadem of Beauty q God shall give them eminent Glory and Beauty. unto the residue of his People r Unto the Kingdom of judah, who shall continue in their own Country▪ when Israel is carried into Captivity. : 6. And for a spirit of judgement to him that sitteth in judgement, and for strength s He explains how, or wherein God would glorify and beautify them, even by giving wisdom to their Rulers, and courage to their Soldiers; which two things contribute much to the strength and safety, and glory of a Nation. to them that turn the battle to the gate t To their Warriors; whom he describeth by this Phrase to intimate, That their Valour should be crowned with Success, and that they should not only drive their Enemies from their own Gates and Land, but should pursue them into their own Lands, and besiege them in their own Cities, which Hezekiah did, 2 Kings 18. 8. . 7. But they also u But alas! judah is guilty of the same sins with Israel, and therefore they also must expect the same Calamities▪ of which he speaks afterward. have erred through wine, and through strong drink are out of the way x They run into the same excess of Wine and strong Drink, whereby they be●…ot themselves, and fall into many errors and miscarriages▪ both in sacred and civil Things. The many emphatical Phrases and Repetitions of the same thing in other words, in this verse seem to evince, That he here speaks of Drunkenness, properly so called, although he afterward chargeth them with Ignorance, and Error, and Stupidity; which also were the Companions, and in part, the Effects of that S●…. : the priest y To whom strong Drink was expressly forbidden, in the time of their sacred Ministrations, lest they should thereby be led into errors in their work, Levit. 10. 9, 10. and the prophet z The Teachers, who should have been patterns of Sobriety to the people, and to whom Sobriety was absolutely necessary for the right discharge of their Office. have erred a In their conversation, and in their holy Administrations. through strong drink, they are swallowed up b They are, as we say, drowned in it; their Senses and Reason are swallowed up, and lost in it. They design only to swallow it, but indeed are swallowed up by it. of wine: they are out of the way through strong drink, they err in vision c The Prophets miscarry in their sacred Employment of Prophesying or Teaching, which is called Vision, Prov. 29. 18. and elsewhere. , they stumble in judgement d The Priests mistake in pronouncing the Sentence of the Law, which was their duty, Deut. 17. 9, 10, 11. . 8. For all tables e At which the Priests and Prophets, and other jews did eat and drink. They hardly made one sober Meal: Drunkenness was their daily practice. are full of vomit, and filthiness, so that there is no place f No Table, or no part of the Table; no not so much as the holy Places, in which the Priests did frequently eat their Meals. clean. 9 Whom shall he g To wit, the Teacher, which is easily understood, out of the following Verb, either God, or his Prophets, or Ministers. teach knowledge? and whom shall he make to understand † Heb. the hearing. doctrine? them that are weaned from the milk, and drawn from the breasts h Who is there among this People, that are capable and willing to be taught the good knowledge of God? A Minister may as soon teach a young Child, as these Men. . 10. For precept ‖ Or, hath been. must be upon precept i They must be taught, like little Children, slowly, and by leisure, the same things being oft repeated, because of their great dulness. , precept upon precept; line upon line k One line of the book after another, as Children are taught to read. , line upon line; here a little, and there a little. 11. For l Or, therefore, as this Particle is oft used. For this seems to be the punishment of their dulness. with † Heb. stammerings of lips. * 1 Cor. 14. 21. stammering lips m Either 1. in way of condescension, as Mothers or Nurses teach Children, lisping and stammering with them. Or, 2. in way of judgement; which suits best with the next Clause. , and another tongue n By people of a strange Language, whom He shall bring among them, and into whose power He shall deliver them; which is a great aggravation of their Misery, see Deut. 28. 49. jer. 5. 15. Ezek. 3. 5. ‖ Or, he hath spoken. will he speak to this people o Seeing they will not hear Him speaking, by His Prophets and Ministers, in their own Language, they shall hear their Enemies speaking to them in a strange and rough Language. . 12. To whom he said p To which People the Lord, by his Ministers, said. , This q This Doctrine or Precept, as it is expressed, ver. 9, 10. or the word of the Lord, as it follows, ver. 13. is the rest r The only way, in the observation of which you will find rest and satisfaction. wherewith ye may cause the weary to rest s Heb. Cause the weary (understand either Soul or Country) to rest. As Rest is offered to you by the Prophets in God's name, do you embrace it; which is to be done by harkening to God's Word, as appears by the following Clauses. So shall this People, which hath been so oft, and so long wearied, and harassed by great and manifold Calamities, find Rest and Peace. , and this is the refreshing: yet they would not hear t They are wilfully ignorant, and obstinately refused the very means of Instruction. . 13. But the word of the LORD was unto them, precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little u The sense of the words thus rendered, may be this, They spoke of God's Word, with scorn and contempt, repeating the Prophet's words in a scoffing manner, and with a stammering and ridiculous tone, saying, Precept upon precept, etc. as if they had said, It seems the Prophet takes us to be mere Children, that need to be taught our first Rudiments, and that but slowly. That these were scornful men and mockers, is affirmed, ver. 14, 22. and as scoffers frequently catch the words out of other men's Mouths, and use them in way of derision; so it may be thought they did with the Prophet's words. But the words may be, and by divers learned Men, are rendered a little otherwise; And the word of the Lord shall be unto them, precept upon precept, etc. As this Method hath been used with them, and was altogether necessary for them; so it still is, and for the future shall be. As they were Children in understanding, they shall still continue to be such; they shall be ever learning, and never come to the knowledge of the Truth; as they formerly would not, so now they shall not profit by the Word; and their sin shall be their punishment. And this seems to suit with the following Clause, which notes the dreadful design and effect of that judicial blindness, That they may, or might go and fall backward, etc. ; that they might go and fall backward, and be broken, and snared, and taken x According to the former, which is our Translation, this Clause notes only the event, or consequent of their Sin: According to the Latter, it notes the just Judgement of God designed and inflicted for it; that God's Word being so horribly abused by them, might be an occasion at which they might stumble and fall, and that backward, which is the worst, and most dangerous way of falling; and so be broken to pieces, or by which they might be snared and taken. . 14. Wherefore hear the word of the LORD, ye scornful men y Which make a mock at sin, and at God's Words and Threaten; and doubt not by your witty Devices, and by your wicked Practices, to escape God's Judgements, of which we read in the next Verse. that rule this people, which is in jerusalem. 15. Because ye have said z In your hearts. , We have made a covenant with death, and with hell are we at agreement a We are as safe from Death, and Hell, or the Grave, as if they had entered into Covenant with us, that they would not invade us. The word rendered Hell, most commonly signifies the Grave; which also seems most proper in this place, that so the same thing may be repeated in other words, as is most usual in Prophetical Writings. ; when the overflowing scourge b The judgement of God, which is called a Scourge, for its sharpness and severity, and overflowing for its universality; two differing Metaphors being joined together▪ which is not unusual, both in Scripture, and in other Authors. shall pass through c To wit, the Land. , it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves d We shall secure ourselves by lying and dissimulation, by compliance with our Enemies, and with their Religion too if it be necessary, and many crafty devices. Or by lies and falsehood, he means their Riches and Strength, to which they trusted, to which he giveth these Titles, not that they called or thought them such; but that he might signify what they really were, and would appear to be; see the Notes on Prov. 1. 11. . 16. Therefore e The Coherence is something obscure and difficult. It may be made either 1. thus, Therefore I will bring most terrible Judgements upon you; which are fully expressed, ver. 17. 18, 19, 20, 21. But before he comes to the Commination, to which, therefore, properly belongs, he first propoundeth a comfortable Promise concerning the sending of the Messiah, partly for the support of Believers, who are apt to tremble at God's Word, and might otherwise be apt to despond at the prediction of such dreadful Things: And partly to aggravate their Misery by comparing it with the safety and happiness, which the Godly, and Believing jews, whom they despised and mocked, should find in Zion; and by signifying, that that blessed and sure Foundation laid in Zion, should yield them not support nor benefit, nor secure them from the Vengeance of God. Or 2. thus, Because your Refuges are so mean, and vain, and deceitful; therefore I will direct you to a better and surer Refuge, which will never fail those that trust to it, which God hath made in Zi●…▪ But if you shall despise and reject that Refuge, which I now offer to you All, if you will Believe; then know, that I will lay judgement to the line, etc. as it follows, ver. 17. And this seems to me, to be the most natural and easy Connexion. thus saith the Lord GOD Behold, I lay f I have purposed and promised it, and will, in the fullness of time, actually perform it. in Zion g In my Church, which is commonly called Zion; and in jerusalem, where this Stone shall be first laid, which afterwards spread further, and filled the whole Earth, as it is said of it, Dan. 2. 35. for a foundation h Upon which I will Build my Church, consisting both of jews and Gentiles, the Foundation of all the hopes, and comfort, and happiness of my People; the Foundation of my Covenant made with my Church, and of all my Promises. , * Psal. 118. 22. Mat. 21. 42. Act. 4. 11. Rom. 9 33. Eph. 2. 20. 1 Pet. 2. 6. 7, 8. a stone i Not Hezekiah, but the Messiah, as appears: 1. From those Scriptures of the Old-Testament, in which Christ is called a Stone, as Psal. 118. 22. Isa. 8. 14. Dan. 2. 34, 35, 45. Zach. 3. 9 2. From the New-Testament, where this Text is directly expounded of Christ, as Rom. 9 32, 33. 1 Pet. 2. 4. 3. From the last Clause, wherein He requires Faith in this Stone, which is not to be given to any mere Man, jer. 17. 5. and wherein He implies, That this Stone was not yet come, nor to come speedily into the World; whereas Hezekiah was King at the time of this Prophecy. 4. From the usual practice of the Prophets, and especially of this Prophet, which is, to comfort and fortify God's People, against the dread of approaching Calamities, by that great and fundamental Promise of the Messiah, in whom alone all other Promises are, Yea, and Amen; whereof we have seen some Instances already, and shall see more hereafter. , a † Heb. stone of trial. tried stone k Which I have tried, and approved as every way sufficient to be a Cornerstone, and a Foundation-Stone. Such Stones in Buildings use to be chosen with care, and to be thoroughly examined by the Builder. , a precious l Giving not only strength, but beauty, and glory to the Building, as Corner-Stones frequently do, Psal 144. 12. cornerstone m Uniting the several parts of the Building together, making Ephraim and judah, now sadly divided, one stick, Ezek. 37. 19, 24. and jews and Gentiles, now implacable Enemies, one Church and People, Eph. 2. 14. etc. , a sure foundation n Upon whom you may securely Rest; One who will not fail, nor deceive you, as your lying Refuges will. : he that believeth o To wit, this Promise; or in this Stone, as it is explained, 1 Pet. 2. 6. , * Rom. 10. 11. shall not make haste p Shall not make more haste than he ought, or, as we say, more haste than good speed; shall not hastily and greedily catch at any way of escaping his danger, whether it be right or wrong, but shall patiently wait upon God in His way, till He deliver him. Withal, here is a plain intimation, that the Mercy here promised was not to be given presently, but after some considerable time; and therefore, that they should quietly, and patiently submit to God's Will, under their present difficulties, and expect the accomplishment of it in God's due time; compare Hag. 2. 3. The Word here rendered, make haste, is by the Seventy Interpreters rendered, be confounded, whom the Apostles follow, Rom. 9 33. and 1 Pet. 2. 6. either because they thought it most convenient, in a matter where the difference was not considerable, to follow that Translation which was most used, and best understood by the generality of jewish and Gentile Christians; or because the same Word hath both these significations in the Eastern Languages, as the most Learned, and Worthy Dr. Pocock hath proved; or because the one follows upon the other; and precipitation or haste, commonly exposeth Men to shame and confusion; which also is implied in the following Verses, wherein the dreadful Judgements of God are denounced against those, who should not believe, and would make haste to prevent or remove their Dangers by any means whatsoever. . 17. Judgement also will I lay to the line, and righteousness to the plummet q I will Execute just Judgement, as it were by a Line and Plummet, annexed to it, i. e. with exactness and care. And this may be understood, either 1. That God would so order and settle things in His Church, that Justice and Judgement should prevail, and not Iniquity, as hitherto it had done: or rather 2. That as God would build up, and preserve all Believers upon that Foundation-Stone, so He would severely punish, and utterly destroy all those unbelieving jews, who should reject that Stone. For the line and plu●…met, or the plumbline, was not only used in erecting Buildings, but also in pulling them down; those parts of the Building being thus marked out, which were to be demolished; and therefore is used in Scripture, to signify the Destruction of a Place or People, as is evident from 2 Kings 21. 13. Isa. 34. 11. Lame●…t. 2. 8. Amos 7. 7, 8. And this sense agrees best with the following Clause and Verse. , and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place r My Judgements, which in Scripture are compared to a storm of Hail or Rain, shall discover the vanity of all your crafty and wicked Devices, and shall sweep you away with the Besom of Destruction, in spite of them. . 18. And your covenant with death shall be disannulled s Made void or of none effect: it shall stand you in no stead. , and your agreement with hell shall not stand; when the overflowing scourge shall pass through, than ye shall be † Heb. a treading down to it. trodden down by it t Which you flattered yourselves, that it should not come unto you, ver. 15. . 19 From the time that it goeth forth, it shall take you u As soon as this overflowing Scourge or Judgement shall go forth from me into the Land, it shall assuredly, and with the first, take or seize upon you scoffers, or carry you away, which agrees well, both with the Hebrew word, which is frequently taken in that Sense, and with the Metaphor of a Flood, which is here used. : for morning by morning it shall pass over x It shall not only come to you, contrary to your presumption, ver. 15. but it shall abide upon you; and when it hath passed over you, it shall return again to you, morning after morning; and shall follow you day and night, without giving you the least respite. , by day and by night, and it shall be a vexation, only ‖ Or, when he shall make you to understand Doctrine. to understand the report y So dreadful shall the Judgement be, that it shall strike you with great horror, when you only hear the rumour of its approach, or of the sad effects of it, upon other persons or parts of the Land. . 20. For the bed is shorter, than that a man can stretch himself on it: and the covering † Heb. narrow when he wrappeth himself. narrower, than that he can wrap himself in it z For those lying Refuges, to which you trust, will not be able to give you that Protection and Comfort, which you expect from them; no more than a man can stretch himself (as these luxurious Israelites used to do, Amos 6. 4.) upon a bed which is too narrow for him, or wrap and keep himself warm, with a covering or bed clothes, which are not large enough for him. . 21. For the LORD shall rise up a To act and fight against you, as he is said to sit still, when he doth forbear to act. as in mount * 2 Sam. 5. 20. 1 Chr. 14. 11. Perazim b Where he fought against the Philistines, 2 Sam. 5. 20. , he shall be wroth as in the valley of * Josh. 10. 12. 2 Sam. 5. 25. 1 Chr. 14. 16. Gibeon c Where he fought against the Canaanites, jos. 10. 10. etc. and afterwards against the Philistines, 1 Chron. 14. 16. , that he may do his work, his strange work d The execution of his Judgement against Israel, which he calleth his strange work, to intimate, either 1. That God would punish them not with ordinary punishments; but in a most dreadful and singular, and extraordinary manner; such a Judgement being called a marvellous work, Isa. 29, 14. although the Hebrew word there used, be not the same with this, but of a much differing signification: Or rather 2. That this work of bringing total and irrecoverable Destruction upon Israel, was contrary to the benignity of his own Nature, and to his usual way of dealing with his people, whom he used and delighted to protect, and spare, and bless; and whom, even when he is angry with them, and punisheth them, he handleth more gently, than he doth other persons, in Judgement remembering Mercy to them, as was noted, Isa. 27. 7, 8. see also Chap. 26. 11. ; and bring to pass his act, his strange act. 22. Now therefore be ye not mockers e For your own sakes do not make a mock of God's Word and Threaten, as you use to do. , lest your bands be made strong f Lest thereby you make the Judgements of God, which are oft compared to bands, as Psal. 66. 11. and 73. 4. and elsewhere, more sure and unavoidable, and more severe and terrible, as bands are, when they are tied faster, and more strongly upon a prisoner. : for I have heard * chap. 10. 22, 23. from the Lord GOD of hosts a consumption, even determined upon the whole earth g God hath assured me, That He will utterly root out, and destroy the people of Israel; as indeed he did in Hezekiah's reign. . 23. Give ye ear, and hear my voice; harken and hear my speech h Observe what I say, and do you judge if it be not reasonable. . 24. Doth the ploughman blow all day to sow i The ploughman doth not spend all his time in ploughing the Ground, in order to the sowing it, or, as it follows, in open●…g it, and breaking its clods; but he hath several times for several works, a time for ploughing, and a time for sowing and harrowing, and a time for reaping, and a time for threshing or beating, and bruising his Corn for his own use. Which wisdom God hath put into him. This is the Sum of the similitude propounded here, and in the following Verses. The design and meaning whereof seems to be this, to teach them, That God had his times and seasons for several Works, and that the methods of his providence were various at several times, and towards several persons or people; and therefore, that those scoffing Israelites were guilty of great Folly, in flattering themselves, and despising God's Threaten, because of God's long Patience towards them, and because of their present impunity and prosperity; for God would certainly and speedily take a time to Thresh, and break them with his Judgements, as at present He Ploughed and Harrowed them, and so prepared them for it by His threaten. ? doth he open k Understand, all day, or continually, out of the foregoing Clause, and break the clods of his ground l Which they used to do with a kind of Harrow, or other proper Instrument. See jer. 4. 3. Host 10. 11, 12. ? 25. When he hath made plain the face thereof m By breaking the Clods, which made it ragged and uneven. , doth he not cast abroad the fitches', and scatter the cummin, and cast in ‖ Or, the wheat in the principal place, and barley in the appointed place. the principal wheat n Either 1. the Wheat, which is the principal or chief of all these Grains: Or, 2. The best Wheat, which He prudently chooseth for Seed. , and the appointed barley o That proportion of Barley which He appointed. Or, as others, the marked Barley; or, the choice Barley, which they laid aside in a sack for Seed; and therefore set it apart with a peculiar Mark upon it. , and the ‖ Or, spelt. rye in their † Heb. border. place p Heb. in his Border; each Seed in a several and proper place. ? 26. ‖ Or, and he bindeth it in such sort as his God doth teach him. For his God doth instruct him to discretion, and doth teach him q The Sense of the Words thus rendered is this, All this he performeth by that discretion, which God hath put into him: and therefore be assured, That God will order all His Affairs with Judgement, and will in due season execute the Punishments which now He threatens, and will perfect His own Works. But the Words by some, are rendered otherwis●… And he beateth it out (as this Word may be rendered, 1 Kings 12. 11. Prov. 19 18. and 29. 17.) in such sort, as his God doth teach him, in a discreet manner, which being generally mentioned here, is particularly described in the following Verse. . 27. For the fitches' are not threshed with a threshing instrument r Which then and there was made like a Sled shod with Iron, which was drawn by Men or Beasts, over the sheafs of Corn, to bruise them, and beat the Grain out of them. , neither is a cartwheel s A lesser and lower Wheel than a Cartwheel, but of the same form, upon which possibly the threshing Instrument was drawn. turned about upon the cummin: but the fitches' are beaten out with a staff, & the cummin with a rod t As being unable to bear harder usage. . 28. Bread- corn is bruised u With a threshing Instrument, by comparing this with the foregoing Verse, and the following Words. ; because x Or rather, but, or nevertheless, as this Word is frequently used. The Sense is, The Husbandman doth indeed thresh the Breadcorn, but he doth it with moderation, and only for a time, not for ever. he will not ever be threshing it, nor break it y Understand, for ever, out of the foregoing Clause, as is usual in Scripture. with the wheel of his cart, nor bruise it with his horsemen z Which governed the Horse or Horses, that drew the threshing Instrument. Or, with horses: For it is evident, and hath been observed before, that this Hebrew word signifies Horses, as well as Horsemen. And this was another way of Threshing out the Corn, by driving Horses, or other cattle, over the Sheaves to tread it out: of which, see Deut. 25. 4. Mich. 4. 13. . 29. This also ‖ This part of the Husbandman's discretion expressed, ver. 27, 28. as well as that expressed, ver. 24, 25. cometh forth from the LORD of hosts, which * Jer. 32. 19 † Heb. he hath made counsel wonderful, he hath made wisdom great. is wonderful in counsel, and excellent in working † These words contain the Application of the Similitude. The Husbandman manageth all his Affairs with common discretion; but God governs the World, and His Church, with wonderful Wisdom: He is great and marvellous, both in the design or contrivance of Things, and in the Execution of them. . CHAP. XXIX 1. ‖ Or, Oh Ariel, that is, the lion of God. woe to Ariel a This Word signifies a strong Lion, or the Lion of God; and is used▪ concerning Lion-like Men, as it is rendered, 1 Chron. 11. 22. and of God's Altar, as it is rendered, Ezek. 43. 15, 16. which seems to be thus called, because it devoured and consumed the Sacrifices put upon it as greedily, and as irresistably, as the Lion doth his prey. If the Altar be here meant, it is put Synecdochically for the Temple, and the words may be rendered, Woe to Ariel, to Ariel of or in the City, or, and the City; for that conjunction is sometimes understood, as Isa. 22. 6. Hab. 3. 11. And so the Threatening is denounced both against the Temple, and against jerusalem. But he seems rather to understand it of jerusalem, as may be gathered: 1. From the next words, which seem to be added by way of Apposition, to explain what he meant by that obscure and ambiguous Term: Woe to Ariel, to Ariel, even to the City: 2. From the following Verses, which plainly declare, That this Ariel is the place which God threatens, that he would distress and fill with heaviness, ver. 2. and lay siege against Her, ver. 3. And that the Nations should fight against her, ver. 7. All which Expressions agree much better to jerusalem, than to the Altar. And this City might be called Ariel, or the strong Lion: Either 1. For its eminent strength in regard of its Situation and Fortifications, by reason whereof, it was thought almost impregnable, both by themselves and others, Lam. 4. 12. Or, 2. For it's Lion-like Fierceness and Cruelty, for which she is called the bloody City, Ezek. 7. 23. and 22. 2. and in effect, Isa. 1. 15. and 59 3. and jer. 19 4. and for which her Princes are called Lions, Ezek. 19 2. Zeph. 3. 3. Or. 3. In respect of the Altar of God, which was Erected in, and confined to that City, and in which the Strength and Glory of that City did chief consist. , to Ariel ‖ Or, of the city. the city where David dwelled b The Royal City, and Seat of David and his Posterity. Which is here mentioned, as the ground of their Confidence; and withal, it is employed, That their Relation to David, and their supposed Interest in the promises made to him, and to his Seed, should not secure them from the Destruction here threatened. : add ye year to year; let them † Heb. cut off the heads. kill sacrifices c Go on in kill Sacrifices from time to time, one year after another, whereby you think to appease me, and to secure yourselves: But all shall be in vain. . 2. Yet d Notwithstanding all your Sacrifices. I will distress Ariel e By bringing and strengthening her Enemies against Her. , and there shall be heaviness and sorrow, and it shall be unto me as Ariel f The Sense is, Either 1. I will treat Her like a strong and fierce Lion, which the People, among whom it is, endeavour by Nets, or Pits, and all other ways to take and to destroy. Or. 2. I will make Ariel the City, like Ariel the Altar, filling it with Sacrifices, even with Men, whom I will Slay in my Anger; which Act of God's is called his Sacrifice, Ezek. 39 17, 19 . 3. And I will camp against thee ‖ Or, with an army. round about, and will lay siege against thee g By those Enemies whom I will assist, and enable to Destroy thee. This was fulfilled, Either 1. by Sennacherib, as some Learned Men think. But what is here affirmed of these Enemies, is expressly denied concerning Sennacherib, Isa. 37. 33. or rather 2. by the Chaldeans, 2 Kings 25. 1. etc. ‖ Or, with a settled camp, or leaguer. with a mount, and I will raise forts against thee. 4. And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust h Thou who now speakest so loftily, and scornfully against the Lord's Prophets and others, shalt be humbled and confounded, & afraid & ashamed to speak aloud, & shalt in a submiss manner, and with a low Voice, beg the favour of thine Enemies. , and thy voice shall be as of one that hath a familiar spirit out of the ground z Who, that they might possess the People with a kind of Reverence and Horror, used to speak and deliver their Answers with a low Voice, either out of their Bellies, or from some dark Cave under the ground. , and thy speech shall † Heb. peep, or chirp. Chap. 8, 19 whisper out of the dust. 5. Moreover, the multitude of thy strangers a Either 1. of the Strangers that Encamp and Fight against thee. Or, 2. of the Egyptians, and other Strangers, whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them. This Exposition seems to agree best, as with the phrase, thy strangers, so with the scope of the place, and with the whole Context, especially the foregoing Verses; which plainly shows, that this is not a Promise to jerusalem, but a Threatening against it. shall be like small dust b Quickly blown away with the least Wind, by comparing this with the following Clause. , and the multitude of the terrible ones shall be * Job. 21. 18. Chap. 17. 13. as chaff that passeth away: yea it shall be c This dissipation and destruction of thy Strangers, and terrible Ones shall come to pass. at * Chap. 30. 13. an instant suddenly. b Of thy great Commanders, and stoutest Soldiers. 6. Thou d Thou, O Ariel or jerusalem, of, or to whom this whole Context manifestly speaks. shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire e With dreadful Judgements, which are frequently expressed in the Prophets, by these and such like Metaphors. . 7. And the multitude of all the nations that fight against Ariel, even all that fight against her, and her munition, and that distress her, shall be as a dream of a night vision f Wherein it shall be so, is explained in the next Verse. . 8. It shall even be as when a hungry man dreameth, and behold he eateth; but he awaketh, and his soul is empty g His appetite or desire (as the soul is taken, Psal. 41. 4. and 78. 18. and elsewhere) is unsatisfied. Or, his stomach or body (as the soul is used, Psal. 16. 10.) is empty. : or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion h No less unsatisfied and insatiable, shall the Enemies of the jews be, with all the Cruelties which they have committed against you; and they shall be always thirsting after more of your Blood, as if they had never tasted any of it. . 9 Stay yourselves and wonder i Pause upon it, and you will see cause to wonder at the stupidity of this People, of which he is now about to speak. He directeth his Speech, either to the Religious part of the People, or to those particular persons, who heard him, when he delivered this Prophecy. , ‖ Or, take your pleasure and riot. cry ye out, and cry k Cry out again and again, either in way of Supplication for them; or rather through Astonishment and Horror. Or, They take pleasure or sport themselves (as this word most commonly signifies) and riot: In the midst of all these Threaten and Dangers, they are secure, and give up themselves to sensuality; which is matter of just wonder. : they are drunken, but not with wine l But either 1. With drinking the Cup of God's fury, wherewith they are said to be made drunk, Isa. 51. 17, 20. And then they are drunk, is put for, they shall be drunk, after the manner of the Prophets. Or 2. With the spirit of giddiness or stupidity, which makes them like drunken Men, insensible of their Danger, and not knowing what to do. ; they stagger, but not with strong drink. 10. For * Rom. 11. 8. the LORD hath poured out upon you m Which Phrase notes the plenty, and vehemency of this Judgement. the spirit of dead sleep n Hardness of heart, and insensibleness of your Danger and Misery, which God is said to send, because He denies, or withdraws His Light and Grace, which alone can cure those Maladies. , and hath closed your eyes: the prophets and your † Heb. heads. rulers, the seers o Your Magistrates and Ministers, whose blindness or stupidity is a great Curse and Plague to the people. Or, the Prophets, even the chief (for the head is oft put for the chief of persons or things, as Exod. 30. 23. 1 Chron. 12. 18. and elsewhere) of your seers. hath he covered p With the veil of ignorance and stupidity, or as to their Eyes, which is understood out of the former Clause. And this last Clause is, and may be rendered thus, The Eyes (which▪ may be repeated out of the foregoing Clause) of your Prophets, and of, or even of your principal seers (or, and of your most intelligent rulers.) hath he covered. . 11. And the vision of all q Of all your Prophets, whether the true of false Ones. is become unto you, as the words of a ‖ Or, letter. book that is sealed r In which no Man can read, whilst it is scaled up, as books then sometimes were, 1 Kings 21. 8. Esth. 3. 12, 13. being made in the form of Rolls, which was convenient for that purpose. , which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed: 12. And the book is delivered to him that is not learned s Unsealed and opened, as the following Clause implies. God so order the manner of delivering this Book, that neither the learned nor unlearned could read and understand it. , saying, Read this, I pray thee: and he saith, I am not learned. 13. Wherefore the LORD said, * Ezek. 33. 31. Mat. 15. 8. Mar. 7. 6. Forasmuch as this people draw near me t To wit, in acts of worship. with their mouth, and with their lips u With outward Devotions, and the profession of Religion. do honour me, but have removed their heart far from me x They do not pay Me that Love, and Fear, and Obedience, which I require, and prefer before all Sacrifices, and external Services. , and their fear towards me is taught by the precept of men y They Worship Me not in such way and manner, as I have commanded and prescribed, but according to their own, and other men's inventions, preferring the devices and traditions of▪ their false Prophets, before My Institutions. For this was a common Error among the jews, as we learn from jer. 7. 31. Host 5. 11. and many other Scriptures, And thus our blessed Saviour expounds this very place, Mat. 15. 7, 8, 9 : 14. Therefore behold, † Heb. I will add. I will proceed to do a marvellous work amongst this people, even a marvellous work and a wonder, * Jer. 49. 7. Obad. ver. 8. 1 Cor. 1. 19 for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid z Shall disappear and vanish; for this answers to, shall perish, in the former Clause. A veil shall be cast upon the Eyes of their Minds: they shall give no evidences or proofs of their Wisdom, but their Folly shall be made manifest. And this was indeed a wonderful Thing for their wise Men to be made fools. . 15. * Chap. 30. 1. woe unto them that seek deep a Heb. that make deep. A Metaphor from Men, who use to dig deep into the Earth, that they may hid any thing there, which they would keep safe and unknown. to hid their counsel from the LORD b Vainly imagining, That they can keep all their Hypocrisy and secret Wickedness out of God's fight, and that they can deceive, not only Men, but God, by their external Professions and Services. , and their works are in the dark c Their wicked Counsels are contrived, and their Idolatry is practised in secret and dark places, of which, see Ezek. 8. 12. , and * Psal. 94. 7. they say, Who seethe us? and who knoweth us d We act so cunningly, that neither God nor Man can discover us. ? 16. Surely your turning of things upside down e All your subtle devices, by which you turn yourselves into all shapes; and turn your Thoughts hither and thither, and pervert the order which God hath appointed. shall be esteemed as the potter's clay f It is no more to me, than the Clay is to the Potter, who can not only discern it thoroughly, but altar and dispose it as he seethe fit. : for shall the * Chap. 45. 9 work say of him that made it, He made me not, or shall the thing framed, say of him that framed it, He had no understanding g And no less absurd and ridiculous is your Conceit, that I your Maker, and supreme Governor, cannot discover, and control all your Artifices at my Pleasure. ? 17. Is it not yet a very little while, and Lebanon shall be turned into a fruitful field: and the fruitful field shall be esteemed * Psal. 72. 16. as a forest? h The Forest of Lebanon, which was a barren Mountain, and a desolate Wilderness, shall, by God's wonderful providence, become a fruitful and populous Place; and these places which are now Fruitful and Populous, shall then become as Barren and Desolate, as that Forest. This Sense is confirmed by that parallel Place, Isa. 32 15. And from both places compared together, this seems to be a Prophecy of the rejection of the wicked and unbelieving jews, whose Sins and marvellous Judgements, and particularly Infatuation, are declared in the foregoing Verses; and of the calling of the Gentiles, of which he speaks in the following Verse, as appears further by comparing that Verse with Isa. 35. 5, And this Opinion may receive some Countenance from Mat. 15. 7. etc. where Christ expounds the foregoing words, ver. 13. upon which these have a dependence, of his own times. 18. And in that day shall * Chap. ●…5. 5. the deaf i Who were deaf before, God by His Word and Grace, did open their Ears: even the deaf and blind Gentiles, as was now noted. Compare Isa. 35. 5. hear the words of the book, and the eyes of the blind shall see out of obscurity, and 〈◊〉 of darkness k Being, by God's Grace, brought out of that grols, and worse than Egyptian darkness of ignorance and wickedness, in which they formerly lived, unto a clear and saving▪ Knowledge of the Truth. . 19 The meek l The humble and meek Believers, opposed to those proud and scornful Israelites or jews, of whom He speaks in this, and in the foregoing Chapter. also † Heb. shall add. shall increase their joy in the LORD m Shall greatly rejoice in this, that the Lord, and holy One of Israel is now their God and Portion. , and the poor n Either 1. Spiritually; of which Mat. 5. 3. Or 2. outwardly, mean and despicable People, such as the Gentiles were in the Opinion of the jews, and such as the greatest part of the first believing Christians were, Mat. 11. 5. 1 Cor. 1. 26. jam. 2. 5. among men shall rejoice in the holy one of Israel. 20. For the terrible one o The proud and potent Enemies of those meek and poor Believers now mentioned, shall as the unbelieving jews, and the heathen Potentates were in the first Age of Christianity. is brought to nought, and the scorner p The scornful Opposers of God's Word and People. is consumed, and all that watch for iniquity q That early and diligently Apply themselves to the practice of Wickedness, or to do mischief to others. are cut off: 21. * Am. 5. 10▪ That make a man an offender r That condemn and punish a Man, as if he were a great Criminal. for a word s For a verbal Reproof, as appears from the next Clause. , and lay a snare for him that reproveth t For God's faithful Prophets and Ministers, whose Office it is to reprove ungodly Men, such as these were. in the gate u Publicly; which they took for a great Affront and Disgrace, although the Reproof ought to be public, where the Sin is public and scandalous. He mentions the gate, because▪ there the People used to Assemble, both upon civil and sacred Accounts, and there Prophets used to deliver their Prophecies; of which, see jer. 7. 2. and 17. 19 , and turn aside x To wit, from judgement, as this phrase is more fully delivered, Isa. 10. 2. or from his Right; which is elsewhere called the perverting, or overturning, or overthrowing of a man's right or judgement, as Deut. 27. 19 Prov. 17. 23. Lam. 3. 35. the just y The faithful Prophets and Ministers of God, and among others Christ, who is oft called the just or righteous one, both in the Old and New-Testament. for a thing of nought z Not for any great advantage, but for a trifle, which is a great Aggravation of their injustice. Or, with vanity, i. e. with vain and frivolous Pretences, or without any colour of Reason or Justice. . 22. Therefore thus saith the LORD, who redeemed Abraham a From manifold dangers, and especially from that Idolatry in which his Family and Ancestors were generally involved, jos. 24. 2, 3. , concerning the house of jacob, jacob b The Israelites or posterity of jacob, who are oft called 〈◊〉 in Scripture, who had great cause to be ashamed, 〈◊〉 ●…heir continued infidelity, and for their Persecutions of God's Prophets, and righteous Servants, and for their Rejection of their own Messiah; but shall at last be brought back unto the God of their Fathers, and to their Messiah. shall not now be ashamed, neither shall his face now wax pale c Through fear of their Enemies, who, from time to time, have molested them, but now they shall be delivered from them all, and shall serve God without fear, as is said, Luk. 1. 74. . 23. But when he seethe his children d When the believing Seed of jacob shall see those Children, whom they have begotten to God; by the Preaching▪ of the Gospel, even the Gentiles converted by their Ministry. , the work of mine hands e The children, not of the flesh, but of the promise, Rom. 9 8. whom I, by My almighty Power and Grace, have Created or Regenerated, of Stones raising up Children to Abraham. , in the midst of him f Which Gentiles shall be incorporated with the jews, into one and the same Body and Church. , they shall sanctify my name, g They shall not despise and hate the Gentiles, and envy them the Grace of God, and an interest in their Messiah, but shall praise and glorify God, with them and for them, as the believing jews did, Act. 11. 18. , and sanctify the holy one of jacob, and shall fear the God of Israel. 24. They also that erred in spirit h Those Gentiles, whose Spirits or Minds were ignorant of, and erred from God's Truth; and who were led aside by a lying Spirit, or by the Spirit of error and delusion to Idolatry, and all manner of Impiety. † Heb. shall know understanding. shall come to understanding i Shall come to the knowledge of the Truth. , and they that Murmured, shall learn doctrine k They that would not receive the doctrine of God, but murmured at God's faithful Prophets and Teachers, who delivered it, which was the practice of divers, both jews and Gentiles, shall now learn Doctrine, and receive God's Truth in the Love of it. . CHAP. XXX. 1. woe to the rebellious children a The jews, who call themselves God's Children, though they are rebellious Ones, as was said, Isa. 1. 2. , saith the LORD, * Chap. 29. 15. that take counsel b That Consult together, and resolve to do what follows, ver. 2. , but not of me c Not following, nor ask My Advice, which they had command and encouragement from Me to do. , and that cover with a covering d That seek protection. , but not of my spirit e Not such as by My Spirit, speaking in My Word, I have directed, and required them to do; but such as I have severely forbidden to them; for the contrary Affirmative is frequently implied in the Negative; of which I have formerly given many instances. , that they may add sin to sin f That unto those Sins, by which they have deserved and procured my Judgements upon them, they may add distrust of my Power and Mercy to Save them, and confidence in an Arm of Flesh, which also is Rebellion against My express Command to the contrary. : 2. * Chap. 31. 1. That walk to go down into Egypt g That send Ambassadors to Egypt for succour, as we read, ver. 4. which the jews were forward to do upon all occasions, and did now upon the Invasion of the King of Assyria, as is evident, from Isa. 20. 5, 6. and did the like against the King of Babylon, jer. 37. 7. Ezek. 17. 15. (and have not asked at my mouth h Either by the Priests or Prophets, as they were to do in weighty cases; of which, see Numb. 27. 21. jos. 9 14. 1 Sam. 23. 9, 10. 1 Kings 22. 7. jer. 21. 2. and 42. 2, 20. or by studying my Word; which plainly directs them to another course, and forbids them this practice. ) to strengthen themselves in the strength of Pharaoh, and to trust in the shadow i In their power (as it is in the foregoing Clause) and protection, which is oft signified by the shadow, as judg. 9 15. Psal. 17. 8. and 91. 1, 4. of Egypt. 3. Therefore shall the strength of Pharaoh be your shame k As being not only unprofitable, but mischievous to you. , and the trust in the shadow of Egypt your confusion. 4. For his princes l The Princes of judah, either sent by the King, or by the appointment of their Brethren. were at Zoan, and his ambassadors came to Hanes m An eminent City of Egypt, called more larg●… 〈◊〉 a●…apanes, and 〈◊〉, jer. 2. 16. and 43. 3, 8. . 5. * Jer. 2. 36. They n Both the Messengers, and they who sent them. were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame and also a reproach. 6. The burden o Either 1. the Prophecy; which is oft called the burden: or rather 2. the burden of riches or treasures, as it is explained in the latter part of the Verse. of the beasts of the south p Which is carried upon Asses or Camels, as it follows, into Egypt, which lay southward from judea. : into the land of trouble and anguish q Into Egypt and Ethiopia, or Cush; for both are joined together in this matter, Isa. 20. whose Land seems to be called a land of trouble and anguish prophetically, because they should distress them, and not help them; as was said of the Assyrians in the like case, 2 Chron. 28. 20. Some render it, by or through the land, etc. and understand it of the vast Wilderness which lay between judea and Egypt. But it was more proper, and important to speak of the Land, to which these Men and Beasts went, than of that, through which they were to pass; which it was needless so particularly to describe. Nor was the direct Road from judea to Egypt, such a place as is here described. , from whence come the young and old lion r Which may be understood properly, because these and the following Creatures did abound, and were very fierce and mischievous in Egypt and Ethiopia: But withal, seems to design the craft and cruelty of that People, and the danger of their Confederacy with them, and the harm which they should have from them. , the viper and fiery flying serpent s That there were flying Serpents in those parts, is affirmed, not only in Scripture, but also by Herodotus, Cicero, Ammianus, and divers other Authors. , they t The jews designed by the same pronoun, they, ver. 5. will carry their riches u Either 1. to secure them: or rather 2. to procure their assistance. upon the shoulders of young asses x Much used there for carrying Burdens, as is evident from Gen. 32. 15. and 45. 23. etc. ▪ and their treasures upon the bunches of camels, to a people that shall not profit them. y Upon the backs, which were strengthened with bunches, by a Synecdoche. 7. For the Egyptians shall help in vain, and to no purpose: therefore have I cried ‖ Or, to her. concerning this z Concerning this Counsel or Practice. Or, to her, to jerusalem or judah. , * Chap. 7. 4. ver. 15. Their strength is to sit still a It is safer and better for them to sit quietly at home, seeking to Me for help, than to go or send to Egypt for help. He seems industriously to use an ambignous Word, Rahab, which signifies both strength, as job. 9 13. Psal. 90. 10. and Egypt, as Psal. 87. 4. Isa. 51. 9 So called from its singular Strength, to intimate, that if they did not go to Rahab; Rahab, or what they expected from Rahab or Egypt, which was powerful Succour, should come to them. . 8. Now go, writ it b Writ this Prophecy and Warning which I have now delivered. before them c In their presence, in the public Assembly: For the Prophets were many times commanded to do such Actions, as well as to deliver their Messages. in a table, and note it in a book d So this was to be written twice over, once in a Table, to be hanged up in some public place, that all that were then and there present, might read it; and again, in a Book, that it might be kept for the use of Posterity. , that it may be for † Heb. the latter day. the time to come e As a Witness for me and against them, that I have given them fair warning, and that they have wilfully run upon their own Ruin. for ever and ever. 9 That this is a rebellious people, lying children f Which profess one thing, and practise another. , children that will not hear the law of the LORD g The Commands of God, either contained in Scripture, or delivered by my Mouth, whereby these Practices are expressly forbidden to them. : 10. * Jer. 11. 21. Amo. 2. 12. & 7. 13. Mic. 2. 6. Mich. 2. 11. Which say to the Seers, See not; and to the prophets, Prophecy not unto us right things, * Jer. 11. 21. Amo. 2. 12. & 7. 13. Mic. 2. 6. Mich. 2. 11. speak unto us smooth things, prophecy deceits h He speaks not of the words of their Mouths; for none could be so mad or impudent, as to have or profess a desire to be Cheated, but of the Language of their Actions. They do so discourage and threaten God's faithful Prophets; and so encourage their own false prophets, as if they had rather be deceived to their Destruction, than hear the Truth for their Preservation and Salvation. They prefer the pleasing of their Humours, before the Saving of themselves. : 11. Get ye out of the way i In which you now walk, out of your present course of Preaching unsavoury, and frightful things to us. , turn aside out of the path, cause the holy one of Israel to cease from before us k Do not trouble us with harsh and repeated Messages from God, as you use to do. . 12. Wherefore thus saith the holy one of Israel, Because ye despise this word, and trust in ‖ Or, fraud. oppression l In the Wealth which you have gotten by Oppression, whereby you now think to procure Egyptian Succours; of which see on ver. 6. and perverseness m And in your perverse and rebellious Course of sending to Egypt for help. , and stay thereon: 13. Therefore this iniquity n Of sending and trusting to Egypt for Succour. shall be to you * Psal. 62. 3. as a breach ready to fall, swelling out in a high wall, whose breaking▪ * Chap. 29. 5. cometh suddenly at an instant o Like a Wall which is high, and seems to be strong, but swelling forth in some parts, which, upon the least Accident, falleth down suddenly to the Ground. Such shall be the issue of your high and towering Confidence in Egypt. . 14. And * Jer. 19 11. he shall break it p He, either God, or he whom God shall send against them: Or, It shall be broken; for such Phrases are oft taken indefinitely and passively: it, this iniquity last mentioned, ver. 13. your carnal confidence, and all the grounds of it, and you that lean upon it. as the breaking of † Heb. the bottle of potters. the potter's vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bursting of it, a shred to take fire from the hearth, or to take water withal out of the pit. 15. For thus ●…aith the Lord GOD, the holy one of Israel, * Ver. 7. In returning q Either from your present purpose of sending to Egypt; or unto God, as the Seventy, and Syriack, and Arabic Translators render it. Or, In quietness; for the Verb, from which this word comes, is elsewhere used in that sense, as Psal. 23. 3. jer. 30. 10. and 46. 27. and rest shall ye be saved, in quietness r In sitting still, and quieting your own Minds. and in confidence s To wit, rightly placed upon Me, and my promises for your deliverance. shall be your strength; and ye would not. 16. But ye said, No, for we will flee t Out of this Land from the King of Assyria; which it is very probable, divers of the Richer sort did, having sent their Treasures before them, as we read, ver. 6. upon horses, therefore shall ye flee: and we will ride upon the swift; therefore shall they that pursue you, be swift. 17. * Leu. 26. 8. Deut. 28. 25. & 32. 30. One thousand shall flee u Which words are fitly supplied out of the following Clause. at the rebuke x Either 1. at his real Rebuke, upon his assault or on set: Or rather 2. at his verbal Rebuke, upon his mere Threats, as fearing that he will proceed from words to blows. of one: at the rebuke of five shall ye flee y All of you, how numerous soever. , till ye be left as ‖ Or, a tree bereft of branches or boughs: or a mast. a beacon upon the top of a mountain, and as an ensign on an hill z Till you be generally Destroyed, and but few of you left. . 18. And therefore a Because of your general Destruction and great Misery; which is frequently mentioned in Scripture, as a motive to God's Mercy, as Deut. 32. 36. and in many other places, as hath been oft observed already. But some render this Hebrew particle, Yet or notwithstanding, as it is supposed to signify, Isa. 51. 21. jer. 16. 14. Ezek. 39 25. Host 2. 14. will the LORD wait b Patiently expect your Repentance, and stop the course of His judicial Proceed against you, that you may have an opportunity of making your Peace with Him, and of preventing your utter ruin. , that he may be gracious unto you, and therefore will he * Psal. 7. 6. Ch. 33. 3, 10. be exalted c He will lift up and bestir himself, and will Work gloriously on your behalf, as this Phrase is used, Psal. 21. 13. and 46. 10. Isa. 33. 10. and oft elsewhere; and as the following Verses explain it. , that he may have mercy upon you: for the LORD is a God of judgement d Who carrieth himself towards his People (for of them only he speaks in this place) not with furious Passion, but with judgement and discretion, or with equity and moderation; for judgement is oft opposed to Fury and rigorous Justice, as Psal. 112. 5. jer. 10. 24. and 30. 11. ; * Psal. 2. 12. & 34. 8. Pro. 16. 20. Jer. 17. 7. blessed are all they that wait for him e This waiting upon God, in his way, with Faith and Patience, is a surer way to your Safety and Happiness, than seeking to Egypt, or any other carnal Remedies. . 19 For the people shall dwell in Zion at jerusalem: thou shalt weep no more f For although the time is coming, when this People shall be banished from jerusalem, and carried Captives into Babylon; yet, after a set time, they shall return to jerusalem, and have a fixed and comfortable Abode there. Which was in part accomplished upon their return from Babylon; but more fully in the times of the Gospel, when many of them were, and the whole Body of them shall be brought into Christ's Church, which is oft called Zion and jerusalem, both in the Old and New-Testament. : he will be very gracious unto thee, at the voice of thy cry: when he shall hear it, he will answer thee g Whereas now He seems to be deaf to thy Prayers. . 20. And though the LORD give you the bread of adversity, and the water of ‖ Or, oppression. affliction h And although in that time and state of the Church, you will be subject to many outward Straits and Afflictions. This Phrase is borrowed from Deut. 16. 3. and 1 Kings 22. 27. He seems to allude to the condition of besieged Cities, and particularly of jerusalem, as it was straitened and distressed by Sennacherib; and as it should be far more straitened by the Chaldeans; of which see 2 Kings 25. 3. Heb. And the Lord will give, etc. Or, The Lord indeed will give, etc. , yet shall not thy teachers be removed into a corner any more i As they have been in former times, both in Israel and judah, when the Godly Prophets and Ministers were but few, and when they were persecuted and banished by their wicked Rulers. But in the New-Testament God hath made better provision for his Church, sending his Son, the great Teacher of the Church into the World; and pouring forth the Gifts and Graces of the Spirit in abundance, and increasing the number of able and faithful Ministers; and promising a continued Succession of them to the end of the World, Mat. 28. 19, 20. , but thine eyes shall see thy teachers k Thou shalt have their presence, and their instruction and assistance. : 21. And thine-ears shall hear a word l As oft as need requires thou shalt hear the voice of God's Word and Spirit directing thee in thy Course. behind thee m A Metaphor borrowed either 1. from the custom of Shepherds, who use to follow their Sheep, and to recall them when they go out of the way. Or 2. from Travellers, who, when they are gone out of the right way, are ofttimes recalled and admonished of their Error, by some other Passenger or Person, who is behind them, and therefore discerns their mistake; which he could not so easily discover, if he were before them. , saying, This is the way, walk ye in it, when ye * Josh. 1. 7. turn to the right hand, and when ye turn to the left. 22. * Ch. 2. 20. & 31. 7. Ye shall defile n To show your contempt of it, and to make it unfit for your own, or any others use, also the covering o The Leaves or Plates wherewith their wooden Images were frequently covered: of which see Exod. 38. 17, 19 Numb. 16. 38, 39 of † Heb. the graven images of thy silver. thy graven images of silver, and the ornament p Or, the coat or covering. Heb. the Ephod, as this very Word is rendered, Exod. 28. 8. and 39 5. which was a costly and glorious Robe. The Idolaters spared no Cost in the making and adorning of their Idols: And, among others, the Image of jupiter in Sicily, had a Coat put upon it made all of massy Gold. of thy molten images of gold: thou shalt † Heb. scatter. cast them away as a menstruous cloth q Thou shalt so deeply abhor Idolatry, that thou shalt cast away, with indignation, all the Monuments and Instruments thereof. ; thou shalt say unto it, Get thee hence. 23. Then shall he give the rain of thy seed r Or rather, as others render it, to or for thy seed, when thou hast newly sown thy Seed, which was called the former rain; or such as thy Seed requires, which may include both the former, and the latter Rain. Their Sins, the cause of all God's judgements which had befallen them, being removed by their sincere Repentance, and God's gracious Pardon, God showreth down all his Blessings upon them. that thou shalt sow the ground withal, and bread of the increase of the earth s Which shall be the Fruit of thy own Land and Labour: which is a great Mercy and Comfort. , and it shall be fat and plenteous t Thy Bread shall be excellent for quality, which is called fat, Deut. 32. 14. and abundant for quantity. : in that day shall thy cattle feed in large pastures. 24. The oxen likewise and the young asses that ear the ground shall eat ‖ Or, savoury. † Heb. leavened. clean u Or, as Learned Mr. Gataker renders it Threshed, which agrees well with the following Clause, Corn being first Threshed, and then winnowed. The Sense is, There should be such plenty of Corn, that their very Beasts, instead of Straw, should eat Corn; and that not in the Ear, or with the Straw, but the pure Grain. provender, which hath been winnowed with the shovel and with the fan. 25. And there shall be upon every high mountain, and upon every † Heb. lifted up. high hill x Which are commonly dry and barren, and destitute of Rivers. , rivers, and streams of waters, in the day of the great slaughter y When God shall destroy the Enemies of His People, He will shower down his Blessings upon his Church. , when the towers z Either properly, the Towers of Babylon; for which She was famous, or Metaphorically, the high and mighty Potentates, which fought against God's, people as Isa. 2. 15. fall. 26. Moreover, the light of the moon shall be as the light of the sun a For constancy and brightness: Which, as also the following Clause, is to be understood Metaphorically, of the most glorious and comfortable Condition of God's Church, for surpassing what it was in former Ages. And so this, as well as other passages in this Chapter, concerns the times of the Gospel. , and the light of the sun shall be sevenfold, as the light of seven days b As if the Light of seven days were combined together into one: Its Light shall then be transcendently more bright and glorious, than it hath hitherto been. Which magnificent Expressions seem to be too high for the deliverance of the jews, either from Sennacherib, or out of Babylon: And do much better agree to the times of the Gospel, in which the Light is far more clear, and the grace of God much more abundant, than ever it was in former times. And this Exposition seems the more probable, because it is the manner of the Prophets; and especially of this, who is rightly called the Evangelical Prophet, to take all occasions to speak of the days of Messiah, and of the blessed Privileges of that time and state of the Church, among which, they constantly reckon Light, whether you take it for Knowledge or for Comfort, to be one. , in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound c When God shall effectually Cure the Wounds and Breaches of his People, first making up the Breach between Him and them, then making Israel and judah to be one, who now are sadly divided; and making jew and Gentile to be one Fold under one Shepherd, even the Messiah, which the Prophets foretell, that it shall be in the times of the Gospel. . 27. Behold d Here gins the last part of the Chapter, wherein he gives them an earnest of those greater Mercies promised for times to come, by assuring them of the approaching Destruction of the Assyrian Forces. , the name of the LORD e The Lord himself: For as the names of Men are oft put for the Men themselves, as Numb. 26. 53. Act. 1. 15. Revel. 3. 4. and 11. 13. So the name of God is frequently put for God, as Gen. 4. 26. Deut. 28. 58. Psal. 20. 1, 7. etc. cometh from far f From a very remote place; even from Heaven, whence God sent His Angel to destroy them, Isa. 37. 36. Possibly this Expression may respect the judgement of the Assyrians, who looked upon God as one afar of, not only in his Presence, which they thought to be confined to Heaven, but in his care of, and affections to the jews; and therefore, no more expected any opposition from Him, than from them who live in the ends of the Earth. , burning with his anger, ‖ Or, and the grievousness of flam●…. and the burden thereof is † Heb. heaviness. heavy g He will inflict heavy Judgements upon them. : his lips are full of indignation, and his tongue as a devouring fire h He hath pronounced a severe Sentence against them, and will give Command for the Execution of it. . 28. And his breath i Either 1. The breath of his Nostrils, as it is called, I●…b. 4. 9 or The blast of the breath of his Nostrils, as Psal. 18. 15. in both which places it is mentioned, as a sign and effect of God's Anger, and the cause of the Destruction of those, against whom it is directed. And the Expression seems to be borrowed from hence, that Men discover their Anger by a strong and vehement breathing through their Nostrils. Or 2. The breath of his Lips or Mouth, to which the destruction of God's Enemies is elsewhere ascribed, as job. 15. 30. Isa. 11. 4. which may be the same thing with his Lips and Tongue in the foregoing Verse, or may design a strong blast coming out of his Mouth: for God is frequently said to destroy wicked Men, by blowing upon them, as Isa. 40. 7, 24. Ezek. 21. 31. and 22. 21. as an overflowing stream k Coming from Him as vehemently as a mighty Torrent of Waters. , shall reach to the midst of * Ch. 8. 8▪ the neck l Shall bring him into a most dangerous condition, as a Man, who is in deep Waters which reach to his Neck, is in danger of being drowned; and afterwards, as is related in the following Verses, will utterly Destroy him. And this was fulfilled in Sennacherih, who was highly endangered, when he lost so great a part of his Army, and shortly after Slain by his own Sons. Although these words may be added as a description of the overflowing stream now mentioned, and may be thus rendered, which Reacheth even to the midst of the Neck; for the relative Particle is frequently understood in Scripture. , * 〈◊〉. 9 9 to ●…ift m To shake and scatter, as it were with a Sieve: or to try and vex, as this Metaphor signifies, Amos. 9 9 Luk. 22. 31. the nations n The Assyrian Army, which was made up of the People of several Nations. with the sieve of vanity o Not with an ordinary Sieve, which casteth away the Chaff only, and keepeth the Corn; but with a Sieve, which should shake them so long and so vehemently, as to cast away all together, and to make a full End of them. : and there shall be a * Chap. 37. 20. bridle in the jaws of the people p God will restrai●… and overrule them by His secret and powerful Providence. , causing them to err q Whereas other Bridles guide the bridled Creatures into the right way, this shall turn them out of the way, by giving them up to their own Mistakes, and foolish Counsels, and wicked Courses, which shall bring them to sore and certain Ruin. . 29. Ye shall have a song r You shall have occasion of great Joy, and songs of Praise for your stupendious Deliverance from that formidable Enemy. , as in the night, when a holy solemnity is kept s He mentions the Night, either because the jewish Feasts begun at the Evening, and were Celebrated with great Joy in part of the Night-season, as well as on the following Day; or because He hath a particular respect to the solemnity of the Passover, in which they spent some considerable part of the Night in Feasting, and Rejoicing, and singing of Psalms and Songs before the Lord. , and gladness of heart, as when one goeth with a Pipe t Like the joy of one that is going up to the solemn Feasts with music, and the voice of Joy and Praise, as they used to do, Psal. 42. 4. to cheer up themselves in the way, which to many of them was long, and would otherwise have been tedious. to come into the mountain of the LORD, to the † Heb. rock. Deut. 32. 4. mighty one of Israel 30. And the LORD shall cause † Heb. the glory of his voice. his glorious voice u His Thunder, which is called God's Voice, and said to be full of Majesty, Psal. 29. 4. But then Thunder is Metaphorically taken for some terrible Judgement, as it is in many places of Scripture. to be heard, and shall show the lighting down of his arm x Upon the Assyrian, whom He will smite with a deadly blow in the face of the World. The Phrase is taken from the gesture of a Man, who is about to smite another; who first lifts up his hand, and then lets it fall with great force upon him, whom he designs to strike. , with the indignation of his anger y With great wrath; which is signified by the heaping of so many words of the same signification together. , and with the flame of a devouring fire, with scattering, and tempest, and hailstones. 31. For through the voice of the LORD z That Voice mentioned in the last Verse. shall the Assyrian be beaten down, which smote with a rod a Which was the Rod wherewith God smote His and other people, Isa. 10. 5, 6. He who used to smite others, shall now be smitten himself. Or, as the words may be, and by others are rendered, He (the Lord last mentioned) shall smite him with a rod, or with his rod. . 32. And † Heb. every passing of the rod founded. in every place where the grounded staff b Heb▪ the founded rod, the Judgement of God, which is frequently called a Rod in Scripture, and may be here called a founded Rod, or the Rod of Foundation; either because it was firmly established, and certainly to come by God's immutable Purpose and Appointment: or because the Rod should not slightly touch him, and pass over him, but strike deep, and be fixed; and as it were grounded or founded in his Flesh; and made to rest upon him, as it follows in the next Clause. shall pass, which the LORD shall † Heb. cause to rest upon him. jay upon him d Upon the Assyrian, mentioned in the foregoing Verse. , it shall be with tabrets and harps e The Sense is, Either 1. their Destruction shall be Celebrated, by God's People, with joy and music, and songs of Praise, Or 2. the Victory shall be got, not by warlike Instruments and Achievements, but as it were by Tabrets and Harps. Wherein He may possibly allude to the Victory which jehoshaphat got against Moab and Ammon, not by fight, but only by singing, and praising God with the Voice, and with musical Instruments, 2 Chron. 20. 19, 21, 27, 28. God being pleased to Fight for them, by his own immediate Power; which also was the case here, which made the People of God sing a Triumph before the Fight, Isa. 37. 22. : and in battles of shaking f Or, with battles or fightings of shaking, to wit, of shaking of the hand, of which kind of Shaking this Hebrew word is constantly used, such as are performed by the mere shaking of the hand; namely, by God's shaking His Hand against them, as He threatens to do against others, Isa. 11. 15. and 19 16. in which last place this very word is used; and in the former, the Verb from whence it comes. For that this Shaking is an Act of God, seems more than probable, and from the following words, Will be, i. e. God, as all understand it, fight against it. And so the Sense of the place may be this, God will Fight against them, and destroy them by His own Hands, will he g To wit, the Lord, who declareth himself to be the Enemy of the Assyrian, both in the foregoing and following Verses. fight ‖ Or, against them with it h With the Army of the Assyrians: Or, according to the other Hebrew reading, with them, with the Assyrians. . c Heb. shall cause to rest; which is contrary to the manner of God's dealing with His People, upon whom He will Not suffer the rod of the wicked to rest, Psal. 125. 3. 33. For Tophet i This was a place near jerusalem, in which the Idolatrous Israelites used cruelly to Offer up their Children to Moloch, 2 Chron. 28. 3. and 33. 6. See also jer. 7. 31. and 19 6. And it may be put Synecdochically, for any place of Torment or Misery: And particularly it is put for Hell, as well in the Writings of the ancient jewish Doctors, as in holy Scripture, as Mat. 18. 8, 9 and 23. 15. Mark 9 43. 44. And so this place may be understood: Either 1. literally of Tophet in the Valley of Hinnom, in which the Assyrian Host was, either slain by the Angel, as josephus reports, or buried, or burnt. For although the Assyrians did not make any great attempt upon jerusalem, Isa. 37. 36. yet Rabshakeh came very near it with a great Army, Isa. 36. 2. Or 2. figuratively of Hell. is ordained k Or, was ordered or prepared. And it might be said, in some sort, to be Prepared by Hezekiah for this end, by the care which he took to Purge this and other places, abused to Idolatry, which made them more fit to receive so great a Favour and Deliverance from God. But for Hell, that doubtless was Ordained or Prepared by God, for the punishment of impenitent Sinners. † Heb. from yesterday. of old l Heb. From yesterday: Which phrase is sometimes used of a time but lately passed, as job. 8. 9 2 Sam. 15. 20. and sometimes of any time past, without limitation. : yea, for the king m For the King of Assyria, Either 1. for the Kings, the Singular Number being put for the Plural, whereby he may understand the Princes, or chief Commanders of the Host, by comparing Isa. 10. 8. Are not my Princes altogether Kings. Or 2. for Rabshakeh, the General of this Army, who, according to the style of Scripture, might very well be called King. Or 3. for Sennacherib; for whom this place might be said to be Ordained or Prepared: partly because it was Ordained for the Destruction of his Host; nothing being more ordinary, both in sacred and profane Writers, than to entitle the King, or General of the Army, to all the Victories procured, or Losses and Slaughters sustained by his Army: And partly because the sudden Destruction of the Assyrian Army, supposed to be in this place, was the occasion of the Conspiracy of that King's Sons, and so of the King's Death. But if this Tophet design Hell, this is Emphatically den●…nced against him, to intimate, That although he escaped that sudden Plague which cut off his Army, yet there was a more terrible Judgement appointed for him, which he should be utterly unable to escape. it is prepared, he n The Lord, who is oft designed by this Pronoun, as in the next foregoing Verse, and elsewhere; and who is expressed in the following words. Or it is an indefinite Expression; for, it is made deep and large. hath made it deep and large n Capable of receiving vast Numbers; whereby He intimates, That He designed to make a great and general Destruction of the Assyrians; and withal, that it was a vain and foolish Confidence which the Assyrians had in their numerous Host, seeing the greatest Numbers of God's Enemies are wholly unable, either to oppose Him, or to Save themselves from His Wrath and Power. : the pile thereof is fire and much wood o Whereby He further implies, That He intended to make a great Slaughter among them. And He alludes in this phrase, to the ancient Custom, either of burning▪ Sacrifices, and particularly burning Children to Moloch, or of burning the dead Bodies of Men. , * chap. 33. 11. the breath of the LORD p The immediate Hand of God, or His Word of Anger: See on ver. 28. , like a stream of brimstone q He seems to allude to that shower of Fire and Brimstone, Gen. 19 24. , doth kindle it r The pile of Fire and Wood now mentioned. . CHAP. XXXI. 1. woe to them * Chap. 30. 2●… that go down to Egypt for help a As the jews did contrary to God's Command, Deut. 17. 16. and 28. 68 , and stay on horses b For Egypt had many and choice Horses. , and trust in chariots, because they are many, and in horsemen, because they are very strong: but they look not unto the holy one of Israel, neither seek the LORD c Their confidence in the Creature was accompanied with, and did produce a distrust of God, and a neglect of seeking to Him by Prayer for His help. . 2. Yet he also is wise d You think you are wise, and act wisely in engaging the Egyptians, who are a wise and warlike People, to help you; but God is not inferior to them in Wisdom nor in Strength, but much their Superior; and therefore you have done foolishly, and wickedly in preferring them before Him. , and will bring evil e Will execute His Judgements upon you, notwithstanding all that you, or your Allies the Egyptians, can do to hinder it , and will not † Heb. remove. call back his words f His Threaten denounced against you, but will infallibly Execute them. : but will arise g Though at present He sit still, yet He will bestir himself and Fight. against the house of evil doers h Against this wicked and rebellious People of the jews. , and against the help i The helpers, as it is explained in the next Verse: The Abstract being put for the Concrete. of them that work iniquity. 3. Now † Heb. Egypt is a man. the Egyptians are men and not God k And therefore utterly unable to defend you, either without or against my Will. , and their horse's flesh l Weak and frail, as that word signifies, Psal. 78. 39 Heb. 5. 7. and elsewhere. , and not spirit m Not like spiritual Substances, such as the Angels, who are immortal, and invisible by Men; whereof we have Instances, Exod. 12. 29, 30. Isa. 37. 36. , when the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is helped shall fall down, and they all shall fail together. 4. For n Or, But: or, Nevertheless, as this particle is elsewhere used, as hath been proved before. Although you have done evil in sending to Egypt for help, and they shall not be able to help you; yet the Lord himself will, of His own Grace, and for the Glory of His own Name, give you that Help and Deliverance which you do not deserve, and have no reason to expect from Him. And therefore desist from those evil Counsels and Courses▪ as those which are both unnecessary and pernicious. thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey o When He is ready to seize upon it, and devour it. , when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself p It hath been observed of Lions, That when they are pursued, they do not run away with all speed, as other Creatures do, but march away slowly, and make an honourable Retreat. for the ‖ Or, multitude. noise of them, so shall the LORD of hosts come down to fight for q Although this Hebrew particle might be rendered against; and so this place might be understood of God's fight against the jews and Egyptians, of which He speaks, ver. 3. yet it is better rendered, for, as it is taken in many other places, as is manifest from the following similitude and verse. mount Zion, and for the hill thereof. 5. * Psal. 91. 4. As birds flying r Which come from above, and so cannot be kept off, which fly swiftly, and engage themselves valiantly and resolutely, when they perceive, that their young Ones are in eminent▪ danger. ●…e seems to allude, and to oppose this to those boasting Expressions of the Assyrian, Isa. 10. 14. compare Deut. 32. 11, 12. Mat. 23. 37. ▪ so will the LORD of hosts defend jerusalem, * Psal. 37. ●…0. defending also he will deliver it, and passing over s The destroying Angel shall pass over jerusalem untouched, and shall fall upon the Assyrians. He seems to allude to the History of God's passing over, and sparing the Houses of the Israelites, when He slew the Egyptians, in which this Word is constantly used, Exod. 12. 12, 22, 26. he will preserve it. 6. Turn ye unto him t Let the consideration of this gracious Promise engage you to repent of your carnal Policies, in seeking and trusting to Egypt for Help, and sincerely to return to God. from whom the children of Israel u Either 1. the Israelites, strictly so called, who are now utterly Destroyed for their Apostasy; and therefore take heed that you do not follow their Example. Or 2. you jews, who are the Children of Israel: which Title, he here gives them, partly to admonish them of their great and many Obligations to God; and partly to aggravate the Sin of their Apostasy. have deeply revolted x In neglecting and forsaking Him, and seeking to Egypt for Help; which he calls a deep revolt, partly because it was an heinous Sin, being contrary to God's express Command, and highly dishonourable to God: And partly because it was carried on with deep Dissimulation, and with a public Profession of cleaving to God, and with a design of Seeking deep to hid this their counsel from the Lord, wherewith He charged this People, Isa. 29. 15. . 7. For in that day every Man shall * Chap. 2. 20. & 30. 22. cast away his idols y For when the Assyrian shall invade your Land, you shall find the vanity of those Idols, to which you have trusted; and therefore shall cast them away with indignation, and be forced to seek to Me for Help. So this is added, as an Argument to persuade them to practise his Counsel of turning to God. of silver, and † Heb. the idols of his gold. his idols of gold, which your own hands have made unto you for a sin z Which you have made as Instruments of your sin of Idolatry. Or, Which your sinful hands (by a common Hebraisme, called hands of sin) have made for you. Or, the sin (as an Idol is called, Deut, 9 21:) which your hands have made for you. So there is only a Transposition of one Word, which is very usual in the Hebrew Text. . 8. Then a When you have cast away your Idols, and seriously sought to Me for Help; both which things were performed by Hezekiah. shall the Assyrian fall with the sword, not of a mighty man, and the sword, * See 2 Kin. 19 35. not of a mean man b By the Sword, not of any Man, either mean or mighty, but of an Angel. shall devour him, but he shall flee ‖ Or, for fear of the sword. from the sword c From, or for fear of, that Plague which so strangely and suddenly destroyed his Army. , and his young men d Heb. his choice young men, his Guards, and valiant Commanders and Soldiers. shall be ‖ Or, tributary. † Heb. for melting, or, tribute. discomfited. e Heb. shall melt away, a great part of them being Destroyed by the Angel; and the Hearts of the rest melting for fear. 9 And † Heb. his rock shall pass away for fear. he shall pass over to ‖ Or, his strength. his strong hold f Sennacherib shall flee away, with all speed, from jerusalem, to his strong City of Nineveh, Isa. 37. 37. Or, as it is in the Margin, and as the Words lie in the Hebrew Text, his rock (i. e. his Strength, the greatest Champions of his Army, to whom he trusted) shall pass away (shall flee with all speed from jerusalem) for fear, lest the Sword of the destroying Angel should overtake them. for fear, and his princes shall be afraid of the ensign g Either 1. of any Ensign. This dreadful Judgement shall strike them with such a Terror, that they shall not dare to look any Enemy in the Face. Or 2. of the Lord's Ensign, which He hath lifted up against them. , saith the LORD, whose fire is in Zion h So the Sense is, Either 1. whose Fire is continually burning upon the Altar in Zion; which signifies his Presence and Residence there. Or rather 2. who is, and will appear to be in Zion, like a Fire to defend his People, and to consume their Enemies; for which end God promiseth, That He would be u●…o jerusalem a wall of fire round about, Zech. 2. 5. And that He would make the Governors of Judah like a hearth of fire among the wood, and like a Torch of fire in a sheaf; and that they should devour all the people round about. Possibly these, and the following Words, may be thus rendered, and that very agreeable to the Hebrew words, Who will be a fire (to wit, a consuming Fire) to him (to the King of Assyria, of whom he is here speaking) in Zion (from whence he will send forth that Fire which shall consume his Army: Or, for Zion, for Zion's sake; for the Prefix here rendered in, frequently signifies for, as hath been proved) and a furnace to him in or for jerusalem. But this I only propose, leaving it to the Judgement of the intelligent Reader. , and his furnace in jerusalem i The same thing repeated in other Words. . CHAP. XXXII. 1. BEhold, * Psal. 45. 1. Zech. 9 9▪ a king b shall reign c Therefore Hezekiah was not King when this Prophecy was delivered. And whereas some say, That he speaks of the good Government of Hezekiah, after the Destruction of Sennacherib; it is easy to observe, That his Government was as good before that time as afterward; and that in the very beginning of his Reign, he Ruled with Righteousness, and the fear of God as the History plainly declareth. in righteousness, and princes c The Ministers of State, and Justice, and War, under the King. For a wise and good King will take care to have like Ministers. shall rule in judgement. a This seems to me to be a distinct Prophecy from the former, and delivered at another time, and probably before that which is related in the former Chapters. For this is certain, and confessed by all, That the Prophecies are not always set down in that order, in which the Prophets delivered them. The foregoing Prophecy seems to have been delivered, not in the time of Ahaz, for he sent to the Assyrian, and not to the Egyptian, for Help; but in the days of Hezekiah, who Rebelled against the King of Assyria, as is said, 2 Kings 18. 7. and was too prone to trust upon the staff of Egypt, as the Assyrian expressly chargeth him there, ver▪ 21. To which Course it is likely he was drawn or tempted by some of his wicked Princes and Counselors, whom the Prophet therefore severely censures and condemns in the two foregoing Chapters. And this seems to have been delivered in the time of Ahaz, and to speak of Hezekiah, and of his righteous and happy Government; but withal, as Hezekiah and his Reign, was an eminent Type of Christ, and of His Kingdom; so this Prophecy looks through Hezekiah unto Christ, as many other Scriptures in their literal Sense do unquestionably concern David, which yet have a mystical Sense, and are also meant of Christ, in whom those things were more f●…lly and eminently accomplished. Hezekiah, a Type of Christ, and Christ Typified by him. 2. And a man d Either 1. the Man or King spoken of. Or 2. each or every one, to wit, of his Princes. That King shall not patch up an old Garment with new Cloth, nor mingle good and bad together; but shall take care to purge out all the corrupt Magistrates, and, as far as he can, to settle good Ones in all places. A man is oft put for every or any man, as Isa. 2. 20. and 3. 5, 6. and elsewhere. shall be as an hiding place e Unto the People under their Government, especially to such as are oppressed or injured, by those who are more Potent than they. from the wind f From the rage and violence of evil Men. , and a covert from the tempest: as rivers of water in a dry place g No less refreshing and acceptable shall this King and his Princes be to their Subjects. , as the shadow of a † Heb. heavy. great rock in a weary land h In a dry and scorched Country, which is called weary here, as also Psal. 63. 1. Metonymically, because it makes Travellers weary, as death is called pale in other Authors, because it makes men's Faces pale. . 3. And the eyes of them that see, shall not be dim, and the ears of them that hear, shall hearken i This is meant, Either 1. of the Princes or Magistrates, who are instead of Eyes and Ears, both to the King, and to the People, who, by their office, are to see and observe all things, and to hear all Causes. These, saith he, shall not shut their Eyes, nor suffer them to be blinded with Gifts, to favour a rich Man in an unjust Cause; they shall not shut their Ears against the Complaints of the poor oppressed Ones, as wicked Princes commonly do. Or 2. of the People, they shall not shut their Eyes and Ears against the good Counsels and Examples of their Religious King and Rulers, as they have done formerly: Both Princes and People shall be reform. This was done in some poor measure in Hezekiah's time; but far more fully and eminently in the days of the Messiah, who, by his grace, changeth Men's Hearts, and cureth them of that wilful and obstinate Blindness, whereof they had been Guilty before. Which clearly showeth, That this Prophecy looks through Hezekiah unto Christ. And the like may be said of the following Verse. . 4. The heart also of the † Heb. hasty. rash k Who were hasty and heady in judging of Things; which is an Argument of Ignorance and Folly. shall understand knowledge l Shall become more knowing and considerate in their Judgements and Actions. , and the tongue of the stammerers m That used to speak of the Things of God, darkly, and doubtfully, and unwillingly. As Men's Understandings shall then be enlightened, so their Speech shall be reform. Which though it was in part fulfilled in Hezekiah; this Reformation being effected in some measure by his Counsel and Example, and by the powerful Preaching of the Levites, whom he excited and encouraged to Teach the good knowledge of the Lord, as is said, 2 Chron. 30. 22. yet was truly and fully accomplished only by Christ, who wrought this wonderful Change in an innumerable company both of jews and Gentiles. shall be ready to speak ‖ Or, elegantly. plainly. 5. The vile person n Base and worthless Men. Heb. the fool: which in Scripture-use commonly signifies a wicked Man. shall be no more called ‖ Or, honourable. liberal o Or, Noble, or a Prince, or Lord, as this word is used, Psal. 118. 9 and 146. 3. and elsewhere. The Sense of the place ●…s, Either 1. Unworthy Men shall not be advanced to places of Honour and Power, as the Seventy, and some others understand it; for, to be called, is oft put in Scripture for, to be, as hath been frequently observed. Or 2. vicious and worthless Persons shall no longer be reputed Honourable and Virtuous, because of their high and honourable Places, as commonly they are under wicked Princes, by means of Flatterers; but Wickedness shall be discovered and punished wheresoever it is, and Virtue shall be manifested and rewarded; and all things shall be Managed with sincerity and simplicity: Which was eminently fulfilled under the Gospel; by the Preaching whereof, and by Christ's Spirit, Hypocrites are detected, and Men are enabled to discern between Good and Evil, both Persons and Things. , nor the churl p The fordid and covetous Man; which is a great Vice in any Man, but especially in Magistrates; who therefore must be Men hating covetousness, Exod. 18. 21. But under this one Vice, all Vices are understood by a Synecdoche, very frequent in Scripture, and in other Authors, as under the opposite Virtue of bountifulness, all Vices are comprehended. said to be bountiful. 6. For the vile person will speak villainy q So this is a reason of the Assertion, ver. 5. either thus, Such shall not be Advanced to Places of Trust and Dignity; for if they were, they would abuse them by unjust Sentences and Practices: Or thus, Men shall no longer be miscalled; for every one will discover what he is by his Words and Actions; which also shall be narrowly observed. But these and the following Words are, and may be otherwise rendered: But (as this Particle oft signifies) he shall be called or said to be (which words are easily understood out of the former Verse, as is very frequent in Scripture) a fool, who (which relative Particle is understood in very many places) shall speak villainy, and whose heart shall work iniquity, etc. , and his heart will work iniquity r He will, from time to time, be devising Wickedness, that he may Execute it when he hath opportunity. , to practise hypocrisy s To do bad things, ●…t with a pretence of Religion and Justice, which he shall use to keep himself from the disfavour of his Prince, and from the lash of the Law. Or, to practise profaneness or wickedness, as this Word, at least sometimes, seems to signify. , and to utter error against the LORD t To pass un●…ust Sentences, which is directly contrary to the Will and Command of God. , to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail u Whereby they take away the Bread and Drink of the Poor, and give it to their rich Oppressors. . 7. The instruments also of the churl are evil x Heb. The vessels, etc. which is a Word of a very general Signification among the Hebrews, and signifies any person or thing, which is employed in a Man's use and service. I say person, for the name of vessel is given to such Persons as are instrumental to another, as to the Babylonians, who were God's instruments in executing His Vengeance, Isa. 13. 5. to God's Ministers, Act. 9 15. 2 Cor. 4. 5. and to useful Christians, 2 Tim. 2. 20. and to Wives, 1 Pet. 3. 7. And so it may here note, That such covetous or wicked Princes, most willingly choose, and employ wicked Men in their Affairs, because such Men will, without any regard to Conscience or Justice, serve all their exorbitant Desires or Lusts. But withal, it seems to include his Counsels, and Practices, and Arts, which are here declared to be generally Evil. But this Verse is, and may be otherwise rendered, as the former was; And (repeat, he shall be called) a churl (as indeed he is one) whose instruments are evil, and who deviseth, etc. Which agrees with the order of the Words in the Hebrew Text, and with the order of the foregoing Verses: For as he speaks of the vile person, and of the churl, ver. 5. So he gives a Description of the vile Person, ver. 6. and then of the churl, in this Verse. , he deviseth wicked devices y He useth all his Wit and Art to do Injury to others, without any inconvenience to himself. to destroy the poor with lying words z With false and unrighteous Decrees. , even ‖ Or, when he speaketh against the poor in judgement. when the needy speaketh right a When their Cause is just and good. . 8. But the liberal deviseth liberal things, and by liberal things shall he ‖ Or, be established. stand b He who is truly Liberal and Virtuous, will show it by designing and practising liberal or virtuous Actions: And he who doth so, will not destroy himself thereby, as wicked Men falsely suppose, but establish and advance himself. But this Verse also, as well as the former, is, and may be otherwise rendered: And (repeat, he shall be called, as before) liberal, who deviseth liberal things, and persisteth, or continueth in liberal things. If▪ it be thought strange, That so many Verses should be spent in Affirming that which, in effect, was said, ver. 5. it must be considered, that these Verses do not only contain an Affirmation, that they should be called vile persons, or churls, or liberal, that were so; but also a Description of their Qualities and Practices, which was useful for their Conviction, and for the Instruction of others. . 9 Rise up c Bestir, and prepare yourselves to hear, as it follows; and shake off Sloth and Carelessness. ye women that are at ease d That indulge yourselves in Idleness and Luxury. , hear my voice ye careless daughters e Heb. confident or secure, who are insensible of yo●… sin and danger. , give ear unto my speech. f The same before called women: Whom he here reproveth, and threatneth for their Sins, as he did the Men before, for seeking to Egypt for Help, and divers other Sins, whereof the Men were most Guilty. 10. † Heb. days above a year. Many days and years f Heb. Days above a year, i. e. a year and some days: Which notes, Either 1. the time from this Prophecy to the beginning of this Judgement: Or rather 2. the time of the continuance of it; that it should last for above one Year; as indeed this did, and no longer: For Hezekiah Reigned in all but twenty nine Years, 2 Kings 18. 2. and Sennacherib came in his fourteenth Year; and after his defeat and departure, God promised, and added to him fifteen Years more, 2 Kings 20. 6. shall ye be troubled, ye careless women: for the vintage shall fail g During the time of the Assyrian Invasion. And this Commination is here added to qualify the foregoing Promise, and to warn them, that although God would give them so good a King, and there should be some Reformation of their former abuses under the Government of Ahaz; yet as there were many Sins among them, yet not repent of, so they should be severely chastised for them. , the gathering h To wit, of the other Fruits of the Earth; as that Feast, which was observed after the gathering of all the Fruits, was called the feast of in-gathering, Exod. 23. 16. shall not come. 11. Tremble ye women that are at ease, be troubled, ye careless ones: strip ye and make ye bare i Put off your Ornaments, as God commanded upon a like occasion, Exod. 33. 5. that you may put on Sackcloth instead of them, as Mourners and Penitents used to do. , and gird sackcloth upon your loins. 12. They shall lament for the teats k Either 1. properly, because, through Famine, your Teats are destitute of Milk for the nourishment of your poor Children. Or rather 2. Metaphorically, as the following Words explain it, for the pleasant and fruitful Fields, which like Teats yielded you plentiful and excellent Nourishment, for which the Land was said to flow with milk▪ Ezek. 20. 6. And the Earth being compared to the Womb that bore us, job. 1. 21. it is not strange, if its fruitful Fields be compared to the Breasts which nourish us. , for † Heb. the fields of desire. the pleasant fields, for the fruitful vine. 13. * Chap. 34. 13. Host 9 6. Upon the land of my people shall come up thorns and briers l If any of you think th●…e is no great cause for such Trembling and Lamentation, which shall last but for a year and some days; know that this Calamity, by the Assyrians, is but an earnest of further and sorer judgements: For the time is coming, when this Land shall be laid desolate; and instead of Vines and other Fruits, it shall yield nothing but Briers and Thorns: of which, see on Isa. 7. 23, 24. , ‖ Or, burning upon, etc. yea upon all the houses of joy m Upon that Ground, where now your Houses stand, in which you delight, and take your fill of mirth and pleasure. in the joyous city: 14. Because the palaces n Heb. the palace, the King's House, and other magnificent buildings in the City. shall be forsaken, the multitude of the city shall be left o Or rather, shall be forsaken, to wit, of God, and given up into their Enemy's hands. And the Verb in the foregoing Clause, may be rendered, shall be left. , the ‖ Or, cliffs and watchtowers. forts and towers shall be for dens for ever, a joy of wild asses p Desolate places, in which wild Asses delight to be, job. 39 5. jer. 2. 24. , a pasture of flocks. 15. Until the spirit be poured upon us from on high q And this Calamity and Desolation shall, in a manner, continue until the time come, in which God will pour, or, as the Hebrew Word properly signifies, reveal, i. e. evidently and plentifully pour out his spirit from Heaven upon His people. Which was done in some sort upon the return of the People from Babylon, when God, by his Spirit, stirred up the Spirit, both of Cyrus to give them liberty of returning to jerusalem, and of the people to return and build the City and People: But was far more clearly and fully accomplished in the days of the Messiah. And indeed the promises contained in these, and the following Words and Verses, were not fulfilled upon their coming out of Babylon, after which time they had but a little reviving in their bondage, as is said, Ezra. 9 8. and continued in servitude and distress under the Pe●…sian Emperors, Nehem. 9 36, 37. and afterward suffered many and grievous Calamities, from the Kings of Syria, and Egypt, and from the Romans: which suits very ill with that glorious Promise here following, ver. 18. And therefore these promises concern the times of the Gospel, when God's Spirit was in a most evident and glorious Manner poured forth upon the Apostles, and other believing jews, to the Astonishment of their very Adversaries; and when the following Promises were in a good Measure fulfilled, and are more fully to be accomplished in God's due time. , and * Chap. 29. 17. & 35. 2. & 37. 24. the wilderness be a fruitful field, and the fruitful field be counted for a forest r Which is Allegorically understood. The meaning may be this; God's people, who were desolate and destroyed, shall be Revived and Flourish, and their flourishing Enemies shall be brought to Desolation and Destruction. It may also signify, The Conversion of the barren and despised Gentiles, and the Rejection of the jews, in the time of the Messiah. . 16. Then judgement s Just Judgement, as the next Clause explains it. shall dwell in the wilderness, and righteousness remain in the fruitful field t Justice shall be Executed in all the parts of the Land, both in the barren and fruitful Places, and shall be practised by all My People: Which agrees with that Promise, Isa. 60. 21. Thy people shall be all righteous, etc. . 17. And the work of righteousness shall be peace u The effect of this prevailing practice of Righteousness shall be Prosperity and outward Felicity. , and the effect of righteousness, quietness x Tranquillity, both of Mind and outward Estate. and assurance y Or, confidence. The observation of God's Precepts will beget in them a confidence, and assurance of God's Mercy, and the fulfilling of his Promises. for ever. 18. And my people z Either the Gentiles, who then shall be My People: Or, the jews, to whom this Promise shall be made good upon their Conversion to Christ in the latter times of the Gospel. shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places: 19 When it shall hail, coming down on the forest a Heb. And it shall hail, etc. As my Blessings shall be poured down upon my People, who, from a Wilderness, are turned into a fruitful Field, as it is said, ver. 15. So my Wrath and Judgements (which are signified by hail, Isa. 28. 2, 17. and elsewhere) shall fall upon them, who were a fruitful Field, but are turned into a Forest, as was said, ver. 15. i. e. upon the unbelieving and rebellious jews, who seem to be there designed under that Notion. , ‖ Or, and the city shall be utterly abased. and the city b Either 1. Babylon, the great Enemy and Oppressor of Go●…'s People. Or 2. jerusalem, which, though now it was the Seat of God's Worship and People; yet he foresaw, by the Spirit of Prophecy, That it would be the great Enemy of the Messiah, and of God's People. shall be low in a low place c Heb. Shall be humbled with humiliation: Which, by an ordinary Hebraisme signifies, Shall be greatly humbled, or brought very low. . 20. Blessed are ye that sow d As the barren Forest shall be destroyed with hail, ver. 19 so the fruitful Field shall be improved, and bring forth much Fruit; which is signified by a Declaration of the blessedness of them that Sow in it. beside all waters c In all moist and fat Grounds, which are like to yield good Fruit. But this passage, as well as others in the foregoing Verses, is to be understood mystically, and seems to respect the times of the Gospel. The Prophet reflecting upon his own unsuccessful Labours, of which he complains, Isa. 49. 4. and elsewhere, and foreseeing by the Spirit, the great and happy Success of his Successors, the Ministers of the Gospel; tacitly bewails his own unhappiness, who sowed his Seed upon dry and barren Ground, by congratulating the happiness of the Apostles, who sowed their Seed more generally, upon all fit Grounds, without any distinction between jews and Gentiles; and who found the Ground, to wit, the hearts of the people, more moistened and softened, and better prepared to receive the good Seed of God's Word. , that send forth thither the feet of the ox and the ass f Which Creatures they employed in ploughing and sowing the Ground, Deut. 22. 10. Psal. 144. 14. Isa. 30. 24. . CHAP. XXXIII. 1. woe to thee that * Chap. 21. 2. Hab. 2. 8. spoilest a To Sennacherib, who wasted the Land of judah. , and thou wast not spoiled b Thou didst not meet with any considerable Opposition, but wast victorious over all thine Enemies; of which, the Assyrian boasteth, Isa. 10. 8, 9 & 36. 18, 19 As Sennacherib did with Hezekiah, 2 Kings 18. 14, 17. , and dealest treacherously c, and they dealt not treacherously with thee d None of thine Enemies could prevail against thee, either by force, of which he speaketh in the former Clause, or by treachery, as here. Or, when they dealt not, etc. when Hezekiah did not deal treacherously with thee. If it be said, that Hezekiah dealt treacherously with him, in breaking his Faith, and rebelling against him; it may be answered, That Hezekiah neither promised nor owed him any Service or Subjection. What was done in that kind, was done by Ahaz only: And he only begged his assistance for a particular Work, and paid him well for it, 2 Kings 16. 7, 8. and the King of Assyria did not keep his Conditions with him; for, he distressed him, but strengthened him not, 2 Chron. 28. 20. d The Prophet contemplating the Judgement which was now coming upon God's People, directeth his Prayer to God for them. ; when thou shalt cease to spoil, thou shalt be spoiled e When thou hast performed the Work of chastising my People, for which I sent thee, thou also shalt be spoiled by thine Enemies. e Our Arm or Strength. The change of persons is most frequent in Prophetical Writings. ; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. 2. O LORD, be gracious unto us, we have waited for thee, be thou their * Psal. 85. 7, 8. arm every morning f When we offer the Morning Sacrifice, and call upon Thee: Which yet is not meant exclusively, as if he did not desire God's help at other times▪ but comprehensively, the Morning being put Synecdochically for the whole day. The Sense is, Help us speedily and continually. , our salvation also in the time of trouble. 3. At the noise of the tumult g Which the Angel shall make in destroying the Army. the people h Those of the Army, who escaped that stroke. fled; at the lifting up of thyself the nations i The People of divers Nations, which made up his Army. were scattered. 4. And your spoil k That Treasure which you have raked together, by spoiling divers People. shall be gathered l By the jews at jerusalem, when you shall be forced to flee away with all possible speed, leaving your Spoils behind you. like the gathering of the caterpillar m Either 1. passively, with as much ease, and in as great numbers as Caterpillars are gathered and destroyed. Or rather 2. actively, as appears from the next Clause; as Caterpillars or Locusts (for the Word signifies either) gather and devour all the Fruits of the Earth; which was a common Plague in those Countries. : as the running to and fro of locusts n As Locusts, especially when they are sent, and Armed by commission from God, come with great force, and run hither and thither, devouring all the Fruits of the Earth, wheresoever they find them. shall he run upon them. 5. The LORD is exalted o Will get great Glory by the marvellous Destruction of so proud and potent an Army; and by the Defence of his People. , for he dwellleth on high p For he is, and will appear to be Superior to his Enemies, both in Place and Power. He dwelleth in the Heaven, whence He can easily, and irresistably pour down Judgements upon his Enemies. Although these words may be, and by some are joined with those that follow thus, For he that dwelleth on high hath filled, etc. , he hath filled Zion q He will fill jerusalem. with judgement and righteousness r Either 1. with a glorious Instance of his just Judgement against the Assyrians. Or 2. with the Execution of Justice by good Hezekiah, as before it was filled with impiety and injustice under Ahaz. The City shall not only be delivered from that wicked Enemy, but shall also be established and blessed with true Religion and Righteousness; which was a great addition to that Mercy. . 6. And † Heb. the strength of salvations, of wisdom and knowledge shall be the stability of thy times. wisdom and knowledge s To govern thyself and thy People well. shall be the stability of thy times t Of thy Reign; times being oft put for things done in those times, as 1 Chron. 12. 32. Psal. 31. 15. & 37. 18. etc. He turneth his speech to Hezekiah. The Sense is▪ Thy Throne shall be established upon the sure Foundations of Wisdom and Justice. , and strength of salvation u Thy saving Strength, or thy strong or mighty Salvation. : the fear of the LORD is his treasure x And although thou shalt have great Treasures of Gold and Silver, etc. yet thy chief Treasure and Delight is, and shall be in promoting the Fear and Worship of God; which shall be a great honour and safeguard to thyself and people. He saith, his treasure, for thy treasure, by a sudden Change of the Person, usual in these Books. . 7. Behold y That the Mercy here promised might be duly magnified, he makes a lively Representation of their great danger and distress, in which it found them. , their ‖ Or, messengers. valiant ones z Or, their heralds or messengers, as the Hebrew Doctors expound the word: Either 1. those whom the King of Assyria sent to jerusalem, 2 Kings. 18. 17. Or rather those whom Hezekiah sent to Treat with the Assyrian Commissioners, 2 Kings 18. 18. as the next Clause showeth. shall cry without a Through grief and fear. , the ambassadors of peace b Whom he shall send to beg Peace of the Assyrian. shall weep bitterly c Because they cannot obtain their desires. . 8. * Judg. 5. 6. The highways lie waste, the wayfaring man ceaseth d Because the Assyrian Soldiers possessed and filled the Land. , he hath broken the covenant e Sennacherib broke his Faith, given to Hezekiah, of departing for a Sum of Money, 2 Kings 18. 14. 17. , he hath despised the cities f The defenced Cities of judah, which he contemned, and easily took, 2 Kings 18. 13. , he regardeth no man g Either to spare them, or to fear them, or to keep Faith with them. He neither feareth God, nor Reverenceth Man. . 9 The earth mourneth h Being desolate and neglected. and languisheth, Lebanon is ashamed and ‖ Or, withered away. hewn down i By the Assyrians. Or, as the Word signifies, and is here rendered by others, withereth or languisheth, because its Trees are now used by the jews for their Buildings, as they have been: And because they are spoiled and destroyed by▪ the Assyrians. : * Chap. 35. 2. Sharon k A pleasant and fruitful Place, as appears from 1 Chron. 27. 29. Cant. 2. 1. Isa. 35. 2. is like a wilderness, and Bashan and Carmel l Two places eminent for Fertility, and especially for good Pastures, Deut. 32. 14. 1 Sam. 25. 2. which are here Synecdochically pu●… for all such places ‖ Or, yell, Jer. 51. 38. shake off their fruits m Are spoiled of their Fruits. Or, as it is rendered in the Margin, and by some others, yell or roar, as this Word is rendered, jer. 51. 38. . 10. Now will I rise n In this extremity, I will appear on the behalf of my People and Land. , saith the LORD; now will I be exalted, now will I lift up myself. 11. * Psal. 7. 1●…. Ye shall conceive chaff, ye shall bring forth stubble o In stead of Solid Corn. Your great hopes and designs, O ye Assyrians! shall be utterly disappointed. , your breath as fire shall devour you p Your Rage against my People shall bring Ruin upon yourselves. . 12. And the people shall be as the burn of lime q Shall be burnt as easily and effectually, as Chalk is burned to make Lime. , as thorns cut up shall they be burnt in the fire. 13. Hear ye that are far off, what I have done, and ye that are near, acknowledge my might r My power and justice in destroying the Assyrians, shall be so evident, that People, both far and near, shall be forced to acknowledge it. . 14. The sinners in Zion are afraid s This is spoken, not of the Assyrians, as some would have it, but of the jews, as appears, both from the Words themselves, and from the following Verses. The Prophet having foretold the Deliverance of God's People, and the Destruction of their Enemies, ver. 10. 11, 12. for the greater Illustration of that wonderful Mercy, here returns to the Description, and gives a lively representation of the dismal and frightful Condition, in which the jews, especially such of them as were ungodly and unbelieving, were before this Deliverance came. Although the Godly jews were, in some measure, supported by the sense of God's Favour, and by God's Promises delivered to them by Isaiah▪ yet the generality of the People were filled with Horrors▪ and expectation of utter Destruction. , fearfulness hath surprised the hypocrites, who among us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burn t How shall we be able to abide the Presence, and endure, or avoid the Wrath of that God, who is a consuming Fire; who is now about to destroy us, utterly by the Assyrians, and will afterward burn us with unquenchable Fire. Fo●… seeing it is sufficiently evident, from both Old and New-Testament, as hath been formerly observed and proved, That the jews, except the Sadducees, did generally believe the rewards and punishments of the future Life; and these Temporal Judgements, as they did frequently cut Men off from this Life, so they transmitted them into that future and endless Life: It is not strange, if their guilty Consciences made them dread both the present Judgement here, and the terrible Consequences of it hereafter. Heb. Who shall dwell for us, etc. i. e. in our stead? Who will interpose himself between God's Anger and us. How shall we escape these Miseries? That this is the Sense of this Question, may be gathered from the Answer, given to it in the following Verse; in which, he directs them to the right Course of removing God's Wrath, and regaining His Favour. ? 15. He that * Psal. 15. 2. & 24. 4. walketh † Heb. in righteousnesses. righteously u Who is just in all His deal with Men, of which the following Clauses explain it: Which is not spoken exclusively, as if Piety towards God were not as necessary, as Righteousness towards Men; but comprehensively, this being one Evidence, and a constant companion of Piety. , and speaketh † Heb. uprightnesses. uprightly x Who speaks truly and sincerely, what He really intends. , he that despiseth y That refuseth it, not for politic Reasons, as Men sometimes may do, but from a contempt and abhorrency of injustice. the gains of ‖ Or, deceits. oppressions, that shaketh his hands from holding z Or, from taking or receiving; as this Verb signifies, Prov. 4. 4. & 5. 5. & 28▪ 17. That will not receive, much less retain, Bribes. of bribes, that stoppeth his ears from hearing of † Heb. bloods. blood a Who will not hearken or assent to any Counsels or Courses, tending to shed innocent Blood. , and shutteth his eyes from seeing evil b That abhorreth the very sight of Sin, committed by others, and guardeth his Eyes from beholding occasions of Sin, of which, see on job. 31. 1. . 16. He shall dwell on † Heb. heights, or high places. high c Out of the reach of danger. , his place of defence shall be the munitions of rocks, bread shall be given him, his waters shall be sure d God will furnish him with all necessaries. . 17. Thine eyes shall see the king e First Hezekiah, and then Christ, as before. in his beauty f Triumphing over all Enemies, and Ruling his own People with Righteousness; in which two things, the beauty and glory of a King and Kingdom, doth chief consist. , they shall behold † Heb. the land of far distance. the land that is very far off g Thou shalt not be shut up in jerusalem, and confined to thine own narrow Borders, as thou hast been, but thou shalt have free Liberty to go abroad with honour and safety, where thou pleasest, even into the remotest Countries, because of the great renown of thy King, and the enlargement of his Dominions. . 18. Thine heart shall meditate terror h This is, Either 1. a Premonition concerning a future Judgement, as if he said, Before these glorious Promises shall be accomplished, thou shalt be brought into great straits and troubles. Or rather 2. a thankful Acknowledgement of deliverance from a former Danger; as if he had said, When thou art delivered, thou shalt, with pleasure and thankfulness▪ recall to mind thy former Terrors and Miseries. ; * 1 Cor. 1. 20. Where is the scribe? where is the † Heb. weigher. receiver? where is he that counted the towers i These Words are, Either 1. words of Gratulation, and Insultation over the Enemy. Thou shalt then say, Where are the great Officers of the Assyrian Host? They are not where, they are not, they are dead or slain. Or rather 2. the words of Men dismayed and confounded, such as proceeded from the jews, in the time of their distress; and are here remembered to aggravate the present Mercy. For the Officers here mentioned, seem not to be those of the Assyrian Army, who were actually fight against the jews and jerusalem (for then he would rather have mentioned the Captains of the host, as the Scripture commonly doth in these cases, than the scribes and receivers, etc.) but rather of the jews in jerusalem, who, upon the approach of Sennacherib, began to make Military preparations for the defence of the City; and to choose such Officers, as were necessary and usual, for that end; such as these were, to wit, the scribe, whom we call Muster-Master, who was to make and keep a List of the Soldiers, and to call them together, as occasion required: The receiver, who received and laid out the Money for the Charges of the War; and he that counted the Towers, who surveyed all the parts of the City, and considered what Towers or Fortifications were to be made or repaired for the Security of the City. And unto these several Officers the People resorted, with great distraction and confusion, to acquaint them with all Occurrences, or to quicken them to their several Works, or to transact Matters with them, as occasion required. ? 19 * 2 Kin. 19 32. Thou shalt not see a fierce people k As Moses said of the Egyptians, Exod. 14. 13. So I say of the Assyrians, that fierce and warlike People, whom thou hast seen, with great Terror, near the Walls of jerusalem, thou shalt see them again no more. , a * Deu. 28. 49. Jer. 5. 15. people of a deeper speech than thou canst perceive l A foreign Nation, whose Language is abstruse and unknown to thee. ; of a ‖ Or▪ ridiculous, or barbarous. stammering tongue m Of which, see on Isa. 28. 11. , that thou canst not understand. 20 Look upon Zion n Contemplate Zions' beauty and safety, and her glorious and peculiar Privileges: It is an Object worthy of thy deepest Meditation. the city of our solemnities o This he mentions, as the chief part of Zions' Glory and Happiness, that God was solemnly Worshipped, and the solemn Assemblies and Feasts kept in her. , thine eyes shall see * Psal. 46. 5. & 125. 1, 2. jerusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken p Which was but very obscurely and imperfectly fulfilled in the literal Zion; but was clearly and fully accomplished in the mystical Zion, the Church of God in the times of the Gospel▪ against which, we are assured, that the gates of Hell shall not prevail, Mat. 16. 18. . 21. ‖ Or, but there (glorious is the LORD) we shall have a place, etc. But there q In and about Zion. the glorious LORD will be unto us a place † Heb. broad of spaces or hands. of broad rivers and streams r Though we have nothing but a small and contemptible Brook to defend us; yet God will be as sure and strong a Defence to us, as if we were surrounded with such great Rivers, as Nilus or Euphrates, which were a great security to Egypt and Babylon. , wherein shall go no galley with oars, neither shall gallant ships pass thereby s But although they shall have from God, the security of a great River, yet they shall be freed from the disadvantage of it; which is, That the Enemies may come against them in Ships; for no Galleys, nor Ships of the Enemies shall be able to come into this River to annoy them. . 22. For the LORD is our judge t To judge for us, to plead our Cause against our Enemies, as the ancient Judges of Israel did, judg. 2. 16. , the Lord is our * Jam. 4. 12. † Heb. statute-maker. lawgiver u Our chief Governor, to whom it belongs, to give Laws, and to defend his People. , the LORD is king, he will save us. 23 ‖ Or, they have forsaken thy tackle. Thy tackle are loosed x He directeth his Speech to the Assyrians; and having tacitly designed their Army under the notion of a gallant Ship, ver. 21. he here represents their broken and undone condition, by the Metaphor of a Ship, tossed in a tempestuous Sea, having her Cables broken, and all her Tackle lose, and out of order, so as she could have no benefit of her Masts or Sails; and therefore is quickly broken, or swallowed up by the Sea. , they y The Assyrians, of whom he still speaks, as in the first Clause he spoke to them. could not well strengthen their mast, they could not spread the sail: then is the Prey of a great spoil divided, the jame take the prey z They, who came to spoil and prey upon my People, shall become a prey to them, and shall be forced to flee away so suddenly, that they shall leave so many Spoils behind them, that when strong and active Men have carried away all that they desired, there shall be enough left for the Lame, who come last to the Spoil. The general Sense of the place is, That God's People shall be Victorious over all their Enemies. . 24. And the inhabitants a To wit, of jerusalem; God's people. shall not say, I am sick b Shall have no cause to complain of any sickness or calamity; shall be fully delivered from all their Enemies and evil Occurrents; shall enjoy perfect tranquillity and prosperity. : the people that dwell therein shall be forgiven their iniquity c This may be added, Either 1. as the Reason of the foregoing privilege; Their Sins, the main causes of all their Distresses, shall be pardoned; and therefore their Sufferings, the effects of Sin, shall cease: Or 2. as an additional Favour. They shall not only receive from me a glorious Temporal Deliverance; but, which is infinitely better, the pardon of all their Sins, and all those spiritual and everlasting Blessings, which attend upon that Mercy. . CHAP. XXXIV. 1. COme near, ye nations, to hear, and hearken, ye people a Let the People of all Nations take notice of what I am about to say and do, as that wherein they are generally concerned, and by the consideration whereof, they may, if they will, be instructed, and so delivered from the Calamity here denounced. : let the earth hear, and † Heb the fullness thereof. all that is therein, the world, and all things that come forth of it b Heb. All the offsprings of it: Either 1. all the Trees and Fruits, and other productions of it: For it is usual with the Prophets, by a Figure, to turn his Speech to these senseless Creatures. Or 2. all the Inhabitants of the World, as the Chaldee and other Ancients restrain and understand this general Expression; which also is Emphatical, and admonisheth the proud and insolent Sons of Men, of their mean and obscure Original, that how great and glorious soever they may seem to themselves or others; yet in truth, they are but a better sort of Mushrooms springing out of the Earth, for Dust they are, and unto dust they must return, as was said, Gen. 3. 19 . 2. For the indignation of the LORD is upon all nations c Not only upon the Assyrians, and those Nations which were Confederate with them in this Expedition, but upon all other Enemies of my People whatsoever. , and his fury upon all their armies: he hath utterly destroyed them d He will infallibly Destroy all of them. , he hath delivered them to the slaughter. 3. Their slain also shall be cast out e Into the Fields, where they shall lie unburied, and be left for a prey to all ravenous Birds and Beasts: Whereby he implies, either the vast Numbers which shall be Slain, so as they could not have time or place to Bury them: Or the curse of God upon them, and the People's contempt and abhorrency of them. , and * Joel. 2. 20. their stink shall come up out of their carcases, and the mountains f About jerusalem, where they are supposed to be gathered to Fight against jerusalem, as the Assyrians now were, and as other Enemies afterward would be, Zech. 12. 2. & 14. 2. shall be melted with their blood g Shall be filled with their Blood, which shall run down abundantly from the Mountains with great force, and dissolve and carry down part of the earth of the Mountains with it, as great showers of Rain frequently do. . 4. And all the host of heaven h The Sun, and Moon, and Stars, which frequently come under this name in Scripture, as Deut. 4. 19 and 17. 3. and elsewhere. shall be dissolved i Shall seem to be dissolved. So great shall be the confusion and consternation of Mankind, as if all the frame of the Creation were broken into pieces. Some understand this of the general Judgement; which some passages here following will not permit. But it is a very usual thing for Prophetical Writers, both in the Old and New-Testament, to represent great and general Calamities, in such words and phrases, as properly agree to the Day of Judgement; as on the contrary, The glorious Deliverances of God's People are set forth in such Expressions, as properly agree to the Resurrection from the Dead. See Ezek. 37. 7. joel. 2. 31. & 3. 15. Revel. 6. 12, 13. , and the heavens shall be * Rev. 6. 14. rolled together as a scroll k Heb. as a book; for Books were then written in Scrolls, which they usually rolled up together; and when they were so, no Man could ●…ead any word in it; and no more shall any Man be able to see those goodly Lights of Heaven, for they shall all be obscured and confounded. This Phrase is used also, Isa. 8. 1. & Revel. 6. 14. , and all their host shall fall down as the leaf that falleth off from the vine l When it is withered. , and as a * Rev. 6. 13. falling fig m Which falleth, either through great Maturity, or being thrust out by green Figs coming▪ forth, or by any other accident. from the figtree. 5. For * Jer. 46. 10. my sword shall be bathed n In the Blood of these People. Heb. Is or shall be made drunk. in heaven o Either 1. in my Church, which is called Heaven, Dan. 8. 10. Revel. 4. 1. & 12. 1. in and against which, these Enemies are said to be gathered together. Or 2. in the highest Heaven, where God dwells; in which this is said to be done, because it was there decreed and appointed to be done. , behold, * Jer. 49. 7. it shall come down upon Idumea p Upon the Edomites, who, though they were nearly related to the Israelites, and were Circumcised as well as they; yet were their most inveterate and implacable Enemies, watching all opportunities, and being ready to join with all those that attempted to Destroy them; whereof we have many intimations and instances in Scripture. But these are not named Exclusively, but rather Comprehensively, and Synecdochically, for all the Enemies of God's Church, of whom they were a considerable Part, and an eminent Type. , and upon the people of my curse q To whom my Curse belongs; or, whom I have Cursed, and devoted to utter Destruction, as this Hebrew Word properly signifies. to judgement. 6. The sword of the LORD is filled with blood r Shall drink its fill of Blood. The Metaphor is here taken from a great Glutton or Drunkard, who is almost infatiable with Meat and Drink. , it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams s By Lambs, and Goats, and Rams, He means People of all ranks and conditions, high and low, rich and poor. : for * Zeph. 1. 7. the LORD hath a sacrifice t So he calleth this bloody Work, because it was done by God's Command, and for His Honour; and therefore was a Service acceptable to him. in Bozrah, and a great slaughter in the land of Idumea. u A chief City of Edom, Isa. 63. 1. jer. 49. 13. and a Type of those Cities which should be most opposite and mischievous to God's People. 7. And the ‖ Or, rhinocerots. unicorns x Heb. the Reemim. But what kind of Beast this is, whether that Beast which is commonly called an Unicorn, which seems to be but a Fiction in the Judgement of the Learned; or a Rhinoceros, or a wild Ox or Bull; it is needless to trouble the ordinary Reader about it; and the Learned may consult my Latin Synopsis upon Num. 23. 22. about it. It is confessed, That it was a Beast of great strength and fierceness; and it is certain, that it is Metaphorically used in this place, to signify their Princes and Potentates. shall come down y Shall be humbled and cast down. The Seventy and Syriack render it, they shall fall down, as such Beasts do, when they have received a deadly blow. with them z With the Lambs, and Goats, and Rams, last mentioned, ver. 6. , and the bullocks with the bulls, and their land shall be ‖ Or, drunken. soaked with blood, and their dust made fat with fatness a With the Fat of the slain Sacrifices, which shall be mingled with it. . 8. For it is the day of the LORD's * Chap. 63. 4. vengeance, and the year of recompenses for the controversy of Zion b This is the time which God hath long since appointed and fixed, to avenge the cause of his oppressed and persecuted People, against all their Enemies. . 9 * See Deut. 29. 23. And the streams c Which seem most secure from this Danger, and much more the Land. thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch d Idumea shall be dealt with, as Sodom and Gomorrah were, even utterly Destroyed, as it were by Fire, or burning Pitch and Brimstone thrown down upon it from Heaven. . 10. It shall not be quenched night nor day, * Rev. 14. 11. & 18. 18. & 19 3. the smoke thereof shall go up for ever: from generation to generation it shall lie waist, none shall pass through it for ever and ever e It shall be irrecoverably ruined, and shall remain as a spectacle of God's vengeance to all succeeding Ages. . 11. * Zeph. 2. 14. Rev. 18. 2. But the ‖ Or, pelican. cormorant and the bittern shall possess it, the owl also and the raven shall dwell in it f The Inhabitants shall be wholly cut off, and it shall be entirely possessed by those Creatures which delight in Deserts, and waste Places. See the same or like Expressions in the like case, Isa. 13. 21, 22. & 14. 23. , and he shall stretch out upon it the line of confusion, and the * Zech. 3. 9 ●… 4. 10. stones of emptiness g He shall use the Line, or the Stone or Plummet joined to it, not to build them, but to mark them out to Desolation and Destruction, as workmen commonly use them, to mark what they are to pull down. . 12. They shall call the nobles thereof to the kingdom, but none shall be there h They shall endeavour to heal their Breaches, but in vain: The remnant of the People shall seek for any fit Person, and offer the Kingdom to him; but they shall not find any such, who shall be willing to undertake the Government. , and all her princes shall be nothing i Either shall be lost and cut off: Or, shall have no Courage o●… Strength left in them. . 13. And * Host 9 6. thorns shall come up in her palaces, nettles and brambles in the fortresses thereof k This is another Mark and Evidence of extreme Desolation, as it is also, Host 9 6. , and * Chap. 13. 21. etc. it shall be an habitation of dragons, and a court for ‖ Or, ostriches. † Heb. daughters of the owl. owls. 14. † Heb. Zijim. The wild beasts of the desert shall also meet with † Heb. Ijim. the wild beasts of the island, and the satire shall cry to his fellow l See on Isa. 13. 21, 22. , the ‖ Or, nightmonster. scrich-owl also shall rest there m Because there shall be no Men left to disturb or affright them, Isa. 17. 2. , and find for herself a place of rest. 15. There shall the great owl n Whether this, or what other Creature is meant by this Hebrew Word, the learned Reader may find largely discoursed▪ in my Latin Synopsis upon this place: For others it may suffice to know, what all agree in, that, whether it be a Bird or a Serpent, it is a Creature that lives in desert places. , make her nest, and lay and hatch, and gather under her shadow o As fearing no Disturbance from any Men. , there shall the vultures also be gathered, every one with their mate. 16. Seek ye out of the book of the law of the LORD, and read p When this Judgement is executed, if you peruse this Book of holy Writ, and particularly this Prophecy of mine, you will find, that all things shall exactly come to pass, as I have told you. : no one of these shall fail, none shall want her mate q As I have said, That the Vultures should each have their Mate; so shall it be: And this Prophecy shall be exactly fulfilled, even in its smallest Circumstances. : for my mouth it hath commanded, and his spirit r My Spirit; such sudden Changes of Persons being frequent here. And God's Spirit may be put for his Might and Power, as it is in many places of Scripture. it hath gathered them s Hath brought all these Creatures together, as he formerly brought the Creatures to Adam, and to Noah by an instinct, which he put into them. . 17▪ And he hath cast the lot for them, and his hand hath divided it unto them by line t He hath divided the Land to them, as it were, by Lot and Line, as Canaan was divided among the Israelites. : they shall possess it for ever, from generation to generation shall they dwell therein. CHAP. XXXV. 1. THe wilderness and the † Heb. dry place. solitary place a And as the Land of God's Enemies, which was exceeding Fruitful, shall be turned into a desolate Wilderness, as was declared in the foregoing Chapter; so on the contrary, Emanuels' Land, or the Seat of God's Church and People, which formerly was deserted, and despised like a Wilderness, and which the rage and malice of their Enemies had brought to desolation, shall flourish exceedingly. shall * Chap. 52. 9 & 55. 12. be glad for them b For the Wilderness and solitary Place: or, for these things, which were Prophesied in the foregoing Destruction, concerning the Ruin of the implacable Enemies of God, and his Church. But that Hebrew Letter which is in the end of this Hebrew Verb▪ and is here rendered for them, is by all the ancient Translators, and by divers others neglected in their Translations, as if it were only added to the Verb Paragogically, as Grammarians speak; and therefore those two words may well be omitted. , and the desert shall rejoice, and blossom as the rose. 2. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon c The Wilderness shall be as pleasant and fruitful as Lebanon, and Carmel, and Sharon; which were eminent parts of the Land of Canaan, as hath been oft noted. ; they d Who are understood by the Wilderness shall see the glory of the LORD e The glorious discoveries and effects of God's power and goodness to his People. , and the excellency of our God. 3. * Heb. 12. 12. Strengthen ye the weak hands, and confirm the feeble knees f The Prophets and Ministers of God comfort and encourage God's people, who are now ready to faint with hopes and assurance of that Salvation, which, in due time, I will work for them. He mentions hands and knees, because the strength and weakness of any Man, eminently appears in those parts. . 4. Say to them that are of a † Heb hasty. fearful heart, Be strong, fear not▪ behold, your God will come g Though he seem to be absent▪ and departed from you, he will come to you, and abide with you. He will shortly come in the flesh. For although this, and the following Promises may be Metaphorically taken, concerning the temporal Deliverance of his People from Babylonian and other Oppressors; yet they are much more Emphatically and Literally understood concerning the Redemption of God's People by Jesus, as is sufficiently manifest, both from the Words and Phrases themselves, and from divers places of the New-Testament, where they are so expounded by Christ and the Apostles. with vengeance h To execute Vengeance upon the Enemies of God, and of his People: Which also was verified in Christ, who was Set for the fall, as well as for the rising of many in Israel, Luk. 2. 34. and who did accordingly▪ inflict most dreadful Judgements, both temporal and spiritual▪ upon the unbelieving and apostate jews, who were the great Persecutors of Christ, and of his People. , even God with a recompense, he will come and save you. 5. Then * Chap. 29. 18. & 42. 7. Mat. 9 27. etc. and 11. 5. and 12. 22. & 20. 30. & 21. 14. Joh. 9 6, 7. the eyes of the blind shall be opened, and * Mat. 11. 5. Mar. 7. 32. etc. the ears of the deaf shall be unstopped i The most ignorant and stupid Creatures shall be forced to Acknowledge the wonderful Works of God. Or rather thus, The poor Gentiles, who before were Blind and Deaf, shall now have the Eyes and Ears of their Minds opened to see God's Works, and to hear and receive his Word. And in token hereof, many Persons, who are corporally blind and deaf, shall have sight and hearing miraculously conferred upon them: All which being so fully and literally accomplished in Christ, and applied by Christ to himself; it is a plain Proof, That this Prophecy belongs to the times of the Gospel. . 6. Then shall the * Mat. 11. 5. & 15. 30. & 21. 14. Joh. 5. 8, 9 Act. 3. 2. etc. and 8. 7. and 14. 8. etc. lame man leap k For Joy, or go nimbly and readily. And this Clause also, and that which follows are to be understood, both Spiritually and Literally, as in the former Verse. as an hart, and the * Mat. 9 32, 33. & 12. 22. & 15. 30. tongue of the dumb sing: for in the wilderness shall * Joh. 7. 38, 39 waters break out, and streams in the desert l The most dry and barren Places shall be made moist and fruitful: Which is principally meant of the plentiful Effusion of God's Grace upon such Persons and Nations, as had been wholly destitute of it. . 7. And the parched ground shall become a pool, and the thirsty land springs of waters: in the habitation of Dragons where each lay, shall be ‖ Or, a court for reeds, etc. grass with reeds and rushes m Those dry and parched Deserts, in which Dragons have their Abode, shall yield abundance of Grass, and Reeds, and Rushes, which grow only in moist Grounds, job. 8. 11. . 8 And an highway shall be there, and a way n The highway, and the way are not to be taken for two different Ways, but for one and the same Way, even a Causey or Castway, which is both raised Ground, as the first Hebrew Word signifies, and a Way; both signifying a convenient, prepared, plain, and common Road, or Path for Travellers, such as the Doctrine of the Gospel is, which is frequently compared to a Way, both in the Old and New-Testament, as hath been oft observed. , and it shall be called the way of holiness o It shall be an holy Way, trodden by holy Men, and filled with holy Practices, The People (walking in it) shall be all, (i. e. a very great number of them, not so few as in the times of the Law) righteous, as is declared and prophesied afterward, Isa. 60. 21. , * Joel. 3. 17. Rev. 21. 27. the unclean shall not pass over it p Either to disturb or defile it. Unclean Persons shall, in a good measure, be kept or cast out of my Church, by the strict exercise of good Discipline here, and hereafter not one unclean Person shall enter into my Kingdom. , ‖ Or, for he shall be with them. but it shall be for those q But this way shall be appropriated unto those Persons abovementioned; the Weak, and Blind, and Lame, whom God will Heal and Save, ver. 3. 4, 5, 6. The pronoun Relative is put without an Antecedent, as it is in many other places. But this, and the following Clause, is, and may well be, rendered otherwise, and he (to wit, God, who is oft designed by this Pronoun, and is easily understood out of the Context) shall be to or with them walking in the way (their Companion and Guide in their Way, which is a great felicity) that fools may not err therein. : the way-faring men, though fools, shall not err therein r The Way shall be so plain and strait, that even the most foolish Travellers (who are described by this Character, that They know not the way to the City, Eccles. 10. 15.) cannot easily mistake it. . 9 No lion shall be there, nor any † Heb. robber of, or among beasts. ravenous beast shall go up thereon, it shall not be found there s It shall not only be a plain but a safe Way, free from all annoyance or danger from mischievous Creatures. This is the same Promise for substance, with that Isa. 11. 9 They shall not hurt nor destroy in all my holy Mountain. , but the redeemed shall walk there. 10. And the * Chap. 51. 11. ransomed of the LORD t They whom God shall Rescue and Redeem from their corporal Slavery in Babylon, and especially from their spiritual Bondage under Sin and Satan. shall return and come to Zion u Shall come again to Zion, from whence they had been carried away Captive. Or, shall return, to wit, to the Lord now mentioned, and come to Zion, i. e. join themselves to God's Church and People. with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and * Rev. 21. 4. sorrow and sighing shall flee away x Which Expressions are too magnificent and emphatical, to be satisfied by the return of the jews from Babylon to their own Land, which was accompanied and followed with many Sighs and Sorrows, as appears, both from sacred and other Historians; and therefore must necessarily be understood of Gospel-times, and of the Joy and Happiness purchased by Christ for his People, begun here, and continued to all Eternity. . CHAP. XXXVI. 1. NOw * 2 Kin. 18. 13. 2 Chr. 32. 1. it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of judah, and took them. 2. And the king of Assyria sent Rabshakeh, from Lachish to jerusalem, unto king Hezekiah, with a great army; and he stood by the conduit of the upper pool, in the high way of the fullers field. 3. Then came forth unto him Eliakim Hilkiahs' son, which was over the house, and Shebna the ‖ Or, secreta●…. scribe, and joah Asaphs son the recorder. 4. And Rabshakeh said unto them, say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? 5. I say, sayest thou (but they are but † Heb. a word of lips. vain words) ‖ Or, but counsel and strength are for the war. I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me? 6. Lo, thou trustest in the * Ezek. 29. 6, 7. staff of this broken reed, on Egypt, whereon if a man lean, it will go into his hand and pierce it; so is Pharaoh king of Egypt to all that trust in him. 7. But if thou say to me, We trust in the LORD our God: is it not he, whose high places, and whose altars Hezekiah hath taken away, and said to judah, and to jerusalem, Ye shall worship before this altar? 8. Now therefore give ‖ Or, hostages. pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. 9 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 10. And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it. 11. Then said Eliakim, and Shebna, and joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language, for we understand it: and speak not to us in the Jews language, in the ears of the people that are on the wall. 12. But Rabshakeh said, Hath my master sent me to thy master and to thee, to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you? 13. Then Rabshakeh stood, and cried with a loud voice in the Jews language, and said, Hear ye the words of the great king, the king of Assyria. 14. Thus saith the king, Let not Hezekiah deceive you, for he shall not be able to deliver you. 15. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, this city shall not be delivered into the hand of the king of Assyria. 16 Harken not to Hezekiah, for thus saith the king of Assyria, ‖ Or, seek my favour by a present. † Heb. make with me a blessing. Make an agreement with me by a present, and come out to me, and eat ye every one of his vine, and every one of his figtree, and drink ye every one the waters of his own cistern. 17. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. 18. Beware lest Hezekiah persuade you, saying, the LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? 19 Where are the gods of Hamath, and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? 20. Who are they amongst all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver jerusalem out of my hand? 21. But they held their peace, and answered him not a word, for the king's commandment was, saying, Answer him not. 22. Then came Eliakim the son of Hilkiah, that was over the household, and Shebna the scribe, and joah the son of▪ Asaph the recorder, to Hezekiah with their clothes rend, and told him the words of Rabshakeh. The History related here, and in the Three following Chapters, is, for the substance of it, and almost wholly, in the same words contained, 2 Kings, chap. 18. & 19 & 20. It is fitly inserted here, to explain and confirm some of the foregoing Predictions. It may seem to have been first Written by this Prophet▪ and from him to have been taken into the Book of Kings, to complete that History. CHAP. XXXVII. 1. ANd * 2 Kin. 19 1. etc. it came to pass when king Hezekiah heard it, that he rend his clothes, and covered himself with sackcloth; and went into the house of the LORD. 2. And he sent Eliakim who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz. 3. And they said unto him, Thus saith▪ Hezekiah, This day is a day of trouble, and of rebuke, and of ‖ Or, provocation. blasphemy: for the children are come to the † Heb. breach, or, breaking place, that is, the mouth of the Womb. birth, and there is not strength to bring forth. 4. It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is † Heb. found. left. 5. So the servants of king Hezekiah came to Isaiah. 6. And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the Lord, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. 7. Behold, I will ‖ Or, put a spirit into him. send a blast upon him, and he shall hear a rumour, and return to his own land, and I will cause him to fall by the sword in his own land. 8. So Rabshakeh returned, and found the king of Assyria warring against Libnah, for he had heard that he was departed from Lachish. 9 And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee, and when he heard it, he sent messengers to Hezekiah, saying, 10. Thus shall ye speak to Hezekiah king of judah, saying, Let not thy God in whom thou trustest deceive thee, saying, jerusalem shall not be given into the hand of the king of Assyria. 11. Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly, and shalt thou be delivered? 12. Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar? 13. Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena and Ivah? 14. And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD. 15. And Hezekiah prayed unto the LORD, saying, 16. O LORD of hosts, God of Israel, that dwellest between the cherubims; thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth. 17. Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 18. Of a truth, LORD, the kings of Assyria have laid waste all the † Heb. lands. nations, and their countries: 19 And have † Heb. given. cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone, therefore they have destroyed them. 20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know, that thou art the LORD, even thou only. 21. Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to▪ me against Sennacherib king of Assyria: 22. This is the word which the LORD hath spoken concerning him, The virgin, the daughter of Zion hath despised thee, and laughed thee to scorn, the daughter of jerusalem hath shaken her head at thee. 23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy One of Israel. 24. † Heb. by the hand of thy servants. By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides * Jer. 22. 6, 7. of Lebanon, and I will cut down † Heb. the talness of the Cedars thereof, and the choice of the fir-trees thereof▪ the tall cedars thereof, and the choice fir-trees thereof; and I will enter into the height of his border, and ‖ Or, the forest and his fruitful field. the forest of his Carmel. 25. I have digged and drunk water, and with the sole of my feet have I dried up all the rivers of the ‖ Or, fenced and closed. besieged places. 26. ‖ Or▪ hast thou not heard how I have made it long ago, and form it of ancient times? should I now bring it to be laid waist, and defenced cities to be ruinous heaps. Hast thou not heard long ago, how I have done it, and of ancient times that I have form it? now have I brought it to pass, that thou shouldst be to lay wast defenced cities into ruinous heaps. 27. Therefore their inhabitants were † Heb. short of hand. of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the house tops, and as corn blasted before it be grown up. 28. But I know thy ‖ Or, sitting. abode, and thy going out, and thy coming in, and thy rage against me. 29. Because thy rage against me, and thy tumult is come up into mine ears: therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 30. And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself: and the second year that which springeth of the same and in the third year sow ye: and reap, and plant vineyards, and eat the fruit thereof. 31. And † Heb. the escaping of the house of Judah that remaineth. the remnant that is escaped of the house of judah, shall again take root downward, and bear fruit upward. 32. For out of jerusalem shall go forth a remnant, and † Heb. the escaping. they that escape out of mount Zion: the * 2 Kin. 19 31. Chap. 9 7. zeal of the LORD of hosts shall do this. 33. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 34 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 35. For I will * 2 Kin. 20. 6. defend this city to save it, for mine own sake, and for my servant David's sake. 36. Then the * 2 Kin. 19 35▪ angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 37 So Sennacherib king of Assyria departed, and went and returned, and dwelled at Nineveh. 38. And it came to pass as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword, and they escaped into the land of † Heb. Ararat. Armenia: and Esarhaddon his son reigned in his stead. For the understanding of this, and the foregoing Chapter, the Reader is desired to consult my Notes upon 2 Kings 18. & 19 & part of 20. CHAP. XXXVIII. 1. IN * 2 Kin. 20. ●… 2 Chr. 32. 24. those days was Hezekiah sick unto death, and Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, † Heb. give charge concernning thy house Set thine house in order, for thou shalt die, and not live. 2. Then Hezekiah turned his face toward the wall, and prayed unto the LORD, 3. And said, Remember now O LORD, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: and Hezekiah wept † Heb. with great weeping. sore. 4. Then came the word of the LORD to Isaiah, saying. 5. Go and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayers, I have seen thy tears: Behold, I will add unto thy days fifteen years. 6. And I will deliver thee, and this city, out of the hand of the king of Assyria, and I will defend this city. 7. And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken: 8. Behold, I will bring again the shadow of the degrees which is gone down in the † Heb. degrees by or with the sun. sundial of Ahaz ten degrees backward: so the sun returned ten degrees, by which degrees it was gone down. 9 The writing of Hezekiah a Who was a good Man, and full of the Holy Ghost, and inspired by him to Write this, both as a Testimony of his own Gratitude to God, and for the Instruction of after Ages. king of judah, when he had been sick, and was recovered of his sickness. 10. I said b To and within myself I Concluded it. in the cutting off of my days c When my days were cut off by the Sentence of God, related here, ver. 1. , I shall go to the gates of the † Heb. hell Mat. 16. 18. grave d I perceive, That I must die without any hopes of prevention. The Grave is called a Man's long home, Eccles. 12. 5. and The house appointed for all living Men, Job. 30. 23. and Death opens the gates of this House. We read also of the gates of death, Psal. 9 13. & 107. 18. ; I am deprived of the residue of my years e Which I might have lived according to the common course of Nature, and of God's dispensations; and which I expected, and hoped to live for the Service of God, and of my Generation. . 11. I said, I shall not see the LORD f I shall not enjoy him; for seeing is put for enjoying, as hath been frequently noted. , even the LORD in the land of the living g In this World▪ which is so called, Psal. 27. 13. & 116. 〈◊〉 ●…sa. 53. 8. in his Sanctuary. Which Limitation is prudently added to intimate, That he expected to see God in another place and manner, even in Heaven, Face to Face. ; I shall behold man no more with the inhabitants of the world h I shall have no more Society with Men upon Earth. . 12. Mine age is departed i The time of my Life is expired. , and is removed from me as a shepherd's tent k Which is easily and speedily removed. : I have cut off l To wit, by my Sins, provoking God to do it. Or, I do declare, and have concluded, That my Life is or will be suddenly cut off: For Men are oft said in Scripture, to do those Things which they only declare and pronounce to be done, as Men are said to pollute, and to remit and retain sins, and the like; when they only declare Men and Things to be polluted, and Sins to be remitted or retained by God. like a weaver m Who cutteth off the Web from the Loom, either when it is finished, or before, according to his pleasure. my life: he n The Lord, who pronounced this Sentence against him. will cut me off ‖ Or, from the ●…rum. with pining sickness o With a consuming Disease, wasting my Spirits and Life. Some render this Word, from the thrum, from those Threads at the end of the Web, which are fastened to the Beam. So the similitude of a Weaver is continued. , from day even to night wilt thou make an end of me p The Sense is, Either 1. this Sickness will kill me in the space of one day. Or rather 2. thou dost pursue me night and day with continual Pains, and wilt not desist till thou hast made a full End of me; so that, I expect that every day will be my Last day. . 13. I reckoned till morning q When I was filled with Pain, and could not Rest all the Night long, even till Morning my Thoughts were working and presaging, That God would instantly break me to pieces, and that every moment would be my last; and the like restless and dismal Thoughts followed me from Morning till Evening. But he mentions only the time before Morning, to aggravate his Misery, that he was so grievously Tormented, when others had sweet Rest and Repose. ▪ that as a lion▪ so will he break all my bones, from day even to night wilt thou make an end of me. 14. Like a crane or a swallow r Or, a crane and ●…llow; the conjunction, and, being here, as it is Hab. 3. 11. and elsewhere, understood, as is manifest from jer. 8. 7. where it is expressed with these very words. , so did I chatter s My complaint and cry was like to the noise of a Swallow, quick and frequent; and like that of a Crane, loud and frightful. And this very Comparison is used of Mourners, not only in Scripture, but in other Authors; concerning which, the Learned Reader may consult my Latin Synopsis. : I did mourn as a dove t Whose mournful Tone is observed, Isa. 59 11. Ezek▪ 9 16. and elsewhere. ; mine eyes fail with looking upward u Whilst I lift up mine Eyes and Heart to God for relief, but in vain. : O LORD, I am oppressed x By my Disease, which like a Sergeant hath seized upon me, and is haling me to the Prison of the Grave. , ‖ Or, ease me. undertake for me y Stop the Execution, and rescue me out of his hands. . 15. What shall I say z I want words sufficient to express my deep Sense of God's deal with me. He did foretell it by his Word▪ and effect it by his Hand. This Clause and Verse is, Either 1. a Continuance of his Complaint hitherto described: God hath passed this Sentence upon me, and hath also put it in Execution, and to Him I must submit myself: Or 2. ? he hath both spoken unto me, and himself have done it a Transition or entrance into the Thanksgiving, which is undoubtedly contained in the following Verses. So the Sense is, God hath sent a gracious Message to me by his Prophet▪ concerning the prolongation of my Life; and he, I doubt not, will make good his Word therein. And this Sense seems the more probable: 1. Because here is mention of his years to come, whereas in his sickness he expected not to live to the end of a day. 2. Because the Chaldee Paraphrast, and the Seventy, and Syriack, and Arabic Interpreters expound it so in their Versions. 3. Because this suits best with the context and coherence of this Verse, both with the former, and with the following Verse. For as he endeth the foregoing Verse with a Prayer to God for longer Life, so in this Verse he relates God's gracious Answer to his Prayer: And if this Verse be thus understood, the next Verse hath a very convenient Connexion with this; whereas it seems to be very abrupt and incoherent, if the Thanksgiving begin there. ▪ I shall go softly b I shall walk in the course of my Life; Either 1. humbly, with all humble thankfulness to God for conferring so great a Favour upon so unworthy a Person: Or 2. easily and peaceably with leisure, not like one affrighted, or running away from his Enemy: Or 3. by slow and gentle paces, as Men commonly spin out their Days by degrees unto a just length, which is not unfitly opposed to his former state and time of Sickness, wherein his days were swifter than a weaver's shuttle, and than a post, as job complained upon the same occasion, job 7. 6. & 9 25. and▪ were cut off like a weaver's Web, as he complained, ver. 12. all my years in the bitterness of my soul c Arising from the remembrance of that desperate Condition, from which God had delivered me: For great dangers, though past, are ofttimes very terrible to those that seriously reflect upon them. But the Words may be rendered, upon or after (as this particle is rendered, Isa. 18. 4.) the bitterness of my soul, after the deliverance from this bitter and dangerous Disease. Which may be compared with ver. 17. where he saith, For or after peace, I had great bitterness▪ as here he presageth and assureth himself of the contrary, That he should have Peace after his great bitterness. The Chaldee Paraphrast renders the Words, Because of my deliverance from bitterness of Soul; bitterness being put for deliverance from bitterness, as five is put for lack of five, as we render it, Gen. 18. 28. and fat for want of fat, Psal. 109. 24. and fruits for want of fruits, Lam. 4. 9 And other such like Defects there are in the Hebrew, which is a very concise Language. . 16▪ O Lord, by these things d By virtue of thy gracious Word or Promise, and powerful Work, by thy Promises, and thy performances of them, mentioned in the foregoing Verse. This place may be explained by comparing it with Deut. 8. 3. Man doth not live by bread, but by every word that proceedeth out of the mouth of the Lord. The Sense is, Not I only, but all Men do receive and recover, and hold their Lives by thy Favour, and the Word of thy Power: And therefore it is not strange, That one Word of God hath brought me back from the very jaws of Death. men live, and in all these things is the life of my spirit e And as it is with other Men, so hath it been with me in a special manner; for In these above all other things is the life of my Spirit or Soul, i. e. either the comfort (which is sometimes called Life) of my Spirit: or rather, That Life which is in my Body, from my Spirit or Soul united to it. : so ‖ Or, hast recovered me and made me forer, etc. wilt thou recover me, and make me to live f Or, and or for thou hast recovered me, etc. to wit, by these Things. . 17. Behold, ‖ Or, on my peace came great bitterness. for peace I had great bitterness g My Health and Prosperity was quickly changed into bitter Sickness and Affliction. Or, as others render it, My great bitterness was unt●… peace, was turned into Prosperity, or became the occasion of my safety and further advantages: For that drove me to my prayers, and my prayers prevailed with God for a gracious Answer, and the prolonging of my Life. , but † Heb above haste loved my soul from the pit. thou hast in love to my soul h In kindness to me, the soul being oft put for the Man. This is an emphatical Circumstance: For sometimes God prolongs men's days in anger, and in order to their greater misery. delivered it from the pit of corruption, for thou hast cast all my sins behind thy back i Thou hast forgiven those sins which brought this evil upon me, and upon that account hast removed the punishment of them; which showeth that thou didst this in love to me. The phrase is borrowed from the custom of men, who when they would accurately see and observe any thing, set it before their faces, and when they desire, and resolve not to look upon any thing, turn their backs upon it, or cast it behind them. . 18 For k In this and the following verse, he declares God's design in delivering him, that he might praise him in his Church; which if he had died he could not have done. the † Heb. Hell. * Psal. 115. 17. grave cannot praise thee e, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth m They cannot expect nor receive the accomplishment of thy promised goodness in the Land of the Living. . l The dead are not capable of glorifying thy Name among men upon Earth: which I desire and determine to do. See the like expressions, Psal. 6. 5. and 30. 9 and 88▪ 10. etc. The Grave is put for the persons lodged in it by a Metonymy. 19 The Living, the living, he shall praise thee n They are especially obliged to it, and they only have this privilege. , as I do this day, the father to the children shall make known thy truth o They shall not only praise thee whilst they live, but take care to propagate and perpetuate thy Praise and Glory to all succeeding generations. . 20 The LORD was ready to save me p Was a present help to me, ready to hear, and secure me upon my prayer in my great extremity. , therefore we will sing my songs to the stringed instruments r According to the custom of those times. , all the days of our life, in the house of the LORD. q Both I and my People, who are concerned in me, and for me will sing forth those songs of praise which are due especially from me, for God's great mercy to me. 21 For * 2 King. 20. 7 Isaiah had said, Let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover s This was rather a sign appointed by God, than a natural means of the cure: For if it had a natural faculty to ripen a sore, yet it could never cure such a dangerous and pestilential disease at least in so little tune. . 22 Hezekiah also had said t Or, For Hezekiah had said, had asked a sign, which is here added as the reason, why Isaiah said what is related in the foregoing verse: to wit, in answer to Hezekiahs' question. , what is the sign, that I shall go up u Within three days, as is more fully related, 2 Kings 20. 5, 8. to the house of the LORD x For thither he designed in the first place to go, partly that he might pay his vow and thanksgivings to God, and partly that he might engage the people to praise God with him, and for him. . CHAP. XXXIX. 1. AT * 2 King. 20. 12, etc. that time Merodach-baladan the son of Baladan king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick and was recovered. 2 And Hezekiah was glad of them, and shown them the house of his ‖ Or, Spicery. precious things, the silver, and the gold, and the spices, and the precious ointment, and the house of his ‖ Or, jewels. † Heb. vessels, or instruments. armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shown them not. 3 Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon. 4 Then said he, What have they seen in thine house? and Hezekiah answered, all that is in my house have they seen, there is nothing among my treasures that I have not showed them. 5 Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts. 6 Behold, the days come that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon, nothing shall be left, saith the LORD. 7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuches in the palace of the king of Babylon. 8 Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken: he said moreover, For there shall be peace and truth in my days. The History contained in this Chapter is related in the same words, 2 Kings 20. 12, etc. only he who here is called Merodach is there called Berodach, merely by the change of one letter, which is very usual in the Hebrew Language, especially in proper Names, as Dimon is put for Dibon, Isa. 15. 9 and the same man is called Nebuchadnetsar, and Nebuchadretsar. This King is called Merodach from the Idol so called, jer. 50. 2. and Baladan from his Father's Name. But whether this man was an Assyrian or a Mede or a Babylonian it is not easy to determine nor worth while to inquire. But this is certain, that about this time there were Wars between the Assyrians, and the Babylonians, the issue whereof was, that the latter subdued the former. CHAP. XL. The Prophet having 〈◊〉 foretold the Babylonish Captivity, chap. 39 6, 7. doth here arm his People against it by the consideration of their certain deliverance out of it, and their blessed condition after it, as in other things so especially in the coming of the Messiah, and the great and glorious privileges conferred upon God's Church and People in his days. 1. COmfort ye, comfort ye my people a Ye Prophets and Ministers of the Lord, which now are: Or hereafter shall be, deliver this comfortable message from me to my People, that they may not sink under their burdens. , saith your God. 2 Speak ye † Heb. to the heart. comfortably to Jerusalem, and cry unto her b Proclaim it in my name. , that her ‖ Or, appointed time. warfare c The time of her servitude, and captivity, and misery. is accomplished, that her iniquity is pardoned d I am reconciled to her; I will not impute sin to her, to punish her any longer for it. : for she hath received of the LORDS hand * Jer. 16. 18. Lam. 1. 12. Dan. 9 12. double for all e Not twice as much as her sins deserved, for she herself confessed the contrary, Ezra 9 1●…▪ Lament. 3. 22. but abundantly enough to answer God's design in this chastilement, which was to humble and reform them, and to warn others by their example. Double is oft put for abundantly, as Isa. 61. 7. jer. 16. 18. and 17. 18. God here speaks of himself after the manner of men, and compareth himself to a tenderhearted Father, who when he hath corrected his Child for his misdemeanour relenteth and repenteth of his severity, and casteth his Rod away. her sins. 3 * Mal. 3. 1. Mat. 3. 3. Mark. 1. 3. Luke 3. 4. John 1. 23. The voice f An abrupt and imperfect speech, such as there are many in the Hebrew Language. Methinks I hear a voice▪ Or, a voice shall be heard. of him that crieth in the wilderness g Which words declare the place either. 1. Where the cry was made: Or, 2. Where the way was to be prepared, as it is expressed in the following clause, which is added to explain this. And such places being commonly path-less, and many ways incommodious to passengers, it was the more necessary to prepare a way there. But both come to one thing, for the cry was to be in that place which was to be prepared. This place seems to be understood immediately of the deliverance of the jews out of Babylon, and of smoothing their passage from thence to judea, which lay through a great Wilderness; but ultimately and principally concerning their Redem●…on by the Messiah, whose coming is ushered in by the Cry 〈◊〉 the Baptist, who did both cry and prepare the way in the Wilderness, as we read, Mat. 3. 1, etc. Where this Text is directly expounded of him. But withal the terms of Wilderness and Desert, seem to be here chief used in a metaphorical sense, to express the desolate and forlorn condition of the Jewish Nation, and especially of the Gentile-world, when Christ came to redeem them▪ for so these words are frequently used in prophetical writings, as hath been noted in divers places. , Prepare ye the way h You to whom this work belongs. He alludes to the custom of Princes who send Pioners before them to prepare the way through which they intent to pass. The meaning is only this, That God shall by his Spirit so dispose men's hearts, and by his providence so order the Empires and affairs of the World, as to make way for the accomplishment of this promise. of the LORD i For the Lord as it is expounded in the next clause, that the Lord may wal●… in it: Which though it may be understood of their coming out of Babylon, when God might in some sort be said to march in the head of them, conducting and preserving them, yet it was much more evidently and eminently fulfilled, when Christ who was and is God blessed for ever, came into the World in a visible manner. , make strait k Either direct in opposition to crooked, or even and level in opposition to the Mountains and Valleys mentioned in the next verse. in the desert a high way for our God. 4. Every Valley shall be exalted, and every Mountain and Hill shall be brought low: and the crooked shall be made ‖ Or, a strait place. strait, and the rough places ‖ Or, a plain place. plain l This is only a more particular explication of that which was generally expressed ver. 3. The sense is, All obstructions shall be removed, and the way made in all respects convenient and easy for the passenger. . 5. And the glory of the LORD shall be revealed m So it was in some sort, when God brought them out of Babylon, which was a glorious work of God, but far more properly and eminently, when Christ who was the glorious God, was manifested in the flesh, and gave much clearer and fuller discoveries of Gods glorious wisdom, and holiness, and goodness, and other divine perfections than ever yet had been imparted to mankind and to the Church. , and all flesh n All Nations, both jews and Gentiles. , shall see it together; for the mouth of the LORD hath spoken it o Though this may seem incredible, yet God is able to accomplish it. . 6. The voice said p God speaks unto his Prophets or Ministers. , Cry. And he said q The Prophet desires to know God's mind, and his message. , What shall I cry? * Job. 14. 2. Psal. 102. 11. and 103. 15. Jam. 1. 10. 1 Pet. 1. 24. All flesh is grass, and all the goodness thereof is as the flower of the field r The Prophet having foretold glorious and wonderful things, which God had declared and determined to do, and suspecting that men 〈◊〉 hardly believe them; he confirmeth their faith, and the certainty of the thing in this, and the two next verses, by representing to their minds the vast difference between the nature, and word, and work of men and of God. All that men are or have▪ yea their highest accomplishments, are but like the grass or flower of the field, weak and vanishing, soon nipped and brought to nothing; but God's word is like himself, Immutable and Irresistible: and therefore as the mouth of the Lord, and not of man, hath spoken these things, as was said ver. 5. so doubt not but they shall be fulfilled. . 7. The grass withereth, the flower fadeth; because * Psal. 147. 18. Host 13. 15. the Spirit of the LORD s Or, The breath, etc. as this word is rendered, Psal. 147. 18. the wind as it frequently signifies, which hath this effect upon grass and flowers, Psal. 103. 16. jam. 1. 11. bloweth upon it▪ surely the People t The same which he called Flesh, and said they were Grass, ver. 6. Which that he might prove, in this verse he first declares the frail nature of Grass and Flowers, and then he applies this to the People: Or, this People, the jews no less than the Gentiles; for here is an Article in the Hebrew Text, which is frequently emphatical and restrictive. is grass. 8. The grass withereth, the flower fadeth, but the * John 12. 34. 1 Pet. 1. 25. word of our God shall stand for ever u Whatsoever God hath said shall infallibly come to pass. . 9 ‖ Or, O thou that tellest good tidings to Zion. O Zion that bringest good tidings x O Zion, to whom the glad tidings of the coming of Christ into the World, and of the Salvation of Mankind by him were first published by Christ and his Apostles, and by whom they were published to all Nations. But the words are otherwise rendered in the margin, and by others, O thou (whosoever thou art, Prophet or Apostle) that bringest good tidings to Zion. So Zion is not the deliverer but the receiver of these good tidings, as she is in the Parallel place, Isa. 52. 7. But our translation seems to agree better with the Hebrew Text, in which the particle, unto, is not here expressed, as it is in the latter part of the verse, by comparing which part with the former, it seems most probable, that Zion or jerusalem is the Speaker or Publisher, and the Cities of judah the hearers. , get thee up into the high mountain y That thy voice may be better heard, as appears from the next branch of the verse. See judg. 9 7. 1 Sam. 26. 13, 14. : O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid z Lest thou shouldest be found a false Prophet; for it shall certainly be fulfilled. : say unto ‖ Or, O thou that tellest good tidings to jerusalem. the Cities of Judah a To all my People in the several places of their abode, whether Cities or Countries. Only he names Cities to intimate, that they also, though they should be destroyed, yet should afterward be rebuilt, and inhabited again. , Behold your God b Take notice of this wonderful Work, and glorious appearance of your God, who will be visibly●… present with you, so that men may point at him and say, Behold here he is. . 10. Behold the Lord GOD will come ‖ Or, against the strong. with strong hand c With invincible strength conquering all his enemies. The word Hand or Arm, may very well be understood out of the following clause. , and his arms shall rule for him d He shall need no succours, for his own power shall be sufficient to govern his People, and to destroy his Adversaries. ; behold, * Chap. 62. 11. his reward is with him e He comes furnished with recompenses as well of Mercy and Blessings for his friends and followers, as of Justice and Vengeance for his enemies. , ‖ Or, recompense for his work. and his work before him f He carrieth on his work or design effectually, so as none can hinder him: for that is said in Scripture to be before a man which is in his Power, as Gen. 20. 15. and 24. 51. etc. Or Work is here put for the reward of the Work▪ as it is, Isa. 49. 4. and 65. 7. and elsewhere. And so the same thing is repeated in other words, as is very usual. . 11. He shall * Chap. 49. 10. Ezek. 34. 23. John 10. 11. feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those ‖ Or, that give suck. that are with young g He shall perform all the Offices of a tender and faithful Shepherd towards his People, carrying himself with great Wisdom and Condescension, and Compassion to every one of them according to their several Capacities and Infirmities. . 12. Who hath measured the waters in the hollow of his hand h i e. Who can measure them? for indicative Verbs in the Hebrew Language are oft taken potentially; who can do this and the following things but God? And this discourse of God's infinite Power and Wisdom, is here conveniently added to give them the greater assurance, that God was able▪ as he had declared himself willing, to do these great and wonderful things which he had promised; and that neither men nor false Gods were able to hinder him in it. God is here compared to a mighty Giant, supposed to be so big that he can take up, and hold all the waters of the Sea and Rivers of the whole World in one hand, and span the Heavens, and then take up and weigh the whole Earth with the other hand. ? and meted out heaven with the span, and comprehended the dust of the earth in † Heb. a tierce. a measure, and weighed the Mountains in scales, and the hills in a balance! 13. * Job 21. 2●…. & 36. 22, 23. Rom. 11. 34. 1 Cor. 2. 16. Who hath † Heb. weighed Prov. 16. 1. directed the spirit of the Lord or being † Heb. man of his counsel. his counsellor hath taught him i Who did God either need or take to advise him in any of his Work, either of Creation or the Government of the World? Were they not all the effects of his own sole infinite Wisdom? Therefore though all the Nations of the World contrive and conspire against him, and against this Work of his, as indeed they will do, yet his own counsel shall confound all their devices, and carry on his Work in spite of them. ? 14. With whom took he counsel, and who † Heb. made him understand. instructed him, and taught him in the path of judgement k How to walk and manage all his Affairs with good Judgement and Discretion. , and taught him knowledge, and shown to him the way of † Heb. understandings. understanding? 15. Behold, the nations l All the Nations of the World; , are as a drop of a bucket m Compared with all the Water in the Bucket wherein are innumerable drops▪ such are they if compared with God. , and are counted n By him, and in comparison of him. , as the small dust of the balance o Which accidently cleaves to the Balance, but make no alteration in the weight. ; behold, he taketh up the Isles p Those numerous and vast Countries to which they went from judaea by Sea, which are commonly called Isles, as hath been oft observed. as a very little thing. 16. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering q And although he is pleased to accept of poor and small Sacrifices from his People, yet if men were to offer a Sacrifice agreeable to his infinite excellency, the whole Forest of Lebanon could not afford either a sufficient number of Beasts to be sacrificed: Or, a sufficient quantity of Wood to consume the Sacrifice. . 17. All nations before him r Either in his eyes: Or, being set against him, as this Hebrew word properly and most usually signifies. are as * Dan. 4. 35. nothing, and they are counted to him s Either in his Judgement: Or, in comparison of him. less than nothing t Less than a thing of nought or of no account or worth: Or, as others render it, For nothing. , and vanity. 18. To whom then will ye * Chap. 46. 5. Act. 17. 29. liken God s This is a proper inference from the foregoing discourse of God's immense and infinite greatness; from whence he taketh occasion to show both the folly of those that make mean and visible representations of God, as not the Gentiles only but even some of the jews did; and the utter inability of Men or Idols to give any opposition to God in the doing of these great Works. And this discourse of the madness of Idolaters prosecuted both here, and in the following Chapter was designed by God, as a necessary antidote whereby the jews might be preserved from the contagion of Idolatry, to which God saw they now had strong inclinations, and would have many and great temptations when they were in Captivity. ? or what likeness will ye compare unto him. 19 The workman melteth a graven image t He melteth some base Metal into a mould, which giveth it the form of an Image, which afterwards is graven or carved to make it more exact and amiable. Thus the Image oweth all its excellency to the Earth for the matter of it, and to the art of man for the form or fashion of it. , and * Chap. 41. 7. & 44. 12. Jer. 10. 3. the goldsmith spreadeth it over with gold u Beaten out into Leaves or Plates. , and casteth silver chains x Either for Ornaments: Or, rather for use, to fasten it to a Wall or Pillar, lest it should fall down, and be broken in pieces. Which is spoken in way of scorn and derisson of such ridiculous deities as needed such supports. . 20. He that † Heb. is poor of oblation. is so impoverished that he hath no oblation y That he can hardly procure Money sufficient to buy the meanest Sacrifice for his God. , chooseth a tree that will not rot; he seeketh unto him a cunning workman z He is so mad upon his Idols, that he will one way or other find money to procure the choicest materials, and the help of the best Artist to make his Idol. to prepare a graven image that * Chap. 41. 7. shall not be removed a Which after all this cost and art, cannot stir one step out of its place to give you any help. . 21. Have ye not known b To wit, God to be the only true God, the Maker and Governor of the World, and all its Inhabitants: how can you be ignorant of so evident a truth? He adresseth his speech to the Idolatrous Gentiles. ? have ye not heard? hath it not been told you from the beginning c To wit, of the World, as the next clause explains it: Were not these infinite perfections of God manifestly discovered to all mankind by the Creation of the World? ? have ye not understood from the foundations of the earth? 22. ‖ Or, him that sitteth▪ etc. It is he that sitteth d As a Judge or Governor upon his Throne: upon the circle of the earth e Or, above the Circle, etc. far above this round Earth, ever in the highest Heavens; from whence he looketh down upon the Earth, where men appear to him like Grasshoppers. He alludes to one that looks down upon the Earth below him from some very high place. As here we have the Circle of the Earth, so elsewhere we read of the Circle of Heaven, joh 22. 14. and of the Circle of the Deep, or Sea, Prov. 8. 27. because the form of the Heaven, and Earth, and Sea is circular or round, as is evident both from Sense, and from the Principles of Philosophy. , and the inhabitants thereof are as grasshoppers f Small and Contemptible in his sight. Compare Numb. 13. 33. , that * Job 9 8. Psal. 104. 2. Chap, 44. 24. Jer. 10. 12. stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in g For the benefit of the Earth and of Mankind, that all parts might partake of its comfortable influences. See on job. 9 8. Psal. 104. 2. : 23. That bringeth the * Job 12. 21. Psal. 107. 40. princes to nothing h That can at his pleasure destroy all the great Potentates of the World. , he maketh the judges of the earth as vanity. 24. Yea, they i The Princes and Judges last mentioned. shall not be planted, yea, they shall not be sown k They shall take no root, as it follows, for Planting and Sowing are in order to taking root, and are necessary to it. They shall not continue and flourish, as they have vainly imagined, but shall be rooted up and perish, as is declared in the rest of the verse. , yea, their stock shall not take root in the earth; and he shall also blow upon them l Blast them, as a vehement east-wind doth Plants. , and they shall whither, and the whirlwind shall take them away as stubble. 25 To whom then will ye liken me m He repeateth what he said, ver. 18. that he might oblige them to the more serious and frequent consideration of the absurdity of the Idolatry. , or shall I be equal? saith the holy One. 26 Lift up your eyes on high n To the high and starry Heaven, as appears from the following words. , and behold who, hath created these things o Which you see on High, the Host of Heaven as it follows. , that bringeth out p That at first brought them out of nothing, and from day to day brings them forth, making them to rise and set in their appointed and fixed times. their host by number q As a General brings forth his Army into the Field, and there musters them. , he * Psal. 147. 4. calleth them all by names r As a Master calleth all the Members of his Family. , by the greatness of his might, for that he is strong in power s Which work is a certain and evident proof of God's infinite power▪ , not one faileth t Either to appear when he calleth them; or to do●… work to which he sends them. . 27 Why sayest thou u In thy heart, why dost thou give way to such jealousies concerning thy God, of whose infinite Power and Wisdom, and Goodness, there are such evident demonstrations given to all mankind, and to thee in a singular manner? , O Jacob, and speakest, O Israel, My way x The course and condition of my Life. He takes no notice of my Prayers and Tears, and Sufferings for his Name, but suffers my Enemies to abuse me at their pleasure, and doth not attempt to rescue me out of their hands. This complaint is uttered in the name of the People being prophetically supposed to be in Captivity. is hid from the Lord, and my judgement y Either 1. My Punishment: Or, rather 2. My Cause, as this word is most commonly used. God hath neglected to plead my Cause, and to give Judgement for me against mine enemies, as he hath formerly done. is passed over from my God z God hath dismissed it, and left it and me in the hands of mine Enemies, and now our case is so desperate that God cannot help us: for which reason they compared themselves to dry Bones lying in the Grave, Ezek. 37. ? 28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the creator of the ends of the earth a Of all the Earth and the inhabitants thereof, from one end to another. He seems to mention the ends or utmost bounds, because they must seem to be more out of the reach and care of God's providence, as being most remote from jerusalem, the only place of God's solemn and public Worship in the World, and being then thought to ●…inhabited. The argument is clear and strong: God who made all, even the most desolate and barbarous parts of the Earth, and consequently takes care of them, will not neglect his own Land and People. fainteth not, neither is weary b He is not by age or hard labour become weak and unable to help his People, as men are apt to be. ? * Psal. 147. 5. there is no searching of his understanding c His Counsels by which he governeth all the World, and in a most particular manner thine affairs are far above the reach of thy understanding: and therefore thou dost ignorantly and foolishly in passing so rash a censure upon the Ways and Works of the infinitely Wise God. . 29 He giveth power to the faint, and to them that have no might he increaseth strength d He hath strength enough not only for himself but for all, even the weakest of his creatures, whom he can easily strengthen to bear all their burdens, and to vanquish all their oppressors. . 30 Even the youths e The youngest and strongest men, left to themselves or without God's help, or which do not wait upon God; which is easily understood from the opposition in the following verse. shall faint, and be weary, and the young men shall utterly fall. 31 But they that wait upon the LORD f That rely upon him for strength to bear their burdens, and for deliverance from them in due time. , shall † Heb. change. renew their strength g Shall grow stronger and stronger in Faith and Patience, and Fortitude, whereby they shall be more than Conquerors over all their Enemies and Adversities. , they shall mount up with wings as eagles h Which flies most strongly and swiftly and high out of the reach of all danger. , they shall run and not be weary, and they shall walk and not faint i They shall be enabled to run or walk in their way as they please, without any weariness. . CHAP. XLI. 1 KEep silence before me a Attend diligently to my plea, and then answer it if you can. ▪ O islands b O you Inhabitants of Islands, as the next clause explains this. By ●…ands he here means, as he doth Chap. 40. 15. and elsewhere. Country's remote from judea, inhabited by the Idolatrous Gentiles, with whom he here debateth his cause. , and let the † Heb. people. people renew their strength c Strengthen themselves to maintain their cause against me, let them unite all their strength together. : let them come near d Unto me that we may stand together, and plead our cause before any indifferent Judge. , then let them speak e I will give them free liberty to say what they can on their own behalf. : let us come near together to judgement. 2 Who f What man or God? Was it not my alone work? The Idols were so far from assisting me, that they did their utmost to oppose me in it. raised up g Into Being and Power, stirring up his Spirit, and strengthening him to the work. † Heb. righteousness. the righteous man h Heb. Righteousness, which is put for a man of Righteousness, as Pride is put for a proud man, Psal. 36. 11. and Deceit for a deceitful man, Psal. 109. 2. For it is evident from the following words, that he spoke here of a person: But who this person is, is much disputed by interpreters. Some understand it of Christ. And doubtless the Person here spoken of was an eminent Type of Christ, and so in a mystical sense it may belong to him. But the things here said to be done by this Righteous Man, seems to agree much better unto a man of War, than unto the Prince of Peace. And therefore this place is immediately understood either. 1. Of Abraham, who was a Person eminently Righteous, and came out of Chaldea, which sometimes seems to be called the East, as Isa. 2. 6. Zech. 8. 7. who did the things here mentioned; partly in his own person, conquering five Kings and the Nations with them, Gen. 14. and following God he knew not whither; and partly by his posterity; whose exploits may well be ascribed to him, not only because he came out of his Loins, but also and especially, because all their successes and vistories were given to them for Abraham's sake, and by the virtue of God's promise and Covenant made with Abraham, for the giving of Canaan to him and to his Seed for ever. And this Interpretation may seem to receive some countenance from ver. 5▪ 6. which agrees well to the practice of the Canaa●…ites and Neighbouring Nations; who upon Israel's March towards th●… were filled with great co●…ternation, and used all possible diligence in seeking both to their Idols, and to men for help against them, as we read in that sacred History. And thus God's argument against Idolatry, is taken from an illustrious example of God's infinite Power, put forth in saving his people, and destroying their enemies before them; and of the impotency of Idols to hinder him in that work: Or, 2. Of Cyrus, who might be called a Righteous man: Or, as it is in the Hebrew, a man of Righteousness, because he was Raised up in Righteousness, as it is said of him, Isa. 45. 13. and was Gods great Instrument to manifest his Righteousness; both his Faithfulness, in fulfilling his promise of delivering his people out of Babylon after seventy years (Righteousness being often put for Faithfulness) and his Justice, in Punishing the Enemies and Oppressors of his People, the wicked Babylonians; upon which account the Medes, who served under Cyrus in his expedition against the Babylonians, are called Gods Sanctified Ones, Isa. 13. 3, 17. And all the other expressions here used are very applicable to him, and were verified in him. He came from the East, from Persia which was directly eastward, both from judea and from Babylon, and which is called the East in this very case, Isa. 46. 11. He was raised up by God in an eminent and extraordinary manner, as is noted both by sacred and profane Historians; and therefore this very word is used concerning him and his Army, not only here, but elsewhere; as Isa. 13. 17. jer. 50. 9 and 51. 1, 11. To him also all the following passages agree, as we shall see. And although this great person & action were yet to come▪ yet the Prophet speaks of them as if they were already past, as the Prophets most frequently do. And as in the clause of the former Chapter he speaks of God's People, as if they were actually in the captivity of Babylon, ver. 27. so here he speaks of them, as if they were actually brought out of Babylon by Cyrus. And by this instance he pleads his cause against the Gentiles and their Idols; because this was an evident proof of God's Almighty Power, and of the vanity and weakness of Idols, which eminently appeared in the destruction of the Babylonians, who were a People mad upon their Idols, as is said, jer. 50. 38. and yet were destroyed together with their Idols, jer. 51. 47. * Chap. 46. 12, 11. from the East i From a Country Eastward from judea, as Chaldea was in part, but Persia more directly. , called him to his foot k To march after him, and under God's Banner against Babylon. Thus Baraks' Army is said to be at his feet, judg. 4. 10. Compare, also Gen. 30. 30. * See Gen. 14. 14, etc. gave the nations before him, and made him rule over kings l Subdued Nations and their Kings before him. ? he gave them as the dust m To be beaten by him as small as dust, as is said, Psal. 18. 42. Or, to be put to flight as easily as the dust is scattered by the wind, as the following clause expounds this. to his sword, and as driven stubble to his bow. 3 He pursued them and passed † Heb. in peace▪ safely n Went on in the pursuit with great ease and safety, and success. ; even by the way that he had not gone with his feet o Which is added as a further evidence of God's wonderful providence, in encouraging and enabling him to march by unknown paths; which hath oft proved dangerous and destructive to great Armies. This also was verified both in Abraham, and in Cyrus, as is well known. . 4. Who hath wrought and done it p Whose work was this but mine? , * Chap. 4●…▪ 10. calling q Either 1. Calling them out of nothing, giving to them breath and being: Or, 2▪ Calling them to his foot, as he said above, ver. 2. disposing and employing them as he sees fit, sending them upon his errands. the generations from the beginning r All Persons and Generations of mankind from the beginning of the World to the end of it. ? I the Lord, the * Chap. 43. 10. & 44. 6. & 48. 12. Rev. 1. 17. & 22. 13. first, and with the last s Who was before all things, even from Eternity, and shall be unto Eternity; whereas the Idols, to whom God herein opposeth himself, were but of yesterday, being made by men's hands, and shall within a little time vanish, and be destroyed. , I am he. 5. The isles t Even remote Countries, as ver. 1. saw it u Discerned the mighty Work of God in delivering his people, and overthrowing their enemies, in so wonderful a manner. , and feared x Left they should be involved in the same Calamity, as being conscious to themselves, that they also were enemies to God's people. , the ends of the earth were afraid, drew near, and came y They gathered themselves together to consult for their common safety, and to maintain the cause of their Idols, whom by this instance they preserved in great Jeopardy. . 6. * Chap. 40. 19 & 44. 12. They helped every one his neighbour, and every one said to his Brother, † Heb. be strong. Be of good courage z They encouraged and assisted one another in their Idolatrous practices. . 7. So the carpenter a Who brought wood to compose the body of the Idol. encouraged the ‖ Or, founder. goldsmith b Who was to prepare golden plates for covering, and ado●…ning of the Image, which some of them beat out upon the Anvil, and others smoothed or polished, as it follows. , and he that smootheth with▪ the hammer ‖ Or, saying of the solder, It is good. him that smote the anvil, ‖ Or, the smiting. saying, It is ready for the sodering c That we may put the several parts together, and set it up to be worshipped. : and he fastened it with nails that it should not be moved. d To the Wall or Pillar, lest it should fall down, or go, or be carried away from them. See Isa. 40. 19, 20. 8. But thou Israel art my Servant e Thus the Gentiles show themselves to be the Servants of their Idols, and own them for their God, but thou art my people and I am and will be thy God. , Jacob whom I have * Deut. 7. 6. & 10. 15. & 14. 2. Psal. 135. 4. Chap. 43. 1. & 44. 1. chosen f Out of the heap of the Idolatrous Nations to be my peculiar People. , the seed of Abraham my * 2 Chr. 20. 7. ●…am. 2. 23. friend g With whom I made a strict league of perpetual friendship; of which see Gen. 12. 2, 3. and 15. 1, 8. . 9 Thou whom I have taken from the ends of the earth h Thou Israel, whom I took to myself, and brought hither in the loins of thy Father Abraham from a remote Country; to wit, Chaldea: Or, whom I brought back out of Babylon into thine own Land, Which though yet to come, he may speak of as of a thing past, as the Prophets use to do, as was noted before. But the former interpretation seems to agree better with the foregoing verse. , and called thee from the chief men thereof i From the midst of many great and noble persons among whom he lived in Chaldea. So this notes Gods singular mercy to Abraham, and consequently to the Israelites descended from him, that he passed by many of Abraham's betters, and called him into fellowship with himself. , and said unto thee, Thou art my servant, I have chosen thee, and not cast thee away k I have chosen thee not for a small moment, but for ever, by making an everlasting Covenant with thee and thy Seed through all Generations. Or the sense is this: As I have chosen thee at first, so I have not since that time cast thee off, as thou hast frequently given me sufficient occasion to do. Or, and did not refuse thee, as this word is elsewhere used. So the same thing is repeated in other words, not without some emphasis; for he intimates that he choose them when he had just cause of refusing them. . 10. Fear thou not, for I am with thee; be not dismayed, for I am thy God. I will strengthen thee, yea, I will help thee, yea I will uphold thee with the right hand of my righteousness l Which I do and will manage with Righteousness, whereby I will deliver thee, and destroy thine and mine enemies, as it follows. . 11. Behold, all they that were incensed against thee, shall be * Exod. 23. 22. Chap. 45. 24. & 60. 12. Zech. 12. 3. ashamed and confounded m Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall upon themselves. : they shall be as nothing n Shall come to nothing, or perish, as the next clause explains it. , and † Heb. the men of thy strife. they that strive with thee shall perish. 12. Thou shalt seek them, and shalt not find them o They shall be so totally consumed, that although thou searchest for them, thou shalt not be able to find them any where in the World. , even † Heb. the men of thy contention. them that contended with thee: † Heb. the men of thy war. they that war against thee shall be as nothing, and as a thing of nought p Shall be utterly brought to nought. The thing is twice repeated, to show the certainty, and greatness of their destruction. . 13. For I the LORD thy God will hold thy right hand q Or, will strengthen, etc. as this word properly signifieth, will assist and enable thee to vanquish all thine enemies. , saying unto thee, Fear not, I will help thee. 14. Fear not, thou worm r Who art weak in thyself, and despised and trodden under foot by thy proud and potent enemies. Jacob, and ye ‖ Or, few men men of Israel: I will help thee, saith the LORD, and thy redeemer, the holy One of Israel. 15. Behold, I will make thee a new s And therefore sharper and stronger than another which hath been much used. sharp threshing instrument having † Heb. mouths teeth t Such as were usual in those times and places: of which see on Isa. 28. 25, 28. : thou shalt thresh the mountains u The great and lofty potentates of the World which set themselves against thee, such persons being frequently expressed in Scripture under the notion of Hills and Mountains. , and beat them small, and shalt make the hills as chaff. 16. Thou shalt fan them x When thou hast beaten them as small as dust or chaff. , and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the holy One of Israel y For to him, and not to thyself, thou shalt ascribe thy victory over thine enemies. . 17. When the poor and needy seek water, and there is none, and their tongue falleth for thirst, I the LORD will hear them, I the God of Israel will not forsake them z When my poor people are come to the greatest extremity of danger and misery; then will I appear for their relief. . 18. I will open * Chap. 30. 25 & 35. 7. & 44. 3. rivers in high places a Upon the Mountains where by the course of nature there are no Rivers. , and fountains in the midst of the Valleys b Or, in the Valleys, to wit, in such of them as are not well watered. : I will make the * Psal. 107. 35. wilderness a pool of water, and the dry land springs of water c These people who were like a dry and barren Wilderness, I will abundantly water with my Blessing, and make them fruitful and bevatiful, as the next verse showeth: which may be understood, either of the jews who were in a Wilderness condition, till God brought them out of it; Or, of the Gentiles converted to the true Religion under the Gospel. . 19 * Chap. 55. 1●… I will plant in the wilderness the cedar, the shittah-tree, and the myrtle, and the oyl-tree: I will set in the desert the firtree, and the pine, and the box-tree together d Trees which are both useful and pleasant to the eye, and giving a good shadow to the traveller, which in those hot and parched Countries was very comfortable. Thus much is evident and confessed: But what particular Trees these Hebrew words signify, seems to me improper to discourse here, because only the Learned are capable of judging in this case, and they may consult my Latin Synopsis upon this, and other places of Scripture where they are mentioned. : 20. That they may see e Or, That men may see: for it is an indefinite expression. The sense is, That all that see this wonderful change may consider it, and may know that this is the work of God alone. , and know, and consider, and understand together, that the hand of the LORD hath done this, and the holy One of Israel hath created it. 21. † Heb. cause to come near. Produce your cause f The Prophet having pleaded God's cause against the Idolatrous Gentiles, whom he challenged to a dispute ver. 1. he now reneweth the Challenge, and gives them liberty and invitation to speak whatsoever they can on the behalf of their Idols. , saith the LORD; bring forth your strong reasons g To prove the Divinity of your Idols. , saith the King of Jacob. 22. * Chap. 45. 21 & 46. 10. Let them h Either the Idols: Or, which is all one, the Idolaters in the name and by the help of their Idols. bring them forth, and show us what shall happen i All future events; which he divides into two sorts in the following clause, the former and the later, as we shall see. : let them show the former things k Which is not to be understood of such things as are past, for such things might easily be known by men from History, much more by the Devils who possessed and acted in their Idols, but of such things as should shortly come to pass, which may be better discerned, than those things which are yet at a great distance. So he propounds the easiest part first. Let us try whether they can foretell those things which are eve●… at the door, and if so we will try them further. Let them tell us what things shall happen, and in what order, which first, and which last. what they be, that we may † Heb. set ou●… heart upon them. consider them l Heb. and we will set our heart to it; we will allow the argument its due weight, and either fairly answer it, or give up our cause against Idols. , and know m That we may know, or let us know by their information. the latter end of them n The consequence of them, whether the events did answer to their predictions: Or, what things happened next after those former things. ; or declare us things for to come o To wit, hereafter, or after a long time; which limitation may be easily gathered, both from the opposition of this clause to the former, and from the next following clause, where it is so limited and explained. . 23. Show the things that are to come hereafter: that we may know that ye are gods: p That we may have, if not a certain proof, yet at least a probable argument of your Deity. It may be Objected that the Devil hath foretold future events by Idols: but it may be answered, that such predictions were but rare, and oftentimes w●…re false, and confuted by the event; and generally were dark, and doubtful, as hath been noted; and when they were verified by the event, that was only done by Divine Permission and revelation, for the trial or punishment of wicked men, of which we have an instance, Deut. 13. 1, 2, 3. and therefore doth no more prove them to be Gods, than the predictions made known by God unto the Prophets, proved them to be Gods. yea, * Jer. 10. 5. do good, or do evil q Protect and Bless your Worshippers whom I intent to destroy, and destroy my People whom I design to save, and then you have some colour to assert your Deity. But alas! You can neither do good nor evil. , that we may be dismayed, and behold it together r That I and my People may be astonished, and confounded, and forced to acknowledge your Godhead. . 24. Behold, * Chap. 44. 9 1 Cor. 8. 4. ye are ‖ Or, Worse than nothing. of nothing s You lately were nothing, without any Being at all, and now you have nothing at all of Divinity or Virtue in you. , and your work t Either 1. Passively, your workmanship, all the cost and art which is laid out upon you. Or, 2. Actively, all that you can do. Your Operations are like your Being's, there is no reality in your Being's, nor efficacy in your Actions. ‖ Or, worse than of a viper. of nought: an abomination is he that chooseth you u He that chooseth you for his Gods, is most abominable for his folly, as well as his wickedness. . 25. I have raised up x You neither foreknow nor can do any thing. But I do now foretell, and will certainly effect a great revolution and change in the World, which you shall not be able to hinder. one y Which word, though not expressed in the Hebrew must necessarily be understood, as being oft designed in the following words by the pronoun Herald He understands one People: Or, rather one Person, Prince or General together with his People or Forces, as appears from the latter part of the verse. Some conceive that the Prophet in this place speaks of two several persons; in the first clause of Nabuchadnezzar, who in Scripture is commonly said to come from the North, as jer. 1. 13, 15. & 4. 6. and in the next clause of Cyrus who came from the East, Isa. 46. 11. And then the words may be thus rendered, one from the North, and he shall come: and one from the rising of the Sun, He shall call, etc. But it seems more natural and easy to understand the whose context of one and the same Person, even of Cyrus, of whom he spoke before, ver. 2, etc. who might well be said to come, both from the North, and from the East; from the North rather, because he was a Mede by his Mother, as he was a Persian by his Father; or because a great part of his Army was gathered out of Media, which was, and in Scripture is said to be Northward in reference to judea, jer. 50. 9, 41. and 51. 48. and because Darius the Mede was joined with him in this expedition: and from the East, because Persia was directly eastward from judea. And peradventure this work of calling upon or proclaiming God's Name, is here ascribed to him as he came from the East, rather than as he came from the North, because that work was not done by Darius the Mede, but by Cyrus the Persian. from the north, and he shall come: from the rising of the Sun shall he ‖ Or, proclaim call upon my name z Or rather, as others render it, who shall call upon: Or rather, proclaim my name, which Cyrus did in express and emphatical terms, Ezra 1. 1, 2. , and he shall come upon princes as upon mortar a Treading them down, as easily as a man treadeth down mortar. , and as the potter treadeth clay. 26. Who hath declared from the beginning b Which of all your Idols did or could foretell such things as this from the beginning of the World unto this day? They never yet did nor can foreknow and foretell any such things, further than▪ I think fit to reveal it to them. , that we may know? and before time c Either in time past: Or, before the things came to pass. , that we may say d That we may be convinced and forced to acknowledge. , He is righteous e His Cause now pleaded is just and good: He is a God indeed as he pretends to be, he claims his divinity by a good title. ? yea, there is none f Heb. Surely there is none of your Gods that hath done or can do this, and therefore their claim to the deity is false and foolish. that showeth, yea, there is none that declareth, yea, there is none that heareth your words g None of your Worshippers ever heard any such thing either from you or of you: nor indeed doth any man hear your words, because you are dumb and cannot speak. . 27. * verse ●…. The first h I who am the first, as I said before, ver. 4. and therefore capable of declaring or foretelling things to come from the beginning, which your Idols cannot do, ver. 26. shall say to Zion i Do and will foretell unto my people by my Prophet's things to come. , Behold, behold them k I represent things future as if they were present, and to be beheld with your eyes. By them he means either. 1. These things which are to come: Or, 2. These men, either Cyrus and his Forces who came to deliver the jews out of Babylon: Or, which is the same thing in effect, the jews returning from their captivity in Babylon. , and I will give to Jerusalem one that bringeth good tidings l A Messenger or Messengers, the singular number being here put for the plural, as it is in many other places, to wit, my Prophets who shall foretell the good tidings of their deliverance from Captivity. . 28. For I beheld m Heb. And I beheld, I looked about me to see if I could find any of them that could certainly, and of themselves foretell such future events. , and there was no man n Not any, to wit, of the idols; for the word Man is sometimes used by the Hebrews of brute creatures, and even of lifeless things, as Isa. 34. 15. and 40. 26. and elsewhere. , even amongst them, and there was no counsellor o Though these Idols were oft consulted, and by the help of the Devil did sometimes deliver Oracles, yet none of them were able to give any solid and certain advice concerning future things. , that when I asked of them, could † Heb. return. answer a word p When I tried their divinity by this character, they had nothing to say for themselves. . 29. Behold, they are all vanity q This is the conclusion of the whole dispute, and the just sentence which God passeth upon Idols after a fair trial; they are vain things, and are falsely called Gods. , their works are nothing r See ver. 24. : their molten Images s Which he mentions, because their materials were most precious, and more cost and art was commonly bestowed upon them, for after they had been melted they used to be carved or polished and adorned: but under these he synecdochically comprehends all Images whatsoever. are wind t Empty and unsatisfying things, which also like the wind, do quickly pass away and come to nothing. , and confusion u Confused and deformed and useless things, like that rude heap in the beginning of God's Creation, of which this very word is used, Gen. 1. 2. . CHAP. XLII. 1. BEhold a The Prophet, having in the former Chapter detected the vanity of Idols, by their gross Ignorance of future things, and having given one eminent instance of God's certain Foreknowledge of things to come, in the prediction of the destruction of Babylon, and the deliverance of the jews out of it by Cyrus; he now addeth another more eminent & remote example of it, & foretelleth the Coming of the Messiah, and several great effects or consequences thereof. Which he the rather doth, because this was the person by whom the Idols were to be utterly abolished, as was foretold, Isa. 2. ver. 18. compared with ver. 2, 3, 4. and as it fell out in the event: This having been observed not only by Christians, but even by the learned Heathens, not without astonishment, meant, That at that time, when Christ came into the world, ●…dols were generally struck dumb, and the Oracles ceased. , * Mat. 12. 18. my servant b The person▪ of whom he here speaketh, is by some supposed to be Cyrus, and by others Isaiah himself, and by others the People of the jews. But the most and best interpreters understand this place of Christ. And although I am sensible, that some learned men have done wrong to the sacred text, and to the Christian cause, by expounding some places of Christ without sufficient evidence, yet this is one of the many places in this Prophecy, which cannot without manifest violence be applied to any other; which is so evident, that not only the Generality of Christians, but divers of the most learned jews understand it of the Messiah, and of him alone; and pass a severe censure upon their Brethren, that expound it of any other person, and affirm that they are smitten with blindness in this matter. Moreover this place is expressly interpreted of Christ, Matth. 12. 18, etc. And to him, and to him only all the particulars here following do truly and evidently belong, as we shall see. whom I uphold c Whom I will assist and enable to do and suffer all those things which belong to his Office to do. , mine elect d Chosen by me to this great work of Mediation and Redemption, to which he is said to be sealed and sent, john 6. 27. 29. and predestinated, 1 Pet. 1. 20. and chosen of God. 1 Pet. 2. 4. in whom my soul * Mat. 3. 17. & 17. 5. Eph. 1. 6. delighteth e Or, as this same word is oft rendered, is well pleased, both for himself and for all his people, being fully satisfied with that Sacrifice, which he shall offer up to me. : I * Chap. 11. 2. John 3. 34. have put my Spirit upon him f I have furnished him with that abundance and eminency of gifts and graces, which are necessary for the discharge of his high and hard employment. , he shall bring forth g Shall publish or show, as this word is translated, Mat. 12. 18. shall bring to light what before was hid in his breast, or in his Father's bosom. judgement h This word is very ambiguous, and elsewhere is put for punishment, which cannot be meant here, because the whole context speaks of his mercy and sweetness, and not of his severity: but here it is clearly put for God's Law, as this very word is expounded here below, ver. 4. and as it is frequently used in the Holy Scriptures, as Psal. 119. and elsewhere: which also best agrees with the bringing forth or publishing of it here mentioned, publication being necessarily required and constantly used about Laws. And this interpretation is confirmed by the following words, to the Gentiles. For the great things which Christ published unto all the World, both jews and Gentiles, was nothing else but the Law and Will, and Counsel of God concerning man's salvation, and the way, and means of obtaining it. to the Gentiles i Not only to the jews, to whom the knowledge of God's Laws had been hitherto appropriated, but to the Heathen Nations of the World. . 2. He shall not cry k Either 1. In a way of contention, as anger is oft accompanied with clamour, Eph. 4. 31. Or, 2. In a way of ostentation. It seems to be meant both ways, by comparing this place with Mat. 12. 16, 17, 20. He shall neither erect nor manage his Kingdom, with violence and outward pomp and state, as worldly Princes do, but with meekness and humility. , nor lift up l His voice, which is easily understood out of the following clause, and from many other Scriptures, where that word is added to this verb, to complete the Phrase. , nor cause his voice to be heard in the street m As contentious and vainglorious persons frequently do. . 3. A bruised reed shall he not break n He will not break it to pieces, but rather will strengthen and bind it up. It is a common figure, whereby more is understood than was expressed, and one contrary is left to be gathered from another, of which many instances have been given in former Texts. The sense is plainly this, Christ will not deal roughly and rigorously with those that come to him, but he will use all gentleness and kindness to them, passing by their greatest sins, bearing with their present infirmities, cherishing and encouraging the smallest beginnings of grace, comforting and healing wounded consciences, and the like. : and the ‖ Or, dimly burning. smoking flax shall he not † Heb. quench it. quench o The same thing is repeated in other words, to give us the greater assurance of the truth of it. That wick of a Candle (called Flax metonymically, because it is made of Flax) which is almost exstinct, and doth only smoke and not flame, he will not utterly quench, but will revive and kindle it again. : * Psal. 94. 15. he shall bring forth judgement unto truth p judgement may be here taken either, 1. For the Law or Will of God, or the Doctrine of the Gospel, which he will bring forth, i. e. publish, which he will do unto or in or with or according to (for this preposition is used all those ways) truth, i. e. truly and faithfully, not concealing nor corrupting it, as false teachers commonly do. So this is a character, like that which is given to Christ, Mat. 22. 16. Thou art true and teachest the way of God in truth: And thus this phrase of bringing forth judgement, is taken here as it is ver▪ 1. Or, 2. for the Cause which is debated, or for the sentence which is given in the cause, as this word is most frequently used, which he will bring forth, i. e. bring to light, or discover or publish; and this he will do according to truth and equity, and not unjustly and partially, as corrupt judges use to give sentence against the poor and meek. In this sense this very phrase of bringing forth judgement, is taken Psal. 37. 6. And this sense seems to be favoured, both by the consideration of the quality of the Persons, to whom this judgement is here implied to be brought forth, who are called bruised Reeds, and smoking Flax, whereby they are supposed to be Persons discouraged, and oppressed, and in a contest with themselves, or with their spiritual adversaries about the state of their Souls; as also by comparing this place with Mat. 12. 20. where these very words are quoted, and thus rendered, Till he send forth judgement unto Victory, i. e. till judgement or sentence be given for him, in which case a man is said to be victorious in Judgement. If it be said for the former interpretation, that it seems most reasonable to understand judgement here as it is understood, ver. 1. and 4. and bringing forth judgement here as it is taken, ver. 1. it may be truly and fairly answered, that it is a very common thing in Scripture, for the same words or phrases to be used in several senses, not only in two Neighbouring verses, but sometimes also in the very same verse, whereof I have formerly given divers instances. . 4. He shall not fail, nor be † Heb. broken. discouraged q Though he be thus meek, and gentle, yet he is also courageous, and resolute against all the great, and many difficulties and conflicts, to which he will be exposed, and will not give over till he have finished his work: Or, as others render the words, He shall not be darkened (This glorious light shall not be eclipsed or obscured: Or, He shall shine forth brightly and gloriously, as the Seventy render this word) nor broken, by all the attempts and vigorous endeavours of his enemies who design it. , till he have set judgement in the earth r Till he hath published and established his law or doctrine (as this judgement is expounded in the next clause) among the nations of the Earth. And this word, till respects only the time past, but not the time come, as if he would then fail, or be discouraged, when once he had set judgement in the Earth; which is contrary to reason, and to other evident Scriptures. And so this word is used, Gen. 28. 15, Psal. 71. 18. Mat. 1. 25. : and the isles s The Country's remote from judea to which Gods Law was now confined, as this word is oft used. shall wait for his Law t Shall gladly receive his Doctrine and commands from time to time. . 5. Thus saith God the LORD, * Chap. 44. 24. Zech. 12. 1. he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it, he that giveth breath unto the People upon it, and spirit to them that walk therein u This large description of God's infinite power, is here seasonably added, to give them assurance of the certain accomplishment of these great and wonderful promises, which otherwise would seem incredible. : 6. I the LORD have called thee in righteousness x To declare my righteousness, as is said, Rom. 3. 26. or my faithfulness, which is frequently called Righteousness in Scripture, according to my promise long since made, and oft renewed. As the former verse asserted God's Power, so this clause declares his will and firm purpose and obligation, to effect this work, and both together evince the certainty and necessity of it. , and will hold thine hand y Will give thee counsel and strength for thine high and hard work. , and will keep thee z That thou shalt not fail in, nor be hindered by thine enemies, from the accomplishment of thy work. , and give thee for * Chap. 49. 8. a covenant a To be the Angel of the Covenant, as Christ is called Mal. 3. 1. or the Mediator in and by whom my Covenant of Grace is made, and confirmed with mankind. of the people b Either of my People, the jews: Or, Indefinitely or universally, of all People, not only jews but Gentiles also, as it follows. , for * Chap. 49. 6. Luk. 2. 32. Act. 13. 47. a light of the Gentiles c To enlighten them with true and saving knowledge, and to direct them in the right way to true happiness, from which they had miserably wandered. He alludes to God's fiery Pillar, which enlightened and directed the Israelites in the Wilderness. ; 7 To open the blind eyes d The eyes of their minds blinded with long ignorance, and deep prejudice and inveterate error, and by the Power and Policy of the God of this World, 2 Cor. 4. 4. which nothing but the almighty Power of God could cure. , to bring out the prisoners e Sinners who are taken Captive by the Devil at his will, as we read, 2 Tim. 2. 26. and as daily experience showeth, and who are enslaved and chained by their own lusts, and made Freemen only by Christ, joh. 8. 32, 36. Compare this portion of Scripture with Isa. 61. 1. and both with Luke 4. 17, 18, 19, 20, 21. Where it is said to be fulfilled in and by Christ. from the prison, and them that sit in * Chap. 35. 5. & 61. 1. Luk. 4. 18. Heb. 2. 14. 15. darkness out of the prisonhouse. 8. I am the LORD f Heb. jehovah: Who have all being in and of myself, and give being to all my Creatures, and to all my promises, as this name signifies, the everlasting, and unchangeable, and omnipotent God, who therefore both can, and will fulfil all my promises, and plead the cause, and set up the Kingdom of my Son in spite of all opposition, and destroy all those Idols which are set up against him and me. that is my name g Which I must own and justify to the World. He seems to allude to Exod. 3. 14, 15. and 6. 3. , and my * Chap. 48. 11. glory will I not give to another, neither my praise to graven images h I will not any longer suffer that Honour and Worship, which is peculiar to me, to be given to Idols as it hath been, but I will by Christ and the Gospel, abolish Idolatry in the World. . 9 Behold, the former things are come to pass and * Chap. 43. 9 10. & 44. 7, 8. & 46. 9, 10. new things do I declare i As all things, which I have formerly promised or foretold, have exactly come to pass in their proper seasons, and not one of them failed, as was noted josh. 23. 14. So you have great reason to believe, that what I now promise, though it be new, and strange to you, shall infallibly be accomplished. : before they spring forth I tell you of them k That when they come to pass, you may know that I am God, and that this is my Work. Compare john 13. 19 . 10. * Psal. 33. 3. Sing unto the LORD a new Song l Upon this new and great occasion, the calling and salvation of the World by Christ. , and his praise from the end of the earth m All Nations from one end of the Earth to another, who shall be sharers in this Mercy. : ye that go down to the sea, and † Heb. the fullness thereof. all that is therein; the isles and the inhabitants thereof n You that go by Sea carry these glad tidings from judea, where Christ was born, and lived, and died, and published the Gospel, unto the remotest parts of the Earth, that they may join with you in singing forth God's praises for his marvellous kindness and grace to them. . 11. Let the wilderness o Those parts of the World which are now like a Wilderness; not literally, for he speaks of their Cities in the next clause, but spiritually, desolate and forsaken of God, dry and destitute of the waters of God's grace, and barren of all good fruits. and the cities thereof lift up their voice, the villages that Kedar p The Arabians: which were an Heathenish and Barbarous People, and well known to the jews, and are synecdochically put for all Nations in the same circumstances. doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains q Having mentioned Cities and Villages, he now adds those who dwell upon Rocks and Mountains, which are commonly more savage and ignorant than others, and therefore harder to be taught and reform. . 12. Let them give glory unto the LORD, and declare his praise in the islands r In the remotest parts of the world, as well as in Arabia, which was near to them. . 13. The LORD shall go forth s To wit, to war, or battle, as this Phrase is used, Numb. 1. 3, 18. 2 Sam. 11. 1. as a mighty man, he shall stir up jealousy t He shall stir up himself, and his strength, and anger against the obstinate and implacable enemies of his Son and Gospel. like a man of war: he shall cry, yea, roar u As a Lion doth upon his prey, and as Soldiers do when they begin the battle. ; he shall ‖ Or, behave himself mightily. prevail against his enemies. 14. I have long time held my peace x I have for many ages suffered the Devil and his Servants, Tyrants, and Idolaters and Persecuters to prevail in the world, to afflict my people, and to hinder the entertainment of my Doctrine and Worship in the World. , I have been still and refrained myself, now will I cry like a travailing woman y Now I will bring forth and accomplish that glorious work which I have long conceived in my mind. , I will destroy and † Heb. swallow or, sup up. devour at once x. z I will suddenly and utterly destroy the incorrigible enemies of my Truth, and of my Son's Kingdom. He alludes to those wild Beasts which open their mouths wide, and devour all their prey at one morsel or at one time. 15. I will make waste mountains and hills a Not dry and barren ones, for these were waste already, but such as are clothed with Grass and Herbs, as the following words imply. Which is to be understood Metaphorically, of Gods destroying his most lofty and flourishing enemies, who are oft compared in Scripture unto Mountains and Hills. , and dry up all their herbs, and I will make the rivers islands, and I will dry up the pools b I will remove all impediments out of the way: which is expressed in the Prophetical dialect, by drying up Euphrates, that the way of the Kings of the East might be prepared, Revel. 16. 12. He seems to allude to that which God did in drying up first the Red Sea, and then jordan, to give his people passage into Canaan. And this exposition is confirmed by the following verse. . 16. And I will bring the blind c The Gentiles who were blind and were called so above ver. 7. and in many other places of Scripture, and were so accounted by the jews. by a way that they know not d By the way of truth, which hitherto hath been hidden from them, until by my Word and Spirit I revealed it to them. , I will lead them in paths that they have not known: I will make darkness light before them, and crooked things † Heb. unto straightness. strait e I will take away all hindrances, and give them all advantages and conveniences for their Journey. I will direct them in the right way. I will enlighten their dark minds, and rectify their perverse wills and affections. . These things will I do unto them, and not forsake them f Until I have brought them with safety and comfort to the end of their journey. . 17. They shall be * Psal. 97. 7. Chap. 1. 29. & 44. 11. & 45. 16 turned back, they shall be greatly ashamed that trust in graven images g This may be understood either 1. Of the Converted Gentiles; who shall be turned back from their former sinful course, and shall sincerely grieve, and be ashamed that they did trust, etc. as the word may be rendered; that they should ever be guilty of such wickedness and madness to Worship and Trust in Idols: Or, rather 2. Of those Gentiles who, when their Brethren embraced the true God and Christ, persisted obstinately in their Idola●…rous courses, who shall be confounded and destroyed: For this phrase of being turned back is generally used in Scripture in a bad sense; or of them who are overthrown, or put to flight in battle, as Psal. 9 3. & 35. 4. & 70. 2, 3. etc. And the like I may say of being ashamed, or confounded, or put to shame, especially where this Phrase is joined with the other, as it is in the two places of the Psalms last quoted. , that say to the molten images, Ye are our gods. 18. Hear ye deaf, and look ye blind, that ye may see h O you, whosoever you are, whether jews or Gentiles, which shall resist this clear light, and obstinately continue in your former errors, attend diligently to my words, and consider these mighty works of God. . 19 * Chap. 43. ●… Who is blind but my servant i But no People under Heaven are so blind as the jews who call themselves my Servants and People, who will not receive their Messiah, though he be recommended to them, with such evident and illustrious Signs, and Miraculous works, as force belief from the most unbelieving, and obstinate Gentiles. ? or deaf as my messenger k My Messengers, the Singular number being put for the plural, as it is commonly in Scripture. that I sent? who is blind as he that is perfect l The Priests and other Teachers whom I appointed to instruct my People in the right way. , and blind as the LORDS servant m As the most eminent Teachers and Rulers of the jews, whom he calleth Perfect, either because it was their duty to know and teach the way, and truth of God perfectly; or rather Sarcastically, because they pretended to great perfection, and proudly called themselves Rabbis and Masters, as our Saviour observed, and despised the People as cursed and not knowing the Law, joh. 7. 49. and dirided Christ, for calling them blind, joh. 9 40. . m Which title as it was given to the jewish People in the first clause of the verse; So here it seems to be given to the Priests, because they were called and obliged to be the Lords Servants, in a special and eminent manner. 20 Seeing many things, * Rom. 2. 2●…. but thou observest no●…: opening the ears, but he heareth not n Thou do●…t not seriously and impartially consider the plain word, and the wonderful Works of God, of which thi●…e ears and ey●…s have been witnesses, which are abundantly sufficient for the Conviction of any considering man. . 21 The LORD is well pleased o To wit, with you: Or, as this word is most commonly used, hath a good will, to you or to this People: which may be understood out of the following verse, as is very usual in sacred Scripture. The meaning seems to be this; Although thou art a wicked people that rebellest against the clearest light, and therefore God might justly destroy thee suddenly, yet he is very unwilling to do it, and will patiently wait for thy repentance that he may be gracious unto thee. * Chap. 59 16. for his righteousness sake p Not for thy sake, for thou deservest no such thing from him, but for the glory of his own faithfulness, in fulfilling that Promise and Covenant, which he made with thy pious Progenitors for themselves, and for their Seed. , he will magnify the Law, and make Or, him. it honourable q He will maintain the honour of his law, and therefore is not forward to destroy you, who profess God's Law, and the true Religion, lest his Law should upon that occasion be exposed to contempt. . 22 But this is a people rob and spoiled r But notwithstanding this great respect which God hath to his Law, and to his people for the sake of his Law, it is apparent that God hath severely scourged you for your sins: and therefore take heed that you do not provoke him by your obstinate infidelity, lest he cast you off for ever. , ‖ Or, in snaring all the young men of them. they are all of them snared in holes, and they are hid in prison-houses s They are, or have been, taken in snares made by their own hands, and by God's just judgement delivered into the hands of their enemies, and by them cast into Pits or Dungeons and Prisons. : they are for a prey, and none delivereth; for a † Heb. a treading. spoil, and none faith, Restore t None afford them either pity or help in their extremites. . 23 Who among you will give ear to this? will hearken and hear † Heb. for the who aftertime. for the time to come u O that you would learn from your former and dear-bought experiences to be wiser for the future, and not to provoke God to your own total and final ruin. ? 24 Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD x, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. z Do not flatter yourselves with a conceit of impunity, because you are a people whom God hath favoured and endowed with many, and great privileges, which the jews were very prone to do, as we see, jer. 7. 4, etc. and elsewhere; for as God hath punished you formerly, doubt not, but if you continue to sin, he will proceed in punishing you more and more for your sins. 25 Therefore he hath poured upon him the fury of his anger, and the strength of battle y Most grievous Judgements. : and it hath set him on ●…ire round about, yet he knew not z They were secure and stupid under God's Judgements, neither fearing them when threatened, nor truly sensible of God's hand in them, and of the causes of God's displeasure against them, and of the means of cure. ; and it burned him, yet he laid it not to heart. CHAP. XLIII. 1 BUt now thus saith the LORD a But notwithstanding thy gross insensibleness under former judgements, for which I might justly send far heavier ones upon thee, yet I will deal mercifully with thee. that created thee b That made thee his people, and that in so miraculous a manner, as if he had created thee a second time out of nothing; and th●…refore he will be gracious to his own workmanship. , O Jacob, and he that form thee, O Israel, Fear not: for I have redeemed thee c From the Egyptians, and divers other enemies; and therefore I will redeem thee again. , I have called thee by thy name d By the name of God's People, which was as proper and peculiar to them, as the name of Israel. , thou art mine. 2 When thou * Psal. 66. 12. passest through the waters, I will be with thee: and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee e Though I will chastise thee for thy sins, yet I will not suffer thine enemies utterly to destroy thee, Compare, jer. 30. 11. . 3 For I am the LORD thy God, the holy One of Israel, thy saviour: I gave Egypt for thy ransom f This was fulfilled either, 1. When God smote the Egyptians, both firstborn and others in Egypt; and drowned Pharaoh, and his Host in the Red Sea, for the safety and benefit of his people: Or, 2. When the King of Assyria, either Sennacherib, as many think, or rather Esar●…haddon, who designed to revenge his Father's disgrace, and loss before jerusalem, upon the jews, but was diverted and directed by God to employ his Forces against Egypt, and Ethiopia, and Seba, as it follows. See the Notes upon Isa. 20. 1, etc. , Ethiopia and Seba g The Sabaeians who were confederate with the Ethiopians, or Cushites. for thee. 4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee h ●…o the sense is, From that time that I chose thee for my precious and peculiar treasure and People, I have had a great esteem and affection for thee. But the words may well be, and by some are rendered thus, since that (or, For that: or, Because) Thou wast precious in my sight, thou wast honourable, (the same thing repeated in other words,) and I love thee. ; therefore will I give men for thee i As I did give up the Egyptians, and so I am ready to give up others to save thee, as occasion requires. , and people for thy ‖ Or, person. † Heb. soul. life. 5 * Chap. 44. 1, 2 Jer. 30. 10. & 46. 27. Fear not, for I am with thee; I will bring thy seed from the east, and gather thee from the west k Although the jews shall for their sins be carried captives out of their own Land Northward and Eastward into Babylon, and the adjacent Countries, and others of them shall flee Southward and Westward, and shall there pine away in their iniquities, as I threatened; yet their posterity I will bring back into Canaan, from all the places where they are dispersed. . 6 I will say to the north, Give up l Thou who hast so long had and held my people in Bondage, resign them to me, and permit them to return to their own Land. He speaks either to the Countries themselves by a Prosopopaeia: Or, to the Inhabitants of them. ; and to the south, keep not back; bring my sons m Do not only permit but assist and further their return. from far, and my daughters from the ends of the earth. 7 Even every one that is called by my name n They are called by my Name. I own them for my People and Children; and therefore what kindness or cruelty you exercise to them, I take it as done to myself. So it is an argument to move those people to let their Captives go: Or, it is an argument to confirm the faith of God's People, that God would deliver them, because they are his own. : for * Psal. 100 3. Chap. 29. 23. Joh. 3. 4, 5. 2 Cor. 5. 17. Eph. 2. 10. I have created him for my glory o And therefore I will glorify my Power and goodness, and faithfulness in delivering them. , I have form him, yea, I have made him p I have not only created them out of nothing, as I did all other people, but I have also form and made them my peculiar People. . 8 Bring forth the blind People that have eyes, * Chap. 42. 19 Ezek. 12. 2. and the deaf that have ears q The sense is either. 1. Bring out of Captivity my people who were blind and deaf, but now have their eyes and ears opened by my grace. So this verse relates to the foregoing passages: Or rather, 2. O ye Idolatrous Gentiles, produce or bring forth your false Gods, which have eyes but see not, and ears but hear not, as is said, Psal. 115. 5, 6. So this verse belongs to the following context, in which God reneweth his contest with Idols; which in this verse he calleth blind, and in the next verse proveth them so to be. . 9 Let all the Nations be gathered together, and let the people be assembled r To plead the cause of their Idols with me. : * Chap. 41. 21. 22. who among them can declare this s This wonderful work of mine in bringing my people out of Captivity, which I have already foretold, and shall further declare; and that so exactly, that I shall name the person by whom this work shall be begun, even Cyrus, who is yet unborn, and shall be so for above 200 years; let any of your Heathen Gods do the like. , and show us former things t Not things already past, but such things as shall happen long before the return from the Captivity, which yet your blind Idols cannot foresee. See on Isa. 41. 22. ? let them bring forth their witnesses u Who can testify the truth and certainty of any such predictions of theirs. , that they may be justified x That they may be owned for true Gods, which in that case I allow them to expect. But of this argument see on Isa. 41. 22, 23. ; or let them hear and say, It is truth y Or if they can produce no evidence of any such thing, as I am well assured that they cannot, let them be silent, and hear me and my witnesses, as it follows in the next verse; and let them confess, that what I say is truth, that I only am the true God, and that they are but vanity and falsehood. . 10 Ye are my witnesses z They can produce no witnesses for themselves, but you my people are able to witness for me, that I have given you many plain demonstrations of my certain foreknowledge of future events, by my predictions and promises delivered to you from time to time. , saith the LORD, and my servant whom I have chosen a Either, 1. Isaiah, and other Prophets, the singular word being put Collectively: Or, 2. Cyrus, who is an eminent instance and proof of God's foreknowledge: Or, 3. the Messiah, as not only Christians but even the Chaldee Paraphrast understands it; who is called by this very title, Isa. 42. 1. who also is the most eminent witness in this cause; and that both passively, as he and the time and place, and other circumstances of his birth, and life, and death were particularly foretold by God in Scripture; and actively, as many future things were foretold by Christ, of which we have many examples in the New Testament. : that ye may know and believe me, and understand that I am he b He of whom the present dispute is, or he whom I have affirmed myself to be. That I only am that true God whom we are now seeking in this debate. : * Chap. 41. 4. & 44. 8. before me there was ‖ Or, nothing form of God. no God form, neither shall there be after me c The Gods of the Heathens neither had a being before me nor shall continue after me. Wherein more is understood than is expressed, That whereas the Lord is God from everlasting to everlasting, these false pretenders to the Deity, are but of yesterday, and shall shortly be abolished. And withal he calleth them Form Gods, in way of contempt, and to show the ridiculousness of their pretence to the Divinity, which are form by the hands of men. . 11 I, even I * Chap. 45. 21 Host 13. 4. am the LORD, and besides me there is no saviour d That can and doth save his Worshippers; Whereby he implies, that the false Gods were not only weak and unable to save their people, but also were the destroyers of their people, as being the great cause of their ruin. . 12 I have declared, and have saved e I first foretold your deliverance, and then effected it. , and I have showed f I foretold it. This branch he repeated, because this is the principal argument used here, and Chapter 41. to determine this controversy between God and Idols. , * Deut. 32. 12. when there was no strange god among you g And this I did when you did not worship any Idols, and therefore it could not be pretended that you had this knowledge from them. : therefore ye are my witnesses, saith the LORD, that I am God. 13 Yea, † Heb. from the day. before the day was h Before all time: Or, which is all one, from all eternity: Or, Since the day was, Since the Beginning of time and things, in all ages since the creation of the world , I am he i I am God, and I have proved myself to be so. , and there is none k None of those which are called Gods. , that can deliver out of my hand l That can save them whom I will destroy. Therefore they are impotent, and consequently no Gods. : I will work, and who shall † Heb. turn it back. * Job 9 12. Chap. 14. 27. & 46. 10. let it m Nor can they hinder me in any other work which I resolve to do. . 14 Thus saith the LORD your Redeemer, the holy One of Israel, For your sake I have sent to Babylon n I have sent Cyrus, and the Medes and Persians with him to war against Babylon, to this very end and purpose, that he might deliver you out of captivity, and restore you to your Land according to my promise. , and have brought down o From that height of Power and glory to which they were advanced. all their † Heb. barre●…. nobles p Their Princes and great Commanders, who as they are called Shields, Psal. 47. 9 So here they are called Bars, for the same reason, because of that strength and defence which they give to their People. , and the Chaldeans q The common People of Chaldaea, together with their great men who had Palaces in Babylon. , whose cry is in the ships r Who make fearful outcries, as they flee away from the Persians in Ships; which they had opportunity to do, because of their two great and famous Rivers, Euphrates and Tigris, and the several branches of them. . 15. I am the LORD, your holy One s The holy One of Israel, as he frequently styleth himself, who sanctify and glorify myself in this and such other glorious Works, with respect to you, or for your benefit. , the creator of Israel, your king. 16 Thus saith the LORD, which * Exod. 14. 22. Chap. 51. 10. maketh a way in the Sea, and a * Josh. 3. 17. path in the mighty waters t Who as he formerly made a pathway for his people through the Red Sea, so he will in no less wonderful manner remove all impediments or difficulties out of the way of his people, when they return from Babylon. : 17 Which bringeth forth the chariot and horse, the army and the power u Or rather, Who brought forth the Chariots, etc. i. e. Pharaoh and his Chariots and Horses, and Army: as may be gathered from the next verse, where the things here mentioned are called former things and things of old. ; they shall lie down together, they shall not rise x Or, they did lie down together (to wit, in the bottom of the Sea,) they did not rise; they sank like lead, as it is said, Exod. 15. 10. and they never risen again to molest the Israelites, as God promised, Exod. 14. 13. These two Hebrew Verbs are of the future tense, but that seems to be put for the preter tense, because the two following Verbs, which treat of the same thing, and are added to explain these, are of the pretertense. : they are extinct, they are quenched as tow y As the wieke of a Candle when it is put into the Water is wholly extinguished, and not the least spark of fire left, so were they utterly destroyed, and not one of them remained. . 18 * Chap. 46. 9 Remember ye not the former things, neither consider the things of old z But although your former deliverance out of Egypt was in itself a most glorious work, which you ought always to remember and consider, yet this other work of your deliverance out of Babylon by Cyrus, and those blessings which shall follow upon it, and particularly that inestimable mercy of sending the Messiah, shall be so transcendent a favour, that in comparison thereof, all your former deliverances are scarce worthy of your remembrance and consideration. Which exposition is confirmed by two parallel texts, jer. 16. 14, 15. & 23. 7, 8. From all which texts laid together it appears, that this later deliverance, compared with that out of Egypt, is not to be confined to their freedom from the Babylonish Captivity, but to be extended to the consequences of it, and especially to the Redemption by Christ; because otherwise that Egyptian deliverance, was more glorious and wonderful in many respects, than the Babylonian. . 19 Behold, I will do a * 2 Cor. 5. 17. Rev. 21. 5. new thing a Such a work as was never yet done in the World, even the Redemption of the World by the Messiah. : now b Shortly although it was not to be done till after some hundreds of years. For so the Scripture oft speaketh of things at a great distance of time, as if they were now at hand, as Hagg. 2. 6. jam. 5. 9 Rev. 22. 20. and elsewhere, which it doth to ●…orrect our impatience, and to make us willing to wait till God's time come; and to assure us that the mercy shall come as soon as ever it is fit for us, and we for it, and to make us sensible of the inconsiderableness of time, and all temporal things in comparison of God, and of the eternal things; upon which account it is said that a thousand years are in God's sight but as one day, Psal. 90. 4. it shall spring forth, shall ye not know it c Certainly you jews shall know it by experience, and shall find that I do not deceive you with vain hopes. ? I will even make * Chap. 42. 16 Jer. 31. 9 a way in the wilderness, and rivers in the desert d I will give you direction and provision in the Wilderness, where there is commonly no path, and where all necessaries are wanting: Which as it literally speaks of Gods conducting them in the way from Babylon to jerusalem, which lay through a great desert; so it is mystically meant of those spiritual blessings, which God in and through Christ will confer upon all his people, not the jews only, but also the Gentiles, who in Prophetical Language are oft compared to the Wilderness, as Isa. 35. 1. and elsewhere. . 20. The beast of the field shall honour me e Shall have cause, if they had abilities, to honour and praise me for their share in this mercy. Possibly the beast of the field may mystically signify the Gentiles, whom the jews reputed as Beasts, and who were as destitute of all saving knowledge, as the Beasts which perish, yet should become the Lords People, as they seem to be called, ver. 21. , the dragons f Which live in dry and barren deserts, and are very thirsty, and therefore more sensible of this mercy. and the ‖ Or, ostrickes. † Heb. daughters of the owl. owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people g To whom these waters were principally designed, but the beasts fared better for their sakes. Thus Christ was primarily sent to the lost Sheep of Israel, Mat. 15. 24. yet the Gentiles there compared to Dogs, fared better for the Children, picking up some crumbs of their bread; and the jews generally rejecting Christ, the Gentiles came in their stead. , my chosen. 21. * Luk. 1. 74. 75. This people h My People, as he now called them, ver. 20. consisting in part of the jews, but especially of the Gentiles. have I form for myself, * 1 Pet. 2. 9 they shall show forth my praise i I have created, as it were, out of nothing, I have called them into my Church, that I might have glory and praise from them for so stupendious a mercy. . 22. But k Or, For, as this conjunction is oft used. So this may be added as a reason, why God called the Gentiles to be his people, because the jews forsook him. thou hast not called upon me l Thou hast grossly neglected, or very slightly performed, the duties of my worship. , O jacob, but thou hast been weary of me, m Thou hast not esteemed my service to be a privilege, as in truth it is, but as a burden and bondage. Compare Mal. 1. 13. O Israel. 23. Thou hast not brought me the † Heb. lambs, or, kids. small cattle of thy burnt offerings n Either, 1. Because thou didst not offer thy Sacrifices to me but to Idols: Or rather, 2. because what thou didst offer, was not done to me, not for my sake, not from a principle of love and obedience to me, not to please and honour me with it, but merely for thine own ends. Which interpretation seems to be favoured by the following clause, and by comparing this with Zech. 7. 5, 6. Did ye fast unto me, even to me? And when ye did eat— did ye not eat for yourselves? , neither haste thou honoured me with thy sacrifices o Because thou didst either neglect this work of Sacrificing to me; or didst perform it merely out of custom or ill design, and not with a purpose to please and glorify me; or didst dishonour me, and pollute thy Sacrifices by thy wicked course of life. , I have not caused thee to serve with an offering, nor wearied thee with incense p So the sense may be this; I did not require these wearisome services of thee, to wit, upon these terms, or to be offered in such a manner, as God speaks, Isa. 1. 11, 12, 13. But the words may very well be rendered, Although I did not cause thee to serve with Offerings, nor weary thee with Incense: the particle, Although, being here understood, as it is in many other places as hath been formerly noted. And so this is an aggravation of their former sin, of being weary of, and negligent in his service; although God had not laid such heavy burdens upon them, nor required such hard services or costly offerings from them, as might give them cause to be weary, nor such as Idolaters did freely and greedily perform in the service of their Idols. . 24. Thou hast bought me no sweet cane q Or, Calamus, as this word is rendered, Exod. 30. 23. which was used in the making of that precious Ointment, Exod. 30. 34. and as a presume, or for the Incense, Exod. 30. 7. See jer. 6. 20. The meaning of this clause seems to be this, Thou hast been niggardly in my service, when thou hast spared for no cost, in the service of thine Idols, as is elsewhere noted. with Heb. made me drunk, or abundantly moistened. money, neither haste thou filled me with the fat of thy sacrifices r Thou hast offered no more Sacrifices than were simply necessary, thou hast not multiplied thy thank-offerings and freewill offerings, though I have given thee sufficient occasion to do so. , but thou hast made me to serve with thy sins s Thou hast made me to bear the load and burden of thy sins, which are very grievous and oppressive to me, Amos 2. 13. and great exercises of my patience. Yea thou hast made it necessary for me, to take upon me the form of a Servant, that I might bear and carry away thy sins. This clause and that which follows are opposed to, and aggravated by what he said, ver. 23. I did not make thee to serve or weary thee with offerings, though that work was honourable and beneficial to thee, as well as conducing to my service; but thou hast made me to serve in the vilest manner, with such things as are not only offensive to me, but also pernicious to thee. , thou hast * Mal. 2. 17. wearied me with thine iniquities. 25. I, even I t I whom thou hast thus despised, and wearied and provoked to destroy thee. am he that * Ezek. 36. 22, etc. blotteth out u Out of my book in which they were all written, and to be read unto thee, and charged upon thee another day. See jer. 17. 1. Rev. 20. 12. Sins are oft compared to debts, Mat. 6. 12, 14, etc. which are written in the creditor's Book, and crossed or blotted out when they are paid. thy transgressions for mine own sake x Being moved thereunto not by thy merits, but by my own mere goodness and free mercy, , and will not remember thy sins y So as to punish them and destroy thee for them, as thou deservest. . 26. Put me in remembrance z I remember nothing by which thou hast deserved my favour and the pardon of thy sins, if thou knowest any such thing, bring it to my mind, I allow thee free liberty to plead with me, as it follows, and if thou hast right on thy side, I will justify thee. It is an ironical speech, whereby he insulteth over those, who were puffed up with an opinion of their own innocency, and merit; which was the case of many jews, as this and other Prophets have oft observed. : * Chap. 1. 18. let us plead together: declare thou, that thou mayst be justified. 27. Thy first * Jud. 17. 10. & 18. 19 father a Either, 1. Adam, from whom the guilt and filth of sin is propagated to thee: Or rather, 2. Abraham, who might well be called the first Father of the Israelites, because they all descended from him, had all their right and title to God's Ordinances and Promises, and other special Privileges from God's Covenant, made with Abraham and with his Seed, and who is oft emphatically called their Father, as josh. 24. 2. Isa. 51. 2. etc. and the jews gloried in, and trusted to that relation, which they had to Abraham, as we read Mat. 3. 9 joh. 8. 33. and elsewhere. And this agrees well with the foregoing context. For having sufficiently intimated, that they had no merits of their own, he now addeth, that even their Father Abraham, to whose merits they trusted, had no merits of his own, nor any occasion of boasting, for he also was a sinful man, and hath left some instances of his failings: Or, the first Father may be put collectively for their Forefathers; and so he tells them, that as they were sinners, so also were all their Progenitors, yea even the best of them, Abraham and David, and others, for whose sakes they expected to be pardoned and rewarded. And this indeed is usual with God to upbraid the Israelites with the sins of their Fathers. hath sinned; and thy † Heb. interpreters. teachers b Thy Priests and Prophets; who were their Intercessors with God, and who were generally presumed to be the holiest part of that people, and therefore if these were transgressors, the people had no reason to fancy themselves to be innocent. have transgressed against me. 28. Therefore I have profaned c As they have made themselves profane, so I have dealt with them as such, without any regard to the sacredness and dignity of their functions. I have exposed them to contempt and destruction. the ‖ Or, holy princes. princes of the sanctuary d The highest and best of your Priests, whose persons were most sacred, and therefore supposed by themselves and others, to be furthest from danger. , and have given jacob to the curse e To utter destruction, to which persons or things accursed were devoted, of which this Hebrew word is constantly used. , and Israel to reproaches f To be the Objects of their Enemy's scorn and reproaches. . CHAP. XLIV. 1. YEt now hear, * Chap. 41. 8. & 43. 1. Jer. 30. 10. & 46. 27. O jacob my servant, and Israel whom I have chosen a Although I have Chastised thee for thy Sins and had just cause utterly to Destroy thee, yet in judgement I will remember Mercy, and will still own thee for my Servant and chosen People. . 2. Thus saith the LORD * Chap. 43. 7. that made thee, and form thee from the womb b From the time of thy Birth, or coming out of the Womb. From that time that I first took thee to be my People, I have been forming and fashioning thee, by giving thee Laws, and Ordinances, and Teachers, by threaten and corrections, and many other ways. He seems to allude to the practice of Midwives, who use to compose all the parts of the newborn Infant into a right frame. , which will help thee, Fear not, O jacob, my servant, and thou jesurun c Another name of jacob or Israel, given to him, Deut. 32. 15. and 33. 5, 26. , whom I have chosen. 3. For I will * Chap. 35. 7. Joel 2. 28. Joh. 7. 38. Act. 2. 18. pour water d My Spirit and Blessing, which is frequently compared to Water; and so it is expounded in the latter part of the Verse. upon him that is thirsty e Either 1. upon him that desires it. Or rather 2. upon him that is destitute of it: For what is here thirsty, in the next Clause it is called dry ground. , and floods upon the dry ground: I will pour my spirit f The gifts and graces of my Spirit: Which Expression he seems designedly to use, to lift up the Minds and Hearts of the jews from carnal and worldly Things, to which they were too much addicted, unto spiritual and heavenly Blessings, and thereby to prepare them for the better entertainment of the Gospel. upon thy seed, and my blessing g All the blessings of my Covenant, both Spiritual and Temporal. upon thine offspring: 4. And they shall spring up as among the frass h They shall increase and flourish like Grass, and those Herbs and Plants which grow up in the midst of it. , as willows by the watercourses. 5. One shall say, I am the LORDS: and another shall ‖ Or, name the name of Jacob. call himself by the name of jacob: and another shall subscribe with his hand unto the LORD, and ‖ Or, name the name of Israel. surname himself by the name of Israel i The Blessing of God upon the jews shall be so remarkable, that the Gentiles shall join themselves unto them, and accept the Lord for their God, and own themselves for his People. . 6. Thus saith the LORD k Here God reneweth his Contest with Idols: which he insisteth upon so oft, and so much, because his own People were exceeding prone to Idolatry. the king of Israel, and his redeemer the LORD of hosts, * Chap. 41. 4. & 48. 12. Rev. 1. 8, 17. & 22. 13. I am the first, and I am the last, and besides me there is no God. 7. And who l Which of all the heathen Gods. , as I, shall call, and shall * Chap. 41. 22. & 45. 21. declare m Shall by his powerful Call or Word cause it to be, and by his infinite foreknowledge declare that it shall be. Or, Shall publish and declare: Two words expressing the same Thing, as is usual. it n That which shall come to pass, whatsoever it be; which is easily understood out of the following Clause. , and set it in order o Orderly relate all future Events in the same manner as they shall happen. for me p Heb. to me, so as I may hear it, and thereby be convinced of their Divinity. , since I appointed the ancient people q Since the time that I appointed or called the Israelites to be my People, whom he calleth the ancient people, because they were his People long before this time; or, as the Words may be rendered, the everlasting people, because he determined, That he would never totally and finally cast them off and destroy them, as he would do other Nations. But the Words are, and may well be otherwise rendered, Since I constituted or made (as this Word is elsewhere rendered) The people of the world; since I first made Man upon Earth, as the Seventy and others understand it. Let them give me an account of any of their Predictions of future Events from the beginning of the World to this day. ? and the things that are coming, and shall come r Such things as are near at hand, and such as are to come hereafter. ? let them show unto them s Unto their Worshippers, who consult their Oracles about future Events, as I have told them unto thee, O jacob, as it follows in the next Verse. So the pronoun Relative is put for the Antecedent, which is left to be understood out of the following Clause. Or, to or for themselves, in their own defence. Although these Words might have been omitted in the Translation, as being insignificant, such Pronouns being oft redundant in the Hebrew Language, as Gen. 12. 1. and oft elsewhere, as also in the Greek and Latin. . 8. Fear ye not, neither be afraid: have not I told thee t Thee, O Israel, whom he bids not to fear. The S●…nce is, I call you Israelites to bear me Witness, Whether I have not, from time to time, acquainted you with things to come, such as your Sojourning in a strange Land for Four Hundred Years, and your deliverance and happiness after that time, Gen. 15. 13, 14. and many things of the like nature? from that time u From the time when I appointed the ancient people, as I now said, ver. 7. These were pregrant Instances of God's Prediction of things to come, not only from the beginning of the jewish Commonwealth; but even from the first Ages of the World, as unto Enoch, jude ver. 14. and unto Noah, Gen. 6. 3. To say nothing of what other Authors relate concerning Adam and Seth. , and have declared it x Have published it to the World in my Sacred Records. ? * Chap. 43. 10. ye are even my witnesses y Both of my Predictions, and of the exact agreeableness of Events to them. . Is there a God besides me z Judge by this Character, whether I be not the only true God. ? yea, * Deut. 4. 35, 39 & 32. 39 1 Sam. 2. 2. Chap. 45. 5. there is no † Heb. rock. Deut. 32. 4. God, I know not any a If any of you be wiser than I am, I am willing to be informed. It is a sarcastical Speech. But this Clause may be, and is, by others taken interrogatively, do not I know it? Is it not a certain and undeniable Truth, that there is no other God? . 9 They that make a graven image are all of them vanity b Hereby discover themselves to be vain, empty, or foolish Men. Or thus, They that make graven images all of them make (which Word may fitly be repeated out of the foregoing Clause, as is very usual in Scripture) a vanity or a thing of nought. Which Translation seems better to agree, 1. With the following Clause, which is added to explain this, in which, not the Idol-makers, but the Idols themselves, are said to be vain or unprofitable. 2. With the use of this Hebrew Word in Scripture, which is never applied to Persons, but constantly to Things, and sometimes to Idols, as 1 Sam. 12. 21. , and their † Heb. desirable. delectable things c Their Idols, in the sight and worship of which, they take so much Pleasure. shall not profit, and they are their own witnesses d They that make them, are Witnesses against themselves, and against their Idols, because they very well know, That they are not God's, but the work of their own Hands, in which there is nothing but mean matter and man's Art. , * Psal. 115. 4. etc. they see not, nor know e Or, that they (to wit, their Idols) do not see nor know, have neither Sense nor Understanding. ; that they may be ashamed f Therefore they have just Cause to be ashamed of their Folly and Stupidity, in Worshipping such senseless Things. . 10. Who hath form a god, or molten a. graven image that is * Hab. 2, 18. profitable for nothing g What Man in his Wits can esteem, That a god which his own Hands have form; or melt a Graven Image (understand out of the former Clause, to be his God) which is profitable for nothing? He speaks of melting a graven image, because the Image was first melted and cast in a Mould, and then polished and graven with a Tool, as was observed before. Or thus, Who art thou, O Man, that formest a god, or meltest a graven image to Worship it, which is profitable for nothing? Come hither, and let me reason the Case with thee. Which he doth in the following Verses: So this Verse is a kind of Summons to Idolaters, to come and plead their own Cause. ? 11. Behold, all his fellows h Either 1. the Workmen, as it follows, who in this Work are Companions or Partners with him, by whose cost and command the Work is done. Or 2. those who any way assist or encourage him in this Work, and join with him in worshipping the Image which he maketh. shall be * Psal. 97. 7. Chap. 1. 29. & 42. 17 & 45. 16. ashamed: and the workmen, they are of men i They are of Mankind, and therefore cannot possibly make a god. Or, They are of the meanest sort of Men; for so the Hebrew Word, Adam, sometimes signifies. : let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together k Though all combine together, and stand up with all their Might to maintain the Cause of their false gods, they shall be filled with Fear and Confusion, when God shall plead his Cause against them. . 12. * Chap. 40. 19 & 41. 6. Jer. 10. 3. The smith ‖ Or, with an axe. with the tongs both worketh in the coals, and fashioneth it with hammers l First he makes the Metal soft and pliable, by putting it among burning Coals, and then he taketh it out, and beateth it into what form he pleaseth. It must be here noted, That some of these Images were made of Brass and Iron, as others were of Gold and Silver, Dan. 5. 4. , and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth; he drinketh no water, and is faint m This is mentioned; Either 1. as an Argument of the vanity of Idols, which cannot relieve their poor Workmen, when they are ready to faint away through Hunger, and Thirst, and Weariness. Or 2. as an Evidence of their great Zeal, and industry in carrying on this Work; so that they forget or neglect to eat and drink when their necessities require it. This I prefer, 1. Because it suits best with the next foregoing Clause, He worketh with the strength of his arms, i. e. fervently, and putting forth all his might in the Work. 2. Because the Prophet in this, and the next following Verses, is only describing the mechanical part, or the matter of Images, and the art and labour of the Workmen in making them; and afterwards proceeds to the Theological consideration of the Thing, and the confutation of these Practices, as we shall see. . 13. The carpenter n He here speaks; Either 1. of the same Image, which is supposed to be made of Wood, and then covered with some Metal: Or 2. of another sort of Images made of Wood, as the former might be made of Iron. It is not material which way you understand it stretcheth out his rule: he marketh it with a line o He measureth and marketh that portion of Wood by his Rule and Line, of which the Idol is to be made. : he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man p In the same comely Shape and Proportions which are in a Living Man, whom he designs to represent as exactly as is possible. ; that it may remain q Or sit or dwell. Which implies, Either 1. that it cannot stir out of its place: Or 2. that when the Image is made, it is set up and fixed in its appointed place. in the house r Either in the Temple appointed for it: Or in the dwelling House of him that made it; that he and his Family might more frequently give Worship to it, and might receive Protection from it, as Idolaters vainly imagined. . 14. He heweth him down cedars, and taketh the cypress and the oak s Which afford the best and most durable Timber. , which he ‖ Or, taketh courage. strengtheneth for himself among the trees of the forest t The Sense of the Words thus rendered, is, That he planteth, and with care and diligence improveth those Trees, among and above all the Trees of the Forest, that he or his Posterity may thence have Materials for their Images, and those things which belong to them. And this Sense seems to be favoured by the following Clause, wherein it is said, He planteth an Ash for this very reason: Or the Sense may be this, Which he suffers to grow to greater strength and largeness, than other Trees of the Forest; that they may be better and fit for his use. Heb. And he strengtheneth himself, etc. And he useth all his strength among the Trees of the Forest, in planting such as are proper for this end; in walking hither and thither to survey which is the best of them; in hewing them down, and in other things relating to them. : he planteth an ash, and the rain doth nourish it. 15. Then shall it be for a man to burn: for he will take thereof and warm himself: yea, he kindleth it, and baketh bread; yea, he maketh a god; and worshippeth it; he maketh it a graven image, and falleth down thereto u Having related the practices of Idolaters, he now discovers the vanity and folly of them, that he maketh his fire and his god of the same Materials, distinguished only by the Art of Man. . 16. He burneth part thereof in the fire: with part thereof he eateth flesh x He dresseth Flesh for his eating. : he roasteth roast, and is satisfied; yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire y I have felt the warmth of it. Seeing is oft put for other Senses, as Feeling, Hearing, etc. as hath been oft observed before. . 17. And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my god. 18. * Chap. 45. 20. They have not known, nor understood z This showeth, That they want common discretion, and have not the understanding of a Man in them. ; for he a To wit, God; who is easily understood, and is oft expressed by this pronoun, He; and to whom this very act is frequently ascribed in other places of Scripture: And therefore Men need not be shy in ascribing it to God here. Which yet is to be soberly understood; not as if God did make Men wicked, but only permits them so to be, and orders, and overrules their Wickedness to his own glorious Ends. And such passages as these are added in such cases, to give an account of the prodigious madness of Sinners herein; because, as they wilfully shut their own Eyes▪ & harden their own Hearts, so God judicially blinds and hardens them, and sends strong Delusions upon them, and gives them up to believe Lies, and then it is no wonder if they fall into such dotages. hath † Heb. daubed. shut their eyes, that they cannot see; and their hearts, that they cannot understand. 19 And none † Heb. setteth to his hear●… considereth in his heart b Whereby he implies, That the true Cause of this, as well as of other absurd and brutish practices of Sinners, is the neglect of serious and impartial Consideration of things. , neither is there knowledge nor understanding to say, I have burnt part of it in the fire, yea, also I have baked bread upon the coals thereof: I have roasted flesh and eaten it, and shall I make the residue thereof an abomination? shall I fall down to † Heb. that which comes of a tree. the stock of a tree? 20. He feedeth of ashes c Which is an unsavoury, unprofitable, and pernicious Food: and no less unsatisfying, uncomfortable, and mischievous is the worship of Idols : * Host 4. 12. a deceived heart d A Mind corrupted and deceived by long custom, deep prejudice, gross error, and especially by his own Lusts. hath turned him aside e From the way of Truth, from the knowledge and worship of the true God, unto this brutish Idolatry. , that he cannot deliver his soul f From the snares and dangers of Idolatry. This cannot is to be understood morally, so as to note the great difficulty, but not the utter impossibility of it; for if Idolaters would consider things, they might be convinced of, and turned from that gross way of Wickedness, as is implied from the foregoing Verse. , nor say, Is there not a lie in ‖ [Or at] my right hand g What is this Idol, which I have made with my right Hand, i. e. with all my strength, as was said before; the right Hand being the strongest, and the chief instrument of this and other actions; which I set at my right Hand, as the true God is said in Scripture to be at the right hand of his People, Psal. 16. 8. & 109. 31. & 121. 5. Which I highly honour, for the most honourable place was on the right Hand, as is known; to which, I look and trust for relief and assistance, which God in Scripture is said to afford to his People, by being at and holding of their right hand, Psal. 73. 23. & 110. 5. What, I say, is this Idol? Is it not a lie, which though it seems and pretends to be something, and to be a god, yet in truth, is nothing but vanity and falsehood, deceiving all that put their trust in it? ? 21. Remember these h Either these Men: Or, which comes to one, these things, the deep ignorance and stupidity of Idolaters; which may be a warning to thee. , O Jacob and Israel; for thou art my servant; I have form thee, thou art my servant: O Israel, thou shalt not be forgotten of me i I will not forget nor forsake thee; and therefore thou shalt have no need of Idols: Or, as the ancient Interpreters and divers others render it, do not forget me; what I am, and what I have done, and can and will do for Thee; the forgetting whereof is the ready way to Idolatry. . 22. I have blotted out as a thick cloud k As the Sun commonly dissolveth, or the Wind scattereth the thickest and blackest Cloud, so as there is no remnant, nor appearance of it left. , thy transgressions, and as a cloud, thy sins: return l From thine Idolatry, and other wicked practices. unto me, for I have redeemed thee m Therefore thou art mine, and obliged to return and adhere to me. . 23. * Psal. 96. 11, 12. Chap. 42. 10. & 49. 13. Jer. 51. 48. Sing, O ye heavens: for the LORD hath done it: shout ye lower parts of the earth break forth into singing ye mountains, O forest, and every tree therein n By such invitations to the senseless Creatures to praise God with and for his People, he signifies the transcendent greatness of this Mercy and Deliverance, sufficient to make even the Stones, if it were possible, to break forth into God's praises; and withal, that as the brute Creatures were Sufferers by Man's Sin, so they should receive benefit by Man's Redemption. : for the LORD hath redeemed jacob, and glorified himself in Israel. 24. Thus saith the LORD thy redeemer, and * Chap. 43. 1. he that form thee from the womb o Of which Phrase see above on ver. 2. , I am the LORD, that maketh all things, * Job 9 8. Psal. 104. 2. Chap. 40. 22. & 42. 5. & 45. 12. & 51. 13. that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself p And therefore I can Save thee without the help of any other gods or men. : 25. That frustrateth the tokens of the liars q Of the Magicians, and Astrologers, and Sorcerers, who were numerous, and greatly employed and esteemed in Babylon, Isa. 47. 12, 13. Dan. 2. 2, 48. and who had foretold the long continuance and prosperity of the Chaldean Empire. But, saith God, I will confute their tokens or predictions, and prove them to be Liars. , and maketh diviners mad r With grief for the disappointment of their hopes and predictions, and their disgrace and loss which followed it. , that turneth wise men backward s Stopping their way, thwarting and blasting their designs, so as they can proceed no further, but are forced to retreat and take new Counsels, and giving them up to such counsels and courses, as are foolish and pernicious to themselves. , and maketh their knowledge foolish: 26. That confirmeth the word of his servant t Of his Servants, the Prophets, as appears from the next Clause, which answers to this, where he useth the plural number, his messengers; Isaiah and other Prophets, whom God sent upon this Errand, to foretell the destruction of Babylon, and the redemption of his People. , and performeth the counsel of his messengers; that saith to jerusalem, Thou shalt be inhabited, and to the cities of judah, Ye shall be built, and I will raise up the † Heb. wastes. decayed places thereof. 27. That saith * Chap. 50. 2. to the deep, Be dry, and I will dry up thy rivers u That with a word can and will dry up the Sea (which in Scripture is very frequently called the deep, as Psal. 107. 24. Isa. 63. 13. jonah 2. 3. etc.) and Rivers, and remove all impediments, and make the Way plain, that my People may return. Some think these words relate to that stratagem of Cyrus, whereby he diverted, and in a great measure dried up the river Euphrates, and made it passable for his Army. But he seems rather to allude to that great Action of God's drying up the Red-Sea and jordan, to give passage to the Israelites. . 28. That saith of Cyrus x Whom God here designeth by his proper Name, Two Hundred Years before he was born, that this might be an undeniable Evidence of the certainty and exactness of God's foreknowledge, and a convincing Argument, and so most fit to Conclude this Dispute between God and Idols. , He is my shepherd y Him I will set up to be the Shepherd of my People, to Rescue them from Wolves or Tyrants, to gather them together, to Rule them gently, and to provide comfortably for them. , and shall perform all my pleasure z All that I command him to do, even to give leave and order, for the rebuilding of the City and Temple of jerusalem, as it here follows. , even saying to jerusalem, * 2 Chr. 36. 22, 23. Ezra 1. 1. etc. Chap. 45. 13. Thou shalt be built; and to the Temple, Thy foundation shall be laid. CHAP. XLV. 1. THus saith the LORD to his anointed a i e. His King, whom God hath designed, and separated, and fitted, in all respects, for his Work and Service; in which, and such like Respects, divers Persons are said to be Anointed, who never had any material Oil poured upon them, as the King of Tyrus, Ezek. 28. 14. and Christ, Isa. 61. 1. and Zerubbabel, Zech. 4. 14. and Christians, 2 Cor. 1. 21. 1 joh. 2. 27. And they are thus called by way of allusion to the practice of the jews, whose Kings were frequently Anointed, 1 Sam. 10. 1. and 16. 13. etc. , to Cyrus, whose right hand I have ‖ Or, strengthened. holden b Or, Strengthened: whom I will powerfully assist, teaching his Hands to War, as the Phrase is, Psal. 18. 34. supporting and directing his right Hand to strike home. , to subdue nations c The Babylonians, and those other Nations which were Confederate with them, and fought for them, as may be gathered from jer. 51. 9 before him: and I will * Dan. 5. 6. lose the loins of kings d I will weaken them, for a Man's strength consists much in his Loins, and receiveth some advantage by the girding of his Loins: Or, I will take away their Girdle, which was about their Loins; to wit, their Power and Authority, whereof that was an Ensign, of which, see on job. 12. 18. Isa. 22. 21. to open before him the two leaved gates e The great and magnificent Gates of their Cities and Palaces, which shall be opened to him as Conqueror. , and the gates shall not be shut. 2. I will go before thee f To remove all obstructions, and to prepare the Way for thee, as it follows. , and make the crooked places strait: I will break in pieces the gates of brass, and cut in sunder the bars of iron g I will Destroy all them that oppose thee, and carry thee through the greatest difficulties. . 3. And I will give thee the treasures of darkness h Such as have been stored up, and long kept in dark and secret Places, as well in Babylon, jer. 50. 37. and 51. 13. as in other Countries, which Cyrus Conquered; and from which he took infinite Treasures, as Pliny and others relate. , and hidden riches of secret places, that thou mayest know i By the accomplishment of these Predictions. , that I the LORD, which ‖ Or, name thy name, Chap. 44. 2. call thee by thy name, am the God of Israel. 4. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name k I have called thee to this Honour, and that by name; not for thy sake, but for Israel's sake: Therefore do not despise them, thou wilt find them a poor and enslaved People, neither be puffed up into a great Opinion of thyself. : I have surnamed thee, though thou hast not known me l I knew, and called thee by name, when thou didst neither know nor think of me; nay, when thou hadst not Being. . 5. * Deut. 4. 35, 39 & 32 39 Chap. 44. 6. I am the LORD, and there is none else, * Ver. 14, 18, 21. there is no God besides me: I girded thee m I made thee strong and active, and fitted, and disposed thee for these great and warlike Erterprises. For these were the uses and significations of girding in Scripture: See 1 Kings 20. 11. Psal. 18. 32. and 45. 3. , though thou hast not known me. 6. That they may know n That all Nations may know it by my foretelling of these things so long beforehand; and by the wonderful Success that I shall give thee, and by my overruling thine Heart, and Counsels, and Victories, to the deliverance of my People according to my Promise. from the rising of the sun, and from the west, that there is none besides me, I am the LORD, and there is none else. 7. I form the light, and create darkness o All men's Comforts and Calamities come from my Hand. : I make peace, and * Amos 3. 6. create evil: I the LORD do all these things. 8. Drop down, ye heavens from above, and let the skies pour down righteousness p The righteous and gracious Acts of God for his People, shall be so many and illustrious, as if God reigned down showers of righteousness out of Heaven. ; * Chap. 51. 11. let the earth open q Open itself either to receive those showers of righteousness be poured down from Heaven; or to bring forth those Fruits which might be expected from such Showers. , and let them r The Heavens and the Earth conspiring together bring forth salvation s The Redemption of God's people. , and let righteousness spring up together t Together with Salvation. Whereas Persons or People are sometimes delivered from their Troubles by unjust Courses; this shall be effected with Righteousness, both on God's part, who will hereby assert his own Justice and Faithfulness to his People; and on Cyrus his part, who will do a most righteous and worthy Action in rescuing a righteous and oppressed Nation from cruel Tyrants and Oppressors. : I the LORD have created it u This great Work of Salvation and Righteousness; whereof, though Cyrus is the Instrument, I am the chief Author. . 9 woe unto him that striveth with his maker x This woe is denounced; Either 1. against those jews who hearing this and many other Prophecies, and Promises of their deliverance out of Captivity, and yet continuing in Captivity, were ever prone to distrust God, and to murmur at him for punishing them so grievously, and for not making more speed to deliver them. Or 2. against the Babylonians, the great opposers of Cyrus, and of the deliverance of God's People, whom they were resolved to keep in Bondage, in spite of God and Men. And therefore, as God here makes many glorious Promises to Cyrus, in order to this Work, so he pronounceth a Curse upon them, who should endeavour to hinder it; and admonisheth the Babylonians, That they did not only fight against Cyrus, a Man like themselves, but against God, the Maker and Governor of the World. For what Nabuchadnezzar spoke with respect to those three Jews, Dan. 3. 15. the Babylonians spoke in their Hearts, in reference to the People of the jews, Who is that God that shall deliver you out of my hands? : let the potsherd strive with the potsherds. of the earth y Contend, if you please, with your fellow Creatures, but not with your Creator. : * Chap. 29. 16. Jer. 18. 6. Rom. 9 20. shall the clay say to him that fashioneth it, What makest thou? or thy work z He turneth his Speech to the Potter, of whom he spoke in the Third Person in the foregoing Clause; such sudden Changes of Persons being usual in Prophetical Writings. , He hath no Hands a The Potter that made me, had no hands, i. e. no ability or skill to make good Work. ? 10. woe unto him that saith unto his Father, What begettest thou? or unto the woman, What hast thou brought forth b As it were an absurd and impudent Thing, for a Child to quarrel with his Parents, either simply for Begetting him, or for Begetting him of this or that Sex, contrary to his desire; no better is it for any Persons to quarrel with God the Maker and Father of all things, as God is called, 1 Cor. 8. 6. for disposing of them and their Affairs, by his Providence, as he sees fit, and otherwise than they desire or expect; as the jews quarrelled with God, for bringing them into Captivity; and the Babylonians, for Translating the Empire from them to the Persians. ? 11. Thus saith the LORD, the holy One of Israel, and his maker c Israel's Maker, who not only Created him, as I did all others, but made him a new Creature, and a peculiar People to myself. ; † Heb. do they ask me of things to come concerning my Sons, and concerning the work of my hands will ye command me? Ask me of things to come concerning my sons, and concerning the work of my hands command ye me d The Words thus rendered, contain a concession or permission; and the Sense may be this, Although the Potter doth not give an account to the Clay, nor Parents to their Children; yet I will so far condescend to you, as to be at your Command in this matter, to give you an account of these great Actions of mine, for which you quarrel with me. As for the Expression, Command ye me, though it seem to be harsh, yet there are instances in Scripture of such wonderful Condescensions, as when it is said, that The Lord will make his People in Heaven to sit down to meat, and will come forth and serve them, Luk. 12. 37. But the Words seem to be better rendered interrogatively, as they are in the Margin, and by some other Interpreters, Do you, or, will you ask me of things to come concerning my Sons, and concerning the work of mine hands will ye command me? Will you not allow me that Liberty which yourselves take, of disposing of my own Children and Works, as I see fit? Must I give you an account of, these matters? Will you set Bounds to me by your commands, that I shall do this, and not that according to your good pleasure? This is intolerable boldness in you; and yet I am able to give a good account of my Actions. And the Account is given in the following Verse. . 12. I have made the earth, and created man upon it e They are wholly and solely my Creatures, and therefore absolutely at my disposal. : I, even my hands have stretched out the heavens, and all their host have I commanded f I have commanded them to be, or made them by my Command, or the Word of my Power: Compare Psal. 148. 5. . 13. I have raised him g Cyrus, who was named before, ver. 1. up in righteousness h Not in a way of absolute Sovereignty, as I might have done, but most justly, to punish the wicked Babylonians, to plead the Cause of the innocent oppressed Ones, to manifest my own Righteousness, and Truth, and Goodness. , and I will ‖ Or, make strait. direct all his ways i Guide and assist him in all his Travels and Marches, in all his Attempts, and Battles, and Sieges, crowning him with Success in all his undertake. : he shall * 2 Chron. 36. 22, 23. Ezra 1. 1. Chap. 44. 28. build my city, and he shall let go my captives, * Chap. 52. 3. not for price nor reward k Freely without requiring any Ransom for or from them, as is usual in such cases. Such an exact Prediction of these things which depended wholly upon the Mind and Will of Cyrus, is mentioned here, as an infallible Evidence of the certainty of God's foreknowledge, and of his being the only true God; because Idols could discover no such things, at such a distance of time. , saith the Lord of hosts. 14. Thus saith the LORD, The labour of Egypt l The wealth gotten by their labour. , and merchandise of Ethiopia, ‖ Or, and the Sabeans, men of stature, so Gr. and of the Sabeans, men of stature m A tall and strong people, who yet shall use their strength not to oppose thee but to serve thee, and to bring their labour to thee. shall come over unto thee n Either, 1. To thee O Cyrus: Because thou wast so generous as to dismiss my people freely, I will give thee another, and a better recompense, even the labour of Egypt, etc. Or, 2. to thee, O my City, or my Captivity or Captive People. For it is not to be neglected, that there are no less than six pronouns in this verse, all which are of the feminine gender; which seems not to agree to Cyrus. It is true which is objected by the most learned Author of this part of the English Annotations, that the Scripture oft speaks of States and Kingdoms in the Feminine gender; but when it speaks of any particular King or Emperor, it constantly speaks of him in the Masculine gender, as it doth of Cyrus in this very Chapter, ver. 1. and elsewhere. And thus the sense of the place seems to be this, jerusalem shall not only be rebuilt, but the Wealth and Glory of other Countries shall be brought to it again, as it was in former times. Which although it was in part verified in jerusalem, yet it was much more fully accomplished in the Church of the Gospel, which is oft expressed in Scripture under the name of jerusalem; and in the Accession of the Gentiles to that Church which began in jerusalem, and from thence spread itself into all the parts of the World. And this sense seems best to agree with the latter part of this and with the following verse, as we shall see. , and they shall be thine, they shall come after thee, in chains they shall come over o They shall be taken captive by thee, and willingly submit themselves to thee. Which was accomplished in the Conversion of the Gentiles, whose Subjection to God's Church is oft expressed in Scripture under such Metaphors as this; as Psal. 45. 5. and 149. 8, etc. Psal. 68 18. compared with Eph. 4. 8. : and they * Chap. 60. 14 shall fall down unto thee, they shall make supplication unto thee p To obtain thy favour and society. saying, Surely God is in thee q Or, with thee. We plainly discern that God is on thy side, or in the midst of thee; and therefore we desire to join ourselves with thee. , and * 1 Cor. 14. 25 Ver. 5. there is none else, there is no God r We are now convinced, that thou art the only true God, and that Idols are vain and empty nothings. Which was but very obscurely fulfilled in Cyrus his time, but was most evidently and eminently accomplished in the days of the Messiah, of whom Cyrus was a Type; as also this deliverance of the jews from Babylon by Cyrus, was a Type of the Redemption of God's People by Christ. . 15. Verily thou art a God s These are the words of the Prophet drawn from him by the contemplation of the great and various works and dispensations of God towards his Church, and in the World. that hidest thy * Chap. 8. 17. self t To wit, from thy people for a season: Thy counsels are deep and incomprehensible, thy ways and carriages are past finding out, and full of beautiful variety: Sometimes thou hidest thy face, and withdrawest thy help from thy people, and sometimes thou dost show thyself to be their God and Saviour, as it follows. And therefore it is meet that we should patiently wait for the accomplishment of these glorious things here promised to us. And this admonition is most fitly inserted here, to prevent the mistakes of God's people, and to intimate, that these promises were not to be speedily executed, but that they must expect and prepare for many and sharp afflictions, before that time should come, which yet should end in their Salvation. , O God of Israel the Saviour. 16. They u The Idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse. shall be ashamed, and also confounded all of them: they shall go to confusion together that are * Chap. 44. 11. makers x Either the artificers, or the chief masters who set them on work, and consequently all their Worshippers; although the Maker's being most guilty, and the cause of the sins of others, might justly expect an higher degree of confusion. of Idols. 17. But Israel shall be saved in the LORD [Or by] with an everlasting Salvation y Not for a short time, as it was in the days of the Judges and of the Kings, under whom their dangers and calamities did frequently return upon them; but unto all ages, as it follows. Whence it appears, that he speaks not only nor chief of their Deliverance out of Babylon, which was far from being complete or perpetual, as appears both from Scripture, as Ezra 9 8. and elsewhere, and from other Authors; but of their Redemption by Christ, by which this was truly and fully verified, unto a great number of Israelites after the Flesh, and especially unto the mystical, God's Church and People, who are frequently called in Scripture by that name; as the Ordinances and Privileges of the Gospel, are commonly described in the Old Testament, by expressions borrowed from the Levitical dispensation. And that this is the meaning of the place is evident from ver. 22. wherein all the ends of the Earth are said to be sharers in this Salvation. : ye shall not be ashamed nor confounded world without end. 18. For thus saith the LORD * Chap. 42. 5. that created the heavens, God himself that form the earth, & made it, he hath established it, he created it not in vain, he form it to be inhabited, * ver. 5. I am the LORD, and there is none else z This description of God is here added, Either 1. To detect the vanity of Idols, by asserting, that none was to be owned as the tr●…e God, besides that one God who made the Heavens and the Earth, and the Inhabitants thereof: Or, 2. To demonstrate God's Sufficiency to fulfil all these glorious promises made to his Church, because he made the World out of nothing, and upholds it by the word of his Power; and withal to discover God's goodness to mankind, inasmuch as he did not Create the Earth in vain, but for the use and comfort of men, that it might be a fit habitation for them: whence it was easy to infer, that God would much more be gracious to his own People. . 19 I have not spoken in * Deut. 30. 11. secret, in a dark place of the earth a The Heathen Idols deliver their Oracles darkly and doubtfully, in obscure Cells and Caverns of the Earth, or out of the bellies of their Priests: but I have delivered my Oracles to Israel publicly and plainly, as one that was neither afraid nor ashamed to utter my mind, lest I should be convinced of folly and falsehood; which was the case of Idols. : I said not unto the seed of * Chap. 48. 16. Jacob, Seek ye me in vain b Serve and Worship me for nought. As I appointed them work, so I promised, and from time to time have given and shall give them, abundant recompense for their service. Whereas the Gentiles seek to their Idols in vain, for they can do them no good, as is observed in the next verse. : I the LORD speak righteousness, I declare things that are right c I require nothing of my people which is not highly just and good; whereas the Idols commanded their Worshippers to do many sinful and shameful things, ●…ven in their worship, as is notoriously known. . 20. Assemble yourselves and come: draw near together d To debate the business with me concerning the Divinity of your Idols, and hear what I have said, and am now about to say again in that matter. ye that are escaped of the nations e The remnant of the Gentiles, which shall survive those great and many destructions, which I am bringing upon the heathen Nations, for their abominable Idolatries and other wickedness. Let these dreadful judgements upon others, and Gods singular mercy in sparing you, awaken you to a more impartial and serious consideration of this point, and cast off those Idols, which have now discovered their own vanity and inability, to help those who serve them, and trust in them. : * Chap. 44. 9, 17, 18. etc. they have no knowledge f They hereby discover their deep ignorance and stupi●…ity. that set up g In an high place where it may be seen and worshipped. the wood of their graven Image, and pray unto a god that cannot save. 21. Tell ye, and bring them near, yea, let them take counsel together h To maintain the cause of their Idols. : * Chap. 41 22. & 43. 9 & 44. 7. & 46. 10. & 48. 14. who hath declared this i This great work of which I have spoken, concerning Babylon's destruction and the redemption of God's people. from ancient time? who hath told it from that time? have not I the LORD? and * Ver. 5, 14, 18 there is no God else beside me, a just God and a Saviour k Whereas the Gods of the Heathens are neither Just nor Saviour's to their people, but wicked and the Authors and abetters of all sorts of wickedness; and so far from being either able or willing to save their worshippers, that they are the chief occasion of their utter destruction. , there is none beside me. 22. Look unto me and be ye saved all the ends of the earth l Upon these considerations, I advise all people upon earth, from one end to the other, to cast away their Idols, and to turn their eyes and hearts to me, expecting Salvation from me, and from me only; and their labour shall not be in vain; for they shall be saved: the imperative being put for the future, as Gen. 42. 18. and oft elsewhere. And this is not only an exhortation to the Gentiles to turn from Idols to God, but a Prediction that they shall turn to him and look upon Christ, who shall be the Author of Salvation to all that obey him, whether jews or Gentiles, which is confirmed by the following verse. : for I am God, and there is none else. 23. I have sworn by myself m Which is the highest and most solemn oath that is possible, Heb. 6. 13. and therefore signifies, that the matter here sworn is of an extraordinary importance. , the word is gone out of my mouth in righteousness n It is not a vain word rashly uttered, and afterwards never remembered nor observed, but what I sincerely speak, and will most faithfully and infallibly perform. , and shall not * Chap. 55. 11 return o To wit, unto me void, or without effect, as this phrase is more fully delivered, Isa. 55. 11. It is a metaphor from Ambassadors, who sometimes return to their Princes without any success in their business. , that unto me every * Rom. 14. 11. Phil. 2. 10. knee shall bow, every tongue shall swear p Not only the jews, but a people of all Nations shall worship me, and submit to my laws; which is signified by an outward act, the bowing of the knee, which is a posture of reverence and subjection; and by one eminent part of God's worship, which is swearing by his name. . 24. ‖ Or, surely he shall say of me, In the LORD is all righteousness & strength. Surely, shall one say q Or, shall he say, each or every one of those, whom he now said, that they should bow their knees to God, and swear by him, ver. 23. Or, it shall be said, such active verbs being oft used impersonally. , In the LORD r By or from God alone, or the Messiah, who is the true jehovah as well as man. have I † Heb. righteousnesses. righteousness s To justify me from all things from which I could not be justified by the Law of Moses, as is said, Act. 13. 39 This plainly points us to the Messiah, whose very name is, the Lord our Righteousness, jer. 23. 6. and whose great business it was to bring in everlasting Righteousness, Dan. 9 24. and who is made unto us of God Righteousness, 1 Cor. 1. 30. , and strength t Support and assistance to bear all my burdens, and overcome all my enemies, and perform all my duties. The sense is, The Gentiles shall expect and obtain from Christ both Justification, or forgiveness of sins by his blood, and Sanctification by his Spirit. : even to him shall men come u The Gentiles shall come to God and Christ, either 1. By constraint, or necessity to be judged by him at the last day: Or, 2. willingly by prayer to seek, and by faith to receive, Righteousness and Strength from him: Which seems better to agree with the foregoing clause, which speaks of true believers only. Coming to Christ is put for believing on him. Mat. 11. 28. john 5. 10. and 6. 35, 36, 37. and elsewhere. , and all that are incensed against him shall be ashamed x Or, but (as this particle is oft rendered) all that are, etc. But all his implacable enemies shall be brought to shame and punishment. . 25. In the LORD shall all the seed of Israel [Or at] y All Israelites indeed, whether jews or Gentiles; all Believers, who are frequently called Gods Israel in Scripture, as Psal. 24. 6. Rom. 9 6. and 11. 26. Gal. 6. 16. * be justified z Acquitted both from real guilt before God, and from all false aspersions before the world; for this justification of the true Israel is opposed to their enemies being ashamed, ver. 24. which seems to design their public shame and condition before God and men. , and shall glory ‖ Shall not only receive him, but shall rejoice and triumph in him as their God and portion. . CHAP. XLVI. 1. BEl a The chief Idols of the Babylonians, jer. 50. 2. and 51. 44. called by pro●…ane Historians jupiter Belus. boweth down b As the Babylonians used to bow down to him to worship him, so now he boweth down and submits himself to the victorious Persians. , Nebo c Another of the famous Idols, which used to deliver Oracles, as his name signifies. stoopeth, their Idols were upon the beasts d Were taken and broken, and the materials of them, which were Gold, and Silver, and Brass, as both Scripture and other Author's witness, were carried upon Beasts into Persia. , and upon the cattle: ‖ Or, your luggage was born. your carriages e O ye Persians; to whom he suddenly turneth his speech, as is usual. were heavy laden f They lie upon the backs of your cattle like dull and unprofitable, and heavy burdens to the beasts, as they had been to men before. , they are a burden to the weary beast. 2. They g Either, 1. The Idols, of whom these words are used, ver. 1. Or, 2. The Babylonians, who are sufficiently implied in that expression, their idols, ver. 1. stoop, they bow down together h Either, 1. one as well as another; Or 2. the Babylonians and their Idols together; neither could help the other. , they could not deliver the burden i Either 1. the Idols could not deliver themselves, who were now a burden to the Beasts, and carried away by them; Or 2. the Babylonians could not deliver their Idols, which he now had called burdens. And this Sense seems most probable from the following Clause, which clearly speaks of the same persons or things; but themselves, etc. Heb. their Souls: For although the Soul is here put for the Person, as it commonly is, yet that Title is never given to any Idol or lifeless thing, but only to such Creatures as have or had Souls within their Bodies. So the meaning of this and the foregoing Verse, is this, That neither the Babylonians, nor their Idols, could Save either themselves or one another; but both are bowed down, and gone into Captivity together. , but † Heb. their soul. themselves are gone into captivity. 3. Harken unto me, O house of Jacob, and all the remnant of the house of Israel i Fitly so called, with respect Either 1. to all the Tribes of Israel, Ten of which were now lost and gone: Or 2. to the state of the jews at their return from Babylon, there being only a remnant of the two Tribes which did return. * Chap. 44. 2. which are born by me, from the belly, which are carried from the womb k Whom I have nourished, and cared for from time to time, ever since you were a People, and came out of Egypt; and that as affectionately and tenderly, as Parents bring up their own Children. . 4. And even to your old age I am he, and even to hoar hairs * Exod. 19 4. Deut. 1. 31. & 32. 11. will I carry you l And that care and kindness which I have had for you from the beginning, I will continue to you to the end; never forsaking you, unless you wilfully and obstinately cast me off, as the jews did when their Messiah came. : I have made, and I will bear, even I will carry and will deliver you m You are my Workmanship, both as you are Men, and as you are my peculiar People; and therefore I will preserve and deliver you. . 5. * Chap. 40. 18. 25. To whom will ye liken me, and make me equal, and compare me, that we may be like n If you are tempered or inclined at any time to exchange me for an Idol, do me and yourselves this Right, seriously to consider, Whether you can find another God, who will be more able, and more ready to do you good, than I have been; which, if you can do, I am content you should prefer him before me, but if not, as will appear by what I am now saying, ver. 6, 7. then it is best for you to adhere to your ancient God and Friend. ? 6. * Chap. 40. 19 & 41. 6. & 44. 12. Jer. 10. 3. They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith, and he maketh it a god o Let us suppose, a god made with the greatest Cost and Art. : * Chap. 44. 17. they fall down, yea, they worship. 7. They bear him upon the shoulder, they carry him p Either 1. in pomp upon solemn Occasions: Or 2. 〈◊〉 that place where he is made, unto that place where they intent to set him up, as it is expressed in the following words. , and set him in his place, and he standeth; from his place shall he not remove q Or rather, he cannot remove. He can stir neither hand nor foot to help his People. : yea, * Chap. 45. 20. one shall cry unto him, yet can he not answer, nor save him out of his trouble. 8. Remember this r Consider these things which I now speak, O ye Israelites. , and show yourselves men s Act like reasonable Creatures, and be not so brutish, as to worship your own Works: Be so wise and courageous, as to withstand all Solicitations to Idolatry. : * Chap. 44. 19 bring it again to mind t Think of this again and again. , O ye transgressors u You who have been guilty of this foolish Sin; and therefore are obliged to take the better heed, that you do not relapse into it again. . 9 ‖ What I have done for you, and in the World, my evident Predictions of future things justified by the event, and those other miraculous Works whereby I have abundantly proved my Divinity. Remember the former things of old, for I am God, and there is none else, I am God, and there is none like me. 10. Declaring the end from the beginning x Foretelling from the beginning of the World, or from the beginning of your Nation, those future Events which should happen in succeeding Ages, even to the end of the World, or to the end of your Commonwealth; for such Predictions we find delivered by Moses, the first Founder of their Commonwealth. , and from ancient times the things that are not yet done, saying, * Psal. 33. 11. Prov. 19 21. & 21. 30. Heb. 6. 17. My counsel shall stand y As I will not, so no other Power can, disappoint my Purposes and Predictions. , and I will do all my pleasure: 11. Calling a ravenous bird z Cyrus' called a bird for his swiftness and great expedition, and ravenous for his fierceness, and victoriousness over his Enemies. from the East a From Persia, as Isa. 41. 2. , † Heb. the man of my counsel. the man that executeth my counsel b Concerning the deliverance of my People, and the destruction of their cruel oppressors, the Babylonians. from a far country c From Persia, which was far from Babylon, but much farther from judea. ; yea I have spoken it, I will also bring it to pass, I have purposed it, I will also do it. 12. Harken unto me, ye stout hearted d Or, Ye whose hearts are proud or hard or stubborn. He speaks either, 1. To the Babylonians, you who are stout against God, and say or think that neither God nor any man can deliver my people out of your hands: Or rather 2. To the House of jacob, expressed ver. 3. Where he bespeaks them in the same words here used, harken to me; and to whom alone he directeth his speech in this whole Chapter, for though he speaketh of the Babylonians, yet he doth not speak to them; and to whom the Prophet, for the most part, turneth his speech in all his Prophecies, unless where there is something in the Text or Context, which determineth it to some other Person or People. And this very crime of stoutness, or hardness of heart is most justly and most frequently charged upon the jews, by their own Prophets every where, because of their gross contempt of, and incorrigibleness under, all God's Words and Works. And the Prophet speaks this, either to the jews of his Generation; Or rather to that generation which was carried Captive to Babylon, whose stoutheartedness is particularly noted and reproved, Zech. 7. 11, 12. Compare Mal. 3. 13, 14, 15. , that are far from Righteousness e That are not only void of, but enemies to Righteousness and true holiness, that give up yourselves to wickedness, that despise my counsels, and promises, and threaten. . 13. I bring near my righteousness f Though you are most unrighteous persons, and have given me just cause to make you to know my breach of Promise, as I threatened in the like case, Numb. 14. 34. Yet I will show myself to be a Righteous and Faithful God, making good my promise of delivering you out of Babylon after seventy years; and though you think the time long, and are apt to distrust the thing itself, yet it shall come, and that speedily, I will bring it near, or cause it to approach, or come unto you, and as it follows, it shall not tarry beyond the appointed time. : it shall not be far off g My work of saving you from the Babylonish Captivity. , and my salvation shall not tarry; and I will place salvation in Zion h I will bring my People from Babylon to Zion, and there I will save them from all their enemies. for Israel my glory i In whom I will once again glory as my People, and the illustrious monuments of my glorious Wisdom, and Power, and Truth and Goodness; whom I will make a great and glorious People, though now they are mean and contemptible, and in whom I will once more settle my glorious Presence and Ordinances. . CHAP. XLVII. 1. COme down a From thy Throne, as it follows. and sit in the dust b Either necessarily, because thou shalt have no higher seat: Or, voluntarily, as mourners do, bewailing thine approaching calamities. : O virgin daughter of Babylon c So called either, 1. because she had not y●…t been humbled and conquered: Or rather, 2. Because she was tender and delicate, as the next clause informeth us. , sit on the ground: there is no throne d To wit, for thee. The empire is taken away from thee, and translated to the Persians. , O daughter of the Chaldeans: for thou shalt no more be called e Either be reputed so: Or rather be so: for to be called is frequently put for to be, as hath been divers times noted. Thou shalt be reduced to great hardships and miseries. tender and delicate. 2. Take the Millstones f Betake thyself to the Millstones; as we commonly say, take thy bed, or, betake thyself to thy bed. The meaning is, Thou shalt be brought down to the basest kind of slavery, which grinding at the Mill was esteemed; of which see on Exod. 11. 5. judg. 16. 21. job. 31, 10. Lament. 5. 13. For this work was not performed by horses, as now it is, but by the labour of Slaves and Captives. and grind meal g Grind breadcorn into meal for thy Master's use. Such metonymical expressions, we find Isa. 28. 28. Hose. 8. 7. and elsewhere , uncover thy locks h Or, thine hair. Take off the Ornaments wherewith such women as were free, and of good quality, used to cover and dress their heads. This and the following passages, though delivered in the form of a Command, are only Predictions of what they should be forted to do or suffer, as appears from the next verse. : make bare the leg: uncover the thigh i Gird up thy garments close and short about thee, that thou mayest be fit for service, and for travelling on foot, and as it follows, for passing over those Rivers, through which thou wilt be constrained to wade, in the way to the Land of thy Captivity. , pass over the Rivers. 3. Thy nakedness shall be uncovered k Either, 1. for want of raiment to cover it: Or, rather, 2. by thine enemies in way of scorn and contumely, by comparing this place with Ezek. 16. 37. & 23. 29. ▪ yea thy shame shall be seen l Upon thee for thy many and great injuries done to my people. : I will take vengeance m As a man meets his enemy in the field, to contend with thee. , and I will not meet thee as a man n With moderation and gentleness, as those men who have not quite put off Humanity use to do, but like a Lion tearing thee to pieces, to which God in such case compareth himself, as Hose. 5. 14. & 13. 7, 8. Compare Hose. 11. 4. . 4. As for our redeemer, the LORD of hosts is his Name, the Holy one of Israel o According to this version, the Prophet inserteth this passage in the midst of this Prophecy against Babylon, as jacob inserteth a like passage in the midst of his Bleding and Prophecies concerning his Children, Gen. 49. 18. And this may be here interposed, either 1. As the reason why the Judgement here denounced should be certainly inflicted, because he who had undertaken it was the Lord of hosts, and therefore able to effect it, and the Holy One, and the Redeemer of Israel, whom the Babylonians had cruelly oppressed, whose quarrel God would avenge upon them, and whom he had determined and promised to deliver out of their hands: Or, 2. As a pathetical exclamation or acclamation of God's People, for this wonderful work of breaking the staff of their oppressors, which they here ascribe to God, as he is their God and Redeemer, whom here they make their boast of, and whom they celebrate for this glorious deliverance. But because these words, as for, are not in the Hebrew Text, and therefore another word may be as conveniently supplied, this verse may be, and is by some learned Interpreters, otherwise rendered, and joined with the foregoing words thus, I will take vengeance, and I will not meet thee as a man, saith our Redeemer, whose Name is the Lord of Hosts, the Holy One of Israel. For the word, saith or saying is frequently understood, and therefore supplied by Translators, as 1 King. 20. 34. Psal. 27. 8. & 105. 15. and in this very Prophecy, as Isa. 5. 9 & 45. 14. and elsewhere. . 5. Sat thou silent p Through grief and shame, and as mourners use to do, job. 2. 13. Cease thy vaunting, and insolent speeches: thou canst say nothing for thine own justification. , and get thee into darkness q Thou shalt go into an obscure, disconsolate, and calamitous condition. , O daughter of the Chaldeans: for thou shalt no more be called the Lady of Kingdoms r The chief and glory of all Kingdoms, as Isa. 13. 19 the most large and potent and glorious Empire of the World, as thou hast been. . 6. I was wroth with my people: I have polluted mine inheritance s I cast them away as an unclean thing; I stained their glory; I removed them from the Holy Land, and from the place of my presence and worship, which alone made them an Holy and peculiar people; I banished them into a polluted Land, amongst uncircumcised and unclean persons, by whom they were many ways defiled; I rejected them from being my people, and so they were in my sight no better than the rest of the Heathen Nations. , and given them into thine hand t To punish them, and deal with them as thou sawest fit. : thou didst show them no mercy u Thou hast exceeded the bounds of thy Commission, and instead of that compassion, which humanity teacheth men to show to such as are in misery, thou didst add to their afflictions. , upon the ancient hast thou very heavily laid the yoke x Who besides their common calamity were afflicted with the miseries of old age, and therefore did require both pity and reverence. . 7. And thou sayest y Thy cruel usages of my People, and the heavy Judgements which thou hadst reason to expect for them. , I shall be * Rev. 18. 7. a Lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it z Of that Lady, or of Babylon, and her Glory and Empire, or of thyself; here being a sudden change of the person, of which I have noted many examples in this Prophet. The sense is: Thou wast besotted with the sense of thy present felicity, and didst not consider, as thy duty and common discretion obliged thee, what might and was likely to ●…efall thee afterward; thou didst neither expect a change nor prepare for it. . 8. Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am a I am independent, and self-sufficient and unchangeable, as that phrase implies, which therefore is appropriated to God, Isa. 41. 4. and 43. 10. and elsewhere. The Prophet doth not here use the very Phrase which the Babylonians used, but expresseth their sense in a Scripture Phrase. , and none else besides me b Which is not either subject to me, or far inferior to me in Power and Glory, so that in comparison of me it may be said not to be, because it disappears like Stars at the presence of the sun. , I shall not sit as a widow, neither shall I know the loss of children c I shall never want either a King or People to defend me from all dangers. . 9 But these two * Chap. 51. 19 things shall come to thee in a moment in one day; the loss of children, and widowhood; they shall come upon thee in their perfection d In the highest degree. Thy King and Kingdom shall be utterly and eternally destroyed. , for the multitude of thy sorceries, and for the great abundance of thine enchantments e For thy superstitious and magical Practices, which were very frequent there, as we see below, ver. 12, 13. and as was observed before. Or, as it is in the Hebrew, In the multitude of thy Sorceries, etc. in the midst of, and notwithstanding all thy diabolical Artifices, whereby thou thinkest to foresee any dangers, and to secure thyself from them. . 10. For thou hast trusted in thy wickedness f Confidently expecting to preserve thyself by these and other wicked Arts and Policies. : thou hast said, None seethe me g My Counsels are so deeply and cunningly laid, that God himself can neither discover nor prevent the Execution of them. , Thy wisdom and thy knowledge h In State-Policy, and the Arts mentioned above and below. , it hath ‖ Or, caused thee to turn away. perverted thee i Hath misled thee into the way of Transgression and Perdition. , and thou hast said in thine heart, I am, and none else besides me k Which was said, ver. 8. and is here repeated, to note their intolerable Arrogancy and Self-confidence. . 11. Therefore shall evil come upon thee l Or rather, when it shall come: Heb. the morning of it, the day or time of its approach: And they are justly upbraided and derided for this ignorance, because the Astrologers, the Stargazers, and the monthly Prognosticators, mentioned here, ver. 13. pretended punctually to foretell the particular time of all future events. And this Explication agrees with the History, Babylon being surprised by Cyrus, when they were in deep Security, as is manifest, both from Scripture, jer. 51. 31. Dan. 5. and from other Histories. , thou shalt not know † Heb. the morning thereof from whence it riseth: and mischief shall fall upon thee, thou shalt not be able to † Heb. expiate put it off: and desolation shall come upon thee suddenly m Or, when thou shalt not know it. Thou shalt not apprehend thy danger till it be too late. , which thou shalt not know. 12. Stand n This Word notes; Either 1. continuance. Persist or go on in these Practices. Or 2. their gesture. For those that enquired of their gods by any of these superstitious Practices used to stand, this being a posture, both of Reverence, and waiting for an Answer. But this is not a command or concession, but a sacred Irony, or scoff at the folly of these Men, who having so oft been disappointed by these Impostures, yet were as forward to use them, and trust to them, as if they had never deceived them. now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth o From the beginning of thy Commonwealth or Kingdom. For the Chaldeans in all Ages were famous, Or rather infamous, for the study and practice of these Arts. : if so be thou shalt be able to profit, if so be thou mayest prevail. 13. Thou art wearied p Thou hast spent thy time and strength in going from one to another, in trying all manner of Experiments, and all to no purpose. in the multitude of thy counsels: let now the † Heb. viewer of the heavens. ●… Heb. that give knowledge concerning the months. astrologers, the stargazers, the † montly Prognosticators stand up, and save thee q To Secure thee, or to inquire for thee. from these things that shall come upon thee. 14. Behold, they shall be as stubble: the fire shall burn them, they shall not deliver * themselves † Heb. their souls. r And much less thee. from the power of the flame s They shall be totally consumed, and all the comfort which thou didst expect from them, shall utterly vanish. : there shall not be a coal to warm at, nor fire to sit before it. 15. Thus t Such comfortless and helpless Creatures. shall they u Either 1. thy merchants, as it follows, with whom tho●… hast trafficked. Or 2. thy Sorcerers, Astrologers, etc. with whom they are said to have laboured, both here and ver. 12. who also may possibly be called their Merchants, because they traded so much with them; and because of their deceitful practices; for which Ephraim is called a Merchant, Host 12. 7. And so the following Clause may be rendered, who have been thy Merchants from thy Youth. Or, the last clause may be understood of Merchants, properly so called, who came from several Countries to trade with Babylon, as is noted in Scripture, and by other Authors: And the Verse may be thus rendered. Thus (vain and unprofitable) shall they (thy Sorcerers, etc.) with whom thou hast laboured be unto thee. (So here is only a transposition of Words, than which nothing is more usual in Scripture. Then follows another matter in the next Clause:) also Thy Merchants, or they with whom thou hast traded from thy Youth, shall wander every one to his own quarter. be unto thee with whom thou hast laboured, even thy merchants from thy youth, they shall wander every one to his quarter: none shall save thee x They shall all leave thee, and flee away with all possible speed to their several Countries and Habitations. . CHAP. XLVIII. 1. HEar ye this a What I am now going to say against thee, that thou mayest be assured, that that great deliverance, which I have determined and declared to give thee, is not for thy own sake, but for my name's sake. , O House of Jacob, which are called by the Name of Israel b Which are Israelites in name, but not in Truth, as it follows. , and are come forth out of the waters of Judah c From the lineage of your Progenitor, judah, as waters flow from a Fountain, and as the Israelites are said to be of the Fountain of Israel, Psal. 68 26. Compare also, Deut. 33. 28. Prov. 5. 15 etc. : which swear d Which profess the true Religion; one act of Religion being put for all. by the Name of the LORD, and make mention of the God of Israel e Either in Oaths, or otherwise: that own him, and seem to glory in him as their God, and call themselves by his name. , but not in Truth, nor in Righteousness f Which are the two chief ingredients of a lawful oath, jer. 4. 2. They are guilty of falsehood and injustice both in oaths, and in their whole Conversation. . 2. For g Or, as others render it, and this particle frequently signifies, Though. And so this is added as a great aggravation of their want, and neglect of Truth and Righteousness. they shall call themselves of the Holy City h They glory in this, that they are Citizens of jerusalem, a City sanctified by God himself to be the only place of his true worship, and gracious presence; which as it is a great privilege, so it laid a great obligation upon them, to walk more holily than they did. , and stay themselves i Not by a true and well-grounded Faith, but by a vain and presumptuous confidence, flattering themselves, as that people commonly did, that they should enjoy peace and safety, notwithstanding all their wickedness; because they were the Lords people, and had his Temple and Ordinances among them; which disposition the Prophets frequently observe, and sharply censure in them. upon the God of Israel, the LORD of Hosts is his Name k Or, Whose name is the Lord of Hosts. . 3. I have declared the former things from the beginning l Those things which have formerly come to pass, which I punctually foretold from time to time before they came to pass: Whereby I gave you full proof of my godhead. , and they went forth out of my mouth, and I shown them, I did them suddenly, and they came to pass m What my mouth foretold my hand effected. . 4. Because I knew n Therefore I gave thee the more and clearer demonstrations of my divine nature and providence, because I knew thou wast an unbelieving and perverse Nation, that would not easily nor willingly be convinced. that thou art † Heb. hard. obstinate, and thy Neck is an Iron sinew o Which will not bow down to receive my yoke, nor to obey my commands. It is a metaphor taken from untamed and stubborn cattle: of which see also Nehe. 9 29. Zech. 7. 11. Act. 7. 51. The sense is, I considered that thou wast unteachable and incorrigible. , and thy brow brass p Thou wast impudent, and therefore wouldst boldly pretend, that thou didst forsake me, for want of full conviction of my divine Authority, and of thy duty: therefore I determined that I would leave thee without excuse. . 5. I have even from the beginning declared it to thee; before it came to pass I shown it thee q I foretold these things, that it might be evident, that they were the effects of my counsel, and not of thine Idols as I knew thou wast very inclinable to believe. lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image hath commanded them. 6. Thou hast heard, see all this r As thou hast heard all these things from my mouth, from time to time, so now I advise thee to see, i. e. seriously to consider them, and to lay them to heart. , and will not ye declare it s I call you to witness: must you not be forced to acknowledge the truth of what I say? Deny it if you can: Or, have ye not declared it unto all People as occasion required it? Have you not boasted unto the Gentiles of this as your Honour and Privilege? ? I have showed thee new things from this time t And I have now given thee new predictions of secret things, and such as till this time were wholly unknown to thee, as it follows, concerning thy deliverance out of Babylon by Cyrus. , even hidden things, and thou didst not know them. 7. They are created now u i e. Revealed unto thee by me; brought to light, as things are by Creation. Things are frequently said to be made or done in Scripture, when they are declared or manifested, job. 5. 3. I cursed, i. e. I pronounced it cursed, Psal. 51. 4. That thou mightest be justified, i. e. declared and acknowledged to be just Host 5. 15. Till they acknowledge their offence; which in the Hebrew is, till they be guilty. , and not from the beginning x Heb. Not from thence, not from these ancient times when other things were revealed unto thee. , even y Heb. and (or, or, as this particle is frequently used:) before this day, Such pronouns are oft understood, as we have seen: and this day answers to none in the first clause: and this clause seems to be added as an exposition of the next foregoing clause which is more general and ambiguous, not from then or before this day. before the day when thou heardest them not z Heb. and thou didst not hear them, to wit, before this time in which God hath revealed them to thee by my Ministry. ; lest thou shouldest say, Behold I kn●…w them a Either by thine own sagacity: or by the help of thine Idols. The sense is, That it might appear, that thou hadst the knowledge of these things only from me, who made known unto thee only what, and when I pleased. . 8. Yea thou heardest not, yea thou knewest not b The same thing is repeated again and again, because this was so illustrious a proof of the infinite power and providence of the God of Israel, and so clear and full a discovery of the vanity of Idols. , yea from that time that thine ear was not opened c Heb. Yea from then (of which phrase see the foregoing verse) thine ear was not opened, i. e. thou didst not hear, to wit, from me: I did not reveal these things unto thee: for so this Phrase of opening the ear is understood, 1 Sam. 9 15. 2 Sam. 7. 27. : for I knew that thou wouldst deal very treacherously d I knew all these cautions were necessary to cure thine infidelity and Apostasy. , and waste called e To wit, justly and truly: Or, thou wast indeed such a person, to be called put for to be as we have oft noted. a transgressor from the womb. 9 For my Names sake will I defer mine anger f And although thou dost justly deserve my hottest anger and most dreadful judgements, which also, if thou repentest not, I will in due time inflict, yet at present I will spare thee, and deliver thee out of Captivity, not for thy sake, be it known to thee, but merely for my own sake, and for the vindication of my name and glory, as it follows, ver. 11. , and for my praise g That I may be praised and magnified for my Power, Faithfulness and Goodness, and other perfections. will I refrain h To wit, mine anger; which is easily understood out of the foregoing clause. for thee, that I cut thee not off. 10. Behold, I have refined thee i Or, I will refine thee. Although I will not cut thee off, or utterly destroy thee, as I now said, yet I will put thee into the Furnace, not to consume thee, but to purify thee from that dross which cleaveth to thee, and needs such afflictions to purge it away. , but not ‖ Or, for sil●…er. with silver k Or, not among Silver: Or, not as Silver, which is put into, and kept in the Furnace so long till all the dross he purged away from it. I will not deal so rigorously with thee; for than I should wholly consume thee: in judgement I will remember mercy. , I have chosen l Or, I will choose thee: Or, I will yet choose thee, as it is expressed Isa. 14. 1. Zech. 1. 17. Or, I will choose thee again, as Zech. 2. 12. For it must be considered, that God had in a manner rejected Israel, when he sent them into Captivity, and given her a bill of divorce, as he saith, jer. 3. 8. see also Isa. 50. 1. and therefore it was necessary that God should choose this people a second time, that they might be betrothed to him again, as is expressed and promised, Host 2. 19, 20. This seems to me the true sense; although it may be thus understood, I will choose thee, i. e. I will manifest by my carriage to thee that I have chosen thee: Or, that thou art my chosen People. Things being oft said to be done when they are manifested, as was observed on ver. 7. thee in the furnace of affliction. 11. For mine own sake, even for my own sake will I do it m This great work of delivering my People out of Babylon. ; for how should my Name n My Name is here fitly supplied both out of ver. 9 where it is expressed, and out of the following clause of this verse, where he saith, my glory, which is equivalent to it. The sense is, if I should not spare and deliver my People, my name would be sadly profaned and 〈◊〉, as if I were either impotent or implacable to them. be polluted? and I will not give my * Chap. 42. 8. glory unto another o I will not give any colour or occasion to Idolaters, to ascribe the Divine Nature and Properties, which are my peculiar, unto Idols, as they would do if I did not rescue my People out of their hands in spite of their Idols. . 12. Harken unto me, O Jacob, and Israel my called p Who I have called out of the World to be my peculiar People, to serve, and glorify, and enjoy me, and therefore you of all others have lest cause to forsake me, or to follow after Idols. ; I am he; I am the * Chap. 41. 4. & 44. 6. Revel. 1. 17. and 22. 13. first, I also am the last. 13. Mine hand also hath laid the foundation of the earth, and ‖ Or, the palm of my right hand hath spread out. my right hand hath spanned q Or, doth span, i. e. meet out the Heavens with a span, as the Phrase is, Isa. 40. 12. Although that be expressed there in other Hebrew words. Or, hath spread them out with its palm, or like a palm, when the hand is stretched out. the heavens: when I call unto them, they stand up together r Either they stood up and arose out of nothing, when I commanded them to do 〈◊〉: Or, they are still continually in readiness to execute my commands. . 14. All ye * Ye Jews, to whom he addressed his speech, ver. 12. and continueth his speech, ver. 16. 17, etc. assemble yourselves and hear: which among them hath declared these things † I challenge you all to answer what I have said before and am now a going to say again. s Which of the Gods whom any of you have served or do still han●…er after? ? the LORD hath loved him t To wit, Cyrus, who might easily be understood out of the foregoing context, in which he is frequently mentioned. The pronoun is put for the noun, as is usual both in Scripture and in other Authors. Now God loved Cyrus, not with a special, and everlasting, and complacential love, for he was an Heathen, and had some great Vices as well as Virtues, but with that general love and kindness, which God hath for all his Creatures, as is observed, Psal. 145. 9 and moreover with that particular kind of love, which God hath for such men as excel others in any Virtues, as Cyrus did; in which sense Christ loved the young man, Mark. 10. 21. and with a love of good will, and beneficence. God had such a kindness for him, as to make him a most glorious and victorious General and King, and the great instrument for the deliverance of his own People; which was a singular honour and advantage to him, and might have been far greater, and extended to the eternal Salvation of his soul, if he had not wanted an heart to use the price which God hereby put into his hand. And as anger being ascribed to God, is not meant of the affection, for such passions are inconsistent with the perfection of God's nature, but of the effect; so the Love of God when it is applied in Scripture, to such Persons as Cyrus, is not so much to be understood of an inward affection, as of the outward effects of it; and so this Love is explained in the following Words, by that prosperous Success which God gave him against the Chaldeans. : he will do his pleasure on Babylon u Cyrus shall Execute all that I have appointed him to do for the Destruction of Babylon, and for the Redemption of my People; which was in itself a good Work: And therefore this is added, as the reason why God loved him. , and his arm shall be on the Chaldeans x He shall smite and subdue them. . 15. I, even I y Both the foreknowledge and the execution of this great Achievement cannot be ascribed to Idols, but to me only. have spoken, yea I have called him: I have brought him, and he shall make his way prosperous z God will give him good Success in this undertaking. Here is a sudden change of the Person, from I to he, which is very usual. Or, as others render it, he shall prosper in his way: the preposition in being most frequently understood. . 16. Come ye near unto me a That you may the better hear me, as it follows. A Speech of God after the manner of Men. ; hear ye this; I have not spoken in secret b I have not smothered the Counsel and Word of God, but have plainly and publicly declared it unto you: Or, I have openly Revealed my mind to you. See the Note on Isa. 45. 19 where these very Words are spoken by God in his own Name, as here by the Prophet in God's name; and so all comes to one. from the beginning c Either 1. from the first time that I began to Prophecy until this time. Or 2. from the beginning of my taking you to be my People, and of revealing my Mind to you. See on Isa. 41. 26. : from the time that it was▪ d These Words also, as well as the former, are the Words, Either 1. of the Prophet; and so the Sense seems to be this, From the time that I was first called to be a Prophet, I have been there, i. e. I have diligently pursued my prophetical Function; I have harkened from time to time, to hear what God would speak to me, that I might impart it to you: Or 2. of God; and then the Sense may be this, From the time that I first spoke of it, or foretold it, I am or was there, to take care to effect what I had foretold: I minded it carefully from that time, as being then more especially obliged to do it, lest my Truth or Power should be questioned. Or the Words may be thu●… rendered and explained, From the time that this shall be, when the time appointed for the doing of this Work shall come, there I will be, to encourage and 〈◊〉 Cyrus in the Work. , there am I e This is opposed to those foregoing Words, from the beginning. : and now the Lord GOD and his spirit f God by his Spirit; or God, even the Spirit or the Holy Ghost, to whom the sending and inspiring of God's Prophets is ascribed. 2 Pet. 1. 21. hath sent me g To wit, the Prophet Isaiah; who yet was a Type of Christ, and so this may have a Respect unto him also. . 17. Thus saith the LORD thy Redeemer, the holy One of Israel▪ I am the LORD thy God which teacheth thee to profit h Which from time to time have made known unto thee, not vain and frivolous things, but all necessary and useful Doctrines; which, if believed and observed by thee, would have been infinitely profitable to thee, both for this life and that to come. So that it is not my fault, but thine own, if thou dost not profit. , which leadeth i Which acquainteth thee with thy Duty and Interest in all the parts and concerns of thy Life; so that thou canst not pretend ignorance. thee by the way that thou shouldest go. 18. O that thou hadst harkened to my Commandments k The failure hath not been on my part, but on thine: I gave thee my Counsels and Commands, but thou hast neglected and disobeyed them, and that to thy own great disadvantage. Such wishes as these are not to be taken properly, as if God longed for something, which he gladly would but could not effect; or as if he wished that to be undone, which was irrecoverably passed and done; which is a vain and foolish wish even in a Man; and much more are such wishes inconsistent with the infinite perfection and happiness of the divine Nature: but they are only significations of God's good and holy Will, whereby he requires and loves Obedience, and condemns and hates Disobedience. , than had thy peace been as a river l Which runs Sweetly, Strongly, Plentifully, and Constantly; and such had been thy Prosperity. Then thou hadst never gone into this Babylonish Captivity, nor needed such prodigies of my power and goodness to Deliver thee out of it. , and thy righteousness m Not properly so called (for he is not now speaking of their Virtues, but of their Privileges) but thy Peace and Prosperity, as appears by the foregoing Clause, to which this manifestly answers; which is called Righteousness here, as it is also, 1 Sam. 12. 7. and Host 10. 12. and elsewhere, by a Metonymy, because it is the fruit of Righteousness both of God's Righteousness, and of Man's Righteousness; as by the very same figure, iniquity is very frequently put for the fruit and punishment of iniquity. as the waves of the sea n Infinite and continual. . 19 Thy seed also had been as the sand o To wit, for multitude, according to my Promise made to Abraham: Whereas now I have, for thy Sins, made thee to know thy breach of Promise, as is said, Numb. 14. 34. and greatly diminished thy Numbers. , and the offspring of thy bowels p Which come out of thy Bowels, or Belly, or Loins; for all these are but various Expressions of the same thing. like the gravel thereof: his name q Which is continued in a Man's Posterity, and commonly dies with them; and so the name here, is the same thing in effect with the seed and offspring in the former Clauses, which, for the most part, are the only memorials of Men, and of their Names, when they are dead and gone. should not have been cut off r As now it hath been in a great measure, and should have been totally and finally cut off, if I had not spared them for my own Names sake, as he said before. , nor destroyed from before me s Or, out of my sight, out of their own Land, the place of my special Presence and Residence. . 20. Go ye forth of Babylon t The imperative is here, as it is very frequently, put for the future, Ye shall go forth, etc. for this is not so much a command as a promise. Although this form of speech may be the rather used to intimate, That it was their duty to go forth, as well as God's promise to carry them forth. : flee ye from the Chaldeans, with a voice of singing u With Joy and Songs of Praise to the Lord. , declare ye x Publish God's wonderful Works on your behalf to all Nations. , tell this, utter it even to the end of the earth: say ye, The LORD hath * Exod. 19 4, 5, 6. redeemed his servant jacob. 21. And they thirsted not when he led them through the deserts y This is part of the matter which the jews are obliged to declare to all People, as they have opportunity, to wit, That God took the same care of them in their return from Babylon to Canaan, which was through many dry and desert places, as he did in their march from Egypt to Canaan. They thirsted not, etc. i. e. They shall not Thirst. He speaks of things to come, as if they were already past or present, as the Prophets commonly do. : he * Exod. 17. 6. Num. 20. 11. caused the waters to flow out of the rock for them: he clavae the rock also, and the waters gushed out. 22. * Chap. 52. 21. There is no peace saith the LORD, unto the wicked z God having, in the next foregoing Verses, foretold that Peace and blessed Deliverance which he would certainly give to his servant jacob, ver. 20. He here adds an explication and limitation of this Mercy; and declareth, That wicked Men should not enjoy the benefit of this Mercy. Where, by the wicked, he means, Either 1. the Babylonians, who well deserved that Title; who shall be destroyed, when God's Israel shall be delivered: Or rather 2. the unbelieving and ungodly jews; of whom these very Words are used again, Isa. 57 21. and to whom such a Denunciation as this, was far more proper and necessary, at least in this place, than to the Babylonians; for he had already said far more and worse things, than this concerning them, having again and again de●…ared, That Babylon should be destroyed, in order to this deliverance of God's People out of it. But there was great need why he should say this to the ungodly jews, because they were exceeding prone to cry peace, peace to themselves, when there was no solid ground of Peace; and they confidently expected a share in this great Deliverance. This therefore was a very seasonable Caution to the jews in Babylon, to take heed to themselves, and to prepare for this Mercy, and to purify themselves from all Wickedness; because those of them, who should either wickedly tarry in Babylon, when God invited and required them to go out of it; and when their Godly Brethren returned to their own Land, and to the place of God's Worship, or continue in Wickedness, when they were restored to their own Country, should not enjoy that Tranquillity and Comfort which they promised to themselves. And the necessity of this Commination appears from the event; for the jews that returned to Canaan, did, for the most part, relapse to many of their former Sins, and therefore fell short of that Peace and Prosperity, which otherwise they might have enjoyed. . CHAP. XLIX. 1. LIsten, O Isles a God having in the last Words secretly signified the Wickedness of the jewish Nation, after so glorious a deliverance, and foreseeing, that, for their Wickedness, he should cast them off, he here turneth his Speech to the Nations of the Gentiles, who are frequently described in this Prophecy, and elsewhere under the Title of Isles, as hath been formerly noted, and inviteth them to hearken to those Counsels and Doctrines which the jews would reject. , unto me b Unto Christ: for it is apparent from ver. 6. and other passages of this Chapter, that Isaiah speaks these words in the name of Christ, by whose Spirit they were dictated to him, 1 Pet. 1. 11. and unto whom alone they belong, as we shall see. So this Chapter is a Prophecy of Christ, which also is very proper and seasonable in this place. The Prophet having at large prophesied of the Deliverance of the jews out of Babylon; he now proceeds further, and prophesieth of the Redemption of the World by Christ, of which that deliverance out of Babylon was a type and forerunner. and hearken ye people from far c Which live in Countries far from judea, now the only Place of God's special Presence and Worship. It is evident from the foregoing Clause, and many other Passages following, that he speaks of distance of Place, not of Time. . The LORD hath called me from the womb d This or the like expression is used of jeremy, chap. 1. 5. and of Paul, Gal. 1. 15. but it was far more eminently true of Christ, who, as he was chosen to this great office of Redemption form Eternity; so he was separated and called to it before he was born, being both conceived and sanctified by the Holy Ghost in his Mother's Womb, and sent into the World upon this Errand; of which see Mat. 1. 21. and Luke 1. 31. etc. and 2. 11. etc. , from the bowels of my mother hath he made mention of my name e Called by my Name, and by such a Name as signified my Office and Work, in the Places now mentioned. . 2. And he hath made my mouth like a sharp sword f As he made me the great Teacher of his Church, and of the World, so he assisted me by his Spirit, and made my Word or Doctrine Quick and powerful, and sharper than any two-edged-sword; etc. as it is said to be, Heb. 4. 12. kill Men's Lusts, convincing, humbling, and converting their Souls; and Mighty to the pulling down of strong holds; And every high thing that exalteth itself against the knowledge of God, and bringing into Captivity every thought to the obedience of Christ, as we read, 2 Co●… ●…0 4, 5. , in the shadow of his hand hath he hid me g He will Protect me by his Power from all mine Enemies, until I have finished the Work, for which he sent me. , and made me a polished shaft h Like an Arrow, whose point is bright and polished; which therefore pierceth deeper. This Metaphor signifies the same thing with the former, Christ's piercing of Men's Hearts by his Word and Spirit, , in his quiver i Where Arrows are hid and kept. This Quiver signifies the same thing with the shadow in the foregoing Clause, even God's powerful and gracious Protection of him from Dangers and Mischiefs. he hath hid me. 3. And said unto me; Thou art my servant, O Israel k As the name of David is sometimes given to his Successors, 1 Kings 12. 16. and particularly to Christ, jer. 30. 9 Ezek. 34. 23. Host 3. 5. and jacob is called, as many think, by the name of his Grandfather, Abraham, Act. 7. 16. and the name of Isaac is given to his Posterity, Amos 7. 9 So here the name of Israel may not unfitly be given to Christ, not only because he descended from his Loins; but also because he was the true and the great Israel, who, in a more eminent manner, prevailed with God, as that Name signifies, of whom jacob, who was first called Israel, was but a Type: And as the name of Christ, the Head is sometimes given to the Body, the Church, as 1 Cor. 12. 12. So it is not strange if, on the contrary, the name of Israel, which properly belongs to the Church, be given to Christ the Head of it. But this Word may be otherwise rendered, being joined, Either 1. with the foregoing words, Thou art my servant, unto or in or for Israel, i. e. to bring them back unto me, from whom they have revolted: Or 2. with the following words; it is Israel, in whom I will glorify myself by thee. , in whom I will be glorified. 4. Then I said l By way of Objection. Lord, thou sayest thou wilt be glorified by my Ministry; but I find it otherwise. , I have laboured in vain, I have spent my strength for nought m Without any considerable Fruit of my Word and Works among the Israelites. , and in vain, yet surely my judgement n My right, the reward which by his Promise, and my Purchase is my right. judgement is oft put for that which is just or right, as Exod. 23. 6. job 8. 3. and in many other places. And so this Clause agrees with the next; and the Sense of both is this: Though I see no fruit of my Labour among the jews, and meet with nothing but contempt and reproach, and ill usage from them; yet God sees my fidelity and diligence in my Work, and he will give Judgement for me, and my reward is laid up with and by him, which he will give me in due time. is with the LORD, and ‖ Or, 〈◊〉 r●…ward, my work with my God. 5. And now, saith the LORD that form me from the womb to be his servant, to bring Jacob again to him, o To Convert the Wicked and Apostate Israelites unto God. Though Israel be ‖ Or, that Israel may be ga thered to him, and I may etc. not gathered p Not brought home to God by my Ministry. This Word implies, That the Israelites were divided and scattered from God, and divided among themselves, as they were in an high degree when Christ came into the World, and Turned every one to his own way, as is said, Isa. 53. 6. and therefore needed to be gathered. Either it is a Metaphor from wand'ring Sheep, which the good Shepherd diligently seeketh, and bringeth home to the Fold: Or, it is an Allusion to the state of the Israelites, who either now were, or shortly were to be dispersed into several parts of the World, from whence God had promised to gather them, and bring them into their own Land, and unto his Temple, Isa. 43. 5, 6. and elsewhere. The Sense is, Though Israel, God's own and only People, reject me, which will be an occasion of great wonder and scandal. , yet shall I be glorious in the eyes of the LORD q God will not despise me for the unsuccessfulness of my Labours, but will honour and glorify me, both with himself and in the face of the World, in crowning my Endeavours with glorious Success among other People. , and my God shall be my strength. r To support and strengthen me under this, and all other discouragements and difficulties in the discharge of mine Office. 6. And he s The Lord expressed both in the foregoing and following, verses. said, ‖ Or, 〈◊〉 thou 〈◊〉 〈◊〉 than 〈◊〉 thou 〈◊〉 〈◊〉, etc. It is a light thing t This is but a small favour in comparison of 〈◊〉 follows. that thou shouldest be my servant to raise up the tribes of Jacob u That remnant of them which shall survi●… all their 〈◊〉 and desolations. , and to restore the Or, desolative. preserved o●… Israel: I will also give thee for a * Chap. 42. 6. light to the Gentiles, that thou mayest be my salvation x I will make thy labour 〈◊〉 for the illamination and conversion, and salvation of the Gentil●…in all the parts of the World: Which cannot be said of Isaiah with any truth or colour, and therefore must be understood of Christ, by whom this was literally and fully accomplished. By my Salvation he means the great Instrument and Author of that eternal salvation which I will give to the Gentiles. , unto the end of the earth. 7. Thus saith the LORD the Redeemer of Israel, and his Holy One y The Holy One of Israel, as he is frequently called. , ‖ Or, to him that is despised in soul. to him whom man despiseth z To Christ, to whom, as he was in the days of his Flesh, this description doth most truly and fully agree, being the same in effect with that, Isa. 5●…. 3. for men, both jews and Gentiles among whom he lived did despise him from their very hearts and souls, as is here implied; and the whole Nation, of which he was a member, and among whom he conversed and preached, abhorred both his Person & his Doctrine; and he was so far from being a great temporal Monarch, as the jews vainly imagined, that he came in the form of a Servant, and was a Servant of Rulers, professing subjection and paying tribute unto Caesar, Mat. 17. 24, 25. & 22. 21. and being treated by the Rulers both of the jews, and of the Romans, like a Servant, being despitefully used and Crucified, which was the proper Punishment of Servants. , to him whom the nation abhorreth, to a servant of rulers▪ Kings a Though for a time thou shalt be despised, yet after a while thou shalt be advanced to such Royal Majesty and Glory, that Kings shall look upon thee with admiration and reverence. shall see and arise b From their seats in token of reverence, as was usual, Levit. 19 32. judg. 3. 20. job 29. 8. or to worship thee, as the next clause explains it, shall see and arise may be put for when they see thee they shall arise to thee: which is a common Hebraism. , Princes also shall worship, because of the LORD, that is faithful c Because God shall make good his promise, to thee concerning thee raising thee from the dead, and concerning the effusion of his Spirit upon thy Disciples by whose assistance they shall preach most powerfully, and confirm their Doctrine by evident and glorious miracles, and concerning the giving unto thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy possession, as he promised, Psal. 2. 8. These and such like considerations were the great motives which prevailed with the Princes and People of the Gentiles▪ to receive thee as the true Messiah and Saviour of the World. , and the Holy One of Israel, and he shall choose thee d And although thou shalt be rejected by thine own People, and refused by their Builders or Rulers, as was Prophesied, Psal. 118. 22. and for a time, and in some respects forsaken by God himself, Mat. 27. 46. yet God will return to thee and choose thee again, and manifest unto the World, that thou, and thou only art the Person whom God hath chosen to be the Redeemer of mankind, and whom, in spite of all opposition, he will make the headstone of the Corner. For the Phrase see on Isa. 48. 10. But these words are well rendered by others, who will choose or hath chosen thee, the conjunction, and, being put for the pronoun relative, as Isa. 44. 14. and in many other places, as hath been observed before. . 8. Thus saith the LORD e God the Father unto Christ. , * 2 Cor. 6. 2. in an acceptable time f Heb. In a time of good will, in that time when I shall have, and in a special manner manifest my good will to the Sons of men, in the day of my Grace, and of man's Salvation, as this Phrase is explained in the next clause, in the time of the Gospel, which is in the time of God's good Will towards men, as the Host of Heaven declared at the Birth of Christ, Luk. 2. 14. In the days of thy flesh, when thou didst offer up Prayers and Supplications with strong crying and tears, unto him that was able to save thee from death, as we read, Heb. 5. 7. which text is a good comment upon this place. have I heard thee g Though not so as to deliver thee from death and from the sense of my wrath, yet so as to keep thee from sinking under these burdens, and so as thou shouldest not be holden under the Pains or Power of Death, Act. 2. 24▪ and so as to Crown thee with Glory and Hono●…r, and a blessed success of all thy labours and sufferings. , and in a day of salvation have I helped thee: and I will preserve thee i Upon earth till thy work be finished, and unto that eternal Kingdom and Glory which is prepared for thee. , and give thee for a covenant k To be the Mediator and Surety of that Covenant which is made between me and them; as Christ is called, Heb. 7. 22. and 8. 6. to renew and confirm the Covenant, which the Messiah is said to do, Dan. 9 27. by his own blood, by which God and men are reconciled and united one to the other. And therefore he may well be called the Covenant by a known Metonymy, which is very usual in such cases, as upon the same account Circumcision, the sign of the Covenant, is called God's Covenant, Gen. 17. 10. and the Paschal Lamb is called the Passover, Exod. 12. 11. and the Sacramental Cup is called the New Testament, Luk. 22. 20. and the Communion of the Blood of Christ, 1 Cor. 10. 16. of the people l Indefinitely of all my People, not only jews, but also the Gentiles, as may be gathered from the context, and by comparing this place with Isa. 42. 6. Where the same Phrase is used. From both which places it is most manifest, that the Messiah is designed, and not Isaiah, to whom this and divers other Phrases here used cannot be ascribed without great force. , ‖ Or, raise u●…. to establish the earth m To compose and settle the Earth and the Inhabitants thereof by making peace between God and men, and between jews and Gentiles, and by establishing Truth and Righteousness and Holiness upon Earth, and by subduing those Lusts and Passions, which are the great disturbers of Humane Society: which was the design of God in sending, and of Christ in coming into the World. , to cause to inherit the desolate heritage's n That desolate Places may be repaired and repossessed. That Christ may possess the Heathen, according to Psal. 2. 8. who were in a spiritual sense in a most desolate and forlorn condition. . h In the time of grace and of the Gospel, which I have appointed for the working out of man's Salvation by thee. 9 That thou mayest say o To wit, with power and effect, as when God said, Let there be Light, etc. * Chap. 42. 7. to the prisoners p To the Gentiles who are fast bound by the cords of their sins, and taken Captive by the Devil at his will, as this same Phrase is understood, Isa. 42. 7. , Go forth q Come forth to the light, receive Divine illumination and consolation. : to them that are in darkness, Show yourselves: they shall feed in the ways, and their pastures shall be in all high places r They shall have abundant provision in all places, yea even in those which commonly are barren and unfruitful, and such are both common roads and high grounds. . 10. They shall not * Rev. 7. 1●…. hunger nor thirst, neither shall the heat nor Sun smite them s They shall be supplied with all good and necessary things, and kept from all evil occurrents. : for he that hath mercy on them shall lead them t God who hath magnified his mercy to them will conduct them with safety and comfort. , even by the springs of water shall he guide them. 11. And I will make all my Mountains a way, and my high ways shall be exalted u I will remove all hindrances, and prepare the way for them, by levelling high grounds, and raising low grounds: of which see on Isa. 40. 3, 4. . 12. Behold these shall come from far x My People shall be called and gathered even from the most remote parts of the earth. He speaks here, and in many other places of the Conversion of the Gentiles with allusion to that work of gathering, and bringing back the jews from all parts, where they were dispersed into their own Land. : and lo, these from the North, and from the West y From the several parts of the world; which are here synecdochically expressed, as they are in many other places. , and these from the land of Sinim z Either of the Sinites, as they are called, Gen. 1●…, 17. who dwelled about the Wilderness of Sin, which was Southward from judea: Or, of Sin, a famous City of Egypt, called the strength of Egypt, which may be synecdochically put for all Egypt, and that for all southern parts. And so he here mentions the several quarters of the World, where the generality of the jews were dispersed; the North, which is every where named as the chief place of their banishment and dispersion, as jer. 16. 15. and 31. 8. and elsewhere; the West, the western Countries and Islands, and the South. . 13. Sing, O Heavens, and be joyful, O Earth, and break forth into singing, O Mountains: for the Lord hath comforted his People a God hath now sent that long-desired Consolation of Israel. , and will have mercy upon his afflicted. 14. But Zion said, the LORD hath forsaken me, and my Lord hath forgotten me b This is an objection against all these glorious predictions and promises hitherto mentioned. How can these things be true, when the condition of God's Church is now so sad and desperate, as it was when the jews were Captives in Babylon, in which the Prophet here supposeth them to be. . 15. Can a woman forget her sucking child, † Heb. from having compassion. that she should not have compassion on the Son of her womb? yea they may forget, yet will I not forget thee c Earthly Parents some times are so unnatural and monstrous; but do not entertain such unworthy thoughts of me. I will remember thee effectually, to bring thee out of Babylon, and which is infinitely greater, to send my Son into the world to work out eternal redemption for thee. . 16. Behold I have graven thee upon the palms of my hands d Mine eye and heart is constantly upon thee. He alludes to the common practice of men who use to put signs and memorial upon their hand, or fingers of such things as they dearly affect, and would remember. See Exod. 13. 9 Deut. 6. 8. Prov. 6. 21. Cant. 8. 6. jer. 22. 24. : thy walls are continually before me e My thoughts run continually upon the Walls of jerusalem, which are now broken down that I way repair them as soon as ever the set time cometh, and then proceed to do far greater things for thee. . 17. Thy children f Or, as others render it, thy Builders; which is favoured by the next clause where the destroyers are opposed to them. Howsoever the sense is the same, for her children were her Builders, as we read in Ezra and Nehemiah. shall make haste, thy destroyers, and they that made thee wa●…te, shall go forth of thee g Shall be separated and driven from among thee, and so shall neither hinder nor annoy thee. . 18. * Chap. 60. 4. Lift up thine eyes round about, and behold: all these h To wit, the Gentiles, as sufficiently appeareth from what hath been already said, and from that which followeth. The sense is, Thy Church shall not only be restored and established in jerusalem, but it shall be vastly enlarged and adorned by the accession of the Gentiles to it. gather themselves together and come to thee i To receive instruction from thee, and to be incorporated with thee into one and the same Church. : as I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament k They shall not be a burden, as the Gentiles formerly were when they mixed themselves with the jews, but an Ornament i●… respect of those excellent gif●… and graces wherewith they shall enrich and honour thy Church. , and bind them on thee as a bride doth. 19 For thy waste and thy desolate places l Thy own Land, which is now waste and desolate, and whereof divers parts lay formerly waste and desolate for want of People to possess and manage them. , and the Land of thy destruction m Or rather, Thy Land of destruction, so called because it is 〈◊〉 and shall be exposed to destruction. shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up, shall be far away n To wit, from thee. . 20. The children which thou shalt have, after thou hast lost o Heb. The Children of thine orbity or barren and Childless-slate. Those Children which thou shalt have when thou art grown past the ordinary age and state of Childbearing, as Sarah in that case was made the Mother of a most numerous posterity: to which he seems here to allude. Those Gentiles which shall be begotten by thee, to wit, by the Ministry of thy Children, Christ and his Apostles, when thou shalt be deprived of thine own natural Children, when thou shalt become barren and unfruitful as to Conversion of natural jews, when the generality of the jews shall cut themselves off from God, and from his true Church by their Apostasy from God; and by their unbelief, and obstinate refusal of their Messiah. the other, shall say again p Or rather, shall yet say, though for the present it be otherwise. in thine ears, The place is too ●…raight for me: give place to me that I may dwell. 21. Then shalt thou say q Not without admiration. in thine heart, Who hath begotten me these r Whence, or by whom have I this numberless Issue? , seeing I have lost my children s Seeing it is not long since that I was in a manner left childless. and am desolate t Without an Husband, being forsaken by God, who formerly owned himself for my Husband, Isa. 54. 5. jer. 31. 32. and elsewhere. , a captive, and removing to and fro u Which condition is in many respects a great 〈◊〉 to the pro●…tion of Children. ? and who hath brought up these x The same thing repeated again to express the miraculousness of this work, and the great surprisal of the jews at it: which showeth that he speaks of the Conversion of the Gentiles. ? Behold I was left alone, these, where ●…d they been? 22. Thus saith the Lord GOD, Behold I will lift up mine hand y I will call them to me, and command them to do this work, as men commonly signify their calls and commands by this gesture. to the Gentiles, and set up my standard z As Generals do to gather their Forces together. See on Is●…. 11. 12. to the people a Unto thee, or to thy Church and People. : and they shall bring thy sons b Those which shall be thine, if not by natural Generation, yet by adoption, that shall own God for their Father, and jerusalem for their Mother. in their † Heb. bosom. arms c With great care and tenderness, as Nurses carry young Infants. The sense is, even the Heathen shall contribute to the increase and preservation of those Children which shall be begotten to thee. : and thy daughters shall be carried upon their shoulders d As sick or infirm persons used to be carried. See Mark. 2. 3. Luke 15. 5. . 23. And Kings shall be thy † Heb. nourishers. nursing fathers, and their † Heb. Princesses. queens thy nursing mother's l: they shall bow down to thee with their face toward the earth, and * Psal. 72. 9 lick up the dust of thy feet f They shall highly reverence and honour thee, and shall most humbly and readily submit themselves unto thee, which was not verified in any of the Persian Kings, but only in these Kings who were converted to the Christian Faith and Church. The expressions are borrowed from the practice of the Eastern People in their protestations and adorations, when they bowed so low as to touch and kiss the ground, whereby they did or might seem to lick up the very dust of the ground was which about or under the feet of those whom they adored. , and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me g Their hopes and expectatio●… shall not be disappointed, but abundantly satisfied. . e Kings and Queens shall have a sincere affection, and tender regard unto thee and thy Children, which was in some sort fulfilled by Cyrus, Ahashuerus, and some few others of the Persian Kings or Queens, but much more truly and fully by those many Kings, and Emperors of the Gentile world, which after Christ's time did both themselves embrace the true Religion, and also set it up in their several Dominions. 24. Shall the prey be taken from the mighty h Here he starteth an objection against the forementioned promises: How can God's Church be delivered when she is become a prey to, and is in the hands of her most potent enemies? , or † Heb. the cap●… of the west. the lawful captive delivered i He who was taken Captive in a just War, as God's People might in some sort be said to be, because God himself had delivered them into their enemy's hands, and that justly for their sins. So here is a double impediment to their deliverance out of their Corporal and Spiritual bondage, the great Power of the enemy which kept them in bnodage, and the Justice of God which pleads against them and against their deliverance. . 25. But thus saith the LORD, Even the † Heb. the captivity. captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I l I the Almighty God will undertake thy quarrel, and this work, and therefore it must necessarily be accomplished. will contend with him that contendeth with thee, and I will save thy children. k Or, of the violent, which is opposed to the lawful Captive in the foregoing verse: and it is hereby intimated that although God was just in delivering them into Captivity, yet their oppressors were guilty of injustice and violence both in desiring and endeavouring to keep them in perpetual bondage, beyond the seventy years which God had fixed, and in their cruel usage of them. 26. And I will feed them that oppress thee, with their own flesh m I will make them eat their own Flesh, either through hunger, as Levit. 26. 29. Isa. 9 20. or through rage and madness. Or, I will make thine enemies to destroy one another, and that greedily and with delight, as the next clause implies. All their enemies are here represented as one body, and so when one part of them devoured another, it was their own flesh that was destroyed. , and they shall be drunken with their own * Rev. 14. 20▪ and 16. 6. blood, as with ‖ Or, new wine. sweet wine: and all flesh shall know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob. CHAP. L. 1 THus saith the LORD a This is another Sermon begun here, and continued in the next Chapter. The main scope of it is to vindicate God's Justice, and to convince the Jews that they were the causes of all their calamities which they imputed to God. , Where * Host 2. 2. is the bill of your mother's divorcement b God had formerly espoused the Israelites to himself in a kind of Matrimonial Covenant, but seemed to cast them off when he sent them to Babylon, and did wholly reject them afterward from being his People, and took the Gentiles into their stead; which great and wonderful change was foretold in the Old Testament, as hath been already observed, and we shall see again, and accomplished in the New. And because God foresaw that those strange dispensations would provoke the Jews to murmur and quarrel with God, for casting them off without sufficient cause, as indeed they were always prone to accuse God, and to vindicate themselves, he bids them produce their Bill of divorce: For those Husbands which put away their Wives merely out of Levity or Passion, were obliged to give their Wives a Bill of divorce, which vindicated the Wife's Innocency, and declared that the Husbands Will and Pleasure was the cause of the Divorce; of which see the notes on Deut. 24. 1. Mat. 19 3. , whom I have put away: or which of my * See 2 Kings 4. 1. creditors is it to whom I have sold you c Have I any creditors to whom I was obliged or willing to sell you for the payment of my Debts? Produce then the Bill of sale to witness against me. Parent's might, and in some cases were forced to ●…ll their Children to their Creditors: of which see on Exod. 21. 7. & 2 Kin. 4. 1. ? Behold, for your Iniquities have ye sold yourselves▪ and for your transgressions is your mother put away d You can blame none but yourselves and your own sins, for all your captivities and miseries. . 2 Wherefore e The general Accusation delivered in the last words he now proveth by particular Instances. when I came f When I, first by my Prophets, and at last by my Son, came unto them, to call them to Repentance, and to redeem and deliver them, as it is explained in the following clauses of this verse. , was there no man g That regarded and received me, that complied with my Call and Offer of Grace, as it follows. Whereby he implies that the Generality of the Jews were guilty of gross Infidelity, and obstinate Disobedience, and therefore might justly be rejected. ? when I called h Called them to Repentance, or to come unto me, or to do my Will, as Masters call their Servants. , was there none to answer i To come at my Call, to obey my Commands. ? * Num. 11. 23. Ch. 59 1. Is my hand shortened at all, that it cannot redeem? Or have I no power to deliver k What is the reason of this horrible contempt and Rebellion? Is it because you expect no good from me, but think that I am either unwilling or unable to save you? Because you see no Miracles wrought for you to save you from the Babylonians, and because my Son, your Messiah, cometh not with Pomp and Power, as you expect, but in the form of a Servant, poor, and exposed to contempt and death; do you therefore believe that my power to deliver you is less than it was? ? Behold, * Nah. 1. 4. at my rebuke, I * Ex. 14. 21. dry up m Heb. I will dry up, or, I can dry up; the future verb being put potentially. As I did it once, so I can and will do it again, when occasion requires it. the sea: I make the * Josh. 3. 16. rivers a wilderness n As dry and fit for travel as a Wilderness. : their fish stinketh because there is no water, and dieth for thirst. l This Phrase is borrowed from Psal. 106. 9 and it is used Mat. 8. 26. At my word or Command, whereby I rebuke and check its proud waves. 3 I cloth the heavens with blackness o Or, I will or can clothe, etc. What I once did in Egypt, when I drew black curtains before all the heavenly Lights, and caused an unparallelled and amazing Darkness for three days together, to the great terror of mine Enemies, so I can and will do still when it is necessary to save my People. And therefore you have no reason to distrust me. , and I make sackcloth their covering p I cover them with thick and dark Clouds black as Sackcloth, as is said, Rev. 6. 12. or as that stuff of which the Tents of Kedar were made, Cant. 1. 5. From this and some other Expressions it appears, that they wore a black sackcloth, which also was most suitable to the state of mourners, by whom it was used. . 4 The LORD GOD hath given me g God having asserted his own power to show the groundlessness of the Infidelity of the Jews, he proceeds to show what excellent and effectual means he used to bring them to Repentance and Salvation; which he mentions as a great aggravation of their Unbelief and Rebellion, which by this means was without all excuse. This and the following passages may be in some sort understood of the Prophet Isaiah, though but obscurely and imperfectly, but they are far more evidently and eminently verified in Christ, and indeed seem to be meant directly of him. For seeing there are many other passages in this Prophecy, which are directly meant of Christ, and of his Ministry, a●…d not at all of the Prophet, why may not this be added to the number of them? especially considering that there is nothing here which forceth us to understand this place of Isaiah, and several of these passages are expounded of Christ in the New Testament, as is confessed. Besides, this seems to suit best with the coherence: For according to this exposition the same person speaketh here who hath spoken in all the foregoing Verses of the Chapter, even the Lord himself considered as Man, because he was both God and Man, as is abundantly evident from many Scriptures, both of the old and new Testament, as hath been already proved, and will hereafter be more fully evinc●…d. the tongue of the learned h An ability of speaking plainly, and convincingly, and persuadingly, and in all points so as becometh a person taught of God, and filled with all Divine and Heavenly Wisdom and Knowledge, and with a singular skill of winning Souls, and of working upon men's Hearts and Consciences. , that I should know how to speak a word in season to him that is * Mat. 11. 28. weary i Burdened with the sense of his sad and deplorable condition, in which case a word of comfort is most seasonable and acceptable. This was the proper and principal design of Christ's Ministry, to give Rest and Comfort to distressed Souls, according to what is said, with respect to this place, Mat. 11. 28. And all the Doctrines, Reproofs, and Threaten of Christ were directed to this end, to make men fit for Comfort and Salvation. : he wakeneth k To wit, me, the Pronoun being oft understood: or, as it follows, mine ear. morning by morning l From time to time, and continually. , he wakeneth mine ear to hear m Because human Nature is of itself weak and slothful, he by his Divine Power assisteth and stirreth me up to the observation and practice of all his Commands and my Duties. as the learned n Either 1. As learned Men or Teachers use to awaken their Scholars to hear, and learn of them from time to time: Or rather 2. As those that are or desire and endeavour to be learned, use to hear with all possible attention and diligence: For this title of learned is in the former part of the verse given not to the Teacher, who is said to be God, but to the person taught by him. . 5 The LORD GOD hath opened mine ear n Hath revealed unto me: or rather, hath given me a power and Will to hear and receive his commands, as this Phrase is used, Psal. 40. 6. Isa. 35. 5. and elsewhere. , and I was not * Joh. 14. 31▪ Phil. 2. 8. Heb. 10. 5, &c▪ rebellious o I readily did and suffered what he required of me. , neither turned away back p The same thing repeated in other words. I did not turn away mine Ear from hearing any of God's Commands, nor my feet from going where God sent me, how difficult or dangerous soever my employment was. He seems to allude to the former Prophets who had, di●…rs of them, shrunk back, and for a time refused such work as God called them to, as Moses, Exod. 3. 11, 13. jonas, ch. 1. 3. and others. . 6 * Mat. 26. 67. & 27. 26. I gave my back to the smiters q I patiently yielded up myself, and turned my back to those who smote me. I was willing not only to do, but to suffer the Will of God, and the injuries of men. This and the following passages were literally fulfilled in Christ, as is expressly affirmed, Mat. 26. 57, 67. & 27. 26, 30. and elsewhere; but we read of no such thing concerning Isaiah. And therefore it is most safe and reasonable to understand it of Christ; the rather because it is not usual with the Prophets to commend themselves so highly, as the Prophet here commends the person of whom he speaketh. , and * Lam. 3. 30▪ my cheeks to them that plucked off the hair r Which was a contumely or punishment inflicted upon Malefactors, Neh. 13. 25. : I h●…d not my face from shame s From all manner of reproachful usages, but did knowingly and willingly submit myself thereunto. and spitting t Spitting in a man's Face was used in token of contempt and detestation, Numb. 12. 14. job 30. 10. And this was literally fulfilled in Christ, Mat. 26. 67. . 7 For u Or rather, But, as this particle is oft rendered. For God's favour is here opposed to the injuries of Men. the LORD GOD will help me x Though as a man I am weak & inconsiderable, yet God will strengthen me to go through my great and hard work. , therefore shall I not be confounded y Therefore I assure myself of success in my employment, and of victory over all mine Enemies. : therefore have I set my face like a flint z I have hardened myself with resolution and courage against all opposition. So this or the like Phrase is used, Ezek. 3. 8, 9 which elsewhere signifies obstinacy and impudence▪ as jer. 5. 3. Zech. 7. 12. so that it notes any settled and unmoveable purpose, whether good or evil. , and I know that I shall not be ashamed. 8 * Rom. 8. 32, 33. He is near a God, though he seem to be at a distance, and to hid his face from me, yet he is in truth at my right hand, and ready to help me. that justifieth me b That will publicly acquit me from all the calumnies of mine adversaries, who say that I am a transgressor of the Law, a false Teacher and Deceiver, a Blasphemer, and a Devil, and the like, in which opinion they are confirmed by my Death and Sufferings. But God will clear up my Righteousness, and show by many and mighty signs and wonders, that he is well pleased with me and that I lived and died his faithful Servant. , who will contend with me? let us stand together: who is † Heb. the master of my cause, or suit. mine adversary? let him come near to me c I challenge all my Accusers to stand and appear before the Judge Face to Face, and to produce all their charges against me: for I am conscious of mine own Innocency, and I know that God will give sentence for me. . 9 Behold, the LORD GOD will help me, who is he that shall condemn me d That dare attempt it, or can justly do it. , lo, they all e Mine Accusers and Enemies. shall wax old as a garment: the * Ch. 51. 8. moth shall eat them up f Shall pine away in their iniquity, as God threatened Leu. 26. 39 shall be cut off and consumed by a secret curse and Judgement of God, which is compared to a moth, Host 5. 12. whilst I shall survive and flourish, and the pleasure of God shall prosper in my hands, as is said, Isa. 53. 10. . 10 Who is among you that feareth the LORD g He now turneth his Speech from the unbelieving and rebellious Jews to those of them who were or should be pious. , that obeyeth the voice of his servant h Of the same person of whom he hath hitherto spoken, of Christ, who is called God's Servant, Isa. 52. 13. & 53. 11. partly by way of eminency, and partly to intimate that although he was God, yet he should take upon himself the form of a Servant, as is said, Phil. 2. 7. He hereby signifies that the Grace of God, and the comfort here following belongeth to none but to those that hear and believe this great Prophet of the Church; which also was declared by Moses, Deut. 18. ●…5. compared with Act. 3. 22, 23. , that walketh in * Ch. ●…8. 8, 10. & 59 9, 10. darkness i Not in sin, which is oft called, darkness, as walking in darkness is put for living in wickedness, 1 joh. 1. 6. but in misery, which also frequently cometh under the name of darkness: that liveth in a most disconsolate and calamitous condition, together with great despondency or dejection of Spirit. , and hath no light k No comfort nor hope left. ? let him trust in the name of the LORD, and stay upon his God l Let him fix his Faith and Hope in the name, i. e. in the most excellent and amiable nature, and infinite perfections, and especially in the free Grace, and Mercy, and Faithfulness, of the Lord, declared in his word, and in his propriety or interest in God, who by the mediation of this Servant is reconciled to him and made his God. . 11 Behold, all ye that kindle a fire m That you may enjoy the light and comfort of it, as it is explained in the following words. You that reject the light which God hath set up, and refuse the counsel of his Servant, and seek for Comfort, and Safety, and the Knowledge of God's Mind, and the enjoyment of his favour by your own inventions; which was the common error of the Jews in all Ages, and especially in the days of the Messiah, when they refused him and that way of Righteousness and Salvation which he appointed, and rested upon their own Traditions and devices, going about to establish their own Righteousness, and not submitting unto the Righteousness of God, as it is expressed, Rom. 10. 3. , that compass yourselves about n Endeavouring to warm and refresh yourselves on all sides. with sparks o Or rather, with Firebrands, as this very word is fitly rendered, Prov. 26. 18. which is better than sparks or flames, which is there put in the margin, because firebrands only, and not sparks or flames, are capable of being thrown by one man at another. And this word is not where else used in Scripture. He mentions firebrands, either to imply that these fires yielded more smoke than heat or light: or because these were the usual materials of a fire. : walk in the light of your fire, * Joh. 9 39 and in the sparks that ye have kindled p Use your utmost endeavours to get comfort and satisfaction from these devices. . This shall ye have of mine hand, ye shall lie down in sorrow q This shall be the fruit of all, through my just Judgement, that instead of that comfort and security which you expect by these means, you shall receive nothing but vexation and misery, which shall pursue you both living and dying: for this word, which is here rendered lie down, is frequently used for dying, as Gen. 47. 30. job 21. 26. and elsewhere. Or it is a metaphor from a man that lying down on his Bed for rest and ease, meets with nothing but trouble and pain, as job complained, chap. 7. 13, 14. . CHAP. LI. 1 Harken to me, ye that follow after righteousness a Now he turneth his Speech again to the believing and godly Jews. , ye that seek the LORD b That make it your chief care and business to seek favour and help from God : look unto the rock whence ye are ‖ Or, were. hewn, and to the hole of the pit whence ye are ‖ Or, were. digged c Consider the state of Abraham and Sarah, when they procreated Isaac, from whom jacob and all of you sprang: For so he explains the Metaphor in the next verse. He compareth, the Bodies of Abraham and Sarah unto a Rock, or Pit, or Quarry out of which stones are hewed or digged, thereby implying that God in some sort actually did that which Christ said he was able to do, Mat. 3. 9 even of stones raise up Children unto Abraham; it being then as impossible by the course of nature for Abraham and Sarah in that age to procreate a Child as it is to hue a living Child out of a Rock, or to dig one out of a pit of stone. . 2 Look unto Abraham your father, and unto Sarah that bore you; for I called him d From his own Country and kindred to follow me to an unknown Land, where I promised that I would multiply and bless him, as is particularly explained, Gen. 12. 1, 2, 3. alone e Heb. one, either 1. Him only of all his kindred; for though he carried some few of them with him, yet I called none but him. So this notes Gods singular favour to their Progenitors above all the rest of the World. Or 2. Him when he was alone or solitary, to wit, as to any Issue, when he neither had nor was likely to have any Child by Sarah. And this word, alone, seems to belong not only to this word wherewith it is joined, but also unto the two following words, especially if we consider the order of the words in the Hebrew Text, where they lie thus; for, one (or alone, or when he was alone, or but one) I called him, and blessed him, and increased him. , and blessed him; and increased him f Into a vast multitude, when his condition was desperate in the eye of reason. And therefore God can as easily raise and deliver his Church when they are in the most forlorn condition, and seem to be dead, and buried, and consumed, so that nothing but dry bones remain of them, as it is declared at large, Ezek. 37. . 3 For g So this comes in as a reason why they should look unto, or consider that famous example of Abraham and Sarah, because they should find the like wonder wrought on their behalf. Or, Therefore, or for the sake of Abraham, my Friend, and of that Covenant which I made with him, and by which I promised to bless him and his seed for ever. the LORD shall comfort Zion h His Church, which is frequently called by that name both in the Old and New Testament. : he will comfort all her waste places, and he will make her wilderness like Eden, and her desert like the garden of the LORD i Although she shall be waste, and desolate, and like a Wilderness or Desert for a time, yet she shall be restored, and be made as pleasant and flourishing as the Garden of Eden was. : joy and gladness shall be found therein, thanksgiving and the voice of melody. 4 Harken unto me, my people k Seeing the Gentiles will hearken to me, as I have formerly told you, take heed that you Jews, whom I chose to be my peculiar people, do not reject my counsel, nor forsake your own mercies, as I fear you will do. , and give ear unto me, O my nation: for a law l A new Law, even the Doctrine of the Gospel, which ought to have the force of a Law with you, and I expect your Obedience to it, no less than to my Law delivered by Moses. shall proceed from me, and I will make my judgement to rest m judgement is here the same thing with Law in the former clause, the word of God, which is frequently called judgement, as hath been observed again and again, or the Evangelical Doctrine, of which he saith that he will make it to rest, i. e. settle and establish it: whereby he may possibly intimate the stability and perpetuity of this light in the Church, that it shall not be like the light of the Mosaical Dispensation which was only to shine for a season, even until the time of Reformation, Heb. 9 10. when all those dark shadows were to vanish and give place to the Sun of Righteousness, and to that Kingdom and State that should never be moved, as we read Dan. 2. 44. Heb. 12. 26, 27, 28. and in many other places. for a light of the people n Heb. of or to the peoples, not only to you Jews, but unto people of all sorts and Nations, who shall receive and walk in that light which you will reject, and use all possible endeavours to extinguish. . 5 My righteousness o My Salvation, as it is expounded in the next clause, the Redemption of all my people, both Jews and Gentiles, which is the effect of his Righteousness, either his Justice, or his Faithfulness, or his Mercy & Goodness, for all these are called by the name of Righteousness in Scripture, and all these contributed to the work of Man's Redemption. is near: my salvation is gone forth p Shall shortly go forth: my secret and eternal purpose of saving my People shall speedily be fulfilled. , and mine arms shall judge the people q Either 1. Shall destroy those People who obstruct or oppose this work. Or rather 2. Shall subdue the Gentiles to mine Authority, and rule them by my Word and Spirit, which agrees best with the following clause. : the isles r The remote Countries of the Gentiles, as Isa. 41. 1. & 42. 4. and elsewhere. shall wait upon me s Shall confidently expect and hope for this promised Righteousness and Salvation from me, and from me only, and not from Idols, as they have none, nor by any other way. , and on mine arm shall they trust. 6 Lift up your eyes to the heavens, and look upon the earth beneath: for * Ps. 102. 26. Mat. 24. 35. the Heavens shall vanish away like smoke, and the earth shall wax old like a Garment t The Heavens and Earth shall pass away, either 1. Simply, and by a substantial corruption or annihilation, which yet is to be understood comparatively or conditionally, that these should sooner vanish into nothing, than God's promise of Salvation should not be accomplished: as when it is said, Heaven and Earth shall pass away, but my words shall not pass away, Mat. 24. 35. It is thus expounded▪ It is easier for Heaven and Earth to pass, than (for) one tittle of the Law to fail. Or 2. In regard of their present State, and Properties, and Use, as Smoke is here said to vanish, although the substance of it be not destroyed. , and they that dwell therein shall die ‖ Or, as a 〈◊〉. in like manner u As they shall be dissolved, as we read, 2 Pet. 3. 11. and death is nothing else but a dissolution. : but my salvation shall be for ever, and my righteousness shall not be abolished. 7 Harken unto me, ye that know x That love and practise it, as knowing is commonly used. righteousness, the people * Ps. 37. 31. in whose heart is my law y Who are tacitly opposed to the carnal Jews that had the Law written only in Tables. Compare 2 Cor. 3. 3. Heb. 8. 10. , * Mat. 10. 28. fear ye not the reproach of men z The censures of the carnal Jews, who will load their believing and godly Brethren with a world of Reproaches: but let not these things discourage you. , neither be ye afraid of their revile. 8 For * Ch. 50. 9 the moth shall eat them up a Your Reproaches shall be easily destroyed, and so God will revenge your cause upon them, and deliver you from their Reproaches. , like a Garment, and the worm shall eat them like wool b: but my Righteousness shall be for ever, and my salvation from generation to generation. l Like a woollen Garment, which is sooner corrupted by Moths or such Creatures than linen. 9 Awake, awake c Thou who hast carried thyself like one asleep, and unconcerned for thy People, and unable to save them. The Prophet having foretold what great things God would do for his Church, and longing for the accomplishment of them▪ and knowing that Prayer was one means by which God fulfils his Promises, he poureth forth this Prayer to God in his own name, and in the name of God's People. , put on strength d Cloth and adorn thyself with mighty works, put forth thy strength. , O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut e Heb. hewed with thy Sword. Rahab f Egypt, so called here, and Psal. 87. 4. & 89. 10. either from its Pride or strength, or from the shape and figure of that Land. , and wounded the * Ps. 74. 13, 14. Ezek. 29. 3. Ch. 27. 1. dragon g Pharaoh, so called, Psal. 74. 13. Ezek. 29. 3. & 32. 2. ? 10 Art thou not it which hath * Ex. 14. 21. dried the sea h Art not thou the same God, and as potent now as then thou wast. , the waters of the great deep? that hath made the depths of the sea a way for the ransomed i For thy people whom thou didst redeem and bring out of Egypt. to pass over? 11 Therefore k Or, So. Heb. And. This verse contains an answer to the Prophet's Prayer. It is true, I did these great things, and I will do the like again. * Ch. 35. 10. the redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be * Ps. 7. 16. upon their head l Like a Crown of Glory. But for the accomplishment of this magnificent Promise we must needs look beyond their return from Babylon into their own Land, when they met with many discouragements, and troubles, and calamities, and extend it unto the coming of Christ, by whom these great things were procured, and actually conferred upon his People. : they shall obtain gladness and joy, and sorrow and mourning shall flee away. 12 I, even I am he that comforteth you: who art thou m How unreasonable and distrustful art thou, O my Church! how unlike to thyself! how unsuitable in these despondencies unto thy own professions and obligations! , that thou shouldest be afraid * Ps. 118. 6. of a man that shall die, and of the son of man which shall be made * Ch. 40. 6. 1 Pet. 1. 24. as grass n Of a weak Mortal and perishing Creature. ? 13 And forgettest the LORD thy maker o And dost not consider the infinite power of that God who made thee, and who will plead thy cause. , that hath * Job 9 8. Ps. 104. 2. Ch. 40. 22▪ & 42. 5. & 44. 24. stretched forth the heavens, and laid the foundations of the earth? and hast feared continually every day, because of the fury of the oppressor, as if he ‖ Or, ●…ade himsel●… 〈◊〉▪ were ready to destroy p As if it were in his power to destroy thee in a moment. ? and where is the fury of the oppressor q What is become of the power & rage of the Babylonians? Is it not all gone? Are not they broken, and thou delivered? He speaks of the thing as if it were already done, because it should certainly and suddenly be done. Where is it? It is not where, it is quite lost and gone, as this Phrase is frequently used, as Psal. 42. 3. Zech. 1. 5. 1 Cor. 15. 55. ? 14 The captive exile hasteneth that he may be loosed r God is not slack, as you think▪ but maketh haste to fulfil his promise, and to rescue his captive and oppressed People from all their oppressions and miseries. , and that he should not die in the pit, nor that his bread should fail. 15 But I am the LORD thy God ‖ Or, that ●…leth t●…e sea, when the waves thereof roar. that * Job 26. 12. J●…r. 31. 35. divideth the sea, whose waves roared: the LORD of hosts is his name. 16 And I have put my words * Deu. 18. 18. Ch. 49. 2, 3. in thy mouth s These great and glorious Promises which are in thy mouth, are not the vain words of Man, a weak, and unconstant, and unfaithful Creature, but the words of the Almighty, unchangeable, and faithful God, and therefore they shall be infallibly accomplished. These words are manifestly spoken by God, either 1. To Isaiah, by whom these promises were delivered▪ Or 2. To Christ, of whom, and to whom many things are said in this Prophecy, as we have already seen, and will further appear. And such abrupt and sudden Apostrophe's to persons not mentioned in the foregoing words are not unusual in this Prophecy, as hath been observed. Or rather 3. To Israel, to God's Church and People, to whom he speaks both in the foregoing and following verses. For God's Word is frequently said to be put into the mouths, not only of the Prophets, but of the People also, as Isa. 59 21. as also Deut. 30. 14. jos. 1. 8. etc. , and have covered thee in the shadow of mine hand t Have protected thee by my Almighty power. See the same Phrase, Isa. 49. 2. , that I may plant the heavens, and * Ps. 11. 3. & 60. 2. & 75. 3. lay the foundations of the earth u I have given thee these Promises, and this protection in all thy calamities, to assure thee of my care and kindness to thee, and that I will reform thee in a most glorious manner, and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah, which in Scripture Phrase is called a making of new Heavens, and a new Earth, Isa. 65. 17. & 66. 22. 2 Pet. 3. 13. and elsewhere. , and say unto Zion, Thou art my people x That I may own thee for my People, in a more illustrious manner than ever I have done. . 17 * Ch. 52. 1. Awake y Either 1. Out of the sleep of security. Or 2. Out of the sleep of death. Heb. Ro●…ze up thyself: come out of that forlorn and disconsolate condition in which thou hast so long been. This sense suits best with the following words. , awake, stand up z Upon thy feet, O thou who hast fallen, and been thrown down to the ground. , O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury a Which hast been sorely afflicted; for so this Metaphor is used, Psal. 75. 8. jer. 25. 15, etc. & 49. 12. ; thou hast * Ps. 75. 8. drunken the dregs of the * Z●…ch. 12. 2. cup of trembling b Which striketh him that drinketh it with a deadly horror. , and ‖ Or, sucked them out. wrung them out c Drunk every drop of it. See on Psal. 75. 8. . 18 There is none to guide her among all the sons whom she hath brought forth: neither is there any that taketh her by the hand, of all the sons that she hath brought up d When thou wast drunk with this Cup, and not able to go, neither thy Princes, nor Prophets, nor Priests, were able or willing to lead and support thee. . 19 * Ch. 47. 9 These two things e Either 1. Those who were now▪ mentioned, 1. that she was drunk with the cup of God's Wrath, v. 17. 2. that she had none to support or comfort her in that condition. Or 2. Those which here follow, which although they be expressed in four words, yet they may fitly be reduced to two things, the desolation or devastation of the Land, and the destruction of the People, by Famine & Sword. So Famine and Sword are not named as new evils, but only as the particular ways or means of bringing the destruction there mentioned, and the words may be thus rendered, desolation and destruction, even (this Hebrew particle being oft taken expositively, whereof many instances have been given) famine (or, by famine) and sword. Or, two may be put indefinitely for many, as double is put for abundantly more, job 11. 6. Isa. 40. 2. & 61. 7. Zech. 9, 12. & elsewhere. † Heb. ●…appened. are come unto thee: who shall be sorry for thee? desolation, and † Heb. breaking. destruction, and the famine, and the sword: by whom shall I comfort thee f I cannot find any man who is able to comfort and relieve thee. ? 20 * ●…am. 2. 11. 12. Thy sons have fainted g, they lie h Dead by Famine or the Sword of the Enemy. at the head of all the streets i Where men enter in or go out of the streets, where the Enemy found them either opposing their entrance, or running out of them to make an escape. as a wild bull in a net k Those of them who are not sla●… are struggling for Life, and although they murmur at God, and fight with Men, yet they cannot prevail or escape. : they are full of the fury of the LORD, the rebuke of thy God. f They are so far from being able to comfort thee, as was said, v. 18. that they themselves faint away for want of comfort, and through Famine. 21 Therefore hear now this, thou afflicted, and * Ch. 29. 9 drunken, but not with wine l But with the cup of God's fury mentioned above, v. 17. . 22 Thus ●…aith thy Lord, the LORD, and thy God that pleadeth the cause of his people m Who though he hath fought against thee, is now reconciled to thee, and will maintain thy cause against all thine adversaries. , Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury: thou shalt no more drink it again. 23 But * Jer. 25. 26, 2●…. I will put it into the hand of them that afflict thee: which * P●…. 66. 11. have said to thy soul, Bow down that we may go over n Lie down upon the ground, that we may trample upon thee, as Conquerors used to do upon their conquered Enemies. See jos. 10. 24. Psal. 110. 1. : and thou hast laid thy body as the ground, and as the street to them that went over. CHAP. LII. 1 * Ch. 51. 17. AWake, awake, put on thy strength a God biddeth his Church do that which she entreated him to do, ch. 51. 9 And because God's word is operative, and effectual, and his say are do, this is a prediction and promise what she should do, that she should awake or arise out of her low estate, and be strong and courageous. , O Zion, put on thy beautiful garments b Thy sorrows shall be ended, and thou shalt be advanced into a most glorious and blessed condition. , O Jerusalem, the holy city c O my Church, which is every where called by the name of Zion or jerusalem. : for henceforth there shall no more come into thee d Either to molest thee, or to associate themselves with thee: or to defile or corrupt thee. the uncircumcised e Heathens, or Infidels, who are commonly called uncircumcised. , and the unclean f Nor any others, who though they be circumcised, as the Jews generally were, are unclean in any thing. Whereby he intimates that there should be a greater purity and Reformation in the Church than formerly there had been, which was eminently accomplished in the Church and Kingdom of Christ. . 2 Shake thyself from the dust g In which thou hast lain as a Prisoner, or ●…ate as a mourner. : arise, and sit down h Upon thy Throne. Or, sit up, as this word is rendered, Gen. 27. 19 , O Jerusalem: lose thyself from the bands of thy neck i The yoke of thy captivity shall be taken off from thee. It is a Metaphor from Beasts that have the yoke fastened by bands to their necks. , O captive daughter of Zion▪ 3 For thus saith the LORD, * Ps. 44. 12. Ch. 45. 13. Jer. 15. 13. ye have sold yourselves k By your sins, into the hands of the Chaldeans. for nought l Without any price or valuable consideration paid by them either to you, or to me your Lord and owner. , and ye shall be redeemed without money m Without paying any ransom. . 4 For thus ●…aith the Lord GOD, My people went down aforetime into * Gen. 46. 6. Egypt to sojourn there n Where they had protection and sustenance, and therefore owed subjection to the King of Egypt. And yet when he oppressed them I punished him severely, and delivered them out of his hands. Which is easily understood from the following words. , and o Or, but; for here is an opposition made between these two cases. * Jer. 50. 17. the Assyrian p The King of Babylon, who is called the King of Assyria, 2 Kin. 23. 29. compared with ch. 24. 7. as also the Persian Emperor is called, Ezra 6. 22. because it was one and the same Empire which was possessed, first by the Assyrians, then by the Babylonians, and afterwards by the Persians. oppressed them without cause q Without any such ground or colour, by mere force invading their Land, and carrying them away into Captivity. For although it be said that God gave this Land and People into his hand, 2 Chr. 36. 17. by his Counsel and Providence, yet that was neither known to, nor regarded by the King of Babylon, nor was it a good and lawful Title, God's Word, and not his Providence, being the rule by which men's rights are determined; otherwise a Robber hath a right to my purse, which he cannot take from me upon the highway without God's Providence. . 5 Now therefore, what have I here r Heb. What to me here? The sense is either 1. What do I here? Why do I sit still here, and not to go to Babylon to punish the Babylonians, and to deliver my People? Or 2. What honour have I by suffering this injury to be done to my People? , saith the LORD, that my people is taken away s Were carried away Captive by the Babylonians. for nought t Without any provocation or pretence of right. See before on v. 3. ? they that rule over them u Who by their Office are obliged to deal justly and tenderly with their subjects. , make them to howl x By their tyrannical and unmerciful usage of them. saith the LORD, and my name continually every day is * Ezek. 36. 20, 23. Rom. 2. 24. blasphemed y In stead of that praise and service which the Babylonians own me for all their successes and Conquests, they blaspheme me as if I wanted either Power or Goodwill to save my People out of their hands. . 6 Therefore my people shall know my name z They shall have sensible Experience of my infinite power and goodness in fight for them and against you: whereby they shall be able to put your blasphemous Tongues to silence. : therefore they shall know a Which word is understood from the foregoing clause, as is very frequent in Scripture. in that day b When I shall redeem my People: which work was begun by the return of the Jews from Babylon, and afterwards carried on, and at last perfected by the coming of the Messiah. , that I am he that doth speak, behold, it is I c That all these promises are not the words of a weak, or fickle, or deceitful man, but of him who is the Omnipotent, and Unchangeable, and Covenant-keeping God. Or thus, That I who have formerly spoken to you by my servants the Prophets, (for it was the Spirit of Christ which was and spoke in them, 1 Pet. 1. 11▪) do now speak to you in my own person, being clothed with flesh. Which agrees well, as with the Analogy of Faith, and with divers other Scriptures, so particularly with the next verse, and with divers following passages, which so evidently speak of the person and Kingdom of Christ, that they cannot without great force be understood of any other. . 7 * Nah. 1. 15. Rom. 10. 15. How beautiful d These are words of rejoicing and admiration. They are exceeding precious and acceptable. upon the mountains e Of Zion, and Moriah, which are sometimes mentioned as one Mountain, and sometimes as two. Or, in the mountainous Country of judaea, to which these glad tidings were brought, and from which they were spread abroad into other Countries. are the feet f Which carry this welcome messenger, or the messenger himself. of him g Or, of them. For the singular number is o●…t put for the plural: although it may be here emphatically used, to signify that although there were many Messengers, yet one was the chief, and Lord of the Embassy, whose coming was more acceptable than the rest: which suits excellently to the Messiah, who is called the messenger of the Covenant▪ Mal. 3. 1. and is oft said to be sent by God, as Io●…. 6. 38. & 8. 16, 18. etc. to publish the glad tidings of Salvation. that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation h Those emphatical and repeated Expressions are a sufficient evidence, that something further and better is here intended than their deliverance out of Babylon, which in itself was but a very imperfect work, and reached at first but to a few of that numerous People, and was attended with many fears, and sorrows, and remainders of their bondage, Ezra 9 8, 9 Ne●…em. 1. 3. and that although that was the beginning of these glad tidings, yet they extended much further even to the coming of Christ, by whom alone true Peace and Salvation were procured. , that saith unto Zion, Thy God reigneth i It is true, this might in some sort be said when God so overruled the affairs of the World, and the heart of Cyrus, that his People were freed from the Babylonish Captivity and restored into and settled in their own Land. Although he that considers the state of God's People in their own Land after their return will find that the reign of God in and over the World was not then either very conspicuous or glorious. And therefore it seems far more reasonable to understand it of the days of the Messiah, when God did discover and exercise his dominion over the World far more eminently than ever he had done from the beginning of the World until that time. . 8 Thy watchmen k Thy Ministers who shall descry the approach and coming of this heavenly King and Kingdom. shall lift up the voice l Partly to give notice to all People of these glad tidings; and partly by way of exultation, to sing forth the Praises of God for this glorious day and Mercy, as it here follows. , with the voice together shall they sing: for they shall see m They shall understand, and so be able to teach Divine Mysteries. eye to eye n Very distinctly, and clearly, and familiarly, their Eyes beholding the Eyes of this King of Glory, as it is said of Zedekiah, Jer. 34. 3. Thine Eyes shall behold the Eyes of the King of Babylon; and as it is said, Mouth to Mouth, Numb. 12. 8. and Face to Face▪ Gen. 32. 30. Exod. 33. 11. Numb. 14. 14. They shall see with their bodily Eyes the King of the Church, or the Word made Flesh, as they are said to have done, Io●…. 1. 14. & 1 joh. 1. 1. They shall be Eye and Ear-witnesses of the Words and Works of Christ, and therefore their Testimony of these things shall be more certain and valuable. , when the LORD shall bring again Zion o When God shall complete the work of bringing his Church out of Captivity; which was begun at the return out of Babylon, and perfected by Christ's coming into the World. . 9 Break forth into joy, * Ch. 49. 13. & 55. 12. sing together, ye waste places of Jerusalem p For you shall be restored unto your former, and a far greater, fertility. : for the LORD hath comforted his people, he hath redeemed Jerusalem. 10 The LORD hath made bare his holy arm q Hath discovered and put forth his great power, which for a long time hath lain hid, and seemed to be idle. in the eyes of all the nations, and * Ps. 98. 2. Luk. 3. 6. all the ends of the earth shall see the salvation of our God r All Nations of the World shall with astonishment behold the wonderful Work of God, first in bringing his People out of Babylon, and afterwards in their Redemption by Christ. . 11 * Ch. 48. 20. 2 Cor. 6. 17. Rev. 18. 4. Depart ye, depart ye, go ye out from thence s Make haste, O ye banished ●…ews, to departed out of Babylon into your own Land, that there I may meet with you, and bless you, and perform those further and greater things which I have promised there to do for you. And this invitation was the more necessary, because God foresaw that a great number of the Jews would upon worldly considerations continue in those foreign Countries in which they were settled, and be very backward to return to the Holy Land , touch no unclean thing t And when you go thence, take heed that you carry not along with you any of their Superstitions or Idolatries, but purify and prepare yourselves, that so God may return to you in mercy, when you return into your own Lands. , go ye out of the midst of her; be ye clean, that bear the vessels of the LORD u And especially you Priests and Levites, whose Office it is to minister in holy things, and to carry back the holy Vessels of the Temple, keep yourselves from all pollution. . 12 For ye shall not go out with haste, nor go by flight x But securely, and in triumph, being conducted by your great Captain the Lord of Hosts. And therefore you will have both the greater Obligation, and the more leisure and opportunity to cleanse yourselves from all filthiness. : for the LORD will go before you: and the God of Israel will † Heb. gather you up. be your rearward y So that none shall be able either to oppose and stop you in your march, or to fall upon you in the rear, as Enemies commonly do. . 13 Behold a This is the beginning of a new Prophecy, which is continued from hence to the end of the next Chapter; and therefore it is well observed by divers, both ancient and modern Interpreters, that the Fifty and Third Chapter should have begun here. , my servant b Qu. Of whom doth the Prophet here speak? It is apparent that these three last verses of this Chapter, and all the following Chapter speak of one and the same person. And that that Person is Christ is so evident, that the Chaldee Paraphrast, and other ancient, and some later Hebrew Doctors, understand it directly of him, and that divers Jews have been convinced and converted to the Christian Faith by the evidence of this Prophecy. And there is not a verse in this whole context which doth not afford a clear and convincing proof of this truth, as we shall see. And there needs no other Argument to confirm it, than the variety and vanity of the pretended Expositions of the Jews, who use all possible Wit and Art to wrest all these passages to other persons. Those who would seem wiser than the rest, and confute the other Expositions of their Brethren, understand it either of the Jewish People in general, or of the Prophet jeremiah in particular. But both these conceits are so groundless and absurd, that there is scarce a verse but consutes them, as we shall clearly discern in the Exposition of them. And therefore other Jews reject them both, and understand it of Abraham, or Moses, or josiah, or Ezra, or Zorobab●…l; and they might as well have named Twenty persons more, to whom this place might be applied upon as good grounds as to any of these. But there is not one clause in all this context which is not most truly and fitly applied to Christ, as I shall make apparent, step by step. And first this Title of God's Servant is in an eminent and peculiar manner given to Christ in this very Pophecy, as Isa. 42. 1. & 49. 6. & 53. 11. & Ezek. 34. 23. Zech. 3. 8. shall ‖ Or, prosper. deal prudently c Shall manage his Kingdom with admirable Wisdom. Or, shall prosper, as it is in the margin, and as this word is frequently rendered, and particularly in this very case, and of this same person, jer. 23. 5. Which also seems best to agree with the following clause, and with chap. 53. 10, 11. And this intimation concerning the future prosperity and advancement of the Messiah, is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages which largely describe his state of Humiliation and deep affliction. , he shall be exalted, and extolled, and be very high d Here are three words signifying the same thing to express the Height and Glory of his Exaltation. Which agrees most fitly to Christ, but cannot without great force be applied to jeremiah, who had no greater honour or favour done him by the Chaldeans at the taking of jerusalem, than to be left at liberty to go where he pleased, jer. 40. 4. and who after that time met with great contempt and hardship from his own Countrymen, jer. 42, and 43, and 44. . 14 As many were astonished e Were struck with wonder, either 1. At his glorious Endowments, and the Excellency and Power of his Doctrine, and his miraculous works. Or rather 2. At his great Deformity, and stupendious Humiliation and calamity, as may be gathered, both from the following words, and from the use of this word in Scripture, which is generally used in a bad sense, or of wondering at some extraordinary evil, as jer. 18. 16. & 19 8. and oft elsewhere, and never in a good sense, or of wondering at any thing which is extraordinarily good. at thee f At thee, O my Servant, to whom he now turneth his speech, and then turneth his speech from him, and speaks of him in the next words; such sudden changes of Persons, and speaking of one and the same Man, sometimes in one person, and then presently in another, being very frequent in the Writings of the Prophets, as we have already seen in divers instances. ; (his * Ch. 53. 3, visage was so marred more than any man, and his form more than the sons of men g He was more deformed or uncomely than any other man. Which was undoubtedly verified in Christ, who in respect of his Birth, and Breeding, and manner of Life, was most obscure and contemptible, and therefore said to be a worm, and no man, a reproach of men, and despised of the people▪ Psal. 22. 6. who was more hated and vilified by the generality of the Jews, than any man upon Earth, and was accounted and called by them a Deceiver, a Samaritan, a Blasphemer, and a Devil, etc. whose Countenance also was so marred with frequent Watch, and Fast, and Troubles, that he was thought to be near Fifty Years old when he was but about Thirty, Io●…. 8. 57 and was farther spoiled with buffe●…ings, and crowning with Thorns, and other cruel and despightful usages from men, and with the deep and continual sense of the burden of men's sins, and of God's displeasure due unto them; all which did not only oppress his spirit, but had a great influence upon the very constitution of his Body. ) 15 So h His Exaltation shall be answerable to his Humiliation. shall he sprinkle i Either 1. With his Blood, which is called, the blood of sprinkling, Heb. 12. 24. or, shall justify them, as it follows, Isa. 53. 11. which is frequently expressed by washing▪ as Psal. 51. 2, 7. Ezek. 16. 9 and by sprinkling clean water, Ezek. 36. 25. Or 2. With his Word or Doctrine; which being oft compared to Rain or Waters, as Deut. 32. 2. Isa. 55. 10, 11. Habak. 2. 14. etc. may be said to be sprinkled, as it is said to be dropped, Deut. 32. 2. Ezek. 20. 46. & 21. 2. And this sense seems to be most favoured by the following words. many nations, the kings shall shut their mouths at him k Shall be silent before him out of a profound Humility, and Reverence, and Admiration of his Wisdom, and an eager desire to hear and receive Counsels and Oracles from his Mouth. Compare job 29. 9, 10, 11, 21. They shall no more contend with him, nor blaspheme the true God and Religion, as they formerly used to do. : for that * Rom. 15. 21. which had not been told them shall they see l For they shall hear from his Mouth many excellent Doctrines, which also will be new and strange to them, such as Men are very desirous to hear. And particularly they shall hear from him that comfortable Doctrine concerning the Conversion and Salvation of the Gentiles, which was not only new to them▪ but was strange and incredible to the most of the Jews themselves. , and that which they had not heard shall they consider m Or, they shall understand. Which is added to show that the seeing in the former clause was meant of discerning these things with the Eyes of their Minds. . CHAP. LIII. 1 * Joh. 12. 38. Rom. 10. 16. WHo hath believed our ‖ Or, doctrine. † Heb. hearing. report a The Prophet having in the 3 last verses of the former Chapter, made a general report concerning the great and wonderful Humiliation, and Exaltation of Christ, of which he intended more largely to discourse in this Chapter, before he descended to particulars he thought fit to use this Preface, Who, not only of the Gentiles, but even of the Jews, will believe the truth of what I have said and must say? Few or none. The generality of them will never receive, nor believe in such a Messiah as this. Thus this place is expounded by Christ himself, job. 12. 38. and by Paul, Rom. 10. 16. And this premonition was highly necessary, both to caution the Jews that they should not stumble at this Stone, and to instruct the Gentiles that they should not be surprised, nor scandalised, nor seduced with their Example. ? and to whom is the Arm of the LORD b Either 1. The Word of God, called the report in the former clause, the Doctrine of the Gospel, which is expressly called the power of God, 1 Cor. 1. 18. because of that admirable Virtue and Success which accompanied the preaching of it. Or 2. The Messiah, who also is called the arm or power of God, 1 Cor. 1. 24▪ and that most fitly, because the Almighty power of God was both seated in him, and declared and exercised by him in his powerful Words and mighty Deeds, as Simon for some great works wrought by him, was called by the Samaritans, the great power of God, Act. 8. 10. revealed c Not outwardly, for so Christ was revealed and preached to vast numbers, both of Jews and Gentiles, as is evident from this Context, and from divers other places of Scripture, but inwardly and with power to their Minds and Hearts, of which kind of Revelation, See Eph. 1. 17, 18, 19 and compare it with 2 Cor. 4. 4. Thus even Moses though sufficiently revealed to the Eyes and Ears of the Jews, yet is said to be unrevealed or hid from their Minds and Hearts, 2 Cor. 3. 14, 15. The sense of the place is, few or none of the Jews will believe the Gospel, or receive their Messiah when he comes among them. ? 2 * Ch. 49. 7. & 52. 14. Mark 9 12. For he shall grow up before him as a tender plant, and as a root out of a dry ground d And the reason or occasion why the Jews will so generally reject their Messiah, is because he shall not come into the World with secular pomp, and power, like an earthly Monarch, as they carnally and groundlessly imagined, but he shall grow up (or spring up, Heb. ascend, to wit, out of the ground, as it follows, be brought forth, and brought up) before him (before the unbelieving Jews of whom he spoke, v. 1. and that in the singular number, as here, who were witnesses of his mean original; and therefore despised him, according to Christ's observation, job. 4. 44. or, as others, according to his face, or outward appearance, as he was man; whereby he sufficiently implies that he had another, a far higher, and a Divine Nature in him▪) as a tender plant (or, as this very word is translated, Ezek. 17. 4. a young twig, which is a small and inconsiderable thing) and as a root (as Christ is called, Rom. 15. 12. and elsewhere: or, as a branch, the root being put Metonimically for the branch growing out of the root, as it is apparently used, where Christ is called the root of jesse, and of David, Isa. 11. 10. Rev. 5. 5. and in other places, as 2 Chr. 22. 10▪) out of a dry ground, out of a mean and barren soil, whose productions are generally poor and contemptible; either 1. Out of the Womb of a Virgin; but that was no ground of contempt: Or 2. Of the Jewish Nation, which was then poor, and despised, and enslaved▪ Or 3. Out of a poor, and decayed, and contemptible Family, such as the Royal Family of David was at that time. : he hath no form nor comeliness e His bodily presence and condition in the World shall be mean and contemptible. : and when we shall see him, there is no beauty that we should desire him f When we shall look upon him, expecting to find incomparable Beauty and Majesty in his Countenance, and Carriage, and Condition, we shall be altogether disappointed, and shall meet with nothing amiable or desirable in him. This the Prophet speaketh in the person of the carnal and unbelieving Jews, we, i. e. our People, the Jewish Nation. . 3 He is despised and rejected of men g Accounted as the scum of Mankind, as one unworthy of the company and conversation of all men. , a man of sorrows h Whose whole Life was filled with, and in a manner made up of an uninterrupted succession of Sorrows and Sufferings. , and acquainted with grief i Who had constant Experience of and familiar converse with grievous afflictions: for knowledge is oft taken practically, or for Experience, as Gen. 3. 5. 2 Cor. 5. 21. and elsewhere. : and ‖ Or, he hide as it were his face from us. † Heb. as a hiding of faces from him, or, from us. we hid as it were our faces from him k We scorned and loathed to look upon him. Or, as others, he hide as it were his face from us, as one ashamed to show his Face, or to be seen by any Men, as persons conscious to themselves of any great deformity, do commonly shun the sight of men, as Lepers did, Leu. 13. 45. ; he was despised, and we esteemed him not l Here are divers words expressing the same thing, to signify both the utmost degree of contempt, and how strange and wonderful a thing it was, that so excellent a person should be so despised. . 4 Surely * Mat. 8. 1●…. he hath born our griefs, and carried our sorrows m And whereas it may seem an unreasonable and incredible thing, that so excellent and glorious, & so innocent and just a person should meet with this usage, it must be known that his griefs and miseries were not laid upon him for his own sake, but wholly and solely for the sake of sinful men, in whose stead he stood, and for whose sins he suffered, as it here follows. : yet we did esteem him stricken, smitten of God, and afflicted n Yet our people, the Jews, were so far from giving him the Glory and Praise of such a prodigious condescension and compassion, that they made a most perverse construction of it, and so great was their prejudice against him, that they believed that he was thus disgraced and punished, and at last put to death by the just judgement of God, for his Blasphemy and other manifold Wickednesses. . 5 But o But this was a most false and unrighteous Sentence. he was ‖ Or, tormented. * Rom. 4. 25. 1 Cor. 15. 3. wounded p Which word comprehends all his pains, and punishments, and his Death among and above the rest. for our transgressions q Not by them, which is expressed by another particle, not by the wickedness of the Jews, but for or because of them, as this particle commonly signifies, for the guilt of their sins, which he had voluntarily taken upon himself, and for the Expiation of their sins, which was hereby purchased and procured of God for Men. Which Interpretation is confirmed 1. By the opposition of this truth to the false opinion mentioned in the foregoing clause, that he was smitten of God for the guilt of his own sins. 2. By the following clause, as we shall see. 3. By the nature of the thing, this being evident from Scriptures both of the old and new Testament, that Christ was not to suffer for his own, but for other men's sins. See Dan. 9 24, 26. , he was bruised for our iniquities; the chastisement of our peace r Those punishments by which our Peace, i. e. our reconciliation to God, and Salvation, or Happiness, was to be purchased. was upon him s Was laid upon him by God's justice with his own consent, , and with his * 1 Pet. 2. 24. † Heb. bruise. stripes we are healed t By his sufferings we are saved from our sins, and from the dreadful effects thereof. . 6 All we t All mankind, the Jews no less than the Gentiles. like sheep u Which are simple and foolish Creatures, and exceeding apt to straggle and lose themselves. have gone a stray x From God, and from the way of his Precepts, in which he put our first Parents, and in which he commanded us to walk. : we have turned every one to his own way y In general, to the way and course of sin, which may well be called a man's own way, as sins are called men's own Lusts, Jam. 1. 14. 2 Pet. 3. 3. and elsewhere, because sin is natural to us, inherent in us, born with us, and very dear to us; and in particular, to those several paths of divers Lusts, which several men choose and follow, according to their differing Opinions, Inclinations, Occasions, and Circumstances. , and the LORD † Heb. hath made the iniquities of us all to meet on him. hath laid z Heb. hath made to meet, as all the Rivers meet in the Sea. on him the iniquity a Not properly, for so he knew no sin, 2 Cor. 5. 21. but the punishment of iniquity, as that word is most frequently used, as Gen. 4. 13. Leu. 20. 17, etc. That which was due for all the sins of all his people, whether Jews or Gentiles, which must needs be so great and heavy a load, that if he had not been God as well as Man, he must have sunk under the burden of them. This was actually verified in Christ. And both this and divers other passages here do as manifestly and fully point at Christ, as if they were not a prophetical Representation of things to come, but an historical Relation of them after they were done. Nor do I see how they can be excused from a fearful wresting of the Scripture that expound these places of the Prophet jeremiah, or any other person but Christ. of us all. 7 He was oppressed, and he was afflicted b He was sorely punished for our sins. But there is another Translation, which seems to be more emphatical and more agreeable to the Hebrew Text: It (to wit, our iniquity last mentioned, or the punishment of all our sins) was exacted or required; (as this word most properly and frequently signifies, of which see my Latin Synopsis. God's Justice expected and required satisfaction from us for our sins; which, alas! we could not make to him:) and he was afflicted or punished: he bore the guilt and punishment of our sins in his Body upon the tree, as is said 1 Pet. 2. 24. or, as others render this last word, and he answered, i. e. became our surety, or undertook to pay the debt, and to suffer the Law in our stead, and for our sake. , yet * Mat. 26. 63. & 27. 12, 14. Mar. 14. 61. & 15. 5. Act. 8. 32. he opened not his mouth c He neither murmured against God, for causing him to suffer for other men's sins, nor reviled men for punishing him without cause, nor used Apologies or endeavours to save his own Life; but willingly and patiently accepted of the punishment of our Iniquity. , he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb d Bears the loss of its fleece or Life without any such clamour or resistance as other Creatures use in such cases. , so he openeth not his mouth. 8 ‖ Or, he was taken away by distress and judgement, but, etc. He was taken from prison and from judgement e: and who shall declare f Who can declare it? The future being taken potentially, as it is frequently: no words can sufficiently express it. his generation g Either 1. His Age, or the continuance of his Life. So the sense is, That he shall not only be delivered from death, and all his punishments, but also shall be restored to an inexpressible or endless Life, and to an everlasting Kingdom. Thus great Interpreters understand it: with whom I cannot comply, because I do not find this Hebrew word to be ever used in Scripture of the continuance of one man's Life. Or rather 2. His Posterity; and so this word is unquestionably used, Gen. 15. 16. Exod. 20. 5. Deut. 23. 2, 3, 8. and in many other places. And so the sense of the place is this, That Christ's death shall not be unfruitful, and that when he is raised from the dead, he shall have a spiritual seed, as is promised, v. 10. a numberless multitude of those who shall believe in him, and be regenerated and adopted by him into the number of his Children, and of the Children of God, joh. 1. 12. Heb. 2. 10, 13, 14. ? for he was cut off h To wit, by a violent death. And this may be added as a reason both of his exaltation, and of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off for the transgression of his People; and, as it followeth, v. 10. made his soul an offering for sin; Christ's death being elsewhere declared to be the only way and necessary means of obtaining both these ends, Luk. 24. 26, 46. joh▪ 12. 24, 32, 33. Philip. 2. 8, 9 But these words may be rendered, although he was cut off; to signify that his death should not hinder these glorious effects. out of the land of the living; for the transgression of my people † Heb. was the stroke upon him. was he stricken i This is repeated again, as it was fit it should be, to prevent men's mistakes about, and stumbling at the death of Christ, and to assure them that Christ did not die for his own sins, but only for the sins and salvation of his People. . ●… These words are understood either 1. Of Christ's Humiliation or Suffering: and then the words are to be thus rendered, He was taken away (to wit, out of this Life, as this word is used, Psal. 31. 13. Prov. 1. 19 and elsewhere: he was put to death:) by distress (or violence, or tyranny, as this word is used with this Preposition before it, Psal. 107. 39) and judgement, by oppression and violence under a form and pretence of Justice. Or rather 2. Of Christ's Exaltation▪ because of the following clause: which is not unseasonably mentioned in the midst of his Sufferings, to take off the scandal which might have arisen from Christ's Sufferings, if there had not been a prospect and assurance of his victoriousness over them, and his Glory after them: and so the words may be rendered, He was taken up (or, taken away, freed or delivered) from prison (i. e. from the Grave, which being called an house, Job. 30. 23. and a pit, in which men are shut up, Psal. 69. 15. may fitly be called a prison: or from distress, or affliction, or oppression, from the power and malice of his Enemies, and from the torments of his own Soul, arising from the sense of men's sins and God's displeasure) and from judgement, i. e. from all the sufferings and punishments inflicted upon him, either by the unrighteous judgement of men, or by the just judgement of God, punishing him for those sins which he had voluntarily taken upon himself: or, which is the same thing, from the sentence of Condemnation, and all the effects of it: for in this sense judgement is very commonly taken▪ both in Scripture and other Authors. 9 And he made his grave with the wicked k And although he did not die for his own, but only for his People's sins, yet he was willing to die like a malefactor, or like a sinner, as all other men are, and to be put into the grave, as they used to be; which was a farther degree of his Humiliation. He saith, he made his Grave, because this was Christ's own act, and he willingly yielded up himself to death and burial. And that which follows, with the wicked, doth not note the sameness of place, as if he should be buried in the same Grave with other malefactors, but the sameness of condition: as when David prayeth Psal. 26. 9 Gather not my soul (to wit, by death) with sinners, he doth not mean it of the same Grave, but of the same state of the dead. , and with the rich l This passage is thought by many to signify that Christ should be buried in the Sepulchre of joseph, who is said to be both rich, Mat. 27. 57 and honourable, Mark 15. 43. which they conceive to be intimated as a token of Favour and Honour shown to him. Which to me seems not probable, partly because this disagrees with the former clause, which confefsedly speaks of the dishonour which was done to him; and partly because the burial of Christ, whatsoever Circumstances it was attended with, is ever mentioned in Scripture as a part of his Humiliation, Act. 2. 24. 27. And it seems more reasonable, and more agreeable to the usage of Holy Scripture, that this clause should design the same thing with the former, and that by rich he means the same persons whom he now called wicked, not as if all rich men were, or must needs be wicked, but because for the most part they are so; upon which ground, riches and rich men do commonly pass under an ill name in Scripture; of which see Psal. 37. 16. & 49. 6. Luk. 6. 24. & 18. 24. jam. 1. 11. & 5. 1. in his † Heb. deaths. death m Heb. in, or at (or after, as this particle is frequently taken, as hath been already noted) his deaths: for Christ's death might well be called deaths in the plural number, because he underwent many kinds of death, and many deadly dangers and pains, which are frequently called by the name of death in Scripture, of which instances have been formerly given; and he might say, with no less truth than Paul did, 1 Cor. 15. 31. I die daily, and 2 Cor. 11. 23. I was in deaths oft. , because he had done no violence, neither was any * 1 Pet. 2. 22, 1 joh. 3. 5. deceit in his mouth n This some suppose to be added as a reason of the last branch of the foregoing clause, why God so overruled matters by his providence, that Christ should not be buried in the same Grave, or in the same ignominious manner as malefactors were, but in a more honourable manner, in josephs' own Tomb. But the last part of the foregoing clause cannot, without violence, be pulled asunder from the former, wherewith it is so closely joined, not only by a Conjunction copulative, and, but also by being under the government of the same Verb: And therefore this latter clause of the verse, if thus rendered, must be added as the reason of what is said to be done in the former. And so the sense of the place may be thus conceived, This was all the reward of the unspotted Innocency of all his words and actions, to be thus ignominiously used: But these words may well be, and are otherwise re●…dred both by Jewish and Christian Interpreters, either thus, although he had done, etc. or rather thus, not for (as these two same particles placed, in the very same order, are rendered by our Translator, and others, job 16. 17.) any violence (or injury, or iniquity) which he had done, nor for any deceit which was in his mouth; not for his own sins, but, as hath been said before, for his People's ●…ins. In which Translation there is nothing supplied but what is most frequent in Scripture use. . 10 Yet it pleased the LORD to bruise him o But although he was perfectly innocent, it pleased God for other just and wise Reasons to punish him. , he hath put him to grief p God was the principal cause of all his sorrows and sufferings, although men's sins were the deserving cause. : ‖ Or, when his soul shall make an offering. † If thou shalt make his soul sin: 2 Cor. 5. 21. 1 Pet. 2. 24. when thou shalt make his soul an offering for sin q When thou, O God, shalt make, or have made, thy Son a Sacrifice, by giving him up to death for the atonement of men's sins. His Soul is here put for his Life, or for himself, or his whole humane nature, which was sacrificed, his Soul being tormented with the sense of God's Wrath, and his Body crucified, and Soul and Body separated by Death. Or the words may be rendered, When his soul shall make, or have made, itself an offering for sin: whereby it may be implied that he did not lay down his Life by force, but willingly. , he shall see his seed r His death shall be glorious to himself, and highly beneficial to others, for he shall have a numerous issue of Believers reconciled to God, and saved by his death. , he shall prolong his days s He shall be raised to immortal Life, and shall live and reign with God for ever; he shall die no more, Rom. 6. 9 and of his Kingdom there shall be no end, Luk. 1. 33. , and the pleasure of the LORD shall prosper in his hand t God's gracious decree for the redemption and Salvation of Mankind shall be effectually carried on by his Ministry and Mediation. . 11 He shall see u He shall receive or enjoy, as this word commonly signifies. of the travel of his soul x The comfortable and blessed fruit of all his hard labours, and grievous sufferings. , and shall be satisfied y He shall esteem his own and his Father's Glory, and the Salvation of his People, an abundant recompense for all his Sufferings. : by his knowledge z Either 1. Actively, by that knowledge of God's Will, and of the way of Salvation, which is in him in its highest perfection, and which by him is revealed unto men, and by his Spirit is imprinted in the Minds and Hearts of his People, so as to produce Faith and Obedience in them. Or 2. Passively, by the knowledge of him, as my fear and thy fear are put for the fear of me and of thee, Psal. 5. 7. jer. 32. 40. Knowledge being here, as it is most frequently in Scripture, taken practically for that kind of Knowledge which worketh Faith, and Love, and Obedience to him. So the sense is the same in both cases. shall * Ch. 42. 1. & 49. 3. my righteous servant a Which title is here given to Christ, partly to vindicate him from those false imputations of wickedness which were fastened upon him by his Adversaries, and which found the more belief because of his most grievous and unexampled Sufferings both from God and Men; and partly to show his fitness for this great work of justifying sinners, because he was exactly holy, and harmless, and undefiled, Heb. 7. 26. and fulfilled all righteousness according to his duty, Mat. 3. 15. and therefore his person and performance must needs be acceptable to God, and effectual for the justification of his People, which was the great design of his coming into the World. justify b Acquit them from the guilt of their sins, and all the dreadful consequences thereof: For justification is here opposed to condemnation, as appears from the following clause, and from many other passages in this Chapter, and as it is used in all places of Scripture, one, or two at most, excepted, where it is mentioned. And Christ is said to justify sinners meritoriously, because he purchaseth and procureth it for us; as God the Father is commonly said to do it authoritatively, because he accepted the price paid by Christ for it, and the pronunciation of the sentence of Absolution is referred to him in the Gospel Dispensation. many c Which word is seasonably added, partly by way of Restriction, to show that Christ will not justify all, but only such as believe in him, and obey him: and partly by way of Amplification, to declare that this blessed privilege shall not now be, as hitherto it had in a manner been, confined to judoea, and the Jews, but shall be conferred upon an innumerable company of all the Nations of the World. : for he shall bear their iniquities d For he shall satisfy the Justice and Law of God for them, by bearing the punishments due to their sins, and therefore by the principles of Reason and Justice they must be justified or acquitted, otherwise the same debt should be twice required and paid. . 12 Therefore will I e God the Father, the spectator and Judge of the Action or Combat. divide him f Give him his share. Or, impart, or give to him; for this word is oft used without respect to any distribution or division, as Deut. 4. 19 & 29. 26. and elsewhere. a portion g Which is very commodiously supplied out of the next clause, where a word which answers to it, the spoil, is expressed. with the great h Or, among the great: such as the great and mighty Potentates of the World use to have after a sharp Combat and a glorious Victory. Though he be a very mean and obscure person, as to his extraction and outward condition in the World, yet he shall attain to as great a pitch of the Glory as the greatest Monarches enjoy. , and he shall divide the spoil with the strong i The same thing is repeated in other words, after the manner of prophetical Writers. The sense of both clauses is, That God will give him, and he shall receive great and happy success in his glorious undertaking, he shall conquer all his Enemies, and lead Captivity Captive, as is said Eph. 4. 8. and set up his universal and everlasting Kingdom in the World. : because he hath poured out his soul unto death k Because he willingly laid down his Life in Obedience to God's Command, joh. 10. 17, 18. and in order to the Redemption of Mankind. Death is here called a pouring out of the Soul, or Life, either because the Soul or Life▪ which in living men is contained in the body, is turned out of the Body by Death; or to signify the manner of Christ's Death, that it should be with the shedding of his Blood, in which the Life of Man consists, Levit. 17. 11, 14. : and he * Mar. 15. 28. Luk. 22. 37. was numbered with the transgressors l He was willing for God's Glory and for Man's Good to be reproached and punished like a Malefactor, in the same manner and place, and betwixt two of them, as is noted with reference to this place, Mark 15. 27, 28. , and he bore the sin of many m Which was said v. 11. and is here repeated to prevent a mistake, and to intimate, that although Christ was numbered with Transgressor's, and was used accordingly, yet he was no Transgressor, nor did submit to, and suffer this usage for his own sins, but for the sins of others, the punishment whereof was by his own consent laid upon him. , and * Luk. 23. 34. Rom. 8. 34. Heb. 7. 25. & 9 24. 1 Joh. 2. 1. made intercession for the transgressors n Either▪ 1. By way of satisfaction: he interposed himself between an angry God and sinners, and received those blows in his own Body which otherwise must have fallen upon them: Or 2. In way of Petition, as this word is constantly used▪ He prayed upon Earth for all sinners, and particularly for those that crucified him, Luke 23. 34. and in Heaven he still intercedeth for them, not by an humble Petition, but by a legal demand of those good things which he purchased for his own People by the Sacrifice of himself, which, though past, he continually represents to his Father, as if it were present. . CHAP. LIV. 1 * Zeph. 3. 14. Gal. 4. 27. SIng, O barren a The Prophet having largely discoursed of the sufferings of Christ, and of the blessed fruits or effects thereof, among which one is that he should have a numerous seed that should believe on him, and that when the Jews rejected him, the Gentiles should gladly receive him, and here foreseeing by the Spirit of God that glorious state of the Church, he rejoiced in it, as Abraham did upon the like occasion, joh. 8. 56. and breaks forth into this song of triumph. He turneth his Speech to the Church and Spouse of God, or of Christ, as is manifest from the following words, and especially from v. 5. and from Gal. 4. 27. where it is so expounded. And although this Chapter is by some understood of the flourishing condition of the Jewish Church and State after their return from Babylon, yet the magnificent and glorious Promises here following do so vastly exceed their condition at that time, which was full of uncertainties, and Distractions, and Troubles, as all the Histories of those times assure us, and far from that Glory and lasting Tranquillity which is here assured to her, that it must necessarily be referred to the times of the Gospel, in which all that is here said was or will be remarkably fulfilled. And therefore as the foregoing Chapter doth directly and literally speak of Christ, so doth this literally speak of the Church of Christ, or of the Kingdom of the Messiah, of whom the ancient Hebrew Doctors understood it. And this Church, consisting at first of the Jews, and afterwards of the Gentiles, who were incorporated with them into the same Body, he calleth barren, not because it now was so, but because before and until the coming of Christ it had been so, as Simon is called the leper, Mat. 26. 6. after he was cured. Now this Church of the Jews might well be called, and had been, barren, because the sincere converts brought forth to God by her Ministry had been but few among the Jews comparatively, and simply few among the Gentiles. , thou that didst not bear; break forth into singing, and cry aloud thou that didst not travail with child: for * 1 Sam. 2. 5. more are the children of the desolate, than the children of the married ●… Ch. 49. 20, 21. wife b The Church or Congregation of the Gentiles, which in the times of the Old Testament was desolate, having neither Husband nor Children, doth now under the Gospel bring forth unto God a far more numerous posterity than the Church of the Jews, which had been married to God for many ages, until by her Apostasy from God, and from her Messiah, she provoked God to put her away. He alludeth here either to the History of Sarah, who was long and naturally barren, but by the supernatural power of God, was enabled to bring forth a numberless issue: or to that remarkable passage of God's Providence concerning Hannah and Peninnah, 1 Sam. 2. 5. the barren hath born seven, and she that hath many children is waxed feeble. , saith the LORD▪ 2 * Ch. 49. 19, 20. Enlarge the place of thy tent c That it may be capable of the Gentiles, which shall flock to thee in great numbers, and desire to associate themselves with thee. , and let them d Those to whom that work belongs. The meaning is, they must and shall be stretched out. stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes e That they may be able to support that great weight which the Tents thus enlarged shall be upon them. . 3 For thou shalt break forth f Thou shalt bring forth a multitude of Children; for this word is commonly used of any great and extraordinary propagation of living Creatures, whether Beasts or Men, Gen. 30. 30. Exod. 1. 12. on the right hand, and on the left g On every side, in all the parts of the World. , and thy seed h Either 1. Thy spiritual seed, the Church of the New Testament, which is accounted Abraham's Seed, or Children, Gal. 3. 7, 8, 9, 29. Or 2. Thy natural seed, Christ and his Apostles, and other Ministers, who were Jews, by whom this work was first and most eminently done. * Ch. 61. 4, 5, 6. shall inherit the Gentiles i Shall subdue the Gentile World to the Church, and to the Obedience of the Faith. , and make the desolate cities k These Cities and Countries which in a spiritual sense were desolate and forsaken by God. to be inhabited. 4 Fear not, for thou shalt not be ashamed l For that Barrenness and Widowhood, which once was the matter of thy grief and shame, because now thou shalt be delivered from it, and God will own thee for his Wife, and beget Children of thee; as it is explained in the following words. : neither be thou confounded, for thou shalt not be put to shame: for thou shalt forget the shame of thy * Ezek. 23. 8. youth m It shall be forgotten both by thee and others: thou shalt not be upbraided with thy former barrenness in thy youthful state, nor confounded and tormented with the remembrance of it; both remembering and forgetting in Scripture use connote or comprehend those affections which naturally and usually follow upon them; so great shall be thy fertility and felicity, that it shall cause thee to forget thy former unfruitfulness and misery, as Men commonly do in like cases, as Gen. 41. 51. job 11. 16. Isa. 65. 16. joh. 16. 21. , and shalt not remember the reproach of thy widowhood n That time and state when thou wert like a Widow disconsolate and desolate, forsaken by her Husband, and having in a manner no Children; which was a great reproach, especially among the Jews. any more. 5 For thy maker o He who made thee out of nothing, and therefore can easily fulfil all these Promises, how unlikely soever they seem to be; and he who made thee a people, and, which is far more & better, his People, & therefore will not easily nor utterly forsake thee. is thine husband p He will own thee for his Spouse, and will do the part of an Husband to thee. , (the * Luk. 1. 32. LORD of hosts q Who hath the sovereign command of all Men and Creatures, and therefore can subdue the Gentiles to thee, and can make thee to increase and multiply in so prodigious a measure, even in thine old age, notwithstanding thy barrenness in the days of thy youth, of which he speaketh in the foregoing verse. is his name) and thy redeemer the holy One of Israel, the God of the whole earth r The God and Father of all Nations, whereas formerly he was called only the God of Israel, and the Gentiles had no special Relation to him, nor Interest in his Covenant and Favour, as was observed Psal. 147. 19, 20. and elsewhere. shall he be called. 6 For the LORD hath called thee s To return and come again to him. as a woman t When thou wast like a Woman forsaken. Or, as an Husband recalleth his Wife. forsaken and grieved in spirit x For the loss of her Husband's Favour and Society, and for the reproach attending upon it. , and a wife of youth y Or, and, as (which note of similitude is supplied here by the Seventy, and Chaldee Interpreters, and is easily understood out of the foregoing clause, in which it is expressed) a wife of youth, i. e. as readily and affectionately as an Husband recalleth his Wife which he married in her and his own youth, of whom see on Prov. 5. 18. whom though he might through a sudden and violent passion put away, yet he soon reputes of it, and his Affections work towards her, and he invites her to return to him. , when thou * Jer. 30. 17. wast refused z When thou wast in a desolate Estate, and hadst been for some time rejected by me, than I recalled thee. Or, although thou wast refused, or dismissed, or despised by me, and that justly, yet I had mercy upon thee, and freely offered Reconciliation to thee. , saith thy God a Who will again be, and still show himself to be, thy God, and will renew his Covenant with thee. . u By her Husband, who hath given her a Bill of Divorce. 7 * Ps. 30. 5. Ch. 26. 20. 2 Cor. 4. 17. For a small moment b For the space of some few years, as Seventy years in Babylon, and some such intervals, which may well be called a small moment in comparison of God's everlasting Kindness mentioned in the next verse. have I forsaken thee c Withdrawn my favour and help from thee, and left thee in thine Enemy's hands. , but with great mercies d Such as are most precious and sweet for quality, as is here said, and such as are of long continuance, as is said in the following verse. will I gather thee e From all the places where thou art dispersed, from all the parts of the World. . 8 In a little wrath I hide my face f I removed the means and pledges of my presence and kindness. from thee, for a moment; but with everlasting kindness g With kindness to thee and thy seed through all succeeding Generations, here and unto all eternity. will I have mercy on thee, saith the LORD thy redeemer. 9 For this is as the waters of * Gen. 8. 21. & 9 11. Noah unto me h This Covenant of Grace and Peace made with thee shall be as certain and perpetual as that which I made with Noah, that there should never be another flood of waters to drown the World▪ of which see Gen. 9 11. : for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee i To wit, so as I have been, or so as to forsake thee utterly. , * Ps. 9 5. nor rebuke thee. 10 For * Ps. 46. 2. Mat. 5. 18. the mountains shall departed, and the hills be removed k Which hath been verified in some Mountains and Hills, that by Earthquakes, or otherwise, have been removed from their places. But these kinds of absolute expressions are oft times comparatively understood, of which see on Isa. 51. 6. and so the sense is, The Mountains shall sooner departed from their places, than my kindness shall departed from thee. As when it is said absolutely, I desired Mercy and not Sacrifice, it is meant comparatively, I desired Mercy more than Sacrifice, as it is explained in the following clause. , but my kindness shall not departed from thee, neither shall the covenant of my peace l That covenant whereby I have made Peace and Friendship with thee, and have promised unto thee all manner of happiness▪ which frequently comes under the name of peace in Scripture. The sense of the place is, That God will not cast off his Christian Church, as he did cast off the Church of the Jews; and that the New Covenant is established upon better and surer Promises than the Old, as is observed Heb. 8. 6, 7, etc. and elsewhere. be removed, saith the LORD, that hath mercy on thee m Who doth thus with thee not for thy own merits, but merely for his own Grace and Mercy. . 11 Oh thou afflicted, tossed with tempests, and not comforted n Oh thou my poor Church, who hast frequently been, and wilt again and again be in a most afflicted and comfortless condition for a time; be not discouraged thereby. , behold, I will lay thy stones with * 1 Chr. 29. 2. Rev. 21. 19 fair colours, and lay thy foundations with saphires o I will make thee exceeding beautiful and glorious. Which yet is not to be understood of outward Pomp and worldly Glory, as is evident from many places of Scripture, which assure us that Christ's Kingdom is of another nature, and that the external condition of God's Church is, and for the most part will be, mean and calamitous in this World, but of a spiritual Beauty and Glory consisting in the plentiful effusion of excellent Gifts, and Graces, and Comforts: although these shall be followed with eternal Glory in Heaven. See the like description of the Church's Glory, Rev. 21. 11, etc. . 12 And I will make thy windows of agates p One kind of which stones was transparent like glass, as Pliny writes in his natural History, b. 37. ch. 10. But some render this word, crystal, and the Seventy, and some other of the ancients, translate it jasper. But the proper signification of the Hebrew names of precious stones is unknown to the Jews themselves, as hath been noted before. It may suffice us to know that this was some very clear, and transparent, and precious stone. , and thy gates of carbuncles, and all thy borders q The utmost parts or Walls. The Church is here evidently compared to a Building, whose Foundation, Pavement, Gates, and Windows, were named before. of pleasant stones. 13 And all thy children shall be * Ch. 11. 9 Jer. 31. 34. Joh. 6. 45. 1 Cor. 2. 16. 1 Thes. 4. 9 1 Joh. 2. 20. taught of the LORD r Not only outwardly by his word, which was made known to all the Jews under the Old Testament, but inwardly by his Spirit, which is poured forth under the New Testament, both upon a far greater number of persons, and in a far higher measure, and with much more efficacy and success than it was under the Old. , and great shall be the peace s 1. Inward Peace of Mind or Conscience arising from the clear discoveries of God's Love and Reconciliation to us, and wrought by the spirit of adoption which is more abundantly given to Believers under the Gospel, whereas the spirit of bondage was more common and prevalent under the Law. 2. Outward Peace, Safety, and Happiness, which is more fully promised in the following verses, and which God, when he sees fit will confer upon his Church. of thy children. 14 In righteousness t Either 1. As the means of thy Establishment. This Kingdom shall not be set up, and settled by fraud or Tyranny, as other Kingdoms frequently are, but by Justice: Or rather 2. As the effect of the establishment. Thine affairs shall be managed with Righteousness, which is the Glory and Felicity of any society, and not with oppression, as it follows. Justice shall be freely and impartially executed. shalt thou be established: thou shalt be far from oppression u Either by thine own Governors, or by foreign Powers. ▪ for thou shalt not fear x Thou shalt neither have any just cause of fear, nor be given up to the torment of fear without cause. , and from terror, for it shall not come near thee. 15 Behold they shall surely gather together y It is true, there will not want some that shall combine and make an attempt against thee. , but not by me z As they do this without any such commission from me, as Sennacherib and Nabuchadnezzar had, Isa. 10. 6, 7. jer. 25. 9 so they shall not have my help in it, without which all their endeavours will be vain and unsuccessful. : whosoever shall gather together a To battle, as is manifest from the following words, of which kind of gathering this word is used Psal. 140. 2. and elsewhere. against thee b Heb. with thee. But to fight with a man is all one with fight against him. , shall fall for thy sake c For that Respect and Love which I bear to thee. Or, before thee, as this particle is sometimes used, so as thine Eyes shall behold it. . 16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work, and I have created the waster d Both the Smith that maketh all warlike Instruments, and the Soldier that useth them, are my Creatures, and totally at my Command, and therefore they cannot hurt you without my leave. to destroy e To destroy only whom and when I please. . 17 No weapon that is form against thee▪ shall prosper f And as they cannot do any thing against thee without my leave, so I assure thee I will not suffer them to do it: and if any Smith shall make any weapons to be employed against thee, he shall not succeed in it. , and every tongue that shall rise against thee in judgement, thou shalt condemn g And I will deliver thee not only from the fury of War, but also from the strife of Tongues, from all the threaten and boasts, and reproaches of thine Enemies, and from all the claims and pretences which they have of any right and power over thee. So thine Enemies shall neither prevail against thee by violence, nor by pretences of Justice. . This is the heritage h This blessed condition described in this Chapter, is the portion allotted to them by me. of the servants of the LORD, and their righteousness i Either 1. The Reward or Fruit of their Righteousness, as Righteousness is used Psal. 112. 3, 9 Or 2. Their Right or the righteous Administration of all their concerns whereby they are preserved from all manner of oppressions, as Righteousness was used v. 14. is of me k I give it, and I will continue it to them, and who then can take it away from them. , saith the LORD. CHAP. LV. 1 HO, * Joh 4. 14. & 7. 37. Rev. 21. 6. & 22. 17. every one a Not only Jews but Gentiles. The Prophet having largely discoursed of Christ, ch. 53. and of the Church of Christ, ch. 54. doth here invite all persons to come to Christ, and to his Church. that thirsteth b For the Grace of God, and the blessings of the Gospel. This thirst implies a vehement, and active, and restless Desire after it, not to be satisfied with any thing short of it. , come ye to the waters c Which are mentioned either 1. As the place where they were to buy the following commodities, it being usual to convey provisions to Cities by Rivers Or rather 2. As the commodity to be bought, the Graces and comforts of God's Spirit, which are frequently compared to Waters, as Isa. 12. 3. & 35. 6, 7. joh. 7. 37, 38. and elsewhere, and which are designed by all these Metaphorical Expressions of Waters▪ Wine, Milk, and Bread. , and he that hath no money d Even those who are most poor▪ in the World, and those who are most worthless and wicked, if they do but thirst, may be welcome. ; come ye, buy e i e. Procure or receive that which is freely offered to you if you do but come for it, and are willing to take it. Thus buying is used, Pro. 23. 23. Rev. 3. 18. Nor can this be understood of buying properly, because here is no price paid. and eat, yea come, buy wine and milk f Which are Synecdochically put for all sorts of provisions; which also are to be understood of Spiritual and Gospel-Blessings, as is evident from the following words. , without money, and without price. 2 Wherefore do ye † Heb. weigh. spend money e All your time, and strength, and cost in seeking it. for that which is not bread f For those vain or foolish things which can never nourish or satisfy you, such as worldly goods, or your own Inventions, Superstitions and Idolatries. , and your labour for that which satisfieth not? hearken diligently unto me g Unto my Doctrine and Counsel. , and eat ye that which is good h That which is truly, and solidly, and everlastingly good, and not such things which though they be called, and seem to be good, yet really are evil, and most pernicious to men. , and let your soul delight itself in fatness i In this fat and most pleasant food of Gospel-enjoyments. . 3 Incline your ear, and come unto me: hear k Harken attentively and obediently to my counsel: hearing being oft put for, obeying, as Deut. 18. 15. 1 Sam. 15. 22, 23. Psal. 95. 7. etc. , and your soul shall live l To wit, comfortably and happily; which only is worthy of the name of Life. , and I will make an everlasting covenant with you m That everlasting Covenant of Grace and Peace which I made with Abraham, and his Seed, the Israelites, I am ready to make it with every one of you thirsting Gentiles. , even the * 2 Sam. 7. 8. 2 Chr. 6. 42. Ps. 89. 24. 28, 29, 33, 37. Act. 13. 34. sure mercies of David n Even that Covenant which was made first with Abraham, and then with David, concerning the exhibition of those glorious and sure Mercies or Blessings which God hath promised to his People, one and the chief of which Mercies was the giving of Christ to die for their sins, and to rise again for their justification. This Exposition may receive light and strength by comparing this place with Act. 13. 33, 34. He mentions David rather than Abraham, either 1. Because these Promises, and especially that great promise, which is the foundation of all the rest, concerning Christ and his eternal Kingdom, were far more frequently, and expressly, & fully made & revealed to David, than they were to Abraham. Or 2. Because David was a more evident and illustrious type of Christ than Abraham was, as being raised from a mean condition to the highest honour, being made a great and most victorious and righteous King, and the first King of that Throne upon which the Messiah was to fit. Or 3. Because the name of David is not here put personally for the King of that Name, but patronimically for the Messiah who was to be David's Son and Successor, and who is therefore called David in the prophetical Scriptures, as jer. 30. 9 Ezek. 34. 23, 24. & 37. 24, 25. Host 3. 5. as Rehoboam upon the same account is called David, 1 Kin. 12. 16. And this is the more probable, because the next verse, which hath a manifest Relation to this verse, is confessedly understood of Christ. . 4 Behold, I have given him p The David last mentioned, even Christ, the Son and Successor of David, as is plain and certain from the titles and works ascribed to him in this and in the following Verse. But of this see the last note upon the former verse. for a witness q To be a Prophet or Teacher, to declare the counsel and will of God concerning the duty and Salvation of Men, to bear witness unto the truth, as Christ himself affirmeth, joh. 18. 37. to confirm God's Promises, Rom. 15. 8. and, amongst others, those which respect the calling and reconciliation of the Gentiles, to be a witness for both parties of that Covenant made between God and Men. to the people r Not only to my People of Israel, but to all People, Gentiles no less than Jews, as is evident from the following verse, and from Isa. 49. 6. and divers other places. , a leader and commander s A sovereign Prince to give them Laws, and exact their Obedience, and in case of their Obedience to give them Protection and Rewards. to the people. o I have already appointed, and will in due time actually give. 5 Behold, thou l Thou, O Messiah, of whom he now spoke, v. 4. and to whom he suddenly turneth his speech, as is very common in the Prophets. shalt call m To wit, unto thyself, and to the knowledge of thyself, as appears from the following words, and by thee unto acquaintance and fellowship with God. a nation that thou ‖ Or, knewest not. knowest not n Or rather, didst not know, to wit, with that special knowledge which implies approbation, and tender Care and Affection, as words of knowledge are most frequently used in Scripture: the Gentiles to whom, in former times, thou didst not make known thy Law and Covenant, and the way of Salvation. Act. 14. 16. & 17. 30. , and nations that knew not thee o That had but little knowledge of God, and no knowledge of the Messiah. shall run unto thee p Upon thy call shall speedily and readily come to thee to receive Instructions from thee, and to follow thee whithersoever thou shalt lead them. , because of the LORD thy God q Because the Lord shall by many evident and unquestionable tokens, manifest himself to be thy God, and thee to be his Son and faithful servant. , and for the holy One of Israel; for he hath glorified thee r Because the God of Israel, who is the only true God, will highly honour thee by his singular presence with thee, by his almighty Power accompanying thy Word, and making it wonderfully effectual for the conversion of an innumerable company, both of Jews and Gentiles, and by confirming thy Word with illustrious signs and miracles, and particularly by thy Resurrection and glorious Ascension. These and other like considerations were the motives which convinced the Gentiles, that Christ was the true Messiah, and the Religion which he taught was the true Religion. . 6 * Ps. 32. 6. Seek ye the LORD s Having discoursed of the Office and Work of Christ, and shown that he should call People and Nations to himself, and to God, he now endeavours to persuade the People to hearken to his Call, and to seek the Lord, i. e. To labour to get the knowledge of God's Will, and to obtain his Grace and Favour; neither of which things were to be done but in and through Christ. And this Invitation or exhortation is general like that v. 1. reaching to all Nations, both Jews and Gentiles, implying, that both of them had lost him and his Favour, and were gone astray from him. Seek him ye Gentiles, whom he now inviteth so to do, and will assist in finding him. And seeing the Gentiles seek him earnestly, let their example provoke you Jews to imitate them therein, and take heed that you do not reject him whom they will receive and own. while he may be found t In this day of Grace, whilst he offereth Mercy and Reconciliation to you; which he will not always do. Compare Prov. 1. 24, etc. Luk. 19 44. 2 Cor. 6. 2. ; call ye upon him while he is near u Near to you by his gracious presence and offers, in his Ordinances, ready and desirous to receive you to Mercy upon the following conditions. . 7 Let the wicked man x Any wicked man, either Jew or Gentile. forsake his way y His evil or wicked way, as is evident from the foregoing word, and as it is more fully expressed, jer. 18. 11. & 25. 5. which is called his way, because it is natural, and customary, and dear to him, and in opposition to God's good way: his sinful course or manner of Life. Let him cease to do evil, as it is Isa. 1. 16. This he adds to intimate that men's seeking and calling upon God will do them no good without Reformation of their Lives. , and † Heb. the man of iniquity. the unrighteous man his thoughts z The sinful devices and purposes of his Mind. Thus he strikes at the root of sinful actions, and sheweth that the heart must be purged and changed as well as the outward actions. : and let him return unto the LORD a As he hath departed from God by sin, let him turn to him by sincere Repentance, and the practice of all God's precepts. Whereby he intimates that a mere abstinence from wicked courses is not sufficient, without the exercise of the contrary Graces, that we must not only cease to do evil, but also learn to do well, as it is prescribed, Isa. 1. 16. , and he will have mercy upon him, and to our GOD b To the God of Israel, who is and hath showed himself to be a most merciful and gracious God. , for † Heb. he will multiply to pardon. he will abundantly pardon c He useth so many Words and Arguments to encourage them to Repentance, because the persons here invited were guilty of Idolatry, Apostasy, and many other gross wickednesses: which he knew, when they came to themselves, and to a serious sense of their sins, and of the just and holy Nature and Law of God, would be an insupportable burden to their awakened Consciences, and make them very prone to conclude, that God either could not or would not pardon such horrid Delinquencies, and therefore would rather drive them from God, than draw them to him. . 8 For my thoughts are not your thoughts, neither are your ways my ways d My disposition and carriage is vastly differing from yours. If any man provoke or injure you, especially if he do it greatly and frequently and maliciously, you are very slow and backward to forgive him, and if you do or seem to forgive him, and promise to forget, and pass it by, yet you retain a secret grudge in your hearts, and upon the least occasion, and slight offence, you forget your Promise, and you are soon weary with forgiving, and prone to revenge yourselves upon him; but it is not so with me: For I am slow to anger, and ready to forgive all true penitents, how many, and great, and numberless soever their sins be, and my Promises of Mercy and Pardon shall be infallibly made good to them. And therefore you need not fear to come to me, or to find Mercy and acceptance with me. , saith the LORD. 9 For as the heavens are higher than the earth e Inexpressibly and infinitely: for the distance between the Earth and the highest Heavens is unmeasurable by any man upon Earth. , so are my ways higher than your ways, and my thoughts than your thoughts. 10 For * Deut. 32. 2▪ as the rain cometh down, and the snow f Which in its season contributes to the fruitfulness of the Earth as well as the Rain. from heaven, and returneth not thither g To wit, void or without effect, as it is expressed in the next verse: or immediately: it is not drawn up again as soon as it is come down, but abides for a convenient time upon the Earth, until it do that work for which it was sent. , but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater h That it may bring forth store of Breadcorn, both for men's present supplies, and for seed for the next year. . 11 So shall my word i My promises before recited concerning the sending of the Messiah, and the blessing of his Labours with such wonderful success, and concerning the reconciliation and pardon of the greatest sinners, and concerning the Redemption and Salvation of his People. be that goeth forth out of my mouth: it shall not * Ch. 45. 23. Mat 10. 13. return unto me void k Without success. It is an allusion to an Ambassador who returns without dispatching that business for which he was sent. , but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it l It shall have that effect which I intended, it shall certainly be fulfilled in manner before expressed. . 12 For m Or, Therefore: because God hath promised it▪ and therefore will effect it. ye shall go out n Ye shall be released from the place and state of your Bondage. He alludes to their going out of Egypt, which was a type of their succeeding deliverances, and especially of their Redemption by Christ from the power of sin and of the Devil. with joy, and be led forth o Or, be led along, be conducted by the gracious and powerful presence of God, as you were in the Wilderness. with peace p Safely and triumphantly without fear of being retaken and brought back into slavery by your Enemies. : the mountains and the hills shall * Ps. 96. 1●…. & 98. 8. Ch. 35. 1. break forth before you into singing, and all * 1 Chr. 16. 33. the trees of the field shall clap their hands q There shall be a great and a general rejoicing at your deliverance: so that even the senseless Creatures shall seem to rejoice with you and for you. . 13 * Ch. 41. 19, 20. Instead of the thorn shall come up the firtree, and instead of the briar shall come up the myrtle-tree q Whereas your Land was filled with Thorns and Briars, as was foretold, Isa. 7. 24. they shall be rooted out, and it shall be planted with Fir-trees and Myrtle-trees, and such other Trees, which are useful either for Fruit or for Delight. Or, this Promise may be answerable to that Ezek. 28. 24. There shall be no more a pricking briar unto the house of Israel, nor any grieving thorn, etc. but instead of them shall be such Trees as shall yield shade and refreshment. The meaning is, The Church shall be delivered from pernicious men and things, and replenished with sincere and serious Believers, and with all sorts of divine Graces and Blessings. : and it shall be to the LORD for a name r This wonderful change shall bring much honour to that God by whom it is wrought. , for an everlasting sign s that shall not be cut off t Which shall never be abolished, but shall always live and flourish in the Minds and mouths of Men. . t For a Monument, or evident and glorious Token of God's infinite Power, and Faithfulness, and Love to his People unto all succeeding Generations. CHAP. LVI. 1 THus saith the LORD a This verse and the rest of this Chapter, until v. 9 seems to belong to the foregoing Prophecy. From the consideration of Gods Promises made to them he moveth them to perform their duty to him. , Keep ye ‖ Or, equity. judgement, and do justice b This Phrase elsewhere signifies the duties which one man oweth to another, but here it seems to signify the Duties which men own to God, as it is explained in the following verses. : for my salvation c That eminent Salvation by the Messiah so largely promised, and insisted upon in the foregoing Chapters: for which it behoves you to prepare yourselves, and in which, without this condition you shall have no share nor benefit. is near to come d So the Scripture useth to speak of things which are at a great distance, as if they were present or at hand. See Habak. 2. 3. jam. 5. 8, 9 Rev. 22. 20. , and my righteousness e The same thing which he now called Salvation, and here calleth his Righteousness, because it is an evident demonstration of God's Righteousness as in the fulfilling of his promises, so in the punishment of sin, and in the salvation of sinners upon just and honourable terms. to be revealed. 2 Blessed is the man f Every man, not only Jews, but Gentiles, or Strangers, as it is explained in the following Verses. that doth this g Judgement and Justice, mentioned v. 1. , and the son of man that layeth hold on it: that keepeth the sabbath from polluting it i That guardeth the Sabbath from profanation, that doth not defile it, either by forbidden practices, or by the neglect of commanded duties. And though Sabbath seems to be put here, as Sacrifice is elsewhere, Synecdochically for the whole Worship of God, whereof this is an eminent part, and the bond of all the rest. , and keepeth his hand k Which being the great instrument of Action, is put for all the kinds and means of Action. from doing any evil l To wit, to ones Neighbour, as it is more fully expressed, Psal. 15. 3. . h Or, that holdeth it fast, that is resolute and constant in so doing, that not only gins well, but perseveres in it. 3 Neither let the son of a stranger m The stranger, as the son of man is the same with the man, v. 2. the Gentile, who by Birth is a stranger to God, and to the Commonwealth of Israel. , that hath joined himself to the LORD n That hath turned from dumb Idols to the living God, and to the true Religion: for such shall be as acceptable to me as the Israelites themselves, and the partition-wall between Jews and Gentiles shall be taken down, and Repentance and Remission of sins shall be preached and offered to men of all Nations. speak, saying, The LORD hath utterly separated me from his people, neither let the eunuch o Who is here joined with the stranger, because he was forbidden to enter into the Congregation of the Lord, Deut. 23. 1. as the stranger was, and by his barrenness might seem no less than the stranger to be cast out of God's Covenant, and cut off from his People, to whom the blessing of a numerous Posterity was promised. And under these two Instances he understands all those persons, who either by Birth, or by any Ceremonial Pollution, were excluded from the participation of Church privileges, and so he throws open the door to all true Believers without any restriction whatsoever. say, Behold, I am a dry tree p A sapless and fruitless Tree, accursed by God with the curse of barrenness, which being oft threatened as a Curse, and being a matter of Reproach among the Jews might easily occasion such discouraging thoughts as are here expressed. . 4 For thus saith the LORD unto the eunuches that keep my sabbaths, and choose the things that please me q That observe my commands not by custom, or force, or fear, but by free choice, and full consent, with love to them and delight in them. , and take hold of my covenant r That resolvedly and steadfastly keep the conditions of my Covenant. : 5 Even unto them will I give in mine house s In my Temple, to serve me there as Priests, which Eunuches were not allowed to do, Leu. 21. 17, etc. Deut. 23. 1. , and within my walls t In the Courts of my Temple, which were encompassed with Walls. This seems to be added with respect to the People who were admitted into the Court, but not into the House itself. , a place and a name better than of sons and daughters u A far greater Blessing and Honour than that of having posterity, which was but a temporal Mercy, and that common to the worst of men, even my Favour, and my Spirit, and eternal Felicity. : I will give them an everlasting name, that shall not be cut off. 6 Also the sons of the stranger, that join themselves to the LORD x That with purpose of heart cleave unto him, as is said, Act. 11. 23.. , to serve him, and to love the name of the LORD y To serve him out of love to him, and to his Worship. , to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant: 7 Even them will I * Ch. 2. 2. bring to my holy mountain z To my house, as it is explained in the following clause, which stood upon Mount Zion, largely so called, including Mount Moriah. Formerly the Gentiles neither had any desire to come thither, nor were admitted there; but now I will incline their hearts to come, and I will give them admission and free liberty to come into my Church. , and make them joyful a By accepting their services, and comforting their hearts with the sense of my Love, and pouring down all sorts of blessings upon them. in my house of prayer b In my Temple, in and towards which Prayers are daily made and directed unto me, 1 King. 8. 19, 28. : their burnt-offerings and their sacrifices shall be accepted upon mine altar c They shall have as free access to mine House and Altar, as the Jews themselves, and their services shall be as acceptable to me as theirs. Evangelical Worship is here described under such Expressions as agreed to the Worship of God which then was in use, as it is Mal. 1. 11. and elsewhere. See also Rom. 12. 1. Heb. 13. 15. : for * Mat. 21. 13. Mar. 11. 17. Luk. 19 46. mine house shall be called an house of prayer for all people d Jews and Gentiles shall have equal freedom of access to my House, and shall there call upon my Name. Possibly he may call it an House of Prayer, either to imply that Prayer to God, whereof Thanksgiving is a part, is a more considerable part of God's Worship than Sacrifice, which being considered in itself is little valued by him, as he frequently declareth: or to signify that in the New Testament, when the Gentiles should be called, all other Sacrifices should cease, except that of Prayer, and such like Spiritual Services. Which also is confirmed from the nature of the thing. For seeing Sacrifices were confined to the Temple at jerusalem, and it was impossible that all Nations should resort thither to offer up Levitical Sacrifices in such time and manner as God appointed, it was necessary upon supposition of the general conversion of the Gentiles, that that way of Worship ship should be abolished, and such a way prescribed as they were capable of practising. . 8 The Lord GOD, which gathereth the outcasts of Israel e Which will gather to himself, and bring into their own Land, those poor Israelites which are, or shall be, cast out of their own Land, and from God's presence, and dispersed in divers parts of the World. , saith, Yet will I gather others to him, † Heb. to his gathered. besides those that are gathered unto him f As there are some few Gentiles whom I have made Proselytes, and added to the Jewish Church, so I shall make another and a far more comprehensive gathering of the Gentiles, whom I shall bring into the same Church with the Jews, making both Jews and Gentiles one fold under one Shepherd, as it is promised, joh. 10. 16. . 9 All ye beasts of the field, come to devour, yea, all ye beasts in the forest g This invitation or proclamation is a prediction of Israel's Destruction by their cruel Enemies, which are oft expressed in Scripture under the names of ravenous Beasts. But the great Question is, What connexion this part of the Chapter hath with the former? Which may be thus conceived: The prophet having largely dis●…sed concerning the Messiah, and his Church and Kingdom, and particularly of the great accession and conversion of the Gentiles to it, and of the Infidelity, Apostasy, and manifold Wickednesses of the Jewish Nation, and having comforted and encouraged the Gentiles with God's gracious promises made to them, he now proceeds to terrify the unbelieving and ungodly Jews, and to show that as the Gentiles should believe, and be saved, so they should reject their Messiah, and be utterly destroyed; although we need not labour much about the coherence: For this may be a new Sermon, and therefore many learned Interpreters make this the beginning of the 57th Chapter. . 10 His h Israel's, as is evident from the following verses: the Pronoun Relative being put without, and instead of the Antecedent; of which I have given divers Instances before. watchmen i Priests and Prophets, or other Teachers, who are commonly called Watchmen, as Ezek. 3. 17. & 33. 2. Host 9 8. He mentions only the Teachers, because Ignorance was most shameful in them, but hereby he supposeth the gross ignorance of the People, who neither pretended nor desired to be wiser than their Teachers. are blind: they are all ignorant k Of God's Will and Word, and of their own and the People's duty, and of the true Messiah. , they are all dumb dogs, they cannot bark l They are also slothful and negligent in instructing the people, and do not faithfully reprove them for their sins, nor warn them of their dangers, nor keep them from Errors and corruptions in Doctrine, and Worship, and Conversation, as they ought to do. , ‖ Or, dreaming, or talking in their sleep. sleeping, lying down, loving to slumber m Minding their own ease and safety more than the People's benefit. . 11 Yea, they are † Heb. strong of appetite. greedy dogs which † Heb. know not to be satisfied. * Ezek. 34. 2, 3. can never have enough n Insatiably covetous. , and they are shepherds that cannot understand o Heb. that know not to understand, that do not care, or love, or desire (as knowing is frequently taken) either to understand the Law, or Word of God themselves, or to make the People to understand it. : they * Ch. 53. 6. & 57 17. all look to their own way p They regard neither Gods Command and Glory, nor the People's good, but only the satisfaction of their own base Lusts. See on Isa. 53. 6. , every one for his gain from his quarter q In their several places and stations, as they have opportunity: Heb. from his or their end or extremity, i. e. universally, or all from one end of that Body or Society of men unto the other: as the same word signifies Gen. 19 4. from one end of the City to the other, or, as we there render it, from every quarter: and as the same word is by divers learned Men rendered 1 Kin. 12. 31. not of the meanest of the people, but out of all the people, or indifferently out of every Tribe: of which see my note there. But if that Phrase be rightly rendered there, out of the meanest of the people, as divers also expound the same Phrase, Gen. 47. 2. of the meanest of his Brethren; why may it not as well be rendered here, even from the meanest or poorest of his flock, which is a great aggravation of their covetousness and cruelty, to extort gains from such as needed their Charity. . 12 Come ye, say they q Unto their Brethren, by Office, and in Iniquity, unto their Fellow-Priests, or other jolly companions. , I will fetch wine, and we will fill ourselves r We will drink not only to Delight, but even to Drunkenness, as this word signifies, Mich. 1. 10. and elsewhere. with strong drink, and to morrow shall be as this day, and much more abundant s Which showeth their dreadful security and contempt of God, and of his Judgements, and their total and resolved abandoning of all care of their own or People's Souls. . CHAP. LVII. 1 THe righteous a Just and holy men, who are the pillars of the place and state in which they live, yea, as the Jews call them, the pillars of the World. perisheth, and no man b Few or none of the People. So he showeth that the corruption was general in the People no less than in the Priests. layeth it to heart c Is duly affected with this severe stroke and sad sign of God's displeasure. ; and † Heb. men of kindness, or 〈◊〉. * Ps. 12. 1. Mic. 7. 2. merciful d Or, godly; the same whom he now called righteous, whose duty and practice it is to exercise both Mercy or Kindness, and Justice. men are taken away, * 2 Kin. ●…2. 20. none considering that the righteous is taken away ‖ Or, 〈◊〉 that which is evil. from the evil to come e From those dreadful Calamities which are coming upon the Nation. . 2 He shall ‖ Or, go in peace. enter into peace f This just and merciful man shall enter in a state of peace and rest, where he shall be out of the reach of the approaching miseries. Or, he shall go (to wit, to his Fathers, as it is fully expressed, Gen. 15. 15. Or, he shall die, going being put for dying, as 1 Chr. 17. 11. compared with 2 Sam. 7. 12. job 10. 21. & 14. 20. Luk. 22. 22. and elsewhere:) in peace. : they g Just men. Here is a sudden change of the number, which is very frequent in the Prophets. shall rest in their beds h In their Graves, which are not unfitly called their Beds, or sleepping Houses, as their death is commonly called sleep in Scripture. , each one walking i Or that walketh or did walk, i. e. live. ‖ Or, before him. in his uprightness k In a sincere and faithful discharge of his duties to God and Men. Or, before him, i. e. before God, according to the usual Phrase of Scripture, as Gen. 17. 1. 1 Kin. 2. 4. & 8. 25. For God is oft understood where he is not expressed, but only designed by this or the like pronoun, as Gen. 15. 13. and elsewhere. . 3 But draw near hither l To God's Tribunal, to answer for yourselves, and to hear what I have to say against you, and to receive your sentence. , ye sons of the sorceress m Not by propagation, but by imitation; such being frequently called a Mansor Woman's Sons that learn their Art, or follow their Example: you Sorcerers, either properly or Metaphorically so called; for the Jews were guilty of it both ways. , the seed of the Adulteress, and the whore n Not the genuine Children of Abraham, as you pretend and boast, but begotten in Fornication upon a common Whore. Which is not to be understood properly but figuratively, because their dispositions and carriages were far more suitable to a bastardly brood, than to Abraham's Seed. . 4 Against whom do ye sport yourselves o Consider whom it is that you mock and scoff when you deride God's Prophets, as they did, Isa. 28. 14, 22. and know that it is not so much Men that you abuse, as God, whose Cause they plead, and in whose name they speak. ? against whom make ye a wide mouth, and draw out the tongue p These are the known and common gestures of Mockers, of which see job 16. 10. Psal. 22. 7. & 35. 21. ? are ye not children of transgression, a seed of falsehood q Either an adulterous brood, as was said before: or, a Generation of Liars, whose practices grossly contradict your principles and professions, who deal deceitfully and perfidiously both with God and with Men. ? 5 Enflaming yourselves † Heb. with gods, or among the oaks. with idols r Heb. being inflamed, etc. lusting after them, and mad upon them, as the Phrase is, jer. 50. 38. fervent both in making and in worshipping of them, as was observed, Isa. 44. 12, etc. It is a Metaphor borrowed from Whoredom to which Idolatry is oft compared. * 2 Kin. 16. 4. under every green tree s Wheresoever you see an Idol erected, which was commonly done in Groves, or under great and shady trees, which both defended the Worshippers from the heat of the Sun, and were supposed to strike them with a kind of sacred Horror and Reverence. See on Deut. 12. 2. 2. Kin. 16. 4. & 17. 10. * Ezek. 16. 20. & 20. 26. slaying the children t In way of Sacrifice to their Idols, after the manner of the barbarous Heathens; of which see on Leu. 18. 21. Deut. 12. 31. 2 Kin. 21. 6. & 23. 10. in the valleys u Or, besides the brooks, which run in valleys: which was most commodious for such bloody work. He seems to allude to the valley of Hinnom in which these cruelties were practised, jer. 7. 31. through which also the Brook Kidron is supposed to have run. under the cliffs of the rocks x Which they chose either for shade, or for those dark vaults and hollow places, which were either by Nature or Art made in rocks, and which were convenient for, and frequently appointed to idolatrous uses. ? 6 Among the smooth stones of the stream is thy portion y Thou hast chosen for thy portion those Idols which were either made of those smooth stones which were cast up by Rivers; or which were worshipped upon Altars made of such stones; or which were worshipped by the sides of Brooks or Rivers where such smooth stones commonly lie. ; they are thy lot z Thou hast forsaken me and chosen Idols for the great object of thy Worship and Trust. : even to them hast thou poured a drink-offering, thou hast offered a meat-offering a For the Devil is God's Ape, and Idolaters used the same Rites and offerings in the Worship of Idols which God had prescribed in his own, Numb. 15. 4, etc. . Should I receive comfort in these b Should I be pleased with such a people and such Actions? Must I not needs be highly provoked, and show my displeasure by an exemplary punishment of such wicked and foolish Actions? This is an usual Figure, called Meiosis, or Litotes, when less is said, and more is understood. ? 7 * Ezek 16. 16, 25. Upon a lofty and high mountain c In high places, which were much used for religious Worship, both by Israelites and by Heathens. hast thou set thy bed d Thine Altar, as appears from the Sacrifice here following, in which thou didst commit spiritual Whoredom with Idols. Compare Ezek. 23, 17, 41. : even thither goest thou up to offer sacrifice. 8 Behind * Ezek. 8. 10. & 23. 14. the doors also and the posts e Which by a Figure called Hendiaduo may be put for the door-posts, as it is expressed, Deut. 11. 20. Behind the posts of the doors of thine House: where the Heathens are said to have placed their tutelary gods to whose protection they committed themselves and their Houses, that so they might have their Eyes and Minds upon them, whensoever they went out or came in. Here also the Israelites might put them in some close corner, that they might keep them secret, it being opprobrious, and oft times dangerous for them to worship Idols. hast thou set up thy remembrance f Those Images or Monuments and tokens which thou didst make and set up there as remembrances of those Idol-gods whom they represented, or to whom they belonged. He saith, thy remembrance, in opposition to God's remembrances, or to that Writing of God's Law upon their door-posts, which God prescribed to keep him and his Law in their remembrance, Deut. 6. 9 & 11. 20. : for thou hast discovered thyself to another than me f Thou hast uncovered thy nakedness, i. e. prostituted thy Body (as that Phrase commonly signifies) to others besides me thine Husband. Heb. from with me (departing from me, or, as it were rising out of my Bed) thou hast uncovered or prostituted thyself to others like an impudent and insatiable strumpet. , and art gone up g Into the Adulterous Bed, as this very word is used, Gen. 49. 4. : thou hast enlarged thy bed h That it might receive many Adulterers together. Thou hast multiplied thine Idols and Altars. , and ‖ Or, hewed it for thyself larger than theirs. made a covenant with them i Thou hast covenanted to serve them, and to expect help from them. But because the verb here used being thus put by itself, never signifies to make a Covenant, it seems to be better rendered in the margin of our Bible, and by others, hast hewed it (to wit, thy Bed, which is expressed both in the next foregoing, and in the next following words:) for thyself (for thine Idolatrous uses:) larger than theirs, than their bed, as it follows: or thus, didst hue down (to wit, trees, which is easily understood both from the Verb, and from the nature of the thing) to or for thyself (to make Images or other things relating to thy false Gods) more than they, more than the Heathens, of whom thou hast learned these practices, as God complains, 2 King. 21. 9 Ezek. 16. 46, 47, 52. ; * Ezek. 16. 26, 28. & 23. 12, etc. thou lovedst their bed ‖ Or, thou providest room. where thou sawest it k No sooner didst thou see their Idols but thou wast enamoured with them, and didst fall down and worship them, like an unchaste and lewd Woman, who upon all occasions, and at the very first view of any man, is inflamed with Lust towards them. Heb. thou lovedst their Bed (i. e. their filthy conversation) in the place (for so this Hebrew word frequently signifies, as Deut. 23. 12. Isa. 22. 18. and elsewhere,) where thou sawest it. Or, thus, thou lovedst their bed, thou didst provide (as this word signifies, Exod. 18. 21. and so doth a word of the very same signification, Gen. 22. 8.) a place for it, to receive their Bed, to set up their Idols in thine own house. . 9 And ‖ Or, thou respectedst the King. * Ch. 30. 6. Ezek. 16. 33. & 23. 16. thou goest l Either by thyself, or, by thy messengers, as it follows. Or, thou didst look, to wit, earnestly, with expectation and vehement affection. to the king m Either to Moloch, which was as it were the King or chief of their Idols, and which signifies a King. Or, to the great King of Assyria, called the King by way of eminency, to whom the Israelites in the days of Isaiah were very prone to seek, and trust, and send presents. Although the word, King, may be here taken collectively for the Kings of Assyria or Egypt, or any other King, from whom they desired or expected help in their straits. And so the Prophet passeth here from their Idolatry to another sin, even to their carnal confidence in Heathen Princes, for which they are oft severely reproved; although these two sins were commonly joined together, and they easily received Idolatry from those Kings whose help they desired. with ointment n With precious Ointments, and particularly with balm, which was of great price, and was a commodity peculiar to those parts, and was sometimes sent as a present. See Gen▪ 43. 11. jer. 8. 22. & 46. 11. , and didst increase thy perfumes o Didst send great quantities thereof to them to procure their aid. , and didst send thy messengers far off p Into Assyria, which was far from judaea. , and didst debase thyself even unto hell q Thou wast willing to submit to the basest terms to procure their aid. . 10 Thou art wearied in the greatness of thy way r Thou hast not eased or relieved, but only tired thyself with all thy tedious journeys, and laborious endeavours. ; yet saidst thou not, There is no hope s And yet thou wast so stupid under all thy discouragements and disappointments, that thou didst not perceive that thy labour was lost, and that thy case was not mended but made worse and desperate by these practices. ; thou hast found the ‖ Or, living●… life of thine hand t Thou hast found (i. e. Thou falsely imaginest that thou hast found, or shalt assuredly find by these courses) the life (i. e. the strength or vigour) of thine hand, that thine hand is strengthened by these practices: or, life by thine hand, i. e. by these endeavours and applications of thyself to others for help. Or, thou hast sometimes found success in these ways. , therefore thou wast not grieved u Therefore thou didst not repent of thy sin and folly herein, but didst persist and applaud thyself in such courses. . 11 And of whom hast thou been afraid or feared x And what or who are they, the fear of whom drives thee to these wicked and desperate courses? Are they not men, weak and mortal Creatures, such as wholly depend upon me, and can do nothing to thee either against me or without me? , that thou hast lied y That thou hast dealt thus disloyally and perfidiously with me, and sought for such foreign assistances, contrary to my command, and thy solemn Covenant. , and hast not remembered me z Hast thou forgotten all those great things which I have done for thee, and all those Promises which I have made to thee, and constantly performed, when thou hast not grossly violated the conditions upon which they were made. ▪ nor laid it to thy heart a Or thus, nor set me upon thine heart, as these very words are rendered Cant. 8. 6. And so this is a repetition of what is said in the foregoing clause in other words. The sense is, Thou hast not seriously and affectionately considered what I am, how all-sufficient, and faithful, and gracious, for than thou wouldst not have disinherited or disobeyed me. ? have not I held my peace even of old b Have not I forborn to reprove and punish thee for this and for thy other sins, from time to time, ever since thou wast my People, that by this goodness I might oblige thee to love me, and to cleave unto me? , and thou fearest me not c Or, therefore thou dost not fear or regard me. Thus thou abusest mine indulgence and long-suffering, taking occasion from thence to despise me. ! 12 I will declare d I will no longer be silent and patiented towards thee. thy righteousness and thy works e Which may be put for the righteousness of thy works by that known figure, of which see the first note on v. 8. whereby he means their wickedness, which he calleth their righteousness either Ironically, or because it was covered with a pretence of Righteousness, and they alleged that this was a just and lawful thing when they were distressed to seek for help from their Neighbours or Allies. The sense is, I will discover whether thy works be righteous, as thou pretendest they are: my punishments shall manifest the wickedness of thy Actions. ▪ † Heb. and. for they shall not profit thee f These Actions shall do thee no good but much hurt. . 13 When thou criest g To wit, unto me for deliverance , let thy companies deliver thee h Expect it not from me whom thou hast forsaken and despised, but from those foreign troops to whom thou hast sought and trusted for succour. : but the wind shall carry them all away i But they shall be so far from saving thee that they shall not be able to deliver themselves, but shall be carried away suddenly and violently by the blast of mine anger. ; vanity k A vapour or puff of Breath which quickly vanisheth away. It is the same thing in effect with the wind. shall take them l Or, take them away, as this verb signified, Host 11. 13. and elsewhere. ; but he that putteth his trust in me, shall possess the land, and shall inherit my holy mountain m Shall enjoy my favour and presence in my Temple. : 14 And shall say n Heb. And he shall say: or, and one shall say. God will raise up a man who shall say these words, and that with authority and efficacy, so as the thing shall be done. , * Ch. 40. 3. & 62. 10. Cast ye up, cast ye up o Make causeways, where it is needful, for their safe and easy passage. , prepare the way, take up the stumbling block out of the way of my people p Remove all things which may hinder them in their return. . 15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy q Who is omnipotent, everlasting and unchangeable, holy in all his words and ways, and therefore both can and will deliver his People, as he hath promised to do. , I dwell in the high and holy place; * Ps. 34. 18. & 51. 17. & 138. 6. Ch. 66. 2. with him also that is of a contrite and humble spirit r With such also whose Spirits are broken and humbled by Afflictions, and by a sense of their sins for which they were afflicted; which doubtless was the case of many of the Jews in the Babylonish Captivity: whom therefore he here implies that God would pity and deliver out of their Distresses. , to revive the spirit of the humble, and to revive the heart of the contrite ones. 16 For * Ps. 103. 9 Mic. 7. 18. I will not contend for ever s I will not constantly proceed to the utmost severity with sinful men in this Life, and therefore I will put an end to the miseries of the Jews, and turn their captivity. , neither will I be always wroth: for the spirit should fail before me, and the souls * Num. 16. 22. Job 34. 14. Heb. 12. 9 which I have made t For than their Spirits would sink and die under my stroke, and I should do nothing else but destroy the works of mine own hands. Therefore I consider their Infirmity, and spare them. Compare Psal. 78. 38, 39 & 103. 13, 14. . 17 For the Iniquity of his covetousness u Of which sin the Jews were eminently guilty, as is expressly affirmed jer. 6. 13. & 8. 10. But this is not mentioned exclusively as to other sins, but Synecdochically so as to comprehend all those sins for which God contended with them. was I wroth, and smote him: I hide me x I withdrew my Favour and help from him, and left him in great calamities. , and was wroth, and he went on † Heb. turning away. frowardly in the way of his heart y Yet he was not reform by corrections, but in his distresses trespassed more and more, as was said of Ahaz, and obstinately persisted in those sinful courses which were chosen by and were most pleasing to the Lusts of his own corrupt Heart. . 18 I have seen his ways a I have taken notice of these evil ways in which he seems resolved to walk, and that he is neither bettered by Mercies nor Judgements. , and will heal him b Or, yet I will heal him. Although I might justly destroy him, and leave him to perish in his own ways, yet of my mere Mercy, and for my own Names sake, I will pity them, and turn them from their sins, and bring them out of all their troubles. : I will lead him also, and restore comforts unto him, and c Or, to wit, the copulative Conjunction being put expositively, as it is frequently. to his mourners d To those that are humbled under God's Hand, that mourn in Zion, Isa. 61. 2, 3. for their own and others ●…ns, Ezek. 9 4. and for the calamities of God's Church and People, Isa. 66. 10. . 19 I create e I will by my Almighty Power, and in a wonderful manner produce. * Pro. 16. 1. Heb. 13. 15. the fruit of the lips; peace f Either 1. Praise or Thanksgiving, which is called the fruit of our lips, Host 14. 2. Heb. 13. 15. and Peace: Or rather 2. That Peace which is not wrought by men's hands, but only by God's Lips or Word, Peace with God, and in a man's own Conscience, which God hath promised to his People, and which he hath published and offered to all sorts of men by the preaching of the Prophets, and especially of the Apostles; as may be gathered both from the Object of this Peace in the following words, and by the exclusion of all wicked Men from this Peace, v. 20, 21. , peace g The doubling of the word signifies the certainty and abundance of this Peace. to him that is far off, and to him that is near h To the Gentiles who are far from God, and from Salvation, Act. 2. 38, 39 Eph. 2. 12, etc. as well as to the Jews, who are called a people near unto God, Psal. 148. 14. , saith the LORD, and I will heal him. 20. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt i Their Minds are restless, being perpetually hurried and tormented with their own Lusts and Passions, and with the horror of their guilt▪ and the dread of the Divine Vengeance due unto them, and ready to come upon them. . 21 * Ch. 48. 22. There is no peace, faith my God, to the wicked k Though they may have as great a share of prosperity as the best of Men have, as appears from Psal. 37. 35. & 73. 3▪ etc. Eccl. 8. 14. & 9 1. yet they have no share in this inward, and spiritual, and everlasting Peace. . CHAP. LVIII. 1 CRy † Heb. wi●… the throat. aloud a The Prophet having in the foregoing Chapter noted and censured divers gross miscarriages of the Jews proceeds upon the same Subject in this Chapter, and in God's name expostulates with them for other misdemeanours. , spare not b Forbear not to speak whatsoever I command thee for the conviction of this People. , lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. 2 Yet they seek me daily c They cover all their wickedness with a profession of Religion, from time to time resorting to my house, pretending to ask Counsel of me, and to desire and seek my Favour and Blessing. , and delight to know my ways d Either 1. They seem to delight in it: for men are oft said in Scripture to be, or do, that which they seem or profess to be, or do, as Mat. 13. 12. that which he hath is thus explained in Luk. 8. 18. that which he seemeth to have, and Rom. 7. 9 I was alive, i. e. I falsely thought myself to be alive. See also Phil. 3. 9 Or 2. They really delight; for this is evident, that there are many men who take some pleasure in the knowledge of Gods Will and Word, and yet do not conform their Lives to it. , as a nation that did righteousness e As if they were a righteous and godly People. , and forsook not the † Heb. judgement. Jer. 5. 4. & 8. 7. ordinance of their God f As if they were not guilty of any Apostasy from God, or neglect of, or disobedience to God's precepts. : they ask of me the ordinances of justice g As if they desired and resolved to observe them. : they take delight h Of which see the second note upon this verse. in approaching to God i In coming to my Temple to hear my Word, and to offer Sacrifices. . 3 Wherefore have we fasted, say they, and thou seest not k They complain of hard usage from God, that although they prayed, and fasted, and kept the rest of God's ordinances, all which are synecdochically comprehended under the title of fasting, all their labour was lost, and God neither regarded nor delivered them. ? wherefore have we afflicted our soul l Defrauded and pinched our Appetites with fasting, of which this Phrase is used, Leu. 16. 29. & 23. 27, 29. , and thou takest no knowledge? Behold, in the day of your fast m In those solemn days of fasting which I have appointed: or, in those times when I have called you by the course of my Providence, and counsels of my Prophets, unto fasting, and weeping and mourning, etc. Isa. 22. 12. ye find pleasure n Either 1. You indulge yourselves in sensuality, as they did, Isa. 22. 13. But this doth not agree with that afflicting of their Souls which they now professed, and which God acknowledgeth, v. 5. Or rather 2. You pursue and satisfy your own Lusts: though you abstain from bodily food, you do not mortify your own sinful concupiscences, and when you are restrained from outward Acts, yet even then your Thoughts and Affections are set upon, and working toward those things which gratify your fleshly Inclinations and worldly Interests. , and exact all your ‖ Or, things wherewith ye grieve others. † Heb. grief. labours o Your money got by your labour, and lent to others either for their need, or your own advantage: for Labour is oft put for Wealth, as Deut. 28. 33. Isa. 45. 14, etc. Heb. your griefs, not passively, those things which are grievous to you, but actively such as are very grievous and burdensome to others, either hard Service, above the strength of your Servants, or beyond the time limited by God for their Service, of which see an Instance, jer. 34. 13, 14, 15, 16. or debts, which you require either with usury, or at least with rigour and cruelty, when either the general Law of Charity, or Gods particular and positive Law, commanded the release or at least the forbearance of them; of which see an instance, Nehem. 5. 1, 2, etc. . 4 Behold, ye fast for strife and debate p Your fasting days, wherein you ought in a special manner to implore the Mercy of God, and to show compassion to Men, you employ in a great measure in injuring or quarrelling with your Brethren, your Servants, or Debtors, or in contriving mischief against them, as if the design of your fasting and praying to God, were only to obtain a licence to oppress Men. Compare Mat. 23. 14. , and to smite with the fist of wickedness q Or, with a wicked fist, a Genitive of the Adjunct. To deal rigorously and injuriously with your Servants or Debtors, which Servants, it may be, had sold themselves to the year of Redemption, Exod. 21. 2. Leu. 25. 39, 40, 50. You handle them with an hard hand, the word is used for fist, Exod. 21. 18. the LXX add the humble, poor, or inferior person, and that not only their Debtors with a summum jus exact rigour, which seems elsewhere to be expressed by grinding the face, ch. 3. 15. and in that Parable by taking by the Throat, Mat. 18. 28. but also their Servants out of mere Will and Pleasure, and in contempt of them, treating them opprobriously as Christ was handled in contempt and scorn, Mat. 26. 67, 68 joh. 18. 22. , ‖ Or, ye fast not as this day▪ ye shall not fast as ye do this day, to make your voice r Either 1. In strife and Debate, in which men's Passions show themselves by loud clamours. Or 2. So as to cause the cry of the oppressed, by reason of your injuries, of what kind soever, to enter into the Ears of God, which is a crying sin, whether it proceed from unmercifulness, Exod. 22. 25, 26, 27. which sometimes increaseth to rage, 2 Chr. 28. 9 or from injustice, ch. 5. 7. or from fraud and deceit, Ia●…. 5. 4. The Scripture doth frequently express whatever sin is against Charity in special, as also general complex sins, by crying, Gen. 18. 20, 21. jon. 1. 2. Or 3. By way of Ostentation, to note their Hypocrisy, they love to be taken notice of by others, Mat. 6. 2, 5, 16. or, their Folly, supposing that they shall be heard for their much speaking, upon which account Baal's Priests are mocked by E●…ijah, 1 Kin. 18. 27, 28. 4. Voice here relates principally to their Prayer, it is a Synecdoche of the kind; so the sense is, this is not the way to have your Prayers heard, if you desire that, you must fast in another manner, and abstain from all kind of oppression: And this seems best to suit the Context, which is to show what kind of fast the Lord reproves, and what he approves in the following verses. to be heard on high. 5 Is it * Zech. 7. 5. such a fast that I have chosen s Approve of, accept, or delight in, by a Metonymy, because we delight in what we freely choose. ? * Leu. 16. 2●…. ‖ Or, to afflict his soul for a day. a day t Or, to afflict his Soul for a day: It is an Hypallage, and so it may be understood, either for a man to take a certain time to afflict his Soul in, and that either from even to even, Leu. 23. 32. or from morning to evening, judg. 20. 26. 2 Sam. 3. 35. or else, to afflict his Soul for a little time. for a man to afflict u Or, keep himself low, or chassi●…e the Body for want of Food, viz. outwardly without any inward sorrow, or compunction for sin working a true Humiliation in the sight of God. his soul x Put here Synecdochically for the Body or Person, as is usual in Scripture, Gen. 46. 18, 22, 25. Leu. 2. 2, 4. & 7. 20, 21, 27. & 22. 11. ? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him z The Jews to express their sorrow, made use of Sackcloth and Ashes two ways: 1. Sometimes by putting on Sackcloth upon their Bodies, as 1 Kin. 21. 27. Ps. 69. 11. and casting ashes upon their Heads, 2 Sam. 13. 19 And 2. Sometimes by spreading Sackcloth under them, and lying down upon Ashes, Esth. 4. 3. job 2. 8. The Intent of Sackcloth was to afflict the Body by its unpleasing harshness, and of Ashes to represent their own vileness, as being but Dust and Ashes; their putting of them on might note their uneasiness under sin, and laying on them their self-abhorrency, shaming themselves for it. Quer. Are such Rites now convenient on a day of Humiliation to help us in our afflicting of ourselves? Answ. Gospel Services neither require them, or need them, respecting more the Inward afflicting of the Soul with godly sorrow, and deep contrition; yet may they carry this instruction along with them, that our Ornaments, our best and gaudy Apparel, aught to be laid aside, as not suiting either the ground and cause, or the end and design of days of Humiliation. ? wilt thou call a i e. Canst thou upon a rational account as a mere man call it so? Canst thou think, suppose, or believe it to be so? this a fast b It being such an one as hath nothing in it, but the lifeless skeleton and dumb signs of a Fast, nothing of deep Humiliation appearing in it, or, real Reformation proceeding from it: Not that the Prophet blames them for these external Rites in this outward way of afflicting themselves. For this he commands, Leu. 23. 27, 31, 32. and appoints certain Rites to be used, Leu. 16. 19, 21. And these particular Rites were frequent in their solemn Humiliations, 1 Kin. 21. 27. Esth. 4. 3. Dan. 9 3. used also by the Heathen, jon. 3. 5, 6. See Mat. 11. 21. But that which he condemns is their Hypocrisy in separating true Humiliation from them: for bodily exercise profiteth little, 1 Tim. 4▪ 8. , and an acceptable day to the LORD c A day that God will approve of, as before. Heb. a day of acceptance, or that will turn to a good account on your behalf. ? y Here the Prophet sets down those ext●…al gestures and postures in particular, which they did join with ●…eir hypocritical fasts, as he had mentioned it before in general. To bow down, bowing is the posture of Mourners, Psal. 35. 14. and here it is either, as if through weakness of Body their Heads did hang down; or counterfeitly, to represent the posture of true penitents, moving sometimes their Heads this way, and that way, as the word signifieth, not unlike the balance of a Clock, as the Bulrush moved by the Wind boweth itself down, waving to and fro, in a kind of circular, or semicircular motion, the contrary motion of lifting up the Head being an Indication of Pride, ch. 3. 16. It is the guise of Hypocrites to put on affected Countenances, Mat. 6. 16. 6 Is not this the fast that I have chosen d Or, approve, as before v. 5. or, ought not such a Fast to be accompanied with such things as these, where he is now about to show the concomitants of a true Fast, with reference to the thing in hand, namely, to exercise works of Charity, consisting partly in acts of Self-denial in this Verse, and partly in doing good to those in distress in the next. In this verse he instanceth in some particulars, and closeth with a general. ? to lose the bands of wickedness e viz. The cruel obligations of Usury and Oppression. , to undo † Heb. the bundles of the yoke. the heavy burdens f Heb. bundles, a Metaphor, possibly pointing at those many bundles of Writings, as Bills, Bonds, Mortgages, and acknowledgements, which the Usurers had lying by them. The former may relate to unjust and unlawful Obligations extorted by force, or fear, which he would have canceled; This latter to just Debts contracted through Poverty and necessity, the rigour whereof he would have abated, whether by reason of loans upon too hard conditions, called a drawing them into a net, Psal. 10. 9 and so much is implied, Prov. 6. 5. or, under too hard circumstances, whether they were loans of Food, or money, of which the People so bitterly complained, Neh. 5. 1, 2, 3, 4. and is expressly forbidden Exod. 22. 25. For Debts may be called Burdens, 1. Because they lie as a great load upon the Debtors Spirits, under which who ever can walk up and down easily, doth not so much excel in fortitude as in folly. 2. Because they usually introduce Poverty, Slavery, Imprisonment, etc. , and * Jer. 34. 9 to let the † Heb. broken. oppressed h Heb. broken, i. e. like a bruised Reed, so crushed and weakened, that they have no consistency or ability, either to satisfy their Creditors, or support themselves, and we usually call such insolvent persons, broken, that cannot look upon themselves to be, sui juris, but wholly at another's Mercy; you have the same kind of oppression, and the same words used Amos 4. 1. go free g Either in a large sense▪ viz. any ways grieved or vexed, whether by the gripe of Usury, or the bondage of Slavery accompanied with cruel usage; or, more peculiarly (according to some) relating to their being confined, and shut up in Prisons, which latter sense the word, free may possibly seem to favour, the former being comprised in that general expression that follows of breaking every yoke. , and that ye break every yoke i Namely, That is grievous, a Metaphor, i. e. free them from all sorts of Vexation, whatever it is that held them under any Bondage; the LXX refer it to Bonds and Writings: But it seems more general the word properly signifies that stick or cord that holds both ends of the yoke, that it spring not out, or fall off from the neck on which it is laid, Exod. 25. 14. where the same word is used for staves, and called the bands of the Yoke, Leu. 26. 13. I have broken the bands of your yoke, and made you go upright, the same thing that God would have them do here. ? 7 Is it k Viz. The Fast that pleaseth me, supplied from the former verse; having showed the evil they are to abstain from in order to an acceptable Fast, viz. cruelty, he here speaks of the duty that is required, viz. Mercy, as a manifestation of Repentance, Dan. 4. 27. Luk. 19 8. For there are two parts of Justice, one to do no man wrong, the other to do good to all. Which two ought always to accompany each other, and cannot be parted, especially in acts of Humiliation, and as by those evils mentioned he understands all other evil whatsoever, that they are to be abstained from as the consequence of a day of Humiliation, so under these duties mentioned are comprised all the duties that we are to set upon as the effect of true Repentance; and he instanceth rather in those of the second Table than those of the first, not that they are to be neglected, but because cheerful performance of external duties to our Neighbour, is the clearest discovery and indication of our inward Piety towards God, 1 joh. 4. 20. not * Ezek. 18. 7, 16. Mat. 2●…, 35. to † Heb. break▪ deal l The word properly signifies to divide, or break into parts, for the more equal and expeditious doing whereof, they were wont of old to ba●…e their Leaves with curs or clefts in them, more or fewer according to the bigness of the Loaf, not much unlike that which we ordinarily call buns'. It implies, that as none is obliged to give away all, so none is exempted from giving some, but a distribution to be made according to the abilities of Rich and Poor, or, the meaning is, what thou sparest on thy fasting day from thine own Belly, thou give it to refresh the bowels of the hungry: What thou takest from thyself, give to another, that thy poor Neighbour's Body may be refreshed by that, from the abstinence whereof thine own is afflicted. thy bread m Bread is taken for all necessaries for the Support of humane Life, and here for all kind of Food; and it is here limited by a term of propriety, Thy, Which may seem to have some Emphasis in it; see my note on Eccles. 11. 1. speaking of their grinding and oppressing the poor, he would have them be sure to give of their own, not that which of right is another's, and thou hast, it may be unjustly gotten. For to refresh some poor with that which thou hast gotten by the oppressing of others, and thereby possibly made them poor, will turn but to a bad account, it will bring a curse upon thy house, or Family, Proverbs 15. 27. or will transfer thy Estate over to such strangers, that will manage it as thou shouldest have done▪ Prov. 28. 8. to the hungry, and that thou bring n i e. Voluntarily, without pressing. Invite, encourage, freely accommodate. the poor o Viz. That are not only needy, and necessitous, as to their present condition, but helpless, and shiftless as to the means of getting out of it. that are ‖ Or, 〈◊〉▪ cast out p And thereby 〈◊〉 wanderers, having no abiding place; or rather, suffered 〈◊〉 〈◊〉 no where, such are mentioned Heb. 11. 37, 38. Or, this word coming from a root that signifies to rebel, it may be applied to such as have been adjudged, whether wrongfully or no, Rebels, and therefore cast out, viz. of favour and protection, and so become as banished ones, or Pilgrims in another Country; or afflicted, as in the margin, viz. grievously oppressed by the cruelty of great men, whereby they are cast out of their possessions, and so become wanderers, seeking Relief abroad. , to thy house q That thou be hospitable, and make thy house a shelter to them that have none of their own left, but as we usually say, cast out of house and home; see Act. 16. 34. ? when thou seest the naked r i e. Either that have no clothes, or that are so meanly clothed they have scarce enough to cover their nakedness, 1 Cor. 4. 11. where naked is to be taken as hunger and thirst is, not absolutely starved, so neither quite stripped: But either in a ragged and undecent condition, as to others sight, or so thinly and insufficiently clothed as not to defend him from the injury of weather, as to his own sense of feeling. , that thou cover him s i e. That thou give him raiment suited to these wants, or that wherewith he may proc●…re cure it, jam. 2. 15, 16. most of these circumstances we find were the cases of the Apostles, 1 Cor. 4 11. , and that thou hid t That thou not only seek to occasion to excuse thyself, either by absence, or discountenancing, and disowning of him; but that out of compassion thou apply thyself hearty to his speedy relief, that thou be'st not like that Priest, and Levite, Luk. 10. 31, 32. but like the good Samaritan, Luk. 10. 33, 34, 35. not giving him occasion to complain as David, Psal. 142. 4. not thyself from thine own flesh u Some confine this to our own kindred, and Relations, and Family, and this the LXX seem to favour, who render it, Those of thine own House, of thine own seed overlook not; agreeable to that of 1 Tim. 5. 8. where the Apostle useth the same word that the LXX doth for Kindred: But this would confine our Charity within too narrow a compass, in as much as often, nay most commonly, the necessities of others are greater than our own; neither is it congruous that the other words should be taken in the greatest latitude, and this alone confined within so narrow a compass: 'Tis true the Hebrews by their own feesh do mostly understand those who are of the same Stock, or Lineage, and Tribe, as Gen. 37. 27. & 2 Sam. 19 12, 13. and thus many understand Paul's meaning, Rom. 11. 14. But here it is to be taken more generally, for every man, he being thine own nature; and in this latitude our Saviour interprets the relation of neighbour to that Lawyer, Luk. 10. 29, 30, etc. We can look on no man, but there we contemplate our own flesh, and therefore it is barbarous, not only to tear, but not to love and secure our own flesh, Neh. 5. 5. In which soever of these two senses you take it, there is a note of similitude to be understood; so that the sense is this, Break thy bread, etc. to them as unto thine own flesh; be not more severe to them, than thou wouldst be to thyself; and thus it agrees with that of our Saviour Mat. 22. 39 and with that of the Apostle, Eph. 5. 29. in short feed him as thou wouldst feed thyself, or have it fed; shelter him as thou wouldst shelter thyself, or have it sheltered; cloth him as thou wouldst clothe thyself, or be clothed; if in any of these respects thou wert in his circumstances. ? 8 Then shall thy * Job 11. 17. Ch. 50. 10. & 59 9 10. light x It is put in general for all happiness and prosperity; as all kind of Adversity and Calamity is set forth and resembled by darkness; but here more particularly for a comfortable and free Estate after their dark and calamitous condition in the Babylonish Captivity; for the like reason josephus tells us, lib. 12. cap. 11. that the Jews instituted a Feast to be observed by their posterity, upon the account of the service of the Temple being reestablished, which they called, The Feast of Lights, because, saith he, so great a Happiness broke forth upon them beyond their hope. break forth as the morning y Here is a Metaphorieal allusion in a Metonimical Expression, viz. of the efficient, describing the comfortable effect of humbling themselves in a right manner, which, like the day light, shall break forth from the blackness of their night of affliction, & bring with it the joy and comfort of all good things; And he doth not only say this light shall appear, but break forth, dart itself forth, not withstanding all difficulties, as the Sun breaks, and pierceth through a cloud, noting how ready God is to help his People, when they are rightly humbled, how quickly, and how clearly Salvation shall break ●…orth upon them. , and thine health z Another Metaphor to express the same thing, unless there may be this difference, the Light with reference to their outward state, and Health with reference to the inward delight of their Minds, in both to describe the complete satisfaction they should have: Deliverances out of great pressures are often in Scripture represented by the Recovery of Health, as ch. 57 18. & jer. 8. 22. and this Prophet especially delights in this Metaphor; because all affliction is as it were a sickness to the Soul, altering the Heart and Countenance, See Neh. 2. 2, 3. and a recovery out of this estate maketh the Heart glad, and the Countenance cheerful, Esth. 8. 16, 17. jer. 33. 6. compare v. 10, 11. Hence the LXX render it Medicines. shall spring forth speedily: and thy righteousness a Either 1. Thy uprightness and sincerity, Gen. 30. 33. Or 2. The reward of thy Righteousness, by a Metonymy, ch. 48. 18. Psal. 24. 5. and here perhaps it may particularly relate to their works of Mercy, and Charity, it being the thing in hand, and often so called, Psal. 112. 9 and applied by the Apostle to this purpose, 2 Cor. 9 9 It brings temporal, spiritual, and eternal Blessings, and all this not of desert but free Grace, as a reward, that naturally springs forth from the faithfulness of his Promises, as the Harvest from the Earth, when the seed is sown, see Hos 10. 12. so the fruit and reward of our Righteousness springs not from our deserts, but from God's Righteousness, Heb. 6. 10. O●… 〈◊〉. The witness of thy Righteousness, by what thou dost thou wilt appear to be righteous. Psal. 37. 6. For such a notion as this was vulgarly sucked in, that Adversity did never befall a person or People, but for their sins, and was strongly urged by way of argument against Iob's Integrity by his Friends, therefore thy being delivered shall be as a testimony of thy Righteousness. Or 4. The fruit and effect of thy Righteousness, viz. the due, just, and right order of thy Government which, as Calvin saith, is a sign of God's fatherly kindness; things that are now in a confusion he will bring into right order again, i. e. Justice shall be duly administered, and men shall carry themselves justly all the Land over, See Isa. 32. 16, 17, 18. Or 5. Christ's Righteousness, jer. 23. 6. compare with 33. 16. Then the meaning is, He shall go in and out before thee. shall go before thee b As it were making way for thy better state, as the break of day, or the morning Star goes before the Sun. , the * Ch. 52. 12. glory c i e. The glory of his Power and Providence, or his glorious Power shall be seen in bringing thee up from Captivity, and defending thee from their pursuit; or, as some, a glorious state shall succeed this thy calamitous condition, and called the Glory of the Lord to express the greatness of this glory, as very great mountains are called the mountains of God, and tall Cedars the Cedars of God, the glorious Lord▪ by a Metonymy of the Adjunct. of the LORD † Heb. ●…hall gather thee up. shall be thy rearward d Heb. shall gather thee, thus the word is used concerning Dan, who was appointed to bring up the Rear, or to close up the march of the Israelites, when they marched from the Wilderness of Sinai, Num. 10. 25. This Office God takes upon himself; for it argues great skill, and courage, and makes much for the Honour and Glory of a Commander, both to gather up all the stragglers, that none be picked up by the Enemy, which relates to the Hebrew word of gathering, and to secure and cover the Rear of his Army; Thus the Angel of his presence secured the Israelites when they came up out of Egypt, Exod. 14. 19 . 9 Then shalt thou call e, and the LORD shall answer f He will give an effectual demonstration, that he hears thee, by the real answer that he will give to thy request, Psal. 34. 17. & 99 6. & 118. 5. , thou shalt cry, and he shall say, Here I am g A Phrase that notes a person to be ready at hand, for Work, as Isaiah, ch. 6. 8. or for Help, as God here, and Psal. 46. 1. or both, Psal. 145. 18, 19 : if thou take away from the midst h Not a Geometrical middle, or centre, but having a place among others, the meaning is, from among you. of thee, the yoke i i e. All those pressures and Grievances before mentioned v. 6. all that barbarous slavery they brought their Brethren into, the particulars expressed by that one Hebrew word, motah, three times used in this Chapter. , the putting forth of the finger k There being often an indication of a man's Mind by the postures of several parts of the Body, as of Lust, Malice, Scorn, Revenge, etc. Prov. 6. 12, 13, 14. this putting forth of the finger may point at divers things all springing from two roots; either the secret malice of the Heart, or unjust and open violence. It is used 1. Sometimes by way of scoff, reproof, or disdainful insulting, as the Pharisee seems to point at the Publican, Luke 18. 11. pointing with the Finger, like winking with the Eye, seeming to indicate something that may cause shame in another; and this is reckoned among great afflictions, Hebr. 11. 36. See 2 Chron. 36. 16. jer. 20. 7. 2. Sometimes for beating, or other injurious treating men, seizing either their Persons or Estates; such a putting forth of the Hand you have mentioned, 1 Sam. 22. 17. and this agrees well to the fist of wickedness, v. 4. and so the Finger may be put by a Synecdoche for the Hand, and that which before was called the Fist, may▪ be here called the Finger. 3. Sometimes as a token of putting Suitors by, and refusing to hear their Petitions, and requests, seeking to them for Mercy and Pity. 4. Sometimes to express an angry Mind, stirring up itself, either to the imperious commanding of a thing, or to Revenge, whether by the gesture alone, or accompanied with menacing expressions, signifying thereby a purpose to put our power in execution. , and speaking vainly l Heb. aven, it signifies a Lie, or Iniquity, as Psal. 5. 5. and 6. 8. and so the sense may be, if thou dost not proceed to indecent Expressions in thy strifes, brawls, and threaten with thy Finger, which seldom is done without sin; and thus the counsel here may suit with our Saviour's Matt. 5. 21, 22. viz. not only not stretch out thine hand against thy Brother, but not so much as be lavish with thy tongue, so speaking vanity may be a Meiosis, for not railing, the LXX render it muttering, which is an incomplete kind of speaking, whereby we reproach another in low, informed, undigested Expressions: But it seems here rather to signify Affliction, not only because the word used in this place doth properly so signify, but because it is most agreeable to the matter discoursed of, and the Chaldee render it violence, and then the sense is, speaking words of affliction, or that will vex and grieve, like those words of Nabal to David's Servants, 1 Sam. 25. 10, 11. Prov. 18. 23. And thus it relates to their harsh and unjust Commands, wherewith they were wont to burden their Servants, a Synecdoche of the kind. . l They made great complaint, v. 3. that God took no notice of their Services, which complaint God seems now to satisfy, q. d. these conditions observed, call upon me, and thou shalt see I will regard, Psal. 34. 15. See Isa. 1. 18. 10 And if thou draw out m Or, open, as when we break open a Store, or Magazine to satisfy the wants of the needy, it implies Bounty and Liberality. A Phrase contrary to that of shutting up the Bowels, 1 Joh. 3. 17. thy soul n Thy affection, i. e. thy pity and compassion, a Metonymy of the Subject, as one that condoles with them in their misery; affectionately, and with delight, Rom. 12. 8. 2 Cor. 9 7. God loves a cheerful giver, as well as a liberal giver, not grudgingly, not of constraint, not because thou must, but because thou wilt, not out of necessity, but of choice: Compassion and Mercy in a work is more than the work of Mercy itself; for this is something only without a man but the other is something from within, and of himself: This argues a Sympathy, which the other doth not, all without this being as nothing, 1 Cor. 13. 3. to the hungry, and satisfy o Here the Prophet notes the work that is to be done, as in the former Expression the affection wherewith it is to be done, otherwise it would be no more than what the Apostle james reproves, jam. 2. 15, 16. and the Psalmist joins them both together, Psal. 37. 21. And then further it implies a complete and proportionable answering of his wants, that the supply answer the necessity, that is, be such as may satisfy, not barely keep him from starving. the afflicted soul p i e. The person afflicted with wants. ; then shall thy light rise q This is the same promise, and expressed in the same figure, as in ver. 8. See the same phrase opened there. The Hebrews delight to express the same things often by a little altering of the phrase; only here it seems to be carried to an higher degree: There the Light shall break forth, but here Light shall be in obscurity. in obscurity, and thy darkness be as the noon day r In the very darkness of the affliction itself thou shalt have comfort, Psal. 112. 4. There it shall be as the morning still increa sing here as the noonday in its Zenith, and height of perfection, which shall be without so much as any shadow of affliction▪ . 11 And the LORD shall guide thee s Viz. like a Shepherd, Psal. 23. 1, 2, 3. or, as the Vulgar, shall give thee rest, and so it may relate to the rest that God would give them in judea, upon their return from Captivity, as answering to their complaints in Babylon, Lam. 5. 5. And he adds continually, to show that his conduct and blessing shall not be momentary, or of a short continuance, but all along, as he did to Israel in the Wilderness, not leaving them, till he brought them into Canaan. continually, and satisfy thy soul * Or thee. in † Heb. droughts. drought t Heb. Droughts, or, drought of droughts; which being in the plural number, notes extremity of drought, Psa. 78. 72. Skilfulnesses, that is, great skill: And Prov. 1. 20. Wisdoms, i. e. exeellent wisdom; and consequently great scarcity and famine: The meaning is, that when thy lot shall fall in the extremity of such a condition, either as to time, or place, he will abundantly satisfy thy soul, i. e. thee, by a Synecdoche, thou shalt have plenty, when others are in scarcity. , and ‖ Or, make nimble thy b●…nes. make fat thy bones u Or, make nimble, and so the expression relates to bones full of marrow, which causeth agility and nimbleness, a state of health and strength; see Prov. 15. 30. Or, it notes cheerfulness, which is often the cause of bones well covered with fat, therefore a broken, or a sorrowful spirit is said to dry up the bones, Prov. 17. 22. This may be spoken in opposition to the sad effects of Famine, whereby the flesh is consumed away, that it cannot be seen, and the bones that were not seen, stick out, job 33. 21. they cleave to the skin, Psa. 102. 5. And thus it may have respect to their afflicted estate in Babylon, where they complain that their bones were broken, La●…. 3. 4. but now in their return their bones should not only be made whole, but strong, and in good condition; see Psal. 51. 8. Our English Annotations, after divers senses given, choose to close with the Vulgar Translation, he will deliver, or set free thy bones, and so the word doth signify, Prov. 11. 8, 9 Some make each expression of these promises to answer as suitable, and conditional rewards of their several duties, ex. gr. If thou conduct the cast-outs, and harbourless to thy house, ver. 7. God will guide and conduct thee continually: If thou draw forth thy soul to the hungry, so as to satisfy them, ver. 10. God will satisfy thee in a time of drought, and in famine thou shalt have sufficient, Psal. 33. 19 If thou let the oppressed go free, and break every yoke, ver. 6. & 9 then God will make thy bones to rejoice, by delivering them from their burdens, i. e. if thou wilt free them, he will free thee. And if thou continue thus to draw forth thy soul, that it be ever running to the refreshing of the needy, thou shalt be as a spring of waters that shall never fail thee, but like the Widows Oil, ever flowing: If thou relieve the poor, thou shalt never be poor, but as a well watered garden, always flourishing; see Prov. 3. 9, 10. : and thou shalt be like a watered garden x Like a Garden, for the pleasure and beauty of it, a Paradise; like a garden watered for the continual flourishing of thy estate, there shall be no withering, or decay upon thy prosperous condition, Psal. 1. 3, 4. contrary to what is said of the wicked, Psal. 37. 2, 10, 20, 35, 36. And thus jeremiah speaks of the return of this same People, jer. 31. 12. , and like a spring of water, whose waters † Heb. l●…e, or deceive. fail not y Heb. deceive not, a Metaphor which further notes also the continuance of this flourishing state, which will not be like a land flood, or brooks, that will soon be dried up with drought; see job 6. 15. but will be fed with a spring of blessing, that will never fail; a very significant Metaphor, it being the nature of springs, spontaneously and freely, as it were to pour out their bowels to all, that upon their wants come to receive it; neither is ever scanty, but flows still like fresh Milk to the Breast the more it is drawn; hence God is called a fountain of goodness. . 12 And they that shall be of thee z i e. Either 1. A remnant of thee among the Captivity, that shall be as persons raised from the dead: Or, 2. Thy Posterity, expressed thus, because they sprang, or proceeded from them. , * Chap. 61. 4. shall build the old waist places a Heb. wastes of eternity, i. e. which have lain long waste. For holam doth not always signify what is bounded by no time, but what respects a long time, looking either forward, as Gen. 13. 15. Exod. 21. 6. or, backward, as here, viz. the space of seventy years, and so may truly be rendered the wastes of an Age. By waste places he means the City, and Temple, with Cities, and places adjacent, turned as it were all into a waist, or wilderness, void and untilled, and which was done not only by Nabuchadnezzar King of Babylon, but by Sennacherib also, and the ●…her Kings of Assyria. They had lain so long desolate, that the Foxes inhabited them instead of men, Lam. 5. 18. And it was turned so much into a Desert, that they were forced to fight with the Beasts that possessed it, to get their food, Lam. 5. 9 : thou shalt raise up the foundations of many generations b Either the foundations that were laid many generations ago, as those of jerusalem, which was not only built, but was the head of a Kingdom in the days of Melchizedek, who was King thereof in the days of Abraham, as appears, Gen. 14. 18. If that Salem were jerusalem, as is generally agreed, and josephus writes lib. 1. antiquit. cap. 10. who was born about the 300th year after the Flood, the superstructures were now destroyed, viz. of jerusalem, and divers other Cities; or, that shall continue for many generations yet to come. , and thou shalt be called c Thou shalt be honoured with this Title, as we use to say the Father of our Country, i. e. deservedly so called because thou art so; the like phrase, chap. 48. 8. , The repairer of the breach d Breach is put here collectively for Breaches, which were made by God's Judgements breaking in upon them in suffering the walls of their Towns and Cities to be demolished, and their State broken, chap. 5. 5. , the restorer of paths e Such an one was Moses, Psal. 106. 23. And this tends to the same sense with the former expression, because men were wont to make paths over those Breaches, to go the nearest way; or, it may more particularly point at the recovering of the Ancient paths, and bringing them into their wont course, which were either those chief Streets through the Gates of the Cities, or other Lanes out of those Streets, which were now forgotten and lost, partly by being covered with rubbish, and partly by those shorter paths that were trod, and made over the Breaches; such a Restorer of paths was Nehemiah, Neh. 6. 1. And we read of the several Repairers he made use of, Neh. 3 Or, those paths that led from City to City, which being now laid desolate, and uninhabited, were grown over with grass, and weeds, for want of Travellers, or safety of travelling, (of something a like case we read in the time of the Judges, judg. 5. 6. 7.) and so lost as in a wilderness, wherein there is no way, and by building up those Cities again, the several paths leading to them would be restored. to dwell in f These accommodations being all recovered their ancient Cities might be fit to be reinhabited. . 13 If thou turn away thy foot g This is taken, either, properly, i. e. if thou take no unnecessary journeys, or do any servile works either of hand or foot that are forbidden on the Sabbath day, the instrument being here put for the work; or, Metaphorically, i. e. if thou keep thy mind, and affections clear, and restraining thyself from whatever may profane it, as David did concerning the word, Psal. 119. 101. Feet are often put for the Affections, Eccl. 5. 1. because the mind is moved by the affections, as the body is by the feet, if we do not let our thoughts be extravagant either upon impertinencies, or unlawful things. The sum is, if thou be careful not to break the Sabbath. from the sabbath h Or for the Sabbath's sake, whether we understand it more largely, of the occasional Sabbath in solemn humiliations, or otherwise set apart for sacred services, which is called a Sabbath, Leu. 16. 31. and 23. 32. Days of this nature were set apart before the captivity, Ch. 22. 12. jer. 36. 9 and also in the Captivity, Zech. 7. 5. And thus it may be pertinent to the occasion of this discourse, v. 3. And further, though Sabbath be here only mentioned, yet it may take in every institution of God, that they were in a capacity of observing during their captivity; Thus I conceive it is understood, ch. 56. 1, 2. Or, whether we take it more particularly for the weekly Sabbath, such a carriage doth God expect, as doth become it. , from doing thy pleasure i Satisfying thy lusts, and the corruption of thy will▪ on my holy day k i e. on my Sabbath, which is an holy day. , and call the sabbath a delight l Full of delights in thy Judgement, not looking on it as a burden; and Practise, performing the duties of it with cheerfulness, delighting in the ordinances of it, and so the Sabbath by a Metonymy is put for the works of the Sabbath, the time being put for the things that ought to be done in that time; Therefore Calling here is not only a verbal, but affectionate calling, the understanding assenting, the will consenting, and the actions conforming thereto; this delight appears in the Saints of God in their breathe after it, as it did frequently in David, Psal. 27. 4. & 36. 8. & 42. 1. with many more. , the holy of the LORD m Or to the lord i. e. dedicated to him, consecrated to his service. The Jews had a law that no man might take from the Sabbath▪ to add to the profane days, but he might on the contrary. , honourable n viz. the chief of days, worthy of all honour, and therefore honourable, because holy; and so shall honour, either it. i e. the day; or▪ him. i e. the Lord, whose day it is. For to sanctify God, and to sanctify his day is all one, compare ch. 8. 13. ●…with Exod. 20. 8. thus esteem it an honour as well as a pleasure. , and shalt honour him, not doing thine own ways o Or works, or course of life; a man's whole course being described by a way or walk, Gen. 17. 1. Eph. 5. 8. , nor finding thine own pleasure, nor speaking thine own words p Viz. That are properly thine own. i e. thine own in opposition to what God commands, proceeding from the corruption of Nature, and vanity of the mind, or not speaking words. i e. vainly, impertinently, and not suitable to the work of the day, tending neither to thy profit, or pleasure; or rather injurious, revengeful▪ or reproachful words, contrary to rest, quiet, and sedate composedness of the Sabbath. And thus it refers to what was their usual▪ practice upon their solemn assemblies, or Sabbaths towards their poor brethren, which they are charged with, ver. 3. and is called speaking vanity. v. 9 See there: and accordingly the seventy render it, if thou speak not a word in anger. . 14 Then shalt thou delight thyself q This hath reference to the foregoing verse. If thou wilt delight thyself in the Sabbath, than thou shalt delight in the God of the Sabbath; or, thou shalt have cause to delight in the Lord, viz. in his goodness, and faithfulness to thee, and so shalt live by faith in him as the fountain of all good, as Psal. 37. 4. in the assurance of his love and favour, Psal. 33. 21. and that in great abundance, Psal. 36. 8. Such delights as no wicked man can have, Prov. 14. 10. in the LORD, and I will cause thee to * Deut. 32. 〈◊〉▪ ride upon the high places of the earth r Thou shalt be above the reach of danger, ch. 33. 16. Or, it may have respect to their being brought out of Babylon, which lay very low in respect of judea, called the Earth, as it is elsewhere, Luke 23. 44. and high, both in respect of the situation of it, as also its mountainousness: Or, the expression may import the subduing of their enemies, as it is, Deut. 33. 29. Riding is oft used for conquering, Psal. 45. 4. See the note there, Rev. 6. 2. The sense is, they shall come out of Babylon, not sneakingly as on foot, but triumphantly and gloriously riding, as God brought Israel out of Egypt harnessed, in good order, and with an high hand; or, they shall ride to, and fro in their Chariots at their pleasure. , and feed thee with the heritage of Jacob s i e. Thou shalt enjoy the good of the land of Canaan, which God had promised as an heritage to jacob, and his seed, Gen. 35. 12. and feed on the fruits of it. Quest. Why doth he say of the heritage of jacob, and not of Abraham, or Isaac. Answ. Because the whole Posterity of jacob was within the Covenant, but Ishmael and Esau, one the seed of Isaac, the other the seed of Abraham, were both excluded. thy father; for the mouth of the LORD t This is to express the certainty, and indubitableness of it, being from the mouth of him who cannot lie: see of the same expression of assurance, ch. 1. 20. & 40. 5. And this Calvin refers both to what was spoken in the beginning of the chapter, that it was in vain for those hypocrites to contend with God; & also as the confirmation of his promise, if they would rightly observe those promises, the mouth of the Lord hath spoken it, he speaks of himself, as of a man by a Prosopopaeia: Or, it may relate to the Prophet, the Lord, whose mouth and instrument I am. hath spoken it. CHAP. LIX. 1 BEhold, the LORDS hand is not * Num. 11. 23 Chap. 37. 27. & 50. 2. shortened u He is not grown weaker, then in former times, as omnipotent as ever he was; hand is here by a Synecdoche put for arm, and so for strength, because the strength of a man doth generally put forth itself in his arm, and thus it is applied to God in his bringing Israel out of Egypt, Psal. 136. 12. , that it cannot save: neither his ear heavy x Of thick of hearing, he is not like your Idol Gods, that have hands, and can not help, and ears, and cannot hear. The phrases are much to the same purpose, save only, that they seem to be appropriated to the double cavil, or quarrel, that the Jews might have with God, as 1. Surely if God were not heavy, or hard of hearing, he could not but hear those strong cries that we put up in the days of our fast, or, 2. If he did hear, certainly he could not help us, and thus it may have respect to the beginning of the 58th chap. Or, the words may be by way of confirmation, and establishment, and so may relate to the close of it, to let them know, that if they sought him as they ought, and was before prescribed, he was not inexorable, but willing to hear, and able to make good all those promises that he had made from ver. 8. to the end. The sum is, to show that the fault was not in God, that their fasts and cries were not regarded, for his ●…ar was as quick to hear as ever; nor their services rewarded, for his hand was as able to help as ever, but the obstruction lay in their sins, which is positively asserted. ver. 2. and a more particular account given of them in the sequel. , that it cannot hear. 2 But your iniquities have separated y Have been as a thick wall between God and you, have set him at a great distance, Prov. 15. 29. between you and your God; and your sins ‖ Or, have made him hid. have hid his face z This may be put Synechdochically for the whole Person, and the Prophet speaking of God by an Anthropopathy may understand his presence and then it is, hath made him hid, or withdraw his presence as one that turns away his face from some noisome thing▪ or rather his favour, that though you cry to be delivered out of Babylon, yet you shall not find that favour. from you, that he will not hear a i e. He will not grant it, thus it is used, Psal. 45. 12. Host 5. 15. see on chap. 1. 15. see judg. 10. 13. . 3 For * Cham 1. 15. your hands are defiled with blood b Here the Prophet comes from a more general, to a more particular charge against them; by blood we are to understand either murders, and bloodshed, properly so called, or ways of injustice, extortion, oppression, and cruelties, whereby men are deprived of a livelihood; hence hating our Brother, is called murder, 1 john 3. 15. and the inhabitants of jerusalem called murderers, see how the Prophet phraseth their oppression, Mic. 3. 1, 2, 3. , and your fingers c This is not added to protract the discourse, but to aggravate their sin. q. d. Not only your hands, but your fingers, you are not free from the least part of injustice. with iniquity, your lips have spoken lies d Not only properly so called, but perjuries, and wronging your Neighbours by slanders, and false accusations, wherein he shows they did not only offer violence by the hand, but they had ways of circumventing with their lips. , your tongue hath uttered e The verb doth properly signify to muse, or meditate; then the meaning is, that what they mutter, or utter with the tongue, they do it out of premeditated malice from a perverse spirit; you may have a larger comment upon this▪ jer. 9 3, 4, 5, 6. perverseness f Perverse words are such as are contrary to God's Word, and it is put here in the abstract, to intimate that their words were every way contrary to Gods Will. . 4 None calleth for justice g i e. None seek to redress these wrongs, and violences, they commit all rapines, and frauds under impunity: Either 1. Because the Judges are corrupt. Or, 2. Because none will warn the judges of their duty. Or, 3. Because none seek to bring offenders to Justice. Or, 4. Because none will plead a righteous cause or plead it righteously, or countenance goodness, and this the next expression favours, and so Justice suffers, which the Hebrew word nis●…at being in the passive voice, seems to intimate; the sense is the same, and whereas it is said none, it is as much as to say very few, as we say few or none, the like Psal. 14. 3. Qu. How could this be charged upon them, when in the time of their 〈◊〉 the●… 〈◊〉 no Courts? Answ. It is probable they had 〈◊〉 〈◊〉 themselves, to judge between one another by leave of the 〈◊〉 〈◊〉 Kings. nor any pleadeth for * Jer. 9 4▪ truth: they trust in vanity h Either, 1. Relating to their lies, which are words empty, and void of all consistency, and so it is the same with the next expression, and speak lies. Or, 2. In their Idols, which are stocks and stones, and so o●…t called vanity and nothing, 1 Cor. 8. 4. For even in Babylon, they worshipped Idols as appears by jer. 16. 11▪ 12, 18. Or, rather, 3. In their power, and craft, and policy, whereby, laying aside Justice, they can oppress others, and so he calls it vanity by a Metonymy of the Adjunct, because it would prove all vain in the end, and either, 1. Frustrate their ends. Or, 2. Not justify them against Gods proceed with them. Or, 3. Bring all into emptiness and confusion; the word is tohu, whereby the confusion, and mingling of all things is expressed, before the world was brought into order, and from Gen. 1. 2. , and speak lies i It may refer both to the Judges, and to the Lawyers, and false Prophets, that tell them they shall not go into Captivity, they speak that which they know to be false. , * Job 15. 35. Psal. 7. 14. they conceive mischief, and bring forth iniquity. k These two words of Conceiving, and Bringing forth, note their whole contrivance, and perfecting their wickedness, the former notes their plotting, the latter their execution of mischief; whatever is in the mind only out of sight, warmed, and form there by cogitating and meditation, is called Conception, which being ripe, and produced to view, is called a Birth, intimating that the wicked sin not occasionally, and accidentally, but premeditatingly, and professedly, they grow big with it. The expression is Allegorical, and in the two next verses compared to the Cockatrice's Eggs for the wickedness of it, and to a Spider's Web for the vanity of it. 5 They hatch ‖ Or, adders. cockatrice-eggs l Or Adder, or Basilisk; one kind put for any venomous creature, a proverbial speech signifying by these Eggs mischievous designs, and by hatching them their putting them in practice; this is to show, that mischief is natural to them, and they can do no otherwise, as poison is natural to these Eggs. , and wove the spider's web m Another Proverbial speech, whereby is taught, both how by their plots they wove nets, lay snares industriously with great pains and artifice, whereby they may entangle, and involve their poor Neighbours in intricacies, and perplexities, and so devour them, as the Spider weaves her web to catch flies, and then to seed on them: And also how that they contrive nothing but what will ●…end to their own ruin, as the is●…ue of the Viper is the death of the Mother; and they, and their designs will come to nothing, and not answer their end, as the Spider's web is soon swept away, and is seen no more, which doth well agree with what follows. : he that eateth n Here is a Catachrestical allusion noting, that he who hath commerce with them, and approves their Counsels, which are the Eggs which they hatch, will be poisoned with them. of their eggs dieth, and ‖ Or, that which is sprinkled, is as if there broke out a viper. that which is crushed, breaketh out into a viper o If and be copulative here, than the sense is either, if any seek to crush, and disappoint their plots, or if they be sprinkled, or dispersed abroad (as the margin seems to favour) they will seek his ruin, will be as a Viper to him: But if and be Cau●…l, as it often is, and may be here, than the sense is, q. d. he dieth, because the Eggs being crushed, a poisonous Viper proceeds from it, the more you partake of their counsels, the more you are infected, there lies such a deadly poison embodied in them. . 6 * Job 8. 14. 15. Their webs shall not become garments p i e. Their contrivances, and deep designs shall not advantage them, they being like a thin, and raw garment, either, through which all their wretchedness, and malice will appear, as the next words intimate; or, for want of solidity, and substance, shall not be able to defend them from their impending evils. , neither shall they cover themselves with their works: their works are works of iniquity q i e. Works of injustice, whereby they grieve and vex their Brethren, which the next words do clear. , and the act of violence is in their hands r i e. They exercise themselves in all acts of violence, and oppression. . 7 * Prov. 1. 16. Rom. 3. 15. Their feet s This seems to be taken from Prov▪ 1. 16. See the note there. He had spoken of their Hands, Lips, and Heart, etc. before, and now of their Feet, to show that they were wholly set upon mischief. run to evil, and they make haste to shed innocent blood: their thoughts t i e. Their heart, and Mind, is set upon doing wrong▪ and injury, they not only do evil, but do it deliberately. You have the wicked described by this kind of working of their thoughts, Psal. 64. 6. they meditate on little or nothing else. are thoughts of iniquity, wasting and † Heb. breaking. destruction are in their paths u A Metaphor put for the behaviours and carriages of Men; in what way or work soever they are engaged▪ it all tends to ruin and destruction, a Metaphor taken from an overspreading torrent, or sweeping Plague, or Beasts of prey, that tear and devour whatsoever comes in their way. . 8 The way of peace they know not x Of such turbulent Spirits, living in such continual contentions, and discords, that, breaking in pieces they neither know 1. How to make and keep Peace; neither 2. Do they feel or enjoy the sweet fruits of it: And therefore by consequence 3. They take not the course that leads to Prosperi tie and Happiness. They are not friends to Peace. , and there is no ‖ Or, right. judgement y i e. No Justice, Equity, Faith or Integrity, which are the soundation of Judgement. in their go z As Paths did note their habitual way or manner of living, so go do signify their actual progress in that way, or their works, thus I●…b 14. 16. : they have made them crooked a They walk by no rule, which should discover the crooked from the strait; they are full of unevennesses and uncertainties, contrary to what David speaks, Psal. 26. 12. The LXX render it perverse: Moses joins them both together, Deut. 32. 5. and so doth Solomon, speaking what Wisdom shall deliver from Prov. 2. 15. and it stands in opposition to them that walk uprightly, Prov. 28. 18. It may note 1. Their Hypocrisy, that pretend one thing, and do another, that oppress under a pretence of Justice. Or 2. Their professed and owned irregularities, and deviations from the rule of Justice. paths: whosoever goeth therein shall not know b i e. Shall not experience it; Whosoever do as they do will be turbulent, and perverse, as they are, and have as little peace within, or Happiness without, as they have ch. 57 21. They shall be poisoned by having converse with them, as in v. 5. which the next words do intimate. peace. 9 Therefore is * Ver. 11, & 14. judgement far from us c This seems to be spoken in the person of those Jews that did partake of these sins, giving the reason by way of complaint of those evils that they groaned under. , neither doth justice d judgement, and so Justice is here taken for deliverance, Isa. 1. 27. q. d. God doth not defend our right, nor revenge our wrong, nor deliver us because of these outrages, and acts of violence, injustice, and oppression, that are committed among us, so that deliverance is called here judgement and justice by a Metonymy of the efficient. q. d. If we had executed Judgement, and Equity among one another, they would not now have been far from us; as works are sometimes put for the reward of works, job 7. 2. Psal. 109. 20. So Judgement and Justice is put for the reward of Judgement and Justice; or wicked men are in Power, and seats of Judicature, that execute no judgement or justice in the behalf of the oppressed. overtake us: we wait for light e How the Hebrews use Light and Darkness, see before on Ch. 58. 8, 10. , but behold obscurity; for brightness, but we walk in darkness f Or, mist, we are in such a thick mist, that which way soever we look, we see no way out, no hope of deliverance, we are still in Captivity, and like so to be, till we see Judgement and Justice excuted, and then we may expect good days. . 10 We * Deut. 28. 28, 29. Job 5. 14. Amos 8. 9 grope g As a blind man, that hath no other Eyes than his Hands, feels for the Wall, from whence he expects either 〈◊〉, o●… a resting place to lean on, so they expect Salvation as it were blindfold, not taking direction from the Prophets, but hoping to obtain it by their cries and Fasts, though they continued in their sins, and therefore may well be said to grope after it; See Deut. 28. 28, 29. job 12. 25. for the wall like the blind, and we grope as if we had no eyes h As if we were stark blind, and being here put for yea, thereby aggravating the misery in repeating the expression. : we stumble at noonday i This notes their exceeding blindness, as it must needs be with one that can discern no more at noon day, than if it were midnight, job 5. 14. as in the night; we are in desolate places as dead men k He compares their Captivity to men dead without hope of recovery, their bonds render them as free among the dead, Psal. 88 5. They can see the way, or get out of their Captivity no more than dead men can out of their Graves; Thus a calamitous estate is set forth, Psal. 44. 19 great calamity and despair oft going together, they are as men cast out no more to be looked after. Compare Lam. 3. 6. All darkness is uncomfortable, but that of the grave terrible. : 11 We roar l This signifies the greatness of their anguish, that forced from them these loud outcries. all like bears, and * Ch. 38. 14. mourn m This notes some sense of their condition, that wrought in them these sorrowful Lamentations: Or, it may relate to the condition, that both sorts of people were in under their oppressing Governors. It made the wicked roar like Bears, and the godly mourn like Doves: It is thus expressed because these properties are peculiar to these creatures. The Bear, when rob, goes into his den and roars: The Dove, when absent from her mate, sits solitary, and mourns. sore like doves: we look for Judgement, but there is none; for salvation, but it is far from us n See the Exposition of this last part of the verse, v. 9 ▪ 12 For our transgressions n The word here signifies sins of an high nature, such as wherein there is much of Man's Will against Light, Rebellious Sins. are multiplied before thee o q. d. They admit of no excuse; for they are slain before thee, and multiplied against thee, whereby thou art justly provoked to deny us all help. , and our sins testify p Every sin that is charged upon us is like so many Witnesses produced to prove the guilt of our Consciences; or, as the Hebrew word, do answer, and so some make it an elegant Metaphorical Allusion to the Echo, which, as it returns the voice again, so those Judgements they cry out of, are but the meritorious Repercussion of their sins: They had been cruel to others, neither had they executed Judgement, and Justice, and here they suffer all kind of cruelties, and Indignities from the Chaldaeans, as the true and just representation or Echo of their own works; See a personal instance in Adoni-bezek, judg. 1. 6, 7. against us: for our transgressions are with us q i e. We he under the guilt of them, they are a burden to us, God hath not yet forgiven them. , and as for our iniquities we know them r We are convinced of them, our guilty Consciences must own and acknowledge them, Psal. 51. 3. It notes either their Conviction, or Sorrow, or both, See jer. 14. 7. Or, we know what are those sins thou art so angry with us for: and this is favoured by the sequel, where they seem to particularise those sins in the following verses. : 13 In transgressing s Properly we rebel against God, so the word is ch. 1, 2. and have persisted in our Rebellion. and lying t Being true to none of their Engagements, Vows, and Promises; some make transgressing here, and l●…ing to be one and the same thing, inasmuch as in their transgressing of the Law of God, they did break their solemn engagement to God upon Mount Sinai, Exod. 19 8. & 24. 3. and elsewhere frequently, which is a down ●…ight lying against God▪ For wherein do we more lie to God, than in a perfidious withdrawing from him? So that by transgressing here he doth mean not a breach of one, or another of the Laws of God, but their being as it were fugitives, that would be under no yoke. against the LORD, and departing u i e. Turning from God to Idols. away from our God, speaking x As it were talking of little else one among another, but how to oppress their Neighbours, and apostatise from God. oppression and revolt, conceiving and uttering y i e. First contriving and forging in their heart false accusations to the ruin of their Neighbour, and false Worship to the dishonour of God, laying the contrivance so, that it might be effectual, and then uttering it, or venting themselves one to another in their discourses, thereby encouraging each other in their perverse ways see v. 3. and whereas it is said from the heart, it notes a resoluteness in their wickedness, being a great deal worse, than now and then to deal falsely upon some occasion or temptation. from the heart words of falsehood z They are called words of falsehood, both with reference to men, and to signify slanders, and false accusations; as also to God, and so signify their dealing falsely with God, as an Adulteress doth with her Husband, hence Idolaters are called the seed of falsehood, ch. 57 3, 4, 5. and it is said from the heart, to show that when they dealt with men in ways of fraud, it was from the heart, but when they spoke with God it was but from the lip. . He now enumerates some of those particular sins they pro●…ss themselves to be convinced of, whereby he doth not mean the sins of some particular persons, or some slight sins, but a general de●…ection and corruption of the whole body. 14 And judgement is turned away backward a He speaks here of the Sentences and Decrees in courts of Judicature, which are carried quite contrary to Right and Justice: God denies you Justice as you have denied help to others. ▪ and justice standeth afar off b I●… notes the same thing with the former, to show that Justice and Judges are far asunder. : for truth is fallen c A Metaphor taken from a feeble person, that wants support, without which he falls; thus Truth hath none to support or patronise it: the same, only otherwise expressed, with v. 16. Truth is cast upon the ground, and Justice trampled under foot. in the street d i e. in public. , and equity cannot enter e No such thing will be admitted in their Courts, all corrupt, so that all Equity and Justice is violently kept off by the authority of the great ones. . 15 Yea, truth faileth f q. d. Truth is more than fallen, which he had said in the former verse; It faileth. For being only fallen it may recover itself again, but failing notes the loss of its very Vitals. As being every where neglected, in Court, in City, in Country, in inferior as well as superior Ranks▪ in the Streets, in the Gates, in the Markets, in the Fairs, in all public places of commerce, the condition much like that under the Beast coming out of the Earth Rev. 13. 11. etc. See Ps. 10. 7. 8. etc. All things are amiss, neither Judgement, or Justice, or Truth is to be found among us, but Fraud, and Decei●…, yet none troubled at it. , and he that departeth from evil g That separateth himself from evil things, and Persons, will not be as vile, as others. ‖ Or, is accounted 〈◊〉. maketh himself a prey h Or, is accounted mad, is laughed at that talks of Justice, so some. josephus tells us, that immediately before the destruction of jerusalem it was matter of scorn to be religious. Though there be no solid ground for, nor need of that marginal reading, yet is it a truth: The Translators reach the meaning by Prey: The wicked▪ like wild Beasts, endeavouring to devour such as are not as bad as themselves; where Wickedness rules, Innocency is oppressed, in bargaining, as buying, and selling, they that are simple, and innocent are outwitted by the crafty and fraudulent, as not willing, or rather daring to oppose fraud with fraud but to do all things in sincerity. : and the LORD saw it i i e. Took notice of it, 'tis spoken of God after the manner of men, as Gen. 11. 5. & 18. 21. and many other places. , and † 〈◊〉. it 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it displeased him k ●…. d. If you would know why God is so angry with you, it is for such things as these, the Lord takes notice of it, and it is a great evil in his eye. , that there was no judgement. 16 And he saw that there was no man l Viz. To intercede▪ which is supplied from the following words; or no man to help in such a case, to show himself, and appear in such a corrupt state in the behalf of equity, as ver. 4. the like circumstances we have Ezek. 22. 29, 30. or none fit to intercede. , and wondered m Heb. ●…istomen, was amazed, astonished, as it were, not knowing what to do: This notes both God's solicitousness about their condition, and their hypocrisy, as if God took no notice of them, together with their dulness, and blockishness, in not concerning themselves about it, especially considering they had been a people so well instructed, and yet under the guilt of such gross sins, should be no more solicitous about pardon, which God would readily have granted, if any such could have been found▪ jer. 5. 1. that there was no intercessor: * Psal. 98. 1. Changed 63. 5. therefore n Or, Yet, as it is used, ch. 7. 14. & 51. 21. his arm brought salvation unto him o This may relate 1. To the parties thus oppressed: Or 2. To God, as that either 1. He would do his work without help from any other, ch. 51. 5. Or 2. He would avenge himself, his own honour; thus the word is used 1 Sam. 25. 26. and this may, and seems to be the meaning of the next clause: Or 3. He had made provision for the maintaining his own righteous cause, and people's interest; this sense, that phrase, so like this, favours ch. 63. 5. Salvation unto me. , and his * Ch. 42. 21. & 63. 5. righteousness p Viz. His Justice q. d. seeing there could be no Justice found among them, he would avenge the innocent himself, which agrees with ver. 8. and is justified by ch. 63. 5. where speaking of the destruction of the Idumaeans, you have the same words, only the word F●…y changed for Righteousness. The literal meaning is God's taking vengeance on the Chaldeans for his People's sake. The mystical is Christ's making use of his own Righteousness for the redemption of lost man, being destitute of all other. it sustained him. 17 * Eph. 6. 14, 17. 1 Thes. 5. 8. For he put on righteousness as a breastplate q God, resolving to appear as a Man of War against Babylon, that did now oppress his People, puts on his Arms, Heb. wrapped himself, and particularly his Breastplate which he calls Righteousness, to show the justness of his Cause, as also his Faithfulness in making good his Promises to his People. , and an helmet r As the Breastplate is to defend the Heart and vital parts, whereby God doth signify the Innocency and justness of his Cause, as well as his Faithfulness; so the Helmet is to defend the Brain, the fountain of the animal Spirits, and therefore by this piece of armour would have us know that he is invincible▪ As by the other that he defends a just Cause in his Truth, and faithfulness, so by this, that he cannot be disappointed in it by reason of his Power, and Invincibleness. of salvation upon his head; and he put on the garments of vengeance s Or Garments made of Vengeance, as God is said to put on the former for their sakes, whom he would preserve, so he puts on these for their sakes, whom he will destroy, viz. his People's Enemies▪ the Chaldeans, and other enemies of the Jews. for clothing, and was clad with zeal t Either 1. Zeal to his own honour, which had been given to Idols; or 2. Zeal for his own People, who were now in distress: Or 3. Zeal, and Indignation against the Babylonians, who were such great oppressors of his People, which are the materials, that his garment of vengeance, and his cloak of Zeal is made of. It may be trifling to follow this Metaphor of Garments too close; see of the Phrase, judg. 6. 34. marg. The sum of all these expressions is this, to describe both the cause, and effect together, the cause was Righteousness and zeal in God, the effect Salvation to his People, and vengeance on his enemies, as is evident from the next verse. as a cloak. 18 * Ch. 63▪ 6. According to their † Heb. recompenses, or, deser●…s. deeds u Heb. Recompenses or deserts, i. e. he will recompense his Adversaries with those effects of his fury that they have deserved. , accordingly he will repay, fury x A Metonymy of the Efficient; for the effects of his fury. to his adversaries, recompense to his enemies, to the islands y Or, Islanders, a Metonymy of the containing for the contained, either Mesopotamia, and other adjacent Islands, encompassed by Tigris and Euphrates; or those remoter Nations (for the Hebrews call Nations remote from judaea Islands, Gen. 10. 5. ch. 41. 1. See on ch. 20. 6. and the reason of it.) under the King of Babylon, that thought themselves secure. he will repay recompense. 19 So shall they fear the name of the LORD z i e. Either worship the Lord▪ For the name of God is put for God himself, as hath been often showed, and Fear is put for his worship. Or, make his name renowned. from the west a Viz. The western part of the world. , and his glory b Or the glorious God. from the rising of the sun c Viz. the Eastern parts of the World: The sum is the whole World, either a Synecdoche of the part for the whole, or, if you divide the World through the poles, the one half will be East, and the other West, and so compriseth the whole World. It shall fear and worship God, and make his Name renowned, laying aside their Idolatries. whether you refer it to the deliverance of his people out of Babylon, when they shall hear how God hath executed vengeance on his Enemies; or, to the Redemption by Christ, and his calling of the Gentiles, Mal. 1. 11. : when the enemy d Either against the Babylonians, as some understand it, and so it is probably meant of Cyrus, who shall come like a violent flood, against which there is no head to be made: Him God would stir up against the Babylonians for the deliverance of the Jews. Or, against his own People, and so it may have either 1. A more particular respect to jerusalem, when Sennacherib came up against it, which suits well with what God saith of him ch. 8. 7, 8. Or 2. More general at what time soever the Devil, or his Instruments shall make violent eruptions upon the Church, Rev. 12. ●…5. for powerful Enemies invading a Country are o●… compared to a River. See on ch. 18. 2. It is an allusion to the overflowing of Euphrates, which by its violent inundations was wont to do much hurt and damage to the Babylonians. shall come in * Rev. 12. 15. like a flood, the spirit of the Lord shall ‖ Or, put him to flight. lift up a standard e And here again, if it be taken in the first sense, viz. against the Babylonians, than the meaning is, God himself shall as i●… were carry the standard in the midst of Cyrus his Army, the Medes and Persians, and that with a great deal of fury intimated here by the Spirit of the Lord: for Spirit is often used among the Hebrews for the passions of the Soul, as Anger, Wrath, Fury, etc. Or, as a violent blast, or gale of Wind shall help forward the violence of the tor●…ent, and if so, then him, by an Enallage of the Number, which is frequent, is put for them. But if in either of the other two senses, viz. with particular respect to Sennacherib, than the spirit of the Lord, as with a blast, only shall pu●… him away, which was made good, Isa. 37. 7▪ 36, 37. Or, with more general reference to the violence of Enemies against the Church; then the meaning is God shall make known himself to take their part and defend them, Ps. 6. 3, 4, 5 and cause the Enemies to give back, or put them to flight, as in the margin, Isa. 17. 12, 13, 14. and that without Power, but by his Spirit alone▪ as easy as by a puff of wind. Zech. 4. 6. Again, if you take this (as some learned men do) in a spiritual sense, than it notes the suddenness of the Gospel's spreading itself by the Spirit in the Ministry of the Apostles and Evangelists, bearing down like a flood, all that opposes it, the Lord Jesus Christ being lifted up in it as a Banner or Ensign; but this sense, though true, seems to be more forced, and as it relates to temporal deliverances, more genuine and natural: however the prophet being about to speak of the spiritual deliverances, and state of the Church by Christ, he seems to slide, as it were, into it by such plain Allusions, and Types, being to speak of it more directly in the following Chapters. against him. 20 And f Moreover, or to wit. And being here not so much copulative as expositive. * Rom. 11. 26. the redeemer g The word notes a Redemption with power. viz. 1. Cyrus, the instrument for the efficient, viz. God the redeemer, ch. 43. 14. and 45. 13. Or 2. Christ of whom the Apostle expounds it, Rom. 11. 26. the Prophets usually concluding their Promises of temporal deliverances with the Promises of spiritual, especially such, of which the temporal were evident Types. shall come to Zion h Viz. jerusalem, to which though Cyrus came not in person, yet his favours, and the good effects of his Conquest over Babylon reached it, setting free the Citizens of Zion, as Christ also his Church, which is often called by the name of Zion, and jacob, and Israel, etc. , and unto them that turn from transgression in Jacob i Viz. Among the Jews, who were the children of jacob, and he describes to whom of these, namely to them, and none else, that turn from transgression, such only, whose hearts God touched, and turned to Righteousness; And so to come to Zion here by the Prophet, and out of Zion by the Apostle, is one and the same thing, see on Deut. 33. 2. for the Hebrew lamed is not only an Article of the Dative Case, but put often for mim, of or from, so that letsion is out of Zion: And for Christ to be given a Redeemer to Zion is the same thing, as his coming to take iniquity from jacob. And so the Apostle doth by this expound that, taking an Apostolical Liberty not only to quote, but to expound this Text, and so by laying them together, and making them one, would teach us, that God must do for us what he requireth of us. Acts 3 26. or else, which is the opinion of some, he takes the last clause from some other Text, or Texts as Isa. 4. 4. I incline to the former, partly because there is no need of searching for any other Text, and partly because, as the Apostle quoteth it, it is agreeable to the LXX, which he frequently makes use of; and this the Apostle improves as an allegory to prove that the Jews toward the end of the world shall be converted, and saved, when the fullness of the Gentiles shall be brought in. q d. As this People of old were delivered out of a dark and dolesome estate, when they seemed as it were extinct, so toward the end of the world the remnant of the Jews, that seem to be rejected, God will again bring home unto himself. ●…aith the LORD k Or, thus it is Decreed, and determined by the Lord; the Prophets are wont to se●… down these words as a sacred seal of certainty, security, or confirmation of such signal promises as this is of the Redeemer, like to that of the Apostle, 1 Tim. 1. 15. . 21 And as for me, this is my covenant l Or what I have promised, and so am engaged to see fulfilled, viz. to them that turn from their iniquity, or rather, the promise of his word, and Spirit to abide in his Church, upon which account it is also, that the Spirit is promised in the next words, by which is understood, either the gift of Prophecy, or the Prophecy itself given here to Isaiah, and so to the Church. And being here, as in the foregoing verse explicative, not copulative, unless it note, that in an ordinary way the Spirit, and the Word go together wherever either of them are effectual, the Spirit impressing what the word expresses, joh. 14. 10, 17, 26. and it is the Spirit of Satan, that is different from the word. with them, saith the LORD, My spirit that is upon thee m See on Num. 11. 17, 25, etc. & 2 Kin. 2. 15. , and my words which I have put in thy mouth n Which thou hast uttered by virtue of my Spirit, it being the Churches great treasure, and happiness to have God present with his word. , shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed o The sense is either, these words, and the fulfilling of them shall be always talked of wherever the mention of this deliverance shall come, as is said of 〈◊〉 ointment, Mat. 26. 13. Or, rather, he seems to promise the perpetual presence of his Word, and Spirit with the Prophets, Apostles, and Ministers, and Teachers of the Church to all succeeding ages thereof, and may have a special reference to the Gospel, or new Covenant in Christ. , saith the LORD, from henceforth and for ever p i e. for a long, though yet a definitive space of time, as it is often used. . CHAP. LX. 1 A Rise q A word of encouragement accommodated to the Jewish, or Hebrew st●…le, wherein▪ as by lying down is described a servile and calamitous condition, chap. 47. 1. So by rising, and standing up, a recovery out of it into a free, and prosperous one, as may be seen frequently; Ro●…ze up, intimating her deliverance to be at hand, and here under a type, or hieroglyphical description of jerusalems' restauration▪ is displayed the flourishing state of the Gentile Church under the Messiah, and that in the greatness, for quality, and also the number of her Proselytes, in the description whereof the Evangelical Prophet, whatever he doth in other parts of his Prophecy, doth here most briskly sparkle forth in divine Eloquence. , ‖ Or, be enlightened▪ for thy light cometh. shine r Discover thyself as one breaking forth from a dark night, or look out, as men do at Sea, who use to look out sharp, to ●…ee what they can discover after a dark, and stormy season; or be enlightened with more knowledge; or, be thou filled with joy, a metaphorical metonymy of the efficient, as thou art about to change thy condition, change thy countenance, be cheerful in that light, or salvation that is approaching. , for thy light s Either, 1. Thy flourishing, and prosperous estate, an allusion to people's rising, when after a dark night the light breaks forth, they begin to rise; Or▪ 2. The Causer of thy light, the effect for the efficient, viz. Thy God, or Christ, because the fountain of all happiness, as the Sun and Moon are called Lights, because they give light, Gen. 1. 16. Thus Christ is called the true Light, joh. 1. 9 and compare john 8. 12. with Eph. 5. 14. and you'll find these words quoted to that purpose. is come, and * Mal. 4. 2. the glory of the LORD t i e. The greatest glory, as the Cedars of God, the mountains of God, etc. comp. Rev. 21. 11. or, the glorious Lord, or the Lord of glory, or Christ, who is the glory of the Father is come unto thee, he is at hand to make himself glorious in some wonderful work for thy salvation: either, in his Doctrine, or Miracles, or work of Redemption, that his glory may rest upon thee suitable to the Psalmists prayer, Psal. 85. 6, 7, 9 is risen u Like as when the Sun spreads itself into every place, leaving none dark, thus it refers to the glorious Gospel, called such a glorious Light, 2 Cor. 4. 4. upon thee. 2 For behold, the darkness x Either Affliction, and Misery, a known Metaphor, or Ignorance, and Idolatry, as also all kinds of Errors, and Immoralities, with which all that are out of the Church are smutted, and polluted, compare Eph. 4. 18, 19 shall cover the earth y Either 1. General, all the Inhabitants of the Earth, such as through ignorance reject the Gospel. Or, rather, 2. More particular, the Babylonians by a Synecdoche of the whole for a part in that dismal condition, being harassed by Cyrus, whereby the Jews were delivered, this being also a type of the ●…eliverance of God's People by the Messiah, which t●…is Text principally intends. , and gross z An allusion to that Egyptian darkness, 〈◊〉. 10. 21, etc. palpable ignorance the inlet▪ and nursery to 〈◊〉 ●…latry, and all profaneness. darkness the people: but the LORD a i e. Christ, Mal. 4. 2. Luke 1. 77, 78, 79. shall arise upon thee, and his glory shall be seen b Shall be wonderful conspicuous; as the Lords 〈◊〉 answers to the darkness covering the Earth, so the glory being s●…en, answers to that gross darkness. The sense is, that whereas the time was, that the people of God were under great calamities, while their enemies were in ease and prosperity, now it shall be quite contrar●…; now these shall be in Adversity, and those in Prosperity, a great turn of Providence; and withal implies, that this light of grace is a peculiar to his people, in respect of which, all other prosperity is but darkness▪ and misery; as Light was peculiar to Goshen, when darkness was in all the Egytian houses. Exod. ●…0. 23. upon thee. 3 And the * Rev. 21. 24. Gentiles shall come c Either to congratulate thy deliverance, or the respect that should be shown them by other Nations upon their deliverance or rather▪ shall be alured by thy light to c●…me to thee, as Travellers in a dark night, and out of their way, when a light discovers itself, do make to it, so the Doctrine of the Gospel shall shine so bright, and be made so conspicuous by preaching, and miracles, that they shall not only congratulate them, and wish them much joy, but rejoice and participate with them in their happiness, Rev. 21. 24. A plain prophecy of the calling of the Gentiles, which promise was made to Christ, Ch. 49 6. to thy light, and d Or yea, or even kings, which was fulfilled under Cyrus, Darius, Alexander, and the Egyptian Kings. kings e To add to thy lustre, thou shalt not be honoured only by the conversion of mean persons, but even of honourable Personages, embracing the Christian faith, and submitting themselves to Christ's Sceptre and Government. See ch. 49. 23. To observe thy progress, and how thou shalt increase by degrees, as the Su●… in its ascending; In Christ's time there were 12 Apostles, afterwards 120 Disciples, in a short time many thousands, than the Church grew into Congregations, and then to spread Nations. to the brightness of thy rising. 4 * Chap. 49. 1●…, ●…2, 23. & 6●…. 11, 12. Lift up thine eyes round about f Or in a Circle; into all parts of the Earth; it seems to rel●…te to the Apostles, and Disciples, with their successors, carrying the Gospel into all parts of the world: And in regard it would be as it were a thing incredible, he bids them lift up their eyes, as if they were to behold it in some Vision, or, upon some Watch-Tower in jerusalem; there is the like expression, chap. 49. 18. and see; all they gather themselves together g He speaks more particularly either of the Jews flocking from all parts to jerusalem, when they shall hear of their return from Babylon, which may be true in the type or especially, of the coming in of some of all nations to the Gospel. , they come to thee, thy sons h The same thing, only for elegancy sake expressed in its parts, the sense respects both Persons, and place; as to Persons, thy Sons and thy Daughters also shall be brought unto thee tenderly, as it 〈◊〉 in arms, Isa. 49. 22. where by thy side by equivalent expressions of Arms, Bosom and Shoulders▪ is supplied with reference to them both, and may import they shall be brought into the Church of Christ as unto their Mother, and it may further be observed, that where the Masculin●… gender is joined with the Feminine of the same species, it notes multitude, and variety as, Eccl. 2. 8. Men▪ Singers, and Women▪ Singers i e. All sorts and variety of vocal Music: and as to place both thy Sons and thy Daughters that are not only near▪ but also afar off, shall come to thee as we say far and near, Acts 2. 39 or, it is the same with what was said before round about in all quarters of the world; from far noting the Longitude, and ad latus at, or on thy side the Latitude, and even those that perhaps were before at enmity one with another. shall come from far, and thy daughters shall be nursed at thy side. 5 Then shalt thou see i viz. With a great deal of delight the multitudes of thy Children running to thee. , and ‖ Or, shin●…. flow k As when one River meeting with another and joining Waters, run sweetly together as one and the same River, this notes the abundance▪ of their united Joys and delights; or they shall flock together to behold such an amazing fight. , together, and thine heart shall fear l As standing amazed to see such multitudes come in to the Lord Christ, see on Chap, 54. 1, 2. etc. As it were surprised with it, as those, Act. 2. 7. or, overwhelmed with the joyful sight, as jacob was with the tidings of joseph, Gen. 45. 26. and those of the Circumcision, that were with Peter, Act. 10. 45. such a mixture of fear and ●…oy you have expressed, jer. 33▪ 9 the sense is much the same with, Chap. 49. 18. , and be enlarged m Both with Joy, and love; Joy within at the coming in of the Gentiles, and this outwardly expressed in the enlargedness of love, and Charity towards them. Fear doth properly contract the heart, therefore this expression intimates it to be a fear mixed with such an affection as will●…dilate it. , because the abundance of the sea n Either the Islands of the Sea, viz. the Nations as before a Meto●…ymy of the subject, shall turn to thee in Religion, or Affection, they that formerly so much hated thee (they that live by the Sea coasts being usually noted for the worst of men) shall now love thee; or, the wealth, and traffic of those, that trade by Sea, the Riches of the Merchant, and so possibly the Prophet may allude to Psa. 72. 10. for Tharsis is sometimes taken for the Sea, as hath been before showed: see on, 1 Kin. 10. 22. shall be converted unto thee o Thy traders shall not so much convert their Riches to their own use as to thine. , the ‖ Or, noise of▪ the sea shall be turned toward thee. forces p Or wealth, thou shalt not have only the wealth, but the strength of the Nations to stand by thee, which hath also an Eye, as in the type, to that readiness, and willingness that would be in the Nations to help them out of Babylon. of the Gentiles shall come unto thee. 6 The multitude of camels q shall cover thee: the dromedaries r or, also, or even the Dromedaries, which are a lesser sort of Camel, so called from their swiftness in running, to which they are the better enabled, because, as Pliny observes, they can endure thirst four days together. q. d. They shall make all the hast imaginable in bringing their Riches to thee. of Midian and Ephah s Both these Midianites, and Ephaites descended from Abraham by Keturah, Gen. 25. 2. 4. they dwelled beyond Arabia, and Camels are mentioned coming from hence, because of all places they were the most numerous here, judge. 7. 12. : all they from Sheba t This Sheba descended from Cush, the Son of cursed Ham the Son of Noah, Gen. 10. 6, 7. from whom a certain Country in Arabia Felix took its name, whose Queen it was, that came to visit Solomon, 1 Kin. 10. 1. and her bringing gifts might be a type of this, Solomon being a type of Christ, of which the wise men might be the first fruits, Mat. 2. shall come: they shall bring ‖ Or, wealth. * Chap. 61. 6. gold and incense u The Principal Commodities with which this Country abounded, and by which we are to understand what ever is precious; and Frankincense is only peculiar to Arabia. , and they shall show forth the praises x The motive drawing them thither being more for Religion then trade. of the LORD. g i. e. The abundance of wealth, and Treasure, that is brought upon Camels, this being the Creature the Eastern people used for carriage of their gold, and spice, and other rich Treasure, which are said to cover them, the like phrase with that judge 6. 5. or, whereby is understood those people, that did use to ride on Camels, as the Arabians, and the bordering Countries; for by these, and such like figurative, and borrowed expressions in several verses of this Chapter is particularised several Nations, and by them is employed the coming in of all Nations unto Christ, and therefore they are brought in as presenting the choicest Commodities of their respective Countries, so that we may be the better excused from speaking particularly to them in their respective places. 7 All the flocks of Kedar y The people whereof descended from Ishmael, and lived in Arabia Petrea, who were principally Shepherds shall be gathered together unto thee, the rams z q. d. Nay the chief of the flock, viz. for Sacrifice, this Neb●…joth being put for the people thereof, and sprang from Ishmael also, Gen. 25. 13. Rich, as the other were in flocks▪ 〈◊〉 inhabiting the same Country, as the Sabeans offered the Proper Commodities of their Country, as gold, and spice, so these of theirs, viz. Cattle, showing that each Country, and so each Person should bring that wherewith they did most excel. of Nebajoth a This shows that Abraham's Children according to the flesh should also be brought in to the Gospel, comp. Malipiero▪ 1. 11. shall minister unto thee: they shall come up with acceptance b Being offered▪ they shall not now, as heretofore, be rejected, and hereby they shall be distinguished from the profane oblations of the Gentiles. i e. In the name of Christ, who is the true, and only Gospel Altar. on mine altar, and I will glorify the house of my glory c i e. The Temple, or my house: Glory being put here by a Metonymy of the Adjunct for God himself, who is glorious: God shall become glorious by the multitude of Sacrifices, that shall be offered, and accepted here, Psa. 29. 9 and it is a type how glorious his New Testament Spiritual Worship shall be, this Altar pointing at Christ, out of whom nothing is accepted, and that his Church should be glorious being built of living stones, 1 Pet. 2. 5. . 8 Who d In the 4th verse he spoke to them as upon some high watch Tower, where they might behold as in a Circle all the parts of the World. Now espying from all parts, he brings them in calling out with admiration who are these? Partly with reference to the number, or partly with reference to the Persons, so the Heb. what are these? They being not Jews, but strangers▪ and so directly intimating the Gentiles flocking into the Church that come so swi●…tly, and in so great flocks, the same thing still; The former Metaphor, of clouds imports their number as well as their speed, Ezek. 38. 9 thus abundance of Witnesses is called a cloud of Witnesses, Heb. 12. 1. the scope is to note the great confluence of people that should come into the Church, that should be begotten by the Apostles Doctrine; which the LXX Translation seems to point at, who render it as Doves with their young ones, unto me, and by flying may be noted their Spiritual state being elevated above the world, as the Clouds above the Earth, and Doves when upon the wing. are these that fly as a cloud, and as the doves to their windows? 9 Surely the isles f See Chap. 41. 1. and 59 18. shall wait for me, and the ships g viz. to convey them to me. of Tarshish h i e. Those that Traffic by Sea, as before, see Chap. 2. 16. these lying most convenient for that employment, in naming this he implies by a Synecdoche all that had commerce with other Nations. first i Preferring this before any other business they take in hand; this hath undergone the various senses of divers Interpreters, such as are not futilous, and vain I conceive may run into one of these two; either 1. By reading it with a supplement of the note of similitude, which is frequent, as at first, or formerly, viz. As in the days of Solomon, who was a type of Christ, the matter here spoken of seeming to s●…it with it, 1 King. 10. 12. See 2 Chro. 9 21, etc. Or rather 2. By taking the word first, as the Hebrews mostly do, not so much with reference to time, or order, as to dignity, namely they shall have the precedency, and honour of bringing themselves, and conducting others; this may be true also as to time, and so verified in the wise men coming the first to Christ, when he was born, and as a first fruits of the rest of the Gentiles. , * Gal. 4. 26. to bring thy sons k Begotten by the word. from far l From the remotest parts, this may be understood with reference either to place, at how great a distance soever either in place or state, they shall come to Christ who hath Sons abroad in God's decree, not yet called, other Sheep that he will bring into his sold, joh. 10. 16. , their m Their may refer either to the Merchant bringing traffic with him, as verse 6. or the Jews, as Israel came out of Egypt with all their treasure with them, and what others gave them, Ezr. 1. 4. as also the vessels, that were sent back with them, Ezr. 1. 7. silver and their gold with them, unto the name n i e. To the Lord himself by a periphrasis, or to his Temple, where his name was placed, the type of the Church, comp. 2 Sam. 7. 13. with, 1 Chro. 17. ●…2. or in the name of the Lord, or for his sake, who is the holy one, the like Metonymies having been formerly and frequently pointed at. of the LORD thy God: and to the holy One of Israel because he hath glorified thee o He will spread thy fame, and make thee honourable in the Eyes of the world and that especially in setting up the ministry of the Gospel in the midst of thee. The name of God, and so also of Israel were contemptible among the Gentiles before the coming of Christ, and spreading of the Gospel, but (as a consolation to his people) it is promised they shall both be honourable; and here God by an Enallage of the Person speaks of himself in the third Person. . 10 And the sons of strangers p viz. Such as were not Israelites, and he puts Sons of strangers by an usual Hebraism for strangers properly termed alienigenae, see Chap. 56. 3. this was literally fulfilled in repairing the walls of jerusalem; he spoke before of the Temple, now of the City, and Spiritually in the Ministers of the Gospel, who are the walls, and Bulwarks of the Church by Preaching, and writing for her; and Ecclesiastical History affords us many instances of Kings, and Princes that were great Benefactors to her, among whom Constantine did greatly excel, not caring what he bestowed on her, Valentinian and Theodosius, etc. shall build up thy walls, and their kings shall minister q Shall administer all necessaries to thee; as they had been demolished by the Babylonians, so they were repaired by the favour of Cyrus, Darius Hystaspes, Artaxerxes, etc. All strangers, Ezra 6. 7. etc. or strangers becoming Proselytes, see Chap. 56. 6. unto thee: for in my wrath I smote thee, but in my favour have I had mercy r As I afflicted thee in my anger, so out of my compassions I will abundantly bless thee. on thee. 11 Therefore s For that end and purpose, or by reason of the conflux of people, that shall be continually flocking thither arguing abundance of peace and security, and great enlargement of the Church, and that the Christian Church shall be always open to the Godly, to receive all co●…ers freely. thy gates * Rev. 21. 25. shall be open continually, they shall not be shut day nor night, that men may bring unto thee the ‖ Or, wealth. forces t Or wealth either all wherein they excel; or all the prey taken in fight. of the Gentiles, and that their kings may be brought u As it were Captives in Chains, such as they took in war, being made victorious, so say some; but rather such as were led, and conducted in state. . 12 For * Zech. 14. 17. the nation and kingdom that will not serve thee x Do offices of kindness so is the word used, Chap. 19 23. or rather that will not submit to Christ's Sceptre. shall perish: yea these nations shall be utterly wasted z Heb. Wasting be wasted, viz. By thy sword: accordingly we read of many victories in josephus that the Jews obtained, and in the book of the Macchabees as a fulfilling of this Prophecy, but this doth Principally relate to the Spiritual jerusalem, and this seems to anticipate an objection, If the gates stand continually open, we shall be in danger of enemies; not so, saith he, for they shall all either serve thee, or perish. . y Shall be no more sui juris, but subdued to thee, and as refusing subjection to Christ shall perish everlastingly, as they all perished in the deluge, that were not in the Ark, they that should be saved were added to the Church, Act. 2. 47, and, Rev. 21. 24. 13 * Chap. 35. 2. & 41. 19 The glory a The Box, the Fir, the Pine, and the Cedar, on account whereof Lebanon grew so famous, a Metonymy of the Efficient, Kings, Princes, and great ones the glory of the world, and also Persons of a lower rank, the Pi●…es, Firs, and Box trees, as also the choicest Persons, endued with the special gifts of the Holy-Ghost shall be the materials, and members of Christ's Church as those also of a lower size, and measure, we find the godly called trees, Ch. 61. 3. they shall have sweet Communion together; the Box shall not envy the Pine, nor the Pine despise the Box, they shall Worship the Lord together. of Lebanon shall come unto thee, the firtree, the pinetree and the box together, to beautify b This is the reason and end why the glory of Lebanon is to be brought hither; by these trees understand the beauty, and Nobility of the Church. Trees being both for building and for beautifying the place of my sanctuary c The Temple wherein was the Sanctuary, this being a type of the Church both actively, as that which his presence Sanctifyeth; and passively, as that, wherein he is worshipped, and Sanctified. , and I will make the place of my feet d viz. The Ark, 1 Chro. 28. 2. described here by a periphrasis so called because supposing God after the manner of man to sit as on a seat between the wings of the Cherubims, his feet would rest upon the Ark, and therefore called the mercy seat, Exod. 25. 17, 18, 19, 20. The Temple, and Zion is called his rest, Psa. 132. 13, 14. and all this is made good in the Gospel Church 2 Cor. 6. 16. glorious. 14 The sons e Either their posterity acknowledging their Father's sins in afflicting thee, or themselves, for it is the manner of the Hebrews to put the Sons of a thing for the thing its self. also of them that afflicted thee, shall * Chap. 45. 14. & 49. 23. come bending f Humbling themselves, as penitents, this being a sign of Reverence, and respect, and that either for love, or fear, submit to the yoke of Christ, they shall be like Christ, of an humble, and meek Spirit, and the degree of this is mentioned in the next clause. unto thee, and all they that despise thee shall * Rev. 3. 9 bow themselves down at the soles g This notes that great degree of Submission that eve●… despisers, and enemies shall yield to the Church prostrating themselves as humble suppliants. See, Chap. 49. 23. or rather to Christ the head, King, and Husband of the Church. of thy feet; and they shall call thee, The city h They shall give her that honourable title, or acknowledge her to be so, and so called both from the Love that God had for her, and from the Temple of God that was in her. of the LORD, the Zion of the holy One of Israel. 15 Whereas thou hast been forsaken i Both of God. i. e. As to outward appearance, and of her inhabitants, being upon the matter depopulated. and hated k Either slighted, and neglected, or suffering actual miseries, and Slaughters; thus was she dealt with, Lam. 1. 2. , so that no man went through thee l Thy streets were left desolate. , I will make thee an eternal excellency m The Abstract is put here for the Concrete▪ whereby the Hebrews are wont to express the superlative degree, and in this happy estate we find the Church, Zech. 2. per to●…. and 9 9 etc. Which refers to the coming of Christ; and it is said to be Eternal. i e. For a great while, it being an hyperbolical expression frequent with the Hebrews, who express a long time by eternity. , a joy of many generations n The Church's happiness should be the rejoicing and comfort of succeeding generations, she would be the matter of their great rejoicing, a Metonymy of the Object. . 16 * Chap. 49. 23. & 61. 6. Thou shalt also suck o A Metaphor taken from Children sucking nourishment from the breast, the sense is that the Church should draw, or drain the wealth of Nations, and the riches, and power of Kings, and what ever is most excellent, and that it should come freely, and affectionately, as milk flows from the breast of the Mother; the same thing intended, Chap. 49. 23. and in the foregoing verses. the milk of the Gentiles, and shalt suck the breast of kings, and thou shalt know p i e. Experience it; knowing is often put for an experimental knowing. that * Chap. 43. 3. I the LORD am thy saviour and thy redeemer, the mighty One of Jacob q Styled so either with reference to Iacob's Person, he being the first that gave God this title, Gen. 49. 24. or with reference to jacobs' posterity, viz. the Jews. These things will certainly be accomplished, for he is the mighty God, and so able, and the God of jacob, so obliged by Covenant, and Relation. . 17 For brass I will bring gold r Here is the effect of the former promise, thy poverty shall be turned to riches, all things shall be altered for the best, an allusion to the days of Solomon, when gold was as brass: thus on the Contrary, when they change for the worse in the state, it useth to be expressed by the like Metap●…ors, Ch. 1. 21, 22, 23. , and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace s i e. Loving, Me●…k and Peaceable, the Abstract put for the Concrete, as is usual, whether you understand it of Under-officers, they shall be Officers of peace, or, of Governors, thou shalt have a peaceable Government, as was made good to them under Ezra, Nehemiah, Zoro●…abel, and such like. , and thine exactours righteousness t Most righteous, as before peace for peaceable, the Church is not freed from Taxes, and payments, that is given by Christ and Peter unto Caesar, but it shall be without oppression▪ and grinding; no more than is necessary, and not exacted rigorously; though all these were made good in their return out of Babylon, yet doth it more properly relate to the meliorating of the Church under the Gospel wherein instead of carnal Ceremonies, she had Spiritual Ordinances, which is the scope of the Apostle, Heb. 9 and larger measures of the holy Spirit and should have such Officers as would speak peace to the Consciences by discovering the complete, and perfect righteousness of him, who fulfilled all righteousness. . 18 Violence u That this, and what follows, must necessarily be understood of the Church Triumphant (though there only it will be complete) I see no necessity, neither will I obtrude my Judgement, but leave it to the judicious as being more proper in a Comment; none to ofter violence to this quiet state thou shalt attain to, either within thee to oppress by Injustice, Rapine, or Fraud, or without thee by hosti●… invasions, and this the Prophet mentions as the effect of good Officers in the former verse. shall no more be heard in thy land, wasting nor destruction within thy borders x no havoc made among thy people : but thou shalt call * Chap. 26. 1. thy walls salvation y They shall be safe, and able to defend thee, thou shalt be as safe, as salvation itself can make thee, when a thing is said in Scripture to be called so, it often signifies as much as to be so, Ch. 26. 1. & 47. 1. and 56. 7. and it intimates as much as that God will be salvation to his Church, when they shall be without Gates, and Walls, he will be their safety, and the matter of their praise, see Isa. 26. 1. and God's care of his Church is the matter of that exhortation to praise him, Psa. 147. , and thy gates praise z A double Metonymy, viz. of the Effect, as salvation will cause praise, and of the Adjunct as it is worthy of praise; so that within or upon thy Gates and Walls, thou shalt sing praises. . 19 * Rev 21 23. & 22. 5. The sun shall be no more thy light a These shall not be at all esteemed in comparison of the Spiritual light of the Church and this is laid down as the 〈◊〉 of the Church's comfort as the former was for her safety, so that God will not only be a shield, but▪ a Sun to her, Psa. 84. 11. ●…ot ●…at they shall not have the Sun, and Moon among them, but that the light of the godly as such, should principally consist in what is ●…tual. by day, neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light b Christ shall scatter all darkness and ignorance, enlightening thee with the doctrines of the Gospel, and graces of his Spirit, and this shall be Everlasting, not wax, and wane, and suf●…r ●…lipses▪ and settings, as the Sun, and Moon do, but it shall be con●…ant without shadow of change, no night, which will be undoubtedly tru●… of the Church in Heaven, whatever it will be, or, how near soever it will come to it here, which I presume will bear its analogy. , and * Zech. 2. 5. thy God thy glory c Always ministering matter of thy glorying in him▪ or, thy interest in this God shall be great honour ●…o thee; or else, it is the same thing with the sentence immediately before in o●…her words, that will make thee glorious, a Metonymy of the Efficl●…t, thus he is said to give glory, Psa. 84. 11. . 20 Thy sun shall no more go down, neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended d Literally he means the Jews mourning in Babylon; but especially the uninterrupted happiness of the Church; the Hebrew here for ended signifies recompensed, their days of rejoicing shall abundantly recompense all their days of mourning. . 21 Thy people also shall be all e i e. the greater part, the word in this use hath been shown frequently, or, altogether righteous, completely righteous. righteous f As this respects the Jews, the sense may be, they went into Captivity wicked, but most of them being dead, and many of the Survivours tarrying behind, they that returned are said to be righteous, Chap. 1. 25, 26, 27. and 4. 4. but Principally as it respects the Church they shall be all Saints either by profession, as Paul calls them frequently Saints by calling, or rather by an inherent righteousness or perfectly by the imputed righteousness of Christ, see on ch. 35. 8. : they shall inherit the land for ever g i e. for a long time, as you have many instances, and this is spoken, lest that poor remnant should be afraid of being driven out again; but with reference to the Church, that they should for ever be continued as God's peculiar people. , the * Chap. 4. 2. & 61. 3. See Chap. 32. 16. Mat. 15. 13. branch of my planting h put by apposition, viz. Thy people being of my planting, and so also the next clause, the work of my bands, and therefore cannot miscarry, being what I shall take delight in, and thus the Children of God are said to be his workmanship created in Christ jesus, Eph. 2. 10. , * Chap. 29. 23. & 45. 11. the work of my hands, that I may be glorified i Either that I may make them glorious in being thus planted, or, myself glorious in thus planting them. . 22 A little one shall become a thousand k Though of very small beginning and contemptible, yet shall greatly multiply: Though the Church at first will be but a very few, yet will it increase into many thousands, this plant or seed will spring up to many; some understand it, that many shall be converted, and brought into the Church by men of very few, low, and mean parts; however these things seem to agree better to some state of the Church here, then to the state of the Church Triumphant. , and a small one a strong nation l If this signify not the same with the other, as probably it may, the word strong signifying numerous, Io●…l 1. 6. then we may understand it, that as the former respected their number, so this their strength. : I the LORD will hasten it in his time m viz. In due time, the time that I have appointed. q. d. Let not this be doubted because I have undertaken it, to whom nothing is difficult, when the time of the promise comes, he will make haste, it will be done speedily; or, as soon as it gins, it shall hasten apace, as it did in Peter's Sermon, 3000 in one day, Acts 2. and 5000 in another, Acts 4. and so soon filled the whole world, and one Paul planted whole Churches, as the people in Egypt increased from 70 Persons to a vast multitude. . CHAP. LXI. 1 THe * Luke 4. 18. spirit of the LORD is upon me n As it were to accomplish that which is foretold, and promised in the foregoing Chapter, whereby this appears to be either the Holy-Ghost, see on, 1 King, 18. 12. or the Spirit of Prophecy; i. e. the gift of Prophecy; so we are often to understand by the Spirit, viz. The gifts, as the Spirit upon Samson, viz. The gift of valour, & courage and strength, see, 1 Cor. 12. 4. etc. Though the Prophet may speak this of himself in Person, yet that it is principally understood of Christ, is evident, because he applieth this Text unto himself, Luke 4. 18. being the first text he preached upon after his Baptism, at which time the Holy Ghost did descend upon him in a visible shape, of which that john, who Baptised him, was an ocular witness, john 1. 32, 33▪ and so making good the truth of this Prophecy; and it is said to rest upon, and dwell in him, according as it is prophesied, ch. 11. 2. & 42. 1. , because the LORD hath anointed o Set me apart. i e. both capacitating him with Gifts, and commissionating him with Authority, and yet more, as it is applied to Christ, a Power to make all effectual, from whence he hath also the name of Messiah among the Hebrews, and of Christ among the Greeks; nay Christ alone among the Prophets hath obtained this name, Psal. 45. 7. and the Prophet seems here to describe, first, who Christ is, and then what are his Offices, this being the usual Ceremony for the designing Persons to the Offices of Prophets, Priests, and Kings, as hath been divers times shown, in all which respects it doth most eminently belong to Christ, so that the Prophet doth hereby intimate both the final cause of his unction, viz. that he should execute these Offices to which he was anointed, and the effect of it; that unction being upon him as the head, it would flow from thence to his members, and so is an unction more peculiar to them, and in a more general way it hath respect unto all the faithful, 2 Cor. 1. 21, 22. 1 john 2. 20, 27. me to preach good tidings p Being meant of Christ, this relates to his Prophetical Office. Literally this points at the good news that Isaiah brought of Cyrus his being raised up to bring them out of Babylon, now they are become meek and humble, but if it be thus taken, it must be understood of his Prophecies left behind him, for he died many years before the Captivity. But they chief signify the good tidings of the Gospel, that discovers Christ come in the flesh to redeem poor sinners from the Captivity of sin, and Satan, such as are meek, and humble, or afflicted, as the word signifies, because ordinarily afflictions make men meek, and humble, called also the Poor, and our Saviour expresseth it by that word, Luke 4. 18. To these the Gospel, these good tidings are brought, Mat. 11. 5. Whether by Poor you understand, 1. The Gentile void of all Grace, and Salvation, or tenders of it till now. Or, 2. Properly so called, indigent and needy Persons, of which sort were the greatest number that followed Christ, of which the reason might be, because Christ preached the contempt of the World, and Riches, which the Poor would therefore sooner embrace, and the Rich more likely to oppose. Or, 3. The Poor in Spirit. unto the meek, he hath sent me to bind up q Now follow several particular expressions to describe the same thing that he mentioned before more generally, a Metaphor taken from Surgeons, that carefully and tenderly roll up▪ a broken bone, Host 6. 1. and this relates to Christ's Priestly Office. the brokenhearted r The heart dejected, and broken with sorrow, I am sent to ease their pains, whose Consciences are wounded with a sense of God's wrath. , to proclaim liberty to the captives s Those Captives in Babylon, but principally to Satan, that they shall be delivered, and this appertains to Christ's Kingly Office, whereby he proclaims liberty from the Dominion, and Bondage of sin, and from the Fear▪ and Terror of Hell. See ch. 42. 7. , and the opening of the prison to them that are bound t i e. Supposing them to be in chains, and fetters, yet they should be delivered, though in the greatest bondage: the further explication of these things will be found upon Luke 4. 18. Because there are some passages expressly mentioned here. . 2 To proclaim u To declare, as it respects the Jews, that their liberty is at hand. the acceptable x Viz. the happy age of God's grace, either which will be grateful, and welcome news to them, or acceptable to God, a time wherein it pleaseth him to favour them, but this must be understood of a farther extent than to Babylon, and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of God's good will in that Angelical song, Luke 2. 14. On the account of those good tidings which the Angel brought, v. 10. 11. called so possibly from the arbitrariness, and good pleasure of God having no respect to any satisfaction from man. year y Not precisely, as if Christ preached but one year, the mistake of some Ancients mentioned, and r●…uted by Irenaeus, lib. 2. ch. 38. But for time indefinitely, and may include the whole time of preaching the Gospel. See Rom. 10. 15. which I take to be the meaning of that now, 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of jubilee, which was a general release proclaimed by sound of Trumpet, which relates also here to the word Proclaiming, Leu. 25. 10. of the LORD, and the day of vengeance z Viz. on Babylon, it being necessary, that where God will deliver his People, he should take vengeance on their enemies; but mystically, and principally on the enemies of his Church, and the Spiritual ones chief, viz. Satan, Sin, and Death. of our God, to comfort all that mourn a Either by reason of their sufferings, or of their sins, Mat. 11. 28. Or, the miseries of Zion. See on ch. 57 18. . 3 To appoint b Supple it. Viz. Comfort, or Joy, or else it may refer to those Accusative cases following, Beauty, Oil, Garments. unto them that mourn in Zion c Put by a Metonymy for the Jews. q. d. among the Jews; and they for the Church of God, or, according to the Hebrew For Zion. , to give unto them beauty for ashes d By ashes understand whatever is most proper for days of mourning, as Sackcloth sprinkled with Ashes, and these ashes which were sprinkled on their heads, mixing themselves with their tears, would render them of a woeful Aspect, which was wont to be the habit of Mourners, as by Beauty whatever may be beautiful, or become times of rejoicing. , the oil of joy for mourning e The sense is the same with the former, he calls it Oil of joy in allusion to those anointings they were wont to use in times of joy, Psal. 104. 15. and also the same with what follows, viz. Gladness for heaviness, gladness brings forth Praise to God; and it is called a Garment in allusion to their Festival Ornaments, for they had Garments appropriated to their conditions, some suitable to times of rejoicing, and some to times of mourning, or else an allusion to comely garments; and the spirit of heaviness, because heaviness doth oppress, and debase the Spirits. It is all but an elegant description of the same thing by a threefold Antithesis. , the garment of praise for the spirit of heaviness, that they might be called f That is, that they may be so, as it is usually expressed. Changed 58. 12. & 60. 18. they shall be acknowledged so, v. 9 trees of righteousness g He ascribes Righteousness to Trees, understanding thereby Persons by a Metaphor, by which he means, that they shall be firm, solid, and well rooted, being by faith engrafted into Christ, and bringing forth fruit suitable to the Soil wherein they are planted, that had been as dry trees, see on Isa. 56. 3. viz. the Church, the Vineyard of God, and the hand by which they were planted, as in the next words. , the planting of the LORD h Planted by the holy Lord, who being himself holy, and righteous, would plant none but such, which notes also their soundness, and stability, an allusion to that passage in Moses his Song, Exod. 15. 17. , that he might be glorified i Either in that glory which he should conser upon them, or that glory he may expect and receive from them, that so it may be evident whose handy work it was. See ch. 60. 21. . 4 And they shall * Chap. 58. 12. build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations k See ch. 58. 12. As it is applied to Gospel times, the meaning may be, that Gentilism, which was as a wilderness overgrown with Briars, and Thorns, shall be cultivated, and those Cities, and Provinces of the Gentiles, that lay as it were waste, void of all true Religion, shall now by the Ministry of the Word, be edified in the true worship of God. . 5 And strangers l Viz. Gentiles, such as are not of the natural race of the Jews, but Gentile Converts. Or, such as shall have no more than an outward profession, strangers to the true work of Grace. shall stand m Ready to be at thy service, a like expression, ch. 48. 13. and feed your flocks n The Churches with the word of God. , and the sons of the alien o The same with strangers, or their successors. shall be your plowmen, and your vinedressers p As the words describe the prosperous estate of the Jews, the meaning of them is, that they should be in such a flourishing and prosperous condition, that without their own labour, they should have all inferior offices executed, either by slaves taken in War, or by Persons hired for reward, which they should have Riches and Wealth enough to accomplish; But as they principally relate to the spiritual State of the Church, so probably by Strangers we may understand Converted Gentiles with their Successors meant by the Sons of Aliens, which should be ready to discharge all Offices for the advan●…age of the Church feeding the Flocks, viz. the Churches of Christ wi●…h the Word of God, and should manage the whole work of God's Spiritual Husbandry therein; see 1 Cor. 3. 6, 7, 8, 9 Or, by Strangers may be meant Members of the Church only by an outward Profession, even they shall be some way serviceable to her in ordinary and inferior matters: The Earth shall help the Woman, Rev. 12. 16. . 6 But ye shall be named the priests q For your part, ye emphatically shall be as Priests, Either, 1. For 〈◊〉, as the Priests of old were plentifully provided for without their labour, so shall you by the labour of Strangers: Or, 2. For Countenance, you shall be every whereas greatly valued as the Priests were wont to be; you shall be esteemed as Princes; for so the word is often used, the word Priest being applied not only to the Sacred Function, but to one that was of great note among the People, and was supplied with all necessaries from others, without any labour of his own. Thus David's Sons were called Priests, or Princes: Or rather, 3. For Privilege, the whole body of them shall now be as peculiar, and as near to God as the Priests were formerly, and shall be a Royal Priesthood, 1 Pet. 2. 9 This is most certainly true of all the faithful under the Gospel; hence they have also their Spiritual Sacrifices, Rom. 12. 1. Heb. 13. 15, 16. 1 Pet. 2. 5. * 1 Pet. 2. 5, 9 Rev. 1. 6. & 5. 10. of the LORD: men shall call you the ministers of God: * Chap. 60. 6, 16. ye shall eat r It relates to the Riches of the Gentiles, which did consist most in Flocks, and Herds: Or, what you eat shall be purchased by the Riches of the Gentiles. the riches of the Gentiles, and in their glory shall ye boast s You shall exalt yourselves, or be renowned by others. The LXX render it, you shall be wonderful, or to admiration; or, grow high by the access of that glory, which they shall bring unto you, viz. in Riches, Parts, Learning, Chap. 60. 5, 11. yourselves. 7. For your shame ye shall have double t See on Chap. 40. 2. Supple honour; though you have been little accounted of among your Enemies, yet now you shall be greatly in their esteem, Zech. 9 12. you shall have double damages. ; and for confusion they shall rejoice in their portion u viz. of honour, that God will give them, the same thing with the former; or, in their Inheritance, which God shall restore to them; and that either, 1. For worth and value through God's blessing upon it: Or 2. For room and space, and that possibly by reason of the few that will return to inhabit there, viz. only a tenth part, Chap. 6. 13. Or, that which he shall give them out of their Enemies Land. : therefore x Or rather, Because, being rendered as a reason of their rejoicing, because of the doubling of their portion, in which sense it is taken, Chap. 16. 14. in their Land they shall possess the double: everlasting y Of long continuance here, and everlasting hereafter; or, to be perpetually remembered on their Anniversary Festivals; though this had its accomplishment in their return from Babylon, yet was it most signally made good in that great change for the better, which they should find in the Gospel-state in the enlargement of Christ's Kingdom, and increase of his People, with whom they should ever rejoice together. joy shall be unto them. 8 For I the LORD love judgement z q. d. They have suffered a great deal of hardship under their Enemies, and I will do them Right, for I love Justice in myself, and in them that practise it: Or, he gives a reason why he will recompense those Strangers that did▪ so freely minister to his People. , * Chap. 1. 13. I hate robbery a All things gotten by injustice, though it be for Sacrifice: As God will not accept of that which cost nothing; so much less of that which is the Effect of Rapine, and Oppression; a foundation, whereon most of our Abbeys and Monasteries were built, viz. to expiate some great Crimes. And thus by making God a Receiver, they did interpretatively make him a Confederate. for burnt-offerings, and I will ‖ Or, recompense. Heb. give, Ezek. 7. 3. direct their work in truth b Either I will lead, and guide them so, that they shall do all things in sincerity; they shall do good works, and to good Ends; they shall now love Truth, and walk in Truth, and serve him in Spirit and Truth: Or, I will reward them; or, I will make their work stable and firm. Truth notes stability; see the Notes on Chap. 16. 5. (work being here put metonymically for the reward of work) proportionably to their work. , and I will make an everlasting covenant c q. d. Though you have broken Covenant with me, and I have seemed to forsake you in giving you up to Captivity, yet I will renew my ancient Covenant made with your Fathers, confirmed with the blood of Christ, and it shall be everlasting, never to be abrogated, viz. it shall be continued in the Gentiles that shall come in your rooms, that for breach of Covenant were broken off. with them. 9 And their seed shall be among the Gentiles d i e. Eminently, a promise of the increase of the Church; such shall be their prosperity, and multiplying, that they shall be known abroad by their great increase; or else, the meaning is, the Church shall have a seed of the Gentiles, the borders of the Church shall be enlarged, whereas it hath been confined as it were to one corner of the world, now it shall remain in one Nation alone no more, but shall fill all the Nations of the Earth. , and their offspring among the People: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed e They shall be known to be the seed of Abraham, partly by their holy conversation, and partly by their exceeding blessings, it being the seed that the Lord had so often promised to bless: There shall be such visible Characters of God's love to them, & of God's grace in them. . 10 I will greatly rejoice f This by a Prosopopoeia is spoken in the Person of the Church, wherein she doth thankfully acknowledge God's kindness to her in the forementioned promises expressed here in the greatness of her affection with reference both to her present deliverance from Babylon and to the happiness of her Gospel state. in the LORD g Or because of the Lord, or of the goodness of the Lord towards me, an usual form of gratulation. 1. Sam. 2. 1. and Hab. 3. 18. and Luk. 1. 47. or thus, I will not rejoice so much in my deliverance, as in the Lord. , my soul shall be joyful in my God h This clause is to the same purpose, save only she varies the expression, q. d. Yea I do it with my whole Soul. ; for he hath clothed me with the garments of salvation i With Salvation, as with a garment, so in the next with righteousness, as with a Robe, the meaning is the Salvation, that God will work for me, will render me as beautiful, and considerable, as they are, that are clothed with the richest garments, as Bridegrooms usually are, and Brides with their Jewels, or as venerable, as Kings in their Princely Robes, my Sac-cloath will now be turned into Robes or, I shall be compassed about with glory, as garments do compass the body. , he hath covered me with the robe of righteousness k i e. Either with the fruits, and effects of his Love, and many Favours to the Church, in which sense Righteousness is taken, Psa. 112. 3, 4, 9 comp. with 2 Cor. 9 9 and chap. 51. 6, 8. she should see the Righteousness of God in fulfilling all these promises. Or that Righteousness of Christ imputed to us, which we are said to put on, Rom. 13. 14. or those graces imparted to us, and acted in an holy life. , as a bridegroom † Heb. de●…keth as a priest. decketh himself with ornaments, and as a bride adorneth herself with her jewels. 11 * Chap. 45. ●…. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth l By this and the other Metaphor he shows not only the reviving of the blessings of the Church after they had been as it were dead in the winter of affliction, but the great plenty, and abundance of blessings that should break forth; that which had been as a wilderness, shall be as a Paradise, pointing at the effects of his grace, and bounty. : so the Lord GOD will cause righteousness m i e. His great work of Salvation shall break out and appear. and praise n As the natural product, and fruit of it, his own glory being the Principal end of making his Righteousness to appear and manifest its self. to spring forth before all Nations o These things will not be done in a Corner, but will be eminently conspicuous in the sight of all the world, for which purpose those Hymns penned by the godly will ever be famous in the Churches of Christ to all ages, as of Moses, Hannah, Mary, Zechary, Simeon, etc. . CHAP. LXII. 1 FOR Zions' p viz. The Church's sake, Zion, and jerusalem being both put for the Church. Heb. 12. 22. sake will I not hold my peace, q These seem to be the words of the Prophet strongly resolving, notwithstanding all difficulties, to solicit God for the Church's happiness, and constantly excite to the belief of it by his Preaching, though it were long ere it came, for Isaiah lived near 200 years before this was accomplished, but his Prophecy lived, and the tenor of it was continued by other Prophets, whom the Lord stirred up to be still establishing his people till this Salvation was wrought; his meaning might be, as long as he lived, he would never hold his peace; or he might include himself among those, who should be then alive, as Paul doth among the other Saints, 1 Thess. 4. 17. we which are alive. Thus may we also include God speaking these words as some would have it, viz. By the mouth of Isaiah, and other of his holy Prophets, that never held their peace, till they saw this blessed state of the Church appear. and for Jerusalem's sake I will not rest, until the righteousness r With reference to the Babylonians understand it of the Righteousness of God, who hath promised his people deliverance, and he must be Righteous, and so understand Salvation before; or rather, the vindicating of his people's cause in the Eyes of the Nations by the ruin of the Babylonians, he will show that his people have a Righteous cause: or with reference to the Church, till Christ, who is her Righteousness shall appear and be manifested in the Gospel. thereof go forth as brightness s Clearing up their miserable, and dark estate which the Church might be supposed to be in before Christ's coming with much joy, and happiness. , and the salvation thereof as a lamp that burneth t And to that purpose is set up where it may be seen continually, to signify how eminently conspicuous this prosperous estate of the Church should be among the Nations, and as it may particularly relate to revealing of Christ unto the world. . 2 And the Gentiles shall see thy righteousness u See what is said in the foregoing verse, some read thy Just One, viz. Jesus Christ. , and all kings x Those that were wont to scorn thee, shall now be taken with the admiration of thy Glory. thy glory: and * Ch. 65. 15. see ver. 12. thou shalt be called by a new name, which the mouth of the LORD shall name y Not the seed of Abraham, or the Children of Israel, but of God, that whereas they were by nature the Children of Wrath, now by Grace they shall be the Children of God: Or, another Name, as it is said of Tongues. Compare Mark 16. 17. with Acts 2. 4. Or, a Name, the honour whereof shall make them famous, as Gen. 11. 4. they shall be called Christians. Or, The Church shall be more renowned then ever, both in respect of her condition, and so called Hephzi-bah, and of her Relation, and so called Beulah, and this new name the Lord gives them accordingly, ver. 4. . 3 Thou shalt also be a * Zech. 9 16. crown of glory z An Expression to set forth the dignity of her state. in the hand of the LORD a i e. Either, as placed upon thee by God's hand, that he will dispose of, or dispense to thee, an usual form of speech in Scripture, as Hag. 1. 1. by the hand of Haggai, so Mal. 1. 1. Or, In the hand of God: He shall so manage thine honourable estate, that thou shalt be a Crown, a Credit and Honour to him, and so the word Crown may be used for any kind of ornament, or matter of Honour: Or, preserved, and defended by God's Hand, a Phrase that expresseth it to be out of all danger, as to put a Man's Life in his hands is to expose it to dangers, judg. 12. 3. 1 Sam. 19 5. & 28. 21. , and a royal diadem b The same thing with the former for substance. Or, the royal Priesthood, whereof the Apostle speaks, 1 Pet. 2. 9 in the hand of thy God. 4 * Host 1. 10. 1 Pet. 2. 10. Thou shalt no more be termed, Forsaken c As a Woman forsaken by her Husband, contemptible, and of low esteem. ; * Ch. 54. 67. neither shall thy land▪ d i e. The Inhabitants of the Land, a Metonymy of the Subject. any more be termed desolate e Though it be now almost void of Inhabitants it shall be impeopled again. : but thou shalt be called f i e. Be▪ as you have frequently had such instances. ‖ That is, my delight is in her. Hephzi-bah g My delight is in her, a new Name agreeing with her new Condition. , and thy land ‖ That is, married. Beulah h Married, agreeing to her new Relation, she shall be as one well married, to the great improvement of her state. jer. 3. 14. Host 2. 18, 19, 20. : for the LORD delighteth in thee, and thy land shall be married i Thou shalt see the increase of thy Children again in thy Land, as the fruit of thy married condition, which by reason of thy being forsaken of thy Husband, were in a manner wasted and decayed: And this refers to the great enlargement of the Church in the Gospel days: Or rather, shall be possessed, as the word ba●…l properly signifies, and so it answers to desolate, thou shalt be no more desolate, but possessed, and this helps to solve a difficulty in the next verse, which otherwise may seem an impropriety, That the Sons should marry the Mother. . 5 For as a young man marrieth a virgin k This is delivered as a demonstration of what was said in the close of the 4th verse, and it is said Young, and Virgin to note their suitableness, not Old, and Young, but such as may delight each in other, signifying that mutual content that would be in all parties, thus it was at the first preaching of the Gospel, Act. 2. 41, to 47. , so shall thy sons l Whereas it is improbable that the Spirit of God should carry on so sacred a Prophecy by a similitude so abhorrent ●…o Nature, the Son should marry the Mother, the scruple is easily satisfied by taking the word in its right signification to possess, as in the foregoing verse, reading it thus, as a young man marrieth or possesseth a Virgin, so shall thy Land be inhabited or possessed by thy Sons, they shall dwell with thee as a man dwells with his Wife, and thus the LXX. And it is said Sons to distinguish them from strangers, by whom she should not any longer be inhabited, but by her own natives, and expressed by marrying to signify not only their unity of affection in the evenness of their living, but of Faith in their common profession called the Common Faith, Tit. 1. 4. according to which Paul calls him his Son. marry thee: and † Heb. with the joy of the bridegroom. as the bridegroom rejoiceth m Taketh delight in her, so shall thy God, viz. Christ, God and Man, in thee; see ver. 4. Christ is often called a Bridegroom, and his Church a Bride, 2 Cor. 11. 2. Rev. 21. 2, 9 over the bride, so * Ch. 65. 19 shall thy God rejoice over thee. 6 * Ezek. 3. 17. & 33. 7. I have set watchmen n Understand by these, either 1. Angels, as they are called, Dan. 4. 13, 23. Or 2. Magistrates, see chap. 56. 10. Or rather 3. Ministers. When once the Church shall be restored again, God will undertake for its Safety and Protection, partly by Magistracy, and partly by Ministry, whom he here by a Metaphorical Allegory calls Watchmen, but the next words seem principally to intimate Spiritual Watchmen, thy spiritual safety, Heb. 13. 17. and said to be upon the Walls, as being thence able to espy dangers at the greater distance, Cant. 1. 7. upon thy walls, O Jerusalem, which shall never hold their peace day nor night o There shall be a most vigilant, and industrious Ministry, their constancy being intimated by Day and Night, either in Praying or Teaching, or warning, this being their Office. : ‖ 〈◊〉 that are the Lords remembrancers. Ch. 43. 26. ye that make mention p i e. Are his servants; To make mention of one▪ is, according to the Hebrew Phrase, to be servant to him of whom we make mention, ch. 26. 13. And here especially are meant his Servants in ordinary, his Remembrancers, either such as put God in mind of his Promise, like such Officers that great Men have about them on purpose to mind them of the public affairs; Or, such as make the Lord to be remembered, putting his People in mind of him. of the LORD, keep not silence q This seems to be the charge that he gives to his Watchmen, that they never prove remi●…s or negligent. ; 7 And give him no † Heb. silenc●…. rest r The same with the foregoing Verse, and very acceptable to God, Luke 11. 8, 9, 10. , till he establish, and till he make Jerusalem a praise in the earth s By sending the Messiah, and those Labourers into his Vineyard, whereby the Church may be established, and settled on sure foundations, and so become matter of Praise to God, All the Nations may praise him for her, Psal. 67. 3, 4. Or, that she may be praised, and become renowned, and famous in the Eyes of the World, see ch. 60. 9 & 61. 9, 11. . 8 The LORD hath sworn by his right hand t This, and the next Verse are much to the same purpose, wherein the Prophet, to encourage them to their industrious endeavours, tells them that the Lord had sworn to see to the prosperity of Jerusalem; And he names the Hand to signify his faithfulness, as the giving of our hand notes our Fidelity, and Arm to signify his Power, the Arm of his strength, i. e. his strong Arm; these being eminently to be engaged, and put forth for his People, he swears by them. , and by the arm of his strength, † Heb. If I give, etc. surely u Or, I●… I give, an usual Aposiopesis, an abrupt form of swearing, implying something of an imprecation, as great as can be expressed, q. d. never account me Faithful, or Almighty, if I accomplish not this. , I will no more * Deu. 28. 31. etc. Jer. 5. 17. give thy corn t●… be meat for thine enemies, and the sons x See ch. 61. 5. of the stranger shall not drink thy wine, for the which thou hast laboured y The meaning is, that Meat, and Drink, and all necessaries, that thou hast laboured for, the Babylonians took away from thee, but now it shall be so no more, he will not give thee up to the Will of thine Enemies. : 9 But they that have gathered it z i e. The Wine mentioned in the former verse, that have brought it from their several Vineyards, and laid it up in their Cellars, every one shall eat the fruit of his own labours, thou shalt not sow, and another reap, as formerly. , shall eat it, and praise the LORD a They themselves shall praise him, viz. for his Bounty, and Goodness; and others also, that shall be partakers with them; God will be bountiful, and they shall be thankful. ; and they that have brought it together, shall drink it * See Deu. 12. 12. & 14. 26. & 16. 11, 14. in the courts of my holiness b As I have commanded Deut. 14. 23. in my Courts: Holiness being put for God himself by a Metonymy of the Adjunct, alluding to those anniversary Feasts, and Thank-offerings that were to be eaten in those places about the Temple, and perhaps in special to that part which was appropriated to the Priests, implying herein, that they should be all Priests, and, for aught I know, here may be an allusion to the great Gospel-feast, or Thank offering in the Lord's Supper, these Promises being not only applicable to, but do point at the Soul-protections, and the Soul-provisions of the Church of Christ. . 10 Go through, go through the gates c It is doubled by way of Emphasis, q. d. make haste to your own Land, as if Cyrus should say, get ye out of Captivity as soon as you will, ch. 48. 20. Or, it may intimate an invitation issued out from them at jerusalem to those that were sca●…tered about in the Captivity, therein possibly typifying the going of Christ's Disciples into the various parts of the World, to bring those that were scattered up and down into the Church. Or, go meet the Gentiles, whom God purposeth to bring into the Church, that by pure Doctrine, and your holy Lives they may be the sooner won. ; * Ch. 40. 3. & 57 14. prepare-ye the way d Let them not have any obstructions in their way, he seems to call upon others to prepare the way for them; Thus john was sent to prepare the way for Christ as was prophesied, ch. 40. 3. accordingly it is ordered to be cast up, see ch. 57 14. of the people, cast up, cast up the high way, gather out the stones e That there be no stumbling stone, or offence in their way: Or, q. d. go to and fro, and remove every scandal that they may boggle at, Rom. 14. 13. The former notes the 〈◊〉 of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before; this the 〈◊〉 〈◊〉 〈◊〉, ●…o 〈◊〉. , lift up a standard f A●… 〈◊〉 to Sold●…ers, tha●… us●… 〈◊〉 up their 〈◊〉 〈◊〉 the Army may know wh●…er to 〈◊〉 from 〈◊〉 quarters. See 〈◊〉. 〈◊〉. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be more vi●…ble, 〈◊〉 〈◊〉. 11. 10▪ 11, 12. and 〈◊〉 〈◊〉 Christ held 〈◊〉 in the preaching of the Gospel. for the people g Or, over the People. . 11 Behold, the LORD hath proclaimed h This may be understood of Cyrus his Proclamation being there●… 〈◊〉 by God, see 2 〈◊〉. 36. 22, &c unto the end of the world, * Zech. 9 ●…. 〈◊〉. 〈◊〉. ●…. 〈◊〉 1●…. 〈◊〉 say ye to the daughter of Zion i i e. To 〈◊〉 〈◊〉, or the Church, the sum of which Proclamation is in the following words. , Behold, thy salvation k Either 1. The time of it is come chap 56. 1. & 6●…. 1. Or rather 2. The Person that effects it, thy Saviour, by a Me●… my o●… the Efficient, Luk. 2. 30. cometh; behold, his * Ch. 4▪ 1 R●…v 22 12. reward is with him, and his ‖ 〈◊〉 〈◊〉. work l i e. the Reward due to the wo●…k, the same thing with the former; see of this on ch. 4●…. 10. Or, his work is ready cut out for him, which he is to do: Or, he will industriously s●…t himself about the work that is before him; I●…h. 4. 34. and he is said to bring it with him, viz. the reward, that he will give to his true Worshippers, Or, he brings eternal Salvation with him, or the Reward of Redemption which is the Subject of the next Chapter. before him. 12 And they shall call them, The holy people m Or, they shall be called, or they shall be a peculiar separate People, co. 4. 3. , the redeemed of the LORD: and thou shalt be called, sought out n Or, one sound that was lost, see Ezek. 34. 16. Or, 〈◊〉 o●…t, or ●…or, as one in great esteem, one that the Gentiles should see●… to join themselves withal, so as to be one Church with ●…er: That reproach should be wiped off from her, that this is S●… 〈◊〉 〈◊〉 man seeketh after, Jer. 30. 17. Or, cared for, viz. by God, whom he hath out of infinite Love gathered to himself. , a city not forsaken o See v. 4. The meaning is, that thus they shall esteem the Gospel Church; sh●… shall be accosted with such salutations as these are, the Holy People, the R●…ned of the Lord, etc. . CHAP. LXIII. 1 WHo is this p In these two verses either the Prophet as in some vision or Ex●…ly is put probably upon enquiry by God himself▪ rather than by Christ or Mic●…l, or judas Macchab●…us, as some have thought, and the rather, because this place doth thus suit best with chap. 59 16, 17. Or, the Church makes enquiry, and that with admiration, who it is that appears in such a habit or posture, v. 1. and why▪ v. 2. that cometh from Edom q That is the Country of 〈◊〉, where Esau dwelled, and Esau himself was sometimes called by this name, Gen. 25. 30. and it is put Synecdo●…hically for all the Enemies of the Church, as Mo●… is Isa. 25. 10. See the Notes. , * ●…v. 1●…▪ ●…3. with † 〈◊〉 〈◊〉. died r Or, 〈◊〉: Thus Christ is described, Rev. 19 13. and ●…o also ver. 3. LXX the redness of Garments. garments from Bozrah▪ this that is † 〈◊〉 〈◊〉. glorious in his apparel t Such as Generals are wont to march before their Armies in, or great Conquerors, that walk in state and Gallantry from their Conquests. , trave●…ing in the greatness of his strength u In, or according to the Majesty of his Gate, being an indication of the greatness of his strength, and intimating that he hath throughly done his work, and fears no pursuing Enemy, as the Lion that keeps his Majestic Gate without the fear of any other Be●…st, Prov. 3●…. 30. this notes the invincibleness of his Power, and that it is his own strength, he needeth not the help of Armies or other instruments, and thus he will travel through all the Countries of his 〈◊〉. ? I that speak in righteousness x Here the Lord Christ 〈◊〉 〈◊〉 answer, wherein he both allerts hi●… 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…orm what he hath promised, and that he 〈◊〉 〈◊〉▪ 〈◊〉 〈◊〉, R●…. 19 11. and hereby also he distinguhneth himself from all Idol Gods, Isa. 45 19 20. , mighty to save y I have power to accompl●…n Salvation, as ●…owerful as faithful, I●…a. 19 20. . s The Capital City of 〈◊〉; see further ch. 34. 6. a parallel Text; and Edo●… and Bozra here are mentioned either 1. Not as relating to the places so called, but by way of allusion to the Garments of this Conqueror, Edom signifying Red, and Bozrah a 〈◊〉. The one relating to his treading the Winepress, and the other to the blood sprinkled upon his Garments, v 3. the like manner of speaking you have, Psal. 120. 5. Or rather 2. Put Synecdo●…hically for all the Enemies of the Church, among whom, though Antichrist be no●… particularly designed, yet may be reckoned, being one of the chief of them, thus typ●…fying Christ's Victories over all the Enemies of the Church, Rev. 19 1●…. 20▪ 21. and this is usual; Babylon is put for any detestible City, & Moab for all that are vile and abominable, Isa. 25 10. so Edom here for all God's Enemies; and he mentions these Idu●…eans rather than the Chaldaea●…s, who were the Jews chief and particular Enemies: 1. Partly to set forth the greatness of the enmity, being of old standing, and an inbred malignity, G●…n. 25. 22, 23. and irreconcilable, and perpetual, Amos 1. 1. and particularly put forth▪ when the Babylonians took jerusalem, Psal. 137. 7. 2. Partly to comfort the Jews, both because God would take particular revenge upon Edo●…, as he had threatened, and prophec●…ed by Obadia●… which is the substance of that whole Prophecy; And also these being their near Neighbours, God doth 〈◊〉 them security, that they shall not only be delivered from the 〈◊〉, those remoter Enemies, but from the Idumeans also, wh●…e vicinity and neighbourhood might have been troublesome to th●…m. 2 Wherefore z Saving enquired of the Person, now he inquires the Reason of 〈◊〉 〈◊〉 being thus sprinkled. * Rev. 19 13. art thou red in thine appar●…, and thy garments like him that treadeth in the wine-fat? 3 I have trodden a i e. I have destroyed the Enemies of my people, I 〈◊〉 crushed them as Grapes are crushed, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to describe the utter destruction of a People Psal. 44. 5. 〈◊〉 25. 〈◊〉. Rev. 14. 19, 20. and the ca●…ness o●… doing it▪ no 〈◊〉 th●…n to crush a bunch of Grapes. the wine-press alone b To note his 〈◊〉▪ 〈◊〉 great Power, the Ma●…ers of Vineyards are not willing to do 〈◊〉 ●…udgery themselves, neither, if they would, could they be able to ●…nage a whole V●…tage by themselves: But Christ was willing to undertake it, and able to go through it without calling in the help of any other. , and of the people there was none with me c 1. Not that he excludes the Jews but the other Nations that dwelled about them, therefore he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was no●… with him, but God and his own ●…eople may be 〈◊〉 as one, judg. 5. 23. And though this be true of his Passion, in which sense some would carry it, yet ●…oth it not to well▪ ●…uit with the design: For Christ is described here not as a Priest Sacrificing, or shedding of his own blood, but as a King, conquering and 〈◊〉 the blood of his, and his Church's Enemies; hence it is said their blood, not his own, to show that it cannot fairly relate to his Passion: Besides Christ could expect no help in that, for he knew none could; but here he looked▪ and wondered that there was none, v. 5. And though it may be said, that he makes use of instruments, both in his conquering of temporal Enemies, and also spiritual, consider 1. That here he speaks as a General, and therefore the whole victory is a●…cribed to him alone. 2. They do it not only by commission and Authority der●…ved from him, but by strength conveyed to them from him, without which they could do no more than a Watch without a Spring, or Tool without the Work man's strength and skill: And that Christ may make it appear they are no Coadjutors that he needs, he makes them bring about such things as they never designed, as h●… speaks of the Assy●…, see on ch. 10. 6, 7. and this is to be under●…od in like manner of Christ's Conquest over spiritual Enemies, 2 ●…or. 4. 7. See Acts 3. 12, 13. : for I will tread them in mine anger, and trample them in my fury d This latter expression is but an aggravating of the former; it implies a kind of insulting, an allusio to Conquerors, who were wont to make the conquered to lie d●…wn, that others might trample on them, ch. 51. 23. , and their blood shall be sprinkled e Or, 〈◊〉 sprinkled. As in 〈◊〉 of Grapes the juice sparkles upon the clothes, q. d. in his answer, thus came my Garments to be sprinkled. upon my garments, and I will slain f It shall not be, or it 〈◊〉 not only sprinkled, but perfectly stained, as it were 〈◊〉 in blood, ch. 9 5. all my raiment. 4 For the * Ch. 24. 8. & 61. 2. day of vengeance g Designed and purposed by me to take vengeance on the Enemies of my Church. Or, particularly the posterity of Esa●…; Da●… and Year is all one, save the latter may have some respect to the length of their Captivity. is in mine heart h Or, was in my heart, a desire o●… Execution, Psal. 40. 8. I have meditated or studied revenge, ●…eing long forborn hath wrought in me resolutions of Revenge, therefore wonder not that I am so bloody, noting the severity of his proceed against his Enemies. , and the year of my redeemed i The jews have this title, because he redeemed them out of Egypt, and would also out of 〈◊〉. is come k Is at ●…nd see Psal. 102. 13. ch. 34. 8. The former part of the verse shows that Christ is still about his work, though he d●…r the Execution till the fit time come; he may allude to the year of Jubilee. . 5 * Ch. 59 16. And I looked, and there was none to help l Not that he needed it, for help implies a de●…ct of power, or wisdom, or wealth, or opportunity, etc. But to see what men would do, in regard his people needed it, therefore the standing, or not standing by his people is the same thing with standing, or not standing by him, judg. 5. 23. Math. 25, 35, 40, 42, 45. ; and I wondered that there was none to uphold m A Metaphor, taken from a staff, that is an help to one that leans on it. : therefore mine own * Ps. 98. 1. arm brought salvation unto me, and my fury n Or zeal, viz. Against the Adversaries of the Church: God's 〈◊〉 notes his strength, and Power and his zeal sets this Power on work, chap. 9, 7. but see on chap. 59 16, 17. , it upheld me. 6 And I will tread down the people in mine anger, and make them drunk o T●…e Hebrew often expresseth Calamit ●…s by a cup o●… wine, or strong drink, by which the distre led Perso●…s are made drunk, Psa. 75. 8. chap. 51. 21, 22. they go as it were to and fro, not knowing what to do with themselves; and in special drunk with their own blood, chap. 49. 26. Rev. 16. 6. in my fury, and I will bring down their strength to the earth p What ever it is wherein their strength lies, their strong ones, or, their strong places, or deep Counsels, etc. he will bring to the very dust, to nothing; like drunken men they shall fall to the ground, not being able to stand, the most miserable condition, that men can fall into Psa. 36. 12. . 7 I will mention q Whether this aught to be the beginning of a new Chapter, or no, is not material, but certainly here gins a new matter, which contains the Prophet's prayer, either in his own name, or the Church's to the end of chap. 64. wherein he gins with mentioning the great kindnesses, that God had shown the jews, and that Emphatically, setting it forth with the greatest advantages; and the more either to aggravate their great unkindness, or to give them some hope of finding him the like again in their distresses, or by way of argument with God to show them mercy, because he had been so good to them. the loving kindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness towards the house of Israel, which he hath bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses. 8 For he said r viz within himself of old, when he made a Covenant with our Fathers, and brought them out of Egypt. , Surely they are my people s In Covenant, though they are unworthy of me, yet I cannot but look upon them as my people, their enemies would persuade themselves, O they are not God's People, but cast ou●…s, that none cared for, or looked after, but God will own them. , children that will not lie t That will keep my Covenant, they will not deal falsely with me, that are under such obligations, or, I presume they will not, though they did go after their Idols, and prove unfaithful to me in serving Baal and Ashteroth, etc. Now I presume they will do so no more; thus Parents are apt tenderly to think of those Children, that they have been indulgent to, that they will not offer to abuse their kindness, thus God thinks the best of them: or, he intimates here what they are obliged to do, though he knew they would do otherwise: or, they will not degenerate after I have renewed them. , so he was their Saviour u viz. On these hopes and on these Conditions he undertook the charge of them, Exod. 19 5, 6. Psal. 81. 8, 9 10. or, he, so ●…e alone was their Saviour, when none to save, none to uphold, than he saved them, not Cyrus Zerubbabel, Nehemiah, etc. But Christ himself. . 9 * Judg. 10. 16. In all their affliction he was afflicted x Because of all the afflictions they endured in Egypt; this notes the Sympathy that is in Christ, he having the same Spirit in him, that the Church hath, and her head and Father; or, in all their afflictions, no affliction, so the words may be read, their afflictions were rather favours than afflictions, all that befell them from the red Sea through the wilderness; and than Tzar is taken actively he afflicted not; this may note his Clemency, their sting was taken out; either way it ma●… be read according to the different spelling of ●…o, whether by Aleph, or Va●…. The first seems the more genuine, they that list to drive this notion further, may consult the Latin Synopsis and the English Annotations , and the angel of his presence y The same, that conducted them through the wilderness, called an Angel, Exo. 33. 2. and his Presence, ver. 14. and jehovah, Exo. 13. 21. so that it must be the Lord Jesus Christ, who appeared to Moses in the bush, as Stephen doth interpret it, Act. 7. 35. etc. Other Angels are in his presence, but they were not always, he was ever so, therefore so called by way of eminency, hence the LXX express it not a L●…gate, or Angel, but himself. saved them z From the house of Bondage brought them through the red Sea, the wilderness, etc. Their rock was Christ, 1 Cor. 10. 4. : * Deut. 7. 7, 8. in his love and in his pity a This shows the ground of his kindness, they were a stubborn, Superstitious, Idolatrous people, yet Christ's Love, and pity saved them for all that; It was because he loved them. he redeemed them, and he * Exod. 19 4. Deut. 1. 31. Chap. 46. 3. bore them, and carried b He left them not to shift for themselves, but bore them as a Father his Child, or an Eagle her young on●…s; he carried them in the arms of his power, see Chap. 46. 4. and on the wings of his Providence; see Deut 32. 10, 11, 12. and the Notes on Deut. 1. 31. And he is said to do it of old, To remember his ancient kindness for many Generations past; Olam signifies an Eternity, or a long time past, as well as to come, from the days of Abraham or Moses, from their Bondage in Egypt, to the time of Isaiah; and it is used as an Argument to move him to do so still, he will carry her, till he bring her unto his Father. them all the days of old. 10 But they rebelled, c Many of their Rebellions we read of in Exodus and Numbers in their Travels. The Lord tells Moses, that they had tempted him ten times, and therefore severely threatens them, Numb. 14. 22, 23. There were three principal Times of their Rebellion; 1. In the Wilderness, where they murmured for want of Bread and Water. 2. In Canaan, in no●… destroying, but only making Tributary su●…h Nations as God commanded them to destroy. 3. Before the Babylonian Captivity, when they set themselves against the Prophets, which Stephen chargeth upon them, Acts 7. 51, 52. Among which also we may reckon all their behaviours under their judges, and their Kings: Or, we may understand it of their not answering God's End and Expectation. and * Exod. 15. 24. Num. 14. 11. Psal. 78. 40, ●…6. & 95. 9 Eph. 4. 30. vexed his holy spirit d Spirit of his Holiness; they vexed him by their obstinacy against his will and mind, and walking contrary unto him; not that there are such Passions in God, but it is spoken after the manner of men, as they are vexed when their will is crossed. ; therefore he was turned to be their enemy, e He overthrew them not only in the Wilderness, Psal. 78. 31, 33, 59, 60, etc. sending among them fiery Serpents, Numb. 21. 6. but even in Canaan, stirring up against them Adversaries, sometimes the Philistines, anon the Midianites, and then the Moabites, etc. and he fought against them. 11 Then f Or yet. he remembered g This relates either, 1. To the People, and then He is collectively taken, and so it looks like the Language of the People in Babylon, and must be read, he shall remember. Or, 2. It may look back to their condition in the Wilderness, and thus they may properly say, Where is he? or that God that delivered his People of old, to do the like for us now? there is a like phrase used by Elisha, 2 King. 2. 14. Or rather, 3. To God as it were recollecting himself in a pathetical Prosopopoeia; q. d. Where is he? Where am I with my former bowels, that moved me to help them of old that I should now turn to be their Enemy? Or, Is my hand shortened that I cannot do it? And so in the following verses he gives a particular description how kind he had been to them formerly, the times mentioned, v. 9 and thus God seems to work upon himself. the days † Heb. of eternity. of old, Moses and his people h Or, what great things he had done for them by Moses. , saying, Where is he that * Exod. 14. 30. Jer. 2. 6. brought them up out of the sea i Here God speaks of himself, as in the former clause, viz. that divided the Sea for them, being one of the greatest Miracles that ever God wrought for his People; it is therefore frequently mentioned by way of encouragement to them, when they are in sore troubles. , with the ‖ Or, Shepherds, as Psal. 77. 20. shepherd k Or, Shepherds, viz. Moses, that brought out his People as a Shepherd doth his Flock; He and Aaron are both joined, Psal. 77. 20. of his flock? Where is he that * Neh. 9 20. put his holy spirit l i e. Those Abilities and Gifts, wherewith God furnished Moses as properly proceeding from the Spirit, he can do the like again, and qualify Instruments for his work. within him? 12 That led them by the right hand m viz. The Strength and Power that God gave to Moses, expressed by the Right hand, that being usually esteemed the stronger, Psal. 16. 8. & 20. 6. Or, the Rod in his Right hand; by which understand also all the wonders that he did for them in Egypt. of Moses, with his glorious arm n Or, that Arm, wherewith God gained to himself so much glory, being always present at the Assistance of Moses, Deut. 4. 34. Or, Moses his Right Hand led by God's glorious Arm, as Parents lead their Children, that God may have all the glory in the using of his Instruments. , * Exo. 14. 21. Josh. 3. 16. dividing the water o The Red Sea, Exod. 14. 21. and also jordan, josh. 3. 15, 16. before them, to make himself an everlasting name p With reference both to his Power and Providence, as respecting either his Aim and End in doing what he did, or, the Effect of it when it was done. It got him Renown. . 13 That led them through the deep, q Showing, that God did not dry up the shallow places, but the very depth of the Sea, the very Channel, which is the deepest part. Or, between those heaps of waters, that stood up as a wall on each side of them▪ which might make it seem terrible, and therefore it is ascribed to their Faith, Heb. 11. 29. as an horse in the wilderness r Or, Plain, for so Wilderness is sometimes taken, and may be here 〈◊〉, by comparing it to a Valley in the next verse, viz. with as much safety as the Horse runs up and down in the plain ground. Or, with as much ease and tenderness, as an Horse led by the Bridle; not as men affrighted, but soberly, and orderly. , that they should not stumble s This may be taken Metaphorically, they came to no harm: Or, Properly that, though the Sea were but newly divided, yet it was so dried, that the mud, as also the unevenness of the ground, was not any occasion of their stumbling, or their sticking in it; probably so dried, and smoothed by the wind, that God sent as it were to prepare the way before them. See Chap. 4. 3, 4, 5. . 14 As a beast goeth down into the valley t A laden Beast goeth warily, and gently down the hill: or, as a Beast goeth down to the valley for Grass, that being a Mountainous Country; or, going down for going along, so the word is used, Isa. 38. 8. noting the evenness of their passage; or, alluding to their going down from the shore into that great Channel (as the coming out of it is called a going up, ver. 11.) now made through the Sea, orderly, and compo●…edly, not like the Gadaren's Swine through consternation, ready to break their necks for haste , the spirit of the LORD u i e. The Lord himself. caused him to rest x Led them easily, that they should not be over-travelled▪ or ●…all down, or come to any injury through wear●…ness; thus 〈◊〉 〈◊〉 it, chap. 31. 2. and thus God gave them rest from their enemies, drowning of them in the Sea, and in their safe conduct, that they could not annoy or disturb them, leading them till he found them a place for resting, the word for 〈◊〉, and 〈◊〉 being much of a like notion, Zech. 10. 6. pointing at their several rests by the way, Num. 10. 33. or it may be read by way of Interrog●…tion, as all the foregoing words, and be the close of that inquiry, and where is the Spirit, that caused them to rest? or he led them to Canaan the place of their rest, so called, 〈◊〉. 12. 9 and Psa. 9●…. 11. : so didst thou lead y The Prophet here by an Apostrople doth only repeat the words in the name of the Jews, that he had spoke before, ver. 12. q. d. as thou didst then, so mayest thou do again if thou pleasest. thy people, to make thyself a glorious name. 15 * Deut. 26. 15. Look down from heaven z Now they, or the Prophet begin to pray, and expostulate with God, and to argue both from the goodness of his nature, and from the greatness of his works, that he had done. God sees every where, and every thing, but he is said to ●…ook down from Heaven, because there is his throne whereon he si●…s in greatest Majesty, and Splendour, behold is added to note, that he would not only barely see, and look on, but that he would behold with regard, and respect his poor people in Captivity. , and behold from the habitation of thy holiness a A description of heaven by a Periphrasis frequently used, and explained, De●…. 26. 15. , and of thy glory; Where is thy zeal b What is become of that love, which of old would not le●… thee suffer thy people to be wronged, chap. 37. 32. , and thy strength c That Power of thine manifested in those valiant Acts, which thou didst put forth for thy people, Psa. 145, 11, 12. and 150. 2. see jer. 14 9 , ‖ Or, the ●…titude. the sounding * Jer. 31. 20. Host 11. 8. of thy bowels d By the sounding thereof may be understood those Sympathising sighs, and compassionate groans, that proceed from the bowels, when they are affected, which being thought the subject of Pity are often by a Metonymy put for compassion, and hence proceed those rumblings of the bowels occasioned by strong passions called yern●…ngs; it is spoken of God after the manner of men? Is all this shut up from me? Thou that art naturally so compassionate, dost thou lay a restraint upon thyself, that thy bowels shall not move towards me? Or canst thou be thus straitened, Psal. 77. 7, 8, 9 and chap. 64. 12. an expostulation, that agrees very well with the next verse doubtless, etc. How can this come to pass? , and of thy mercies towards me? are they restrained ●…? 16 Doubtless thou art our Father f Thus they urge God with that relation he stands in unto them, Mal. 2 10. therefore we as thy children expect the bowels, and compassions of a Father. , though Abraham g He who was our Father after the flesh▪ though he be dead, and so ignorant of our condition. be ignorant of us, and Israel h Or, jacob, who was also our Father, and therefore a vain thing to call upon them; or if they were not dead, they could not help us out of our straits or, if they were alive, we are so much degenerate, that they would not own us. Some say Abraham, and Israel are here mentioned, and not Isaac, 1. Because the Covenant was made more solem●…y, and the promises more frequently renewed with them, then with Isaac. 2. Because with Abra●… the Covenant was first made, and the whole seed of Israel was taken into it, but not so of Isaac. Or else, 3. Abraham and Israel being named Isaac is included, ▪ acknowledge us not: thou, O LORD, art our Father, ‖ Or, our Red●…emer from everlasting is thy name. our Redeemer i This is urged as another argument for pity, and the more because their Father was their Redeemer, Deu. 32. 6. , thy name is from everlasting k Or, Redeemer is thy name from Everlasting, thou hast been our Redeemer of old. . 17 O LORD, Why hast thou made us to err from thy ways l Commandments: it is the Language of the godly among them being troubled, and therefore complaining, that so gracious a Father should leave them to such exigences: made us to sin by withdrawing thy Spirit, and leaving us to ourselves, Psa. 81. 12. it is not to be understood, as if God did force them to it, but either lett●…ng lose their hearts, or by giving occasion to their hearts, being naturally too apt to Apostatise by their severe Afflictions, see this more cleared in the Latin Synopsis, or, make us desperate, by leaving us so long under the Oppression of the Adversary, thereby casting off thy Worship. , and hardened our heart from thy fear m Or fear of thee, viz. as the object, Psa.. 5. 7. or that we may not fear thee, as seeing, that they may not see, Psa. 69. 23. or thy service, chap. 29. 13▪ so as to go after other gods. ? Return for thy servants sake n Either our godly Fore fathers, or, particularly to Abraham Isaac, etc. viz. For the sake of thy promises made to them: or rather, our sakes, that little remnant that are thy Servants, be reconciled to us, Psa. 90. 13▪ for the next words seem to be put by apposition to the former. , the tribes of thine inheritance o Either. 1. The people themselves, which were divided into tribes or rather. 2. The land of Canaan, which God gave them as an inheritance as appears by the next verse. q. d. What will thine enemies say if thou suffer us to perish, or thine Inheritance to be destroyed; or rods, meaning their rulers, see chap. 43. 28. or heads of their tribes. . 18 ‖ Or, they ●…ave possessed thy ●…ly people for a while. The people of thy holiness p Or thy holy people, as being set a part for his Servants, holiness being to be understood for a Covenant separation from other people. have possessed it but a little while q i e. 1. Comparatively to the promise which was for ever, though they had possessed it about 1400 years. Or, 2. It seeming to them so, as things, especially such as are desirable, seem when they are passed▪ job. 9 25, 26. and Psa. 90. 4. or 3. they enjoyed but small spaces of time in quietness so they had small enjoyment of it, or 4. It may respect the Temple which stood but 400 years. : * Psal. ●…4. 7. our adversaries have trodden down thy Sanctuary r The Temple called the Sanctuary from the holiness of it, this our Adversaries the Babylonians have trodden down. 2 Chro. 36. 19 and this also implies their ruining of their whole Ecclesiastical Policy. . 19 We are thine s We continue so; we are in Covenant, which they never were; and thus it is an Argument they use with God to look upon them. Or, the word thine, being not in the Text, some do otherwise interpret it; we are even in the same condition we were in at first, either in Egypt, or Ur of the Caldees, before thou broughtest us into Covenant, and are accordingly dealt with; we are become even as they, whom thou didst not bear Rule over. Or, we are as if thou hadst never ruled over us of old. , thou never barest rule over them t Not in that manner▪ or in that relation to them, that thou didst over us. , ‖ Or, thy name was not called upon them. they were not called by thy name u Neither owned thee, nor owned by thee; this phrase implies a near Relation in some Circumstance or other, as Wife, or Servant, or Child, etc. Chap. 4. 1. . CHAP. LXIV. 1 O That thou wouldst rend the heavens x Either the earnest desire of the Prophet, or the Jews strong wish for the coming of the Messiah: Or rather, their cry to God for vengeance upon their Adversaries, on consideration of the Enemies unmerciful dealing with them, and their insolent and opprobrious usage of God in his Temple; partly expressing their haste and earnestness, and partly intimating, that God would do it with violence and sury, implied in the word Renting them, Psal. 18. 6, 7, etc. spoken after the manner of man, who, if he were shut up, must have room made for his coming forth: This God is said to do, when he puts forth some signal manifestation of his Power, Psal. 144. 5. a Metaphor taken from men, that, when they would resolutely and effectually help one in distress, break, and fling open doors, and whatever may hinder coming to their relief. , that thou wouldst come down, that * Amos 9 5. Micah 1. 4. the mountains might flow down y Or, melt, Psal. 68 1, 2. & 97. 5. Micah 1. 3, 4. that all impediments might be removed out of the way; possibly an allusion to God's coming down upon Mount Sinai in those terrible flames of fire, judg. 5. 4, 5. at thy presence. 2 As when † Heb. the 〈◊〉 o●… 〈◊〉. the melting fire burneth z Come with such Zeal for thy People, that the solid Mountains may be no more before thy breath, than Metal, that runs, or Water, that boils by the force of a vehement fire; and thus, for the most part, when God will take vengeance of his Enemies, the Scripture expresseth him coming with fire. , the fire causeth the waters to boil, to make thy name known a Thy Power known, that thine Enemies, and Persecu●…ors of thy Church may know thy Power, and that thy Name may be dreaded among them; his Name put for his Power, Psal. 106. 8. to thine adversaries, that the Nations b Not the Babylonians only, but the Nations round about. may tremble at thy presence. 3 When * Exo. 34. 10. Judg. 5. 4, 5. Psal. 63. 8. Hab. 3. 3. thou didst terrible things c This may relate to what he did among the Egyptians, though it be not recorded, and afterward in the Wilderness. which we looked not for d viz. Our Forefathers, of whose Race we are, before we expected them; or, such things as we could never expect. , thou camest down, the mountains flowed down e q. d. Seeing thou hast made the Mountains thus to melt, thou canst do the same again: This may allude either, 1. To those showers of Rain that fell with that terrible Thunder and Lightning, and so ran violently down those Mountains, and the adja●…nt, as is usual in such Tempests: Or rather, 2. The running along of the fire upon the ground, Exod. 9 23, 24. It is possible it may allude to those Mountains, that do cast forth sulphoreous matter, running down into the Valleys and Sea, like melted streams of fire. And Kings, Princes, and Potentates, may also metaphorically be understood by these Mountains. at thy presence. 4 For since the beginning of the world * Psal. 31. 19 1 Cor. 2▪ 9 men have not heard, nor perceived by the ear, neither hath the eye ‖ Or, 〈◊〉 ●… God b●…des thee▪ which doth so for him, etc. seen f Whereas there are but three ways, whereby men ordinarily come to the knowledge of a thing, viz. by the Ear, either our own hearing, or by hear▪ ●…ay; and by the Eye, and by Reason, which the Apostle add●…, where he 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉, 1 〈◊〉 2. 9 two of them are mentioned 〈◊〉. , O God, besides thee, g 〈◊〉 reference either to the Gods that do them, 〈◊〉 〈◊〉 〈◊〉 God could do like thee: Or, to 〈◊〉 done 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could do such th●…s as were never ●…een, ●…r 〈◊〉 of, he 〈◊〉 to 〈◊〉 terrible things mentioned in the former 〈◊〉. It seems to be clear by comparing this with D●…ut. 4. 31, 32, 33, 34, 35. 〈◊〉 to be ●…estrained to these, but to be applied to all the wonderful works, that God at all times wrought for his People: And thus they are a Plea with God, that they might well 〈◊〉 such things from him now, that had done such wonderful things for their Fathers of old. what he hath prepared for him that waiteth h The Apostle hath it, that 〈◊〉 〈◊〉▪ 1 〈◊〉. ●…. 9 T●… show that none can wait on him, that 〈◊〉 him 〈◊〉; s●… all that 〈◊〉 him will wait on him. This may be tak●…n with reference both to the state of Grace and Glory, those incom●…hensible things that are exhibited through Christ in the 〈◊〉 of 〈◊〉 Gospel, as well as the good things of this▪ 〈◊〉 life, which the Proph●… may here literally aim at, it being not unusual for the Prophets in mentioning these temporal things to point at spiritual, especially being things that do so well suit with each other. for him. 5 Thou meetest i Or, wast w●…t to meet: Or, thou preventest him ch. 65. 24. and Psal. 21. 2, 3. as the Father the Prodigal. him that rejoiceth, and worketh righteousness k ●…iz. That rejoice to work Righteousness, the same thing expressed by two words, by a figure called Hendiadis. , * Chap. 26. 8. those that remember thee in thy ways l An amplification of the former words, q. d. To walk in thy w●…s, whether of Providence, Prece●…t, or Counsel, by virtue of the Covenant they have with 〈◊〉. . behold, thou art wroth, for we have sinned m Or, greatly angry, for, or because we have sinned, and provoked thee to wrath thereby, 1 King. 8. 46. i e. to those that work Righteousness: in for to. : in tho●…e is continuance n, and we shall be saved o ●…iz. In so doing, in working. Righteousness. Or as some by way of Interrogation; in those, i. e. In o●…r sins i●… continuance, and shall we be saved? Or in those viz. Works of Righteousness, in keeping in them is our continuance, and means to be saved; or thou continuest to show mercy, and or therefore we shall be saved. The meaning of the place is to comfort the go●…y, that though they may have provoked God by their sins, ●…et looking upon the ways of God's former proceed (in which he still continues being unhcangeable) they may find hopes of Salv●…ion, and this is that which is amplified in the three following 〈◊〉. . 6 But we are all as an unclean thing p he alludes, either to things unclean under the Ceremonial ●…aw, wherein the Leprosy was found, and was to be burnt, Leu. 13. 55. or rather to Persons unclean. They compare their present state with the former. q. d. Formerly there were some that ●…eared thee, and walked uprightly before thee, and were in thy s●…vour; but now we are all as one polluted mass, nothing of good le●…t in us by reason of an universal d●…generacy, Isa 1. 4. 6. , and all our righteousnesses q This according to the most Commentators, refers either to the observances of the ●…ites, and Ceremonies of the Law, wherein they thought their Righteousnesses did much consist; or to the best work, and actions that can be performed by us; or to our natural, universal d●…pravities: but the best Interpre●…ers▪ and such as aim at the peculiar sense of the place, refer it to the gross provocations that this people were guilty of, causing God to cast them out of their habitations, or else, to their Persons. i e. the most righteous among us, and being plural, it raiseth it up to the highest degree, the Scripture frequently putting the Abstract for the Concrete as wisdoms for the greatest wisdom, Prov. 9 1. and many the like instances formerly given, so that the meaning is, the very best of us all are no better, than the uncleanest things or Persons, see Mich. 7. 2, 3, 4. and the rather because he lived about the time of Isaiah, are as filthy rags r A cloth made up of 〈◊〉, or such as come from a putrid so●…e. or are defiled with the m●…nstruous blood of a woman, the LXX. as a rag of one that sits down, possibly alluding to Rachel. Gen. 31. 34▪ 35. or what ever may be most filthy. , and we all do * P●…▪ 〈◊〉. 〈◊〉, ●…. fade as a leaf s Blown off the tree, and so withers▪ , and our iniquities, as the wind, have taken us away t Carried ●…s awa●… to Ba●…ylon from our habitations as leaves hurried away by a boisterous wind; our iniquities have been the pro●…uring cause. . 7 And * Host 7. 7. there is none u Or yet, there is none. i. ●…. Few, Psa. 14. 3. they are not to be discerned among the multitude. that calleth x Such as call upon thee as they ought, 〈◊〉 jacob▪ and Mo●…es, and David, etc. did, which often prevents the 〈◊〉 of a state, or kingdom, it points out the universal Apostasy of the ●…ast times of the Jewish state, for which they were cut off. upon thy name▪ that stirreth up himself to take hold of thee y Either to stay thee from departing from us, see L●…k. 24. 28, 29. or to fetch thee back, when departed, jer. 12. 7. or it is an Allegorical allusion to one struck down and still smitten, but never stirs to lay hold on the arm, that smites him, ch. 27. 5. it notes their great s●…oathfulness, and carelessness▪ and some refer it to their lukewarmness, and dead heartedness relying upon their privileges before they went into 〈◊〉, and so a 〈◊〉 〈◊〉 〈◊〉 their approaching Judgements. : for z Or 〈◊〉▪ so the 〈◊〉 〈◊〉 〈◊〉▪ job 5. 21. Psa. 75. 2. thou hast hid thy face from us, and hast † Heb. 〈◊〉. consumed us a Or m●…lted; our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of thy wrath, that we are melted with it. , because of our iniquities b 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 of our iniquities. i e. Either, in the place of our iniquities, the land wherein they were Committed, or, into the hands of our iniquities to be punished by them, and as it were 〈◊〉▪ or melted down, or our strength exhausted by them, as wax before the fire, Leu. 26. 39 Ezek. 33. 10. or, as we translate it, our iniquities being the procuring cause of it. . 8 But now, O LORD, thou art our Father c An argument, or pathetical plea for pity; or, notwithstanding all this thou art our Father both by Creation, and by Adoption, therefore pity us thy Children. : * Ch. 29. 16. & 4●…. 9 〈◊〉. 1●…. 6. Rom. 9 20, 21. we are the clay d A Metonymy of the matter, clay for the vessels made of clay: Or, we are clay, pointing at our Original matter: Or, it may relate to their state, that God framed into a Body Civil and Ecclesiastical out of a confused multitude; they plead at the same time their own frailty, why they would be pitied, and God's Covenant-interest in them, why he should pity them , and thou our potter, and we all are the work of thy hand e Another argument of the same nature with the former, Psal. 138. 8. not only as men, but as a Body of men made thy peculiar People. . 9 Be not * Psal. 79. 8. wroth very sore, O LORD, neither remember iniquity for ever f viz. Thou hast been angry with us a long time▪ be not so for ever, but deal with us, as may best consist with a Father's bowels▪ It hath reference bo●…h ●…o Quantity and Time, that it might not be very great, no●… of long durance. See on Psal. 79. 8. : behold, see, we beseech thee, we are all thy people g Thy peculiar People, Chap. 63 19 Another argument to back the former Petition, Psal. 28. 9 Though we are very bad in ourselves, and very badly handled by our Enemies, thou sufferest in our sufferings, for thou hast no people in Cov●…nant but us, and wilt thou no●… leave thyself a People in the world? . 10 Thy holy cities h Either Zion, and 〈◊〉, being th●… Cities they instance in, q. d. Thy holy Cities, viz. S●…on, and 〈◊〉: Or rather, other Cities also in the Land of 〈◊〉, besides those two, called H●…ly; Either, 1. Because they were built upon God's ●…nheritance, Chap. 63 17. Or, 2. Because they were inhabited by the I●…ws, who were an holy People, Deu. 7. 6. Da●…. 12. 7. Or, 3. Because God had his Synagogues in them▪ Psal. 74. 8. For all which reasons also they are called Thy Cities. are a wilderness, Zion is a wilderness, Jerusalem a desolation i Utterly wa●…t, not on●…ly the ordinary Cities, but even Ierus●…lem, and Zion themselves, the one called the upper 〈◊〉, or, the City of David, because it was built upon Mount Zion; the other the 〈◊〉 City, because it lay under the Hill of Zion in the Valley; he particularizeth Zion and 〈◊〉, though he had mentioned the other Cities before, because the chiefest of the Cities, it being usual notwithstanding the mentioning of generals, in which all the particulars, or individuals, are included to name the particular again; as, and from the 〈◊〉 of 〈◊〉, Psal. 18. title. . 11 Our holy and our beautiful house k The Temple, Ch●…p. 6●…. 7. q. a. Not only our Cities, and our Principal Cities, but 〈◊〉 our 〈◊〉, which we thought sacred, and inviolable, in which we have glori●…d▪ because it was Thin●…, and our Father's, and Ours, the place where thy holy service was performed, and thy Glory and Presence was 〈◊〉. , where our fathers l Not 〈◊〉 to mention themselves, they had be●…n so every way abominable, but their 〈◊〉. praised thee, is burnt up with fire: and all our pleasant things are m The King's 〈◊〉, and the houses of the Nobles and other p●…ces of State and Magnificence, 2 King. 25. 9 Lam. 1. 7, 10. Or, their Sy●…agogues: Or, those stately pieces about the Temple. laid waist. 12 Wilt thou refrain thyself for these things n viz That are done by the 〈◊〉, do none of these things move thee to take venge●…nce on them? , O LORD? Wilt thou hold thy peace o Wilt thou be as one that regards not? Wilt thou be still and suffer them? , and afflict us very sore p See vers. 9 For these our sins, or for these our sufferings, shall we feel the smart of it, that have done no such things? but have been sufferers under the Babylonians, to which God answers in the next Chapter. ? CHAP. LXV. 1 I * Rom. ●…. 24▪ 25, 26. & 10. 20. Eph. 2. 12, 13. am sought a The word signifies properly a diligent enquiry in things relating to God, 2 Chr. 14. 4. Psal. 34. 4. Ier 37. 7. I am diligently enquired of by them. of them that asked not for me b That in times before made no enquiry after me; (as the Gentiles, and not being without God in the world, Eph. 2. 12.) as seeking may more strictly relate to Prayer, as the word is used, Isa. 55. 6. so this word translated asked, may also be so taken, and is so 1. Sam 1. 20. 1 Sam. 22. 13. but (possibly) it is better interpreted more generally. : I am found c Yea, I was found of them before they sought me, those who formerly did not seek me, now seek me, but they were found of me before they sought me, I prevented them by my Grace, sending my Son to preach p●…ace to those that were afar off, Eph. 2. 17. and my Apostles to entreat them to be reconciled to God, 2 Cor. 5. 20. and my Spirit to convince the wo●…ld of Sin, Righteousness, and judgement, Joh. 16. 8. of them that sought me not: I said, Behold me, behold me, unto a nation d I invited whole Nations by the preaching of my Gospel to behold me, and I invited them with importunity, doubling my words upon them, and this I did unto a Nation not called by my name, with whom I was not in Covenant, and which did not profess any relation to me, which none of the Gentiles could pretend unto. The Prophet speaks of a thing to come many years after, as if it were a thing then done, to signify the certainty of it. God doth the same thing yet in every soul that is converted. But the Text is manifestly to be interpreted of the conversion of the Gentiles. that was not called by my name. That in the primary sense of this Text, is a Prophecy of the Convers●…on of the Gentiles, upon the rejection of the Jews, for their 〈◊〉 and crucifying of 〈◊〉, cannot be 〈◊〉 by any, who will not arrogat●… to themselves a greater ability to interpr●… the Prophecies of the old 〈◊〉, than Paul had, who, Rom. 10. 20. expressly so interpreteth it, and appl●…th it, which showeth the vanity of the Jews in their other interpretations of it. 2 I have spread out my hands e Applied to the Jews, Rom. 10. 21. I have stretched out my hands, that is, I have used all probable means to reduce them, I have stretched out the hands of a passionate Orator to persuade them, of a tender Mother to protect and defend them, of a liberal Benefactor to load them with my Benefits; this I have done continually in the whole course of my Providence with them, yet all the day long to a rebellious people f They are a rebellious people; Paul expoundeth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a People not persuaded, not believing, but contradicting the will of God. , which walketh in a way that was not good g That walketh in a way that is not good, that term, is not good, often signifies what is very bad, see 1 Sam. 2. 24. Prov. 28. 21. & 24. 23. Psal. 36. 5. Though all sins be not equal, yet what is not good is bad. after their own thoughts h After their own thoughts. What is here called after their own thoughts, is elsewhere called a walking after the imaginations of their hearts, an ordinary Phrase, by which sin (especially sins in the matter of the Worship of God) are expressed eight times, in the Prophet jeremiah sinning is thus expressed, jer. 3. 17. & 7. 24. & 9 14. & 11. 8. & 13. 10. & 16. 12. & 18. 12. & 23. 17. so also Deut. 29. 19 Errors in matter of Worship are ordinarily thus expressed, certainly to let us know, that all Worship must be according to Gods revealed Will, and of such errors this Text seemeth by what followeth, to speak, though indeed, the reason of all sin is men's fondness of their own imaginations in opposition to Gods revealed Will, whence it is that self-denial is made the Law of a Discipleship to Christ. : 3 A people that provoketh me to anger i That the Jews are the People here intended is without question; the Prophet speaking of the calling of the Gentiles upon their rejection, reckons up their sins, which were the causes. For though their rejection and crucifying of Christ, was that sin which was the proximate cause, yet God did but visit on that Generation their Iniquities, and the iniquities of their fathers together, they having by that act filled up their measure. They had provoked God continually to anger to his face. continually to my face k Either in his Temple, the place where he used to manifest himself: or (considering what followeth) more probably the Phrase signifieth their impudence, not taking notice of God's Omnipresence, and Omniscience. , that sacrificeth in gardens, and burneth incense ‖ Or, upon brick. upon altars of brick l The particular provocations instanced in, are deviations in the matter of divine Worship. Sacrificing in gardens is one thing instanced in, and burning incense on brick, or altars of brick, is another, Deut. 12. 13. there was a particular Altar of Gold appointed for Incense, Exod. 40. 5. God commanded, Exod. 20. 24, 25. That his Altars should be made of Earth, or rough stone. This people transgressed both these Laws, sacrificing in gardens, for which the Prophet reflected on them, ch. 1. 29. and again, ch. 66. 17. whether in gardens consecrated to Idols, or in such Gardens as the Heathens worshipped Idols in, is not much material for us to know, and burning incense upon altars of brick, directly contrary to the divine Rule. Their Worship was doubtless Idolatrous, and these Phrases signify committing Idolatry, but the expressing that sin by these Phrases lets us know that the doing contrary to the direction of the Divine Rule in God's Worship is a great part of the sinfulness of Idolatry. . 4 Which remain amongst the graves m They remained amongst the Graves, either there expecting Revelations by dreams, or there consulting with Devils, who were thought to delight in such places, or to practice Necromancy, all which were forbidden, Deut. 18. 11. ch. 8. 19 , and and lodge in the monuments n And they lodged in the Monuments, the Hebrew word here used gives advantage to Interpreters to vary in their senses. The word signifying only places kept, or observed, some interpret it of Idol Temples, some of Caves and Denns, in which the Heathens used to worship their Idols, some of Tombs or Monuments for dead persons, besides the Idolatry of the thing, there was in it a sinful imitation of the Heathens, and a swerving from the Rule which God had given them. , which eat swine's flesh o They also are Swine's flesh, contrary to the divine Law, L●…v, 11. 7. Deut. 14. 8. and they endured in their vessels, , and ‖ pieces. broth of abominable things p Broth of abominable things, so the word is used, jud. 6. 19, 20. others read it parts or pieces of abominable things, that is, broth, or pieces of such flesh as was to the Jews unclean by the Law, Levit. 11. Every Creature of God is good, but God's Prohibition had made the flesh of divers Creatures an abominable thing to the Jews, they might not touch their flesh, Leu. 11 28. but they taking the measures of their duty from their Appetite, or from their Reason, concluding from natural Principles, made no Conscience of the positive Law of God. This was their iniquity which is further aggravated in the next verse. in their vessels. 5 Which say, Stand by thyself, come not near to me, for I am holier than thou q Though they were so exceedingly guilty, yet they pretended to a singular Sanctity, so as they would not suffer others to come near, or touch them. The Samaritans are usually charged with this uncharitableness, and the use of this form of Words, but as some do more excuse the Samaritans than the other Jews as to this rigour, so it may be questioned whether they were not at this time carried into Captivity: and certain it is, that amongst the Jews there was such a generation from whom the Pharisees in our Saviour's time were derived, and this was the reason of their not eating, exc●…pt they washed, when they came from the Market, Mark 7. 4. lest peradventure they should there have touched some Heathen, or some person who was legally unclean. : These are a smoke in ‖ Or, 〈◊〉. my nose r Thus they esteemed themselves holier than others, though all their holiness lay in these rituals, and those too such as God never commanded. And indeed those who most exceed in such ritual Holiness (lying merely in a separation from others, by the usage of some unwritten traditions) come most short in moral and true Holiness: For of these God saith, These are a smoke in my nostrils, a fire that burneth all the day; that is, a continual provocation to me: as smoke is an offence to our Noses, Prov. 10. 26. which seemeth to be the sense rather than what some make, who make it a threaming of God's wrath smoking against them, which is sufficiently expressed in the following verses. , a fire that burneth all the day. 6 Behold, it is written before me s They may think that I take no notice of these things, or if I take any notice, I will forget them, or at least not enter into judgement with them for them; but I as certainly know and will remember them, as Princes or great men that record things in writing which they would not forget. And they shall know that I know, and take notice of, and will remember them; for , I will not keep silence t I will not long neglect the punishment of them, though for a while I have delayed it like a man who bites in his wrath, for some wise reasons which are known unto himself best. Psal. 50. 21. , but will recompense even recompense into their bosom u My punishment of them shall be severe, and certain, but yet it shall be just, but a giving them what is their own, as they are obnoxious to my Justice, jer. 32. 18. Deut. 7. 10. like the payment of an Ox for an Ox, Exod. 21▪ 36. (where the same word is used) they have been froward against me, and I will show myself froward against them, Psal. 18. 26. ; 7 Your iniquities, and the iniquities of your fathers together x Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their Parents, which they have testified their approbation of, by continuing in them, and so made them their own, by an apish sinful imitation. (saith the Lord) which have burnt incense upon the mountains y Their Father's burnt Incense upon the mountains, there performing to Idols that homage which I obliged them to pay unto me, or if any of them pretend it was to me, though before an Image, yet it was in a way which I directed them not, who had appointed them the place where I would be worshipped. , and blasphemed me upon the hills z So as that instead of blessing, they indeed blasphemed me upon the hills, instead of speaking well they spoke ill of my name, worshipping me in a way which I had not appointed, and for which they only took their copy from Idolaters. : therefore will I measure their former work into their bosom a Therefore I will punish them, and that justly, as he that rendereth another his due by measure, giving measure for measure, and weight for weight, only they must expect that I should not only punish the late sins that they have committed of this nature, but the for●…er sins of this kind which those in this nation, that went before this present Generation did commit, and the presentage hath continued in the guilt of. . 8 Thus saith the Lord, as the new wine is found in the cluster, and one saith, destroy it not b These words must be conce●…ved as a gracious answer from God to the Prophet, saying as Abraham, Gen. 18. 23. 25. or as Moses, Ex. 32. 11, 12, 13. pleading Gods covenant with Abraham, Isaac, and Israel. To this God repheth, that he intended no such severity, the unfaithfulness of men should not make his promise of no effect, Rom. 3. 3. His threatening should be made good upon the generality of this people, whose Vine was of Sodom, and of the fields of Go●…, Deut. 32. 32. , for a * Joel 2. 14. blessing is in it c But yet, as in a Vineyard, which is generally unfruitful, there may be some particular Vine that brings forth fruit, or as in a Vine which is full of luxuriant branches that bring forth no fruit, there may be here and there a branch, that bringeth forth fruit, and hath the hop●…s of new wins in the c●…uster, and as to such, the Gardiner bids his Servant destroy it not, or them not; for they are fruitful, there is in them what speaketh God's blessing, or what may be of use, and do us good. , so will I do for my servants sake d So (●…aith God) will I do for my Servants sake, that I may not destroy them all, either for the sake of my Servants, Abraham, Isaac, and jacob, with whom I anciently made a Covenant, or for my Servant David's sake, or for the sake of such as are my Elect, at this time amongst them, see jer. 30. 11. Amos 9 8. , that I may not destroy them all. 9 And I will bring a seed out of Jacob e No seed beareth a proportion to the tree, or plant that it produceth, but in comparison with that is very little, yet it is enough through the virtue which the God of nature hath put into it, to preserve and uphold the species to which it doth relate. They are but a remnant (saith God) that shall be saved, see Rom. 11. 5. but a small number that shall come out of the Captivity of Babylon, or (which I rather choose) they will be but a few that shall believe in my Son, yet they shall be enough for my promise to live in; this, Paul argueth, Rom. 11. as the plant yet lives in the seed, when the root is plucked up, the leaves dropped off, and the Stalk is burnt up, so the promise of God lives in a few, when the generality of a people for their sins are cast off and destroyed. The favour of God to men, and the promise of God to good men, lived in one family of Lot, when the five Cities were burned, and in the one family of Noah, when the world was drowned, the favour and promise of God to Abraham, Isaac, and jacob, and David, lived in the few that returned out of Babylon, and in those few who under the Gospel received Christ, and believed in him, though the generality of them rejected the counsel of God against themselves. , and out of Judah f God further promiseth to bring out of judah an inheritor of his Mountains, which the most, and best interpreters do interpret of the Jews return o●…t of the Captivity of Babylon to Jerusalem, and into their own Country, and particularly to worship God in his Temple, upon Mount Zion, the Country of judea was a Mountainous Country, Ezek. 36. 1. 8. The Mountains were round about Jerusalem, Psal. 125. 2. See also Ezekiel 38. 8. God calls these Mountains his Mountains, because he had chosen that Country before all others, and was once truly worshipped there. , an inheritor of my mountains g: and mine elect h Mine Elect signifieth here Gods chosen Ones, as in Psal. 106. 23. ch. 48. 10. The term doth not always signify such as belong to the Election of Grace, but such as are dignified with some special favour. The whole Nation of the Jews are called a chosen people. But possibly this promise is to be interpreted, with relation to the sincerer part of that people, after that the others should be wasted by the Captivity. shall inherit it, and my servants shall dwell there. 10 And Sharon shall be a fold of flocks i Sharon was a place of great fruitfulness for pastures. David's herds were kept there, 1 Chron. 27. 29. It was become like a wilderness, Isaiah 33. 9 God here promis●…th that it should again be a place for the flocks. So jer. 31. 27. God promised to sow again the house of judah, with the seed of man, and with the seed of beast. and the * Host 2. 15. Valley of Anchor k The Valley of Anchor had its name from the stoning of Achan there, josh. 7. 26. It is thought to have been the first place the Jews set foot in when they had passed jordan, hence Host 2. 14. God promised to make it a door of hope, and here the text saith, the flocks should lie down. , a place for the herds to lie down in, for my people that have sought me l But lest the wicked idolatrous Jews should apply this promise to themselves, God limiteth it in the last words to the people that had sought him, that is, that had truly worshipped him, according to his own institution, and that the words have the force of such a limitation, appeareth from what followeth. . 11 But ye are they that forsake the Lord m Do not you that are Idolaters, think that these promises belong to you, ye are they that forsake the Lord, that is, the way of the Lord, it is a phrase opposed to a walking with God, our walking with God is in the way of his statutes, forsaking of him, signifieth a declining, or turning aside from that way. , that forget my holy mountain n To forget Gods holy Mountain, signifies not to regard the true worship of God, or not to mind it. God calleth Zion his holy Mountain, joel 3. 17. and jerusalem is called Gods holy Mountain. The hill of Zion is called the Mountain of God's holiness, Psal. 48. 1. as the Temple is called the beauty of holiness, Psal. 29. 2. Psal. 96. 9 their not regarding the worship of God there, but worshipping God or Idols in Gardens, amongst the graves and monuments is what is here called, a forgetting his holy Mountain. Isaiah prophesied in the time of A●…az, ch. 1. 1. of whom it is said, 2 Chron. 28. 23, 24. that he sacrificed to the Gods of Damascus, that he cut in pieces the vessels of the Lords house, shut up the doors of the house of the Lord, and made him altars in every corner of Jerusalem, and in every several City of Judah he made high places to b●…rn incense to other Gods. See also more of his practices. v. 2. 3▪ 4. of that chap▪ and 2 Kings 16. 3. 10▪ 11, 12. and there were certainly many of his people that joined with him, in his worship, who are all here said to forget Gods holy Mountain. , that prepare a table for that troop o And to prepare a table for that troop: The Idols of the ten Tribes, 2 Kings 16. 3. and of the Assrrians, 2 Chron. 28. 23. which were a troop, whereas the God of Israel was one God. And as God had altars, which are sometimes called a table, as in Eze. 41. 22. So they prepared altars for the Idols, as may be read in the a●…orementioned story of Ahaz: though by preparing a table, here seems rather to be meant the feasts they made upon their sacrifices in their festival days, which was in imitation of 〈◊〉 ●…he true God had commanded his people, Deut. 16. 〈◊〉 15▪ 〈◊〉 〈◊〉 〈◊〉 made in honour to their Idols, as appears from 〈◊〉 〈◊〉 〈◊〉 18. 6, 11. Amos 2. 8. 1 Cor. 8. 10. , ‖ Or God. and that furnish p Nor did they 〈◊〉 〈◊〉 〈◊〉 honour to the Idols, but they furnished drink offerings unto their Number. God had appointed Drink-offerings for his honour, and as a piece of homage to him. Exod. 29. 40, 41. Levit. 23. 18, 37. these people had paid this homage to Idols. See jer. 7. 18. & 19 13. & 32. 29. the drink offerings unto their ‖ Or Meni. number q What we translate Number in the Heb. is La Meni to Meni. Avenarius translates it Mercury, an Idol whom Merchant's worshipped for good success in trading, others understand it of the Host of Heaven, others of the multitude of their idols, our translation reads it their number. The word coming from an Heb. root, which signifieth to number, is not where else found in Scripture, which makes it hard, too positively to assert the true meaning of it. . 12 Therefore will I number you to the sword r You have offended in number, worshipping a multitude, a troop of Idols, there shall be a great number of you perish by the Sword, or possibly the term number may refer to all in the next phrase, so let them know that none of them should escape, God saith he will number them, tell them out one by one to the Sword. , and you shall all bow down to the slaughter s As you have bowed down to Idols Isa. 44. 17. (which are mine Enemies) I will make you bow down to your Enemy's Swords. , because * Prov. 1. 24. ch. 66. 4. Jer. 7. 13. when I called t I called you by my Prophets, Zech. 7. 7, 11, 12. you did not answer by doing the things which I by them spoke to you for, but not considering that I saw you, or if considering it, yet not regarding it, you impudently did evil; yea, you did not answer, when I spoke, you did not hear, but did evil before mine eyes, and did choose u You sinned deliberately, choosing sinful courses, the things which I hated, which are here (as often) expressed by a Meiosis, & called the things in which God delighteth not. In matters of Worship we ought to choose nothing wherein God delighteth not, and reason, as well as Scripture will assure us, he can delight in nothing of that nature which himself hath not directed. It is observable that ruin is here threatened to this people, not for their immoralities, or lewd lives, but for their errors, and superstitions in Divine Worship. Other sins provoke God to wrath, but those of this nature alone, are enough to ruin Souls and Nations. that wherein I delighted not. 13 Therefore thus saith the Lord God u You sinned deliberately, choosing sinful courses, the things which I hated, which are here (as often) expressed by a Meiosis, & called the things in which God delighteth not. In matters of Worship we ought to choose nothing wherein God delighteth not, and reason, as well as Scripture will assure us, he can delight in nothing of that nature which himself hath not directed. It is observable that ruin is here threatened to this people, not for their immoralities, or lewd lives, but for their errors, and superstitions in Divine Worship. Other sins provoke God to wrath, but those of this nature alone, are enough to ruin Souls and Nations. : Behold my servants shall eat, but you shall be hungry x As there are a party amongst you, who instead of serving God, are the Servants of men, in complying with Idolatry, and superstition; so I have some Servants amongst you who have distinguished themselves by keeping close to my institutions from the rest of you, I will distinguish them from you in the dispensations of my Providence, those that have eat bread at their Idol Feasts, shall be hungry, my people that would not do so, they shall have enough, those who have furnished a drink-offering to Meni, or that number of Idols, shall want that drink by which they have so profaned my name, but my Servants, from whose mouths you pulled the drink, because they would only furnish a drink-offering to me, they shall drink. My Servants whom now you make to mourn, and upon whom you pour shame, and contempt, shall rejoice, and you shall be ashamed, you that now rejoice, and shout, while my Servants that cannot comply with you are afflicted, and by you made to mourn, you shall cry for sorrow, and howl through vexation, whiles my Servants who keep close to my institutions shall sing for joy of heart. Those who in an hour of Persecution for Religion, can have patience under the Enemy's Triumphs and Rage, will find that the Rod of the wicked shall not always rest upon the lot of the righteous. ▪ Behold my servants shall drink, but you shall be thirsty: Behold my Servants shall rejoice, but ye shall be ashamed: 14 Behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart, and shall howl for vexation of Spirit. ‖ Breaking. 15 And ye shall leave your name for a curse unto my chosen y Your name shall rot, as P●…ov. 10. 7. or only be used when men would curse others, saying, let them be made like such persons, as the names of Leah and Rac●…el, Ruth 4. 11. and others of God's Servants were used in blessing: so your names shall only be used in cursing, or when men will curse themselves, they shall use your names as examples of the eminent wrath of God upon sinners. , for the Lord God shall slay thee z For you shall not perish by an ordinary hand, but by the hand of the Lord God, and as is the God, so is his justice, so is his strength, yea God himself shall look upon your name as accursed, and not suffer his people to be called by it, they shall not be called jews, but Christians, Acts 11. 26. The Children of God, john 1. 12. So detestable a sin is Idolatry, that God will not suffer himself to be called by a name given to Idols, how proper soever it be to express his perfection, Host 2. 16, 17. Nor yet suffer his own people to be called by a name by which Idolaters are known. , and * Chap. 62. 2. call his servants by another name. 16 That he who blesseth himself in the Earth, shall bless himself in the God of truth a I will bring it to pass, that over all the world, if any man bless himself, or bless another it shall be in God, Amen. So the Heb. (we translate it the God of truth) Amen is a name given to Christ, Rev. 3. 14. 〈◊〉 things saith the Amen, the faithful and true witness, being here applied to God, many think it makes a great proof of the Godhead of Christ, and judge the sense of this text to be: That under the times of the Gospel men should not bless themselves (as before) in the names of Abraham, & Isaac, and jacob, but in the name of Christ, in the God Amen, nor is this an improbable sense. Others taking it more appellatively by Elohim, Amen, here understand that God, who shows himself true and faithful in his promises. , and * Deut. 6. 13. Psal. 63. 11. Chap. 19 18. & 45. 23. Zeph. 1. 5. he that sweareth in the Earth, shall swear by the God of truth b In like manner it is prophesied, that those that swear, (by which some understand worship God, others calling God to be a witness) should swear by the God of truth; or in the God of truth. Either worshipping God in Christ the Amen, or calling the faithful God to attest their sincerity, or swearing by that God who hath approved his truth and faithfulness by saving and delivering his people. , because the former troubles are forgotten, and because they are hid from mine eyes c because they shall see what God promised is fulfilled, the troubles of his people are at an end, and they are hid from God's Eyes, that is, they are at an end. . 17 For behold c I will tell you yet a more admirable thing, I am about wholly to alter and change the state not only of my people, who are now afflicted, restoring them to a more lightsome state, more free from trouble & afflictions, but , I create * Ch. 66. 22. 2 Pet. 3. 13. Rev. 21. 1. new heavens, and a new earth d Bringing a new face upon the world, sending my Son to raise up a new Church, and to institute a new worship, john 4. 21. 24. and giving out my spirit in a more plentiful manner, Acts 2. 17. which new state shall abide until a new Heavens and Earth appear, in which shall dwell nothing but righteousness, 2 Pet. 3. 13. Rev. 21. 1. and , & the former shall not be remembered nor † Heb. shall come upon thy heart. come into mind e That state of things shall be such, and so glorious, as the former state of my People shall not be remembered, nor come into mind; whether this new Heavens, and new Earth here promised, signifies such a state of the Church, wherein Christ shall personally reign upon Earth, over his Saints, the wicked being destroyed (as some have thought he shall for a thousand years) I very much doubt, & do not see how from this, and the parallel texts any such thing can be concluded. . 18 But be you glad, and rejoice for ever f You that are my people, though you cannot rejoice with that degree of joy, that attendeth a present fruition of good, yet be glad, and rejoice with the rejoicing of hope, for the thing is certain, what I am already doing, nor let your present state, or the discouragements you have from seeming improbabilities, spoil your joy, for it is not a work to be produced in an ordinary course, or by an ordinary power, but by the power of me who brings something out of nothing, or out of what hath no fittedness to such a production, and I will create , in that which I create, for behold I create Jerusalem g Jerusalem a rejoicing, and her people a joy; by Jerusalem, here must be meant the Church, as well under the Gospel, as under the law, (because the Gospel Church is grafted into that Olive) or else this prophecy, m●…st be understood as fulfilled in the coming of Christ, Luke 2. 10. Or else it referreth to a more full calling of the Jews, than we have yet seen or heard of. a rejoicing, and her people a joy. 19 And * Chap. 62. 5. I will rejoice in Jerusalem, and joy in my people i The nature of joy lying in the satisfaction, and well pleasedness of the Soul in the obtaining of the thing it hath willed; agreeth unto God, and joy and rejoicing are applied to him, ch. 62. 5. and in this text, so also, jer. 32. 41. Zeph. 3. 17. , and the * Chap. 35. 10. Rev. 7. 17. & 21. 4. voice of weeping shall be no more heard in her, nor the voice of crying k Such kind of promises are to be found, ch. 35. 10. & 51. 11. jer. 31. 12. Rev. 21. 4. which must be understood either comparatively. They shall endure no such misery as formerly, or (if interpreted to a state in this life) as signifying only some long, or eminent state of happiness, if as to another life they may be taken strictly, as signifying perpetuity, and persection of joy and happiness. . 20 There shall be no more thence, an infant of days, nor an old man that hath not filled his days l Whereas God had made many promises of long life to 〈◊〉 Jews, they should all be fulfilled to God's people among them, so as there should be rare abortions among them, Exod. 23. 26. few infants should be carried out to burial, nor but few that should not have filled up their years, those that were now Children, should die at a great age, nor none of these things should be of any advantage to wicked men, but if any of them should live to be an hundred years old, yet they should die accursed. This seemeth to be the plain sense. If any desires to read more opinions of these words, he may find enough in the English Annotations. : for the child shall die an hundred years old, but the sinner being an hundred years old shall be accur●…ed m. 21 And * Amos 9 14. they shall build houses and inhabit them. And they shall plant Vineyards, and eat of the fruit of them n The quite contrary to what is said of the slothful man and job 27. 13, 14, 15, 16, 17. Prov. 12. 27. . 22 They shall not build, and another inhabit, † Psa. 92. 12. they shall not plant, and another eat, for * as the days of a tree are the days of my people, and mine elect † Shall make them continue long, or shall wear out. shall long enjoy the work of their hands o Duration, and perpetuity are promised to them, in their happy estate. . 23 They shall not labour in vain, nor bring forth for trouble, for they are the seed of the blessed of the Lord, and their offspring with them p And not only a blessing to them, but also to their Offsprings, But, what is here promised which wicked men do not oft times enjoy, and God's People oft times want? Ans. 1. Wicked men may have them for their good parents sake, and good men may sometimes want them for evil parents sake. 2. Bad men may have some of these things, but they cannot expect them: good men may at present want them, but they may expect them from the hand of God, if they be good for them. 3. Bad men may have them in wrath, the blessing of God gives them to good men and adds no sorrow therewith. . 24 And it shall come to pass that before they call, I will answer q God promised, ch. 58. 9 to answer them, when they called: here he promiseth to be so ready to answer, as to answer the words assoon as they should be form in their hearts before they should get them out of their lips, Psal. 32. 5. Dan. 10. 12. , and whiles they are yet speaking r Yea while they were speaking, Dan. 9 20. 23. Acts 10. 44. nor doth God say only, they shall have the things they would have (for so wicked men may sometimes have from the bountiful hand of Divine Providence) but they shall have them, as an answer or return unto their prayers. I will hear. 25 The * Ch. 11. 6. 9 wolf and the lamb shall feed together, and the lion shall eat straw like the bullock s This verse containeth a promise much like that, ch. 11. 6, 9 And relates to the ceasing of persecution. The People of God for their whiteness, and innocency, are often compared to Lambs, and Sheep, wicked men to Wolves and Lions, for their antipathy to the seed of the Woman, God here promiseth to take off the fierceness of the Spirits of his People's Enemies, so that they shall live quietly and peaceably together. , and dust shall be the serpent's meat t Wicked men are compared to Serpents, Micah. 7. 17. compared with, Psal. 72. 9 God promiseth a time of tranquillity to his Church under the Metaphor of Serpents eating the dust, their proper meat, Gen. 3. 14. instead of flying upon men: it signifies such a time, when wicked men should mind their proper business, and not make it their work to eat up the people of God like bread. , they shall not hurt nor destroy in all my holy mountain u For the last phrase, see ch. 11. 9 what is before noted. But will some say, When shall these things be? The Scripture gives us no record of any such period of time yet past. And it is very probable that this is a promise yet to be fulfilled, and it is not for us to know the times and seasons: but in the mean time to let our faith and patience be seen; in the mean time we my learn, That it is God's work to restrain the Wolves and Serpents of the world, who would else be always doing what they are some times doing, & it is a sad sign that God is not yet at peace with that people, where we see Wolves devouring Lambs▪ and Serpents destroying men instead of licking up dust, nor well pleased with that part of his holy mountain where there is nothing but hurting, and destroying, biting and devouring one another, when▪ God shall be at peace with a people these things shall not be found amongst them. saith the Lord. CHAP. LXVI. 1 THus saith the LORD * 1 Ein. 8. 27. Act. 7. 48, 49. & 17. 24. , The heaven is my throne a The Heaven, that is, the highest Heavens, are the place where I most manifest my power and glory, and show myself in my Majesty. So Psal. 11. 4. Psal. 103. 19 Matth. 5. 34. Hence we, are taught to pray; Our Father which art in Heaven. , and the earth is my footstool b And the Earth is my footstool, or place wherein I set my feet, Matth. 5. 35. : where is the house that ye build unto me c Can there be an house builded, that will contain me, who can encompass the Heavens and the Earth with an house? ? and where is the place of my rest d Or, where is the place wherein I can be said to rest in a proper sense? The Ark ●…deed called God's footstool, and the place of his rest, in a figurative sense, because there God manifested himself, though in degrees much beneath the manifestations of himself in Heaven, but properly, God hath no certain place of Rest. ? 2 For all those things hath my hand made e The Heavens and the Earth are the work of my hands, Gen. 1. 1. joh. 1. 3. (some expound it of the Temple, and the Sacrifices.) , and all those things have been f They were not only made by God, but subsisted and were kept in being by him. These things were not therefore valued by him, nor could he have any need of, or respect to an house which is but a very little part of the Earth; he having made the Heavens and the Earth, had all them at his command, and how could he need a Temple? or, wherein could he be advantaged from it? , saith the Lord: but to this man will I look, * Psa. 34. 18. & 51. 17. Chap. 57 15. even to him that is poor and of a contrite spirit, & * Ezr. 9 4. & 10. 3. Prov. 28. 14. & v. 5. trembleth at my word h who trembleth when he heareth God's threatening words, nor ever heareth any revelation of the Divine Will without a just Reverence. . g Butler God will look with a respec●…, and with a favourable Eye to him that hath a broken and contrite spirit, whose heart is subdued to the Will of God, and who is poor, and low in his own Eyes, Mat. 5. 3. Luke 6. 20. And 3 He that killeth an ox i Solomon, Prov. 15. 8. gives us a short, but full commentary on this whole verse; The Sacrifice of the wicked is an abomination to the Lord. He that kill●… an ox, that is, for Sacrifice, as it is expounded by the next words, He that sacrificeth a Lamb. , is as if he slew a man: he that sacrificeth a lamb ‖ Or kid. , as if he * Deut. 23. 18. cut off a dog's neck k The comparison shew●…th God's detestation of ceremonial performances from men of wicked hearts and lives. : he that offereth an oblation, as if he offered swine's blood: he that † Heb. makes a memorial of. burneth incense, as if he blessed an idol l From hence it is plain, that the Prophet is not here reflecting upon Idolatrous Worship, but Formal Worship: for to say, He that burneth Incense to an Idol, is as he that blesseth an Idol, is but to say, he that blesseth an Idol, blesseth an Idol; but upon those who in a formality worshipped the true God, and by acts which he had appointed, such were offering Sacrifices, Oblation, Incense. God by the Prophet declares, that these men's Services were no more acceptable to him then Murder, Idolatry, or the most horrid profanation of his name such would, cutting off a dog's neck for Sacrifice, have been, or offering Swine's blood so little do ritual performances, though instituted by God himself, please God when they are but mere formalities, as they always are, : yea, they have chosen their own ways m When those that perform them, live as they list, lewd, and lose lives, and think to save themselves by their prayers, like the Whore, Prov. 7. 14, 15. ▪ and their soul delighteth in their abominations n Not only 〈◊〉 by humane frailty, but taking pleasure in their sins, Prov. 15. 26. to offer a Sacrifice with an heart resolved (when it is offered) to go on in sinful courses, is to offer it with an evil mind. This is a dreadful text to persons who will murder, and steal, and swear▪ and c●…rse, and lie, and commit Adultery, and then come and stand before God in his house, which is called by his name, that is, come to serve him in acts of Worship, Levit. 10. 3. See Psal. 50. 16, 17, 18. Isaiah 1. 11, 12, 13, 14. jer. 7. 9, 10. Mat. 7▪ 21, 22, 23. john 4. 24. 1 Tim. 4. 8. ▪ 4 I also will choose o They had made their choice, they chose not the ways of God, but their own ways, that which God delighted not in, as in the latter part of this verse, therefore (saith God) I will also choose their ‖ Devic●…s. delusions p Their delusions, or illusions, or devices, Montanus translates it, adinventionibus, it is a Noun derived from a word which signifies to speak childishly, or corruptly, the word in this form is only used in this text, and in 1 Sam. 25. 3. it signifieth studies, or works, Psal. 12. 4. Isa. 3. 4. Host 4. 9 It is an ordinary thing for God thus generally to declare his justice against men. That he will deal with sinners, as they deal with him, so Psal. 18. 25, 26. Leu. 26. 27. jer. 34. 17. Prov. 1. 24. 28. The meaning is, I will be no kinder to them, than they have been to me. They have chosen to mock and delude me, I will choose to suffer them to delude themselves, or they have chosen to work wickedness, I will choose to bring the fruit of their works upon them. They have chosen the cause, I will choose the effect. , and bring their fears upon them q That is (say some) the things which they feared, and did these things to avoid, as jer. 42. 16. Eze. 11. 8. Others by their fears choose rather to understand such terrors and affrightments as are natural to men upon the prospect of great evils, as jer. 20. 4. as God in mercy delivereth his people from their fears, Psal. 34. 4. So in judgement he causeth ●…ears as a great judgement to possess sinners, Leu. 26. 16. Deut. 28. 66. , * Prov. 1. 24. ch. 65. 12. Jer. 7. 13. because when I called none did answer r Because when by my Prophets, I exhorted you to your duty: very few yielded obedience, see Prov. 1. 24. ch. 65. 12. jer. 7. 13. , when I spoke, they did not hear s Hearing here signifieth harkening, or obeying, not hearing is expounded by doing evil, and choosing that wherein God delighted not, God accounts that those do not hea●…, who do not obey his will. , but they did evil before mine Eyes, and chose that in which I delighted not. 5 Hear the word of the Lord, you that * V 2. tremble at his word s The Prophet turneth his discourse from den●…uncing judgement against the Idolaters, and formalists amongst the Jews to such as feared God, whose religion is described by a trembling at his word, as v. 2. such a turning of the Prophet's discourse was, ch. 50. 10. ch. 51. 1. 7. The same words belong not to Saints and presumptuous Sinners. : your brethren t Your Brethren, by Nation, or by external profession in Religion, though ●…alse brethren, Gal. 2. 4. Thus Paul calls all the rejected ●…ews Brethren, Rom. 9 3. that hated you, that cast you out u That either shut you out of their intimate society, or (which is more probable) excommunicate, and cast you out of their Synagogues, or cast you out of their City, and some of you out of the world, john 9 35. 22. john 16. 2. for my name's sake x i e. For my sake, for your owning me, and adherence to m●… law, said. said, * Ch. 5. 1●…▪ Let the Lord be glorified y Either mocking you as the Jews did Christ, 〈◊〉 hanging upon the cross, Mat. 27. 43. Luke 23. 35. thus they mocked at David, Psal. 42. 3. Or, Let the Lord be glorified, thinking they did God good service, Io●…n 16. 2. but he shall appear to your joy, and they shall be ashamed z There will come a day when God shall appear and let them know his judgement concerning their violence, and rage, than you shall have joy, and they shall be ashamed, 2 Thes. 4. 16, 17, 18. . 6 A voice of noise from the city a The expression of a Prophetical ecstasy, as much as methinks I already hear a voice of noise, rather a sad and affrighting noise, than the noise of Triumphers (as some think) yea, it comes not from the City only, but from the Temple, wherein these formalists have so much gloried, and reposed so much confidence, there is a noise of Soldiers slaying, and of the Priests or poor people fled thither, shrieking or crying out. , a voice from the temple, a voice of the Lord that rendereth recompense to his Enemies b A voice of the Lord, not in thunder, which is sometimes called so, Psal. 29. 3, 4, 5, etc. but that rendereth recompense to his enemies. Thus, the noise of Soldiers, the roaring of Guns, the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies, as if a thing at that time doing. . 7 Before she travailed she brought forth, before her pain came, she was delivered of a manchild c The whole verse is expressive of a great and sudden salvation, which God would work for his Church, like the delivery of a woman, and that of a manchild before her travel, and without pain. The only doubt is, whether it referreth to the deliverance of the People out of Babylon, or the world's surprisal with the Messiah, and the sudden and strange propagation of the Gospel, and it is a question not easily determined. The delivery of the Jews out of Babylon, indeed was without struggle or any pain, not like their deliverance from Egypt, after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus, but it seems not to have been sudden only as to the day, & hour, & manner, for Daniel understood by Books that the time was come, Dan. 9 2. and the people had a prospect of it 70 years before, jer. 25. 12. & 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ, and the sudden propagation of the Gospel. The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their ●…ond dreams. . 8 Who hath heard such a thing d The Prophet calls either to the whole world, or to such as feared God amongst the jews, to admire God in his stupendious works of Providence, either in the easy manner of the deliverance of the Jews out of the Captivity of Babylon, without any pain, without so much as one throw; or else in the erecting of his Gospel Church, into which all the Jews that received Christ, were gathered as well as the Gentiles making both one, Eph. 2. 14. ? who hath seen such things e Which seems to be meant by the Earth's bringing forth in one day as great a work of Providence, as if all the women in the world should have brought forth in a day; or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day. ? shall the earth be made to bring forth in one day? or shall a Nation be born at once? for as soon as Zion traveled, she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon, God put it into the hearts of multitudes to go up, Exod. 1. 5 ch. 2. 1, 2, etc. Or, as soon as the voice of the Gospel put the Church of the Jews into her Travel in john the Baptists, Christ's, and the Apostles times, it presently brought ●…orth. In john Baptist's time, the Kingdom of Heaven suffered violence, and the violent took it by force, Mat. 11. 12. and it continued so, as 3000 were converted at Peter's Sermon, Acts 2. The Gentiles were the Children of Zion, being planted into their stock▪ the law of the Gospel first going out of Zion. ? 9 Shall I bring to the birth, and not ‖ Or 〈◊〉. cause to bring forth? saith the Lord g The work before spoken of, seeme●…h not after the manner of men, who do things that are great gradually, nor in an ordinary course of nature, whose motions also bring things by degrees to their perfection, but you must consider who it is that speaketh (saith the Lord) now as is the God, so is his strength. Again, men may undertake things, and for want of power not bring them to perfection, but shall I do such a thing? I have by many prophecies and promises secured you in the expectation of such a thing, and shall I not by my Providence effect it? I, that in the ordinary course of my providence use to give a birth to Women, to whom. I have given a power to conceive, shall I not give a birth to Zion, to my people, whom by my 〈◊〉, and promises I have made to conceive such hopes, and expectations? , shall I cause to bring forth, and shut the womb? saith thy God h Nor shall Zion once only bring ●…rth, but she shall go on teeming, her womb shall not be shut, she shall every▪ day bring forth more and more children, my presence shall be with my Church to that end, to the end of the world. . 10 Rejoice ye with Jerusalem, and be glad with her all ye that love her: rejoice for joy with her, all ye that mourn for her i There is nothing more ordinary amongst men, then for friends, and neighbours, to meet together with their friends recovered from affliction, or brought into a better state to rejoice with them especially such friends as in their afflictions have mourned with them. Thus Mary, Luk. 1. 40. went to rejoice with Elizabeth and jobs friends came to rejoice with him, job 42. 11. The Prophet in like manner calls to all the friends of Jerusalem, especially such as in the days of her affliction had mourned for her, to come and ●…joice and be glad with her, upon the prospect of her better state after the Babylonish Captivity: or at least in the time of the Messiah, for though joy and gladness be the affection of the Soul that works upon its union with its desirable object, and the deliverance of the people out of Babylon was not to be for many years after this, nor the M●…ssias to come▪ or many years after that, yet faith being the evidence of things not seen, there is a rejoicing of hope, hope giving the Soul an union with its object hoped for, and these things were now pr●…sent to believers who by faith called the things that were not as if they were: because they had the security of a divine Revelation for them, and they were already existent in their necessary causes. . 11 That you may suck and be satisfied with the k Jerusalem is here s●…t out as the mother of us all, as indeed she was, for out of Zion wen●… forth the law, and the word of the Lord from Hierusale●…, I●…aiah 2, 3. Christ was of the seed of Abraham, he was sent to the los●… She●…p of the house of Israel, and is called, Rom. 15. 8. the Minister of the Circumcision: they were the Olive, the Branches; the Gentiles but a wild Olive, grafted in amongst them, Rom. 11. 17. we sucked at their breasts, Christ was first preached to them, the 12. the 70. were all of them. breasts of her consolations l The Gospel doctrine was their breasts of consolation. Christ was in the first place, , that you may milk out, and be delighted with the abundance of her glory m The glory of the p●…ple Israel, though he was also a light to lighten the Gentiles, Lu. 2. 32. we are required to rejoice with Jerusalem. That we may suck and be Satisfied, etc. Intimating, that our joy should not be a mere act of charity to them, but a proper expression of our sense of God's goodness to ourselves, who should suck and be Satisfied from the glad tidings of the Gospel first published unto them, and ourselves be enlightened from what was at first the glory of Israel. . 12 For thus saith the Lord, Behold I * Chap. 48. 18. & 60. 5. will extend peace to her like a river, and the glory of the Gentiles n That this promise respects the times of the Messiah seems plain; not only from the consideration that no history giveth us any account of any great or long peace or prosperity the Jews had before that time, nor indeed then, if we understand it not of a Spiritual Gospel peace, which Christ preached to them that were nigh as well as to those ●…sar off, Eph. 2. 17. like a flowing stream o It also appears from the mention of the glor●… of the Gentiles a●… a flowing stream, which can hardly be understood of any thing but Christ and the preaching of the Gospel to the Gentiles. But I leave it to the issues of Providence to expound and determine, whether the Prophecy of this text doth not relate, to a further conversion and calling of the Jews then ●…ath been yet seen. , then shall ye * Cham 60. 16. suck p When Christ was revealed to the Jews not those only of the Gentiles, but those of the Jews who belonged to God's election sucked Gospel doctrine, the Gentiles were born upon the sides of Jerusalem and dandled upon her knees, as first hearing from the Apostles who were some of the Daughters of Jerusalem, members of the Jewish-Church, the glad tidings of Salvation. , ye shall be * Chap. 49. 22. & 60. 4. born upon her sides, and be dandled upon her knees q. 13 r That is, in the most tender, and compassionating way imaginable, the husband doth not comfort his wife with that tenderness, and those bowels that the mother comforteth the Child after it hath received some fall, or mischief. Jerusalem now mourneth, and you mo●…rn with her, but she shall recover from her affliction and from her sorrows, and shall be comforted and you that mourn for her, shall partake of her joys, as you now share with her in her afflictions, God in the day that he wipeth tears from her Eyes, shall also wipe them from yours: and you shall have as great an occasion of joy from the happy, as now you have of sorrow from the afflicted state of Jerusalem. As one whom his mother comforteth, so will I comfort you, and you shall be comforted in Jerusalem. 14 And when you see this, your heart shall rejoice, and your bones shall flourish like an herb u The peace, and tranquillity of the Church and the propagation of the Kingdom of Christ, is always the cause of an heart rejoicing to such as fear God, Psal. 105. 3. the reason is because it is the greatest object of their desires which are then satisfied, and their thoughts are then at rest, and besides they are members of the same body so as their own bones, which before are dry and withered, Eze. 37. 1, 2. and the sinews, and the flesh, comes again upon them, and the skin covers them above, so as they flourish like an herb in the spring, all whose verdure and beauty in the winter was concealed in the root hid in the earth. : and the hand of the Lord shall be known toward his servants x And in this the power, protection, and influence of God for, of and upon such as truly serve and obey him, shall be made manifest and known. , and his indignation toward his Enemies y But the wicked shall be under a quite contrary dispensation, Psal. 1. 4. As they have had a day which hath been to you the power of darkness: so you shall have a day, which shall be to them the power of darkness, as God's hand shall be upon and toward such as fear me, to cover, and bless, and influence them, so his indignation shall in that day be showed towards those of your nation who have declared themselves the enemies of the Lord. . 15 For behold the Lord will come with fire z Here the Prophet comes more particularly to expound what indignation should be showed towards his enemies. That is, with terrible Judgements, nothing being more terrible, and wasting then fire or with fire in a proper sense, understanding it of the fire with which enemies use to consume places brought under their power. , and with his chariots, with a whirlwind a with a sudden sweeping Judgement that like a whirlwind shall destroy this people. , to render his anger with fury b With fury, that is, with fervour, for ●…ury properly so taken is not in God, ch. 27. 4. but God sometimes executes justice and Judgement more smartly and severely. , and his rebukes c By reb●…kes, he means punishments, for it is said God will execute them with flames of fire. They had contemned the rebukes of his law, now God will rebuke them with fire, and sword. with flames of fire. 16 For by fire, and by his sword, will the Lord plead d This kind of rebuking is also called a pleading with them, so he threatens to plead against Gog with Pestilence, and blood, Ezek▪ 38. 22. God at first pleads with sinners by words▪ but if he cannot so prevail, he will plead with them in a way by which he will overcome by fire, pestilence and blood. with all flesh e Thus he threatens to do with all sinners, or with all the wicked Jews. , and the slain of the Lord shall be many f To the fire he threatens to add the Sword, so as the slain of the Lord, that is, those whom God should cause to be slain, should be many. . 17. * Ch. 65. 3, 4. They that sanctify themselves, and purify themselves in the gardens g That the Jews might not think that the Judgements threatened, concerned only the Heathen, he tells them they concerned them, the Idol Worshippers amongst them and not Idolaters only, but such as broke his laws about mea●…s, which he had prohibited them to Eat. Those that sanctified and purified themselves in gardens, gardens in which they Worshipped Idols, ch. 1. 29. &▪ 65. 3. 4. Kings 14. 23. & 15 13. the word translated gardens signifieth such as were thick planted with trees, and had groves in them, where they set their Idols, 1 King. 15. 13. hence the Idol is called the Grove▪ 2 Kings 23. 6. they had also in these Gardens Pools where they washed themselves in a way of preparation for their Idol-Worship, as the Priest by God's Ordinance was to bathe himself, Num. 19 7. , ‖ One after another. behind one tree in the midst h 〈◊〉 one 〈◊〉 the trees, or one by one behind the Trees. Some think that Achar is here a proper name of an Idol, behind which, or behind whose Temple these Idolaters were wont to purify themselves. These Gardens were places too as well for brutish Lusts as Idol-Worship as may be learned from 1 Kin. 14. 24. 2 Kin. 23. 7. and they by these washings thought to make themselves clean. , eating swine's flesh i Eating Swine's flesh, forbidden, Leu. 11. 7. Deut. 14. 8. , and the abominations k And the abomination, either any abominable things, or all those Beasts forbidden the Jews for meat, Leu. 11. 9, 10, etc. Some think a particular abominable thing is here meant, & think it is the Weasel which Leu. 11. 29. is joined with the Mouse, which is here next mentioned. The word which we translate Mouse being no where ●…ound but there, and here, and 1 Sam. 6. 4, 5, 11, 18. some think it is not that creature we call a Mouse, (because a Mouse is properly not creeping thing; but the word Leu. 11. 29. signifieth a creeping thing,) they therefore think it rather signifieth some Serpent. It is a matter of no great consequence. The sense is, that God would not only destroy the open and gross Idolaters and superstitious persons, but all those also who had made no Conscience of yielding Obedience to the Law of God in such things as seemed to them of a minute nature, and such as they easily might have yielded Obedience to; he saith that they shall all perish together. In the day of Judgement the Idolatrous P●…n, and Papist, and the lewd and disobedient Protestant shall far alike. It will be an hard thing for a thinking Soul to see how Baptism, and a membership in the Christian Church, should save men from God's Wrath, without Holiness, more than Circumcision and Membership in the Jewish Church. , and the mouse, shall be consumed together, saith the LORD. 18 For I know their works, & their thoughts l The Hebrew is thus, word for word; And I their works, and their thoughts, coming together all nations, and languages, and they shall come and see my Glory. So that it is necessary for Interpreters to supply some words to make out the sense. And the sense will differ according to the Nature and sense of those supplied words. We supply the Verb know, as Amos 5. 12. others supply I have noted. Others make it a question. And I should I endure their thoughts and their works? Others, But as for me O their works, and their thoughts! Some make these words, for I know their works and their thoughts it shall come, one sentence, and to relate to the judgements before threatened, v. 15, 16 and the latter words a new sentence, and a promise of the call of the Gentiles. If we thus divide the words into two sentences, the former part doth but assert the certainty of the Judgement that should come upon this People, and the confirmation or reason of it from the Omniscience and justice of God. They have done these things, and I know it, and am of purer eyes than to behold iniquity. I know I have marked their thoughts and works (before mentioved,) O the vileness of them! Should I suffer, should I endure them? No. It shall come, either the Judgements before threatened shall come: or it shall come to pass, that I will cast them off, and then I will gather all nations, etc. , it shall come m So as it shall come, may either refer to the threatening of Judgements in the former part, or the promise of calling the Gentiles in the latter part of the verse. Others make the verse one entire sentence, and the sense thus, seeing I know their works, etc. or when the time shall come, that I shall let them by my vengeance know, that I know their works. I will gather all Nations and Languages. that I will gather all nations n I will call the Gentiles into my Church, and , and tongues, and they shall see my glory o My Oracles, my holy Institutions and Ordinances, which hitherto have been locked up in the Church of the Jews, Rom. 3. 2. and been their glory, shall be published to the Gentiles. Psal. 97. 6. Isa. 40. 5. . 19 And I will set a sign amongst them, and I will send those that escape of them unto the nations p It is on all hands agreed that this Verse is a Prophecy of the conversion of the Gentiles. , to Tarshish, Pull and Lud that draw the bow, to Tubal and Javan, to the Isles afar off q Tarshish, Pull, Lud, Tubal, Ia●…an, to Europe, Asia, and Africa, to all the quarters of the World, (see the Latin Synopsis, and the English Annot. large discourses of these particular places,) to all Nations that had never before heard of God, or his true Worship, , that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles. r And they shall every where preach the Gospel, and set up my Gospel-Ordinances and Institutions. This was eminently made good upon the Apostles leaving the Jews, and turning to the Gentiles, Act. 13 46. and more fully after the destruction of jerusalem, when the Believers among the Jews, as well as the Apostles, went about publishing the Gospel to all People, which was the declaring of the Lords glory. . n By sign here some understand an Ensign, as the word signifies, Psal. 74. 4. which is a military sign to gather people together, by this may be understood Christ, Luk. 2. 34. See Isa. 11. 10. or as others the ministry of the Word attended with miracles (often called signs) these were set up amongst the Jews first, then among the Gentiles. Others (but less probably) understand by sign a mark of distinction, like that mentioned, Ezek. 9 4. so as, saith he, some shall escape and not be destroyed. and for those that shall escape, I will send them to 20 And they shall bring all your brethren s Those who are the Children of Abraham, not considered as the Father of the Jewish Nation only, but considered as the Father of many Nations, and as the Father of the Faithful, or who are the Children of God. being believers, and receiving Christ; and so are your Brethren, (how contemptible soever you judge them,) shall be brought out of all Nations for an offering to the Lord, God will have no more offerings of Bullocks, and Rams, or Lambs, but of Men, and Women, reasonable services, Rom. 12. 1. he will have an offering up of the Gentiles, Rom. 15. 16. for an offering unto the LORD out of all nations: upon horses, and ‖ Or, c●…hes. in litters, and upon mules, and upon swift beasts t And because the Gentiles are many of them far off from jerusalem, and as yet further off from God, Eph. 2. 17. God will find out fit means for this end, as Horses, and Litters, and Mules, and swift Beasts are to bring Me●… and Women long Journeys. , to my holy mountain Jerusalem, saith the LORD u And they shall be brought into the Church, which began at jerusalem, and this you may be assured of, for the Lord hath said it, who cannot lie nor repent. , as the children of Israel bring an offering in a clean vessel unto the house of the LORD x And they shall come with as much joy and gladness, with as much sincerity and holiness as the Godly Jews use and exercise when they bring their offerings in clean vessels. . 21 And * Ex. 29. 6. Ch. 61. 6. 1 Pet. 2. 9 Rev. 1. 6. I will take of them for priests, and for Levites y Le●…t the Jews, being assured that the Tribe of Levi, which God anciently chose to minister before him, was among them, should say, Alas if the Gentiles should be brought in, where would they have Priests or Levites? God here by his Prophet tells them, he would provide Priests, he would take of them, of these converted Heathens, for Priests and Levites, that is for Gospel-Ministers, to teach and to instruct People, which was the Priests work of old, Deut. 33. 10. 2 Chron. 17. 7, 9 Mal. 2. 6. (for they are mightily mistaken, that think the Priests amongst the Jews had nothing to do, but to sacrifice and burn incense, which work is ceased,) saith the Prophet, God will find amongst the converted Gentiles those who though they be not of the Tribe of Levi, or House of Aaron, yet shall they do the true work of Priests and Levites. , saith the LORD. 22 For as * Ch. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. the new heavens, and the new earth z The new state of the Church to be raised up under the Messiah. which I will make; shall remain before me (saith the Lord) so shall your seed, and your name remain a As I intent that shall abide, so there shall be a daily succession of true Believers for the upholding of it, for if Believers could fail from the Earth, the Church made up of them only, as the true Members of it must fail also. . This whole verse is only a promise of the perpetuity of the Gospel Church, and the not failing of the additions to it of such as shall be saved, till the World shall have an end 23 And it shall come to pass that from † from new moon to his new moon, and from sabbath to his sabbath. Zech. 14. 16. new moon to another; and from one sabbath to another b In the Gospel-Church, there shall be as constant and settled a course of Worship (though of another nature) as ever was in the Jewish Church, Christians are not bound to keep the Jewish Sabbaths or New-moons, Gal. 4. 10, 11. Col. 2. 16. But New Testament Worship is often expressed by Old Testament Phrases. The Jews were only obliged to appear Three times in a year at jerusalem, but (saith the Prophet) the Gospel-Church shall worship God from one Sabbath to another. shall all flesh come to worship before me, saith the LORD. 24 And they shall go forth c Either the Gentiles, or the sincerer part of the Jews shall go forth from their places, or from jerusalem, or, go out of their graves at the last day. , and look upon the carcases of the men that have sinned against me d And look upon the vengeance I have taken upon these vile Idolaters and Formalists, for their satisfaction, Psal. 58. 10. they shall see none of them alive, but they shall see their car●…asses. : for their * Mar. 9 44, 46, 48. worm shall not die, neither shall their fire be quenched e For the worms that feed on their slain carcases shall not suddenly die, and the Enemy's fire burning up their Habi●…ions shall not go out till they be wholly consumed: and after this Life, and at the day of Judgement, they shall go into eternal torments. See Mar. 9 44, 46, 48. where they will feel a worm of Conscience that shall never die, and a fiery Wrath of God upon their Souls and Bodies, that shall never go out. , and they shall be an abhorring unto all flesh. THis first Volume of the Annotations being now finished, and the Learned Divines that have undertaken to perfect the said work upon the whole Bible, having made considerable progress in the same, there are now Proposals made for the second Volume, which are to be had gratis at the Shops of T. Parkhurst, D. Newman, I. Robinson, B. Aylmer, T. Cockerill, and B. Alsop. FINIS.